we differ from them in their cutting the bread and so in distributing it which destroyes the nature of an ordinance of breaking bread Acts 2.42 46. Acts 20.7 as it is properly called in Scripture seeing they who will have some of their humane inventions in it and will be medling though not mending doe slice or cut it ready to be given about but this ordinance of mans make and mixture I confesse the poore people have had and been gull'd with for many a year whilest they are kept and continued in ignorance as to the Ordinance of Christ to the Ordinance of breaking bread and scoffe at it not knowing what it is Thus the poore people as long as they are without are caged up under Antichristian darknesse and discipline 4. The Presbyterians and Papists agree much about their Doctrine of works which I shall instance in some particulars As first of the necessity of good workes The Papists say that good workes are necessary to Salvation not onely necessitate praesentiae but efficientiae as efficient causes together with faith of our salvation Bellarm lib 6. de justificat cap 7. The Presbyterians I mean the rigid amongst them have affirmed and yet doe the like necessity of good workes to qualifie us and prepare us for Christ viz repentance tears confession of sins c. But we dissent from both and say with Mr. Rogers in his Right way to be saved pag 54. there be no works of ours which prepare us for Christ and such as look for something to ground on in themselves mistake grossely and are lost Like one that does not set the young tree but lets it lye on the ground till he sees what fruits t will bear as we said before O no! but let it first be rooted and grounded and then you shall see what fruits so must you be grounded in Christ and then bring forth fruits and workes from Christ then your repentance is in Christ Acts 5.31 32. your faith in Christ Col 2.20 which is the work of God John 6. Fac Christi opera c. sayes Bernard in Paschal Serm 2. Doe Christ's workes good workes we grant but not as our owne but as Christs for as Augustine on John 15.5 sayes sive parum sive mullum sine illo fieri non potest in Tract 82. nothing little or much can be done without Christ for Phil 2.13 4.13 he worketh in you both to will and to doe Est deus in nobis agitante calescimus illo and I can doe all things through Christ that strengtheneth me sayes the Apostle and in this sense is that negative assertion of Dr. Twisse's quod homo nihil boni facit nisi deus in illo efficiat ut faciat Therefore we must not be puzzled and perplexed about works de nostro of our owne to fit us for Christ for whilest men think they must doe something themselves or else they cannot be justified and doe nothing for it or in it but onely believe and whilest they think God cannot but approve of their workes and accept of their services they run a great hazare with the Papists 1 Sam. 16.7 Psal. 62 9. and are with perplexible anxiety of spirit spying out for good works of their own make whilest the Apostle sayes Ephes 2.10 we are all his workmanship in Christ Jesus and tels us plainly our new works arise from this new creation for that no flesh might boast in his sight seeing Christ is not ours therefore salvation is not ours by any act of ours but of God in us and of grace teaching us Tim. 2.12 13. within hence is vocation 2 Tim. 1 â—9 Sanctification 2 Thes. 2.13 faith love repentance Rom. 2.4 every good woorke Ezek. 36.27 and everlasting life Rom. 6.23 all given by grace Therefore no good works of ours qualifie us for any of these thus sayes Mr. Perkins upon Galat. pag. 159. the Gospel offers and gives life freely without any condition of workes and requires nothing but receiving Object Yes on condition of faith Answ. Faith saith he is mentioned in the manner of a condition but it is of free grace and the meer gift of God as well as life eternall So that Faith brings forth workes but not workes faith for good workes sayes one followes Christ in us by faith as the fruits of the tree follow the growing and grounding of it a woman first is marryed then conceives then brings forth or else the children are illegitimate and so are those works illegitimate which flow not from the conjunction and conception of Christ in the heart but if they be before wee may blush at the sight of them and be ashamed of them and cannot boast of any credit or comfort of them Opera sunt secundum principium a quo sunt and till Christ be in us we say our best works are but dead workes two wayes 1. effectivè as sin 2. privativè without grace or the Spirit of Gods working But furthermore in the formal cause of justification the Papists affirm an inherent righteousnesse in us to make compleat the formality of justification Trident. concil sess 6. Can. 11. Rhemist Rom. 2. Sect. 4. Bel. lib. 2. de justif cap. 3. many Clergy men unguibus dentibus doe cry up an inherent righteousnesse too to make up compleat justification which we deny and abhor allowing the alone righteousnesse of Christ to justifie us before God and fully able to doe it without any addition of ours or any inherent qualification as to that See Rom. 8.2 Rom. 4.56 Rom. 5.24 2 Cor. 5 21· Phil. 3.9 for Christ's righteousnesse alone hath fulfilled the Law which is ours by imputation for our justification Rom. 8.4 being absolutely justified by that Christ's righteousnesse alone as our good workes doe not justifie us any thing so our evill workes doe not unjustifie us and so it is the weakest Saint is as absolutely righteous in the sight of God and as fully justified in the righteousnesse of another as the strongest And as most of the eminent Presbyterians are now come in to be one with us in this point so some of the Popish speciall Champions upon a parley have laid down their arms and doe join issue with us herein as Pighius de fide justifiâ— Cont 2. p. 45. who grants that we have no other righteousnesse to rest upon then that which Christus imputat nobis sine operibus nostris Christ imputes to us without works so Vatablus in Psalm 18.23 and the Author of Antididâ—g Coloniens as Bell. confesses c. besides aboundance of famous writers which prove it at large Now lest I should be misconstrued by Criticks know that we affirm an inherent righteousnesse wrought by the Spirit in all such as are justified by faith in Christ but we say that it is rather a sanctification or the fruit and effect of justification then any wayes to be accounted of
Presbyterians hold what Martyrs witnessed against with their bloud Glover martyr Bishop Farrar Philpot. Bradfard argues it Dr. Whitaker Perkins â—ullingâ—â— 3. Papists and Presbyterians agree in their account of the Head of the Church vide Keckerman de capite Ecclesiae We disagree from both Bullinger 1. Grosse errors of theirs of the head 1. But one head Vide Keckerm Sim. Paul Baines on Coloss. 2.19 Zanchy ☞ 2. In that Christ alone is that Head A second gross errors of theirs of the Head Sim. Perkins He can have no Vicar Presbyterians third error of theirs of the Head Christ cannot be Head but as God and Man Zanch. de cap. Eccles. Vide Kerkerm ☜ This Head witnessed by the bloud of Martyrs Mr. Rogers Mr. Hooper 4. Presbyteri and Papists agree in the matter of a Church Rutherford Bayly Answered by Cotton Hooker We disagree from them both This fit matter witnessed too by the bloud of the Martyrs John Husse R. Feurus Ridley Latimer 5. They agree in abusing us for separating from Antichrist Expos. Prins 12. question 7. quest and 11. quest ☜ Vide Mr. Burtons vindication pag. 27. ☞ ☞ We disagree from both with the Protestants Zanchy ☞ Zanch. 1. lib. 1. ch 40. Keckerm de Eccles. Sim. ☞ Saints onenesse with Christ their head threefold 1. Union with the substance * Against that wicked Arianisme of John Bidle 2. Union with him in his offices All Saints are 1. Priests 2. Prophets Vrsin 3. Kings 3 Union with him in his excellencies Which can't be in false Churches Onenesse one with another from Christ the Head Sim. Difference betwixt form of false and true Churches Martyrs against form of Presbyter and Papists Our form is in the unity of the Spirit Bradford Holland Helvetia Bohemia Auspurg ☜ 6. In the foundation of the Church Trap. Mat. 16. we disagree from both Ch. 14 lib. 1. 7. Presb. and Papists agree in laying and carrying on their Church-forms by persecuting such as differ We declare against both 8. They agree in the subject of the Keyes Rutherford We differ from both Mr. Parker The Parisian Schoole Cotton Aug. ☞ Tract in Johan 124. Fulke Brute Bohemians 9. They agree in the Councels 1 As necessary Vide Mr. Rutheâ—ford Mr. Priâ—ns Mr. Bailie's Disswasion 12. Q. and Independâ—nts examined We disagree Whittak 2. They agree in their call We dissent from them and others in the formale 3. They both agree in the persons thaâ— gives the materiale Vide Rutherford and Mr. Hookers answer 〈◊〉 Synod in 's Survey p. 4. ch 3. We dissent ☞ Parker Mr. Dell. Austin Nilus Gr. Church Former assemblies Antichristian and lawfull Nazianzen 4. Agree in the authority of Synods We dissent from both Vide Hooker on Synods Latimer Dr. Willet 5. They agree We dissent ☜ They agree We dissent Whittaker ☞ Rogers Proto-martyr Luthâ—r 10. They agree in giving too much power to officers and Ministers We dissent Mr. Dell. ☞ Rev. 18. Rev. 15.2 3. They agree also in Doctrineâ— 1. About the Scriptures The manifold Popish sooty errors raised againe by Prelates and Presbyterians We dissent from them both Lambert Chrysâ—me Hierome Methâ—dius Nelphilas Theodoret. ☜ Mr. Tulk. Whittaker The Spirit of God is the only Orthodox Expositor Arguments Austiâ— Bradford ☞ Austin Witnessed by the bloud of Martyrs Dr. Taylor Bradford Hawkes Caution ☜ Prosper Austin Councell of Tolet. The Book of Revel sent to the Church ☜ 2. They agree about Baptisme of châ—ldren We dissent Martyr Woodman Nazianzen Bell. de baptism lib. 1. cap. 3. Novatus Cyprian Beda They agree Rutherford lib. 2. p. 262. We dissent Lib. de Baptismâ— We dissent ☞ Sim. 3. They agree too much in the Eucharist Bell. ibid. How they agree We dissent Mr. Rogers Sim. So Damascene lib. 4. c. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. We dissent 3. We dissent from Presbyterians disorderly giving the Sacrament ☞ Expos. C. of Garlick-hithe Lond. 4. Dissent Rom. 10.17 ☞ 5. We dissent Bradford 6. Dissent Vide Hoâ—kers Survey part 3. ch 2. 7 We dissent Many ignorant of the ordinance of breaking bread 1. In the necessity of works to salvation they agree in discourse lately with one Crafton that preacher at Garlick hithe a violent Comet with some others We differ Mr. Rogers Sim. Bernard Augustin ☜ Mr. Bolton Mr. Perkins Sim. Sim. ☞ 2. In the formall cause of justification they agree We dissent Vide Craâ—ock on Gospel-holinesse on Rom. 8.4 Serm. 1. cal'd Mount Sion ☜ In what sense inherent righteousnesse in us Beza annot Rom. 5.17 Rom. 8.13 Imputative righteousnesse how taken ☜ 3. They agree in slandring Saints as calling them Antinomians ☞ Mr. Bolton Lex jubet gratia juvat How we are under the Law i· e. of life Dr. Preston on new Covenant Dr. Sibs ☞ Mr. Gataker 4. Agree too much about the end of serving God ☜ Sim. Sim. We differ Augustin How and to whom hell preached ☞ Origen Tindall ☞ Sim. 5. Agree about the merit of their works in something ☞ We differ ☞ Sim. ☜ Sim. ☜ We assert good works Mr. Perkins Expos. ☜ 5. They agree in giving power to Magistrates ☞ 3. They agree in practise 1. In their account and ordination of Ministers We differ They agree imposition of hands Lond. ☞ ☜ We dissent Laying on of hands is a needlesse ceremony Hooker Bucer So Aug. de Bapâ— lib. 3 c. 16. ☞ Chrysost. Austin ☞ ☞ 2. Who have the power of Ordination This is against the Councell of Carthage Can. 22. Wherein they agree we differ ☜ The primary power is in the Church Cotton 1 2. Cent. When Independency got in 3. Cent. When Presbytery came in When Episcopacy ☜ Cyprian How Ministers were Ordained of old Melanchthon Yet servants may execute this power to her 3. They agree in the order of Ordination ☞ We dissent Dr. Ames Our order in Ordination of officers A speciall means to propagate the Gospell and to fill the Church and Common-wealth with all able godly Ministers ☜ Presbyterian Ministers have not the true essentials to the call of Ministers of Christ by their Ordination They agree 2. About distinction 1. Cleargy and Laity They agree We differ Sim. Sim. Martyrs Brute ☜ Lambert Synops. 5. Controv. Q 1. Calvin 2. In distinction of Garments ☜ We differ Martyrs Dr. Taylor Ridley ☜ Cranmer ☜ 3. They agree in giving some Ministers superiority We differ ☞ 3. Agree about Tithes ☞ We dissent Synops. 5. Cont. Q. 6. 1 Tithes judaicall They are left to liberty of civill Powers 2. They were ceremoniall 3. Maintenance is morall and must be ☜ The Parliament may take Tithes away yea and must do it ☜ Pâ—oofes ☞ Caution ☞ 2. Parliament must allow a competency for a Gospell Ministry in â—â—en of Tithes 3. In such a way as the people consent to In Austins time no Tithes payed as now ☞ ☜ ☜ Exhort Bohem. art 15. ☜ * The Lateran Concell was the first that confirmed them Anno. 1215. 4. They agree in their
are of right to be received The Oake that is rotten at the heart will never be good for the building wherefore stand by stand by or you shall be thrown by untill you are better and fitter for the builders use The stones that are for the building must be picked out by Christ the builders hand although perhaps at present they are in the heaps abroad which are in preparation to the building as Builders use to have in one place heaps of Lime in another place heaps of stone in another rubbish rude at present and undigested materials and a tumultuary noise of hammers and axes abroad which are very busie to set up the fallen Tabernacles of David but ere long every thing shall bee set in order and a beautifull structure laid whilst others without shall gather up the Chips which we leave behinde us to warm them with but for this more in the next Chapter yet in this I must tell you that the stones which are appointed for this glorious Fabricke must first passe under the saw and hammer For it is dangerous to put in a rotten unsound stone which will quickly fall out and make way for many others to follow enfeebling thereby the whole Edifice as in 1 Joh. 2.19 20. They went out from us but they were not of us for if they had been of us they would no doubt have continued with us but they went out that it might be manifest they were not of us i.e. us what us why us that have unction and are sincere reall Saints for yee have the unction from the holy One Buâ— they were hypocrites and therefore fell away as Demas did 2 Tim. 4.10 who was but a little before Pauls fellow-labourer Phil. 1.19 as well as Marcus and Aristarchus but he did discover himself after and so did Judas though a long time hee was well thought off amongst his brethren and fellow-disciples insomuch as he was made the Deacon So no doubt Sirs but your hypocrisie will bee as soon discovered if yee dare to enter with unsound unsettled and unsincere hearts as others have been for the weeds in the Gardens are sooner discovered and rooted out againe then they are in the fields or common high wayes but consider then O what a scandall you will bring upon the Gospel as they did at Dublin when your wickednesse wil appear to all the world O what reproaches to Religion dishonours to Christ discredit to the Gospel and tramplings upon the the truth will be laid in your dish at the last day yee being the cause of it For as it is with the Sunne and Sâ—arres if a thousand starres be eclipsed none takes notice of it nor mindes it but for the Sunne to be eclipsed it is sad and so accounted then every one talkes of it and looks at it and so it is when Church-members do the deeds of darknes that of al men should be lights to others as Christ sayes in Matth. 4.15 a little aberration makes every one to minde them and mark them and report of them abroad when many a thousand of others without or of wicked ones may be guilty of the like and not bee looked upon as Par. sayes on Rom. 11. It is not a formall Religion an old Profession or a high conception that either felicitates or facilitates your admission but you must have truth in the inward parts and have grace in your hearts for yee may have it in your heads and yet prove but a new Ranter or an old Protestant at the most None but the indeed holy must enter into these beauties of holinesse the more holy we are the more like our Head and the fitter for Church-members without which we shall not see the Lord but wee shall rather pollute the Sanctuary of the Lord. Thus much for the matter and the fifth Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pillegesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHAP. VI. This Gospelâ—Garden or Church-state of Christ's Institution and Order is further defined from the second essentiall Formal cause which is First a visible Segregation and Secondly Aggregation To the first First in this Chapter wherein it appears how all Saints are and ought to be separates THis Kingdome of Christ is not of the world though in the world for the Saints embodied by Gospel-rules in unity which makes the Forme of a true Church of Christ must of necessity be first called out before called in out of the world before into the Kingdome of Christ out of Babylon before into Sion for it is an infallible rule that a visible separation from the world and all false wayes worships c. and a visible application to Christ Jesus his wayes worships c. is of absolute necessity in Church-union and communion wherein consists the full essence of the forme thereof Wherefore to keep still to the comparison this Gospel-fellowship is fitly called the Lords temple 2 Cor. 6.16 1 Cor 3.17 made up of living stones 1 Pet. 2.5 A Spirituall Temple consisting of particular Saints taken out of the multitudes without here one and there one and united together into one body and like as the stones and materials for Salomon's Temple were picked out of the heaps that lay abroad here and there to make up one building so are the Saints into one body Now the first part of the forme to be considered is viz. the calling and culling out of the world and from the heaps without those Saints which are select Members of Christs-Church according to the order of the Gospel which we shall prove also from Prophecie precept and practise First It is fore-told that such a separation must be for even a Balaam was brought against his will to fore-see from the top of the rocks and from the height of the hills that Israel should be a people dwelling alone separated from and not reckoned among the Nations without Numb 23.9 So in Isa. 52 12. Awake awake put on thy strength O Zion put on thy beautifull garments O holy City shake thy selfe from the dust arise and sit down O Jerusalem loose thy selfe from the bonds of thy neck O captive daughter of Zion So in ver 11. Depart yee depart yee go yee out from thence touch yee no uncleane thing goe yee out of the midst of her c. So Isa. 62.10 Goe thorow goe thorow the Gates prepare the way cast up cast up the high-way and gather out the stones c. So is the precious to be taken from the vile in Jer. 15.19 and the cleane from the uncleane the holy from the prophane Ezek. 22.26 See Exod. 33.16 17. For wherein shall it be known that I and thy people have grace in thy sight Is it not in that thou goest with us so shall we be separated I and thy people from all people and in the latter dayes especially the Lord promises to make up his precious jewels
unfeigned without flatteries Revel 14.5 having no guile or as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no Hypocrisie falshood for mentiri is contra mentem ire reason 3 no defect of that nature Hebrew Mum Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 finâ—st and sweetest voices and tunes and songs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Bâ—ccho 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alluph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
God in Christ in grace and glory This makes these Tabernacles so amiable his goodness in these gardens is so desireable Psa. 87.2 3. Isa. 33.17 Psa 27.4 Act. 2.28 Ps. 84.1 2 7 10. 63.1 2. 2 Cor. 3.18 6.16 5. Have ye a clear discovery of your fellowship with the Father and his Son Then ye may from the same principle and by the same spirit have fellowship with the Saints 1 John 1.7 but be sure ye begin in Christ first or else the foundation is not laid else ye will fall out and down in the dust 1 John 2.19 ye cannot continue else and then will your ending be worse then your beginning 6. What is your end is it that as the chosen ones and those bought by Christs blood you may set forth the praises of him that called you out of darkness into light 1 Pet. 2.9 2 Thes. 1.11 12. and is it nothing else but in subordination to this why then these are good grounds But many there be that have base by sinister ends for which they creep into this Church-way who are or will be ere long a scandal to the Gospel and do bring a scorn upon the truth O! how often hath it been said in Dublin and that by such whose sincerity is without exception with bleeding hearts Look yee there is one that could not tell how to live but hath lost his trade and for some place is got in to be a member of such a Church and he is now preferred and made a Gentleman c. Nay some have been so bold as to boast of it among themselves as if nothing else byassed them into these ways but politick ends O sad such as these do bring the ways of holiness into contempt they grieve many that are in and keep out many that are not in they raise fractions within factions without they open the wide mouthes of the enemies to blaspheme and they side for lucres sake or lusts sake with the great rather then with the good Ah! alas and indeed though upon the naked knees of our souls we cannot be thankful enough for the liberty the truth hath and that holiness and Religion is so much advanced Yet I do verily believe never more Hypocrites then now who because they know none but honest men must be preferred into places or offices do dissemble with God and men get into Church-fellowships the name of a Church-member making them of note and exercise their gifts and get up into Pulpits which God forbid but they should orderly and change their words ways and works but not their hearts Gen. 4.3 Hosea 7.16 These are lights before men but darkness before God Matth. 6.2 5 16. Isa. 58.2 and though these do not the evil which they love in their hearts if they durst do it or could not be seen by men yet they will do the good which they love not to be seen by men Numb 14.2 4.40 O these these are the scandal of this age this Land this Reformation and of the Church of Christ whererefo beware ye be not byassed by such sinister carnal fleshly ends for the Hypocrites hope will come to nothing Job 8.13 Their flower will fade and their joy is but for a moment Job 20.5 When Religion is much in fashion it is much a fancy and then most men will swim with the stream Thus have I roughly offered a few directions and have lent my hand by a few helps to such as do seek the way to Sion but least they leap before they look they will do well to weigh them in the ballance of the sanctuary and because many Church-fellowships in my judgement given me by the Word and Spirit are in a doubtful state at present and which I think must be purged with the Refiners fire and Fullers soap I do therefore beseech you seriously to seek such a society as hath 1. The sweetest harmony and most love and to all alike 2. Which hath Christian liberty and no one is robbed by the Rulers of his or her right 3. Where they live more in the Spirit then on the Forms 4. Where holiness is highest and appears in most power 5. Where every Saint may walk according to his light so he be holy humble c. though he differ in some things from others 6. Where you see most self-denial humility of minde and ready serving one another 7. Where you see most order and Gospel-decency 8. Where appears most sympathy and bowels of love and pity 9. VVhere their unity consists not in the unity of the foâ—m but in the unity of the Spirit 10. VVhere you finde most readiness to meet together to instruct counsel comfort and build up one another in the most holy Faith and where there is not honor given or taken Joh. 5.44 after the manner of men or a having mens persons in admiration Many such things I might offer now but I shall take more liberty hereafter onely these things in brief I lay before you till the next Books And this I do the rather being induced thereunto by abundance of experience afforded me through Gods goodness from variety of observations which I have taken of many gathered Churches in England and Ireland as they now stand The Lord open your eyes to see and your ears to hear and lead you by his light and Spirit of truth into his holy tabernacles Psal. 43.3 Thus far for the first Part of this Platform wherein you have the totum essentiale of a true Church of Christ from The Efficient Causes The Material Causes The Formal Causes The Objective Causes The Instrumental Causes The And Final Causes All this is to shew what is requisit before embodying but the next part relates to what is to be done in and the last to what is to be done after embodying together The End of the First Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Challah The Heavenly Nymph OR THE BRIDE Rising up to Perfection and preparing for the coming of her Bridegroom Being the Second Book of Church-Discipline Wherein appears the BRIDES beauty in her Members and Complexions her submission and obedience to Christ her Modesty and her Chastity her Humility and her Loves with other Graces and Ornaments that appertain to her AS ALSO The BRIDEGROOMS great love to her more then to all other the dwellings of Jacob Psal. 87.2 his care of her his special Presence and abode with her his Royal maintenance to her and provisions for her according to his owne fulnesse and the riches of his Grace that filleth all in all Eph. 1.23 Or you have in this Book a sight of the Moon shining though under Clouds and thick darknesse as she receives her light and life from the Sun in the former Book Or Christ her Head coming in glory being big-bellied with the precious Promises and Prophesies and Types never before so opened and which are travelling to be delivered in these latter dayes
tantum in se perditionis habet quantum quod reliqui ad peccandum inducuntur Chrysost. Hom. 25 in Epist. ad Rom. Secondly It is a scandal with reference to Christ. Vers. 15. for whom Christ dyed O! what will the world say what are these Christs Disciples that gurn bite at abuse despise refuse and condemne one another thus is this all their charity of weake ones to shut them out of doors and besides how dare you to offend one of them for whom Christ dyed doe ye thinke they are of so little worth for whom Christ dyed that you will not receive them what do you make of his blood what a scandal is this Further the Apostle to enforce this findes out this scandal to reach to Profession Religion the truth and Gospel its selfe In Vers. 16. Let not your good be evil spoken of or your Gospel liberty and way of Christ be defamed nor truth traduced nor Doctrine nor Discipline nor the Kingdome of grace as Olevian sayes be blasphemed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or evill spoken of 1 Tim. 6.1 1 Pet. 2.12 1 Cor. 29.30 How eagerly did Mr. Prin Bastwick and others take advantage to write and print all they could against this Gospel of Christ for that the niceties and curiosities of some Church societies did exclude others that were not of their judgement though truly godly and holy Therefore for the Gospels sake receive them and have special regard for by not admitting such and judging hardly of them you will open the mouths of Gods enemies against the truth and give them advantages against the way whereby with Bernard in Serm. Ezek. 38.17 the Church sustaines great damage even by her own Children Reason 9. Runs from Vers. 14 15 c. I am perswaded by the Lord Jesus Christ nothing is unclean of it self but to him that esteemeth it so c. from this Concession that nothing of its selfe is unclean comes out a correction Vers. 15. Therefore condemn not thy brother for eating because it is an erronious conscience that makes a thing unlawful For all actions receive their qualifications according to the will of the Agents and the will acts according to the object a thing apprehended by reason If thou judgest by thy light that to doe this is sinne and yet thy will carries thee to it why then it is unlawfull indeed and thou sinnest to doe it but if thou judgest it no sinne it is lawfull according to thy light and conscience to bee by will carried thereto therefore let thy light be Gods light grounded on the word and then be perswaded It is miserable to doubt in things commanded and to be commanded in things doubtful and indifferent praejudicium non est judicium sed vitium Things indifferent are lawful to him that esteems them so and unlawfull to him that esteems and is perswaded they are unlawfull see Chap. 1. therefore let not one censure condemne cast by or grieve the other but receive each other in charity and bowels of love and each walk according to his judgement and perswasion ch 1. Reason 10. Vers. 17. For the Kingdome of God is not meat reason 10 and drinke but righteousnesse and peace and joy in the Holy Ghost This Argument is taken a natura rerum mediarum from the nature of things indifferent and drawne up from the definition of the Kingdome of God from the Thesis and Antithesis take this argument in forme thus for those things the Kingdome of God consists not of we ought not so to contend but meats drinks outward formes and Covenants c. the Kingdome of God consists not of c. ergo c. contend not so for such indifferent things as to judge or not to admit and receive a brother The Kingdome of God consists not of things doubtful or indifferent but absolute and necessary Luke 17.20 21. 1 Cor. 8.8 therefore none are to be shut or kept out of this Kingdome for their judgement in things doubtful or indifferent This Kingdome sumitur pro regno gloriae sometimes is taken for that of Glory the Fathers which is to come ubi Deus erit omnia in omnibus and by some pro regno gratiae and so here for the Church of Christ the Kingdome of the Son the state of grace here but take which you will they are both of one kind of one make have one and the same matter forme and end and neither of them consists in outward forms or is in meat and drink or the like but both of them consist in righteousnes peace joy in the Holy Ghost that is the substantialia regni are one the same and such members as are fit for one are fit for the other These are Characters of such Citizens as are fit whose Christianity Religion Profession enchurchment c. lyes not in meat and drinke that is in the outward formes letters and things left to liberty whether to do or not doe but in righteousnesse inherent and infused and also expressive and declared in faith and holinesse and in their duties of obedience and in peace which follows justification and unity one with another which is unity of the Spirit the Holy Ghost being the procreant cause of this peace and love and joy which issues and runs out of such a righteousnesse and peace before spoken of now those things are necessary which the Kingdome of God consists of Oh then that differences should arise about such things as the Kingdome of God consists not of but can as well bee without as about Covenants Confessions and Subscriptions and such things that are indifferent or that are doubtful as the subjects of baptisme and whether dipped or sprinkled or such like being left without positive warrant in the word Oh then learne learne to put a difference where the Lord puts a difference as between things spiritual and things carnal things of a middle nature and things necessary which the Kingdome of God the Church of Christ cannot be without And let us make no difference where the Lord would have none Reason 11 from Vers. 18. For he that in these things serves reason 11 Christ is acceptable to God and approved of men The Argument is thus He that is the servant of Christ is to be received but he that is righteous and beleeves and obeyes the Gospel whether he eats or eats not notwithstanding these formes is the servant of Christ therefore to be received Thus the argument is a genere but from the effects 1 Gods acceptation 2 Mans approbation He that is acceptable to God is to be received but he that serves Christ beleeves in Christ and obeyes the Gospel in righteousnesse peace and joy of the Ghost though he be not of your opinion in things indifferent doubtful yet is acceptable to God therefore to be received Further thus from the other effect Hee that
do those blazing Meteor-like Comets for I fear they are so in Ireland those unchristian rough threatning Anabaptists for I speak of them that rather then lay aside their form they will see all the differing Saints in the world ruin'd and help to torment and persecute them themselves and lay more weight upon their doubtfull ordinance then they do upon the undeniable an absolute ordinance of love and preferre them before theirs which is that greatest and newest Commandement of Christ Oh! it is sad to say it but alas we sâ—e it For it is the love of the form not the love of the Father which is in them 1. Joh. 2.9.11 1 Joh. 4.7 8 20. Where these errors accompany things doubtfull or indifferent were they lawfull in themselves yet they are unexpedient and unprofitable by reason of the evill effects for such attendants are not to be allowed or approved of Yet we deny not a due use of things indifferent even in the best Churches in ecclesiis emendatis as Melanchthon hath it therefore 1 Cor. 14.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the order and use of the Church to the edification of it as in vers 5.12 But yet so as to avoid giving of offence or occasions of contention by imposing a necessity of them or a righteousnesse in them For in such a case the spirit speaketh expresly calling them 1 Tim. 4.1 The doctrines of Devils So saith Christ In vain do they worship me teaching for doctrines the Commandements of men Mat. 15.9 Mar. 7.7 Col 2.20 21. Gal. 5.1 2. These things are true when men make such things absolutely necessary to the breach of all brother-hood peace unity order and love which are left doubtfull or indifferent in Scripture and I dare boldly say this is the main cause of our most contentions O! that men would be more milde c. and say in such cases Too many Church-members there be that make a meer Idoll of their Church-covenant and I think they do little lesse that make it the Formall cause of a visible Church which we have handled in another order the first Book ch 6. 7. seeing it is left among things doubtful and indifferent to be used or not used for peace and love and orders-sake Melanchthon I remember memtions a story of one Spiridon a Bishop who having a friend upon a fast day now called a fish-day it may be to visit him he bids his servants bring in meat and some flesh being provided was brought but his guest startled at it Oh saies he non vescor his bodie sum enim Christianus I am a Christian therefore I eat none of this to day Nay but saith Spiridon eat of this to day because thou art a Christian for every creature of God is good taken with thankfulnesse and speaking in this manner to the man he was much convinced of his errour and fell to the meat learning thus much by this example that the worship and service of God is more excellent then so and consists not in meats or drinks or differencing things indifferent and with hearty thankfulnesse he embraced his Christian liberty and so I say to such a one as saies Oh! the Church-covenant O I am for it I think it necessary for I am a Christian yea a Church-member and art thou so say I why therefore because thou art a Church member and a Christian impose no necessity of it for the worship of God is more excellent then so it consists not in such formes but in righteousnesse peace and joy in the Holy Ghost as hath been said in chap. 5 of this book and it is not this makes thee a Church-member or a Christian But thou art within the Covenant of grace made and confirmed in the Gospell and written by the warm bloud of Christ and sealed by his Spirit then thou art received of God and hast a right as much as any hath to be received a member of the visible Church 2 Sam. 23.5 6. And as for formall explicite Covenants they are like your riders knot fast and loose saies Mr. Vines in his Sermon before the House Octob. 22. 1644. p. 15. or else like Shibboleth meerly to distinguish for prudence sake between person and person people and people so that I say not but a Church-covenant may in some cases be usefull but it is not of absolute necessity for these reasons 1. There is no precept for it 2. And further we shall finde that Christians fell into such fellowship together as we here treat of without it or any such form in primitive times Act 19.9 we can finde no footing for it in all the Churches Directory viz. the Acts of the Apostles And further Saints are of one and the same houshold in the unity of the spirit not of the form as we said chap. 5.6 Ephes. 2.21 4.4 5. the Church was represented saies Mr. Noyes in his Temple measured by your 12 cakes on the table in the Temple pag. 9. called the Bread of faces because all the Saints sit together though of different formes by one spirit face to face feeding on spiritual refreshments in the Temple of God So that the excesse of complements formalities and punctualities must be avoided and evaded as unsutable to the simplicity and spirituality of the Gospel Temple and Worship Wherefore I finde it evident that explicite covenanting pro modo forma is no necessary formality but may be used where it causes no contention or disorder and yet as men make it it may be a dispensation too compulsory and violent in respect of Gods free-grace and the covenant that he hath made For the Ordinances of the Covenant of grace are sutable to the grace of the Covenant But Furthermore all the members of the Church are engaged reason 4 without such a kinde of covenanting and confederating together that is by the same word and Spirit by which they are bid and brought in they are bound in the waies of Christ and in the communion of love peace and holinâ—sse There is an obligation that lies upon every Saint of another nature more noble loving and lasting which will not like a riders knot be fast and loose but bindes them to love and obedience without fetters or halters and this I account the brotherly covenant Amos 1.9 not only made in prudence as was between Solomon and Hiram but in wisdome Act. 11.23 which is the deed and decree of heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of hand and this is the bond of brotherhood as the Hebr. hath it which bond of peace consists in the unity of the spirit not of the forme as hath been fairly offered before and this is by another spirit as it is recorded of Caleb after God Numb 14.24 and not after man for that the set form which is after man makes many divisions dangerous separations and
are not onely sky-colour'd and heavenly but watrish humble and lowly and willing to be of no account for Christs sake they are little or nothing in appearance but full of vigour and vertue to comfort souls to suppresse sighes and cause sorrows to fly away to help their sight to remove humourish obstructions and to work upon ill livers and to restore them to soundnesse and having the power of Christ the influences of this sun of righteousnesse with them they wonderfully inflame souls and kindle a fire in their hearts to embrace and embosome the things of God to long after communion with Christ to bee in love with him and his wayes and to set souls a burning after grace and glory such as these are indeed precious matter Ninethly a Topaz of the Gr. Topazion in Hebr. Pitdah whereunto â—â—pad or Topaz is taken found among the Aethiopians Job 21.19 Pliny sayes it growes among the Troglodites as Dionysius sayes it is an Indian Gemme in Chaldee Jarkam and Jarkatha that is green it is of a rich golden green colour it is of excellent use against the Emrods it affords sometimes a milky liquor cures a wound helps the Lunatick and keeps much from mutability Surely such Saints are precious matter and usefull Gemmes that the latter dayes shall finde out for curing of many sharp humorsome diseases that would obstruct the passages of the excrements which would be to the hurt of the body such as would hinder the casting out of traditions and excrementall doctrines which will hurt the Church Such Saints shall say as Isay 30.22 Get thee hence Oh fie upon 't out with them as the word bears it as with excrements Such Saints shall afford sweet milky consolations for Babes out of their bellies shall flow Rivers of water of life they shall be weak to the weak as well as strong to the strong they shall bind up many a wounded and broken Reed and poure Wine and Oyle into the sad gashes of wounded spirits applying seasonable promises and Balsomes yea the lunatick ones that fall sometimes into the waters of drunkennesse and iniquity wherein without mercy they will be drowned and sometimes into the fire of their lusts fitting them for the flames of Hell if they be not help'd by grace Such as these may be means of recovering and of confirming many in the Faith and keeping them from changing with every wind of Doctrine and they do themselves and endeavour to make others hold fast their profession and that without wavering Oh these wil be precious matter too Tenthly A Chrysoprasus in Hebr. Shebo in Gr. Achate in Eng. Agate the name signifies a golden green and indeed the best of them are green sparkling with golden guttulis it is of excellent use to revive the spirits to help the Eye-sight too and to shine most excellently in darknesse Oh! such Saints will be precious matter indeed that shine best and most in afflictions troubles nights in a time of darkness when they see no light these will be strong in faith and are best in worst times and therefore must needs revive the spirits of others and quicken them which be of great use to helpe the weak-sighted Eleventhly the Hyacinth or Jacinth in Hebr. Leshem it is but little but excellent of a bright purple colour or somewhat violet-like found among the Indians and Aethiopians and so is the following this is of admirable vertue to preserve from the blast of lightnings the danger of Plagues and Pestilence in corrupt and infected ayres and as Albertus testifies it causes sweet rest and sleep defends the animall spirits and makes men rich Oh the unspeakable excellent use of the precious gems the Saints of the last dayes such Saints are surely meant here as are violet-like humble with their heads low but hearts high sweet and savory the first flowers as it were of the time the witnesses of the Churches spring and of the Sunnes approach these will be able by the divine vertue in them to keep themselves and others too from hurt by tempests stormes or flashing persecutions or troubles yea from the contagion of sin and pestilentiall diseases and corruptions which reigne in others and make them rage these keep up their spirits for God and the Truth and doe defend the life of God in them from all that would offend those vitall and soul-spirits yea such will be a means to make themselves and others to rest in Christ their beloved and to finde their bed green too yea such do make soules their own and others Rich in Grace and to abound in wealth and to fetch in apace of those Treasures of Wisedome and Knowledge which are layd up in Iesus Christ for the Saints Twelfthly An Amethysh in Hebr. Achlama is a Stone to be found among the Indians Arabians Armenians Galatians Aegyptians c. this is of a ruddy colour and is of excellent use to cause and keep temperance to restrain all excesse and drunkennesse it takes away from night-feares and provokes sweet rest So the Saints in these latter dayes that excel in these vertues are meant to be the Mystery of this Precious stone such as are exceeding temperate and cause others so to be that will not abide excesse and they are not afraid of evill tidings Ps. 112.7 nor of terrours by night nor of those terrours which attend times of darknesse and afflictions they live above all fears and fancies by an Heroick faith being resolved come life come death nothing shall separate them And they provoke to that sweet soule-rest and holy recumbency of Spirit which they have in Christ. These are the Precious stones the excellent Church-matter promised in these dayes to come And these being under a promise O what happy dayes are comming great shall be the day of Jezreel indeed blessed daies then are approching for the Churches O let us wait for them and begin them by bringing forth the properties of these Precious stones which are a mystery of the excellency of Church-members and matter consisting of excellent gems and jewels which shall be gather'd up in these latter dayes from all parts of the world East West North and South Jewes and Gentiles Indians Arabians Medes Persians Scythians Sardians as well as English French Spaniards Italians c. These Precious stones viz. such Saints are exceeding rare as yet but ere long the appearances of Christ will be higher and the shining approaches of this Sunne will be hotter and the Gospel shall go further ev'n beyond Seas to find them out and to gather them up And after the houres of triall which shall come upon the Churches of Europe will the Spirit be pour'd out amply for such an ample employment viz. to gather Jewels and Precious stones for Church-matter in all parts of the World As the excellency of the matter so the variety of that excellency is also under promise as appears by the various
most eminent men Independents ☞ Our Consciences carry us on What is Conscience Formall Professours time-servers Many take up the name of Independents and Independent-Churches that are not so Sim. Our faith and fortitude Sim. The beautifull object of Christs Church What it is Proved by Scriptures His power and glory there His name and best blessings there His presence by his Word and Spirit there Fat things and feasts there There is the King in his beauty And place of broad rivers Thâ— most soul-ravishing object there Whâ—te and ruâ—dy To the end of the world Saints and Churches in all ages have experienced this point Vse The object invites and incites us into the Churches This made David even dote in love on them And in these Assemblies of Sion God appears most glorious and gladsome Parishes have not this object Forma formae Those that are not longing after these wayes of Sion see not this object in them Dr. Ames left his Professorship of Friezland for Church fellowship Vid. Peters Report of Eng. wars His dying words Ignorance of the object hinders the affection Sim. Christs Rule to build the Church by Proved necessary 1 By Scâ—ipture Expos. 2 By Precept Christs Commands and Rules 3. Proved by practise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expos. The Apostle urges the Rule Not as a head but as a helper Expos. Mans unfitness Mad Church-work made by mens rules Gods strict command Moses durst do nothing on hâ—s own head Nor David nor Solomon 2 Chro. 8.14 2 Kings 6.38 Nor Apostles nor any Without Christ's Rule Christ's Commission Rev. 21.2 3. Expos. To rule order and take the whole Government All the Churâ—h matter and the form is to be fitted by his Rule Parish-Churches never according to Christ's Rule Acts of the Apostles the Churches best Directory We walk by Rule Independent Churches according to Christs Rule Dr. Sibbs Neither must we make rules nor slight Christs Rules Mr. Brightman Expos. Then her paths shall glister and shine In many gathered Churches Ordinances prisoners as in Babylon Trap. Exod. Unskilful builders nor yet so spirited for the work as they will be Sim. Sim. All that joyn in this way must do it by free and uncompelled consent Lib. 2. c. 2. 1. Proved by Prophecies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expos. More fluminis All flow freely Jer. 31.33 c. All mutually and concurrently give themselves up with one consent 2. Proved by Precepts Acts 11.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calls to come freely Expos. Christ's call to come freely and fervently Chephetz in Hebrew Vide Beza in loc Et Hugo Grotius See Burroughs on the Excellency of a gracious Spirit p. 281. 3. Proved by continual Practise of Christs Twelve Disciples And Churches in all ages Proved by Types None else fit for the setting up of Gods Sanctuary All were to be free and willing else not to be accepted Saints in all ages such free-willers Expos. In primitivo times so Expos. Expos. Examples 1 Thess. 1.6 7. Otherwise we were short of the very Heathens Else in bondage Else soon fall off Vse Parish Churches upheld by carnall weapons Whilst the Spirit it is that convinces us of the truth constrains us to the truth and makes us worshippers in the truth Compulsive powers doe more hurt then good And makes many hypocrites but few true Proselites Cartwright Christs government and civill Magistrates are distinct in specie geâ—ore Psal 2. Civill Rulers within civill Rules and Precincts Rom. 13.1 2. A Word and a warning to Rulers K. Vzziah And Perez-Vzziah Not to meddle with the matters of Religion Example Christ would not meddle with civill Magistracy The Spirituall and Eccles. is above the civil which the civil power is to serve ☞ Theodosius an example All to teach Magistrates to be under Christs Discipline and not that Christ is under theirs But what Magistrates and Rulers may do as to matters of Religion How far they may go Vide ch 13. Examples Not to force consciences Expos. But with gentlenesse to win them in to the truth Object Expos. Answ. 1 Negatively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Ans Affirmatively shew them a nâ—câ—ssity of Christ and his Church-way Grotius Sim. True Magistrates in their respective places much owned and honoured by all the Churches Vide ch 13. Adversaries of old accused us as enemies to the Magistrates Vid ch 2. The Spirit compels us and yet we are voluntiers Dr. Sibs God works in us the will first Vide l. 2. c. 2. Sim. Take heed of setting on Magistrates Sim. Some busie to do it Sim. It will run Rulers the hazard of ruine Vide ch 13. Sim. Sim. Sim. The finall cause the first in the eye though the last in the act The End is first and most minded And why All thâ—ngs in the first and second Creation have one and the same Head Col. 1.18.20 and one and the same end The glory of God the one and the same End of all Creation Gubernation Redemption Salvation and all hath one and the same End This End most of all moves Saints into Church-fellowship That this must be the End 1. Proved by Prophecy Expos. The Churches spiced Cup. Expos. Expos. Types Musicks and singers For the filling his housâ— with praise and glory Expos. 2. Precepts Psal. 140.13 3. Proofs by practise of all Saints in fellowship Expos. Christ in the Churches sings praises All other ends are subordinate to this End which is the supream Isai. 51 9 10. Psal. 49.15 The redeemed Isai. 35.10 Most capable No hypocrisie Virgins Expos. Have sweetest voices best songs In fittest tunes They make melody with grace in their hearts Whilest mixed Congregations rob him of his praise and glory Parish Churches fail in the Final Cause Their End is to good peny-worths to have their tithes at an easie rate and to make their own endâ— Parishes excommunicated if ever they were Churches A word to Saints in fellowship Make Gods honor and glory all in your End and your End in All. Expos. An ordinary Rule of wisdom to weigh the End Vide cap. 5· Expos. Joh. 8. Sing praises Sim. All for Gods glory Some minde it not Sim. Sim. Some unfit to do it Some desire it All are to give God the glory of all Proved from the essential material formal objective organical and final causes and so defined The definition of Christs Church The definition of Anrichrists Church Arrogans sibi titulum Ecclesiae at eam non sequens sed persequens Christ alone Head and Law-giver Proved 1 By Prophesies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What the Key is that is laid on his shoulder Expos. The Spirit is to let us in Expos. This Key opens and shuts binds looses 2 Precepts All power given him and all judgement committed to him Ioh. 5.21 3 Practise proves this Reason Because none but Christ could institute therefore none else can order it Why none but Christ could undertâ—ke it 1 Because he hath his spirit above measure 2 Man would make