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
themselves Providence is wonderfully seene in that like the Assirians they helpe to ruine one another so that my chiefe worke is to subdue that Hierarchy of Presbitery who hath conquered the other two and now would reigne it selfe in their stead Againe I would have such Sir Johns to know that to fight a publick enemy requireth the publick Magazine both for offensive and defensive Weapons and seeing the Lord hath moved me to be his Churches Champion against that three-headed Monster of the Pope with his threefold Hierarchies of Papacy Prelacy and Presbitery certainly he will allow me as Saul did to David his owne Armour however that I may gather such materials as I shall thinke meet for the incounter in such common places as David did in the Brook which having gathered I therewith advance in the spirit of David towards that Zanzumim or Gyganticall Annakim hoping the Lord of Hosts the only giver of Battels will so prosper the event as that I shall as David did Goliah head him with his ownâ— Weapon and bring them as Trophies to the Campe of our Israel Take notice Rome even in the same WHITE HALL Where here thou had'st thy rise thou hast thy fall A generall Preface to the Booke IN as much as the present designe of Christ by his Spirit which is now to reigne in the Saints is to destroy Antichrist Root aâ—â— Branch and this Antichrist so to be destroyed consisting of the pollutions and delusions of the world the â—lesh and the Devill viz. in the now temporall powers of the world the now various formes of Church Government as also in many fundamentall points of Religion and it being the office of the aforesaid Spirit to convince the world of Sinne of Righteousnesse and of Judgement Joh. 16. 8. viz. Of Sinne in point of fundamentals of Righteousnesse in point of their Pharasaicall glosses by which they colour their Hipocrisie in matter of forme of Judgement in point of the Tiâ—anicall and Arbitrary powers of the world In reference to which I have suted my Discourse to them three particulars hoping the Reader will â—â—ade that conviction as to be perswaded from any further contest with Christ in all or any one of the aâ—oresaid particulars resident in him in relation to which Christ hath in effect declared that whosoever is not against them or any one of them in any particular of them is assuredly against him The Method I shall observe in this Discourse is by making the first last and the last first viz. I have first endeavoured to convince Errours in fundamentall points of Religion as in relation to the Trinity c. secondly in the formes of it and lastly in the powers opposing Christ in or under them formes I have also used the Scripture method by reproofe and instruction where there is occasion I have also where need requireth composed this Booke by way of Dialogue it being as I conceived the chiefe meanes to convince errours This I presume is sufficient to illuminate your understandings in relation to the scope and intent of the Booke which is here presented unto you I shall only adde this that the Reader would pâ—ruse the 24. chap. of Mâ—thewes Gospel and parallel it with this present time as also in particular to take notice of the 30. ver viz. Then shall appeare the SIGNE of the Son of Man in Heaven c. To the Assembly of Priests and Lay-Elders who were lately met together as a Provinciall Synod London Novemb. 2 1649. Being a lightning before the finall ruine of their present Hierarchy Gentlemen Presbyters THe reason why I have printed this sheet was because when my book was printed off I hapned to meet with a book published by you titled The Vindication of your Government and Ministry c. which in regard mine being to succeed and not positively intended as an answer to yours I thought it requisite to write some what whereby you may take notice that I have beene at the charge of one of them books so published by you to the end I might discover how farre providence had provided you of an answer to your thoughts before they were either published or penned As also to take notice what that Antichristian Spirit which is yet so predominant in you had dictated unto you as a preparative for its own Ruine and your perpetuall shame and disgrace To which purpose I have taken notice of some passages in your booke which clearely tend to that purpose As first in that great over-sight in not proving you had a Church Did you never heare that the Schismaticks and Hereticks you so much gape to devoure did as well oppose your Church as your Government and Minstry Could you thinke they were now satisfied in the lawfulnesse of it more then formerly viz. That the whole frame of it is Antichristian as also the appurtenances thereunto belonging Certainly you thought your book would have hapned in the hands of none but such silly people you dedicated it unto whom you have so long blinded by your Lucifer-like Lustre or Janes and Jambres-like delusions But if so providence hath otherwise disposed of it to the end you might deceive them no longer It appeares you would gladly now content your selves with them you have under your Churches in London but I hope they have â—ither more wit or grace then to be any longer deluded by you And for the other Sectaries c. they adjure you to beguile your auditors no longer with such vaine pretences and seeming shewes of the purity of your Church-government and Ministry but that you would prove them to be of such like mettall as you boast them to be And that not only as you have done from your infallible tongues pens sic volo sic jubeo or from your old Grandam at Rome but from the institution of Christ and his Apostles not legall or politick observations of the Jewes c. And untill you have so done whsch I am confident you will never doe they are all fooles or mad-men that will harbour a conceit that you have either a true Church-Government or Ministry And therefore in the name of all such as desire to practise Religion in the primitive puritie thereof I pronounce and declare whatsoever you have said in that booke to be of no more esteem than a Castle built in the Aire or a Babell of confusions For where doe you find in the New Testament a Church meerly composed of Officers or any part of the Church termed by the name of Laytie or Lay-Elders Lay-people c. Or where such sorts of people were admitted to Church-fellowship as there was a need to examine them touching their faith before the receipt of the Lords Supper Or where in any Act of Judicature or advice that the brethren were exempted from their vote and consent or had not a joynt interest and concurrence therein Or where read you there of A Classicall Provinciall or Nationall Synod or Nationall Church or of one
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
a full Reformation which you will never effect so long as you support the Prelaticall or Presbiterian Clergy either in office or maintenance that of Presbitery being a Romish Hierarchy as the other as in this insuing Treatice is proved at large and therefore that River Jordan ought as well to be dryed up as either Euphrates or the Red Sea Râ—ght Honourable there hath been much paines taken by severall worthy men in this Nation by writing and preaching which hath been also dedicated unto you to this purpose I beseech you let not them or this lye as wast paper in your Studies seeing Viz. Mâ—ster Iohn Owens Sâ—rmond of the shâ—king and 〈◊〉 â—iâ—g of Heaven and Earth as also Mâ— Delâ—s Booke of praise and unity amoâ—gst the â—â—iâ—hfull as also Mr. Brâ—ine's Book of Bâ—oâ—ls fall in the foolish Virgins c. As also onâ—â—â—â—lâ—d The Mystery of the true Ministâ—y unvailed c. all which are very peâ—â—inent to this very purpâ—se it is the chiesest worke you have to performe for without all Coutroversie you are the men whom God intends to honour as his Instruments to pluck up Antichrist root and branch Blessed be you amongst men for what you have done in it and the Lord stirre up your hearts more and more to accomplish the rest of the worke And know also that you have a Call unto it even from your adversaries the Presbiterian Priests who have so much urged you to suppresse Schismes and Heresies in this Nation Now if it be proved from the Word that they are such them selves how can they with modesty be offended if you meet to them the same measure they would have had you as their vassels to have measured to others Sure it is you have found that Tribe so much averse to your proceedings as had you not been right valiant might have utterly obstructed the work in your hands and be assured that so long as that Judas of the Clergy liveth it is VVitnesse their utter disaâ—â—ing of the now present Government and eâ—gâ—gement therâ—unto impossible that the State should be at quiet their ambition being such as will admit of no injunctions from you unlesse of their owne framing so that you must resolve to suppresse them or be supprest by them Now the Lord knoweth how the Soules of the Saints as yet under the Altar desireth to be at liberty who are yet kept in bondage by that meanes of your yet supporting them stirre up your selves therefore like men of warre by suppressing them as also by giving way to such a method of gathering Churches as there is a cleare president for in the Word as also by such as are most meet for such imployments as also to have them Churches so gathered to be regulated in such a method as Christ and his Apostles hath left in the Word so that the true Ministers of Jesus Christ may be knowne from them of Aarons order and in so doing we shall be in so happy a condition as that it wil be said of England as it was sometimes of Antioch where the Disciples were first called Christians so if you will admit of Christs owne peculiar Government without any Antichristian mixture you wil not only bring glory to this Nation but also immortalize your names to all posterity thus Christ is pleased to honour you with the first proffer of restoring his Church to its primative purity which is a thing you have also ingaged your selves to performe to the discovery of which this Treatice tendeth Which I most humbly present to your Honours hoping that the Lord wil so stirre up your hearts thereby as to accomplish the desires of him who would glory to see the flourish of the new Jerusalem of which I trust you wil become Denizons as also that England may become a patterne to all that desire to professe Christianity in the whole World which the Lord in much mercy give unto your hearts to accomplish whose worke it is and who also must move you to it in daily expectation whereof I subscribe my selfe Your Honours most humble Servant in the Lord John Spittlehouse To his Excellency the Lord Generall Fairfax the Lord Lievtenant of Ireland with the Colonels and all the other Officers and Souldiers under their Command Christian Champions THat which I intend to you by way of Epistle is humbly to desire you to compare your past and present condition with that of the Israelites during their Aegyptian bondage as also untill they had passed the flood Jordan and pitched their tents in Gilgall in the plaine of Jericho which I take to be your now present condition for proofe of which submitting to better judgements I shall give you some few hints of many by way of Simily which I conceive will fitly parallel with our condition from our bondage unto this present season in which Embleme I shall resemble their Aegypt to our Antichristian slavery 2. Our late King to their Pharaoh 3. The Monopolists to Pharaohs Task-masters 4. Our then Parliament and Sinod to their Moses and Aaron who were brethren in judgement 5. The red Sea to Prelacy through which we passed and in which Pharaoh and all his Host was destroyed 6. The Wildernesse I take to be the various judgements amongst us in point of Religion 7. As their Host marched or not marched but as the cloudy pillar moved no more did the Army under the Earle of Essex command but as the Parliaments Commission ordered them 8. As their Aaron offended by making an Aegyptian Idol for the Israelites to worship so likewise did our Sinod by setting up their Presbitery it being a limbe of that Antichrist we are in bondage unto 9. As their Moses was called to mount Nebo where he dyed so was Essex to the Parliament 10. As Joshua was appointed Commander of the Host before Moses dyed so was our present Generall chosen before Essex dyed 11. As their Joshua was not bound up to the motion of the cloudy Pillar but was at liberty to march when and where he pleased so neither was our present Generell tyed to observe the Parliaments order for his marches or enterprises 12. As their Joshua did lead them over the flood Jordan when it over-flowed all its bankes so hath our Joshua or Generall led us over the Jordan of Presbitery even when the promoters of that Tenent was in the greatest hopes to have established it Instance their Treaty with the late King in the Isle of Wight Which twelve observations may serve as a memoriall to our insuing posterities as them twelves stones set up in Jordan was to the Israelites And now thrice Worthies having under God so well discharged your places by bringing the Congregation of this our Israel through so many â—minent dangers I doe desire to inlarge my selfe a little further in reference to your present condition which I have told you I conceive to be as in the plaines of Jericho beyond Jordan by hinting unto you what I conceive the Lord
which was a great encouragement to my spirit to prosecute the work but I shall forbeare in regard it would be to many but a thing rediculous I shall commit the effects thereof to him who â—â—â—â—d me thereunto desiring it may 〈◊〉 to thy 〈◊〉 welfare let this suffâ—ee to have bin spoken in relation to the Title 2. As touching the matter therein contained I am confident thou wilâ— since something which will please thee as well as disaffect thee for our pallates are such in Spirituals as will râ—lâ—sh the discoveries of errors in others but we utterly dislike that glasse which reflecteth our owne dâ—â—â—â—miâ—iâ—es â—elix could â—eare Paul glâ—dly untill â—e reasoned of righteousnesse temporance and judgement to come but he could not then be at any further leasuâ—e so whilst I am enveighing against the Atheists and Anti-scripturians the Papists themselves wil willingly read my lines but when I come to harp upon their string then they wil bid forewelâ— to me but yet this Musick wil please the Prelaticants but when I once come to their doores I shall be sure to be â—â—ut out for a wrangler The like I may also say of Presbitery and the rest of the errors confuted in this Book therefore I earnestly desire thee who even thou art to lay aside all partiality and selfe and to set the doore of thy conscience wide open to entertaine Truth the King of glory who here presents himselfe to lodge with thee and be consident he wil be a good Guest unto thee therefore turne him not out again 't is likely thou wilt finde many things therein which wil be crosse to thy principle but emember the old rule If thou wouldst lay hold on Time thou must take him by the fore-top for otherwise post es◠〈…〉 â—e is bald behind If thou arâ—â—oâ— pâ—â—sâ—â—â—ly satisfied in what thou readest doe not immediatly pronounce it an 〈◊〉 but act the noble Berean by searching the Scriptures and trying the Spirits whether they be of God or no fancy not the 〈◊〉 of thy opinion neither beleeve your â—rthodoxâ—â—l men as thou 〈◊〉 them who are of thy judgement therein uâ—â—â—sse they fetch it from the râ—dex or râ—â—t from whence it had its 〈◊〉 â—â—eâ—â—er from the â—ord or from tradissions if not from the Word let it have no longer any â—â—â—iâ—ation in thee doubtlesse a truth of sixteen â—â—â—dred and 〈◊〉 yeares ought to be admitted by thee rather â—â—â—n an error of fourteen hundred yeares and know for a certaine that Truth was before Error and therefore ought to have the 〈◊〉 Neither let it trouble thee that thy Ancestors were of this or that judgement for they served â—â—d according to that measure of knowledge he was then pleased to afford them and doâ—â—â—lâ—sse that service was acceptable unto him for to whom little was â—â—â— of them but little wil be required without all controversie our Prâ—â—â—â—â—â—sors which suffered Martyrdom in â—ueen Maries dayes who in their judgements were Prelatiâ—ants did dye as reall Marâ—yrs as any in the primative times yea it would be too deep 〈◊〉 â—o judge all damned under the notion of Papists but Christ being now â—lâ—ased by gradations to cleare the light of his Truth and to râ—â—uâ—e his Church to its primative purity we â—â—ghâ— as much to renounce every tradission of Antichrist which hath erâ—pt into the Church since the Apostacy as the Churches gathered by the â—postles did relinquish the Levittical Ceremonies and as then he 〈◊〉 would not comply with the Apostles rules â—as not to be a Member of their Church so neither ought any now to have admittance without the like complyance and this is no more a new truth I would possesse thee with then tomorrow may â—e termed a new day for the day is the same it was from the beginning of the Creation it being only the intervall of darknesse by reason of the declination of the Sun which maketh the distixction in our Horizon for otherwise the Sun never setteth and so consequently the day-light is one and the same And albeit in some Countries by the same reason The Iewes obscurity produced light 〈◊〉 the Gâ—nâ—â—â—les of the Suns farre remotenesse it is darke for many moneths together yet during that time other parts of the earth enjoy the benefit thereof So though the Son of Truth hath been interposed by Antichristean darknesse for many hundred yeares yet hath some glorious Vid. Fox Acts and Moâ—uments Rayes thereof been beamed forth into severall parts of the earth for the illumination of the people of God True this sulperous cloud of Antichristianisme was once of that magnitude that it did almost totally eclipse this Son of Truth so that very few enjoyed the benefit thereof but in processe of time by its daily progresse under it hath wrought it so thin as that now the whole lustre thereof may clearly be discovered which Son of truth is now mounting up to the Meridian where untill the true Church of Christ have prevailed it will be fixed like Joshuas Sun untill it hath wholly dispelled and dissolved all the clouds in its firmament Fiend in this Treatice thou mayest behold the severall gradations by which it mounts it selfe into its Mid-heaven where he will enlighten the whole world here is that path of truth discovered by which thou maist also safely betwixt the Sâ—ylla and Caribdian errors of Prelacy and Presbitry into the Mari pacissicum or Church of Christ here is the Golden meane that will preserve thee from such as erre on the right or left hand from such who place their sole affections upon outward ordinances making the practise of them their sole Religion as also from them who utterly reject such Ordinances as Christ and his Apostles left behind them as a pattern for us to imitate esteeming them of no value amongst the Saints here as I have said thou maist behold light breaking thorow darknesse the Son of Truth driving his fiery Chariot through the maine ocian of Errour here thou maist see each opinion in its naturall colours as also each seed of Errour ripened to its full perfection with its name and quality as also the good seed of Truth here thou maist discerne the Milk and Honey of Spirituall Canaan from the Garlick and Onions of the Antichristian Egypt in a word here thou maist behold Christ and his Antagonists Know therefore that which of them thou obayest his servant thou art c. I therefore advise thee with Mary to chuse the better part Now to render Sir John the Parish Priest a reason why I have not fixed the Authors names to such of the matter as hath been collected by me 1. It was because I questioned whether they were their owne from whom I had them 2. Neither was it ever thought unlawfull to fight an enemy with his owne Weapon being obtained neither have I done any more in this then by using the Prelates against the Papists and the Presbiterian against the Prelates by which contest of theirs amongst
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
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
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
religions Reason as was never yet in any age attained unto for the men of purest reason as the old Philosophers never attained further then the knowledge of some things infinite which they did not know a Religion of Morall righteousnesse and purity and some Sacrifices of attonement c. and there is not any Religion in the world Jewish or Turkish but they are made up of carnall principles and are founded upon reason and nature but this Gospel Religion hath opened a new way to salvation a way of worship crosse to all Methods and Heb. 4. 12 1 Pet. 1 19 wâ—yes of reason the word opening new wayes by a new Spirit purifying naturall reason into more divine and glorious notions then reason ever attained bringing in a way of beleeving and placing a Religion placed upon a spirituall perswasion called faith which is more proportionable to an infinite God and an infinite way and depth of Salvation then reason ever invented For the Soule to beleeve upon one even Jesus Christ in whom God hath laid up all love and fulnesse and so for man to come one with him who is God and Man And there cannot be a more rationall way for man to become one with God then by one that is both God and Man SECT 4. 10. THat the Scriptures or Gospel of the New Testament being a many hundred yeares old as from the Apostles even in that originall we have them no very materiall difference is to be found albeit the Copies have passed through the greatest Apostacy God restraining Antichrists power to corrupt them materially in the originall to advantage their Heresies and corruptions which very constant preservation of truth in the very midst of the enemies of truth is both a constant and standing Miracle of it selfe and so we need not stay for a Ministry with Miracle seeing we have a word with Miracle which in its matter subject power speaking of God of his Son God and Man of his Spirit the actor in man from both by way of outward ordinances of the depths windings and workings of reason c. and is of as much efficacy to perswade as any thing else we can have and though there be not such pouring out of Spirit and such gifts as beleevers may and shall have yet all beleevers ought to practice so farre of the outward ordinances as is cleerly revealed which conviction of his I suppose is sufficient to disswade any rationall man from thinking that either Miracles or new gifts of Tongues is now requisite for the gathering the Church of Christ out of Antichristianisme as there was in the Apostles time out of Judisme and Heathenisme Thus have I by Gods assistance confuted the tenents of the Atheists Anti-scripturians Papists Pellagians Armenians Antinomians Seekers Annabaptists saving that tenent from which they have their denomination which I shall hereafter discourse of in its more proper place and in the confutation of these former opinions is sufficiently confuted that other râ—bble of Schisms and Heresies which are new coyned with the Presbiterian stampe unlesse it be the Quakers divorcers and Soul-sleepers which if there be any such as I hardly beleeve they may tell thee 1. That when they be hungry or thirsty they wil remember themselves and the second That to the pure all things are pure and aske the third which part of the St. Theife was with Christ in Paradice that day after his Passion Luk. 23. 24. CHAP. VIII The eighth Chapter treateth of Prelaciâ— SECT 1. IN the next place by the same assistance I A preface to the Proteâ—â—ant intend to prosecute the discovery of all the Reliques of Popery which is yet harboured in any other opinions now extant amongst us in this Nation in hope that each â—pinionist will be as willing to imbrace the truth as it is willing to offer it selfe unto him and in regard the chiefe cause of the quarrell amongst us in matters of Religion consisteth in observing or not observing of Ceremonies which in respect of their long continuance is the greater cause that mens mindes are hardly perswaded from them as also in regard of the outward â—stentation or Aronicall glory which they retaine I will therefore take some paines to discover the ridiculousnesse of those needlesse Ceremonies which is yet fostered amongst many thousands in this Nation being verily perswaded that after they once see the vanity of them and how punctually they are against the precepts of Christ and his Apostles they will utterly renounce them albeit they have hitherto so much delighted themselves in them By which meanes their consciences being convinced they may use the Apostles word in the Apostles sence and say What pleasure had we then in those things whereof we are now ashamed And contrariwise if any whom I have or shall convince remaine refractory and obstinate it will be a meanes to leave them without excuse in regard they refuse to have their understandings eluminated loving darknesse rather then light because their deeds are evill Joh. 3. 19. SECT 2. ANd in the first place I will incounter with such who call Châ—istians the most proper â—itle of the Disciples of Câ—â—â—st Act. 11. 26. themselves Protestants being ashamed of the name Christian which the Apostles and Disciples of the Primative Church tooke upon them as an ornament of their profession being deriveâ— from their Masters name whom they professed to serve these Protestants or rather Prelatticants in regard of their deare affections to Bishops and their Popish Ceremonies and superiority being over-ruled by Satans pollicy which is to draw us to the outward imitation of Ceremonies that thereby we might leave the substance have under pretence of decencie and order and as it were to step out of the way to bring the Papists in to them maintained these their superstitions but by wofull experience they have found a contrary effect for instead of so doing the Papists have caught the most of them so that now they would rather be deprived of their Lives and Fortunes then part with such Toyes Now in regard I would shew them the vanity of each of their Their mistake in the Church errours I will first begin with their opinion touching the sanctity and inherent holinesse which they attribute to that place which they call the Church which indeed is not the Church but meerly a Meeting-place for the Church The true Church of Jesus Christ being a company of Men or Women or both acknowledging or worshipping the true God being gathered into A diffinitionâ— of the Church of Christ a Body or Fellowship by the Word and Baptisme whom Christ doth regenerate and sanctifie here with his Spirit and purposeth afterward to glorifie in his heavenly Kingdome SECT 3. ANd as they are mistaken in the Church so are they also in Their mistake in the sanctity â—r inherent holinesse they attribute to their Steeple-houses the sanctity and holinesse which they attribute to that place which they so terme for
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
rather for to whom much is given of them much will be required Again God hath had his Church in all ages albeit that every 〈◊〉 noâ—â—â—n 〈◊〉 knâ—wâ—â—◠〈…〉 age hath not had the same measure of light to worship him by for Abraham saw more of Christ then Adam Moses more then a patterne for us to imitate as that in the Mount was unto Moses for building the Tabernacle and in so doing I hope I shall not be gaine-sayed presuming also that it is the desire of all that the Reformation now intended may be punctually according to the wil and appointment of Jesus Christ and not to be mixed with humane inventions or traditions of men it being a thing so much deâ—ested both of Christ and all true Christians as that it deâ—erâ—eth to be hissed out of the Church of Christ Obj. Hold me no longer in diâ—â—ence but acquaint me with your intention Ans I wil deliver it in the expresse words of our Saviour to Christs way of gathâ—â—iâ—g Churches his Apostles to that very purpose viz. Goe teach all Nations and Baptize them c. Mat. 28. 19. As also Goe yee into all the world and preach the Gospel to every creature he that beleeveth and is baptized shall be saved c. SECT 2. Obj. WHat would you infer from them words of our Saviour Doctrine anâ— faith ought to goe before baptisme Ans That Doctrine and Faith ought to goe before Baptisme and if we duly observe the words of Christ they testifie as much For he doth not say Goe baptize all Nations and teach them but he giveth them directions in the first place to teach them and then Baptize them As also in that other place he sayeth not He that is baptized and then beleeveth but contrariwise he that beleeveth before Baptisme Baptisme being a consequence thereof so that of necessity Doctrine and Faith must precede Baptisme and Baptisme the initiating of a Christian into the society of the Church Militant yea for the fuller confirmation of it our Sâ—â—iour doth iterate the word teach as if he should have said First teach them the principles of Religion by way of 〈◊〉 which is the milke of the Word and when they hâ—ve learnt to kâ—ow me and what I have done for 〈◊〉 as also what I have injoyned them that are my Disciples to observe if they be willing 〈◊〉 then Baptize them then 〈◊〉 thâ—â— into my â—â—â—â—k and after they be so admitted then 〈◊〉 them with the strongest meat of the Word with the Misterâ—â—â— of Salâ—ation then teâ—â—h them to observe all things whatsoâ—â—â—â— I have commanded you and 〈◊〉 doing I will be with you unto the end of the world As also in them words of our Saviour Mark 16. 16. He that beleeveth and is baptized shall be saved maketh it evident that Droctrine and faith must goe before Baptisme for there can be no beliefe without faith and faith is said to come by hearing and he that heareth must first be capable of hearing before he can understand what be is to beleeve and until then the text saith he is not to be admitted a member of the Church of Christ SECT 3. Obj. BY your expressions I perceive you would not have Infants admitted to the Sacrament of Baptisme Ans We ought not to admit any as Members of the Church Against infants Baptisme of Christ until they be capable of the profession of a Christian would you not think it a meere madnesse to binde an Infant to a Trade before it can either goe or speake Obj. Yes certainly it were a madnesse indeed but what of that Ans It is as great a folly in Parents to desire or the Church to The folly of baptizing infants admit of such Infants as Members of the Church of Christ and so consequently professors of his Name for the Apostle saith that as many as are baptized into Christ have put 〈◊〉 Christ Gal. 3. 27. before they know either the Church or Christ Obj. By these expressions you shew your selfe contrary to the judgements both of the Presbiterians Independants c. Ans By them words I shew my selfe such an one as would be guided and directed by the precepts and examples of Christ and his Apostles Obj. Did not Christ and his Apostles allow of Infants as Members of his Church Ans The elect of them he did and doth admit as Members of his Church triumphant but not of his Church Militant Obj. Did not the Apostles of Christ baptize Infants Ans Where doe you read of any that they baptized Obj. True we doe not read nominally that they did baptize infants but we read that they did baptize whole families amongst which infants might be included as the family of Lidia the Jaylor c. Ans That is but a meere supposition without any ground from the Word for doe you thinke that Christ would leave the Sacrament of Baptisme without a sufficient discovery to whom it did belong SECT 3. Obj. IT doth belong to the children of the faithfull for if the root be holy so are the branches Ans That doth not alwaies follow for Isaac and Rebecca was holy roots as you terme them and yet Esau was not an holy branch whom the Lord hath rejected before his birth Obj. It is said concerning him that the elder shall serve the younger or the greater the lesse but not as you say Ans .. I pray whether are you or the Prophet Malachy the Godly Parents may have wicked children more able to expound the meaning of that text of Scripture if the Prophet he rendereth it thus I loved Jacob and I hated Esau Mal. 1. 1 2. Againe the Prophet Ezekiel telleth us that godly Parents may have wicked children Ezek. 18. 5. 10. 14. 17 c. and wicked Parents may have godly children so that your Argument cannot hold water Obj. Doth not Peter tell the Jewes Act. 2. 3. 6. that the promise is to them and their children Ans 'T is true that Peter acquainted them so but what is that to us Obj. Doth not the same belong to us and our children as did to the Jewes and their children Ans No for the Jewes were a peculiar people chosen of God above all the people of the face of the earth and so were not we Gextiles and therefore that holdeth no better then your former Argument For to whom that Covenant was made to them only it did belong but that Covenant was made to Abraham and his carnall Seed of which we are not and none other Ergo that Covenant belonged to them and to none other SECT 4. Obj. BY your owne confession that Covenant belonged unto Esau as well as to Jacob. Ans The externall covenant of Circumcision did but not the internall covenant of Grace and Salvation Obj. It is the externall covenant which we dispute of and therefore as Esau being included in that externall Covenant was admitted to the externall signe or badge of the Covenant viz.
ought likewise to be relinquished by such now as the other was by the Jewes then SECT 4. Obj. YOu have given me much satisfaction concerning the parties who are to be admitted to Baptisme I now desire to be satisfied in some particulars touching the Sacrament it selfe and the circumstances that doe belong unto it Ans As I have given you satisfaction in the one so I hope to doe in the other in whatsoever you shall demand for I am confident that as it is a Sacrament as the Lords Supper is a Sacrament so the Lord of the Sacrament hath as fully revealed in his Word touching all the materials of it as of the other and first I wil shew you the nature and property of a Sacrament 1. A Sacrament is an outward signe whereby the Lord doth What a Sacrament â—â— seale up in our Consciences the promises of his good wil to support the weaknesse of our faith and we on the other side to testifie our godlinesse as wel before him and the Angels as before men call it a visible signe of an holy thing 2. As touching the office of a Sacrament it is no other then The office of a Sacrament as the Word whose office is to offer unto us Christ and in him all the treasures of the heavenly Grace which if we have not faith to apprehend it availeth us nothing so likewise unlesse we have faith which is as the mouth of a vessell to receive liquor to apprehend and receive these misteries of Salvation and graces of the Holy Ghost they doe nothing at all profit us yea the receivers of these Sacraments without this faith doth make them liable to the wrath of God as the Apostle sheweth 1 Cor. 11. 50 c. 3. The word Sacrament doth generally comprehend all signes What the word Sacrament imports which ever God gave to Mankinde to use by which he might assure them of the truth of his promise which in former times he gave out in naturall things as when he gave Adam the Tree of Gen. â— 22. Gen 9 13 14 c. Life to be a pledge of immortality and the Rain-bow to Noah and his posterity and sometimes in Miracles as when he shewed Abraham a light in a smoking Oven Gen. 15. 17. as also when he wet the Fleece with dew all the ground being dry about it to promise victory to Gidion Judg. 6. 37. c. SECT 5. BUt these two peculiar Sacraments of Baptisme and the Lords Sacraments knâ—â— men together Supper Christ hath only ordained in his Church to nourish his Children in one faith for men cannot be perfectly joyned together into one frame of Religion either true or false unlesse they be knit together in some fellowship of visible Sacraments which have been divers in regard of the divers respects of the times for Circumcision was granted to Abraham Gen. 17. 20. whereunto Purification and Sacrifices were added as these also left unto us by Christ viz. Baptisme and the Supper of our Lord as these Scriptures witnesse Mat. 28. 19. Mark 16. 16. Mat. 27. 27 28. Mark 14. 22 23 24. Luk. 22. 19 20. therefore until these two Sacraments be joyned together as at the first institution thereof in their perfect purity which hath been so long divided by the power of Antichrist who as it were gave these holy How the Sacraments have been abused things to Doggs permitting all sorts of people to make use of these holy vessels of the Sanctuary to presse in at this sacred gate of Baptisme into that glorious Temple of Christ yea even of such as would teare Christ and his Church in peeces which this Nation hath had woefull experience of for these many yeares I say untill these Sacraments be administred according to the first intent of them it is impossible that religion should flourish in its primative purity And as for the defining of this particular Sacrament of Baptisme I terme it a gate or entrance whereby those who have a hungering and thirsting desire to be admitted into the society of the spirituall Jerusalem or the City of the great King Rev. 22. 24. may have accesse through which gate ought in no wise to enter any thing that defileth or maketh uncleane neither Sacraments given for a double use what worketh abomination or maketh a lye Rev. 22. 15. And this Sacrament of Baptism is given by Christ for a double use as first for the manifestation of our faith in Christ 2. For the satisfaction of the Church viz. that we have a desire to be incorporated into the society of the faithfull SECT 6. Obj. IF any come to present themselves to the Church or Congregation desiring to be made a member of the same what would you require more then an expressive faith that Jesus Christ is the Son of God Ans In regard we have not so much knowledge as the Apostles had to discerne the sincerity of their faith and repentance we desire it may be more exemplified then it was to the Apostles who as we read was satisfied with the bare confession that Jesus Christ was the Son of God it being also all the acknowledgement whch we read was made by the Ennuch Act. 8. 37. Obj. What further inlargement would you require of them that desire to be made members seeing Philip was so satisfied with that Why the Apostles were satisfied with th◠〈…〉 â—â—ssion c. confession of the Ennuch as aforesaid whose life and conversation he could not know it being also all that was demanded of the Jaylor and his family Act. 16. 31. Ans There may be some reason given why the Apostles were so satisfied as 1. In that the Doctrine of Christ was not at that time drawne into a forme 2. In that Christ the fountaine of that Doctrine was but even revealing to the world But it is otherwise now for the Doctrine of Christ and his Apostles is not only drawne into a forme by the Apostles but Christ is also thereby clearly revealed unto us And therefore faith and obedience is to be given to as much of Christ as is cleerly revealed in his Word before we be admitted as members of his Church SECT 7. ANd it is also to be observed that the Baptisme unto which Baptisms hath attained its â—â—owth by many degrees we are to be Baptized hath attained its growth by many degrees and according to the measure of each degree Christ was pleased to accept of the like measure and proportion of faith which was sutable to each degree of knowledge then extant as in that of Circumcision as also when the Israelites were baptized in the cloud and in the sea in all which our Saviour did require no more saith and obedience then did proportion with that light of knowledge then extant and so as the Dâ—y-starre did appeare more visible the more visible appearance of their saith was required As appeareth by Johns Baptisme wherein was required externall repentance as
such injunctions as be commanded Authority ought not to â—e obeyed in unlawfull â—hings by the greatest authority being contrary to the Word of God ought not to be obeyed and if so why ought we now to depend upon a Presbiterian Sined who are farre inferiour to the Apostles or to obey them in such commands as are as contrary to the will and appointment of Jesus Christ as Circumcision was to them of Antioch being abolished as aforesaid SECT 5. Obj. DOubtlesse Paul at that time did depend upon the Apostles as well as at other times as when he went up to Jerusalem to see Peter Gal. 1. 18. Ans That is weakly argued Paul went up to Jerusalem to Paul did not depend on Peter see Peter ergo he depended upon him whereas it doth cleerly appeare that Paul had no such intent for in the precedent verses of that Chapter he acquainteth the Galathians with his conversion and that after which he communicated not with flesh and blood neither went he up to Jerusalem to them that were Apostles before him but that he went unto Arabia c. Loe here was a great dependancy upon his fellow Apostles when he preached for three yeares space without their knowledge and consent yea so farre was he from depending upon Peter that meeting with him at Antioch he withstood him to the face Gal. 2. 11. all which actions certainly declare him to be no dependant either to Peter or any other Apostle For where there is a dedendancy there the dependant is confined What a Dependant is to the conclusions of him on whom he dependeth but Paul went not to Jerusalem to receive any conclusions from Peter but only by way of conference as appeareth by the second Chapter and the twenty sixth verse Now seeing there was no dependancy amongst the Apostles under their immediate calling one to another by way of infallability but only by way of conference why ought there to be any now amongst the Ministers of Christ under their mediate calling they being the same one to another under that calling as the Apostles were under the other SECT 6. Obj. VVHerein consisteth the chiefe difference betwixt the Presbiterians and Independants Ans In that the Independant doth only depend upon the The difference betwâ—xt the Presbiterian and Independant dictates of the Spirit of God in the Scriptures and the Presbiterian upon the corrupt Churches of the times by which way they shew themselves Antichristians then Christians rather of them of Thessalonica then of them of Berea Act. 17. 11. Obj. Doe you thinke the Presbiterians goe about to foster any knowne tâ—nent of popery Ans I have already proved that they doe retaine severall tenents of Popery as also this of Superiority and infallability for were superiority in the Clergy tollerable then why ought we to have subdued it in Bishops Arch-Bishops or in the Pope himselfe Obj. Because there is no such Titles as Pope c. found in Scripture Ans Neither is there any such Title of preheminences as a We may as lawfully retaine Arch-Bishops c. as Classicall Provinciall and Nationall Sinods Classicall Provinciall or Nationall Sinod each of which excelling other in dignity as that of Bishops c. and therefore as direct Popery as the other and more rediculous in that they would have each of these degrees superiour one to another and yet the members of each of them to be equals And if so why might we not have retained Bishops and Arch-Bishops and so on to the Popes Holinesse for he termeth himselfe Servâ—â— servâ—rum Dei to cullour his Hipocrisie Now if you would not have this termed Popery in grosse we will call it double refined Popery Obj. Why so Ans Because it hath received two refinings from the grosnesse Presbitery double refined Popery of the error whereof Lordly Prelacy was the first and that of Presbitery the second retaining part of the same spaune of Antichristianisme as did the former Obj. In what respects Ans In that all Majority and Preheminency amongst the Ministers of the Gospel being taken away that they will yet strive to uphold it by these three degrees afore-named SECT 7. Obj. VVOuld you have every particular Church to reflect meerly upon their owne judgements without any to controule them in their errours Ans Who art thou that judgest another mans Servant since What ought to be done in case of error in the Church he standeth or falleth to his owne Master Jam. 4. 2. yet to prevent such evils it will be requisite that a confession of Faith be drawne up and that none be admitted but such as make publick confession of it desiring to be admitted a Member of that Society as also promising to walk in obedience to it Obj. But in case such an one as is admitted a Member decline from the covenant which he hath taken what meanes must be used to reclaime him and reduce him to â—â—e obedience of it Ans In such a case as if he refuse to be ruled by the Church whereof he is a Member it is requisite that advice be tendered him from neighbouring Churches Obj. But what if he refuse to be admonished by them Ans In so doing he is not only a violater of the Covenant which he hath ingaged in but thereby indeavoureth as much as in him lyeth to make a fraction in the Church which rather then he should effect it is requisite that one Member should perish rather then that the whole body be ruinated Mat. 5. 30. SECT 8. Obj. VVOuld you have Members ejected upon every occasion of difference Ans No unlesse the matter be capitall viz. to the subâ—eâ—siâ—â— of a fundamentall part of Religion Obj. But in case the greater part of the Church shall decline such a part of Religion what can the lesser part doe against them Ans The lesser part adhearing to the Covenant are to be esteemed the Church and not the other in regard they have violated their faith aed obedience and so are to seperate from them Acts 19. 9. Obj. This will be a meanes to tollerate all manner of Sects and Heresies amongst us Ans It is requisite as the Apostle saith that Heresie should Heresie will advantage Gods glory be for thereby the truth is made more manifest 1 Cor. 11. 19. what mattereth in that the Turkish Alcaron is printed in London and published in the Common-wealth to such as know it to be rediculous and so of any other Sect or Heresie yeâ— I doe verily beleeve that it would more advance Gods glory in the Gospel if such lisenciousnesse were set at liberty as did not run it selfe into a Morall offence and that the forceing of such like to Hipocrisie it doth prove more damage to the Church of Christ then the other yea doubtlesse it would be a meanes to make such like people more ashamed of themselves then all the rigour that can be used against them they being of the nature of a
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
Christ viz. you have the spirit of Prayer and Prophesie but you are asleep in the body or formall part of it 2. I shall parallel you with that text of Mat. 12. 43 c. where it is said that when the uncleane spirit is gone out of a man he walketh through dry places seeking rest but findeth none c. and this also is your very condition yea doubtlesse that parable was then delivered in relation to you yea I appeale to your selves if it doe not hit you in each particular Is not your spirits out of the body aforementioned have you not walked through dry places viz. out of all formes of Gospel Fellowship have you not sought rest and finde none viz. Have you not laboured to settle your selves in severall formes witnesse the great Disputes that have been about Church Government and have you found rest in any of them Againe hath not that spirit of yours being out of the body taken unto it selfe seven Spirits worse then it selfe since it departed out of the true Body of the primative Church witnesse Papacy Prelacy Presbitery Independancy Antinomians Universalians Seekers c. and in so doing hath not your last estate been worse then your first Againe you may also be fitly paralleld with that Parable of our Saviour Matth 25. from ver the 11. to ver 25. upon which there is now extant an eligant and divine Paraphrase published by Mr. John Branie titled Babels fall in the foolish Virgins sleepe c. worthy your best observations by reason of which I shall only give you some few of mine thereon in which Simily I shall acknowledge you to be the wise Virgins there spoken of My first observation is in relation of your going forth to meet the Bride-groome which implyeth that you were once both of one Family or Church Fellowship together if you could have kept you so in the Primative or Apostolicall times see therefore what you have got by your gadding You could not have kept you within doores you must with Dinah goe to see the Daughters of the Land though in the attempt you be ravished by the Antichristian Shechem 2. In relation to their slumbering and sleeping in which respect I finde you also as deeply ingaged as the foolish for like as they doe place Religion in the externall forme thereof as in the very use of the Ordinances or due observation of them as to heare the Word preached and to receive the Sacraments the performance of which duties they conceive is as much as God requireth of them in his worship and service In reference to which I say ye are wise for that ye know that such things are but the out-side of Religion and that it is a spirituall worship which Christ requireth of the Saints yet neverthelesse in this particular you are slumbring and sleeping as well as they viz. by your dispitefull contempt of the externall ordinances of the externall or militant Church it being with you in that particular as it is with such sorts of people who because Papists give Almes in a plentifull measure supposing they merit thereby therefore they wil give none at all because they wil not incuâ—re that aspertion the application I leave to your selves 3. In this your slumbring and sleeping condition you are said to be out of the Marriage Chamber both of you lying before the doore as may be gathered from the tenth verse which is as much as plainly to tell you that you are both out of the payle of the Church 4. In that you are said to take oyle in your vessels with your Lamps and not the other is meant that you have a Spirituall principle residing in you viz. of Prayer and Prophecy which the other want they relying meery upon humane Learning as doth appeare by their preaching set formes of Prayer and their other Ceremonies in their worship and service of God 3. In that it was said at midnight there was a cry made Behold the Bride-groome commeth goe ye out to meet him you being already out before as in ver 1. is meant of this present speech unto you which is to call you out of your selves as also the other in regard I have also done the like to them in the former part of the Booke 6. In that upon the aforesaid cry they are all said to arise and trim their Lamps I referre you to Mr. Braines description only this I shall say viz. That you wil hereby be put in minde of your present condition as also by the Apostles exhortations viz. that God is the God of order and not of confusion 1 Cor. 〈◊〉 33. as also that all things in the Church ought to be doâ—◠〈◊〉 â—â—d in order ver 40. for which things sake the Apostâ—e 〈…〉 rejoyce Col. 2. 5. As also that Jerusalem is 〈…〉 unity in it selfe by which Spirituall priâ—â—◠〈…〉 of grace in you your Lamp of faith wil be kep◠〈…〉 the others wanting relying meerly upon the 〈…〉 â—f worship in their sence of them being by this Treatice proved rediculous shall burne it selfe out of the affections of the Disciples of such Teachers viz. of the Papall Prelaticall and Presbiterian Clergy As for the rest of that Parable before or after I referre you to the interpretation of the aforesaid Mr. Braine unto whom the Lord hath been pleased to reveale more of his secrets then to any of the now Clergy in the whole world witnesse his severall Evangelicall predictions of what is now apparently made manifest to the eyes of all men I shall only instance in one particular more wherein you are prefigured Rev. 12. 14. where it is said that the Woman had two wings of a great Eagle given unto her that she might fly into the wildernesse into her place where she is nourished for a time times and halfe a time from the face of the Serpent the meaning of which I take to be this By the Woman I understand the Church of Christ by the Serpent Antichrist the wings there said to be given to the Woman whereby she fled into the wildernesse I take to be the two Sacraments of Baptisme and the Lords Supper by which she hath been supported as upon the wings of that great Eagle Christ Jesus and in that she is said to be preserved in the wildernesse for a time and times and halfe a time I take it to be this That the Annabaptisticall Church which I take to be the Church there spoke of hath and shall have its abode in its now wildernesse condition until Papacy shall be abolished which I referre unto the word time as also until Prelacy and Presbitery shall be also exterpated which I apply to the word times as also until such as you shall relinquish your grosse errors and back-slidings which I take to be intimated by the halfe times Now the reason why I so alude them is this viz. Papacy I compare to time because of its long residence in this Nation Prelacy and Presbitery to