same for matter and substance made by all An Account of Faith as it was made and given in by word of Mouth on the Eighth day of the Eighth Moneth 1651. In a Publick Meeting-place at Dublin upon his entrance into Church-fellowship there By J. R. c. I Acknowledge and profess from my very heart before the Lord and you all here present That I do believe there is but one God who is omnipotent omniscient omni-present and an infinite and all-glorious Being and distinguished into three subsistences or if that word offend I will say into three personal proprieties and relations according to his several operations and administrations namely of the Father Son and Holy Ghost The Father is of himself the Son proceedeth from the Father and the Spirit from them both And although the Saints cannot take hold of God as God incomprehensible and inapprehensible yet they know him as a Father as a Son as a Spirit dwelling in them and so far as his several attributes makes him known to them First Concerning the first Person so called of the Trinity or God the Father that he is the great Creator and Governor of all things in Heaven and Earth eternally distinct as in himself from all Creatures as Creatures in his absolute Being and absolute Well-Being And that this God shall judge the World But Secondly Concerning the second in the Trinity the Son Jesus Christ of whom Moses the Prophets and the Apostles wrote and in whom all the Scriptures are and shall be fulfilled I believe him as he is both God and Man making a compleat Mediator and as God equal to the Father as Man of the tribe of Judah the line of David the seed of Abraham and born of Mary c. And as both the onely Mediator between God and Man And he was from everlasting and yet as Man from the Womb he was separated called appointed and anointed most fully with all gifts and graces necessary for all mankinde Concerning his Offices That he is King Priest and Prophet First As the Prophet he hath revealed his Fathers whole will so far as is necessary to Salvation in his Word and Ordinances and speaks it to his Church and Saints by his Word and Spirit Secondly As Priest being consecrated for us he hath appeared to put away sin and hath offered himself the sacrifice for the sins of the people once for all laying down his life for his sheep and he hath absolutely abolished all legal and Ceremonial rites and shadows and is now entred into the Holy of Holies and sits at the right hand of glory making intercession for us Thirdly As King in general all power is given him in Heaven and Earth and he doth exercise his power over men and Angels good and bad for the safety of his Saints and destruction of his enemies till he hath made them all his foot-stool In particular that Christ is King over his Church and shall reign on Earth spiritually in the hearts of his Saints and by his Word and Spirit he gathers all his peoples together from Idolatry Superstition Darkness c. into his own Spiritual way of worship and holiness and brings them to the Father and by his Spirit he makes them a peculiar people a royal Priesthood a holy generation and instructs and governs them by his Laws prepared for his Church and people Thirdly Concerning the Spirit the third of the Trinity that he is sent by the Father and the Son to make application of the whole work of Redemption to those whom the Father hath given to the Son by his decree and whom the Son hath brought to the Father by his blood according to the everlasting Covenant made between the Father and the Son which the Spirit carries on to us as the Covenant of Free-grace for our Salvation By the operation of this holy Spirit in me This Grace was begun first by and through the Law which awakned me so as that I saw I was lost and undone for ever and then by the Gospel whereby Christ was revealed to me and in me by his Spirit and his righteousness cleared up mine But of this hereafter This Spirit applyed Christ Jesus as far as I knew him manifested to and in me by which I was brought at length to close with Christ and that so unfainedly that I resolved to loose all before Christ. So such are First by Christs righteousness justified Secondly by his Spirit adopted sons Thirdly by his Grace sanctified and really changed to the piety and purity of Gods holy Image gradually and Fourthly Glorified and changed from misery to happiness which begins in the inward sence of Gods soul-melting love to them in Christ from whence is the hope of glory and assurance of salvation joy peace and happiness within c. Fifthly Concerning the Scriptures in Old and New Testament they are the Word of God as they were writ and indited by the holy Spirit and that they are the standing rule left us both for our knowledge and practise doctrine and Discipline here below Sixthly I believe that by the first Adams disobedience we all fell and that we are all by nature the children of wrath dead in sins and trespasses and that those who live and dye in their sins cannot be saved nor any without regeneration or new birth Seventhly Concerning the Church of Christ I know it is but one Body Universal and Catholick and that is of all Saints past present and to come invisible and visible yea spiritual and formal But this I also believe that God hath left a rule in his Word for Particular Congregational Churches here upon Earth as the visible to make up his one intire and universal Body Eighthly Now concerning Christs particular Churches I believe as I have preached and proved such a Church to be a Fellowship called out of the world and united to Christ As Members to the head and all one with another according to the Word for the worship of God and the edification one of another and that such must be separate from false ways worships Antichristian superstitions observancies c. and willingly joyn in Christian Communion and Covenant or resolution of cleaving close to the Lord in this his way with purpose of heart and by free confession of their Faith and subjection to the Gospel and therein especially I believe That the Ordinances of Christ are to be freely and frequently dispenced as preaching praying prophecying one by one Singing of Psalms Hymns and Spiritual Songs Sacraments Censures Offices and Officers and often and ordinary exercising of gifts And that there is a chusing of and setting apart Officers by the whole Body and that none doth orderly do the office of a Minister among them but such and besides to omit many other things and bring all up in this rear I do really believe that such orderly Churches have priviledges royal oracles and seals and
that make mention of Christ are called Churches and all that professe his name of what judgement soever or conversation soever whether Papists or Protestants or Lutherans or Calvinists or Brownists or Donatists or Arrians or any But in the second respect of Christians so called or rather all that professe the name of Christ though differing and dissenting among themselves And they are said to be the Church though late accepta est who make the most and best profession of Christ and are under the outward ministration of his Word and Gospel So are Protestants in respect of Papists and in this sense the Calvinists are before the Lutherans and so far the Presbyterians may passe for current and Parochial constitutions are in a remote and very improper sense called Churches But the Church taken in her own native true sense and strictly consists onely of Saints such as are elected to eternal life and all are in Christ their Head vide Aug. in Psal. 92. Cyprian lib. 1. Ep. 8. Hieron de unit Eccles. Epiphanius and thus she is said to bee either Catholick or Vniversal or else Congregational or particular in the first sense as Catholick the Church is so called ratione 1. locorum 2. temporum 3. hominum in respect of time place and people being not confin'd to any time or age or place or Nation or people but taking in all the elect people of God in all the whole Vniverse past present and to come Jews and Gentiles under the Law before the Law and since yea in heaven and earth those which are ascended Revel 7.8 10 11. and which are yet unborn Rev. 6.11 invisible and visible triumphant and militant all make up but one Catholick body of Christ the head Ephes. 4.4 5. But now in the other respect as a particular and congregational Church which comes before the Catholick and Vniversal Church so far as it is visible and militant it is confined to some certain place and number of people orderly gathered together by the Word and Spirit of Christ having Christ alone for their Head certo numero certoque loco Ecclesia particularis definita est And this is the Church which I have spoken of and in opposition to all Synagogues Synedriums Parishes Conventicles Classes or the like as you shall hear more of it by and by But sometimes such Congregationall Churches as these are called Catholâck too because of their Faith and by the figure Senecdoche yea and as often as Catholick is taken for Orthodox So did Theodosius in his dayes says Sozomen lib. 7. c. 4 command the Church to be called Catholick that he was a member of Every such particular and Congregational Church is a member of the Catholick or Vniversal as all the learned say and every visible is a part that is not yet ascended of the invisible whatsoever John writ in Rev. 1.4 to the seven particular Congregational Churches he writ to them as to the true members of the Catholick or Church Vniversal sayes Mr. Perkins For the Catholick Church and the Congregational onely differ as the totum integrale essentiale that is the Church Catholick or Vniversal arises out of the Congregational and particular Churches and is made up of particular Churches the Integrum or whole intire is made up of the members thereof that are the essentials of the whole For every person and Congregation of Christ sayes Mr. Hooker in his answer to Mr. Rutherford are the members of the Church Catholick and therefore must contain in them the essential causes of the Catholick or the totum whole which is made up of them as parts for the Logician does allow it and men of reason cannot deny it but that Integrum est totum cui parâes sunt essentiales that which is Intirely whole is made up of such parts as give an Essential being to the whole without which the whole cannot be so intire So the Churches Congregational and particular which make up the Catholick as membra integri must needs have the materialia formalia principia Ecclesiae Catholicae or toti integri Vniversi matter and form which make up the Church Catholick which none can deny and then I say I cannot see how your Presbyterian Churches as Churches who faâl in form if not in matter as is prov'd in the first part may bee said to bee members as partes essentiales membra similaria to make up this totum integrale or Church Catholick Now the Congregationall Churches consisting of true matter and form separate and distinct from the Nations abroad and multitudes about as hath been proved are members causall and parts essentiall of the samenesse and nature of the whole which give in every one there substantiall share to make up the intirenesse of the whole or the Church Catholick quae habet rationem integri est membrum sayes Ames Medul Theol. lib. 1. c. 32. But furthermore it must needs follow that the Congregationall Churches must cause the Catholick or Vnâversal and not the Vniversal or Catholick cause the Congregational the Catholick arises out of the Congregationall but not the Congregationall out of the Catholick because they give a being to the Catholick and in order of nature the members must be before the whole because I say they contain the causes which make up the whole For Integrum est totum cui partes sunt essentiales non totum essentiale in partibus and these causes or causall parts are also by Tilânus de Eccles. call'd partes Integrantes Ecclesiae Catholicae having in them those things which give Integrity or Intirenesse to the whole viz matter and form as every piece of money hath the matter and form to make up the whole sum and an Army is made up of many Regiments of the same kinde and principles with the whole This is proved by Mr. Hooker in his Survey of Discipline against Mr. Hudson a Presbyterian who holds with the rest of that judgement that Popish tenet that the Catholick is before the Congregational primum in suo genere that Pontifitians and Jesuites have bootelessely wrastled for a long time but I leave him them of that judgment to Mr. Hookers answer only I affirm by all this that there can be no such thing as National Churches Diocesan or Provincial And must we say more to satisfie curiosity then this the totum is Integrum the whole Church Catholick is intirely to be taken distinct by it self though made up of the Congregational members As a mans body that is made up of eye eare mouth hands feet and so of all the members from head to foot yet the body is not said to be all eye or all eare or all hands c. but a body intire made up of all these So a man is made up of soul and body yet he cannot be said to be all soul or
ãâã ãâã ãâã ãâã ãâã Ohel or Beth-shemesh A Tabernacle for the Sun OR IRENICVM EVANGELICVM An IDEA of Church-Discipline In the THEORICK and PRACTICK Parts Which come forth first into the World as Bridegroom and Bride hand in hand by whom you will have the totum essentiale of a true gospel-Gospel-Church state according to Christs Rules and Order left us when he Ascended In which you may finde the Hidden Mystery of whole Christ in Head Neck and Body Hidden in former Ages from the Sons of Men. Eph. 3.4 5. Published for the benefit of all Gathered Churches more especially in England Ireland and Scotland By JOHN ROGERS An unfeined Friend and Servant of the Bridegrooms and Brides and Minister of the Gospel of Jesus Christ late at Purleigh in Essex now at Tho. Apostles Lond. Declared for the most part in Christ-Church Dublin in Ireland Imprimatur Joseph Caryl Psal. 19.4 5. Their line ãâã ãâã ãâã ãâã ãâã or rule and structure is gone out thorough all the earth in them hath he set a Tabernacle for the Sun c. ãâã ãâã ãâã ãâã ãâã or Heb. To the Sun in altissimo gradu In that day I will raise up the Tabernacle of David that is faln and build it as of old Amos 9.11 LONDON Printed for R. I. and G. and H. Eversden to be sold at the Grey-Hound in Pauls Church-yard 1653. ãâã ãâã ãâã ãâã ãâã Channuccah A TABERNACLE For the SVN The first BOOK CHAP. I. That there is a visible Discipline or Politie of the Church under the Gospel ordained by Christ and what it is and how it differs from carnal Policy NOthing is more clear out of the word of God then that there is a Gospel-Discipline or Church-State for Saints of divine Institution and by divine instruction Prov. 1.3 To receive the instruction of Christ Wisdome Justice Judgement and Equity for Solomon who was a type of Christ teaches his Discipline in this Book of Proverbs which you have some call his Ethicks as relating to morall Precepts for Divinity is like some great Lady that is every day in a new dresse and Morality like to a handmaid that waiteth on her Christ the typified Solomon intends hereby to tell us of his Order and of the Discipline of Wisdomes house viz. his Church Prov. 8.1 2 3. and Chap. 9.1 2 3 4 5. he begins with this exhortation Prov. 1.8 My son hear the instruction or Discipline as many read it of thy Father viz. his spirituall documents and teachings and forsake not the Law of thy Mother that is of the Church Gal. 4.26 who bears and brings forth children to the Lord. So that it seems Christs Discipline which is of the Father and of the Mother consists in the Spirit and in the truth Joh. 4.23 24. not onely inwardly but it is also outwardly as to outward Orders Laws and Ordinances of the Church Thus the Lord opens the ear to Discipline sayes Elihu to Job chap. 36.10 and commands them from iniquity that is sayes Calvin he instructs them in his wayes and teaches them to amend This shews that Gods designe in giving us so good a Gospel-Discipline is thereby to make us good and Gospel Disciples both in knowledge and in practise and is therefore of great concernment to us in teaching us these three things 1 Subessâ 2 Coesse 3 Praeesse First to be obedient to his Laws and Ordinances ut discipuli living together in Order Secondly to love one another and all Saints living together in unity ut socii Psal. 133.1 2. Thirdly to instruct one another and to strive together to excell in exhorting comforting and teaching to the edifying of one another 1 Cor. 14.12 ut Magistri as Masters of knowledge Psal. 119.98 99. and therefore it is that there is so great a need and notable a use of this good order and Gospel-Discipline amongst us which God hath of his goodnesse and in his wisdome provided for us So sayes old Bernard super Cant. Serm. 23. What abundant cause have we to blesse the Lord who was no wayes bound to us that of his free love should let down a Discipline out of his owne bosome as it was brought by Christ to us from the Father for us to dwell in because the School-men could say Disciplina non debetur ex debito quia inferiori non est aliquis obligatus in quantum est inferior Man is the inferiour therefore it is man that is obliged to the Lord his Superiour for making so much and so excellent soul-provision hence religio a religando Maâ 24 45. ãâã ãâã ãâã ãâã ãâã Who is a faithfull and wise servant whom his Lord hath made ruler over his houshold to give them meat in due season So we see the Lord takes care for us and makes provision for poor souls for he hath appointed constituit being a compound word is as much as to say cum aliis statuit whom the Lord hath appointed joyntly with others as an Overseer super familitium suum over a remnant of his family Now woe bee to them that reject this Discipline of Gospel-institution Psal. 50.16 17. a meer Moralist will tell you there is a necessity of Discipline See but Tull in 's Offices lib. 8. 9. de invent ante finem libri and a meer Formalist will tell you that there is a necessity of Church-Discipline which is a principle own'd by all for a truth except Atheists bee they no more then meer pretenders or professours As for this Church-Discipline we shall finde it in the word and fetch it from the Fountaine freely flowing forth through many more Scriptures then I shall mention both out of Old and New Testament First in the Old Testament we finde many Prophesies and Promises filled with this as Psal. 110.3 Thy people shall bee willing in the day of thy power in the beauties of holinesse which must bee meant of this visible Gospel-Church-state wherein Saints having communion with Christ and one with another do worship the Lord as appears Psa. 29.2 Worship the Lord in the beauty of holines this is the Lords house here is his worship due unto his name out of this Sion goes forth the Law and it is beautifull for scituation So in Isa. 2.2 3. It shall come to passe in the last dayes that the mountaine of the Lords house shall bee established in the top c. which foresees the singular fellowship of Saints in these last dayes wherein we live largely exalting Gods owne way of worship which he will bring forth with shoutings and withall an attractivum bonum a winning excellency will shew it selfe to the ravishing of the Saints and the re-edifying of their soules as in statu quo prius of old so that the very out-casts of Israel shall more fluminis by a spirituall instinct and from occult qualities flow freely and be fully satisfied unto
embodied doe make up one Church of Christ or Kingdome of God Luke 10.11 Matth. 13.19 The Church is 6 Compared to Heaven also Matth. 13.11.24.31.33.44 45 47. Matth. 3.2 Matth. 11.11 12. Now the Saints which are to be high above the earth and the Throne of God and filled with his glory and decked up and enamelled with shining lights Stars of grace and spangles of glory most sweet and lovely the Sunne Christ moving in them and circularly round them and such as are seene plainly to bee what they are by a kinde of Vbiquity who ever they are in the Horizon or this Hemisphere I say such Saints united together in a body to make up one Church are one Kingdome of Heaven even as all the Firmaments Elements Stars Planets and Constellations together c. doe make up one visible Orbicular Heaven Mr. Jacob in his Treatise sayes A true Church is one Congregation so sayes Vrsin and others But thus much may serve to prove the Forme of christs-Christs-Church which is to bee all one one body one building one City one Army one Kingdome one Heaven O how sweet is such a communion this Forme is the forma beauty of reason 1 all As the sweet cluster of grapes which gave taste of the Land of Canaan was bore betwixt two so in such communion we may finde and feed upon the fruits of Canaan But now to the Reasons First Why this is so requisite that Saints doe associate into one body of Beleevers is gathered from the Onenesse of all Saints For all have one Father Mal. 2.10 Jo. 8.41 all elect in one originall love Eph. 2.5 All are in one Covenant Hebr. 8.8 9 10 11. All have one Christ and Mediator 1 Tim. 2.5 and All hewn from one and the same Rocke Isa. 51.1 All beare one Image Rev. 15.1 Rev. 7.3 All lay in one wombe and have the same mother Gal. 4.26 All borne by the same seed 1 Pet. 1.23 1 Joh. 3.9 All are lead by one Spirit Rom. 8.14 Joh. 14.26 Eph. 4.4 1 Cor. 14.12.26 All called into one hope Eph. 4.4 All have of one joy 1 Cor. 12.25 26. Phil. 4.4 Joh. 15.11 and 16.22 and All eye and enjoy one and the same glory Eph. 3.21 1 Pet. 2.9 1 Cor. 10.31 2 Tim. 4.8 Hence it is that Christ praies so earnestly to his Father for this Onenesse to his Saints in communion in and with him Joh. 17.11 both for them that were present and to come to the worlds end in verse 20 21. Hence it is the Apostles tooke so much paines in all places to preach up this Church-way for Saints to live as in one Family together in unity 1 Cor. 1.9 10. c. And otherwise they will much degenerate from the principles of Saints Psal. 16.3 Besides for that unity and entity are convertibles and this is the meanes to keep up both in the bond of peace and love and perfection Col. 3.14 and Eph. 4.3 4. Act. 4.32 But Secondly Saints not separate from the multitude lose much of their lustre light and glory for the Forme makes reason 2 them faire as the Moon Cant. 6.10 but when the Saints are in one body then their beauty dazles the eyes of others as many beams of light together gathered into one or as many streams met into one runne with force and fiercely David sayes O how amiable are thy Tabernacles c. Psal. 84.1 So Christ Cant. 2.10 Rise up my love my faire one and come away So in verse 13. So Cant. 4.1 Behold thou art faire my love behold thou art faire So in verse 7. Thou art all faire my love there is no spot in thee but there may be on thee So in verse 8. Christ calls her to separate from the mountaines of the Leopards opened before in page 45 and then it followes Thou hast ravished my heart my sister my Spouse thou hast ravished my heart and how faire is thy love c. My garden enclosed c. So in Cant. 6.9 My deare my undefiled is one Saints so in one body united and then follows She is the onely one shee is the choise one the Daughters Professours saw her and blessed her and the Queens Sarahs true Churches and the Concubines Hagars false Churches admired at her comelinesse and beauty and praised her saying Who is this that looketh forth as the Aurora the Damaske red morning faire as the Moone clear as the Sunne terrible as an Army with banners Saints then thus embodied are embroidered with beauty but if they be not no wonder if the world nay good men many times will not owne them for excellent ones which otherwise they shall or be ashamed for the Forme is in a sense the life and lovelinesse of every thing what were a man without his Forme and if the Forme be misplaced that makes him a Monster What beauty doe yee behold in a Picture though the colours be laid on before the Forme be drawne Suppose peeces of Timber should be carved curiously and guilt gloriously for the builders use and also stones most artificially polished painted cut and carved yet they lose their lovelinesse with lying among the multitudes and heaps abroad and about but when they come to be put up orderly to be placed in the building there is a great deale of beauty in them and pleasant grace from them Thus will it bee and is it with Saints builded up and in body together according to Gospel-order quanto forma est nobilior tanto magis dominatur materiae say the School-men Thirdly Till thus in body they are but in confusion and disorders reason 3 among them without and trod on by every foule and fooles foot and as much wronged defaced and defiled as may be As polished stones that lye among the filhy rubbish so they wil aske much paines to picke and cleanse againe before they can be fitted for the Lords house but when they are embodied together as before they are in their order which others joy to behold Col. 2.5 and so as the members that are fitly placed in the body and properly employed doe appeare alwayes orderly decent and comely to the whole body and are helpfull one to another thereunto Rom. 15.2 1 Cor. 12.25 For as the Philosophers observe that there is a twofold motion in all naturall things one whereby they move to preserve themselves and the other to preserve the whole universe So must all Church-members have their twofold motion viz. 1. For themselves 2. For the whole Fourthly Saints unlesse thus in society fall fearfully reason 4 short of doing their duties to one another in love unity peace admonition exhortation tendernesse patience watching participating comforting edifying or brotherly reproving of one another So if a Brother offend to tell it to the Church and to strive to excell to the edifying of the Church c. Now
her my people Come out of her and vers 4. which is the last word I have to speak upon this part of the Forme to intreat you all for the Lords sake and for your soules sake to separate from as before all Parochiall and Popish worship and wayes of Babylon and come hither harke how Christ beckens thee poore soule into Zion to dwell with him there in his Discipline and Tabernacles Psal. 67.2 there is beauty Isa. 52.1 2. there is power Isa. 40.29 there is his presence Isa. 4.5 there is deliverance Isa. 54.17 there is pleasure and joy Psal. 46.3 4. there is plenty Isa. 25.6 and peace Isa. 48.18 and blessednesse Psal. 56.4 and salvation Isa. 46.13 What can yee aske for more How can yee then acquiesce in such a carnall corrupt Church-state mingled with more visibly ungodly then visibly godly If wee mingle bright and rusty mettal together the rusty will not become bright but the bright rusty and thus a rusty companion saith Seneca rubbeth some of his rust upon a man that is honest and faire-conditioned civill and well-given but the honest man cannot make the other any better or brighter As a weake eye is not strengthned by looking on a strong eye but on the contrary a strong may water by looking on a watry eye the sound man may lose his health by lying with the sicke So I say it is dangerous and doubtlesse a provocation to the Lord and a tempting him in the Wildernesse to continue yet in communion with such mixed multitudes in Parish Churches whereby wee grow worse and worse As a good horse put into the Teame among a company of Jades doth but learne to shuttle and become heady and untoward and so such as will have communion with the multitudes learne many ill-favoured tricks and are made the more obstinate and untoward but for shame let us haste in to the Lords Sanctuary and enter into the communion of Saints The least small coale raked up in ashes will live long and so will the least Saint and the least grace bee kept up and nourished in the true Churches of Christ which will bee it is likely extinguished whilst they are out of them and not wrapped up and kept warme in them Wherefore it will bee our continuall comfort to enter into such communion for I can name some that have been in abundance of doubts troubles suspense and uncertainty till they were well informed and fully satisfied of this way by the word and spirit and ever since their soules have been swallowed up in divine solace As Archimedes that matchlesse Mathematician after he had hammered his braines about a difficult conclusion leaped and danced and cryed ãâã ãâã ãâã ãâã ãâã I have found it I have found it so as Mr. Hoskins hath it the Saints cry out We have found him We have found him Wee have found Christ in his Ordinances Christ in his Spirit Christ in his graces Christ in his Churches Christ in his Doctrine Christ in his Discipline Wee have found him Wee have found him but yet nothing to what is to come Thus far for the seventh Chapter CHAP. VIII ãâã ãâã ãâã ãâã ãâã Cisse The third part of the second part of the Forme viz. Saints separate and gathered into one body as before are a true Church of Christ for matter and forme and every such particular Church hath as full compleat power as any without the least subordination power or authority of any Church whatsoever THrough the grace of Christ the Head and Husband of his Spouse his Church we have handled the Faire Forme of the true Church of Christ being very beautifull and faire having Doves eyes i. e. such as are the able discerning and directing members of the Church faire full clear as Num. 10.31 and chaste and ever as it were glazed with teares and having comely haire i. e. the ornament of her head who is Christ thus are all the Saints and sincere beleevers to their Lord Christ an ornament and a glory to him Isa 43.7 such as hang dependingly upon him their Head not else Col. 2.19 being nourished by him and growing from him and very smooth neat not rough rugged c. that appeare from Mount Gilead that is a pleasant and plenteous place Jer. 22.6 and signifies a witnesse or testimony and so I take it for then Saints appear loveliest liveliest longest smoothest and sweetest from Mount Gilead i. e. the Testimony of Christ the witnesse of the Spirit and the Word and Scriptures truth and Ordinances which do beare the Testimony of Christ when their soules are satisfied as in pleasant and plenteous places Gilead is mine Psal. 60.7 and Manasseh is mine c. Furthermore her Teeth are like a flocke of sheep that are even shorne which came up from the washing bearing Twins c. Cant. 4.2 Cant. 6.6 in the Chaldee it is thy Priests and Levites For Teeth are such as the Church eats with chews digests and divides by and receives for the use of the whole body and I beleeve her Ministers must be such who receive eat chew feed digest and divide the word of God and all that is hardest of digestion for the the rest of the people and Saints service to the capacities and for the concoction of all the body But they are even i. e. not one longer nor one shorter which would bee both uncomely and hurtfull but they must bee all even and equall and Brethren Matth. 20.25 26 27. not one higher nor one lower then another which would also be an hindrance to the bodies welfare for then they would be wanting or at least hindring in the use of feeding and chewing for the Church Away with Rabbies for yee are all brethren there is no superiority nor subordination to be suffered in Christs Church by way of Dominion which is the point I am now upon For they must bee all equall and even-shorne as come up from the washing that is white and lovely comely and cleane purged and purified and fairly washed never more need then now that the Sons of Levi be purged with Fullers Sope so that as some already have been rubbed hard over and over and are at last shorne and come up out of the washing bearing Twins being fruitfull and bringing forth as Ewes though with hazard and hardship and as Teeth even set in the gums doe give a good decorum and both rankes in each jaw full and faire are of excellent use and exceeding comely so ought they to bee in and to the Church of Christ that others beholding their good orders may rejoyce Col. 2.5 of all men also they must not bee harren but bearing-twins Besides her lips are like a thred of Scarlet Metonymically manifesting the excellency of the Doctrine of Christ which comes from her lips unto others Zeph. 3.9 which is described first from the matter most excellent first deeply dyed
we finde a full and an alike power in every particular Church of Christ therefore in chap. 2.2 to the Church of Ephesus the Spirit sayes Thou canst not beare them which are evill and thou hast tried them which say they are Apostles and are not and thou hast found them lyars c. To this Church of Ephesus sayes Perkins in loc God gave a full Juridicall power either to admit or keep out examine or cast out suspend or what not that was needfull in any true Church of Christ. So in ver 14. To the Church of Pergamus I have a few things against thee for suffering them that hold the Doctrine of Balaam So in ver 15. And that thou hast them that hold the Doctrine of the Nicolaitans which thing I hate and thus in ver 20. to the Church of Thyatira for suffering that woman Jezebell which calleth her selfe a Prophetesse to teach and seduce c. Now why should God lay these sins to their charge were it not in their power within themselves to reforme and remedy and how could they have power to take in some or to cast out any to excommunicate such seducers and sinners as these were it not Gods last Will and Testament and to cleare this further yee may marke this that Christ blames not any one Church for the sins suffered in another not the Church of Sardis for the sins of Laodicea nor of Laodicea for the sins of Pergamus nor Pergamus for the sins of Thyatira c. but every one for their owne sinnes because God gave each of them so plenary a power and all alike for suppressing sin suspending persons excluding offenders and keeping of good and Gospel-order And there is great reason for it for without this authority no Church could continue a Church and all the reasons alledged to the contrary are disallowed and invalid which being so observeable in these seven Churches it seemes evidently Independency was then Orthodox that is such a sort of Independent Discipline as is here handled to wit that one Church hath no dependency upon another but hath as absolute a power as any other whatsoever without subjection or subordination Besides in all the Epistles of the Apostles written to Churches they write to Churches as distinct Churches without dependency upon any but Jesus Christ their head King and Law-giver Acts 15.22 1 Cor. 5.4 5. 1 Cor. 14.33 Rom. 16.1 Col. 1.2 being all equally the Body of Christ Col. 1.24 the Spouse of Christ Ephes. 5.24 25. all being equally Queens and Sarahs as Mr. Cotton sayes none Hagars or Concubines Gal. 4.26.31 all being alike Sisters of one Mother and none Servants or Slaves Cant. 8.8 all of them being Candlesticks of the same make and Metals amongst whom Christ equally walketh Revel 1.12 Revel 2.1 or alike branches of the same one Candlestick and beames of the same Sunne and streames of the same Fountaine and branches of the same Vine and so they are equall in all things all having equall and like power of opening and shutting binding and loosing Mat. 16.16 admitting of Members Acts 9.26 Deut. 1.13 Acts 6.23 Acts 14.23 trying the suspected Revel 2.2 choosing their own Officers Act. 1.15.26 and Deut. 1.13 Acts 6.2.3 Acts 14.23 c. and of administring Censures Mat. 18.17 18. 1 Cor. 5.4.5 or re-admitting or rather receiving 2 Cor. 2.5.6 and in case the Elders be appointed by the Church to execute their Decree yet it is in ordine ad ecclesiam with reference to the Body the power being theirs so as that eminent man Doctor Whitaker De contig quest 5. pag. 178 c. affirmes all Church-power principally to appertaine to the whole Body and to her Officers but accidentally and as occasion serves as cum aliqua virtus duobus inest uni essentialiter alteri accidentaliter by many faithfull arguments and he instances in the heat in water or iron which is in the fire first and essentially and then comes into the water or iron or the like And in Fulk contr Rhemist in 1 Cor. 5.4 5. we finde him full for this Sect. 3. and he quotes Musculus Calvin Zanchy and others to beare witnesse with him that the whole power is the Churches which she can give out and take in though she may if need be referre the execution of it to her Officers they doing it faithfully not in their owne power and according to their owne wills but hers Pareus I remember in the same place sayes plainely that it is a currant peece of Popery to apply the power of the whole to one or other as their owne which is an old usurpation of the Popes and therefore sayes he 1 Cor. 5.4 with the power of our Lord Jesus c. power which is ãâã ãâã ãâã ãâã ãâã does there intend the execution of Church-power as well as the power and authority it selfe which is absolutely the Churches although Paul was the mouth of the Church to declare it and sadly does he lament the Churches neglect of her Office in this kinde fearing lest thereby she should be abused as she hath been abundantly and become a mixt company which he complaines of highly Thus Dudley Fenner in his Treatise De sacra Theologia a pretty peice lib. 7. sayes c. Thus that honest old Cartwright in his reply to Whitgift pag. 184. sayes Paul knew the rule of Christ well enough in Mat. 18. when he commanded and communicated the power of excommunication and Church-censures to the whole body 1 Cor. 5.2 2 Cor. 2. it being the Churches and not in the Ministers or Officers power which he proves out of Cyprian c. But I should not here needed to have heaped up such Testimonies of great grave and learned Writers were it not to stop the mouths of that spirit of malice and spight of men which belches out bug-beare words against the way of Christ and order of the Gospel and who please to be confirmed in this point may peruse Mr. Cottons Keyes Mr. Bartlets Modell Mr. Hookers Survey of Discipline with many others that may carry more authority with them then I can to convince others by whom through Gods grace I received speciall satisfaction who have gathered out the Testimony of the most learned eminent able and famous men of many generations to bee of this judgement of Churches equality or fulnesse of power within their owne bodies so that it is not a new singular and upstart opinion as our Adversaries say Besides it is all the reason that can be they be all alike having all alike but one Head Col. 1.18 Eph. 5.23 as will appeare hereafter and he being a Head alike unto all and being alike unto every Church of Christ King and Lawgiver Jam. 4.12 there being no other all which might methinks besides all the Prophesies the Precepts the Primitive Practises and equall Priviledges of all Churches bee enough to pull downe all topping
us ride post in a Victory of Patience and in the Triumph of Innocency And as Anaxarchus said to the Tyrant Tundis vasculum Anaxarchi sed non Anaxarchum So they may hurt us but not hinder us trouble us but not triumph over us CHAP. IX ãâã ãâã ãâã ãâã ãâã Zebi A further Demonstration of the Discipline of the Church of Christ objective or upon the account of the Churches object and what that is WE have handled through the grace and goodnesse of our God the Forme I hope fully of Church-discipline and Gospel-fellowship wherein I trust the Lovers of the truth will not take mee to bee too tedious although in the following-chapters I wish I could promise to be compendious especially in this first Lib. seeing what is to come as I take it is lesse controversal I shall next insist upon the object of this Church-state whereby it becomes so amiable unto the Saints viz. the Presence of God giving out of himselfe more in grace and glory to such Saints then to any others according to Psal. 87.23 which point lyes apparent Psal. 84.1 2 7 10 11. So Psal. 63.1 2. O God thou art my God my soule thirsteth for thee my flesh longeth for thee c. to see thy power and thy glory so as I have seen thee in thy Sanctuary verse 5. My soule shall be satisfied as with marrow c. that is abundantly more then in other places which thing is promised us as in Exod. 20.24 In all places where I record my name I will come and blesse c. i. e. I will come in a speciall manner and blesse them with speciall blessings of grace so is the type Exod. 25.8 so in Isa. 4.5 6. He is upon all the assemblies of Zion not elsewhere a cloud and smoake by day and a flame of fire by night and upon all the glory a defence c. Isa. 25.6 there the Saints in the Lords house this mountaine of holinesse shall bee feasted with fat things Psal. 36.8 and shall say as in verse 9. Lo this is our God we have waited for him this is the Lord we have waited for him we will rejoyce and be glad in his salvation c. that is we have waited for these appearances and this his presence in grace and of glory c. Thus in Isa. 33.17 there thy eye shall see the King in his beauty an amiable object indeed and in verse 21. there the glorious Lord will be a place of broad Rivers and streams c. There is the loveliest heart-ravishing and soule-enamouring object that the Saint can set his organ or eye upon here is the beloved white and ruddy and more then all other beloveds Cant. 5.10 c besides this soule-enamouring presence is promised to the end of the world among Saints in such communion Matth. 18.20 Joh. 14.22 23 26. Matth. 28.20 Joel 2.27 Zeph. 3.16.17 This lovely object beyond all others Saints embodied as before have had the happinesse to see and enjoy or to have the fruitive discovery of which all the true Churches of Christ have experienced to the purpose and their profit in all ages Act. 2.28 Act. 4.33 So 2 Cor 3.18 2 Cor. 6.16 Yee are the Temple of the Lord as God hath said I will dwell in them i. e. ãâã ãâã ãâã ãâã ãâã I will in the nighest communion of love and grace be present and so as he hath promised yee who are his Temples have experienced Eph. 2.19.20 21. Hebr. 2.12 and in such societies the Saints have found him to delight to be and to walke there Rev. 2.1 2 Cor. 6.6 Psal. 132.13 14. and to take his repose Psal. 72.2 and 26.8 and repast there Cant. 1.7 and 6.2 and 4.16 and to impart his most intimate loves in the midst of them as Cant. 7.12 c. by all which lies apparently before us the beauty of the object Vse On which account how eagerly Saints should bee set upon such a worke will obviously appeare out of Psal. 84.1 2. for if beauty blessednesse love life light grace glory or any good thing be object enough to win upon a people all and more then all may be had here in Psal. 27.4 One thing have I desired of the Lord c. what is that that I may dwell in the house of the Lord all the dayes of my life why so to behold the beauty of the Lord. O there there is the excellency of the Lord the lovelinesse of his countenance the comelinesse of his favour the beauty of his face above all places in the midst of the assemblies of the Saints thus united into a body Now Parishes have not this amiable and peculiar presence of the Lord they want the beauty of this object and this object of beauty abundantly For but little of God is to bee seen in their constitutions and Churches Now where most of Gods presence of love light grace and glory c. is promised and appears there is the Church of Christ but that most of this sweet presence appears in and is promised to the Saints associated as before I refer you to the pregnant Scriptures produced for proofe Wherefore deare friends how forward would you bee for this Discipline did you but discerne the excellency and beauty of these his amiable Tabernacles This made that eminent man Dr. Ames Professour of Friezeland leave all his honours estate esteem c. and all to become a member of such a Church at Rotterdam choosing rather to sit on the Threshold in the Lords house Psal. 84.10 then to enjoy all the world without it and pleasures for a season blessing God upon his death-bed that he had lived so long as to be first of such a body of Christ before hee dyed and when he was ready with good old Simeon to depart in peace hee beseeched Mr. Peters the then Pastor and others not to be discouraged or daunted though they must suffer much saying If there were a visible way of worship in the world that God did owne honour and manifest his Excellencies and himselfe in that it was this of the Congregationall now called Independent Discipline The ignorance of the object indeed makes men no more in love with it then they are ignoti nulla cupido but if the beauty of it be but in the Frontispeece then every eye is upon it O how does beauty shine in goodnesse like the Sun in a cleare Skie O glorious It is a Tradition that Noah being in the Arke and having closed up all the windowes had a most excellent Carbuncle or precious stone which gave them light all within But it is a truth that Christ gives a most orient radient lustre light and beauty to the object of every eye in the Churches of Christ So that the beauty of his Tabernacles is most amiable whilest beauty and naughtinesse blended together doe shew like a Leprosie the whiter the fouler But
which are to be had hereby yea what a Bar is this to bolt sinne and Sathan out of doors as Hos. 14.8 when wee consider who it is we serve and whom we are under then say wee what have wee to doe with Idols lust pride drunkennesse malice vanities traditions or any such trumperies For hath not the Lord or Ruler forbid us these are we not under his command Come Lord Jesus doe thy office other Lords would faine rule and ride over us but come thou King Away Sathan avaunt thou vile lust downe with these proud Lording Prelates for I am under Christ I am in his Church and Kingdome I am under grace and redeemed by the blood of Christ from all false wayes worships and vaine conversation Therefore I will obey him and hearken to him what hee saith who is the alone Lord of his Church and people and who is the best truest and most absolute Independent He hath the most reason to rule me and therefore it must needs follow that I have most reason to obey him Vbi est propria specialis ratio Dominii ibi est propria specialis ratio servitutis Lastly Christ is the alone Head of his Church and people without any other Col. 1.18 and 2.19 Eph. 1.22 and 4.15 and 5.23 neither is any joyned as Partner with him in this reason 1 worke of ruling or medling with the order of his owne or his Fathers Kingdome But first why he is called the head and the Church his body First Because the Head and Body being united together by the necke make up the whole person so that Christ as the Head makes not up the whole Christ but he as Head his Ordinances and spirituall administrations as the Necke and his Church and Saints embodyed together as before and united to the Head by the necke as his Body all these together make up a whole Christ which is yet doubtlesse a great mystery and few there be that finde it out Epes 5.32 The worke of former ages since the Mystery of iniquity began to cover the earth and be in the full hath been to know Christ in part viz. Christ as the Head which hath lay long obscure and is not yet revealed to many even of the religious and learned men much more obscure and undiscovered is this whole Christ the Head and Body who will ere long appeare as himselfe in the riches of his glory and brightnesse of his Gospel and the Saints shall know him compleatly as Head Necke and Body by one Spirit And not covet to know him in part as Head or as Body viz. his Churches the worke of this age but altogether reason 2 Secondly The Church of Christ is called the Body of Christ by similitude taken from the natural body of man which according to the diversity of members hath diversity of actions in Rom. 12. and 1 Cor. 12. So is Christ called as hee is in himselfe without the Saints the Head of his Church by similitude taken from the Head of a man in which wee have severall considerations set before us As First In ordine The Head is the highest and the primest part of the Body and yet for the use of the body is but a member though most eminent and above all the rest Hence is it that every Principium or beginning is called the Head of a thing as Ezek. 16.25 Isa. 18.4 and 51.20 Thus Christ is secundum propinquitatem ad Deum exalted above all others and is the Well-head to supply others with the streams of Life and with the flowings of grace Rom. 8.29 he is become the Head of the corner the top of all Coloss. 1.18 and yet though the Head of his Church for the use and advantage of the body hee is I say but a member and a brother Heb. 2.12 though the first-borne highest and above all Secondly In perfectione The Head is the seat of the senses the beauty of the body the grace of the man and the most honourable of all Isa. 9.8 Christ is such a Head quantum ad plenitudinem omnium gratiarum in whom all fulnesse dwels as Col. 1.18 and 2.9 he is the Head of the Body the Church vers 19. For it pleased the Father that in him should all fulnesse dwell ãâã ãâã ãâã ãâã ãâã So Joh. 1.14 Col. 2.9 Christ is the seat of all excellencies and senses of the body viz. his Church hee is as the Head the honour and grace of his Body as a Husband is the glory and grace of his Wife Ephes. 5.23 He is the King in his beauty Isa. 33. the beauty of his Body their crowne and glory therefore this Head is of Gold Cant. 5.11 yea in Heb. Cethem of the finest and fairest gold There may bee other Heads brazen-heads but none of gold but Christ in whom all amiablenesse and perfection dwels 3. In virtute The head hath an influence upon the whole body every Member is beholding to the head for our sence motion life and influences are all from the vital spirits and powers seated in the head and from thence are communicated to the body For were the body headless it would be senceless motionless and lifeless such a head is Christ virtute influendi vel intrinseco influxu to the Church his Body and to every Saint his Member whom he feedeth with divine influences and spiritual incomes those very vital spirits which are seated in Christ are communicated to the Saints Rom. 8.11 For of his fulness Joh 1.16 We receive and the whole body is filled by him as Eph. 1.23 Whereby we become spiritually sensible moving and living And without him for our head we have not this life sence or motion so that the Church is maintained and preserved by sweet influences and virtues from Christ her head and so is every Saint and Member It is this head that giveth grace life strength light righteousness love wisdom judgement divine reason and understanding and whatsoever is in the head we receive all from him and without him can do nothing Joh. 15.5 7. 4. In gubernatione The head is the governor of the body and Governors are commonly called the head of the people Josh. 11.10 Judg. 11.8 Deut. 28.13 Psal. 18.43 So Saul was called the head of Israel 1 Sam. 15.17 And thus is Christ the head of his Church Col. 2.10 To rule and govern her Isa. 9.7 22.21 22. A Governor is one that orders acts and moves those whom he governs into their proper use and end Thus doth Christ govern his Church and every particular Member making them act to the end and in that use they are appointed for as Rom. 12.5 6. 1 Cor. 12.11 12 18. And as it pleaseth him the Marriner that is Master and Head of the Ship steers and rules it to what Haven and in what rode he pleaseth For in this Head wisdom is seated which
is cognoscitiva directiva executed both by a knowing and directing property and ability whereunto the Members are become subject 5. In sympathia The head hath a fellow-feeling with the rest of the Members of the Body and is a fellow-sufferer with them in their afflictions If the finger but ake and the toe be but trod on the head is sensible of it sadded for it feels it complains of it and looks after it such an Head is Christ and to hurt the least of his little ones the meanest member is to hurt him and to make him complain to slight and slander cast off or contemn them is to do so to him Luk. 10.16 Matth. 25.45 For as much as ye did not help the least of these you did not help me saith he and for as much as you persecute these you persecute me Acts 9.4 5. Christ takes all to himself and is partner with the least of the Saints in all their sufferings Isa. 63.9 Therefore said Gadius Martyr Abate nothing of my torments for it will be to my loss go on Christ is my partner c. Our eyes are in this head he hath ears to hear for us and tongue to speak for us he is our advocate with the Father c. 6. In sanitate The head being well and sound the body is safe and out of danger as long as the head is above water the body cannot be drowned as long as the head is well setled the body is so too But if the head be lost the body is lost if the head be unsetled disturbed or distracted no wonder the body is so too and every Member acts distractedly and disorderly and runs at random for the Governor is not at home when reason is exiled Hence men become mad and unsound and unsetled insania dicitur per corruptionem sanitatis Christ the head is in good health though many Members may be sick and weak and so long the body will live and without danger we are safe in Christ and sound in him our head Hence he is Cant. 5.11 the head of gold in Hebrew Paz i. e. solid gold Saints have a solid head but the reason why many run a madding after monstrous errors traditions unsound opinions and fopperies is Col. 2.19 ãâã ãâã ãâã ãâã ãâã i. e. not holding Christ fast and keeping him close with all their strength For it signifies a strong and stedfast retention and apprehension of Christ against all opposers whatsoever their loosing or laying aside this head and living in taking from and acting by an unsound Head a toxicated brain a Creature-principle and ruler Hosea 5.21 Ephraim was broken I say this is the reason many are lost that do they know not what and worship they know not whom and go they know not whither but run into all manner of madness This the Saints do not that hold fast Christ their Head 7. Lastly As hairs grow upon and from and in the head and are nourished by and hang upon the head and are an ornament to the head even so are the Saints as the hair and Christ as the head Cant. 4.1 5.11 By much more I might amplifie it and I shall now apply it First Learn the unlimited and everlasting advantage the vse 1 Church and Saints have from Christ their head A little help to which lesson hath been already offered to you and laid before you How from Christ as he is head she derives all her excellencies and enjoyments which I shall not insist on now but Secondly The Church and Saints have but one head vse 2 Now by Church I mean all Saints under all Forms and Administrations whatsoever past present or to come which are all but one body Eph. 4.4 Rom. 12.45 1 Cor. 12.12 13. Therefore must have all but one head that body which hath more heads then one is a Monster nothing is clearer in Scripture then to prohibite the plural 1 Pet. 5.3 and to preach up the singular Psal. 45.11 Eph. 1.22 and single head viz. Jesus Christ Eph. 5.23 Col. 1.18 c. How dare men make choice of any other head or which is to set up the Creature in the room of Christ A head of brass in stead of the head of gold Have not these men hearts of brass and foreheads of brass They will needs have men to play the part of Lords over Gods heritage to lay down Directories and Rules of their own make and Cannons very dangerous charged full and rammed home and hard to the very mouth of their own constitutions and in their own construction How loth are Lord-like Ministers Magistrates or Prelatick tempers to admit Christ the absolute Lord and Soveraign without any Vice-Roy in matters of Religion who is so and will and shall be so whether they will or no by decree from above Psal. 26.7 passed in the councel of Heaven for all eternity Dan. 4.34 35. Isai. 9.6 7. This lesson hath been above a thousand years in learning and yet how many are marvellously and I fear I may say willfully ignorant of it always learning 2 Tim. 3.7 8. yet never learn it in the sound knowledge of the truth but as Jannes and Jambres withstood Moses so do these resist Jesus Christ as if he took too much upon him but they shall know they take too much upon them It goes to their gall to get this by heart that Christ is head yea and onely head without any other primary or secundary Vicar or Vice-Roy In this particular you may obviously eye and spie out a difference betwixt Christs Church and Antichrists who stand out at a distance in this For First Antichrists hath men to be their Governors and are led by the laws of men but Christ is the Head Ruler and alone Leader of his Church by his Word and Spirit Secondly The false Church hath its government on the Creatures shoulders as on Pope Archbishops Prelates Classes or Synods c. But the true onely on Christ Isa. 9. Zach. 9.12 To bear up this Ark and others are forbid Thirdly The false Antichristian brazen-faced Church hath even a head of brass but the true hath onely a head of gold Cant. 5.11 And First This head of brass brings into his false Church-state by force and fraud non verbo sed ferro but this head of gold wins into his by his Word and Spirit in love and sweetness making them a willing people in the day of his power Secondly This head of brass brings in iron signs and fatal instruments to keep men under him and seeks secular power to keep up hoise up and authorise his beaten and iron precepts and commands but the head of gold by his own golden authority prevails without asking leave of any other Civil or Ecclesiastical powers whatsoever Thirdly This head of brass is of a mixt principle Jer. 6.28 and is best pleased with a mixt company
approve of Christs Christ hath commanded theirs and obedience to them they must command Christs and obedience to him And as the Saints for Gods sake Rom. 13.1 Gal. 4.14 are obedient to them for sancti non subjiciunt se homini propter hominem sed propter Deum so they for Gods sake are to be obedient to Christ and servants to his Church his Saints and people of God Let them make much of the Ministers of Christ neither to corrupt them with honoâs nor to honor them in their corruptions As Ministers cannot make Magistrates neither can Magistrates make Ministers and as Ministers of Christ cannot hinder Ministers of State or Magistrates in doing their offices for Bodies and in Civil affairs neither can Ministers of State hinder the Ministers of Christ in doing their offices for souls and in spiritual affairs Wherefore as I said before each must remember his place as Constantine could say Vos est is in Ecclesia sed ego extra Ecclesiam Episcopus to a Bishop or Minister in those days ye are Overseers and Officers in the Church within and I am an Overseer and Officer out of the Church without Constantine kept his course some time very well within his own jurisdiction without mingling or mangling Ecclesiastical affairs with Civil or Civil with Ecclesiastical so must every Magistrate be sure to do For it is Gods design to destroy those powers and policies that hinder Christs reign in his Zion and Church as the alone Head and Lord. Christs Kingdom of the Son and the Kingdom of glory the Fathers are both alike who rules in one rules in the otherâ who are admitted into one are admitted into the other whom the one receives the other receives and none else But the Kingdom of the Father receives not Magistrates as Civil Magistrates to rule and govern or punish there i. e. In Heaven to come therefore not here in the Kingdom of the Son And he that dares usurpe this power of Christ the alone Head and Lord takes too much upon him and as Chrysostom sayes Non est tributum Caesaris sed servitium diaboli c. It is not his due but the devils work And it will cause his unevitable downfal and confusion as it did the Devils Trap observes there on Matth. 22.21 the Greek Article ãâã ãâã ãâã ãâã ãâã is doubled and repeated for this purpose That our double and special care must be to give God his due Rom. 13.7 Oh! O that we did give the Lord his due then should we not plead so for Caesars Chair in Christs Church that he should sit there with the heel of his cruelty to kick the Saints brains out and to crush them headlong that stoop not to his form In a word Christ sits not on Caesars throne neither shall he who hath too long sit upon Christs throne For though other Lords have had dominion over us and have usurped Headships which are Brass and Iron Jer. 6.28 yet the Lord will give gold for brass and silver for iron Isai. 60.17 This Head of Gold and his Gospel which is better then the silver seven times purified And if the very Philosophers Aristotle Plato and others vid. Cartwrights Ecclesiastical Discipline of the Authority of the Church if they could see and say that Estate is best and those Citizens happiest that had God to be their King and Monarch and his Laws and Decrees to submit unto Sure I am the Church is never so happy holy and heavenly as when Christ alone sits upon his throne in the midst of them and governs them by his Word and Spirit see Cap. 2. 9. of Lib. 2. And sure this is the great work that our God is bringing about who is coming to reign for ever and ever In the mean time let us own neither the Brazen nor the Iron Heads for our Head I mean neither Spiritual nor Temporal Ecclesiastical nor Civil powers so called O none but Christ the Head of Gold our Master Lord Head and Law-giver without any other Partner or Paramount whatsoever as hath been at large proved Wherefore to conclude All others are beheaded having lost their long usurped ruledom and jurisdiction And with John Hus We say Christus sine talibus capitibus monstrosis melius ecclesiam suam regulavit Act. 27. Object Christ alone is Head and governs his own Church influendo infundendo without such prodigious helps or monstrous heads as Antichrist would crowd in Thus said Gregory the first Lib 6. Epist. 24. in his Letter to John Patriarch of Constantinople Quid tu Christo universalis ecclesiae capiti c. What will you answer at the last day to Christ the sole Universal Head of his Church and people that thou darest to arrogate that title which is Antichristian for thee so to do Hold fast the head saith the Apostle Col. 2.19 from which all the body by joynts and bands having nourishment ministred and knit together increaseth with the increase of God Therefore be sure you hold your Head For first it supplieth the members with all necessaries Secondly It knits every member to its self and one to another and thirdly It increaseth every one with a spiritual increase Now Christ in his The anthropie is this Head which we must fetch our life sense and motion from by Nerves Veins and Arteries Christiani Christo capiti adhaerent ab eo percipiunt hauriunt vitam spiritualem c. No Member of his but hath much moisture nourishment and spiritual growth And every Member is moved with their Head unless some Palsie-Members so Palsie-Christians that move not as the Head Christ directs When Cyneas the Ambassador of Pyrrhus after his return from Rome was asked by his Master What he thought of the City and State answered O Sir It is Respublica Regum a Commonwealth of Kings and a State of Statesmen And so is the Church wherein Christ is King and Head O happiness of such a Church For if he be in us Head he is heart hand and all For quickning of us he is our Anima the life and soul of the Church and of every Member as he resolves us he is Voluntas as he maketh us think he is Animus as he gives us to know he is our Intellectus as he deliberates us he is Mens as he keeps our remembrance he is Memoria as he gives us to judge he is our Ratio as he moves our desires he is Affectus as he breaths us and inspires us he is our Spiritus and as he enables us to apprehend he is our Sensus So that Christ our Head is our Heart and all VVherefore let us hold him fast for our Head and heare of no other no Brazen-face no Iron-pate no O monstrum horrendum informe ingens cui lumen ademptum Christ willed when he saw Caesars stamp on the coyne to give Caesar his due so when wee see Christs stampe
the open light preach it on the house-tops that is in the most patent and publike places teaching them to observe whatsoever I have commanded you Matth. 28.20 thus Wisdome sends forth her Maidens to cry and call in the open streets and in the most publike places of the City where is greatest resort Prov. 9.3 and Christ tells his Disciples in Mark 4.22 there was not any thing kept in secret but that it should come abroad Fifthly This publike appearance would be most answer reason 5 able to Christs practise yea and his Apostles and Saints too in the primitive times though then dangerous see what Christ saith Joh. 18.20 I spake openly to the world I ever taught in the Synagogues and in the Temple whither the Jews alwayes resort and in secret have I said nothing So Act. 20.20 I kept backe nothing saith Paul that was profitable unto you but have shewed you and taught you publikely Thus the Church of Ephesus was brought out into publike too sometimes reason 6 Sixtly This publike practise and uniting together is more answerable to the worke it selfe being a worke of light and therefore it ought to bee done in light and openly for veritas abscondi erubescit Joh. 3.21 He that doth truth cometh into the light that his deeds may be manifest that they are wrought of God saith Christ who is Light that is all as from God and for God such are neither ashamed of their principle nor of their end quoad fontem quoad finem saith Aug. in loc The honest Tradesman is content his Wares should be carried to the street-door from the dim shop-board It is for Heresie to hide it selfe saies Hall And for Antichristianisme and false Wares to loath the light they are Bats and Owles that love not to be seen But let us walk as children of light Eph. 5.8.11 It is said of John Frith Martyr that when the Archbishops man would have let him gone away and escaped saith he no If you goe to Croyden and tell the Bishop that you have lost Frith I will follow as fast as ever I can and tell him I have found Frith again and would deliver my self into his hands for what do ye think that I am afraid to declare my opinion before the Bishops in a manifest truth or to come into publike no! reason 7 Seventhly I shall adde one reason more to this and that is the Incouragements which others would hereby have to joyn in that fellowship for the publike appearance of the Christians in Solomons Porch Act. 5.12 was very attractive as in V. 14. Beleevers were the more added to the Lord multitudes both of men and women So that the Church lost nothing but got much by it whilst Clandestine embodying discourages many c. It must needs be so that when people come to see such an amiablenesse and excellency in this way of Christ above all other wayes and how the Beloved is in this Church state the best of all beloveds carrying away the Banner from ten thousands and that his presence is most familiarly and ravishingly in these Gardens enclosed and this appeares to be promised and proved out of Scriptures I say it must needs bee that their bowels will earne after these wayes and to live in these Gardens when they know what the way is as when the Daughters of Sion did ask first of Christ what is he Cant. 5.9 And then when they heard how he excelled the next question is Cant. 6.1 O where is he whether is be gone c. So when they hear what this way is the next question will be O where is it how shall we get in tell us that we may seek him with thee that we may partake of these priviledges with you And they shall say We will go with you for we have heard that God is with you Zach. 8.23 Many Reasons more I might adde hereto and produce more Scriptures to confirm and strengthen this Exhortation of appearing in publick upon that day especially sed sat sapienti In a word If you do these things shew thy self to the world John 7.3 Let all men see and observe how sweetly your practise agrees with Christs Precept and this way with his Word till which time men surmize much evil of you and your opinion and think you are without warrant and walk by fancy not by faith As if a man who never saw any dance in his life should see a company in a field whilest he is afar off and before he can hear any musick he thinks them mad wonders what they mean to skip about so but when he is come nigh and hears the melody of the musick and observes their dancing and how they agree both in time and order with the tune of the musicks he then admires on the other side changes his former thoughts and judgement of them and now is much taken and delighted with them and marks with much affection the agreement of the foot to the tune and could attempt to enter in and be one amongst them were he but fit for it and yet he can hardly forbear So it is that the vulgar and ordinary sort of people such as are most strangers to this way of the Gospel may think you mad and wonder what you mean to separate from their Parish wayes to joyn in fellowship in this orderly way till they come to see how it doth agree with the Word and Spirit and then they cannot but with much content observe the Order and minde the Word and this way together to agree most sweetly and then they wish to be in the number of them whose practise appears so home to the precepts and practise of Christ and Saints in primitive times And that this sweet order and agreement might be the more observed and asserted I do heartily wish for the honor of him whom I serve that there may be no more Chamber-embodyings but openly to all for the conviction of many especially now in the time of the Churches tranquillity and liberty And let this be done by them in due order and solemnity answerable to the weight of the Ordinance and then they shall grow up in all things in Jesus Christ their head from whom the whole body fitly joyned together and compacted by that which every joynt supplieth according to the effectual working in the measure of every part shall make increase of the Body Eph. 4.15 16. And in whom all the building fitly framed together shall grow up an holy Temple in the Lord Eph. 2.21 CHAP. IV. ãâã ãâã ãâã ãâã ãâã Beith The Church thus constituted takes in Members and of their Admission upon clear Testimony and without dipping or tying to Forms or Judgements THe Church thus orderly gathered and united together do receive in Members as Acts 2.41 5.13 9.26 Now in their Admission we must consider First the Power that takes them in and then secondly
all body but an Integrum made up of both So is the Church Vniversall made up of the particulars yet cannot be said to be all this particular or that particular all of them before the Law or under it or all of Gospellers or all Independent so called or Anabaptistical or the like No! But one made up of all And yet I must say that every member of this whole as every member of our body is a whole in it selfe and limited at the joint and so can't usurp anothers place every Congregregational Church is a whole Church and intire in it selfe and one member is distinguished from another by limits set so that although we say with Ames in 's Med. lib. 1. c. 32 particulares Congregationes sunt partes similares Ecclesiae Catholicae that particular Churches are essentiall parts to make up the whole Intire and have of that in them which will make up the whole and yet we say such particular Churches are in themselves whole and intire from all others having matter and form and power and priviledges the Keyes and Ordinances within themselves intirely and distinctly from any others But thus far for the name and nature of the Church which is here handled and handed forth The next thing that I offer before I conclude is the consideration 2 near alliance and agreement which is obvious to every discerning eye between the Presbyterians and Papists in their Discipline and order But before I goe further I give this caution that when I speak of the Presbytery I be understood of it as it now stands with them of that judgement and not as it stands in the Word of God for in this later sense we allow of Presbytery and say it is in the Congregational way according to the Word of God This gives no allowance of that Lordly high Prelatical Presbytery that the Presbyterians now tug for tooth and nail and which we speak of and if they should enjoy it what a goodly bit those biters would have of it I leave it to themselves to be their own Judges Will they promise but impartially and pensively to contemplate what familiar acquaintance and friendship their Discipline and the Popes have one with another and without anger for loves sake let them weigh wisely how close they set their feet together and embrace each other and I wish I might say it was onely through mistake How near they are akin or How like they look the Daughter resembling the Mother I shall rough-draw before your eyes though in dead colours at the first Yet so far as will sufficiently deliueate a near resemblance between them in as many parts as I can at this instantanous present time place before you as the head body eyes mouth hands and feet yea and spirit of this Image which must fall But let not men be angry with me or ãâã ãâã ãâã ãâã ãâã boil out into a foame against me for as Dr. Homes says I do but ãâã ãâã ãâã ãâã ãâã Gal. 2.14 walk with my right foot in the way of the Gospel and the Lord now knows it is love to the Truth as it is in Jesus brings me to this businesse with a spirit in the which I hope I shall appear more zealous then Zoilus and rather an Irenaeus then Cassander and when I meet a Critick I hope to prove a Christian and part in peace but however if I must pledge Christ out of his own cup for this his owne cause if I know my heart I am content though they give me gall and vinegar for I had rather suffer then sin and so I set forward and out of their own books shall shew you how they agree for I cannot but bear testimony with pretious Mr. Hooker who is of the same minde with me and manifests it to the world his words are In my retired meditations I could not but observe a secret kinde of divine dâspensation that the Presbyterian way must need the help of Popery not onely as a pillar by which it must be under propped but as a foundation or head-corner stone upon which their whole building must rest and be erected thus saith this worthy Champion but a little before his death So that I shall neither be the first nor the last that on good grounds doe affirm their Presbytery and Popery to live one in the other and that the Presbyterian way is maintained and kept by Popish points and principles and keeps up Popery alive in England which cannot dye as long as that lives the which I shall easily demonstrate in their congruity together whilest they dispute for the same things hold the same points professe the same principles I say not all and are so a like in practises but to instance in particulars I. The Pontificians and Papists affirm the Church to be aliam principalem aliam minus principalem principal and lesse principal The Church principally they call the Councel of Cardinals and Bishops together but the lesse Principal they say is the Body of the People or Congregation of the rest together that are gathered under the Roman See and acknowledge the Pope of for their head Thus sayes Bellarmin 1. lib. de Ecclesia The Presbyterians professe this with the Papists both in their judgements and practises that the Synod or National Provinciall particular Classes is more then the Church viz. the body of all the brethren and sisters For they take upon them as the Church-Principal to set laws and to lay down rules and orders and to make Directories and the like for the Congregations and Churches to be under and they take upon them power of commanding compelling condemning punishing or the like as the Church-Principall yet pretend themselves the Church Representative and therefore they are called the Presbyterian Church because made up of Presbyters and Elders as a Representative Body thus they say they are the Church primarily and not the whole Body of Beleevers together but they in a Classis Synod Councell of Ministers and such like are the first Subject of the Keyes to open and shut binde or loose command or countermand vide Rutherford right of Presbytery lib. 2. p. 9 10. to 14. which is all one with the Papists and the same thing So in this sense is it that Mr. Hudson sets the Catholick first and then the Congregationall But 2. The Papists affirm that the Catholick Church is and hath been alwayes visible which is a generall Controversie between them and us as appears in Willets Synopsis Papismi Q 2. of the Church they mean not any particular Congregational Church but that the Vniversal Catholick Church is visible Rhem. Annot. Mat. 25. Sect. 3. Bellarmin lib. 3. cap. 12. ret 7. Calvisius cap. de fide c Symbol Artic. 18. The Presbyterians say the same whither they all agree therein or no I cannot say but Mr. Rutherford for them lib. 2. of his Right of
Presbytery p. 291. p. 293. p. 304. p. 311. cals the whole Catholick Church visible over over and over and so p. 418. with divers others so Mr. Hudson concerning the Essence and Vnity of the Catholick Church affirmes that the Catholick Church is visible which he urges by severall arguments and Mr. Hooker answers him most of them being the same which the Jesuites and Papists have formerly had full answer to by our judicious and learned Protestant Divines as to instance in that argument of Mr. Hudson If particular Churches bee visible then the Catholick Church is visible But particular Churches are c. the very same argument in Bellarm. cap. 12. is answered by Dr. Willet in Boner p. 1691. Marci Antonii object 6. answered by Martyr Smith and this same argument Duraeus urged which Dr. Whit. lib. 3. de Eccl. p. 110. answers and so Sadeel answers Turrian and all our Protestant men tell them the ill consequence yea absurdity of this argument for that the particular members may be asâectabiles visible but not the whole i e. as the totum aggregatum besides for that the Catholick comprehends all the Saints of all ages that ever were are and will be that are in heaven and that are not yet born and can these be all visible here Particular Churches are visible Ergo the Catholick for shame my Masters better arguments saith Dr. Willet and Smith The Controversie in this is the same between the Presbyterians and us that ever it was between the Papists and Protestants For we with all that were and are accounted Orthodox and sound doe affirm the Church Catholick to be invisible not to be beheld but by the eyes of Faith Heb. 12.18 23 24. 1 King 19.20 So says Mr. Glover martyr instancing in Eliahs dayes Fox p. 1554. 1712. and B. Farrar which truth they sealed with their bloud and such another witnesse was Mr. Philpot who affirmed the Church to be visible and invisible but the Vniversal Catholick Church to be invisible Fox p. 1824. col 2. Mr. Bradford reasons it Fox p. 1613. col 2. as Eve was of the same substance Adam was of so is the Church of the same substance with Chrisâ i. e flesh of his flesh and bone of his bone Ephes. 5.30 So therefore as Christ was known in the world so is the Church by faith for Christ was not seen by the world nor known by any external pomp but by the Word of God and Spirit of God so the Church Ecclesia Catholica non potest a quopiam impio imo ne a quopiam pio videri Whitak de Eccles. q. 2. c. 2. p. 57. How many hundred might I bring of this minde that are eminent of all ages Mr. Perkins on Gal. 4.25 proves from that verse that the Church Catholick is invisible So Bullinger de Eccles. 5. Cath. Decad. 5. Serm 1. cum multis aliis and so say we against the Presbyterians 3. The Papists assert a twofold Head or Ruler of the Church viz. principale ministeriale the principall and supreme Head they say is Christ but the ministerial and subordinate head they account the Pope as Christ's vicar c. So the Presbyterians have taken up the same distinction which was first of all coined in the Popes Conclave at Rome see Rhemist 1. Eccles. 22. vide Bartlet chap. 1. p. 21. they doe not deny but Christ is the Supreme Head over all but they would make us believe about which I have had a share in the scuffle that there is a secundary or subordinary head under Christ over the Church which they account the Ministery and Classes Herein they agree but we agree with neither of them being both fictious and fallacious phantasmes and the spawn of mens brain but we affirm with all the eminent Protestants against the Papists and Jesuites that there is no such distinction in Scripture doctores non sunt ductores aut imperatores sayes Bull. de Eccles. D. 5. Serm. 1. p. 354. Sed Pastores Ecclesiae c. and we say there is but one Head of the Church and that Head is Christ. First that there is but one Head appears Ephes. 1.22 Col. 1.18 2.19 Isa. 9.6 7. Hos. 1.11 Caput Ecclesiae tantum unum esse necesse est it is a rule in Divinity for two heads to one body would make the body a monster and hinder the function and action or due execution of the members yea though one head were placed under another Etiam si unum caput non juxta aliud sed sub alio collocetur Keckerm lib. 3. de capite Eccles. yea the body would be so much the more prodigious and monstrous to have two heads and one placed under another now that Church is a monster that hath more then one Head which is elegantly expressed Eph. 4.16 Thus holy Paul Baines saith on Col. 2.19 who did ever hear of any secondary or ministerial head on a natural body without deformity now it is a natural body to which Christ compares his Church and himselfe as Head So Zanchy on Hos. 1.11 sayes God's Israel i. e. his Church hath but one Head yea in Concil Aquisgranens lib. 2. c. 9. Ecclesiam cum capite suo Christo unam constet esse personam the Church and Christ the Head thereof make but one Person so doe not the Pope and Church the Prelate and Church the Presbyter and Church Ergo thus we affirm on Ephes. 4.5 6. and but one head of the Church And then 2. that Christ alone is that Head without any other Ephes 5.23 Col. 2.10.19 Jam. 4.12 Isa. 22.21 22 23. Zach. 6 12 13. and the Scriptures deny all Headship to any others 1 Pet. 5.3 Psalm 45.11 Mark 10.42 Luk. 22.25 and the Apostles disclaimed it as is proved in the 1. lib. 2 Cor. 1. ult and the Scripture never speaks of heads in the plural number but onely of one that is Christ who hath absolute command and authority over the Church vide Zanch. de Eccles. cap. For to be an head argueth a preheminence sayes John Patriarch of Antioch in appen concil but no man hath any preheminence over the Church nor Servant over his Mistresse therefore none but Christ can be head as having the preheminence and as the head is higher then the body Col. 1.16 And besides none is appointed for it but Christ Matth. 28.18 Joh. 5.22 Heb. 2.7 8. nor can any other doe the duty of an Head but Christ who alone is qualified for it as having the Spirit above measure Joh. 3.34 and as being the fulnesse of the God head bodily Col. 2.9 Joh. 1.16 The Head of the Church ought to bee High Priest King and so Prophet and anointed of God and appointed by God Psal. 45.6 7. Heb. 1.8 9. Now none but Christ is so And the Head is that which gives vertue
separate as such who are select and depart out of the midst of them Act. 19.8 9. For this the Papists account Protestants to be Hereticks and Schismaticks Bellarm de Eccles. cap. 9. 10. lib. 4. saying they are fallen away from the Church So doe the Presbyterians succeed them in the same language and invective against us saying that we are Schismaticks Hereticks Separatists and the like and that wee have fallen from the Church meaning a declining from their Antichristian discipline and orders and saying that we separate from the true Church of England c. now this is ex falso supposito false for they cannot prove nor any alive a National Church of Gospel institution and till that be done we dare boldly recriminate and can easily demonstrate them to be but in Babylon but whereas they object our gathering Churches is not out of Infidels but of men already converted and so it is without warrant or example of the Word and is a gathering Churches out of Churches Grant it were so did not John Baptist Christ himself yea and after him his Apostles did not all of them goe about and gather Christian Churches out of the Jewish Church particular Churches out of Nationall and may we not call out of Babylon and gather out from Antichristian Churches then Yes doubtlesse without the guilt of Schism Heresie or the like unlesse it be from the sentence of such as Tertullus who was the Jews Advocate against Paul Act. 25.5 and charged him for a pestilent fellow a mover of sedition c. yea a heretick vers 14. c. and so doe the Presbyterians we thank them deal with us and so do their advocates and Atturneys But we shall answer them as the Pâotestants did the Papists vide Zanchy in Hosea 2.8 9. Nos rediimus ad priorem maritum desertis fornicatoribus i. e. idolis deserta etiam lena i. e. Ecclesia eorum c. This is a commendable and a commanded separation to goe out of false ways and worship and to return to our first husband again to doe the duty of a good wife to leave that lustfull Bawd and beast with all her Idol-worship and humane invention and to disclaim those Popish Babylonian garments and golden wedges which false worshippers serve for panis vinum lana linum the tithes and fatlings of the flocks and now to return and cleave close to our first husband viz. Christ as the Churches found him to be to them in primitive times at first that so we may finde him in love and presence with us Oh this is a sweet and happy separation so shall blessings be upon their heads Deut. 33.16 else judgements Hosea 7.8 But for the second part 2. In into Zion a visible aggregation or gathering together into one Body which makes up the Form as ch 7. lib. 1. Forma Ecclesiae est unio this onenesse is twofold 1. of the members with the head and 2. one with another As the Commonwealth is formed from the peace and tranquillity which the Subjects have by union with the Governnours and then by their union one with another The union of the members with the Head Christ is 1 Joh. 1.3.7 a communion with Christ whereby every member receives influence and virtue from Christ the head Heb. 2.17 This union is threefold either of his substance or office or influence 1. The Saints his members are in union with Christ their Head in substance in himself Ex convenientia essentiae identitate carnis Christi cum nostra c. whence all communion flowes between Christ and them therefore it is necessary this Head be both God and man and it behoved him to be like unto us Heb. 2. for all our comforts come from him as God through him as man 2. Furthermore the members Saints have union with Christ their Head in his offices of King Priest and Prophet quadam ãâã ãâã ãâã ãâã ãâã whence they are all called Kings and called Priests and called Prophets by participation of these threefold gifts of Christ or of Christ in these threefold offices and also by a certain semblance and analogy for they as Priests offer themselves to God Rom. 12.1 as living sacrifices mortifying and slaying the flesh binding it to the Altar and offering the calves of their lips and the like 1 Pet. 2.9 all this by virtue from Christ and so they are Prophets to teach instruct comfort confesse Christ before the world and the like being enabled by union with the Head Christ thus saith Vrsin in 's Catech. Q. 32. 3. As Kings they rule over their lusts and reign over their own flesh and by faith overcome the world Joh. 16.33 1 Joh. 5.4 and all this by virtue of Union with Christ their Head Mat. 19.18 1 Cor. 6.2 But then 3. The members have union with Christ their Head in his virtues and excellencies and spirituall properties of righteousnesse and holinesse light and love and whatsoever is excellent in life or grace Joh. 15.5.7 And in all these are the Saints the members in Union with Christ their Head which Union can't be in false Churches that have other lords to reign over them or between the members of such heads of brasse or iron as the Papists and Presbyterians strike out for together but they both fall short of and fall out with us for this form 2. Union of members one with another which depends upon the union of the members with the Head Christ as before Now this Union consists not then in the Form or outward ceremonies or rites but in the Spirit quo cum capite inter se membra omnia uniuntur now although they are not all one in some forms yet being all one in spirit every member by one and the same spirit 1 Cor. 12.4 5 6 c. distributes and dispences according to his divers gifts suavissima Symmetria in a most sweet and orderly symmetry and decorum to serve the head to serve one another and to serve the whole Now although we grant that the Presbyterians have a form yet not this form of the Church and so have the Papists Bellarm. cap. 9. a form like this but simile non est idem not the same For as a dead carkasse that wears the garment of a living man is not a living man though he look never so like him so the false Church though they are in union and love and linck'd together and ever so alike the form of a true Church of Christ yet they are not the true Churches It is one mark which the Papist makes of his Romish Harlot for the true Spouse viz. their unity vide Synopsis Papismi 2. Controv. Q. 3. Now know that their forme consists in uniformity but ours in unanimity so the Presbyterians in their unity of the forme but we say it is to be in the
world are no! but by intrinsicall life and spirit and inward principles not by being together in one body Churches City or society but by being of one spirit and of one spirituall body which is Christs The heads are these which are offered for unity by the Apostle First there is but one body i. e. not naturall nor politicall but spirituall viz. the Church compared to a naturall body Rom. 12.4 5. 1 Cor. 12.12 which takes in the Saints of all ages under all forms and statures seeing none could be left out to compleat the body but that there is need of Saints under lower as well as under higher forms to make up the body Whence unity is urged for that there is need of all to make up the body viz. of the weak as well as the strong of the lower as well as the higher 1 Cor. 12.18 20 23. 2. Vnity is pressed here for that this onenesse of body flowes from the onenesse of the Head which in corpore primas tenet c. saies Bullinger de unit eccles Dec. 5. Serm. 2. is the first of the body and is first and then the body of right for members do not unite first and then choose a Head saies Mr. Dell in 's way of peace p. 20.21 c. but first they are if true Churches united to Christ their head by faith Uniuntur primo capiti Christo per fidem ipsum caput conjungitur membris per gratiam spiritum Bull. in loc ibid. and then one to another by love Therefore all that have but one Head viz. Christ I say all Independents Anabaptists or whoever they be should be one 3. Vnity is urged in this word one body because unity of body stands well with variety of forms distinction of parts and differences of members 1 Cor. 12.23 which do not hinder but help to make up the body by a sweet symmetry harmony Rom. 12.6 Licet sint membra plurima omnium tamen est inter ipsa consânsio pulcherrimâ c. Bull. because what one member can't doe another can for the use and service of the Head 4. Vnity is called for for that in one body there is an equality of members all alike making up one body Not one more then another omnes authoritate dignitate pares sunt saies Zanchy de unit eccles cap. 3. etsi alter altero sit ditiâr c. So are all Churches equall in dignity and authority though some may be richer or bigger then others as was prov'd ãâã lib. 8. 5 Vnity is urged for that as each member is contented with its own place and office in the body so ought each particular society to be 1 Cor. 12.18 6. Vnity is called for from the sympathy and fellow-feeling which one member hath with another in the body 1 Cor. 12.26 and all for and with the whole mourning with them that mourn and rejoycing with them thaâ rejoyce Congruunt conspirant inter sâomnia condolent sibiâiâicem juvant se mutuo Ergo afflict not one another 7 Vnity is urged from the Law of love and therefore of peace that is among the members one member doth not force another or compell another nor doth one member beat bite quarrel or fight with another neither doth one Church with another that is one in the spirit And then Lastly Vnity is urged for that every member is to serve another and to serve all and not himself only the eye is to see not for its self only but for the hand and for the foot and for the whole c. so the ear to hear c. and in serving the whole serves its self Thus it is among particular Churches there is no one meerly to serve himself but one lives to serve another and then all therefore the Apostle so earnestly presses unity for that they are one body and are to serve one another and all the body of Christ. Let no Church break this bond of love and peace then seeing all make but one body The 2. Head is one Spirit Hence unity is urged for that as one soul 1. quickens comprehends moves governs and acts every member of the body eye hand foot c. sicut per eandem animam multa membra unita sunt c. Zanch. de eccles c. 3. So one spirit all the members and every particular Church that makes up the body one Spirit quickens moves governs the Independent as well as the baptized ones c. Ergo unity 2. For that as one soul vivificates and unites many and divers kindes of members so one and the same spirit puts life into Churches under diversity and differency of forms and appearances and administrations One and the same Spirit of Christ unites those in earth and those in heaven those in the east and those in the west and though about severall works yet all by one and the same Spirit Rom. 12.6.7 Hos. 10.11 This then is an argument for unity And 3. Lastly as one and the same soul acts severally in every member and so as if every member had a soul to give it life c. yet 't is but one and the same soul in all So the Spirit is upon and in every particular Church of Christ as if every Church had the spirit solely in and to her self the 7. Spirits Rev. 5.6 for the 7. Churches of Asia and yet all but one and the same spirit though living in every one This should engage every particular Church to unity in the spirit not in the form that uniformity will never hold nor abide the day of his coming Mal. 3.2 't's diversity of spirits that breaks the peace not the diversity of formes for as Zanchy observes Non externarum ceremoniarum diversitas impedit veram essentialem unitatem ecclesiae it is not the difference of outward rites and forms that hinders the Churches unity for God hath left them to liberty for every Church to use or not use as it is most for order and edification as to time place number manner of meeting reading singing praying administring Sacraments and such like In Augustines time some broke bread every day some each of the day some thrice a week some twice some every first day some of the first day that as to time Then as to place sometimes in private sometimes in publick places sometimes from house to house yea as to number in Augustines time they broke bread sometimes twice a day morning and evening sometimes once only See Aug. Tom. 2. Epist. 118. ad Januar. As to the manner sometimes without prayer sometimes with prayer sometimes with many prayers Bucer contra Latomum 133. So there were many ceremonies and much difference about baptisme about prayers about Ministers and their ordination c. and yet was there unit as veritate saies Aug. Tom. 2. epist. 86. ad Casulanum though ceremoniarum
6. l. 2 Bastards who p. 549. c. 9. l. 2 Beast seven-headed politick in all ages p. 10. c. 1. l. 1 Beasts made their Stie of the Church p. 36 37. c. 3. l. 1 Beasts carried the Arke till they overturn'd it p. 36. c. 3. l. 1 Beasts meet together in Parish Churches p. 93. c. 7. l. 1 Bed of Christ where p. 50. c. 5. l. 1 Beleevers bound to walk together in Christs way of Church-fellowship p 198. c. 15. l. 1 Benefits in Churches p. 201 202 203 204. c. 15. l. 1 Beleevers of all sorts to be received p. 312. c. 5. l. 2 Beauties of holinesse p. 3. c. 1. l. 1. p. 69. c. 5. l. 1 Beauty of Saints embodied p. 87. c. 7. l. 1 Beautifull object of the Churches is attractive p. 177. c. 9. 1 Beauty of Gospel-fellowship appears in publick embodying p. 282. c. 3. l. 2 Beauty of Sion is all in one p. 337 338. c. 5. l. 2 Beryls precious stones who p. 517. c. 9. l. 2 Bishops how they got to be so big as Lords Judges Barons c. p. 106 107 c. 8. l. 1. p. 166. c. 13. l. 1 Bishops with their Diocesses how they got in and how Heads of brasse p. 156. c. 13. l. 1 Bishops Lands belong to the poor p. 167. c. 13. l. 1 F. and A. Bishop's Experience p. 398. c. 6. l. 2 Blossomes of these daies and Blessings promised us p. 30 31 32 33 34 c. c. 3. l. 1 Blow to parish-Parish-Churches fatall p. 94. c. 7. l. 1 Body of Christ his Church p. 83 ibid. Body together consults in Church-affairs p. 110. c. 8. l. 1 Bondage of works p. 420. c. 6. l. 2 Book of the lamb ere long out p. 217. epist. l. 2 Bosome-love to Church of Saints p. 103. ibid. Breach upon some Churches p. 280 c. 3. l. 2 Brazen fac'd men set up Brazen head p. 151. c. 13. l. 1 Brazen head compels by force is a mixt metall best in outside hath an ill savour and is mans creature c. p. 152 153 154 155. c. 13. l. 1 2 Breasts of the Churches p. 99. c. 8 l. 1 Bride cals to her friends p. 40. c. 3 l. 1 Bride coming forth in these daies p. 46 c. 4. l. 1 Building of Christ is his Church p. 4. c. 1. l. 1 Builders are yet unskilfull and not such spirited Aholiabs as will be p. 123. c. 10. l. 1 Builders wise who and how p. 142 c. 13. l. 1 Build first in Christ then into Churches p. 188. c. 14. l. 1 Builders foolish how they differ from the wise p. 190. c. 14. l. 1 Builders most of them reject the right stone p. 193. ibid. Builders warn'd of Christning Churches into their own names p. 197. ibid. Buriall of all ceremonies when and how p. 313 314 c. 5. l. 2 M. Burrels Experience p. 413. c. 6 l. 2. J. Bywater Preacher his Exper. p. 394. c. 6. l. 2 CAll into Christs Gardens these daies pag. 45. chap. 4. lib. 1 Call to convert all p. 55. c. 5. l. 1 Called number the Church p. 73. c. 6 l. 1 Call of Christ makes us volunteers p. 124. c. 11. l. 1 Call when and how extraordinary and ordinary legall and evangelicall p. 394 403 406 c. c. 6. l. 2 a Call most orderly when p. 450. ib. a Call to the Ministry how p. 436 437. c. 6 l. 2. Callings to be followed p. 75. c. 6. l. 1 Canons though ere so charg'd the Church fears not p. 185. c. 14 l. 1 Care God hath to provide a GospelâDiscipline p. 3. c 1. l. 1 Care of Christ greatest to his Churches p. 204. c. 15 l. 1. 44 4.1 Captivity of Babylon in Parish Churches bondage pag. 64 c. 5. l. 1 Carnall Reason keeps off of Church-fellowship pag. 80. ch 6 lib. 1 Castle of defence Christ to 's Churches p. 185. c. 14. l. 1 Cause judged by the Effects p. 361 c. 6. l. 2 Catholick Church what p. 480. c. 9. l. 2 Caution to the Churches of the Church-destroying ranting spirit which is abroad p. 553. c. 9 l. 2 p. 502. ibi â Censuring taken off how p. 364. c. 6 l. 2 Censurers admonish'd first p. 418 c. 6. l. 2 Ceremonies dead when and how p. 314. c. 5. l. 2 Chalcedonies precious stones who p. 514. c. 9. l. 2 E. Chambers her Experience p. 406 407. c. 6 l. 2 I. Chamberlains Experience p. Exp. 6. l. 2 Champions for Christ who best p. 245. c. 1. l. 2 Change for the Churches p. 42. c. 4 l. 1 Character of Wildernesse-ones p. 38. c 3. l. 1 Character of Hypocrites that crowd into Churches p. 211. c. 15.1 Chariot of Sol. typified p. 50. c. 5 l. 1 Charity a standing rule p. 58. c. 5 l. 1 Cherubims the Saints how p. 47 epist. l. 1 Children not necessary to be baptized p 466. c. 9. 2 Christ the Churches fulnesse p. 17 c. 2. l. 1 Christ's reign 40 years hence p. 24 c. 3. l. 1 Christ's own planting who p 43 c. 4. l. 1 Christ commands Saints to enter p. 54. c. 5. l. 1. and to separate from them without p. 75. c. 6. l. 1 94. c 7. l. 1 Christ's Rule for building Churches p. 120 121. c. 10. l. 1 Christ alone institutes instructs builds and orders his Churches p. 139. c. 13. l. 1 Christ alone Lord how and why p. 143 144. c. 13. l. 1 Christ a most absolute Independent p 147. c. 13. l. 1 Christ and Church Head and Body make up a whole Christ p. 147. c. 13. l. 1 Christlesse Church is a headlesse body p. 148. c 13. l. 1 Christ Head and yet Member p. 148. c. 13. l. 1 Christ Head is highest ore Churches p. 148. c. 13. l. 1 Christ Head is excellency of gives vertue to governs all in sympathy w th Churches p. 149. ibi Christ our Head hath our eyes ears tongue all p. 150. c. 13. l. 1 Christ alone lawfull Judge in Religion p. 151. c. 13. l. 1 Christ Head Builder and yet Foundation p. 184. c. 14. l. 1 Christ alwaies the same to Saints and Churches p 186. c. 14. l. 1 in Christ first and then get into Churches p. 188. c. 14.1 Christ the Fountain of Gardens p. 203. c. 15. l. 1 Christs-memb more then Church-members p. 209. c. 15. l. 1 Christ in 's fleshly-form and Church-form alike p. 244. c. 5 l. 2 Christ crucified in spirituall Aegypt where p. 342. ibid. in Christ the nigher the more all in one p. 339. ibid. Christ found after lost how p. 407 408. c. 6. l. 2 Christ Head in Churches King in Nations p. 509. c. 9 l. 2 Christian Liberty in opinions p. 318 328. c. 5. l. 2 Chrysolites precious stones who p. 516. c. 9. l. 2 Chrysoprasus's who and how p. 519. c 9. l. 2 Church in wildernesse when and how p. 10. c. 2. l. 1 Church how out of the Wildernesse into Gardens p. 42. c. 4. l. 1 Churches most fruitfull
Magistrates Judges of p. 164 c. 13 l. 2 Faire without and not within Hypocrites p. 66 c. 5 l. 1 Fair all over the Church of Christ p. 100 c. 8 l. 1 Faith never forced three hundred years after Christ p. 160 c. 13 l. 1 Faith more urged then Forme p. 208 c. 15 l. 1 Faith in prayer forces out a quick answer p. 370 c. 6 l. 2 In the Faith all are to be received p. 348 c. 5 l. 2 Fall suddenly to some Churches p. 188 189 191 c. 14 l. 1 False perswasions dangerous and how to know them p. 249 c. 1 l. 2 False friends flatter most 2 Epist. Familiarity with Christs enemies declined p. 76 c. 6 l. 1 M. Fanshaws Experience p. 414 c. 6 l. 2 Fatal blow to Parish Churches when p. 94 c. 7 l. 1 Father one to all Saints p. 86 c. 7 l. 1 Feat of hell makes hypocrites serve God p. 477 c. 9 l. 2 Felony to give and receive Sacraments as most do in Parish Churches p. 551 c. 9 l. 2 Fellowship Christ was Pastor of our paterne p. 57 c. 5 l. 1 Fellowship with men not out of Christs way p. 77 c. 6 l. 1 Few at first embody and who they be p. 278 c. 3 l. 2 Fâghters against God whâ p. 340 c. 5 l. 2 Fighting-time for all before the conquest p. 365 c. 6 l. 2 Finall cause first in eye last in act p. 131 c. 12 l. 1 Finall cause of Churches promised what p. 522 c. 9 l. 2 Fire goes out of the mouths of Saints and Churches to devouâe all their Adversaries p. 90 c. 7 l. 1 Firme foundation of all true Churches p. 184 c. 14 l. 1 First into Christ and then into Churches p. 188 c. 14 l. 1 Fittest to lay a Churches foundation who p. 192 c. 14 l. 1 Fit for Church-fellowship who p. 210 c. 15 l. 1 Flowers tyed up in a Nosegay and presented to the Saints what they are p. 450 c. 6 l. 2 Forcing powers must bee p. 126 127 128 c. 11 l. 1 Folks run mad and why p. 150 c. 13 l. 1 Foolish buildings will soon fall and why and so will many in our dayes p. 191 c. 13 l. 1 The Form of the Church and how promised p. 70 61 522 c. 9 l. 2 Form wanting makes deform p. 88 c. 7 l. 1 Form of the Church is partly Independent p. 100 c. 8 l. 1 The Forme by Christs Rule measured p. 121 c. 10 l. 1 Forme of Embadying not set but fit p. 272 273 c. 3 l. 2 Forms must put none by Admission p. 292 c. 4 l. 2 Forms childish things but how p. 341 c. 5 l. 2 Forms Idolized soone tumble p. 343 c. 5 l. 2 Form of Christ in the flesh and Churches parallel p. 344 c. 5 l. 2 Formes not to be forced but left to liberty p. 345 c. 5 l. 2 Forms of Gods owne ordaining laid aside for peace-sake much more ours p. 345 c. 5 l. 2 Formes how occasioned and how useful 345 5 Formes of Church covenant p. 457 459 c. 7 l. 2 Formal Professours Time-servers p. 115 c. 8 l. 1 Formalists most furious against the Spirit p. 305 308 309 c. 42 52 Formality delineated p. 420 c. 6 l. 2 Formal Righteousnesse p. 393 408 410 c. 6 l. 2 Foundation of the Church is Christ alone p. 53 183 51 c. 13 l. 1 Foundation is first of all laid in sound buildings 189 524 14 19 2 Foundations are rotten which many have built and which will bee suddenly discovered p. 191 c. 13 l. 1 Foundation of some Anabaptists is as weake as water that making an Idol of it p. 301 302 305 c. 4 l. 2 Fountaine in the midst of the Gardens is Christ p. 203 c. 15 l. â Free-willers all Saints but how p. 125 c. 11 l. 1 Fruitfulnesse of the Churches above All 32 43 3 4 1 Fruits of the Trees of typified Paradise p. 5â3 c. 9 l. 2 Fulnesse of all the Body is Christ the head p. 148 c. 13 l. 1 G. Gardens of Christ his Churches p. 42 43 c. 4 l. 1 Gates of Sion are the Congregational Chuâches and the way into Sion p. 204 209 c. 15 l. 1 Gathered out is before Gathered in p. 71 c. 6 l. 1 Gathered Churches many must fill p. 188 189 c. 14 l. 1 Gifts Parts c. qualifie not for Church-fellowship p. 59 c. 5 l. 1 Glory of the latter house Greatest p. 4 c. 1 l. 1 Glory of God the end of Church-fellowship p. 132 c. 12 l. 1 Glory of the Churches is All in One p. 339 c. 5 l. 2 Glory of God much by Experiences c. p. 357 c. 6 l. 2 God is the universal Good 260 2 1 God in us the Principle to us the Object and with us the End p. 261 c. 2 l. 1 God and Saints seale by the same Spirit p. 227 c. 2 l. 2 God receives Saints of all judgements p. 316 c. 5 l. 1 Gods great designe is All into One p. 330 c. 5 l. 2 A Gâd-like Principle moves the Saints p. 254 c. 2 l. 1 Godly wrong their souls to abide in Parish Churches p. 95 c. 6 l. 1 Golden Rule of Conscience p. 337 c. 5 l. 2 Good must separate from the Bad p. 71 c. 6 l. 1 Good in this Church-state the Wils object p. 259 c. 2 l. 2 Gospel-Discipline proved from Polity p. 3 5 c. 1 l. 1 Gospel-Hedges and Fences p. 42 c. 4 l. 1 Gospel-Order in the Institution to be knowne p. 246 c. 1 l. 2 Gospel way of worship is the great promise p. 508 c. 9 l. 2 Gospel full of blessings to all 33 Epist. A Gospell call p. 410 c. 6 l. 2 Gâvernours in Kingdomes of Saints and of Families alike p. 180 c. 13 l. 1 Governours of the Nation warned of Lawyers 225 Ep. 2 Government of Christ and civill Magistrates distinct p. 127 c. 11 l. 1 Graces saving and sanctifying to fit for Church-fellowship p. 59 c. 5 l. 1 Grace in a convert taken two wayes p. 355 c. 6 l. 2 Gradual recovery of the Church now p. 20 c. 3 l. 1 Grounds of true perswasion is Gods word p. 245 c. 1 l. 2 H. Hair of the Church p. 96 c. 8 l. 1 Hairs grown on the Head so Saints on Christ p. 151 c. 13 l. 1 Halcyon dayes 32 Epist. A Hanly's Experience p. 414 c. 6 l. 2 Happinesse and Honour to have Châist our Lord p. 145 c. 13 l. 1 Happinesse of Saints in Christ's Churches p. 95 c. 5 l. 1 Harbour in these daies in Gathered Churches p. 29 c. 3 l. 1 Hard to have Foundation in the Rock Christ p. 186 c. 13 l. 1 Haste Haste Haste words to England Ireland and Scotland p. 40 41 c. 3 l. 1 Haste to embody must be with good speed p. 280 c. 3 l. 2 As Head is members must bee p. 69 c. 5 l. 1 Head Christ to all Churches alike p. 103 c. 8 l. 1 Head and Body united make up whole
in nothing accord to Christs rule p. 121 c. 19 l. 1 Parish churches uphold by carnal powers p. 126 c. 11 l. 1 Parish churches fail in the final cause p. 135 c. 12 l. 1 Parishioners opposite to Churches p. 79 c. 6 l. 1 Parish Churches get out of and why p. 207 208 c. 15 l. 1 Parishes and Churches how they differ p. 553 c. 9 l. 2 Parish Churches stript naked as at first how p. 552 553 c. 9 l. 2 Paradise a type of the Church in the last dayes p. 528 529 c. 9 l. 2 Paradise restor'd in the latter dayes in Trees Rivers and all 530 531.9 2 Paradise in these dayes entring where it shall be p. 530 c. 9 l. 2 Parallel of Churches taken from Gardens p. 42 c. 4 l. 1 Parallel fetcht from the Wildernesse p. 30 c. 3 l. 1 Parallel of Christ in the forme of his flesh and forme of his Church-way p. 244 c. 5 l. 2 Parliament warned p. 172 c. 13 l. 1 Partakers of Babylons sins partakers her sorrowes p. 75 c. 6 l. 1 Pastors Lord like most mischeivous p. 104 c. 8 l. 1 Pastors should gather Churches Experiences p. 150 151 c. 6 l. 2 Patrons so called their fearfull sins 29 Epist. Paul a great Separatist p. 77 c. 6 l. 1 Peace of the Church agrees with different opinions p. 326 c. 5 l. 2 For Peace sake Gods own forms much more ours must bee laid aside p. 345 c. 5 l. 4 People bewitch'd in these daies p. 39 c. 3 l. 1 People not profiting under the ministry great heart-sores to faithfull Ministers 330 331 Epist. Performance of Promises at last pinch 47. 4 1 Perfection of all in one is Christ p. 339 c. 5 l. 2 Persons entring into Churches what to do first p. 239 240 c. 1 l. 2 Persecutors Sampsons Foxes that âuân up themselves p. 18 c. 2 l. 1 Perswasion how to attain it p. 245 c. 1 l. 2 Perswasion which all must have that would enter into Churches how to know true from false 249. ib. Piety must not dance after policy p. 160 c. 13 l. 1 Plantation of Christs own hands i. e. his Churches p. 43 c. 4 l. 1 Pledges given in at Dublin Church p. 371 c. 6 l. 2 Policy carnall and Gospel policy bow they differ p. 6 7 8 c. 1 l. 1 Policy must serve piety not piety policy p. 160 c. 13 l. 1 Policy what it is p. 169 ib. Policy ruin'd by Christs coming p. 170 ib The polick Beast sât in the temple 8 11 Politicians described p. 170 c. 13 l. 1 Politicians Religion p. 194 c. 14 l. 1 Pope Prelats Primates c. whence they came p. 10 c. 1 l. 1 Popery to take away Church-power give it to Clergy or Classes p. 102 c. 8 l. 1 Pope is the head of brasse and how he came in p. 155 c. 13 l. 1 Popish Discipline swam in blood p. 12 c. 2 l. 1 Porters appointed to keep out the unclean p. 52 c. 5 l. 1 A posie presented to the Saints and Churches p. 450 c. 6 l. 2 Power in all Churches equal p. 101 c. 8 l. 1 Power of men over any Church of Christ is usurped p. 113 ib. Power to admit Members is the bodies p. 286 c. 4 l. 2 Power civill subservient to Christ and his Saints p. 127 128 c. 11 l. 1 Powring out of the Spirit hard by us p. 506 c. 9 l. 2 Practise of primitive Saints Prophets Apostles c. was to separate from the mixed multitudes p. 74 c. 6 l. 1 Power and prayers of churches p. 91 c. 7 l. 1 A praevision p. 425 c. 6 l. 2 Praises to God a peculiar end of Church-fellowship p. 133 c. 12 l. 1 Praise is publick of the Church imbodied p. 279 c. 3 l. 2 Prayer must be much before imbodying p. 275 276 ib. Prayer eminently answered p. 368 369 370 c. 6 l. 2 Prayer converting and confirming 415 ibid. 399 3 2 Preaching a call thereto p. 437 438 c. 6 l. 2 Precepts for Separation p. 72 c. 6 l. 1 Precious separate from the vile p. 70 ib. Precious stones gathered in latter daies p. 519 520 c. 9 l. 2 Prelates ever opposers of the Church of Christ p. 12 c. 2 l. 1 Prelacy and popery Terâani Convertibiles p. 105 c. 8 l. 1 Prelacy ready to be turned off the Ladder p. 104 ibid. Prelacy and Papacy live and dye together p. 14 c. 2 l. 1 Prelates in pomp p. 107 c. 8 l. 1 Preparation before imbodying p. 273 c. 3 l. 2 Presbyterian way fals with Prelacy p. 14 c. 2 l. 1 Presbyterians too bold Usurpers of Christs power p. 105 c. 8 l. 1 Presbyterians and Independents greatest difference p. 104 ibid. From Presbytery to Independency p. 396 c. 6 l. 2 To Presbyterians a word in love p. 479 c. 9 l. 2 Presbyterians how Churches and how not p. 480 ib. Presbyterian Churches as such not true Members of the church of Christ Catholick p. 481 ib. Presbyterians whom we own and honour p. 483 ibid. And whom we dare not close with 57 Epist. Some Presbyterians and Papists look too alike in the Head Body Eies Mouth Hands and Feet yea and whole effigies of their church p. 484 c. 9 l. 2 Presbyterians monopolize the Churches so called p. 494 ibid. Presbyterians designe against the Author and Book 55 Epist. Presbyterian way novelty and Heterodoxie 60 Epist. Presbytery Congregationall is the right p. 113 c. 8 l. 1 Presence of God is speciall in Churches p. 547 c. 9 l. 2 Presence of God in Churches is the adaequat object p. 116 c. 9 l. 1 Presence of Christ sweetest in Churches 45 4 1 202 15 1 Pride in Pastors God abhors of all mens 109 8 â Primitive times Saints were all volunteers p. 124 c. 11 l. 1 In primitive times Ministers people and all equal in honor and dignity without Prelacy p. 151 c. 13 l. 1 In Primitive times Saints longed for church-fellowship p. 204 c. 14 l. 1 In Primitive times no respect of opinions p. 331 333 c. 5 l. 2 In Primitive times Saints told their Experiences p. 356 c. 6 l. 2 In Primitive times Sisters had their liberty as church-members in church matters p. 465 466 c. 8 l. 2 Principle of a Saint is above self and God like p. 254 c. 2 l. 2 Propagation of the Gospel how p. 485 c. 9 l. 2 Priviledges of Saints imbodyed 89 7 1 202 15 1 Professors who fit for church-fellowship p. 35 c. 5 l. 1 Many Professors not Christians ib Professors who are best and tryed p. 326 c. 5 l. 2 Professors in primitive times p. 53 54 c. 5 l. 2 Professors fall to Familism Rantism c. why p. 81 82 c. 7 l. 1 Promises performed by contrary means p. 47 c. 4 l. 1 Promises to anchor at in a storme p. 28 c. 3 l. 1 Promise of Gold for Brasse Silver for Iron p. 181 c. 13 l. 1 Promises of restitution of times to be eyed 246
all Idols And torment such as did not bow down to them 3 Man notable to remove the Rubbish A hard work and why Sim. â Much to bee done before men be built clear upon Christ the Foundation Expos. Zach. 4 6. None but Christ can remove thâs grosse rubbiâsh Châist is Lord and Master-Builder how 1 We have all but one Master 2 This Master hath set us our work both what and where 3 This Master makes us all good provision for our selves and our service 4 This Master paies us honestly and wel and before-hand 5 This Master hath the honour and name of all the work 6 This Master defends his servants from such as would hurt them or hinder the work Lastly this Masters word is of focce to make us worke against all gainsayers So that his order and direction must be served Obj. Answ. Expos. Paul calls not himself the Master-builder but as a Master-builder 1. In laying the foundation well and deep 2. In that the foundation laid is of sound substance 3. In laying the foundation first of all and from thence building upon Ranters flie aloft first into the air and are without foundation 4. Having skill sound judgement and experience Sim. And taking pains himself too to build up 5. An Overseer over the rest Christ onely the Master of the building Christ the Lord over all 1. How he is Lord or by what means 1. By power Th. Aquin. 1.33.7 â 2. By Purchase His deeds do shew it written with his blood sealed by his Spirit c. 3. By Conquest We are his prize-goods 4. By gift and inheritance 5. By free choice 1. So God hath chosen him the Lord. Hag. 2.23 2. We have chosen him our Lord. Expos. Christ to rule as well as Christ to save What it is to choose him Aliquid ex parte cognitiâvae virtutis aliquid ex parte appotitivae Expos. 2. Christ is the Lord but what manner of Lord. He is an Independent Lord. 2. A Spiritual Lord. 3. A most excellent Lord. 4. An universal Lord and yet peculiar 5. A sole Lord and Soveraign Lord Chief Justice in his Churches Christs warrants with a Habeas Corpus 6 The Everlasting Lord. All troubles and alterations ratifie him Saints happiness in the Lordship of Christ. We have but one Lord and one Law Happy are his subjects and servants Whilst othââ are most unhappy 2. Saints singular honor to have him their Lord. What honor is More then a praise and a glory and yet Christ is all these to his Churches No want of preferment to them that are in Christs cause 3 Saints liberty and duties under Christ as Lord. How much this makes for unity in all Christian duties One to another to counsell comfort encourage vindicate Reprove admonish invite and perswade This advantages us much against sin Expos. The soules Soliloquy under the sence of Christâ Scepter 3 Christ and none else the Head of his Church which is more then Master oâ Lord. 1 Why the head A whole Christ Head Body united Who Head Who Necke Who Body Al together make up Christ compleat A mystery to most The work of former ages To know him in part viz. as Head Of this age to know the Body his Church Of the next to know whole Christ. Vide ch 3. Is taken from the similitude of the Head of a humane body 1 In order the head is highest yet but a member Head and brother 2 The head in excellency and perfection Expos. The fulnesse honour grace glory of his body Christ alone the head of gold 3 In the vertues and influences of the head A headlesse body is lightlesse lifelesse and senselesse All our vital Spirits from our Head Christ. This Head giveth all grace life motion judgement wisdom c. 4 Head in Government Gubernare est movere aliquos in debitum finem· Sim. Vid Zuinglium Artic. 2. de Eccles Et Bullinger Decad. 5. Serm. 2. de unitate ecclesiae 5. In Sympathy with the least and lowest member of the body Gadius Martyr Our eyes ears tongue all in our Head Christ. 6. In health and sanity When head is well all is out of danger but when the head is ill all is ill and out of order Many turn mad and why Zuing. Artic. 11. de Christo capite Expos. Expos. Capitis est incolumitatem dare corpori c. Bull. de civit eccles Decad. 5. Serm. 2. 7. Saints as hairs grow and hang on Christ their head Saints priviledg that Christ is their head The Church hath but one head What I mean by Church Viz. All Saints in all ages under all forms Sim. Brazen-hearted and faced men that set up the head of brass for the head of gold And so iron-hearted to tender Saints that set up the iron head Christ is and shall be the alone Judge do men what they can in matters of Religion A lesson long a learning and yet not learnt They resist Christ and this stone will crush them A difference betwixt true and false Churches in this The false haâh the Head of brass The properties of the Head of brass different from the Head of gold 1. The Head of brass compels by force 2. The Head of brass seeks secular powers to stand by his side and to support him Mark 7.7 Isai. 29.13 3. The Head of brass is made of mixed principles 4. The Head of Brass approves of the outside appearance as sufficient to be a member with him 5. His Officers and Members are all of the same mettal with himself 6. The Head of Brass hath and giveth an ill savor 7. Head of Brass looks bravely and brightly before a better comes whereby many souls have been deceived Expos. 8. It is but mans creature and must âumble Expos. Matth. 16.18 Christs Headship will hold for ever Quest. Who be the Heads of Brass Answ. The first Head of Brass is the Pope who calls himself Christ his Vicar The History how Bishops Popes Prelates Metropolitans c. entred in at first â How Bishops came in with their Diocesses Ever since Lords Spiritual and Temporal Their ambition like a Bladder Sim. From Bishops to Archbishops Primates To Quadrumvirats or Patriarks and to Popes 2 Thes. 2.4 Antichrist Vide Cartwrights Eccles. Discipline Antichrist begins to fall the same way he began to rise â 2. Head of Brass a Councel as Christs Vicar 3. Archbishop next head of Brass Bulling de unit Eccles. Serm. 2. â Not warranted in the Word â All in primitive equal in honor dignity c. 4 Head of Brasse an Assembly of Diâvines or Synod â Chap. 9. 5 Head of Brasse succeeds in Presbytery Classes that are ruling They breath by the Popes soule Mr. Dell in 's way of Peace p. 32 33.34 Mat. 18. Go tel the Church i e the whole Elders brethren and all Vide Cottons Keyes p 46. c. Philips Ans. to Lamb p. 150. Vide Damports reply to Paget p. 227 228 229.230 c. Burroughs his heart-divisions
it yea up to it which is a greater wonder The glory of this latter house shall be abundantly greater then the former which notwithstanding was filled with his glory This house the Prophet also premonstrates in Ezek. 43.10 11 12. which looks to the Gospel-time and Temple Secondly in the New Testament this truth triumphantly appears for our Saviour testifies himself unto it in Mat. 16.18 19 and upon this rock will I build my Church in the Heb. ãâã ãâã ãâã ãâã ãâã but is not a copulate but Christ himselfe is this rocke that is pointed at for the Churches foundation 1 Cor. 3.11 or else is will fall And as the verb metaphorically concludes this Doctrin of Church-Discipline being taken from a building consisting of many particular parcels made up into one also of such a Society which are of neer relation and sweet consanguinity spiritually taken including the order of the house which is thus built up an habitation to the Lord through the Spirit So also the person and tense doe signally declare Christ is yet about this building who alone is the Carpenters Sonne the Son of Mary as afterward we shall shew For further proof see Mat. 18.17 18. the Church is not there ment a mixed company sayes Cameron in loc nor a mixed worship saith Vrsin but you have here commanded and commended unto you by Christ the good Gospel-order and Discipline thereof This the Apostles practised Act. 2.42 and 46 47. And in all the Epistles of Paul it is apparent Phil. 3.17 1 Thess. 1.7 2 Thess. 3.9 Cum multis aliis c. This the Apostle preached Act. 8.12 instructing others in it 1 Cor. 12.25 26 27. 1 Cor. 14.12 and commending others for it 1 Cor. 11.2 Coloss. 2.5 1 Thess. 1.6 7. besides abundance of examples of all the Churches of Corinth Rome Phillippi Macedonia Antioch Samaria and the seven Churches of Asia So that we are encompassed about with a broad cloud of witnesses and cannot but concurre with all in this received Axiome or undeniable truth that there is a Gospel-Discipline for the Saints to submit unto and to walk under together in order and unity This many call Ecclesiastick Politie as Cartwright Hooker with many others because that so much skill and judgement is required for the ordering of the affaires of the true Church of Christ which we are here to treat of 1 Tim. 3.15 this same is by others called the Church visible consisting of beleevers in body together and under outward formes order Coloss. 2.5 and government and under the power of Christ King and Lawgiver committed to him by his Father Matth. 28.18 Joh. 5.22 Joh. 13.3 and delegated unto him and executed by him visibly and invisibly invisibly by his Spirit and word within which are as the Ruling Elders and Officers Joh. 14.16 17. Joh. 16.7 8. But visibly by his Ordinances and Officers in the Church without Ephes. 4.11 12. 1 Cor. 12.28 29. yet none ought to be a visible Officer no nor member but such a one as is ruled directed enabled and qualified by Christ and his Spirit ordering within in their hearts So that the formall and spirituall outward and inward visible and invisible make but one Church But more of these things hereafter Onely this at present before I proceed I must acquaint you that there is a most dimense difference between this Discipline and Politie in severall particulars of which some I shall name and so haste First Politie of Nations or rather Policy whereby states are ruled is not one and the same in all places but as Physicke is administred according to the constitution and complexion of the body so is Policy and not in all places alike but according to the constitution and complexion of the people and place one Nation is ruled this way another that way but Christs Discipline of his Church is one and the same in all places to all people 1 Cor. 7.17 Secondly Politie also differs according to the times but this Gospel-Church-state doth not but is the same by rule in all ages and at all times be they what they will Ephes. 3.21 and Ephes. 4.11 12. Media cultus sunt immutabilia till the coming of Christ 1 Tim. 6.13 14. 1 Cor. 11.26 Isa. 9.6 7. Thirdly Politie alwayes drives on a Selfe-interest and seekes no further but this Discipline of Christ drives on an interest above selfe which is as having the Moone under her feet and is not therefore of this world Joh. 5.30 Joh. 7.16 17 18. Heb. 2.12 Fourthly Politie is ordered by certaine outward Lawes and rules left as a Gnomon or laid downe for the tranquillity of the State but this Church of Christ is govern'd by the Word without and the Spirit within as will appeare hereafter in power and hence it is that Directories are out of date the Cannons discharged and broken in peeces and Platformes of men no more minded then as they are the Word of God and till further light be given from above and till the Spirit lead us further into the truth Fifthly Politie and the Kingdomes of the world have many Kings Emperours and Rulers but the Church of Christ over all the world hath but one and the same head Ephes 1.22 and Ephes. 4.15 and Ephes. 5.23 1 Cor. 11.3 Coloss. 1.18 who is to rule them by Spirituall influences and outward Ordinances Sixthly Politie requires outward obedience and no more be the heart never so bad but this Church-way of Christ calls for spirituall worship Joh. 4.23 24. and the heart Psal. 27.8 Prov. 3.1 Psal. 66.18 Psal. 51.17 Acts 4.32 Act. 8.21 Act. 11.23 Seventhly In Politie men have power of pulling downe or setting up new Lawes by the Supreame authority of that Nation or State and their Lawes and Acts as those of the Parliament are binding and of force But in this Church of Christ there is no setting up new or pulling downe old and true Christs Lawes and word must stand without adding diminishing or altering Rev. 22.18 this Discipline is not a nose of wax nor as honest Cartwright sayes taken out of Cannons Lawes Decrees of men Popes Prelates or the like from which pit came all the Locusts and Scorpions the Romish Hierarchy the Arch-Bishops and Bishops and their Servants Surrogates Officials Commissaries and the rest of that trash and rubbish Eighthly Polity hath no higher principle then reason but this way of Christ is abundantly above and yet in nothing against pure reason Ninthly Polity is a great Fautor and abettor of Customes of long continuance whereby the people are embondaged but this way of Christ is very much an enemy to all customes and traditions of men that are not of the Word of God though of ever so long continuance and use Vide Vrsin de 2 praecepto Tenthly Polity hath Corporall punishments and power against opposers enemies
that grow there of thorns or thistles a dry desolate place Zeph. 2.13 where the trees are burnt up and the pastures most pitifully scorched up and made scarce by the hottest beams So a loud lamentation is made in Isa. 64.10 The holy Cities are a wildernesse Zion is a wildernesse Jerusalem a wildernesse and thus hath the Lord laid his complaint against his people for their fruitlessenesse formerly and what could he have said more grievous or sad But see O what sweet dayes do enter in and on us Gods precious ones shall be abundantly and now daily more blessed from above to make us blossoming bearing and branching yea his Saints shall so flourish in Isa. 35.2 by seeing the glory of the Lord and the excellency of their God The Church is barren and fruitlesse when ignorant and sightlesse of that fructifying presence which shall be in the midst of her and then Florens florebit exaltans exaltabit so in Isa. 55.12 13. All the trees of righteousnesse shall clap for joy and instead of the thorne shall come up the firre-tree and instead of the brier shall come up the mirtle-tree as in chap. 5. and it shall be to the Lord for a name and for an everlasting signe that shall not be cut off Good shall be in the roome of the bad and sweet of the sowre Cedars for shrubs serviceable and seed-bearing-trees for barren brambles and uselesse fruitlesse bushes and then the barren and desolate shall bring forth more children then she which hath an husband Gal. 4.27 These Promises are putting out and springing forth their bud as the Garden that causeth the things that are sowne to springe forth even so the Lord our God will cause righteousnesse and praise to springe forth before all Nations and in Zach. 9.17 Corne shall make the young-men cheerefull and fruitfull to grow and new wine the Maids thus shall the wildernesse be like the fruitfull vallies full of Lillies and of the loveliest Roses of Sharon and Carmel Thirdly a Wildernesse hath no ready roade nor beaten path nor noted marke but a man may be soone lost let him looke on this side or that side backward or forward he knowes not what to doe nor whither to goe for he can get no Guide Now in such a Wildernesse was the Church too she was at a losse and hath been above a thousand years the Saints poore Soules seeking up and downe hither and thither this way or that way but yet in a Wildernesse yea many Professors formerly have as the Lord hath said Jer. 14.10 They have loved to wander and they have not refrained their feet but have walked after the imaginations of their owne hearts and after the Baalim which their Fathers have taught them Oh! so so were we lost most miserably in mens imaginations and devices and Doctrines too too much I say to this day for matter of true Doctrine and true Discipline Well but what wil the Lord now doe for her deliverance out of all these false wayes and Wildernesse-worship why he will send his Spirit to be her guide into his holy truth as he hath promised and he himselfe Isa. 58.10 11. Will be her light in obscurity and her noon-day in darkenesse and will guide her continually and satisfie her soule in drought and make fat her bones and make her like a watered garden and springs of water never dry and in Isa. 30.21 the Saints shall beare the word saying This is the way walke in it and then they will cast away all false wayes and worships c. as a menstruous cloath saying get thee hence as to an excrement the word signifies Now the Father seekes for Spirituall worshippers to whom he will make out his minde in order to the Doctrine and Discipline of the Gospel which is hid to them that are lost and such as are most in the wildernesse least see it or seeke it but now the way is discovered to the Saints who desire of all others to walk therein For it is with a naturall man as it is with every thing else that desires naturally to goe to its owne center or place but regards not the way as the stone that falls naturally regards not which way and the fire that ascends naturally ascends any way and so all men naturally doe but God hath promised us his Spirit to lead us and his Grace to teach us the way wherein we must walke which is one and the same for all Saints though others regard it not But Fourthly a Wildernesse is a most dangerous place where a man is almost every moment like to be made a prey to the widest mouthes of the wildest mercilesse and bloudy Beasts that seeke to satisfie their never-satisfied hungers with such strangers In such a condition hath the Church been ready to be torne a peices every day by such unexorable enraged wild Beasts and bloud-suckers feeding upon the flesh of the Saints such as have inhabited in the dennes of Darknesse and cruelty the Villages of Kedar they are called in Scripture-language barbarous cruell mercilesse Beares Lions Tigers Leopards Adders Serpents and what not to delineate their dispositions against Gods people and innocent ones their feet are swife to shed bloud and they have hunted after the holy and upright ones and have laine in secret to set upon them see Psal. 74.19 20. O deliver not thy turtle Dove unto the multitude of the wicked for the darke places of the earth are full of the habitations of cruelty O let not the oppressed returne with shame let the poore and needy praise thy name c. The Church is this Turtle Dove in daily danger of being destroyed whilst she is in the Wildernesse amongst the multitudes of mercilesse and matchlesse Beasts of prey whose mercies are cruelties yea their tenderest gripes are terrible griefes unto the Saints whilst such say in their hearts ver 11. Come let us destroy them together the Saints are such harmlesse Doves weake poore timerous and mournfull but innocent loyall chast and faithfull to Christ their Mate and poore soules sadly opprest and persecuted up and downe from Country to Country by an accursed crew of cruell Kites c. Birds and Beasts of prey have so hated and hunted them up and downe that they durst not appeare openly till now of late but lye lamenting in some by-holes and corners from the cruelties and crafts of those Cannibals but the Promises which are pregnant and big-bellied for deliverance in these dayes are many and they are ready to be Midwived for the Churches freedome from this comfortlesse condition as in Isa. 11.5.6 7. for first the loynes of Christ and his lovely Body the Church shall be girded about by a girdle of righteousnesse and faithfulnesse the Saints are an ingirded and an inclosed company as after will appeare then the Wolves Leopards
CHAP. V. Christs Garden or Gospel-Church-State which is to bee defended is to bee defined first from the materiall cause or persons who are visible Saints that are fitly qualified for members HAving hitherto demonstrated by some proofes and sure Prophesies the sad condition and wildernesse-estate of Christs-Church in the want of true Doctrine and Discipline to this day and what in these dayes we are to expect of her recovery and restitution c. It follows that wee fetch out what hath lay so long hid all the time of our Babylonian captivity as the fire that was hid in an hollow place of old the Servants of God after they had their liberty given them to build up the Lords Temple sent to fetch it from thence where it lay so long hid Even so are we sent at this day for this purpose to bring forth what we can finde though hid for so many hundred years but in case we cannot doe what we would we will doe what we can in this case as Neemias did to gather what as yet lyes in the dust and in darknesse and so to endeavour to discover unto you in what is discovered to us and what I say we can of Christs owne Discipline and Gospel-order which ought to be in the Church of Christ. Wherefore first I shall begin to gather the wood together or the matter that the Church is to be made up of and after that the water being sprinckled I hope the Sunne that hath been for so many Ages set or hid in a Cloud will so breake out and brightly shine in and upon us with his lustre and life heate and light as that we shall become a great fire kindled so that all men may marvell at it and make much of this holy fire for future Ages which shall never more be quite out or extinguished For as honest old Latimer said to Ridley as they were going to suffer Come Brother this day we shall give a light and warme all England so faine would I be one that might enlighten others now I am litt by fire from heaven and be as a Torch in the entry to such as are in the darke Et claritate paritate hilaritate the Lord grant it in whose light as I see light I shall shew it and so I come to tell you what 's the matter To begin with the Materials we lay downe this Position that no persons are fit for such a purpose but visible Saints or right matter to make up this typified Chariot of Salomon but the wood of Lebanon Cant. 3.9 this Chariot is his publick seat where he is to be seen of all in Hebrew Apirion and in Greek Phoreion a Throne say some a Bed say others a Palace say others and a Chamber of presence say most but that this Church is all these to Christ and his Saints say I and so all yea and as Sol. Jarchi sayes beside the secret Chamber here on this floore and under this roofe for the Bride and Bridegroom to meet in and to make much of each other in but I had rather read and render it from the word a place much like a Couch carried about and abroad being open above exceeding faire glorious and richly beset with beauty within and in the which Salomon sate with much ease and in much honour and state from whence he delivered his Lawes for his Subjects and thus Christ doth answer the Type to his Saints whilst he sits in great grace and Majesty in this his Chariot and in great glory and triumph he governs and gives out his Lawes to his Subjects Now for the matter that this his Chariot is made up of it must be of Lebanon elect trees Deut. 20.19 Ezek. 47.12 Isa. 60.13 14. The glory of Lebanon shall come to thee I meane such trees as are the tallest heaven-ward such Cedars as are the soundest and will not rot such Cypresses as are the fairest Eccles. 8.1 Psal. 119.80 2 Tim. 1.7 Jer. 5.28 and such Olives as are the fattest Psal. 52.8 128.3 and such trees as are the most upright and the least crooked or crabbed the best and most beauteous ones Psal. 7.10 Psal. 64.10 112.4 Cant. 1.4 Psal. 15.2 and for strength such as nothing can overthrow being well rooted and united Psal. 73.2.6 Zach. 10.12 Isa. 8.8.10 11. but which will stand steddy in all stormes and against all plots and practises and powers which no force can conquer which no Age can decay but they are renewed like an Eagle which no fire can burne up but purifie which no wormes can eate or enter into but who are all wayes and at all times and in all places a sweet savour 2 Cor. 2.15 to them within and to them without These are the Saints indeed and none but the visible Saints and that are so judged upon pregnant proofes and strong presumptions are De Jure of right to be Members of this Church of Christ hence are they called the Churches of Saints 1 Cor. 14.33 and Saints called 2 Cor. 11. and sanctified in Christ Jesus 1 Cor. 1 2. otherwise the types of the Mysticall Temple viz. of the Body of Christ the temple of his God-head to this day Jo. 2.21 would not be answered which ought to be by the typified for rough unhewen stones were not laid up into the building of the Old-Testament Temple till they first were fitted polished and prepared for the builders use much lesse may this Spirituall house of the Lord be built up of any other then holy and hewen the liveliest and loveliest stones 1 Pet. 2.5 besides all that entered into the Temple of old were to be holy and cleane and all the vessels within holy 1 Chron. 22.19 and all the treasures dedicated unto God 2 Chro. 5.1 c. and all the materials were the most choyse and pure so ought it to be in this Temple for a greater then Salomons is here and the glory of this house must be greater then the former wherefore it must be made up of the most choyse and precious materials and of such as are dedicated and given up unto the Lord by his Spirit Ephes. 2.22 Moreover Mr Cotton notes that the vigilant and laborious attendance of the Porters was typicall too in 2 Chron. 23.19 who were to suffer none that were uncleane to enter into the Temple which sayes he does typifie the duty of the Church-Officers to prevent and keep out as much as they can vicious vile knowne uncleane persons from polluting the Temple of the Lord which would be by their admittance into the midst of us c. yet if I may not be so strict and curious I am content to say this reaches to the thing now in hand viz. That the Porters and the people by informing the Porters are bound in duty to put by as much as they may persons sinfull and uncircumcised which were not to
called the way of holinesse no Lion shall be there nor ravenous beast goe thereon meaning unclean and openly knowne sinners but the redeemed shall walke there And the ransomed of the Lord shall returne and come to Sion with songs c. So in Isa. 52.1 From henceforth shall come into thee no more the uncircumcised and unclean So in Zach. 14.21 In that day there shall bee no more the Canaanite in the Lords house So in Joel 3.17 Yee shall know that I am the Lord your God dwelling in Zion my holy Mountaine then shall Jerusalem be holy and there shall no strangers passe through her any more So in Isa. 33.24 and in Rev. 21.27 In no wise shall enter into it any thing that defileth or that worketh abomination or that maketh a lye but they which are written in the Lambs Book of life It is not denied but there is sin in a Church but not a Church in sinne as one may be said to have drinke in him and yet not to be in drinke I meane sinne so seen and knowne and yet allowed of or at least not duely proceeded against by censure and reproof Now in this sense nothing that defileth doth enter the best Church may have spots on her but not in her i. e. tolerated as before no not in her worst estate Besides in all that was before mentioned as in the Law-time typical and so Prophetical in the Baptists dayes there was even then an apparent repentance and visible profession accounted necessary before admission as to baptisme Mat. 3.6 Luke 3.3 how much more must this be so before admission into Gospel-fellowship for as Aug. sayes in Tom. 4. de fide operibus the Pharises and Sadduces that came to his Baptisme were forced to swallow a refusall and a bitter reproofe to boot Matth. 3.7 for a generation of vipers he neither admitted of scandalous persons nor must wee into Christs-Church till there appeares a repentance and reformation But reason 3 3 Runnes from that most familiar relation which is between Christ and his Church God and his Saints in such a fellowship He is their Husband Eph. 5.23 Isa. 54.5 and married unto them Jer. 3.14 Rev. 19.7 Hos. 2.19 20. and they are presented unto him as a chaste Virgin to these Espousals 2 Cor. 11.2 Now he is not thus related to prophane and scandalous persons though the Ranters doe call him the friend of Publicans and Sinners such with whom Christ hath so inseparable and insuperable communion which are Saints called and such must the Church consist of i. e. of such and onely such as far as may be judged whose husband hee is But some will object Say not the Scriptures otherwise as that tares are amongst the wheat untill the harvest Matth. 13.25.38 39. and have you any Church in the Scripture all of Saints not having one Judas Ananias Demas Hymeneus Philetus nor Diotriphes nor others our owne experience is otherwise in all Churches where there be good and bad Lambs and Rams wheat and chaffe sound and unsound and yet Christ is called their Husband First for the Scripture alleadged it is allowed of if we give it its own weight without any other grain or the least addition to it for see v. 38. the field in which they are is the world and so wee say to the end of the world in the world will grow good and bad together but yet grant it with most to be meant the field of the Church visible which is rather a Garden yet this is not an Injunction but rather a Prediction of what will bee for without doubt wicked men will bee in the Church in all ages but that is not the point for this it is that wee say and say againe that such as are knowne openly to be such sinners or hypocrites are neither to bee taken in nor tolerated in the Church of Christ of which hee is the Husband And although our present experiences besides the primitive and past expresse much of this nature viz. that naughty corrupt and sinfull men have been and yet are in every Church yet we will beleeve such were not openly knowne to be such when they were admitted members of any true Church of Christ whether past present or to come yes say some Judas was knowne by Christ to be an hypocrite when admitted 1 But he was not so knowne unto the Church for all the rest of the Disciples did not so much as suspect him Ecclesia nân judicat de occultis therefore they could not take cognizance thereof for hee seemed a very holy Disciple to the rest 2 The knowledge Christ had of him as one before hee appeared such a one was extraordinary but wee are speaking of an ordinary way of discovery as when sin breaks out and hypocrisie appears Besides 3 There was a speciall reason in it that he was received viz. to answer the will of God given out in Psal. 41.8 c. yet this is certaine neither he nor any else appeared hypocrites or wicked ones openly and so known to be when admitted either into that or any other society of Saints although there was is and will be in every particular Church of Christ some that ought not to be For if this fellowship of which Christ himselfe was Pastor and is for a Patterne and had but twelve a small number for the most are not alwaies the best had a Judas much more may others Even as Davids house which is set for a Patterne for future ages Zach. 12.10 was not without an Amnon an Absolon and others even Gods owne Arke may nourish Monsters as Noahs Arke did Cham yea and as some filthy Toadâ might bee found to lye under the stones of the Temple so may some wicked dissembling Hypocrites sayes Dr. Hall and yet the Temple be the Lords for all that Furthermore the visible Church is called his Holy Temple 1 Cor. 3.16 17. which ought not to be defiled 2 Cor. 6.16 and therefore is made up of living stones 2 Pet. 2.5 that is of visible Saints Also it is called the Lords house and habitation Heb. 3.6 Eph. 2.22 23. 1 Pet. 2.5 wherein he walks and lives and takes his rest which holinesse becomes Psal. 93.5 for ever therefore the holiest are the fittest matter The Church is called his houshold Eph. 2.19 Now if David could not endure a wicked person within his doors Psal. 101.3 4.5 Much lesse will the Lord allow it But to bee briefe Lastly the Church is Christs body 1 Cor. 12.26 27. and Christ is the head of every particular Church gathered Col. 1.18 Eph. 5 23. c. Now such as are united to Jesus Christ by his Spirit 1 Joh. 1.3 7. and have speciall communion with him as their Head as to receive vertue and vitality from him are to be received as members of
his Church whereof hee is Head And none else but such as the Church is perswaded of upon Testimony given in to have such a relation to the Lord Christ and whom in the charity of her judgement and in the judgement of her charity shee freely accepts of for such and in whom they finde the graces of Christ and the gifts of his Spirit in some measure and from whom they have some answerable fruits whereby they may be able to judge charitably for to receive a member which hath not virtuall power and operation from the Head is against reason yea and that reference and correspondence of members with the head But hence it is that many hypocrites are taken in who seem to have high injoyments and large gifts to wit Ranters and such like c. No! It is not hence but thence I meane by running from these rules that so many Hypocrites creep in as Gal. 2.4 for it is not enough to have heightened conceptions quicke apprehensions admirable gifts excellent parts and thereby to plead union with Christ our Head from the influence of common graces and injoyment of great gifts as Ranters may have very ravishingly to make a man fit for such fellowship of Saints no not though he prayes preaches discourses c. like an Angel if the Church conceive him not a Saint-called by some evidence given in or other whereby the Church doth judge him in union with his Head Christ according to the Influences of soule-sanctifying and soule-saving graces Simon Magus I make no doubt but had many common-gifts and graces which had a holy face by which he passed by Philip and crept in but yet had his hypocrisie appeared and that they were but counterfeit Coin I am confident Philip would have dealt with him home and have given him his owne as well as afterward Peter did Acts 8.20 21 22. And so as Tertullian sayes even Judas was honest and eminent at first to see to so here be many Blazing-stars and dangerous Comets which doe shine brightest as to sight as Ranters Hypocrites c. but evermore portend and presage eminent and imminent evills to the Church they are in unlesse much mercy prevent a many such meteors may seem fixed stars for some time so long as they are aloof off and high and so cozen us till they come to fall and then wee finde they were but Deceivers made of earthly slimy fleshly matter Thus have I offered the third bundle of Reasons and reach to the 4 Reason which is taken from the ends for the which reason 4 this Gospel-order and Church-fellowship is instituted the which none but Saints at least so visibly are able to answer which are of sundry sorts some few of them I shall instance in but not insist on for I feare I am too large and then ten to one but some will say my Pen is long-winged and my preaching is long-winded which is accounted an ill-favoured and an impardonable fault in Dublin I am sure but to be briefe 1 The maine end of this Gospel-Discipline is to set forth the honour and praises of God as a peculiar people 1 Pet. 2.9 Heb. 2.12 Ephes. 3.21 now none but visible Saints are fit to answer such an end Others indeed would be a chosen and peculiar people to dishonour God to rob him of his glory to Crucifie Christ afresh to bring a reproach upon the truth and to scandalize the Gospel but for nothing else in Christ's Church 2 Another end of this Gospel-practise is to promote the true light and to let in more of that knowledge of Christ which it is eternall life to know now none but the Saints are said to reach this end Ephes. 5.8 and in 1. Jo. 1.6 7. If we say we have fellowship with him and walk in darknesse we lye and doe not the truth But if we walke in the light as he is the light we have fellowship one with another Now prophane ones as Atheists scandalous persons and such like are fit for the promotion of darknesse and for the putting out of the true light but are not at all fit for fellowship upon this account A third thing to be shot at in Gospel-fellowship is the mutuall edification of one another and the building up of the body in Christ 1 Thes. 5.11 Ephes. 4.29 1 Cor. 14.26 now none but Saints doe hit this marke for wicked ones would serve to pull downe and destroy but not to build up in the most holy faith Jude 20. 4 Furthermore a maine thing we must not omit is an open-hearted Saint-like love by the same Spirit of love which Christ bare to us Joh. 15.12 Ephes. 5.2 1 Thes. 3.12 1 Jo. 3.22 c. now none but the Saints sit close to this duty and they hardly too in these dayes or that can live up to this end for indeed sinners so knowne will serve for nothing more and for little lâsse then to set at variance make breaches and rend the body being filled with unexorable yea unexuperable hatred and malice against the Saints by the same spirit which their Father the Devill was filled with against Christ. Many other ends might be mentioned for the which Saints are enchurched together according to the Gospel which I shall shew herafter in the last Book but neither to those nor these ends can any others but the Saints at least so visibly be said to live up This is no worke for them therefore there is no way in Christs-Church for Drunkards Swearers Sabbath-breakers Blasphemers Persecutors of Saints Scoffers or scandalous or such as may cause a Curse to pursue us and Gods wrath to be revealed against us by the with-drawment of his presence from us but for nothing more as I know of thus by all these reasons I have and by many more I might impregnably proved that only Saints visible so judged of by sufficient evidences given in to be such are competent Members of a true Church of Christ which ought to be a company of Saints called to be Christs Spouse and Temple of the Lord. Obj. Some may say with Master Rutherfurd as Cotton and Hooker notes but such termes are given to the Church of Christ as invisible Ans. 1. There is no such distinction in Scripture but Christs Church is so called whether visible or invisible 2 Paul stiles them such as a visible body if they will have it so 1 Cor. 3.16 2 Cor. 6.16 2 Cor. 11.2 saying Yee are the temple of God and what agreement hath the Temple of God with Idols and I will walke in the midst of you but who will be further informed in this subject may see Mr. Hooker's Survey 1 Lib. 2 Chap. where they have the terme opened the question stated and the conclusion proved Well a word of use which is Vse 1. To reprove whilst I prove Parochiall Churches vse 1
Antichristian which I shal shâw in all the essentials of it for in this first we finde how foulely they fall short of being fit matter for the veriest ranting revelling and reviling Swines that swill upon the earth the most notorious Drunkards and vicious wretches that are are Members of such Churches and so held De jure but this is from beneath of their Father the Devill and of his bottomlesse-pit-smoak the constitution of which comes from the busie braines of men for about Constantines time this corruption began to be great and was brought on as it was in Dionysius his dayes before him Bishop of Rome who sent out his Edicts not to emparadise but to emparish the people which I have spoke to in Chap. 2. and in England Honorius Canterburiensis was the first that I finde pragmaticall to promote this confused this corrupt and Christ-crucifying Christ-slighting and Christ-destroying Church-state who desire to be more satisfied herein may be pleased to peruse either Selden de Decimis or Polydor. Virgil. lib. 4. c. 9. or else Mr. Hookers Polity or Mr. Jacobs Attestation or honest Paul Baines Diocesan Triall or else Mr. Burtons Vindication of the Independant Churches and they may receive it in full and write it in folio But a burning shame it is so much of the Whores fore-head should be still in some men as to maintaine them to be Churches and to call them such and Saint them to boot but blessed be the Lord that Christs Church of his owne institution can be built up amongst us here in Ireland and that the Honourable Commissioners of Parliament are carefull to keep up Christs and to keep downe Antichrists Institutions Object But say some All are not such in our Parish as you speake of viz. scandalous persons but we have many precious Christians and Saints Ans. 1. Are there any Scandalous and not Members of your Parish-Church Do not your Minister give the Sacrament and both Seales to all without putting difference between the holy and prophane this is contrary to Christs rules and order and most dangerous and detestable Obj. But our Minister is an honest man and does not so but puts a difference Ans. 2. Why does he not then call them that are godly out of that condition and Church-state which he seemes to separate them from in making the difference which till then is but mocking God and Christ c. 2 He gives as some do the Lords Supper as a right Ordinance but in a wrong order but to answer 2 Yet ye are not therefore a Church of Christs own order because yee have some many though they should bee most which is scarce in any Parish precious to God which should consist of none else for a little leven levens the whole lump so doth not a little sweet meale sweeten the whole of our lump and what taste hath a little spoonfull of honey in a vessell of vinegar Nay were there as much honey as vinegar yet the worst would taste most Here I know they would faine bring in the former objections which are fruitlesse and frustrate In the best Churches have been as bad men as in Corinth c. This before in page 52. c. but they were not known such when they were taken in nor were they tolerated when so knowne for they must all be true Professours and not prophane ones or such as have cut a Covenant with hell and death as the word signifieth in Isa. 28.15 which is taken from a Simile of such as were wont of old to cut asunder the beasts they sacrificed So doe Hypocrites and prophane ones their hearts for they divide their hearts into two ãâã ãâã ãâã ãâã ãâã and so sacrifice them in part to the service of sinne Satan and their owne lusts Gen. 15.17 Jer. 34.18 These have cut a Covenant with hell and death though sometimes they seem to cut a part for God and to allow him a small portion of their hearts Most of our Parish are great Puritans and old Professours Yet it is not enough so to be which was proved page 62. and which appears 2 Tim. 3.5 although it is enough so to bee for Parish-constitutions and National Churches yet not for Gospel-ordered Congregationall-Churches For although a mud-wall may be made up of any thing seeing it consists of all kindes of stuffe and trash though ere so mixed and base yet Pallaces must be built up with better materials and so must the true Churches of Christ which are his Pallaces But these come all to heare Gods word they keep his Sabbaths and have Christs Ordinances dispenced amongst them c. What of all that Christs Ordinances were amongst the Jewes and they heard Christ and his Disciples gladly and so 1 Cor. 14.23 24. Heathens and unbeleevers heare the word Herod heard John gladly and now in New-England the Indians doe diligently heare the word but alas alas it is living the Word and doing the Word is requisite in every member of Christs-Church But let us lay aside those and all other objections and all Parish-Churches too and put on apace for Sion let us face about and bid faire for Church-communion according to Christs owne Discipline and Doctrine for the which none are fit matter and allowable but living Saints so in appearance as to us and whom wee have no cleare cause otherwise to judge of which brings me to the second Vse Depart yee Depart yee saith the Lord Esa. 52.11 for as Mr. vse 2 Hooker concludes in his Survey lib. 1. chap. 2. Parish Precincts give not a man right nor make him fit matter for the true Church of Christ but this we shall presse by unanswerable argument afterwards in the interim this doth very much vindicate the Churches that are Christs for matter from the wide-mouthed malice of wicked-mouthed men though Hypocrites perhaps have crept in for as the Giant in Gath 2 Sam. 21.20 was a true man though deformed with superfluous fingers and toes And as Naaman was a true man though a Leaper so may the Church be a true Church that hath such as do deforme her in her and such may bee in her that are not of her but an Hypocrite is like a weâ in the body which seemeth to belong to the whole but indeed doth take away the credit and steale away as a thiefe the comfort of the whole though it bee skinned over with the same outside which the true members of the body have So I say Hypocrites who pretend and appear outwardly one with the Church as submissive reverent and worshippers of God as any but within they are corrupt hard and swelling against the truth and Gospel these doe more hurt then good although as the Ivie about the Tree which seemeth to imbrace it with much affection whilst indeed it takes away and steales from it and doth
is said when divers were hardned and beleeved not but spake evill of the way before the multitude that the Disciples separated so I say such Saints are to make up one body together distinct from them without and all others and this is obvious to every eye out of the abundance of Scriptures and texts To begin with the Simile of a Body for Saints enchurched are so called the Body of Christ Rom. 14.4 5. 1 Cor. 12. ver 13.27 Ephes. 5.30.32 Col. 1.20 21. though members in particular 1 Cor. 12.14.20 now all the members are to make up one and but one body and so are the Saints every member of Christ 1 Cor. 6.15 to be united together into one body Hence it is as Mr. Bartlet observes in his Modell cap. 6. as I thinke for I have not his Booke that the blessed Spirit speakes so often of injoynting and putting Saints into ioynt Gal. 6.1.2 If a Brother a Member be slipt out of ioynt or bee overtaken in a fault either before he was aware of it or else read it with the Septuagint ãâã ãâã ãâã ãâã ãâã although he be easily caught by a corruptiun and taken with too much delight in the Action for the Simile runs from the receiving and entertaining a friend with free affection and readinesse in delight welcoming him and with joy although he thus fall by a foul stumble as I rather read it from ãâã ãâã ãâã ãâã ãâã Polye Lyser or ãâã ãâã ãâã ãâã ãâã now ãâã ãâã ãâã ãâã ãâã minuit rem for a fault is a fall yet yee which are Spirituall restore such a one that is ãâã ãâã ãâã ãâã ãâã set such a one in joynt againe as Chirurgions deale with a broken bone or one out of joynt by handling the same sweetly lovingly tenderly so that thereby it may become as sure in as well-set and strong as ever it was so is it here put him into his proper place againe by which the Church is compared to a Body and a Brother to a Member Thus also in Ephes. 4.11 Christ left here behind Pastors and Teachers and why for the perfecting the Saints ver 12. the word is ãâã ãâã ãâã ãâã ãâã for the well-ordering Tit. 1.5 establishing and constituting of them according to order in a symmetry and suitable proportion of place and power Rom. 12.4 as is in a humane body There is a comly apt commensurate and marvellous wise and well appointed Location for every member joynt artery sinewes and veines and every one is to be content with his owne proper and therefore the only profitable place now if any one be out of his place the whole body is thereby put to paine so that the Simile holds here also for this is the beauty and perfection of the body when no member is amisse c. wherefore some read the text Ephes. 4 12. for injoynting of the Saints the worke of the Ministry c. but to the next Metaphor Christ's Church is compared to a Building so sayes he in Mat. 16.18 Vpon this rocke I will build my Church to build that is in unum corpus congregare to gather together many particular parcels out of the heapes without and rightly to order and dispose of them into one structure it is an apt and a convenient collection of the severall and sundry essentiall parts which make up the Integrum or of the which the whole is built up Now in this there must be a wise a suitable and proper ordering and disposing of every particular of which the whole consists so as that all may serve as I said before of the Body for the time use and place most answerable thereunto and fittest for the whole building Thus the Saints are called the Lords house Heb. 3.6 1 Tim. 3.15 fitly framed together Ephes. 2.21 22. or compleatly orderly and in congruity ãâã ãâã ãâã ãâã ãâã built up together an habitation to the Lord through the Spirit So 1 Pet. 2.5 That is the Saints are so knit pinned united nailed and glewed one to another and all every one to the foundation Jesus Christ Ephes. 2.19 1 Cor. 3.11 that one would thinke they were no more many parcells but all one substance and out of one and so as they will not be parted asunder nor can they without the hazard of the whole Thus when Saul assayed to joyne himselfe to the Disciples Acts 9.26 is meant not only to injoynt alluding to that above of body but also ãâã ãâã ãâã ãâã ãâã to adjoyne cleave and be glued unto them relating to this Metaphor of the building where many things are carved as all things are cut framed and glewed together which were before at a distance and which then are not easily disjoyned but are faster then ever before But 3. The Church of Christ is compared to a City compacted together up to which the tribes of Israel goe Psal. 122.3 4. So Psal. 46.4 yea the holy City Rev. 21.2 and thence the Saints are called Fellow-Citizens in Ephes. 2.19 now as all the houses streetes trades corporations and societies persons and peoples though many in particulars yet make all but one City compact So is it in the Church of Christ all Saints Sexes Children Fathers and Young-men Callings and conditions make up one Body and are to make up but one holy City Besides there be sweet immunities enfranchisements promises and Priviledges Lawes and Ordinances which none have propriety unto or halfe so much profit from them as the Saint-Citizens have which shall be shewne if the Lord give leave hereafter and none are admitted to be Free-men of such a City but by their consent vote and acceptance and so much is made out in Zach. 2.11 Many shall be joyned to the Lord in that day and shall be my people joyned that is they shall mutually give up themselves to God i. e. that is with the concurrent knowledge and consent of each other in the Hebr. vid. Buxtorf so also is that in Jer. 50.5 Come let us joyne our selves to the Lord c. all this fairely delineates the Forme of Christs-Church-state and Gospel-Discipline 4 Furthermore his Church is called an Army with banners Cant. 6.4.10 and why but because all men bands companies regiments colours and Captaines are but to make up one Army though there may be many men to one Company and many Companies to one Regiment so all the Saints are but to make up one Church and Body together being united to make up the forme and then are they faire as the Moone cleare as the Sunne and not before But besides the Church is 5 Compared to a Kingdome Joh. 18.36 Heb. 12.28 c. Maâ 21.43 to show as all Families Villages Townes Cities Countries Shires doe make up but one Kingdome and are all under one rule law and power so all the Saints together gathered and
in the blood of Christ 1 Cor. 1.17 Secondly being most pure and high-prized Lev. 14.14 Thirdly Lively and lovely Cant. 5.16 Joh. 17.3 and for the Temples use Secondly from the Forme like a thread that is well woven strongly twisted and finely and freely spun out by the Spirit of God 1 Cor. 2.4.12 being very fine thin subtle pure and of a most divine substance and also as the Churches haire-lace being to binde up the people of God to and about their Head viz. Jesus Christ And her speech is comely i. e. lovely gracious sweet and desirable as in Eccles. 12.9 10 11. Prov. 16.23 24. therefore in Hebrew Navah is being very amiable so are the Scriptures full of lovely mysteries lively histories triumphing truths comforting counsels and counselling comforts Her temples are like a peece of Pomegrannet The Temples are those between the eyes and ears which the Chaldee calls the Kings Governours and Keepers of Israel but I meane such as are high in Christ their Head through which runne many vitall veynes for and into the body and such ought all over-seeing and directing governing and guiding-Elders to bee like a peece of Pomegrannet i. e. frustum or fragmen a crust or fragment broken off which is over full and flowing over with juice sirrup and sweetnesse c. in the sight of all and besides this shews the benefit of this Church-Discipline and more then meer Ecclesiasticall politie that I speake of being abounding in juâcie sirrups and sweet savours to the meanest and most despised Saint for although there may bee an outward sharpnesse to the flesh yet there is an unspeakable inward sweetnesse and spirituall solaces to the soule to bee had here and to be got in this Government as will appeare hereafter but besides like the Pomegrannet which is full of sweet seed odoriferous graines well united together and gathered into one body every one in order pointing up to the Crown so is this Gospel-government full of sweet juyce and sappy seeds or Saints well-coloured and all in order pressing after the same perfection and verticall point of glory being gathered together into one distinct body But to delineate her beauty more at large Her necke is like the Tower of David sayes the Text builded for an Aâmory wherein hang the bucklers and shields of mighty men The Neck is that part between the head and body and united to both and is of necessity through which passes and repasses whatsoever is usefull for both to the nourishment of both and each in and by other Now I am of opinion the Ordinances doe thus and are as the necke between the Head and body between Christ and people to bring both into union and into unseparable fellowship as Heb. 8.10 by the Spirit so that both the head and body may be nourished through them they as conveyances of the vitals to the Animals and of the Animals to the vitals that the one may be refreshed by the other and all be by a mutuall and redamanâine love which is the life of union so that through this Necke the body is abundantly nourished by the vital spirits from the Head I mean by the sanctifying and saving so called graces of the same Spirit in Christ our Head those then that despise Christs Ordinances doe as much as in them lyes behead the Church of Christ A cruell Act Have a care But then like the Tower Migdall great and strong of David Nehem 3.19.25 2 Sam. 5.8 9. an Armory the word is Thalpiioh of Thalah to hang and Piioh sharp two edged weapons to hang swords in the two edged sword of the Spirit hangs there often and the soules bucklers and shields of Defence are ordinarily found in this Armory of the Churches and Helmets and Head-peeces and Breast-plates and what not for every Souldier of Christs under his Banner and Command for the Church is to be in a bitter warfare continually and let a Saint but come hither bee he of what size soever hee may bee armed out of this Armory of the Churches yea the stoutest Champions that march against Christs enemies Furthermore for her two breasts they are like two young Roes twins which feed among the Lillies Her Breasts are both an Ornament as Ezek. 16.7 and for use necessary Isa. 66.11 and indeed to take the two Testaments so called they are both an Ornament and of necessary use to all the Churches of Christ though some for whom my heart akes I feare runne the folly and madnesse of that malicious Apostate who called the Bible a Bawble but hee proved a Babel The truth is these Breasts swell with sweet milke and consolations doe drop out againe even for the Babes that are weake Isa. 66.11 1 Pet. 2.2 they are full in deed of what is absolutely cherishing to the Churches Children and therein are many precious promises and sweet truths easily to be digested by such babes as doe eagerly hunger call and cry for them laying full hold on them drawing and sucking much sweetnesse out of them which are as Twins being both borne of one out of one spirit and for one end and from one God 2 Tim. 3.16 but I had rather read them the Word and Spirit feeding among Lillies For so are Saints white pure pleasant lovely living best in low vallies and well moystned at their root and such are fond to sucke from them as before and to entertaine them and as Moulin once said that in the times of Persecutions whilst they burnt us for reading of the Scriptures we burnt to be reading of them But thus I have beyond my intention examined this Epithalmion which is sung in specie and paints out Prophetically the picture of a true Church called into Gospel government and that upon the breaking of the morning Sunne and the day springing from on high ver 6. for then it followes thou art all faire my Love Now in this description her beauty being discovered so eminently from her most visible Members it needeth not to speake of more then such as are most conspicuous to the eyes of all at this present But to proceed to the second part of this part of the Forme which is That every particular Church of Christ gathered together into one Body according to Gospel-order as before hath as free as full and as compleat a Church-power and Authority to order all affaires within her owne body as any Church whatsoever excluding all sorts of Superiority that may be possibly claimed in point of Church-power and that par in parem non habet imperium equall Sisters have equall powers and priviledges will be proved an undeniable truth In the progresse of which I beleeve I shall much use Mr. Bartlets method as my memory wil admit me for I have no other Booke of his then my breast at present see in Rev. chap. 2. chap. 3. the seven Churches of Asia and
able to beare Acts 15.10 Obj. Yea we can quickly prove it by Scripture but turne to Acts 15. and you shall finde that appeales were made to the Church of Jerusalem Answ. This is the Master-objection that can be brought against this Doctrine of Gospel-order which is so often and ablely answered I thinke by all that have penned on this subject as that I need not to answer any thing unto it yet seeing it is so propounded I pray you marke in that Chapter Appeals are not made to the Church of Jerusalem as if they had command over any Church to rule them or set them a Directory of Church-government how they should practise c. no but onely to advise and counsell them as a Sister-Church and as one of a sounder judgement and of longer and riper and safer experiences Secondly Besides the application made to Jerusalem was not about Church-government or for instructions from them on that account but it was about a difference that arose among some who were set for Circumcision after the manner of Moses whether that might be or no what they who were of more established and better-setled judgements thought of that matter which some held so needfull verse 1 2 4 5. Thirdly It appears in verse 2. in that they determined ãâã ãâã ãâã ãâã ãâã that is chose and approved of Paul and Barnabas upon that arrand it was not jure divinâ of absolute necessity to appeale or rather apply thither nor yet did they doe it as to an higher power as was answered in the first as if they had any Dominion over their faith but only as helpers of their joy 2 Cor. 1. ult Fourthly But should we grant it which wee will not as long as our Buckler holds whole but should wee they would bee but little the better for it for consider who they were were they not the Apostles men extraordinarily enabled and can any now say so and with such confidence as verse 28. for it seemeth good to the Holy Ghost and to us c. without high presumption But Fifthly This helps not one jot the Presbyterian or Prelacy nor adds an hairs breadth to their Discipline or Doctrine for wee finde in verse 22. It pleased the Apostles and Elders with the whole Church to send c. the whole Church had the knowledge of it and their voting in it and the Apostles and Elders did not answer on their owne heads but the Church consented to it and concluded it which is contrary to the Presbyterian judgement and practises who will have the Elders alone to be a power and authority enough without the rest of the Church which is contrary to rule besides the ill consequences of it which I shall speake unto hereafter in the third Booke and which is a giving of an absolute power to such which makes them Lord it who are to have but a derivative power and are but servants at best But thus that objection is I hope sufficiently answered Another Object But is it so hath no one Church power over another why then how can a Church bee reformed that erres in doctrine or practise Answ. There must be spirituall helps against spiritual evills and the weapons of our warfare are not carnall here is no need of the worlds powers which I shall shew hereafter but we must make use of Christs-rules which are cleare in this case Consider in an erring Church either a part or the whole is corrupt and adulterate if onely a part then the sound part must admonish convince and reforme their erring brethren if they bee able but in case they cannot doe it then they may send for the assistance of a sister-Sister-Church as Antioch did Act. 15.2 But if so bee it be the whole Church erres then looke how an equall brother in one body is to deale with another according to the same rule of Matth. 18.15 16 17. and by proportion is an equall Sister-Church to deale with another for although one Church is not subject or subordinate unto another neither is one brother to another yet one Church is co-ordinate and hath a like power with another and so hath one Brother with another so that as in brotherly-love and communion one brother admonishes reproves exhorts convinces another and if there be no helpe for it declares the brothers offence in publike and may in time and order according to rule withdraw from him as in 2 Thess. 3.6 thus may and must one Church in sisterly love and communion deale with another as to enquire into the nature of the errours or offence given by an erring Church unto her to know the Truth Deut. 13 14. and not to proceed upon bare reports Exod. 23.1 2. which yee shall not raise or not receive for it may be read both wayes then may the Church send Letters or Messengers to that erring-Church to admonish exhort reprove and convince if she hears they have gained their Sister-Church but if shee refuses to be reformed then that Church may take one or two Churches more to assist her But if she resist admonition and all means that bee used by prayers fastings intreatings perswasions reproofes and all then all the Churches about appoint to meet and by the word of God reprove the errours and if they finde her obstinate then all other Churches are to withdraw from her 2 Tim. 16 17. Tit. 3.10 11. and declare against those errours and no longer to hold them a Communion of Saints but to take away all right-hands of fellowship untill their repentance appeare to the satisfaction of the aforesaid offended Churches and a visible reformation and a publike renunciation of the aforesaid errours and sinnes Now if they be conscientious and gracious this punishment for so it is called 2 Cor. 2.6 will pierce to the very hearts of them and this will worke more upon them upon their consciences then all the prisons or punishments of the world For if the declaring against such a Church the withdrawing of all others from her their open protesting against her and abhorrence of her detestable errours and sinnes if they bee so and the disowning of her for a communion of Saints and their continually appeales unto God against her if these doe not deeply enter into her heart and strike their consciences that are in her and afflict their spirits what will For Joh. 5.22 All judgement is committed to the Sonne and I am sure if Christs wayes and the weapons of his make cannot prevaile then a formall jurisdiction Courts and commands of mens make will not But thus I have answered the objections of weight against this Point which hath been abundantly proved and pressed For pares omnes inter se juris essent sayes Whitaker all Power is alike in all Churches whether in Ephesus Corinth Rome Philippi or the like one not being one iota subject to
unfeigned without flatteries Revel 14.5 having no guile or as the word ãâã ãâã ãâã ãâã ãâã is no Hypocrisie falshood for mentiri is contra mentem ire reason 3 no defect of that nature Hebrew Mum Greek ãâã ãâã ãâã ãâã ãâã is found in their mouths but it is found so in the multitudes Besides reason 4 because they are the Virgins that follow the Lamb Rev. 14.4 Virgins have the finâst and sweetest voices and tunes and songs ãâã ãâã ãâã ãâã ãâã hid and unknown to them without that are but men so Saints are hidden ones or as in Hebrew Porah the fruitfullest and followers of Christ ãâã ãâã ãâã ãâã ãâã into all conditions Now they know best the notes of high and low conditions and dispensations and they onely keep the tune best according reason 5 to the times they live in Besides they have grace in their hearts and have Christ dwelling in them richly and abundantly Col. 3.16 Now such in their praises to God which is their hardest and highest duty of a Christian do return of his own fulness and commodities in kinde grace for grace Joh. 1.16 and glorifie God Psal. 50.23 Whilst mixt Congregations abundantly abase God and rob him of his honor and in their best services and sacrifices bringing him rather the ratlings or what they can spare then the fatlings of their lives every day or the calves of their lips lives and loves Vse 1. It appears then by the bright beams of our Sun use 1 which shines in the Scripture-Elements in this Hemisphere of his Church here below That Parishes in this point are far from true Churches They fall short of the final cause not considering what conduces most to Gods glory but what is most for their advantage and gain this is the godliness of most Parochially opinionated In your Parishes prophane ones all sorts of sinners swearers drunkards whoremasters c. are all suffered as of their Churches which ought not to keep in or if they creep in ought to be cast out of Christs-Church wherein God is most to be glorified I say in such a Church as consists of Saints separated as before and that will not willingly or knowingly admit of or keep in carnal and openly sinful men c. Or thus The Members of Christs Church are the fittest to set forth the praises of God but the Members of that Church which consists of Saints separated and qualified as before are the fittest to set forth his praises Ergo c. Parishes are excommunicated for such a rabble-rout as have and yet do rob God of his due honor and praise and glory But Use 2. Better is the End of a thing then the beginning Eccl. use 2 7.8 Wherefore come forth ye that fear the Lord from those Dungeons of darkness those Babylons of unbelievers and lewd livers and Synagogues of Satan what is the fruit of those things whereof we are now ashamed And dearest hearts whom I bear in my bosom before my Father are any of you fond of Zion see that your End be good and then that the means be conducing and answerable thereunto The End though first and principal in your intention yet is the last and ultimate in the execution yea this End viz. the glory and praise of God is to be the Alpha and Omega the first and last of all or else our best will be but frustra agere bad in our building Wherefore Friend consider what is it we promise or propose to our selves sayes our Saviour Christ Luke 14.28 30 c. Which of you intending to build a Tower sits not down first to count the cost If he can finish it Least he be mocked and it be said he began to build but could not finish it This is but ordinary wisdom to weigh the End first and whither you can accomplish it or not or are fit to go through stitch with it or not or else what a scandal will you bring to the Gospel and dishonor to him whose name you profess Consider the End of your conversation Heb. 13.7 that is Look wishfully upon it ãâã ãâã ãâã ãâã ãâã consider what is the end of your ways walking c. is all for Gods honor and glory 2. This must be the principal End of your entring into the Church of Christ to honor him with the same honor wherewith the Son honored the Father and you shall receive the end of your faith viz. salvation 1 Pet. 1.9 To conclude Sing praises sing praises like the Nightingale who spends whole nights in her kinde to sing forth the praises of God as if the day were too short every Man must be a Preacher every Creature a Text every Occasion a Doctrine every Blessing a Reason every Providence a Proof every Thanksgiving an Use Men and Angels the Auditors and the whole Sermon is Gods honor and glory And yet how many like unwise Archers shoot and know not at what mark And others vile wretches praise with their mouths but they are like Samsons honey out of the mouth of a Beast or like the Quarester that sung Gloria Patri in the Church and Carmina Bâccho in the Tavern others there be that would blazon our Christs Arms Herald like but it must be their own device But the best flower in these Gardens enclosed to make God a Garland with is the Coronation flower to lay all our crown and glory at his feet When Thales had learnt Mandrita the Philosopher an admirable invention of the motion of the Heavens Oh Sir sayes Mandrita how shall I requite you No way sayes Thales Milesius but by acknowledging you learnt it of me So the Lord requires of us to give him the glory of all we learn in his Churches by his Spirit of the motions of the Heavens CHAP. XIII ãâã ãâã ãâã ãâã ãâã Alluph ãâã ãâã ãâã ãâã ãâã Of the true Church rightly defined that Christ alone is the Master Builder Ruler Repairer Head of Gold Lord Law-giver without any other Partner Paramount Competitor or Corrival whatsoever THen the Reed which hath measured both the true and false Church state presents unto us as vaste a disproportion and difference in all particulars essential as is possible between Parishes and true Churches For from the Essential Material Formal Objective Organical and Final causes we finde the Church of Christ lies thus defined from the false Antichristian Church which also we shall define by the rule of contraries The true Church of Christ then is 1. A society of Believers sanctified in Christ Jesus 2. Separate from the world false-ways and worships united together into one Body Independent or having a plenary power within its self without the least subordination to any but Christ 3. having the special presence of God in the midst of her 4. and being gathered and ordered by Christs rule alone 5. all her Members freely
Church and Brethren as was wont to be before Acts 15.22 23. And after all this the veil of ignorance grew thicker and darkness yea gross darkness over-spread the whole Canopy so that scarce an able understanding discerning Minister or sit Overseer was in a whole City Town or Province to be had or heard of and yet fearful Tyranny and troubles the Saints poor scattred scorned dispersed and despised people were then under Whereupon all the Churches that were in one whole Province were by those times brought under the subjection of one man and so called his Diocess and that man the Bishop of that Diocess and then he shook off the care and charge of one particular Congregation or Parish-Church pretending the over-sight of many So that ever since the office of a Bishop hath been by such left and their ambition hath been great to be great and to get honors Thus it came to pass the Authority of the whole Church and power by Christ committed to the whole body was usurped by one man who sat as a god in the Temple of God ruling and reigning as he list until of late in England these lords were laid in the dust which is eminently ominous to the Popes But ambition still growing bigger and bigger as a bladder which the devil had the blowing up of being filled with sulpherous breath and bottomless pit-smoak these Bishops climbed yet higher till there came to be Archbishops and Metropolitans and Primates to rule whole National Churches in the whole Nation After this the whole world or the Church as they called it all over the world in all Nations and Kingdoms on the Earth must be governed by a Quadrumvirat i. e. Four Patriarks who had the charge of all the world but yet not being high enough up gets the Pope by those stairs and saucily leaps upon Gods throne And so this Brazen-head or Brazen-faced Antichrist proudly came to sit in the Temple of the Lord as 2 Thes. 2.4 Here you have a true history of his rise I doubt not but ere long you shall have as true a history of his ruine He is already begun to fall here as he began to rise by Bishops Archbishops Primates c. And this is an honest Narration of the Church-confusion in times of persecution and of the crowding out of all other Church-officers and offices as I shall shew if the Lord please in the third Book and of the stating and starting up of Pope and Prelate upon Gods throne I shall refer you to 182. page of Cartwrights Eccles. Discipline Printed Anno 74. wherein you have the Story at large But after the Pope who called himself Christs Vicar ever since to this hour after I say him who taught the poor people Psapho-like to cry him up for a great god follows Secondly Next a General Councel or Synod who usurps the power and authority of Christ and his Church they set down Laws and laying injunctions upon the Saints they bid and forbid command and countermand as they pleased to make themselves Judges and Commanders over consciences and to determine approve and appoint what as they accounted was truth and what was not Thirdly But this head of brass became also too hard a Task-master and kept the people of God in grievous bondage Then after that starts up the Arch-Bishop and he Lords it over the Bishop the Bishop over the Deane the Dean over the Archdeacon the Archdeacon over the Parish-Minister and the Parish-Minister over the people and what a slavery were poore soules in then The Prelate sate then in his magnificentiall robes in pompe like a little God and petty-Pope in his High-commission-Court but as Hierom sayes in Tit. in Epist ad Evagium Non divina authoritate unum aliquem Presbyteriis esse Praelatum qui dicatur Episcopus c. sed humana consuetudine and this is not by divine right or authority but having a custom up they cannot or they will not let it goe downe but it grows higher and higher whereby the order and authority of Christ is cast by and their Lord-like and their tyrannical Ruledome set up and so it is they came to reigne This sayes Bullinger Blessed Jerome speaks not of the Roman Hierarchy as of every Bishop or any one whatsoever he bee that will take to himself power over any Church of Christ or that does domineer over any Congregation for ab antiquo a Minister and a Bishop a Preacher and a Prelate so called had one and the same honour dignity power and authority yet next to this proud Prelate Up starts an Assembly of Divines as a Councell did next the Pope to be Christs Vicar too and he is another head of brasse as bold as the former petty-Pope to impose Lawes and penalties these have usurped power over Christs Church too they deliver their dogmata and breath out their senses and sentences with wild-fires about their eares that swallow not their Judgements and Lawes by whole sale and in the lump Such Synods who have challenged to themselves a potestatem juridicam a Juridicall power over the Saints as to inflict punishments to binde up consciences to their Cannons Directories or Conclusions and by a Legislative Lordlinesse have laid down the Orders and Lawes under penalties and paines so that they have been too brazen-faced and bold There is no precept for Synods said Dr. Whittaker but for this I shall refer the Reader to Mr. Hookers Survey of Church Discipline upon this subject as also to the third book of his Treatise and to Lib. 2. wherein I hope all objections I meet with that pretend the necessity of this usurped power are answered but Another brazen-head that takes the same course in usurping Lordship is the Ruling-Classes O! what a Platonian Metempsuchosis we meet with these all breath by the Popes soule O mystery Mystery Mystery of Iniquity under a new name this is but the old head of brasse only furbished up in a better forme for appearance It was the Assemblies vote very like and good reason for it That it is lawfull and agreeable to Gods word that there bee a subordination of Congregational Classical Provincial and National Assemblies for the government of the Church c. but how prove they that from Mat. 18. Goe tell the Church c. very well proved then the Church is meant the Classes this is a Doctrine for Asses and is indeed agreeable to the Scottish word of God but not to our word of God This is proved saith Mr Dell as the Pope would prove himselfe to be above the Emperour out of Gen. 1. God made two great lights the Sunne to rule the day and the Moon the night the Sunne is above the Moone sayes he therefore the Pope is above the Emperour so doe the Assembly prove subordination very well for an Assembly but wee may say as Isa. 26.13 O Lord our
and keeps from being Sun-burnt so doth Christ Isa. 32.2 and he keeps from being sin-burnt and hell-burnt and from the wrath of God a Rocke affords precious stones and Jewels such a Rocke is Christ who is the Mine and Treasury of all precious things hid in him Col. 3.2 and fetched from him Prov. 8.10 11.18 Rev. 3.17.18 Rev. 5.12 Prov. 3.15 the Rock yeelds honey so doth Christ Deut. 32.13 Psal. 81.16 his words are drops of honey Psal. 19.10 and his lips and doctrine drop sweet smelling myrrh Cant. 5.13 The Rocke yeelds oyle Deut. 32.13 Job 29.6 and so Christ doth the unction from on High the oyle of grace 1 Jo. 2 20. and Rev. 3.17 the Rock affords wholesome hearbs and sallets so doth Christ whose cheeks are as a bed of spices Cant. 5.13 besides from the Rock flowes the most rich pure pleasant sweet Christall streams Deut. 8.15 Job 28.10 so the most springs and best streams of water of life flow from Christ the Rocke whereby his Church is refreshed as 1 Cor. 10.4 Psal. 46.4 Isa. 33.21 Joh. 4.13 14. Joh. 7.38 Seventhly A Rocke is so hard that a Foundation in it will cost much sweat and labour and continuall paines c. so much meanes must be used and much paines must be taken and much care and continuall vigilancy must bee had to bee well-bottomed upon Jesus Christ Phil. 2.12 therefore saith Peter 2 Epist. 1.10 ãâã ãâã ãâã ãâã ãâã i. e. endeavour sedulously and study it diligently and if so yee do yee shall not fall therefore learne saith Solomon Prov. 30.26 of the Conies poore little things yet they with labour worke out holes and burrowes in the roots of the Rocks by this we are to learne diligence and bee sure to get in force enough and to dig deep into this Rocke which is Christ. Eighthly A Rocke if it proves a stumbling stone is most dangerous of all to bruise and breake thee and batter thee a peeces so is Christ to such as by their carelessenesse or selfe-conceit doe fall at him and on him O! hee is to them a rough Rocke of offence 1 Pet. 2.8 Rom. 9.32 that will not obey him and yeeld to him but that stumble at him and reject him they that fall upon this stone are bruised and broken and those that this stone falls upon are grown'd to powder Luke 20.18 Thus is Christ the Rocke and this Rocke the Foundation of the Church and this saith Augustine upon Mat. 16. Christ meant when he said Vpon this Rocke I will build my Church Tu quidem Petrus es cognominatus a me qui sum petra atque super hanc Petram aedificabo Ecclesiam meam And thus saith Peter Martyr in 1 Epist. ad Cor. 3.11 CHRIST is said to be the FOVNDATION of this heavenly FABRICKE of his Church because it hath its BEGINNING from ABOVE and this FOVNDATION hath the TITLE of a ROCKE because CHRIST is the SVREST FOVNDATION Christus in summo loco situs est c. and he is the highest But the Reasons why the Church hath Christ to be her Rocke and why this Rocke for her Foundation are divers I shall trouble you with but one or two as first is for safeties sake First For safeties sake the Church must meet with multitude reason 1 of tempests and stormes winds and waves Mat. 7.25 whence Bolton calls her the Tossed-ship she meets with a continuall succession of miseries and molestations one on the necke of another like Jobs Messengers and as Clouds rack Eccl. 12.2 Fluctus fluctum trudit ãâã ãâã ãâã ãâã ãâã The skies are overcast sometimes they fall in lesser and lighter crosses as the smaller raine but sometimes in sharpe stinging and piercing Calamities like stormes of haile the raine falls the floods arise the winds blow the waves beat and all to try the building which like Noahs-Arke is pitched within and without and holds out being upon a sure foundation and cannot faile utterly though she may be battered and will be tryed day by day and that to the purpose therefore shee had need to be founded upon the Rocke We must sit downe and consider and cast up what it will cost us to be Christians how much we must suffer and then be sure that wee bee upon a good foundation that will not sinke under us nor shrinke away from us for we shall have many trials reason 2 Secondly Why the Church is built upon this Rocke is for orders sake that whosoever will venture to build may begin at this foundation first 1 Cor. 3.10 and bee sure he goe wisely to worke as I said before in the last Chapter so also that whosoever will enter into this house of the Lord may first get up the Rocke which will be with much difficulty to flesh and blood and from thence to goe into the house Gods Church built upon the Rocke many have been wrong that thought first to get into the Church and then into Christ no! no! but they must bee first in Christ and have a right to Christ and communion and closenesse with Christ and from thence enter into communion with Saints c. 1 Jo. 1.3 Eph. 2.2.20 First on the foundation Jesus Christ and then verse 22. into the building where this order is omitted and not minded they build but upon a false foundation and will never stand the sturdy storms And truly I am possessed with some jealousie that most of our gathered Churches or rather members in them are built amisse and are to be amended in reason 3 this point of order or else they will not stand Thirdly It is for Reasons sake to keep up the building to support the body which the foundation is to doe Therefore is Christ the foundation to be first laid and all the superstructure to be built upon him who beares up all by his power Heb. 1.3 for the which no other FOVNDATION could be laid to build upon 1 Cor. 3.11.12 in whom in which foundation all the building for every bit and parcel must have a dependance upon him and an abiding in him as being fastned and nailed to him all being fitly ordered together doe joyntly and unanimously grow higher and higher and are more and more built up in Christ still a holy Temple to the Lord Eph. 2.20 21 22. through his Spirit But First Wee must bee sure then wee have a foundation and that that be laid first to be built upon all wise builders doâ vse 1 thus and in Heb. 11.10 Abraham the representative of Bâleevers is said to look for a City which hath foundations i. e. in opposition to the Tents he set up to live in being but a passenger which were without foundations laid and could easily bee pulled down and laid in the dust I dare be bold to say it that some of our gathered Churches built in a trice are but such Tents without foundations
behold Canaan But now he makes us willing to enter into the way with all our hearts full of wishes and desires which makes us swift in motions 3. Removendo This Spirit removes the remora's answers all objections takes away all impediments and puts us on through all difficulties whatsoever though Satan like a roaring Lyon robbed of her whelps rage at us and assault us with his rough Claws and sharpe temptations though the flesh flie upon us with full-mouth and foul-mouthed language and invectives Though the world frown on us and threaten never to look well upon us and friends forsake us neighbors estranged to us acquaintance persecute us and all threaten to begger us yet I say the Spirit makes us to triumph over all and carries us through all as more then Conquerors and thus Cant. 5.6 7 8. The Spouse through inward temptations Vers. 6. When Christ had in her eye left her forsaken her nor regarding her prayers or tears and outward troubles Vers. 7. Yea when the watchmen that should have been her friends frowned on her yea smote her till they fetched blood from her and the keepers of the wall abused her and took away her vail and tore it in peeces on purpose to put her to open shame and to show her nakedness before all in the streets to hoot at after her and to hurt her and to make the world believe she was an Harlot and not a true Spouse of Christ yet for all this that Ministers and Magistrates were both against her yet I say the Spirit carries her on And thus the Psalmist sayes Psal. 44.10 11 12 13 14 15. yet 17 18. Thou makest us a by-word a reproach a derision a spoil to them that hate us as the appointed for slaughter and broken in the place of Dragons and confusion is ever before us and for all this Vers. 17 18 20. Yet yet have we not forgotten thee nor dealt falsly with thee nor is our heart turned back from thee nor do we decline thy way no not yet and why But because the Spirit of the Lord carried them through all thick and thin as we use to say and so it is here the Spirit removes all thy rubbidge-corruption that would hinder thee and throws down to the ground every strong hold or imagination thou hast against this way 2 Cor. 10.4 5. Which before he admonished thee of and motioned thee to and 4. This Spirit confirms thee in it as well as conforms thee to it and therefore he is called the witness in thee 1 John 5 10. If any false witness do arise and rail at this way of Christ as the theif on the Cross did revile Christ. If thou meetest with any arguments from flesh and blood against it that would fain weaken thy faith and foundation why yet the Spirit bears testimony within and that upon his own knowledge that thou art in the right way Joh. 16.13 And this witness within and the word without do both agree in their testimony Yea furthermore the Spirit is called a seal Eph. 4.30 And set me as a seal upon thy heart Cant. 8.6 That is that I may be not onely near to thee but on thy heart even in thee as thine own spirit A seal is more then a witness for it carries the witness with it and is not onely a witnessing to us but a work upon us and in us carrying the image of him that sealeth us sayes Sibs in his Fountain Sealed Now a Seal serves to confirm and thus doth the Spirit seal instruction to us Job 33.16 that is confirms us in what the Word instructs and declares Besides this Seal is for distinctions sake as Dr. Sibs saith to distinguish which is the Lords way and worship from all others of mens making 1 Tim. 2. The Lord knoweth who are his and who are not his This distinguishes the precious from the vile Jer. 15.19 And by this seal the Lord knows his and the Saints know which is the Lords For the seal sets the Lords image on his way and worship Moreover a seal signifies a propriety and right to a thing as Merchants use to seal their wares that others may not claim a right to them So Psal. 4.3 Know that the Lord hath set apart the righteous for himself He hath set his mark on them in the Hebrew it is the Lord hath culled out and severed in a most excellent manner i. e. by his Spirit the righteous that is in Hebrew Chasid the holy One Acts 13.35 full of holiness goodness piety grace to himself And as the gracious man so the gracious way of Christ he hath set apart for himself i. e. as his way and his right Thus every Saint sets his seal to in John 3.33 who being convinced by the Spirit as before and now confirmed by this testimony within him which holds against all opposers he gives his testimonial to the truth Deut. 32.4 and bears witness to the way of Christ Joh. 15.26 27. and sets to his seal and subscribes to it and chuses it to walk to live and die in So that they are Christs witnesses and do bear his testimony with the Spirit as well as by the Spirit Acts 5.32 It is the Spirit which assures them as well as perswades them whereby the will is set upon the wheel so after the Saints believed they were sealed sayes the Apostle 5. This Spirit then rests on thee and on that way thus witnessed and sealed to as the Dove did upon the Ark yea as the Spirit did rest and abide upon Christ John 1.32 whereby he was known so hereby by the same Spirits resting on us we are known and the way and worship and Church of Christ is known to be from above So 1 Pet. 4.14 Happy are ye for the Spirit of the Lord and of glory rests upon you And Paul saith The power of Christ rests upon him 2 Cor. 12.9 The Word is ãâã ãâã ãâã ãâã ãâã that is as the Dove which wandred about and not found rest nor where to set the sole of his foot In this world iniquity doth abound and the waters are up and the floods are so high that the Dove i. e. the Spirit comes again weary and spent into the Ark and from thence is sent out So that this Spirit found Christ such an Ark and rested there and findes the Church such an Ark and rests there yea a Saint in a sence such an Ark and rests there And from thence he is sent out by Messengers means of Grace c. abroad and about the world to finde footing among them without but oftentimes he returns with this tale That the waters are too high yet But here the Spirit rests and by this the Church is known to be Christs We are all baptized by one Spirit saith the Apostle 1 Cor. 12.13 Into one Body and made to drink into one Spirit So
But after this Brother hath delivered himselfe at large having the more liberty because he leads as it were others and declared his clear satisfaction and undoubted perswasion to walk in the way whereinto hee is now entring as the very way of Christ appointed for beleevers to worship God in as the will of God wherein he is confident upon a Scripture and Spiritual account that he pleases God Then follows some others of the ablest of the Brethren for herein care must bee had in publike lest the weaknesse of a Brother give advantage to them without to harden their hearts against the truth and lest thereby Christ should suffer in his honour and the Church in her happinesse I say such Brethren as are ablest to speake are appointed for that one day being so publike And these as Jeshua Bani Sherebiah Jamin c. read in the Scriptures the Law of Christ distinctly I mean they lay down the Scriptures and grounds of their satisfaction and full perswasion to enter into this way as that which Jesus Christ our Law-giver hath laid out and they declare their sense and judgements and then proceed as the former Brother did in rendring a reason of that lively hope which is in them by Confession of faith Experiences of the worke of Grace and the like declaring their cleaving to the Lord in this way with full purpose of heart Thus as many as are appointed and thought fit for that day doe goe on one by one in order as they are set out and possibly on this day but few as eight or ten or more or lesse may be appointed and in the number for the first because the worke is this day the most difficult the most publike and must be most especially regarded and wisely and watchfully carried on Besides as Ainsworth sayes the Church is small at first a little graine of mustard-seed which is the least of all seeds Mat. 13.32 and as Israel once was the fewest of all peoples Deut. 77. Christ began but with two at first and God hath promised to take them but one of a City and two of a Tribe Jer. 3.14 and these are the poore despised contemptible ones of the world too for the most part 1 Cor. 1.26 27 28. and it shal be said of Sion Psal. 87.5 6. This or that man was born there so that not numbers are to bee expected or indeed to be desired at first but rather to be a little stone cut without hands and growing greater and greater and so a little one shal become a thousand After they be gone thus far some will have a formal Covenant in writing brought forth for these to subscribe and so all others as they enter but a Covenant they have taken and engagement made before which may be will appear sufficient when wee come in the following Chapters to speake of the Covenant But after all this is done their names are taken together into the Register Nehem. 7.5 Act. 1.15 upon Record against whom no exceptions could be made as before and these doe by prayer together give themselves up unto God and one to another willingly 2 Cor. 8.5 to worship the Lord and to walke together with him as a Church and to serve him in all his will revealed to them as such whom the Father hath picked out for that purpose Joâ 4 23. 1 Pet. 2 9. and to bee helpfull to one another in particular and to the whole body in general according to their duties mentioned in the Statute-book of Christ which is alwayes to lye open before their eyes And to conclude this busie day they poure out prayers and praises in such a measure that as it was said of Israel in Ezra 3.13 when the Foundation of the Temple was laid that they could not discerne the noise of the shout of joy from the noise of weeping both were so great So here it may bee said the Saints are so filled with praises and with prayers that the noise of the one can hardly be discerned from the noise of the other And as upon the reading of the Law in Nehem. 13.13 separation was presently practised from the mixed multitude so that they separated from Israel all the mixed multitude so these are now a people no more to be reckoned among the Nations without but such as are separated from the mixed multitude As for other Brethren and the Sisters which are to bee admitted they doe make their Confession of Faith and as wee have heard before declare their full satisfaction and clear the worke of God upon their hearts by his Spirit in private I meane when these people thus enchurchedâtogether âtogether are alone by themselves separate from the mixed multitude being now a Church in visible order And their admission is most proper so because the world should take no notice of their weaknesse in utterance or expression or the like whereby to upbraid them and the truth But this I purpose to speak to afterward in the mean time I and hundreds of the godly with me must needs be much offended at the practise of some that run preposterously into a way of fellowship without any rule laid downe or any Law of Christ read and opened upon which they embody together clearing nothing of the way first to give satisfaction to such as sit in darknesse to it but without any day of humiliation or due preparation for this weighty worke without any solemne prayers and serious self-examinations on a sudden in an hours warning or two and in some place or other too that is unknowne to any but themselves they write down their names together choose officers and all at once and so in an houre or two's time make up a Body and call themselves a Church and then all that will be joyned must bee joyned to them that are thus jumbled together in darknesse and in a most undecent and undue order but let them remember that in 1 Chron. 15.23 The Lord made a breach upon them for that they sought him not after the due order as Dike saith The failing in a prescribed formality which some would think nothing and that God regards not causes a breach upon them instead of a blessing so precisely strict is God to require the most solemne order too in the most solemne Ordinances and so quick-sighted a Judge he is in small prevarications in such cases For as to goe and fetch the Arke and to enquire of God at it was an Ordinance of God but to neglect the solemnity of carrying it and to carry it in a Cart hurrying and not on their shoulders and to neglect to sanctifie themselves for that service but to runne to it hand over head was not Gods order So also this Church-gathering or uniting together into a Gospel Church-state is an undeniable and solemne Ordinance of God and Law of Christ but to doe it without any seriousnesse solemnity
the Persons that are taken in First The power is the Churches not the Elders or Officers as some would assert to which I cannot assent because that the Keyes were given to the Church and left with them Mat. 16.19 John 20.23 And whom ye receive shall be received whom ye loose or give liberty to shall be loosed and whom ye restrain shall be restrained The words are read in the plural number in John 20. and in Matth. 16. spoken to Peter as the Representative of the rest of the Disciples and in the room of the whole Church as appears from Vers. 15. and 20. where he speaks to all and we finde the Church ever took this Power in the places before mentioned So Acts 9.26 c. and in Revel 2.2 saith the Lord to the Church of Ephesus Thou tryest or examinest them which say they are Apostles and are not and hast found them liers Now as Perkins upon the place sayes Christ gave every one of the seven Churches and so Ephesus as well as any other power and authority to take in or keep out or cast out obstinate sinners from partaking with them in their spiritual and special priviledges else he would not have commended them for executing this Power Doctor Ames in his Medul Theol. lib. 1. cap. 37. sect 6. saith Potestas quoad jus pertinet ad ecclesiam illam in communi pertinet enim ad illos ejicere pertinet ad illos admittere c. The power by right is the Churches in common for it belongs to them to cast out and to admit Members c. this is most certain And Mr. Dudly Fenner de Sacr. Theol. l. 7. p. 277 278. affirms for affairs that concern the whole body and matters of publick moment that they are to be done in the Assembly by the authority of the whole Church and if the people have any thing to offer or any thing to object or exhort or counsel they have their liberty and after that the matters are to be determined when they have been heard to speak all they can and have given their consent Now I say Officers have not the power to admit or exclude Clave non errante for as Acts 15.22 It pleased the Apostles and Elders with the whole Church c. The whole Church had the knowledge of it the voting in it and consenting to it the Elders neither had nor have any absolute power in themselves and therefore can do nothing on their own heads that concerns the whole as hath been spoken in Cap. 8. of the first Book and is like to be at large discussed in the third Book The Church hath the power and authority positively seated in her âui inest virtus authoritas essentialiter necessario which she may execute by her self which is always best and safest or by her servants that derive it from her Quibus inest contingenter accidentaliter minus principaliter sayes Dr. Whitaker de Cavil q. 5. p. 178 179. Now if by her servants as from her then let the Church be sure to set orders and limits for her officers in the execution of their derived or borrowed power that they may know they are but servants and not masters and are to be ordered by the Church not to order the Church For all are yours saith the Apostle to the Church of Corinth all whether Paul Apollo's or Cephas all yours to serve you Now in this sence we consent to a derivative power in Officers if need be to prepare matters for the Churches judgement and they may make way ready for the admission of Members as by inquiring into their lives questioning with the persons propounding them to the Church and the like but neither by taking any in nor putting any by nor the like for that Power is absolutely in the Body to admit and judge fit Thus Cyprian Epistolarum lib. 1. epist. 3. And I am much mistaken if Master Hooker grants not as much in his Survey of Church-Discipline Part. 3. chap. 1. but whether he does or no that is all one to me the thing is proved 2. The Persons to be admitted or taken in are chiefly to lie under consideration which are men or women Wherein as Mr. Hooker hath it two things are to be attended 1. What is to be done before 2. What in their admission First What is to be done before The person or persons that does earnestly desire to be admitted makes his desire known to the Elder or some Officer or Brother who acquaints the Church therewith then order is given to take his name into the first Record among those that have been propounded for admission and the person is desired to come on another day In the mean time the Church gives order to some Officers or others to inquire strictly and to inform the Church carefully and honestly of the persons life the uprightness of his conversation his carriage to them without and to them within at home and abroad and what report he hath among those that fear the Lord As also to deal with the said person at some time by conference and questions and to gather what he can of his knowledge and acquaintance in the things of God For the hottest Presbyterians Mr. Rutherford himself admits of this That they ought to be neither scandalous nor ignorant wherefore a searching enquiry must be made of them Now I confess I cannot finde this work with the New England Brethren to be onely the Elders and those that do it to entrench upon the place of the Elders but such as the Church appoints thereunto have a sufficient call and do but their duty therein Now the day appointed being come and nothing appears scandalous or sufficient to the Church to keep him off any longer after this sufficient time of information he is then called in to be admitted But some may say before I step further stay Sir Quest. What is it you count sufficient to keep one off Answ. This hath been at large discussed in the former Book Chapter 5. But in a word If he lives in any known sin either in commissions of evil or omissions of his known duty and makes this his practise Why he professes himself sayes Mr. Hooker thereby not free to submit to the Laws of Christ nor fit to be his subject nor to enjoy the priviledges of his Kingdom not obeying the Authority of his Scepter Nay by such a sinful life in case he had crept into the Church he did enough to be cast out again Secondly what is to be done now in admitting them The Church appoints whom to speak who is usually the Pastor as the mouth of the Church and this the rather to restrin the wantonness and pride as Mr. Hooker hath it of some mens spirits which are ready to impede the progress and profit of Gods ordinance in admitting Members by asking
many nice indirect and unprofitable questions or the like Now for orders sake and the peace of the Church when they have appointed whom to speak for the Church the person formerly propounded enquired of and now to be admitted is called in His name is called and prayer made for direction from above that they might have a discerning spirit in this great work to put the Lords difference between holy and unholy sheep and goats and remembring promises made as in such cases This done the person to be admitted doth express his earnest desire of entring and so is to be received upon a threefold Testimony Negative and Affirmative The first is When he is propounded and no body can object against the person propounded which is desired of any that can and upon what grounds For Acts 9.26 though Paul assayed to joyn himself to the Church yet so long as the Disciples were afraid of him and did question him and were in doubt of him he was not received Wherefore he is propounded to them all to know who can object any thing as Mr. Dudley Fenner said before But further 2. Another testimony of him is from others who can give him a testimony upon their own knowledge and for how long if there be any Church-member whose testimony is most valid can so do it will do well as Rom. 16.1 Col. 4.12 13. whose testimonies are many times writ down and upon record for future use if need be Or else such as testifie from the mouths of others as those that the Church sent out to enquire of him giving in their best information and experience of the person and this faithfully and especially touching his unblameableness in conversation as much as may be But 3. For a further and fuller and most satisfactory testimony that comes from within the person to be admitted being desired for the Churches satisfaction to make an account of his faith and of the work of grace upon his heart he does so as we have said before and shall show in the next Chapters what manner of confessions are made or experiences produced But now if enough be not spoken to the satisfaction of all he that hath any doubts doth ask some question for his satisfaction and none can deny that liberty Now this testimony is for the most part most sweet and useful indeed and deserves to be registred Some of the most special that I have met with and written down I shall instance in in the Chapters following and often times from a gracious heart they come undeniably before they have done Although we grant that some are very imperfect in utterance and cannot express themselves so well as others that it may be are most gracious precious Christians Then one of these ways we take either to get what we can from them by asking them some easie questions and that discreetly too and yet such as are useful for that season and so receiving such broken and imperfect answers as they give though they be but words dropping sweetness and savoring of grace yet put together may make weight and will signifie something well-spelled I remember once in Dublin a sister propounded to be admitted as before was thus quaeried with by the Churches appointment and answering at first very fearfully and uncertainly so that some were unsatisfied and desired that she might be past by for this present till the next meeting not daring to put her by because she was an approved godly Christian in life But when she heard this she burst out into tears bitterly before the Church and amongst many other words which argued a broken heart Sir saith she to me then present it was but the last Lords day saith she you preaching over the water said Christ called us freely without any such qualifications first and that he said Joh. 6. that those that come to him he would in no wise put by and upon these promises I am come the Word hath called me and Christ hath called me and bid me come and I must come without any worthiness in my self and shall I now be put by With that poor heart her passage was stopt with tears for a while which drew tears from the tender hearts of divers in the Church who observed a great deal of grace thorough these weeping words and yet her bold challenge of the promise and of an interest in the Church Christs Body upon as free account without any formal qualifications as she had an interest in Christ the Head having the like call c. though there might be a mistake in such an apprehension for qualifications are requisite in this external union that are not in the internal we must take Christ on his terms and the Church on hers yet I say as when the Sun shines through a watry cloud so she appeared gracious and amiable in the eye of the Church and upon debate her love faith zeal obedience and grace appearing to the satisfaction of all this tender soul was received I remember Master Fenner in his Sermon called Christs Alarum to sinners mentions a story of Demosthenes That when a man came and told him how a Neighbor had abused him and beaten him uttering it coldly and carelesly and spoke it as if he dreamed Demosthenes answered the man That he could not believe it No! saith the man in a passion do you not why he took me thus and held me here and struck me thus and thus the man acting it now zealously c. And do ye not saith he call this beating will you not believe it yes saith Demosthenes now I believe thee for now thou speakest as if it were so indeed So many will hardly believe any to be a Christian but such as can word it well and speak and act zealously but let them take heed of grieving tender hearts in expecting too much from them after the formal way of speaking least they should send any away that keep not touch to their fancy and form For as Dell saith and it is true It is a most pestilent doctrine to make things necessary that are not so for God regards not the form time or circumstances of such things as to him but they are left to us to be used according to the wisdom and discretion of the Church without tyes upon the spirits of any It is not the form but the faith nor the appearance but the power of godliness which we are to eye and own and which God does eye and own In the mean time seeing the Church whilst she is with men and dwells with flesh and blood must use some external rites which are not absolutely necessary by which the Church is nothing sanctified nor satisfied and things meerly of outward order and decency Yet let her be sure to observe these rules 1. To order none of them as of necessity or as if they were enough to take in
Ghost which Water-baptisme could not doe Orig. An. 200. in Rom. but how ever it was to be executed by Christs Spirit 2 The command is Teach them ãâã ãâã ãâã ãâã ãâã make them my schollars now little ones as well as great ones Infants as well as growne ones may be his schollars in his school to learne for a little childe that knowes not a letter in the book is a schollar as well as others that do so not onely the lowest boughes but the uppermost and least twigs partake of the nature of the root But What do they infer 1 That none must be admitted but such as are baptized we say so too but we deny they must be rebaptized And whereas they instance in the Apostles practise they would doe well to cleare up the difference of old betwixt adulti and catechumeni for qui bene distinguit bene docet otherwise they will but lead about the blinde and leave them in the ditch in darknesse 2 They say this is that fundamental Ordinance by which we put on Christ. Ans. To call the watry part of baptisme viz. in abstracto I say the element the fundamental Ordinance by which wee put on Christ and are ingrafted into Christ and planted into his death c. is to make no lesse if not more then an Idol of it and so it is to attribute to Dipping what is onely attributed to Christ himselfe for what is Idolatry but exhibere cultum Dei honorem Christi creaturae Th. Aq. 22. q. 94.10 to give the worship and service of God the glory and honour of Christ to a contemptible poore creature Is not this to say Lo here is Christ but beleeve them not O sad sad sinne of this age that Professors should fall down so to this Image which they imagine must doe all for them without which no salvation Were ever the Pontificians or Prelates more uncharitably rigid for it to Idolize it on Infants then they are to Idolize it on grown ones that then presently they are accounted Saints Beleevers Christians ingrafted into Christ c. as if Dipping did all Alas a day what could the Pool of Bethesda doe till the Spirit moved the waters there was no healing O this soule-dangerous and dreadfull glorifying the forme Idolatry is gravissimum peccatorum say the Schoolmen and makes the shortest cut to confusion The Lord help poor Ireland still the land of Idols and Ire 3 They say the Jewes might as well have admitted uncircumcised ones as they uâ to have communion with them O charity where art thou that thou shouldest live longest and strongest of all O unchristian and uncomfortable tenet For 1 Their non-communion with such was by the command of God but yours is not with us 2 Jewish Church was national ours not 3 Jewish worship was in the forme but ours in Spirit and Truth 4 Jewish eating the Passeover was typical 5 Circumcised ones after the flesh was enough with Jewes but it is not with us 6 We have been baptized as you put it in the room of circumcision and more answerably unto it then you 7 The case being altered as it is now we finde that Jews and Gentiles circumcised and uncircumcised had sweet communion together Act. 15.5 Gal. 2.3.7 12. 1 Cor. 12.13 in severall Churches so that the outward forme was left to liberty Rom. 14.2.5 as a thing of nothing Gal. 6.15 as it is nâw to be 8 Their end and their beginning they make one viz. Dipping i. e. their all in all and indeed very indiscreetly and disorderly they lay that downe for the end which is the Rule by which they are brought into fellowship so that it is like enough Logicke is the language of the Beast to them that know not how to define Church fellowship Lastly Because I want room to write more They conclude that because of their great disobedience in joyning with us they must make amends by casting all of us that would not be dipped out of Church-fellowship for old leaven and accordingly the members of them sent from Mr. Patient with those of them that walked with us consulted often together conspired and plotted and laid snares in designes to break us in peeces but when that would not be they bruited abroad scurrilous and scandalous reports of many of us to represent us wicked and unworthy to the world and others after that they thought to have excommunicated us for old leaven but the Lord would not suffer it so that their plots and designs brought forth nothing but wind which became a blast to themselves at last But whereas they say they may as well admit all manner of wicked men as one that wil not be dipped do but observe their spirit in deifying Dipping and in vilifying the Spirit that without this though we be under Spirit-baptisme we must not have so much mercy shewn to us as to partake of Church-Priviledges is this doctrine of Christ or the Devil but I pray mark their ground for you may say they as well admit one that will not partake of the Lords Supper c. Ans. Suppose one should be admitted that were unsatisfied therein were that a sinne But Secondly we deny this their haire-brained assertion for that there is positive command for the Lords Supper Preaching Almes c. and so there is not for Dipping but all the Scripture is against Re-baptising as being but the Idol of the Braine and a brat that must be dashed a peeces Psal. 137.9 * The next thing to this Commission with their several forced and unworthy Inferences In the fifth place they would faine insinuate a necessity of Dipping out of Ephes. 4.4 5. Endeavouring to keep the unity of the Spirit in the bond of peace he saith not the union of the Forme but of the Spirit which is preserved not by outward formes but by inward principles Then follows Verse 4.5 One Faith one Bapâisme c. all these must be to make up the Vnity of the Spirit and it is true that they all must owne one and the same Baptisme but what is that I pray not dipping but Christs Baptisme Matth. 3.11 We are all mark all Jewes and Gentiles before and since the Law before and since Christ all Saints of all ages members of one Body viz. the Church of Christ mystical and all this by one Baptisme 1 Cor. 12 13. For by one Spirit we are All baptised into one Body Now this cannot be as by this Letter they would faine have us beleeve by water for so all Saints in all Ages were not so baptized into one Body or Church for before the Law this was not the fundamental point which these men say we must hold so that they peel but the barke of the tree and the Goars may doe so but we feed upon the sap and substance This is a principle of spirituall union viz. the baptisme of the Spirit which all Saints of all judgements must doe and have enjoyed for the life remains
is ãâã ãâã ãâã ãâã ãâã a tryed Professor and a currant approved Christian amongst men is to be received but he that serves Christ as before in righteousnesse peace and joy of the Holy Ghost though he be not of your judgement yet is a tryed approved Christian amongst men ergo loquitur de hominibus recte judicantibus saith Pareus in loc Calvin But now see O what arguments the Apostle brings to clear this point yea with what big-bellied arguments one in the belly of another he urges them to receive Saints differing from them in judgement being holy and peaceable accepted of God approved of men Prov. 3.1 2 3. Act. 10.35 1 Pet. 3.13 the Kingdome of God is not in words but in power ãâã ãâã ãâã ãâã ãâã said Nazianzen Reason 12. from Vers. 19. Let us therefore follow after the things which make for peace and wherewith to edifie one another reason 12 This reason lets out two arguments to receive differing brethren as First What agrees with the true peace and order of the Church is to be performed but to receive such brethren as before agrees with the true peace and order of Christs Church This Peace is either Spiritual or Ecclesiastical so called this latter if true is taken out of the former and is content with the substance to finde faith love grace holinesse in brethren though they differ in forme and for this see Dels way of peace about pag. 120 121. c. therefore Christ hath left his peace his in the Church but not as the world gives it Joh. 16. the world can have no peace but with men of the same minde and judgement but Christs peace and Christs love is to all Saints alike without respect of persons or opinions This bond of peace and union is spiritual Eph. 4.4 5 6. and so is this order in symmetry with the Rules of Christ which hath been proved do require all Saints to bee admitted and received Hence the Church is called the Lords house and family which consists of old and young great and small high and low c yet the difference of sexes relations sizes statures ages estates make it nevertheleââe in order and peace a family or house So it is called his building in which it is necessary there should bee matter to make it up of different forme and hew and though there may be much difference amongst them that are the building yet being orderly and fitly disposed it hinders not the welfare of that building at all therefore the Church is also called a Kingdome and Corporation a City compact c. in Scriptures and all to shew that although there bee such as do differ as it were in Trades Callings complexions places imployments professions ages statures yet being all subject to one Law and Law-giver there is never the lesse peace and order So a body 1 Cor. 12 for although the members differ much one bigger or lesser and some gifted more then others and more usefull then others or more faire and formal in appearance then others yet all serve to make one body and this difference is necessary thereunto to make up a more orderly body For as the unity peace welfare and order of the body stands wel with a distinction and difference of members which doth not hinder but help the unity and order and welfare of the body and is better then if all the body were an eye to see or an ear to hear c. so doth the diversity of Church-members with diversity of gifts and graces Rom. 13.6 help much to the order and edifying of the Church which is his second Argument That which is for the Churches edification ought to be performed but to admit Saints of all opinions differing onely in things indifferent as before is for the Churches edification Eph. 4.29 1 Thess. 5.11 as the least member is usefull to the body and the meanest matter in the building usefull to the building Now falsely constituted Churches that are of Antichrist indeed cannot stand without uniformity but Christs-can and be edified as a growing Temple Eph. 2.21 Reason 13. from Vers. 20 21. Though all things are in themselves pure yet it is evill for that man which eats with offence reason 13 It is not good to eat nor drinke nor any thing whereby thy brother stumbles c. So in 1 Cor. 6.12 and 10.23 all things are lawfull that are not expedient by these the Apostle would teach us to abstaine from things that in themselves are good pure clean lawful that are indifferent for a brothers sake 1 Cor. 8.13 the Apostle tells us thus much as first That all things of a middle nature may be waved as Covenants subscriptions c. Formes and false Circumstances Secondly rather then cause a body to fall or stumble as before they must be waved and not be urged which is the scope and drift of this Chapter and of the eighth Chapter and tenth Chapter of 1 Cor. Now it is the Church that hath power to determine the use of indifferent rites by the Word and Law of Christ for the maintaining of good order and spiritual peace and unity Now Christian liberty consists as well in abstaining from as in using of those things indifferent Wee may use our Christian liberty sayes Par before them which know it but before them which know it not and are offended at it out knowledge is sufficient and our use is forbidden therefore wisdome and discretion is earnestly to bee sought for from above that you may know when where and how to use your liberty to call for or not to call for use or not use things indifferent for when liberty as Greg. Mag. Moral 28. marks Indiscrete tenetur amittitur cum discrete intermittitur plus tenetur is unwisely held it is oftentimes lost it is no longer a liberty but oftentimes when it is wisely and prudentially intermitted it is made the more a Christian liberty now the excellency of it is the use or not use of it The actions of Gospel-discipline are such as are essential as piety and power of Sanctity and Profession or else such as are ordinate media or helps appointed for the orderly performance of such a Worship and Discipline so are all Ordinances means of grace and administrations now in these are the ãâã ãâã ãâã ãâã ãâã and the ãâã ãâã ãâã ãâã ãâã to be considered the things that are to bee done and the manner of their doing the first are instituted of God and revealed in his word but the second sort concerning the manner of performing them as time place gesture and such like circumstances are left to liberty as is best for the order use and unity of the Church 1 Cor. 14.40 1 Cor. 11.24 Now those brethren that doe differ from you in things left to liberty that have not posit ve precept the Apostle sayes
Formes and Ordinances and impose things upon us which wee are not able to beare Seeing all Administrations and Formes must runne their race and fall And we finde not that a Forme was created for a standing rule but a temporary helpe to serve a turne for an age or so wherein it is once usefull and then veniente perfecto evacuatur imperfectum For as every man will dye in time when his radical moisture is spent and yet he may be said to dye before his time being anticipated in his course by intemperance or miscarriage and mischance and the like so every Forme will fall in time and naturally expire and yet as we say may be cut off in the midst and the fall of it hastened by the intemperance and miscarriages of such fondlings as abuse it and adore it As the Brazen-serpent was suddenly knocked downe when people began to give honour to it and to Idolize it for God is jealous of his honour and rather then his glory shall be given to the Form he will break it in peeces like a Potters vessel and grinde it to powder to bee no more seen nor set up againe as he did the golden Calfe wherefore how dare wee doat upon any Formâ which must and shall passe away wee read that Austin An. 598. asked Gregory how it came to passe there should be so many forms and such diversity of customes and ceremonies in severall Churches and Countries seeing there was but one Faith all this while why saith he that you may choose out of all the best and picked out things out of all the Churches about here and there whether in Rome France or else where they being left to take which you best like and approve of in conscience to practise as most usefull and orderly So that we are not to be tyed up to any one Forme nor to have our consciences bound up to things left to liberty Now methinks the Church of Christ which is his body too and flesh as I may say now in his Saints doth appear much parallel with Christs fleshly appearance upon earth For Christ in his flesh when he was here and Christ in his Church now here to my judgement are said both to be his body in a parallel Forme For in this Church-forme every member or Christian brother therein is as it were an emblem representing Christ in one stage or other of his life some live in a crucified Christ some in an exalted and glorified Jesus some live in his life some in his death some are debased and abused some are honoured and owned some live in Christ after the flesh and forme others live in Christ after the Spirit and power And in this forme or appearance as it were in his flesh Christ does and suffers lives and dyes descends and ascends into a higher glory and the highest pitch of a Christian's life is Christ risen and sitting at the right hand of God In this forme hee silences the Doctors whips out buyers and sellers too out of the Temple turnes out mixed multitudes teaches in the Synagogues or Parishes yea and works miracles and yet for all that the Pharisees of the Synagogues do slander him and seek to crucifie him as we said before so that in a Forme he is capable of suffering too especially when his people are inslaved by an inforced uniformity for which Antichrist makes use of Secular powers But God hath in all ages powred his Vnction the Spirit upon some of his choisest servants to oppose Vniformity enforced and John Gerson Chancellor of Paris a hundred years before Luthers time layes about him hard to beat down this Antichristian doctrine of Vniformity or tying all to a Forme For in his Sermon before the King of France pro pace unione Graecorum in his seventh Consideration he sayes Men ought not to be bound up to beleeve and hold one and the same manner of Government in things that doe not immediately concerne the truth of faith and the Gospel of Christ and saith he were this well observed it would be the principal key to open a door of peace and love and union among all different brethren and Churches and now between the Greeks and Latines who differ in many actions and forms and rites and rules As for BAPTISME the Latines say I baptise thee but the Greeks say Let us this servant be baptized c. So for the SVPPER the Latines will have leavened bread the Greeks unleavened bread but sayes he Let every Province and Church be at liberty about in his owne sense and use his owne order and forme Our Fathers before the Flood lived and worshipped in one Form after the Flood in another before the Law in one and under it in another and after it under the Baptist in another under the ministration of Christ in the flesh in another under the Gospel in another under the dispensations of the Spirit another way c. as Heb. 1 1 2. divers wayes and in sundry manners Now all such Formes as Gerson speaks of and of such I speak why they are left free to use or not use as there is need of them without tyes wherefore no Forme should be so urged or pressed upon any brother or Saint as to despise judge cast him out or keep him off if he come not up to it and under it which is a yoke to him who is not free Now wee must willingly lay them aside rather then lay them on any as a burthen for even Gods owne Ceremonies Eph. 2.15 and Commandements were laid aside and put by to make peace and unity that there might not be any difference among brothers no not between Jew and Gentile so far off but that they might be one Much more must all our Formes for of such I speake all this while let none mistake me they must much rather be throwne aside then thrust on any Saint whatsoever Famous is the answer of Eleutherius Bishop of Rome to Lucius K. of Brittain as Hollinshed in his Description of Brittaine chap. 7 Anno 187. historifies when the Gospel began to be preached freely and Brittaine received the faith and without any impeachment impediment or Ceremonies at all yet King Lucius sends to Eleutherius for some model or forme of Church-government who had this answer That Christ hath left sufficient order in the Scriptures for the government of his Church you require saith he Our Forms and Laws but our Laws are faulty Gâds Laws are never so take the Scriptures and look you out a government there and follow that So that this was rare even from a Bishop of Rome himselfe being the fourteenth after Platina's Arithmeticke but it seems in those dayes they were more modest then they were afterwards when they haled in and hoised up humane inventions and would make men submit to them or else censure them yea I may say then they are in these dayes that doe even
precious promises of Gods love presence and protection in a special mânner more then all the world besides And although particular Churches be distinct and Independent Bodies even as Cities compact Temples Houses c. yet all Churches must walk by the same rule and have counsel and comfort and help from one another when need requires as being all Members of one Body of which Christ is the Head And to conclude I am fully perswaded in my very soul that at the day of judgement when the dead shall arise that I shall arise also and shall rejoyce in Jesus Christ my Saviour and reign with him for ever and sing Hallelujah for all Eternity in the Congregation of the first-born where the Spirits of just men are made perfect And this is my Faith fetched from my vâry heart and presented in the hearing of a heart-searching God and all of you here present Thus after satisfaction is given to the Church of their sound faith I finde no other thing necessary for this fifth Chapter wherein I have been prolix but I hope profitably CHAP. VI. ãâã ãâã ãâã ãâã ãâã Chasid Every oâe to be ADMITTED gives out some EXPERMENTAL Eviâences of the work of GRACE upon his SOUL for the Church to judge of whereby he or she is convinced that he is regenerate and received of God which is proved and approved by about forty examples of worth IT is said of Christ Mark. 7.24 That he could not be hid neither can grace nor the Spirit of Christ which is known vel per revelationem vel per operationem either First by Revelation as when God reveals it to a poor soule under extraordinary sad temptations and soule-miseries by extraordinary wayes many times in dreams and visions and voices c. all which you shall finde instanced by and by this way to some he takes to comfort them and recover them and to acquaint them as he did Paul 2 Cor. 12.9 that his grace was sufficient for them Or else secondly by the operation of the Spirit per aliqua signa in the wonder-working and changing effects of grace for then thou hatest those lusts that hinder thee of Christ and then thou longest vehemently after Christ and lovest the meanes of grace and livest in the workes of grace and findest a great change in thy judgement will and affections now and canst look up chearfully as to thy Father now being delivered from the bondage of feare and canst come with an humble boldnesse by the Spirit of adoption and say Father I want a new Coat I must have one viz. Christs garment and I must have a new Booke viz. the Book of life c. and thou canst finde a power in thee more then before for to resist sinne and temptation and a readinesse to obey Act. 2.41 and do any thing for God out of fondnes and sincerity of love to him yea thou contemnest worldly things and thinkest them below thee and eatest hidden manna Rev. 2.17 and hast the white stone and the new name which none knows but he that receives the sweetnesse of which thou tastest and canst tell it by experience which is by no others to be known And such kinde of experiences I could produce abundance and intended it but that I am this very week prevented by a little piece tituled Spiritual experiences of sundry Beleevers recommended by Mr. Powel yet how ever I shall instance in some of both these sorts of Experiences in such as are the most remarkable and picked out as they were given in at Dublin by such as were admitted the rather for that I finde not the like of some of them ever put forth for publick advantage and I beleeve they are some of the flowers of the Spring in these dayes But before this we must prove this practise warantable out of the word of God for I would not willingly offer any thing but what is Gods owne and in Gods order Now to a poore soule all such things as are in the soule are made known by experiences experience we say proves principles A mans principles are known and experienced by his actions as we know how the will stands by what it wills Homo pâr actus experitur principia intrinseca But to the thing it will appear by the word that the Saints are to hold out their experiences to others yea in the open Congregations and then we shall shew you the reasons and so to the examples to the proofes first by precept and practise by precept as Matth. 8.4 when Christ had cleansed the Leper he bid him âoe and shew it for a testimony and Matth. 28.7 the Angels bid Mary Magdalen goe quickly and tell the Disciples that Christ whom yee seeke is risen Go tell them it and Verse 10. Christ meeting with the Maries renews the precept Goe tell them my brethren for all that I am risen yet they are my brethren Goe tell them c. for now yee know it and have seen me and can assuredly say that I am risen Joel 1.3 Tell your children and let their children tell your children and their children another generation And this is observed among the Jewes at this day out of Deut. 6.7 and to adde more solemnity to the commemoration of Gods Law and their deliverance from Aegypt c. they write it downe in a peece of Parchment and then rowling it up superscribe it ãâã ãâã ãâã ãâã ãâã shaddai and fastened it to the wall or the post of the doore the right hand of the entrance and as often as thây goe in and out they touch it and kisse it with great affection and devotion This also lyes commanded Psal. 34.8 Come taste and see that the Lord is good and 1 Thess. 5.11 Comfort your selves together and edifie one another even as alâo ye doe This is excellent to edification and consolation to tell what God hath done for thy soul for hereby many receive benefit and may meet with the like and other comforts who have met with the like Besides there be abundance of Scriptures to prove the practise of this as in Psal. 26.6 7. I will tell of all thy wondrous works yea Psal. 66.19 Come and heare sayes he all yee that feare the Lord and I will declare what he hath done for my soule for Verse 19. Verily God hath heard me and hath not turned away his mercy from me So that it is no new thing to tell our experiences in publicke to the whole Church and in the society of Saints I wish it were more in practise for the rich discoveries of grace in Christ and many wonderfull various wayes of Gods working in these dayes in his Saints would thereby be laid open But see further Psal. 18 30. The way of God is perfect sayes David God is a rocke faithfull c. How knowest thou this David O sayes he I have tried it the word of the
first thing that turned him from Atheisme and made him beleeve in God was a Conference with a poore Country-man of his not far from Florence and it is observed in the blackest times of Popery by Fox Act. Mon. fol. 750.767 when good books and good Preachers were rarae aves in terris as rare as Black-swans almost yet then did one holy man resort to another and one good neighbour conferring with another and declaring their experiences to another did convert him and by this means the hearts of many were turned to the Lord and had light in those darke dayes and I dare boldly say by this means more then a few are convinced if not converted in these dayes and some that have said it to me often have been exceedingly wrought upon by hearing the experiences of others some informed others confirmed others confuted by those means which are of much use I wish they were as much in use whereby others might be encouraged to trust in God by hearing what he hath done for our soules The Church is hereby strengthened in the Experiences of her members as Act. 4.23 when Peter and John had reported their usage c. the Church united the more strongly together and gathered up all their strength together Vers. 24.29 31 32. against their foes and for God The experience of Gods hand and judgement upon Ananias and Saphira Act. 5.11 strucke fear upon all the Church and as many others as heard it that they might beware cavebis si pavebis It is well knowne in Dublin the very first day after embodying being the thirteenth of the eighth month one thousand six hundred fifty one the Church met together and was ratified by a remarkable mercy and pledge given in for one of the Brethren viz. Captain Lieutenant Johnson his wife was in labour which did occasion his absence from us she had been in labour two dayes and two nights as I take it for it is upon record in the Register-booke and had two Midwives her danger was great her paines violent her death in the account of all present imminent the Midwives gave her over friends husband all gave her over for a dead woman that either she the child or both must unavoidably perish and now they had as it were no hopes what does he her husband whilst she was on the racke as it were roaring but finding his owne prayers uneffectual runnes to the Church knowing where they were met together in great haste as fast as hee could hie as we use to say being much distracted and disturbed tells us his wives condition almost past hopes in all appearance and begs the earnest prayers of the Church at this instant season that God would bee seen which the Church did indeed I am perswaded with a most hearty heavenly united strength And by a holy violence did prevaile for her life and her little one and begged both alive out of Gods hands to the admiration of all for that very time to a minute as well as we might guesse and as we were informed by this brother himself and others at that very instant time whilst the Church was so earnest and incessant she was safely and easily delivered even to the wonder of all with her and soon after well recovered with her child and both grew strong again apace and are well I hope both at this hour This was such an apparent return of prayer and so seasonable a first-fruits and pledge of Gods owning us and answering us that we could not omit but did as a Church returne thanks and praises for this seasonable experience whereby the Church was abundantly confirmed in her faith for future And to trouble you but with one testimony further it is not unknowne what advantage the Devil made of those Divisions which did arise in this Church afterward by some who threw oyle into the flames as we heard before in the fourth Chapter and would but fan downe the fire to make it mount the higher untill they had effected what they sought for a breach in the Church after which wee that held together in order being wounded and the body being in paine with the rude rent of seven or eight members from us the Church was forced to flye to the Physitian to bee healed and a day of Humiliation being appointed whilest she was yet bleeding in her green and fresh wounds our good God who hath promised to hear their cry and to save them Psal. 145.18 19. gave them another and new pledge of his owning of them and presence with them which was very parallel with the former and as much as to say hee was with them yet which hath been an experience full of vertue and force to this day and the which I hope I shall never be unmindful of or unthankful for for it pleased God to visit me with a sore distemper and such a one as did suborne many doubts concerning me all the night before this day of humiliation which the Church appointed being in the last month of the last yeare but one one thousand six hundred fifty one I lay in a lamentable affliction kept up with a vehement vomiting which continued the next day all the fore-noon I keeping my bed vomited four or five times or oftner in an houre lying in a most high pestilential as was thought and raging Feaver I sent to the Church for prayers who were consulting whom to choos amongst them as a convenient keeper for me many imagining that it might be the Plague or that it would prove the spotted Feaver at least being taken in that manner that others were taken of these diseases much means was used to stay the vomiting and nothing would doe which at last turned to another colour as green as grasse and came from the very heart as I thought I sent my man afternoon to the Apothecaries for more things to stay the vomiting whilst he was gone I was thinking the Church was wrestling for me wherefore with much adoe up I rise and got into my Study to prayer also being perswaded I should joyne with them and the intercessions of Christ the High-Priest also together and that we should prevaile when Loe what the Lord did to bee admired for ever by the sons of men presently the vomit was stayed I know not how and I restored excepting a light giddinesse in my head to such an admirable condition of health and so sudden and which continued all my time in Ireland so that I could not but with wonder amazement fall flat on my face to power out praises the whilst I was stirred up by an irresistible instinct to shew my self to the Church as Matth. 8.4 to shew that their prayers were answered when my man returned he wondred to see me walking about the room with my cloak on ready to go out and tell the Church Hee and others that came in apace to see me that feared the Pestilence or such distemper was
God for him and the Church had prayed for him And that God had stayed his hand now and had forgiven him his sins past he was sure upon his promise to amend and that his Master tooke a great deal of pains with God and would not be quiet till the Lord had commanded the Serpents that had tormented him for his sinnes to fly back for a time c. with a great deal of such like language which yet the more amazed them they thinking him half frantick to talk so and looking on him as a man drawing on but as on the morning or last night and not like to live and yet he would needs be gone to the Pastor to tell him what God had done for him and had already got on his cloathes and got out of doores but being very weake and ready to reele downe in the way about a field off his wife and neighbours running after him much against his own minde got him in again But his wife and neighbours perceived him another manner of man then what he was before by his good motions prayers discourses and desires heavenward it being a great delight to him to acquaint them with his experiences of God under this sharp dispensation After a day or two he feeling strength would not be stayed from coming to the Pastor and it fell out to be upon a day when the Church gathered together to break bread but the Pastor coming to him called him aside and in a roome by themselves he set very severely and plainly upon the man in many particulars and especially for his presumption to enter into this way being such unsound and unfit matter and therefore that he could not long have continued with so fair an outside but the inside rottennesse would at length have broken out and he be cast from the rest of the building as 2 Tim. 3.5 1 Tim. 6.3 4 5. 1 Cor. 5.3 4 5 11 12 13. Tit. 3.10 Matth. 18.18 19 c. 1 Tim. 1.20 c. For though he had done contrary to the rules we must doe according to them Withall dealing with him upon such Scriptures as Jer. 7.9 10. Psal. 50.16 17 c. Isai. 35.8 9 10. questioning and expostulating with him upon them and those Ezek. 44.7 8. Jo. 4.23 and many others and charging it home upon him the wrong that he had done to Christ and his Church by opening the mouthes of her malitious adversaries to speak against Christs way the worst words in their hearts to vilifie and slander his Saints to deride Religion to wax proud against profession and grievously to offend those weak in the Faith yet though he had mocked men he could not mock God but now that the Lord had opened his inside to us that we might see what a Traitor he was to the Truth what a hypocrite to God and what not As the Pastor was opening him to himself yet more this Osborne told him that the Lord had pardoned him upon his promise to amend and the prayer of his Church for Christs sake and that he saw his pardon writ before him and his sinnes blotted out c. The Pastor urging it upon him how he knew he was pardoned and what he meant by seeing sinnes blotted out who then began to tell the whole story of his agony and torments and deliverance which being long the Pastor desired him to cut off and to acquaint the whole Body with them after the last Sermon before they dispersed to their severall homes Because that as there was visible offence given to Christ and his Church so there must be visible repentance and apparent evidences of his conversion c. So the Pastor parted with him the Church could not admit of him into Communion but hee must hold off till he could give satisfaction onely he had liberty in the converting Ordinances and to converse with any of the Society or the like In the Evening about five or six a clock the said Osborne was called into the Society to answer to such things as were laid to his charge and first the Pastor earnestly seeking God that nothing might be done or concluded on but what should be agreeable to the minde of Jesus Christ and the rules of the Gospel and to stablish all that are present in the faith and that they might be the more strengthened by what did or should of Gods power appeare to have been upon this man to punish him and of his love to deliver him and that this Church might not be deceived through the subtilty of Satan as to believe a lye or to give no credit to the Truth but to make them discerning in his wayes and to eye him in all his goings c. After the Pastor had prayed and the Church joined with him very devoutly the charges being uttered against this Osborne still hee continued his former story how God had forgiven him and he had seen his sins blotted out and how the Serpents were suffered to feed on him for his sins So urging on him what he meant by these things and straitly requiring him not to believe a delusion No! he said he was sure the Lord did not delude him and thus he began After the fits left me sayes he I sent for my Master i. e. the Pastor because I was to dye as I thought Then this being on May 2. the Lecture day at night when he despaired so that the Pastor was there I thought that I had dyed and was gone into Hell for my sinnes where God stretcht out his rod and then came out a huge great Serpent which God bid to goe and torment me and presently out of the belly of the great Serpent came out seven Serpents more so many Serpents for so many sinnes and they all together seised upon mee and stung and gnawed me and eat off all my flesh below and my thighes and gnawed all clean to the very bone and I heard my Master pray and say Lord punish him till he amend Let him be punished for a time and still these Serpents continued on mee and tormented me more and more for a long time as wee conceived for the space of two dayes or thereabouts by the Pastors words who acknowledged to the Church that there might be some likelyhood in what Osborne said because that he did indeed pray for two dayes or thereabouts in his study privately that the Lord would punish him severely in the flesh that his Spirit might be saved in the Day of the Lord which the Church never knew till he told them Moreover the said Osbornes tongue was bit quite through and a peece of his lip pulled off which hindred his speaking so as he could scarce be understood and being asked how it came he said he knew not unlesse the Serpents had bit it which hee thought because he knew nothing but that he was in Hell not so much as imagining that hee was
alive upon the Earth But his wife said that once leaping up as in an infinite torment he bit his tongue quite through and through and on another time he run a pin quite through his lip and rung of a peece on it this being all in the time of these two dayes But to proceede to his story For these questions were asked at the Conclusion After these Serpents had fed upon my flesh sayes he for so long a time I saw a Rowle as of Parchment lying before me and upon it God had written that he would take Justice and my Master writ that hee would have mercy upon me and the Lord writ again that he would take vengeance and my Master writ again Lord let it be enough if he repents let it be enough now c. and I heard sayes he the words as they were writing then the Pastor so said to the Church that it was so after a day or two that he indeed desired the Lord to let it be enough if he did repent and unfeignedly promised amendment and that he would remove his hand and this he did both in publique upon the Lords dey and in his owne study he thus prayed not knowing all this while but that Osborne was as he left him on Thursday night and in despair And as men reported him to be drawing on So my Master would not leave the Lord says he till the Lord said well he would try me and so the Rowle vanished away and flew upward and God commanded the Serpents to withdraw so the little Serpents went into the great Serpents belly And by little and little sayes he the great Serpent did goe back and back till at last he went away downe as might bee at my Beds feet which I was mightily joyed at because I thought that he would have tormented me so for ever not knowing but that I was in Hell After that I heard the Church plainly to pray for me and I beheld the Lord not as before in his anger but smiling upon me as it were and there were before mee all the joyes that could be desired and Rivers ran before me as Crystall full of gold so as I had liberty to have taken what I would thinking I saw a Paradise Thus I continued till I awaked when I wondered where I was and could scarce think I was alive not knowing so much and he found his heart filled with gladnesse and hee said he fain would have come to the Pastors house but neighbours restrained him But now being night the Church-Society must disperse wherefore not being satisfied with such extraordinary things as he spake of he was held off Communion for a time being necessary that the Church should see a visible change in him by whom were such visible offences given I shall not tye this story to your Faith any further then as hee related it himself to the Society it is indeed wonderfull by God's wayes are wondrous these dayes This man cannot read a letter However the result of all this made much for the Churches good and to the strengthening and establishing of others and to the searching and examining of all which we looked upon as a speciall note of Gods approbation of us and love to us who are from the rootes of the heart given up freely and sincerely to be his servants And I shall only adde this more thereto that I have taken this story verbatim out of the Church Booke which registers up such eminent passages at Purleigh in Essex I shall tire the Reader with no more experiences These examples are sufficient and some of them are very eminent We are sweetly led by the hand manuducimur to drinke of these Brookes before we passe Some are deep but most shallow and all clear as Crystall streams unlesse at such times when Satan by temptations put in his cloven-foot Those which are the most extraordinary of them are uttered in Dream Trance Voice or Vision and Vision is taken two wayes either first actually by the senses of the body and so in some visible bodily shape or else 2. potentially thus that although the soul ut forma is joined to the body yet ut materia above the body And yet it uses not any bodily senses for such a service but sequesters all externals and the outward senses are as 't were dead or asleep not at all intervening to interrupt the soule but when the soule is soared up in any high exigency or excellency to see great things or is intent upon any rich discoveries as by Visions Revelations or the like all the bodily senses lye as 't were in a trance and all exterior motions are quieted and quash'd and flesh is silent whilest the Lord appeares out of his holy habitation Zach. 2. ult and some such speciall and spirirituall fruits I have presented the Saints with from secundum naturam to supra naturam whilest some of them were as in an Externination to selfe transported from darknesse into his most marvailous light by some extraordinary medium and prevalent inspirations and visions or the like which were taken up and arrested by the intellectuall and cognoscitive faculties of their soules And indeed dear friends the redoubled experiences which my soule hath had of a sweet Father who was found of me sometimes when I gave over seeking him as in some measure lies manifest in my testimony these facilitate my language and felicitate my lines to breath out somewhat for others of those involving rapsodicall visions and Love-discoveries And indeed many matchlesse manifestations I have taken from others in other parts where I have travell'd so alike and akin to these but many more Sun-like and excellent that I cannot omit to tell you that you have heard but stutterings and stammerings to what are to come and have seen but a jelly and imperfect embryon to that degree and measure which the Saints shall shortly meet with which will afford us matter of wordlesse worth and too high too for any language to delineate But in the meane time I have presented these to all precious saints as a fresh posie gathered for that purpose wherein they may have variety of colours and conditions and all sweet and lovely and they may finde in this posie the Rose of Sharon the pure Lilly of the Valleys the sweet Violets of humility Tyme and Winter-savory with a great deale of Hearts-ease all tyed up together with a thread of Scarlet Cant 4.3 But many experiences of inferior glory and lower appearance I have purposely omitted yet I must tell you in these their Dreams voices and cries they were not to be observed in themselves as in the effects the effects of them As for those which are the ordinary ones of them which are call'd home by such means as preaching praying reading writings or such like In and by them if you observe you shall find a Call twofold Legal and
explicitely vote and offer or object c. THE Furies and Harpies are flowne up very high upon this point and most men doe arrogate a Soveraignty to themselves which I see no warrant for The difference that is to be made is already proved to be between the precious and the vile the clean and unclean and not to be a difference of Sexes ages or relations Now because there be too bitter contentions about this which was one thing that help'd to set at a distance the two societies in Dublin by such as would rob sisters of their just rights and priviledges we shall prove their liberty and leave others to practise accordingly Proofes for this may be taken from Prophecy Precept and Practise and which we shall ratifie by firm reasons out of the Word of God and answering objections shall leave all to stand or fall according to their foundation and bottome But The Prophet Joel chap. 2.29 tels us of the liberty of Saints in the last dayes for where the Spirit is there is liberty and this Spirit is promised to be powred-out i. e. most plentifully and largely in the latter dayes and as Luther sayes in these last dayes of the world although this was began in the Apostles time Act. 2.15 faciendum initium sed non est satis sayes Paraeus it is now to be further and fuller performed and is expected to be powr'd out ex abundanti but onely with this difference that it was then visible but it will be and is much already invisibly then extraordinarily and now more ordinarily powred out and not dropped but powred ãâã ãâã ãâã ãâã ãâã Vpon whom 1. Generally upon all Flesh non stillare sed plena copia fundere let out with a full stream and running force far surpassing former ages that is the 2. circumstance sayes Calvin and it is to be considered Sine discrimine populorum sexus aut aetatis so Esa. 66.18 Which 2. more particularly and expresly he explaines and confirms upon the Servants and upon the hand-maides for ãâã ãâã ãâã ãâã ãâã signifies for certain accipitur confirmative that these latter dayes promises as Isa. 2.2.3 Jer. 50.4 c. doe most expressely and particularly relate to the weakest and contemptiblest sort of people in the Kingdome of Christ young men and women and it may be some aged men too but as Paul sayes 1 Cor. 1.26 27. Not many wise not many noble not many mighty are called but God hath chosen the weak ones and the despised ones and the poore mean base ones to confound the wise that no flesh might boast in his sight But by these and other Prophecies it will appear God had care of the weakest contemptible vessels viz. women that he would exalt them and powre out his Spirit much upon them As Mayer sayes that they as well as men even both sexes young men and women might manifestly appeare to defend the Truth vindicate their liberty prove their right to the Ordinances of Christ either by speaking pleading prophecying or the like and declaring their visions of truth Besides the precept which I finde for it is full enough Mat. 18.17 Goe tell the Church i. e. the whole Church to whom power is given to consult and conclude matters which relate to the whole not one member age or sex excepted but women that are members as well as men must equally know it and consensu omnium sayes Fenner conclude about it being to be by the concurrence of the whole But say the Pontificians tell the Church that is the Pope and his Cardinals the representative sayes Lyra tell the Prelate the representative sayes Chrysostome tell the Rulers the Representative say the Calvinists tell the Synod the Representative and Maldonat says the Judges So say the Presbyterians tell the Classes the Representative or the Presbytery for so they call them and some Independents say tell the Brethren but we say the whole body consisting of men and women For the word is not ãâã ãâã ãâã ãâã ãâã a Councel or Synod or some chose to consult and sitting for that purpose but ãâã ãâã ãâã ãâã ãâã a people called together into one body being separate from the world and all false wayes and worships for the Lords use and service which word charges the whole body with this duty and that without difference of persons sexes ages or abilities but all together and thus sayes Mr. Cartwright in his 1. Reply to Whitaker p. 184. So in Act. 6.2 3. the whole Church taken collectively without any exception of any for sex or degrees they are all required to cull and call out looke out and chooseâit âit Deacons that is that every member might have his or her liberty and give his or her consent thereto seeing iâ concern'd every member Furthermore you finde this in practise in primitive times wherein the Acts of the Apostles and their Epistles are full in Act. 24.23 the whole Church collectively chose them Elders ãâã ãâã ãâã ãâã ãâã by the liftâng up their hands so 1 Cor. 5.4 5. the whole Church as concern'd so concur'd in that businesse and Paul 2 Cor. 2.6 to 10. writes to the whole Church for their consent and concurrence in remitting and readmitting of love So that in those generall termes you find no excâptiân to one off or exclude sisters concurrence and complyance with the Brethren whether it be by voice or lifting up of hands or the like whether as we say explicitely or implicitely and more expressely you shall see in Act. 1.14 These brethren all continued with one accord in prayer and supplication with the women and Mary the Mother of Jesus and with his Brethren and then Peter stood up in the midst of the Disciples the number of whose names were 120 now you have it in totidem verbis that the sisters as well as brethren had a right and accordingly did take it in the choise even of another Apostle and in ver 23. they appointed even those 120 Disciples men and women two c. yea furthermore in Phil. 4.3 saith the Apostle I entreat thee help those women that labour'd with me in the Gospel with Clement also and with other my fellow-labourers whose names are in the book of life Magna libertas maxima laus mulierum sayes one for the word ãâã ãâã ãâã ãâã ãâã and so ãâã ãâã ãâã ãâã ãâã is read actively wherein they were admired and much commended and yet men now think much to allow them that common liberty in Christs Kingdome which is the liberty of the Subject to vote or object or aske or answer or say or consent as need requires which liberty they are as I may say as they are member of the Church born to and cannot by right be deprived off which I shall prove further from the testimony of others eminent men yea out of their
own mouthes and by the right of reason and equity and then answer objections Mr. Dudley Venner de Sacr. Theolog. lib. 7. p. 278 279. hath much to this purpose that in all matters maximi momenti of generall concernment as in censures voting choosing of Officers taking in casting out or in what things so ever concern the whole why they are to bee done in the whole Assembly or Church meeting by the authority of the whole Church without any one debarred of their liberty and if there be any one sayes hee that have any thing to offer or to object that hee or shee have liberty to bring it in and so after that matters to be concluded by all So Dr. Ames against whom can bee no exception for piety or learning in his Medull Theolog. lib. 1. ch 37. Sect. 6. saith Potestas hujus disciplinae quoad jus ipsum pertinet ad ecclesiam illam in Communi c. The right power of discipline appertains to the Church in common every member hath a right to vote offer object to take in or cast out or such like for it belongs to the whole body in generall ad illos pertinet ejicere ad quos pertinet primo admittere which every brother and sister hath equally a right to and a liberty to doe So Mr. Rutherford himself in lib. 1. p. 49. produces Beza Calvin Bucer Bullinger Melanchthon Bucan Paraeus Rivetus Sibrandus âunius Trelcatius Cyprian Jerome Augustin Nazianzen Ambrose Chrysostome Theodoret Theophylact who all require that Church affaires be executed plebe consentiente by the consent of all i. e. every one without respect of persons So Dr. Whitaker de concil q. 5. p. 179. de Pontif. Rom 9.9.1 c. 1. Sect 1. and in severall others sayes enough to confirm us both of Churches and Members that omnes pares inter se juris essent they were all equall among themselves in primitive times without respect of persons Jam. 2.1 So Dr. Sibs in his Breathing after God pag. 94. compares the particular visible Churches to Gods âabernacle in Davids time every of which particular Church he cals a severall Church Independent And as for the Church of England it 's called sayes he a particular Church from other Nations because it is under a Government Civill which is not dependent on any other forain Prince and in every one of these particular Churches the members are without superiority all making one brotherhood for par in parem non habet imperium So sayes Mr. Jacob in his attestation and proves it by many others most eminent in Primitive times and Ancient Writers who sayes that all affaires of government or order which concerne the whole are to be by the unanimous vote and consent of the whole read the Magdeburgenses in 2. Cent. chap. 7. de Conjoâiatione Eccl siarum Si quis say they probatos authores hujus Seculi perspiciat c. If a man but search the Authentick Authors of this age he shall see the form of government was like a Democracy For every single Church had equall power of Docendi administrandi excommunicandi eligendi vocandi ordinandi c. And every member hath a suffrage or voice So Cyprian Epistolarum epist. 11. lib. 3. epist. 3. lib. 1. speaks of it fully and see Cottons Way of congregationall Churches cleared Part. 1. Sect. 2. So that women are included in the whole And many others had I time to search I should soon finde to bear witnesse with me of womens as well as mens right to vote offer object concurre in and consent to all things that concern the benefit of the whole body But more particularly I shall take in Dr. Willets judgement and then prove it by what our dissenting brethren have granted to us of it Willet in his Synopsis Papismi 12. Gen. Contract Q. 4. p. 572. lends us light enough to end this trifling controversie for he tels us of a Heathen Priests son converted by a woman and the Iberi converted by the preaching of a woman and of their ordinary duty to teach privately and some of them extraordinarily called to preach in publick and yet we allow them not their common liberty as members Moreover he tels us of a Canon in the Councel of Carthage 4. can 99. That a woman though never so holy and learned was not to preach in publique in private as much as she would nor to baptize Can. 100. but never that a woman was forbid to vote or aske or object or offer any thing which concerned the whole body for that it is a priviledge which every one woman as well as man hath a right to as a Church-member and this must not be denyed any nor can it be for the Churches benefit so to do and that for such reasons as will follow So Tertullian tels us that in his time it was not permitted to a woman to teach in the African Church nor to baptize but he does not deny the liberty which women had in Church-matters to vote dissent or consent according to the liberty of the members of the subjects of Christ. But let us hear what our brethren say they allow them liberty to speak in some cases in the Church as to give answer to a question when the Church requires it to render a reason of their faith and hope to give in a testimony of repentance upon their return from a fault or the like And Mr. Hooker himself in 's Survey of Discipline part 3. ch 1. p 6. saies they may so speak as suits with their Sexes that is saies he when their speeches argue subjection Why so then we seek no more then this now their offering or objecting or asking of the Church or voting with the Church does evidently argue subjection and suits very well with their sexes and with their liberty as members which they must not be robbed of And Mr. Ainsworth in 's Communion of Saints ch 18. is exceeding clear in it and commends it and confirms it from the Churches in the Apostles daies who he saies had the like right and liberty for all the whole multitude of beleevers were both beholders and actors in the common affairs as at the choise of officers Act. 1.15 16.23 6.2.34 14.23 at deciding of Controversies Act. 15.24.6.7.12.22 23. 21.22 1 Cor. 6.2 at casting out offenders Mat. 18.17 1 Cor. 5.4.5.13 at the choise and appointment of men to carry the benevolence of the Church to the needy brethren 2 Cor. 8.19 1 Cor. 16.3 These and the like priviledges saies he in the practise of the Gospell are permitted to all the Saints in all Churches which they must use in all sobriety order and peace Rom. 12.3.16 1 Cor. 14.33 40. So that all the members have a like priviledge in common and publick affairs and women may as much de jure vote speak and offer their judgements in
1. 3. and so Theodos. So in Augustines time the Christian Emperors took away many lands and dispossessed the Donatists And Aug. renders this reason for it Tractat. in Joan. 6. because it is by the law of a Prince King or Power of the Nation that Ministers are maintained by this or that maintenance in this or that way with these or those lands et secundum jus ipsius possides terram and according to this law or the Nations law do you take maintenance and enjoy your possessions Wherefore the State does great service for God to alter the Ministers maintenance if Tithes do keep up a carnall covetous Ministry and maintain pride idlenesse riot or excesse let them then fall for shame and the Dependents with them for so the Idle Preists will be spoyled but then be sure they be for better use and ends disposed of as belonging to the State though maintenance belongs to the Church Yet this withall I do not defend such as are so earnest to tumble down Tithes for their own ends and private gaines 2. We affirme a competent maintenance and comfortable allowance to all able Gospell Ministers who live soberly and godly to be of divine institution Therefore great care must be had that poor men the Ministers be not as much troubled disturbed disquieted in their spirits and forced to suites or wranglings for their Salaries or Stipends as they have been for their tithes rates or former maintenance but speciall care should be had in erecting their Stipends that the Ministers may be wholly given to their Ministry 1 Tim. 4.15 and that they may receive them without troubles 3. In as voluntary a way as may be which we assert most sutable to Gospell order our Saviour warrants his Disciples as Mr. Owen saies in 's Eshâol to take and eat of those things that were had by their consent to whom they preached the Gospell Luke 10.8 so that the people ought to be free in the manner of payment or allowance In Augustines time vide in Psal. 146. there was no generall law or custome in the Church or nation as now is to pay Tithes For saies he Decimas vis c. will you pay Tithes the Pharisees did so sed tu vix millesimam das but you scarce give the thousandth part Tamen non reprehendo vel hoc fac sic sitio ut ad istas micas gaudeo here 's a good man indeed where is such a Minister as saies with him yet for all that I finde no fault do so still for I so thirst after your welfare that I refuse not your very Crums We see then in those dayes there was no forcing to pay Tithes for he was content with the very crums the ten hundredth part So in Concil Aurelianens cap. 17. Sicut in arbitrio dantis est ut tribueret quod voluerit c. the words are as it is the will of the giver to give what he pleaseth so if he finde him stubborn and obstinate and froward which receiveth it it is in his power to revoke the gift c. So that the word of God hath laid no necessity upon Tithes this lay apparent before the Councell for otherwise they would not have permitted such liberty and have made the maintenance free and voluntary Thus the Bohemians have long since professed their opinion artic 15. say they the Priests preach and say that men are bound to pay them their Tithes wherein they say falsly for they cannot prove by the new Testament that our Lord Christ did command it and his Disciples warned no man to do so neither did they themselves receive them So among the Muscovites the Ministers are maintained by certain free contributions and certain houses are assigned to them and they have no law for Tithes nor maintenance quoad determinationem quantitatis in respect of how much but thus far for Tithes till the next Book 4. Papists and Presbyters agree much in their Names of dayes which seemes nothing but is indeed very unsavory and unchristian as to name dayes after the Heathenish Idolaters and custome from the seven Planets the seven dayes Sunday from the Sun Munday from the Moon c. Rhemist Annot. Apoc. 1. Sect. 6. But we think with the Protestants against the Papists in Contro 9. Q. 8. this ought to be reformed and these dayes are better and more Scripturally as in Mr. Jesses Scripture Almanack termed the first day the second or third c. as the Jewes called their dayes from the Sabbath So other things and names must be reformed as of our months for March is called from Mars June from Juno July from Julius August from Augustus January from Janus c. So also the names of Christmas Michaelmas Candlemas c. must be altered and all such names and things as sprung from Popery ãâã Paganisme so said Fulke against the Rhem. and Hierom. in lib. de veste sacerdotal in Job Arcturum Orionem c. God forbid saies he that these names should be any longer in Christians mens mouthes Absit ut de ore Christiano sonet c. O then that we would reforme Let young students beware of Heathenish names and books but for this in the next under the head of Vniversities and let us learn our children in the language of Christ and his word and no longer in the language of the Dragon or the Beast I commend such as are to learn this to Mr. Jesse's Scripture Almanack 4. Their practise is much alike about the publick meeting-houses called both by the Papists and Presb. Churches Fro 1. As the Papists and Jesuites do eagerly maintain these meeting houses their Churches to be more holy then any other places Bell. lib. 3. cap. 4. de Sanctis So do most Ministers so cal'd and Presbyterians at this day hold what they can neither prove nor dare to them that discerne openly own viz. a specialty in their Churches as if holier then other places or at least as if God were more present and to be found there and therefore for a world will not allow of house preaching or the like From which we dissent whilest we affirme their Churches no better then then the streets or barnes in themselves and so say all the Orthodox Protestants against the Papists in Dr. Willet's Synopsis contro 9. Q. 6. answering all the Jewish objections which the Papists produce for proofe as that Solomons Temple was so c. But our Saviour saith under the Gospell there is no such difference of places to worship in Joh. 4.21 The hour cometh when ye shall neither in this mountaine nor in Jerusalem worship my Father but v. 24 in spirit and in trith Therefore his worship is not now tied or limited to places or Churches so cal'd As for Solomons Temple it was a type of Christ's body viz. his Church and Temple more holy then
thing and the end Old Latimer Fox 1750. proves and alledges Hierome whose Translation of the Bible caused dissensions in a Christian congregation yet saies Hierome Ego in tali opere nec eorum invidentiam pertimesco nec scripturae veritatem posâentibus denegabo In such a work as this is I will neither much fear this envie or fury nor yet will I imprison the truth of the Scriptures or withhold it from them that do earnestly desire it But as Bell. did not blush to say in lib. 4 de eccles cap. 10. that an hundred severall sects were sprung up among Protestants but that they of the Roman Church were one so say our hot Antagonists the same thing for the same end against us saies Mr. Baily in 's Disswasive from the errors of the times In the third shamefull absurdity as he saies is found in our way of Independency that there be multitudes of errors dissensions and such like things and persons whose Bellarmine-like language is arrested and brought to a triall by Mr. Cotton in 's answer to him Part. 1. p. 82. where Mr. Cotton proves such reports of the way rather to justifie then condemn it But with all the Protestants against this charge of the Papists we affirm as the Apostle does 1 Cor. 11.18 19. I hear that theâe be divisions among ye and I beleeve it For it is necessary that there should be also Heresies among you that they which are approved may be made manifest It is a sign we are in the true way when the Devill does take on so and storm and studies all he can to set us together by the ears so to break us who united are terrible as an army with banners This makes an argument for us and not against us We say as Augustine once to the Pagans Non proferant nobis quasi concordiam suam c. Let them not lay before us with boasting their concord and agreement nor ââst in our teeth or fling on our faces the foul discords and dissensions of Christians for Satan assaults not them as âe doth us for quid ibi lucri est quia litigant vel damni si non litigant What doth the Devill get by it if they do disagree or lose by it if they do agree but by sowing discords among true Christians he helps to hinder the truth raise ill reports upon the good land break professors a pieces make way for persecutions and draw off people from the practise of Gospel-order and from obedience to Christs Lawes This is the Devils cunning to cause contentions and throw fire brands about our ears on purpose to puzzle others and to fright them from the true way into his snares as a Fowler that hath laid nets le ts those birds or prey alone that go on of their own accord towards his gins and snares but such as are going from them and in the way to escape he meets and frights and scares to make them turn back and drive them another way But furthermore though we have too too many divisions and differences amongst us God knowes which is our daily grief yet they are not so many nor dangerous as the bitter brethren would have all beleeve by looking into their multiplying glasses but those few that are are not about points of faith but for the most part formes which are by some too hotly and hastily pressed and pursued Yet as Helvetia saies Ch. 17. harm sect 10. p. 310. We can't deny but the Churches planted by the Apostles were true Churches and God was in them and with them yet there were great strifes and dissensions in them Lastly Let all the Saints and Churches take warning there be such as watch for their haltings and will have at them when they finde them in fractions for then they think they can deal with them O would to God we were more one in one This unity is the form and face of Christs Church and when the face hath flawes and scratches what a blemish is it to the whole body In what this unity consists I hope to handle in the next Book and to lay before you divers rules of walking all as one in the fellowship of the Gospell Et veritate varietate But for the present I present you with Eph. 4 3 4 5. Endeavouring to keep unity Churches united like a Faggot cannot be easily broken And the usefulness of this appears in the severall denominations of the true Church as his sheepfold which is one of which Christ alone is Pastor Ioh. 10. his vineyard one Mat. 20. though many vines in it and one mother Gal. 4.26 whence many children are brought forth and are legitimate when they come from the Churches conjunction with Christ and the word that incorruptible seed 1 Pet. 1.23 begets to the faith being preached and propagated So in Cant. 6.8 9. though there be threescore Queens or particular Churches that are Christs the Kings wives who are taken into fellowship with their royall husband by solemn stipulation and with consent of all friends on both sides Hos. 2.18 and such as do bring dowries of praises to Christ their husband 1 Pet. 2.9 yea and such have the keys given them to open and to shut and to order in the government of the family whilest Christ their royall husband is about more publick affairs now in the world in heaven and earth and such Queens too as bring forth their children true heirs to the Crown Kings and Princes Rev. 1.6 yet there be more viz fourscore Concubines or false Churches that have not such intimate fellowship with Christ but only the name without Wedlock or espousals to Christ so are all Popish Prelaticall Parochiall Presbyteriall as now they are nationall and meeâ nominall Churches though they have the ordinary ordinances yet few of them have a dowry of praises for Christ all of whom are to speak truth without the keyes and cannot order in the affairs of Christs family and their children though born to gifts parts or the like yet very rarely have to do with the inheritance Besides these those that reject Christ and too too coily cast him off and will not marry him or espouse him of the vulgar sort they are without number exceeding many Et nullius numeri of no account not worth numbring yet of the worst Churches there are most of the best fewest and for all this saies Christ My Dove my undefiled is but one that is all at unity and one 2 Cor. 1.12 and his house is one 1 Pet. 2. though there be many stones wals chambers and parts and differing in form yet all make but one house all these things instruct us to unity But what kinde of unity is this and wherein does it consist mark it is the unity of the Spirit wherein all Churches may bear for this is not kept and preserved by forms and orders as other false Churches have the Kingdomes of the
varietate unity in verity though in variety of formes and ceremonies yet true unity stood well with the differences and varieties of formes c. because it was in the Spirit Psal. 45.13 the Church was all glorious within though without her outward cloathing was wrought with variety and diversity of needle-work Thirdly One Faith in all therefore Vnity is urged seeing all Saints in all ages Moses David Daniel Apostles and we now and all that were are and are to come under all forms live in one and the same mystery and truth of Faith 2. Cor. 4.13 apprehending the same Christ applying the same Salvation so are all the Churches Independent Baptized c. in one Faith though not in one Forme they live not by forme whether you call it a Conformity with the Prelates or Vniformity with the Rhemists or either with the Presbyterians or neither with us but they live by faith Not on this or that forme or worship so as to think our selves therefore good and others evill this is contrary to our life of faith which is all on Christ. This onenesse of faith est una eadem totius Ecclesiae Zanch. which is one and the same in every particular Church and throughout the whole agrees very well with the diversity of gifts parts formes c. so in and through all one and the same Christ be apprehended Therefore Vnity may well stand with it in all the Churches Fourthly he calls for Vnity from all that are called into one hope of their calling all that are called by the inward and effectuall voice of God into one and the same hope All hope for the same thing none for better or greater then another Unit as consist it in hoc quod una eademque sit omnibus spes una eademque omnibus proposita haeraditas coelestis Zanch. For 1. Cor. 1.9 God is faithfull by whom ye were all alike called into the fellowship of his son Jesus Christ our Lord. All the Churches doe a like expect the appearances of Christ the day of his comming the effusion of his spirit the restauration of Zion the reigne of Christ and the inheritance of the Saints Ergo Vnity for it is for such as differ in their hopes to differ in their love and waies Fifthly One Lord no more Lords but Jesus Christ nor no other Lawgiver in and to all the Churches therfore all should come under one Lord. For 't is divers Lords and masters that make divers Lawes and minds and wills and ends Hence a rise divisions indeed but one Lord and one Law one master and one mind should be in all the Churches Besides he is Lord to all alike as much to one as to another Ergo Vnity Sixthly One Baptisme with which all Churches are Baptized 1. Cor. 12.13 For by one spirit wee are all baptized into one body This is not the signe which hath beene often altered but the substance which will never be altered not the powring on of water but the powring on of the Holy Ghost in gifts and graces which is in all Christs Churches and the Baptisme of Christ indeed All that are thus Baptized with the spirit are Baptized into Vnity into one Body wherefore the Welsh Curat with his Welsh Crue would doe well to learne better English seeing he would insinuate that he is a Welshman of Cardiff yet is the Apostle of the English as he saith as Paul a Jew of Tarsus was yet the Apostle of the Gentiles then to asperse and despise those Churches of Christ that are under the administration and baptisme of the spirit He professes openly and in Print proclaims himselfe to have Pauls spirit he might have sayd Sauls spirit not to build up but to destroy so I thought the Churches For many of them are indeed such seducing dangerous spirits which cause division which I confesse I feare are many of them crept into some Churches Now as fiâe with fire and water with water agrees well enough so will all the Saints till there come in an Antipathy of spirit amongst them and as fire with water cannot agree together but make a ââge nâyse quarrell and fight together and oppose one another violently with thundring threatnings till one destroy another unlesse one be thrown from the other So is it with such contrary spirits as are crept into the Churches till they be out againe fire with fire agrees because being of one and the same principle and spirit it addes to and edifies one another so the Saints with Saints c. but water and fire cannot because the water is of another principle and spirit and seeks to destroy the fire so it seems the Ranters spirits are Christ-Crucifying and Church destroying spirits by their owne confessions and in Antipathy to the Churches and Saints in fellowship that seek to build up and edifie one another and all in Christ but when this spirit comes the Welsh Curate tells us 't will doe all that may be to destroy us O that the Churches would then have a care in the admission Of such who as in Rev. 2.2 say they are Apostles but are not for they are Apostats And the Church of Ephesus was highly commended for their strict triall of them and for finding them liars seducers and false Teachers so let us doe and let us all march on to the Land of Promise under one and the same hope of our calling whereunto we are called and as baptized by one spirit into one body Seventhly Vnity is urged among all the Churches for that they have one God and Father of all One Father without respect of one more then another God and Father to all alike all alike deare to him 2. Cor. 6.17.18 who delights in all alike and walks in the midst of the seven golden Candlesticks without respect more to one then to another as that one is better meâtall then another seeing all are alike borne of God and all alike in one Covenant and in one Jesus Christ Mediator and Head of the Covenant therefore he calls for Vnity for that we are all a Kingdome of Brethren Mal. 2.10 one God and Father of us all 2. Above all We are not one above another but one aequall with another but only our God and Father in Christ is above us all Mat. 23.8.9 we are all his children and all alike live in his Will he alone commands and blesseth us all alike therefore we should be all in unity Psal. 133.1 O sweet for Brethren to live together in unity 3. Through all All alike professe him possesse of his nature and he through all the Churches and Ordinances appeares abroad too Isay 2.3 Micah 4.2 Ergo unity amongst all 4. And in you all He dwels in all the Churches ãâã ãâã ãâã ãâã ãâã 2. Cor. 6.16 Jo. 14.23 his presence is in this body of Christ mysticall as it was it was in Christs body when
cloathed with flesh Col. 2.9.10 Eph. 3.17.19 the same for quality though not yet for equality Ergo unity amongst all These are the bonds of unity to tye all the Churches together in one Sathan hath no better sport then to see them spit fire at one another and is never in more hopes then then When Cyrus came neare Babylon with his mighty Army and found the River about it over which he was to march with his huge Hoste impassable and unpossible it being so deep to transport his Army that way he was at a losse till he thought of a likely way which he as suddenly set upon he caused it to be divided many wayes into many Channels and severall Currents wherby the main River sunk and so on a sudden and with great facility he got over the River with his Army and tooke the City with ease Thus Sathan doth when he hath any designe against the Saints Churches he sets them into Divisions many wayes Therefore my Councell as from the Lord is to love one another as Christs Disciples be stedfast in one spirit Phil. 1.27.28 and then be in nothing terrified by your adversaries All the powers of Hell cannot hurt thee then It was the Councell Severus gave to his Souldiers in vobis pacem caeterâs dispicite be one among your selves and a Fig for your Enemies so ye will then be terrible to all Christs Enemies in the world for they shall know that out of Sion shall the destroyer come and they shall finde Jerusalem a burdensome stone Vis unita fortior as Mathematitians say of figures the strait figure or line is weakest but the circle is strongest of all others and the best and usefullest because one part hath fellowship with another and meets another and holds up one another so should Churches help to hold up one another and as one line runs into another so should they and such are strongest and best that are so united the Lord delights in them most too O my Dove my undefiled is one this unity delights his heart People seem much to eye the Churches now now they appear in publick and preposterous spirits are ready to judge the last news of the Fleet beaten and the Foraigne Nations preparing and threatning to be prodigious signes presaging ruine to the Churches which puts me in minde of Cicero's Oration and answer to the Southsaiers who upon newes of Earthquakes and such terrible signes foretold great calamities ready to come upon the State as our star gazers and sign-observers do now but saies the Orator fear not for the Gods will easily be reconciled to us if we be but reconciled one to another so I say to such our God will easily be at peace with us so we be but at peace one with another and then let them all the world if they will associate themselves together and they shall be broken a pieces yea in order to their breaking a pieces they must associate themselves together Isai. 8.9 and Gog and Magog from all parts of the world must be gathered together in battell in number like the sand of the sea and besiedge the Saints and circumviron the beloved City of God but fire shall come from God the spirit of God out of Heaven the Churches and Saints and shall devoure them and eat them up as in Rev. 20.8.9 Out of their mouths shall come fire and devoure their enemies Rev. 11.5 and whosoever hurts them must in this manner be killed so that there is no fear of all the foes in the world though they be as many as the sand of the sea But if any thing hurt us it will be want of Love if any thing will nothing us it will be want of unity Vnities severed make no number Letters divided make no syllable syllables divided make no word words divided make no speech members divided make no body stones divided make no wall so that without unity all stands for nothing as a Cypher I feare nothing so much as want of unity and love among Churches and Members for as Shepheards observe when sheep fall a butting one another a storme is nigh so may the Pastors that Christians contending and butting one against another and Churches justling one against another presages a sad day without mercy prevent wherefore to ease my heart and unburthen my spirit I am heartily possessed with three things that will produce unity indeed Which I shall hint to the Churches and so wipe my pen. 1. A short but sharp time to try the Churches that those that are approved may remaine which day shall be short for the Elects sake and is called but three dayes and a halfe Rev. 11 9 though in former years the time of persecution was long and hotter for now their bodies shall be above ground all this time of persecution in the sight of all Peoples and Nations till the spirit of life enter in afresh and in a fuller measure then ever before and the witnesses stand upon their feet again v. 11. Then woe woe be to the Nations to the purpose And this time will be so short that it is called the houre of temptation Rev. 3.10 and the hour of Judgement Rev 14.7 and for a little moment his indignation Isa. 26.20 1. Pet. 4.17 and then wil the Lord arâe to punish the inhabitants of the earth they must begin at Gods house 1 Pet. 4 17. but end in with the world Then sinners in Sion shal be afraid Isa. 33 14 terror trembling shal surprizâ the Hypocrites that are in the Churches for they shall not be able to abide his comming like a refiners fire Mal. 3.2 3. nor can they indure to dwel with those devouring fires everlasting burnings which the upright in heart shall live in Yet this triall will be well for the faithfull ones for though two parts will be found drosse and left behinde in the houre of triall yet a third part shall remaine and be purified and shall call upon the Name of the Lord and he will heare them and will say this is my people and they shall say the Lord is my God Zach. 13.8.9 this houre will scatter Shepheards as well as sheep or Pastors as well as People But then shall the Churches be more in unity then ever and like gold run melting together out of the refiners fire for as a flock of sheep are loose about and scattered and every one for himselfe feeding and divided one from another till comes a dog amongst them and then they run together and keep close one to another and so are the Churches too much at a distance one from another and each one minding her selfe too much and her companions too little and too much divided and doubtless wil be till this time of triall comes and makes them keep together and closer in love and unity so in the Prelates times Oh what a
open to all the world 3. When they were born at first why alas they were poor feeble âhings and not able to help themselves and so it shall bee in these latter dayes none shall bee able to deliver them Hoseae 2.10 or keep them up Dan. 11. ult 4. When borne at first they arose with a cry they made the poore Saints to cry and to suffer death and martyrdome but they shall be stripp'd into that condition that they shall fall with a cry Rev. 6.16 Rev. 18.11.18 Isay 15.5.8 Jer. 48.5.20 and howling 5. When borne at first but little and so shall they be crowded out and be no more as the Kingdome of Christ and true Churches grow greater and greater 6. When borne at first they were without knowledge in darkenesse in themselves and could not see and thus shall they be spoyled and stripp'd again and thrown down into darknesse never more to rise as Mat. 8.12 The Children of the Kingdom shal be cast out into utter darknes So the children of the nationall Churches viz. Parish Churches Thus Hos. 2.4 I will not have mercy on her Children for they are Children of Whoredome i. e. Corrupt superstitious and Adulterated even in sight of all Saints like Rome the mother whence they came as wee proved fully in the first Book They are not ligitimate Children borne of God but of base bloud adulterine seed whorish Romish principles wherefore I will have no mercy on them saith the Lord but they must fall with Babylon that belong to Babylon unlesse they put away their Whoredomes Superstitions unlawfull Worships no longer like impudent Strumpets to paint themselves over with Spanish yea Romish Paintings and alluring outsides Away with those patchesâ and alluring arguments used to get people in to those Idol Worships of their Sacraments Burials Baptizings or the like as they are their inventions that are unwarrantable and declared Whoredomes and Adulteries in the God! which the Lord will judge with fire from heaven In the mean time the day of putting a difference is upon us happy are they that see it and do it It is as yet in our Nation as it was in Athens there were two sorts of Congregations viz. Ecclesia Agorae Churches and mixt Congregations in the Churches none but such as appeared Saints had communion and entrance but the other Congregations sayes Flaccus Illiricus were made up of any consisting of a confused and promiscuous multitude which made a meer Politicall meeting And such are your Parishes and nationall Churches which are far from being Churches as is proved in all the Essentials that appertain thereto lib. 1. thus Churches differd from Synagogues as they do from Parishes vide Vrsin de Eccles. 1. Quest. Parishes at the best are but like the great Chamber whereinto all may come and walk that will but the Churches of Christ are his Chambers of presence the King is there his Councell there and thence will come forth his great Acts and Laws and Declarations to all the World And although the Ship is tossed and the Disciples that want faith cry out for feare let the storms rise higher as long as Christ is imbarqued with us in the same Seas and in the same stormes Wherefore as Caesar said to the trembling Marriner Confide nauta Caesarem vebis feare not honest friend for ye carry Caesar So I say to the Churches and to all the Members friends feare not for the Lord is with you you carry Christ it is he that is in you and holds the stern for you Fear not only be carefull of some corrupt boards and members of your Churches who will flye in a storm and so the ship may spring a leake and thereby let in too much of the raging Sea but bee so much the carefuller to stop the leaks and every day to be pumping out the corrupt black and stinking waters which get in and goe on with the fairest gales and wind of the spirit and as the waters abute so the Ark i. e. the Church long and broad and made of many pieces of Wood that will never rot which shal rest on Mount Ararat Gen. 7.6.7 till the waters be all dried up and the Sea be no more Rev. 21.1.2 And thus I have done with this Chapter and this second Booke wherein you have had the totum homogeneum of the true Church of Christ according to the Gospel institution and true Primitive practise and Christian constitution We have heard what is to be done before and what in an orderly knitting and imbodying together The next Booke the third if the Lord will give incouragement will be very large and profitable to shew what is to be done after this orderly imbodying Wherin the Church will be considered as the totum organicum in all her Officers and Offices and Orders and Ordinances some of which we want in these days means maintenances and even round about her very borders For as the Body is blind that wants Eyes to see and deaf that wants Ears to hear and lame that wants Feet to walk and Hands to act c. but yet it is a Body so the Church is a Church that wants Organs and Officers but not so perfect and intire without a Pastor as a Mouth Tongue i. e. Teachers Overseers as Eyes Elders as Eares Deacons as Hands to distribute to the poor and needy c. Messengers as Feet and such like instruments as these But yet much care must be had in choosing and calling and confirming them in their services and places to execute as by Authority and vertue and the whole from and for the wlole but of that hereafter and Thus far for the Essentialiâ Ecclesiae I purpose now to lay by my pen for a little while till I walke about Sion and have gone round about her even her borders and told the Towers thereof and mark'd well her Bulworks and considered her Palaces as they are now and as they have been of old and as they will be in these later days then I will God willing arise again in the Name of Jehovah Elohim to tell what I have marked and met with in my rounds to the generation that is to come Sic nunquam metuant Res Magnâ oblivia magni Temporis c. ãâã ãâã ãâã ãâã ãâã Fiat Finiat ãâã ãâã ãâã ãâã ãâã THE FIRST TABLE Of the Eminent Orthodox Writers Councels and Martyrs in all ages that have bore testimony to the truths asserted in this Tract and that are Quoted in the Tract 1. Lib. A A Insworths Communion Ainsw against Bernard Alphoneus Ambrose's Epist's Ames Medull Theol. Aquinas Aretius Arias Montanus Askew Martyr Augustinus B BAines's Diocesan Triall Baines on Colloss Bartlers Modell Benson on Hosea Bernard in Cant. Bernard to Pope Eugenius Beza Bilson Martyr Bolton Brightman Bradford Martyr Burton's Vindication Bullinger Burrough's Heart Divisions Burrough's against
Gardens p. 43. c. 4. l. 1. p. 204 c. l. 2 Churches must be well weeded and many pluckt up by the roots p. 49. c. 4. l. 1 Church is Christs Bed Throne Palace Couch Chamber of presence p. 50. c. 5. l. 1 Church Christs Body and Building p. 83 84. c. 7. l. 1 Church Christs City compact p. 85 c. 7. l. 1 Church Christs Army Kingdome Heaven p. 85 86. c. 7. l. 1 Churches all equall Independent p. 100 101. c. 8. l. 1 Church wholly of Brothers and Sisters all to conclude on Church-matters p. 110. c. 8 l. 1 Church if whole erres what to do p. 111 112. ibid. Churches joyn together to recover an erroneous Sister-Church ibid. Churches object what p. 116. c. 9 l. 1 Churches Rule for the building p. 120. 121. c. 10. l. 1 Churches end ever one p. 131. c. 12 l. 1 Churches Head Christ alone p. 137 140 151 c. 13. l. 1 Churches true and false differ about the Head p. 152. c. 13 l. 1 Churches can't deliver up to secular powers p. 176 177. c. 13. l. 1 Churches built on Christ the Rock p. 193. c. 14. l. 1 Churches enjoy more then all the world from Christ p. 203. c. 15. l. 1 Churches greatest enemies to errors ibid. Churches to be members of which are the best p. 212. c. 15. l. 2 Church-members must be brought in by the Word and Spirit p. 263 c. 2. l. 2 Church here a picture of her above p. 337 337. c. 5. l. 2 Churches of form Spirituall Aegypt p. 342. c. 5. l 2 Churches formal and why p. 348 c. 5. l. 2 Churchmembers warn'd p. 445. c. 6 l. 2 Church who and who not p 465. c. 8. l. 2. and taken divers waies p. 479 480. c. 9. l. 2 Church-covenant necessary p. 455 c. 7. l. 2 Churches in Unity a terror to enemies p. 504. c. 9. l. 2 Churches when they shall excell p. 5â2 c. 2 l. 2 Churches exhorted to live above form p. 46. epist. l. 1 Churches in the last day and in the east i. e. Christ and from thence the Sun rises p. 531. c. 9. l. 2 Churches and Parishes how they differ p. 553. c 9. l. 2 Citizens of Sion how many priviledges p. 85. c 7. l. 1 Civill converse to be kept up c. 6. l. 1 Civill Rulers are uncivill beyond civill rules p. 127. c. 11. l. 1 Civill and Ecclesiasticall Caesars and Christs how they came to be jumbled together pag. 168 chap. 13. lib. 1 Civill powers commit sacriledge and when p. 172. ibid. Classes none in Scripture p. 61 epist. l. 1 Classes High-Commission-Courts and Popes-Mother-Church of Cardinals are all of the same nature and for the same ends p. 105 106. c. 8. l. 1 Classes are the fift Head of Brasse and the unsavory fruits of them p. 158 159. c. 13. l. 1 Colledges and Committees too full of stately Ministers p. 168 169. c. 13. l. 1 Compulsive powers doe more hurt then good p. 126. c. 11. l. 1 Comforts to all Churches to come p. 524. c. 9. l. 2 Coming of Christ but a tale to many p. 18. epist. l. 1 Common-wealth when flourishing p. 6. ibid. Comfort and salvation hindred by disobedience to Christs cals p. 207. c. 15. l. 2 Confidence in the flesh to be cast off p. 247. c. 1. l. 2 a Confession of Faith p. 350. c. 5 l. 2 Congregationall Churches are the right Presbytery p. 313. c. 8 l. 2 Congregationall Churches some will fall and some stand the trials that are coming p. 189 191 192. c. 14. l. 1 a Congregationall Church what and how it gives beeing to the Catholick p. 481. c. 9. l. 2 Conscience what it is p. 114 c. 8. lib. 1 Conscience not to be compel'd p. 128. c. 11. l. 1. p. 262. c. 2. l. 1 Consciences have liberty in opinions pag. 312. chap. 5. l. 2 Consciences Golden Rule p. 337 c. 5. l. 2 Conquest follows fighting p. 365 c. 6. l. 2 Consequences of doubtings p. 251 c. 1. l. 2 Consequences sad upon the wilfull neglect of entring into Churches when Christ cals p. 200 c. 15. l. 2 Consideration must be serious p. 240. c. 1. l. 2 Consideration in four things before entrance p. 242. c. 1. l. 2 Constitution of Parish Churches open'd a box of plagues ever since p. 92. c. 7. l. 1 Contrary means bring forth Gods ends p. 47. c 4. l. 1 Covenant one to all Saints p. 86 c. 7. l. 1 Convert discovered two waies p. 354 c. 6. l. 2 Converting means by experiences p. 367 368. ibid. J. Coopers experience p. 400 401 ibid. Covenant in the Church indifferent p. 451. c. 7. l. 2 Covenant what kinde is necessary p. 456. c. 7. 2 Councell of Lateran the first since Christ that ratified tithes and Presentations p. 28. ep l. 1 Councels the second Head of Brass p. 157. c. 13. l. 1 Criticks many promised to be Readers of this Book p. 218. ep l. 1 F. Curtis Experience p. 10 11. exper c. 6. l. 2. D Danger to Churches past ere long p. 34 c. 3 l. 1 Dangerous Rock Christ is to some p. 187 c. 13 l. 1 Daniels who are 35 Ep. Dangerous to raise up Ceremonies again and why p. 315 c. 5 l. 2 Danger of Church-Covenant when p. 452 c. 7 l. 2 Davids who are such 34 35 Ep. 1 David's dayes now how 26 Epist. 1 Dark things must not be urged on the Saints p. 335 336 c. 5 l. 2 Day of Judgement then Saints of all Judgements all alike p. 338 c. 5 l. 2 Day of Embodying together how p. 276 277 c. 3 l. 2 Death to be inflicted on none for not beleeving or misbeleeving p. 177 c. 13 l. 1 Decency and order in all Churches p. 272 c. 3 l. 2 Declaration of all that enter into Church-fellowship p. 237 c. 3 l. 2 Definition of Christs and Antichrists Church p. 137 138 c. 13 l. 1 Delight the Lord takes in his Churches p. 44 c. 4 l. 1 Deliverance of the Church out of the wildernesse is as yet gradual but will be universal 19 10 21 3 1 Dependency upon Diocesan and National Churches Antichristian p. 105 c. 8 l. 1 Description of the best Church-fellowships p. 212 c. 15 l. 1 Description of the visible members of the Church 96 97 98 8 1 Despair the effect of doubtings p. 252 c. 1 l. 2 Despair the Author was in and how p. 427 428 c. 6 l. 2 Despair what is the cause of it p. 431 c. 6 l. 2 Despair causes howling and râaring in hell p. 441 c. 6 l. 2 Different opinions in things indifferent are all to bee received p. 311 312 c. 5 l. 2 Difference of opinions may and must be p. 234 327 c. 5 l. 2 Differences about things unnecessary is lamentable p. 325 c. 5 l. 2 Difference in light not in love in primitive times p. 333 c. 5 l. 2 Differences how all may be reconciled p. 471 c. 8 l. 2 Dipping lawfull but not Diving
13 l. 1 Ministers must not meddle with state matters p. 173 ib. Ministers why against Independency p. 82 c. 7 l. 1 Ministers turned politicians fall into great places Colledges Committees c. which is very fatal and ominous p. 168 169 c. 13 l. 1 Ministers cannot be sequestred ab officio p. 180 ib. Ministers all over the Nation warned p. 208 c. 15 l. 1 Ministery the Author called to it and how p. 436 437 c. 6 l. 2 Ministers for long preaching despised and what followed it 4 5 Experiences ibid. Ministers must have maintenance 27 28 Epist. Ministers who are made the peopleâ 233 234 Ministry when most corrupt 7 8 Epist. Ministers much encouraged in Ireland 28 Epist. Miscarriages of Church-members eyed by all p. 68 c. 5 l. 1 Mischief to Churches by proud prelatick lording Pastors and by ruling Synods and Classes p. 104 108 c. 8 l. 1 Mixed congregations not Gospel Church states p. 5 c. 1 l. 1 Mitre-mongers and Prelates ever opposers of the true Churches p. 12 c. 2 l. 1 Mixed congregations Christ not the husband of p. 56 c. 5 l. 1 Monks and priests when they arose p. 11 c. 2 l. 1 Morality is Divinities hand-maid p. 1 c. 1 l. 1 Mortal blow to morter Churches last year p. 208 c. 15 l. 1 Motion life action all from Christ the Head p. 149 c. 13 l. 1 Motions of Hypocrites and true Church-members differ p. 268 c. 2 l. 2 Mountains made plains who and how p. 24 c. 3 l. 1 Mystery of whole Christ i. â Head and Body p. 147 c. 13 l. 1 N. Nakedness that parish Churches will be stript into p. 551 c. 9 l. 2 Names of such as would imbody given up and how p. 274 c. 3 l. 2 Names of Heathenish and popish presbyters and papists agree in p. 491 c. 9 l. 2 National Ministry and Churches how routed 28 Ep. Nations of all sorts to make up one Church p. 538 c. 9 l. 2 National Churches what they are and how to fall 550 551 552 ib. Nature of things doubtful and indifferent p. 314 315 316 c. 5 l. 2 Necessity of Gospel polity p. 3 c. 1 l. 1 Neck of the Church what it is p. 98 99 c. 8 l. 1 Necessity is shown by the Spirit and the word p. 129 c. 11 l. 1 Necessity of Churches wel grounded and well-united p. 193 c. 14 l. 1 Necessity of serious consideration and self-examination of all that would be Church-members p. 240 c. 1 l. 2 Necessity of a free principle in all Church-members p. 255 c. 2 l. 2 A necessity put upon indifferent forms is pestilent p. 341 c. 5 l. 2 Necessary is threefold p. 461 c. 7 l. 2 Nobility who be the best 21 22 Ep. Norman yoke most heavy 6 Ep. Novelty in presbyterians 60 Ep. O. Objections for Parish-Churches answered p. 61 c. 5 l. 1 Object of true Churches what it is p. 116 117 c. 9 l. 1 Object of the will what it is p. 259 260 c. 2 l. 2 Obstinacy to Christs call out of Babylon is dangerous p. 207 c. 15 l. 1 Occasion of form p. 347 c. 5 l. 1 Officers of the Church have a derivative power p. 288 c. 4 l. 2 Officers to the church how women have been p. 470 c. 8 l. 2 Officers of the church make the body more entire p. 554 c. 9 l. 2 Officers of the church must be kept under as servants p. 110 111 c. 8 l. 1 Offences what and how offer'd p. 321 c. 5 l. 2 Occasions of Brethrens fall into errors p. 322 ib. Old formal Protestantism is not enough for church-fellowship p. 69 c. 5 l. 1 One in another and every one of members in Christ â4 7 1 Oneness of all Christ paid and prayed for 86 87 ib. Oneness of all Saints p. 319 320 c. 5 l. 2 One of all is Gods great work p. 330 c. 5 l. 2 Oneness of Churches when more then ever p. 506 c. 9 l. 2 Onions and Looks for Parish-members p. 207 c. 15 l. 1 Opinions out of Magistrates powers p. 174 c. 13 l. 1 Opinions ought not to byass us p. 247 c. 1 l. 2 Operation of the will carries into the object p. 260 c. 2 l. 2 Opinions in things doubtful and indifferent may and must be divers p. 312 314 c. 5 l. 2 Opinions different allowed with love two hundred years after Christ p. 332 ib. J. Osborn a strange relation of him 440 441 c. 6 2 Opposition against the Churches make for them p. 205 206 c. 15 l. 1 Order requires Gospel-Discipline p. 2 c. 1 l. 1 Order in building Gods house p. 84 c. 7 l. 1 Order of Church-fellowships best that begin first with Christ the foundation 1â8 13 1 Order of the Gospel as at first must be known p. 246 c. 1 l. 2 Order in the true Church is Gods Ordinance p. 271 271 c. 3 l. 2 Order of the true Church agrees best with different opinions p. 326 c. 5 l. 2 Order of telling Experiences p. 361 c. 6 l. 2 Order of the Gospel a great latter days promise p. 508 c. 9 l. 2 Orders and Ordinances out of Christs way to be waved p. 77 c. 6 l. 1 Ordinances of Christ dispenced in order of Christ p. 80 ib. Ordinances neck Christ head Saints bodie of the Church p. 99 c. 8 l. 1 Ordinances prisoners in some Churches p. 123 c. 10 l. 1 Ordinances energy obstructed by doubtings p. 252 c. 1 l. 2 Ordinances here a shadow of them to come p. 337 c. 5 l. 2 Ordinances and Members Trees of Paradise p. 532 c. 9 l. 2 Ordinances of breaking Bread many ignorant of 472 473 ib. Ordinance of prophecying one by one means of converting and confirming p. 412 c. 6 l. 2 Ordination of Ministers Papists and Presbyterians agree in p. 482 483 c. 9 l. 2 Original love to all Saints a like p. 86 c. 7 l. 1 Originall of Scriptures is the Spirit p. 463 c. 9 l. 2 Orthodox Expositor of Scripture who only ibid Others stirred up into church-fellowship by publick imbodying p. 284 c. 3 l. 2 Outward things make not the kingdom of heaven p. 324 c. 5 l. 2 Order in ordination of Ministers which is right p. 485 c. 9 l. 2 P Palaces of Christ true Churches p. 50 63 c. 5 l. 1 Papists and Prelates too alike in Discipline and practice p. 13 c. 2 l. 1 Papists Prelates and Presbyterians would have all their high courts over the Churches p. 105 c. 8 l. 1 Parish churches antichristian p. 61 78 c. 5 l. 1 Parish churches when they began first p. 62 ibid. Parish churches Satans Synagogues p. 79 c. 6 l. 1 Parish churches no churches 77 78 6 1 neither matter nor form 91 92 ib. Parish churches plagues from thâ first p. 92 ibid. Parish churches confused chaoses p. 93 ib. Parish churches want the form of Independency p. 105 c. 8 l. 1 Parish churches sties for beasts p. 93 c. 7 l. 1 Parish churches
c. 6 l. 2 Samaritans brought in by the Experience of a woman declared p. 367 368 c. 6 l. 2 Sandy foundations will faile many Churches that are built on them p. 190 c. 14 l. 1 Sanctuary of the Lord filled with Volunteers p. 125 c. 11 l. 1 Saphires precious stones who they be p. 513 c. 9 l. 2 Sardiuss's precious stones who p. 516 c. 9 l. 2 Sardonix's precious stones who p. 515 c. 9 l. 2 Sathan renews Temptations every foot p. 432 c. 6 l. 1 Sathans synâgogues in Parish Churches p. 79 c. 6 l. 1 Saving sanctifying graces fit us for Church-fellowship p. 59 c. 5 l. 1 Saul is slaine Davids dayes entred and Solomons entring very speedily 26 Epist. Scandal upon Churches and Saints whence vid. Epist to Churches and p. 321 c. 5 l. 2 Scandal to Christ Saints and Gospel to put any by for their bare opinions in things indifferent p. 321 322 c. 5 l. 2 Scandal of this age and of the Gospel is so many Hypocrites in Chuâches p. 68 c. 5 l. 1 Scripture-comforts are sure and will last p. 309 c. 6 l. 2 Scriptuâes how Presbyterianâ Papists agree in them p. 461 402 c. 9 l. 2 Seal of the Spirit what it is p. 266 c. 2 l. 2 Sealing of the Spirit how p. 372 373 c. 6 l. 2 Secular powers in matters of faith are tyranny and persecution p. 160 c. 13 l. 1 Seed time a sad-time before Harvest p. 365 c. 6 l. 2 Seekers sins p. 194 c. 14 l. 2 Selfe-examination of all that comes into Church-fellowship p. 240 c. 1 l. 2 Selfe-murther the Author sayed from p. 429 435 c. 6 l. 2 Separation from them without Christ calls for p. 45 c. 4 l. 1 Separation a part of Church-form p. 70 c. 6 l. 1 Separation what it is p. 75 76 c. 6 l. 1 Separates from Parish-Churches no Schismaticks but who are so and who are not p. 77 78 c. 6 l. 1 Sense makes us look and live so low as not to see things that are comming p. 47 c. 4 l. 1 Sequestration of Ministers of Christ cannot be from their preaching by any man p. 180 c. 13 l. 1 Sermons how to bee remembred p. 421 c. 6 l. 2 Serpent tempts with the tree of knowledge p. 545 c. 9 l. 2 Servants of Christ the Master-builder who p. 141 c. 13 l. 1 Servants of the Churche officers p. 288 c. 4 l. 2 Servants of God differ in opinions and yet the Lords p. 317 c. 5 l. 2 Set forme in Churches must not be p. 272 c. 3 l. 2 Shield to Saints who are to be 27 Ep. Shadow what it is and what are so p. 338 c. 5 l. 2 Sin in things indifferent p. 324 c. 5 l. 2 Sisters as well as Brethren have their Right as Church-members to vote c. p. 463 464 c. 8 l. 2 Sisters joyned in choosing an Apostle p. 466 c. 8 l. 2 Sixth day now man put into Paradise p. 446 c. 9 l. 2 Sodome a type of Antichrist p. 525 c. 9 l. 2 Slanders the Author suffers 43 Epist. Sleeping at Church how to avoid it p. 521 c. 6 l. 2 Solemne Order must accompany solemne Ordinances p. 280 c. 3 l. 2 Solemnity of Embodying is in publick p. 281 c. 3 l. 2 Soules flashed for sin exalted in Christ p. 381 c. 6 l. 2 Souldiers of Christ are best in the Churches p. 90 c. 7 l. 1 J. Spilmans Experience 4 Expe. 6 2 Speech of Christ what p. 98 c. 8 l. 1 Spirit and Truth inwardly and outwardly God to bee worshipped in p. 1 c. 1 l. 1 Spirit least when Form most p. 33 c. 3 l. 1 Spirit calls to come away p. 40 c. 3 l. 1 Spiritual means against spiritual evils p. 111 c. 8 l. 1 Spirit qualifies us by convincing and making us voluntary p. 126 c. 11 l. 1 Spirit is the Key that opens and none shuts p. 138 c. 13 l. 1 Spirit agreeing with our spirits how p. 373 c. 6 l. 2 Spirit is the sweetest compulsive power p. 129 c. 11 21 Spirited for the worke of the Temple little yet to what will be ere long p. 123 c. 10 l. 1 Spiritual Ahââiabs none else should goe about to say the true Foundation of the Church p. 192 c. 14 l. 1 Spiritual worshippers in the Churches p. 209 c. 15 l. 1 Spirit and Word are the Lords Arms be draws with p. 253 c. 2 l. 2 Spirit of Christ the interior working Instrument p. 264 c. 2 l. 2 Spirit is Gods strongest and right Arme p. 269 c. 2 l. 2 Spirit how it is knowne and how it convinces p. 264 265 c. 2 l. 2 Spirit how one in all p. 268 c. 2 l. 2 True Spirit how known p. 373 c. 6 l. 2 Spirit carries through thicke and thin p. 266 c. 2 l. 2 Spirit powred out hard by us p. 506 523 c. 9 l. 2 Spirits powring out where it will bee first p. 538 c. 9 l. 2 Spirit is the onely orthodox Expositor p. 463 c. 9 l. 2 Spiritual Covenants are best and binde mâst p. 462 c. 7 l. 2 Spiritual Egypt many Churches how and why p. 342 c. 5 l. 2 Spirit-Baptisme a principle of union p. 307 c. 4 l. 2 Spirit-Baptisme by which we enter Christs Body p. 308 c. 4 l. 2 Spouse of Christ faire p. 87 c. 7 l. 1 Spring time is entred for the Churches p. 28 c. 3 l. 1 Sprinkling and washing all one with dipping p. 497 c. 4 l. 2 Strength of Saints embodyed invincible p. 89 90 c. 7 l. 1 Storme which the Author was in 48 Epist. A. Strongs Experience 9 Exp. 6 2 Storms the Churches must meet with yet p. 28 c. 3 l. 1 Subjects to Christ the Lord and Lawgiver p. 143 144 c. 13 l. 1 Substance of all shadows is Christ p. 338 c. 5 l. 2 Sun must rule the day that is coming 528 92 37 Epist. L. Swinfields Experience 396 397 and 4 Exp. 6 2 Sword of Christ that slayes sinne and errors is the word of Christ p. 261 c. 2 l. 2 Sympathy with the least member of Christ the Head p. 149 c. 13 l. 1 Synods ruling unwarrantable 107 8 1 497 9 2 T. Tabernacles i. e. Churches their benefits p. 94 c. 7 l. 1 Tabernacles of David types of Congregational Churches p. 526 c. 9 l. 2 Task masters of Egypt who and where now p. 343 c. 5 l. 2 Teachings are best by best Experiences p. 382 383 c. 6 l. 2 Teeth of the Church who p. 97 c. 8 l. 1 Temples of the Church who p. 98 ib. Temple stones hewn and fitted c. p. 52 c. 5 l. 1 Temple of Solomon a Type of New Jerusalem p. 528 c. 9 l. 2 Temptations are strong and many after Calls p. 416 c. 6 l. 2 Temptations incredible the Author met with 427 428 ib. Temptations are divers ways 433 434 1 Exper. ib. Temptations to deny Ordinances 404 2 Exp. ib. Terminus the Lawyers God 221 Epist. Terror
utensils and materials holy 2 Chro. cha 4. chap. 5. So now in the Gospel-temple * In his holinesse of Church-Members read that Book p. 88. The Porters that kept out the uncleane Uncleane and uncircumcised ones doe pollute the Temple of the Lord And are not to be suffered Obj. Rutherford Bailey Answ. Expos. Cotton Hooker c. Zach. 9.9 Rev. 15.3 Isa. 33.22 Iam. 4.12 Reasons Expos. 1 Christ is the Churches foundation none are true Church-members but are built up by him and on him What sort of Professors and Professions requisite Ans. affirm Ans. negat not meere verball Sim. Many Professors not Christians Sim. Reall Saints most attractive matter Obj. Answ. Expos. What sort of Professors were taken in primitive times Sim. Not only puncti repuncti but also compuncti a sound worke Wounded for sin crying out foâ Christ. ãâã ãâã ãâã ãâã ãâã repenting embracing the Gospel greedily Strong in the faith In midst of trials 2 Christ's countermand Mat. 21. Expos. Christ's command Expos. Violent violations of Christs Law to take in any but Saints in appearance and so far as we can judge of them Expos. Object Answ. All called by an outward converting calâ But they are not to enter in till fitted All the Prophesies are âull to foretell that the Church in the latter daies shall consist of Saints and such as so appear Such are in the Lambs book of life Sim. Accounted necessary in the Law times and the Baptists time August in Mat 3. Act. 19 4. The Baptist admitted not of scandalous nor of bare professours Ierom 31 32. The sweet and unseparable relation that is betwixt God and his Saints Christ and his Church Christ our Husband Object Christ is Husband of mixed Congregations too Answ Expos. In the Church none members but such as appeared fit so in all ages in the true Church of Christ Object in Judas Answ. 1 Not known openly to the Church to be an hypocrite when admitted 2 Christ knew him so by an extraordinary Spirit 3 Great reason for Judas admission Christs fellowship is the patterne yet ãâã Judas was in it Sim. 2 King 15.25 Sim. Gods own Ark may have beasts and toads in it Sim. 2 Sam 23.4 5 6. 2 Christs Church is Gods holy Temple 3 It is the Lords house 4 His Houshold 5 It is Christs Body All these relations teach us what manner of persons Church-members ought to be The Church must judge of them according to orthodox rules of charity Vid. Hooker 1 lib. 2 ch Object Answ. Jude v 4. Not gifts or parts to pray preach c. that doe fit or qualifie us for Church members But union with Christ the Head by saving and sanctifying graces so called Sim. Others are but blazing Deceivers who must and will fall of themselves None but Saints can answer the ends of the Institution of Gospel-Discipline 1 The honour and glory of God which none but Saints can Others cannot 2. The promotion of the true light knowledge of God Others cannot answer this end 3. Edifying one another Others cannot 4. Saint-like love â Others cannot learne this lesson Nor answer other ends of Church-fellowship None but visible Saints sutable matter 1 Cor. 1.2 Object Ans. No Scripture distinction of visible and invisible but all one Church 1 Tim. 3. â5 2 So Ainsworth against Bernard pâg 174. and Robiâsoâs Justif of separ p 112. Parish Churches as Churches Antichristian When Parish-Churches began in England Obj. Many Saints in our Parish Answ. Obj. Our Minister godly Answ. Answ. Sim. Object Answ. Expos. ãâã ãâã ãâã ãâã ãâã Sim. Object Answ. Sim. Churches as Christs Pallaces must be made of the best materials Object Answ. Hearing of the word without the Church Depart yee out of Babylonian bondage and Parochiall captivity A vindication of the Churches Sim. Sim. Hypocrites in them that are not of them Sim. Sim. Hypocrites hinder the Churches growth We in Dublin had this by wofull experience Sim. Some like wolves looked upward when they howled for lambs to be their prey Sim. They have retrograde motions Sim. Caution to the Churches have from our wofull experience Sim. A Riddle Sim. The Riddle opened in and by hypocrites 1 Eunuchs 2 Pumices 3 Bats 4 Fennels Sim. They had need to see on a good colour Sim. And to study tricks to keep their credit Sim. Like a faire white house within a house of Office Sim. Sim. A heavy action against them at the last day With a Judas kisse they betrayed us and gave us up to the crosse Our experience the mistresse of fools is to âeach other Churches Hypocrites must be that the sound may be manifested True matter must be of the Lords owne adding and ordering Hence in Act. 2.41 5.14 this manner of being made a disciple is expressed by the word ãâã ãâã ãâã ãâã ãâã added to or incorporated 2 Hypocrites hold off Sim. For they are forbidden in Law and Gospel Sim. Fit matter are sound and sincere Sim. The house is in the builders hands As yet in heaps in most places But must bee a fair structuâe They without gather up the châps The matter before fitted must be tryed by saw and hammer Hypocrites will fall from the building ere long As Dâmas Judas Their hypocrisie will soon appear to all Sim. To the scandal of the Gospel Sim. Church-members miscarriagâs are mindâd by all and in every mouâh New Ranters nought Old Protestants not enough But aspiring growing Saints are sutable matter Genus cum formae constituit speciem The foâme hath two parts 1. Separation 2. Conjunction vide Mr. Owens Eshcoll or rules to the Reader 2 Chron. ch 2. ch 3. Sim. The first part of the forme is their separation from them without doors viz. the multitudes and heaps abroad 1 Proved by Prophesies that Saints must be Separates ãâã ãâã ãâã ãâã ãâã Niphal And sât loose to bonds and bondages without Precious separate from the vile cleane from the uncleane Expos. Good from the bad As Israel was gathered out from others as a people by themselves so are the Saints now to be Delivered and brought out by the Spirit of the Lord God will judge for our former injuries And he wil save us for future And separate us from them without And gather us into our owne Land of Canaan And then be our God and we his people And his Sanctuary shall then be in the midst of us The Lord shall reigne over them especially that are thus gathered out Proved by positive precâpts that Saints must be separates Wisdome calls for it Expos. Required in the Leviticall Law Expos. Separate saith the Lord. And then I wil be a father to you Expos. Expos. Them without are a generation of frowardnesse and crossenesse Beleevers did separate from such Then calâed a Church and not before Hence Ecclesia the Church is called 1 Cor. 1.9 3 Proved by the practise of Christs Prophets Apostles and all Saints in Primitive times Jeremy separated Calvin in loc
Israel a separate people So every Saint is a spirituall Jew So are the Disciples of Christ. Sim. Who are therefore haââd Châists commands 2 Those that partake of her sins partake of her sorrows 3 It publishes disobedience not to be such and a corrupt heart plenis faucibus Quest. Answ. 1 None ought to be without Callings 2 None must separate from their duties 3 Nor to separate from civill âonverse What it is to separate 1 From all false wayes and worship 2 From familiarity with the adversaries of the truth Sim. Sim. Sim. Have nothing to doe with them Gods anger is against such as do keep company with them Sim. Sim. 3 No fellowship with them in their orders and ordinances out of Christs way Expos. As Paul separated from Iewish Churches Discipline orders and ordinances Vse Parishes have not this part of the Forme Which is twisted up of a threefold cord to draw us out of Parishes into Churches All men are separates from Christ or separates for Châist and which is best Object What Separatists are Schismaticks and what not A sin not to separate from false Antichristian Church-States And parishes as Churches are such Learned men many times most enemies to Christ and his true Churches Sim. Parish-Churches no Churches Churches gathered out of Churches Parish churches are Sathans Synagogues No Parish-rule conveyes a Church-right Sim. Parishioners opposite to Churches Sim. Object Answ. Word preached is no indelible nor undeceivable note of a truââ Church Sim. But a commen adjunct Sacraments must be of right dispensed as Christs Ordinances in Christs order i. e. no where but in the true Church Expos. A word to all friends to submit to Christ. â â Sim. Outward Ordinances out of Christs order may do more hurt then good Sim. Carnall reason keeps many off Church-fellowship Sim. Secondly 2. Part of the forme is after separation from the fals conjunction in the true way Forth with hast into the Churches Else we shall be lost in the wildernesse One reason many Professors formerly strict turne Familists Seekers Ranters and such like In the Answer godly eminent Ministers so accounted must be reproved in the Countries Hag. 1.2.4 The Lord expostulates with them Ministers most complaine who are most the cause of their owne complaines What answers some of them have given the Author when he hath pressed upon them Gospel practise Why many Ministers are against Independency as they call it Expos. Whom the forme is to be showne to What it is 1. One Body 2. One body Independent 1. Christ's Church is his Body how and why All Members make up one and but one body Expos. Sim. If one member be amisse it must be restored into use and order againe for the good of the whole body which cannot misse that one member Sim. That is candidly with all sweetnesse of brotherly-like spirit and christianity Every member is to be in an apt place c of the body Sim. 1 Cor. 12.21.22 and to be content therewith Vide Zanch. de Eccles. 2. Christ his Church is his building Expos. The forme of his building What it is Sim. Rightly ordered to make all one The Lords house fitly framed together Expos. All one in another and every one on and in Christ the foundation v. chap. 14. Expos. 3. Christ's Church is a City compact Sim. All streets houses peoples c. make but one City Saints Citizens Sim. The immunities Priviledges lawes of this City which belong to the Freemen thereof None admitted free-men of this City but by the Citizens consent Expos. Buxtorph and Shâindler 4 This Church is his Army All men companies colours Captaines make up one Army 5 Christ's Church is his Kingdome For all Cities Shires countries c. make up but one Kingdome 6 Christs Church called heaven And why All Elements Firmaments Orbes Stars c make but one heaven All Saints in one are so Mr Jacob. Mr. Ursin. Sim. Because they have All one Father All one originall Law All in one Covenant All hewn from one Rock All bear one Image All lay in one womb All of one Seed All lead by one Spirit All called into one hope All one joy All one glory Christ prayed for this onenesse Apostles tooke great paines to preach it Unity and Entity convertibles The beauty and loveliness of Saints embodyed Sim. His Tabernacles amiable His Spouse fair ãâã ãâã ãâã ãâã ãâã Such embâdâed excel in beauty Informitas materiae duplex vel excludeâs formam vel formositatem Th. Aq. 1.66.1 â Sim. Without form deforme Sim. But in one body their excellency appears In great confusion and disorder till then Sim. But in body in order and proper place Sim. Sim. Till thus embodied they do not their duties one to another Mr. Bartlet The Author abused for him in Dublin Sim. Expos. The soule-sweet issues of such a Gospel-order Priviledges Promises The Lords delight there above all Sim. The united strength of Saints in such Gospel society Vis ânita fortiââ Such Saints are the surest and the most successefull Souldiers A terrour to the world Expos. ãâã ãâã ãâã ãâã ãâã Fire proceeds out of the mouthes of Churches to destroy Gog and Magog Expos. By the Spirit of the Lord. Sim. Unity unconquerable Sed informitas infirmitas Sim. Sim. Saints united in one too hard for the whole world Sim. Their joynt powers and joint prayers able to conquâr heaven and earth And joynt-praises fill heaven and earth Sim. One member can act by his owne power and by the virtuall power and influence of the whole body Vse Parishes no Churches of Christ in this point of forme For we proved before with the Schoolâmen Ubi partes non habent rationem materiae ibi totum non habet rationem formae So that they are neither matter nor forme The Devils black cloven foote is set in the midst of them all over England Why Parishes so devoyd of matter form and so full of sinne Expos. In Parishes what plagues arose from their constitution The worse wicked ill-favoured Kine eate up and destroy the others of the Neighbours that are better Exod. 7.12 and errours and sins doe swallow up truths Proph. Aegyptian Plagues must come upon them as in Isa. 10.24 26. Although as yet many like Dan do bite us behind or backbite Many an Adullamite we meet with in Parishes Parishes a Chaos Sim. Sim. Materia informis Expos. Parishes are stalls for beasts to lye down in Sim. Sim. Sim. Parish-Churches have their fatall blow Ezek. 16.36 37 Judg 9.15 The Bramble shall be burnt up in the day that burneth like an oven Mal. 4.1 Sim. Babylon falling Thâse that traded with her bewail her Vse A call into Zion into the Churches of Christ. Out of Babylon and Parish Churches Christ beckens to thee â In his Tabernacles and Churches are beauty power his presence safety deliverance pleasure and joyes plenty peace blessednesse salvation all powerfull motives Great hurt to the godly to continue in Parish Churches
Sim. Sim. Sim. Sim. Sim. Happinesse of such that are in Christs Churches Sim. In Serm. 4. p. 38. A description of the Church in her most conspicuous parts Cant 4.1 2 3 c. Exposit. 1 Doves eyes The most discerning members that are light to the body 2 Comely haire Saints That hang and live on Christ the Head Mount Gilead 3 Her Teeth are the Ministers of the Gospel that chew divide the word aright or members qualified with the gifts of prophesie and interpretation Even They are not to be one longer one shorter one higher and one lower but all equall Iam. 2.1 2 3. Very white and lovely Mal. 3.3 Many Ministers have been and must be rubbed hard before white They are to be very fruitful And very orderly 4 Her lips Her excellent word and doctrine For matter 2 For Forme well woven twisted c. The Churches haire-lace to binde up the Haire that we spoke of before together in one 5 Her speech sweet 6 Her Temples full Such are high in Christ the Head Overseers Elders Full of sweetnesse and savour All pointing at the Crowne and pressing after perfection in Christ. 7 Her Necke Expos. The Ordinances which as means unite Christ and people head and body together by the Spirit Who be-heaâ the Church The necke in Heb. Thauvaar Expos. An Armory for swords The two edged sword of the Spirit in her Ordinances The Souldier of Christ of any size or stature is fitted in this Armory fâr his warfare 8 Her two breasts For Ornament and for use Old and New Testament Julian the Apostate called the Bible a Bawble These breasts be full of milke for babes The Authors judgement is the Word and Spirit are the Churches two Breasts which are alwayes so full and faire and freshly flowing and feeding Moulin The picture of the true Church All faire Second part of the Forme Every Church is equally Independent Proofes of particular Churches equall and alike power in seven Churches of Asia Expos. To admit or keep out examine or cast out or the like Expos. Nor one Church blamed for another but every one for her owne sins being absolutely Independent as to others and distinct Independency Oâthodox in those dayes Without any subordination Proofes in the Apostles Epistles to Churches as distinct Churches each from others All alike one Head All alike Queenes All alike Sisters All alike Candlesticks and branches of the same Candlesticks streams of the same Founâaine and beames of the same Sunne and branches of the same Vine all alike opening and shutting admitting examining choosing officers administring censures re-admitting Church-officers are but Servants Doctor Whitaker Sim. Doctor Fulk Musculus Calvin Zanchy Pareus Popery to take away the power of the Church and give it to Ministers or other Officers Expos. Dudley Fenner Cartwright Cyprian Mr. Cot. Keyes Bartlets Model Hookers Survey And the Testimony of learned famous men for many generations Reason Because all have alike one and the same Head The great difference between Presbyterians and Independents Prelacy condemned and ready to be turned off Sim. Sim. Prelaticke proud Pastors in Independent Churches as bad as any â Much mischief done by such Sim. Cornw. Essayes â God abhors such spirits of pride Parishes no Churches in this part of the Forme For they have dependency upon Diocesan Nationall Churches Zuing. Artic. 34. p. 254 255. Arâtius's Problem None but Antichrist so sawcy Presbyterians too bold in this Prelacy and Popery termini convertibiles Presbyterians and all Prelatick ones keep up the Pope vide ch 8.9 l. 2. Papists have Rome the Mother Church to call others to account and to whom others were to make their appeale Prelates and Bishops had their High Commission Courts of the same nature for the same ends The violent ones of the Presbyterians too will have their Classes too of the same nature though the name changed and for the same end All abominable in the sight of God Vide chap. 13. lib. 1. Mr. Burroughs Mr. Jacob. Cottons keyes What a height ambition brought the Bishops unto To be Civill Magistrates they becâme uncivill Ministers Justices of Peace Judges Order of the Garter called grace honourable Lords Barons Cannon 18 19 20. concil Carthag 3. Against all Gospel Christ would not suffer his Disciples to discourse of it Châist the Disciples Servant and Minister Prelates in pomp Euseb. Hist. lib. 7. Their pride fallen Another Prelatick spirit succeeded in the Presbyterians This appeared in their acts of Treason against the State Short lived too Proverb Ruling Synods are unwarrantable Most mischievous they are so to Christ proprio corpore in the flesh and they are so to Christ in the Church in corpore mystico Cruell to tender consciences Expos. Sim. To put them upon the wrack Cant. 1.6 The Lord is about delivering his Saints from such oppressours Proph. Expos. Synods must down that usurpe dominion over consciences What assemblies are allowed of vid. ch 9. lib. 2. Mr. Parker in 's Eccles. Politie lib. 3. cap. 12. c. 22. Omne determinâtum habet causam efficientâm omne efficiens habet determinatum Mr. Burrough his heart divisions No warrant out of the Word for them Obj. Answ. Vide Hooker in 's Survey Cottons way for the Congregation cleared cum multis aliis c. Expos. No Appeals to Ierusalem for Canons or as having a supreme Power 2 It was not about Church-government but to aske their advice judgement of a matter in controversie 3 No necessity of sending but it was thought fit to send to Ierusalem 4 Should it bee granted appeals were made thither Yet where be Apostles now or such to sit as are infallibly gifted graced and spirited 5 The whole Chuâch brethren sisters all joyned Not Apostles nor Elders on their owne heads as the Presbyterian would infer This spoyles officers and makes them to Lord iâ Object Answ. Spiritual remedies to spiritual evils li. 1. Ch. 13. Ch. 2. Lib. 2. How to deal with an erring-Church One Sister-Church may deal with another Sister-Church as one brother in a Church may deal with another Churches co-ordinate And may admonish advice Inquire Examine Expos. Exhort Convince If the erring Church will not hear then one or two Churches more joyn together to admonish her If nothing will prevail then all Churches joyn together To withdraw from her and declare against and excommunicate her This will bee greater punishment then prisons to the conscientious among them If Christs judgment prevailes not with them mens cannot The best way to bring in an erring Church Independents have the word for their warrant Independents long before now Paul Baines his Diocesan triall Pleads for Independents Doctor Sib's his breathing after God Uses the word Independents also Robinson Bullinger All power is in the body Doctor Ames in 's Medul Theol. Power over any particular Church is usurped Dr. Reynolds Ainsworth Willet's Synopâââ Cotton Bartlet Taylor As Prynne Bastick Baily and Edwards c. In all Ages the
Because a volunteer hath the end for which he moves before him Res quae est ratio finis ratio finis Second consideration is from the rule of the will Sim. Which is twofold The Rule which certifies is divine Reason Expos. Volunteers have this Rules to order their will how Expos. Propositum est actus voluntatis deliberata c. â Two Things must be 1 Knowledge 2 Desire â Fourth consideration is From the object of the will which is good Good differs how Expos. â Nam appetibile non movet appetitum nisi in quantum est apprehensum Because of the good in this way of Christ. Sim. The universal good that is God moves the will most Fifâh consideration from the operation of the will Because such labour most sweetly for the good Austin God is in us the principle to us the object and the end of all Sixth consideration from the instrumentall causes of this voluntarinesse 1 The word Christs sword and Scepter Expos. Ainsworth Mr. Dell. Luther Without addition of Doctors Fathers Councels â And without the iron weapons of Secular powers Luther What Magistrates may do and what not Dublin Without any other indirect means Hypocrites by that means in abundance And such are all but the Word and Spirit Caution â The Power of the Word The Word is the arm that gathers into the Fold and makes men âun willingly 2. The Spirit makes willing the inferior instrument Expos. â Christs Spirit known Quest. Answ. Sim. How he convinces it 1. By inlightning 2. By in livening 3. By preparing the way and making paths strait The Spirit carries thorough all calamities clearly Expos. 4 By ratifying In the way of Christ the spirit witnesses On his own knowledge as a witness in a Court. Sim. Expos. The Spirit seals An image of God confirms Sibs Distinguish es betwixt true and false Dr. Sibs Fountain sealed Sets a propriety Sim. Expos. Thus God seals And every Saint seals by the same Spirit 5. By resting on thee in the way Sim. This Dove rests in the Ark no where else The Church is the Ark. The Spirit is but one in all Sim. â The difference betwixt Hypocrites and true Church-Members in the voluntary motions into this Church-state Sim. The Spirit is Gods other arm Till then on men come before called Violence is repugnant to voluntariness How voluntarily 1. Directe Sim. 2. Indirecte Virtus no lentium nulla est Trap in loc Many Intruders Caution Order in the Church 1 Cor. 14.33 Expos. Trap in loâ Ordinationes in ecclesia faciendae ãâã ãâã ãâã ãâã ãâã Ordo formae Et materiae Ritual order and decency Left to liberty Luther â Caution This is no sââ form 1 Christians meet together often fiâst and why To prepare for the work Expos. Saints not tyed to one Church And secondly âo give up their names together 3 Keep dayes of humiliation prayer Which habent quatuor 1 Invocationem Dei 2 Commemorationem beneficii Dei 3 Petitionem 4 Et obsâârationem All which must be 1 In elevatione mentis ad Deum 2 Fiducia impetrandi And unity 4 The day they are embodyed They appear in publike Powerful in prayer Nehem. 9.1 2. Exhortations Order of Christ opâned and proved Account of faith made Experiences of the work of grace A declaration of full sâtisfaction from Gods word By the ablest in pâblick In his communion of Saints Chap. 17. Few at fiâst those that are without exception fittest and ablest Dan. 2. A Covenant Register Prayer And Resolution And Praises The Church admits when she is alone How rashly some embody Sad sign of a breach Expos. The most solemne Oâder must accompany the most solemne Ordinance Sim. Dike Why the first day in publike solemnity It is more to conviction Vide chap. 6. p. 98. c. Christ did so Expos. Jude v. 15 It would prevent many scandals Râx Plat. Expos. For the honour of the way Sim. Expos. â Much honour is had by publick embodying Act. 2.24 Expos. â Most consonant to Christs Law Expos. And to Christs practise To the way it self Sim. Frith In Fox Act. and Mon. fol. 1927. To stir up others into the way Expos. But see Hookers Survey of Church Discipline 3. part ch 1. Appear theâ in publike Sim. Sim. Many wonder at this way of the Gospel till they know it â Dublins experience teaches most of these things mentioned 1. The power is in the Body âo admit Members Expos. Proved Expos. Mr. Perkins Dr. Ames Mr. Fenner It is nor in the Elders to admit Who are servants A warning 1 Cor. 3. * Vix plebi persuadeo ut tales patiantur admitti So Epist 11. Caeteros cumiâgenti populi suffragio recipimus And cannot admit any 2. The persons admitted Men or Women 1. What must be done before they be admitted Their names to be taken Strict enquiry made of them By such whom the Church appoints therunto What is enough to keep him off of admission Mr. Hooker 2. What is done when they are to be admitted He is called into the Church Prayer first made Their testimony threefold 1. Negatively When none ãâã object Fenner 2. Affirmative First from others Affirmative Secondly from himself 1 Pet. 3.3 Experiences If weâk in utterance what then Ask them questâons easie and according to the ability of the person Leeson of Dublin admitted Her broken yet broken-hearted speech Sim. Mr. Wil. Fenner â Take heed none be put by for a form Mr. Dell. In outward forms and rites Caution Rules 2 Such as are weak are sent to for their inward testimony So was it at Dublin when Mrs. Amee Avery was admitted Receive the right hand of fellowship End with prayer for them and praises Why so strict to have a threefold testimony Mr. Rutherf Mr. Hooker Women may and must speak in the Church Members of other Churches taken in and how â Church must take full satisfaction No baptising again Euseb. Perkins August Object Expos. The baptisme of Christ that he looks on is with the holy Ghost Baptisme of John and Christ differs Our baptisme before was true baptisme true ordânance if not true order For matter and form Sim. Dipped how Not dived nor drowned under water Sprinkled and washed same with dipped The Holy Ghost is powred on us and falls on us as yet not we into it That which is most significant is best Ans. Sim. The latter baptisme dispensed disorderly and without an administrator lawfully called and sent out Anabaptists in Dublin not like the Christians Far differing from them in London The inward Baptisme the efficacy of the outward should satisfie us Dipping is not the fundamental ordinance of Church-fellowship though initiating What is a fundamental Ordinance Robinson Justif. pag. 230. sayes it is an error which some hold that Baptisme constitutes the visible Church Expos. Baptisme of the Spirit by which we enter into Christs body In baptismatâ flaminis non fluminis 1 They attribute too much to the
Element 2 These are too censorious Unchristian and uncharitable to Chriââ in seeking to break his Church The element to us is as it were passed away Christians of all judgements should be one in spirit All Saints of all judgements to be admitted 1. Proved by rules of Christ. Expos. Rom 14. expounded Vers. 1. All believers admitted â Par. Though out of conscience they differ in judgement opinions and practises about things indifferent Vers. 2 3. Expos. Ab ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Qaest Answ. Things ândâfferent what 2. Things indifferent Things doubtful Indifferent not indifferent Paraeus When Ceremonies and such like indifferent things died and gave up the ghost and were buried Augustine Sim. â Dangerous to meddle wirh them now after they are buried Adiâphora considerantur vel in âe Vel ratione principii sui All this ratifies the point God hath received such Expos. â Argument Calvin Expos. Verse 4. They may see they are the Lords nighest family servants for all they differ in opinion God will establish them as well as the strongest to hold out Christian liberty in things doubtful and indifferent Sim. â Saints of all judgements answer the one and the same end of Church fellowship Argument They servâ one Lord. â â 6 Such bâ then alike â All are one hoâ â Day of judgement â Some usurp Christs throne and how Pareus â â Anselme Much scandal arises else Offence what Sim. â Scandal whât How this is a sâandal Vide Pareus Par in loc Aquin. 22 43.1 Jerom in 15. Mat. 1 To brethren so dâspised That occasiâns them to fal off Sim. â Sim. 1 This makâ brethren fall someâimâs fâwây Ranters and erroneous â What kinde of scandal 1 Scandal with reference to brethren â â 2 A scandal with reference to Christ. 3 Scandal with reference to brethren and the Gospel way its sâlfe Olevian Ambros. in loc Vide Burtons Vindication p 44. Prin. 12.9 of 12 serious Questions Bernard All indifferent things lawful in themselves What is sin in indifferent things What is miserable ãâã ãâã ãâã ãâã ãâã Beza Kingdome of God consists not in outward things But in things necessary The Kingdom 1 Of glory 2 Of grace Both of one kinde â Sad diffeâences about things unnecessary For want of putting a right difference All Saints Christs servants Pareus Calvin Nazianzen Else disorders and strife in the Church the body noâ rightly built up it is for Churches peace Not as the world hath peace And for her order As a Family A building A Kingdome City Psal. 122. Body Difference necessary â Things of a middle nature must be let alone rather then offend a brother â Christian liberty to be kept Par. Gregor â â Abstain from pressing things indifferent Proved further by Prophesie Expos. Iew and Gentile bond and free Gualther One body all Such as halt between two made one One flock all Expos. That serve one God Expos. Expos. Sim. Expos. God is hastening to bring AL into ONE Precepts Expos. Expos. Christ would have have his babes tenderly taken in Practise of primitive Church In Apostles dayes After them in vol. 1. pag 72. Anno 157. Polycarpus Anâcetus Fox Church admitted Saints of different opinions and of different observations 157. and after Irenaeus Victor Bishop of Rome Til âan 200 in Victor's dâyes Bishop of Rome he went about to cast out and not take in them that âiffered in opinion Which Irenaeus writes against in a letter to him Uniformity began an 200. Thân Saints judged Schismaticks and Hereticks and to be excommunicated that differed in opinion Euseb. l. â c. 26. Not so till Victors time proved by Irenaeus 1 Whât is not commanded is left to the liberty and light of Saints â Ever since Antichrist climbed up to this what difference are there and breach of opinion is breach of affection All should love Aug. Vincentio Contra Donat. Rogat de vi Coârig Epist. 48. A good lesson for Anabaptists especially them in Dublin Waterford Melancthon Ali Saints though differing in opinion must be one in heart and love Bucer 1 Consid. Saints children of light Expos. â In armour of light to defend truth â Sim. When they are in the dark 1 Disconsolat 2 They cannot see 3 They cannot walk in it well 4 They are in fear of it 5 Liable to fall from it or else to fall in it which is worse 6 Makes them too bold and fiery Sim. As at this day we finde among Presbyterians and others c. The golden rule conscience 2 Consider The beauty of Zion iâ all in one The Church here looks like her above Amama in Corânide Here a shadow of what is to come here âfâter Sim. Expos. So are all Ordinances Baptisme Word Singing Sabbath Christ is the substance or body of all How a shadow here What a shadow is â â Variety in unity God is hastening it Expos. All Saintâ in all ages of all opinions one Christ prayed for it It will be the Churches glory in every age more and more And her beauty Sim. Nigher Christ the more all is one and her perfection Sim. 3 Consider the rule of admission is prudent and charitable Vide Noyes Temple p 63. Where there is the least degree of true grace and faith in Christ. Calvin â Dangerous to oppose Saints of Christ. Oftentimes comes to fight against God With a false zeal Goodwin And with a rash judgement Anselme â Reproves such as put a necessary use of such forms as are leââ indifferent â Formâ childish things 1 Cor. 13. Must all passe away Man of foâme most enemy ãâã Christ. Church of forme the Aegypt in which Châist is crucifiâd Expos. How it is an Aegypâ They deale subtilly against the Sainâs Stephen By policy To make Christ in the spirit odious and would keep him up onely in the forâ and lettâr â Hard Task-masters â Will not let Israel goe out from them And are troubled that Israel multiples and are afraid of it â All forms must dye Sim. Uuntimely death of forms when they are made Idols is a warning to the formal Anabaptists â Austin Christ in the form of his flesh and in the form of his Church-way run parallel how Christ crucified glorified living dying in flesh and spirit Christ risen â Gerson Forms are not to be enforced but left to liberty â Gods forms laid aside for peace and union much more must ours â Like Turks when forms must not be questioned Many Professors Idolaters Perkins Act. 12.22 Forms Idols Sim. Featly Serm. p. 491. Sim. The occasion of Formâ 1 Not altogether to despise or throw by forms for they are useful 2 To receive all Saints that are in the same faith Sim. Sim. Why men and Churches are so formal Sim. All that are found in faith must be admitted for all their judgements in things indifferent 1 Cor. 8.5 6. Joh 8 17 18 19. 1 Iohn 5.5 6 7 8 9. Matth. 28.19 20. Rom 1.19 20.
Vide Epistle to Purleigh before the 2. Lib. â Act. 21. Assurance 3. Effects â dum sur sum dum sur sine Spi ro Spe ro After he was admitted he was much afflicted in his conscience Yet carried the fairest side outward * Or the second moneth i. e. Ziu Gods time to discover him The Churches prayers for him Answered Taken in another manner Howles and roares he is damn'd Reported to be guilty of sin with one Right 's wife before he entred into Church-feâlowship long The Pastors prayer about him This Osborne discovereth out of his own mouth A warning to Hypocrites â The Pastors prayer again This Osborne dying drawing on Pastors prayer again for him In private and publique This Osborne thought he had been in Hell He awaked with strange words and reports â He rises He comes to the Church The Pastor deals wiih him A plain warning piece to wicked church-members For the scandal he brought upon the Gospel to Churches â He said he was sure his sins were pardoned Prayer in the Church This Osborne declares in the open Church his sins forgiven with great humility and yet confidence The strange story of it A sad example for hypocrites that creep in It is the more strange for that this Osborne told all the Pastor prayed privately which none ever heard but God â â O sad example for sinners then a severe warning to them A sight of a Rowle The clear answer of prayers The Serpents went away and the Lord pardoned him â Smiles on him Sets joies before him A Paradise â A word to the Reader â Vision is twofold These experiences imperfect to what are to come â The pâsie what flowers are in it Tyed up â Call twofold An ââderly call â Happinesse of Churches enriched with experiences â Good work for good Pastors of Churches â Bernard lib. 4. de consider cap. 51. When Church-covenant is indifferent and must not be urged â Things indifferent and doubtfull dangerous 1. When accounted so pleasing to God as if he were displeased without them Melanchton 2 When they are cryed up as necessary â 3. When men are made the more blinde and bad by them Anabaptist Rivers of water 4. When they cause contention and troubles â How all i. e. Presbyt Indep Anabapt may be reconciled in chap. 5. â Love is positive in which things usefull and indifferent should be laid aside 5. When cryed up above positive commands â To some of the Anabaptists in Ireland i. e the most rigid â Yet in best Churches there is a due use of things indifferent Melanch Expos. The Doctrines of Devils when â Church-Coveâânt idolized Spiridon a Bishop â A word to Church-members Covenant of grace gives right to be Church members Other Covenants left to liberty Sim. Church Covenant not necessary why Reas. 2. No precepâs 2. No practise for it Noyes Temp. 3. Saints one in the Spirit Explicite covenant may be where it causes no trouble but must not be where it causes trouble All Church members are as much ingaged without such covenanting What covenant is necessary Expos. â P. 16. ch 4. vide the Narrative of Churches in New-England by W. R. Vide Mr. Hoâkers Survey part 1 chap. 4. Explicite Covenants how and when usefull Caution When it is to be cast away with abhorrence And when to be taken in So in Dublin Formes of Church-covenant Lib. de praecept dispens in principip Threefold necessary 1. Stabile 2. Inviolabite 3. Incommutabile â Answ. com p 78. Spirituall ties and Covenant hold firm Expos. Polanus Calvin â What may be Bernard â What must be â Proved 1 by Prophecy Expos. Luther Paraeus Calvin Paraeus in loc The weakest sort and sex he will exalt most Dr. Mayer gives the Reason 2. By precept Expos. Fenner Who is the Church 1. Negative 2. Affirmative â Cartwright Expos. 3. By practise Sisters must coâcur as members of the body Sisters did join in choosing an Apostle Expos. Sisters were even labourers with Paâl Theodor. in loc Expos. Their common liberty Proved by learned writers Fenâer Ames Rutherford right of Presb. Whittaker duobus lâco Dr. Sibs an Independent and so Paul Baynes uses the same word Independent in his Diocesan tryall p. 13. printed 16.1 Jacob. Magdeburgenses very clear in it Cyprian Cotton's Answer to Baily and Rutherford Dr. Willet's Synops. Women preached â Councell of Carthage Tertullian Prov'd out of their own mouths Mr. Hooker of New Eng. Mr. Ainsworth â This was ever an Antichristian Plot. 1 Pet. 2.9 â The Reasons 1. Votes concern all ergo all must vote Dr. Writ â Some women officers 3. Women have equall liberty with men in and by Christ. Expos. Perkins â â How all differences are reconciled in one Gualther in loc How women attained this liberty yet subject Bernard â â 4. Equall priviledges in Christian liberty 5. Power 6. The intention one and the same Bernard Serm. 1 parvorum â 7. Women have excelled men Joh. 20. M. Magd. the first Preacher of Christ risen Judg. 4. 2 Tim. 1.8 â Mat. 13. â 8. And are strong in affection â Et muliebrem sexum non minus esse docilem ad disciplinas omnemque virtutem Probat Campofulg Sim. Caudrey Women sooneâ wrought upon and mâst docible Vses 1. To men Dublin Object Expos. How women must not speak 2. In the condition that the Church was then in bât no standing Rule â 2. A word to women that they be not too full of words hold fast their liberty 2. With Caution â Sophoc in Ajace Caution Sim. Dr. Featly Serm. p. 205. â Sim. 3. To all A Wârd to Presbyterians ãâã ãâã ãâã ãâã ãâã Church Taken two waies 1. At large two waies So Presbyterians are Churches Parishes 2. Taken strictly Two ways too 1. The Church Catholick Vide Zanch. de Eccles. And Bulling Decad. 5. Ser. 1. And Vrsin 2. Church Congregationall Bullinger Catholick Perkins Problemes Is member of the Catholick or Universal The Congregational Churches are all the Essential parts of the totuâ integrale Presbyterian Churches as Churches not true members of the Church Catholick Congregational Churches as Churches are constitutive and Causall to the whole â Tilenus Sim. Mr. Hudson Mr. Hockers answer A Diocesan or Provincial Church is a totum integrum Sim. Every member is a particular Church is a totum too but not Integrum Ames So particular Churches ââue Churches A humble Presbytery we close with But not with a Lordly proud Prelaticall Presbytery ãâã ãâã ãâã ãâã ãâã How it agreâs with Popery Dr. Homes Survey of Discipline part 1. ch 15. The Presbyterians need Popery to prop them â 1. Vide Kerkerm de Eccles. they agree in their account of Church in the generall So Hudson de Eccles. Catholica c. We dissent 2. Presbyterians and Papists agree in their way of Church Catholick to be visible Mr. Rutherford Mr. Hudson says so far for them They have the same arguments with the Jesuites We disagree from both
names of dayes months c. Synops. We dissent Fulke Hierom. â 4. They agree 1. That in the Churches God is most to be met with We differ Dr. Willet Proofes â Origen â Origen Witnessed by Martyrs Tindall â 2. Too nigh one another about Churches as dedicated to Saints We differ Euseb. Lib. 4. devit Constant. Lambert â Presbyterians ãâã truth out of dooâs Gospel-propagation by this means Churches how to be dedicated to Saints â 6. Agree against us They alike do take advantages at our rânts differences schismes c. Bradford Latimer in epist. ad D. Baynton Hierome Cotton Austin â Sim. Exhortation to unity to all the Churches Expos. Note â How al Churches differing in forms are to be one vide chap. 5. Unity urged 1. Because all one body 2. One Head which is first in ordine Dell. Bullinger 3. Unity can stand well with variety 4. Unity is equality Zanchy 5. Each contented with their place 6. Sympathy 7. By the strings of love which one is drawn by to another 8 Unity is urg'd from the duty of one to another and to the whole Unity urged 1. That one spirits acts all 2. One spirit unites all things under different forms â 3. Acts severally in all and yet but one and the same What breaks the peace of the Church and what not Zanchy Differing in circumstances in Austin's time Buccer For this vide ch 5. lib. 2. at large 3 Vnity urg'd for all that are in one faith â Zanâh â 4. Vnity because all alike in hope Zanch. â 5 Because but one Lord 6. One Baptisme idest of the spirit â The Welsh Curate his Rantisme in his Booke so stiled â Sim. Caution to the Churches of that Church-destroying spirits for so they say of themselves 7 Vnity for that all have one God and Father alike of all Above all Through all In all The Churches âit in unity is a great adâantage to Sathan Sim. Vt impâret Dividât is his ãâã In unity the greatest terrouâ that can be to Christs enemies Sim. â No feares if we want not in Vnity Sim. â Sim. Three things expected â an houre of Triall short but shaâpe to the Churches â 1 Proph. The Churches more one then ever Sim. â 2. Proph. The spirit poured out upon all Then unity most of all Expos. Sim. â When â 3. Proph. 3. The great dayâ the Lord the nigher it is the more Churches will be united in every yeare â This Gospel way is ãâã ãâã ãâã ãâã ãâã 1. The great promise of these later dayes 1. Christ shal reign over all in these latter dayes â Especially as Head in his Church or Churches Expos. â Christ a King how and to whom And a Head how Zanch. Expos. A word to the Churches â 2. The precious Saints the matter of these latter dayes Expos. Proph. Jaspers who Agates who Tremel Carbuncles who Most precious Stones â Expos. â A word to the Churches When they shall excell â â â 1. Who are Jaspers In what properties they âxcell 2. Who are Saphiâes In what properties they excell â 3. Who are the Chalcedonie's In what pâoperties they excell Zanch. In what properties they excell Ignatius 4. Who are the Emeralds In what properties they excell â 5. Who are the Sardonyx Ainsw â 6. Who are the Sardius Paraeus In what properties they excell â â 7. Who are Chrysolites In what properties they excell 8. Who are the Berylls In what properties they excell 9. Who are the Topaz In what properties they excell â 10. Who are the Chrysoprasus In what properties they excell 11. Who are the Hyacinths or Jacinths In what properties they excell 12. Who are Amethists In what properties they excell A mystery of the excellency of Church-members in the later daies Precious stones Gathered out of all parts of the world Proph. â Variety in their excellency â When high-priz'd Propââ â When Jewes expected to be most precious Church matter â A word to Churches and members â 3. The forme of the Church promised in these last days â How all enter in 4. The end of it largely promised Zanch. Two-fold Brightman â 5. Spiritual unity and order of Churches promised in last daies Expos. Christs prayer 6. The Spirit poured out on the Churches and Saints in a larger measure By six Heads appeare the Gospel-Ordâr in Churches is a great promise Expos. The foundation of all this is layd Comfort to us our day is comming â â Et redirâ in principium 2. The Types promise the fall of false worship and he glorious rising of the true Gospell spirituall worship â Antichrist ââyââfied by Aegypt Expos. â Sodome â Babylon Expos. Pro Antiochus Epiphanes a figure of the Pope â Polanus Brightman â Types of the Churches Palaces of Sion Tabernacles Particular Churches Dr. Sibs â â Jerusalem a Type The Sun Christ must rule the Dây that comes though the Moon hath ruled the Night till now Solomons Temple a type of the whole Church when all Tabernacles shall bee joyn'd â Vid. 5. Zanch. lib. 1. de Hom. creatione v. 15. Pâradise and Eden excellent full types of the Church of Christ in these last dayes ãâã ãâã ãâã ãâã ãâã The Churches âypified The Garden was Gods own plantation The excellency of it beiâg his work â 2. His protection of them â 3. The name of them which takes in of all languages Zanch. â â 4. The Seat of them in all the World where the Rivers run Pareus â 5. The East of them ãâã ãâã ãâã ãâã ãâã Suidas Lactantius â The later days promise in the East whence the Sun shall rise to all the world Jo. 1.1.2 â 2. The members and ordinances typified by trees of Paradise Odinances Church members trees how 1. Rooted 2. of the Lords making 3. The Lord causes them to grow and flourish â â 4. They are to bee the most fruitful of all the Earth â 5. Lovely to the sight Colloquia congregationes gratiam spirent Bernard de Ecc. cap. 412. 6. Excellent to feed upon For all sorts and Senses â â 7. All sorts of trees that the Lord makes fruitfull must grow there 8. The ârâe of life in the midst of them Tree of life two wayes â â Diodate The two Sacraments within the Church kept And not to be carried out â â 9. The tree of life and other trees alike â 3. The Spirit and Word typified by Rivers streams 1. From whence the Rivers came aborigine viz. from the East â Two parts of the East 1. Knowne 2. Hidden but only the River runs from it â â 2. For Churches to what end â 3. The River divided into foure heads ãâã ãâã ãâã ãâã ãâã Diodate Habes Paradi sum conclusuÌ Paradisum e mâssum Beru de Serm. Cant. 35. To take in many Nations â â Where Gods great worke first begins as in the pouring out of the spirit The last discovery of the Type 1. No place for Beasts 2. It is not for meer naturall men For none but whom the Lord addes brings in These Churches must be purged â 3. Of the greatest Use as Universities for others to resort unto and to learn in and to goe from to teach others â Universities of what sort in the latter days 4. Such as are placed in this restored Paradise are under the strictest Lawes of the spirit The Law in love The Churches have their law from the Lord Oâhers from the Churches â We have first Life and then Law first a Principle and then a Precept â 5. Those therin are never to be idle but every day dressing and keeping it Zanch. What labours are accursed what not 6 Such as are sinners though in the Church must be cast out â 7. Such as are therein may eat freely yea must of every tree â Ripe fruits 8. Such forbid the Tree of Knowledge before the tree of Life â â Expos. An use of humane Wisdome Learning and knowledge in the Churches But not to be preferred first â â 9. The Serpent got in and tempted by the fruits of the tree of knowledge â He tempts the weakest with Gifts Parts c. Churches beyond Universities Saints are the most and best learned ones â 10. Man put in on the sixth day By the Lords own hand 11. Gods speciall presence there Justin Irenaeus Terâullian Eusebius Ambrose alii in lec 3. The Churches of Christ distinct from all others And shal be so apparently to aâl Expos. Not Enemies Who Nor Bastardâ Who â Nor Ammon nor Moab shal enter in But the Edomits shall or the Jews â Exhort To strive against Nationall and parochiall Churchââ and why Expos. Zanch. A word to England Ireland and Scotland about Naâionâll and Pârochiall Churches The standing impudence of Pârâsh Church Members â Cawdrey p. 83. Sim. About the Sacraments They are guilty of Treason Felony and Whoredome â â â How the Lord will strip them naked 1. Take away all their Ornaments and leave them naked 2. Show them in their blood and fââth 3. In their imbecillity 4. With a loud cry â 5. Little 6. In utter darknesse Parish Churches the Children of the Whore shall fall without mercy â Churches and Parishes differ much Flaccus Illiricus vide Bernardus Cant. Beda Serm. 14. Sim. But out of the Churches are great things to be done these latter dayes Sim. â A good caution â â Sim. â A Church is not so intire without Officers and Organs Psal. 48.12.13 The Authours resolve to go the rounds and to make a further and fuller search of Sion Peter
Christ p. 1â7 c. 13 l. 1 Head is the highest over the body and the Excellency of the Body and gives influence to all the Body and governs the Body and sympathizes with it so Christ p. 37 148 149 c. 13 l. 1 Head and Member both is Christ p. 148 c. 13 l. 1 Headlesse body is a lifelesse body p. 148 c. 13 l. 1 In our Head Christ our Eyes Ears Tongue all should bee p. 150 c. 13 l. 1 Head well All is well p. 150 c. 13 l. 1 Head of Gold Christ how hee differs from Heads of Brasse 151 148 153 181 13 1 Harvest follows the seed time of sorrow p. 365 c. 6 l. 2 Heathens are Volunteers to their gods p. 126 c. 11 l. 1 Heaven in the Churches of Christ p. 86 c. 7 l. 1 Heaven in hell what p. 405 c. 6 l. 2 Hell was Christs and is our way to heaven p. 361 c. 6 l. 2 Hell how one may be in it how out again 394 447 448 398 403 c 6 2 Colonel A. Hewsons Experiences p. 395 412 c. 6 l. 2 Hermes visions of the Churches in these dayes p. 46 c. 4 l. 1 J. Heywards Experience p. 415 c. 6 l. 2 Hereticks as such not to bee put to death p. 177 178 c. 13 l. 1 Hereticks have put to death Saints for Hereticks p. 177 c. 13 l. 1 Hidden number who they be 14 Ep. Hierusalem vide Jerusalem E. Hoar's Experience p. 4 c. 6 l. 2 Hold fast the Head Christ p. 182 c. 13 l. 1 Hollanders how to be dealt with now 12 13 Ep. 1 Holy Ghost must fall upon men before they bee fitted to build the Lords house p. 192 c. 13 l. 1 Hopes of Churches Recovery how lost again p. 12 c. 2 l. 1 Honour and praise of God the End of Church-fellowship p. 60 c. 5 l. 1 House of God fitly framed how and who p. 84 c. 7 l. 1 Howâing under sense of damnation p. 441 c. 6 l. 2 T. Huggins Experience p. 393 c. 6 l. 2 Humility taught by experience p. 379 380 c. 6 l. 2 Husband of the Churches is Christ p. 56 c. 5 l. 1 Husbandry of the Lord his Churches p. 31 c. 3 l. 1 Hyacinths or Jacinths who p. 519 c. 9 l. 2 Hypocrites so known kept out p. 57 c. 5 l. 1 Hypocrites not of though in Churches p. 64 ibid. Hypocrites hinder the Churches growth and will all be discovered ere long 65 67 ibid. Hypocrites soon made by compulsive powers 127 11 1 263 2 2 Hypocrites character and conditions p. 211 c. 15 l. 1 Hypocriâe what he is p. 373 c. 6 l. 2 Hypocrites puff'd up by experiences p. 379 ibid. Hypocrites warning-peice indeed p. 442 443 c. ibid. I. Jâspers precious stones who p. 510 512 c. 9 l. 2 Idleness not allowed in Paradise p. 541 ibid. Idols of brass must down presently p. 159 c. 13 l. 1 Idolizing water-baptism which was before by Papists Prelates and is now by Anabaptists p. 303 305 c. 4 l. 2 Idols made of forms hast their fall p. 343 c. 5 l. 2 Idols of forms several ways p. 345 ib. Idolatry in many professors p. 346 ib. Idolizing a Church-Covenanting p. 454 c. 7 l. 2 Jew every spiritual Saint p. 74 c. 6 l. 1 Jew and Gentile all one in Christ p. 392 c. 5 l. 2 J. Jecocks Experience p. 399 c. 6 l. 2 Jerusalem a type of the Church p. 527 c. 9 l. 2 Jews when precious Church-matter p. 54 ibid. Ignorance of Churches object hinders affection to them p. 118 c. 9 l. 9 Ignorance is the mother of false worship p. 241 c. 1 l. 2 Implicite faith not enough p. 244 ibid. Impartiality as to opinion necessary p. 247 ibid. Impudent whoredoms of Parish Churches Minister and People p. 550 551 c. 92 Independent Church every Church of Christ p. 100 c. 8 l. 1 Independency Prelatick as bad as any p. 105 ibid. Independents of long standing p. 113 ib. Independents walk by Rule i. e. the Word 122 10 1 113 8 1 Independents many called so that are not so but are persecutors of true Independents p. 115 ibid. The Independent Lord is Christ alone 144 13 1 Indifferent things what are and what not p. 313 c. 5 l. 2 Indifferent things all lawful in themselves p. 324 ibid. Indifferentâ dangerous when and how p. 451 c. 7 l. 2 Inclosed number of Saints make Churches p. 42 c. 4 l. 1 Infant Baptism idolized how p. 300 c. 4 l. 2 Infant Baptism true for matter and form p. 299 ibid. Ingagement for and against Churches how in Epistle to Churches Injoyments highest to Saints in fellowship p. 202 c. 13 l. 1 Inlâv'ning and inlightning the spirits work p. 265 c. 2 l. 2 Inquiry of members to be admitted strict p. 288 289 c. 4 l. 2 Interest of Gospel polity differs from interest of carnal polity p. 7 c. 1 l. 1 Integrum what it is p. 482 c. 9 l. 2 Interests National and Antichristian fall backward 5 Ep. Intire Church every particular Church p. 483 c. 9 l. 2 Intruders into Churches are many p. 271 c. 3 l. 2 Inward truth must be in Church-members p. 69 c. 5 l. 1 Inward melancholly p. 429 c. 6 l. 2 Inward Baptism qualifies for Churches p. 300 c. 4 l. 2 Joynt-powers joynt-prayers and joynt-praises of Saints embodied fill Heaven and Earth p. 90 91 c. 7 l. 1 Joy at laying the foundation great p. 193 c. 14 l. 1 Joy if true follows sorrow p. 365 366 c. 6 l. 2 H. Johnsons Experience p. 408 c. 6 l. 2 Ioy to Christs Churches in his day which is nigh p. 25 c. 3 l. 1 Ireland warned of persecutors for forms p. 17 c. 2 l. 1 Ireland calls and incourages Ministers 28. Epist. Iron-hearted men set up the head of Iron p. 151 c. 13 l. 1 Israel a separate people p. 71 c. 6 l. 1 Israel afflicted by Egyptians how now p. 342 c. 5 l. 2 Ireland springing with variety of flowers p. 417 c. 6 l. 2 Judas in every Church he went out after the âop at Dublin p. 66 c. 5 l. 1 Iubilee hard by p. 26 c. 3 l. 1 Iudge of Religion Christ alone in Commission p. 151 c. 13 l. 1 Iudges of Doctrine of Faith not Magistrates and why 173 175 ibid. Iudges shall be judged by Saints p. 177 ibid. Iudgement must be sound p. 242 c. 1 l. 2 Indicature in what Christ is Iudge p. 160 c. 13 l. 1 Iudgements or opinions in things indifferent of all sorts to be received p. 312 c. 5 l. 2 Iudgement of the Church is charitable upon the declaring of Experiencies p. 358 360 c. 6 l. 2 Justification how Presbyters and Papists agree in it p. 474 c. 9 l. 2 K. Key of Christs shoulders what it is p. 138 c. 13 l. 1 Keyes who pretend to them 58 Ep. T. Kelsals Experience second Experience 6 2 King and King alone Christ 19 20 21 22 23 Epist. King in his Beauty most in