land even the Land of Canaan to cast Anchor at I say exceeding rich and precious promises which flow with milke and honey hard by us the promised Jerusalem the rich and excellent Canaan we are now come nigh unto The good Lord helpe us to put in well for it if it be his holy will and that before a storme arise and hide it from us or cause us to complaine or comply with a tack-about wherefore it will doe well and be good wisdome for the Churches whom it most concerns to cast in their Plummers and to fathom the waters which we are now in â—n And O blesse the Lord that we see Land and are so nigh iâ— else we might sit sorrow and suspire as all our Fathers did in the Prelates dayes when they were all in the deeps and in dangers and had not sight of the Land as we now see it but the Lord hath given us to see it and hath before-hand shewne us the Churches harbour which is to be in a rich and blessed soil and the Lord lets us know this to warm Saints and to warn sinners For as a very vile Jezabel could not bee content to intend evill to the Prophet Elijah but shee must before hand horribly thunder and threaten it out 1 King 19. much lesse will or can a very good God war before hee warne his enemies wherefore it is that he thunders it out and threatens Christs and his Churches unexorable enemies in these dayes with unavoidable destruction And above all to raise and refresh our spirits in spight of Sathan and his Surrogates he gives us first a sight of this sweet and goodly land which he hath provided for us in these latter dayes before he brings us into it to enjoy it he cannot be content to promise and purpose to do us good as Mr. Robinson sayes in 's Essayes p. 16. but he must make it known to 's servants before hand Thus the Lord hath shewn us our harbor in these dayes viz. in gathered Churches and hath given us to reckon not from what we have but from what we hope For as a man reckons his wealth not so much by his money in his house as by his money in his bils and bonds So doe we reckon in our Churches our priviledges riches happinesse not so much by what we now enjoy as Gathered Churches Members Orders Ordinances Gifts Graces Teachers Pastors Prophesies and fat things as by what we are to enjoy which we are sure off and have in Bils and bonds i. e. in Scriptures Prophesies and speciall Promises which are sealed to us and witnessed in us by his Spirit Eph. 4.30 Joh. 8.18 Joh. 3.32 1 Joh. 1.5 which are as good to us as ready money for the day of payment is now near us and no one of these shall faile Isa. 34.16 Heb. 10.23 for he is faithfull that hath promised Wherefore we are resolved to wait and we will not give over till the day and set time comes Ps. 119.49 50. But as the Souldier that held the ship by his teeth after his hands are cut off so will we the Promises till they be performed to us Gen. 15.14 Josh. 21.42 and therefore with confidence we wait Hab. 2.3 for they cannot sail us and we will be bold to say it that if we be deceived God hath deceived us but God cannot deceive us yet to deale ingenuously I deny not but the performance of these Promises may be but graduall as I declared before at first and to be clear I shall produce some of the flowering Promises which are about fulfilling in these blessed dayes which are even now in approach and under dispensation and dealing out to the Church that hath been so long and so lamentably in the Wildernesse and these we shall prove by parallel First from the VVildernesse And secondly from the Garden of the Lord. From the VVildernesse First it is an untilled place where wild nature is most seen most eminently and evidently if not wholly and indeed which Art and Industry hath not â—amed in Hebr. Midbar is as much as to say without order and in such a wildernesse was the Church for many years together wherein the supererogatory bowes and superfluous branches of that evill root of carnall concupiscence and corruption did spread and sprout out with lawlesse lusts her bottome of her then discipline was so abominably and abundantly overgrowne and growne over with thornes and thistles fit for accursed ground that a Saint could not walke with safety so long as they were neither stubbed out nor cut off For the brambles of ambition and traditions grew thicke and thronging out at both ends and abundance of briars and bushes at every step were ready to snatch at and ensnare a poore Pilgrim-Saint or Professour Oh the deplorable estate of the poor people of God then in a place Nation Church-state so filled over and over with humane traditions and naturall inventions with Will-worships Creature-institutions and ordinances of men with Monkery and Masse and with a masse of Monkery and with a world of trumpery and filthy trash not fit for any but the feet of disdaine and dogs to trample upon But the blessed dayes under promise and in approach are that God will husband his people himselfe and till them as Hos. 10 12. and break up the fallow ground and Judah shall plow and Jacob shall break his clods the brambles and bushes inventions and traditions shall be rent up by the roots and what runs up by nature shall no more be suffered to cumber the ground and the loose branches and unserviceable bowes shall be lopped off Idâ—ls shall be pulled downe superstition subverted Antichrist turned out of doors with his bag and baggage and then the Lord will raine righteousnesse upon his people So in Ezek. 36.34 35. The desolate land shall be tilled and shall become like the Garden of Eden fenced and inclosed and inhabited with holy flocks and they shall know the Lord and be as Paul saies the Lords husbandry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies whatsoever appertaines unto a Husbandman so they are and are to be viz. Gods arable Gods vineyard Gods Garden c. i. e. the Lord will be as watchfull laborious solicitous prudent and provident day and night of his peoples welfairs and for his peoples advantages as an Husbandman is of his arable vineyard or the like he will walke about them overlook them and keep them day by day from danger and spoyl and with his own hands he will dresse them and prune and provide and reap of what he sowes so that in this sense the Church shall no more be driven into such a Desart or Wildernesse againe But Secondly a Wildernesse is a withered dry empty and barren place which brings forth no fruits or but sowre at the best there be no crops of Corne nor grapes
word is an adjunct separable and not a note essential and inseparable for certainly as sensitiva faculâ—as is in a man yet not the true note of a man because it is but a common adjunct and not proprium in quarto modo as wee say So preaching of the Gospel is in the Church but not the note of the Church as all the Popish and Antichristian Antagonists would have it because it is a common adjunct and others have it also But for the Sacraments as I said before they must be administred in due order and to due persons and in a due way of worship and Discipline otherwise without doubt Saints may and must remove and separate for Gods greater glory and their better and more spirituall edification as Psal. 55.6 And I said O that I had wings like a Dove for then would I flye away and be at rest I would hasten v. 8. my escape Why so would David separate so what is the reason see verse 11. Wickednesse is in the midst thereof Deceit and guile depart not from her streets Wherefore dearest Friends read with a resolution to submit and that yee may no more be separates from Christ nor Schismaticks to your owne poore soules the Father of our Lord Jesus fill your hearts with that Spirit which writes these things unto you Little Children Fathers and young men looke about you for wee live in these last dayes wherein we expect most Joel 2. plentifull out-powrings of that blessed Spirit which convinces the world of Truth Righteousnesse and Judgement Joh. 16.8 And to conclude thinke it not enough to have outward Ordinances in Parish-Churches though God knows they be but as Pharaohs lean kine eating up the Fat as the preaching the word the holy Sacraments c. why Sirs to let them loose and run ranging about without bit or bridle may be to your cost and it may be they may dash your brains out at last but it is Christ must curbe and correct and direct them that they may be administred in due order to you within his line and limitation and then they will be blessings It is upon record of Austin that he would not say his mother gave him milke but God by his mother so will God by these means and Ordinances feed and fatten your soules in Sion and in his particular Churches and Assemblies But alas a day how lamentably men live as to Christs order Ordinances so they be but rich and bear a religious outside as K. John once said of a Buck when he had opened it O it is fat and yet it never heard Masse So because many thrive and live in credit rich and accounted religious that are not of the Churches many make little of it but I hope the Lord will convince them by his light And so much for the first part of the Forme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zaba Chap. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Aguddah This shewes the second part of the second part of the Forme of Church-fellowship First that the Saints separate as before are to be knit gathered and united together into one Body THe first part of the Forme is well proved but it is likely not so well approved without the second doe second it viz. That the Saints separated from the worlds false-wayes and worships and from all Parochiall Churches unwarrantable Discipline and Directories doe forth-with set upon Christs owne way and worship Discipline and Doctrine delivered to the Saints for after they come out of Babylon they must hast away into Zion or else they will be lost in the Wildernesse For what is the cause of so much complaint all men with the Ministers make up and downe and deplorable out-cryes of many that are mixed and loud lamentations are heard out of the Wildernesse of many wooded wilder'd and wandring and at a most miserable losse And what is the reason of all this I pray that so many Professors that have been abundantly precise and strict in their practises and curious in their conversation and such free frequenters of the meanes daily and diligent followers of their Ministers and so exceedingly holy in times past have since their separating from Parishes and Popish Institutions and Injunctions forsaken all publicke Dispensations denied Ordinances followed Familisme and run on even to Rantisme And what is the reason of all this Indeed I am ready now to reprove those Ministers whom most imagine without reproofe though able and otherwise accounted eminently godly yet too too slack and remisse in setting forward the building of the Lords house that say it is time enough and what needs such hast whilst they themselves dwell in their seiled houses the Lords lyes waste and worne out of mind O sad Consider your wayes saith the Lord of Hoasts How can yee be content to sit at ease to hold good Livings and to feed upon the fat of the flock and yet so easily to neglect them as to let them stray in the Wildernesse Oh! are not such who make the sorest and saddest complaints of them they call Anabaptists Seekers Familists Ranters c. are not such very much the cause of their miscarriage For seeing Saints must separate from such false wayes and worships why doe they not lead them then into Christs owne wayes and worship according to Gospel-order but suffer the poore soules and out of honest zeale I am perswaded at first to be lost in strange and straying untrue and untrodden paths Truly truly in all my applications to some very learned godly and most eminent Preachers with all the pregnant and pressing Arguments I could provide for this purpose that I might prevaile with them for and perswade them unto this work of the Lord as Fellow-labourers with me therein I found their Answers they made me me thoughts ever to smell too much of the grease of great Livings or else of man-pleasing or else and for the most part of Tyth-oppressions they may thank themselves that so many run into erroneous wayes For besides a Segregation a visible aggregation to the Lord Christ in his wayes and worship with the Saints separate making up one body of Beleevers iâ— of an absolute and undeniable necessity and followes next which I now come to Such Saints as are separate from Parish-wayes and Popish worships c. being ashamed of them and of all the follies of those false Church-states are forth-with to see the forme and fashion of the Lords house and not before are they to enter in Ezek. 43.10 11. and this is the Lords Law ver 12. now to such I shall shew the forme which followes for in the formation of this new Creation Christian Beleevers are to become first one body secondly a body Independent as it is termed by most But to the first in this Chapter viz. That Saints separate as before from the multitude as Acts 19.9 it
of Christ according to all the Scriptures I have produced and hereafter shall vse 2 Vse 2. Let none say then we walk without rule seeing the pattern of our house is measured by this Reed as hath been proved and will be more vse 3 Vse 3. Let all Saints set themselves to observe Christs rule directly without adding to it or diminishing from it Revel 22.18 19. so far as they see even to a pin For in this Moses was accounted faithful Heb. 3.2 for that he had so exact a care according to the pattern in the building of the Tabernacle Heb. 8.5 I remember sweet Sibbs in his breathing after God Pag. 91. speaking of Gods house sayes House is taken for the persons orders and enjoyments in it and government of it all gods which is all to be according to Christs rule Let every Church of Christ keep close to the Revealed will Far be it from the Saints to run the riot with some refractory and unruly rugged ones so as to slight Christs rules and to account it a bondage to be measured thereby and ordered thereafter but I shall speak to them in the Third Book Yet Brightman on Rev. 12.1 sayes The Saints of Christ called into a Church must according to the Primitive pattern be clothed with the Sun Christ crowned with the light of the Twelve Apostles Twelve Sâ—ars and having the Moon i. e. the light borrowed from the Sun Christ to shine in her pathes to direct her feet in her discipline and worship It will never be well with the Church until gathered and ordered according to Christs rule and then her paths shall glister by the Beams of the Sun Let us therefore be thus minded c. as the Apostle says Phil. 2.15 and whereto we have attained in Ver. 16. Walk by the same rule The Lord Jesus Christ direct our way 1 Thes. 3.11 And as many as walk according to his rule peace be on them and mercy and all the Israel of God Gal. 6.16 Amen Thus we hear how requisite Christ's Rule is and indeed till then as the House will be built but ill-favoredly and unskilfully So the Ordinances of Christ will be there but as the Ark was among the Philistims rather prisoners then priviledges as Trap sayes And indeed I do fear they are so amongst some of your Formal Church-fellowships gathered and Houses built up by unskilful workmen who were not so spirited for the work as some will be shortly But as the House after it is built stands firm without the builder because he giveth the artificial order onely and not the substantial being to the building so indeed such Churches as are built by Gospel rule and order will stand firm though the Pastors or such whose Ministry was the means of making them so be no longer about them But the good order and rule of Christ will continue and keep them up whilst such as go to gather a people or to build without Christ's Rule do but lay the brands together without tongs and are sure to burn their own fingers at least at last CHAP. XI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ammi-Nadib Every man or woman that enters into Church-fellowship must have a full free and clear consent and be throughly satisfied having a voluntary submission to all the Ordinances and Orders of Christ in that Church whereinto he or she is entring THus as we do absolutely disclaim such as fall short of and such as run beyond Christ's Rule in this Church-state on all sides and that do de novo take up any practise without precept from Christ So also we must see by what means Saints so qualified as before are to be embodied together which I shall more particularly pitch upon in Book 2. Chap. 2. But at present we shall prove none but such as are throughly satisfied of the way and as being convinced can freely and voluntarily consent are to enter into it For we shall finde the Prophecies clear in this Psal. 110.3 Thy people shall be willing in the day of thy power so in Isai. 2.2 3. they shall flow i. e. freely unconstrained by an instinct as the tydes do and of their own accord to the house of the Lord and say Come which signifies a freeness thereunto without compulsion So Jer. 50.4 5 c. wherein their willingness shall appear in that they go weep and run and seek and enquire and ask for the ways of Zion and say Come let us joyn our selves in a perpetual Covenant c. By all which it is clear all they do in ordine ad communionem Evangel is done by a voluntary consent and concurrence So Micah 4.12 so Zach. 2.11 so joyning themselves is in the Hebrew A mutually giving up themselves together with the knowledge and consent one of another And thus in the third Chapter of Zephaniah verse nine They shall all call upon the Name of the Lord and shall serve him with one consent Besides all these Wisdom Christ calls for this in Prov. 23.26 My son give me thy heart And thus it is intended in Barnabas's exhortation That with purpose of heart that is the decree of the will they should cleave unto the Lord. In this sence is mentioned so many comings of poor souls unto Christ and so many calls in Scriptures to come Matth. 11.27 Joh. 6.35 37. unto him and in Luke 9.23 If any man will come after me let him deny himself take up the Cross c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is as much as to say such as will come according to Christs call and command must come freely affectionately and with fervency of desire Importat simul affectionem affectationem acceptationem therefore they must deny themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that is Let him not have ends to come for nor principles to come from off his own but let him have as it were no reason of his own for or from himself to induce him thereunto which is an hard saying to some For the word is an accurate compound noting more then an ordinary or single self-denial Abnegeâ— i. e. Omnino negeâ— Now none others come to Christ to follow him in fellowship with him according to his call and commands but such as were freely carried forth even from their own reasons if need require into a voluntary consent and coming into union and communion with the Saints Which also in all ages is proved by the Churches practise Shall we look a little into the Typical Tabernacles and it is a truth therein viz. All that then offered were to be free and to do it voluntarily i. e. not violently or constrained thereunto therefore Exod. 25.2 O! every man that giveth it willingly with his heart ye shall take my offerings And Vers. 8 9. Let them make me a Sanctuary that I may dwell among them according to all that I
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
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
will bear and then hee 'l put it in so is it with such as would see their works and their fruits first and then would to the Ordinances and to Christ No! get into Christ c. and then see what fruits and what works This ordinance is a soveraign remedy for a troubled conscience therefore be sure of faith 1 Cor. 11.28 2 Cor. 13.5 for according to your faith so be it and this also Protestants in Synopsis affirm to be sufficient But further whereas they make this ordinance of great use to strengthen their faith and preserve them against sin and temptations it is true and yet we goe further and affirm it more viz. to give nourishment and growth to Christians too to increase in faith love and grace and is therefore to be often as one of the standing dishes in the Church to be often renewed as a daily dyet Acts 2.42 46. therefore are there such elements as signifie to refresh cherish quicken strengthen sustaine and nourish and satisfie Joh. 4.14 7.37 How many in the next place put themselves and others upon fasting that day before they receive and still retain this Popish invention which we account a meere foppery for any man may eat if he will before as appears 1 Cor. 11.34 if any be hungry let him eat at home and besides we know Christ and his Disciples partaked of this Ordinance together presently after they had eaten at supper But whereas the Presbyterians take all to it that have those legal qualifications before hinted we cannot but declare against it as disorderly and unwarrantable as we have proved in the first book before and we wonder in what one Scripture they can finde that ever any out of Church-fellowship did take it or durst give it grant they were ever so holy Christians and Disciples yet they were not to sit down at this Table till in Gospel-fellowship together and in Christs Church-way For Christ had 70 Disciples as professors of Christ and Preachers too Luke 10.1 besides his twelve yet none but his twelve in fellowship with him distinct from the world and in communion together by themselves that sat down with him at this Ordinance and read Acts 2.42 Acts 20.7 1 Cor. 11.18 23 24 c. or any other Scripture about it and you shall finde that never any had it but the Churches thus in fellowship and that it was left by Christ in the Church for the Church and for none else that are without as I not long since proved out of Luke 14.23 where we finde the Lords commission to his servants is to call and bring the hungry needy lame blinde poore into his house his Church Ephes. 2. ult where the feast is viz. Christ c. dished out in his Ordinances in special manner and there the bread verse 15. is viz. this Ordinance of the Lords Supper so that we have no order to carry it out of the house to them without for then none as in verse 18 19 20. would have excused but any covetous voluptuous carnal drunkard epicure sinner will be glad of it so but our order is to call them first into the house and bring into the Church and then give them these Ordinances which are confirming Matth. 6.7 2 Cor. 6.16 17. Jer. 15.19 Ezek. 22.26 which twenty and twenty Scriptures more doe prove this is a truth maugre that malicious and spurious frog-like froth which appears in the Pamphlet entituled a Tast of the Doctrine of Thomas Apostles against this infallible truth which will live when that lies where it best agrees in dung penned by a furious-pated Jesuitick Presbyter if not worse hard by and wel known for scandall and malignancy which hath outed him elsewhere but I wish that he or any of his adherents would bring their works to light as we doe else we must condemne them John 3.19 20. as say they are deceivers and false-teachers For they do what they have neither precept nor practise for nor one Scripture to warrant and I instance in this of their giving the Lords Supper contrary to all rule and Religion yea reason it self And we say that they are none of the Lords Ministers in that point that dare doe it But furthermore what a deal of folly do some of them learn the people to adore and I think I may say Idolize the form to fall down before it and to keep devoutly on their knees and to sit or kneel or stand a distance from it whilest they alone are at the table unlesse they have others to wait on them From all which we dissent whilest we assert the people should sit up close to the table about and about and draw nigh with hearts fixed Psalm 57 7. upon the Lord by faith as much as may be in the manner of a feast and as much as may be without outward veneration or adoration as to the form but by faith full of inward For Christ's body visibly present among the brethren his Disciples was not nor was it to be worshipped so now there is no necessity of it nay there is a necessity of none of it because it is not of faith as the Protestants answer to the Papists 13 Controv Q. 9 Now what is not of faith is sin Rom. 14.23 and faith comes by hearing the Word but no where in the Word are ye taught to doe this but to sit about it and to receive by faith orderly and holily So that were it no offence to the Church or to any of the conscientious brethren one might as lawfully receive it with their hat on as off so he be a worshipper in spirit and truth John 4.23 24. but we shall handle these if God see it good in the next book Again some of them have avouched every one to have had Christ that had this Sacrament and have drunk and eat their own damnation which is too Popish for the Protestants protested against it Synops 13. Cont Q. 10. so doe we and say that unworthy receivers have made themselves guilty of judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thereby but they did not partake of Christ for then they eat and drink Salvation for as holy Bradford answered Harpsfield Fox 1615. Christs body is no dead carkasse but he that receiveth it receiveth the Spirit and that is not without grace Moreover we differ from them in that we according to the pattern Matth 26.26 27. Luke 22. set us doe seek a distinct blessing to the distinct parts of the Ordinance first to the head according to the first institution Christ tooke the bread and blessed it distinctly and then after that was done and delivered after the same manner Christ tooke the cup and blessed it i. e. distinctly not both together as the Papists now do and then give one for both and the first the Presbyterians and other Ministers do which we account an error in them that should be reformed and
thing and the end Old Latimer Fox 1750. proves and alledges Hierome whose Translation of the Bible caused dissensions in a Christian congregation yet saies Hierome Ego in tali opere nec eorum invidentiam pertimesco nec scripturae veritatem posâ—entibus denegabo In such a work as this is I will neither much fear this envie or fury nor yet will I imprison the truth of the Scriptures or withhold it from them that do earnestly desire it But as Bell. did not blush to say in lib. 4 de eccles cap. 10. that an hundred severall sects were sprung up among Protestants but that they of the Roman Church were one so say our hot Antagonists the same thing for the same end against us saies Mr. Baily in 's Disswasive from the errors of the times In the third shamefull absurdity as he saies is found in our way of Independency that there be multitudes of errors dissensions and such like things and persons whose Bellarmine-like language is arrested and brought to a triall by Mr. Cotton in 's answer to him Part. 1. p. 82. where Mr. Cotton proves such reports of the way rather to justifie then condemn it But with all the Protestants against this charge of the Papists we affirm as the Apostle does 1 Cor. 11.18 19. I hear that theâ—e be divisions among ye and I beleeve it For it is necessary that there should be also Heresies among you that they which are approved may be made manifest It is a sign we are in the true way when the Devill does take on so and storm and studies all he can to set us together by the ears so to break us who united are terrible as an army with banners This makes an argument for us and not against us We say as Augustine once to the Pagans Non proferant nobis quasi concordiam suam c. Let them not lay before us with boasting their concord and agreement nor â—â—st in our teeth or fling on our faces the foul discords and dissensions of Christians for Satan assaults not them as â—e doth us for quid ibi lucri est quia litigant vel damni si non litigant What doth the Devill get by it if they do disagree or lose by it if they do agree but by sowing discords among true Christians he helps to hinder the truth raise ill reports upon the good land break professors a pieces make way for persecutions and draw off people from the practise of Gospel-order and from obedience to Christs Lawes This is the Devils cunning to cause contentions and throw fire brands about our ears on purpose to puzzle others and to fright them from the true way into his snares as a Fowler that hath laid nets le ts those birds or prey alone that go on of their own accord towards his gins and snares but such as are going from them and in the way to escape he meets and frights and scares to make them turn back and drive them another way But furthermore though we have too too many divisions and differences amongst us God knowes which is our daily grief yet they are not so many nor dangerous as the bitter brethren would have all beleeve by looking into their multiplying glasses but those few that are are not about points of faith but for the most part formes which are by some too hotly and hastily pressed and pursued Yet as Helvetia saies Ch. 17. harm sect 10. p. 310. We can't deny but the Churches planted by the Apostles were true Churches and God was in them and with them yet there were great strifes and dissensions in them Lastly Let all the Saints and Churches take warning there be such as watch for their haltings and will have at them when they finde them in fractions for then they think they can deal with them O would to God we were more one in one This unity is the form and face of Christs Church and when the face hath flawes and scratches what a blemish is it to the whole body In what this unity consists I hope to handle in the next Book and to lay before you divers rules of walking all as one in the fellowship of the Gospell Et veritate varietate But for the present I present you with Eph. 4 3 4 5. Endeavouring to keep unity Churches united like a Faggot cannot be easily broken And the usefulness of this appears in the severall denominations of the true Church as his sheepfold which is one of which Christ alone is Pastor Ioh. 10. his vineyard one Mat. 20. though many vines in it and one mother Gal. 4.26 whence many children are brought forth and are legitimate when they come from the Churches conjunction with Christ and the word that incorruptible seed 1 Pet. 1.23 begets to the faith being preached and propagated So in Cant. 6.8 9. though there be threescore Queens or particular Churches that are Christs the Kings wives who are taken into fellowship with their royall husband by solemn stipulation and with consent of all friends on both sides Hos. 2.18 and such as do bring dowries of praises to Christ their husband 1 Pet. 2.9 yea and such have the keys given them to open and to shut and to order in the government of the family whilest Christ their royall husband is about more publick affairs now in the world in heaven and earth and such Queens too as bring forth their children true heirs to the Crown Kings and Princes Rev. 1.6 yet there be more viz fourscore Concubines or false Churches that have not such intimate fellowship with Christ but only the name without Wedlock or espousals to Christ so are all Popish Prelaticall Parochiall Presbyteriall as now they are nationall and meeâ— nominall Churches though they have the ordinary ordinances yet few of them have a dowry of praises for Christ all of whom are to speak truth without the keyes and cannot order in the affairs of Christs family and their children though born to gifts parts or the like yet very rarely have to do with the inheritance Besides these those that reject Christ and too too coily cast him off and will not marry him or espouse him of the vulgar sort they are without number exceeding many Et nullius numeri of no account not worth numbring yet of the worst Churches there are most of the best fewest and for all this saies Christ My Dove my undefiled is but one that is all at unity and one 2 Cor. 1.12 and his house is one 1 Pet. 2. though there be many stones wals chambers and parts and differing in form yet all make but one house all these things instruct us to unity But what kinde of unity is this and wherein does it consist mark it is the unity of the Spirit wherein all Churches may bear for this is not kept and preserved by forms and orders as other false Churches have the Kingdomes of the
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
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〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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-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
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-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
offenders or the like Et istâ—s vi coercere ac ferro punire potest but the Church-power is from above the weapons of her warfare are spirituall Non ferro sed verbo non vi armis sed vi efficacia she uses the two-edged-sword of the Spirit and Word against all her opposers and offenders neither are men compelled as by Politicall powers to obey but they are drawne of God and the Spirit constraineth them Job 32.18 2 Cor. 5.14 Eleventhly Polity is full of Tricks Arts Quilits and Aequivocations and lies ready at the catch according to a Judges or great mans interpretation or construction but this Gospel-way is full of plainenesse truth and simplicity 2 Cor. 1.12 and 2.17 and is not according to mans interpretation but the spirits Rom. 12.8 1 Cor. 5.8 Rom. 16.19 Twelfthly Polity consists most in the Forme and lives most in the out-ward show pomp and appearance but this way of Christ consists most of inward beauty pomp and excellency 2 Cor. 5.12 and 2 Cor. 10.7 Joh. 7.24 and lives most in the spirit and least in the forme Thirteenthly In Polity is the greatest respect of persons one higher then another making some Slaves and others Lords but in this Church-state of Christ it is an intolerable Tyranny and hath not the least allowance Mark 10.42 43. lest thereby we should have mens persons or opinions in admiration Jam. 2.1.3 1 Pet. 5.3 Fourteenthly Polity preferres men according to their outward parts fleshly habits of learning wit or prudence but Christs Church-state sets up Christ and his Spirit for Officers in chiefe and such who are ruled and filled with the Spirit of Christ under them so that not men but Christ rules Judas that had not this Spirit proved a Traitor so will others Fifteenthly Polity grows every day more and more rusty and the longer it lives the more it will be out of date and loathed at last and like a Potsheard be dashed a peeces but this way of Christ growes every day more and more glorious and will be the beauty of the whole earth Piety shall stand whilst Policy shall fall and the Church of Christ that little stone cut without hands shall crowd Policy out of doores and fill the whole earth Dan. 2.35 Rev. 11.15 Psal. 48.1 2. Isa. 62.4.7 In all these respects and many more might I not be too tedious I might easily demonstrate to all men the vast disproportion between this Gospel-Church-state and Policy whither in Church where it hath been set up instead of Piety or State so that I meane not in any such sense that there is an Ecclesiasticall Polity but as I have hinted before and in order to visibles Now who hath been more politick and subtill then that Beast that hath for so long usurped Christs Seat and what a many Romish Ornaments like unto the Aegyptian Jewels doe many men and Ministers yet retaine fitter for a Golden Calfe which is to be grownd to powder then to adorne the Temple or Tabernacles of God O that they were sent away from whence they came and that we would come in sincerity to the Lords worke before us which is the building of his house for his honour to dwell in But thus I have proved that there is a Gospel orderly Church Discipline and how farre it differs from Policy whether called Ecclesiasticall as some make it to consist altogether in formes and things carnall or civill Now the Lord lead us into his owne Spirituall Temple and Gospel-Church-state by his owne light for how sad a thing is it to see his flock so scattered among Wolves and the Saints in a confused darke corrupt Disciplinary way of walking without order rule and ordinances which so many Soules doe sit moaning for and in the want of them in this their Wildernesse-estate wherein they have been lost for many ages together and whilst they are sighing and sobbing in a strange Land they that have led them into this Babylonian Captivity doe call upon them to sing the Songs of Sion but alas their Harps are hung up upon the willowes and they as in a strange Land are silent which is the next thing I come unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnaraphel CHAP. II. We have had our abode a long time under Antichristian darknesse and Discipline and the Church was driven by the Dragon and drawne by the Beast into a Wilderness for many hundred yeares and ever since how miserably Soules have been blinded by bottomlesse smoake in a Popish Hierarchy and so have continued to these dayes IN the next place we are to shew how for many Ages together we have fallen foulely short of this holy and wholsome Discipline of Christs Church and have been abominably cheated with the rotten figgs and choaked with the thick Romish foggs and filthy infectious mists of Popish inventions so that thereby the Sunne and the Aire have been abundantly darkned The poore Church she was before cloathed with the Sunne encompassed round with purity of Religion with brightnesse of Discipline and in the clear light of Christ and Scriptures which were her rich ornaments in the twelve Apostles dayes yea and after that till Constantines time she wore this Crowne of the twelve Starres those glistring lights And not only were the Saints such as then lived above the Moone and all sublunary enjoyments but they had this borrowed light of the Word meanes and ordinances to guide them in their pathes and to direct them in their Discipline and Church state but alas as our Saviour foretold what would follow it fell out afterward that the red Dragon raged and watched to persecute the Church which was done very sorely in Domitians dayes and in Nero's at which time the Church was pure notwithstanding and as yet presented for a chast Virgin to Christ though tormented because she would not be deflowred and although then the Apostles being all dead fierce wolves met together by Flockes and false Teachers and Pseudo-Apostles rose up apace to oppose openly true Doctrine and Discipline This continued under the Emperours Verus and Severus and Valerianus O then how this red Dragon this bloudy Abaddon followed the Church foaming with flouds of indignation and yet for all that the poore and almost breathlesse Saints had a little respite under Galienus Anno 262. and till that time I finde the Church continued yet very chast but then presently after began Images to be set up and Monuments to be erected in Caesarea Philippi and other places and in Dionysius his dayes Bishop of Rome Anno 267. the Church began abominably to be deflowred and defiled so that the true Saints and Churches could not escape a most sad persecution under Dioclesian and most hot and heavie under Maximinus that matchlesse Tyrant till torments in his bowels moved his bowels against his will to mitigate the violence of the persecution
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
Gospel-Discipline is to begin to be restored the Abomination to be eradicated root and branch and then Christ and him crucified must be set up for the daily Sacrifice Then is the blessednesse to begin and gradually to goe on till one thousand three hundred and thirty dayes i. e. for five and forty yeers longer say some these dayes will hold so five and forty yeers at the expiration of which viz. five and forty yeers hence the Kingdome of Christ shall bee glorious indeed both by Jew and Gentile Babylon shall bee fallen Rome ruined Rev. 14.8 Sion repaired and Christs excellent Discipline and Ordinances fully restored and the Church shall be againe cloathed with the Sun in greater glory then ever but in the meane time there is a graduall restoration of Discipline and reparation of Sion as we said before but then the New Jerusalem shall be more apparent and glorious as Rev. chap. 21. chap. 22. In the meane time we must meet with troubles and warres without yet in spirit we shall exult and triumph within which Spirit of Christ in his Saints and Churches will be the fall of Babylon and Antichrists ruine who must be destroyed by the brightnesse of Christ's coming i. e. in a spiritual manner and by spiritual meanes not by Policies or Powers or Armies of men or Wars or the like though they may be preparatives thereto Not by might nor by power but by my Spirit saith the Lord. By the Spirit of the Lord it is that Antichrist must be killed I remember Mr. Sterry in a Sermon of his before the Parliament Nov. 2. 1649. p. 12. sayes the like of the fall of Antichrist and of the Abominations which we have mentioned that it is a spirituall and extraordinary manner miraculously by his Angels Ministerially by his Saints that they shall be tormented and put to death Rev. 14.10 and 19 19. but yet our troubles will be over as to us and I thinke shortly too for An. 1656. which is now neer us the Flood came on all the world and so I think the Fire wil and when it had lasted forty days so may the Fire be for forty years till five and forty years hence as we said before then they were dryed up and Noah came forth out of the Arke and planted a vineyard and eat the fruits therof and so for certaine though the Churches may be as the Arke for forty yeers yet on the waters yet then I say about forty yeers or little more hence shall Christ come forth out of his Arke as I may say I mean his Churches and plant him one vineyard of all and eat the fruits thereof this will be the day of Christs reigne indeed and then all shall bee peace and quiet and Christ and his Saints shall be visibly together dwelling in the New Jerusalem I will not meddle with the manner of his Appearance whether personall as some affirme or no but this I am sure it shall be visible and I know with Job that I shall see my Redeemer with my eyes and after that Christs next appearance is with his Saints to judge the world But for the computation of the times I have produced divers and shall leave them to your light and judgement to leave or take what best likes you but withall note how neer they all agree and are one to another and the furthest time set for our full happinesse and for the universal restitution is but forty five years hence And let me tell you that we live on the brinke of these times promised yea they are upon us the worke is begun God is about it The Church is coming out of the Wildernesse and Babylon is falling and Zion is rising and repairing and gospel-Gospel-order Ordinances and Discipline lost in the wildernesse restoring as at first although this is at the first but gradually in these Nations and so will continue till the times are a little higher for which the Lord fit us and all his Churches In order to the fulfilling of these Prophesies of her full Restauration we had need to be wise in the worke the strange worke that God is at present upon For the mightiest the strongest the highest the visiblest and barrennest or bruitishest Powers Policies Princes Potentates or Monarchs on the earth which are called the Mighty Mountains that must be made plaine that oppose Christs Reigne Antichrists ruine or Sions rising in these latter dayes God is laying low in the dust and most pitifully flinging them into the Pit from whence they came at first This worke is also graduall for these few years God goes forward within these European Nations firstly for these ten Toes of the Image mentioned in Dan. 2.32 33. or ten Kings of Europe that war against the Lamb with the Beast Rev. 17. and 19. these that have given up their power to the Beast must be broken by him who is more excellent then all these Mountains of prey Psal. 76.4 This little stone cut without hands hath begun this worke in England Scotland and Ireland and hath been a burthensome stone to their enemies and grown'd them to powder yea this little stone hath fallen upon the late King and his family and dashed this Toe to fitters and so hee will all the nine Toes beside till the Image tumble so that as yet this worke is graduall which will also be universall and filling the whole earth Job 9.4 5. Job 28.9 Isa. 10.32 in all Nations ere long for the Lord hath so ordained it Dan. 8.19 Dan. 11.27.32 and Isa. 26.11 12. Hab. 1.11 12 13. and Hab. 2 3. and hath given Christ his Commission for it Psal. 2.9 Matth. 28.19 Heb. 10.13 1 Cor. 15.25 Rev. 6.1 2. till all bee made his footstool who then can hinder it or say what dost thou Job 9.12 Dan. 4.35 Isa. 14.6 Ezek. 38.20 for this end is Christ that must Reigne now marching in his might with his sword girt about his thigh neither Mountaines nor Mole-hils that now stand in his way shall be able to abide the heat of his coming for he will be greatest and Reign alone Psal. 58.12 Rev. 11.17.18 19. Rev. 19.11 12 13 16 17. c. who hath done much in order to this his Designe in these dayes Ps. 50.2.3 Woe woe be then to every one whose heart is lifted up against Christ or the Churches for they must be all grownd to powder And in that day which is hard by shall they say to the Rocks and Mountains fall on us and hide us from the day of the Lamb Rev. 6.15 16. Isa. 34.2 3. and Isa. 64.1 2 3. Ezek. 7.7 Psal. 68.1 2. Psal. 132.8 9 13 c. Wherefore have a care Sirs that Ye say not a confederacy with them that say a confederacy Isa. 8 9 10 12. Psal. 58.9 For the day of the Lord is as an oven to such who as Briars and thorns
be suffered so as the true Israelites were Ezek. 22.26 So in Ezek. 44 6 7 c. for amongst other abominations is this brought in that they suffered such as were uncircumcised to be in his Sanctuary to pollute it c. but Object out of Jerem. 7.9 There were Adulterers Theeves and wicked ones c. Answ. This is answered already by many eminent men yet to adde a word you see before in Ezek. 44. there were strangers that had crept in through the negligence or crowded in through the ignorance of the Keepers but they are condemned and highly complained of as such who have prophaned the Sanctuary and defiled his Ordinances and despised his Lawes and made his house a very denne of Theeves whereupon the Lord threatens them for that they would suffer such to burne Incense amongst them but besides the abundance more of Scriptures which I might use to prove it I shall produce undeniable reasons to ratifie this truth that it may run in triumph yea in whole bundles of them that our Beloved may be to us a bundle of Myrrhe to lodge all night betwixt our breasts and the first sort of reasons run from Christ our King and the Lord our Law-giver Reas. 1. Is taken out of Mat. 16.16 17 18. where Christ our Lord and Law-giver hath promised himselfe to be the Churches foundation for ever and such as are built up by him and upon him as all true Church-members must be that would stand out and out-stand all stormes must be such Professors of this Christ as Peter here was and that is by such a profession as flesh and bloud revealed not but his heavenly Father Now none but Saints are such Professors at least they must be Saints in appearance who are able to hold forth the worke of the Fathers upon their soules which consists not in bare words or a verball acknowledging of Christ for words are but Cyphers which signifie nothing without other Figures And as it was said of Epicurus that he had the habit of a Philosopher but was none indeed so many have the habits and words of Christians that are not so indeed and the Church that is built upon the sand may and must consist of such Mat. 7.24 25 26 27. But if the Grapes painted by Zeuxes allured the Birds to peck at them would they not much more have flowen at them had they been true Grapes indeed So if such as seeme to be Saints and appeare visibly as to our eye godly are so good and attractive matter for the Church of Christ much more then are reall Saints so Obj. The Apostles admitted all sorts of Professors three thousand in one day Ans. First it is granted that they were Professors then before they were admitted Secondly It does contradict the text to say all sorts of Professors if yee meane thereby all that professe Christ with their mouthes meerly for the text tells us Acts 2.37 they were pricked in their hearts and at the heart for the word signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a most sad and sore rent to the very soule a punctuall wound in every part of their hearts as if Daggers were fastned at their depth in them and this word will shew their compunction was sound for it was not as now it is with some Acts 7.54 to kick against Christ but to cry out for Christ him whom they had crucified for which they were so wounded besides they were sensible that they were undone without Christ wherefore with wide mouthes say they to the Apostles Oh What shall we do Besides they repented and heard and obeyed and gladly received the Gospel ver 41. yea with greedy stomacks though many now have hot Livers and cold Stomacks and strong affections yea and embraced it and as it were kissed it for so farre the word will have it with affectionate acceptance Gratis animis and from their soules yea and therein they continued stedfast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. strong in the faith without staggering wavering or shrinking from their Professions and practise yea and in the midst of the greatest trials troubles persecutions perplexities they were yet most zealous and faithfull by an impregnable assistance and an invincible constancy And are not these the chariest Characters of true conversion Can yee so under-value this great worke of Gods Word surely all sorts of Professors could not doe thus so that I say such were all Saints in appearance and such and none but such are by Christ's Law allowable Members of Christ's Church although that afterward some will appeare Hypocrites who crept in as Judas Demas Ananias and Saphira with divers others But Secondly The King of Saints hath given orders to attach such as have unawares got in and have appeared ungodly when he whipped out buyers and sellers he signified thereby not only his Law against such as were not sound in holinesse after their unsoundnesse appeared but also to keep them without that they might not enter in now the Gospel-Temple was to be built no mixt Congregations were to be continued but Christ by his Scourge and Whip of Truth will have us to cast them and to keep them out Thus Christ commands Matth. 7.6 not to throw Pearles to Swine nor to give holy things to Dogges c. wicked ones are so called in sundry Scriptures for Phil. 3.2 Beware of Dogges beware of evil-workers so it is in Revel 22.15 Blessed are they that may enter in for without are Dogs and Sorcerers and Whoremongers and Idolaters c. They that are knowne to be such must be kept without or else there will be a violent violation of Christs Law Hence it is the Churches have rule to proceed with such prophane ones and sinners as have crept and crouded in Matth. 18.17 18. c. Hence it is also the professing-friend at the feast Matth. 22.12 in Church-fellowship yet wanting the wedding garment was called into question but the Text sayes the servants went out to gather all Ans. It is true All were said to be called by a publicke call but before they entred in their high-way-rags their hedge-religion and rayments were to be laid aside else the Lord would never have laid it in his dish What dost thou here without it nor would he have been put to a Non-plus and not have had a word to say nor should he have been for the want of that had it not been necessary cast out and punished but by all these and abundance more I might produce to prove this first reason 2 Are bundled up together out of severall Propheticall Scriptures for in Isa. 60.21 The people also shall be all righteous reason 2 they shall inherit the Land for ever the branch of my planting the worke of my hands that I may be glorified So in Isa. 35.8 9 10. It shall be
Antichristian which I shal shâ—w in all the essentials of it for in this first we finde how foulely they fall short of being fit matter for the veriest ranting revelling and reviling Swines that swill upon the earth the most notorious Drunkards and vicious wretches that are are Members of such Churches and so held De jure but this is from beneath of their Father the Devill and of his bottomlesse-pit-smoak the constitution of which comes from the busie braines of men for about Constantines time this corruption began to be great and was brought on as it was in Dionysius his dayes before him Bishop of Rome who sent out his Edicts not to emparadise but to emparish the people which I have spoke to in Chap. 2. and in England Honorius Canterburiensis was the first that I finde pragmaticall to promote this confused this corrupt and Christ-crucifying Christ-slighting and Christ-destroying Church-state who desire to be more satisfied herein may be pleased to peruse either Selden de Decimis or Polydor. Virgil. lib. 4. c. 9. or else Mr. Hookers Polity or Mr. Jacobs Attestation or honest Paul Baines Diocesan Triall or else Mr. Burtons Vindication of the Independant Churches and they may receive it in full and write it in folio But a burning shame it is so much of the Whores fore-head should be still in some men as to maintaine them to be Churches and to call them such and Saint them to boot but blessed be the Lord that Christs Church of his owne institution can be built up amongst us here in Ireland and that the Honourable Commissioners of Parliament are carefull to keep up Christs and to keep downe Antichrists Institutions Object But say some All are not such in our Parish as you speake of viz. scandalous persons but we have many precious Christians and Saints Ans. 1. Are there any Scandalous and not Members of your parish-Parish-Church Do not your Minister give the Sacrament and both Seales to all without putting difference between the holy and prophane this is contrary to Christs rules and order and most dangerous and detestable Obj. But our Minister is an honest man and does not so but puts a difference Ans. 2. Why does he not then call them that are godly out of that condition and Church-state which he seemes to separate them from in making the difference which till then is but mocking God and Christ c. 2 He gives as some do the Lords Supper as a right Ordinance but in a wrong order but to answer 2 Yet ye are not therefore a Church of Christs own order because yee have some many though they should bee most which is scarce in any Parish precious to God which should consist of none else for a little leven levens the whole lump so doth not a little sweet meale sweeten the whole of our lump and what taste hath a little spoonfull of honey in a vessell of vinegar Nay were there as much honey as vinegar yet the worst would taste most Here I know they would faine bring in the former objections which are fruitlesse and frustrate In the best Churches have been as bad men as in Corinth c. This before in page 52. c. but they were not known such when they were taken in nor were they tolerated when so knowne for they must all be true Professours and not prophane ones or such as have cut a Covenant with hell and death as the word signifieth in Isa. 28.15 which is taken from a Simile of such as were wont of old to cut asunder the beasts they sacrificed So doe Hypocrites and prophane ones their hearts for they divide their hearts into two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so sacrifice them in part to the service of sinne Satan and their owne lusts Gen. 15.17 Jer. 34.18 These have cut a Covenant with hell and death though sometimes they seem to cut a part for God and to allow him a small portion of their hearts Most of our Parish are great Puritans and old Professours Yet it is not enough so to be which was proved page 62. and which appears 2 Tim. 3.5 although it is enough so to bee for Parish-constitutions and National Churches yet not for Gospel-ordered Congregationall-Churches For although a mud-wall may be made up of any thing seeing it consists of all kindes of stuffe and trash though ere so mixed and base yet Pallaces must be built up with better materials and so must the true Churches of Christ which are his Pallaces But these come all to heare Gods word they keep his Sabbaths and have Christs Ordinances dispenced amongst them c. What of all that Christs Ordinances were amongst the Jewes and they heard Christ and his Disciples gladly and so 1 Cor. 14.23 24. Heathens and unbeleevers heare the word Herod heard John gladly and now in New-England the Indians doe diligently heare the word but alas alas it is living the Word and doing the Word is requisite in every member of Christs-Church But let us lay aside those and all other objections and all Parish-Churches too and put on apace for Sion let us face about and bid faire for Church-communion according to Christs owne Discipline and Doctrine for the which none are fit matter and allowable but living Saints so in appearance as to us and whom wee have no cleare cause otherwise to judge of which brings me to the second Vse Depart yee Depart yee saith the Lord Esa. 52.11 for as Mr. vse 2 Hooker concludes in his Survey lib. 1. chap. 2. Parish Precincts give not a man right nor make him fit matter for the true Church of Christ but this we shall presse by unanswerable argument afterwards in the interim this doth very much vindicate the Churches that are Christs for matter from the wide-mouthed malice of wicked-mouthed men though Hypocrites perhaps have crept in for as the Giant in Gath 2 Sam. 21.20 was a true man though deformed with superfluous fingers and toes And as Naaman was a true man though a Leaper so may the Church be a true Church that hath such as do deforme her in her and such may bee in her that are not of her but an Hypocrite is like a weâ— in the body which seemeth to belong to the whole but indeed doth take away the credit and steale away as a thiefe the comfort of the whole though it bee skinned over with the same outside which the true members of the body have So I say Hypocrites who pretend and appear outwardly one with the Church as submissive reverent and worshippers of God as any but within they are corrupt hard and swelling against the truth and Gospel these doe more hurt then good although as the Ivie about the Tree which seemeth to imbrace it with much affection whilst indeed it takes away and steales from it and doth
are of right to be received The Oake that is rotten at the heart will never be good for the building wherefore stand by stand by or you shall be thrown by untill you are better and fitter for the builders use The stones that are for the building must be picked out by Christ the builders hand although perhaps at present they are in the heaps abroad which are in preparation to the building as Builders use to have in one place heaps of Lime in another place heaps of stone in another rubbish rude at present and undigested materials and a tumultuary noise of hammers and axes abroad which are very busie to set up the fallen Tabernacles of David but ere long every thing shall bee set in order and a beautifull structure laid whilst others without shall gather up the Chips which we leave behinde us to warm them with but for this more in the next Chapter yet in this I must tell you that the stones which are appointed for this glorious Fabricke must first passe under the saw and hammer For it is dangerous to put in a rotten unsound stone which will quickly fall out and make way for many others to follow enfeebling thereby the whole Edifice as in 1 Joh. 2.19 20. They went out from us but they were not of us for if they had been of us they would no doubt have continued with us but they went out that it might be manifest they were not of us i.e. us what us why us that have unction and are sincere reall Saints for yee have the unction from the holy One Buâ— they were hypocrites and therefore fell away as Demas did 2 Tim. 4.10 who was but a little before Pauls fellow-labourer Phil. 1.19 as well as Marcus and Aristarchus but he did discover himself after and so did Judas though a long time hee was well thought off amongst his brethren and fellow-disciples insomuch as he was made the Deacon So no doubt Sirs but your hypocrisie will bee as soon discovered if yee dare to enter with unsound unsettled and unsincere hearts as others have been for the weeds in the Gardens are sooner discovered and rooted out againe then they are in the fields or common high wayes but consider then O what a scandall you will bring upon the Gospel as they did at Dublin when your wickednesse wil appear to all the world O what reproaches to Religion dishonours to Christ discredit to the Gospel and tramplings upon the the truth will be laid in your dish at the last day yee being the cause of it For as it is with the Sunne and Sâ—arres if a thousand starres be eclipsed none takes notice of it nor mindes it but for the Sunne to be eclipsed it is sad and so accounted then every one talkes of it and looks at it and so it is when Church-members do the deeds of darknes that of al men should be lights to others as Christ sayes in Matth. 4.15 a little aberration makes every one to minde them and mark them and report of them abroad when many a thousand of others without or of wicked ones may be guilty of the like and not bee looked upon as Par. sayes on Rom. 11. It is not a formall Religion an old Profession or a high conception that either felicitates or facilitates your admission but you must have truth in the inward parts and have grace in your hearts for yee may have it in your heads and yet prove but a new Ranter or an old Protestant at the most None but the indeed holy must enter into these beauties of holinesse the more holy we are the more like our Head and the fitter for Church-members without which we shall not see the Lord but wee shall rather pollute the Sanctuary of the Lord. Thus much for the matter and the fifth Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pillegesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHAP. VI. This Gospelâ—Garden or Church-state of Christ's Institution and Order is further defined from the second essentiall Formal cause which is First a visible Segregation and Secondly Aggregation To the first First in this Chapter wherein it appears how all Saints are and ought to be separates THis Kingdome of Christ is not of the world though in the world for the Saints embodied by Gospel-rules in unity which makes the Forme of a true Church of Christ must of necessity be first called out before called in out of the world before into the Kingdome of Christ out of Babylon before into Sion for it is an infallible rule that a visible separation from the world and all false wayes worships c. and a visible application to Christ Jesus his wayes worships c. is of absolute necessity in Church-union and communion wherein consists the full essence of the forme thereof Wherefore to keep still to the comparison this Gospel-fellowship is fitly called the Lords temple 2 Cor. 6.16 1 Cor 3.17 made up of living stones 1 Pet. 2.5 A Spirituall Temple consisting of particular Saints taken out of the multitudes without here one and there one and united together into one body and like as the stones and materials for Salomon's Temple were picked out of the heaps that lay abroad here and there to make up one building so are the Saints into one body Now the first part of the forme to be considered is viz. the calling and culling out of the world and from the heaps without those Saints which are select Members of christs-Christs-Church according to the order of the Gospel which we shall prove also from Prophecie precept and practise First It is fore-told that such a separation must be for even a Balaam was brought against his will to fore-see from the top of the rocks and from the height of the hills that Israel should be a people dwelling alone separated from and not reckoned among the Nations without Numb 23.9 So in Isa. 52 12. Awake awake put on thy strength O Zion put on thy beautifull garments O holy City shake thy selfe from the dust arise and sit down O Jerusalem loose thy selfe from the bonds of thy neck O captive daughter of Zion So in ver 11. Depart yee depart yee go yee out from thence touch yee no uncleane thing goe yee out of the midst of her c. So Isa. 62.10 Goe thorow goe thorow the Gates prepare the way cast up cast up the high-way and gather out the stones c. So is the precious to be taken from the vile in Jer. 15.19 and the cleane from the uncleane the holy from the prophane Ezek. 22.26 See Exod. 33.16 17. For wherein shall it be known that I and thy people have grace in thy sight Is it not in that thou goest with us so shall we be separated I and thy people from all people and in the latter dayes especially the Lord promises to make up his precious jewels
Gods anger is against them that doe but company with drunkards c. for they are a shame to their father Prov. 28 7. and themselves Prov. 29.3 A very Plutarch could laugh at such as would have been counted as wise as Plato and yet in Alexanders company be drunke and indeed Nebuchadnezars judgement is some mens joy viz. to have fellowship with beasts But wee must beware for who can sleep with dogs and not bee full of fleas and so with sinners in continuall communion and not be full of sinne 3 It is to avoid the vices of their best Orders and Ordinances and to have no fellowship therein although they seem full of reason and Religion too Col. 2.20 21. Thus Rev. 18.4 Gal. 4 9. Away away with them now that are but poore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beggerly at best and no more able to support a soule then one Begger is to relieve another thus saith Paul Gal. 1.14 who was so hot so high for the Jewes Religion as I sayes he who traded so zealously in and for our Fathers traditions untill what untill verse 15.16 Christ was revealed in me and so unvailed to me and then I consulted no longer that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I asked no more counsell of nor comfort from these frothy fruitlesse things whereof we are now ashamed with flesh and blood but I bid farewell or fare-ill rather to all those Trumperies and Traditions which I doted on before and thus the Saints are the precisest Separatists By all which as it plainly appeares that Parishes want this part of Church-forme for the constituting of them true Churches so also might I by what appears presse the practicall part of this point from the pregnancy of the proofes produced being twisted together from the Prophesies Precepts and practise into a threefold cord not to be broken but if the Lord will blesse you of ability to bring you into Christs way of separation from Parishes and Traditions For you that will not separate from such false wayes worships and the world must bee separates from Christ sayes Mr. Owen my honoured friend in his Eshâ—Col or Cluster But mee thinkes some will say Sir as you alwaies have been in all things so in this you are too strict and precise for such Separates are Schismaticks and so many learned Ministers call them that leave off their comming to Church and following our Ministers c. 1 Such Separates as I have here given you an account of are not Schismaticks unlesse to Antichrist answer 1 but on the contrary such as doe not thus separate are Schismaticks to their owne soules A causelesse separation from a true established Church of Christ walking according to gospel-Gospel-order although it may be guilty of some sleight errours in Extra-essentials and Circumstantials or things of easie concernment is in Gospel-account a sad sinne 2 Tim. 4.16 Heb. 10.23.25.39 but a causelesse continuance in a false way Antichristian worship and disorderly discipline is no lesse at least as appeares before being contrary to so much positive Precept for such a separation from Parochiall constitutions which I have proved to be at best but as civill and at worst a Christ-wronging Christ-rending and Antichristian Church-state and from such unwarrantable wayes of worship and unruly Religion is but to obey the Precept of not partaking in other mens sins And thus the Saints are and ought to be Separates and not Schismaticks which Papists and Prelates have ever branded and stigmatized the deare Saints for in their separatings from them vide Zanche on Hos. 2.8 and which Popish trick trades with many yet who make merchandize of it answer 2 2 Suppose learned men be of that minde so were they learned that accounted Christ a Blasphemer and a fellow not fit to live Joh. 9.29 and that branded the Saints for Sectaries Acts 28.22 and seditious Act. 24.5 and Hereticks Act. 24.14 and in every age have such been Christs enemies in the graine and many for the tree of knowledge lose the tree of Life vide chap 9. lib. 2. are not the Jesuites learned too and who do more mischief For as Dr. Sutton said in 's Sermon for Magistrates page 11. as the Ape that saw a Chesnut in the fire and not knowing how to get it out spied a Spaniel by the fire side and snatched his foot to take out the Nut even so does the Devill many times make use of learned ones to fetch his food cut of the fire though they scorch for it whom he makes to serve him in it answer 3 3 If they do leave off your Parish-Churches as Parish-Churches yet it hath been proved and will be more abundantly that they are no Churches and therefore they ought to doe it or they sinne in not doing it and besides thereby they also wrong us that say wee gather Churches out of Churches for it is no such matter yet were it so as Mr. Burton tells Mr. Prin page 27. of his Vindication there is example for it both by John Baptist our Saviour Christ and his Apostles Matth. 3.5.7 John 4.1 Act. 2.40 who did all of them gather Christian Congregationall Churches out of the Jewish Nationall Church and so it may be yea and must bee in these semblable times of Reformation but wee say they are no Churches for matter and forme and so shall prove them all along to bee but Synagogues of Sathan And to say more with Mr. Hooker such are not of right matter because Parishioners for no civill rule can properly convey a Church-right to any man because they are in specie specifically distinct each from other therefore cannot meet no more then two direct Mathematicall lines not in the least oblique but that are distant and distinct from each other can meet though drawne out ad infinitum Besides most Parishioners oppose all that is in order to inchurch them and as Hart hath it in 's Char. p. 15. they converse with godly Gospel-Ministers about Religion as if they were in Spaine and a searching Ministry is as bad to them as the Spanish Inquisition and all the questions we can ask them are suspected for Examinations they are afraid of some secret that wil be picked out of them and that they shall be discovered such a bondage are the poore blinde people under and so kept by some pretending Ministers whereby the blinde lead the blinde into the ditch But wee have the word of God well preached and the Sacraments dispenced in our Parish-Churches This was answered in the former Chapter that the word preached makes not a true visible Church for then might the Natives-Irish here be called A true Church and the Heathens in the East or West-Indies but there must bee a yeelding due obedience thereunto and a visible subjection to Jesus Christ before they be fit for his Church The reason is because preaching the
is said when divers were hardned and beleeved not but spake evill of the way before the multitude that the Disciples separated so I say such Saints are to make up one body together distinct from them without and all others and this is obvious to every eye out of the abundance of Scriptures and texts To begin with the Simile of a Body for Saints enchurched are so called the Body of Christ Rom. 14.4 5. 1 Cor. 12. ver 13.27 Ephes. 5.30.32 Col. 1.20 21. though members in particular 1 Cor. 12.14.20 now all the members are to make up one and but one body and so are the Saints every member of Christ 1 Cor. 6.15 to be united together into one body Hence it is as Mr. Bartlet observes in his Modell cap. 6. as I thinke for I have not his Booke that the blessed Spirit speakes so often of injoynting and putting Saints into ioynt Gal. 6.1.2 If a Brother a Member be slipt out of ioynt or bee overtaken in a fault either before he was aware of it or else read it with the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although he be easily caught by a corruptiun and taken with too much delight in the Action for the Simile runs from the receiving and entertaining a friend with free affection and readinesse in delight welcoming him and with joy although he thus fall by a foul stumble as I rather read it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polye Lyser or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minuit rem for a fault is a fall yet yee which are Spirituall restore such a one that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set such a one in joynt againe as Chirurgions deale with a broken bone or one out of joynt by handling the same sweetly lovingly tenderly so that thereby it may become as sure in as well-set and strong as ever it was so is it here put him into his proper place againe by which the Church is compared to a Body and a Brother to a Member Thus also in Ephes. 4.11 Christ left here behind Pastors and Teachers and why for the perfecting the Saints ver 12. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the well-ordering Tit. 1.5 establishing and constituting of them according to order in a symmetry and suitable proportion of place and power Rom. 12.4 as is in a humane body There is a comly apt commensurate and marvellous wise and well appointed Location for every member joynt artery sinewes and veines and every one is to be content with his owne proper and therefore the only profitable place now if any one be out of his place the whole body is thereby put to paine so that the Simile holds here also for this is the beauty and perfection of the body when no member is amisse c. wherefore some read the text Ephes. 4 12. for injoynting of the Saints the worke of the Ministry c. but to the next Metaphor Christ's Church is compared to a Building so sayes he in Mat. 16.18 Vpon this rocke I will build my Church to build that is in unum corpus congregare to gather together many particular parcels out of the heapes without and rightly to order and dispose of them into one structure it is an apt and a convenient collection of the severall and sundry essentiall parts which make up the Integrum or of the which the whole is built up Now in this there must be a wise a suitable and proper ordering and disposing of every particular of which the whole consists so as that all may serve as I said before of the Body for the time use and place most answerable thereunto and fittest for the whole building Thus the Saints are called the Lords house Heb. 3.6 1 Tim. 3.15 fitly framed together Ephes. 2.21 22. or compleatly orderly and in congruity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 built up together an habitation to the Lord through the Spirit So 1 Pet. 2.5 That is the Saints are so knit pinned united nailed and glewed one to another and all every one to the foundation Jesus Christ Ephes. 2.19 1 Cor. 3.11 that one would thinke they were no more many parcells but all one substance and out of one and so as they will not be parted asunder nor can they without the hazard of the whole Thus when Saul assayed to joyne himselfe to the Disciples Acts 9.26 is meant not only to injoynt alluding to that above of body but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to adjoyne cleave and be glued unto them relating to this Metaphor of the building where many things are carved as all things are cut framed and glewed together which were before at a distance and which then are not easily disjoyned but are faster then ever before But 3. The Church of Christ is compared to a City compacted together up to which the tribes of Israel goe Psal. 122.3 4. So Psal. 46.4 yea the holy City Rev. 21.2 and thence the Saints are called Fellow-Citizens in Ephes. 2.19 now as all the houses streetes trades corporations and societies persons and peoples though many in particulars yet make all but one City compact So is it in the Church of Christ all Saints Sexes Children Fathers and Young-men Callings and conditions make up one Body and are to make up but one holy City Besides there be sweet immunities enfranchisements promises and Priviledges Lawes and Ordinances which none have propriety unto or halfe so much profit from them as the Saint-Citizens have which shall be shewne if the Lord give leave hereafter and none are admitted to be Free-men of such a City but by their consent vote and acceptance and so much is made out in Zach. 2.11 Many shall be joyned to the Lord in that day and shall be my people joyned that is they shall mutually give up themselves to God i. e. that is with the concurrent knowledge and consent of each other in the Hebr. vid. Buxtorf so also is that in Jer. 50.5 Come let us joyne our selves to the Lord c. all this fairely delineates the Forme of Christs-Church-state and Gospel-Discipline 4 Furthermore his Church is called an Army with banners Cant. 6.4.10 and why but because all men bands companies regiments colours and Captaines are but to make up one Army though there may be many men to one Company and many Companies to one Regiment so all the Saints are but to make up one Church and Body together being united to make up the forme and then are they faire as the Moone cleare as the Sunne and not before But besides the Church is 5 Compared to a Kingdome Joh. 18.36 Heb. 12.28 c. Ma◠21.43 to show as all Families Villages Townes Cities Countries Shires doe make up but one Kingdome and are all under one rule law and power so all the Saints together gathered and
how can these rules requiring obedience bee practised but by such Saints as are embodied into a Church of Christ but this Mr. Bartlet I remember in his Model mentions a man I have made much use of and for whose sake I have sufficiently suffered from some in Dublin whom I feare fuller of heat then of Heaven having no more of his booke which the Lord will one day witnesse to their faces then I beare in my breast omnia mecum c. But to passe by such blowes and buffetings of Sathan I say the Saints so embodied are best provided for their duties one to another And as in a bundle of sticks one kindles another so doe they Comes facundus in via pro vehiculo est and as one helpe another so all together like Bees labour to bring in hony all into one hive So every one hath the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 12.6 to bring into the stocke or common banke or to profit withall O then how sweet are they to God and men who are as so many flowers bound together in one nose-gay But Fifthly The sweet soule-ravishing and enamouring reason 5 issues which are the infallible sequell of Saints so embodied O the excellent priviledges Cant. 2 3 4 5. Cant. 5.1 Cant. 6.2 3. Cant. 7.10 11 12. Psal. 92.12 13.14 their precious promises Hos. 14.6 Isa. 59.22 the singular delights which the Lord takes amongst Saints so embodied Rev. 2.1 Psal. 132.13 14. Psal. 26.8 2 Cor. 6.16.18 Cant. 8.13 above all others Ps. 87.2 The Lord loveth the gates of Zion more then all the other dwellings of Jacob More then all Now such as are not in body together are deprived of the life and excellency of these as I shall shew hereafter I hope convinceingly if the Lord please but onely this I adde That the speciall benefits which beleevers so embodied doe enjoy are laid like Tiles one over another every day till the whole roofe be covered and the raine kept out Sixtly Which I would not omit though I might more reason 6 fitly have found it before is hereby the Saints are abundantly better fortified both to defend and occasionally to offend for to instance against Enemies they have an united force and they need not to feare an Adversary no not an Army if they be but in one for they are indeed terrible then as an Army with Banners displayed Drums beating Trumpets blowing Guns playing and discharging and all in good order keeping Ranke and File Why they need not to feare for their enemies then must fall before them in Joel 2.7.8.10 They shall run like mighty men they shall climbe the wall like men of warre and they shall march every one on his wayes and they shall not breake their rankes neither shall one thrust against another the earth shall quake before them the Heavens shall tremble the Sunne and the Moone shall be darke and the Starres shall with-draw their shining thus are the Saints in their united strength a terrour to the world Well might the Queene of Scots say Shee feared more the prayers of that one man John Knox then shee did an Army of thirty thousand men For when Gog and Magog doe gather together to battle in Revel 20.8 9. as the sand of the Sea they compasse the Camp of the Saints about and the beloved City But what successe have they Why fire comes downe from God out of heaven and destroyes them or eates them up that is out of the Churches according to Rev. 11.5 If any man will hurt them fire proceedeth out of their mouthes and devoureth him If any man dare to wrong them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to deale injuriously or unjustly with them he must in this manner be killed Now all the Saints and so the Churches are such witnesses and out of their mouthes by their prayers and powerfull breathings which will admit of no deniall they can conquer and consume their greatest adversaries Besides the enemy hath not that like advantage against us when we are linked as when we are alone As it is said that Siculus being on his Death-bed bid his Sons bring a Quiver of Arrowes and being brought would have them breake them altogether in the Quiver but they could not conquer them though they all tried then he bids them breake them asunder one by one which was soone done So sayes he my Sons if yee 'le breake asunder yee 'le be broken easily and throwne aside but if yee unite none can conquer you as long as yee live together in one yee will be too hard for every one So also in a Faggot of Wood there is no breaking the whole together but to take out stick after stick that wil make it easie to get the mastery of the whole Thus the Saints united together into one will be too hard for all the world but otherwise the world will have the advantage and they may be easily broken and scattered about with stormes so when they carrie on Gods cause with one shoulder and by one consent according to Zeph. 3.9 it goes on in post and against all oppositions For as Mathematicians say the strait line is alwayes weakest but the circle is the strongest and holds so the Saints in Fellowship are strongest and hold best because one is injoynted into another and thus the Saints ought unanimously and joyntly to contest together for the truth Jude ver 3. and joyntly to labour together in and for the Gospel 2 Cor. 6.1 and joyntly to put forth together for the purity priviledges orders and ordinances of Jesus Christ Gal. 5.1 and joyntly to receive together reproaches and wrongs Heb. 10.33 Gal. 6.2 2 Cor. 12.26 2 Tim. 1.16 and joyntly to refuse subjection to any persons principles or practises contrary to the word of truth and thus by their joynt powers opposers will be repulsed to their shame and losse and by their joynt-prayers heaven is taken by violence and the Lord is overcome Acts 12.5 by their joynt-praises and shoutings of joy the Heavens and Earth filled with ravishing melody and Musick Rev 14.2 As the many beames of the Sunne contracted into a little Burning-glasse doe glow and burne with abundance more light life and strength so Saints united doe Yea moreover as one Member or the Arme can act not only by its owne but also by the strength of the whole body to which it is united according to the bodies ability even so a Saint embodied may wrastle with God and against a sinne c. by the strength of the whole besides his owne as hereafter will appeare But thus much for the reasons though I might have added more Vse By all that hath been penned upon this point it appeares plainly that parish-Parish-Churches have not the forme nor the face of a true Church of Christ according to gospel-Gospel-order for they have none of this union
her my people Come out of her and vers 4. which is the last word I have to speak upon this part of the Forme to intreat you all for the Lords sake and for your soules sake to separate from as before all Parochiall and Popish worship and wayes of Babylon and come hither harke how Christ beckens thee poore soule into Zion to dwell with him there in his Discipline and Tabernacles Psal. 67.2 there is beauty Isa. 52.1 2. there is power Isa. 40.29 there is his presence Isa. 4.5 there is deliverance Isa. 54.17 there is pleasure and joy Psal. 46.3 4. there is plenty Isa. 25.6 and peace Isa. 48.18 and blessednesse Psal. 56.4 and salvation Isa. 46.13 What can yee aske for more How can yee then acquiesce in such a carnall corrupt Church-state mingled with more visibly ungodly then visibly godly If wee mingle bright and rusty mettal together the rusty will not become bright but the bright rusty and thus a rusty companion saith Seneca rubbeth some of his rust upon a man that is honest and faire-conditioned civill and well-given but the honest man cannot make the other any better or brighter As a weake eye is not strengthned by looking on a strong eye but on the contrary a strong may water by looking on a watry eye the sound man may lose his health by lying with the sicke So I say it is dangerous and doubtlesse a provocation to the Lord and a tempting him in the Wildernesse to continue yet in communion with such mixed multitudes in Parish Churches whereby wee grow worse and worse As a good horse put into the Teame among a company of Jades doth but learne to shuttle and become heady and untoward and so such as will have communion with the multitudes learne many ill-favoured tricks and are made the more obstinate and untoward but for shame let us haste in to the Lords Sanctuary and enter into the communion of Saints The least small coale raked up in ashes will live long and so will the least Saint and the least grace bee kept up and nourished in the true Churches of Christ which will bee it is likely extinguished whilst they are out of them and not wrapped up and kept warme in them Wherefore it will bee our continuall comfort to enter into such communion for I can name some that have been in abundance of doubts troubles suspense and uncertainty till they were well informed and fully satisfied of this way by the word and spirit and ever since their soules have been swallowed up in divine solace As Archimedes that matchlesse Mathematician after he had hammered his braines about a difficult conclusion leaped and danced and cryed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have found it I have found it so as Mr. Hoskins hath it the Saints cry out We have found him We have found him Wee have found Christ in his Ordinances Christ in his Spirit Christ in his graces Christ in his Churches Christ in his Doctrine Christ in his Discipline Wee have found him Wee have found him but yet nothing to what is to come Thus far for the seventh Chapter CHAP. VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cisse The third part of the second part of the Forme viz. Saints separate and gathered into one body as before are a true Church of Christ for matter and forme and every such particular Church hath as full compleat power as any without the least subordination power or authority of any Church whatsoever THrough the grace of Christ the Head and Husband of his Spouse his Church we have handled the Faire Forme of the true Church of Christ being very beautifull and faire having Doves eyes i. e. such as are the able discerning and directing members of the Church faire full clear as Num. 10.31 and chaste and ever as it were glazed with teares and having comely haire i. e. the ornament of her head who is Christ thus are all the Saints and sincere beleevers to their Lord Christ an ornament and a glory to him Isa 43.7 such as hang dependingly upon him their Head not else Col. 2.19 being nourished by him and growing from him and very smooth neat not rough rugged c. that appeare from Mount Gilead that is a pleasant and plenteous place Jer. 22.6 and signifies a witnesse or testimony and so I take it for then Saints appear loveliest liveliest longest smoothest and sweetest from Mount Gilead i. e. the Testimony of Christ the witnesse of the Spirit and the Word and Scriptures truth and Ordinances which do beare the Testimony of Christ when their soules are satisfied as in pleasant and plenteous places Gilead is mine Psal. 60.7 and Manasseh is mine c. Furthermore her Teeth are like a flocke of sheep that are even shorne which came up from the washing bearing Twins c. Cant. 4.2 Cant. 6.6 in the Chaldee it is thy Priests and Levites For Teeth are such as the Church eats with chews digests and divides by and receives for the use of the whole body and I beleeve her Ministers must be such who receive eat chew feed digest and divide the word of God and all that is hardest of digestion for the the rest of the people and Saints service to the capacities and for the concoction of all the body But they are even i. e. not one longer nor one shorter which would bee both uncomely and hurtfull but they must bee all even and equall and Brethren Matth. 20.25 26 27. not one higher nor one lower then another which would also be an hindrance to the bodies welfare for then they would be wanting or at least hindring in the use of feeding and chewing for the Church Away with Rabbies for yee are all brethren there is no superiority nor subordination to be suffered in Christs Church by way of Dominion which is the point I am now upon For they must bee all equall and even-shorne as come up from the washing that is white and lovely comely and cleane purged and purified and fairly washed never more need then now that the Sons of Levi be purged with Fullers Sope so that as some already have been rubbed hard over and over and are at last shorne and come up out of the washing bearing Twins being fruitfull and bringing forth as Ewes though with hazard and hardship and as Teeth even set in the gums doe give a good decorum and both rankes in each jaw full and faire are of excellent use and exceeding comely so ought they to bee in and to the Church of Christ that others beholding their good orders may rejoyce Col. 2.5 of all men also they must not bee harren but bearing-twins Besides her lips are like a thred of Scarlet Metonymically manifesting the excellency of the Doctrine of Christ which comes from her lips unto others Zeph. 3.9 which is described first from the matter most excellent first deeply dyed
in the blood of Christ 1 Cor. 1.17 Secondly being most pure and high-prized Lev. 14.14 Thirdly Lively and lovely Cant. 5.16 Joh. 17.3 and for the Temples use Secondly from the Forme like a thread that is well woven strongly twisted and finely and freely spun out by the Spirit of God 1 Cor. 2.4.12 being very fine thin subtle pure and of a most divine substance and also as the Churches haire-lace being to binde up the people of God to and about their Head viz. Jesus Christ And her speech is comely i. e. lovely gracious sweet and desirable as in Eccles. 12.9 10 11. Prov. 16.23 24. therefore in Hebrew Navah is being very amiable so are the Scriptures full of lovely mysteries lively histories triumphing truths comforting counsels and counselling comforts Her temples are like a peece of Pomegrannet The Temples are those between the eyes and ears which the Chaldee calls the Kings Governours and Keepers of Israel but I meane such as are high in Christ their Head through which runne many vitall veynes for and into the body and such ought all over-seeing and directing governing and guiding-Elders to bee like a peece of Pomegrannet i. e. frustum or fragmen a crust or fragment broken off which is over full and flowing over with juice sirrup and sweetnesse c. in the sight of all and besides this shews the benefit of this Church-Discipline and more then meer Ecclesiasticall politie that I speake of being abounding in juâ—cie sirrups and sweet savours to the meanest and most despised Saint for although there may bee an outward sharpnesse to the flesh yet there is an unspeakable inward sweetnesse and spirituall solaces to the soule to bee had here and to be got in this Government as will appeare hereafter but besides like the Pomegrannet which is full of sweet seed odoriferous graines well united together and gathered into one body every one in order pointing up to the Crown so is this Gospel-government full of sweet juyce and sappy seeds or Saints well-coloured and all in order pressing after the same perfection and verticall point of glory being gathered together into one distinct body But to delineate her beauty more at large Her necke is like the Tower of David sayes the Text builded for an Aâ—mory wherein hang the bucklers and shields of mighty men The Neck is that part between the head and body and united to both and is of necessity through which passes and repasses whatsoever is usefull for both to the nourishment of both and each in and by other Now I am of opinion the Ordinances doe thus and are as the necke between the Head and body between Christ and people to bring both into union and into unseparable fellowship as Heb. 8.10 by the Spirit so that both the head and body may be nourished through them they as conveyances of the vitals to the Animals and of the Animals to the vitals that the one may be refreshed by the other and all be by a mutuall and redamanâ—ine love which is the life of union so that through this Necke the body is abundantly nourished by the vital spirits from the Head I mean by the sanctifying and saving so called graces of the same Spirit in Christ our Head those then that despise Christs Ordinances doe as much as in them lyes behead the Church of Christ A cruell Act Have a care But then like the Tower Migdall great and strong of David Nehem 3.19.25 2 Sam. 5.8 9. an Armory the word is Thalpiioh of Thalah to hang and Piioh sharp two edged weapons to hang swords in the two edged sword of the Spirit hangs there often and the soules bucklers and shields of Defence are ordinarily found in this Armory of the Churches and Helmets and Head-peeces and Breast-plates and what not for every Souldier of Christs under his Banner and Command for the Church is to be in a bitter warfare continually and let a Saint but come hither bee he of what size soever hee may bee armed out of this Armory of the Churches yea the stoutest Champions that march against Christs enemies Furthermore for her two breasts they are like two young Roes twins which feed among the Lillies Her Breasts are both an Ornament as Ezek. 16.7 and for use necessary Isa. 66.11 and indeed to take the two Testaments so called they are both an Ornament and of necessary use to all the Churches of Christ though some for whom my heart akes I feare runne the folly and madnesse of that malicious Apostate who called the Bible a Bawble but hee proved a Babel The truth is these Breasts swell with sweet milke and consolations doe drop out againe even for the Babes that are weake Isa. 66.11 1 Pet. 2.2 they are full in deed of what is absolutely cherishing to the Churches Children and therein are many precious promises and sweet truths easily to be digested by such babes as doe eagerly hunger call and cry for them laying full hold on them drawing and sucking much sweetnesse out of them which are as Twins being both borne of one out of one spirit and for one end and from one God 2 Tim. 3.16 but I had rather read them the Word and Spirit feeding among Lillies For so are Saints white pure pleasant lovely living best in low vallies and well moystned at their root and such are fond to sucke from them as before and to entertaine them and as Moulin once said that in the times of Persecutions whilst they burnt us for reading of the Scriptures we burnt to be reading of them But thus I have beyond my intention examined this Epithalmion which is sung in specie and paints out Prophetically the picture of a true Church called into Gospel government and that upon the breaking of the morning Sunne and the day springing from on high ver 6. for then it followes thou art all faire my Love Now in this description her beauty being discovered so eminently from her most visible Members it needeth not to speake of more then such as are most conspicuous to the eyes of all at this present But to proceed to the second part of this part of the Forme which is That every particular Church of Christ gathered together into one Body according to gospel-Gospel-order as before hath as free as full and as compleat a Church-power and Authority to order all affaires within her owne body as any Church whatsoever excluding all sorts of Superiority that may be possibly claimed in point of Church-power and that par in parem non habet imperium equall Sisters have equall powers and priviledges will be proved an undeniable truth In the progresse of which I beleeve I shall much use Mr. Bartlets method as my memory wil admit me for I have no other Booke of his then my breast at present see in Rev. chap. 2. chap. 3. the seven Churches of Asia and
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-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-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-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
able to beare Acts 15.10 Obj. Yea we can quickly prove it by Scripture but turne to Acts 15. and you shall finde that appeales were made to the Church of Jerusalem Answ. This is the Master-objection that can be brought against this Doctrine of gospel-Gospel-order which is so often and ablely answered I thinke by all that have penned on this subject as that I need not to answer any thing unto it yet seeing it is so propounded I pray you marke in that Chapter Appeals are not made to the Church of Jerusalem as if they had command over any Church to rule them or set them a Directory of Church-government how they should practise c. no but onely to advise and counsell them as a Sister-Church and as one of a sounder judgement and of longer and riper and safer experiences Secondly Besides the application made to Jerusalem was not about Church-government or for instructions from them on that account but it was about a difference that arose among some who were set for Circumcision after the manner of Moses whether that might be or no what they who were of more established and better-setled judgements thought of that matter which some held so needfull verse 1 2 4 5. Thirdly It appears in verse 2. in that they determined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is chose and approved of Paul and Barnabas upon that arrand it was not jure divin◠of absolute necessity to appeale or rather apply thither nor yet did they doe it as to an higher power as was answered in the first as if they had any Dominion over their faith but only as helpers of their joy 2 Cor. 1. ult Fourthly But should we grant it which wee will not as long as our Buckler holds whole but should wee they would bee but little the better for it for consider who they were were they not the Apostles men extraordinarily enabled and can any now say so and with such confidence as verse 28. for it seemeth good to the Holy Ghost and to us c. without high presumption But Fifthly This helps not one jot the Presbyterian or Prelacy nor adds an hairs breadth to their Discipline or Doctrine for wee finde in verse 22. It pleased the Apostles and Elders with the whole Church to send c. the whole Church had the knowledge of it and their voting in it and the Apostles and Elders did not answer on their owne heads but the Church consented to it and concluded it which is contrary to the Presbyterian judgement and practises who will have the Elders alone to be a power and authority enough without the rest of the Church which is contrary to rule besides the ill consequences of it which I shall speake unto hereafter in the third Booke and which is a giving of an absolute power to such which makes them Lord it who are to have but a derivative power and are but servants at best But thus that objection is I hope sufficiently answered Another Object But is it so hath no one Church power over another why then how can a Church bee reformed that erres in doctrine or practise Answ. There must be spirituall helps against spiritual evills and the weapons of our warfare are not carnall here is no need of the worlds powers which I shall shew hereafter but we must make use of Christs-rules which are cleare in this case Consider in an erring Church either a part or the whole is corrupt and adulterate if onely a part then the sound part must admonish convince and reforme their erring brethren if they bee able but in case they cannot doe it then they may send for the assistance of a Sister-Church as Antioch did Act. 15.2 But if so bee it be the whole Church erres then looke how an equall brother in one body is to deale with another according to the same rule of Matth. 18.15 16 17. and by proportion is an equall Sister-Church to deale with another for although one Church is not subject or subordinate unto another neither is one brother to another yet one Church is co-ordinate and hath a like power with another and so hath one Brother with another so that as in brotherly-love and communion one brother admonishes reproves exhorts convinces another and if there be no helpe for it declares the brothers offence in publike and may in time and order according to rule withdraw from him as in 2 Thess. 3.6 thus may and must one Church in sisterly love and communion deale with another as to enquire into the nature of the errours or offence given by an erring Church unto her to know the Truth Deut. 13 14. and not to proceed upon bare reports Exod. 23.1 2. which yee shall not raise or not receive for it may be read both wayes then may the Church send Letters or Messengers to that erring-Church to admonish exhort reprove and convince if she hears they have gained their Sister-Church but if shee refuses to be reformed then that Church may take one or two Churches more to assist her But if she resist admonition and all means that bee used by prayers fastings intreatings perswasions reproofes and all then all the Churches about appoint to meet and by the word of God reprove the errours and if they finde her obstinate then all other Churches are to withdraw from her 2 Tim. 16 17. Tit. 3.10 11. and declare against those errours and no longer to hold them a Communion of Saints but to take away all right-hands of fellowship untill their repentance appeare to the satisfaction of the aforesaid offended Churches and a visible reformation and a publike renunciation of the aforesaid errours and sinnes Now if they be conscientious and gracious this punishment for so it is called 2 Cor. 2.6 will pierce to the very hearts of them and this will worke more upon them upon their consciences then all the prisons or punishments of the world For if the declaring against such a Church the withdrawing of all others from her their open protesting against her and abhorrence of her detestable errours and sinnes if they bee so and the disowning of her for a communion of Saints and their continually appeales unto God against her if these doe not deeply enter into her heart and strike their consciences that are in her and afflict their spirits what will For Joh. 5.22 All judgement is committed to the Sonne and I am sure if Christs wayes and the weapons of his make cannot prevaile then a formall jurisdiction Courts and commands of mens make will not But thus I have answered the objections of weight against this Point which hath been abundantly proved and pressed For pares omnes inter se juris essent sayes Whitaker all Power is alike in all Churches whether in Ephesus Corinth Rome Philippi or the like one not being one iota subject to
thus farre for the Object CHAP. X. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chhok Every Church of Christ hath his Rule to bee ordered fitted formed and squared by and how all the matter must bee measured by Christ's Rule and what that is IN this beautifull building wee have heard the matter and the forme and have found out the Churches fairnesse objective i. e. from the presence of God in the middest of her But now it remaines that the rule bee brought out to square by For is not this the Carpenters Sonne the Sonne of Mary or will this Carpenter or rather the Builder of this Temple of the Lord worke without his Rule no surely therefore Rev. 11.1 There was given me a reed and the Angel said rise and measure the Temple of God and the Altar and them that worship therein c. This Reed is the Rule whereby the Platforme of the Lords Temple is measured out and laid before us thus the valley of Succoth is measured out Psal. 60.6 So is it in Ezek. 43.10 Let them measure the patterne of the Lords house This worke will not bee well done without Rule and that Rule must bee Christs too which measures it out as might appeare by other Scriptures Isa. 11.1 Zach. 6.12.13 Matth. 16.16 So you may see in the Precept for it Matth. 28.20 What I have commanded Christs commands are our rules Wisdom that is Christ calls Prov. 7.1 Keep my words and hear my Commandments Keep them that iâ— so as diligently to observe them as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tells us So Prov. 8.1 2. Doth not wisdom cry and understanding put forth her voice she crieth at the gates c. So my beloved spake and said Rise up my love my fair one and come away Cant. 2.10 It is the voice of my beloved vers 8. So in Psal. 45.10 Besides this hath been the practise of all true Churches as in 1 Thes. 4.1 2. We beseech you as ye have received of us so walk How According to the Commandments we delivered to you by the Lord Jesus Christ. For this is the will of God c. So 1 Cor. 11.2 I praise you that you keep or observe remember and obey the Ordinances 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrines Traditions Precepts c. as I have delivered them unto you Now how was that Paul did this not as a Head or Law-giver delivering his own Canons or Conclusions for in Vers. 3. I would have you know Christ is the Head Now Vers. 23. as I have received of the Lord so delivered I them unto you or I have given them up unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as appointed for that purpose Now no others does Paul press upon them for as in 1 Tim. 6.3 4. If any man teach otherwise and consent not to the wholesom words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or words sound sine vitio and healthful for the soul which are the words of Christ c. withdraw from him Vers. 5. Have nothing to do with such a one and why reason 1 Reason 1. Is because it is not in the power or policy of men though they be never so wise learned or lofty to lay down precepts for the Saints practise or to set the way to worship God in and by all this being beyond him and too high for him A Balaam could say I cannot go beyond the word of the Lord Numb 22.18 Should the Lord have left this to the wills and wits of men what a most miserable Church-work should we have had For every man would have had his minde and set reason 2 up his fancy Reason 2. Wherefore see how precisely it lies in Exod. 25.40 That they look to it that all be made according to the pattern shewed upon the Mount So that Moses must do nothing on his own head in the Government of the Church or by his own private authority about the Tabernacle but as the Lord Commanded Nor durst David or Solomon do any thing in the Lords Temple either in the building or ordering or officers or singers c. but all by direction from above and according to the Laws of the Lord who hath laid all and lined all out by his own rules and according to his own will 2 Chron. 3.3 Much less durst any whether Apostles or others have undertaken it without direction from the Lord and Christ's line and rule this glorious building of the Gospel so far exceeds the former Reason 3. Wherefore the voice out of Heaven bid hear him For he hath brought down from his Fathers bosom the pattern reason 3 of this new Jerusalem which is coming down from God out of Heaven Hence Acts 3.22 Christ is called the Prophet like unto Moses commissionated from the Lord to delineate unto us and lay before us by plain and perfect rule and line whatsoever appertains to the true discipline and worship of God So in Isai. 9.7 Of the increase of his Government shall be no end to order it and establish it c. Isai. 22.21 I will commit his Government into his hand c. And he shall reign in righteousness and rule in judgement Isai. 32.1 So in Zach. 6.13 Even he shall build the Temple of the Lord and he shall bear the glory and he shall sit and rule upon his Throne c. Hence saith Christ Matth. 28.18 All 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 authoritative power is given me in Heaven and Earth Go therefore and teach them to observe all things that I have commanded you and I will be with you to the end of the world Wherefore God hath revealed his minde made forth by Christ in the Gospel and that must be minded by all men and Ministers in this work that all that be laid upon the building be first â—ewn fit ordered squared and qualified for this worship of Christ both matter and manner by Christ his own rule All other rules of the best ablest and wisest men will make but mud-walls mad work unequal and uneven being all too long or too short but Christs own Vse 1. We finde by this that Parishes are no Churches of vse 1 Christ's building never built according to Christs rule or directory largely delivered in the Acts of the Apostles For I have already proved they are without warrant out of Gods Word and that the Rule and Pattern of their Discipline is Antichristian and drawn out of the whimsical doctrines fanatick and fantastick Ordinances and Directories of mens brains Wherefore come out c. For 2 John 9. whosoever abides not in but transgresses from the doctrine of Christ hath not God c. Wherefore V. 10. receive him not into your house nor bid him God speed for whosoever biddeth him God speed is partaker of his evil deeds Neither are ye to own or say God speed to Parochial Constitutions which are transgressions to the rules and laws
shewed after the pattern c. This is also a good Gospel-rule and it is a moral reasonable service I shall show but so in Exod. 35.5 Whosoever is of a willing heart let him bring his offering Vers. 22. They came both men and women as many as were willing-hearted none else came warrantably and Vers. 29. The children of Israel brought a willing offering unto the Lord every man and woman whose heart made them willing which the Lord had commanded And in 2 Chron. 29.5 Who then is willing to consecrate his service this day unto the Lord Vers. 6 7. They offered willingly for the service of the Lords house but need I be so long In Nehemiahs days chap. 4.6 So built they the wall c. For the people had a minde to work notwithstanding the oppositions and great enemies and discouraging difficulties were enough to daunt them So I say in all ages Saints did freely and willingly without the least compulsion to unite and embody together and enter into fellowship as it is said Jo. 6.21 they willingly received him into the ship So when Christ called his Disciples into this Church-state they came willingly and by a free-consent Matth. 4.20 22. presently and without lingring or delay or asking counsel of their Father or Friends So Matth. 19.27 so Gal. 1.15 16. and such as were pricked at their hearts with the word of grace in Acts 2.37 did so in Vers. 41. gladly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. willingly receive the word and being baptized entered into fellowship So in Acts 8. 11. 13. 14 c. And thus the Church of Corinth were gathered and thus the Churches of Macedonia 2 Cor. 8.3 5. who were willing of themselves and they did sayes Paul give up their selves to the Lord and then unto us by the will of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is freely and cheerfully and willingly Thus the Church of Thessalonica were examples to all Beleevers in Macedonia and Achaia for their readinesse and willingnesse wee might instance all along and confirme this abundantly by examples and reasons but that I shall bee too tedious yet the truth is should we not with a free and by a voluntary consent serve the Lord in this his worship and enter into the beauties of holinesse reason 1 First We should fall short of all Worshippers even of false gods and the very Heathens would rise up against us For nature it selfe teaches us to worship God willingly and the Scripture teaches us much more willingnesse in the true worship of the true God Joh 4.23 reason 2 Secondly otherwise his Worship would bee as a bandage to us for when it is tedious to men Mal. 3.14 then they are soon weary with well-doing And besides thirdly they be Hypocrites and will never reason 3 hold fast but fall off fearfully that enter not in freely and fully satisfied 1 Joh. 2.9 10. and perswaded in their owne soules by the Spirit of the Lord Monendo movendo removendo instructing moving and removing all the lets Vse 1 Then the weapons of our warfare are not then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carnall fleshly worldly or the like Not by might not by power but by my Spirit saith the Lord Zach. 4.6 wherefore wee finde no need of compulsive Powers whereby Parochiall constitutions were kept alive so long viz. by Powers to compell men by stocks prisons fines pillories and punishments and whether they will or no to make them keep their Parish-Churches and Ecclesiasticall Canons whilst alas it is the Spirit convinces us of the truth Joh. 16.8.9 and constraines us to the truth Job 32.18 and makes men worshippers in the truth Joh. 4.32 Vphold me with thy free Spirit saith David Psal. 51.12 and that the Spirit makes men free in the truth and the truth in them see Joh. 8.32 33.36 2 Cor. 3.17 It is not all the beating or bruising whipping or punishing in the world will perswade the conscience convince the heart or convert the sinner Thus men may be made Hypocrites and play the devils out of feare of torment but not Saints or true worshippers till the Spirit makes them willing therefore give to Caesar what is Caesars and to Christ what is Christs As honest old Cartwright said to Whitgift You would bring in the Magistrates to breake and change the orders which Christ our King and Lawgiver hath left in his Church For as Christ came not to meddle with or overthrow the Civill-government neither must your Civill Magistrates or Civill Governours meddle with the matters or affaires of Christs Church Christ alone being Lawgiver therein so that such would alter and overthrow church-Church-order and Government for which Christ will give them but little thanks at last and will requite it to them by the overthrowing of theirs and for this end the Rod is in his hand at this day Now who knoweth not that the office of the Magistrate consists in those things that belong to our life and goods and is to bee kept within the compasse of a Civill jurisdiction Hence it is that Azariah cast out Vzziah out of the holy place and that because it was not proper for a Prince but for the high-Priest 2 Chron. 26.16 Lev. 13.46 Let Rulers in their relations and Church-officers in theirs bee found faithfull Vzziahs pride is expresly noted 2 Chro. 26.16 for usurping the Priest-hood in the Temple of God but he escaped not scotfree for he was suddenly smitten with the Leprosie and laid out for an example to after ages On the other side our Saviour refused to meddle with Civill Magistracy or with matters of that kinde a Kingdome being offered him Jo. 6.8 hee could not accept of it nor would he handle Civill-matters so much as to divide the heritage between the brethren it being not his office Luke 12. Now let none usurpe but let the Civill keepe within his Civill-precinct and the Spirituall within his compasse and sphere And yet the Civill is to submit to the Spirituall and in a spirituall sense the Ecclesiasticall Discipline being above it As Philip the Emperour whom we read of in Euseb. 4. lib. Eccles. Hist. being commanded to abstaine from breaking of bread and suspended untill his repentance were seen being guilty of some sins willingly obeyed and lay low before the Lord and did not dare to partake of it untill his sinnes were answered by sorrows sutably in the sight of all and till hee had both openly delivered his griefe and evidently declared his faith before all Besides Theodosius Emperour in 5. lib. Eccles. Hist. of Eusebius is eminent for his most ready and religious obedience to Ambrose his exhortations and reproofe which brought him prostrate upon his knees and flat upon his face before the Lord with teares and prayers I owne nothing of Superstition observed in those dayes onely this is that I aime at that
the Royall Prerogative and they owe him all equall obedience in their places and to their powers Secondly Masters set servants their work and appoint them their places so doth Christ our Master tels us where wee must worke Mat. 21.28 and what work we must do Mark 13.34 for though wee have all but one calling Eph. 4.4 and are called all into one hope yet some walk and worke in one place of the vineyard and some in another as he hath appointed and according to the gift and graces of Christ Rom. 12.6 7. Eph. 4.7 1 Cor. 12.4 5 6 7 8.11 Thirdly Masters make provision for their servants to give them good rayment tools to worke with and all things convenient for them thus Christ makes provision for his servants Isa. 65.13 14. Psal. 132.15 hee gives them their daily bread Joh. 6.48.50 Spiritual food and Spirituall drinke 1 Cor. 10.4 Water of life Joh. 4.14 Fatlings Mat. 22. yea and feasts them with fat things Isa. 25.9 and Wines fresh Cant. 2.4.6 Prov. 31 6. and well refined hee cloaths them with finest robes and richest fashions Isa. 61 10. Mat. 22.12 and finds instruments and tools fit for the worke hee sets them about in his building especially Faith without which they can doe nothing to hold Cant. 3.7 8. 2 Cor. 10.4 and his rule which they worke by is his Word Fourthly As a Master Christ payes his servants honestly to a penny Mat. 20.9 Luke 10.7 Christ will not keep backe the least reward crowne honour or glory from them when they have done their work yea hee alwayes gives them some before-hand too out of his Treasury and fulnesse Joh. 1.14 c. Fifthly As a Master hee hath the honour name and credit of their worke all runnes in his name and for his honour Mal. 1.6 Joh. 5.23 Joh. 12.26 as a Master-builder that receives the money for all that is wrought though by his servants labours also so ought we to ascribe all to Christ in praises and graces prizing him in all things and for all things that his servants do Sixthly As a Master hee walkes round his servants and is a wall about them to keep them and defend them from those that would offend them and wrong them and hee keeps them off them that would hinder them in the doing the worke of the Lord which is in building Zach. 6.4 Psal. 121.5 Isa. 27.3 Cant. 2.15 hee will suffer none to doe them the least wrong Ps. 105.14 lest his worke should lye still or be done negligently Jer. 48. Seventhly and lastly As a Master one word from his mouth is of more force then all the Masters in heaven and earth besides therefore Christs servants would know his minde and doe not minde what others as reason world carnall wisdome parts or policy of men which are strangers to the Saints do say 1 Cor. 7.23 Matth. 25.9 Col. 2.20 21. Whither shall we go from thee saith Peter Joh. 6.68 we would hear thee and not to listen to the Laws and Commandments of men Hosea 5.11 Isai. 29.13 or any other in thy work worship and service Thus we see him the Master of the work and why he is so wherefore his order and direction must be taken and onely his Isa. 61.8 If we would have the building stand and the work according to his will But Objection Pauls says 1 Cor. 3 10. as a Wise master-builder I have laid the foundation Answ. Negat Paul sayes not I am the Master of this building laid but Affirmat saith as a Master-builder doth so have I done so that he draws onely a simile from the Master-builder and calls not himself the Master-builder but as a Wise master-builder doth 1. with much pains and removals of much dung dross filth and rubbish to make way lay the foundation well deep and sure before he builds so have I done And as he will be sure the foundation be of sound substance that will not rot decay sink or endanger the building that is upon it so am I sure And as he that is a wise builder begins at the foundation and so from thence builds upwards and onward and doth not begin at a wall or window or side or top so sayes Paul I build from Christ the foundation upward and onward which first I have laid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or put into your hearts the prima initia fidei fundamentals of truth for others to have after to build upon So that I began saith he at the foundation not at the roof as now many ranting Ministers do and so do what they can in their high and lofty strains of building they must build downward unless they could lay a foundation in the air which some fancy foolishly to themselves And then fourthly As a wise Master-builder that is one of much if not most experience and judgement and of abilities so saith he I do not onely lay down directions as I have received from Christ 1 Cor. 11.23 and reasons demonstrations and rules for others but improve also all my experiences skill and labor also and take pains my self with tears and prayers day and night I lay out my strength with sweat and swink by practise as well as by preaching to build you up in the ways of godliness and truth And lastly I am as a Master-builder an Overseer of the Churches of Christ that they be in order and be built up according to the Rules of Christ and that they mend what is amiss as a steward in trust for that end and purpose 1 Cor. 4.1 Whence you see in what sense Paul is said to be as a wise Master-builder in and about the house of God But none unless Christ Jesus can be said to be the Master of the building and we are his Servants as I said before wherefore Rom. 14.18 he that in these things serveth Christ is acceptable to God and approved of men Next Christ is Lord Acts. 2. Christ is not onely the Master-builder but the Lord over his Church and people which is much more Acts 2.36 Eph. 4.5 Col. 3.24 1 Cor. 2.8 6.14 I shall tell you first how he is Lord and then secondly what manner of Lord he is and then thirdly what we should be under him in that relation 1. He is Lord by power Lordship is properly jus in rebus personis a right in things and persons Now this right is by power principally which potestas est fundamentum relationis Dominii is the fundamental of Dominion or Rule in Psal. 66.7 and that Christ hath this power appears Matth. 28.18 Joh. 17.2 5.22 2. He is the Lord by purchase and hath bought us at a dear rate indeed see it Acts 20.28 we were sold before under sin Rom. 7.20 and are now bought again so that Christ hath the deeds to shew drawn up and written and sealed with his own blood whilst the old was
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
Hence are so many godless hardned sinners subjects in his dominion but the head of gold is of such a principle that none will serve him nor will he that any should worship him but the precious separate from the vile the pure from impure and visibly unholy Jer. 15.19 Isa. 60.21 Fourthly This head of brass which is black within though it shines without accepts of a meer outside appearance and verbal confession of Christ let him be as black as Hell within so his words be good and he look like Heaven without it is enough to answer his principle But this head of gold who is better within then without would have all his like himself all glorious within Psal. 45. as the curtains of Solomon Cant. 1.5 being born of God for what is of flesh is flesh and what is of Spirit is Spirit Joh. 3. Fifthly This head of brass hath members and officers of mettal like himself and of no better principle if so good for some are iron and clay who act according to their own natural principles or points c. But the head of gold hath members and officers qualified with his own Spirit and excellencies and filled with his own fulness Eph. 1.23 and partaking of his own divine nature 2 Pet. 1.4 Christ and his Spirit are the Officers in Christs Church and none other any further then Christ and his Spirit dwells in them and acts them so that then it is not they but Christ rules orders directs disposes or dispenses c. Sixthly This head of brass hath an ill-savor Joel 2.20 and all his doctrines traditions and discipline sent strongly of himself so that whosoever handles them their hands will smell of the brazen head therefore beware of their leaven c. But this head of gold and all his ordinances doctrines laws and discipline are of a most sweet and pretious savor Cant. 1.3 2 Cor. 2.14 15. Eph. 5.2 c. As oyntment poured out Seventhly This head of brass seen and observed by himself makes a rich rare and amiable show to most men but when he comes to be compared to the head of gold he falls and then looks like himself viz. dull dead black earthly filthy and unfit for to be a head or foot in Christs Church Thus in these days his doctrine and devices traditions and trumperies being brought into the light and compared with the truth can no longer triumph but must fall before this head of gold who excels him as far as light darkness good evil and as Heaven excels Earth although before this he fetcht in many to him from far and sat in glory and majesty exalting himself above all that is called God 2 Thes. 2.4 But now he is to be destroyed by the bright appearance of this head of gold 2 Thes. 2.8 that is he is to be rendred useless and uneffectual as before in the Septuag 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he shall weaken him or break his strength or glory he shall lessen his lustre and make him forlorn and loose his pride Nothinging him by his spiritual appearance and in the brightness of his presence Eighthly This head of brass is the work of mens hands and but of mans Creation and must be broken to shatters Psal. 29. this Image must fall Dan. 2.32 But for the head of gold the headship of Christ the gates of hell shall not prevail against him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the powers of hell the policies of hell the very strength and force of hell shall be set against him but to no purpose for of his government there shall be no end Thus I have cursorily set before you a vast difference between a false and true Church-state from the Heads the one being of mans make and the other of Gods appointment Psal. 2.6 All things are to be put under Christs feet and this head of gold shall wear a crown of gold for ever and ever Heb. 2.7 8. Therefore it is that Kings Crowns Kingdoms Councels Classes and Synods National Churches and States are shaken and shall be shaken that the Kingship of Christ which shall never be shaken Heb. 12.27 28. may remain for ever Thus you see how false Church-states are but the habitations of Antichrist built up by men but the true ones are built up by Christ Zach. 6.12 and the habitation for his presence and honor to dwell in Eph. 2.22 2 Cor. 6.16 Wherefore Friends beware beware of brazen faces that have the face to cry up that Head which you have heard of These are those that consult to cast Christ down from his excellency and delight in lies Psal. 62.4 Such brazen heads fall by thousands short yea by millions of myriades of the orders excellencies perfections plenitudes virtue of influence Government Sympathy health and soundness of this true Head of the Church viz. The head of gold But now who be such heads of brass First is that head of brass the brazen-faced Pope always brought up in Brazen-Nose Colledge he was the first that had the face to prefer himself general-master of the Church Lord Head and Law-giver There was no such thing from the beginning but by little and little and as ambition and base thirst of ruling began to rage the care of Christs Church began to asswage and then we shall finde first began to be given to one man the name of Bishop a name common to all Ministers of Christ Acts 20.28 who was chose by the rest of the Ministers and Elders to be as it were Consul in a Senate or as a speaker in the house and which was to be for the time being and present upon urgent occasions to sit as Chair-man And though he had the honor the name yet no more authority nor voice nor determination then any other he had no negative power or voice which all lordly spirits pretend unto The next step after this was by reason of the paucity and poorness of Ministers and Overseers and by reason of the rigor of hot persecutions the Church was neglected and Bishops so called or Ministers grew most ignorant and very few to be â—ound fit for Church-affairs as Overseers and of those very few most of them unlearned and very blinde and dumb and so idle that they regarded not the Church and let things go how they would Then began the care of one Church to be given up to one more then to any other and then did one take the most charge of church-Church-orders Ordinances and Discipline which occasioned him to hoise up his ambitious sails to be filled with honor And so it began to be a perpetual and continual course and office which was onely for a time at first and that upon necessity too in times of persecution conferred upon one and so all began to be guided and governed by one mans authority and no more by joynt consent concurrence and votes c. of the whole
and keeps from being Sun-burnt so doth Christ Isa. 32.2 and he keeps from being sin-burnt and hell-burnt and from the wrath of God a Rocke affords precious stones and Jewels such a Rocke is Christ who is the Mine and Treasury of all precious things hid in him Col. 3.2 and fetched from him Prov. 8.10 11.18 Rev. 3.17.18 Rev. 5.12 Prov. 3.15 the Rock yeelds honey so doth Christ Deut. 32.13 Psal. 81.16 his words are drops of honey Psal. 19.10 and his lips and doctrine drop sweet smelling myrrh Cant. 5.13 The Rocke yeelds oyle Deut. 32.13 Job 29.6 and so Christ doth the unction from on High the oyle of grace 1 Jo. 2 20. and Rev. 3.17 the Rock affords wholesome hearbs and sallets so doth Christ whose cheeks are as a bed of spices Cant. 5.13 besides from the Rock flowes the most rich pure pleasant sweet Christall streams Deut. 8.15 Job 28.10 so the most springs and best streams of water of life flow from Christ the Rocke whereby his Church is refreshed as 1 Cor. 10.4 Psal. 46.4 Isa. 33.21 Joh. 4.13 14. Joh. 7.38 Seventhly A Rocke is so hard that a Foundation in it will cost much sweat and labour and continuall paines c. so much meanes must be used and much paines must be taken and much care and continuall vigilancy must bee had to bee well-bottomed upon Jesus Christ Phil. 2.12 therefore saith Peter 2 Epist. 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. endeavour sedulously and study it diligently and if so yee do yee shall not fall therefore learne saith Solomon Prov. 30.26 of the Conies poore little things yet they with labour worke out holes and burrowes in the roots of the Rocks by this we are to learne diligence and bee sure to get in force enough and to dig deep into this Rocke which is Christ. Eighthly A Rocke if it proves a stumbling stone is most dangerous of all to bruise and breake thee and batter thee a peeces so is Christ to such as by their carelessenesse or selfe-conceit doe fall at him and on him O! hee is to them a rough Rocke of offence 1 Pet. 2.8 Rom. 9.32 that will not obey him and yeeld to him but that stumble at him and reject him they that fall upon this stone are bruised and broken and those that this stone falls upon are grown'd to powder Luke 20.18 Thus is Christ the Rocke and this Rocke the Foundation of the Church and this saith Augustine upon Mat. 16. Christ meant when he said Vpon this Rocke I will build my Church Tu quidem Petrus es cognominatus a me qui sum petra atque super hanc Petram aedificabo Ecclesiam meam And thus saith Peter Martyr in 1 Epist. ad Cor. 3.11 CHRIST is said to be the FOVNDATION of this heavenly FABRICKE of his Church because it hath its BEGINNING from ABOVE and this FOVNDATION hath the TITLE of a ROCKE because CHRIST is the SVREST FOVNDATION Christus in summo loco situs est c. and he is the highest But the Reasons why the Church hath Christ to be her Rocke and why this Rocke for her Foundation are divers I shall trouble you with but one or two as first is for safeties sake First For safeties sake the Church must meet with multitude reason 1 of tempests and stormes winds and waves Mat. 7.25 whence Bolton calls her the Tossed-ship she meets with a continuall succession of miseries and molestations one on the necke of another like Jobs Messengers and as Clouds rack Eccl. 12.2 Fluctus fluctum trudit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The skies are overcast sometimes they fall in lesser and lighter crosses as the smaller raine but sometimes in sharpe stinging and piercing Calamities like stormes of haile the raine falls the floods arise the winds blow the waves beat and all to try the building which like Noahs-Arke is pitched within and without and holds out being upon a sure foundation and cannot faile utterly though she may be battered and will be tryed day by day and that to the purpose therefore shee had need to be founded upon the Rocke We must sit downe and consider and cast up what it will cost us to be Christians how much we must suffer and then be sure that wee bee upon a good foundation that will not sinke under us nor shrinke away from us for we shall have many trials reason 2 Secondly Why the Church is built upon this Rocke is for orders sake that whosoever will venture to build may begin at this foundation first 1 Cor. 3.10 and bee sure he goe wisely to worke as I said before in the last Chapter so also that whosoever will enter into this house of the Lord may first get up the Rocke which will be with much difficulty to flesh and blood and from thence to goe into the house Gods Church built upon the Rocke many have been wrong that thought first to get into the Church and then into Christ no! no! but they must bee first in Christ and have a right to Christ and communion and closenesse with Christ and from thence enter into communion with Saints c. 1 Jo. 1.3 Eph. 2.2.20 First on the foundation Jesus Christ and then verse 22. into the building where this order is omitted and not minded they build but upon a false foundation and will never stand the sturdy storms And truly I am possessed with some jealousie that most of our gathered Churches or rather members in them are built amisse and are to be amended in reason 3 this point of order or else they will not stand Thirdly It is for Reasons sake to keep up the building to support the body which the foundation is to doe Therefore is Christ the foundation to be first laid and all the superstructure to be built upon him who beares up all by his power Heb. 1.3 for the which no other FOVNDATION could be laid to build upon 1 Cor. 3.11.12 in whom in which foundation all the building for every bit and parcel must have a dependance upon him and an abiding in him as being fastned and nailed to him all being fitly ordered together doe joyntly and unanimously grow higher and higher and are more and more built up in Christ still a holy Temple to the Lord Eph. 2.20 21 22. through his Spirit But First Wee must bee sure then wee have a foundation and that that be laid first to be built upon all wise builders doâ— vse 1 thus and in Heb. 11.10 Abraham the representative of Bâ—leevers is said to look for a City which hath foundations i. e. in opposition to the Tents he set up to live in being but a passenger which were without foundations laid and could easily bee pulled down and laid in the dust I dare be bold to say it that some of our gathered Churches built in a trice are but such Tents without foundations
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
I have desired to eat with you before I suffer as if he should say I have most strong affections hereto for thereby I shall be abundantly stengthned and refreshed as well as you c. O then how dare any that follow the Lambe delay entring into these wayes of holinesse and love did not Christ his Apostles and primitive Saints goe before us into this Church-fellowship and Gospel-order what hinders us nay what is the reason wee doe not run into them for what a world of proofs precepts promises practises reasons arguments motives and priviledges are there to provoke us were they but duely weighed who durst either deny or delay comming or joyning The Lord added to the Church from day to day such as should be saved Act. 2.47 wherefore make this use put forward apace for the wayes of Sion with the will wherein you must have in your hearts inclinations resolutions for and choosings of these Tabernacles above all other wayes if once you get into these Gates of Sion you will quickly be in Sion But some may say Object But learned able schollars and godly judicious men doe both print and preach against this way the Answer is easie Answ. First In all ages both learned and godly have been answer 1 opposers of Christ and his Church so were the Scribes and Pharisees the most learned and in appearance the most godly of the age and so Act. 13.50 were those that raised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a running and a most rigid persecution-against Paul and Barnabas and expelled them out of their coasts but this should never the more hinder us Secondly Though they be learned and godly yet they bee but men therefore subject to mistakes for judicium fit secundum vim intellectualis luminis they preach and print but according to their apprehension But Thirdly All are not learned nor godly that the world judges to be so they have a form of godlinesse denying the power thereof 2 Tim. 3. and so they may have the letter of Learning but not the life of it whole Libraries in their heads but not a Catechisme nor Principle in their hearts Isa. 29.11 Isa. 50.4 I mean of the true Divinity which the Father learnes us Joh. 6.45 by his Spirit 1 Joh. 2.20.77 this none but the Redeemed have Rev. 14.3 and in this the Spirit is our Tutor and teaches us out of the Lambs booke Rev. 5.5 6. such have indeed the highest skill of Tongues and are most admirably conversant with the originall language of the Spirit here lyes the difference but for these their Learning comes from the heart Prov. 16.23 whilst the others comes but from the head But Fourthly They know but in part they will know more then now they doe Fifthly Doe not learned able and godly of all sorts print preach and pray this way of Christ by unanswerable arguments against all opposers whatsoever and answer the arguments and objections of the Adversaries Sixtly This opposition of theirs is necessary for the evincing of the truth and makes more for it then against it Act. 28.22 Act. 24.5.14 Object But when people enter into this way they run into errors presently answer 1 Answ. First Some it may bee that enter doe run into errour but this their uniting with the Saints in Gospel-order is not the cause of it nay Secondly There is no stricter enemy to error that can bee then this order of Christ which will not allow of the least appearance much lesse growth of error or sinne Rom. 16.17 18. 1 Tim. 6.3 4 5. 2 Tim. 2.16 17. Act. 20.29.31 Rev. 2.14.16 2 Jo◠10. though such as are conscientious have and are to have their liberty in things indifferent Rom. 14.1 2 5. Thirdly Nay to say the truth the neglect and omission of this duty to enter into fellowship according to Gospel-order makes so much disorder and so many runne into wayes of error as hath been hinted before in Chap. 7. but grant it to argue ex concessis then we say Fourthly Errors are usefull as well as truth and it is expedient they should be 1 Cor. 11.19 In Pope Clements the fifths time Frederick King of Sicily made this his master-objection against the Church viz. the errours and evill-evill-orders which indeed he might well doe but he was answered and soon satisfied with this Scripture That offences must come and that there must be heresies amongst you that they which are approved may bee manifest by Arnoldus de nova villa This is much for the glory of truth too and therefore in Isa. 60.1 2. a glorious light and yet a grosse darknesse are both foretold for one time together should wee halfe so much prize the light and presse for it had we never a night nor darknesse but both together doth well and wisdome hath so ordained it I have heard of a Ruler who gave liberty to his subjects for certain dayes to do any manner of evill or mischiefe and they should not bee questioned for any wickednesse done in those dayes no though they murdered or did villany in the highest nature But this was in policy to indear government unto them and by giving his people a taste what it was to bee without it to make them the more prize it Obj. We are well enough as long as salvation may be had here in Parishes what need we enter into any other way Answ. 1. Yet ye are not well enough for ye live in disobedience answer 1 and in danger of Babylons plagues and in contempt of Christs commands which shall not go unpunished Heb. 10.20 And therefore if you love your own souls there is great need of getting into the gates of Sion 2. VVhat a carnal low degenerate base Spirit hast thou to be as well content with Egypt as with Canaan and with the Onions and Leeks as well as if ye had the Milk and Honey Thou doest fall foully short of the true Spirit of Christ in a Saint which is ever going forward and cannot be content with the husks no nor crums as long as there is bread enough in our Fathers house Besides how unkindly doest thou deal with Dear Christ who took care for thee and brought this way from Heaven out of his Fathers heart for thee and wilt thou now slight both him and it But 3. It is a question whether thy salvation may be had here in these Parochial ways and Discipline as long as thou art perswaded and convinced by Gods Word thou art in a false-way but how ever I tell thee from the Lord thou art an enemy to thy poor soul and as much as almost may be an hinderer of thy own salvation For thou dost rob thy soul of the rich benefit of being watched over admonished counselled comforted and maist lie in some sin which thou seest not and others might see which may be thy ruine thou
defend it by arguments out of Scriptures that art not convinced of it by the Word and Spirit and perswaded in thy very heart that thou art in the right yea though all the world yea the Angels of Heaven should say against it be fully perswaded your good meanings and mindes will not serve turn nor yet the gray Colliar-like implicite faith of Papists which believe as the Church believe they say And this is the most you have from your Irish Catholicks at this hour and yet ask them what the Church believes why they will say as we believe and what do ye believe why as the Church believes and that is they know not what But such a simplex conversio is all we can get from most of them talk a day together with them But a Christian must be able to maintain his doctrine and to warrant his opinion and judgement whether in doctrine or discipline by the Word Isa. 8 20. Or else saith the Prophet there is no light in them That is else they want understanding which ought to be rightly informed and inlightned as a beginning imperant saith Par upon Rom. 14. and they want the will too well sanctified and made pliant as a beginning obsequent and eâ—cequent and then ere you are aware your soul will be set on the chariots of Amminadib as we may show in the next Chapter For conscience carries thee out sweetly and with a sure testimony within thee that white stone when by good arguments out of the Word thou art assured That thou art in the Lords way of worship when thou canst comfortably and cordially say as Rom. 14.14 I know and am perswaded by the Lord Jesus Not I think or it is very likely but I am sure upon certain and infallible Scriptures and I do stedfastly believe it in my heart O then thou wilt prove a stout Champion for the truth indeed and darest stand for it when thou knowest thou art right Thou knowest it first for thy faith and perswasion is in a sense subjective seated in thy knowledge and understanding as in the subject thy opinion or perswasion is according to thy apprehension and understanding wherefore in order to your full perswasion of and satisfaction in this way of Christ or Gospel-fellowship you shall do well 1. To examine your knowledge of the Scriptures concerning this way 2 Pet. 1.19 have ye searched the Scriptures and do you finde them to bear a clear testimony to this truth doth the Word in your judgement and understanding warrant and witness to this way of worship as the way of Christ And to this Gospel-fellowship as the Gospel order then you will well do to walk in it fear not yet discouragements or troubles you must meet with in it let them not daunt yee do you your duty and let God alone to defend ye and to do ye your good When our Saviour bad Peter with the rest throw their nets in for a draught of fish why they had many discouragements for all night long they had thrown in and lost their labors Nevertheless at thy word saith Peter I will let down the net So should we say though our friends will be offended our persons hated our names traduced our injuries great our enemies many and multitudes of discouragements that we must be sure and look for it aforehand though the skies are very calm at this present that we shall meet with yet for all that At thy Word O Lord we will enter into this way so we have but Christs word and warrant for it we may be confident and couragious and fully satisfied But to further this direction those that would enter into this way must 1. Be well instructed and informed of the order of the Gospel in primitive times what manner of fellowship they finde the Word to hold forth in the Apostles days and some hundred yeers after them that is before the Church was deflowred and defiled with humane inventions dregs and devices whilest the pattern was in the Mount and the institution of Christ was the onely Canon-law and liberty As the Apostle would 1 Cor. 11.24 25. bring them to consider the first institution so doth Christ about divorcement bring them to the beginning and first institution and that divorces were not lawful Christ proves that they were not so from the first Matth. 19.4 7 8. So in great and rich promises the Lord is pleased to foretel the restauration of his people as at first Jer. 33.7 11. so Acts 3.19 21. To teach us what we are to look for that is things as at first holiness fellowship doctrine discipline as at first and we should ask after Jer 6.16 The good old way quam primum verum optimum that is the true way for truth is older then error and error is nothing but the excrement and corruption of truth The Primitive practise and order of Christs Church is to be sâ—t before us for our satisfaction because it is as a pattern to all succeeding ages 2. Be also well informed of the order and practise of our Churches now in these days Sit down sayes Mr. Bartlet and compare our present stations with the first order of the Gospel and see wherein we fall short and blush and be ashamed Ezek. 43.11 12. and then come out of Babylon But for this I refer the Reader to the former Book Thirdly Then when ye have found out in your judgements and beleefe a Church-society in Gospel-order and are fully perswaded of it and doe finde it in your heart that you are prepared and ordered for it doe not delay entring into it but be sure first it be into such a society and Church-communion of Saints as you see and that upon Scripture grounds you judge to come up nighest to Rule and closest to the Primitive patterne and practise which yee shall do well very diligently to look out for And fourthly observe the motions of the spheres and all the particular becks of providence how things joyne together and so fittly concur for your admittance into this Church-way for as holy Sibs saith fitting occasions and suiting of things well together doe intimate Gods will and Gods time And indeed all Providences have their language to Gods people and they minde their Call cleare when Providence makes the way for them For indeed Gods Providence runs along like waters in a Brook where every little peble hath a language in it therefore wee shall doe well to understand them For as wrong reading spoyles the sense so will the not reading of Gods Providences to a full period and stop But thus far for the first Direction Secondly Be sure ye have no confidence in the flesh Phil. 3.3 neither in your selfe i. e. your own wit parts gifts or the like thereupon to run rashly into this way rather upon a presumption out of pride vain-glory selfe-love or curiosity then upon well-grounded
therefore what is good in the understanding nonex veritate rei is said to be the proper object of the will A moral principle looks on a moral good a natural on a natural good a civil on a civil good a spiritual on a spiritual good we doe not say things right or wrong true or false for they are as they are in the mind objecta intellectus but things apprehended good in agreement with the moving principle Mat. 7.11 in that verse there is a different good according to the principle that moves them either natural or spiritual And hence it is that the appetitive faculties of the soule or the longing affections are distinguished according to the apprehensive faculties of the soule for the more thou apprehendest this way to bee for thy good or this thing to be for thy good the more thou desirest it and willest it with longings but the lesse thou seest it to be for thy good the lesse are thy affections towards it for though a thing bee most excellently good and desirable yet it moves the affections and will no further then it is apprehended so to be Prov. 19.8 He that keepeth understanding shall finde good David doth most earnestly desire to dwell with the Lord and to draw nigh to him because he apprehended it to be good for him so to do Psal. 73.28 So it is good for us to be here Mat. 17.4 therefore Lord let us build Tabernacles Now this is another Reason why men should come voluntary into Church fellowship because of the good the universal reason 4 good the spiritual good and heavenly advantages to bee had hereby and such as are suitable to the principles by which we are to be made a willing people What makes men so desirous of eating but the meat that is or is to be and so is in their apprehension set before them to be good what makes men run in a race as if they were mad but the rewards which they set before them And why doe the Apostles so presse the practise of Christs commands but because of the good which is set before us Tit. 3.8 Heb. 13.9 Now if bonum universale which is originale an universal good i. e. a good for all times in all conditions in all places upon all occasions c. if such a good be thy object and draws thee as the Loadstone doubtlesse God alone is this good Mat. 19 16.17 and then he alone his love which is better then wine his presence which is better then life can fill thy Will and sufficiently move it as the only able and effectual object No one good like unto this can move the will and make thee a compleat and thorough Volunteer when Moses prayed to see his glory Exod. 33.18 he said Verse 19. and I will make all my good to passe before thee But consider Fifthly The operation of the will which is velle bonum what is it else but a strong and undeniable inclination and resolution of the person willing into the thing willed or into the object of the will Now from this sweet working of the will into the thing reason 5 willed or into God this universal good another Reason might bee taken to confirme this truth That those who would enter into Christs Church-way must come by a voluntary consent being earnestly carried out into God this universal good which is that they run for Hence saith Aug. de dono persever C. 13. Nos volumus sed Deus operatur in nobis velle nos operamur sed Deus operatur in nobis operari c. We will indeed but it is God that works in us that will also both to will and to do saith the Apostle we worke but it is God who worketh in us that working of good also He is in us the principle to us the object and for us the end of all Eph. 4.6 Consider Sixâ—hly The Instruments which propound and offer this object to the will and the means by which the man is perswaded and prevailed with to be free and spontaneous and voluntary to enter into this way of Christ or Gospel-order which are the Word and the Spirit First The outward instrument is his Word this is the Sword of Christs Kingdome to conquer with and his Scepter to govern by So Act. 2.41 All that were received into the Church gladly received the word as Ainsworth observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is willingly and voluntarily without any compulsion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they imbraced it cum approbationes with welcome joyfully with hearty entertainment as to the dearest friend or best guest that could come now such as received the Gospel so were made members of the Church The Church did all according to Christs word and Gospel whether in binding or loosing taking in or casting out still the Statute-book Christs Word and Gospel was by them in all So that nothing was to bee done by the Decrees Lawes or Canons of men or by their Votes and Orders in Classical Provincial or National Assemblies no no such thing was heard of nor yet were any cuffed in or staved in by Magistrates powers I am of Mr. Dels judgement in His way of peace Psal. 63.64 c. who sayes Who so ever affirms that the Lawes Decrees or Canons of men Rabbies Bishops Assemblies or Councels are fitter and better to order the Church by then the pure and naked word of the Gospel by the ministration of the Spirit speaks in my judgement very blasphemously Luther sayes in Epist. ad Carolum Ducem Subaudiae Tom 7 foâ— 483. Christiani eo verbo non alio regi debent quo Christiani i. e. liberi a peccatis fiunt sine additionibus conciliorum Doctorum Patrum c. that all Christians are to be ordered by the Word of God the Gospel of Christ whereby they became Christians that is set at liberty from sin and this without the addition of Councels Doctors Fathers or the like for what is it to governe and guide Christians by their Councels Decrees or Words which they may keep and yet neither become Christians nor continue such Nay many times they cease to be such by those means and wee lose the truth for their Traditions the Scriptures for their Scribbles the Bible for their Babel yea Christ for the creatures images which the intellect hath taken up and the doctrines of Christ for the Devices Decrees and Ordinances of men Moreover for such as are not yet called suppose they bee not Christians they are not to be tampered with or restrained by the ordinances or traditions of men but to be let alone as Paul saith Col. 2.20.22 Neither is the Magistrate to meddle with them by his Secular powers so as to force them into the house of God none can be compelled by iron weapons to joyne to a Church of Christ against their wills as
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
extra-essential and left to liberty according to what is requisite to the constitution and condition of the Church and other things are essential and positively relate as well to the being as well-being of the Church ita ordo dicitur respectu principii and may by no means be omitted but of this latter we have been large before and for the former respecting ritual decency and order we must grant that men must not be tyed to such things as of necessity but they are left free whether to observe them or change them as often as there is cause for the use and excellency of the Church I could not omit to premise thus much before I proceed and shall say with Luther What if any one Church will not imitate another in things indifferent and doubtfull outward and circumstantial ritual and formal Yet what need is there of compulsion by Powers Decrees of Councels or the like which are presently converted into snares and laws and as he saith to the Church at Wittembergs about the form of celebrating the Supper in quibus omnibus cavendum ne legem ex libertate faciamus c. Be sure that our liberty be not made a Law by men and a snare to souls such a warning I will give the Reader ere I go on that he confine not his light opinion judgement or perswasion to mine here or any other mans in those things which are left to liberty I am not about establishing a set Form of Discipline or making a Directory as necessary for others to walke by or to ensnare any soules or trouble any consciences but to set before you as is given me from above and that by measure the pattern of Gods house and as for this Form of embodying together by a solemn order which I am now treating of in this Chapter as we have promised else where you have our experiences of it and proofs for it and may follow it if you please it being in our judgement the most orderly and heavenly manner we have met with and most Scriptural and consonant to rule both of Reason and Religion Now premising thus much and promising this more that I shall heartily imbrace and willingly give way to the unction from on high in better teachings about this order and be ready to receive from any whatsoever shall be offered as more useful and profitable in this forme of uniting I shall proceed In order to a communion of Saints in a Gospel-Church-state those who are godly do often meet together as in Mal. 3.16.17 when all that feared the Lord and thought on his name and his worship conferred often together and this is a duty deeply incumbent to the Saints to do so first of all and to speak often together to pray together to make mention of the Lord with savoury speeches tending to edification Eph. 4.29 and 5.3 4. Heb. 3.13 Jude 20. Act. 18.23 and this as often as there is an opportunity and then you shall finde Mal. 3.17 after this the Lord promises to set upon gathering his people then saith the Lord will I make up my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peculium my jewels picked out and binde them up together And this day wherein I will doe this shall be a day of distinction and separation betwixt the precious and the vile the sheep and the goats the righteous and the wicked and then Verse 18. shall ye discerne between him that serveth God and him that serveth him not Now I say in order to this the people of God must first meet and that often together to try and have knowledge and experience of one another to inquire after one another and all together by their joynt prayers and offerings to contribute their best towards the building up of this Tabernacle Then let all vaine communication be kept out Eph. 5.4 and let your words bee savoury and seasoned with that salt of the word that hath not lost its savour and be ready to answer any objection or question that shall be made Col. 4.6 exhorting and provoking one another to duty Heb. 3.13 and 10.24 25. and declaring to one another their clear satisfaction and full perswasion of the way of Christ and their manifesting of longing fond affections for these Courts of the Lord and to be in his amiable Tabernacles Psal. 84.1 2. saying one to another Come let us goe up to this mountaine of the Lord the house of the God of Jacob and he will teach us his wayes and we will walke in his pathes Isa. 2.2 3. and asking the way to Zion with your faces thitherward saying Come and let us joyne our selves unto the Lord c. Now this is preparatory to the worke of embodying which follows and yet these godly are left to liberty to joyne in what society seems best to them and are not tyed to one place therefore did the Apostles gather people together in several Cities where they dwelt and so established many Churches in one County as the seven Churches in the lesser Asia Rev. 1.4.10 the Churches of Galatia Syria and Cilicia 1 Cor. 16.1 Act. 15.41 Corinth and yet Cenchrea Rom. 16.1 in the Suburbs of Corinth that the Saints might enter where was most convenient After this Those that are clearly convinced of the order and well satisfied with the worke it selfe and one with another as before being affectionately desirous to walke together in this way and having agreed it Amos 3.3 they doe write and give up their names together for that purpose which they propose as being the best way to intimate their desires and seeming most to be in practise in former times Act. 1.15 Nehem. 7.5.38 which thing they doe to one whom they appoint to receive them and to call them as occasion serves In the mean time they most unanimously desire and appoint a solemne day of humiliation or more to bee set apart and to seek the Lords presence and his promises of direction and guidance in so great a duty which else they dare not undertake Isa. 58.11 Jo. 14.26 and 15.26 and 16.13 on which day they lye low before the Lord and licke the dust Nehem. 1.11 and Nehem. 9.1 2. 2 Chron. 30.18 19 20. Act. 14.23 this they doe by themselves separate from others Nehem. 9.2 and it is usually a most humbling heart-breaking day whilst they come before the Lord with feare and trembling wondring at his love to pitch upon them for so great a mercy to pick them out and leave so many behinde to visit them with light and refreshings from on high Act. 3. Oh! how doth a thousand of these considerations melt them before the Lord and yet make them with teares to lay hold on all the promises made to them in this case and pressing him with Moses Exod. 33.15.16 to be with them and to goe before them in this work for wherein say they shall it be knowne that we and
thy despised people have found grace in thy sight is it not in that thou art with us and goest with us and guidest us By this shall we Lord and thy people be separated and knowe from all the other people without that are round about us Therefore say they For Zions sake we will not hold our peace nor give thee rest till thy righteousnesse goe before us as brightnesse and salvation be in the midst of us as a lamp that burneth Isa. 62.1.7 and till thou hast made us a praise in the earth and we be called the holy people the redeemed of the Lord Hephzibah and Beulah Verse 4. and 12. We will not goe up say they to the Lord without thy presence with us if thy presence go not with us carry us not up hence c. This or these dayes thus holily solemnly and spiritually spent the people look like the new mown grasse or tender springs that hath the Sun shining upon it after a showre O then what a humble holy frâ—me of spirit may wee finde amongst them what Angel-like looks sweet words Christian carriages are there then O how they blesse the Lord with much alacrity and life for the returns made upon their spirits that the Lord is with them and will guide them by his owne presence and they give in an account to one another before they part of their confidence and comforts which they finde within being fully perswaded the Lord will be with them and calling for the time to be appointed when they shall make a Church-body and unite having nothing to obstruct but the worke of the Lord lying plaine before them they set apart the day for that duty and if any be nigh they send and seek out for the assistance of some other Church as it were to joyne with them and bear testimony to them upon that day and at the parting at the end of the day and duty will give to them the right hand of fellowship as a Symbole of love and of approbation as Pareus hath it in the Margin lib. 2. p. 161. Intimae conjunctionis symbolum non authoritatis of friendship and familiarity not of Lordship and authority But as Beza sayes Porrexerunt manum quod symbolum esset nostrae in Evangelii doctrinâ summae consensionis So sayes Paul Gal. 2. when James and Cephas and John perceived the grace that was given me they gave unto mee and Barnabas the right hand of fellowship vide Expositors and Septuagint in Gal. 2. so that it will bee very comely and an argument of their love and good-liking but it is not necessary wherefore to proceed The day appointed being brought in now as upon the shoulders of the Saints to be united together I meane by the daily prayers and preparations for this great and weighty worke they judge it for the reasons which follow to bee most expedient and more to the honour of Jesus Christ and more to the convincing of them without on this day however to appear in publike unlesse there be persecution I meane in such a place where any that will may come to hear and carry away what they can This day is begun and kept on for some houres with the prayers of the faithful as Act. 8.15 as John and Peter began it in Samaria and for the same effect viz. that the Holy Ghost might fall upon them this day and rest on them They pray not in a sleight overly formal way but with an holy violence to beset and to take heaven by force and bounce hard with the greatest might for the greatest mercy and with an united lively power for the large pourings out of the unction from on high upon them Act. 1.14 even untill the room or house is ready to shake again But after this there is some preparatory Sermon or speech made by one that is able and appointed thereto full of exhortation as Act. 11.23 Barnabas bid them with purpose of heart to cleave unto the Lord and as in Nehem. 8 1. c. the book of the Law was brought out and read in a most religious manner to all that could hear both men and women and all the peoples ears were attentive V. 2 3. which Ezra opened in a Pulpit of wood where he stood for that purpose v. 4.5 And then blessed the Lord and all the people said Amen Amen lifting up their hands Verse 6. and besides Ezra Joshua also and Bani and Sherebiah Jamin and others c. Vers. 7.8 read in the book in the Law of God distinctly and gave the sense and caused the people to understand So I say it is fit that the book of Christs Law be at that time read openly unto which he who preaches and exhorts is principally appointed in a Pulpit of wood in the publike place or elsewhere which is as convenient for all peoples men and women that will come of all sorts to hear For then the rules that the Church is gathered by the grounds upon which they embody together and the gospel-Gospel-order and fellowship of Saints according to Christs Law are all laid open proved and pressed that it may appeare to all that heare and understand that they doe nothing without the Law of Christ to which the peoples ears will be very attentive as we have experienced in some places already and such as have before through ignorance of this Gospel-order been enemies to it and inveighed against it and now came but to laugh at it and to carry tales and make scoffes were upon such a day convinced by it and inclined to it enquired after it being as it were dazled and amazed at the beauty of it when it came to bee opened out of the Word and to appear armed with argument of proof out of the Lawes of Jesus Christ and then they cryed Amen Amen unto it probatum est But now after this is declared to all what they doe and why they do this which they are about to doe their Rules Reasons Grounds Scriptâ—res and Proofs being produced and drawn up as it were into a compendium but so as that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe lye obvious and as much as may be beyond objection Then the next thing that followes is the Confession of Faith begun by him who is appointed thereunto as the ablest to lead the way hitherto this brother besides gives an account of the worke of grace upon his heart holding out at least some of his Experiences and such as are most usefull for such an Auditory 1 Pet. 3.15 with sweetnesse and humility of spirit so as thereby others may judge him laid upon the Foundation and be in a regenerate state and changed from darknesse into light from death to life from a state of nature into a state of grace and to have indeed fellowship with the Father and the Sonne 1 Joh. 1.7 But I purpose to insist upon these particulars more at large in the Chapters that follow
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
the open light preach it on the house-tops that is in the most patent and publike places teaching them to observe whatsoever I have commanded you Matth. 28.20 thus Wisdome sends forth her Maidens to cry and call in the open streets and in the most publike places of the City where is greatest resort Prov. 9.3 and Christ tells his Disciples in Mark 4.22 there was not any thing kept in secret but that it should come abroad Fifthly This publike appearance would be most answer reason 5 able to Christs practise yea and his Apostles and Saints too in the primitive times though then dangerous see what Christ saith Joh. 18.20 I spake openly to the world I ever taught in the Synagogues and in the Temple whither the Jews alwayes resort and in secret have I said nothing So Act. 20.20 I kept backe nothing saith Paul that was profitable unto you but have shewed you and taught you publikely Thus the Church of Ephesus was brought out into publike too sometimes reason 6 Sixtly This publike practise and uniting together is more answerable to the worke it selfe being a worke of light and therefore it ought to bee done in light and openly for veritas abscondi erubescit Joh. 3.21 He that doth truth cometh into the light that his deeds may be manifest that they are wrought of God saith Christ who is Light that is all as from God and for God such are neither ashamed of their principle nor of their end quoad fontem quoad finem saith Aug. in loc The honest Tradesman is content his Wares should be carried to the street-door from the dim shop-board It is for Heresie to hide it selfe saies Hall And for Antichristianisme and false Wares to loath the light they are Bats and Owles that love not to be seen But let us walk as children of light Eph. 5.8.11 It is said of John Frith Martyr that when the Archbishops man would have let him gone away and escaped saith he no If you goe to Croyden and tell the Bishop that you have lost Frith I will follow as fast as ever I can and tell him I have found Frith again and would deliver my self into his hands for what do ye think that I am afraid to declare my opinion before the Bishops in a manifest truth or to come into publike no! reason 7 Seventhly I shall adde one reason more to this and that is the Incouragements which others would hereby have to joyn in that fellowship for the publike appearance of the Christians in Solomons Porch Act. 5.12 was very attractive as in V. 14. Beleevers were the more added to the Lord multitudes both of men and women So that the Church lost nothing but got much by it whilst Clandestine embodying discourages many c. It must needs be so that when people come to see such an amiablenesse and excellency in this way of Christ above all other wayes and how the Beloved is in this Church state the best of all beloveds carrying away the Banner from ten thousands and that his presence is most familiarly and ravishingly in these Gardens enclosed and this appeares to be promised and proved out of Scriptures I say it must needs bee that their bowels will earne after these wayes and to live in these Gardens when they know what the way is as when the Daughters of Sion did ask first of Christ what is he Cant. 5.9 And then when they heard how he excelled the next question is Cant. 6.1 O where is he whether is be gone c. So when they hear what this way is the next question will be O where is it how shall we get in tell us that we may seek him with thee that we may partake of these priviledges with you And they shall say We will go with you for we have heard that God is with you Zach. 8.23 Many Reasons more I might adde hereto and produce more Scriptures to confirm and strengthen this Exhortation of appearing in publick upon that day especially sed sat sapienti In a word If you do these things shew thy self to the world John 7.3 Let all men see and observe how sweetly your practise agrees with Christs Precept and this way with his Word till which time men surmize much evil of you and your opinion and think you are without warrant and walk by fancy not by faith As if a man who never saw any dance in his life should see a company in a field whilest he is afar off and before he can hear any musick he thinks them mad wonders what they mean to skip about so but when he is come nigh and hears the melody of the musick and observes their dancing and how they agree both in time and order with the tune of the musicks he then admires on the other side changes his former thoughts and judgement of them and now is much taken and delighted with them and marks with much affection the agreement of the foot to the tune and could attempt to enter in and be one amongst them were he but fit for it and yet he can hardly forbear So it is that the vulgar and ordinary sort of people such as are most strangers to this way of the Gospel may think you mad and wonder what you mean to separate from their Parish wayes to joyn in fellowship in this orderly way till they come to see how it doth agree with the Word and Spirit and then they cannot but with much content observe the Order and minde the Word and this way together to agree most sweetly and then they wish to be in the number of them whose practise appears so home to the precepts and practise of Christ and Saints in primitive times And that this sweet order and agreement might be the more observed and asserted I do heartily wish for the honor of him whom I serve that there may be no more Chamber-embodyings but openly to all for the conviction of many especially now in the time of the Churches tranquillity and liberty And let this be done by them in due order and solemnity answerable to the weight of the Ordinance and then they shall grow up in all things in Jesus Christ their head from whom the whole body fitly joyned together and compacted by that which every joynt supplieth according to the effectual working in the measure of every part shall make increase of the Body Eph. 4.15 16. And in whom all the building fitly framed together shall grow up an holy Temple in the Lord Eph. 2.21 CHAP. IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beith The Church thus constituted takes in Members and of their Admission upon clear Testimony and without dipping or tying to Forms or Judgements THe Church thus orderly gathered and united together do receive in Members as Acts 2.41 5.13 9.26 Now in their Admission we must consider First the Power that takes them in and then secondly
the Persons that are taken in First The power is the Churches not the Elders or Officers as some would assert to which I cannot assent because that the Keyes were given to the Church and left with them Mat. 16.19 John 20.23 And whom ye receive shall be received whom ye loose or give liberty to shall be loosed and whom ye restrain shall be restrained The words are read in the plural number in John 20. and in Matth. 16. spoken to Peter as the Representative of the rest of the Disciples and in the room of the whole Church as appears from Vers. 15. and 20. where he speaks to all and we finde the Church ever took this Power in the places before mentioned So Acts 9.26 c. and in Revel 2.2 saith the Lord to the Church of Ephesus Thou tryest or examinest them which say they are Apostles and are not and hast found them liers Now as Perkins upon the place sayes Christ gave every one of the seven Churches and so Ephesus as well as any other power and authority to take in or keep out or cast out obstinate sinners from partaking with them in their spiritual and special priviledges else he would not have commended them for executing this Power Doctor Ames in his Medul Theol. lib. 1. cap. 37. sect 6. saith Potestas quoad jus pertinet ad ecclesiam illam in communi pertinet enim ad illos ejicere pertinet ad illos admittere c. The power by right is the Churches in common for it belongs to them to cast out and to admit Members c. this is most certain And Mr. Dudly Fenner de Sacr. Theol. l. 7. p. 277 278. affirms for affairs that concern the whole body and matters of publick moment that they are to be done in the Assembly by the authority of the whole Church and if the people have any thing to offer or any thing to object or exhort or counsel they have their liberty and after that the matters are to be determined when they have been heard to speak all they can and have given their consent Now I say Officers have not the power to admit or exclude Clave non errante for as Acts 15.22 It pleased the Apostles and Elders with the whole Church c. The whole Church had the knowledge of it the voting in it and consenting to it the Elders neither had nor have any absolute power in themselves and therefore can do nothing on their own heads that concerns the whole as hath been spoken in Cap. 8. of the first Book and is like to be at large discussed in the third Book The Church hath the power and authority positively seated in her â—ui inest virtus authoritas essentialiter necessario which she may execute by her self which is always best and safest or by her servants that derive it from her Quibus inest contingenter accidentaliter minus principaliter sayes Dr. Whitaker de Cavil q. 5. p. 178 179. Now if by her servants as from her then let the Church be sure to set orders and limits for her officers in the execution of their derived or borrowed power that they may know they are but servants and not masters and are to be ordered by the Church not to order the Church For all are yours saith the Apostle to the Church of Corinth all whether Paul Apollo's or Cephas all yours to serve you Now in this sence we consent to a derivative power in Officers if need be to prepare matters for the Churches judgement and they may make way ready for the admission of Members as by inquiring into their lives questioning with the persons propounding them to the Church and the like but neither by taking any in nor putting any by nor the like for that Power is absolutely in the Body to admit and judge fit Thus Cyprian Epistolarum lib. 1. epist. 3. And I am much mistaken if Master Hooker grants not as much in his Survey of Church-Discipline Part. 3. chap. 1. but whether he does or no that is all one to me the thing is proved 2. The Persons to be admitted or taken in are chiefly to lie under consideration which are men or women Wherein as Mr. Hooker hath it two things are to be attended 1. What is to be done before 2. What in their admission First What is to be done before The person or persons that does earnestly desire to be admitted makes his desire known to the Elder or some Officer or Brother who acquaints the Church therewith then order is given to take his name into the first Record among those that have been propounded for admission and the person is desired to come on another day In the mean time the Church gives order to some Officers or others to inquire strictly and to inform the Church carefully and honestly of the persons life the uprightness of his conversation his carriage to them without and to them within at home and abroad and what report he hath among those that fear the Lord As also to deal with the said person at some time by conference and questions and to gather what he can of his knowledge and acquaintance in the things of God For the hottest Presbyterians Mr. Rutherford himself admits of this That they ought to be neither scandalous nor ignorant wherefore a searching enquiry must be made of them Now I confess I cannot finde this work with the New England Brethren to be onely the Elders and those that do it to entrench upon the place of the Elders but such as the Church appoints thereunto have a sufficient call and do but their duty therein Now the day appointed being come and nothing appears scandalous or sufficient to the Church to keep him off any longer after this sufficient time of information he is then called in to be admitted But some may say before I step further stay Sir Quest. What is it you count sufficient to keep one off Answ. This hath been at large discussed in the former Book Chapter 5. But in a word If he lives in any known sin either in commissions of evil or omissions of his known duty and makes this his practise Why he professes himself sayes Mr. Hooker thereby not free to submit to the Laws of Christ nor fit to be his subject nor to enjoy the priviledges of his Kingdom not obeying the Authority of his Scepter Nay by such a sinful life in case he had crept into the Church he did enough to be cast out again Secondly what is to be done now in admitting them The Church appoints whom to speak who is usually the Pastor as the mouth of the Church and this the rather to restrin the wantonness and pride as Mr. Hooker hath it of some mens spirits which are ready to impede the progress and profit of Gods ordinance in admitting Members by asking
many nice indirect and unprofitable questions or the like Now for orders sake and the peace of the Church when they have appointed whom to speak for the Church the person formerly propounded enquired of and now to be admitted is called in His name is called and prayer made for direction from above that they might have a discerning spirit in this great work to put the Lords difference between holy and unholy sheep and goats and remembring promises made as in such cases This done the person to be admitted doth express his earnest desire of entring and so is to be received upon a threefold Testimony Negative and Affirmative The first is When he is propounded and no body can object against the person propounded which is desired of any that can and upon what grounds For Acts 9.26 though Paul assayed to joyn himself to the Church yet so long as the Disciples were afraid of him and did question him and were in doubt of him he was not received Wherefore he is propounded to them all to know who can object any thing as Mr. Dudley Fenner said before But further 2. Another testimony of him is from others who can give him a testimony upon their own knowledge and for how long if there be any Church-member whose testimony is most valid can so do it will do well as Rom. 16.1 Col. 4.12 13. whose testimonies are many times writ down and upon record for future use if need be Or else such as testifie from the mouths of others as those that the Church sent out to enquire of him giving in their best information and experience of the person and this faithfully and especially touching his unblameableness in conversation as much as may be But 3. For a further and fuller and most satisfactory testimony that comes from within the person to be admitted being desired for the Churches satisfaction to make an account of his faith and of the work of grace upon his heart he does so as we have said before and shall show in the next Chapters what manner of confessions are made or experiences produced But now if enough be not spoken to the satisfaction of all he that hath any doubts doth ask some question for his satisfaction and none can deny that liberty Now this testimony is for the most part most sweet and useful indeed and deserves to be registred Some of the most special that I have met with and written down I shall instance in in the Chapters following and often times from a gracious heart they come undeniably before they have done Although we grant that some are very imperfect in utterance and cannot express themselves so well as others that it may be are most gracious precious Christians Then one of these ways we take either to get what we can from them by asking them some easie questions and that discreetly too and yet such as are useful for that season and so receiving such broken and imperfect answers as they give though they be but words dropping sweetness and savoring of grace yet put together may make weight and will signifie something well-spelled I remember once in Dublin a sister propounded to be admitted as before was thus quaeried with by the Churches appointment and answering at first very fearfully and uncertainly so that some were unsatisfied and desired that she might be past by for this present till the next meeting not daring to put her by because she was an approved godly Christian in life But when she heard this she burst out into tears bitterly before the Church and amongst many other words which argued a broken heart Sir saith she to me then present it was but the last Lords day saith she you preaching over the water said Christ called us freely without any such qualifications first and that he said Joh. 6. that those that come to him he would in no wise put by and upon these promises I am come the Word hath called me and Christ hath called me and bid me come and I must come without any worthiness in my self and shall I now be put by With that poor heart her passage was stopt with tears for a while which drew tears from the tender hearts of divers in the Church who observed a great deal of grace thorough these weeping words and yet her bold challenge of the promise and of an interest in the Church Christs Body upon as free account without any formal qualifications as she had an interest in Christ the Head having the like call c. though there might be a mistake in such an apprehension for qualifications are requisite in this external union that are not in the internal we must take Christ on his terms and the Church on hers yet I say as when the Sun shines through a watry cloud so she appeared gracious and amiable in the eye of the Church and upon debate her love faith zeal obedience and grace appearing to the satisfaction of all this tender soul was received I remember Master Fenner in his Sermon called Christs Alarum to sinners mentions a story of Demosthenes That when a man came and told him how a Neighbor had abused him and beaten him uttering it coldly and carelesly and spoke it as if he dreamed Demosthenes answered the man That he could not believe it No! saith the man in a passion do you not why he took me thus and held me here and struck me thus and thus the man acting it now zealously c. And do ye not saith he call this beating will you not believe it yes saith Demosthenes now I believe thee for now thou speakest as if it were so indeed So many will hardly believe any to be a Christian but such as can word it well and speak and act zealously but let them take heed of grieving tender hearts in expecting too much from them after the formal way of speaking least they should send any away that keep not touch to their fancy and form For as Dell saith and it is true It is a most pestilent doctrine to make things necessary that are not so for God regards not the form time or circumstances of such things as to him but they are left to us to be used according to the wisdom and discretion of the Church without tyes upon the spirits of any It is not the form but the faith nor the appearance but the power of godliness which we are to eye and own and which God does eye and own In the mean time seeing the Church whilst she is with men and dwells with flesh and blood must use some external rites which are not absolutely necessary by which the Church is nothing sanctified nor satisfied and things meerly of outward order and decency Yet let her be sure to observe these rules 1. To order none of them as of necessity or as if they were enough to take in
or keep out any and 2. Let all be done in the wisdom of grace and by the discretion and direction of the Spirit and Thirdly To do all for peace and pieties sake for order and edification And Fourthly Let all be done in deep love and with sweetnesse of spirit in meeknesse and humility without rashnesse or roughnesse These things observed such a forme as wee before spake of will not keep a good Christian out of the Church who is more to eye the substance then the circumstance But of this more hereafter Secondly Or if any is to be admitted that is very unable to speake in publike I mean in the Church as some Maids and others that are bashful or the like Then the Church chooses out some whom she sees fit against the next Assembly to take in private the account of Faith the evidences of Gods worke of grace upon his or her heart which they either take in writing and bring in into the Church or else which is most approved when that person is to be admitted they doe declare by word of mouth whilst some easie questions are notwithstanding asked of him or her for the Churches satisfaction and for the confirmation of what was before delivered in private to the brethren and then declaring his or her clear satisfaction in and full perswasion of this way of Christ the party withdraws untill it be debated and when all consent to his admittance and all objections and scruples are answered and every one declares his consent to accept of him into fellowship with them by some token or other the person is called in againe and the Pastor most ordinarily or whom the Church appoints in his absence to receive him with the right hand of fellowship in the name of the whole Church using a short Exhortation and requiring some resolution which is often done by a formal Covenant from him to cleave close unto the Lord in this way and to his utmost power to walk as becometh his calling the Faith which he professes in all the Rules of the Gospel and under all the Lawes of Jesus Christ which are or shall bee manifested unto him After admission as they end with prayer and praiseâ— so the persons or person now newly admitted must be mentioned especially to the Lord. If any before I goe further should aske me why wee are so strict to have a threefold testimony for all we admit it is to keep out scandalous and ignorant persons as much as we can which makes us so strict and yet we are very tender as I told you before of tying any to a forme or of putting any by that we can judge truly godly Mr. Rutherford in his Right of Presbyteries Lib. 2. pag. 296. requires Profession to be of that nature that it may notifie to the Church that there is indeed saving faith in the soules of such as professe and that they be invisible Saints who desire to joyne themselves members to a visible Church Therefore it is the Church is bound to have her eyes in her head and in an orderly way as Mr. Hooker saith to informe her selfe as fully as she can of the fitnesse of them that she takes in lest she break the Laws of Christ and bring a scandal upon the order of the Gospel Obj. In receiving women you will have them that are able to doe it to make their account of Faith and give out some experience of saving grace on their souls and so to speak in the Church which the Apostle forbids 1 Cor. 14. Answ. Though we shall speak to that more hereafter yet at present I answer onely thus That women are forbid to speak by way of Teaching or Ruling in the Church but they are not forbid to speak when it is in obedience and subjection to the Church for this suits with their sexes as in this case to give account of faith or the like to answer to any questions that the Church asks or the like But I shall answer to this at large afterward because it is so much opposed Quest. What if wee bee to receive a member of another Church Answ. First He must make it appeare that he is so and then Secondly That hee hath liberty from them to joyn with you and is free from any Church-censure and so Thirdly He must have the Testimony of a Church of Christ which will be sufficient to recommend him unlesse there be any suspicion of the person and then for the Churches satisfaction several questions may bee propounded but be sure he hath a recommendation from the Church or at least some Church-members or other as can upon their owne knowledge testifie for him so 2 Cor. 8.18 The brother whose praise is through all the Churches and so Rom. 16.1 Col. 4.13 Eph. 6.21 The Disciples were very cautious of Paul and would not admit him Act. 19.27 till Barnabas did bear a testimony to him which is very large and so exiled the jealousies and fears that they before had of him Thus the Church is to seek such satisfaction as suits with the rule of Christ of all that are admitted and must require therefore some report of the worke of God in them and of the frame of their Spirits tâ—wards him as hath been said before unlesse they bee members of other Churches recommended by a full and satisfactory testimony from a true Church of Christ. But before I conclude this Chapter there bee one or two grand Objections to answer Object First But you take in members such as you judge godly without baptizing them which the Apostles never did in primitive times but first baptised then admitted Answ. First Those that were baptized as Act. 2.41 and 8.12 c. before admitted were such as never were before baptised but those members which we admit have been baptized already which is but once to be administred and never to bee repeated because of the stability of the Covenant of grace and his gifts and calling are without repentance and there is but one Faith one Baptisme Eph. 4. and by this configuramur morti Christi now Christ dyed but once and this is our initiation too Now I say such have been baptized already and they must not be baptized againe And for this see Euseb. Eccl. Hist. Lib. 7. cap. 8. Perkin 1. Vol. p. 75. cap. 34. August lib. 3. cap. 2. contra Petil. Secondly But in Act. 19.4 5. we hear of some Disciples baptized again Answ. First Because they were before washed indeed but answer 1 not baptized but onely to Johns washing Vers. 3. that is first in Johns name which was not Christs institution and therefore none of his Hence it is in Vers. 5. they were baptized now in the name of Jesus Christ but those members wee admit have been baptized in the name of Jesus Christ and then Secondly The Holy Ghost had not yet fallen on them in answer 2 Vers.
with them till a positive warrant for it in the word I say let them but consider this latter baptisme of theirs will be found guilty on the same grounds they charge ours viz. unlawfully administred or by an unlawfull administrator or one not lawfully called to it Some doe it as if they had extraordinary warrant for it whilst extraordinary officers had their Call and Commission immediately from heaven which they cannot prove but we can prove they are ceased Others doe it upon their own private motion and meer supposition that any gifted brother or ordinary disciple that by his gifts and instruction hath won any to this opinion hee may baptize him and so make him sure but if so why did Christ ordain officers and set them in his Church for this purpose and no man saith the Apostle taketh this honour to himselfe but he that is called of God Indeed I did much wonder at the boldnesse of one in Dublin to doe this and yet knowne to be a man of a most dissolute carriage and conversation for cursing and swearing and blaspheming saying A pox upon all Ordinances and Formes and he would downe with them and the Devil take prayers in such desperate wayes as would make an honest mans heart ake and a man of a most malicious spirit studying to doe mischiefe as indeed most of that judgement there are to all that are not over head and ears in with them in their opinion thereby they bring a very great scandal upon the Gospel and hereby they make many enemies to the way they are in as if it could not bee of God but these things are their shame the Lord humble them for it for in these things they exceed all others of that practise that ever I met with whilst many of that judgement here in London other places may be set for eminent examples both to them at Dublin and us here of sweetnesse patience humility obedience self-denial and love even to all Saints and indeed such in whom my soule much rejoyces and hath been much refreshed but I do not finde what lawfull call they have that do administer this Ordinance of Baptisme anew to any And it is not the purse of a True-man in the hands of a Thiefe that makes the Thiefe a True-man But In the last place to bring up the Reare and so all judgements into one that is in the Spirit Sure none can deny but those truly spirituallized in Christ Jesus have the efficacy of baptisme though they were baptised in their infancy which is a Spiritu sancto the inward worke with the outward washing the inward grace and baptisme of the Spirit within 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3.6 an insition or incorporation into Christ himselfe Now what can we desire but this in any member that is to be admitted so that grant there were many failings in the outward administration as long as we see so good successe and such a blessing with it though much might be omitted in the outward order of it which might make us judge therefore the Ordinance the lesse useful and more uneffectual but I say as long as we finde the fruit and effect of baptisme to follow this Ordinance in a lively manner upon their soules we are satisfied This covers all former failings and the outward is swallowed up in the inward which is that that we account qualifies them and us and fits them and all for orderly admission and not the outward dipping which many make and call their fundamental Ordinance without which they say they must have no communion with us though wee bee ever so holy or godly Oh I fear such set up the Forme too much and make as meer an Idol of that as others doe or did of Infant-baptisme by attributing to that very empty signe nothing in its selfe Circumcision is nothing nor uncircumcision but a new creature in Christ Gal. 5. what is only to be attributed to Christs baptisme of the Spirit and to his power and powring out from on high And lest I should be thought to censure too severely I shall insert a Letter which was sent to some members of the Church at Dublin with whom I walked there to some few members that those of Waterford held private correspondence with on purpose to break us which they both threatned by the Captaine that brought it and endeavoured by instruments which they had a◠worke on purpose in private places with those members to whom they writ this Letter which was indeed of dangerous consequence and did much mischief in the body and made a sore rent at first from us by some whose judgement were blinded though blessed be our God that keeps us night and day the little Foxes were catched and could not root us up and all the effect was to draw that party from us a great mercy to us who were so rigid in judgement against us who did lamentably raile upon us and cruelly afflict and wrong us that would not run rashly with them into that way But as Paul said of Jannes and Jambres their madnesse is made to appear to all A Letter from Waterford The Church of Christ in Waterford walking in the faith and order of the Gospel do wish all grace and peace to the Saints in Dublin Beloved Friends WE hearing that there were many of you that do not onely beleeve but have professedly put on the Lord Jesus Christ by * Baptisme did think it our duty in the bowels of love to enquire of your estate and we hear that you doe not walke up orderly together but are joyned in fellowship with such as do fundamentally differ in judgement and practise to wit such as agree not with you about the true state of a visible Church nor the fundamental Ordinances thereof Now the Prophet saith Can two walk together except they are agreed but that we may manifest to you beloved that wee have a ground and occasion of griefe and offence at your so walking as we shall make appeare from cleare sight of Scripture Consider the Commission in that of Mat. 28 19.20.* where Christ layeth down an order that is binding which is this That they should teach all Nations baptising them teaching them to observe whatsoever he had commanded them ye see here is an orderly way commended to teach to the Nations secondly to baptise such as are taught and thirdly to teach such as are baptised to observe whatsoever Christ had commanded that is as we understand all the Laws of Gods house the baptised person is to submit unto and by the Ministers taught the observation of and this Order is binding And secondly It appears the Apostles did so understand the Commission because they taught and practised this Order and this onely to wit first preached to conversion then baptised Thirdly put them in the practical observation of what Christ had commanded in and to his Church Againe else the Ordinance of the Supper would be prophaned
sayes Euseb. Eccles. Hist. lib. 5. cap. 23 Socrat. Schol. Hist. Ec. 5. cap. 21. and as Irenaeus writes to Victor as we shall heare by and by the Church before this time received such as were of contrary opinions and held contrary observations and yet notwithstanding held fast the bond of love and unity Vide Par on Rom. 14 v. 6. Afterwards in Comodus's dayes the poore Saints had a little breathing time and respite from persecutions to take aire a little and then arose as is usual in the times of the Churches peace and liberty a loud difference amongst brethren about the observation of Easter day and such trifling ceremonies some and those of the Western parts as Mr. Del takes it in 's way of peace pag. 116 117. pretended the tradition of Paul and Pâ—ter to observe it on one day although indeed they had it from Hermes and Pius and the Easterne Churches pretended the tradition of John to observe it another day and about these trifles they had hot word-wars and skirmishes in discourses but yet love continued and unity and order in the Church till Victor's time a fiery brand or Bishop of Rome and hee rose high and as hot as a Toast to excommunicate all that were not of his judgement for Easter-day after the pretended tradition of Paul And the Asian Churches not yeelding to his opinion he would cast out and take none in but those that did just jump with him in his opinion hereupon those of his opinion went to him and of the other to the Churches of Asia Now the difference growing great even to the breach of unity order and all and that about trifles things not necessary Irenaeus writes to Victor Bishop of Rome roundly and tells him it was not so before for among former Christians in the Churches then they were all at peace and in love amongst themselves although there were variety of opinions and observations and till this time Christian liberty continued in use and it remained fresh to use or not use things indifferent but now began uniformity to be of force and in fashion and to be all of one opinion a thing necessary and not before and such as differed to be judgâ—d Schismaticks Hereticks and the like And now all alike have been in a flame and the Saints of Asia that could not be induced to them or seduced by them of Rome were to be cast out and excommunicated by Victor but then the word was brought forth to decide the difference and those spiritual weapons to win the Conquest Irenaeus uses as before and sayes thus further to Victor in his letter The variance and difference about ceremonies is not now new nor strange in the Church of Christ both about Easter day and Fast dayes and yet for all this diversity they were in unity among themselves which he proves and brings abundance of examples for it and instances in Telesphorus Pius Anicetus Soter Eleutherius and others who neither tyed themselves nor others to an uniformity or to be of their judgement or opinion but all were left to Christian freedome And as Socrates lib. 5. cap. 19. sayes of the several sorts of fasting then used in several Churches because none can bring any commandement written of this matter it is plaine sayes he it is left free to every mans minde and will and none to be compelled by fear or necessity to doe this or that Thus we see in those dayes the Saints that differed in judgement and opinion were beloved and received and accepted as Saints without respect to their opinions till Victor's time when Antichrist began to get a head and to assinuate secular powers c. And ever since O what sad differences have arose by the Devils subtilties and Jesuitical sophistries and what ranke seeds of division have been sowne to set Christians together by the ears and that about nothing empty shadows and puff-paste appearances and all hereby to vilifie the Church of Christ and true Saints as if such could not bee Christs Disciples who differ so seeing they should all love one another Joh. 13. and not fall out and jar as they doe Doe not the enemies of the Gospel to this day Papists and others make sport of this and make it an argument against us that wee are not Christs O what a may-game they made and doe yet at the hot contestations between Calvin and Luther in Germany and betwixt the Lutherans and Calvinists what fearful detestable unchristian combats are there yet how unkind and cruelly hateful are the one to the other and all about opinions And in our dayes what a bone is cast in to make a quarrel between the Presbyterians and Independents Independents and Anabaptists c Now that which is worst is that they differ in affections as much yea more then in opinions which is a most miserable thing amongst them that are indeed godly now this was not so from the first for as we have heard before so Augustine and Hierom differed in opinion but yet loved one another heartily and did not at all disturb the Church thereby but had high esteem one of another for all that as Peter had of Paul who differed from him and preached openly against him Gal. 2.11 yet sayes he Our beloved brother Paul 2 Pet. 3.15 And I remember when the Donatists did urge Cyprian's opinion for rebaptizing O sayes Augustine for him Hunc quasi nevum candidissiim pectoris cooperuit ubere charitatis but he hath covered this faulty opinion of his most faire and candid breast with the full bigs of charity for he did hold fast to his brethren that differed from him in all love and sweetnesse and would not rend away from the Church but maintained the unity of the Church which was not of his minde and kept continually the bond of peace Oh! O then that all brethren of all opinions would learne this lesson and we should be glad to have communion with such kinde of Anabaptists Donatists Cypriansts or what opinion soever so holy But thus I have proved it to be the practise of primitive times to admit differing brethren till Antichrist began to start up And Melancthon sayes as Dell observes pag. 120. in 's way of peace seeing we agree together in the chiefe Articles of faith and Christian doctrine wee must embrace each other as brethren in unity and Christian love order and peace and let not the difference of rites or variety of Ceremonies or difference of opinions dis-joyne our mindes and hearts from one another no nor yet the difference of Ecclesiastical government sayes Bucer make us differ from one another have we not all one Father for shame let us love and live together as Saints Besides all this Artillery to defend this truth viz. That all Saints might be admitted I might fortifie it further by other Reasons which I shall omit them now having been alreardy at large unlesse taken
in two or three considerations As First that all Saints are Sons and Daughters of light and therefore have liberty to lay by what is dark to them for as Psal. 39. ult in the Lords light they see light not in mans light they cannot see with other mens eyes Therefore they have a liberty of rejecting or refusing whatsoever they find not agreeable to the revealed minde of Christ And whatsoever is asked of them or accepted from them as matter of faith and they are required to obey or yeeld submission to they must and will have Gods word to give it them the Gospel of Christ to hold it out to them or else they returne a blanke to it or a negative answer 1 Thess. 5.22 Col. 2.20 21 22 1 Joh. 4.1 2. Act. 17.11 Gal. 5.1 and will have none of it that hath none of Christs Commands for it wherefore it is with them as it was with the Beraeans they search the Scriptures whether they can finde such things so or no. Children of day they see where they goe but them of darknesse doe not Act. 17.23 1 Joh. 2.11 they goe they know not whither but at a venture doe as others doe whilst the Saints of God walk warily wisely knowingly c. yea and armed with light too Rom. 13.12 being round about swallowed up as it were in a clear truth which they are able to defend and maintaine having put on the armor of light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instruments weapons of light too for defencâ— The word of God which conquers them they use to conquer others with and in such cases as these are as to the Doctrine and Discipline of Christ the Saints had need to be clear for they shall meet with many adversaries oppositions enemies hot strong sturdy and lusty and that will with full blows and violent buffets and arguments use all means to assault wound and knock them down therefore I say they had need to have the armour of light on against the time they are to meet their storming angry raging adversaries else they will soon yeeld and faint therefore it is that nothing should be urged upon them which is darke to them For as darknesse is caused by the absence of the Sun so is darknesse in the minde and upon mens spirits when they finde not Christs the Sunnes light to shine in their hearts and to give them the knowledge and when they finde not in the Gospel that forme opinion or practise which others urge to them and would presse upon them then they are in the darke which ought not to bee thrust upon any Saint or Brother that is to be received For first wherein they are in the darke they are disconsolate whilst those that live in the light walk in the day and doe what is cleare to them out of the word of God and doe it chearfully freely comfortably and indeed confidently And the conscience is cleared and rejoyces in such practises as are approved by day-light and are cleared in the understanding and proved by the word of Christ. And Secondly darknesse hinders sight tenebrae a tenend and tenebra est visus impeditiva and so doe such opinions and practises which are pressed upon us without the word of Christ without the light and not in the beams of the Sunne those brethren cannot see other things often-times that are swallowed up in them Who are more blinded as to the most spiritual objects and discoveries then your greatest formalists that are most hot high stirring pressing their owne formes opinions judgements especially in things doubtful and indifferent and such things as are left indifferent and such things as are left in the darke without the word O! how bitterly are they besotted incensed against the more subtle oriental spiritual and most splendent truths color omnibus unus thus were the Pharisees and so Isa. 29.10 and Joh. 9.39 Thirdly they know not how to walke when they are in the dark est gressus prohibitiva nor whether they are right or no And Fourthly they walke in feare for so much as they are in the darke est timoris incussiva and so they cannot but bee faint and fearfull of that opinion practise or forme which they finde not in the word of God And Fifthly est casus inductiva it is dangerous and they are liable to fall then when they are forced or induced to do that which they see not warranted in the word but left in the dark too and who then would as was said before give a brother such occasion to stumble and fall Sixthly est verecundiâ— diminutiva this night-opinion or practise or forme whatsoever it be which any are brought into makes them many times too immodest tooth and naile unguibus dentibus to fight for and act for what the word warrants not As the night that makes night-walkers too bold in immodest formes and appearances and practises sutable thereto So O sad some of your formalists you will finde have the Whores forehead harlots-dresse and are too bold as blind Bayard and confident for such formes opinions practises and wayes which have none of Gods word to give life or light to them and yet how hot are some for Antichristian orders and customes which were the light up and did the Sunne shine in their Horizon they would even blush to owne and be ashamed to shew their heads for Now all these and many more inconveniencies would be unavoidable consequences of such practises as to presse our opinions or judgements upon any of the Saints and upon such conditions to admit of them into Communion which God forbid should be in our thoughts hereafter For let us doe as we would be done by and let every one walke that is a childe of Light in the light and liberty of his owne conscience for better it is to follow even an erring conscience when it cannot bee informed and corrected then to doe against conscience But thus for the first Consideration Secondly Consider what is the glory and beauty of Sion which shall be shortly the joy of the whole earth is it not variety in unity and into unity The Church militant is the image or figure of the Church triumphant and all her Ordinances Orders Forms of Discipline and Doctrine are no more nor lesse then a shadow of what is to come in the Jerusalem which is above Gal. 4.26 wherefore the word Jerusalem in the Heb. is of the duall number to teach us as the Cabalists confesse there is an heavenly as well as earthly Jerusalemâ— and the taking away of the letter jod out of Jâ—rushalaim 2 Sam. 5 13. teaches the earthly Jerusalem is but the shadow and the shadow vanishes away into the substance which is that that is above Thus the Apostle intimates in Col. 2.17 speaking before of many Ordinances of Circumcision Baptisme Sabbath-dayes c. which are all sayes he but
let them alone lest haply ye be found even to fight against God Mr. John Goodwin hereon affirmes it is wisdome not to oppresse any in Gods wayes of Gods servants and to attempt any thing against a way which for all that we know is the way of God may be found but a fond engagement and a fighting even against God himselfe so it is to shut out any for an opinion he holds which is left doubtful or indifferent in the Scripture a great imprudence if not impudence And a zeale without knowledge Rom. 10.2 Eccles 7.18 which is full of selfe-conceit Now the Rule is a sound knowledge out of Gods word of the thing for which we are zealous that it is right and required in Gods word and Gospel Gal. 4.18 and let it be ad aequale according to our knowledge Duo sunt sayes Anselme out of Augustin Serm. 202. de temp in quibus temerarium judicium cavere debemus cum incertum est quo animo quicquam factum est vel cum incertum est qualis futurus sit qui nunc vel bonus vel malus apparet Rash judgement of any brother we must beware of in two things First when we know not with what a mind the thing is done And then secondly when we know not what the man may be that thus appeares good at present or bad to us O then therefore take heed how we judge condemne or keep out any beleever be he of what opinion soever But so far for Explication To be briefe in Application Vse 1 Reproof Are not they too to blame then that stand too stifly upon Circumstances and trifles and forms and vse 1 such things as are left to liberty and yet to impose a necessity upon them is not this pestilent and unsufferable And yet Oh how many unskilful builders in this age that urge and that strongly an Vniformity Vniformity as the Bishops cryed out for a Conformity without which and they say true their Churches cannot stand O sad how this mystery of iniquity works yet when the Churches order peace and happinesse consists in unity of the Spirit and not in the unity of the Forme as of a Prelatical Presbyterian forme or Prelatick Independent Forme or Anabaptistical Forme O no! but in unanimity not in uniformity For all outward Formes be they what they will as Mr. Warr sayes in his Dispute betwixt Form and Power a pretty Tract pag. 33. are part of those childish things which are to be done away as Paul sayes hence it is that even as childhood is done away and ceases in a more excellent growth and glory viz. in the state of man-hood and perfection so shall all Formes of Discipline whatsoever Wherefore it is wrong done to the Church of Christ to keep up a Fâ—rme to hurt or hinder our growth or offend any of the Saints or as a dead Carcasse when it stinks not to suffer it to be buried so I say to keep up any Forme as an engine of cruelty or persecution or to make variance betwixt brethren For who is so ready to crucifie Christ as the Pharisee or man of forme who is so contentious and quarrelsome at the approaches and appearances of Christ in Spirit who is so captious at the truth shining in splendent spirituality who is so ready to betray them who sits so much at Councel against them and all lest if Christ in the Spirit should bee beleeved their Mosaical Levitical rites and forms would fall apace and be of small repute and not be received So that that Church-society whose peace love order and unity lyes altogether in the Forme I may safely say is such a spiritual Aegypt as we read of in Rev. 11 8. which is full of dead carcasses and where Christ is crucified at this day For as Aegypt which typified darknesse so it is a place of darknesse and at least a vaile to keep poor creatures under ignorance and to hinder them and hide from them the excellencies and discoveries of Christ in the Spirit In this Aegypt are many Magicians and wise men who imitate Moses and Aaron and they take counsel against the servants of God the spiritualized ones and Saints of Christ saying Let us deal wisely with them Exod. 1.10 lest they multiply and be more then we c. or let us deal subtlely against them as Stephen sayes the Greek renders it to keep them under us So that they work against us more by policie then by piety As by putting strange names on the truth to make it odious as the Pharisees did on Christ in the flesh sometimes calling him Samaritan sometimes Wine-bibber and Glutton sometimes one that works by Beelzebub and Devil sometimes the friend of sinners c. all this to render him odious that they might have the more suffrage to make him suffer as a blasphemer and malefactor and none to pity him so subtilly do they disguise the true Gospel of Christ the wayes of Christ and spirituall truths with new and strange names calling them Errors Heresies Blasphemies c. and what not And why but that they may the more unanimously and with the freer consent of the poore ignorant people who know not what they do crucifie Christ in the Spirit such subtilties are in such societies as we finde amongst the Presbyterians and others counted Independents too at this day O how confidently they accuse condemne and crucifie the Lord and spit on his face and lash him with their tongues in those truths that they with wide-mouthed malice naucifie and scurrilize and speake so unmercifully against Besides O what severe Task-masters are in this Aegypt how the Ministers of it put poore men upon works lay burthens on their consciences compell them to their opinions and set them upon doing day and night and presse them to it on paine of death hell and all but alas a day poore Saints they have not where withall in themselves to doe any thing but to build a Pithom and Rameses Treasure-Cities for Pharaoh the God of this world to garrison against the appearances of Jesus Christ Furthermore they in this Aegypt would confine Saints Israel to their land to worship there and to serve there and then they could be content if we would but keep within the bounds of Aegypt and not goe from our own Parishes Classes Teachers or the like And moreover O what a trouble to them it is to see Gods Israel doth encrease and multiply doe what they can and how are they afraid such a Church I say is but a Spiritual Aegypt whose streets are full of dead carcasses corrupt unsavoury stinking dead uselesse life-lesse and abominable Formes which are not fit to be above ground in any place but where our Lord is crucified Now I say O it is sad where we yet meet with such hard Taskmasters as would keep us in perpetual bondage under their
Formes and Ordinances and impose things upon us which wee are not able to beare Seeing all Administrations and Formes must runne their race and fall And we finde not that a Forme was created for a standing rule but a temporary helpe to serve a turne for an age or so wherein it is once usefull and then veniente perfecto evacuatur imperfectum For as every man will dye in time when his radical moisture is spent and yet he may be said to dye before his time being anticipated in his course by intemperance or miscarriage and mischance and the like so every Forme will fall in time and naturally expire and yet as we say may be cut off in the midst and the fall of it hastened by the intemperance and miscarriages of such fondlings as abuse it and adore it As the Brazen-serpent was suddenly knocked downe when people began to give honour to it and to Idolize it for God is jealous of his honour and rather then his glory shall be given to the Form he will break it in peeces like a Potters vessel and grinde it to powder to bee no more seen nor set up againe as he did the golden Calfe wherefore how dare wee doat upon any Formâ— which must and shall passe away wee read that Austin An. 598. asked Gregory how it came to passe there should be so many forms and such diversity of customes and ceremonies in severall Churches and Countries seeing there was but one Faith all this while why saith he that you may choose out of all the best and picked out things out of all the Churches about here and there whether in Rome France or else where they being left to take which you best like and approve of in conscience to practise as most usefull and orderly So that we are not to be tyed up to any one Forme nor to have our consciences bound up to things left to liberty Now methinks the Church of Christ which is his body too and flesh as I may say now in his Saints doth appear much parallel with Christs fleshly appearance upon earth For Christ in his flesh when he was here and Christ in his Church now here to my judgement are said both to be his body in a parallel Forme For in this Church-forme every member or Christian brother therein is as it were an emblem representing Christ in one stage or other of his life some live in a crucified Christ some in an exalted and glorified Jesus some live in his life some in his death some are debased and abused some are honoured and owned some live in Christ after the flesh and forme others live in Christ after the Spirit and power And in this forme or appearance as it were in his flesh Christ does and suffers lives and dyes descends and ascends into a higher glory and the highest pitch of a Christian's life is Christ risen and sitting at the right hand of God In this forme hee silences the Doctors whips out buyers and sellers too out of the Temple turnes out mixed multitudes teaches in the Synagogues or Parishes yea and works miracles and yet for all that the Pharisees of the Synagogues do slander him and seek to crucifie him as we said before so that in a Forme he is capable of suffering too especially when his people are inslaved by an inforced uniformity for which Antichrist makes use of Secular powers But God hath in all ages powred his Vnction the Spirit upon some of his choisest servants to oppose Vniformity enforced and John Gerson Chancellor of Paris a hundred years before Luthers time layes about him hard to beat down this Antichristian doctrine of Vniformity or tying all to a Forme For in his Sermon before the King of France pro pace unione Graecorum in his seventh Consideration he sayes Men ought not to be bound up to beleeve and hold one and the same manner of Government in things that doe not immediately concerne the truth of faith and the Gospel of Christ and saith he were this well observed it would be the principal key to open a door of peace and love and union among all different brethren and Churches and now between the Greeks and Latines who differ in many actions and forms and rites and rules As for BAPTISME the Latines say I baptise thee but the Greeks say Let us this servant be baptized c. So for the SVPPER the Latines will have leavened bread the Greeks unleavened bread but sayes he Let every Province and Church be at liberty about in his owne sense and use his owne order and forme Our Fathers before the Flood lived and worshipped in one Form after the Flood in another before the Law in one and under it in another and after it under the Baptist in another under the ministration of Christ in the flesh in another under the Gospel in another under the dispensations of the Spirit another way c. as Heb. 1 1 2. divers wayes and in sundry manners Now all such Formes as Gerson speaks of and of such I speak why they are left free to use or not use as there is need of them without tyes wherefore no Forme should be so urged or pressed upon any brother or Saint as to despise judge cast him out or keep him off if he come not up to it and under it which is a yoke to him who is not free Now wee must willingly lay them aside rather then lay them on any as a burthen for even Gods owne Ceremonies Eph. 2.15 and Commandements were laid aside and put by to make peace and unity that there might not be any difference among brothers no not between Jew and Gentile so far off but that they might be one Much more must all our Formes for of such I speake all this while let none mistake me they must much rather be throwne aside then thrust on any Saint whatsoever Famous is the answer of Eleutherius Bishop of Rome to Lucius K. of Brittain as Hollinshed in his Description of Brittaine chap. 7 Anno 187. historifies when the Gospel began to be preached freely and Brittaine received the faith and without any impeachment impediment or Ceremonies at all yet King Lucius sends to Eleutherius for some model or forme of Church-government who had this answer That Christ hath left sufficient order in the Scriptures for the government of his Church you require saith he Our Forms and Laws but our Laws are faulty Gâ—ds Laws are never so take the Scriptures and look you out a government there and follow that So that this was rare even from a Bishop of Rome himselfe being the fourteenth after Platina's Arithmeticke but it seems in those dayes they were more modest then they were afterwards when they haled in and hoised up humane inventions and would make men submit to them or else censure them yea I may say then they are in these dayes that doe even
grate their teeth and hate at their heart such tender conscientious Saints as doe but doubt or question their injunctions and Precepts and surely this were fitter for the Turkes for it is among them that a man must not question no not on pain of death and damnation their general received Religion and Ceremonies whereby they enjoy a pace pudendo peace which we may be ashamed of but this it is among men of form they are afraid lest their Idols should be loathed when they are knowne There is a great deal of Idolatry yet in England as when your Formalists set up any forme or thing in the room of God which is not God that is done sayes Mr. Perkins upon Gal. 5. three wayes 1 When the God-head is ascribed to a meer creature as it was said of Herod The voice of God and not of man 2 When the property of the God-head is ascribed to the creature or thing or forme Act. 12.22 And thirdly when the heart and affections are given up to the creature Col. 3.5 or Forms when they make Idols of them An Idol is taken two wayes 1 A thing devised a fiction a humane forme or invention 2 When we conceive of a Forme otherwise then it is Thus many have their Idols up in this age which God will downe with to the dust in the next Though they say Oh they are holy spiritual as Col. 2.20 21 22. what difference is between the Papists worshipping God in images and the Presbyters and some others in their formes which they adore so and set up in the room of Christ and his Spirit is not this Idolatry When Phaedra lay with Hippolytus she protested that she embraced Theseus in him whom hee so neerly resembled but yet this freed her not from being an Adulteresse so Papists say they worship not the Image but the person in it not the Crucifix but Christ so say others we doe not so adore the circumstance but the substance the forme but the thing but alas this does little quit them from the guilt of spiritual Adultery viz. Idolatry O then they are in a high blame and Articles of high Treason might bee compiled against them that thus stiffely stand up for Vniformity of necessity and such doe but let their nayles grow long to scratch the truth with In every Forme there is weaknesse and in some degree or other a tincture of the flesh selfe Division c. For the occasion of them is our darknesse weaknesse and imperfection Now it is Gods designe to purge all forms from their dregs and filthinesse for they are full wherefore let not them under one forme judge or condemne them that are under another for the wisdome which is contained in every one of these administrations is justified onely by her own children and the refiners fire shall shortly have about with them all and burne up all in the mean time urge your forms upon none for all must cease in time though useful for the time Vse Exhort to two things First we must not cast off the present use of Forms whilst they are in date though wee vse 2 must not Idolize them adore them urge and force them on others For as lace sets out the Garment so do some Formes Ceremonies Orders c. adorne and not obscure if they be not abused if they be not laid on too thick and many the substance of Gods service Now I say we must not in stead of paring the nailes which indeed ought to be be too covetous at first and cut the fingers of the Church or make her hands bleed no not although her nailes were too long too strong too ugly blacke and uncomely Let all things be done in decency and in order Secondly All Saints we must receive and love Eph. 1.15 that are in the faith with us Eph. 4.5 for all Saints before under and since the Law Abraham Moses David Apostles Saints in all ages under all Formes and Opinions and Measures though never so much different to this houre yea and all that were are and are to come live in one and the same mystery of faith in one and the same Christ apprehended by faith For as the Branches of the Vine though some are higher and some lower some bigger and some lesser c. yet they all alike possesse of the same life though some come one yeare some another yet they all equally live the life of the Vine the little twig that came out but this yeare as well as the greatest Branch that came out many yeares agone all live the same life of the Vine so in faith there is unity and equality all in all ages of all opinions and under all Formes yet all live the same life of Christ. Now let us not stand at a distance about trifles as upon shadowes whilest wee live all in one Faith one Christ Wee know the lower the Sunne is the longer the shadow is but the higher it is the shadow is the shorter So it is here the more wee have of Christ the Sunne and the substance the lesse wee see or minde the shadow or the Circumsâ—ance And it is because men have the Sunne behinde them but let us keep the Sunne before us with our faces toward and full eyes on Jesus Christ and then wee shall keepe the shadow behinde us and walk as Children of light indeed O then deare friends doe not stand so much upon a Circumstance in receiving in the Brethren for beleeve it they are Carnal Churches of men more then of Christ that doe so much trouble themselves and stumble others about outward things Hence it is that all must doe as they would have them to a tittle or else they shal presently be posted up for Hereticks or erroneous persons at the least and many times men are crosse and love to be singular and to oppose others in their practise and opinions though without any grounds at all As it is related of certaine Islanders neer China who will salute by putting off their shooes because they of China doe it by putting off their hats so some out of crossenesse to others that they love not will differ from them though they runne into grosse errours and great absurdities thereby which are more ridiculous then religious But let us not looke for shadowes in the room of the Sunne or empty formes for the righteousnesse peace and joy in the Holy Ghost Such as are sound in the faith wee must admit for the worship of the Temple must be measured Hence it is that the Church must bee satisfied that they are Beleevers and in the true faith of our Lord Jesus whereof every member whom they admit doe give in some evidences or make some account or other whereby the Church rests satisfied Thus wee did in Dublin the Confessions of faith so called made by some lying much of this Forme which followes and is the
first thing that turned him from Atheisme and made him beleeve in God was a Conference with a poore Country-man of his not far from Florence and it is observed in the blackest times of Popery by Fox Act. Mon. fol. 750.767 when good books and good Preachers were rarae aves in terris as rare as Black-swans almost yet then did one holy man resort to another and one good neighbour conferring with another and declaring their experiences to another did convert him and by this means the hearts of many were turned to the Lord and had light in those darke dayes and I dare boldly say by this means more then a few are convinced if not converted in these dayes and some that have said it to me often have been exceedingly wrought upon by hearing the experiences of others some informed others confirmed others confuted by those means which are of much use I wish they were as much in use whereby others might be encouraged to trust in God by hearing what he hath done for our soules The Church is hereby strengthened in the Experiences of her members as Act. 4.23 when Peter and John had reported their usage c. the Church united the more strongly together and gathered up all their strength together Vers. 24.29 31 32. against their foes and for God The experience of Gods hand and judgement upon Ananias and Saphira Act. 5.11 strucke fear upon all the Church and as many others as heard it that they might beware cavebis si pavebis It is well knowne in Dublin the very first day after embodying being the thirteenth of the eighth month one thousand six hundred fifty one the Church met together and was ratified by a remarkable mercy and pledge given in for one of the Brethren viz. Captain Lieutenant Johnson his wife was in labour which did occasion his absence from us she had been in labour two dayes and two nights as I take it for it is upon record in the Register-booke and had two Midwives her danger was great her paines violent her death in the account of all present imminent the Midwives gave her over friends husband all gave her over for a dead woman that either she the child or both must unavoidably perish and now they had as it were no hopes what does he her husband whilst she was on the racke as it were roaring but finding his owne prayers uneffectual runnes to the Church knowing where they were met together in great haste as fast as hee could hie as we use to say being much distracted and disturbed tells us his wives condition almost past hopes in all appearance and begs the earnest prayers of the Church at this instant season that God would bee seen which the Church did indeed I am perswaded with a most hearty heavenly united strength And by a holy violence did prevaile for her life and her little one and begged both alive out of Gods hands to the admiration of all for that very time to a minute as well as we might guesse and as we were informed by this brother himself and others at that very instant time whilst the Church was so earnest and incessant she was safely and easily delivered even to the wonder of all with her and soon after well recovered with her child and both grew strong again apace and are well I hope both at this hour This was such an apparent return of prayer and so seasonable a first-fruits and pledge of Gods owning us and answering us that we could not omit but did as a Church returne thanks and praises for this seasonable experience whereby the Church was abundantly confirmed in her faith for future And to trouble you but with one testimony further it is not unknowne what advantage the Devil made of those Divisions which did arise in this Church afterward by some who threw oyle into the flames as we heard before in the fourth Chapter and would but fan downe the fire to make it mount the higher untill they had effected what they sought for a breach in the Church after which wee that held together in order being wounded and the body being in paine with the rude rent of seven or eight members from us the Church was forced to flye to the Physitian to bee healed and a day of Humiliation being appointed whilest she was yet bleeding in her green and fresh wounds our good God who hath promised to hear their cry and to save them Psal. 145.18 19. gave them another and new pledge of his owning of them and presence with them which was very parallel with the former and as much as to say hee was with them yet which hath been an experience full of vertue and force to this day and the which I hope I shall never be unmindful of or unthankful for for it pleased God to visit me with a sore distemper and such a one as did suborne many doubts concerning me all the night before this day of humiliation which the Church appointed being in the last month of the last yeare but one one thousand six hundred fifty one I lay in a lamentable affliction kept up with a vehement vomiting which continued the next day all the fore-noon I keeping my bed vomited four or five times or oftner in an houre lying in a most high pestilential as was thought and raging Feaver I sent to the Church for prayers who were consulting whom to choos amongst them as a convenient keeper for me many imagining that it might be the Plague or that it would prove the spotted Feaver at least being taken in that manner that others were taken of these diseases much means was used to stay the vomiting and nothing would doe which at last turned to another colour as green as grasse and came from the very heart as I thought I sent my man afternoon to the Apothecaries for more things to stay the vomiting whilst he was gone I was thinking the Church was wrestling for me wherefore with much adoe up I rise and got into my Study to prayer also being perswaded I should joyne with them and the intercessions of Christ the High-Priest also together and that we should prevaile when Loe what the Lord did to bee admired for ever by the sons of men presently the vomit was stayed I know not how and I restored excepting a light giddinesse in my head to such an admirable condition of health and so sudden and which continued all my time in Ireland so that I could not but with wonder amazement fall flat on my face to power out praises the whilst I was stirred up by an irresistible instinct to shew my self to the Church as Matth. 8.4 to shew that their prayers were answered when my man returned he wondred to see me walking about the room with my cloak on ready to go out and tell the Church Hee and others that came in apace to see me that feared the Pestilence or such distemper was
Evangelical as to instance in Elizabeth Averies c. And note further those who are first called by the Word and preaching are then 2. confirmed by the Scriptures and promises and 3. assured by the presence of Christ revealed in them instance in John Spilman Lawrence Swinfield c. and many times your most ordinary are most infallible and certain But these are the present observations besides this That every Church of Christ which is full of experience must needs be ful of Faith have provision laid up for many years which being so advantagious as hath bin said should exceedingly oblige others to bring forth out of their treasures new and old I would have every Church appoint the Pastor or some others to take up all the experiences which the members declare and to bring the best choicest of them into publique light Oh how beautifull would they be abroad and how sensibly and forcibly should we perceive the unparalleld appearances of Gods love and light as they shine more and more towards the perfect day and oh how obvious to every eye would the work which God is about be in this age and then we should see how far these experiences surpasse the former or the Saints in former ages and how far our childrens will be before us And indeed it is a burning shame they should lye buried alive and not be brought into the light which are given in to all the Churches in this age that are of excellency or use but now at last I will wipe my pen and sit down CHAP. VII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith That Church-Covenant may be but not that it must be as that wherein the Formality of the Church consists THere is a threefold consideration saies Bernard which is to go before every work and which a wise man makes his main primum an liceat deinde an deceat postremo an expediat to consider whether it be lawfull comely and expedient for all things are lawfull but all things are not expedient saies the Apostle Now in Christian discipline that does appear to be undecent which is undutifull and uncomely which is unlawfull and against command and so also that which is not lawfull nor comely must needs be unexpedient and unprofitable Wherefore let us finde this Church-covenant which we are now come to a thing lawfull decent and expedient and it may passe or else it must be put to a stand and examined And sometimes upon examination though it be found lawfull in it self yet being unusefull and unexpedient for some other reasons which are weighty and import the bene esse or wel-being and priviledges of the Church therefore it must be put upon the file for the present however and not urged as of absolute necessity to any but left as indifferent Now of such things we have treated at large in chap. 5. yet this I shall further adde that those things which are neither praecepta nec prohibita commanded nor counter-manded by Scripture yet may be and in some cases they must be opposed by our preaching especially when pernicious errours do attend their practise as to instance when they are cryed up if not as meritorious yet as Deoplacentia things not only pleasing but as if without them the worship of God were displeasing to him so that men paint over their traditions by inventions with such varnish to take others Et homines fascinati his ritibus and then some men are ready to run mad for them Thus they run over head and ears into the water after the Anabaptisticall errour as Melanchthon takes notice in his Common places De ceremoniis humanis So did the Israelites after the golden calf and so did the Marcionites Manichees and Donatists of old And so the Presbyterians and rigid Disciplinarians now that do tye men to any empty form And further 2. When things indifferent are cryed up for necessaria Ecclesiae and dignified with the title of things necessary and then those that desert those ceremoniall rites or indifferent things they do presently damn for the members of Antichrist of an Harlot as seditious erroneous or enemies to Christ and these men make Religion odious the Gospell contemptible the Church a meer externall policy whence it is that so much discord arises about outward rites and orders Thus do all rigid Disciplinarians who cry up the Form more then the Power 3. When this opinion of things doubtfull and indifferent does darken the mind and makes man more blind and brings forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a foolish froward rash violent hasty zeal as it did in the Pharisees for Mosaicall rites and as it does in those rigid sort of Anabaptists I say not all that at this day contend with so much fire for their form and that with violent invectives their loudest arguments against all that differ from them they hate threaten malice rail at with the worst-words in their bellies the precious ones of God and are of a persecuting-spirit as all formalists are I speak of such as I have met with whose fire cant't be quenched without water without much if not whole rivers of water whilest the true servants of God and all true worshippers doe worship him in spirit and in truth Joh. 4. 4. When hot discords doubts differences malice madnesse spight hatred and anger or the like arises from things doubtfull and indifferent they are to be laid aside and left as things dangerous And thus ought the Presbyterians Independents Anabaptists and all to agree in one to cast away whatsoever causes contention and is left in the word without absolute command or counter-mand As the formall Covenant baptizing infants rebaptizing or the like seeing that as once we have said before even ordinances commanded for quietnesse sake and to make a onenesse and peace betwixt Jew and Gentile at a greater distance then any of these now are were taken away by Christ that they might be all one in Christ Gal. 3.28 See Eph. 2.15 16. and this ought to be rather then the want of love peace and unity should be among the Saints They must deny all indifferent and doubtfull ordinances when they grow dangerous and cause discord O that men were wise and would learn this for loves-sake which is the greatest Commandement of all other 5. When the Hypocriticall defenders of such Formes do cry them up for greater excellencies and more usefull then positive duties then they are dangerous indeed So do the Presbyterians that cry up a Prelacy and call for Classes rather then they will deny their high-spirited opinion for peace and love with their brethren So do these Independents that do rather presse their formall explicite Covenants as necessary to the constitution of the Churches then lay them aside for love and union-sake and rather then thereby any difference or discord should arise And so
do those blazing Meteor-like Comets for I fear they are so in Ireland those unchristian rough threatning Anabaptists for I speak of them that rather then lay aside their form they will see all the differing Saints in the world ruin'd and help to torment and persecute them themselves and lay more weight upon their doubtfull ordinance then they do upon the undeniable an absolute ordinance of love and preferre them before theirs which is that greatest and newest Commandement of Christ Oh! it is sad to say it but alas we sâ—e it For it is the love of the form not the love of the Father which is in them 1. Joh. 2.9.11 1 Joh. 4.7 8 20. Where these errors accompany things doubtfull or indifferent were they lawfull in themselves yet they are unexpedient and unprofitable by reason of the evill effects for such attendants are not to be allowed or approved of Yet we deny not a due use of things indifferent even in the best Churches in ecclesiis emendatis as Melanchthon hath it therefore 1 Cor. 14.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the order and use of the Church to the edification of it as in vers 5.12 But yet so as to avoid giving of offence or occasions of contention by imposing a necessity of them or a righteousnesse in them For in such a case the spirit speaketh expresly calling them 1 Tim. 4.1 The doctrines of Devils So saith Christ In vain do they worship me teaching for doctrines the Commandements of men Mat. 15.9 Mar. 7.7 Col 2.20 21. Gal. 5.1 2. These things are true when men make such things absolutely necessary to the breach of all brother-hood peace unity order and love which are left doubtfull or indifferent in Scripture and I dare boldly say this is the main cause of our most contentions O! that men would be more milde c. and say in such cases Too many Church-members there be that make a meer Idoll of their Church-covenant and I think they do little lesse that make it the Formall cause of a visible Church which we have handled in another order the first Book ch 6. 7. seeing it is left among things doubtful and indifferent to be used or not used for peace and love and orders-sake Melanchthon I remember memtions a story of one Spiridon a Bishop who having a friend upon a fast day now called a fish-day it may be to visit him he bids his servants bring in meat and some flesh being provided was brought but his guest startled at it Oh saies he non vescor his bodie sum enim Christianus I am a Christian therefore I eat none of this to day Nay but saith Spiridon eat of this to day because thou art a Christian for every creature of God is good taken with thankfulnesse and speaking in this manner to the man he was much convinced of his errour and fell to the meat learning thus much by this example that the worship and service of God is more excellent then so and consists not in meats or drinks or differencing things indifferent and with hearty thankfulnesse he embraced his Christian liberty and so I say to such a one as saies Oh! the Church-covenant O I am for it I think it necessary for I am a Christian yea a Church-member and art thou so say I why therefore because thou art a Church member and a Christian impose no necessity of it for the worship of God is more excellent then so it consists not in such formes but in righteousnesse peace and joy in the Holy Ghost as hath been said in chap. 5 of this book and it is not this makes thee a Church-member or a Christian But thou art within the Covenant of grace made and confirmed in the Gospell and written by the warm bloud of Christ and sealed by his Spirit then thou art received of God and hast a right as much as any hath to be received a member of the visible Church 2 Sam. 23.5 6. And as for formall explicite Covenants they are like your riders knot fast and loose saies Mr. Vines in his Sermon before the House Octob. 22. 1644. p. 15. or else like Shibboleth meerly to distinguish for prudence sake between person and person people and people so that I say not but a Church-covenant may in some cases be usefull but it is not of absolute necessity for these reasons 1. There is no precept for it 2. And further we shall finde that Christians fell into such fellowship together as we here treat of without it or any such form in primitive times Act 19.9 we can finde no footing for it in all the Churches Directory viz. the Acts of the Apostles And further Saints are of one and the same houshold in the unity of the spirit not of the form as we said chap. 5.6 Ephes. 2.21 4.4 5. the Church was represented saies Mr. Noyes in his Temple measured by your 12 cakes on the table in the Temple pag. 9. called the Bread of faces because all the Saints sit together though of different formes by one spirit face to face feeding on spiritual refreshments in the Temple of God So that the excesse of complements formalities and punctualities must be avoided and evaded as unsutable to the simplicity and spirituality of the Gospel Temple and Worship Wherefore I finde it evident that explicite covenanting pro modo forma is no necessary formality but may be used where it causes no contention or disorder and yet as men make it it may be a dispensation too compulsory and violent in respect of Gods free-grace and the covenant that he hath made For the Ordinances of the Covenant of grace are sutable to the grace of the Covenant But Furthermore all the members of the Church are engaged reason 4 without such a kinde of covenanting and confederating together that is by the same word and Spirit by which they are bid and brought in they are bound in the waies of Christ and in the communion of love peace and holinâ—sse There is an obligation that lies upon every Saint of another nature more noble loving and lasting which will not like a riders knot be fast and loose but bindes them to love and obedience without fetters or halters and this I account the brotherly covenant Amos 1.9 not only made in prudence as was between Solomon and Hiram but in wisdome Act. 11.23 which is the deed and decree of heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of hand and this is the bond of brotherhood as the Hebr. hath it which bond of peace consists in the unity of the spirit not of the forme as hath been fairly offered before and this is by another spirit as it is recorded of Caleb after God Numb 14.24 and not after man for that the set form which is after man makes many divisions dangerous separations and
sad discords even among true brethren and then it is farre from uniting or true order and ought to be abhorr'd But lest some lofty brethren look angry at this assertion and language and should fill my ears with clamours by reason of concurrent contra-position of many eminent Ministers and others of this Nation and of New-England of the congregationall way I will but lead them to the Apology of New-England for the Covenant p. 32. 44. wherein they acknowledge an agreement or consent of Saints together or of this or that Christian to walk in Church-fellowship with this or that society and that this is sufficient and equivalent with the others So saith Mr. Peters in his Discourse of Covenant p. 21 22 23. T.G. I.G. But yet we grant that if this implicite Covenantings should produce such ill consequences as of contentions discords disorders c. which the explicite Covenant would remedy and appease that then there may be such a Covenant writ in the Church book and handed by the Church members for so long as good use peace and order are brought forth by it but yet with this Caution that it be allowed only as a thing prudentiall for a time whilest the use or end is good of it and not as a thing necessary for all time or as without alteration or cessation for then you should say â—ie upon it we will have none of it when it begins to assault and intrench upon Christian liberty Now in this sense and in such cases a Church-covenant is lawfull decent and expedient and in such an exigency and emergency of time this was put in execution by the Church at Dublin as a medium in prudence to compose diffâ—â—â—nces and it proved very effectual blessed be God to end the former and to prevent future disturbances but it was not to be urged upon any one contrary to Christian liberty And thus farre we can freely concurre with Mr. Cotton Mr. Hooker Mr. Ainsworth and all other eminent ones that are so hot for an explicite covenanting though the implicite by your own confession carries the formalem rationem of the other which they so urge both being but adjuncts The forms of such Covenants are shorter or longer as the occasion requires I shall insert one or two for examples-sake 1. The Covenant of the English Church at Roterdam when Mr. H. P. was chosen Pastour WEE whose names are hereunder written having found by sad experience how uncomfortable it is to walk in an unsetled and disorder'd condition c. 1. We do renue our covenant in Baptisme and avouch God to be our God 2. We resolve to cleave to the true and pure worship of God opposing to our power all false waies 3. We will not allow our selves in any known sin buâ— will renounce it so soon as Gods word does manifest it so to be the Lord lending us power We resolve to carry our selves in our places of government and obedience with all good conscience knowing we must give an account to God Wee will labour for all further growth in grace by hearing reading praying meditation and all other wayes we can We mean not to over-burthen our hearts with earthly cares which are the bane of all holy duties the breach of the Sabbath and the other Commandements Wee will willingly and meekly submit to Christian Discipline without murmuring and shall labour so to continue and will endeavour to be more forward zealous loving faithfull and wise in admonishing others Wee will labour by all our abilities for the furtherance of the Gospel as occasion shall be offered to us We promise to have our children servants and all our charge taught the wayes of God We will strive to give no offence to our brethren by censuring them rashly by suspicions evill speakings or any other way Lastly We doe protest not onely against open and scandalous sins as drunkennesse swearing c. but also against evill company and all appearance of evill to the utmost of our power Per me F. H. I might make mention of others some of them very short and generall but others fuller and more particular But I shall trouble thee Reader but with one more which as thou heardst before was made use of as a remedy to end some disorders and disturbances and subscribed by all that were free thereto upon occasion of differences arising to which this much related II. The Covenant of the Church in Dublin collected out of the word of Christ according to the Order of the Gospel WEE whose Names are hereunder written do freely give up our hands and hearts to God the Father and his Son Christ Jesus our onely Lord and Law-giver and doe unanimously ingage in the fear of the Lord every one of us to our utmost powers through the gracious assistance of Gods holy Spirit That wee will walk together in one body with one minde in all sweetnesse of Spirit and Saint-like love each to other as the Disciples of Jesus Christ and all to the Church Joh. 15.12 13.34 Rom. 13.8 Ephes. 5.2 1 Thes. 3.12 1 Joh. 4.21 c. Jointly to contend and strive together in all good and lawfull wayes both by doing and by suffering for the purity of the Gospell the Truth of Christ his Ordinances and Orders the honour and liberty and priviledges of the Church against all opposers Jude 3. Gal. 5.1.13 c. With all care and conscience to study and labour to keepe up the unity of the spirit in the bond of peace both in the Church in generall and in particular between one another Phil. 2.1 2 3. 1 Cor. 1.10 Ephes. 4.3 2 Cor. 13.11 c. Carefully to avoid all causes and causers of Divisions as much as in us lies and to shun Seducers false-Teachers of errors or Heresies Rom. 16.17 18. 1 Tim. 6.3 4 5. Tit. 9.3 v. g. 10. 2 Joh. 10. Rev. 2.14.18 Partaking and fellow-feeling to our power with one another in every condition bearing each other burdens Gal. 6.2 Heb. 13.3 1 Cor. 12.25 2 Tim. 1.16 c. To forbear and bear with one another weaknesses and infirmities in much pity tendernesse meeknesse and patience not ripping up the weaknesse of any one to any other without our Church nor yet to any within unlesse according to Christs rule and gospel-Gospel-order endeavouring all we may for the glory of the Gospel and the credit of his Church to hide and cover one anothers slippings and failings Ephes. 4.32 Rom. 14.13 Rom. 15.1 Col. 3.12 13. 1 Cor. 13.4.7 c. And that we will as the Lord our God shall enable us to our utmost cleave close one to another and every one to the Lord and chearfully undergoe the condition and lot the Lord shall lay upon this his Church whether in perseeution or in prosperity without any wilfull drawing back or falling away from the fellowship or Faith which wee professe together Heb. 10.24 25 26 c. to the end 2 Tim. 4.10.16 If any
own mouthes and by the right of reason and equity and then answer objections Mr. Dudley Venner de Sacr. Theolog. lib. 7. p. 278 279. hath much to this purpose that in all matters maximi momenti of generall concernment as in censures voting choosing of Officers taking in casting out or in what things so ever concern the whole why they are to bee done in the whole Assembly or Church meeting by the authority of the whole Church without any one debarred of their liberty and if there be any one sayes hee that have any thing to offer or to object that hee or shee have liberty to bring it in and so after that matters to be concluded by all So Dr. Ames against whom can bee no exception for piety or learning in his Medull Theolog. lib. 1. ch 37. Sect. 6. saith Potestas hujus disciplinae quoad jus ipsum pertinet ad ecclesiam illam in Communi c. The right power of discipline appertains to the Church in common every member hath a right to vote offer object to take in or cast out or such like for it belongs to the whole body in generall ad illos pertinet ejicere ad quos pertinet primo admittere which every brother and sister hath equally a right to and a liberty to doe So Mr. Rutherford himself in lib. 1. p. 49. produces Beza Calvin Bucer Bullinger Melanchthon Bucan Paraeus Rivetus Sibrandus â—unius Trelcatius Cyprian Jerome Augustin Nazianzen Ambrose Chrysostome Theodoret Theophylact who all require that Church affaires be executed plebe consentiente by the consent of all i. e. every one without respect of persons So Dr. Whitaker de concil q. 5. p. 179. de Pontif. Rom 9.9.1 c. 1. Sect 1. and in severall others sayes enough to confirm us both of Churches and Members that omnes pares inter se juris essent they were all equall among themselves in primitive times without respect of persons Jam. 2.1 So Dr. Sibs in his Breathing after God pag. 94. compares the particular visible Churches to Gods â—abernacle in Davids time every of which particular Church he cals a severall Church Independent And as for the Church of England it 's called sayes he a particular Church from other Nations because it is under a Government Civill which is not dependent on any other forain Prince and in every one of these particular Churches the members are without superiority all making one brotherhood for par in parem non habet imperium So sayes Mr. Jacob in his attestation and proves it by many others most eminent in Primitive times and Ancient Writers who sayes that all affaires of government or order which concerne the whole are to be by the unanimous vote and consent of the whole read the Magdeburgenses in 2. Cent. chap. 7. de Conjoâ—iatione Eccl siarum Si quis say they probatos authores hujus Seculi perspiciat c. If a man but search the Authentick Authors of this age he shall see the form of government was like a Democracy For every single Church had equall power of Docendi administrandi excommunicandi eligendi vocandi ordinandi c. And every member hath a suffrage or voice So Cyprian Epistolarum epist. 11. lib. 3. epist. 3. lib. 1. speaks of it fully and see Cottons Way of congregationall Churches cleared Part. 1. Sect. 2. So that women are included in the whole And many others had I time to search I should soon finde to bear witnesse with me of womens as well as mens right to vote offer object concurre in and consent to all things that concern the benefit of the whole body But more particularly I shall take in Dr. Willets judgement and then prove it by what our dissenting brethren have granted to us of it Willet in his Synopsis Papismi 12. Gen. Contract Q. 4. p. 572. lends us light enough to end this trifling controversie for he tels us of a Heathen Priests son converted by a woman and the Iberi converted by the preaching of a woman and of their ordinary duty to teach privately and some of them extraordinarily called to preach in publick and yet we allow them not their common liberty as members Moreover he tels us of a Canon in the Councel of Carthage 4. can 99. That a woman though never so holy and learned was not to preach in publique in private as much as she would nor to baptize Can. 100. but never that a woman was forbid to vote or aske or object or offer any thing which concerned the whole body for that it is a priviledge which every one woman as well as man hath a right to as a Church-member and this must not be denyed any nor can it be for the Churches benefit so to do and that for such reasons as will follow So Tertullian tels us that in his time it was not permitted to a woman to teach in the African Church nor to baptize but he does not deny the liberty which women had in Church-matters to vote dissent or consent according to the liberty of the members of the subjects of Christ. But let us hear what our brethren say they allow them liberty to speak in some cases in the Church as to give answer to a question when the Church requires it to render a reason of their faith and hope to give in a testimony of repentance upon their return from a fault or the like And Mr. Hooker himself in 's Survey of Discipline part 3. ch 1. p 6. saies they may so speak as suits with their Sexes that is saies he when their speeches argue subjection Why so then we seek no more then this now their offering or objecting or asking of the Church or voting with the Church does evidently argue subjection and suits very well with their sexes and with their liberty as members which they must not be robbed of And Mr. Ainsworth in 's Communion of Saints ch 18. is exceeding clear in it and commends it and confirms it from the Churches in the Apostles daies who he saies had the like right and liberty for all the whole multitude of beleevers were both beholders and actors in the common affairs as at the choise of officers Act. 1.15 16.23 6.2.34 14.23 at deciding of Controversies Act. 15.24.6.7.12.22 23. 21.22 1 Cor. 6.2 at casting out offenders Mat. 18.17 1 Cor. 5.4.5.13 at the choise and appointment of men to carry the benevolence of the Church to the needy brethren 2 Cor. 8.19 1 Cor. 16.3 These and the like priviledges saies he in the practise of the Gospell are permitted to all the Saints in all Churches which they must use in all sobriety order and peace Rom. 12.3.16 1 Cor. 14.33 40. So that all the members have a like priviledge in common and publick affairs and women may as much de jure vote speak and offer their judgements in
Lord Jesus with respect of persons not only in not preferring the rich before the poor but not the strong before the weak nor the men before the women and is not this partiality so to do saies he vers 4. or have ye not made a difference where Christ hath made none Now the force of the argument is full for us For where there ought to be no respect of persons there ought to be no difference betwixt men and women for the generall includes the particular but in the Church of Christ there ought to be no respect of persons Ergo women as members must have equall liberty with men Besides 4. Arguments may be taken from the alike priviledges in the Church of Christ as the donation of the spirit one and the same on all alike though not in like measure the promises made without distinction of sexes or persons the ordinances dispensed and price of Christian liberty i. e. the bloud of Christ payed for all alike without distinction of sexes And also acquired by the same means to the one that it is to the other that is quoad meritum quoad Spiritum Christi by the merit and by the Spirit of Christ. Now out of this matter may many arguments be formed and besides that Gods love to his elect ones his originall love is without any such difference and respect it is all alike and gives all alike liberty and all whom he receives alike we should receive alike into the Church of Christ Rom. 14.3 5. Argument may run thus that there is no power that any can have from heaven ordinarily but by some clear transaction between God and themselves but there is no clear transaction between God and the brethren alone but primarily between God and the Church i. e. the whole collectively taken consisting of women as well as men Ergo. So the covenant promises priviledges c. are not to them alone but to the whole Church 6. Taken ab intentione omnium from their unanimous and samenesse in their embodying together intending one and the same thing Yet two things are said to be necessary in the intention res causa quid propter quid the thing it self that is intended which is to be the honour and glory of God and for which it is intended which is to edifie the Church Now both these are alike intended by women as well as men and therefore ought to have the like liberty as members allowed to execute their intentions for which they are so admitted 7. Reason runs from their excellencies and abilities of some women surpassing men for piety and judgement and therefore ought to have equal liberty w th them in Church-affairs the argument is free the proofe's clear for prudent Abigail excell'd her husband for knowledge Priscilla Apollos though a Preacher For faith the Canaanitesse of whom Christ said I have not seen so great faith no not in Israel For affection and zeal the Queen of the South shall rise up against the men of this generation Luk. 11.31 And Mary Magdalen for piety and spirit outran and outreached all the twelve Disciples in her diligence to seek out Christ to whom Christ first discovered himself after his resurrection and bid her declare it to his Disciples she was the first Preacher of Christs resurrection So we read how Iael excel'd in courage Deborah in thankfulnesse Lois and Eunice in faith and obedience Lydia in entertaining the Word Act. 16.14 The Shunamite in faith and zeal and understanding excel'd her husband 2 King 4.8 9.22.30 So the Samaritanesse the rest of the Citizens Joh. 4.4 And we read of some women exhorted to win in their husbands to the truth 1 Pet. 3.2 Yea and Manoahs wife Judg. 13.22 23. you shall find of a sounder judgement and faith then her husband So that all these examples prove the reason which requires their just liberty in the Church of Christ. I remember I have read in Jerom's daies of many holy women that exceeded others in learning and abilities and in the studying of the Scriptures and they had their Commentaries upon them of their own making Furthermore the Kingdome of heaven is compared to a woman and Christs Church is called his wife and spouse Rev. 19. Cant. 2. And as Mary said it in the behalf of other good women He that is mighty hath magnified me and therefore they are not to be so rejected of men who are so highly received and honoured of God But to the 8. Reason which is taken from their strong affection to the truth when once they be in the way of Christ and for the most part they are exceeding men therein Hence it is that Satan so often makes the first triall of women for his turn and service seeing where they take their affections are strongest for the most part and he sped so well at first that he can't forget it so he found out a Dalilah for Sampson a Jezebel for Ahab Pharaohs daughter for Solomon c. For where they are bad they are extreme bad but where they are good they are exceeding good and most fondly affected with the things of God thus Act. 13.50 you read of the devout women or as the word will have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. earnestly or eagerly religious and resolved For as the gold which is of the purest substance soonest receives the form and much sooner then the sturdy steel or hard iron which is of a grosse and massie metall saies Cawdrey So are women more readily wrought upon and sooner perswaded and formed into the truth then men who are for the most part like sturdy steel and iron hard to work upon And as gold so women many times take the fairest stamp and fullest impression but I passe by this yet before I conclude I must speak a word or two both to men and women Let not men despise them then in the Church of Christ as the weakest vessels nor wrong them of their liberty of voting or speaking in common affairs yet with subjection civility and in order to prevent disorders and rudenesse we were wont in Dublin to call over their names one by one as well as mens I know the ordinary objection is objected out of 1 Cor. 14.34 35. Let your women keep silence in the Church for it is not permitted unto them to speak So 1 Tim. 2.12 Ans. 1. Grant it in that sense the Apostle spake it which answer 1 he declares all along the chapter both before in vers 1. 2 3 22 24 31 32. and after in vers 37 39. which is that they keep from publick preaching or prophesying or teaching as Officers or Ministers do or the like c. which all Expositors grant that I have met with Now we plead not for this but for the common ordinary liberty due to them as members of
the Church viz. to speak object offer or vote with the rest which this Scripture nor no other as I know of doth in the least hinder but rather help being rightly considered For 2. He saith it is not permitted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by reason of the disorders and differences that then were in the Church it was thought inconvenient to allow womens liberty to preach publiquely whereby they brought but confusion into the Church as appears in the antecedent and subsequent words vers 33. and vers 40. so that the ill consequence was the cause of this rule of prudence not any positive command of Gods but he spake as in 1 Cor. 7.6 And it is a questâ—on whether it be a standing precept So that from this very Scripture besides a hundred others I do verily beleeve that handmaids shall prophecy and have more publick liberty then now they have but however this does nothing at all disallow or deny them their common private proper liberty as members of Christs body equally with men I say as members though not as officers and so subjective to the whole 2. To women I wish ye be not too forward and yet not too backward but hold fast your liberty in Gal. 5.1 which the Apostle speaks as well to the sisters as the brethren Christ hath made ye free male and female ye are all one in Christ and ought to be so in the Church wherefore stand fast saies he that is keep your ground which Christ hath won and got for you maintain your right defend your liberty even to the life lose it not but be couragâ—ous and keep it And yet be cautious too festina lente not too fast but first be swift to hear slow to speak Jam. 1.19 unlesse occasion requires you your silence may sometimes be the best advocate of your orderly liberty and the sweetest evidence of your prudence and modesty as one saies Silentium saepissime addit foeminis gratiam et decus maxime apud viros cum de rebus seriis agitur and yet ye ought not by your silence to betray your liberty trouble your consciences lose your priviledges and rights or see the truth taken away or suffer before your eyes but I say be not too hasty nor too high for as the note that comes too nigh the margent is in danger to run into the text the next impression so spirits that run too high at first may soon fall into disorder and irregularity It is said when Cyrus was young his Grandfather made Sacas his overseer to order him both in his diet time and recreations but when he came to riper years he became a Sacas to himself and took not so much liberty as he had leave to do and as was allowed him by his governour Sacas And so indeed that may be lawfull to you that is not as yet expedient for you and rather then run into disorder and confusion hold your liberty a little in suspense and wave it on some occasions wherein you lawfully may but lose it not for all the world which Christ payed so great a price for and prepare for fairer gales As the Miller does for though he cannot command the winde yet he will spread his sailes out and open them in a readinesse when he is in hopes of its coming and so do you and when the winde blowes which begins your liberty with full sailes shall bring forth abundantly to serve all the countrey round In the mean time make much of the ordinances prize your hitherto liberty and practise accordingly And in a word I say to all Those whom God hath joyned together let no man put asunder CHAP. IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This last Chapter shewes what Church this Treatise mentions and clears it from all others and shewes wherein the Presbyterians and we disagree and wherein they and the Papists agree in most of the essentiall differences between them and us for Discipline Doctrine and Practise and proves this Gospell-Church-State the great promise and thing typified in the last daies and the Paradise on earth to be restored I Had thoughts now to have rested me for a while but I am jogg'd up again by the jarring noises which many make about the name of a Church I must now arise and wet my pen a little more before I conclude this Treatise or take my rest You have had the essentialia laid before you and in this first and second part have had the totum homogeneum of a true Church both what is to be done before and what in and upon embodying together but what is to be done after followes after in the third Part which I promise next if the Lord give me leave wherein you shall have I hope so the totum organicum of a true Church of Christ. But before that will be ready I must meet with some rough Opinionists who will bid me stand or at least with such who have the hands of Esau though the voice of Jacob and so the principles and practises of the Pope though the pretences and protestations of a Presbyter that will not let me passe thus without a full discharge and a violent volley upon me made up of wilde fire and not with the fire from above but I must force my way in the name and strength of the Lord and I shall lay before them before I leave them the rotten foundation they are built upon which without mercy may be their ruine and whose cause and quarrell it is they are engaged in and whose design they carry on against the Saints and servants of the most High And the Lord give them grace to consider and separate from it for else I dare confidently affirm they will be found fighters against God Act. 5. I shall first offer yâ—u what we mean consideration 1 by the Church of Christ where this discipline and order is set which we have handled and shall endeavour to take off all doubts and distractions which may else arise about the word for that Ecclesia est quid dam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 various Controversies have shot out from the word and name as well as the thing and nature of a true Church Formerly between the Pontifitians and Protestants and of late between the Presbyterians and Independents as will easily appear upon perusall of Mr. Rutherford's Right of Presbyteries Mr. Bailies Disswasive Mr. Prinns 12 Questions and Independency examined c. Mr. Ball 's late Treatise Vindiciae Clavium Mr. Hudson's Church Catholick visible cum multis aliis c. I take the name of Church two waies either strictly or at large proxime proprie aut remote late at large or more remotely and improperly it is to be considered either in respect to and with distinction from Infidels and Pagans or else collectively in respect of Christians amongst themselves in the first respect as opposed to Turks and Paynims all
that make mention of Christ are called Churches and all that professe his name of what judgement soever or conversation soever whether Papists or Protestants or Lutherans or Calvinists or Brownists or Donatists or Arrians or any But in the second respect of Christians so called or rather all that professe the name of Christ though differing and dissenting among themselves And they are said to be the Church though late accepta est who make the most and best profession of Christ and are under the outward ministration of his Word and Gospel So are Protestants in respect of Papists and in this sense the Calvinists are before the Lutherans and so far the Presbyterians may passe for current and Parochial constitutions are in a remote and very improper sense called Churches But the Church taken in her own native true sense and strictly consists onely of Saints such as are elected to eternal life and all are in Christ their Head vide Aug. in Psal. 92. Cyprian lib. 1. Ep. 8. Hieron de unit Eccles. Epiphanius and thus she is said to bee either Catholick or Vniversal or else Congregational or particular in the first sense as Catholick the Church is so called ratione 1. locorum 2. temporum 3. hominum in respect of time place and people being not confin'd to any time or age or place or Nation or people but taking in all the elect people of God in all the whole Vniverse past present and to come Jews and Gentiles under the Law before the Law and since yea in heaven and earth those which are ascended Revel 7.8 10 11. and which are yet unborn Rev. 6.11 invisible and visible triumphant and militant all make up but one Catholick body of Christ the head Ephes. 4.4 5. But now in the other respect as a particular and congregational Church which comes before the Catholick and Vniversal Church so far as it is visible and militant it is confined to some certain place and number of people orderly gathered together by the Word and Spirit of Christ having Christ alone for their Head certo numero certoque loco Ecclesia particularis definita est And this is the Church which I have spoken of and in opposition to all Synagogues Synedriums Parishes Conventicles Classes or the like as you shall hear more of it by and by But sometimes such Congregationall Churches as these are called Catholâ—ck too because of their Faith and by the figure Senecdoche yea and as often as Catholick is taken for Orthodox So did Theodosius in his dayes says Sozomen lib. 7. c. 4 command the Church to be called Catholick that he was a member of Every such particular and Congregational Church is a member of the Catholick or Vniversal as all the learned say and every visible is a part that is not yet ascended of the invisible whatsoever John writ in Rev. 1.4 to the seven particular Congregational Churches he writ to them as to the true members of the Catholick or Church Vniversal sayes Mr. Perkins For the Catholick Church and the Congregational onely differ as the totum integrale essentiale that is the Church Catholick or Vniversal arises out of the Congregational and particular Churches and is made up of particular Churches the Integrum or whole intire is made up of the members thereof that are the essentials of the whole For every person and Congregation of Christ sayes Mr. Hooker in his answer to Mr. Rutherford are the members of the Church Catholick and therefore must contain in them the essential causes of the Catholick or the totum whole which is made up of them as parts for the Logician does allow it and men of reason cannot deny it but that Integrum est totum cui parâ—es sunt essentiales that which is Intirely whole is made up of such parts as give an Essential being to the whole without which the whole cannot be so intire So the Churches Congregational and particular which make up the Catholick as membra integri must needs have the materialia formalia principia Ecclesiae Catholicae or toti integri Vniversi matter and form which make up the Church Catholick which none can deny and then I say I cannot see how your Presbyterian Churches as Churches who faâ—l in form if not in matter as is prov'd in the first part may bee said to bee members as partes essentiales membra similaria to make up this totum integrale or Church Catholick Now the Congregationall Churches consisting of true matter and form separate and distinct from the Nations abroad and multitudes about as hath been proved are members causall and parts essentiall of the samenesse and nature of the whole which give in every one there substantiall share to make up the intirenesse of the whole or the Church Catholick quae habet rationem integri est membrum sayes Ames Medul Theol. lib. 1. c. 32. But furthermore it must needs follow that the Congregationall Churches must cause the Catholick or Vnâ—versal and not the Vniversal or Catholick cause the Congregational the Catholick arises out of the Congregationall but not the Congregationall out of the Catholick because they give a being to the Catholick and in order of nature the members must be before the whole because I say they contain the causes which make up the whole For Integrum est totum cui partes sunt essentiales non totum essentiale in partibus and these causes or causall parts are also by Tilâ—nus de Eccles. call'd partes Integrantes Ecclesiae Catholicae having in them those things which give Integrity or Intirenesse to the whole viz matter and form as every piece of money hath the matter and form to make up the whole sum and an Army is made up of many Regiments of the same kinde and principles with the whole This is proved by Mr. Hooker in his Survey of Discipline against Mr. Hudson a Presbyterian who holds with the rest of that judgement that Popish tenet that the Catholick is before the Congregational primum in suo genere that Pontifitians and Jesuites have bootelessely wrastled for a long time but I leave him them of that judgment to Mr. Hookers answer only I affirm by all this that there can be no such thing as National Churches Diocesan or Provincial And must we say more to satisfie curiosity then this the totum is Integrum the whole Church Catholick is intirely to be taken distinct by it self though made up of the Congregational members As a mans body that is made up of eye eare mouth hands feet and so of all the members from head to foot yet the body is not said to be all eye or all eare or all hands c. but a body intire made up of all these So a man is made up of soul and body yet he cannot be said to be all soul or
all body but an Integrum made up of both So is the Church Vniversall made up of the particulars yet cannot be said to be all this particular or that particular all of them before the Law or under it or all of Gospellers or all Independent so called or Anabaptistical or the like No! But one made up of all And yet I must say that every member of this whole as every member of our body is a whole in it selfe and limited at the joint and so can't usurp anothers place every Congregregational Church is a whole Church and intire in it selfe and one member is distinguished from another by limits set so that although we say with Ames in 's Med. lib. 1. c. 32 particulares Congregationes sunt partes similares Ecclesiae Catholicae that particular Churches are essentiall parts to make up the whole Intire and have of that in them which will make up the whole and yet we say such particular Churches are in themselves whole and intire from all others having matter and form and power and priviledges the Keyes and Ordinances within themselves intirely and distinctly from any others But thus far for the name and nature of the Church which is here handled and handed forth The next thing that I offer before I conclude is the consideration 2 near alliance and agreement which is obvious to every discerning eye between the Presbyterians and Papists in their Discipline and order But before I goe further I give this caution that when I speak of the Presbytery I be understood of it as it now stands with them of that judgement and not as it stands in the Word of God for in this later sense we allow of Presbytery and say it is in the Congregational way according to the Word of God This gives no allowance of that Lordly high Prelatical Presbytery that the Presbyterians now tug for tooth and nail and which we speak of and if they should enjoy it what a goodly bit those biters would have of it I leave it to themselves to be their own Judges Will they promise but impartially and pensively to contemplate what familiar acquaintance and friendship their Discipline and the Popes have one with another and without anger for loves sake let them weigh wisely how close they set their feet together and embrace each other and I wish I might say it was onely through mistake How near they are akin or How like they look the Daughter resembling the Mother I shall rough-draw before your eyes though in dead colours at the first Yet so far as will sufficiently deliueate a near resemblance between them in as many parts as I can at this instantanous present time place before you as the head body eyes mouth hands and feet yea and spirit of this Image which must fall But let not men be angry with me or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boil out into a foame against me for as Dr. Homes says I do but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 2.14 walk with my right foot in the way of the Gospel and the Lord now knows it is love to the Truth as it is in Jesus brings me to this businesse with a spirit in the which I hope I shall appear more zealous then Zoilus and rather an Irenaeus then Cassander and when I meet a Critick I hope to prove a Christian and part in peace but however if I must pledge Christ out of his own cup for this his owne cause if I know my heart I am content though they give me gall and vinegar for I had rather suffer then sin and so I set forward and out of their own books shall shew you how they agree for I cannot but bear testimony with pretious Mr. Hooker who is of the same minde with me and manifests it to the world his words are In my retired meditations I could not but observe a secret kinde of divine dâ—spensation that the Presbyterian way must need the help of Popery not onely as a pillar by which it must be under propped but as a foundation or head-corner stone upon which their whole building must rest and be erected thus saith this worthy Champion but a little before his death So that I shall neither be the first nor the last that on good grounds doe affirm their Presbytery and Popery to live one in the other and that the Presbyterian way is maintained and kept by Popish points and principles and keeps up Popery alive in England which cannot dye as long as that lives the which I shall easily demonstrate in their congruity together whilest they dispute for the same things hold the same points professe the same principles I say not all and are so a like in practises but to instance in particulars I. The Pontificians and Papists affirm the Church to be aliam principalem aliam minus principalem principal and lesse principal The Church principally they call the Councel of Cardinals and Bishops together but the lesse Principal they say is the Body of the People or Congregation of the rest together that are gathered under the Roman See and acknowledge the Pope of for their head Thus sayes Bellarmin 1. lib. de Ecclesia The Presbyterians professe this with the Papists both in their judgements and practises that the Synod or National Provinciall particular Classes is more then the Church viz. the body of all the brethren and sisters For they take upon them as the Church-Principal to set laws and to lay down rules and orders and to make Directories and the like for the Congregations and Churches to be under and they take upon them power of commanding compelling condemning punishing or the like as the Church-Principall yet pretend themselves the Church Representative and therefore they are called the Presbyterian Church because made up of Presbyters and Elders as a Representative Body thus they say they are the Church primarily and not the whole Body of Beleevers together but they in a Classis Synod Councell of Ministers and such like are the first Subject of the Keyes to open and shut binde or loose command or countermand vide Rutherford right of Presbytery lib. 2. p. 9 10. to 14. which is all one with the Papists and the same thing So in this sense is it that Mr. Hudson sets the Catholick first and then the Congregationall But 2. The Papists affirm that the Catholick Church is and hath been alwayes visible which is a generall Controversie between them and us as appears in Willets Synopsis Papismi Q 2. of the Church they mean not any particular Congregational Church but that the Vniversal Catholick Church is visible Rhem. Annot. Mat. 25. Sect. 3. Bellarmin lib. 3. cap. 12. ret 7. Calvisius cap. de fide c Symbol Artic. 18. The Presbyterians say the same whither they all agree therein or no I cannot say but Mr. Rutherford for them lib. 2. of his Right of
separate as such who are select and depart out of the midst of them Act. 19.8 9. For this the Papists account Protestants to be Hereticks and Schismaticks Bellarm de Eccles. cap. 9. 10. lib. 4. saying they are fallen away from the Church So doe the Presbyterians succeed them in the same language and invective against us saying that we are Schismaticks Hereticks Separatists and the like and that wee have fallen from the Church meaning a declining from their Antichristian discipline and orders and saying that we separate from the true Church of England c. now this is ex falso supposito false for they cannot prove nor any alive a National Church of Gospel institution and till that be done we dare boldly recriminate and can easily demonstrate them to be but in Babylon but whereas they object our gathering Churches is not out of Infidels but of men already converted and so it is without warrant or example of the Word and is a gathering Churches out of Churches Grant it were so did not John Baptist Christ himself yea and after him his Apostles did not all of them goe about and gather Christian Churches out of the Jewish Church particular Churches out of Nationall and may we not call out of Babylon and gather out from Antichristian Churches then Yes doubtlesse without the guilt of Schism Heresie or the like unlesse it be from the sentence of such as Tertullus who was the Jews Advocate against Paul Act. 25.5 and charged him for a pestilent fellow a mover of sedition c. yea a heretick vers 14. c. and so doe the Presbyterians we thank them deal with us and so do their advocates and Atturneys But we shall answer them as the Pâ—otestants did the Papists vide Zanchy in Hosea 2.8 9. Nos rediimus ad priorem maritum desertis fornicatoribus i. e. idolis deserta etiam lena i. e. Ecclesia eorum c. This is a commendable and a commanded separation to goe out of false ways and worship and to return to our first husband again to doe the duty of a good wife to leave that lustfull Bawd and beast with all her Idol-worship and humane invention and to disclaim those Popish Babylonian garments and golden wedges which false worshippers serve for panis vinum lana linum the tithes and fatlings of the flocks and now to return and cleave close to our first husband viz. Christ as the Churches found him to be to them in primitive times at first that so we may finde him in love and presence with us Oh this is a sweet and happy separation so shall blessings be upon their heads Deut. 33.16 else judgements Hosea 7.8 But for the second part 2. In into Zion a visible aggregation or gathering together into one Body which makes up the Form as ch 7. lib. 1. Forma Ecclesiae est unio this onenesse is twofold 1. of the members with the head and 2. one with another As the Commonwealth is formed from the peace and tranquillity which the Subjects have by union with the Governnours and then by their union one with another The union of the members with the Head Christ is 1 Joh. 1.3.7 a communion with Christ whereby every member receives influence and virtue from Christ the head Heb. 2.17 This union is threefold either of his substance or office or influence 1. The Saints his members are in union with Christ their Head in substance in himself Ex convenientia essentiae identitate carnis Christi cum nostra c. whence all communion flowes between Christ and them therefore it is necessary this Head be both God and man and it behoved him to be like unto us Heb. 2. for all our comforts come from him as God through him as man 2. Furthermore the members Saints have union with Christ their Head in his offices of King Priest and Prophet quadam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence they are all called Kings and called Priests and called Prophets by participation of these threefold gifts of Christ or of Christ in these threefold offices and also by a certain semblance and analogy for they as Priests offer themselves to God Rom. 12.1 as living sacrifices mortifying and slaying the flesh binding it to the Altar and offering the calves of their lips and the like 1 Pet. 2.9 all this by virtue from Christ and so they are Prophets to teach instruct comfort confesse Christ before the world and the like being enabled by union with the Head Christ thus saith Vrsin in 's Catech. Q. 32. 3. As Kings they rule over their lusts and reign over their own flesh and by faith overcome the world Joh. 16.33 1 Joh. 5.4 and all this by virtue of Union with Christ their Head Mat. 19.18 1 Cor. 6.2 But then 3. The members have union with Christ their Head in his virtues and excellencies and spirituall properties of righteousnesse and holinesse light and love and whatsoever is excellent in life or grace Joh. 15.5.7 And in all these are the Saints the members in Union with Christ their Head which Union can't be in false Churches that have other lords to reign over them or between the members of such heads of brasse or iron as the Papists and Presbyterians strike out for together but they both fall short of and fall out with us for this form 2. Union of members one with another which depends upon the union of the members with the Head Christ as before Now this Union consists not then in the Form or outward ceremonies or rites but in the Spirit quo cum capite inter se membra omnia uniuntur now although they are not all one in some forms yet being all one in spirit every member by one and the same spirit 1 Cor. 12.4 5 6 c. distributes and dispences according to his divers gifts suavissima Symmetria in a most sweet and orderly symmetry and decorum to serve the head to serve one another and to serve the whole Now although we grant that the Presbyterians have a form yet not this form of the Church and so have the Papists Bellarm. cap. 9. a form like this but simile non est idem not the same For as a dead carkasse that wears the garment of a living man is not a living man though he look never so like him so the false Church though they are in union and love and linck'd together and ever so alike the form of a true Church of Christ yet they are not the true Churches It is one mark which the Papist makes of his Romish Harlot for the true Spouse viz. their unity vide Synopsis Papismi 2. Controv. Q. 3. Now know that their forme consists in uniformity but ours in unanimity so the Presbyterians in their unity of the forme but we say it is to be in the
them at a Font in the Name of the Father Son and holy Ghost yet how many imitate them therein and how hot the Presbyterians are for this positive necessity and order it is obvious to every eye As for the forme whether in the Name of Jesus Christ or of the Father Son and holy Ghost this hath been a doubt of long standing and this did cause Novatus to disowne the Church of Carthage for that this form of Father Son and holy Ghost and necessary baptizing of Infants were brought in and he and Cyprian were at great oddes about this order Anno. 240. whilest Novatus very earnestly pleads for it as the practise of Christ's Churches in primitive times and all along the Apostles daies to that hour viz. To baptize in the Name of the Lord Jesus the Head of his Church After that in Anno 400. was great contention about it but I leave this to further light and liberty only affirm with all the Protestants who are engaged against the Papists about the form Synops. 12. Controv. Q. 3. that the name is taken for the virtue power and authority Act. 3. and so doubtlesse the Apostles baptized in the Name of Jesus Christ and healed in his name and preached in his name only Beda Act. 10. Jussit eos in nomine Jesu Christi baptizari But I know no necessity of a Font nor of sprinkling more then of dipping nor any positive necessity of baptizing Infants who are soonest drowned but that these be left to light and liberty of conscience as things left either doubtfull or indifferent in Scripture without positive precept and I am perswaded for that purpose that every one may do as he is fully perswaded As for Infants the Papists make it a ground of their Baptisme that they have the habit of faith in themselves and so partly by their own faith and partly by the faith of others they are to be baptized Bellarm. lib. 1. de baptis cap. 11. So say our Ministers they have the habit of faith though not the act and by the faith of the Parents with that they are to be brought to baptisme but we say with the Protestants against the Papists that Infants have not true justifying faith which is alwaies actuall Gal. 5 6. in themselves nor yet are profited by the faith of others for Scripture saith Rom. 1.17 The just shall live by faith i. e. his own particular faith and beleeve and be baptized not let others beleeve for you for then it were as well that others were baptized for you but this will be enter'd at large I hope in the next part 3. lib. of the body organicall Tertulâ—ian speaking of Infants saies Fiant Christiani cum Christum nâ—sse potuerint Let them be made Christâ—ans and baptized into the faith when they be able to know Christ Et per fidem est cognitio Christi and that is by faith Wherefore we say that children as children have no right to Baptisme and then secondly that parents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as parents can't give them a right thereto and seeing Baptisme is the ordinance of initiation or entrance into the Church of Christ it is wonderfull to see how sudden some are to null the very nature of that ordinance But lastly they and the Papists are too nigh one another in the effects which they say such a Baptisme produces in children The Papists affirm that Baptisme takes away originall sin in Concil Trident. Sess. 5. Decret de origin Peccat and in Infants newly baptized there is no mortall sin Rhemists 1 Joh. 1. Sect. 5. So have some Ministers hotly pursued this benefit of baptisme viz. that baptisme wipes away sins going before whilest we dissent and deny this Jesuiticall doctrine applying this to be the effect of Christ's baptisme which none but Christ himself can baptize with Joh. 1.33 Mâ—t. 3.11 viz. the holy Ghost in a spirituall washing our hearts and consciences with the warm bloud of Christ whereof baptisme is a sign if not a seal and in this we have declared our judgement before to be different from the Anabaptists that attribute so much to the form and element as makes it an Idoll But to conclude this it is in baptisme as it was in the pool of Bethsaida if the Spirit move on the face of the waters there is a healâ—ng else none 3. There is too much alliance between them in that Ordinance of the Lords Supper so called I shall instance briefly for I have been too long in this chapter in some few particulars The Papists make it no more then a preservative against sin Bel. lib. 4. de Sacra cap 17. and would have confession and absolution of sinnes to qualifie for this ordinance Concil Trident. Sess. Can. 11. and that none are prepared but such as are absolved and then that all may come but that they must be sure to come fasting to it and eat nothing before all that day Concil Constant. Sess. 13. Bell. lib. 3. de Eucharist cap. 22. ratian 4. and then they would have every Communicant highly adore even cultu latreiae and worship the Host c. who doth not is to be accursed Trident. Concil Sess. 13. can 6. And they say even reprobates that receive the Sacrament receive the very body and bloud of Christ Rhem. 1 Cor. 11. Sect. 16. Now although our Ministers I speak of the violentest Presbyterians do not altogether agree with them in these particulars yet they are not far from them 1. For preparation how earnestly doe they presse men to Confession of sins sorrowes legall repentance and the like and bid the people to prepare themselves whilest we say the preparations of the heart are of the Lord Prov. 10.1 Psal. 10.17 Et opera sunt secundum principium a quo sunt and they are good as they are of grace our preparation is to be from Christ in us our wisdome righteousnesse sanctification we hold with the Orthodox Protestants against the Hetero-dox Papists Opinionists and Jesuites that we must have a lively faith who come to this Ordinance but it is to be the faith of the Son of God Gal. 2.20 and that we must have true Evangelical repentance which is for sin as sin but this must be in Christ Jesus repent in Christ believe in Christ for Acts 5.31 32. Christ was exalted to give repentance for remission of sins So that there is no preparation or qualification by any act of our own but all by Christ in us and grace teaching us to deny all ungodlinesse and wordly lusts Titus 2.12 14. For as Mr. Rogers sayes in his right way to be saved pag. 54. many mistake and are deceived whilest they dote for a faith and a repentance of their own make and look for something to ground on in themselves they are like one that does not set a young tree but lets it lye on the ground till he see what 't
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
world are no! but by intrinsicall life and spirit and inward principles not by being together in one body Churches City or society but by being of one spirit and of one spirituall body which is Christs The heads are these which are offered for unity by the Apostle First there is but one body i. e. not naturall nor politicall but spirituall viz. the Church compared to a naturall body Rom. 12.4 5. 1 Cor. 12.12 which takes in the Saints of all ages under all forms and statures seeing none could be left out to compleat the body but that there is need of Saints under lower as well as under higher forms to make up the body Whence unity is urged for that there is need of all to make up the body viz. of the weak as well as the strong of the lower as well as the higher 1 Cor. 12.18 20 23. 2. Vnity is pressed here for that this onenesse of body flowes from the onenesse of the Head which in corpore primas tenet c. saies Bullinger de unit eccles Dec. 5. Serm. 2. is the first of the body and is first and then the body of right for members do not unite first and then choose a Head saies Mr. Dell in 's way of peace p. 20.21 c. but first they are if true Churches united to Christ their head by faith Uniuntur primo capiti Christo per fidem ipsum caput conjungitur membris per gratiam spiritum Bull. in loc ibid. and then one to another by love Therefore all that have but one Head viz. Christ I say all Independents Anabaptists or whoever they be should be one 3. Vnity is urged in this word one body because unity of body stands well with variety of forms distinction of parts and differences of members 1 Cor. 12.23 which do not hinder but help to make up the body by a sweet symmetry harmony Rom. 12.6 Licet sint membra plurima omnium tamen est inter ipsa consâ—nsio pulcherrimâ— c. Bull. because what one member can't doe another can for the use and service of the Head 4. Vnity is called for for that in one body there is an equality of members all alike making up one body Not one more then another omnes authoritate dignitate pares sunt saies Zanchy de unit eccles cap. 3. etsi alter altero sit ditiâ—r c. So are all Churches equall in dignity and authority though some may be richer or bigger then others as was prov'd 〈◊〉 lib. 8. 5 Vnity is urged for that as each member is contented with its own place and office in the body so ought each particular society to be 1 Cor. 12.18 6. Vnity is called for from the sympathy and fellow-feeling which one member hath with another in the body 1 Cor. 12.26 and all for and with the whole mourning with them that mourn and rejoycing with them thaâ— rejoyce Congruunt conspirant inter sâ—omnia condolent sibiâ—iâ—icem juvant se mutuo Ergo afflict not one another 7 Vnity is urged from the Law of love and therefore of peace that is among the members one member doth not force another or compell another nor doth one member beat bite quarrel or fight with another neither doth one Church with another that is one in the spirit And then Lastly Vnity is urged for that every member is to serve another and to serve all and not himself only the eye is to see not for its self only but for the hand and for the foot and for the whole c. so the ear to hear c. and in serving the whole serves its self Thus it is among particular Churches there is no one meerly to serve himself but one lives to serve another and then all therefore the Apostle so earnestly presses unity for that they are one body and are to serve one another and all the body of Christ. Let no Church break this bond of love and peace then seeing all make but one body The 2. Head is one Spirit Hence unity is urged for that as one soul 1. quickens comprehends moves governs and acts every member of the body eye hand foot c. sicut per eandem animam multa membra unita sunt c. Zanch. de eccles c. 3. So one spirit all the members and every particular Church that makes up the body one Spirit quickens moves governs the Independent as well as the baptized ones c. Ergo unity 2. For that as one soul vivificates and unites many and divers kindes of members so one and the same spirit puts life into Churches under diversity and differency of forms and appearances and administrations One and the same Spirit of Christ unites those in earth and those in heaven those in the east and those in the west and though about severall works yet all by one and the same Spirit Rom. 12.6.7 Hos. 10.11 This then is an argument for unity And 3. Lastly as one and the same soul acts severally in every member and so as if every member had a soul to give it life c. yet 't is but one and the same soul in all So the Spirit is upon and in every particular Church of Christ as if every Church had the spirit solely in and to her self the 7. Spirits Rev. 5.6 for the 7. Churches of Asia and yet all but one and the same spirit though living in every one This should engage every particular Church to unity in the spirit not in the form that uniformity will never hold nor abide the day of his coming Mal. 3.2 't's diversity of spirits that breaks the peace not the diversity of formes for as Zanchy observes Non externarum ceremoniarum diversitas impedit veram essentialem unitatem ecclesiae it is not the difference of outward rites and forms that hinders the Churches unity for God hath left them to liberty for every Church to use or not use as it is most for order and edification as to time place number manner of meeting reading singing praying administring Sacraments and such like In Augustines time some broke bread every day some each of the day some thrice a week some twice some every first day some of the first day that as to time Then as to place sometimes in private sometimes in publick places sometimes from house to house yea as to number in Augustines time they broke bread sometimes twice a day morning and evening sometimes once only See Aug. Tom. 2. Epist. 118. ad Januar. As to the manner sometimes without prayer sometimes with prayer sometimes with many prayers Bucer contra Latomum 133. So there were many ceremonies and much difference about baptisme about prayers about Ministers and their ordination c. and yet was there unit as veritate saies Aug. Tom. 2. epist. 86. ad Casulanum though ceremoniarum
properties of the Precious stones and certainly Zion will be a beautifull scituation and the joy of the whole Earth And who will not in those dayes desire to have a right in them and highly prize them that are members of the Churches which make up this great and holy City the Jerusalem as Precious stones though now they are contemned and cursed by many and thought fit for the most furious and spurious foote of disdaine to trample upon Oh alas be they poore to look upon plaine simple in appearance many of them yet their worth is not known to men as yet but dogs do rent them and swine would trample them into the mire But then when the seven Vials are poured out they shall be no more reviled or vilipended there shall be no more death or sorrow or trouble or paine upon the Churches but they of a little one shall become a thousand and as Isay 60.5.6 and Isay 49.18.19 their destroyers and those that made them wast must be gone packing v. 7. and then saith the Lord lift up your eyes round about and behold all these gather themselves together and come to thee to be joyn'd and he sayes they shall be ornaments to the Church and all her waste desolate places shall be re-edified and yet too little to hold such a company of Zion-Citizens and Inhabitants insomuch as the Church shall say the place is too strait give me roome make way yee Kings Nobles Nations I must have more and more roome every year till this now very little stone grow greater and greater till it fill the whole earth looke for this hastily and be assured the Jewes will be admirable ornaments and excellent Church matter by 1666. and many before but of all the Tribes the Church must have matter as appears by the twelve stones which had the names of the twelve Tribes engraven though some apply them particularly one by one to the twelve Apostles Oh! that in the mean time every Church and every member would make one or other of these Precious stones and let them but study by the properties and excellencies of ev'ry stone how far the following Ages will exceed ours and Saints exceed us and Churches exceed ours who shall be more and more to be accounted of for their inward excellencies spirituall and divine vertues with varieties of them then they shall be for their outward appearances or professions or formes c. But thus for the matter fore-told which I chose to demonstrate from the signification of these Precious stones that I might not labour in vaine Thirdly The Prophecyes and Promises to be made good in the latter dayes are very full for the forme of the Church which we have sufficiently proved in many Chapters before and which appears Ezek. 37.19.21.22 Zeph. 3.9 so in Hosea 1.13 Isaiah 35.8.9 2 Cor. 6.17.18 and in a word all Churches shall admit her mâ—mbers one way therefore all the Gates through which men enter into this City are Pearles all the Gates of one Pearle i. e. Christ the Pearle of price in and by whom alone shall be entrance into all Churches and Pallaces of Sion Rev. 21.21 and no other way Act. 4.12 but something to this afterwards only this know that his fanne is in his hand now Mat. 3.12 to make separation betweene Wheat and Chaffe Saints and Hypocrites to the purpose ere long Fourthly the finall cause of the Church is also promised in the latter dayes at large what this finall cause is we have showne in 1 lib. which some make two-fold so Zanch. lib. 4. cap. 10. S. 39. 1. the glory of Christ to be thereby known as Jo. 17.10 I am glorified in them saith Christ now this is foretold Mat. 16.26 Act. 3.13 with 21. Mat. 24.30 Rev. 5.12 thou art worthy of all glory 2. the latitude of Gods love even to East West North and South as before Jer. 31.3 to gather the Elect from all corners of the Earth Mat. 24.31 Oh how this doth commend his love Rev. 5.8 Ezek. 16.6 Hosea 14.4 Rev. 1.5 Jer. 31.3 But in a word the general end promised and prophesied in the latter days is to set forth his glory and praise as Ephes. 2.21 so is it in Isay 65.17 as if he should say saies Brightman I will make to me a new people in whose Assemblies I will be praised and glorified so is it in Ier. 31.7 Rev. 21.11 Isay 66.18 to Isay 49.3 in whom in whose Churches of Israel I will be glorified Isay 43. 21. so 1 Pet. 1.7 1 Pet. 2.9 Rev. 15.2.3 this is especially a worke that will lye upon the latter dayes let the Churches look after it But the finall cause with reference to us is that God may dwell with us 2 cor 6.16 Rev. 21.3 let the Churches make these their end Fifthly the Vnity and Order of the Churches is prophesied and promised two to be excellent and spirituall in the latter dayes Jer. 24.7 Isay 54.13 Isay 56.6.7.8 Isay 60.21 worshipping him in spirit and in truth Jo. 4.23.24.25 Eph. 2.19.22 and 1 Pet. 2.5 then shall there be gold for brasse silver for iron brasse for wood c. Isay 60.17 spirit for forme truth for tradition life for letter power for appearance both in unity and order 1 cor 13.9 and that which is more perfect shall do away that which is more imperfect but I have spoke to this also at large before I shall conclude with Christs prayer John 17.21.22 which as appears in v. 20. does include us in these dayes as much concerned that the Saints and Churches may all be one as the Father is in Christ and Christ in the Father that is spiritually and in power mystery and in truth And for that end sayes Christ the glory which thou hast given me I have given them those Saints Churches that I pray for what glory is that see v. 5. i. e. with thine own selfe not with the worlds earthly pomp jollities or terrene enjoyments but with thine owne presence and divine being this glory saith Christ that thou hast given me I have given them that is of this divine phesence power grace and being communicated to them by the holy spirit why so that they may be one there is unity and order meant spiritually as we are one one with us one one with another by one and the same spirit this will be especially in these latter dayes because Sixthly the Promises and Prophesies are very pregnant and big-belly'd for the breaking out of his spirit upon his Saints and Churches in these latter dayes Ioel 2. so Isay 59.20 the Redeemer shall come to Zion and then v. 21. my spirit shall be upon thee and my words which I put in thy mouth shall never depart out of thy mouth nor out of the mouth of thy seed nor of thy seeds seed saith the Lord from henceforth and for ever
open to all the world 3. When they were born at first why alas they were poor feeble â—hings and not able to help themselves and so it shall bee in these latter dayes none shall bee able to deliver them Hoseae 2.10 or keep them up Dan. 11. ult 4. When borne at first they arose with a cry they made the poore Saints to cry and to suffer death and martyrdome but they shall be stripp'd into that condition that they shall fall with a cry Rev. 6.16 Rev. 18.11.18 Isay 15.5.8 Jer. 48.5.20 and howling 5. When borne at first but little and so shall they be crowded out and be no more as the Kingdome of Christ and true Churches grow greater and greater 6. When borne at first they were without knowledge in darkenesse in themselves and could not see and thus shall they be spoyled and stripp'd again and thrown down into darknesse never more to rise as Mat. 8.12 The Children of the Kingdom shal be cast out into utter darknes So the children of the nationall Churches viz. Parish Churches Thus Hos. 2.4 I will not have mercy on her Children for they are Children of Whoredome i. e. Corrupt superstitious and Adulterated even in sight of all Saints like Rome the mother whence they came as wee proved fully in the first Book They are not ligitimate Children borne of God but of base bloud adulterine seed whorish Romish principles wherefore I will have no mercy on them saith the Lord but they must fall with Babylon that belong to Babylon unlesse they put away their Whoredomes Superstitions unlawfull Worships no longer like impudent Strumpets to paint themselves over with Spanish yea Romish Paintings and alluring outsides Away with those patchesâ— and alluring arguments used to get people in to those Idol Worships of their Sacraments Burials Baptizings or the like as they are their inventions that are unwarrantable and declared Whoredomes and Adulteries in the God! which the Lord will judge with fire from heaven In the mean time the day of putting a difference is upon us happy are they that see it and do it It is as yet in our Nation as it was in Athens there were two sorts of Congregations viz. Ecclesia Agorae Churches and mixt Congregations in the Churches none but such as appeared Saints had communion and entrance but the other Congregations sayes Flaccus Illiricus were made up of any consisting of a confused and promiscuous multitude which made a meer Politicall meeting And such are your Parishes and nationall Churches which are far from being Churches as is proved in all the Essentials that appertain thereto lib. 1. thus Churches differd from Synagogues as they do from Parishes vide Vrsin de Eccles. 1. Quest. Parishes at the best are but like the great Chamber whereinto all may come and walk that will but the Churches of Christ are his Chambers of presence the King is there his Councell there and thence will come forth his great Acts and Laws and Declarations to all the World And although the Ship is tossed and the Disciples that want faith cry out for feare let the storms rise higher as long as Christ is imbarqued with us in the same Seas and in the same stormes Wherefore as Caesar said to the trembling Marriner Confide nauta Caesarem vebis feare not honest friend for ye carry Caesar So I say to the Churches and to all the Members friends feare not for the Lord is with you you carry Christ it is he that is in you and holds the stern for you Fear not only be carefull of some corrupt boards and members of your Churches who will flye in a storm and so the ship may spring a leake and thereby let in too much of the raging Sea but bee so much the carefuller to stop the leaks and every day to be pumping out the corrupt black and stinking waters which get in and goe on with the fairest gales and wind of the spirit and as the waters abute so the Ark i. e. the Church long and broad and made of many pieces of Wood that will never rot which shal rest on Mount Ararat Gen. 7.6.7 till the waters be all dried up and the Sea be no more Rev. 21.1.2 And thus I have done with this Chapter and this second Booke wherein you have had the totum homogeneum of the true Church of Christ according to the Gospel institution and true Primitive practise and Christian constitution We have heard what is to be done before and what in an orderly knitting and imbodying together The next Booke the third if the Lord will give incouragement will be very large and profitable to shew what is to be done after this orderly imbodying Wherin the Church will be considered as the totum organicum in all her Officers and Offices and Orders and Ordinances some of which we want in these days means maintenances and even round about her very borders For as the Body is blind that wants Eyes to see and deaf that wants Ears to hear and lame that wants Feet to walk and Hands to act c. but yet it is a Body so the Church is a Church that wants Organs and Officers but not so perfect and intire without a Pastor as a Mouth Tongue i. e. Teachers Overseers as Eyes Elders as Eares Deacons as Hands to distribute to the poor and needy c. Messengers as Feet and such like instruments as these But yet much care must be had in choosing and calling and confirming them in their services and places to execute as by Authority and vertue and the whole from and for the wlole but of that hereafter and Thus far for the Essentialiâ— Ecclesiae I purpose now to lay by my pen for a little while till I walke about Sion and have gone round about her even her borders and told the Towers thereof and mark'd well her Bulworks and considered her Palaces as they are now and as they have been of old and as they will be in these later days then I will God willing arise again in the Name of Jehovah Elohim to tell what I have marked and met with in my rounds to the generation that is to come Sic nunquam metuant Res Magnâ— oblivia magni Temporis c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fiat Finiat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE FIRST TABLE Of the Eminent Orthodox Writers Councels and Martyrs in all ages that have bore testimony to the truths asserted in this Tract and that are Quoted in the Tract 1. Lib. A A Insworths Communion Ainsw against Bernard Alphoneus Ambrose's Epist's Ames Medull Theol. Aquinas Aretius Arias Montanus Askew Martyr Augustinus B BAines's Diocesan Triall Baines on Colloss Bartlers Modell Benson on Hosea Bernard in Cant. Bernard to Pope Eugenius Beza Bilson Martyr Bolton Brightman Bradford Martyr Burton's Vindication Bullinger Burrough's Heart Divisions Burrough's against
6. l. 2 Bastards who p. 549. c. 9. l. 2 Beast seven-headed politick in all ages p. 10. c. 1. l. 1 Beasts made their Stie of the Church p. 36 37. c. 3. l. 1 Beasts carried the Arke till they overturn'd it p. 36. c. 3. l. 1 Beasts meet together in Parish Churches p. 93. c. 7. l. 1 Bed of Christ where p. 50. c. 5. l. 1 Beleevers bound to walk together in Christs way of Church-fellowship p 198. c. 15. l. 1 Benefits in Churches p. 201 202 203 204. c. 15. l. 1 Beleevers of all sorts to be received p. 312. c. 5. l. 2 Beauties of holinesse p. 3. c. 1. l. 1. p. 69. c. 5. l. 1 Beauty of Saints embodied p. 87. c. 7. l. 1 Beautifull object of the Churches is attractive p. 177. c. 9. 1 Beauty of Gospel-fellowship appears in publick embodying p. 282. c. 3. l. 2 Beauty of Sion is all in one p. 337 338. c. 5. l. 2 Beryls precious stones who p. 517. c. 9. l. 2 Bishops how they got to be so big as Lords Judges Barons c. p. 106 107 c. 8. l. 1. p. 166. c. 13. l. 1 Bishops with their Diocesses how they got in and how Heads of brasse p. 156. c. 13. l. 1 Bishops Lands belong to the poor p. 167. c. 13. l. 1 F. and A. Bishop's Experience p. 398. c. 6. l. 2 Blossomes of these daies and Blessings promised us p. 30 31 32 33 34 c. c. 3. l. 1 Blow to Parish-Churches fatall p. 94. c. 7. l. 1 Body of Christ his Church p. 83 ibid. Body together consults in Church-affairs p. 110. c. 8. l. 1 Bondage of works p. 420. c. 6. l. 2 Book of the lamb ere long out p. 217. epist. l. 2 Bosome-love to Church of Saints p. 103. ibid. Breach upon some Churches p. 280 c. 3. l. 2 Brazen fac'd men set up Brazen head p. 151. c. 13. l. 1 Brazen head compels by force is a mixt metall best in outside hath an ill savour and is mans creature c. p. 152 153 154 155. c. 13. l. 1 2 Breasts of the Churches p. 99. c. 8 l. 1 Bride cals to her friends p. 40. c. 3 l. 1 Bride coming forth in these daies p. 46 c. 4. l. 1 Building of Christ is his Church p. 4. c. 1. l. 1 Builders are yet unskilfull and not such spirited Aholiabs as will be p. 123. c. 10. l. 1 Builders wise who and how p. 142 c. 13. l. 1 Build first in Christ then into Churches p. 188. c. 14. l. 1 Builders foolish how they differ from the wise p. 190. c. 14. l. 1 Builders most of them reject the right stone p. 193. ibid. Builders warn'd of Christning Churches into their own names p. 197. ibid. Buriall of all ceremonies when and how p. 313 314 c. 5. l. 2 M. Burrels Experience p. 413. c. 6 l. 2. J. Bywater Preacher his Exper. p. 394. c. 6. l. 2 CAll into Christs Gardens these daies pag. 45. chap. 4. lib. 1 Call to convert all p. 55. c. 5. l. 1 Called number the Church p. 73. c. 6 l. 1 Call of Christ makes us volunteers p. 124. c. 11. l. 1 Call when and how extraordinary and ordinary legall and evangelicall p. 394 403 406 c. c. 6. l. 2 a Call most orderly when p. 450. ib. a Call to the Ministry how p. 436 437. c. 6 l. 2. Callings to be followed p. 75. c. 6. l. 1 Canons though ere so charg'd the Church fears not p. 185. c. 14 l. 1 Care God hath to provide a Gospelâ—Discipline p. 3. c 1. l. 1 Care of Christ greatest to his Churches p. 204. c. 15 l. 1. 44 4.1 Captivity of Babylon in Parish Churches bondage pag. 64 c. 5. l. 1 Carnall Reason keeps off of Church-fellowship pag. 80. ch 6 lib. 1 Castle of defence Christ to 's Churches p. 185. c. 14. l. 1 Cause judged by the Effects p. 361 c. 6. l. 2 Catholick Church what p. 480. c. 9. l. 2 Caution to the Churches of the Church-destroying ranting spirit which is abroad p. 553. c. 9 l. 2 p. 502. ibi â— Censuring taken off how p. 364. c. 6 l. 2 Censurers admonish'd first p. 418 c. 6. l. 2 Ceremonies dead when and how p. 314. c. 5. l. 2 Chalcedonies precious stones who p. 514. c. 9. l. 2 E. Chambers her Experience p. 406 407. c. 6 l. 2 I. Chamberlains Experience p. Exp. 6. l. 2 Champions for Christ who best p. 245. c. 1. l. 2 Change for the Churches p. 42. c. 4 l. 1 Character of Wildernesse-ones p. 38. c 3. l. 1 Character of Hypocrites that crowd into Churches p. 211. c. 15.1 Chariot of Sol. typified p. 50. c. 5 l. 1 Charity a standing rule p. 58. c. 5 l. 1 Cherubims the Saints how p. 47 epist. l. 1 Children not necessary to be baptized p 466. c. 9. 2 Christ the Churches fulnesse p. 17 c. 2. l. 1 Christ's reign 40 years hence p. 24 c. 3. l. 1 Christ's own planting who p 43 c. 4. l. 1 Christ commands Saints to enter p. 54. c. 5. l. 1. and to separate from them without p. 75. c. 6. l. 1 94. c 7. l. 1 Christ's Rule for building Churches p. 120 121. c. 10. l. 1 Christ alone institutes instructs builds and orders his Churches p. 139. c. 13. l. 1 Christ alone Lord how and why p. 143 144. c. 13. l. 1 Christ a most absolute Independent p 147. c. 13. l. 1 Christ and Church Head and Body make up a whole Christ p. 147. c. 13. l. 1 Christlesse Church is a headlesse body p. 148. c 13. l. 1 Christ Head and yet Member p. 148. c. 13. l. 1 Christ Head is highest ore Churches p. 148. c. 13. l. 1 Christ Head is excellency of gives vertue to governs all in sympathy w th Churches p. 149. ibi Christ our Head hath our eyes ears tongue all p. 150. c. 13. l. 1 Christ alone lawfull Judge in Religion p. 151. c. 13. l. 1 Christ Head Builder and yet Foundation p. 184. c. 14. l. 1 Christ alwaies the same to Saints and Churches p 186. c. 14. l. 1 in Christ first and then get into Churches p. 188. c. 14.1 Christ the Fountain of Gardens p. 203. c. 15. l. 1 Christs-memb more then Church-members p. 209. c. 15. l. 1 Christ in 's fleshly-form and Church-form alike p. 244. c. 5 l. 2 Christ crucified in spirituall Aegypt where p. 342. ibid. in Christ the nigher the more all in one p. 339. ibid. Christ found after lost how p. 407 408. c. 6. l. 2 Christ Head in Churches King in Nations p. 509. c. 9 l. 2 Christian Liberty in opinions p. 318 328. c. 5. l. 2 Chrysolites precious stones who p. 516. c. 9. l. 2 Chrysoprasus's who and how p. 519. c 9. l. 2 Church in wildernesse when and how p. 10. c. 2. l. 1 Church how out of the Wildernesse into Gardens p. 42. c. 4. l. 1 Churches most fruitfull
p. 297 c. 4 l. 2 Dipping is no fundamental Ordinance p. 300 308 305 c. 4 l. 2 Discipline of the Gospel God hath designed and why and how it differs from carnal and Ecclesiastical Polity p. 2 3 c. c. 1 l. 1 Discipline in Apostles dayes glorious p. 10 c. 2 l. 1 Discipline best at last p. 16 c. 2 l. 1 Disciples of Christ Separates p. 74 c. 6 l. 1 Directories and Canons uselesse p. 7 c. 1 l. 1 Disobedience of some that will no come when convinced amounâ—st to a resisting the Holy Ghost p. 200 c. 1â— l. 1 Disobedience to parents grievouâ— p. 296 c. 6 l. 2 Disorder of Saints till embodyed p. 88 c. 6 l. 1 Distinction as of Clergy and Laity Presbytery and Prelacy p. 487 c. 9 l. 2 Distance to the first Institutions search p. 246 c. 1 l. 2 Divinity in a new dresse every day p. 1 c. 1 l. 1 Divisions in the Churches give Sathan and his Surrogates great advantage p. 503 c. 9 l. 2 Doctors Fathers Councels c. uselesse p. 264 c. 2 l. 2 Doctrines of Devils what and when p. 454 c. 7 l. 2 Doctrine of Papists and Presbytery alike wherein p. 473 c. 9 l. 2 Doubtings hinder the effects of Church-fellowship p. 252 c. 1 l. 2 Doubting dangerous and what it is to doubts it soon makes us give up Buckler p. 243 244 c. 1 l. 2 Doubtfull things what are so p. 313 314 c. 5 l. 2 Doves eyes of the Churches p. 96 c. 8 l. 1 Dove that rests on the Ark what p. 268 c. 2 l. 2 Dreams may be of use to confirm p. 413 c. 6 l. 2 Dream the Author had confirmed by the word p. 430 431 436 c. 6 l. 2 Dreames extraordinary and usefull to convert sometimes 397 400 430 436 6 2 In Dublin Churches Hypocrites many p. 64 65 66 c. 5 l. 1 Dublin Church experiences and examples of many p. 368 369 c. 6 l. 2 Dublin Church-Covenant p. 450 c. 7 l. 2 Duties must be kept to Callings and Relations p. 75 c. 6 l. 1 Duties of Christians not done till embodied p. 88 61 202 c. 15 l. 1 Duties formally and Pharisaically p. 424 c. 6 l. 2 E Eat of every typified tree of Paradise p. 543 c. 9 l. 2 East where the Sun rises who and where p. 551 537 c. 9 l. 2 East where typified Paradise shall be p. 531 c. 9 l. 2 Eden a most excellent type of the Church p. 528 c. 9 l. 2 Ecclesiastical Politie differs from Gospel p. 6 7 8 c. 1 l. 1 Ecclesiastical and Civill how they came jumbled together p. 168 c. 13 l. 1 Edification one end of Church-Discipline c. 2 l. 1 p. 60 Edomites shall enter into the Churches p. 549 c. 9 l. 2 Effects discover the cause p. 361 c. 6 l. 2 Effects of some dreams are great p. 409 c. 6 l. 2 Elders have but a derivative power and are to be servants not Lords p. 110 c. 8 l. 1 Elders have not the power of admitting p. 287 288 c. 4 l. 2 Electing requires two things p. 258 c. 2 l. 2 Election is a mystery and from Eternity but vocation is in time p. 358 359 c. 6 l. 2 Elements of Baptisme how passed away p. 310 c. 4 l. 2 Embodyed Saints excell and wherein p. 87 c. 7 l. 1 Embodying follows due preparation p. 273 274 c. 3 l. 2 Embody how and when p. 276 277 c. 3 l. 2 Embodying rashly as some have done fatall and evill but in publick is best p. 280 281 c. 3 l. 2 R. Emersons Experience p. 411 c. 6 l. 2 D. Emâ—ts Experience p. 412 c. 6 l. 2 Emeralds who and how they excel p. 515 c. 9 l. 2 Emptinesse in all other wayes p. 250 c. 1 l. 2 Ends of Church-Fellowship none but Saints can answer p. 59 c. 5 l. 1 End of all Churches one and the same p. 131 132 c. 12 l. 1 End of Parishes is for their owne Ends p. 135 c. 12 l. 1 Ends are base which bring many into the Churches as Hypocrites p. 211 212 c. 9 l. 2 End how Presbyters and Papists agree in it p. 476 c. 9 l. 2 End suâ—ts with the Principle p. 255 c. 2 l. 2 End of Church fellowship answered by all Saints though differing in opinions p. 318 319 c. 5 l. 2 Enemies of Christ ground to powder p. 25 c. 3 l. 1 Enemy to Errors are the true Churches p. 206 c. 15 l. 2 Enemies to Spirit men of forme p. 341 c. 5 l. 2 Energy of Church fellowship how hindred p. 252 c. 1 l. 2 Enemies afraid of Churches in unity p. 504 c. 9 l. 2 Entrance of Saints and Hypocrites different p. 40 c. 3 l. 1 Entity and Unity convertibles p. 87 c. 7 l. 1 Entrance into Churches what to do first p. 239 240 c. 1 l. 2 Epistle to Purleigh in Essex 229 Equality of all Ministers p. 97 c. 8 l. 1 Equality of all Churches p. 110 c. 8 l. 1 Erring Church how reformed p. 111 112 c. 8 l. 1 Errors to be killed by the word not the sword p. 164 175 c. 13 l. 1 Errors may and must be in the Churches p. 206 c. 15 l. 1 Erroâ—s the Excrements of older truths how 25 Ep. 1 Essentials of Church-fellowship must bee knowne before wee enter p. 242 c. 1 l. 2 Essentials of the universal Church p. 481 c. 9 l. 2 Examples of Gospel-Churches p. 5 c. 1 l. 1 Examination of self when p. 240 c. 1 l. 2 Examples worke much p. 8 c. 6 l. 2 An Example for all sinners p. 447 c. 6 l. 2 Excellency of Saints in one body p. 88 c. 7 l. 1 Excellency of Churches is Christ the Head p. 148 c. 13 l. 1 Excellency of Women above Men p. 473 473 c. 8 l. 2 Excellency of such Church members as are promised in these latter dayes p. 520 529 530 c. 9 l. 2 Excellent ones who 23 Ep. Excommunication begun in Paradise p. 542 c. 9 l. 2 Execution of Gods eternall Decree in what order p. 359 c. 6 l. 2 Experience proves Principles p. 355 c. 6 l. 2 Experiences to bee declared and why p. 356 357 c. 6 l. 2 Experiences declared in what order p. 361 c. 6 l. 2 Experiences of some warn others p. 363 c. 6 l. 2 Experiences take men off of censures p. 364 c. 6 l. 2 Experiences shew Gâ—ds various working p. 366 c. 6 l. 2 Experiences teach to trust in God and are means of conversion teach us best of all bring our Assurance to light c. p. 367 383 384 c. 6 l. 2 Experience humbles us p. 379 c. 6 l. 2 Experiences shew sweetly what wee are from what wee were p. 376 377 c. 6 l. 2 Experiences to come are the choysest p. 449 450 c. 6 l. 2 Explicite covenanting may be but how p. 455 7 c. 2 l. 2 Eucharist how Papists and Presbyters agree in it p. 468 c. 9 l. 2 F Fact not Faith
1 2 Proofs of Sisters rightâ— in Churches p. 467 468 469 c. 8 l. 2 How to prophesie or fore-tell things to come â—27 3 1 Prophesies of these last daies ready to be delivered p. 30 c. 3 l. 1 p. 46 c. 4 l. 1 Prophesies of Hermes and Methodius p. 46 47 c. 4 l. 1 Prophesies of three things that will suddenly fall upon the Churches p. 505 506 507 c. 9 l. 2 Prophecying one by one a special ordinance p. 412 c. 6 l. 2 Proud prelatick Pastors in Independent Churches as bad as any p. 104 c. 8 l. 1 Providence is to be observed p. 247 c. 1 l. 2 Publicke imbodying convinces the world of the way prevents scandal agrees with Christs practice and precepts and the way it self c. p. 281 282 283 c. 3 l. 1 Publick meeting places how they should be dedicated to Saints living p. 494 c. 9 l. 2 Q Qualifications in Church-Members must be known as to satisfaction before they enter p. 248 c. 1 l. 2 Qualification a second part of Experience p. 262 c. 6 l. 2 Questioning of Forms p. 346 c. 5 l. 2 Questions asâ—ed in admitting of weak lambes of Christ must be accordingly p. 291 c. 4 l. 2 R. Ranters must not be received into Church fellowship p. 69 c. 5 l. 1 Ranters why many are so p. 322 c. 5 l. 2 Ranter what he is p. 373 c. 6 l. 2 A Ranter recalled 2 Exper. 6 2 Ranters spirits Church-destroying spirits p. 502 c. 7 l. 2 Rash judgement fights against God and whâ—t it is p. 340 c. 5 l. 2 Ranters blazing-starts ever poâ—â—ending evill p. 59 c. 5 l. 1 Rash Embodying will soon bee broken p. 280 c. 3 l. 2 Readers of divers sorts 218 Epist Readers what sort the Authour wishes for 227 Epist. Reason keeps many out of Church-fellowship p. 80 c. 5 l. 1 Reasons why Primitive Saints longed after Church-fellowship p. 204 c. 15 l. 1 Reason that is carnall must be laid aside 219 Epist Readers what sort have promised 219 Epist. Reason as it growes must mend the Laws 223 224 Epist. 2 Reason divine the Rule of Saints Will p. 257 c. 2 l. 2 Rebaptizing is unlawfull p. 295 296 c. 4 l. 2 Redeemed are the readiest to praise God p. 134 c. 12 l. 1 Refuge of the Churches of Christ p. 185 c. 14 l. 1 Refuge for England where 13 14 Ep. Registers in the Church p. 279 c. 3 l. 2 Reigne of Christ visible ere long p. 24 c. 3 l. 1 Relation betwixt God and his Saints Christ and his Churches is inseparable p. 56 c. 5 l. 1 Reign of Christ over all Churches as Head and Nations as King p. 508 c. 9 l. 2 Religion is out of the Civill or be p. 127 c. 11 p. 173 c. 13 l. 1 Restauration promised p. 27 28 29 31 Restitution of times to be inquired into p. 246 c. 1 l. 2 Revelations of Iohn must be searched by all in these times p. 465 c. 9 l. 2 Remedies to spiritual evils are spiritual p. 111 c. 8 l. 2 Remembrance every day of the Church in the Wildernesse p. 41 c. 3 l. 1 Retrograde motions of Hypocrites p. 65 c. 5 l. 1 A Riddle for Hypocrites unfolded p. 65 c. 5 l. 1 Right hand of Fellowship 275 3 2 293 4 2 Rituall order in true Churches p. 272 c. 3 l. 2 Rites or Forms not to be urged so as to put any by admission p. 292 c. 4 l. 2 R. Riches Experience p. 412 c. 6 l. 2 Rivers of Paradise what running from the East and why p. 536 537 538 c. 9 l. 2 Righteousnesse inherent and imputative p. 475 c. 9 l. 2 Rock Christ the Churches Foundation p. 184 c. 14 l. 1 J. Rogers Experience p. 412 c. 6 l. 2 Rotterdam Church-Covenant p. 457 c. 7 l. 2 Rubbish abundance to be removed and by whom p. 139 140 c. 13 l. 1 Ruine cannot be when the Rock is the Foundation p. 185 c. 14 l. 1 Ruine of the late Civill Powers what 13 Epist. Ruling Synods and Classes unlawfull p. 107 108 c. 8 l. 1 Rules to prophesie of things to come p. 27 28 c. 3 l. 1 Rule Christs Church is built up by p. 119 c. 10 l. 1 Rules of men make mad Church-work p. 120 c. 10 l. 1 A Rule for the Will which is two-fold p. 257 258 c. 2 l. 2 Rule of admission of Members p. 339 c. 5 l. 2 To Rulers of Civil affairs a wâ—od and a warning p. 127 c. 11 l. 1 Rulers run the hazard of ruine when Phacton like they thinke to rule the Sun in medling with matters of Religion 130 11 1 171 13 1 Rulers of Parliament warned p. 171 172 c. 13 l. 1 Ruler of Nations goes out of the Churches 38 Epist. S. Sacraments no where but in true Churches 6 1 Sacraments p. 535 c. 9 l. 2 Sacraments disorderly given by Presbyterians 470 9 Sacriledge for Magistrates to meddle with matters of Religion as Judges 172 13 1 Safety of Churches in all troubles as p. 187 c. 14 l. 1 Saints shall have enough and to spare ere long p. 36 c. 3 l. 1 Saints separate from other p. 42 c. 4 l. 1 Saints in Churches should surpasse all p. 43 c. 4 l. 1 Saints live above sense p. 47 c. 4 l. 1 Saints sound upright c. are fittest matter p. 51 c. 5 l. 1 Saints of sweet savour and for such to be members of the Churches is a latter dayes promise p. 51 55 c. 5 l. 1 Saints best answer the Ends of Church-fellowship p. 59 c. 5 l. 1 Saints all hewn from one Rock of one seed in one womb bearing one image lead by one Spirit called into one hope having one joy and glory p. 86 c. 7 l. 1 Saints united too hard for all the world p. 90 c. 7 l. 1 Saints happinesse and honour in Christ their Lord and cannot want preferment p. 145 146 c. 13 l. 1 Saints Priviledges in Christ the Head and as his Hairs they grow from him p. 151 c. 13 l. 1 Saints in all ages under all Formes make all but one Church p. 151 c. 13 l. 1 Saints are best taught by Experiences p. 384 c. 6 l. 2 Saints shall judge their Judges p. 177 c. 13 l. 1 Saints of old longed for Church-fellowship and why p. 204 c. 15 l. 1 Saints directed to the best Church fellowship p. 212 c. 15 l. 1 Saints that would enter must consider and what else p. 231 242 c. 1 l. 2 Saints of all judgements to bee received p. 311 c. 5 l. 2 Saints not tyed to any one Church p. 274 c. 3 l. 2 Saints the same in Faith though not in Form p. 348 c. 5 l. 2 Saints of old told their Experiences p. 356 c. 6 l. 2 Saints called Antinomiâ—ns and why p. 475 476 c. 6 l. 2 Saints glorious Cherubims how 14 47 Epist. Salvation before Sanctification in the Decree but sanctification before salvation in the execution of it p. 359
c. 6 l. 2 Samaritans brought in by the Experience of a woman declared p. 367 368 c. 6 l. 2 Sandy foundations will faile many Churches that are built on them p. 190 c. 14 l. 1 Sanctuary of the Lord filled with Volunteers p. 125 c. 11 l. 1 Saphires precious stones who they be p. 513 c. 9 l. 2 Sardiuss's precious stones who p. 516 c. 9 l. 2 Sardonix's precious stones who p. 515 c. 9 l. 2 Sathan renews Temptations every foot p. 432 c. 6 l. 1 Sathans synâ—gogues in Parish Churches p. 79 c. 6 l. 1 Saving sanctifying graces fit us for Church-fellowship p. 59 c. 5 l. 1 Saul is slaine Davids dayes entred and Solomons entring very speedily 26 Epist. Scandal upon Churches and Saints whence vid. Epist to Churches and p. 321 c. 5 l. 2 Scandal to Christ Saints and Gospel to put any by for their bare opinions in things indifferent p. 321 322 c. 5 l. 2 Scandal of this age and of the Gospel is so many Hypocrites in Chuâ—ches p. 68 c. 5 l. 1 Scripture-comforts are sure and will last p. 309 c. 6 l. 2 Scriptuâ—es how Presbyterianâ— Papists agree in them p. 461 402 c. 9 l. 2 Seal of the Spirit what it is p. 266 c. 2 l. 2 Sealing of the Spirit how p. 372 373 c. 6 l. 2 Secular powers in matters of faith are tyranny and persecution p. 160 c. 13 l. 1 Seed time a sad-time before Harvest p. 365 c. 6 l. 2 Seekers sins p. 194 c. 14 l. 2 Selfe-examination of all that comes into Church-fellowship p. 240 c. 1 l. 2 Selfe-murther the Author sayed from p. 429 435 c. 6 l. 2 Separation from them without Christ calls for p. 45 c. 4 l. 1 Separation a part of Church-form p. 70 c. 6 l. 1 Separation what it is p. 75 76 c. 6 l. 1 Separates from Parish-Churches no Schismaticks but who are so and who are not p. 77 78 c. 6 l. 1 Sense makes us look and live so low as not to see things that are comming p. 47 c. 4 l. 1 Sequestration of Ministers of Christ cannot be from their preaching by any man p. 180 c. 13 l. 1 Sermons how to bee remembred p. 421 c. 6 l. 2 Serpent tempts with the tree of knowledge p. 545 c. 9 l. 2 Servants of Christ the Master-builder who p. 141 c. 13 l. 1 Servants of the Churche officers p. 288 c. 4 l. 2 Servants of God differ in opinions and yet the Lords p. 317 c. 5 l. 2 Set forme in Churches must not be p. 272 c. 3 l. 2 Shield to Saints who are to be 27 Ep. Shadow what it is and what are so p. 338 c. 5 l. 2 Sin in things indifferent p. 324 c. 5 l. 2 Sisters as well as Brethren have their Right as Church-members to vote c. p. 463 464 c. 8 l. 2 Sisters joyned in choosing an Apostle p. 466 c. 8 l. 2 Sixth day now man put into Paradise p. 446 c. 9 l. 2 Sodome a type of Antichrist p. 525 c. 9 l. 2 Slanders the Author suffers 43 Epist. Sleeping at Church how to avoid it p. 521 c. 6 l. 2 Solemne Order must accompany solemne Ordinances p. 280 c. 3 l. 2 Solemnity of Embodying is in publick p. 281 c. 3 l. 2 Soules flashed for sin exalted in Christ p. 381 c. 6 l. 2 Souldiers of Christ are best in the Churches p. 90 c. 7 l. 1 J. Spilmans Experience 4 Expe. 6 2 Speech of Christ what p. 98 c. 8 l. 1 Spirit and Truth inwardly and outwardly God to bee worshipped in p. 1 c. 1 l. 1 Spirit least when Form most p. 33 c. 3 l. 1 Spirit calls to come away p. 40 c. 3 l. 1 Spiritual means against spiritual evils p. 111 c. 8 l. 1 Spirit qualifies us by convincing and making us voluntary p. 126 c. 11 l. 1 Spirit is the Key that opens and none shuts p. 138 c. 13 l. 1 Spirit agreeing with our spirits how p. 373 c. 6 l. 2 Spirit is the sweetest compulsive power p. 129 c. 11 21 Spirited for the worke of the Temple little yet to what will be ere long p. 123 c. 10 l. 1 Spiritual Ahâ—â—iabs none else should goe about to say the true Foundation of the Church p. 192 c. 14 l. 1 Spiritual worshippers in the Churches p. 209 c. 15 l. 1 Spirit and Word are the Lords Arms be draws with p. 253 c. 2 l. 2 Spirit of Christ the interior working Instrument p. 264 c. 2 l. 2 Spirit is Gods strongest and right Arme p. 269 c. 2 l. 2 Spirit how it is knowne and how it convinces p. 264 265 c. 2 l. 2 Spirit how one in all p. 268 c. 2 l. 2 True Spirit how known p. 373 c. 6 l. 2 Spirit carries through thicke and thin p. 266 c. 2 l. 2 Spirit powred out hard by us p. 506 523 c. 9 l. 2 Spirits powring out where it will bee first p. 538 c. 9 l. 2 Spirit is the onely orthodox Expositor p. 463 c. 9 l. 2 Spiritual Covenants are best and binde mâ—st p. 462 c. 7 l. 2 Spiritual Egypt many Churches how and why p. 342 c. 5 l. 2 Spirit-Baptisme a principle of union p. 307 c. 4 l. 2 Spirit-Baptisme by which we enter Christs Body p. 308 c. 4 l. 2 Spouse of Christ faire p. 87 c. 7 l. 1 Spring time is entred for the Churches p. 28 c. 3 l. 1 Sprinkling and washing all one with dipping p. 497 c. 4 l. 2 Strength of Saints embodyed invincible p. 89 90 c. 7 l. 1 Storme which the Author was in 48 Epist. A. Strongs Experience 9 Exp. 6 2 Storms the Churches must meet with yet p. 28 c. 3 l. 1 Subjects to Christ the Lord and Lawgiver p. 143 144 c. 13 l. 1 Substance of all shadows is Christ p. 338 c. 5 l. 2 Sun must rule the day that is coming 528 92 37 Epist. L. Swinfields Experience 396 397 and 4 Exp. 6 2 Sword of Christ that slayes sinne and errors is the word of Christ p. 261 c. 2 l. 2 Sympathy with the least member of Christ the Head p. 149 c. 13 l. 1 Synods ruling unwarrantable 107 8 1 497 9 2 T. Tabernacles i. e. Churches their benefits p. 94 c. 7 l. 1 Tabernacles of David types of Congregational Churches p. 526 c. 9 l. 2 Task masters of Egypt who and where now p. 343 c. 5 l. 2 Teachings are best by best Experiences p. 382 383 c. 6 l. 2 Teeth of the Church who p. 97 c. 8 l. 1 Temples of the Church who p. 98 ib. Temple stones hewn and fitted c. p. 52 c. 5 l. 1 Temple of Solomon a Type of New Jerusalem p. 528 c. 9 l. 2 Temptations are strong and many after Calls p. 416 c. 6 l. 2 Temptations incredible the Author met with 427 428 ib. Temptations are divers ways 433 434 1 Exper. ib. Temptations to deny Ordinances 404 2 Exp. ib. Terminus the Lawyers God 221 Epist. Terror
Israel a separate people So every Saint is a spirituall Jew So are the Disciples of Christ. Sim. Who are therefore haâ—â—d Châ—ists commands 2 Those that partake of her sins partake of her sorrows 3 It publishes disobedience not to be such and a corrupt heart plenis faucibus Quest. Answ. 1 None ought to be without Callings 2 None must separate from their duties 3 Nor to separate from civill â—onverse What it is to separate 1 From all false wayes and worship 2 From familiarity with the adversaries of the truth Sim. Sim. Sim. Have nothing to doe with them Gods anger is against such as do keep company with them Sim. Sim. 3 No fellowship with them in their orders and ordinances out of Christs way Expos. As Paul separated from Iewish Churches Discipline orders and ordinances Vse Parishes have not this part of the Forme Which is twisted up of a threefold cord to draw us out of Parishes into Churches All men are separates from Christ or separates for Châ—ist and which is best Object What Separatists are Schismaticks and what not A sin not to separate from false Antichristian Church-States And parishes as Churches are such Learned men many times most enemies to Christ and his true Churches Sim. Parish-Churches no Churches Churches gathered out of Churches Parish churches are Sathans Synagogues No Parish-rule conveyes a Church-right Sim. Parishioners opposite to Churches Sim. Object Answ. Word preached is no indelible nor undeceivable note of a truâ—â— Church Sim. But a commen adjunct Sacraments must be of right dispensed as Christs Ordinances in Christs order i. e. no where but in the true Church Expos. A word to all friends to submit to Christ. ☞ ☞ Sim. Outward Ordinances out of Christs order may do more hurt then good Sim. Carnall reason keeps many off Church-fellowship Sim. Secondly 2. Part of the forme is after separation from the fals conjunction in the true way Forth with hast into the Churches Else we shall be lost in the wildernesse One reason many Professors formerly strict turne Familists Seekers Ranters and such like In the Answer godly eminent Ministers so accounted must be reproved in the Countries Hag. 1.2.4 The Lord expostulates with them Ministers most complaine who are most the cause of their owne complaines What answers some of them have given the Author when he hath pressed upon them Gospel practise Why many Ministers are against Independency as they call it Expos. Whom the forme is to be showne to What it is 1. One Body 2. One body Independent 1. Christ's Church is his Body how and why All Members make up one and but one body Expos. Sim. If one member be amisse it must be restored into use and order againe for the good of the whole body which cannot misse that one member Sim. That is candidly with all sweetnesse of brotherly-like spirit and christianity Every member is to be in an apt place c of the body Sim. 1 Cor. 12.21.22 and to be content therewith Vide Zanch. de Eccles. 2. Christ his Church is his building Expos. The forme of his building What it is Sim. Rightly ordered to make all one The Lords house fitly framed together Expos. All one in another and every one on and in Christ the foundation v. chap. 14. Expos. 3. Christ's Church is a City compact Sim. All streets houses peoples c. make but one City Saints Citizens Sim. The immunities Priviledges lawes of this City which belong to the Freemen thereof None admitted free-men of this City but by the Citizens consent Expos. Buxtorph and Shâ—indler 4 This Church is his Army All men companies colours Captaines make up one Army 5 Christ's Church is his Kingdome For all Cities Shires countries c. make up but one Kingdome 6 Christs Church called heaven And why All Elements Firmaments Orbes Stars c make but one heaven All Saints in one are so Mr Jacob. Mr. Ursin. Sim. Because they have All one Father All one originall Law All in one Covenant All hewn from one Rock All bear one Image All lay in one womb All of one Seed All lead by one Spirit All called into one hope All one joy All one glory Christ prayed for this onenesse Apostles tooke great paines to preach it Unity and Entity convertibles The beauty and loveliness of Saints embodyed Sim. His Tabernacles amiable His Spouse fair 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such embâ—dâ—ed excel in beauty Informitas materiae duplex vel excludeâ—s formam vel formositatem Th. Aq. 1.66.1 â— Sim. Without form deforme Sim. But in one body their excellency appears In great confusion and disorder till then Sim. But in body in order and proper place Sim. Sim. Till thus embodied they do not their duties one to another Mr. Bartlet The Author abused for him in Dublin Sim. Expos. The soule-sweet issues of such a Gospel-order Priviledges Promises The Lords delight there above all Sim. The united strength of Saints in such Gospel society Vis â—nita fortiâ—â— Such Saints are the surest and the most successefull Souldiers A terrour to the world Expos. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fire proceeds out of the mouthes of Churches to destroy Gog and Magog Expos. By the Spirit of the Lord. Sim. Unity unconquerable Sed informitas infirmitas Sim. Sim. Saints united in one too hard for the whole world Sim. Their joynt powers and joint prayers able to conquâ—r heaven and earth And joynt-praises fill heaven and earth Sim. One member can act by his owne power and by the virtuall power and influence of the whole body Vse Parishes no Churches of Christ in this point of forme For we proved before with the Schoolâ—men Ubi partes non habent rationem materiae ibi totum non habet rationem formae So that they are neither matter nor forme The Devils black cloven foote is set in the midst of them all over England Why Parishes so devoyd of matter form and so full of sinne Expos. In Parishes what plagues arose from their constitution The worse wicked ill-favoured Kine eate up and destroy the others of the Neighbours that are better Exod. 7.12 and errours and sins doe swallow up truths Proph. Aegyptian Plagues must come upon them as in Isa. 10.24 26. Although as yet many like Dan do bite us behind or backbite Many an Adullamite we meet with in Parishes Parishes a Chaos Sim. Sim. Materia informis Expos. Parishes are stalls for beasts to lye down in Sim. Sim. Sim. Parish-Churches have their fatall blow Ezek. 16.36 37 Judg 9.15 The Bramble shall be burnt up in the day that burneth like an oven Mal. 4.1 Sim. Babylon falling Thâ—se that traded with her bewail her Vse A call into Zion into the Churches of Christ. Out of Babylon and Parish Churches Christ beckens to thee ☞ In his Tabernacles and Churches are beauty power his presence safety deliverance pleasure and joyes plenty peace blessednesse salvation all powerfull motives Great hurt to the godly to continue in Parish Churches
all Idols And torment such as did not bow down to them 3 Man notable to remove the Rubbish A hard work and why Sim. ☞ Much to bee done before men be built clear upon Christ the Foundation Expos. Zach. 4 6. None but Christ can remove thâ—s grosse rubbiâ—sh Châ—ist is Lord and Master-Builder how 1 We have all but one Master 2 This Master hath set us our work both what and where 3 This Master makes us all good provision for our selves and our service 4 This Master paies us honestly and wel and before-hand 5 This Master hath the honour and name of all the work 6 This Master defends his servants from such as would hurt them or hinder the work Lastly this Masters word is of focce to make us worke against all gainsayers So that his order and direction must be served Obj. Answ. Expos. Paul calls not himself the Master-builder but as a Master-builder 1. In laying the foundation well and deep 2. In that the foundation laid is of sound substance 3. In laying the foundation first of all and from thence building upon Ranters flie aloft first into the air and are without foundation 4. Having skill sound judgement and experience Sim. And taking pains himself too to build up 5. An Overseer over the rest Christ onely the Master of the building Christ the Lord over all 1. How he is Lord or by what means 1. By power Th. Aquin. 1.33.7 â— 2. By Purchase His deeds do shew it written with his blood sealed by his Spirit c. 3. By Conquest We are his prize-goods 4. By gift and inheritance 5. By free choice 1. So God hath chosen him the Lord. Hag. 2.23 2. We have chosen him our Lord. Expos. Christ to rule as well as Christ to save What it is to choose him Aliquid ex parte cognitiâ—vae virtutis aliquid ex parte appotitivae Expos. 2. Christ is the Lord but what manner of Lord. He is an Independent Lord. 2. A Spiritual Lord. 3. A most excellent Lord. 4. An universal Lord and yet peculiar 5. A sole Lord and Soveraign Lord Chief Justice in his Churches Christs warrants with a Habeas Corpus 6 The Everlasting Lord. All troubles and alterations ratifie him Saints happiness in the Lordship of Christ. We have but one Lord and one Law Happy are his subjects and servants Whilst othâ—â— are most unhappy 2. Saints singular honor to have him their Lord. What honor is More then a praise and a glory and yet Christ is all these to his Churches No want of preferment to them that are in Christs cause 3 Saints liberty and duties under Christ as Lord. How much this makes for unity in all Christian duties One to another to counsell comfort encourage vindicate Reprove admonish invite and perswade This advantages us much against sin Expos. The soules Soliloquy under the sence of Christâ— Scepter 3 Christ and none else the Head of his Church which is more then Master oâ— Lord. 1 Why the head A whole Christ Head Body united Who Head Who Necke Who Body Al together make up Christ compleat A mystery to most The work of former ages To know him in part viz. as Head Of this age to know the Body his Church Of the next to know whole Christ. Vide ch 3. Is taken from the similitude of the Head of a humane body 1 In order the head is highest yet but a member Head and brother 2 The head in excellency and perfection Expos. The fulnesse honour grace glory of his body Christ alone the head of gold 3 In the vertues and influences of the head A headlesse body is lightlesse lifelesse and senselesse All our vital Spirits from our Head Christ. This Head giveth all grace life motion judgement wisdom c. 4 Head in Government Gubernare est movere aliquos in debitum finem· Sim. Vid Zuinglium Artic. 2. de Eccles Et Bullinger Decad. 5. Serm. 2. de unitate ecclesiae 5. In Sympathy with the least and lowest member of the body Gadius Martyr Our eyes ears tongue all in our Head Christ. 6. In health and sanity When head is well all is out of danger but when the head is ill all is ill and out of order Many turn mad and why Zuing. Artic. 11. de Christo capite Expos. Expos. Capitis est incolumitatem dare corpori c. Bull. de civit eccles Decad. 5. Serm. 2. 7. Saints as hairs grow and hang on Christ their head Saints priviledg that Christ is their head The Church hath but one head What I mean by Church Viz. All Saints in all ages under all forms Sim. Brazen-hearted and faced men that set up the head of brass for the head of gold And so iron-hearted to tender Saints that set up the iron head Christ is and shall be the alone Judge do men what they can in matters of Religion A lesson long a learning and yet not learnt They resist Christ and this stone will crush them A difference betwixt true and false Churches in this The false haâ—h the Head of brass The properties of the Head of brass different from the Head of gold 1. The Head of brass compels by force 2. The Head of brass seeks secular powers to stand by his side and to support him Mark 7.7 Isai. 29.13 3. The Head of brass is made of mixed principles 4. The Head of Brass approves of the outside appearance as sufficient to be a member with him 5. His Officers and Members are all of the same mettal with himself 6. The Head of Brass hath and giveth an ill savor 7. Head of Brass looks bravely and brightly before a better comes whereby many souls have been deceived Expos. 8. It is but mans creature and must â—umble Expos. Matth. 16.18 Christs Headship will hold for ever Quest. Who be the Heads of Brass Answ. The first Head of Brass is the Pope who calls himself Christ his Vicar The History how Bishops Popes Prelates Metropolitans c. entred in at first ☜ How Bishops came in with their Diocesses Ever since Lords Spiritual and Temporal Their ambition like a Bladder Sim. From Bishops to Archbishops Primates To Quadrumvirats or Patriarks and to Popes 2 Thes. 2.4 Antichrist Vide Cartwrights Eccles. Discipline Antichrist begins to fall the same way he began to rise ☜ 2. Head of Brass a Councel as Christs Vicar 3. Archbishop next head of Brass Bulling de unit Eccles. Serm. 2. ☜ Not warranted in the Word ☜ All in primitive equal in honor dignity c. 4 Head of Brasse an Assembly of Diâ—vines or Synod ☞ Chap. 9. 5 Head of Brasse succeeds in Presbytery Classes that are ruling They breath by the Popes soule Mr. Dell in 's way of Peace p. 32 33.34 Mat. 18. Go tel the Church i e the whole Elders brethren and all Vide Cottons Keyes p 46. c. Philips Ans. to Lamb p. 150. Vide Damports reply to Paget p. 227 228 229.230 c. Burroughs his heart-divisions
the Rock is high whence we look round us Without lets 3 Christ the Rock is the place of refuge the Castle of defence impregnable c. Tertullian de Patientis Expos. Ferus Cameron in Mat. 16. Against all Powers and Policies whatsover The Church fears no Cannons nor Ordinances ☜ Nor can she be ruineâ—â—hat is founded on the Rock ☜ ☞ 4 Châ—ist the Rock keeps alwayes the same in place and power 5 The Rocke is lasting for ever 6 The Rock yeelds severall benefits Keeps from being Sun-burnt Jewels come from the Rock Yeelds honey Yeelds oyle Yeelds wholesome sallets And the best springs and streams 7 Rock is so hard that it will cost much paines before a foundation in it Expos. Expos. 8· A Rock is most dangerous to such as through heedlesseness or hautiness stumble at it and on it Austin in Mat. 16. Peter Martyr For safeties sake in the midst of her manifold troubles Omnis Christianus Crucianus ☞ 2 For orders sake i. e. to begin at Christ this Foundation first and so to build upward and onward 1 We must be in Christ and then get into his Churches Many gathered Churches in danger of falling that are not built on the Foundation Christ first For Reasons sake i e to support the rest Fundamentum est primum sustentare connectere Tho. Aquin. 22. Q. 4.7.4 Expos. 1 Be sure of the Foundation 2 That that be laid first Pareus in loc Expos. What gathered Churches will fal of a sudden And what gathered Churches will ouâ—stand all storms and abide ever How to build Diodate in loc The typified must answer the Type in laying the fâ—undation first Expos. Else they are not to be regardâ—d or worth considering Be sure the foundation be a sound one Sim. And not a sâ—ndy one Dixon in Mat. 7.26 How the wise builders house differs from the fools 1. In the subterstructure or foundation 2. In the superstructure or building True Churches knit fast to the foundation and one another as if they were all but one Other reasons why many gathered Churches foolish buildings will suddenly fall and so must Peter Martyr Expos. Hab. 3.13 Rotten foundations shall be discovered ☜ Members of such Churches are in great danger in a storm time Be sure Christ be your foundation 1. 1 King 5.16 Who are fit to lay the foundation and who not Another reason why many gathered Churches will down again 2. The most precious matter must be for the foundation 3. The greatest joy at the laying the Foundation Expos. ☜ Informs 1. Necessiâ—y of being well-grounded 2 Of being well united Without both these the building falls 1. If Christ this Rock be your foundation you will stand till the coming of Christ. Media cultus sunt immutabilia Junius Politicians and States sins herein Sim. Sim. Politicians Profession of Religion Seekers sins herein Expos. Gualther in loc ☞ They wait for miracles And run a desperate hazard 2 Part of the Use. Union necessary In his twelfth Chapter of Communion of Saints Sim. Col. 1.18 2.19 1 Cor. 12.12 Gal. 2.20 Rom. 8.32 Sim. Iohn 15.14 Rom. 11.17 Churches and Saints under different forms yet are all to be one with Christ and with one another In unity not in uniformity or all of one judgment Ainsw cap. 16. Communion of Saints All members even of the most discrepant opinions and judgements and under the most different forms are useful and necessary Anâ—ther reason why many of our gathered Churches must fall viz. Their standing by an uniformity Unispirituality amongst all i. e. Having one spirit though many opinions Those Churches whose unity is in the Spirit will stand and are the Lords buildings All laid on one foundation which is Christ. A word to Builders Churches must not bee called by our names Eagle-Saints are setled in the Rock Sim. Prov. 9.1 2 3 4 5. Wisdoms care of us and call to us Prov 9.32 34. Expos. Cant. 2. In his communion of Saints First proved by Prophesie 2 Proved by Precept Oecolampad Threatnings 3 Proved by Practise The onely visible way that Christ hath left for Saints 2 It is disobedience to live in Babylon And such are resisters of the holy Ghost Trap in loc Melancthon Chron p. 5. A sad sin The sad consequences which follow the neglect of entring 1 A great wrong to the worship and service of God 2 A great let to their duties 3 Hinders mutuall assistance 4 Hinders opposition of enemies by an united strength as one Arme and Army Joel 2.7 5 Else there is not such a sympathy as ought to be in bearing forbearing c. 6 They faile in many other Christian duties required of them aâ— Church members There be speciall priviledges of Saints in fellowship above all others 1 Christs presence is promised most to them There is the King and Kingdome in his beauty 2 Saints have highest enjoyments and best refreshments there Jo. 18.20 Act. 3.1 Act. 13.5 Luke 4.15 Act. 14.44 Expos. Christ is a Fountain in the midst of his Gardens Sim. More then in all the world besides Wherein the Churches have the happinesse of all others ☜ Others are watered from the ordinary clouds without but these are from the fountain within When clouds are barren the fountain is ful 3 Christ is most free to impart his best bosome-loves to such 4 They are most under his care and protection and on his account For these reasons Saints in Primitive times even longed after Church fellowship Apostles longed after it Christ himself desired it Expos. We do but as Christ his Apostles and primitive Saints did in entring into Church-fellowship Vse To put forward apace for Zion and in order thereto get into the Gates Object Learned and godly in appearance the strictest Professors in every Age Christs and his Churches greatest enemies 2 They are but men and subject to errors 3 Many counted learned godly that are not truly so Who are 〈◊〉 learned 4 Men know but in part 5 â—earned and godly of all sorts for this way 6 Their opposition makes for it Object 1 This is not the cause of it 2 It is a great enemy to error 3 The not entring into this way makes men run into wayes of error 4 Errors are necessary Truth and error must be both together ☞ Object Not enough to be in Parishes though salvation could be had there 2. This argues a base carnal spirit To be content with the Onions and Leeks of Egypt ☜ 3. Thou arâ— else a hinderer of thine own comfort and salvation And why Quia quoscunque deus eligit ad finem eos eligit ad media Ursin. de Eccles 4. If thou continuest obstinate it may be just with God to give thee up to the hardness and deceitfulness of thine own heart Expos. Wherefore take heed how you reject it Ministers must have a care too A great change nigh Their warning peece the last year A mortal blow to Morter-Churches Obj. We urge Faith more then Form 2. To
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
Element 2 These are too censorious Unchristian and uncharitable to Chriâ—â— in seeking to break his Church The element to us is as it were passed away Christians of all judgements should be one in spirit All Saints of all judgements to be admitted 1. Proved by rules of Christ. Expos. Rom 14. expounded Vers. 1. All believers admitted ☞ Par. Though out of conscience they differ in judgement opinions and practises about things indifferent Vers. 2 3. Expos. Ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qaest Answ. Things â—ndâ—fferent what 2. Things indifferent Things doubtful Indifferent not indifferent Paraeus When Ceremonies and such like indifferent things died and gave up the ghost and were buried Augustine Sim. ☜ Dangerous to meddle wirh them now after they are buried Adiâ—phora considerantur vel in â—e Vel ratione principii sui All this ratifies the point God hath received such Expos. ☞ Argument Calvin Expos. Verse 4. They may see they are the Lords nighest family servants for all they differ in opinion God will establish them as well as the strongest to hold out Christian liberty in things doubtful and indifferent Sim. ☞ Saints of all judgements answer the one and the same end of Church fellowship Argument They servâ— one Lord. ☜ ☜ 6 Such bâ— then alike ☜ All are one ho◠☞ Day of judgement ☞ Some usurp Christs throne and how Pareus ☜ ☜ Anselme Much scandal arises else Offence what Sim. ☜ Scandal whâ—t How this is a sâ—andal Vide Pareus Par in loc Aquin. 22 43.1 Jerom in 15. Mat. 1 To brethren so dâ—spised That occasiâ—ns them to fal off Sim. ☞ Sim. 1 This makâ— brethren fall someâ—imâ—s fâ—wâ—y Ranters and erroneous ☞ What kinde of scandal 1 Scandal with reference to brethren ☜ ☜ 2 A scandal with reference to Christ. 3 Scandal with reference to brethren and the Gospel way its sâ—lfe Olevian Ambros. in loc Vide Burtons Vindication p 44. Prin. 12.9 of 12 serious Questions Bernard All indifferent things lawful in themselves What is sin in indifferent things What is miserable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza Kingdome of God consists not in outward things But in things necessary The Kingdom 1 Of glory 2 Of grace Both of one kinde ☜ Sad diffeâ—ences about things unnecessary For want of putting a right difference All Saints Christs servants Pareus Calvin Nazianzen Else disorders and strife in the Church the body noâ— rightly built up it is for Churches peace Not as the world hath peace And for her order As a Family A building A Kingdome City Psal. 122. Body Difference necessary ☜ Things of a middle nature must be let alone rather then offend a brother ☞ Christian liberty to be kept Par. Gregor ☞ ☞ Abstain from pressing things indifferent Proved further by Prophesie Expos. Iew and Gentile bond and free Gualther One body all Such as halt between two made one One flock all Expos. That serve one God Expos. Expos. Sim. Expos. God is hastening to bring AL into ONE Precepts Expos. Expos. Christ would have have his babes tenderly taken in Practise of primitive Church In Apostles dayes After them in vol. 1. pag 72. Anno 157. Polycarpus Anâ—cetus Fox Church admitted Saints of different opinions and of different observations 157. and after Irenaeus Victor Bishop of Rome Til â—an 200 in Victor's dâ—yes Bishop of Rome he went about to cast out and not take in them that â—iffered in opinion Which Irenaeus writes against in a letter to him Uniformity began an 200. Thâ—n Saints judged Schismaticks and Hereticks and to be excommunicated that differed in opinion Euseb. l. â— c. 26. Not so till Victors time proved by Irenaeus 1 Whâ—t is not commanded is left to the liberty and light of Saints ☜ Ever since Antichrist climbed up to this what difference are there and breach of opinion is breach of affection All should love Aug. Vincentio Contra Donat. Rogat de vi Coâ—rig Epist. 48. A good lesson for Anabaptists especially them in Dublin Waterford Melancthon Ali Saints though differing in opinion must be one in heart and love Bucer 1 Consid. Saints children of light Expos. ☜ In armour of light to defend truth ☜ Sim. When they are in the dark 1 Disconsolat 2 They cannot see 3 They cannot walk in it well 4 They are in fear of it 5 Liable to fall from it or else to fall in it which is worse 6 Makes them too bold and fiery Sim. As at this day we finde among Presbyterians and others c. The golden rule conscience 2 Consider The beauty of Zion iâ— all in one The Church here looks like her above Amama in Corâ—nide Here a shadow of what is to come here â—fâ—ter Sim. Expos. So are all Ordinances Baptisme Word Singing Sabbath Christ is the substance or body of all How a shadow here What a shadow is ☞ ☞ Variety in unity God is hastening it Expos. All Saintâ— in all ages of all opinions one Christ prayed for it It will be the Churches glory in every age more and more And her beauty Sim. Nigher Christ the more all is one and her perfection Sim. 3 Consider the rule of admission is prudent and charitable Vide Noyes Temple p 63. Where there is the least degree of true grace and faith in Christ. Calvin ☞ Dangerous to oppose Saints of Christ. Oftentimes comes to fight against God With a false zeal Goodwin And with a rash judgement Anselme ☜ Reproves such as put a necessary use of such forms as are leâ—â— indifferent ☜ Formâ— childish things 1 Cor. 13. Must all passe away Man of foâ—me most enemy 〈◊〉 Christ. Church of forme the Aegypt in which Châ—ist is crucifiâ—d Expos. How it is an Aegypâ— They deale subtilly against the Sainâ—s Stephen By policy To make Christ in the spirit odious and would keep him up onely in the forâ— and lettâ—r ☞ Hard Task-masters ☜ Will not let Israel goe out from them And are troubled that Israel multiples and are afraid of it ☜ All forms must dye Sim. Uuntimely death of forms when they are made Idols is a warning to the formal Anabaptists ☜ Austin Christ in the form of his flesh and in the form of his Church-way run parallel how Christ crucified glorified living dying in flesh and spirit Christ risen ☞ Gerson Forms are not to be enforced but left to liberty ☜ Gods forms laid aside for peace and union much more must ours ☞ Like Turks when forms must not be questioned Many Professors Idolaters Perkins Act. 12.22 Forms Idols Sim. Featly Serm. p. 491. Sim. The occasion of Formâ— 1 Not altogether to despise or throw by forms for they are useful 2 To receive all Saints that are in the same faith Sim. Sim. Why men and Churches are so formal Sim. All that are found in faith must be admitted for all their judgements in things indifferent 1 Cor. 8.5 6. Joh 8 17 18 19. 1 Iohn 5.5 6 7 8 9. Matth. 28.19 20. Rom 1.19 20.
1 The Father Isa. 40.28 43.15 1 Peter 4.19 Rom 3.14 2 Chro. 20 6. Psalm 66.7 2 The Son Acts 10.42 43. Isaiah 45.21 22 1 Iohn 5 29. Isaiah 9.6 7. 1 Tim. 2.5 1 Iohn 4.2 3. 2 Iohn 7. Hâ—s Offices 1 Prophet Micâ—h 5.4 Malachi 3.1 Deut. 18.15 Acts 3.22 2â— Isaiah 54.13 2 Priest Hebr. 9.12 14. 10.3 10. Ephes. 5.2 1 Peter 1.24 Iohn 10.15 Col. 2.14 15. Isaiah 53.12 Heb. 12.24 3 King First â—n general Mâ—tth 28.18 Psalm 2.6 Psalm 45.6 Hâ—b 8.8 Isaiah 9.6 7. Rev. 2.26 27. Secondly In particular Matth. 2.2 Luke 1.33 74 75. Luke 19.27 Phil. 2.9 Haggai 2.7 Heb. 12.27 28. Isaiah 45.22 Micah 4.2 c. 3 The Spirit Iohn 16.13 14. Eph. 1.13 14. 4.30 Zach. 9.11 Malachi 3.1 Heb. 10.29 13.20 8 6.8 9. Iohn 16.8 9. Rom 8.2 Rom. 4.8 Iohn 15.26 Râ—m 8.16 1.4 Gal. 5.22 23. 1 John 5.7 5 Scriptures Psalm 147.19 20. Iohn 5 39. 2 Cor. 1.13 Acts 26.22 2 Tim. 3.16 2 Pet. 1.20 21. Gal. 6.16 6 Man Eph. 2.1 3. Iohn 3.3 4. Acts 17.30 31. Rom. 8.13 7 The Church Eph. 4.4 Invisâ—ble and Universal 1 Cor. 12.27 28 8 Churches visible and congregational 1 Cor. 12.20 Col. â— 19. Eph 2.21 22. Matth. 28.20 Eph 4.29 1 Thes. 5.11 Iohn 15.19 2 Cor. 6.16 17 19. Revel 18.4 Psal 110.3 Isai. 2 2 4. 2 Cor. 8.5 Acts 11.23 Mal. 3.16 Iude 20. Hâ—b 10.24 25. Acts 6 3. 14.23 Exoâ— 20.24 1 Kings 9.3 Isaiah â— 5 6. 25.6 7 8. Psal 132.13 14 15. Revel 2.1 2 Coâ— 6.8 Cant. 4.16 6.2 3. 7.12 Isai. 33.17 20. Psal. 122.3 Iohn 5.28 1 Cor. 15.19 Acts 17 30 31. 2 Tim. 2.18 Heb. 12.23 Grace in a convert discovered two wayes 1 More extraordinary 2 More ordinary ☞ Of both those wayes excellent examples follow ☜ Experiences prove principles Proved by Precepts Jews practâ—se now Vide the Hist. of Iews by Leo Modena ch p. 2. 2 Proved by Practiâ—e in primitive times Expos. Expos. Expos. Expos. Expos. Dr. Ames It is muâ—h for Gods glory Sibs his Mariage feast pag. 103. Expos ☞ It is much for the Churches advantage 1 In judging of such as aâ—e Gods ☞ Election is a mystery Sim. Sim. ☞ Sim. Made known by Vocation Adams Sim. ☜ Obj. Answ. Origen Election from eternity Vocation in time Salvation in the Deâ—â—â—e before sanctification but in the execution of the decree sanctification is before salvation Dr. Twisse ☞ How the Church is to judâ—e of 〈◊〉 Elect. Sim. Sim. Sim. ☞ ☞ Sim And judges of the cause by the effects and means The order of telling experiences 1 Preparation 1 When the time 2 How the means To bring them down into hell Mr Rogers Mr. Fenner To bring 〈◊〉 down into 〈◊〉 Dr. Sibs Dr. Crâ—spe And to raise them up into heavenly places in Christ Jesus Sim. But fâ—w so 1 King 31. ☞ 2 Qualifica By the alteration that is in them and such like effects Expos. 2 Cor. 1. â— To give others warning Tho. Goodwin ☜ Else others shall finde these stories true Sim. ☜ Robinson Sim. Tertullia◠☞ Sim. Till buâ—ied in the flame some will take no warning Mat. 5.12 Mr. Nehemiah Rogers my honoured father in his Parables Ardeus To learn others to forbear censuring such ☞ Sr. Fran. Spira Rom. 7.24 Act. 2.37 2 Cor. 12. Expos. Sim. Saints have a seed-time and then a harvest Expos. ☜ ☜ A fighting time then a conquest Sim. A time of travel and then a birth of joy ☞ Keckerman ☞ 4 To teach others how variously God works Expos. Vide Goodwins Child of Light Chap. 12. Means to convert one not the means to convert another Experiences teach others to trust in God in times of troubles Expos. Expos. Thus Samaritanâ— brought in Thus was Junius converted And otheâ—s in time of Popery And in these dayes ☞ In Dublin Church experience Of prayer answered in a miraculous mercy ☜ Church experience of prayers answered in another parallel mercy upon the Author ☞ Faith in prayer forces out a quick answer ☜ A renewed pledge when most need ☜ Sim. 1 They bring their assurance to light 1 Pet. 5.16 Sim. Caution Quest. How to know it Answ. 1 By the Twin-testimonies Surest with sealing of the Spirit p. 170. Expos. ☜ 1 Spirit with our spirits ☜ How to be sure of it that it is a true spirit A Ranter what ☜ A Hypocrite Sibs 2 Twin-testimony is the word spirit Expos. Obj. Answ. A single testimony Sim. Is enough Sim. ☞ Obj. Answ. When thou art without a witnesse what to do Expos. Three considerations Vide Saltmarsh his Free-grace p. 80. 3 Considerat to assure poor souls in Christ. ☜ Sim. ☞ 2 When you want reflex acts run into direct acts with a resolute recumbency upon God Expos. Psal. 37.19 1 Joh. 3.10 Rom. 10.11 Sim. Single testimonies What assurance is Their experiences tell how much they differ now from what they were before their Assurance ☜ Single Testimonies not ever certain Sim. Times of assurance Experiences of Saints are demonstrations of their assurance to others ☞ Dr. Don. Sim. Full assurance affords full experiences even as it were with double Testimonies True experiences keep humble Sim. Vide Hist. of Standerbeg lib. 2. ☜ Hypocrites puffed up by them Expos. Sim. Dr. Staughton Saints humbled Sim. Sim. Sim. Truest experiences lay us the lowest Sim. Sim. Sim. ☞ Sim. Adams Souls slashed for sin low humble And souls exalted in Christ are the more low and nothing in their own eyes Expos. Examples 2 Cor. 11.23.25 26 27. Randal ☞ Sim. Sim. Expos. True experiences more declared the more humble us and lessen us lower us in our own eyes Experiences teach best ☜ As p. 8 ☜ Sim. ☜ Saints by experiences know more then men or Angels can tell them of Gods love Sim. ☞ Sim. Experiences make more bold for future Expos. Example David therefore declared his experience Sim More bold against enemies and in future troubles and trials Dr. Taylor More bold with God too Sim. Example Expos. ☞ Sim. Sim. They are as a store-house to give out new and old Expos. Sim. 1 To give out Expos. Experiences Mandrakes ☜ 2 To lay up Sim. Sim. ☜ Expos. ☞ They set the soul to long for more of Christ. ☞ Sim. Many content with Parish-Ministers provisions ☞ Sim. ☜ They yeeld further obedience to God And fill them with life spirit and love Sim. ☜ Sim. Sim. Sim. Donn Sim. In a time of darkness as well as in a time of light ☜ Expos. ☜ Vide Tho. Aquin 1.2 q. 112.5 o. Expos. ☜ Encouraging others over in to Ireland Cant. 7. ult In a formal righteousness from his youth Called first when and where 1645. called thence on the Mountains 2. How Extraordinarily and ravishingly â— Effects of this calâ— Called 1. When. 2. How In horror of Hell for an oath wept delivered out of it And cast into it again worse then before Delivered out of it upon surer terms
Presbyterians hold what Martyrs witnessed against with their bloud Glover martyr Bishop Farrar Philpot. Bradfard argues it Dr. Whitaker Perkins â—ullingâ—â— 3. Papists and Presbyterians agree in their account of the Head of the Church vide Keckerman de capite Ecclesiae We disagree from both Bullinger 1. Grosse errors of theirs of the head 1. But one head Vide Keckerm Sim. Paul Baines on Coloss. 2.19 Zanchy ☞ 2. In that Christ alone is that Head A second gross errors of theirs of the Head Sim. Perkins He can have no Vicar Presbyterians third error of theirs of the Head Christ cannot be Head but as God and Man Zanch. de cap. Eccles. Vide Kerkerm ☜ This Head witnessed by the bloud of Martyrs Mr. Rogers Mr. Hooper 4. Presbyteri and Papists agree in the matter of a Church Rutherford Bayly Answered by Cotton Hooker We disagree from them both This fit matter witnessed too by the bloud of the Martyrs John Husse R. Feurus Ridley Latimer 5. They agree in abusing us for separating from Antichrist Expos. Prins 12. question 7. quest and 11. quest ☜ Vide Mr. Burtons vindication pag. 27. ☞ ☞ We disagree from both with the Protestants Zanchy ☞ Zanch. 1. lib. 1. ch 40. Keckerm de Eccles. Sim. ☞ Saints onenesse with Christ their head threefold 1. Union with the substance * Against that wicked Arianisme of John Bidle 2. Union with him in his offices All Saints are 1. Priests 2. Prophets Vrsin 3. Kings 3 Union with him in his excellencies Which can't be in false Churches Onenesse one with another from Christ the Head Sim. Difference betwixt form of false and true Churches Martyrs against form of Presbyter and Papists Our form is in the unity of the Spirit Bradford Holland Helvetia Bohemia Auspurg ☜ 6. In the foundation of the Church Trap. Mat. 16. we disagree from both Ch. 14 lib. 1. 7. Presb. and Papists agree in laying and carrying on their Church-forms by persecuting such as differ We declare against both 8. They agree in the subject of the Keyes Rutherford We differ from both Mr. Parker The Parisian Schoole Cotton Aug. ☞ Tract in Johan 124. Fulke Brute Bohemians 9. They agree in the Councels 1 As necessary Vide Mr. Rutheâ—ford Mr. Priâ—ns Mr. Bailie's Disswasion 12. Q. and Independâ—nts examined We disagree Whittak 2. They agree in their call We dissent from them and others in the formale 3. They both agree in the persons thaâ— gives the materiale Vide Rutherford and Mr. Hookers answer 〈◊〉 Synod in 's Survey p. 4. ch 3. We dissent ☞ Parker Mr. Dell. Austin Nilus Gr. Church Former assemblies Antichristian and lawfull Nazianzen 4. Agree in the authority of Synods We dissent from both Vide Hooker on Synods Latimer Dr. Willet 5. They agree We dissent ☜ They agree We dissent Whittaker ☞ Rogers Proto-martyr Luthâ—r 10. They agree in giving too much power to officers and Ministers We dissent Mr. Dell. ☞ Rev. 18. Rev. 15.2 3. They agree also in Doctrineâ— 1. About the Scriptures The manifold Popish sooty errors raised againe by Prelates and Presbyterians We dissent from them both Lambert Chrysâ—me Hierome Methâ—dius Nelphilas Theodoret. ☜ Mr. Tulk. Whittaker The Spirit of God is the only Orthodox Expositor Arguments Austiâ— Bradford ☞ Austin Witnessed by the bloud of Martyrs Dr. Taylor Bradford Hawkes Caution ☜ Prosper Austin Councell of Tolet. The Book of Revel sent to the Church ☜ 2. They agree about Baptisme of châ—ldren We dissent Martyr Woodman Nazianzen Bell. de baptism lib. 1. cap. 3. Novatus Cyprian Beda They agree Rutherford lib. 2. p. 262. We dissent Lib. de Baptismâ— We dissent ☞ Sim. 3. They agree too much in the Eucharist Bell. ibid. How they agree We dissent Mr. Rogers Sim. So Damascene lib. 4. c. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. We dissent 3. We dissent from Presbyterians disorderly giving the Sacrament ☞ Expos. C. of Garlick-hithe Lond. 4. Dissent Rom. 10.17 ☞ 5. We dissent Bradford 6. Dissent Vide Hoâ—kers Survey part 3. ch 2. 7 We dissent Many ignorant of the ordinance of breaking bread 1. In the necessity of works to salvation they agree in discourse lately with one Crafton that preacher at Garlick hithe a violent Comet with some others We differ Mr. Rogers Sim. Bernard Augustin ☜ Mr. Bolton Mr. Perkins Sim. Sim. ☞ 2. In the formall cause of justification they agree We dissent Vide Craâ—ock on Gospel-holinesse on Rom. 8.4 Serm. 1. cal'd Mount Sion ☜ In what sense inherent righteousnesse in us Beza annot Rom. 5.17 Rom. 8.13 Imputative righteousnesse how taken ☜ 3. They agree in slandring Saints as calling them Antinomians ☞ Mr. Bolton Lex jubet gratia juvat How we are under the Law i· e. of life Dr. Preston on new Covenant Dr. Sibs ☞ Mr. Gataker 4. Agree too much about the end of serving God ☜ Sim. Sim. We differ Augustin How and to whom hell preached ☞ Origen Tindall ☞ Sim. 5. Agree about the merit of their works in something ☞ We differ ☞ Sim. ☜ Sim. ☜ We assert good works Mr. Perkins Expos. ☜ 5. They agree in giving power to Magistrates ☞ 3. They agree in practise 1. In their account and ordination of Ministers We differ They agree imposition of hands Lond. ☞ ☜ We dissent Laying on of hands is a needlesse ceremony Hooker Bucer So Aug. de Bapâ— lib. 3 c. 16. ☞ Chrysost. Austin ☞ ☞ 2. Who have the power of Ordination This is against the Councell of Carthage Can. 22. Wherein they agree we differ ☜ The primary power is in the Church Cotton 1 2. Cent. When Independency got in 3. Cent. When Presbytery came in When Episcopacy ☜ Cyprian How Ministers were Ordained of old Melanchthon Yet servants may execute this power to her 3. They agree in the order of Ordination ☞ We dissent Dr. Ames Our order in Ordination of officers A speciall means to propagate the Gospell and to fill the Church and Common-wealth with all able godly Ministers ☜ Presbyterian Ministers have not the true essentials to the call of Ministers of Christ by their Ordination They agree 2. About distinction 1. Cleargy and Laity They agree We differ Sim. Sim. Martyrs Brute ☜ Lambert Synops. 5. Controv. Q 1. Calvin 2. In distinction of Garments ☜ We differ Martyrs Dr. Taylor Ridley ☜ Cranmer ☜ 3. They agree in giving some Ministers superiority We differ ☞ 3. Agree about Tithes ☞ We dissent Synops. 5. Cont. Q. 6. 1 Tithes judaicall They are left to liberty of civill Powers 2. They were ceremoniall 3. Maintenance is morall and must be ☜ The Parliament may take Tithes away yea and must do it ☜ Pâ—oofes ☞ Caution ☞ 2. Parliament must allow a competency for a Gospell Ministry in â—â—en of Tithes 3. In such a way as the people consent to In Austins time no Tithes payed as now ☞ ☜ ☜ Exhort Bohem. art 15. ☜ * The Lateran Concell was the first that confirmed them Anno. 1215. 4. They agree in their
names of dayes months c. Synops. We dissent Fulke Hierom. ☜ 4. They agree 1. That in the Churches God is most to be met with We differ Dr. Willet Proofes ☞ Origen ☞ Origen Witnessed by Martyrs Tindall ☜ 2. Too nigh one another about Churches as dedicated to Saints We differ Euseb. Lib. 4. devit Constant. Lambert ☞ Presbyterians 〈◊〉 truth out of dooâ—s Gospel-propagation by this means Churches how to be dedicated to Saints ☞ 6. Agree against us They alike do take advantages at our râ—nts differences schismes c. Bradford Latimer in epist. ad D. Baynton Hierome Cotton Austin ☞ Sim. Exhortation to unity to all the Churches Expos. Note ☜ How al Churches differing in forms are to be one vide chap. 5. Unity urged 1. Because all one body 2. One Head which is first in ordine Dell. Bullinger 3. Unity can stand well with variety 4. Unity is equality Zanchy 5. Each contented with their place 6. Sympathy 7. By the strings of love which one is drawn by to another 8 Unity is urg'd from the duty of one to another and to the whole Unity urged 1. That one spirits acts all 2. One spirit unites all things under different forms ☞ 3. Acts severally in all and yet but one and the same What breaks the peace of the Church and what not Zanchy Differing in circumstances in Austin's time Buccer For this vide ch 5. lib. 2. at large 3 Vnity urg'd for all that are in one faith ☜ Zanâ—h ☜ 4. Vnity because all alike in hope Zanch. ☜ 5 Because but one Lord 6. One Baptisme idest of the spirit ☞ The Welsh Curate his Rantisme in his Booke so stiled ☞ Sim. Caution to the Churches of that Church-destroying spirits for so they say of themselves 7 Vnity for that all have one God and Father alike of all Above all Through all In all The Churches â—it in unity is a great adâ—antage to Sathan Sim. Vt impâ—ret Dividâ—t is his 〈◊〉 In unity the greatest terrouâ— that can be to Christs enemies Sim. ☞ No feares if we want not in Vnity Sim. ☜ Sim. Three things expected â— an houre of Triall short but shaâ—pe to the Churches ☜ 1 Proph. The Churches more one then ever Sim. ☞ 2. Proph. The spirit poured out upon all Then unity most of all Expos. Sim. ☜ When ☜ 3. Proph. 3. The great dayâ— the Lord the nigher it is the more Churches will be united in every yeare ☜ This Gospel way is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The great promise of these later dayes 1. Christ shal reign over all in these latter dayes ☞ Especially as Head in his Church or Churches Expos. ☜ Christ a King how and to whom And a Head how Zanch. Expos. A word to the Churches ☞ 2. The precious Saints the matter of these latter dayes Expos. Proph. Jaspers who Agates who Tremel Carbuncles who Most precious Stones ☜ Expos. ☜ A word to the Churches When they shall excell ☞ ☜ ☞ 1. Who are Jaspers In what properties they â—xcell 2. Who are Saphiâ—es In what properties they excell ☞ 3. Who are the Chalcedonie's In what pâ—operties they excell Zanch. In what properties they excell Ignatius 4. Who are the Emeralds In what properties they excell ☜ 5. Who are the Sardonyx Ainsw ☜ 6. Who are the Sardius Paraeus In what properties they excell ☞ ☞ 7. Who are Chrysolites In what properties they excell 8. Who are the Berylls In what properties they excell 9. Who are the Topaz In what properties they excell ☞ 10. Who are the Chrysoprasus In what properties they excell 11. Who are the Hyacinths or Jacinths In what properties they excell 12. Who are Amethists In what properties they excell A mystery of the excellency of Church-members in the later daies Precious stones Gathered out of all parts of the world Proph. ☞ Variety in their excellency ☜ When high-priz'd Propâ—◠☜ When Jewes expected to be most precious Church matter ☜ A word to Churches and members ☜ 3. The forme of the Church promised in these last days ☞ How all enter in 4. The end of it largely promised Zanch. Two-fold Brightman ☞ 5. Spiritual unity and order of Churches promised in last daies Expos. Christs prayer 6. The Spirit poured out on the Churches and Saints in a larger measure By six Heads appeare the Gospel-Ordâ—r in Churches is a great promise Expos. The foundation of all this is layd Comfort to us our day is comming ☞ ☜ Et redirâ— in principium 2. The Types promise the fall of false worship and he glorious rising of the true Gospell spirituall worship ☜ Antichrist â—â—yâ—â—fied by Aegypt Expos. ☜ Sodome ☜ Babylon Expos. Pro Antiochus Epiphanes a figure of the Pope ☞ Polanus Brightman ☞ Types of the Churches Palaces of Sion Tabernacles Particular Churches Dr. Sibs ☜ ☜ Jerusalem a Type The Sun Christ must rule the Dâ—y that comes though the Moon hath ruled the Night till now Solomons Temple a type of the whole Church when all Tabernacles shall bee joyn'd ☞ Vid. 5. Zanch. lib. 1. de Hom. creatione v. 15. Pâ—radise and Eden excellent full types of the Church of Christ in these last dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Churches â—ypified The Garden was Gods own plantation The excellency of it beiâ—g his work ☜ 2. His protection of them ☞ 3. The name of them which takes in of all languages Zanch. ☞ ☞ 4. The Seat of them in all the World where the Rivers run Pareus ☜ 5. The East of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidas Lactantius ☜ The later days promise in the East whence the Sun shall rise to all the world Jo. 1.1.2 ☜ 2. The members and ordinances typified by trees of Paradise Odinances Church members trees how 1. Rooted 2. of the Lords making 3. The Lord causes them to grow and flourish ☞ ☜ 4. They are to bee the most fruitful of all the Earth ☜ 5. Lovely to the sight Colloquia congregationes gratiam spirent Bernard de Ecc. cap. 412. 6. Excellent to feed upon For all sorts and Senses ☞ ☞ 7. All sorts of trees that the Lord makes fruitfull must grow there 8. The â—râ—e of life in the midst of them Tree of life two wayes ☞ ☜ Diodate The two Sacraments within the Church kept And not to be carried out ☜ ☜ 9. The tree of life and other trees alike ☞ 3. The Spirit and Word typified by Rivers streams 1. From whence the Rivers came aborigine viz. from the East ☜ Two parts of the East 1. Knowne 2. Hidden but only the River runs from it ☜ ☜ 2. For Churches to what end ☞ 3. The River divided into foure heads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diodate Habes Paradi sum conclusuÌ„ Paradisum e mâ—ssum Beru de Serm. Cant. 35. To take in many Nations ☞ ☞ Where Gods great worke first begins as in the pouring out of the spirit The last discovery of the Type 1. No place for Beasts 2. It is not for meer naturall men For none but whom the Lord addes brings in These Churches must be purged ☜ 3. Of the greatest Use as Universities for others to resort unto and to learn in and to goe from to teach others ☞ Universities of what sort in the latter days 4. Such as are placed in this restored Paradise are under the strictest Lawes of the spirit The Law in love The Churches have their law from the Lord Oâ—hers from the Churches ☜ We have first Life and then Law first a Principle and then a Precept ☜ 5. Those therin are never to be idle but every day dressing and keeping it Zanch. What labours are accursed what not 6 Such as are sinners though in the Church must be cast out ☞ 7. Such as are therein may eat freely yea must of every tree ☜ Ripe fruits 8. Such forbid the Tree of Knowledge before the tree of Life ☞ ☞ Expos. An use of humane Wisdome Learning and knowledge in the Churches But not to be preferred first ☜ ☜ 9. The Serpent got in and tempted by the fruits of the tree of knowledge ☜ He tempts the weakest with Gifts Parts c. Churches beyond Universities Saints are the most and best learned ones ☞ 10. Man put in on the sixth day By the Lords own hand 11. Gods speciall presence there Justin Irenaeus Terâ—ullian Eusebius Ambrose alii in lec 3. The Churches of Christ distinct from all others And shal be so apparently to aâ—l Expos. Not Enemies Who Nor Bastardâ— Who ☜ Nor Ammon nor Moab shal enter in But the Edomits shall or the Jews ☜ Exhort To strive against Nationall and parochiall Churchâ—â— and why Expos. Zanch. A word to England Ireland and Scotland about Naâ—ionâ—ll and Pâ—rochiall Churches The standing impudence of Pâ—râ—sh Church Members ☞ Cawdrey p. 83. Sim. About the Sacraments They are guilty of Treason Felony and Whoredome ☜ ☜ ☜ How the Lord will strip them naked 1. Take away all their Ornaments and leave them naked 2. Show them in their blood and fâ—â—th 3. In their imbecillity 4. With a loud cry ☞ 5. Little 6. In utter darknesse Parish Churches the Children of the Whore shall fall without mercy ☞ Churches and Parishes differ much Flaccus Illiricus vide Bernardus Cant. Beda Serm. 14. Sim. But out of the Churches are great things to be done these latter dayes Sim. ☜ A good caution ☜ ☜ Sim. ☞ A Church is not so intire without Officers and Organs Psal. 48.12.13 The Authours resolve to go the rounds and to make a further and fuller search of Sion Peter
l. 24. r. and oblit as and in marg against l. 30. r. not able p. 141. l. 36 mar r. force p. 152. r. â—ron sides p. 217. l. 20. r. Esau p 320. l. 3. r. that p. 253. l. 14. r. Sun p. 255. l. 13. oblit seu before motum and put in seu before mâ—veâ—tur l. 33. r. men p 261. l. 21. r. approbatione p. 264. l. 31. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 marg l. 24 r. Interior p. 268. l. 3. r. found no rest p. 304. l. 11. r. here p. 305. l. ult r. thou before that p. 308. l. 12 r. is called p. 301. l. 4 r. judgements p 316. l. 30. r. they p. 320. l. 12. r. be the cause of a pale p. 328 l. 3. r subscriptions p. 334. l. 32. r. Psal. 36.9 p. 336. l. 1. r. a tenondo p. 358. l. 14. r. they p. 319. l. 9 r. a poor wretch who sayes p 418. l. 38. r unrighteous ones p. 419 l 2. r. full of variety p. 739. marg r. dum sursum sursim p. 453. l. 22. r. those p. 457. l. 19. r. by ther p. 465. l. ult but one r. Act â—4 p. 466 l. 4 r. re-admitting of one l. 5 r. to hold off p. 482. l. 8. r. Intigrale marg against l. 20. r. no Diocesan 467 marg against l. 20. r. duobus locis p. 469. l 33. oblit the p 470. l. 16. r. 1 Cor. 5.13 p. 4â—0 l. 7. r. and as are p. 507. line 37. read Forms of it page 511. l. 35. oblit to be p. 519 l 26. r. an Amethyst p. 523. l. 17. r. presence p. 531. l. 5. r. autem p. 464. l. 31. r. Scriptures p. 468. l. 1. r. to be baptised p. 472. l. 9. his haâ—â— l. 25. r. bread p. 478. l. 34. r. grant it p. 484. l. 37 r that they 480. l. 1. r. about Civil powers p 442. l 5. r For c. Other faults I beleeve there be that have given me the slip but I am not at leasur◠〈◊〉 pursue them Wisdomes Politie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sim. Divinity and Morality Expos. From Faâ—her and Mother Spirit and Truth Expos. Gods design in setting up Gospel-Discipline To make us Gospel Disciples 1 For order 2 For unâ—ty 3 For edification of one anoâ—her Hereby appeâ—rs Gods great love to us Th. Aqu. 22. Q. 80.1.3 Expos. And his great care over us Expos. The necessity of it is undeniable This Discipline is proved 1 cut of Old Testament Expos. It is the beauty of holinesse Expos. The glory of the latter house greatest Proved in New Testament by Christ Expos. It is a building fitly compacted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not an openly mixâ—d congregation Expos. Ecclesiam esse miscâ—llaneam falsum oft dicere Cam. in loc quia confusis cultibus confunditur vâ—rus Deus cum Idolis Vrsin in secundo praecepto Proved by the Apostles and primitive Saints Examples Christs Church Discipline or Politie why and how called so Visibly and invisibly all one Church Sim. How it differs from carnall worldly Politâ—e 1 One and the sâ—me in all places Sim. 2 In all ages Cuncta temporum cursu mutantur 3. In the interest it drives 4. In the Lawes outward and inward Directories or Cannons are of no use therein 5. In the King and Governor 6. In obedience 7. In altering or adding to Lawes Whenâ—e came Pope Prelates Hierarchy 8. In principle 9. About customs of long continuance 10. In power of making obedient and punishing Offenders 11. In the nature of it 12. In the pomp and beauty of it 13. In respecting persons or opinions 14. In respect of gifts and abilities 15. In the Consequence of it It differs from Ecclesiasticall Polity in a sense Who more Politick then the Beast seven-headed most subtill-pated in his Ecclesiasticall Discipline Saints suspâ—â—ring yet aspiring in a strange Land Revel 9.2 Rev. 12.1 Expos. What a happy condition the Church was in in the Apostles dayes both for Doctrine and Discipline Mat 10.16 17 18. Anno 110. vid. Euseb. lib. 3. chap. 29. 2 Cor. 11.2 The Dâ—agon persecutes her Rev. 12.4 Anno 179. Anno 204. Anno 256. Anno 162. Euseb. lib. 7 c. 17. Images and Idols Cent. 2 cap. 7. Anno 267. Anno 306. Euseb. lib. 8. 9. Rev. 12.3 She was brought into the Wildernesse When and how Pareus in Apoc. 12. v. 6. By loosing her Discipline And how Euseb. l. 10. cap. 3. Socrates lib. i. cap 6. When meeting-places were made Churches When Crucifixes Reliques of Saints c. came up Socrates lib. 1. cap. 1â— cap. 9. c. 17. Monkes Priests Popish Discipline Swum in bloud There were hopes of the recovery of Gospel-Diâ—cipline in King Henry 8. and in Edw. 6. Litâ—le hopes left againe in Q. Maries dayes Great hopes of her restauration were in Q. Elizabeths dayes Cant. 1.6 But what hindred it Prelates falsly accused it to the Queen They falsely accused and abused the Saints that called for Discipline Papists and Prelates alike in Discipline and in opposing the truth Prelates Mungrels Sim. K. James No Bishop No King Both alike have been from and for the beâ—st and shall be punished with the beast Presbyterians too must lose their Discipline in these dayes Sim. Isa. 8.20 The Law is for us the day will be ours Sim. The heat of their Sun meltâ— their waxen wings Sim. Simile Black Discipline will not be better but bitter till it tumble Church Discipline is best at last Rev. 12.8.13 Exhortation to England Ireland and Scotland Sim. We have been cheated in our Child-hood with Copper and counterfeit Coyne But Christs true Discipline is offered in these dayes with the crown of twelve Starres and cloathed with the Sunne i. e. Christ the Churches Light and Lord. Sim. Sim. The Devil takes up straies Sim. Christ in the Churches their fulnesse Sim. There Law of Love A word and a warning to Ireland Sim. Of Persecutors for forme or judgement Sim. Proph. Persecutors Sampsons Foxes that burne up themselves and benefit us Christ in you and with you Sim. Feare not Isa. 43.3 Sim. Proph. Expos. When the Church was Promised to be delivered out of the Wildernesse The time Iunius Parcus in â—a 1643. The Authors judgement Of her graduall deliverance Expos. Mr. Brightmans Judgement 1650. One thousand six hundred and fifty as to us in England Ireland and Scotland begins her graduall recovery The Authors judgement of her universall deliverance thirty five yeares hence to begin Zach 4.6 7. Two times more set for her deliverance Expos. Proph. From Constantine To begin at Anno 1647. The second time reckoned from Julian the Apostate Proph. Anno 362. To begin An. 1652. Gradually to go on till 45. years longer How Antichrist is to be destroyed Not by worldly weapons But by the spirit killed and Tormentâ—d Our troubles begin to be over An. 1656. Sim. Yet forty yeers on the world whiles we are safe in the Ark viz. Châ—ists Churches Forty yeers hence Christ comes to reign visibly Then the
universal Restitution 45. yeers hence at furthest Proph. In order to this God is making Mountains plains Who are the Mountaines Isa. 41.15 16.21.23 Hag. 2.6.21 22 Expos. Rev. 12.17 18 Rev 18. â— Pâ—al 83.11.12 Thâ—s work is also graduall at first And will bee universal Esa. 63.1 2 3 4. Psal. 8.2 Zach. 12 3 6. Wo to the enemies Ioy to Christs and the Churches friends Mat. 24. Expos. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sim. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 97.12.6 and 67.3 4. Isa. 22.22 23. Dan. 4.34 The Lord is at work hard in thâ—se dayes The richest blessings reserved for these dayes Like a Kid in Hebr. Rakad Rev. 18.4 How to Prophesie as to foretell what is to come Times of restitution Spring time is entered Winter time is over Yet storms Vid ch 9. lib. 2 Most precious Cordials Sim. To comfort us â—n the wildernesse Sim. Promises to anchor at in God A word to the Churches to fathom A good harbor Sim. Our harbour in these dayes i. e gathered Churches Sim. How we reckon one estate and make our accounts Sim. The blossomes and flowery promises that are upon us 1 By parallel from the wildernesse Iob 12.24 Gen. 21.14 1 The Church discipline over grown with traditâ—ons and trumperies Vitiis divitiis Ezek. 36.9 10. 1 The promise is to till her as his husbandry Pareus in loc Ier. 4.3 4. Rev. 15.2 Ezek 36.38 1 Cor. 3.8 9 Beza in loc Expos. Sim. The Churches are the Lord husbandry 2 Wilderness a fruitlesse barren place Sâ— hath Sion been But now shall be blooming and branching and fruit-bearing and flourishing Amos 9.13 14 15. Cant. 4.12 Isa. 61.11 Sim. Thirdly a wildernesse without a way The Church was so in it Ier. 9.13 14. Joh 14. Cant. 8.5 Promise is to bring her into the way The Lord will be her guide Io. 4. Expos. Isa. 30.22 Spirituall worshippers in Doctrine and Discipline 2 Cor. 4.3 Most in the forme least in the Spirit Sim. Sim. The Spirit guides into the way 4. A Wildâ—rnesse most dangerous Psal. 55.23 Psal. 26.9 The Church in such danger Mat. 3.7 Psal. 104.21 Psal. 58.4 Mat. 1â— 16 Prov. 29.10 Psal. 11.2 Expos. Prov. 12.10 How persecuted up and downe Promises of her deliverance Isa. 65.23 Wild Beasts shall have no power to hurt us Wild Beasts afraid of the wall of fire Mat. 4. 5. Wilderness of want Expos. The Church in such wofull wants of necessaries Expos. Vers. 13. Sim. O how sweet are the dayes that approach Sim. Sim. Sim. Good store of Manna Isa. 11.9 Isa. 35.2 Psal. 63.5 Isa. 25.6 7 Psal. 65.4 Saints shall have enough and no more want 6. With wildernesse creatures and companies Ezek. 22.26 2 Cor. 6 16 17 So the Church was in the wildernesse to this day Sim. Sim. And quite overturned into a stie of Beasts Precious promises of her deliverance Ier. 15.19 How many bewaile the fall of Babylon Sim. Sueton in Ner. And would have the Strumpet rule though she ruine us Sim. They will not be got out of the old pace Characters of Wildernesse-ones are 1 Their habitation and abode No content to us 2 Their food is wild fâ—uit Enough to choake us 3 Never lost We are soone lost and sensible of it Psal. 94 17 Psal. 55.22 Psal. 12.4 4 They agree together to seize on a stranger to their wayes 5 Best pleased with darknesse And hate the light But those that have a right to these latter daies promises love rejoyce at the light Expos. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cashaph People are bewitched why and how Sim. They give all up to Babel till they themselves be made a Babel or confusion But we are called our A call from the Spirit and the Bride to come Sim. But not for self-ends· Saints and hypocrites different entrance into Church-fellowship Why make haste into Church-fellowship Sim. Haste haste haste in England Ireland and Scotland more then all the world beside Sim. Sim. Every day remember the Church in Wildernesse till she be recovered Rom. 6.21 Ezek. 43.10 11 The happy change 1 Ioh. 1.3 Veniente perfecto evacuatur imperfectum Col. 2.22 23. Hos. 14.8 Christs Garden Isa. 51.3 Isa 35.2 Isa. 5.1 Mat. 21.23 Ier. 2.21 1 Taken out and separate distinct from the commons Num. 23.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Inclosed in themselves Mat. 21.33 Expos. By Gospel-fences and hedges Vide Sibs in Cant 4.12 Expos. 3 Christs own planting Vide lib. 2. ch 9 Mat. 15.13 Expos. 4 For fruitfulnesse Sim. Vide Paul Hobsons Garden inclosed All trees in his Garden are for fruits Sim. 1 Cor. 1.28 Sim. Surpassing all others for magnitude multitude and plenitude 2 Cor. 7.11 Eph. 3.19 Cant. 4.13.14 Expos. Cant. 4.12 Expos. Expos. Sim. 5 The Lords speciall care Mat. 21.33 Expos. Of least of his Garden plants 6 His choysest delights are his Gardens 2 Cor. 6.17 Rev. 2.1 Here is the Suns orbe to move in and to give light to others Sim. Sim. How long we are light Sim. This blessing is begun in our dayes A loud call from Christ to come Expos. And separate from them without Expos. Cant. 2.14 The last dayes best dayes Isa 64.4 Isa. 2.2 Zach. 14.7 Proph. Rev. 12.1 Prophesies of the Churches restauration in these latter dayes Methodius Hermes vision of the Churches restauration gradually 1 An old woman in a chair 2 An old woman with the face of a young woman 3 A young woman with old womans hairs in Q Eliz. and to these dayes 4 A fair Bride coming out to meet the Bridegroom so she is now The latter dayes disposition is to wait Isa. 25.9 Dan. 12.13 Micah 7.7 Iam. 5.7 Few can get beyond sense Sim. God appears to perform his promise at the last pinch Psal. 3.1.12 13.14 Prov. 22.18 Rom. 9.22.23 Gods strange wayes He works by contraries For his Churches For poor souls Beleeve and wait Rom. 4.18 19. Sim. When little grounds for faith and hope appears Contrary means effect that work which will destroy the means Sim. Many acts of Providence like Hebrew must be read backward Sim. Sim. A word to the Churches 2 Maccab. 1.20 21.22 We are to fetch out what hath been hid many hundreds of years First we must gather the wood together Latimer The Authors prayer is that like a light he may be spent to give others light Ainsw in loc 3.9 Expos. What the Church is viz. The typified Chariot of Salamon how and why It is a bed a Throne a Palace a Chamber of presence a secret Chamber A Couch The matter of this Gospel-Chariot Expos. Psal. 1.3 52.8 92.12 Ier. 17.8 Such as are sound faire tall fat upright strong and well rooted are fit for Church-Fellowship Such are to be alwayes a sweet savour Visible Saints only matter of the Church to be made up of Types of it 1 King 6. â— Sim. The Stones of the Temple hewen 2 Chron. 23.19 None entrâ—d into the Temple that were known unholy or unclean All the