Church of Christ out of Judisme and Heathenisme a preaching of Christ by the eare as Job saith or from report viz. meerly notionall which is the furthest extent which the Preachers we are now discoursing of can attaine unto we may therefore safely conclude that such notionall Preachers are not fit instruments for the now Church of Christ being in a Spirituall condition in regard it is out of their eliment or sphear and without all controversie that which a man cannot comprehend himselfe he cannot teach to another But the Apostle saith that a carnall-minded man cannot discerne the things of God ergo it is impossible they should teach them to others This therefore with the other reasons afore mentioned I presume wil perswade the Magistrate from suffering such Priests afore mentioned to preach as also the people of God from hearing of them CHAP. VI. Treateth of the Presbiterian Clergy c. SECT 1. Objection HAve you any objections against the Presbiterian Ministers Ans Yes they are within the compasse of the two last Simptomes of the false Prophets and Apostles viz. in preheminence and Covitâ—usnesse Obj. Wherein consisteth their preheminence or superiority Ans In three degrees of Majority which they exercise one The Presbiâ—erian Clergy guilty of pride over another viz. in their Classicall Provinciall and Nationall Sinods or Assemblies as the Classis being superior to their vulgar Clergy the Provinciall superior to the Classis and the Nationall the superlative or most Supreame And that these degrees of superiority one over another is contrary to the wil and appointment of Jesus Christ and so consequently a breach of the Covenant I thus prove SECT 2. ALl superiority where there ought to be an equality is contrary 1 Instance of their pride to the wil and appointment of Jesus Christ who commanded his Apostles not to insult or be authoritative one over another Mat. 20. 26. in these words But it shall not be so amongst you But the Ministers of the Presbitery being equals by the aforesaid example notwithstanding that injunction aforesaid and so consequently to them they claiming to be their Successors doe yet retaine that superiority which Christ denied his Apostles Ergo the Ministers of the Presbitery doth peremptorily confront that command of our Saviour in establishing a thing contrary to his injunctions and in so doing they are also violaters of the Covenant it being to establish things touching Religion according to the Word of God as I have formerly shewed And further to inlarge the Sinods guiltinesse of the breach of Covenant in this particular I thus argue All inventions of men ought to be ejected the Church of 2 Instance Christ whether in Doctrine or Discipline Mat. 15. 9. In vaine doe they worship me teaching for doctrine the tradissions of men But those three degrees of superiority not being found in Holy Writ is contrary to the precepts of Christ yea it is acknowledged by themselves in their answer to his late Majesty in the Isle of Wight pag. 8. at the second and third line and at the close of their answer Ergo those three degrees of preheminence is contrary to the wil and appointment of Jesus Christ and that by their own confession and so consequently a breach of Covenant And further Whatsoever is contrary to the Word of God is Antichristian 3 Instance and consequently contrary to the Covenant in regard the Covenant is punctually against it But those three degrees afore mentioned are contrary to the Word of God ergo Antichristian c. Note also that superiority was a chiefe thing which the Sinod They conâ—mâ—e that in others which they allow in themselves endeavoured to suppresse in the Bishops and their Oâ—â—iates and now entertained by themselves SECT 3. Obj. THese degrees of superiority is not of so high a garbe or nature as that of Lordly Prelacy and therefore may be the better dispenced with Ans Popery is Popery albeit in the least degree and though Presbitery is Popery though in a lesse degree it be not so great a â—ish yet it is manifest to be of the same fry and if this lesser Fish may enjoy its freedome and pleasure in the pleasant river of Presbitery whose gliding streames like them of Jordan into Mari Mortuum take their course into the Sea of Prelacy and so into the maine ocian of Papacy I say if it may enjoy its liberty of growth for a small season in the gliding river of Presbitery it wil in a short time approach the narrow Seas of Prelacy if not the maine Ocian of the Romish Hierarchy The Apostles disclaimed majority one ever another Now the very truth is that all majority and preheminence amongst the Ministers of Christ is utterly forbidden by Christ himselfe as I have formerly proved as also by the example of his Apostle Peter who did not only disclaime pride in majority but majority it selfe 1. Pet. 5. 1. And albeit that our Saviour sometimes told his Disciples of thrones of glory in the Church triumphant yet did he never acquaint them with any in the Church militant it being rather a place of suffering and persecution for his name sake as his expressions to that purpose is very plentifull But if any such throne whether of Eclesiasticall authority or perpetuall precedency had been lawfull certainly he would at some times have taught them what it was and with what caution or limitation they were to possesse it as that they should have precedency of degree but not of power of dignity but not of authority c. SECT 4. AGain we must and ought to understand the Commandement How the commands of the Gospel are to be understood of Christ in the Gospel according to the rules agreed upon in the interpretation of the precepts of the Law as we have them interpreted by our Saviour Matth. 5. 19 20 21. 27. 33. 38. 45. And if so then not only the tyranny the pride the pompe the priority and power of Lord Bishops c. are forbidden but even all the parts all the degrees meanes causes incentives occasions provocations beginnings and appearances of these evils are also forbidden yea we are to stop the way with thornes as in Hosea 2. 6. least they returne to their former Lovers and with Jacob to hide all their eare-rings that they may not be found againe For otherwise those degrees of order and primacy by which Primacy in order cannot be seperate from a primacy in power some of the Ministers are lifted up above their Brethren cannot be separated from some primacy of power and when it meeteth with ambition and opportunity of advantage it will gather strength againe and regaine what it hath lost by the rasor of reformation So that the time which the Sinod hath hitherto spent to that They suppress one to erect a hundred as ill or worse purpose of disthroning the Prelates and of establishing those three degrees of superiority may fitly
that sweareth by heaven sweareth by the Throne of God he should be contrary to himself for elsewhere he saith Sweare not at all neither by heaven for it is the Throne of God Mat. 5. 34. We are also commanded by God himself that we should sweare We ought only to sweare by the name of God only by his name Deut. 6. 13. Thou shalt feare the Lord thy God and sweare by his name which text our Saviour abridging Mat. 4. interpreteth it by the word only him only shalt thou serve So also Deut. 10. 20. Exod. 23. 13. it is directly forbidden that they should take the name of any other God in their mouthes 2. God reprooveth those that sweare by any other then by him as Zep. 1. 5. I will cut off him that worship and sweare by the Lord and Malcham 3. Invocation only belongeth unto God but the taking of an Oath is a kinde of invocation therefore it is a service due only unto God 4. In the taking of an Oath we call God to witnesse unto our Soules that God only knoweth the secrets of our hearts but neither Angels or Saints doe so Ergo. 5. He that sweareth giveth power to him by whom he sweareth to punish him if he sweare falsly but God is only able to punish the Soule Mat. 10. 20. SECT 2. Obj. â—Oseph did sweare by the life of Pharaoh Gen. 42. 15. Ans Some held that this was no Oath but a vehement kinde of asseveration as Hanna said to Eli As thy soule liveth 1 Sam. 1. â—6 and Abner to Saul Sam. 17. 56. And so they would have the meaning to be this As truly as Pharaoh liveth or as I wish his life and heâ—lth so it is true that I say but it is not all one kinde or phrase to say unto one present As thy soule liveth and of one absent to say by his life or soule it therefore shewed some infirmity in Joseph though he worshipped the true God yet he learned to speake as other Courtiers did to sweare by Pharaohs life yet rather of custome of speech or the more cunningly to conceale himself from his Brethren then of any purposed imitation of their superstitious Oathes therefore Josephs example can be no warrant for us to imitate Obj. It is usuall when men take an Oath to lay their hand upon the Gospel therefore it is lawfull to sweare by the Creature Ans Men using the externall signe doe not sweare by it no more then Abrahams servant did sweare by his Masters Thigh when he put his hand under it Gen. 24. 1. he sware by the name of God So the Lord saith I will lift up my hand to heaven and say I will live for ever Deut. 32. 40. and the Angel lifted up his hand to heaven and sware by him that liveth for ever and ever Rev. 10. 6. so they lay their hands upon the Book as a visible signe or seale of the Oath but they sweare not by the Book but by God the Author of the Book but of the two I rather approve of the lifting up of the hand as in the presence of God ' it being the posture which the Angels and God himself are said to approve of as in the texts afore mentioned SECT 6. The close of the first Booke LAstly and to conclude the Discourse touching the Popes Tenents of the first Magnitude I will close them with the Magistrate from whose Power and Jurisdiction they exempt their Ecclesiasticall persons whereas in the time of the Law from whence they derive all their trumperies if the Priest ministring at the Altar had committed wilfull murther might be taken from it and put to death by the Magistrate wherein appeareth the soveraigne right and power which then the civill Magistrate had over the Priests of the Law as they were subject to the Magistrate in which respect neither are the Ministers of the Gospel any more exempted now from the Civill power then them Priests were then for the Apostle saith Let every soule be subject to the higher powers Rom. 13. 1. In which generall speech none are exempted yea Christ himself who might have pleaded greater priviledges in that behalf then any refused not to pay tribute for avoyding of offence Mat. 17. 27. So that touching the outward man we see both Christ and his Apostles yeelded themselves unto Caesar viz. to the Civill Magistrate Thus have I by Gods assistance discovered the greatest part of the grand treacheries of the Church of Rome or their Masse of delusions by which they have melted away all true religion and devotion from their ignorant followers as also have drawn tribute and advantage to themselves by wasting and melting their suâ—stances and running it into their own Coffers the Lord therefore in mercy open the eyes of these poore Creatures who have been so long deluded by that man of sinne who hath so long reigned over their bodies and soules in that tyrannous manner and that they may apply themselves to the Prophets direction to aske for the old way which is the good way and to wâ—lke therein Jer. 6. 16. as also to give them a heart to loath and abhor those damnable doctrines which are maintained by him and his adherents so directly against the Word of God as hath been made manifest in this Treatise which the Lord in mercy grant The Second part of Romes ruine by White-Hall c. Wherein is contained the confutation of Prelacy with other erronious opinions of the times c. CHAP. I. The first Chapter treateth of Vniversall redemption SECT 1. HAving in the first Treatise displayed the highest or grand delusion of Anti-christ I shall now incounter with the second sort of them being as branches of the same Tree or streames of the same fountaine which remaine yet unlopped or dryed up in this Nation in which onset I shall in the first place adventure of that too much owned Tenent of Vniversall redemption which gangreen doth much endanger the Spirituall life of many a poore soule My resolution in the enterprise shall be only to strike at the head of the Argument viz. Whether Jesus Christ by his death and passion redeemed the whole world yea or no against which affirmative part if I shall prevaile the circumstantiall members will fall of themselves And 1. That these places of Scripture cited by them to prove their assertions cannot possibly be meant of every particular person in the world will plainly appeare by Christs owne distinction in that expression of his to his Apostles Joh. 17. 11. 16. by comparing of which texts it will evidently appeare that the elect are a sort of people which are in the world and yet not of The elect in the world â—nâ— yet not of the world the world in the world in respect of their externall forme and substance and yet noâ— of it in respect of their internall affections so that they are in the world no otherwise then the Soulâ— is in man as wil
or judgement neither to punish him in regard he is not of their judgement but only in case that such people disturbe the Church or professors of the Gospel for the power of the Magistrate is only externall and not internall but it being the He cannot compell the inward man inward hidden or Spirituall part of man which is or at least ought to be Christs subject it is therefore utterly out of the power of the civil Magistrate to subdue or bring it to obedience that being a power which at the furthest extent can but reach to make an Hipocrite as to make the outward man seeme to be what it is not as thus The civill Magistrate by threatning imprisonment persecution How farre he may prevaile losse of estate and the like may so farre terrifie a wicked debauched fellow as that he dare not sweare prophaine the Sabbath c. yet neverthelesse his heart is yet the same it was and his desire is that all such Magistrates were confounded that establish such Lawes witnesse the Cavaliers of these times in their affections How farre his power can extend to the Parliament for crossing their accustomed revilings on the Lords day c. as also their subjection to the government now established in this Nation without King or Lords c. which we all know is more for Ave then good will their affections being quite contrary to it so that this power at the furthest extent yea even in things Civill can only make a man seeme what he is not but the other power is of force to make a man to be what the other can only compell to seeme SECT 2. AGain the feare and obedience which is forced by the Magistrate Obedience forced by the Magistratâ— but slavish is at the best but a slavish feare and obedience such as the Devils have which cannot possibly be accepted of our Saviour it being a voluntary affection of the heart which he accepteth of such as freely and willingly present themselves to be made Citizens of the Spirituall Jerusalem or City os the great King In the day os his power the people must bring a free-will offering unto him and not a compulsive one faith then which procureth Christ and his Apostles never used a compulfitory power obedience to Jesus Christ is wrought by the power of the Word and not by the power of the Sword as these Scriptures witnesse viz. Goe and teach all Nations c. He that beleeveth c. he doth not say Goe and compell all Nations to beleeve seeing therefore it is only such a spirituall affection which this Spirituall King looketh upon and regardeth it is but labour in vaine for the Magistrate to compel a carnal man to the obedience which is required of the Spirituall man since he is uncapable of it for the Apostle affirmeth that a carnall-minded man cannot comprehend It must be a spiritual power which must work upon the spirituall part of man the things of God yeelding this reason because they be spiritually discerned So that it must of necessity be a Spirituall power that must worke upon the Spirituall man and that is no other then the Word of God which the Apostle saith is mighty in opperation to the bringing downe of strong holds to captivate and repel the rebellion of the flesh against the Spirit to call us out of the state of Nature into the state of Grace as our Saviour affirmeth My sheep heare my voyce c. other sheep I have c. and they shall heare my voyce He doth not say they will but they shall Joh. 10. 16. As also I pray not for these c. but for them who shall beleeve on me c. Joh. 17. 20. SECT 3. NEither was it ever the desire of Christ in gathering of his Christ never made use of the civill Magistrates power Church that his Apostles should make use of the Civil Magistrate to compell whole Nations consisting of severall judgements to be obedient to their Doctrine and rule of Government but that they should goe and preach c. Neither did Christ make use of Herod to subdue the Scribes Pharisees Saduces or any other Sect amonâ—â—t the Jewes but what he did was meerly by his Doctrine Neither doe we read in all the Acts of the Apostles that ever they used any other meanes then the power of the Word preached and that if any compulsive way were used it was only by the Scribes and Pharisees c. as the Evangelists plentifulâ—y testifie instance in Paul himselfe whilst a Pharisee Acts 8. 3. 9. 1. Act. 22. 4 5. Gal. 1. 13. and is now practised by the like zealous persecuting Pharisaicall Presbiterians of these times Christ only admonished his Disciples that in case their Doctrine What the Apostles were to doe where they found men obstinate was refused or flighted to shake off the dust of their feet against such parties or Cities Luk. 10. 11. which was also practised by the Apostle Paul and Barnabas as we may read Act. 13. 51. So then the compulsive power of the Magistrate wil only make a Medley in the Church yea it is a way punctually to oppose Christ in the method which was used by himselfe and his Apostles in gathering his Church out of Judisme and Paganisme yea a way whereby the flock of Christ wil never be discerned or distinguished The event of the Magistrates power in matter of Religion from the world a way never to restore it to its primative purity but to continue it in the same Gallâ—maufrey it hath been in since the Apostacie a way meerly to sorge Hypocrites a way whereby Doggs â—orcerers Whore-mongers Idolaters and the like shall have admittance as free denizons of the Spirituall Jerusalem which our Saviour commandeth to be kept out Rev. 22. SECT 4. Obj. THey of the Presbitery intend to exclude such kinde of people from the receiving the Sacrament of the Lords Supper Ans In that they make themselves rediculous for as it would The Presbiterians practice rediculous be counted an idle thing to invite a company of Guests to a Feast and when they be come give them nothing to eate so it is for the Presbiterians to use the publick power of the Magistrate to bring in such like as Members of the Church and yet wil not permit them the benefit which the rest of the Members have which manner of jugglâ—ng doth discover the two great hinges which they hang upon viz. Pride and covetousnesse Obj. In the Parable of the Marriage Feast it is said that the Kings Servants had power and were ordered to compell Guests Ans That which Luke renders in the word compell by Matthew When computation is said to be used is rendered bid or invite by comparing of which it appeares that there was no great violence used by the Kings Servants that so invited them neither can a man properly be said to be compelled unlesse he be
day of the weeke instead of the Jewish Sabbath is not warranted by Scripture but only by tradition from the Apostles Ans There are three most evident Texts of Scripture which doth make appeare that this change of the Sabbath began in the times of the Apostles and so by their Apostolique authority being thereto guided by the Spirit of God is warranted and so declared and testified in Scripture Act. 20. 7. 1 Cor. 16. 2. Revel 1. 10. In the first of these Scriptures we have the exercises of religion preaching and administring of the Sacrament which were peculiar to the Sabbath transferred to the first day of the week In the second a publick charitable collection for the poore which was also used upon Sabbaths And in the third the very name of the Lords day is set down SECT 2. 2. ANd further that this day was consecrated by Gods divine Authority the great workes which he honoured that day with doth shew as one hath collected from Scripture As the Israelites passing through the red Sea the Manna first rayned upon the Israelites in the Desert Christ was Baptized in Jordan water was turned into Wine in Cana of Galilee wherein the Lord blessed the five leaves where-with he fed 5000. men wherein he rose againe from the dead entered into the house the doores being shut and wherein the Holy Ghost descended upon the Apostles 3. This reason also may perswade it because the Lords day is sanctified to holy uses as the Sabbath was to the Jewes but it belongeth only to God to sanctifie by his Word as the Apostle saith Every creature is sanctified by the Word of God and prayer 1 Tim. 4. 5. therefore the Lords day must be warranted by the Word before it can be changed by the Word there must be the same authority in the alteration of it as was in the first institution The Lords day then was not ordained by the ordinary authority of the Church for then the Church by the same authority might constitute another day if there were cause which cannot be admitted The Apostolick Church according to the liberty given them of Christ did make choyse of the first day for the seven being specially directed thereunto by the Spirit of God for the reasons abovesaid Obj. The Apostle reproveth the Galathians for observing dayes and moneths c. Ans In that place the Apostle doth not simply prohibit the observation of dayes but with an opinion of religion placed in the day and necessity 'T is true the Jewes kept their Sabbaths as making the observation of the day a part of Gods Worship and they held it necessary to keep that day unchangeable as it was also The Lords day observed for decency and order and in regard of the Morall precept unto them a type and figure of their spirituall rest but Christians now keep not the Lords day in any of these respects either as a day more holy in it self then others or of necessity to be kept but only for order and decency sake because that it is meet that some certaine day should be set apart for the Worship of God as also in regard of the Morall precept which is not abolished viz. the fourth Commandement SECT 3. Against satisfaction for sins by a temporall punishment Obj. THe Papists are of opinion that satisfaction may be given for sin by temporall punishments for proofe hereof they instance in that passage of the Levites in slaying of their Brethren at the command of Moses Exod. 32. 28. from which punishment inflicted by the Levites upon the Idolaters the Lord say they was well pleased Ans We must not think that Gods wrath was thereby satisfied for God was appeased before by the prayer of Moses ver 19. neither was it likely that the punishment of a few could satisfie for the sins of the whole Hoast that the death of three thousand should make amens for the sins of sixty thousand and besides one mans punishment cannot satisfie for the sins of another no more then one mans faith can save another But the Prophet saith the just shall live by his faith viz. his owne faith not another mans faith ergo As also in that the Scriptures doth positively set downe and declare that the soule that sinneth shall dye Again that which God forgiveth he perfectly pardoneth Jer. 31. 34. I will forgive their sins and remember their iniquities no more with Ezek. 18. 22. His transgressions shall be mentioned no more unto him But if the punishment of sin should be reserved the fall being pardoned sin shall be remembred after forgivenesse which is contrary to those Scriptures I have named Obi Adam and Eve had their sins forgiven them upon the promise of the Messiah yet they both received punishment Numb 14. 20. God at Moses request forgave the sins of the murmurers yet all their carcasses fell in the wildernesse Ans That punishment inflicted upon them was not a satisfaction for their sins past which was already upon their repentance remitted unto them wherefore those chastisements which folfowed Corrections many times rather for the examples of others then for the punishment of sin after remission of sins as in the other example given in instance were rather correction for their owne emendations or examples of others then punishments for sin for if sin should be directly punished it should never have temporall but eternall punishment Therefore when the sin is pardoned it is not the punishment of sin but a certaine admonition for the Lord thinkes good to chastise those which have offended though their sins be forgiven for these causes 1. That they may be throughly humbled and take heed that they commit not the like againe And therefore David saith It was good for me that I was afflicted 2. For the example of others that they likewise may be warned that they offend not in the like As the correction of Simeon and Levi was for the admonition of their brethren and posterity 3. That men feeling the Justice of God in their due correction may fly unto Gods mercy and the promises of God in Christ As Adam when he received the sentence of death for his transgression had also the promise of the Messiah given him SECT 4. Why God punished the Creatures which had not offended Obj. HOw could it then stand with Gods Justice to punish the Creature for the sin of Man seeing they had not offended as in the destruction of the old world wherein the Lord is said to destroy the Beasts of the fields and the Fowles of the Ayre reserving only a few to preserve seed Ans Seeing the Creatures were made for mans use therefore when man was taken away there should be no further use of them 2. Like as when the head is cut off the members dye so together with Man the Creatures over which he had power are punished not only he but his as we see in the like president of Achan and all that he had and hereby the
place helpeth not Lot sinned in the Mountaine Adam fell in Paradice the Angels in Heaven it is then but a meere fancy for them to think that a Monkes Coule a Cloysters life of a Hermites Weede can make a man more holy but it is to be seared that as Drunkennesse and Incense were committed in the Cavâ— so the Cloysters and Seles of Popish Votaries are not free from the like uncleanesse Obj. We read that holy men required often to desart 〈◊〉 as Moses Elias John Baptist yea our Saviour himself who often went apart to pray Ans That is no warrant for these Popish Professions aforementioned for these holy men did but for a time sequester themselves that thereby they might more seriously be given to Prayer and Meditation not leaving and renouncing their callings as the other superstitious people doe .. Againe they also in time of persecution fled into desart places therein shewing their humanity and infirmity least they might have been forced by persecution to deny the faith but these doe place the greatest perfection in this life in that solitary profession Like unto these is their superstitious Washings when they addresse Of their superstitious Washings themselves to consecrate the Heast and to approach unto the Altar muttering these words of the Prophet David I will wash my hands in innocency and so will I compasse thine Altar But this superstitious washing doth not justifie their Idolatrous service who whilst they wash their hands doe prophane Christs Supper and take away the fruitfull application and efficacy of his death by instituting a new Sacrifice Therefore as Pilate washed his hands and yet delivered Christ even to be Crucified so they wash their hands and yet doe crucifie Christ daily in the Masse in offering him up still in Sacrifice SECT 5. Of their Pennance and auricular Confession THeir Pennance consisteth of these three particulars viz. Contrition of the heart confession of the mouth and satisfaction of the worke Now all these may be in a reprobate as in the example of Pharaoh who confessed that he had sinned though it was no true confession being forced thereunto by the grievous plagues of Haile and Lightning that was upon him and his people Gen. 9. 27. for he simply confessed not his owne sins but now that is at this or that time I have sinned in this or that manner yea he also imitated satisfaction for he was also content to let the people goe As also in the example of Judas in 〈◊〉 may finde them all three as contrition and confession in these words I am guilty in betraying the innocent blood and satisfaction in the restoring of the money which be had taken to betrâ—y Christ But he wanted the fruit of true repentance the peace of the Conscience and clearing thereof before God by remission of sins as the Apostle sheweth Rom. 5. 1. Being justified by faith we have peace with God through our Lord Jesus Christ As also 2 Cor. 7. 9. 11. where he sheweth that repentance to salvation is wrought by godly sorrow not to be repented of and contrariwise that the sorrow of the world worketh-death viz. the counterfett repentance before mentioned as was evident in Judas But more fully to expresse their meaning in these three particulars they would have contrition to be just due full and perfect and such as shall last to the end of a mans life never expressing when a man may be out of doubt that he hath performed this contrition but shall be in a continuall suspence of the pardon of his sins they also appoint a full and perfect contrition of heart appointing no measure unto it and so make it a part of satisfaction of their sins before God appropriating that unto man which is only proper to God himself Auricular confession is that which they would have made to their Priests and Shavelings to whom say they we must reckon up all our sins which can never be for as the Prophet saith Who can recite all his transgressions As also Whom have I in heaven but thee or in earth in comparison of thee Again I said I will confesse my sins unto the Lord and so thou forgavest the iniquity of my sin As also in Psal 51. Against thee only have I sinned c SECT 6. Obj. THe Apostle James doth exhort us to confesse our sinnes one to another c. Ans In those words the Apostle doth not meane that we should confesse them to Popish Shavelings neither doth he injoyne us to confesse our sins one to another as though we might expect pardon from one another but to the end that we might pray one for another as the ensuing words doe make it appeare for otherwise none can forgive sins but God only Satisfaction say they is made by teares and prayers by tayle before this or that stone Taper Lamp Coules with fasting Sack-cloth Almes Pilgrimages large Offerings or the like by which they think they pacifie the Lord and pay that which is due to Justice and make amends for their sins whereas Christ being our Advocate Mediator and Propisiation for our Sins we need no other recompence or satisfaction our sins being forgiven for his Name fake 1 Joh. 2. 2. 12. seeing he is the Lambe of God which taketh away the sins of the World Joh. 1. 26. whose satisfaction being perfect and absolute is imputed to us by faith which no man can obtaine but he that is also sanctified by the Spirit so that the Apostle speaking of such like traditions Colos 2. 20. saith That they all perish with the using being the commandements and doctrines of men having only a shew of Religion and humblenesse of minde but the body is of Christ Col. 2. 17. which very words of the Apostle like a Thunderboult breaketh in pieces all the traditions of the Romish Church as of Vowes Auricular Confession Satisfaction Purgatory Pardons and whatsoever is by them added to the Word of God which their Monks define to be the Service of God and by which they declare themselves to be Anti-christians SECT 7. Of speaking in an unknowne Tongue in the exercise of Divine Worship THe next thing that presents it self is their reading the Scriptures in an unknowne Tongue whereas in common reason if a man make a Covenant he ought to know those things whereunto he bindeth himself and therefore the Papists erre exceedingly in that they suffer not the people to understand those things which they binde them to keepe seeing neither the Scriptures are read or the Sacraments delivered in such a tongue as they doe understand for the Apostle saith If I come unto you with tongues what shall I profit you 1 Cor. 14. 6. in which Chapter this errour is so sufficiently confuted as that it is needlesse to speak any thing more to that purpose Another of their positions is that faith is not to be kept with Hereticks for so contrary to the safe conduct given by the Emperour to John Hus and Hierome of
for carnal and unregenerate men they are stil under the curse and terrour of the Law according to that saying Cursed is every one that continâ—eth not in all things that are written in the booke of the Law to doe them SECT 6. BUt though the Morall Law be now in force and bindeth us The difference beâ—wixt the Law and the Gospel to obedience as well as it did the Jewes yet there is a great difference betwixt the Law and the Gospel as 1. In the knowledge and manifestation thereof for by the Morall Law we have some directions by the light of nature but the knowledge of the faith in Christ by the Gospel is revealed by grace 2. The Law teacheth what we should be by faith and grace in Christ we are made that which the Law prescribeth which the Gospel effecteth in us 3. The conditions are unlike the Law tyeth the promises of eternall life to the keeping of the Commandements the Gospel to the condition of faith apprehending the righteâ—â—snesse of Christ 4. The effects are divers the Law worketh terrour the Gospel peace and comfort the Law striketh terrouâ— by the manifestation of sin as the prodigall Childe confessed I am not worthy to be called thy sonne it causeth us to goe afarre of with the Publiâ—an as not worthy to come neare to the presence of God but the Gospel hath two other contrary effects for it comforteth and alureth as our Saviour saith Come unto me all ye that are weary and heavie laden and I will refresh you Mat. 11. 28. and they that finde not the Law and the Gospel to work these their contrary effects doe shew that they neither understand the Law revealing sin nor the Gospel giving remission of sins the one being Lex timoris the law of feare and the other Lex amoris the Law of love and these two Lawes have also a three-fold difference viz. The law of feare maketh its observer servile the law of love maketh free 2. The first is kept by constraint the other willingly 3. The first is hard and heavie the other easie and light CHAP. V. Treateth of Gods seeing sin in the Elect. SECT 1. THere are other opinions also which are attributed to them under the notion of Antinomians which I hope are but aspersions cast upon the Professors of Christ but however I shall propound the charge which they are accused with and returne an answer to it Obj. 1. The first is that God doth not will not nor cannot see any sin in his justified ones which they gather from the text Num. 23. 21. 2. Though the children of God sin never so grievously yet God is not so much as angry with them for it much lesse doth he chastise them for it As also that the Morall Law is of no use at all to a Releever nor rule for him to walke or examine his life by and that Christians are free from the mandatory power of it and that it is as impossible for a childe of God to sin as for Christ himselfe and that to aske pardon for sin is no lesse then blasphemy Ans As I have made appeare that the Morall Law is yet in force so also in the other that God doth not will not nâ—r cannot see any sin in his justified children I answer by thiâ— demand viz. Whether David was one of Gods elect sanctified ones David did repent of his sin or no if he was why then did the Lord reprove him for his Adultery and Murder by the Prophet Nathan and what was the cause of his writing the 51. Psalm with 2 Sam. 14. 15. I wil be c. if he commit iniquity I wil chastise him with the rod of men 2. As to that they say it is as impossible for a childe of God to sin as it is for Christ himselfe I advise them to take notice of what is affirmed by them viz. that they may sin grievously as before mentioned now that it is possible to sin grievously and yet to be as free from sin as Christ to me is a paradox like to which is the other That the children of God need not to aske pardon for their sins and that it is no lesse then blasphemie so Peter and others repented of their faylings to doe for thus they make the Apostle Peter a blasphemer in weeping and repenting for his inconstancy Mat. 26. 75. now to acknowledge that a man may commit grosse and grievous sins and yet terme him a blasphemer if he repent of them is manifestly to declare themselves reprobates for the Scripture saith that he only that confesseth his sins shall finde mercy and therefore the Prophet David saith I said I will confesse my sins unto the Lord and so thou forgavest the wickednesse of my sin In which wards there is both sin confessed and repented of with a pardon annexed as the fruit of his confession and repentance The same Prophet also saith If I regard sin in my heart the Lord will not heare my prayer Which words doth also declare the detestation which the Lord hath of sin even in his very elect As also Rev. 2. 16. where the Lord speaking to his Church saith Repent or else I will come unto thee quickly c. the Apostle Paul also The Lord requireth repentance under the Gospel saith that godly sorrow worketh repentance never to be repented of a Cor. 7. 10. the Apostle Peter also exciteth Converts to repentance Act. 2. 38. I hope these Tenents are but aspersions cast upon the people of God undeservedly by the enemies of God but if there he any such I desire them in the name and feare of God to renounce such blasphemous Heresies and that they will An admoâ—â—tion be no more a scandall to the true professors of Jesus Christ and not hence forth to give occasion to the enemies of God to blaspheme A word saith Salomon to the wise is enough and being spoken in due season is like apples of gold in pictures of silver Prov. 25. 11. CHAP. VI. The sixth Chapter treateth of such tenents as are most scandalously imputed to such as are now under the notion of Anabaptists in this Nation but if there be any such opinionist now extant he is answered as followeth SECT 1. Object FIrst it is imputed to them aforesaid that no day ought Severall Tenents laid downe and answered Of he obserâ—â—â—â—on of the Lords day to be kept holy in that the Apostle saith Let no man judge you in respect of an holy day c. Ans The observation of dayes are not simply prohibited by the Apostle sed cum opinione cultus vel necessitatis but with an opinion of placing Religion and necessity in them The Jews kept their Sabbath as making observation of the day a part of Gods Worship and they held it necessary to keep that day unchangeable it was also unto them a Type and Figure of their Spirituall rest But Christians now keep not the Lords day
was the custome of the Israelites to take off their shooes at the confirmation of such contracts as I have instanced in Boas who is said to take Ruth to wife before the Magistrates of the City by using these words viz. Ye are witnesses this day that I have taken Ruth the Moabite The custome of the Country to be observed in marriage it being a civil action the wife of Naomi to be my wife c So it being the custome of our Country to use a ring in the like act it ought not to be withstood by any so it be done in that manner as Boas did viz. before the Magistrate or in the presence of the Church or Congregation yea to use the same expressions which is also accustomed to be used by such parties viz. With this Ring I thee wed c. but that the Priest should claime it as a thing meerly peculiar to his office and that a certain stipent is absolutely due unto him for the Marriage or that the office is peculiarly proper unto their function is rediculous there being no president for it in the Word SECT 16. Obj. VVHat thinke you of the Purification or Churching of Women Ans Purification is a Jewish Ceremony and Of purification of women therefore ought to be abrogated the Judisme of it appeareth in that the Woman so to be purified must be covered with a Vaile which is a rag of Superstition Obj. What thinke you of the Vaile which Rebecca put on in the presence of Isaac Ans It was a modell of her modesty but what is that to the Vaile of the Church Obj. The Vaile is required by the Apostle in the Congregation 1 Cor. 11. 10. Ans That Vaile was imposed upon all women and not upon them alone which came to be Churched again the Judisme thereof appeareth in the offering imposed upon women as being pretended to be due to the Minister as Wages or Stipent which terme offering doth fully discover their Jewish heart and by the same rule they may demand a pair of Turtle Doves or two young Pidgions to boyl with a peice of Bacon for every male Childe that openeth the Matrix or Wombe of conception but that their other gratuity of and a good dinner they take to be better And truly these Ceremonies which these Popish Priests have These â—ovish â—â—râ—moâ—â—es declare what these Priests â—re used and yet desire to use doth fully discover them to be Priests of the Law and not of the Gospel witnesse their pomp in Apparell their coveting of Tythes or using of any Ceremonies which wil advantage them a penny witnesse their Surplisse or rather Surplusse-sees their Harth-penny and Garth-penny and for every Communicant two pence SECT 17. Obj. So that we agree in the substance it mattereth not though we differ in circumstances Ans I suppose you will not account him wise that will agree touching the meat and yet will quarrell for the bone Obj. Wherefore then is the quarrell begun in relation to the bone Ans Our Saviour condemneth such men as love darknesse Why ceremonies ought to be opposed râ—â—â—â—r then light viz. such as will rather maintaine an errour of tâ—â—â—â—een hundred yeares standing then a truth of sixteen hundred and odde yeares continuance and that because of some profit redounding to them by such meanes now in that the bone viz. matter of Ceremony ought not to make a difference amongst Christians let all of capacity judge who is most in fault seeing they are termed by them that desire them but as things indifferent which being so in their owne esteeme why should they not rather relinquish them then indeavour to uphold them by force of Armes especially when they appeare so repugnant to the will and appointment of Jesus Christ and all the reforming Churches of the times yea not only to retaine them for their owne use and service but also in a compulsive way to force such things upon those who know them to be rediculous and of no concernment in the Church of Christ yea let their owne Consciences judge whether in this they seeme to be what they pretend viz. such as hold them as things indifferent and not as necessary to Salvation when they yet endeavour with might and maine yea though with losse of lives and estates to uphold them Obj. Why may they not be vindicated as things indifferent by them that esteeme them so as confronted by such as doe not allow of them Ans Because we are not to reject light being offered and seeing the Lord is resolved to subdue Antichrist in every particular and would have us come utterly out of Babilon why should we desire to maintaine any thing that is contrary or repugnant to the will of Christ in his designe but being Christians rather endeavour to help on the work then any wayes to retard or oppose it As also seeing it is the thing which the Pope hath so long gaped after as a meanes to allure us to their pompeous and vaine-glorious worship adorning themselves with the gorgious Robes of Aaron and tearing in peeces the seamlesse Coat of Christ why should we adhere with them in the least particular but rather utterly renounce them and labour to suppresse them in our selves and others which the Lord give us hearts to accomplish The third part of Romes ruine by White-Hall c. Wherein is contained the Confutation of Presbitery c. HAving discovered the first and second degree of Popery I shall now enter upon the third in which encounter I shal charge them of the Presbiterian judgement who are so forward in condemning The Preface all but themselves for Schismaticks Hereticks and violaters of the Covenant and for the better progresse herein I shall present the chiefe heads of the Covenant touching Religion from which Magazine I hope to furnish my selfe with Armes and Ammunition not doubting to foyle them at and with their owne Weapons CHAP. I. Treateth of the Covenant c. SECT 1. THe heads of the Covenant in reference to Religion Two heads of the Covenant â—ouching Religion are these 1. That we shall sincerely really and constantly indeavour the reformation in Religion in Doctrine Worship Discipline and Government according to the Word of God c. 2. Without respect of Persons to endeavour the extirpation of Popery c. Superstition Heresie and Schismes c. and whatsoever shall be found contrary to sound Doctrine c. From which I inferre that who so doth not sincerely really The inference drawne from them and constantly endeavour these things above mentioned are guilty of the breach of Covenant But that the Presbiterians are guilty of all or most of these and so consequently violaters of the Covenant will appeare and that most evidently in these respects viz. 1. In the matter or subject which they compose their Church of 2. In the Pastors whom they make use of or set apart for Teachers of their Church 3. In the meanes they
aforesaid Ans Such as build with unhewâ—n stones daubing them with The Hâ—pâ—cricy oâ—â—hâ—â—atâ— builders untempered Mâ—rter and so cover them over with an Orthodoxall varnish by which Hipocriticall dealing they have exceedingly inriched themselves which craft doth cleerly appeare by the materials which are now found in their dismantled fabrickes of Papacy Prelacy and Presbitery there being few or none of them fit to rebuild the Temple of Christ Obj. True in the two former buildings you have named there hath been found much deceit and cousâ—â—age whereby they have very much inriched themselves but the Presbiterian buildings is not taken to be such for the Parliament doth esteeme them builders as honest men and their buildings without deceit yea as such a building as they themselves intend to live under therefore the Presbiterian builders are none of that linniage with the two former Builders or buildings Ans As the Pope and his Hierarchy prevailed with Emperors the Prelates with Kings so have the Presbiterians lately with Parliaments to support their powers and justifie their Doctrines to be Jure Divino But the falsity of the two first I presume is manifest to all Gods people as for that of Presbitery it is one and the same with them in many degrees as I have shal prove and therefore seeing the Lord is pleased to discover the faultinesse and errours of it as of the other the Magistrate ought no more to countenance it then the other of Popery and Prelacy they certainly being the three materiall foundations of Presbitery ought to 〈◊〉 no more countenancâ—d then Prelacy the Popes assumption of his Triple Crown viz. one for Papacy another for Prelacy and the other for Presbitery the three P P P s of pleasure profit and preferment by which the Dragon and the Beast hath subsisted and been supported that of Presbitery being the Dragons tayle SECT 5. Obj. Presbitery is a Government which all or most of the reformed Churches now enjoy and have done for many yeares and therefore without doubt it is according to the will and appointment of Jesus Christ Ans Antiquity cannot make errour truth neither is it a sure Antiquity how a sure mark of the truth and how not marke of the true Church of Jesus Christ unlesse fetched from the Radex or the first root of it viz. from himselfe and his Apostles for if Antiquity any other waies should carry it the Papists would have it cleere both from Prelates Presbiterians and Independants Againe that Antiquity is no sure marke of the truth may be proved by severall instances viz. 1. In the time before the Law where we finde that Laban 〈◊〉 beâ—orâ—â—hâ— Lâ—â— pretended Antiquity for his Gods Gen. 31. 53. whom his Father and Grand-father worshipped but Jacob sweareth by the feare of his Father Isaac he â—iseth no higher neither to Grand-father or Grand-fathers Father Terah Abrahams Father being an Idolater Joshua 14. 2. and it is likely that Abraham also had a touch of the same superstitious worship before his calling from his Fathers house for the Lord appearing unto Jacob in a Vision Gen. 4â— 3. calleth himselfe The God of thy Father Jacob then could not at the furthest goe beyond Abraham for divers hundred yeares to fetch his faith though the most ancient Patriarkes Noah Sem Heber was not of the same faith and Religion Antiquity therefore is no sure marke unlesse as before for so indeed the truth is more ancient then error 2. Stephen under the Gospel could not prove his faith from Under â—â—e Gospâ—l the immediate discent of his Parents for of them saith he Yee have alwaies resisted the Holy Ghost as your Fathers did so doe yeâ— Act. 7. 53. he ascended up to Abraham Moses and the Prophets time and so must the Government of Christ be now fetched from its primative purity viz. from Chrâ—st and his Apostles and not from Prelacy or Presbitery they being the Reliques of Popâ—ry as I have and shall prove Againe we are not to worship God any other way then he hath prescribed in the Word for as he is only to be â—orâ—â—ipped â—o he is only to prescribe a rule how he wil be worshipped and therefore all will-worship as the Apostle 〈◊〉 iâ— â—â—l â— â—3 is condemned seeing he wil not be Maâ— 15. 8 9. worshipped according to the phâ—nâ—â—sie of men as our Saviour also â—â—â—â—meth It can then be no warrant for us to be of the same Religion with our Fathers or Grand-fathers because all the worlâ— hath been blinded with Superstition and ignorance for divers hundreds of yeares and therefore we are to acsend up to the first Originall viz. to Christ and his Apostles Obj. Doubtlesse the Presbiterian Government is according to the will and appointment of Jesus Christ in regard it hath past so many refinings Ans I shall prove there is but one step betwixt it and Papacy But one step betwixâ— Presbâ—â—ery and Papacy in grosse viz. Prelacy and therefore until it be purged also from its drosse we are not to joyne in League with it viz. until they conforme unto the rule prescribed in the Word SECT 6. Obj. IF the Government which ought to be established be not yet knowne what is become of all since the primative times â—â—ring the Apostacy that have practised contrary to thâ— truth through ignorance and yet have thought they have sacrifiâ—â—â— their lives for it witnesse the many Martyrs that hath suffered fire and faggot for their judgements which since are deâ—meâ—â—roâ—ious Ans Ignorance is of two sorts viz. Simple ignorance and Oâ— simple ignorance Wilfull ignorance simple ignorance is such as was in the Disciples of Ephesus that did not know whether there were any Holy Ghost or no Act. 19. 2. under which notion may be concluded all those whom the Lord is not pleased to reveale many of his secrets and yet practise according to that knowledge they have with a desire to improve their Talent and not to bury it Mâ—n migâ—â— he saâ—ed formerly by such means â—s 〈◊〉 〈◊〉 coâ—demâ—â— in a Napkin such people I say though they come farre short of the knowledge which others have may be saved thereby yea albeit under the least degree of Knowledge in Christianity if it be but as a graine of Mustard seed as wel as he that hath attained to the highest pitch of it for to whom little is given little will be required 2. Wilfull ignorance is such as the Psalmist speaketh of where O◠〈…〉 he saith The foole hath said in his heart that there is â—o God Psal 14. 1. such an one was Pharaoh who said I know noâ— the Lord Exod. 5. 2. and such are all Athists and wicked people which love darknesse rather then light such as â—â—â—e to be better reformed and reject apparant light being offered and under this stubbornesse of Spirit men may as wel be damned under the notion of Presbitery or Independenly as of Papacy and
did your Predecessors sure you 'l say What would you have us doe which is the way That he would have us walk in I reply The first thing you 're to doe is to deny Your selves that is that you would condiscend To take Christs yoke upon you that 's the end For which he hath exalted you but I Much feare your answer will be to deny To weare that yoke or beare that burthen light Vnlesse with Nichodemus in the night They 're yet too meane for you what such as yee Turne Tub-preachers tush fye it cannot be You that are Steerers at the Helme of State Is' t fitting such as you should congregate Your selves with poore base and Mechanick men As Taylors Millers Weavers Coblers when You may be honour'd as to your degree Amongst the Churches of the Presbitry Reply Doe but confesse your selves to be but Men Wormes Earth and Ashes Dust and Clay and then Boast out your fills of your great Birth High honours riches wisedome here on earth And see what they amount unto or what Christ will respect you more for this or that Againe what is so done to you by such Which at the present is not very much Is meerely for to draw you to their lure For well they know applauses must procure The station of their present Hierarchy Or else it falls even to eternity And therefore 't is they warble out such notes Even to the straining of their very throates For the continuance of Magistrates And Ministry but the o're-powring Fates Hath otherwise decreed that you or they Shall reigne as formerly hence-forth for aye I doe confesse in reference to the Law Of Nature and Nations there is an Ave Full feare reflects on you from such as doe Transgresse them Lawes in that you are a foe To such like Agents causing them to be Punisht according unto that degree By which they doe offend But as for such As keep without your verge you cannot touch At least you ought not you 're no more to those Then Herod was to Christ who did oppose Him both by word and action as likewise The Apostles did the Scribes and Pharisees Yea all their Acts doth plainly shew how they Did slight their threats rather then disobey The heavenly pleasure yea although it were To losse of life yet would they not forbeare But now the Church of Christ hath hopes to see You condiscend to their Fraternity And not hence-forth to curbe them by that power Ordained to protect them not devoure And therefore heare O Kings and Rulers all Harke with attention listen to the call Which now invites you for to entertaine Christ for your King who is resolv'd to reigne O're you and yours either by love or awe But rather doth desire that love may draw our hearts for to comply to beare his yoke If not then know there is a heavie stroake To be laid on you with an Iron Rod Even by the hands of a provoked God The which will crush your powers and make you know That as in things above so here below He hath the Kingly power and will direct All such whom he vouchsafeth to protect Relinquish therefore all your powers whereby You hitherto have rul'd by Tyranny Over that little Flock which Christ doth owne As his peculiar Sheep and now made knowne Vnto this present age that thereby yee May have communion with their unity Refuse not therefore those his invitations As you intend the glory of your Nations Doe not excuse your selves or make delay For it is dangerous now is the day Of exaltation and of such renowne As farre excelleth that your Kingly Crowne Affordeth O then yeeld a free consent Vnto his now declared Government For thereby will be added to your Graces A Priest and Prophet-ship in heavenly places For thereby will your pomp now transitory Be changed into everlasting glory For thereby will your fraile and fleshly nature Be made Divine and of a Christ-like stature Yeeld yeeld obedience then that when yee dye Ye may be crown'd with immortality To the present Clergy The next I have to deale withall are those Of the Sasardoll Tribe who yet oppose That Gospel method which our Saviour left To regulate his Church and hath bereft It of that glory which it once injoy'd Yea have attempted even to have destroy'd It root and branch witnesse that beast-like man Of Rome who through his pride of heart began The grand Apostasie as also all That have officiated by his call Since that revolt as you proud Prelates and You Presbiterian Priests who yet withstand It to your utmost power but all 's in vaine You strive against the streame for Christ wil reigne Above you if not over you therefore Forbeare your proud attempts you can no more Now if it be the great Law-givers minde To furnish me with light and strike them blinde Will you gaine-say't Or say he hath done ill By doing so Dare you oppose his Will For ought you know he hath ordained me As a fore-runner of him for to be Against his second comming and how can You know a Prophet from another man But by his speech or writing 'T is well knowne I am no Atheist neither have I showne My selfe a friend to any other Sect Nor have I gone about for to erect A new-found fantasie in this my Booke To trifle time away nor doe I looke For popular applause of any he Who in opinion is the nearest me But God's my witnesse before whom I stand The very cause I tooke this taske in hand Was for to purge Christs floore and so to sift The chaffe out of the wheat and so to lift The Pope out of his Throne all which may be Done easily if that you thus agree As I have written But if you refuse To take that course set downe and thinke to use Some other meanes to bring the worke about To crosse the way which I have here found out Being the old true way I doe declare You seeke to ruine and not to repaire The Church of Christ which in the end will bring Destruction to you all in every thing Consider therefore and the Lord grant skill To every one of you to doe his will The Authors Petition to the Supreame Power of the Nation by Divine Providence now residing in the Commons of England assembled by their Representatives in the Grand Court of PARLIAMENT In the Names and behalfes of all such Christians as are or desire to be seperated from the world and Antichristianisme to practise Religion in Doctrine Worship and Dâ—cipline accoâ—dâ—â—g 〈◊〉 hâ— wiâ—l â—nd appointment of Jesus Christ in his VVord I. THat all such of the Clergy as have disclaimed their call to that office of Bisâ—ops c. and have already practised according to the precepts of Christ and his Apostles in gathering of Churches by way os Baptizing Beleevers may have the freedome to persist in that Method publickly without the let or molestation of the men of the world behaving
themselves in their Ministry as becommeth Christians and that they may have the protection of the Souldiery if need require to that purpose as also that such course may be taken with their opposers as your wisdomes shall thinkâ— meet II. That the Churches which shall be gathered by such may be freed from paying any wages to the Antichristian Clergy of the times III. That so soone as a computent number is gathered together in Church Fellowship by the aforesaid Rule or Method that they may have the freedomâ— to make choyse of a Pastor whether out of themselves or elsewhere as God shall move them IV. That Churches so modelled may he permitted to end all manner of Controversies which arise amongst themselves not running into a Morall offence by the reall Body of the Church to whom the parties doe belong or by some Members set apart and impowred by them to that purpose Right Honourable These things we desire of you not as you are Magistrates or great men of the world for as you are such we know you are like so many Gaâ—â—ioâ—s not caring for any of these things neither Act. 18. 17. was it ever the practise of Christ or his Apostles to request such favours from the Civill Magistrate for well they knew they were as averse to such actions as darknesse to light or Hell to Heaven but we desire these things may be done of you as you professe your selves to be Saints and Subjects to Christ and so consequently our Brethren who have exalted you to the places you are in above us to this very purpose Which request of Christ by us if you refuse to grant know he hath yet the same power in his hands as formerly and can as well pluck you down as he hath done your Predecessors thus having authority from God for what we request we are bold to speake unto you not after the manner of the Scribes A Postscript to the Brethren of the Independants Antinomians Seekers and all that reject and despile Ordinances I Am confident it is the hearty desire of you all that the new Jerusalem may have its descention from God out of Heaven that Religion may now be established in Doctrine Worship and Discipline according to the will and appointment of Jesus Christ who hath now likewise another thrice noble Cirus published his Proclamation for the rebuilding of the Spirituall Jerusalem as also to restore the vessels of the Sanctuary which Antichrist that Nabuchadnezzar-like King of Spirituall Babilon had taken away and polluted in the houses of his God Ezra 1. 7. viz. in his Hirarchies of Papacy Prelac and Presbitery in which places they have given them holy â—â—ings unto Dogs by admitting all sorts of people to drink Wine out of them Bowles of the Sanctuary and to be incorporaâ—ed as Members of that divine Society which the Church of Christ ought to consist of Deare friends mistake me not in this Treatice which I have published as that I intend thereby to place the shadow for the substance the signe for the thing signified the twilight for the noone-day the shell for the kernell the forme of Religion for the power of it for I doe ingeniously confesse that there is no more compare betwixt this forme of Government I have published in relation to outward Ordinances and the inward Spirituall worship of a Christian then betwixt a Body and its Soule the letter of the Scriptures and the spirituality thereof betwixt the Alphabeticall letters and the most learnedst Oration betwixt a Gam-ut and the most melodious consort of Voyces or Instruments betwixt the Temple and him that dwelleth in it yet let me tell you that Christ hath his militant Church as well as his triumphant his visible Church as his invisible And albeit that Solomons Temple and so consequently all other materiall ones consisting of Wood Stone c. are abolished as also the Leviticall Ceremonies belonging thereunto in regard that Christ the substance thereof hath manifested himselfe and so consumated them yet know that he requireth a Tabernacle or Temple now amongst us as he did then and therfore I may fitly use the Apostles expression unto you viz. Know ye not that your bodies are the Temples of the Holy Ghost unlesse ye be reprobates 2 Cor. 13. 5. 6. 16. 19. he also termeth our bodies fleshly tabernacles 2 Pet. 1. 14. our Saviour also affirmeth as much where he saith that where two or three are met together in his name he will be in the midst of them Mat. 18. 20. intimating thereby that they are his Temple in reference to which the Apostle also termeth us living stones built up to a spirituall house or holy Priesthood to offer spirituall Sacrifices acceptable unto God by Jesus Christ 1 Pet. 2. 5. the foundation of which building is also said to be Christ himself ver 4 5. the Apostle Paul also affirmeth as much 1 Cor. 3. 11. saying that other foundation can no man lay then that is laid which is Jesus Christ In which workmanship he professeth himselfe to be a Labourer or Workman ver 10. as also Ephe. where he doth fully describe the foundation materials and building as in ver 19. c. viz. Ye are no more strangers and forrainers but fellow Citizens with the Saints and of the houshold of God and are built upon the foundation of the Apostles and Prophets Jesus Christ himselfe being the chiefe corner stone in whom all the building fitly framed together groweth unto an holy Temple in the Lord in whom ye are also builded together for an habitation of God through the Spirit Againe 1 Cor. 3. 16. Know ye not that ye are the Temple of God and that the Spirit dwelleth in you Againe ver 17. If any man defile the Temple of God him shall God destroy for the Temple of God is holy which Temple ye are Christian friends I presume these Scriptures forementioned will clearly convince you that Christ hath a Temple upon earth consisting of the fleshly tabernacle of his Saints who are as living stones built up thereunto Now the Saints being such materials cannot in a dislocated condition be said to be built up altogether therefore upon necessity there must be gathering of such materials together before they can be compleated into such a structure as Christ will have residence in by his Spirit which being but one cannot be divided into many bodies contrary one to another as also conglutaniz'd by some externall or visible union and communion one with another and therefore our Lord and Saviour Jesus Christ and his Apostles in their divine wisdome hath to this very purpose left us a president to accomplish the same viz. by Doctrine Baptisme and the Lords Supper the first being to call the second to admit and the third to unite or knit together which is prefigured unto us by the Bread and Wine which are composed of many Graines and Grapes 1 Cor. 10. 17. 1 Cor. 12 c. And being thus compleated in