fear of hell or joyes of Heaven doe a duty or work doe a constrained service as hired men or waged servants which God will not have us doe but as children Lastly The Papists affirme a twofold merit of workes 1. meritum de congruo â— meritum de condigno 1. of congruity 2. of condignity and desert Rhenist Rom. 2. Sect. 3. the first kinde of merit most Ministers assert viz. those that call for preparative workes before justification and qualifying workes for Christ This was coined in the Popes â—onclave as that it doth agree with his justice and truth to give reward to such workes From which wee dissent but with this Proviso that we doe not dis-own a gracious congruity though we doe a meritorious congruity we grant that in respect of such and such promises which God hath freely made us in Christ that say it agrees with his Word c. to doe thus and thus as to pardon the penitent answer such as ask and seek satisfie such as hunger and thirst but then this congruity is grounded on free grace and Gods love and not at all on our workes for all is of free grace and nothing of merit The Papists finding works too light in the ballance wiâ—l have our Ladies beads put into their St. Michaels scoals to make weight and in parallel to this how many Ministers that must have teares and call for them as duely as the Papists doe for beads to help good deeds to weigh down But alas all workes beads and tears weigh too light and are little worth till Christ comes and faith be put in for allowance Christ in us will soon turn the scale for us For he is the weight of glory We say the eye must have the faculty of seeing before it can see and so the ear of hearing before it can hear So we first have infused habits before we exercise the operation of them and as the wheel doth not run round that it may be made round neither are we first to act whereby we may be fitted and formed but first formed and fashioned by the Spirit of Christ whereby we act and do good workes which then are opera congrua indeed And in this sense we assert the singular use of good workes to evidence what is within us and which way the winde lies as by a weather-cock and although we cannot see the winde yet we can see the sailes of a ship that are filled with the winde and so our workes that are filled with the Spirit of Christ. But this shall serve for the fourth general Controversie between the Papists and Protestants of old and the Presbyterians I mean the violentest of them and us now And to say no more of this then what Mr. Perkins says on Rev. 2.24 that Jezebel and her followers in every age have and doe highly esteem of their own doctrines for deep and opinions for Orthodox and cry them up for learned profound and Divine and onely Authentick thereby to bring misprision and contempt upon the Truth as a thing simple foolish and base So did the Pharisees and Rabbies in Christ's dayes to make the poore fishermen and Carpenters sons odious And so the Jesuites and Cardinals in the Protestants time so Prelates and Doctors in Puritans times Bishops and great Scholars of the Episcopalians in the short life of Presbyterianisme hot spirited and hair-brain'd Sophisters and Presbyterians in the time of Independency c. but saith the Lord I have known the deepnesse of Satan that subtill sophister against the truth to make it odious in all ages Lastly I might shew how Papists and Presbyterians agree in giving power to Magistrates as civill Magistrates over the Church as the Church and to constitute Synods make lawes for the Church punish offenders murther Hereticks c. from all which we differ and have declared it at large lib. 1. ch 11. ch 13 lib. 2. ch 2. But lastly The Presbyterians and Papists are too nigh one another in practise too as well as in doctrine and discipline which I shall instance in some few particulars for I have not undertaken a tract to shew their agreement but only a testimony or two to prove the truth of it how near the daughter looks like the mother under discipline doctrine and practise for truths sake instancing in some few things though I might produce many for one yet a few are enough for proof And now for their practise first as to their Ministers 1. Concerning their Ordination what it is 2. By whom it is 3. In what order it is 1. For ordination what it is the Papists call it a Sacrament Trident. concil sess 23. Bell. cap. 8. lib. de sacram ordinis can 3. The Presbyâ—erians call it a solemn inauguration of a person into the Ministeriall or sacred function as they call it by imposition of hands From both we dissent and assert Ordination to be a solemn setting apart of a brother chosen by the Church and approv'd of as fitly qualified for this or that office whereinto he is now set apart by prayer The Papists make imposition of hards the materiall part of ordination and to be essentiall Petrus a Soto lect 5. de ordin So Hosius confess Polonic c. 50. So Bell. cap. 9. So the Presbyterians tooth and nail cry up a necessity of imposition of hands as if no ordination without it Rutherf ch 17. ch 18. and the Libeller before mentioned that writ the Tast of Tho. Apostles Doctrine cals the denying of imposition of hands the denying of ordination in p. 3. whereas Mr. Crafton that preaches on Garliâ—k-hithe hath most falsly affirmed that I deliver'd ordination not worth disputing or time to speak of as in the Pamphlet it was proved to his face a forgery of his own busie brain and that imposition of hands which some called manumission was the word which I I said I would not meddle with as essentiall to ordination as not worth disputing about or spending time upon being a ceremony but not necessary for I sufficiently proved ordination that day as ere long will appear to the world viz. a setting a part such as were duly qualified which I proved at large into an office of Gospel-institution Eph. 4.11 having the Churches election approbation prayers and acceptation Act. 14.23 Act. 6.3 Gal. 4.14 1 Thess. 5.12 13. which Mr. Crafton could not deny before many witnesses notwithstanding his satanicall accusation not beseeming any Minister of this town as I know of that is look'd upon only himself who is to the grief of many godly men and Ministers known too well for one of his profession and to the scandall of the Ministery for his hot furious persecuting spirit and most unchristian uncivill practises and malignancy in many places as at New-castle in Cheshire and at Renbury being by the truly godly look'd upon as he is at this day to be
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rule and structure is gone out thorough all the earth in them hath he set a Tabernacle for the Sun c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Subess◠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 Ma◠24 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
land even the Land of Canaan to cast Anchor at I say exceeding rich and precious promises which flow with milke and honey hard by us the promised Jerusalem the rich and excellent Canaan we are now come nigh unto The good Lord helpe us to put in well for it if it be his holy will and that before a storme arise and hide it from us or cause us to complaine or comply with a tack-about wherefore it will doe well and be good wisdome for the Churches whom it most concerns to cast in their Plummers and to fathom the waters which we are now in â—n And O blesse the Lord that we see Land and are so nigh iâ— else we might sit sorrow and suspire as all our Fathers did in the Prelates dayes when they were all in the deeps and in dangers and had not sight of the Land as we now see it but the Lord hath given us to see it and hath before-hand shewne us the Churches harbour which is to be in a rich and blessed soil and the Lord lets us know this to warm Saints and to warn sinners For as a very vile Jezabel could not bee content to intend evill to the Prophet Elijah but shee must before hand horribly thunder and threaten it out 1 King 19. much lesse will or can a very good God war before hee warne his enemies wherefore it is that he thunders it out and threatens Christs and his Churches unexorable enemies in these dayes with unavoidable destruction And above all to raise and refresh our spirits in spight of Sathan and his Surrogates he gives us first a sight of this sweet and goodly land which he hath provided for us in these latter dayes before he brings us into it to enjoy it he cannot be content to promise and purpose to do us good as Mr. Robinson sayes in 's Essayes p. 16. but he must make it known to 's servants before hand Thus the Lord hath shewn us our harbor in these dayes viz. in gathered Churches and hath given us to reckon not from what we have but from what we hope For as a man reckons his wealth not so much by his money in his house as by his money in his bils and bonds So doe we reckon in our Churches our priviledges riches happinesse not so much by what we now enjoy as Gathered Churches Members Orders Ordinances Gifts Graces Teachers Pastors Prophesies and fat things as by what we are to enjoy which we are sure off and have in Bils and bonds i. e. in Scriptures Prophesies and speciall Promises which are sealed to us and witnessed in us by his Spirit Eph. 4.30 Joh. 8.18 Joh. 3.32 1 Joh. 1.5 which are as good to us as ready money for the day of payment is now near us and no one of these shall faile Isa. 34.16 Heb. 10.23 for he is faithfull that hath promised Wherefore we are resolved to wait and we will not give over till the day and set time comes Ps. 119.49 50. But as the Souldier that held the ship by his teeth after his hands are cut off so will we the Promises till they be performed to us Gen. 15.14 Josh. 21.42 and therefore with confidence we wait Hab. 2.3 for they cannot sail us and we will be bold to say it that if we be deceived God hath deceived us but God cannot deceive us yet to deale ingenuously I deny not but the performance of these Promises may be but graduall as I declared before at first and to be clear I shall produce some of the flowering Promises which are about fulfilling in these blessed dayes which are even now in approach and under dispensation and dealing out to the Church that hath been so long and so lamentably in the Wildernesse and these we shall prove by parallel First from the VVildernesse And secondly from the Garden of the Lord. From the VVildernesse First it is an untilled place where wild nature is most seen most eminently and evidently if not wholly and indeed which Art and Industry hath not â—amed in Hebr. Midbar is as much as to say without order and in such a wildernesse was the Church for many years together wherein the supererogatory bowes and superfluous branches of that evill root of carnall concupiscence and corruption did spread and sprout out with lawlesse lusts her bottome of her then discipline was so abominably and abundantly overgrowne and growne over with thornes and thistles fit for accursed ground that a Saint could not walke with safety so long as they were neither stubbed out nor cut off For the brambles of ambition and traditions grew thicke and thronging out at both ends and abundance of briars and bushes at every step were ready to snatch at and ensnare a poore Pilgrim-Saint or Professour Oh the deplorable estate of the poor people of God then in a place Nation Church-state so filled over and over with humane traditions and naturall inventions with Will-worships Creature-institutions and ordinances of men with Monkery and Masse and with a masse of Monkery and with a world of trumpery and filthy trash not fit for any but the feet of disdaine and dogs to trample upon But the blessed dayes under promise and in approach are that God will husband his people himselfe and till them as Hos. 10 12. and break up the fallow ground and Judah shall plow and Jacob shall break his clods the brambles and bushes inventions and traditions shall be rent up by the roots and what runs up by nature shall no more be suffered to cumber the ground and the loose branches and unserviceable bowes shall be lopped off Idâ—ls shall be pulled downe superstition subverted Antichrist turned out of doors with his bag and baggage and then the Lord will raine righteousnesse upon his people So in Ezek. 36.34 35. The desolate land shall be tilled and shall become like the Garden of Eden fenced and inclosed and inhabited with holy flocks and they shall know the Lord and be as Paul saies the Lords husbandry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies whatsoever appertaines unto a Husbandman so they are and are to be viz. Gods arable Gods vineyard Gods Garden c. i. e. the Lord will be as watchfull laborious solicitous prudent and provident day and night of his peoples welfairs and for his peoples advantages as an Husbandman is of his arable vineyard or the like he will walke about them overlook them and keep them day by day from danger and spoyl and with his own hands he will dresse them and prune and provide and reap of what he sowes so that in this sense the Church shall no more be driven into such a Desart or Wildernesse againe But Secondly a Wildernesse is a withered dry empty and barren place which brings forth no fruits or but sowre at the best there be no crops of Corne nor grapes
his Churches his Gardens inclosed though it may be yee may meet with many rubs and lets in the way Neither let it be selfe-love that swayes you for as there is a difference betwixt a childe and a horse in following of a man the childe follows his father for love but the horse for hay lay downe the hay or oats and the horse stayes but the childe goes sayes Mr. Harris So indeed is the Saints following of Christ into his Churches and Hypocrites very different for the Saints follow and obey him for love but Hypocrites for the loaves Wherefore Take heed to thy foot when thou enterest in and yet be incouraged all that can be into these Gardens to get out of the wildernesse and desolate place and that without delay considering the dayes we live in for as Dr. Williams sayes in Elijahs-wish page 2. It is reported of the Birds of Norway that they flye faster then the Fowles of any other Country and that by an instinct which they have whereby they know the dayes of that Climate to be very short and not above three houres long and therefore they hasten with double flight and wings So let it be reported of us in this Common-wealth that we of all other Nations in the World doe discerne the times and seasons and to finde this day do be shortened for the Elects sake And that now as it is high time wee make haste into the Lords house and with double-winged faith and affections we enter into his Gardens O let us not delay the time Hag. 1.4 or delude our selves but above all other let us make haste Many there bee who cry like nimble-tongued Tapsters Anon Anon Sir but modò modò non habet modum make haste then I have read that after the Grecians had won the City of Sardis that Darius or Zerzes who were Kings of Persia gave a charge that every day at Dinner one should speake aloud and remember him that Sardis was taken and captivated he intending not to be quiet till he had recovered it So should we every day remember the Church in the the wildernesse resolving never to be quiet day nor night with God nor men till she be recovered and restored into the Garden of the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pardes CHAP. IV. The Church is to be called out of the Wildernesse into an Eden or Garden enclosed in what respects particular Churches are particular Gardens and our duty to wait for this Restauration WHat Fruits have wee had of all those things whereof we are now or at least shall be ashamed For unto such as are ashamed of their former abomination doth the Lord bid us to shew the patterne of his house which is to be built up in these dayes as wee shall shew hereafter In the meane time now the winter is past our dayes of light will bee dayes of delight and our wildernesse-sorrows altered seasonably into Garden-solaces and our humane traditions for heavenly truths our wildernesse-company and mixed multitudes for the society of the first-borne God in Christ Angels and Saints our darknesse for light our deadnesse for life from being wilde to bee wise and our barrennesse for fruitfulnesse our want for plenty our dangers for safety our coldnesse for zeale our flesh for spirit our creatures for Christ our earth for heaven c. Now what shall we lose by such an exchange yee that are yet for the old Administrations Will-worships and ordinances of mens creation whilst Ephraim whose name notes fruitfulnesse shall say What have I to doe any more with Idols for why I have heard the Lord and observed the Lord I am like a green Fir-tree from me is thy fruit found Who is wise and he shall understand these things c Christs Church is called the Garden of the Lord an Eden a Paradise c. In the places forenamed and in Cant. 8.13 there Christ is said to dwell with the Saints his brethren and companions in a most eminent manner But why is the Church called his Garden First because by Christ they are as a Garden taken out of the fields commons or high-wayes abroad and separate from them as a peece of ground by its selfe distinct and independent with relation to the rest round about So in Joh. 15.19 I have chosen you out of the world c. Eph. 5.11 therefore have no fellowship with workers of darknesse unfruitfull ones and those not fit for a Garden of Christ. Secondly Saints are by him an enclosed people from them without they are hedged in by Christs owne hands Isa. 5.2 hee hath fenced it in and gathered out the stones c. So in Mark 12.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 21. hee hath round about it raised his hedge In the time of the Law the then hedge was full of sharp thorns and now by a Gospel-fence as we shall see afterward wee are kept in and others out that are not Christs Disciples for by his own rules he hath paled his people into a communion of love light life and liberty and thus his Church is a Garden enclosed Cant. 4.12 as a people by themselves and separate from them that are without Thirdly He hath planted this his Garden as he did Paradise Gen. 28. with his owne hand and hath by his owne labours and industry ordered his Church he casts out the stones he cuts up the brambles he who whipped out the buyers and sellers sets and sowes with singular heed to his Fathers will whatsoever he sees for his Garden-use and every other plant he puls up by the roots See it in Isa. 5.2 Matth. 4.33 he hath planted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with great pains whatsoever is of his Garden he will have his owne handy-worke in that the beauty thereof may be the greater c. and above all the world beside Fourthly this is his Garden for fruitfulnesse which hee is the cause of when a Gardiner sees one of his Grafts bud and beare he is glad and boasts of it so is Christ to see any one to take well but yet in this Christ excels all other Gardiners as Joh. 20.15 that he sets no Tree but for Fruits As Lucian fained the gods sate in Parliament to choose their Trees one chose the Oake for strength another chose the Bay-tree for greennesse another the Cedar for talnesse but Minerva to the shame of all the rest chose the Olive for fatnesse So Christ to the shame of all others chooseth Trees for fruitfulnesse not for strength talnesse or the like 1 Cor. 1.28 Not wise not noble c. Christs Church is like Canaan a land full of Brooks Springs Deut. 8.7 Vines Figs Spices Apples and all fruits that ripen by degrees as the Sun growes hotter they are to be the choisest these Gardens are
fellowship or injoynting into one The Devill hath set his black and fowle cloven-foot of divisions and dissensions in every Parish upon the earth yet the God of this world the Prince of Parishes hath blinded their eyes and they will not beleeve 2 Cor. 4.4 O what persecutions of the Saints oppositions of Christs ordinances Menaces against his Ministers what desperate Oathes devillish cursing horrible lying detestable libelling monstrous malice palpable cheating and unsufferable slanders yea and what not is in every Parish and what is the reason read what Christ saith Joh. 8.23 Yee are from beneath but I am and my wayes are and worship is from above yee are of this world but I am not of this world And as Rev. 9.1 2 3 4 c. out of the bottomlesse pit arose smoake as the smoake of a great furnace the Sun and Ayre were darkned by reason of the smoake and out of the smoake came Locusts and unto them was given power as the Scorpions of the earth have power and it was commanded them that they should not hurt any green thing a Saint in his viridity full of sap and in the spring neither any tree a flourishing Saint in his virility and well grown Psal. 1.3 Psal. 52.8 Psal. 92.12 Jer. 17.8 but only such men as have not the seale of God in their fore-heads These Locusts of Hell these Aegyptian plagues which have Scorpion-stings in their tayles ver 10. whilst the fairest out-side and faces of men ver 7. yet are ever running and ready for battle ver 7. ver 9. have seised upon the spirits of many men more ridged then religious and they doe eate them up See but what hot contentions Suits at Law Plots to doe mischiefe desires to persecute the people of God devices to make them odious among men Jer. 18.18 and what not came along with this Soule-comfortlesse bottomlesse-pit smoake when your Parishes were constituted and tell me then if Pharoahs leane ill-favoured Kine doe not eate up the fat Gen. 41. and if the withered wild blasted eares doe not devoure the full and faire eares See if as yet amongst many the Magicians rods doe not turne Serpents and seek to eate up Aarons though Aarons shal devoure theirs ere long and Truth shall triumph over errours Christ over Antichrist Faith over fallacies maugre all their malicious mischievous dispositions and oppositions and their water shal be turned into bloud speedily and all their Fish shall dye that swim now in their Elements and croaking Froggs shall cry in every place I meane them that give now and then a little leape and that is all upward and such will also dye and then their dust shall be turned into Lice and their pleasures to plagues then boyles and blaines their contagion and corruption shall appeare to all whilst the Lords owne Israel and Saints shall be safe and free This shall bee shortly but in the interim how Parishes swarme with Egyptian flyes let wise men judge whilst Serpents lye by the way-side Gen. 49.17 and bite us or rather backbite us before we are aware not openly in our sight but crookedly and craftily treacherously and behinde us Dublin hath the most of this Tribe of Dan that ever I met with Moreover many an Adullamite Gen. 38.20 might wee finde here in this City for if their occupations were but printed upon their foreheads as some of them have full foreheads wee should heare and see their trading and delight is to serve an ill-master and to runne upon ill arrands to cog to carry tales to dissemble lye and flatter and to have faire faces as of men but to sting as Serpents and Scorpions being bound to hurt the Innocent and harmelesse ones But I say no more only that such Parishes fal infinitly short of the true Forme of true Churches of Christ and I can confidently assert such Synagogues as I said matter-lesse and form-lesse or if some fit matter may bee found amongst them yet they are but as the Philosophers say of the earth when it was a Chaos and without forme materia prima informis sine formâ normâ the first matter which is without forme and order and which is semper passiva sayes Tho. Aquin. 1.54.3.3 to suffer another nature and workmanship Eph. 2.10 till then wee may say of them as in Zeph. 2.15 How are they become a desolation and a place for beasts to lye downe in And why so as Mayer sayes but because no difference is put betwixt the righteous and the wicked therefore it follows every one that passes by shall hisse and wag his hand and Zeph. 3.1 Woe to her that is filthy c. which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or provoking and disobedient such are your parish-Parish-Churches And they put mee in minde of that place in the hot sands of Africa where wilde beasts of all sorts meet together to drinke and there are the strangest monsters got whence the Proverb is Africa aliquid apportat novi And so in Parish Churches all sorts meet and many monsters are made by reason of such who are not fit for civill society much lesse for Saints And a Heathen said Qui aequo animo malis immiscetur malus est he must needs be bad that likes and allows of such a mixture And I might also mention the saying of one That as often as he had been among such men hee returned home lesse a man then he was before Wherefore common rules of reason may dictate this doctrine to us The Lacedemonians would enquire of the carriage of their children by the condition of their Play-fellowes And as Socrates said to Alcibiades the Parragon of beauty I feare not thee but thy companions so may wee say to some honest men And indeed it is a sad thing for will the loyall wife still keep that company which her husband dislikes sheep lose wool that will keep in the wildernesse among the bushes so doe men be they ever so good lose much that will continue in Parish-Churches which are upon their destiny being too old to live longer for the Lord will discover their filthinesse their whoredomes their Idolatries and abominations even unto their Lovers and they shall loath them But the Bramble of Rome which hath brought so many unto obedience shall be burnt up and a strong voyce shall say Rev. 18.2 Babylon is fallen is fallen and is become an habitation of Devils and the hold of every foule spirit and a cage of every uncleane and hatefull bird and verse 9.11.16.18 And then the Kings and people and Merchants and Ship-masters that have traded with her from time to time and have had of her commodities to carry to other Nations and have brought away of her Trumperies and Traditions will hâ—wle and lament and yet stand a far off for fear of her torments verse 15. Wherefore come out of
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is chose and approved of Paul and Barnabas upon that arrand it was not jure divin◠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-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-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
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 honoâ—s 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
on his Saints Ordinances Worships Churches wee must give Christ his due there which is to be the alone Head and Law-giver amongst them But thus far for this Chapter CHAP. XIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsur That Christ is the onely Rocke and sure Foundation for his Church to be built upon All other Foundations being false sandy and such as will fail A House without a foundation cannot stand and to have an unsound sandy foundation is little better then none at all if not sometimes worse as being more deceitfull and dangerous Great is the fall of such an house Luke 6.49 Matth. 7.27 But this spirituall house hath a sure foundation if it be of Christs building which Christ hath laid with his owne hands as Zach. 4.9 Isa. 14.32 other places are founded by the arme of flesh but this by the Power and Spirit of the Lord. Palestina must fall but Zion i. e. sayes Sasbout the spirituall Zion meant Christs Church under the Gospel shall never fall for the Lord hath founded it upon a Rocke too so Mat. 7.25 Mat. 6.18 Luke 6.48 and this Rocke is Christ as 1 Cor. 10.4 2 Sam. 23.3 so that Christ is also the foundation of the Church which the Church is built upon Eph. 2.20 1 Cor. 3.14 Christ is not the Head of that Church whereof he is not the foundation sayes Cotton Christ is King Priest Prophet Head Master Lord and Lawgiver Advocate Husband Brother Builder and yet the Foundation of his Church what is hee not unto his people in any condition he is man and Minister to himselfe as God so that as he may be both the Prophet and the Word the Advocate and yet the Argument the Law-giver and yet the Law the Master and yet the member the Priest and yet the sacrifice even so may he be by the same rule and order the Founder and yet the foundation For as he preaches himselfe and this testimony was true as he pleads himselfe and this argument is full as he gives out himself and this Law is life as hee offers himselfe and this Sacrifice is precious and effectuall Even so he layes himselfe low to be our Foundation that wee might bee fitly built upon him and this Foundation will never faile for he is a Rockie foundation First Because the Rock is a sure and firme foundation which will not sinke nor shrinke per saxum foederis firmitatem notabant antiqui Venning but soft or sandy stones will give way and endanger the whole structure Now God in Christ is a sure and most firme foundation 1 Cor. 3.11 2 Tim. 2.19 which cannot faile us our Salvation lyes upon him he cannot deceive us The Church is like Mount Sion which abides for ever and is immoveable because founded upon the Rocke of ages Si nos ruemus ruet Christus una said that loud-tongued and liveli-spirited Luther If we fall Christ shall fall too and malo cum Christo ruere quam cum Caesare stare I had rather sayes another ruine with Christ then run with Caesar I had rather fall with Christ then stand with Caesar such can never fall 1 Pet. 2.6 as long as Christ the foundation stands Secondly A Rocke is high whence we have pleasant prospects and see far round the Horizon and Hemisphere whence wee look with delight and have the least hindrances Num. 23.9 Christ is such a high Rocke Psal. 61.2 and the Saints foundation lyes in him who is higher then all Rocks and mountaines Psal. 87.1 or places Isa. 57.15 Psal. 91.14 From this high Rock i. e. Christ the Saints see far and faire and have most eminent discoveries and the sweetest Survey of Heaven and happinesse all other things being below them And they have the least hindrance in their prospects either up or downe or round about being filled with loveliest liveliest richest highest and heavenliest soul-ravishing Discoveries Thirdly A Rocke is a place of refuge of great strength and security thither people run for refuge and safety Isa. 2.21 1 Sam. 13.6 and 23.25 a Castle in a Rocke is accounted impregnable and cannon proof Such a Rocke is Christ to the Church and his Saints Deut. 32.31 Psal. 18.2 Psal. 31.2 a strong Rocke and Castle of defence Hence it is Saints are so safe in Christ that they cannot bee stormed or taken Saints are secure in him when all Devils in hell let flye upon them For as Tertullian sayes the desperatest Bullets and Darts that men or Devils can shoo◠at this impregnable and impenetrable Rocke are either returned with a powder or bounded backe upon the heads of them that shot them or else are fallen down dead and blunted without any more mischiefe The Gates of Hell shall not prevaile against them that is neither the power nor policy of Hell combined together no not though the Devill doth by himselfe or others plot with his seven-heads or push with his ten-hornes neither can all the fraudulent plots practises malices machinations policies powers or engines that Earth or Hell can bring forth bee enough to ruine the Church who is seated sure and safe upon a Rocke that is higher and mightier then they It is true they may batter but cannot conquer they may reach to her heel and peradventure bruise her heele but they cannot reach to the Head but they will break themselves a peeces They cannot make a breach in true Religion or a battery in this Rocke no though the Devill should discharge the Popes Cannons or the greatest Ordinances hee hath at them say they were as big as those two cast by Alphonsus the Duke of Ferrara the one of which he called the Earthquake the other the Grandiabolo or the Great-devill neither Earth nor Hell the Earthquake nor the greatest Devils can remove the Church founded upon this Rocke they may shake her but not shame her disturb her but not destroy her who may challenge the Venetian Motto Nec fluctu nec flatu movetur as Mat. 7.25 and Psal. 62.2 Hee onely is my rocke and my SALVATION he is my DEFENCE I shall not be greatly moved so vers 6 7. But to make haste Fourthly A Rocke keeps his place removes not and thus doth Christ who is the same yesterday to day and for ever hee alters not nor removes from being the foundation of his peoples principles graces happinesse joyes enjoyments and all he is ever in this place and therefore he is in Zion a sure foundation Isa. 28.26 and cannot bee removed Hebr. 12.28 immobile saxum Fifthly A Rocke is very lasting an Heiroglyphick of permanency durability and perpetuity so is Christ who can never decay or decrease but of the increase of his Government and peace there shall be no end Isa. 9.7 Sixthly A Rocke yeelds severall and singular Benefits it is a shade from the scorching heat
Fourthly A true and full perswasion in the way of Christ makes thee most ready to run into it but orderly and very obsequious Gal. 5.6 Heb. 11.8 Rom. 16.26 O then how readily desirous and thankfully observant art thou to do the will of God to please him in his way of worship and to be obedient to his command of coming out of Babel confusion into Zion Fifthly A true and full perswasion of the way of Christ makes thee see an emptinesse and a worthlesnesse in all other wayes and an excellency and usefulnâ—sse of this way which is Christs that all others fall short of Thus David seeing an amiablenesse in the Lords Tabernacles above all others had rather be there one day then a thousand in any other tents Psal. 84.1 2.10 and saith Psal. 86.8 There is none like thee No wayes like thy wayes c. Sixthly A true full perswasion makes thee exceedingly fond of and longing and labouring after these wayes of Sion O! how dost thou thirst to be in them Psal. 84 2. Psal 63.1.2 and enjoy the benefit of them Psal. 42.2 Cant. 8.1 Cant. 7.10 11. Rev. 22.20 and though he that beleeves makes not haste as before yet in this sense he hath fullest perswasions and most faith makes most haste of all and cannot but make haste but regularly Seventhly True and full perswasion makes thee very confident but with a holy confidence and bold but with an humble boldnesse having the testimony of a good conscience to bear thee out against all adversaries or oppositions whatsoever therefore in Heb. 10.22 Heb. 4.16 Eph. 3.12 It is not a sawcy impudent boldnesse which strangers that intrude may have and carry a boldnesse whilst their hearts tell them they goe beyond good manners but this is a sweet humble and friendly familiar boldnesse upon invitation and calls from Christ grounded upon Gods free love warranted by the word not swelling at all with selfe-confidence or conceit but alleadging meerly love and grace from above such a confidence in Christ makes them humbly bold and ready to approach his Court and Sanctuary audaces sunt promptiores Eighthly This full perswasion puts thee upon others to perswade them by the Word and Spirit that they may also participate with thee in this Church-way Cant. 6.1 Mal. 3.16 Eph. 4.29 Col. 4.5 6. Heb. 3.13 Thus Andrew called Peter in and Philip Nathaniel and Paul young Timothy and Titus and many others We cannot be idle to others then especially those whom we love those we would faine get in Prov. 11.30 By these few notes from the true rise and effects of the true and sound perswasion ye may examine before yee enter I have been the longer on this Point because many people run hudling on headlong in and they scarce know how nor care how so they get in but this may be had for a lamentation And poor souls what comfort can they finde in this way without faith who stagger through unbeleef and cannot tell being full of doubts whether they are right or no! alas for them the Ordinances are nothing to speak of sweet to them whilst they think to do this or to bee in this way which it may be they think pleases God and it may be it displeased him and this drives them often-times into despaire and alwayes into error This makes so many run into strange opinions and errors that run so rashly into this way of fellowship which is the Churches Threnodia and deep sorrow at this day O then that men would be more carefull for as the Sun saies Erasm. Roterod. in Simil. the more directly he bears upon us with his beams the lesse shadow he makes but the more obliquely the greater So a wise man that understands himselfe and is informed and fully perswaded by the divine light of the word the beams of Christ the Son of righteousnesse the more this Sonne hath shined upon him and he is satisfied with the truth the lesse fancy imagination or foolish opinions he hath and the lesse he runs into errours but the more obliquely he enters into the Lords way and the lesse he is by this divine light from above informed and fully perswaded the more he runs into errours and the longer shadows he makes But to conclude I beseech ye beware O beware how yee enter into this way of worship let serious and due consideration be had that yee come in due order otherwise yee will meet with a breach instead of a blessing 1 Chron. 15.23 and this Church-state instead of Peniel may be called Perez-uzza or Perez-nephesh i. e. the breach of thy soule so see Mat 22.12 13. what befel the friend that came in and not in a right order Besides the Lord doth not make them welcome Mal. 1.10 for they are a provocation to him in Numb 14.11 Psal. 78.21 22. and the Ordinances of Christ are not so effectual to them Heb. 4.12 13. this want of faith and full perswasion that they are in the Lords way in Christs Gospel Church-state doing the Lords will doth enervate enfeeble and deforce the efficacie and excellency vertue and operation and spirituall advantages which beleevers finde in it As thou hast believed so be it Matth. 8.13 and chap. 9.29 See Mark 6.5 6. one such a doubting member doth much mischiefe in a Church and is a great hindrance to it But dear friends if ye have faith and doubt not Mat. 21.21 and are but fully perswaded in your souls that this is the way of Christ you are entring into then welcome expect great blessings and mighty works and energy in the midst of you Eph. 1.19 CHAP. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nahar Sahhish Those that are thus satisfied and fully perswaded as before must by a voluntary consent unite and knit together in one body THis comes in order next of which in the former Booke Chap. 11. and 13. you may read at large but let this be brought into the ballance of the Sanctuary too and let every soule see to it how he enters into this way of Fellowship that it be by a voluntary and freeâ—motion without a coaction No earthly power can compell a man into this Church of Christ for the Father must draw him Joh. 6.44 that is with his spiritual armes the Word and the Spirit which are the Lords hands and his two armes reached out all the day long Rom. 10.21 None are to bee constrained into this communion unlesse it be by the Word and the Spirit thus the Lord is said to adde to the Church Act. 2.47 and by his power makes them a willing people Psal. 100.3 and so Cant. 6.12 when the will is set upon the Chariots or wheels a man must needs run Cant. 1.3 hence a man is often-times said to be according to his will a volunteer or not which is as the great Wheele that sets all others a going Now it should necessarily follow that such
or keep out any and 2. Let all be done in the wisdom of grace and by the discretion and direction of the Spirit and Thirdly To do all for peace and pieties sake for order and edification And Fourthly Let all be done in deep love and with sweetnesse of spirit in meeknesse and humility without rashnesse or roughnesse These things observed such a forme as wee before spake of will not keep a good Christian out of the Church who is more to eye the substance then the circumstance But of this more hereafter Secondly Or if any is to be admitted that is very unable to speake in publike I mean in the Church as some Maids and others that are bashful or the like Then the Church chooses out some whom she sees fit against the next Assembly to take in private the account of Faith the evidences of Gods worke of grace upon his or her heart which they either take in writing and bring in into the Church or else which is most approved when that person is to be admitted they doe declare by word of mouth whilst some easie questions are notwithstanding asked of him or her for the Churches satisfaction and for the confirmation of what was before delivered in private to the brethren and then declaring his or her clear satisfaction in and full perswasion of this way of Christ the party withdraws untill it be debated and when all consent to his admittance and all objections and scruples are answered and every one declares his consent to accept of him into fellowship with them by some token or other the person is called in againe and the Pastor most ordinarily or whom the Church appoints in his absence to receive him with the right hand of fellowship in the name of the whole Church using a short Exhortation and requiring some resolution which is often done by a formal Covenant from him to cleave close unto the Lord in this way and to his utmost power to walk as becometh his calling the Faith which he professes in all the Rules of the Gospel and under all the Lawes of Jesus Christ which are or shall bee manifested unto him After admission as they end with prayer and praiseâ— so the persons or person now newly admitted must be mentioned especially to the Lord. If any before I goe further should aske me why wee are so strict to have a threefold testimony for all we admit it is to keep out scandalous and ignorant persons as much as we can which makes us so strict and yet we are very tender as I told you before of tying any to a forme or of putting any by that we can judge truly godly Mr. Rutherford in his Right of Presbyteries Lib. 2. pag. 296. requires Profession to be of that nature that it may notifie to the Church that there is indeed saving faith in the soules of such as professe and that they be invisible Saints who desire to joyne themselves members to a visible Church Therefore it is the Church is bound to have her eyes in her head and in an orderly way as Mr. Hooker saith to informe her selfe as fully as she can of the fitnesse of them that she takes in lest she break the Laws of Christ and bring a scandal upon the order of the Gospel Obj. In receiving women you will have them that are able to doe it to make their account of Faith and give out some experience of saving grace on their souls and so to speak in the Church which the Apostle forbids 1 Cor. 14. Answ. Though we shall speak to that more hereafter yet at present I answer onely thus That women are forbid to speak by way of Teaching or Ruling in the Church but they are not forbid to speak when it is in obedience and subjection to the Church for this suits with their sexes as in this case to give account of faith or the like to answer to any questions that the Church asks or the like But I shall answer to this at large afterward because it is so much opposed Quest. What if wee bee to receive a member of another Church Answ. First He must make it appeare that he is so and then Secondly That hee hath liberty from them to joyn with you and is free from any Church-censure and so Thirdly He must have the Testimony of a Church of Christ which will be sufficient to recommend him unlesse there be any suspicion of the person and then for the Churches satisfaction several questions may bee propounded but be sure he hath a recommendation from the Church or at least some Church-members or other as can upon their owne knowledge testifie for him so 2 Cor. 8.18 The brother whose praise is through all the Churches and so Rom. 16.1 Col. 4.13 Eph. 6.21 The Disciples were very cautious of Paul and would not admit him Act. 19.27 till Barnabas did bear a testimony to him which is very large and so exiled the jealousies and fears that they before had of him Thus the Church is to seek such satisfaction as suits with the rule of Christ of all that are admitted and must require therefore some report of the worke of God in them and of the frame of their Spirits tâ—wards him as hath been said before unlesse they bee members of other Churches recommended by a full and satisfactory testimony from a true Church of Christ. But before I conclude this Chapter there bee one or two grand Objections to answer Object First But you take in members such as you judge godly without baptizing them which the Apostles never did in primitive times but first baptised then admitted Answ. First Those that were baptized as Act. 2.41 and 8.12 c. before admitted were such as never were before baptised but those members which we admit have been baptized already which is but once to be administred and never to bee repeated because of the stability of the Covenant of grace and his gifts and calling are without repentance and there is but one Faith one Baptisme Eph. 4. and by this configuramur morti Christi now Christ dyed but once and this is our initiation too Now I say such have been baptized already and they must not be baptized againe And for this see Euseb. Eccl. Hist. Lib. 7. cap. 8. Perkin 1. Vol. p. 75. cap. 34. August lib. 3. cap. 2. contra Petil. Secondly But in Act. 19.4 5. we hear of some Disciples baptized again Answ. First Because they were before washed indeed but answer 1 not baptized but onely to Johns washing Vers. 3. that is first in Johns name which was not Christs institution and therefore none of his Hence it is in Vers. 5. they were baptized now in the name of Jesus Christ but those members wee admit have been baptized in the name of Jesus Christ and then Secondly The Holy Ghost had not yet fallen on them in answer 2 Vers.
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
up of my joy when I shall give an account to their comfort at the great day And since that I have been sent forth as a Pastor and publique Teacher by the Church and I know my Ministeriall commission and authority to be from the Lord and notwithstanding the divers temptations that I meet with yet finding my heart full of corruption and my life a continuall warfare of flesh against spirit yet I blesse God who hath delivered me in diverse wayes which I have not yet declared from the fraudulent gins and snares of the Devill and who hath called me out of darknesse into light that his power is stronger in me then any that hath been against me and I am the better provided against Satan for that I live now by faith in the Son of God above the letter in the life above the form in the power above self in an higher self altogether where I have my abode so that I am not I but by the grace of God it is that I am what I am as the Apostle said Why weep ye for me for I am ready not onely to be bound but to dye so I say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have provision within me seeing Christ is in me the hope of glory I am assured of Salvation in Christ Jesus my head my Lord my elder brother and the first fruits of all them that rise again And although I meet with daily troubles at home and abroad within and without yet am I all the way ascending heaven though descending hell the same way with Christ who hath through the vail consecrated a new and living way for me into the Holy of Holies I can comfortably drink after Christ out of his own cup and in eating his meat and drinking his drink take gall and vinegar as wel as wine and honey I prefer Christ before Salvation and had if I know my heart yet not I but my spirituall self had rather goe to Hell with Christ in my armes if 't were possible then to heaven without him accounting the enjoyment of him to be the enjoyment of all the excellencies and happinesse in heaven and earth Super omnia Christum I am very confident Christ can't be perfect without me nor I without him but that I shall appear perfect for all Eternity in Christs righteousnesse and am pardoned by his death purged by his bloud sanctified by his Spirit and saved by his power and this I am as sure of to be glorified as he is glorified and shall see him as he is I could say much more and have many more experiences but I fear I offend others I shall cut off in an Apocope but pray pray for me that Gods power may appear more in my weaknesse and whilest I live and breath I hope and resolve it shall be with him and for him as well as by him and that I shall not desire to live one minute longer then to his honour and glory and for his service which the Lord make me fit for and faithfull in and prepare me for that glory which is to be revealed But these things I have spoken in the fear of God wherein you hear what I was what I am and what I shall be I know no more yet to trouble you with but according to the accreasings of the holy one in me and effusions of the unctions upon me I shall speak more hereafter for your advantage I were a wicked wretch should I smother any of the appearances of God which I meet with 40. An eminent Experience or relation of John Osborne member of the Church at Purleigh of the which Mr. R. was Pastor as was taken out of the Church Register word for word JOhn Osborne a poore labouring man was admitted a Member of this Church April 16. 1650. his visible carriage in word and deed seeming holy and his outward conversation such as he was well approved of after his confession of Christ and resolution to cleave close to the Lord in this way nemine contradicente but it seemes this man was much unsound and not yet fit matter within whatsoever he seemed without and it being best known to God and himself Gods designe was to work out the discovery of him out of himself he began to manifest much grief and gall within him by his outward colour and complexion but kept it close to all the Church that his ill life was the cause of his ill looks yet he followed the means frequented the Communion used the Ordinances at home and abroad in publique and private so that nothing could be gathered in the Churches apprehension but godlinesse in him He would presse an exact walking Gospell duties and in discourse cast in his mite of knowledge and measure of light So that some tooke much content in him much comfort of him but for all this his heavy countenance did discover that there was somewhat in him lay undiscovered and not yet brought to light But Gods time was near to doe his Church good and to give them some reall testimony and tasts of the first fruit of his love towards them by making him known to them whom they thought they knew but indeed did not know for what God saw in him that was naught was not visible to the Church but what was visible was good but that which was invisible to us was the rottennesse and unsound part of the man But mark how God met with him who upon the 28. day of April 1650. was after Sermons being the Lords day struck by a sudden distemper which in the night produced dangerous fits which continued at times for two or three dayes the Pastor of the Church J. R. he did visit him but at that time being Wednesday May 1. following he discovered no discomfort discontent or burthen within him at all but he had good expressions and motions yet was once or twice in his fits very fearfully but after he was recovered the Pastor with prayers for him and directions given him departed home The next day being the Lecture day after Sermon was ended it was moved in the Church to contribute unto him who did it freely and largely and that very night the Pastor J. R. was sent for again to him but first the Church made prayers for him And it is observable that this Osborne being in very strange fits as ever were seen like one possessed he groveling and foaming and his hands feet eyes mouth were most gastlike drawn out into a Convulsion-manner but much worse at that very hower that the Church made prayers for him and not ceasing till God were prevailed with those strange kinde of fits and distempers left him to the amazement of all that knew it so that after that not one fit more had he though they continued upon him so thick and for so long a time before that no Doctor could help him but all gave him over for a dead man without
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Councel or Synod or some chose to consult and sitting for that purpose but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 chooseâ—it â—it 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the liftâ—ng 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 excâ—ptiâ—n 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
a crafty one and a violent enemy both to Church and State but the Lord hath and yet will rebuke his spirit I hope for good at the great day for truly I pity him and more such as are seduced and deluded by him against the truth But before many I offered him the challenge yea the advantage of stating the question himself to prove imposition of hands no materiall or essentiall part of ordination which he Popishly asserts but with words not with arguments and further I offer'd him fairly to prove and yet do it that his ordination which he makes to lye in the laying on of hands is Antichristian and successive from the Pope which I entreat him to accept of or else to lay down his boasting and belching out this against the truth and the friends of it For we affirm imposition of hands to signifie nothing as to the essence of ordination for though it may be used yet it is but a ceremony not as essentiall that it must be used So the Protestants accounted orthodox have unanimously declared against the Papists Synops. 16. controv q. 2. and Dr. Cartwright in 's Ecclesiasticall polity declares plainly that by laying on of hands in primitive times they did use to present the person so set apart to God for his gifts and graces to qualifie them for their offices and that this was their generall end Whence Mr. Hooker in 's Survey of Discipline part â— ch 2. argues thence that imposition of hands cannot be said to be a specâ—ficating act as to give one the essentials of an officer Thus eminent Bucer de Gubern Ecclâ—s p. 337. saies Manus impositio quid est nisi oratio â—uper hominem What is this laying on of hands but a praying oâ—e the person to be set apart We read Act. 6. c. that aâ—ter they had prayed they laid their hands on them not before they prayed nor in the time of prayer as the Presbyterians do but after and it was used some say rather in way of blessing of them as Christ blessed the little children by laying on his hands and so the sick then in a way of setting them apart to an office Chrysostome on 1 Tim 3. cals it plainly ferme nihil a nothing And saies Aug. lib. 5. c. 16. Ordinare quid est aliud nisi orare to ordain what is it but set apart by prayer Hear but the Confession of Bohemia ch 14. Harm sect 11. p. 356. They may use some seemly and indifferent ceremonies which are no waies necessary such as to lay on hands to reach out the right hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or else they omit them say they The like we have in the confession of Wittenbeâ—g Herm. sec. 17. art 35. who say imposition of hands is but an indiffernt ceremony and not alwaies necessary For there is no precept for it and the practise of it was extraordinary and significant yet not alwaies used Christ used it not when he sent forth his Disciples to preach nor gave it in commission to his Apostles nor have they enjoyned it to be a practise for succeeding ages And Matthias was chosen in Judas's room without it But to conclude Polanus Tilenus Calvin himself with many others say it is not necessary but a ceremony 2. By whom ordination is to be dispensed The Papists say by their Bishops or else that they are not ordained Bell. de sacram ordinis cap. 11. So said our Episcopalians the power of ordaining is alone in the Bishops who were rather aposcopi quam episcopi but that Controversie is ended as to the hand of a Bishop to set apart for as Cartwright saies in primitive times there was more then one to set apart Act. 13.1 3. Act. 6.6 the Prophets and Teachers set apart Paul and Barnabas at Antioch O the abominable blasphemies and wicked fogeries of Bishops in laying on hands and saying receive the holy Ghost But now the Presbyterians differ as to that whilest they give this power to a classes or company together in form of a Presbyterie yet in this they agree with Popery and Episcopacy to seat it in a Prelacy and primarily to settle it in a Classis which we deny for if the Classis be Ecclesia orta then the primary and first power must needs be in Ecclesia unde Classis est orta We affirm that first of all Christ had the sole power of ordaining in himself since that he hath left this power in the Church his Spouse and there it is seated And as Mr. Cotton notes in 's Way of congregationall Churches cleared part 1. p. 96. sect 2. that in the second century of years the government of the Church was administer'd not in a Classicall but in a Congregationall way and so in the first century witnesse the Magdeburgenses cent 2. ch 7. de consociatione ecclesiarum Si quis probatos authores hujus seculi perspiciat videbit formam gubernationis propemodum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 similem fuisse administrando sacramenta pure verbum dei docendo excommunicando Haereticos Ministros eligendo vocando ordi nando justissimas ob causas iterum deponendo Conventus Synodus congregando c. If a man say they do but search the authentick authors of this age he shall easily see the form of Church-government to be almost like a Democracy in the pure preaching the Gospell administring the Ordinances excommunicating offenders in choosing calling and ordaining Ministers and upon good grounds in deposing of them and calling Synods c. So that in those ages the power was in the Church yea in the third Century of years Cent. 3. cap. 7 to use the words of the Centurists we shall finde almost the like form of government although somewhat corrupt by ambition which brought in Antichrist For we shall finde Novatus excomunicate by a councell at Rome under Cornelius And Samosatenus was thrown out by a Councell at Antioch So that in those daies though corruption got in in a kind of Aristocracy like the Presbyterian way and after that a kind of Monarchy by the Popish and Episcopall way but even in those days some were orderly and some Churches kept their power liberty and priviledges so that then was the power of Ordination in the Church Cyprian tels us Epistolarum lib. 1. that then Bishops and Church officers were not chosen by a Consistory of Bishops or Pastors amongst themselves as is now in Classes but as they received it from the Apostles so they held it for the orderly celebration of Ordination the Bishop or Pastor is chosen in the presence of the people as was in the Ordination of our fellow Minister Sabinus his office was put upon him by the suffrage of the whole Brotherhood and by the judgement of other Pastors present so in Epist. 4. the people fearing God and obedient to the Laws and
Ordinances of Christ have the power of choosing worthy Ministers and of refusing the unworthy so in Epist. 3. he saies with much adoe vix plebi persuadeo immo extorqueo ut tales patiantur admitti c. do I persuade the people yea and pull it from them that they would admit such c. by which he shewes the peoples concurrence but in lib. 3. Epist. 11. Caeteri cum ingenti populi suffragio recipimus yea saies he in Epist. 16. Ad plebem examinabuntur singula praesentibus judicantibus vobis to the people all things shall be examined before you you being present and judging Yea nihil statui saies he sine confilio vestro and sine consensu plebis Therefore this is no novelty to assert the power to lie in the body by which she ordaines her own Ministers yea saies Melanchthon there is a necessity of it necesse est Ecclesiam retinere jus vocandi eligendi ordinandi Ministros that the Church retain her right of calling choosing and ordaining her own Ministers this right is given to the Church and no power can take it away from the Church saies he yet we grant that the officers of the Church may execute the Churches power herein as servants To the Third In what order is ordination Papists say first ordain him then let him be called then chosen Bellar. ds Sac. ordin Disputabimus primo de ordinatione tum de vocatione postremo de electione the Presbyterians say little better Mr. Rutherford for the Presbyterians Chap. 15. p. 265. soberly asserts Ordination before Election p. 267. A. B. sayes he is first Called and Ordained a Pastor by Christ and by the laying on the hands of the Elders before the People can elect him for their Pastor so that they agree But from them both we dissent and say with Dr. Ames in 's Anti Bellar. Tom. 2. lib. 3. De Ordinat that we place the Cart before Horses non Ordine sed confuse disputantus Ordinationem praeponere Vocationi Electioni c. and they do very indirectly and disorderly to set Ordination before Vocation and Election which none judicious sayes Hooker in 's Survey P. 2. ch 2. doe nor any of the reformed Churches maintain for it is too Popish wherefore for shame friends away with it fie on it We affirme first a necessity of Vocation or a Call which we account upon 2 parts viz. Election and then Ordination all which I hope to handle at large in the 3. Lib. that is to come this Election is when the Church hath had triall of one and approves of him and chooses him out to bear such an Office as being fit for it which is accompanied with examination and triall as I said before 1 Tim. 3.10 1 Tim. 5.6 therefore the Church is to choose Act. 6. Act. 1.23 Act. 14.23 not Pope Prelate Classes c. who is fittest for her to be Ordained Now the Election of the Brethren gives the person jus ad rem right to the Office and Ordination as before jus in re right in it Oh that this order were observed it would be a singular means to fill the Church and Nation with able qualified Gospel Ministers and to crowd out the scandalous if none else as it ought to be were Ordained but such as appertained to the Churches of Christ and those too approved of in the Churches as godly and ably gifted this would tend much to the propagation of the Gospel and this will be and must be ere long and then none can be Ministers but must at least be fit to be members of Christs Church besides there would be no begging Ministers then roving about for bread Oh! that the Parliament would more owne the Churches as the best nurseries of able Ministers and Schooles of the Prophets and suffer no Ordination out of the Churches of Christ but look on it as Antichristian abroad I speak not in contempt of Vniversities for they are exceedingly usefull as I shall shew and I hope to satisfie any rationall man in the next Book but that all who are Ordained Ministers may first be found fit to be members of a Church of Christ and then to be orderly Chose and Ordained within the Church this would be a blossoming blessing indeed which shall be in due time however But before I finish this I affirme that as Popish Ordination or Ordination Popishly dispensed does not give the essentiall to the outward call of a Minister so the Presbyterian Ordination which I now disowne before God and men as being in the steps of Popery and successively from it though I was once through dim-sightednesse under it in the very first Classes that ere was in England if I mistake not and tould'd into it yet I say it is Antichristian and disorderly as preceding the Election of the people of God and not giving the essentials to the call of a true Minister of Christ which as it must be by so in a Church of Christ Act. 6.3 5. Act. 14.23 according to institution But the Election and Call of a people rightly in order according to Christ's rule gives the essentials to an Officer or Minister of Christ and leaves the impression of a true outward call upon him which we hope to have full proof for in the next Book of the Body organicall in the mean time who will may have much satisfaction at present by Mr. Hooker in 's Survey of Discipline part 2. ch 2. p. 66. but thus far for the first point wherein they agree in practise 2. Presbyterians and Papists are too alike in practise too about Distinction and Differences which they make as 1. The Papists make great distinction betwixt the Clergy and Laity as they call them Clergy which is meant the Lords heritage they account the spirituality or Black Garbe and the Laity the Laymen whom they will not have to meddle in Church matters at all Bellar. de clericis lib. 1. c. 1. Rhemens 1 Pet. 2.3 So the Prelates and Episcopalians kept up the distinction and some of the Presbyterians do at this day and many of them keep up a distinction between themselves as Ministers and the other people excluding others from partaking of their priviledges and would have no other dare to touch their sacred function or enter their pulpits upon pain of an Anathema but putting a difference between themselves and others as men more holy for their functions sake But we deny that distinction as Popish and as the seminary of a Masse of mischief discords and decisions we allow no such distinction nor difference of persons 1 Pet. 2.9 Jam. 2.1 but as an Alderman or Common-counsell-man differs from the other Citizens only in his office which they have not of themselves neither but only of the Cities choyce and as the Speaker of the House of Parliament differs from other members only in his place This
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 consâ—nsio 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 ditiâ—r c. So are all Churches equall in dignity and authority though some may be richer or bigger then others as was prov'd 〈◊〉 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 sâ—omnia condolent sibiâ—iâ—icem 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
properties of the Precious stones and certainly Zion will be a beautifull scituation and the joy of the whole Earth And who will not in those dayes desire to have a right in them and highly prize them that are members of the Churches which make up this great and holy City the Jerusalem as Precious stones though now they are contemned and cursed by many and thought fit for the most furious and spurious foote of disdaine to trample upon Oh alas be they poore to look upon plaine simple in appearance many of them yet their worth is not known to men as yet but dogs do rent them and swine would trample them into the mire But then when the seven Vials are poured out they shall be no more reviled or vilipended there shall be no more death or sorrow or trouble or paine upon the Churches but they of a little one shall become a thousand and as Isay 60.5.6 and Isay 49.18.19 their destroyers and those that made them wast must be gone packing v. 7. and then saith the Lord lift up your eyes round about and behold all these gather themselves together and come to thee to be joyn'd and he sayes they shall be ornaments to the Church and all her waste desolate places shall be re-edified and yet too little to hold such a company of Zion-Citizens and Inhabitants insomuch as the Church shall say the place is too strait give me roome make way yee Kings Nobles Nations I must have more and more roome every year till this now very little stone grow greater and greater till it fill the whole earth looke for this hastily and be assured the Jewes will be admirable ornaments and excellent Church matter by 1666. and many before but of all the Tribes the Church must have matter as appears by the twelve stones which had the names of the twelve Tribes engraven though some apply them particularly one by one to the twelve Apostles Oh! that in the mean time every Church and every member would make one or other of these Precious stones and let them but study by the properties and excellencies of ev'ry stone how far the following Ages will exceed ours and Saints exceed us and Churches exceed ours who shall be more and more to be accounted of for their inward excellencies spirituall and divine vertues with varieties of them then they shall be for their outward appearances or professions or formes c. But thus for the matter fore-told which I chose to demonstrate from the signification of these Precious stones that I might not labour in vaine Thirdly The Prophecyes and Promises to be made good in the latter dayes are very full for the forme of the Church which we have sufficiently proved in many Chapters before and which appears Ezek. 37.19.21.22 Zeph. 3.9 so in Hosea 1.13 Isaiah 35.8.9 2 Cor. 6.17.18 and in a word all Churches shall admit her mâ—mbers one way therefore all the Gates through which men enter into this City are Pearles all the Gates of one Pearle i. e. Christ the Pearle of price in and by whom alone shall be entrance into all Churches and Pallaces of Sion Rev. 21.21 and no other way Act. 4.12 but something to this afterwards only this know that his fanne is in his hand now Mat. 3.12 to make separation betweene Wheat and Chaffe Saints and Hypocrites to the purpose ere long Fourthly the finall cause of the Church is also promised in the latter dayes at large what this finall cause is we have showne in 1 lib. which some make two-fold so Zanch. lib. 4. cap. 10. S. 39. 1. the glory of Christ to be thereby known as Jo. 17.10 I am glorified in them saith Christ now this is foretold Mat. 16.26 Act. 3.13 with 21. Mat. 24.30 Rev. 5.12 thou art worthy of all glory 2. the latitude of Gods love even to East West North and South as before Jer. 31.3 to gather the Elect from all corners of the Earth Mat. 24.31 Oh how this doth commend his love Rev. 5.8 Ezek. 16.6 Hosea 14.4 Rev. 1.5 Jer. 31.3 But in a word the general end promised and prophesied in the latter days is to set forth his glory and praise as Ephes. 2.21 so is it in Isay 65.17 as if he should say saies Brightman I will make to me a new people in whose Assemblies I will be praised and glorified so is it in Ier. 31.7 Rev. 21.11 Isay 66.18 to Isay 49.3 in whom in whose Churches of Israel I will be glorified Isay 43. 21. so 1 Pet. 1.7 1 Pet. 2.9 Rev. 15.2.3 this is especially a worke that will lye upon the latter dayes let the Churches look after it But the finall cause with reference to us is that God may dwell with us 2 cor 6.16 Rev. 21.3 let the Churches make these their end Fifthly the Vnity and Order of the Churches is prophesied and promised two to be excellent and spirituall in the latter dayes Jer. 24.7 Isay 54.13 Isay 56.6.7.8 Isay 60.21 worshipping him in spirit and in truth Jo. 4.23.24.25 Eph. 2.19.22 and 1 Pet. 2.5 then shall there be gold for brasse silver for iron brasse for wood c. Isay 60.17 spirit for forme truth for tradition life for letter power for appearance both in unity and order 1 cor 13.9 and that which is more perfect shall do away that which is more imperfect but I have spoke to this also at large before I shall conclude with Christs prayer John 17.21.22 which as appears in v. 20. does include us in these dayes as much concerned that the Saints and Churches may all be one as the Father is in Christ and Christ in the Father that is spiritually and in power mystery and in truth And for that end sayes Christ the glory which thou hast given me I have given them those Saints Churches that I pray for what glory is that see v. 5. i. e. with thine own selfe not with the worlds earthly pomp jollities or terrene enjoyments but with thine owne presence and divine being this glory saith Christ that thou hast given me I have given them that is of this divine phesence power grace and being communicated to them by the holy spirit why so that they may be one there is unity and order meant spiritually as we are one one with us one one with another by one and the same spirit this will be especially in these latter dayes because Sixthly the Promises and Prophesies are very pregnant and big-belly'd for the breaking out of his spirit upon his Saints and Churches in these latter dayes Ioel 2. so Isay 59.20 the Redeemer shall come to Zion and then v. 21. my spirit shall be upon thee and my words which I put in thy mouth shall never depart out of thy mouth nor out of the mouth of thy seed nor of thy seeds seed saith the Lord from henceforth and for ever
Knowledge Phil. 3.8 Jo. 7.3 and learning as the taught of God Isay. 29.11 and Isay. 50.4 John 6 45. Rev. 14 3. Rev. 5.5.6 and excelling all in the truest purest fullest sweetest and profitablest originall tongues and languages Dan. 1.17 Jo. 7.15 Viz. the language of Canaan the tongue of the spirit the purest originall Wherefore let not Sathan deceive us with his fair sides of Gifts and Parts so as to make us eat of them and chuse them before the tree of life And yet God forbid but that we should have gifts and parts and learning and languages in the Churches too for the service of the Church and to be under the spirit so that there is great reason that the tree of Knowledge should stand there though the Serpent do make it his Den and Tree of Temptation 10. It was the sixth day that man was put into Paradise by God and now a day is as a thousand years so that we live in the sixth day since the Creation and now God is restoring Paradise apace and he hath gathered some Churches his Garden is enclosed and he hath caused trees to grow there and the River to run there now it remaines that he by his own spirit do put man in we live in this day wherein he will do it as Ezek 36.33.35.36.37 Jer. 32.37 And I will gather them and I will bring them againe into this place Micah 7.9 He will bring me forth to light and I shall behold his righteousnesse Zach. 8.8 I will bring them and they shall dwell in the midst of Jerusalem and they shall be my People and I will be their God in truth and righteousnesse the Lord undertakes it himselfe by his owne hand to put men into his Churches and to bring in the sons of strangers and the outcasts of Israel Isay 56.6.7.8 and he will plant them Jerem 32.40.41 and bring all the good that he hath promised in his word upon them Jer. 32.42 and cause them to walk by Rivers of waters Jerem 31.9 Ezek. 34.13 c. 11. But to conclude the Type Paradise is the place wherein God did most familiarly appeare and acquaint himselfe to Man and manifest his love and glory Three wayes we read of by which God spake to men by dreams by visions or else face to face and in this manner whereby his Love and wherin his Glory did most appeare viz. face to face did the Lord manifest himselfe in Paradise although his face was seen but as in a Glasse 2 Cor. 3.18 under the similitude of an Angel or some other bodily appearance This signifies the singular appearances and presence of God which the Churches shall enjoy above all the world besides in these last dayes his presence is especially promised to appeare and his Love and Glory to be manifested in the Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Such a speciall manifestation as is mentioned in John 14.21 which is promised in these last dayes shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the brightnesse of his glory Heb. 1.2.3 Jo. 2.11 Eph. 3.3.4 so is it in Psal. 102.16 when the Lord shall build up Zion then he shall appeare in his glory So Habak 2.14 Then shall they bee filled with the knowledge of the glory of the Lord. So Zach. 2.5 Rev. 21.11.23 The glory of God shall lighten the New Jerusalem viz. the glorious presence of God in it Then the Saints in the Churches shall have the most familiar presence of God discourses with him discoveries of him walking in the Garden as Cant. 8.13 and Cant. 7.11 So Cant. 6.2 my beloved is gone down into his Garden to the beds of spices particular Churches to feed in the Gardens to gather lillies There is Christ most and best to be found So Cant. 4.16 and 5.1 c. Psal. 63.2 and Psal. 27.4 yea the Angel of his presence shall be there Isay 63.9 and the name of them from that day shall be Jehovah Shammah the Lord is there Ezek. 48.35 Thus we have done with these Types that foretell the happy state of Saints in Gospel-fellowship and the Glory of the Churches of Christ in these latter dayes sparkling through many more Types then I have mention'd but these are sufficient for present proofe though every day will bring forth more and more excellent matter of praises and rejoycings whilst the Church comes out of the Wildernesse leaning on her beloved persumed with mirrh and frankinsence and the Saints shal have beauty for ashes and be called trees of righteousnesse the Lords own planting that he might be glorified Isay 61.3 But lastly that the Churches of Christ are to stand apparantly distinct from all others we have already prov'd it Chap. 6. lib. 1. c. besides severall Prophesies and Types we might bring forth but that 't is time to conclude and rest me as Numb 239. Lo they shall not be reckoned among the Nations and Rev. 18.4 Johu 15.19 Hosea 4.15 and 14 8. Ephraim shall say what have I to do any more with Idols yea so as an apparent difference shall bee known and own'd betwixt them and others Mal. 3.16.17 Jer. 15.16 for the Lord hath made the difference as from the first s Gen. 1.4 God saw the light was good and therefore divided the light from darknesse to be distinct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. by an apparent difference to bee knowne by all and so will he make the Churches of Light distinct from them of darknesse so as it appeares in the Chaldee Paraphrase and tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so in the Samaritan tongue that God made a manifest and bounded separation between them And this distinct separation or division of Gods make must stand It is then no new thing to be distinct from Parishes and all false Antichristian Churches wherein there is a mixture 2 Cor. 6.1415 and is not so distinct a separation as is and ought to be in all true Churches from false wayes and worships We find this too typified by Israel separated from all others Numb 16.9 and they were not to joyn in Religion and worship with the other Nations 1 King 11.3 Joshua 2.3 Exod 23.16 Deut. 10.8 and 32.8 but separated from the mixed multitude Nehem. 13.3 Ezra 10.16 yea in Deut. 23.1 2.3 c. you will read who might and who might not enter into the Church which much concerns us now v. 1. not such as cannot retaine the seed of the word as it is in Heb. Shophcah which sheds and loses that precious seed how can they beget others to the faith that lose the seed such are not to be received into the Congregation of the Lord O precious promises which will produce and procreate a most excellent distinction in the latter dayes when the Lord shall adde to his Churches such as have a fulnesse of his seed 1 Pet. 1.23 1 Io. 3.9 remaining in them and then as v. 2.
open to all the world 3. When they were born at first why alas they were poor feeble â—hings 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fiat Finiat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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 â—uâ—n 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 sâ—t 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 Terâ—ani 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
1 2 Proofs of Sisters rightâ— in Churches p. 467 468 469 c. 8 l. 2 How to prophesie or fore-tell things to come â—27 3 1 Prophesies of these last daies ready to be delivered p. 30 c. 3 l. 1 p. 46 c. 4 l. 1 Prophesies of Hermes and Methodius p. 46 47 c. 4 l. 1 Prophesies of three things that will suddenly fall upon the Churches p. 505 506 507 c. 9 l. 2 Prophecying one by one a special ordinance p. 412 c. 6 l. 2 Proud prelatick Pastors in Independent Churches as bad as any p. 104 c. 8 l. 1 Providence is to be observed p. 247 c. 1 l. 2 Publicke imbodying convinces the world of the way prevents scandal agrees with Christs practice and precepts and the way it self c. p. 281 282 283 c. 3 l. 1 Publick meeting places how they should be dedicated to Saints living p. 494 c. 9 l. 2 Q Qualifications in Church-Members must be known as to satisfaction before they enter p. 248 c. 1 l. 2 Qualification a second part of Experience p. 262 c. 6 l. 2 Questioning of Forms p. 346 c. 5 l. 2 Questions asâ—ed in admitting of weak lambes of Christ must be accordingly p. 291 c. 4 l. 2 R. Ranters must not be received into Church fellowship p. 69 c. 5 l. 1 Ranters why many are so p. 322 c. 5 l. 2 Ranter what he is p. 373 c. 6 l. 2 A Ranter recalled 2 Exper. 6 2 Ranters spirits Church-destroying spirits p. 502 c. 7 l. 2 Rash judgement fights against God and whâ—t it is p. 340 c. 5 l. 2 Ranters blazing-starts ever poâ—â—ending evill p. 59 c. 5 l. 1 Rash Embodying will soon bee broken p. 280 c. 3 l. 2 Readers of divers sorts 218 Epist Readers what sort the Authour wishes for 227 Epist. Reason keeps many out of Church-fellowship p. 80 c. 5 l. 1 Reasons why Primitive Saints longed after Church-fellowship p. 204 c. 15 l. 1 Reason that is carnall must be laid aside 219 Epist Readers what sort have promised 219 Epist. Reason as it growes must mend the Laws 223 224 Epist. 2 Reason divine the Rule of Saints Will p. 257 c. 2 l. 2 Rebaptizing is unlawfull p. 295 296 c. 4 l. 2 Redeemed are the readiest to praise God p. 134 c. 12 l. 1 Refuge of the Churches of Christ p. 185 c. 14 l. 1 Refuge for England where 13 14 Ep. Registers in the Church p. 279 c. 3 l. 2 Reigne of Christ visible ere long p. 24 c. 3 l. 1 Relation betwixt God and his Saints Christ and his Churches is inseparable p. 56 c. 5 l. 1 Reign of Christ over all Churches as Head and Nations as King p. 508 c. 9 l. 2 Religion is out of the Civill or be p. 127 c. 11 p. 173 c. 13 l. 1 Restauration promised p. 27 28 29 31 Restitution of times to be inquired into p. 246 c. 1 l. 2 Revelations of Iohn must be searched by all in these times p. 465 c. 9 l. 2 Remedies to spiritual evils are spiritual p. 111 c. 8 l. 2 Remembrance every day of the Church in the Wildernesse p. 41 c. 3 l. 1 Retrograde motions of Hypocrites p. 65 c. 5 l. 1 A Riddle for Hypocrites unfolded p. 65 c. 5 l. 1 Right hand of Fellowship 275 3 2 293 4 2 Rituall order in true Churches p. 272 c. 3 l. 2 Rites or Forms not to be urged so as to put any by admission p. 292 c. 4 l. 2 R. Riches Experience p. 412 c. 6 l. 2 Rivers of Paradise what running from the East and why p. 536 537 538 c. 9 l. 2 Righteousnesse inherent and imputative p. 475 c. 9 l. 2 Rock Christ the Churches Foundation p. 184 c. 14 l. 1 J. Rogers Experience p. 412 c. 6 l. 2 Rotterdam Church-Covenant p. 457 c. 7 l. 2 Rubbish abundance to be removed and by whom p. 139 140 c. 13 l. 1 Ruine cannot be when the Rock is the Foundation p. 185 c. 14 l. 1 Ruine of the late Civill Powers what 13 Epist. Ruling Synods and Classes unlawfull p. 107 108 c. 8 l. 1 Rules to prophesie of things to come p. 27 28 c. 3 l. 1 Rule Christs Church is built up by p. 119 c. 10 l. 1 Rules of men make mad Church-work p. 120 c. 10 l. 1 A Rule for the Will which is two-fold p. 257 258 c. 2 l. 2 Rule of admission of Members p. 339 c. 5 l. 2 To Rulers of Civil affairs a wâ—od and a warning p. 127 c. 11 l. 1 Rulers run the hazard of ruine when Phacton like they thinke to rule the Sun in medling with matters of Religion 130 11 1 171 13 1 Rulers of Parliament warned p. 171 172 c. 13 l. 1 Ruler of Nations goes out of the Churches 38 Epist. S. Sacraments no where but in true Churches 6 1 Sacraments p. 535 c. 9 l. 2 Sacraments disorderly given by Presbyterians 470 9 Sacriledge for Magistrates to meddle with matters of Religion as Judges 172 13 1 Safety of Churches in all troubles as p. 187 c. 14 l. 1 Saints shall have enough and to spare ere long p. 36 c. 3 l. 1 Saints separate from other p. 42 c. 4 l. 1 Saints in Churches should surpasse all p. 43 c. 4 l. 1 Saints live above sense p. 47 c. 4 l. 1 Saints sound upright c. are fittest matter p. 51 c. 5 l. 1 Saints of sweet savour and for such to be members of the Churches is a latter dayes promise p. 51 55 c. 5 l. 1 Saints best answer the Ends of Church-fellowship p. 59 c. 5 l. 1 Saints all hewn from one Rock of one seed in one womb bearing one image lead by one Spirit called into one hope having one joy and glory p. 86 c. 7 l. 1 Saints united too hard for all the world p. 90 c. 7 l. 1 Saints happinesse and honour in Christ their Lord and cannot want preferment p. 145 146 c. 13 l. 1 Saints Priviledges in Christ the Head and as his Hairs they grow from him p. 151 c. 13 l. 1 Saints in all ages under all Formes make all but one Church p. 151 c. 13 l. 1 Saints are best taught by Experiences p. 384 c. 6 l. 2 Saints shall judge their Judges p. 177 c. 13 l. 1 Saints of old longed for Church-fellowship and why p. 204 c. 15 l. 1 Saints directed to the best Church fellowship p. 212 c. 15 l. 1 Saints that would enter must consider and what else p. 231 242 c. 1 l. 2 Saints of all judgements to bee received p. 311 c. 5 l. 2 Saints not tyed to any one Church p. 274 c. 3 l. 2 Saints the same in Faith though not in Form p. 348 c. 5 l. 2 Saints of old told their Experiences p. 356 c. 6 l. 2 Saints called Antinomiâ—ns and why p. 475 476 c. 6 l. 2 Saints glorious Cherubims how 14 47 Epist. Salvation before Sanctification in the Decree but sanctification before salvation in the execution of it p. 359
be Christs-members more then Church-members And in the Churches to be spiritual worshippers 3. We look for Zion and must first pass through the Gates Expos. Particular Churches are the Gates of Sion Expos. ☞ Quaere Clearly satisfied in it 2. Freely willing and longing 3. Ready to take up any Cross to follow Christ. 4. You have a sweet and true object 5. You have first fellowship with the Father and his Son and then with his Saints Else it is unsound 6. Your End is to set forth Gods praise and to glorifie God Many creep and crowd in for by base selfish Ends. In Dublin The mischief that such members do ☜ Never more Hypocrites then now and why Their character and conditions ☜ And their End ☞ What Church-fellowship is best for sincere hearted and tender Saints to get into Experience hath put the Author upon this Subject Iosh. 15.15 Sim. The Lambsâ— book will be ere long abroad In the mean time what is presented in this book Sim. Math. 22.3 ☞ Divers sorts of Readers 1 To feed their fancies 2 To feed their lusts 3 To carp like Criticks Sim. ☞ 4 Others mind more the man then the thing ☜ Sim. ☜ What Readers have promised me Sim. ☜ Sim. That read with carnal reason Sim. ☜ Sim. Such will be lost in this house To Civill Corrupt Lawyers ☞ Corrupt Lawyers Wicked men present corrupt Ministers to livings Horrible soul-tyanny sin and impiety which cryes for vengeance Mr. Colem Mr. M. M. R. Mr. Birk all eminent Ministers thus abused Lawyers live by sin Cursed of Christ. Their God is Terminus They mock at the word Lawyers hinder Reformation Sim. Why the Law is not regulated all this while Never the better for being Englished Sim. What we would have of the Law and what not Laws Lawyers purged Custom and Form is in the room of Reason and Right As Reason is better Law must be better Many of our Laws are but Mâ—ns Lusts Wils Humors to make themselves great Sim. The day is hard by when Laws and Iudges shall be restored as at fiâ—st i. e. according to Conscience Reason and Equity But as yet Reason is turned out of the room and Lust set up for Law Instance Ere long wo to the Lawyers and why The greatest Traytors and Oppressors in he world The greatest Traytors and Oppressors in the World A word and a warning to cut Governoâ—s about this Isai. 2â— 9 ☜ Let none be offended with me Sim. Sim. ☜ Sim. The way to disable Lawyers from hurting us ☞ The Author looks for Antagonists But prayes them not to rail but reason Sim. As the Libeller that put out the Tast of Doctrine at Tho. Apostles One Spirit will make us all one A word more to the Reader to instruct him Sim. C. Lucillius The Authors wishes for unlearnâ—d and learned Readers and why Not lâ—arned ones are best Readers 2 Chro. 12.10 Sim. Sim. ☜ Sim. Sim. â—oh 5. Sim. Sim. Sim. ☞ ☞ ☞ Sim. ☞ Honorius Julius Caesar. Sim. Jerom. ☜ Sim. Sim. ☜ ☞ Demosthenes Sim. Caesar. Sim. Sim. ☞ Sim. Gaddites ☞ Sim. Sim. ☜ Sim. Sim. ☜ The Authors leave of Purleigh and he may say of England His Prayer And Counsel And Promise ☞ The gates of Wisdome Eccles. 5.1 Expos. Consideration in some must be serious in the first place· Psal. 50.17 18. Prov. 15.8 Sim. A strict self-examination Expos. Such as come rashly in do but run themselves upon a Rock This consideration is of necessity Sim. Sim. Because of the variety of wayes men have to worship God in Cooper Expos. Ignorance is mother of mischiefs and false worships Negat quod non notat Tertul. lib. de Monogamia Deut. 11.16 Ier. 17.21 Mark 13.9 Expos. Sad complaints of such as consider nor first Expos. Mayor in loc ☜ What it is Consideratio importat actum intellectus seu veritatem rei intuentis c. What is required in consideration A sound judgement â— King 10. Expos. Four things in general to be seriously considered 1 Eye all the essentials 2 How all do agree in one in quantum est una 3 How this way builds us up in Christ secundum quod iâ—est viâ—tus 4. And how this Church-state doth nourish and cherish all the fruits iâ— brings forth Sim. ☜ Be fully perswaded Expos. Because it is very dangerous to doubt In your own minde i. e. not by other mens opinions c. What it is to doubt Else thou wilt be mistaken Budaeus Danger of doubting and the evil of it Par. The sin of doubting ☞ Such as doubt soon yield up the buckleâ— and are taken prisoners ☞ Implicite faith not enough Par. Cant. 6.12 Who are best Champions for Christ. Proprium principium actus sit in intellectu sicut in subjecto How to attain true perswasion 1. Perswasion must be by the word of Christ. 2 Pet. 1.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Learn the order of the Gospel as given at first The promises of the Restitutution of times are to a state as at first And why 2. See how far we are in our present condition from the order as at first Barlet Get into that Church that is according to your light and according to the word nighest Gospel-rule and primitive practise 4 Observe the concurrent motions of Providence Dr. ibs Sim. Second Direction Have no confidence in the flesh Third Direction Be impartial and unbyassed as to opinions Ierem. 4.14 Rom. 1.21 Sim. Prejudice does much wrong ☞ After perswasion follows an assurance Certainty or Assurance whence it is and how 1 Ex causa certitudinis 2 Ex parte subjecti The conclusions which arise Bring them to the Trial. False perswasion most dangerous Sim. How to know true perswasions 1 True perswasions proved and approved from the word and Spirit 2 Waits for fit time 3 Meets with trials yet gets the better Sim. 4 True perswasion makes obedient 5 It shews emptinesse in all other waies and worships 6 It makes thee long after them 7 Makes thee bold with humility Sim. 8 Puts thee upon inviting others saying come let us go up and joyn The sad consequences of doubtings and of not being fully perswaded Drives them into despair and errors Sim. ☞ They meet with a cuâ—se And are not welcome but provoke the Lord. Hinder the energy of Ordinanâ—es and obscure the excellency of the way Expos. The Lord draws with his arms the Spirit his right hand and word his left Men must come in voluntarily Proved by several considerations as 1 From the powerfull principles which carries them extra se. Vide Fenâ—ers Alarm Rom. 7. Because this principle is absolutely necessary in all that would be Church members which makes them willing Expos. Second consideration From the end which suit with the principles Voluntas suâ— natura vult finem Sim. 1 Pet. 4.17 Heb. 6 8. Phâ—l 3.19 Requiritur cognitio finis aliqualis the end must be known Sim. In alio a quo ei imprimitur principium suae motionis iâ— finem
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. ☞ Two Things must be 1 Knowledge 2 Desire ☞ Fourth consideration is From the object of the will which is good Good differs how Expos. ☜ 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 Fifâ—h 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 ☞ 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 ☜ The Power of the Word The Word is the arm that gathers into the Fold and makes men â—un willingly 2. The Spirit makes willing the inferior instrument Expos. ☞ 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. ☞ 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ordo formae Et materiae Ritual order and decency Left to liberty Luther ☞ Caution This is no sâ—â— form 1 Christians meet together often fiâ—st and why To prepare for the work Expos. Saints not tyed to one Church And secondly â—o 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 obsâ—â—rationem 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 opâ—ned and proved Account of faith made Experiences of the work of grace A declaration of full sâ—tisfaction from Gods word By the ablest in pâ—blick In his communion of Saints Chap. 17. Few at fiâ—st 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 Oâ—der 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 Râ—x Plat. Expos. For the honour of the way Sim. Expos. ☜ Much honour is had by publick embodying Act. 2.24 Expos. ☜ 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 ☜ Dublins experience teaches most of these things mentioned 1. The power is in the Body â—o 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 cumiâ—genti 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 〈◊〉 object Fenner 2. Affirmative First from others Affirmative Secondly from himself 1 Pet. 3.3 Experiences If weâ—k in utterance what then Ask them questâ—ons easie and according to the ability of the person Leeson of Dublin admitted Her broken yet broken-hearted speech Sim. Mr. Wil. Fenner ☞ 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 ☜ 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 ordâ—nance 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
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
names of dayes months c. Synops. We dissent Fulke Hierom. ☜ 4. They agree 1. That in the Churches God is most to be met with We differ Dr. Willet Proofes ☞ Origen ☞ Origen Witnessed by Martyrs Tindall ☜ 2. Too nigh one another about Churches as dedicated to Saints We differ Euseb. Lib. 4. devit Constant. Lambert ☞ Presbyterians 〈◊〉 truth out of dooâ—s Gospel-propagation by this means Churches how to be dedicated to Saints ☞ 6. Agree against us They alike do take advantages at our râ—nts differences schismes c. Bradford Latimer in epist. ad D. Baynton Hierome Cotton Austin ☞ Sim. Exhortation to unity to all the Churches Expos. Note ☜ 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 ☞ 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 ☜ Zanâ—h ☜ 4. Vnity because all alike in hope Zanch. ☜ 5 Because but one Lord 6. One Baptisme idest of the spirit ☞ The Welsh Curate his Rantisme in his Booke so stiled ☞ 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 â—it in unity is a great adâ—antage to Sathan Sim. Vt impâ—ret Dividâ—t is his 〈◊〉 In unity the greatest terrouâ— that can be to Christs enemies Sim. ☞ No feares if we want not in Vnity Sim. ☜ Sim. Three things expected â— an houre of Triall short but shaâ—pe to the Churches ☜ 1 Proph. The Churches more one then ever Sim. ☞ 2. Proph. The spirit poured out upon all Then unity most of all Expos. Sim. ☜ When ☜ 3. Proph. 3. The great dayâ— the Lord the nigher it is the more Churches will be united in every yeare ☜ This Gospel way is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The great promise of these later dayes 1. Christ shal reign over all in these latter dayes ☞ Especially as Head in his Church or Churches Expos. ☜ Christ a King how and to whom And a Head how Zanch. Expos. A word to the Churches ☞ 2. The precious Saints the matter of these latter dayes Expos. Proph. Jaspers who Agates who Tremel Carbuncles who Most precious Stones ☜ Expos. ☜ A word to the Churches When they shall excell ☞ ☜ ☞ 1. Who are Jaspers In what properties they â—xcell 2. Who are Saphiâ—es In what properties they excell ☞ 3. Who are the Chalcedonie's In what pâ—operties they excell Zanch. In what properties they excell Ignatius 4. Who are the Emeralds In what properties they excell ☜ 5. Who are the Sardonyx Ainsw ☜ 6. Who are the Sardius Paraeus In what properties they excell ☞ ☞ 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 ☞ 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. ☞ Variety in their excellency ☜ When high-priz'd Propâ—◠☜ When Jewes expected to be most precious Church matter ☜ A word to Churches and members ☜ 3. The forme of the Church promised in these last days ☞ How all enter in 4. The end of it largely promised Zanch. Two-fold Brightman ☞ 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-Ordâ—r in Churches is a great promise Expos. The foundation of all this is layd Comfort to us our day is comming ☞ ☜ Et redirâ— in principium 2. The Types promise the fall of false worship and he glorious rising of the true Gospell spirituall worship ☜ Antichrist â—â—yâ—â—fied by Aegypt Expos. ☜ Sodome ☜ Babylon Expos. Pro Antiochus Epiphanes a figure of the Pope ☞ Polanus Brightman ☞ Types of the Churches Palaces of Sion Tabernacles Particular Churches Dr. Sibs ☜ ☜ Jerusalem a Type The Sun Christ must rule the Dâ—y 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 ☞ Vid. 5. Zanch. lib. 1. de Hom. creatione v. 15. Pâ—radise and Eden excellent full types of the Church of Christ in these last dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Churches â—ypified The Garden was Gods own plantation The excellency of it beiâ—g his work ☜ 2. His protection of them ☞ 3. The name of them which takes in of all languages Zanch. ☞ ☞ 4. The Seat of them in all the World where the Rivers run Pareus ☜ 5. The East of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidas Lactantius ☜ The later days promise in the East whence the Sun shall rise to all the world Jo. 1.1.2 ☜ 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 ☞ ☜ 4. They are to bee the most fruitful of all the Earth ☜ 5. Lovely to the sight Colloquia congregationes gratiam spirent Bernard de Ecc. cap. 412. 6. Excellent to feed upon For all sorts and Senses ☞ ☞ 7. All sorts of trees that the Lord makes fruitfull must grow there 8. The â—râ—e of life in the midst of them Tree of life two wayes ☞ ☜ Diodate The two Sacraments within the Church kept And not to be carried out ☜ ☜ 9. The tree of life and other trees alike ☞ 3. The Spirit and Word typified by Rivers streams 1. From whence the Rivers came aborigine viz. from the East ☜ Two parts of the East 1. Knowne 2. Hidden but only the River runs from it ☜ ☜ 2. For Churches to what end ☞ 3. The River divided into foure heads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diodate Habes Paradi sum conclusuÌ„ Paradisum e mâ—ssum Beru de Serm. Cant. 35. To take in many Nations ☞ ☞ 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 ☜ 3. Of the greatest Use as Universities for others to resort unto and to learn in and to goe from to teach others ☞ 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 Oâ—hers from the Churches ☜ We have first Life and then Law first a Principle and then a Precept ☜ 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 ☞ 7. Such as are therein may eat freely yea must of every tree ☜ Ripe fruits 8. Such forbid the Tree of Knowledge before the tree of Life ☞ ☞ Expos. An use of humane Wisdome Learning and knowledge in the Churches But not to be preferred first ☜ ☜ 9. The Serpent got in and tempted by the fruits of the tree of knowledge ☜ He tempts the weakest with Gifts Parts c. Churches beyond Universities Saints are the most and best learned ones ☞ 10. Man put in on the sixth day By the Lords own hand 11. Gods speciall presence there Justin Irenaeus Terâ—ullian Eusebius Ambrose alii in lec 3. The Churches of Christ distinct from all others And shal be so apparently to aâ—l Expos. Not Enemies Who Nor Bastardâ— Who ☜ Nor Ammon nor Moab shal enter in But the Edomits shall or the Jews ☜ Exhort To strive against Nationall and parochiall Churchâ—â— and why Expos. Zanch. A word to England Ireland and Scotland about Naâ—ionâ—ll and Pâ—rochiall Churches The standing impudence of Pâ—râ—sh Church Members ☞ Cawdrey p. 83. Sim. About the Sacraments They are guilty of Treason Felony and Whoredome ☜ ☜ ☜ How the Lord will strip them naked 1. Take away all their Ornaments and leave them naked 2. Show them in their blood and fâ—â—th 3. In their imbecillity 4. With a loud cry ☞ 5. Little 6. In utter darknesse Parish Churches the Children of the Whore shall fall without mercy ☞ 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. ☜ A good caution ☜ ☜ Sim. ☞ 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
no person but the sin for in forsaking Ordinances Assemblies Christian-duties c. They run a desperate hazard Heb. 10.23 24 25. which some say is the Prodromus or Harbinger of that pardonless pitiless sin of the Holy Ghost Vers. 26 27 28 29. and of ruine V. 39. But this I have offered on the first part of this use to show a necessity of being well-grounded upon this Rock Christ and Secondly To be well-united in and to this Rock Christ by communion as 1 Cor. 1.9 God is faithful by whom ye are called unto the communion of his Son Jesus Christ our Lord This is the voice of all the Oracles sayes Mr. Ainsworth to raise men into communion with Christ the Rock and then with one another 1 John 1.3 7. Hence it is that there be such variety of similitudes to resemble this communion and to illustrate it as Christ the Head we the Members and all by due joynts arteries and sinews united to the Head receiving life motion and government in all actions and affairs from the Head and yet by the same arteries sinews joynts and spirits united one to another so Christ is the Vine we the branches i. e. One with the vine the stock the root all participating of the same juice fatness sap sweetness and yet one branch deriving from another refreshed by another growing to another and one with another So Christ is the foundation we are the building Eph. 2.21 1 Cor. 3.9 all fastned knit and united to the foundation Christ although one may differ from another in form shape order place c. And although some be of a courser and some of a finer substance and appearance in this building although some be greater and some lesser some in one fashion and some in another yet all alike do depend upon and are set upon Christ the foundation all are rooted in him Col. 2.7 Eph. 3.17 grounded and built upon him and pinned fastned and united to him and yet are so to one another in faith and love as if they could not live or stand one without the other for they be many in particulars and some are under one form and some under another yet all are coupled together tacked and nailed together so that they grow together up unto an holy temple in the Lord. Now if we lie loosely and not firmly fastned as I said before we shall slip aside and fall out 1 Joh. 2.19 20. and thereby bring danger to the whole building This communion makes us in unity without which is neither comfort nor continuance in a Church-state neither am I of opinion with some that they must be all of one judgement and under one form and of one opinion in one body or society c. that hold together in love and faith For I finde no building no body no Church that ever was or will be without different forms opinions appearances c. according to the nature of the Members and Matter they are made up of There be many Members and particular parcels of several shape and use and yet by the wisdom of God all are so well-united and set together that there appears so admirable a decorum so goodly a frame and lovely a proportion and symmetry of the whole I say of the whole that not the least Member though the most differing from others in form or fashion could be spared for the Lord hath use of all his people under what dispensation soever to build up his house withal as I shall if the Lord please shew in the second Book Wherefore I am perswaded those Churches that consist so much in and subsist so much of and upon an uniformity will fall for they are not of Gods building but those the Lord builds as before though many Members be in them that differ in opinions forms or the like yet all shall be very useful and necessary in the place the Lord hath put them in by his holy Spirit and shall be so far from making fractions or divisions that they shall promote the unity of the Spirit in the bond of peace being all are borne up by one foundation upon whom all are built one as well as another and that foundation which is the strength of the building is as able and fit to keep up one as another so fastened in him bee hee of what judgement soever and under what shape soever hee appeares to others so he be but good matter Now those Churches are of the Lords building doubtlesse that doe agree in Spirit though differ in forme and though they have in them of sundry Nations natures languages judgements or opinions yet are all one in Christ the foundation and are firmly cemented and united one to another in Christ by his own and the same spirit which enlivens enlightens quickens comprehends acts inables moves and governs all though under diversity of gifts and administrations And these are they that shall stand by his wisdome though not in the wisdome of flesh and blood or of the world Well in a word Sion thus governed thus grounded and thus united as before must be the delight of the whole earth beautifull for scituation not onely in a faire air lovely climate and good land but lying on a fair full and sure foundation which shall never bee removed but which he will establish for ever Psal. 48.2.8 SELAH Wherefore thus saith the Lord of hosts let your hands be strong ye that heare in the day the foundation of the Lords house is laid Christ being for that purpose preached that the Temple might be built For the building is all in vaine that is not laid upon this Foundation And to conclude The Lord make our Builders wise in laying the Foundation first I feare too many and I desire to deale home with my owne naughty deceitfull heart herein that have sought more their owne fame then others felicity more to glorifie themselves then God in gathering the godly into Fellowships and so they have gotten a good many and those great ones too and made themselves some body then they Christen their Churches into their owne names The Lord shame us for it whom he findes guilty Constantine the Great called Trajane who was a Great Builder the wal-flower for that his name was engraven on so many walls So indeed are many mens names most shamefully if not impudently ingraven on your Churches This was not in Primitive times we never read of any Churches called by mens names then as St. Pauls Church or Peters Church but all called the Churches of Christ for they were built upon him for a foundation upon this Rocke which Eagles flye up to but the Ostridges have their nests in Sand. So that all true Churches and Saints have one and the same substantiall Foundation For as Rhetoricke is said to be a Fist extended and displayed into an open hand but Logick a hand contracted into a close Fist
So the Church is dilated into many Congregations but every good Christian is the Church contracted and condensed into one Bosome being alike built upon the Rockie Foundation which will never faile CHAP. XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ahezachecha That all the children of Sion called home are bound to make haste and to enter into this Way of Christ among his Companions in the Gardens THe next newes is that wisdome stands in the streets and calls to all yea the simple and poore to eat of her bread and drinke of her wine to forsake the foolish and to goe in the way of understanding she cries at the gates at the entry of the City at the coming in at the doores Prov. 8.1 2 3. yea shee hath sent out her Maidens the Ministers to cry aloud by preaching her doctrine Prov. 9.4 and her Discipline Prov. 9.1 For wisdome hath laid the foundation and hewed out her pillars as you have heard before what follows why hearken unto me O yee children blessed are they that keep in my wayes blessed is the man that heareth mee watching daily at my gates waiting at the posts of my doors The gates of Zion are the particular Churches of Christ into which Christ calls all that have communion with him Arise and come away which as Ainsworth sayes Beleevers are bound to doe and must labour forthwith to enter in and being come in to abide there and to contend together for the faith Phil. 1.27 which was once DELIVERED to the Saints For this is foretold in Isa. 2.3 and he will teach us his wayes the very next step is this and we will walke in his pathes as soone as ever we know the way of Christ the Lawes Ordinances Institutions and Discipline of Christ wee must make no delay at all but put into practise and enter into his way It argues carnality to procrastinate and put off Christ and to delay our comming at the call of Christ when wee have clearly and distinctly heard it Luke 14.18 and alwayes observe that it is something or other of the world that is the let but as Micah 4.2 sayes and Jer. 50.4 They shall go and seek the Lord and aske the way to Zion saying Come and let us joyne our selves to the Lord in a perpetuall Covenant Iâ—unt non subsistent ad vocationem Christi non moras trahent Oecolamp in loc So Psal 110.3 besides the Precepts Psal. 45.11 Mat. 28.20 and loud calls aâ— before the many menaces used in the Scriptures against Rebels and such disobedient subjects doe sufficiently testifie to this truth Psal. 2.12 Luke 19.23 1. Cor. 16.22 and the practises of the Saints in primitive times yea though times of hottest persecutions and fiery trials yet their then ready obedience to this order of Christ doth very much manifest the reality of this assertion viz. that Saints are bound by vertue of positive Precepts to joyn together somewhere in a Gospel-way and order as hath been before handled Act. 2.41 42. 1 Thes. 1 4 5 6 7. 2 Cor. 8.11.22 2 Cor. 8.5 Cum multis aliis Now is there not reason enough for it For First What other visible way for Beleevers to walke in together reason 1 and to worship in hath Christ brought out of his Fathers bosome and left behinde him when he ascended on high till his second coming but this see Eph. 4.11 12. Secondly What an apparent peece of disobedience and contempt of Christs Call and Command is this to live in Babylon streets or as Lot in Sodome notwithstanding the Angel of the Sunne is sent to cry aloud in our eares to come away into Sion and to make a habitation for the Lord to live in Isa. 52.11 Rev. 18.4 2 Cor. 6.16 17. Eph. 2.21.28 yea and the Spirit is to be our conduct Jo. 16.13 and 14.26 and knocks at our doors and tarries to know if we are ready and to put us in minde of making haste by many motions and instigations and instincts O then how roughly doe they resist the Holy Ghost and quench the motion of the Spirit that stirs in them and strives with them Act. 7.51 1 Thess. 5.19 which is a sinne of the saddest consequence if after they are convinced Mat. 12.31 Marke 3.28 29. Heb. 10.26.27 agnitam veritatem flagitiose insectari So Saul Julian Latomus of Loraine and many others sinned the sinne of death that is they madly and maliciously resisted the truth despised and despited the wayes of Christ notwithstanding their consciences checks and the Spirits motions and so did Stephen Gardiner Fox Act. and Mon. Fol. one thousand nine hundred and five and divers others O sad sad sinne to sinne against the office and operations of the good Spirit of grace which is more then to speake against his person in ignorance for so did the Sabellian Eunomian and Macedonian hereticks who yet found mercy Wherefore have a care how yee dare to live in the loathsome Babylonish wayes of confusion after yee are called out thence and convinced by the Spirit since of the gates of Sion whilst the Spirit moves in you to make haste into Church-fellowship he is doing his office in you look you to reason 3 yours Consider the abundance of ill consequences which must unavoydably follow this disobedience to Christ or this neglect or omission of these wayes of holinesse or Gospel-fellowship for First The worship of God or service to Christ Jesus which should be our joy and meat and drinke suffers by it which is more acceptably and orderly performed with joynt consent and in communion of Saints Rom. 15.16 1 Cor. 1.9 10. Zeph. 3.9 the Lambe is said to solemnize publick service upon Mount Sion with a hundred forty and foure thousand Saints there their voice is like the voice of many waters and mighty thunders Rev. 14.1 2 3. in the songs of praises and in their prayers but for this I refer to Ainsworths Communion Chap. 16. Secondly without this the Saints must needs fall short of that duty of edifying one another and of building up one another in the most holy faith but then they grow Jer. 23.3 4. Ezek. 34.14.16 and walke in light Isa. 60.3 1 Jo. 1.17 and love Eph. 5.2 1 Thess. 4.9 1 Pet. 1.22 and unity of the Spirit Phil. 2.1 2 3. 2 Cor. 13.11 Eph. 4.3 instructing and provoking one another to holinesse and good works Mal. 3.16 Jude 20. 1 Thess. 5.11 Heb. 10.24 therefore are they implanted together to flourish in the Lords Courts and to bring forth fruits Psal. 92.13 14. which will not faile for the waters run out of the Sanctuary Ezek. 47.1 Thirdly otherwise they have not that mutuall aid and assistance for the counsel and comfort of one another which they ought to have Rom. 12.3 1 Cor. 12.22.26 Fourthly nor is there that unanimous compliance or united force made against the opposers of the truth
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 Catholâ—ck 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 parâ—es 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 faâ—l 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 Vnâ—versal 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 Tilâ—nus 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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boil out into a foame against me for as Dr. Homes says I do but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 dâ—spensation 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