the filling of many Purses therefore me thinks I hear their owners crying out against me but if this were amended I hope many that would have now no Civill Magistrates would then easily conclude with the Apostle St. Paul and yeeld obedience to Principality and Powers as in Tit. 3. 1. Rom. 13. 1 2. and if they will not bee a terror to good works but to the evill workers and will bee protectors of those that doe well then I hope many will obey for conscience sake as in ver. 3 4 5. O that all had hearts to say with me this truth Amen The next Point that hinders us and the Independents and divers Sectaries from joyning in a uniformity in the government of the Church is the Images Pictures yea and the monuments of Idolatry because they are not more fully taken away the which causeth them to doubt that Idolatry will increase in this our Kingdome again ere long time be But for this I will answer them thus the Parliament hath made a good progresse already against them and therefore I hope well for time to come that there will be some farther progresse in this particular and for my part I will willingly joyne with you in this point and I hope to produce clear Scriptures for it too for unlesse we have a speciall care to keep Idolatry out I know the wrath of God will fall upon us for that is the sin which our Saviour Christ himselfe did say would bring desolation My first Scripture is Deut. 7. 25. Burn the Images covet not the silver nor gold that is upon them c. And Chap. 9. 21. Moses burnt the golden Calfe with fire and stamped him and ground him small even to dust and cast the dust thereof into the River and made the people drinke it in a holy indignation against them and the golden Calfe as you may see in Exod. 32. 20. And in 2 King 18. 4. was the like zeale of Hezekiah in breaking in pieces the brazen Serpent the which was set up for a good use and end at the first but that the people had afterwards Idolatrized to it and therefore it was broken to take away or cut off the occasion of Idolatry in future time And he called it Nehushtan viz. a piece of brasse in way of detestation c. so that we shall wel enough agree herein and I hope all honest men wil say Amen to this for see Ezek. 43. 7 8 9. and there also you may learne that God would not be appeased towards those Jews unlesse the carkasses of those Kings that had been Idolaters were taken away which then lay there as Monuments c. Another Point which those that divided from us are afraid of very much is this viz. lest Idolatry be occasioned to be in this Kingdom by reason of the permitting of Idolaters to live amongst us and some peoples marrying with those that are Idolaters and truly that is some cause to be feared yet wee have good grounds of hope to the contrary too for much is amended in this kinde already we may expect a farther care will be taken herein by the chiefe eyes of this our Israel for it is a dangerous sin as we may prove by Scripture and experience too We will produce them as followeth the first is Exod. 34. 12 13 14 15 16. in this place you may see that the Parents of those people there mentioned viz. the Jewes might not take the daughters of the Idolaters that were Idolaters to be their sons wives nor give their daughters to be wives to their sons as you may see in Deut. 7. 3 4. And therefore those were to be drove out of the Land from the people of God as you may see in Exod. 23. 31 32 33. But the people would not doe as God had commanded them but mixed themselves amongst them and too soon learned their works as you may see in Numb. 25. 2 3 4. And the Lord was so fiercely angry with them for this their so doing that hee spake to Moses to take the heads of those people and hang them up against the Sun that the fierce anger of the Lord might be turned away from Israel I pray you see the place And by this their mixing with them they learned their works as you may see in Psal. 106. 34 35 36. And Ahab was forwarded in idolatry by marrying of a daughter of a Zidonian king for which cause the Lord sent a sore famine as you may see in 1 Kings 16. 30 31. It is such a bewitching sin that even wise Solomon himself was led and occasioned to it by such marriage as you may see in 1 Kings 1. 2 3 4. and therefore he lost ten Tribes of his kingdom from his son afterwards for it Thus we see how prevalent a thing it is to be mixed with idolaters but more especially to have a wife lie in his bosome that is an Idolater and see what severity Nehemiah used to the Jews in his time for this sin even for such marriages he did separate them again and pulled them by the haire and smote them for it also even for this their sinne as in Nehem. 13. 23. to the end of that chapter Doubtlesse his heart cannot be right with God that liketh Idolaters no worse then to take of them to be his bosome friend and especially in marriage And Popish Idolaters are worse then those If any will say that the Papists are not Idolaters To this I answer they are worse then many other Idolaters and thus I close against them First their Images are Idols which they bow unto and therefore their Worship is idolatry see 2 Chron. 33. 7. If they say they doe not worship the Image but that they worship God by that Image I say they lie 1 They cannot make a resemblance of God And 2 they cannot prove that ever God commanded any such manner of Worship 3 God hath forbid the making of such Images throughout the holy Scriptures but hath commanded his servants to break them down and if you look in Zeph. 1. 5. you may see the Jews had intended some such hodge-podge for they worship the Lord and yet they would sweare by their Malchom too and you may read 2 Kings 17. 41. that the Israelites at that time are said to feare the Lord and yet they then served their Images too where you may see clearly that those Jews pretended to worship God by way of those Images and this is just so as our Papists do plead for their Idolatrous Worship or Worship by Images and so in many places in that chapter aforesaid are the like passages Where you may see also that the Lord threatens them for it yea those in Zephany 1. aforesaid are threatened to be cut off as in the former part of that first chapter you may see in Deut. 4. God forbad the making of any resemblance of him and tells them by Moses that they saw no
a man may be assured of his salvation here in this world the first is in Joh. 6. 47. Verily verily I say unto you He that beleeveth on me hath everlasting life here the Evangelist doth not barely say that a beleever hath life but that he hath everlasting life in ver. 54 also Joh. 5. 24. He that beleeveth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death to life 2 Pet. 1. 10 11. Make your calling and election sure for if you doe these things you shall never fall for so an entrance shall be ministred unto you abundantly into the everlasting kingdom of our Lord and Saviour Iesus Christ now if you would know what things those bee that you must have that so you never fall but be assured to be entred into heaven as it were before-hand then look in ver. 5 6 7. going before and there you may see them the which if you get you are sure never to fal I doe not affirm that all beleevers have that faith of assurance spoken of in this last Text but that it is and may be obtained The reason why men doe not see the salvation of God in Christ is among many especially because they doe not yeeld obedience in their hearts to so much of the morall Law as they know either in the letter of it informing their hearts or consciences or without the letter viz. written in their conscience If any man will doe his wil he shall know of the Doctrine whether it be of God or whether I speak of my self Joâ—. 7. 17. Psal. 50. 23. To him that ordereth his conversation aright will I shâ—w the salvation of God Ezek. 43. 10 11. If they be ashamed of all that they have done shew them the form of the house c. I know there must bee some generall hopes in a man that hath the knowledge of his sins which hee seeth in him although that knowledg be not with saving faith in the merits of Christ but some generall notions that will not bestead him that resteth in them 2 Cor 3. 16. When the heart shall be turned to the Lord the vail shall be taken away Until a man repenteth himself of those sins which God hath convinced him of in his conscience he shall remain blinde in the matter of salvation by Christ for there must goe a legall repentance before an Evangelicall repentance therefore Christ saith Mat. 21. 23 You when you heard repented not that you might beleeve him God giveth many gifts but man neglecteth him Here are places to shew that there is a difference between a man that is in the true justifying faith concerning inherent holinesse and a man that is out of Christ contrary to some mens conclusion that all men are alike in their inward hearts or qualiâ—ications the first place is Psal 18. 19 20 21. to the 26. Psal. 26. Psal. 28. Psal. 131. 1 2. in 2 Sam. 22. very largely See all these places and there you may have assurance that a man may speak in his owne defence concerning his owne integrity of heart if in case others would blast his due reputation provided that it bee so in deed and in truth I speak this to stop the mouths of some wicked people that are ready to say that there is no difference among men viz. that all are alike now in the state of grace excepting onely the imputative righteousnesse of Christ yea I have heard with my own eares to my great grief some man say that those that are justified have no inherent holinesse nor righteousnesse But if this be a truth why then did our Saviour pronounce a blessednesse to those that are pure in heart And why did all the Apostles preach sanctification to be inherently in the justified ones yea if any man be in Christ he is a new Creature yea Paul himselfe in the behalf of himself and the residue of the Apostles and Brethren said thus God hath revealed the hid mysteries to us his holy Apostles and Prophets c. And all the Apostles calleth upon men to be not onely beleevers in Christ but sanctified throughout both in body and soule c. But yet notwithstanding it is imperfect in regard of degrees and therefore it is that the Prophet concluded that all our righteousnesse were as filthy rags and the Apostle James affirmed that in many things we offend c. This point is to shew how many subjects have neglected refused and opposed their Kings commands when those commands were unjust by Gods expresse Word yea they did hinder their King from acting sin himself and that by force too My first Scripture is 2 Chron. 26. 16 17 18 19 20. Azariah and fourscore valiant men withstood Vzziah their King to hinder him from sinning against God in doing that which belonged to his subjects to be done he being forbid by Gods speciall command and if they had not hindred him then they should have smarted for it as well as their King 1 Sam. 14. 45. sheweth that the people of Israel did hinder their King Saul from committing a sin against one of his subjects which he had sworn to doe but they did resist him and swore that Jonathan should not die seeing he did not deserve death Jonathan knew not of his Fathers oath concerning that thing if the oath it self had been lawfull as you may read in ver. 27. and such a one was to be pardoned by Gods command as in Ezek. 45. 19. Numb. 15. 27 28. Levit. 4 27. And this is noted also as a good deed of the people in opposing their Kings in these things And in 1 Sam. 20. 30 31 32 33. and so forth Jonathan would rescue good David from Sauls maâ—â—cious and murderous intent though he had Sauls displeasure so farre as to the hazarding of his own life for this his so doing This did good Jonathan contrary to the command of his Father though the King and this also is recorded for his commendation But contrariwise when the people did not hinder their Kings but joyned with them in that which was evill then they and their Kings must smart for it too as you may see by the peoples joyning with their King Ahaziah against Elijah the Prophet as in 2 King 1. And so alwayes throughout the Scriptures you may observe the like punishment upon the people for seconding their Governors in evill Yea this was the very cause of the casting off of the Jewes chiefly for they joyned with their High-priest chiefe Priests and Pharisees and the Rulers of the Jewes in crucifying of Christ and therefore his blood is upon them as well as upon their governours unto this day Do you not think it had been happy for the people of the Jewes if they had opposed their Elders and Governors and kept them from slaying our Saviour Christ Yes truly it had been well for that people And the
was to charge some that were already the Preachers of the gospel that they should teach no other doctrine then that which they had received c. from the which some had already then swarved and turned aside to vaine janglings as many doe now amongst us in these dayes and in 2 Tim. 2. 14. you may read the like these are those words Charge them before the Lord that they strive not about words to no profit but to the subverting of the hearers these men to whom this charge was to be given by Timothy are those men that are deciphered in ver 2. of this Chapter that is to say to those that were already in the ministry of the Gospel this authority the Apostle sent to Timothy to exercise towards those Preachers and did not send it unto those Preachers directly this power to give the charge was seated in Timothy by the authority of the Apostle and truly if it may not bee somewhat like it now at the least in some degree we shall be in great danger to bee distorted upon all occasions though I can well wish that some choise men from among the people may bee joyned with them too in this superintendency for it will give the people great satisfaction from their feares of an unjust compulsion This one thing more I will note as the great cause of our distractions yea the greatest of all next the peoples sins in generall and that is the allowing of men and ordaining them to be Ministers of the Gospel before they were fitted for that great employment Alas I have seen some in the Pulpit that have thought a sentence in Latin would have given such a box on the eare that it would make an opposer of truth to have the staggers and if he brought in a phrase of Greek it must needs beat him to the earth but if hee produced some scraps of Hebrew that would beat him into the earth so deep as that he could never rise more untill the generall day of resurrection although the matter bee poore and unâ—ound Divinity and his method as bad I am not against the knowledge in the tongues and other Liberall Arts but honor the learning of the same but if they are not better grounded or at least as well in Divinity what should then the Pulpit doe with them Poore silly ignorant people come to learn matter wherby they may be saved and if the Teacher be not well grounded in Divinity how can hee defend the ignorant from sophisticall and knavish Foxes and devouring Wolves The next point which the Separatists pretend to be unwarrantable in our Ministers for to ordaine Preachers of the Gospel is That they are of the Popes order and receive their owne ordinations from him it being first and primarily received of him and therefore he being the maintainer of Idolatry from whom they had their ordination they cannot be the lawfull Preachers of the Word of God and therefore ought not to bee the ordainers of the Preachers of the Gospel This objection is like a Remora who turns his belly upward as is said opens his legs or some such parts of his body claspeth about this goodly Ship of ours viz the Church to the hindering of us from arriving pleasingly and safely to our heavenly Haven But I will knock him off thus first you cannot prove that if in case they have their ordination from the Pope the Pope at first was absolutely an Idolater but that he then held the fundamentalls of the true Gospel though he then was received as the universall head of those that subjected themselves unto him That this may appear a truth to you I pray you take a view of a Book called the Apology of the Protestants written about the time of the massacre in France dedicated to the King of Navarre in which you may see the Canons of the Pope and Popes at first and also those that had been made by succeeding Popes since untill that time and there you may observe that those Canons that were made by the former Popes are so much different from those that have been made since as that if he would hold himself to those first Canons of those first Popes hee must then renounce his Antichristianity and Idolatry and so joyn with us and walk together to heaven although it was a sin in him to assume that universall stile and power But secondly put case it had been so yet this makes little for you for if they see the evill that he persisted in and yet themselves hold the fundamentall truths of the Gospel of Christ though perhaps tainted in some particulars and so part from him to hold to Christ what is or may be objected against them for their so doing shal we condemn them for their forsaking the badnes of the Pope and adhering to the goodnes of the truth of Christ God forbid Nay I will say more in their behalf they have converted instrumentally many thousands to the true faith by their Ministery and built them up in it also which is a sign that they were true Ministers of the Gospel of Christ and thus much the Apostle avoucheth in these words in one of his Epistles 1 Cor. 9. 2. If I am not an Apostle to others yet doubtlesse I am unto you for the seale of our Apostleship are yee in the Lord c. It seems there were some such Jesuiticall tricks in some of his adversaries at that time who were subtle prevaricators or dangerous Sectaries from such cunning foxes and barking dogs good Lord deliver us I condemn not all there may be honest men but yet deluders must needs bee there And so much for this Point with this conclusion viz. Where we had one was bad before If this remain you 'l have a score Now seeing I have found out a Church according to the Rule the Apostle hath left us to esteeme and judge the Church by for secret things belong unto the Lord And also who are fittest to feed or to be the Preachers of the Word of God to it and who are to ordaine those that ought to be their Preachers at least chiefly and ordinarily with other Points as younger sisters to those chief Points Now it follows in the next place for me to view out a habitation for them viz. where it is fittest they should dwell or in what order manner or fit accommodation they should be in I shall be very briefe in this especially if I doe not meet with some ravening wolves in the way who perhaps will think that I am labouring to prevent them of their prey In brief thus they ought to live neare together both shepheard and sheep for conveniency that so in the first place they may have more familiar acquaintance one with the other thereby performing neighbourly duties each to other knowing thereby so much the better each others wants and accordingly accommodating themselves the better together in the more frequent exercise of edifying
whatsoever without casting their sins in their teeth for in many things wee sin all The first Text quoted is Rom. 16. 17. Now I beseech you Brethren marke them which cause divisions and offences contrary to the doctrine which yee have learned and avoid them for they that are such serve not our Lord Jesus Christ but their own belly and by good words and faire speeches deceive the hearts of the simple The scope of these Texts is to prevent divisions in the Church of these Romans which in some was already begun and that division was in their not assembling themselves according to the Apostles institution and that in some pretence that all that Paul had taught was not an absolute truth for they divided contrary to the doctrine which they had received saith the Text for in some case a man may divide but he must have some warrantable cause but the end of this their division was not to serve Christ Jesus but their own bellies for so saith the Text and this must be done in or by some faire colourable demeanor viz. good words and fair speeches saith the Text but all this was but to deceive saith the Apostle and because they could not delude the wise therefore they would tamper with the ignorant for so saith the Text they deceive the hearts of the simple from hence I note also that these were false Teachers that did make this division for their own private gain viz. to suck from the poore silly people in way of pretence to teach them the truth for they did it to serve their belly You shal see more of them in some of the next Scriptures following The next Scripture quoted was 1 Cor 1. 10. Now I beseech you brethren by the name of our Lord Jesus Christ that yee all speake the same thing and that there be no divisions among you but that you be perfectly joyned together in the same mind and in the same judgment In this Scripture the Apostle perswades these Corinthians from division amongst the common hearers there chiefly at least and shewes some cause of it in them and that was for want of a mind and judgement well informed and therefore they did much contend with each other as in the 11 verse you may see And therefore they were partiall in respecting and affecting of their Teachers without just cause for those Preachers were so knowing that they did not differ in their judgements in those things they taught but this was their carnality in affecting the Preacher more for his wisdome in words and phrases c. rather then for the truth of matter as is very likely and cleare in the 17 verse for there hee saith he did not preach the Gospel with wisdome of words that is chiefly lest the Crosse of Christ should be made of none effect But by what hath been observed here chiefly for our purpose is that there ought to have been no divisions amongst them seeing there was no cause and in Chap. 3. ver. 3. he did also forbid divisions and tells them the reason of it viz. they were carnall and lookt upon their Teachers more then to Gods word and working by the Ministery of their Preachers as is to be seen in the fifth verse and truly I must note one thing more from the words of the third verse and that is this The reason why men have not their judgement better informed is because they doe not renounce their carnall corruptions for the more a man desiâ—eth to renounce his corruptions the better understanding he shall have in the Word of God Yee are carnall said hee But I passe to the two other Scriptures named for they are those which I doe most intend for my chiefe purpose The first of them is Heb. 10. 24 25. these are the words of the Text Not forsaking the assembling of our selves together as the manner of some is c. In this verse the Apostle pre-admonisheth them to beware that they bee not drawne away from their publick Assemblies in their godly exercises by the examples or enticing of some that had already forsaken them By the Apostles expression in this verse it seems those that did forsake did not shew forth any notorious evill ayme or end for the present wherefore they did forsake the assembling of themselves together with those that the Apostle here forewarneth therefore those might have some close colourable pretence which as yet did not breake out but some evill ayme they had for the Apostle noteth them and forewarneth the rest Selah Surely it was an evill in them for the Apostles Constitution was good in the government he had established amongst them it seemes here also that amongst the Church of God divisions are naught for the Apostle endeavours the contrary what ever the intent be of those that forsake and divide without some apparent and weighty cause The next place is 1 Cor. 12. 24 25 26. I will name but part of the first verse and then all the rest these are the words God hath tempered the body together having given more abundant honour to that part which lacked that there should bee no schisme in the body but that the members should have the same care one of another And whether one member suffer all the members suffer with it or one member be honoured all the members rejoyce with it the Apostle in these verses excellently alludeth to the body of a man to shew the constitution or frame of Christs mysticall body viz. his Church on earth that as the body of man consists of divers members so doth the Church of Christ and have their severall offices of care and good performances one unto the other and if any member suffer the residue are sensible of its wants of prosperity and if it bee well and healthfull the residue of the members of the body rejoyce with it because the honouring of one member is the honouring of the whole as a gold-ring on the finger is esteemed an ornament to the whole body c. Thus it is with the mysticall body of Christ saith the Apostle in ver. 27 28. they are to take care one of another as the corporall body of man the which it cannot doe if it bee divided member from member therefore saith the Apostle in ver. 24. God hath tempered the body together c. and in ver. 25. he tells us that the end of Gods joyning the members together thus is that there should be no Schism in the body but that the members should have the same care one of another thus it is with the mysticall body of Christ if the members be divided then is the body spirituall weakned and in great imperfection and danger especially if many members be either lame or quite divided from it Thus you see by all these Texts of holy Scriptures that Schismes Divisions and forsakings the Assemblies of Gods people in the onely way of Religious exercises is utterly forbid and the