Selected quad for the lemma: church_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	hear_v	heathen_a	publican_n	4,379	5	11.4435	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93702	Rome ruin'd by VVhite Hall, or, The papall crown demolisht: containing a confutation of the three degrees of popery, viz. papacy, prelacy, and presbitery; answerable to the triple crowne of the three-headed Cerberus the Pope, with his three fold hierarchies aforesaid. With a dispelling of all other dispersed clouds of errour, which doth interpose the clear sun-shine of the Gospel in our horrizon. Wherein the chiefe arguments each of them have, for the vindication of their erronious tenents are incerted, and refuted; with a description of such whem [sic] the true Church of Christ doth consist of: as also how, and by whom, they may be gathered, and governed, according to the will, and appointment of Jesus Christ, and his apostles, in the primative purity thereof. / By Iohn Spittlehouse, assistant to the Marshall Generall of the Army, under the command of his Excellency, the Lord Generall Fairfax. Imprimated by Theod. Jennings, and entred in the Stationers Hall.	Spittlehouse, John.	1649 (1649)	Wing S5013; Thomason E586_2; ESTC R203633	304,213	396

more potent in every respect he gave the cho●●e of the Country to Lot which president I hope will be imitated by our Brethren in any difference betwixt party and party as also concerning any criminall offence committed by any member of the Church I hope our Brethren will take notice of the event which hapned by the sins of David viz. his Murther and Adultery by which he gave occasion to the Philistines and other of the enemies of God to blaspheame and so avoyd all such occasions of evil but in case such differences and misdemeanours should be made and acted by the members of Christ which may happen seeing by the former examples that holy men may be at difference and also sinne in a high degree yet as I said before o●r Saviour in case of such difference hath left these two remedies in the 15. and 16. verses of that 18th Chapter of Matthews Gospel in these words SECT 5. IF thy brother trespasse against thee tell him his fault betwixt thee and him alone if he shall heare thee then thou hast gained thy brother but if he will not heare thee then take with thee one or two more that in the mouth of two or three witnesses every word may be established And if he shall neglect to hea●e them ●●ll it to the Church but if he shall neglect to heare the Church let him be to thee as an Hea●hen man and a Pu●lican In which words of our Saviour we may e●sily perceive the method and order that he would have used in such differences as doth arise amongst the members of the Church for otherwise the Church is not to meddle with them who are as Heathens and Publicans as may be gathered from them words of our Saviour formerly mentioned Then least the reall Church should be cumbred with every 1. Remedy small businesse the party offended is injoyned by our Saviour to goe to the party offending or who hath offended him as by occasion of trespasse or otherwise which is a thing I confesse quite contrary to flesh and blood as is also the like expressions of our Saviour viz. If thou bringest thy gift to the Altar and remember that thy brother hath offended thee leave thy gift at the Altar and goe and reconcile thy selfe to thy brother as also in praying for our enemies in blessing them that curse us to turne the other side to part not only with our coate but cloake also yet being the injunction of our Saviour they must be observed and so farre as any man is from yeelding obedience to them so farre is he from being a true Christian these being the simptomes to distinguish the Church of Christ from the world and therefore our Saviour in such cases commandeth to goe and tell him of his fault privately or betwixt thee and him alone SECT 6. AS if he should have said The eyes of the Heathen and Publicanes are set upon you and would much rejoyce to heare that you who are brethren in professing my name should differ And therefore in such a case goe first by thy selfe and doe it with all the privacy that may be for feare of the scandall which otherwise may arise by the difference betwixt you and when yee are so met use all the wholsome perswation thou c●ust according to the measure of the gift which is given thee to incite and stir up to give thee satisfaction and if thou canst perswade him thereunto thou hast then gained thy brother which shall be a glory unto thee so that thou shalt shine as the Starres in the firmament But if he yet remaine obstinate and will not give thee some 2. Remedy reasonable satisfaction for thy losse by him then take with thee one or two more of thy neighbours of which number may be thy Pastor or whom else thou shalt thinke meet And in so doing certainly they wil moderate the businesse betwixt you unlesse Law businesse may be decided in he Church ye be both Hipocrites so that no reason will perswade you yea certainly rather then you will make it any further trouble one of you wil put up with some losse least it beget a scandall to the Church but if it so be that thou shewest thy selfe before thy neighbours to be a reasonable man rather to put up with losse then to exact more then thy owne and yet he will not reconcile himselfe or give thee thy owne Then thou art of necessity to put him to a greater sh●me and disgrace being constrained to acquaint the Church with it which after notice given when so many of the members are met together as shall please to come thou shalt produce the Witnesse which thou tookest with thee and they shall declare the truth and equity of thy cause unto them as also the refractorinesse of the offender or trespasser which being so manifestly ●pparent to such members of the Church by thy credable Witnesses it will be quickly decided But if he shall yet refuse to be so ordered by the Assembly then gathered together as likely he will having had all the faire motions that might be before let him then be unto thee as an Heathen man and a Publican And thus have I set forth unto you a representation how our Lord and Saviour Jesus Christ would have differences decided in his Church Militant which remedies afore mentioned considered there will seldome or never any small or triviall businesse trouble the Church in regard the party offended or injured is positively injoyned by our Saviour to use the remedies aforesaid which if he refuse to performe he ought not to be releeved by the Church SECT 7. Obj. BVt if the Defondant refuse to be ordered by them members so gathered in regard of the smalnesse of the quantity of them in comparison of the reall body of that Church may he not appeale to the reall body Ans The Church having had publick notice of it as also of the time and place when and where the difference is to be decided and not appearing at the time and place doubtless those Few triviall businesses trouble the Church few who doth appeare ought to end the businesse and being so determined it ought not to trouble the Church any further but I would have you know that such causes as come to such a triall ought to have a deliberate hearing both by Pastors c. for you may well imagine the two remedies considered there will seldome or never any triviall businesse trouble the reall Church Obj. Suppose the difference betwixt them be for title of Land or the like are such Churches able to decide such controversies What judgement doe you read them Corinthians had in La● having no judgements in the Lawes of the Land by which such differences are to be tryed Ans All Lawes are or ought to be grounded upon Scripture and reason and as to that of Scripture I suppose none wil deny but such as are of the Church have the best

them their Tythes or Church dues as they call them they matter not whether they have another penny to buy their Children bread or no certainly if their intents was to suppresse Prelacy that themselves might reigne in their stead they have not as yet failed in their designe 3. It is manifest that the Scribes and Pharisees was ignorant of the truth it selfe albeit it were amongst them as also instead of the true interpretation of the Scriptures being carnally minded they corrupted them by their false glosses adding many tradissions of their owne forging and in this respect they are one and the same with the Pharisees which to make appeare more at large wil be an occasion to treat upon the second branch concerning their manner of composing their Church SECT 5. BEfore you enter upon this particular first shew me wherein the Cavaliers are like unto them of the Sect of the Saduces Ans It is reported that the Saduces retained the name of The Cavaliers compared with ●he Saduces God mearly for feare least it might appeare that they should dissipate the policy which was singularly manifested by the bond of Religion yet notwithstanding they endeavoured to efface out of mens mindes and understandings the invocation and true feare of God and that men should revive no more after death neither that any other Judgement was to be expected wherein the just was to be discerned from the unjust the names CHAP. II. The second Chapter treateth of Separation c. SECT 1. Objection THe Apostle telleth us that it is impossible to separate from such a people as to goe out of the world 1 Cor. 5. 10. intimating that so long as the world subsisteth we cannot avoyd the company of such ●●●ple so that of necessity it must be tollerated Ans Is it not as possible now as it was in In what respects Beleevers ought to seperate from unbeleevers the Apostles time Again the Apostle 1 Cor. 5. doth fully cleare himselfe in what manner he would have the Church to be separate from such men ver 19. where he saith yet not altogether with the fornicators of this world c. meaning that we should not so shun their company as to have no commerce or dealings with them as in bargaines c. or not to use a civill carriage or behaviour towards them or that we should not admit of such persons to the publick ordinance of hearing the Word for by so doing they would ever be kept in blinde ignorance and never be converted to the faith therefore to eschew them in such things is as impossible as to goe out of the world in regard the world doth chiefly consist of such people to which the Church of Christ in all ages hath been as a little flock as also in that Christ commanded his Apostles to teach all Nations Matth. 28. 19. that is all the world that thereby they who are ordained to eternall life may be discerned and distinguished from the rest of unbeleevers by joyning themselves in a League and Covenant to be obedient to the rule and Government which Christ by his Apostles hath prescribed for them And this wil more fully appeare to be the intent and meaning of the Apostle by his expressions in the 11. ver of that Chapter where he saith If any one be called a Brother who is a fornicator or covetous or an extortioner with such an one no not to eate which eating there spoken of cannot possibly be meant of the corporall feeding of the body for if that were a sin to doe our Saviour could not be innocent but had offended by eating with Publicans and sinners Mat. 5. 24. 30. it must therefore of necessity be meant of the eating of the Sacrament of the Body and blood of Christ Now in that such an one that is called a Brother viz. one incorporated into the body of the Church being such an one is not to be admitted to that Sacrament how much lesse he that is without viz. he that is not admitted a member of that society or flock of Christ but is yet in the state and condition of a Publican and sinner or out of the payle of the Church Mat. 18. 17. SECT 2. Obj. CHrist commands us to love our enemies to blesse them that curse us to doe good to them that hate us and to pray for them that despitefully use us and persecute us c. Ans Gods Actions are of two sorts generall and particular Gods actions are of two 〈◊〉 generall and particular generall in as much as he suffereth the Sun to shine and the raine to fall to the benefit of the wicked as the godly the other in particular towards the elect by sanctifying of them by his Spirit In like manner ought our actions to be expressed towards men A generall love we must shew to all men although Turks Jewes or Infidels in procuring their good and seeking to doe them no hurt in preserving them and theirs so farre as we be not prejudiced With whom we ought to h●ve familiar●●● and society by so doing Out of which generall fountaine of love floweth these courtesies as in bringing home his strayed Oxe and helping his over-laden Asse c. Deut. 22. 1 2 3 4. But friendship familiarity and society we must only have with the people of God or at least seeme to be such and this difference is further evidenced by the Apostle in these words Doe good to all but especially to the houshould of faith Gal. 6. 10. Obj. Wherein consisteth the conditions that is to be observed in Leagues and Covenants betwixt the godly and the wicked Ans In these three particulars 1. That we doe not promise Conditions to ●c observed in Lea●ues and Covenants to ayde and assist the wicked or binde our selves to mutuall help for therefore was Jehoshaphat blamed by the Prophet in these words Wouldest thou helpe the wicked and love them that hate the Lord 2 Chron. 19. 2. 2. Neither must we send to Infidels for helpe for that is to distrust the Lord if they offer their helpe upon good conditions it is lawfull for us to use it as sent of God but we must not seeke for it 3. Leagues which have been made with such in former times are not to be broken for the Gospel condemneth truce-breakers yea Leagues for removing hostility or intercourse of Merchants and continuance of peace may be made with Nations of a strange Religion yea the Apostle exhorteth that as much as in us lyeth to be at peace with all men But as touching friendship familiarity c. we ought to have as little as possible may be for he that toucheth pitch shall be desiled with it As also by the example of the people of God both before the Law under the Law and now under the Gospell SECT 3. 1. BEfore the Law as in Gen. 4. 26. where it is said that then There was ever a separation betwixt Beleevers and unbeleevers viz.

and path Religious then rich he would have his Ministers like burning and shining Lamps to the illumination and salvation of his people but the Devill tels them this is a soure strict and precise way and it is not meet that such admired eminency of Noble or learned parts should be confined to such obscuri●y that such rare gifts and depth of knowledge should intermixe amongst a number of rude ignorant and uncapable Clownes and therefore he labours yea and prevailes with almost all of them to raise their spirits to higher hopes and to plunge presently into the current of the times and be made some body in the The worlds principle world And hereupon their hearts being ravished with the pleasing apprehensions of worldly glory and humane greatnesse represented by Satan in the most illustring formes to their ambitious imaginations they resolve fearfully against their owne soules to follow the streames and to plot all meanes and wayes of preferment disclaiming all occasions that tend to precisenesse studying only to understand the world and to negotiate for advancement And upon this very score it was that the boone Ath●●ian-like The practice of our A● be●i●n blades blades of the times derided Doctrine and use in Sermons as poore and beggerly edifying plainesse foolishnesse of Preaching knowing that by so doing they should ingratiate themselves into the times and please those great ones who had rather have their eares tickled then their Consciences touched to have pillowes sowed under their armes that they might lye more soft upon their beds of security then to have the keene arrowes of Righteousnesse and Truth fastned in their sides by the faithfull Ministers of Jesus Christ to drive them to sincerity And thus have those daubers made shipwrack of their Consciences by their base flattering and depending on such great ones who have also been made hereby enemies to Professors and their owne Soules SECT 3. Obj. VVEll but to proceed where we left what shall follow in case the Offender be dampnified by the Church to pay a certaine sum and he refuse Ans The party so refusing to be ordered by the Church doth thereby declare his contempt to the power given to it by Christ upon which he is to be ejected the Church and so reduced to the state and condition of a Heathen man and a Publican Obj. But must the Plaintiffe then lose his money Ans He hath then no other meanes to obtaine it then by the Wherein the Ma●istra●e is c●ncerned Lawes of the Nation by which the Civill Magistrate ruleth Obj. Wherein consisteth the power of the Magistrate Ans He hath to doe in all things of a civill Cognizance or that goe out of their Spirituall condition into a Morall offence as injustice evill transgression into tumult or disturbance of publick and private peace actually or expresly and not interpretatively for so the Nations interpreted the Jewes as troublers of the State and the Jewes Christ and his Disciples as movers of sedition The Papists and Prelates interpreted the Non-conformists or reproached Puri●ans as factious and tumultuous so as in any thing of a Morall or Secular Cognizance which the Magistrate hath cleare rule for to walke by from the Word of God and not otherwise and in so doing he ought to act because he is the best Legislater and Interpreter and can best resolve in things touching publick liberty but otherwise all manner of differences whatsoever which may happen in the Church without the limits of a Morall offence may and ought to be decided in and by the Church it selfe as hath been fully proved Obj. Ought not Church businesses to be determined by voyces Ans We never read of any such conclusion made by any How Church ●usine●●ss● may be concluded Church mentioned in Scripture as that every particular member was asked apart touching his nilling or willing in such controsie neither is it probable that any such course was used by them but rather the matter being fully debated by some eminent persons as it is usuall in Courts of Parliament c. As also it was by Peter and James Act. 15. that then all the reall body will willingly condiscend to ratifie and confirme it Obj. It cannot be imagined that every case will be made so cleare as that the Church will condiscend as you would have them and if so how would you have the peoples thoughts expressed in such cases Ans It may be done by lifting up the hand or dividing themselves into two bodies or by I or no as it is usuall in Parliaments or Committees Obj. But what if there be an equality of parts as many for as against what will ensue Ans What will ensue in the Court of Parliament in the like case or in your Assembly of Divines and therefore the same course you would take in such courses aforesaid we will take the same in this and thus have I stopped your mo●th with your owne morsell SECT 4. Obj. MAy not every Member present at such a meeting speake to the point in question if he please Ans Yea he may doe so as in like case may be done by any Member of Parliament or other Couns●ll but it ought to be done according to the Apostles rule vi● with d●cency and order and to avoyd con●usion as much as may be Obj. I have observed at some of your meetings an horrible confusion Ans Such disorders I hope will speedily be reformed in our An example of the Apostles for deci●ing controversi●s Brethren to which purpose we have a notable example in that Dispute be●wixt the Apostles ●lders and Brethren at Jerusalem concerning the matter of Circ●mcision Act. 15. who at the first did as you say of our Brethren Dispute confusedly but whilst they did so they had much Dispute to little purpose as appeareth by the seventh verse of that Chapter untill way was given that they might speake by course whereupon Peter being commonly the first in such matters began to open the case apart by himselfe the rest of the Apostles and Elders being silent as may appeare by the same verse and yet we may perceive that the multitude termed the Brethren ceased not to speake confusedly untill Peter had ended his speech and that they gave audience to Paul and Barnabas untill which time the text doth not render them silent by which passage is really demonstrated unto us the fruitlesse issues of confused discourse as also the fruitfull effects of decency and order for we read as soone as Paul and Barnabas had delivered themselves to whom the Brethren is said to give audience the Apostle James being the next which spake did in few words g●ve the multitude satisfaction And from hence we are taught the order and method which Who ought 〈…〉 made use of in Church 〈◊〉 we ought to use upon any occasion of businesse which may concerne the Church as first to make choyce of them whom we conceive is the most judicious and that

themselves Providence is wonderfully seene in that like the Assirians they helpe to ruine one another so that my chiefe worke is to subdue that Hierarchy of Presbitery who hath conquered the other two and now would reigne it selfe in their stead Againe I would have such Sir Johns to know that to fight a publick enemy requireth the publick Magazine both for offensive and defensive Weapons and seeing the Lord hath moved me to be his Churches Champion against that three-headed Monster of the Pope with his threefold Hierarchies of Papacy Prelacy and Presbitery certainly he will allow me as Saul did to David his owne Armour however that I may gather such materials as I shall thinke meet for the incounter in such common places as David did in the Brook which having gathered I therewith advance in the spirit of David towards that Zanzumim or Gyganticall Annakim hoping the Lord of Hosts the only giver of Battels will so prosper the event as that I shall as David did Goliah head him with his own● Weapon and bring them as Trophies to the Campe of our Israel Take notice Rome even in the same WHITE HALL Where here thou had'st thy rise thou hast thy fall A generall Preface to the Booke IN as much as the present designe of Christ by his Spirit which is now to reigne in the Saints is to destroy Antichrist Root a●● Branch and this Antichrist so to be destroyed consisting of the pollutions and delusions of the world the ●lesh and the Devill viz. in the now temporall powers of the world the now various formes of Church Government as also in many fundamentall points of Religion and it being the office of the aforesaid Spirit to convince the world of Sinne of Righteousnesse and of Judgement Joh. 16. 8. viz. Of Sinne in point of fundamentals of Righteousnesse in point of their Pharasaicall glosses by which they colour their Hipocrisie in matter of forme of Judgement in point of the Ti●anicall and Arbitrary powers of the world In reference to which I have suted my Discourse to them three particulars hoping the Reader will ●●ade that conviction as to be perswaded from any further contest with Christ in all or any one of the a●oresaid particulars resident in him in relation to which Christ hath in effect declared that whosoever is not against them or any one of them in any particular of them is assuredly against him The Method I shall observe in this Discourse is by making the first last and the last first viz. I have first endeavoured to convince Errours in fundamentall points of Religion as in relation to the Trinity c. secondly in the formes of it and lastly in the powers opposing Christ in or under them formes I have also used the Scripture method by reproofe and instruction where there is occasion I have also where need requireth composed this Booke by way of Dialogue it being as I conceived the chiefe meanes to convince errours This I presume is sufficient to illuminate your understandings in relation to the scope and intent of the Booke which is here presented unto you I shall only adde this that the Reader would p●ruse the 24. chap. of M●thewes Gospel and parallel it with this present time as also in particular to take notice of the 30. ver viz. Then shall appeare the SIGNE of the Son of Man in Heaven c. To the Assembly of Priests and Lay-Elders who were lately met together as a Provinciall Synod London Novemb. 2 1649. Being a lightning before the finall ruine of their present Hierarchy Gentlemen Presbyters THe reason why I have printed this sheet was because when my book was printed off I hapned to meet with a book published by you titled The Vindication of your Government and Ministry c. which in regard mine being to succeed and not positively intended as an answer to yours I thought it requisite to write some what whereby you may take notice that I have beene at the charge of one of them books so published by you to the end I might discover how farre providence had provided you of an answer to your thoughts before they were either published or penned As also to take notice what that Antichristian Spirit which is yet so predominant in you had dictated unto you as a preparative for its own Ruine and your perpetuall shame and disgrace To which purpose I have taken notice of some passages in your booke which clearely tend to that purpose As first in that great over-sight in not proving you had a Church Did you never heare that the Schismaticks and Hereticks you so much gape to devoure did as well oppose your Church as your Government and Minstry Could you thinke they were now satisfied in the lawfulnesse of it more then formerly viz. That the whole frame of it is Antichristian as also the appurtenances thereunto belonging Certainly you thought your book would have hapned in the hands of none but such silly people you dedicated it unto whom you have so long blinded by your Lucifer-like Lustre or Janes and Jambres-like delusions But if so providence hath otherwise disposed of it to the end you might deceive them no longer It appeares you would gladly now content your selves with them you have under your Churches in London but I hope they have ●ither more wit or grace then to be any longer deluded by you And for the other Sectaries c. they adjure you to beguile your auditors no longer with such vaine pretences and seeming shewes of the purity of your Church-government and Ministry but that you would prove them to be of such like mettall as you boast them to be And that not only as you have done from your infallible tongues pens sic volo sic jubeo or from your old Grandam at Rome but from the institution of Christ and his Apostles not legall or politick observations of the Jewes c. And untill you have so done whsch I am confident you will never doe they are all fooles or mad-men that will harbour a conceit that you have either a true Church-Government or Ministry And therefore in the name of all such as desire to practise Religion in the primitive puritie thereof I pronounce and declare whatsoever you have said in that booke to be of no more esteem than a Castle built in the Aire or a Babell of confusions For where doe you find in the New Testament a Church meerly composed of Officers or any part of the Church termed by the name of Laytie or Lay-Elders Lay-people c. Or where such sorts of people were admitted to Church-fellowship as there was a need to examine them touching their faith before the receipt of the Lords Supper Or where in any Act of Judicature or advice that the brethren were exempted from their vote and consent or had not a joynt interest and concurrence therein Or where read you there of A Classicall Provinciall or Nationall Synod or Nationall Church or of one

for carnal and unregenerate men they are stil under the curse and terrour of the Law according to that saying Cursed is every one that contin●eth not in all things that are written in the booke of the Law to doe them SECT 6. BUt though the Morall Law be now in force and bindeth us The difference be●wixt the Law and the Gospel to obedience as well as it did the Jewes yet there is a great difference betwixt the Law and the Gospel as 1. In the knowledge and manifestation thereof for by the Morall Law we have some directions by the light of nature but the knowledge of the faith in Christ by the Gospel is revealed by grace 2. The Law teacheth what we should be by faith and grace in Christ we are made that which the Law prescribeth which the Gospel effecteth in us 3. The conditions are unlike the Law tyeth the promises of eternall life to the keeping of the Commandements the Gospel to the condition of faith apprehending the righte●●snesse of Christ 4. The effects are divers the Law worketh terrour the Gospel peace and comfort the Law striketh terrou● by the manifestation of sin as the prodigall Childe confessed I am not worthy to be called thy sonne it causeth us to goe afarre of with the Publi●an as not worthy to come neare to the presence of God but the Gospel hath two other contrary effects for it comforteth and alureth as our Saviour saith Come unto me all ye that are weary and heavie laden and I will refresh you Mat. 11. 28. and they that finde not the Law and the Gospel to work these their contrary effects doe shew that they neither understand the Law revealing sin nor the Gospel giving remission of sins the one being Lex timoris the law of feare and the other Lex amoris the Law of love and these two Lawes have also a three-fold difference viz. The law of feare maketh its observer servile the law of love maketh free 2. The first is kept by constraint the other willingly 3. The first is hard and heavie the other easie and light CHAP. V. Treateth of Gods seeing sin in the Elect. SECT 1. THere are other opinions also which are attributed to them under the notion of Antinomians which I hope are but aspersions cast upon the Professors of Christ but however I shall propound the charge which they are accused with and returne an answer to it Obj. 1. The first is that God doth not will not nor cannot see any sin in his justified ones which they gather from the text Num. 23. 21. 2. Though the children of God sin never so grievously yet God is not so much as angry with them for it much lesse doth he chastise them for it As also that the Morall Law is of no use at all to a Releever nor rule for him to walke or examine his life by and that Christians are free from the mandatory power of it and that it is as impossible for a childe of God to sin as for Christ himselfe and that to aske pardon for sin is no lesse then blasphemy Ans As I have made appeare that the Morall Law is yet in force so also in the other that God doth not will not n●r cannot see any sin in his justified children I answer by thi● demand viz. Whether David was one of Gods elect sanctified ones David did repent of his sin or no if he was why then did the Lord reprove him for his Adultery and Murder by the Prophet Nathan and what was the cause of his writing the 51. Psalm with 2 Sam. 14. 15. I wil be c. if he commit iniquity I wil chastise him with the rod of men 2. As to that they say it is as impossible for a childe of God to sin as it is for Christ himselfe I advise them to take notice of what is affirmed by them viz. that they may sin grievously as before mentioned now that it is possible to sin grievously and yet to be as free from sin as Christ to me is a paradox like to which is the other That the children of God need not to aske pardon for their sins and that it is no lesse then blasphemie so Peter and others repented of their faylings to doe for thus they make the Apostle Peter a blasphemer in weeping and repenting for his inconstancy Mat. 26. 75. now to acknowledge that a man may commit grosse and grievous sins and yet terme him a blasphemer if he repent of them is manifestly to declare themselves reprobates for the Scripture saith that he only that confesseth his sins shall finde mercy and therefore the Prophet David saith I said I will confesse my sins unto the Lord and so thou forgavest the wickednesse of my sin In which wards there is both sin confessed and repented of with a pardon annexed as the fruit of his confession and repentance The same Prophet also saith If I regard sin in my heart the Lord will not heare my prayer Which words doth also declare the detestation which the Lord hath of sin even in his very elect As also Rev. 2. 16. where the Lord speaking to his Church saith Repent or else I will come unto thee quickly c. the Apostle Paul also The Lord requireth repentance under the Gospel saith that godly sorrow worketh repentance never to be repented of a Cor. 7. 10. the Apostle Peter also exciteth Converts to repentance Act. 2. 38. I hope these Tenents are but aspersions cast upon the people of God undeservedly by the enemies of God but if there he any such I desire them in the name and feare of God to renounce such blasphemous Heresies and that they will An admo●●tion be no more a scandall to the true professors of Jesus Christ and not hence forth to give occasion to the enemies of God to blaspheme A word saith Salomon to the wise is enough and being spoken in due season is like apples of gold in pictures of silver Prov. 25. 11. CHAP. VI. The sixth Chapter treateth of such tenents as are most scandalously imputed to such as are now under the notion of Anabaptists in this Nation but if there be any such opinionist now extant he is answered as followeth SECT 1. Object FIrst it is imputed to them aforesaid that no day ought Severall Tenents laid downe and answered Of he obser●●●●on of the Lords day to be kept holy in that the Apostle saith Let no man judge you in respect of an holy day c. Ans The observation of dayes are not simply prohibited by the Apostle sed cum opinione cultus vel necessitatis but with an opinion of placing Religion and necessity in them The Jews kept their Sabbath as making observation of the day a part of Gods Worship and they held it necessary to keep that day unchangeable it was also unto them a Type and Figure of their Spirituall rest But Christians now keep not the Lords day

rather for to whom much is given of them much will be required Again God hath had his Church in all ages albeit that every 〈◊〉 no●●●n 〈◊〉 kn●w●●● 〈…〉 age hath not had the same measure of light to worship him by for Abraham saw more of Christ then Adam Moses more then a patterne for us to imitate as that in the Mount was unto Moses for building the Tabernacle and in so doing I hope I shall not be gaine-sayed presuming also that it is the desire of all that the Reformation now intended may be punctually according to the wil and appointment of Jesus Christ and not to be mixed with humane inventions or traditions of men it being a thing so much de●ested both of Christ and all true Christians as that it de●er●eth to be hissed out of the Church of Christ Obj. Hold me no longer in di●●ence but acquaint me with your intention Ans I wil deliver it in the expresse words of our Saviour to Christs way of gath●●i●g Churches his Apostles to that very purpose viz. Goe teach all Nations and Baptize them c. Mat. 28. 19. As also Goe yee into all the world and preach the Gospel to every creature he that beleeveth and is baptized shall be saved c. SECT 2. Obj. WHat would you infer from them words of our Saviour Doctrine an● faith ought to goe before baptisme Ans That Doctrine and Faith ought to goe before Baptisme and if we duly observe the words of Christ they testifie as much For he doth not say Goe baptize all Nations and teach them but he giveth them directions in the first place to teach them and then Baptize them As also in that other place he sayeth not He that is baptized and then beleeveth but contrariwise he that beleeveth before Baptisme Baptisme being a consequence thereof so that of necessity Doctrine and Faith must precede Baptisme and Baptisme the initiating of a Christian into the society of the Church Militant yea for the fuller confirmation of it our S●●iour doth iterate the word teach as if he should have said First teach them the principles of Religion by way of 〈◊〉 which is the milke of the Word and when they h●ve learnt to k●ow me and what I have done for 〈◊〉 as also what I have injoyned them that are my Disciples to observe if they be willing 〈◊〉 then Baptize them then 〈◊〉 th●● into my ●●●●k and after they be so admitted then 〈◊〉 them with the strongest meat of the Word with the Mister●●● of Sal●ation then te●●h them to observe all things whatso●●●● I have commanded you and 〈◊〉 doing I will be with you unto the end of the world As also in them words of our Saviour Mark 16. 16. He that beleeveth and is baptized shall be saved maketh it evident that Droctrine and faith must goe before Baptisme for there can be no beliefe without faith and faith is said to come by hearing and he that heareth must first be capable of hearing before he can understand what be is to beleeve and until then the text saith he is not to be admitted a member of the Church of Christ SECT 3. Obj. BY your expressions I perceive you would not have Infants admitted to the Sacrament of Baptisme Ans We ought not to admit any as Members of the Church Against infants Baptisme of Christ until they be capable of the profession of a Christian would you not think it a meere madnesse to binde an Infant to a Trade before it can either goe or speake Obj. Yes certainly it were a madnesse indeed but what of that Ans It is as great a folly in Parents to desire or the Church to The folly of baptizing infants admit of such Infants as Members of the Church of Christ and so consequently professors of his Name for the Apostle saith that as many as are baptized into Christ have put 〈◊〉 Christ Gal. 3. 27. before they know either the Church or Christ Obj. By these expressions you shew your selfe contrary to the judgements both of the Presbiterians Independants c. Ans By them words I shew my selfe such an one as would be guided and directed by the precepts and examples of Christ and his Apostles Obj. Did not Christ and his Apostles allow of Infants as Members of his Church Ans The elect of them he did and doth admit as Members of his Church triumphant but not of his Church Militant Obj. Did not the Apostles of Christ baptize Infants Ans Where doe you read of any that they baptized Obj. True we doe not read nominally that they did baptize infants but we read that they did baptize whole families amongst which infants might be included as the family of Lidia the Jaylor c. Ans That is but a meere supposition without any ground from the Word for doe you thinke that Christ would leave the Sacrament of Baptisme without a sufficient discovery to whom it did belong SECT 3. Obj. IT doth belong to the children of the faithfull for if the root be holy so are the branches Ans That doth not alwaies follow for Isaac and Rebecca was holy roots as you terme them and yet Esau was not an holy branch whom the Lord hath rejected before his birth Obj. It is said concerning him that the elder shall serve the younger or the greater the lesse but not as you say Ans .. I pray whether are you or the Prophet Malachy the Godly Parents may have wicked children more able to expound the meaning of that text of Scripture if the Prophet he rendereth it thus I loved Jacob and I hated Esau Mal. 1. 1 2. Againe the Prophet Ezekiel telleth us that godly Parents may have wicked children Ezek. 18. 5. 10. 14. 17 c. and wicked Parents may have godly children so that your Argument cannot hold water Obj. Doth not Peter tell the Jewes Act. 2. 3. 6. that the promise is to them and their children Ans 'T is true that Peter acquainted them so but what is that to us Obj. Doth not the same belong to us and our children as did to the Jewes and their children Ans No for the Jewes were a peculiar people chosen of God above all the people of the face of the earth and so were not we Gextiles and therefore that holdeth no better then your former Argument For to whom that Covenant was made to them only it did belong but that Covenant was made to Abraham and his carnall Seed of which we are not and none other Ergo that Covenant belonged to them and to none other SECT 4. Obj. BY your owne confession that Covenant belonged unto Esau as well as to Jacob. Ans The externall covenant of Circumcision did but not the internall covenant of Grace and Salvation Obj. It is the externall covenant which we dispute of and therefore as Esau being included in that externall Covenant was admitted to the externall signe or badge of the Covenant viz.

1 2. Act. 9. 26 27. 2 Cor. 2. 6 7 8. as also in ejections of members as in 1 Cor. 5. 4 5. 12. 13. as also touching any matter of controversie as in Mat. 18. 15 16 17. 1 Cor. 6. 1 2 3 c. CHAP. IX Treateth how matters of controversie may be decided in the Church SECT 1. Objection AS concerning matters of Judicature certainly neither them words of our Saviour Mat. 18. 17. viz. Tell it to the Church cannot be meant of the promiscuous multitude seeing that in many places the number may be so great as that it would be rediculous to acquaint so many with every businesse seeing the Church by that meanes would be continually imployed about trifles Ans As touching the multitudes of Beleevers which you speake of I have told you that if the Brethren be so numerous as that they cannot conveniently meet together in one place that then they may divide into more as there shall be occasion so that they be all governed by one and the same rule with that from which they are divided and being furnished with Pastors and other Officers may decide controversies amongst themselves as if all in the City were met together about it yea were there as many parts in that particular City as there is such particulars in the Universall yet if each of these particulars be governed by the Universall rule they are as compleat Churches as the Universall and may be termed a particular Church of a City as all the Beleevers of that City may be termed a particular to the Universall or Catholick Church But put the case that twenty thousand Beleevers were of one It is not requisite that every member of a Church meet upon every occasion individuall Body or Church yet it is not of absolute necessity that each of these particular members should meet together upon every particular occasion then it is for the members of each particular Church to meet together about a generall businesse of the Church For in such cases it is with the Church as with the Body pollitick of the State who in regard they cannot all meet together to advise about the common good therefore they divide into parts each part electing two or more to act for them as their representatives which we call Knights of Shires as also in Townes Corporate Now in chusing of these Knights it hath been the custome that every Free-holder of so much per annum had a voyce in the election of such representatives and yet was not every such Freeholder bound of necessity to make his appearance at such an election but was at his owne choyse to goe or stay at home and yet his or their absence did not retard the businesse for if but any part of the Free-holders of the said County or Counties did appeare and make choyce of such representives for their County it was sufficient in Law and the rest being lawfully summoned and not making appearance at the time and place proposed must be forced to subscribe and so in the other SECT 2. Obj. But suppose there was no appearance made upon such a Writ from the King Ans Then were it in the power of the King and his Privie Counsell to doe it themselves and so the Common●●s would lose their priviledge The like instance may also be made in laying of a Tax or Sessement for a Towne c. where all the inhabitants ought to have publick notice given them of the time when and place where such a Tax is to be laid yet is not every one absolutely bound by this Summons to appeare at the time and place but if he or they doe not appeare such as doe appeare may lay the Tax and the other not appearing are bound to stand to the conclusions of them who did appeare whether for them or against them Obj. But if none make their appearance what would follow Ans Upon such neglects the Pastor and Church Officers may doe it themselves according to my former instance Obj. What would you inferre from hence Ans That in any act of Judicature which may concerne the members of the Church if the reall body thereof have publick notice of the time and place where a controversie betwixt the Part of the Church may decide controversies members thereof is to be decided and most of them forbeare comming thereunto that then the parties which shall so come albeit inconsiderable to the other may decide the controversie and being so done the re●● are not to gain-say it Obj. But if none of them should appeare upon the Summons what would follow Ans Then the Pastor and Church Officers have power to doe it themselves according to my former instances SECT 3. Obj. VVOuld you have every ●particular controversie so decided albeit of the smallest concernment Ans That every particular businesse should not be a trouble to the whole Congregation or reall body of the Church our Two remedie appointed by Christ for the ease of the Church Lord and Saviour Jesus Christ in his Divine wisdome hath left two remedies which as farre as I perceive is not discerned by you Presbiterians for otherwise you would not think such businesses so impossible to be effected as you doe Obj. I wonder what remedies they be I pray discover them Ans You will wonder indeed when you heare of them seeing they are as a paire of Spectacles to discerne the truth and easinesse of the method which Christ left to regulate and order the affaires of his Church Militant by the which you so wilfully or ignorantly oppose SECT 4. Obj. VVHere are those Spectacles you speake of to be found in the Scripture that I may put them on to discerne the truth of the matter Ans You may finde them even before your nose in the two verses when you read the text Mat. 18. 17. Tell it to the Church c. which sentence you so much wonder at using it as a meanes to amaze us as the intricatenesse of the thing as being impossible that every triviall thing should be disputed on by the reall body of the Church when as the weight of every businesse is ● c●v●at t● he Church taken off before it come at the Church for in case any difference shall happen in the Church of Christ which I hope wi●l be seldome or never Knowing that they be all members of one Body Christ Jesus being the head as also in regard that the enemies of Christ and his Church will take occasion thereby to blaspheame makeing it their chiefest joy to see the Professors of Christ at varience in which respect I say they ought to be very cautalous either to give or take occasion of revenge or offence and that by the example of Abraham Gen. 1● 7 8 c. who when his and Lots Herdsmen fell at varien●e desired that no such thing should be amongst them for said ●e W● be brethren yea rather then he would continue a difference though he were

subjection by incorporating your selves into Bodies Politick by that rule which Christ hath prescribed for that purpose viz. by the gate of Baptisme it being the externall meanes to inisiate you into the externall profession of Christ in his Church Militant your persons being as wel to conforme to the outward Government thereof as your Spirits to the inward Againe as in humane learning he that would be made compleat must first attaine to three degrees of knowledge viz. a good Gramarian a Rethorissian and a Logissian so is it in Spirituall knowledg to which there are also three degrees to be attained before one can be formed a compleat Christian viz. the knowledg of the old testament and the new testament and the Spiritual interpretation thereof And it is worthy of our best observation to consider the Mutuall Harmony of the Scriptures to attaine this Spirituall knowledge as aforesaid For in relation to this threefold knowledg we have a Trinity of persons in the Diety which co-opperate with them and are agreeable and proportionable to them Answerable to which there is also a threefold faith viz. A Fundamentall faith an historicall faith and a Justifying faith the first agreeing with God the Father as the Creator made knowne in the old Testament the second to the Sonne as a Redeemer in the new Testament and the third to the Holy Ghost in the Spiritualitie of the Letter in both of them The first aluding to the knowledg of God as he is in himselfe The 2. as he is in his Son and 3. as he is a Trinity in unity and an unitie in Trinity the 1. describing the Kingdom and government of God the father with his Angellicall Ministers the 2. the government of the Sonne with his Apostollicall Ministers And the 3. The Kingdome or government of the holyghost with his ministring Saints which is now approaching It is also worthy our observation what Sacraments of union and Correspondencie there we●●●●longing to those distinct Kingdomes and governments fro●●●ch as did not belong unto them As in the first under the law they had Circumcision as a badg of their profession under the Gospell or new Testament a baptisme of water in relation to Christ the 2. person as also a baptisme of the spirit in referrence to the third person the water baptisme being a badg of their outward profession as they were a Church millitant or an externall Church and the Spirituall baptisme in relation to their internall or Spirituall societie that of water baptisme being as it were a gate or inlet to the other there beiug also now as much reason why the Saints should be seperated and distinguished from the world and Antichristianisme as there was either before under or after the Law viz. in the Apostle time Againe the new Jerusalem which is now to descend is said to be adorned as a Bride adorned for her Husband which without all controversie cannot alude to any other thing then the primative purity of Gospel-ordinances yea the whole description of it doth evidence as much which to paralell in each particular would be too tedious I shall only hint some few observations of it viz. in that it is described to have walls and gates with its longitude latitude and altitude doth prefiguring a comlinesse decency and order to be admitted into it 3. In that there is said to be no Temple in it is meant that there shall not be a materiall one consisting of wood stone and gold as was in that of Jerusalem built by Solomon and the reason thereof followeth viz. because the Lord God Almighty and the Lambe are the Temple of it that is it doth consist of Saints in whom the Lambe Christ is ever present as also in that he hath opened Heaven in every place to faithful Beleevers 4. In that it is said to need no light of the Sunne or Moone to shine in it is meant of Ecclesiasticall or civill Government as now practised having its proper power and adornment in it selfe viz. from Christ and his Apostles 5. In that the Nations which are saved is said to walke in the light of it is meant that all such who are ordained to eternall life shall be conformable to the government of it in Doctrine Worship and Discipline 6. In that the Nations are said to bring their glory and honour unto it is meant that the Kings and Rulers of the earth shall hate Antichrist in each of his Hierarchies and destroy it in their dominions as also willingly lay downe their owne powers and become loyall subjects to Jesus Christ 7. In that the gates of the City are not said to be shut either by day or by night and yet none is to enter therein that is uncleane c. but such as are written in the Lambs Book of Life is meant that all manner of people may have recourse to the Churches of the Saints to heare the Word As Country-men may have leave to come into a City for Merchandise which admission into the City doth not make them Free-men in regard they are not inrolled in their Records so in like manner albeit the men of the world may have liberty to heare the Word preached amongst the Saints yet they are not thereby made members of their Society not being entred or inrolled a Saint in the Churches Records viz. not being incorporated by Baptisme into their Society or Body Politick 8. In that a cleare and pure River of water is said to proceed out of the Throne of God and of the Lambe is meant of the Spirit of Prophesie which shall be poured upon the Saints who shall be taught of God 9. In that it is said to run through the midest of the streets of the City is meant that the aforesaid Spirit shall be free for each Member of the Church to make use of as well one as other 10. In that on each side of the River is said to grow a tree of Life bearing twelve manner of fruits and yeelding her fruit every month and the leaves being for the healing of the Nations is meant that the Gospel shall flourish and spread it selfe into all Countries by vertue whereof they shall be healed of the leprosie of Antichristianisme Judisme and Heathenism Thus have I briefly discovered unto you the new or Spirituall Jerusalem hoping you will be willing in this day of Christs power to give up your selves as a free-will offering unto him by submitting unto his Kingly Government but I must tell you that at the present there is very small hopes of it in regard of your now condition which if I be not mistaken in as sure I am not may fitly be paralleld with these places of Scripture I shall first instance in that of Marke 14. 38. where our Saviour told his Disciples that their spirits was willing but their flesh was weake even so it is with you for you are awake in the Spirit but asleepe in the body you are awake in the spirituall worship of