ought likewise to be relinquished by such now as the other was by the Jewes then SECT 4. Obj. YOu have given me much satisfaction concerning the parties who are to be admitted to Baptisme I now desire to be satisfied in some particulars touching the Sacrament it selfe and the circumstances that doe belong unto it Ans As I have given you satisfaction in the one so I hope to doe in the other in whatsoever you shall demand for I am confident that as it is a Sacrament as the Lords Supper is a Sacrament so the Lord of the Sacrament hath as fully revealed in his Word touching all the materials of it as of the other and first I wil shew you the nature and property of a Sacrament 1. A Sacrament is an outward signe whereby the Lord doth What a Sacrament â—â— seale up in our Consciences the promises of his good wil to support the weaknesse of our faith and we on the other side to testifie our godlinesse as wel before him and the Angels as before men call it a visible signe of an holy thing 2. As touching the office of a Sacrament it is no other then The office of a Sacrament as the Word whose office is to offer unto us Christ and in him all the treasures of the heavenly Grace which if we have not faith to apprehend it availeth us nothing so likewise unlesse we have faith which is as the mouth of a vessell to receive liquor to apprehend and receive these misteries of Salvation and graces of the Holy Ghost they doe nothing at all profit us yea the receivers of these Sacraments without this faith doth make them liable to the wrath of God as the Apostle sheweth 1 Cor. 11. 50 c. 3. The word Sacrament doth generally comprehend all signes What the word Sacrament imports which ever God gave to Mankinde to use by which he might assure them of the truth of his promise which in former times he gave out in naturall things as when he gave Adam the Tree of Gen. â— 22. Gen 9 13 14 c. Life to be a pledge of immortality and the Rain-bow to Noah and his posterity and sometimes in Miracles as when he shewed Abraham a light in a smoking Oven Gen. 15. 17. as also when he wet the Fleece with dew all the ground being dry about it to promise victory to Gidion Judg. 6. 37. c. SECT 5. BUt these two peculiar Sacraments of Baptisme and the Lords Sacraments knâ—â— men together Supper Christ hath only ordained in his Church to nourish his Children in one faith for men cannot be perfectly joyned together into one frame of Religion either true or false unlesse they be knit together in some fellowship of visible Sacraments which have been divers in regard of the divers respects of the times for Circumcision was granted to Abraham Gen. 17. 20. whereunto Purification and Sacrifices were added as these also left unto us by Christ viz. Baptisme and the Supper of our Lord as these Scriptures witnesse Mat. 28. 19. Mark 16. 16. Mat. 27. 27 28. Mark 14. 22 23 24. Luk. 22. 19 20. therefore until these two Sacraments be joyned together as at the first institution thereof in their perfect purity which hath been so long divided by the power of Antichrist who as it were gave these holy How the Sacraments have been abused things to Doggs permitting all sorts of people to make use of these holy vessels of the Sanctuary to presse in at this sacred gate of Baptisme into that glorious Temple of Christ yea even of such as would teare Christ and his Church in peeces which this Nation hath had woefull experience of for these many yeares I say untill these Sacraments be administred according to the first intent of them it is impossible that religion should flourish in its primative purity And as for the defining of this particular Sacrament of Baptisme I terme it a gate or entrance whereby those who have a hungering and thirsting desire to be admitted into the society of the spirituall Jerusalem or the City of the great King Rev. 22. 24. may have accesse through which gate ought in no wise to enter any thing that defileth or maketh uncleane neither Sacraments given for a double use what worketh abomination or maketh a lye Rev. 22. 15. And this Sacrament of Baptism is given by Christ for a double use as first for the manifestation of our faith in Christ 2. For the satisfaction of the Church viz. that we have a desire to be incorporated into the society of the faithfull SECT 6. Obj. IF any come to present themselves to the Church or Congregation desiring to be made a member of the same what would you require more then an expressive faith that Jesus Christ is the Son of God Ans In regard we have not so much knowledge as the Apostles had to discerne the sincerity of their faith and repentance we desire it may be more exemplified then it was to the Apostles who as we read was satisfied with the bare confession that Jesus Christ was the Son of God it being also all the acknowledgement whch we read was made by the Ennuch Act. 8. 37. Obj. What further inlargement would you require of them that desire to be made members seeing Philip was so satisfied with that Why the Apostles were satisfied with th◠〈…〉 â—â—ssion c. confession of the Ennuch as aforesaid whose life and conversation he could not know it being also all that was demanded of the Jaylor and his family Act. 16. 31. Ans There may be some reason given why the Apostles were so satisfied as 1. In that the Doctrine of Christ was not at that time drawne into a forme 2. In that Christ the fountaine of that Doctrine was but even revealing to the world But it is otherwise now for the Doctrine of Christ and his Apostles is not only drawne into a forme by the Apostles but Christ is also thereby clearly revealed unto us And therefore faith and obedience is to be given to as much of Christ as is cleerly revealed in his Word before we be admitted as members of his Church SECT 7. ANd it is also to be observed that the Baptisme unto which Baptisms hath attained its â—â—owth by many degrees we are to be Baptized hath attained its growth by many degrees and according to the measure of each degree Christ was pleased to accept of the like measure and proportion of faith which was sutable to each degree of knowledge then extant as in that of Circumcision as also when the Israelites were baptized in the cloud and in the sea in all which our Saviour did require no more saith and obedience then did proportion with that light of knowledge then extant and so as the Dâ—y-starre did appeare more visible the more visible appearance of their saith was required As appeareth by Johns Baptisme wherein was required externall repentance as
ignorant Papists who have been so hoodwinckt conceiving they beleeved as the Church beleeved when in very deed they neither knew what Faith or the Church were however I am confident they would have mist their aime their being neither true faith or the true Church to be found either amongst them or their Clergy I hope better things of you but it is very much to be feared in many of you who are so ready to censure men and that upon no other foundation then your Priests judgements as though they were infallible which is a thing too frequent amongst you thinking with them it is enough to cleare your selves by calling others Schismaticks and Hereticks and thus you have got the Scolds advantage to cry whore first I would have you also to consider that it is one thing to call Schismaticke and Heretick and another to prove such whom you terme so to be such and that from Scripture and not only by your Priests sayings for otherwise both you and they shew your selves to be but rayling Rabshakees Act therefore like the noble Bereans by bringing their assertions to the touch-stone of truth by which you will discerne their supposed Gold to prove but Martins Ware or Alcumie I speake it by experience by it you will easily discover their Serpentine-like treacheries to delude and enshare you as did the Prelates meerly for their owne advantage I shall also speak something in relation to their and your chief plea against suck whom they and you so much exclame upon as violaters of the Covenant which hath been taken amongst us By which we were obliged to establish religion Jure divino or according to the will and appointment of Jesus Christ Now in that you think your selves such faithfull men to that promise so made by you in relation to the reformation of Religion as aforesaid I have in this iâ—suing discourse proved you to be meer opposers and obstâ—ucters of what you then engaged to perform And that in each particular relating thereunto Yea that the government which you so much endeavored and do yet endeavour to set up as Jure Divino c. is absolutely Jure Humano or according to the will and appointment of Antichrist secondly in as much as that Covenant so taken relateth unto State affairs As to the preservation of the late King with all his Just rights and priviledges c. I suppose you are or may be satisfyed by the variety of books published to that purpose But to cast my myte also into that Treasurie I shall in these few words deliver my sense therein That part of the Covenant tending to the preservation of the late Kings life c did binde the Covenanters no further then it did conduce to the safetie and preservation of the Kingdom But did it stand with the safetie and welfare of the Kingdom to preserve him who disclaimed to be regulated by the lawes of the Kingdom as also to give an account of his actions to any but to God being a practise quite contrary to such as reigned before him instance in King Iames who were severall times arrested and gave an appearance to the Writs so issued out of the Courts of Justice against him Again was it requisite to preserve his life who had been the destruction of so many thousand both in life and estates Did not himself confesse in the Iâ—e of Wight that he was the offensive Partie and the Parlament buâ— the defensive Now he being the originall of the war must consequently be the Author of the effects of it which I presume you are not ignorant of If he by the Law of the land shall dye who stealeth to the value of thirteen pence half penny how much more did he deserve it for such horred murthers and barbarous cruelties You will reply All be it the Parliament did take his life away yet they needed not to have divested his whole Posteritie of the Regall Power in regard that Magistracie and Ministerie are the two great Ordinances of God and therefore to be preserved so long as the world continueth To which I answer To every thing there is a season and a time to every purpose under the heavens But them two Ordinances you aime at viz. the Kingly office and the now present clergie are such Ergo. True they may be termed Ordinances Dei non Deo Of God but not in God and therefore not permanent with God For proof of which these ininsuing Scriptures are very pertinent viz. Dan. 2. 27. Where the aforesaid Daniel telleth Nebuchadâ—ezzar That the God of Heaven had given him a Kingdom power and strength and glory so that wheresoever the children of men dwell the beasts of the feild and the fowls of the Heavens he had given into his hands and had made him ruler over them all As also to his successours as in the insuing verses By which expression it doth evidently appear that all such powers are ordeyned of God as in Rom. 13. 1. c. as also that it is by him that Kings reign c. Prov. 8. 15. And therefore it was that the Apostles used so many exhortations to be subject unto their powers and others sent by them as in Rom. 13. 1. 2 3. c. with 1 Pet. 2. 13 14 17. As also to pray for them and all in aâ—thotity 1 Tim. 2. 1 2 3. Yea not to curse them no not in our thoughts Eccles 10. 20. But as I have said This was to be but for an appointed season For the Prophet Daniel in the aforementioned Chapter doth clearly demonstrate unto us that all such powers should have their period and so consequently the honour and oâ—â—â—â—â—â—ce due unto them as in ver 44. 45. viz. that there should be a time when the God of Heavâ—n should set vp his Kingdom by which that of the woâ—ld should â—e destroyed broken iâ— peices and consumed and that by means of a stone cut ouâ— of the â—â—â—ntain without hands The Apostle Paul doth likewise â—estifie as much 1 Cor. 15. 24 25. where 〈◊〉 saith that Christ shall put down all rule and all authoritie and power c. And it is worthy our observation that whereas there hath usually beene great plagues in London and else where in the Kingdome at or immediately after the change of King as a siâ—ne of Gods displeasure against such governnours and governments Blessed be his name there hath sewer died of that sicknesse since this present change of government then at any other time which doubtlesse was a symptom of God owning of it as more conducing to his will and pleasure 2. As in relation to the Ecclesiasticall government as you terme it I likewise answer that it also is to have its period now as the other To prove which I shall also rip up its pettigrees also To which purpose there is a most remarkable passage in the aforementioned Chapter of Daniel at the 38 ver where the great Kings and Monarks there mentioned are not said to
Circumcision why should not our children being of that Church as Esau and Jacob was be admitted to the externall signe or badge of Baptisme which we retaine in the roome of their Circumâ—ision Ans Because we are not borne under that externall Covenant as they were as I have shewed you for that Covenant was made unto Abraham and his externall Seed so that if you can prove that we Gentiles are sprung from the carnall loynes of Abraham then I wil yeeld that we ought to be Circumcised as they were but not Baptized as I shall hereafter shew you Obj. That we are sprung from the carnall loynes of Abraham I cannot prove but the words of Peter extend further viz. to all that are afarre off even as many as the Lord our God shall call Ans There you have hit the naile on the head for I yeeld that in them very words the Apostle includeth the Gentiles but mark the Proviso viz. no more of them or their children then shal first be called by the Lord our God viz. by the power of the Word preached which was then and is now in relation to the Gentiles the very meanes of their initiation into the Covenant as the text doth verifie Acts 2. 39. for otherwise what can you inferre from that text of Scripture Obj. That all the Gentiles were included under that promise Ans You see it very evident to the contrary and how no more then are so called can be comprehended in that Covenant or be made heires of Abraham SECT 5. Obj. YOu cannot deny but that we Gentiles are made the children of Abraham by faith as well as the Jewes for the Apostle saith that as many as are of faith are of faithfull Abraham Rom. 4. 16. Ans It is granted we are so but not then before we have We are not of Abrahams seed untill we have Abrahams faith faith and that by your owne confession therefore untill we have faith we are not heires of the Promise and so consequently ought not to be admitted to the badge or seale of the Promise But suppose that which cannot be proved by Scripture that the externall Covenant did belong to the Gentiles as well as to the Jewes yet certainly we ought not to thinke that we have a greater priviledge then the Jewes could obtaine by vertue of the promise made unto them in Abraham they being the naturall branches of the true Olive Tree and we branches of the wilde Olive only incerted by faith Rom. 11. 20. 24. Obj. We desire no greater a priviledge but only the same Ans But you doe and that a farre greater priviledge then the Jewes could obtaine by vertue of the promise made unto them Obj. Wherein I pray you did they not obtaine Circumcision by the vertue of that Covenant made to their father Abraham whereby they were made members of the externall Church and doe we any more in requiring Baptisme then to be acknowledged Members of the same now Ans Yea and that a farre greater priviledge then the Jewes We assume a greater priviledge in Gods Covenant to Abraham then did the Jâ—wes had for though they by meanes of the Covenant and promise aforesaid were admitted to Circumcision and so made members of the externall Church of the Jewes yet were not them Jewes so Circumcised admitted to Baptisme before an actuall acknowledgement of their faith and repentance as in Act. 2. 23. to which purpose the Scripture is very significant yea upon every occasion of Baptisme whether they were Jewes and so included in the externall covenant of Circumcision or Gentiles and so excluded the same but we Gentiles expect to be admitted to Baptisme by vertue of that Covenant made to them and that without that faith and repentance which was required of them therefore certainly we claime a farre greater priviledge then the Jewes could obtaine by vertue of the Covenant aforesaid SECT 6. Obj. HAve not Children faith The Church cannot be assuâ—ed that this or thaâ— Infant â—ath faith Ans Children which are of the elect of God have the seed of faith but how shall the Church be satisfied that they are so untill they expresse it in the fruits thereof And we may safely conclude that seeing faith was required of the Jewes which had those former priviledges above us as also of such whose lives might be partly known to the Apostles that it ought Three arguments against Infants Baptisms much more to be required of us Gentiles which are no waies in the Covenant unlesse by faith which doth not at all appeare in Infants and from hence I thus argue touching the further clearing of the point in controversie viz. 1. In the thing wherein we ought to be cautalous of them whose actions are visible in the same thing we ought to be more carefull of them whose actions doth not yet appeare But in matters of Baptisme the Apostles themselves were cautalous how they admitted of men whose deeds or actions might be partly knowne unto them Ergo in the same case ought we to become more carefull how we admit of Children whose faith and actions doth not yet appeare 2. The example of Christ and his Apostles in gathering of that Church out of Judisme and Heathenisme ought to be our patterne now to imitate But we read not that they did admit of Infants as Members of their Churches Ergo to Baptize Infants is a way never to compose such a Church of Beleevers as was in the Apostles time 3. That thing that maketh us Heires must first be obtained before we can be said to be Heires But it is only faith that maketh us Gentiles Heires of the Promise made unto Abraham and his Seed viz. Jesus Christ Ergo we must first have the faith which Abraham had before we can be said to be Heires of Abraham and untill then the Promise doth in no wise belong unto us and if not the Promise consequently not the seale or badge of the Promise viz. Baptisme SECT 7. AGaine as the Sacraments of Christ are perfect so ought the Receivers of Sacraments ought to he capable of them receivers thereof to be capable of their perfection and seeing faith and repentance is or ought to be required of such parties as communicate at the Lords Supper why ought not the like to be required of such as are admitted to Baptisme it being also a Sacrament as the other the one giving admittance and the other entertainment to the faithfull and penitent Obj. Will you say that Infants have no faith untill they be able to expresse it to the Church Ans I will not say but such of them as are of the elect have the seed of faith but untill those seeds produce the fruits of faith the Church is ignorant that they have them and therefore untill then may justly refuse to admit them as Members of the Church which at the least ought to consist of seeming Christians as I have and shall prove Obj. We ought
either in or since the Apostles daies And thus by divine assistance I have discovered unto you the three first Ingredients whereby the Church of Christ may be brought into its former or primative condition viz. 1. In its Pastors or Gatherers 2. In its meet Members whereby it ought to be compounded as also the way or rule whereby they may be distinguished from the men of the world or worldly men which directions that they may be put in practise by all such who desire to see the flourishing of the Church of Christ in its pristine purity as also the desolation of the scarlet Whore of spirituall Egypt and Babilon with all her accomplices is the cordiall desire of the servant to all who are so devoted CHAP. V. Treateth of the Government of the Church SECT 1. HAving thus discussed of the three first Ingredients I The fourth Ingredient shall now treat of the fourth viz. Of the Government which ought to be observed for the regulating of Churches so gathered Obj. When the Church is gathered as you desire by whom and by what meanes would you have it governed so that it may agree with the will and appointment of Jesus Christ Ans To the first of your demands I answer and yet not I By whom the Church oughâ— to be governed but the Scripture that it ought to governe it selfe viz. by the reall Body thereof and not to be governed by any particular Members set apart from the whole or by any other Church to doe it for them without the consent or approbation of the whole Church SECT 2. Obj. WHat is that you tearme the Church Ans A company of Beleevers met together in What the Church is one place for the administration of the Ordinances of God to publick edification Obj. Who doe you terme Beleevers Ans Such as are willing and doe comply with the precepts of What a Beleever is Christ who hath said By this yee shall know yee are my Disciples if yee keep my commandements as also Joh. 14. 15. 21. 23. 24. and 15. 10. 14. as also Luke 14. 26. 27. it is not therefore every one that saith Lord Lord but he that doth the will of Christ that is his Disciple and therefore they are much mistaken that thinke the assumption of the name of a Christian doth make them one as the generality of people doe in these dayes Obj. Suppose there be one thousand Beleevers in one place or City must they all meet together at one place or else is it not a Church Ans I have no such drift in this definition of the Church as you would either opprobriously or for want of judgement cast upon me as that the Catholique Church cannot be a true Church because they cannot all meet together at one place for I acknowledge a Church may as well consist of part of the Beleevers How a church may be divided intâ— parts and yet continue a church of a city or kingdom as of all the Beleevers thereof Paul writing to the Galatians writeth not to the Church of Galatia as if they had all been Members of one individuall Body but to the Churches in Galatia in the Plurall so that as wel part of the Beleevers of a City met together may be termed a Church as well as if they were all met together therefore in such a case as when all the Beleevers of a City c. cannot conveniently meet together in one place to receive edification they may without all doubt meet at two three or more places each distinct from other so that as you Presbiterians erre in the generall so also in the particular diffinition of our Church SECT 3. Obj. VVOuld you have each of these particular Assemblies called a Church being contained in one City Ans Each of these particulars being governed by one and the same rule may as wel be termed a particular Church of that City c. as all the Beleevers of that City may be termed a particular of the universall Church instance your Parish Churches Obj. Whether ought the particular Churches of a City to have its distinct officers or no Ans Yes doubtlesse and yet there may be so few Beleevers in some place as that it wil afford none as when there shall be found but one family in a City c. Obj. If so would you have that family termed a Church Ans Our Saviour saith that where two or three are gathered together in his name he will be present with them Mat. 18. 20. and therefore one saith Vbi fides ibi est Eclesiae where true faith is there is the Church be they many or few Obj. Doe you inferre from hence that Church-officers are not needfull Ans I doe not deny the use of them or that there is no occasion for them but this I say to acquaint you that there may be some Churches which will not consist of so many persons as to make Officers and yet to leave some to be governed as in the Church which was in the house of Aquilla and Prissilla Rom. 16. 3. 5. or in the house of Nimphas Col. 4. 15. SECT 4. Obj. VVHether did our Saviour leave the power of Judicature to the reall or a representative Church Ans Let the Apostle Paul decide the controversie To whom did he present his Epistles to a representative part or to the whole Obj. I say to the representative part prove you the contrary Ans It is very easily done and for proofe hereof I instance first in his Epistle to the Romans where in the first Chapter and Christ leâ—t the government of his Church to the reall body thereof seventh verse he thus expresseth himselfe by way of dedication viz. To all that be in Rome beloved of God and called to be Saints c. Now if the representative Church which you dreame of in Rome consisted of all such as were beloved of God and called to be Saints in Rome then must it needs follow that the rest of the reall Body of the Church oâ— Rome was not beloved of God nor called to be Saints as also by the close of his Epistle it appeares by them whom be greeteth and saluteth that he wâ—â—t the said Epistle to the reall body of the Church in Rome unlesse you wil make Prisilla and Mary and the other women there mentioned to be of the representative Church which I perswade my selfe you will not I instance also in his first Epistle to the Corinthians where he is said to write to the Church of God which is at Corinth to them that are sanctified in Christ Jesus called to be Saints c. from which word is easily to be understood that all such in Corinth as was sanctified in Christ Jesus and called to be Saints were such unto whom the said Apostle did write his Epistle now unlesse you would have all these to be of the representative Church it must needs follow that he writeth unto others But least
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 ownâ— 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 aâ—â— Branch and this Antichrist so to be destroyed consisting of the pollutions and delusions of the world the â—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 Tiâ—anicall and Arbitrary powers of the world In reference to which I have suted my Discourse to them three particulars hoping the Reader will â—â—ade that conviction as to be perswaded from any further contest with Christ in all or any one of the aâ—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 pâ—ruse the 24. chap. of Mâ—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 â—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
Beleevers and so also did the Fathers of the Church expound them words of our Saviour Hoc est corpus meum to be a figure of his body And there is none so childish but knoweth that the figure of Christ is not Christ himself nor the Picture of Peter Peter himself and yet neverthelesse we call the picture by the name of the party they represent as when we see the picture of Peter we say this is Saint Peter and yet we should take him to be a foole that should think this figure or picture to be the corporall body of Peter himself as he was living it being only the representation of him and so of any other SECT 6. IF a man therefore seeke health in the externall signe of the Hâ—alth is not to be sought in the signe Sacrament he may be compared to a fond fellow who being very thirsty inquireth for an Alâ—-house whereupon one sheweth him an Ale-poole and telleth him there is Ale to be had the â—iâ—â—y fellow understanding him that there was Ale in the poole oâ— signe sucketh it thinking thereby to quench his thirst 'T is so in the Sacraments for if we seeke health in the outward signe we suck the Ale-poole and labour in vaine but if we understand the Sacraments meaning and so seeke what they signifie and goe to the thing signified we shall surely finde perfect health in which sence the Sacrifices of the Jewes were well allowed and accepted of God but when they forgot the signification and sought their health and righteousnesse in the Sacrifice it self then were they abominable in the sight of God then he cryed out of them by his Prophets and so it is in all other ordinances As for the signe in the Sacrament Paul calleth it bread 1 Cor. 11. 23. Christ calleth the other the fruit of the Grape or Vine saying I will drink no more of the fruit of the Vine c. Mat. 26. 29. and further Nature doth teach us that the Bread and the Wine in the Sacrament retaineth their former nature for the bread mouldeth if it be kept long yea wormes breed in it and the poore Mouse runneth away with it and likewise the wine sowreth and therefore one commenting upon them words of our Saviour saith thus Why preparest thou teeth or belly Crede quod habes habes bâ—leeve thou hast eaten him and thou hast eaten him So that Christs words must be understood spiritually and not after the letter Obj. The Apostle saith He that eateth or drinketh unworthily eateth and drinketh his owne damnation now how should he be guilty of damnation which receiveth the Sacrament unworthily except it be the very body and blood of Christ which he receiveth Ans He that violently teareth the States Arms breaketh open the broad Seal committeth treason against the State or Common-wealth even so doth a man offend against Christs body and blood by abusing the Sacrament of his body and blood although Christ be no more present in the Sacrament then the Common-wealth is present in the Seale Armes Coyne c. Again the Apostle saith that he that prayeth or preacheth with his head covered dishonoureth his head and his head is Christ shall we therefore imagine that Christ is naturally in every mans head SECT 7. Of the change of the bread in the Sacrament Obj. A Arons Rod being changed into a Serpent Exod. 7. 13. is still called a Rod not because it was so but for that it had 〈◊〉 so In like manner the bread in the Sacrâ—ment being converted into the body of Christ is yet called bread because it was so before Ans If they can shew Scripture for the convertion of the bread into Christs body as there is an evident text for the changing of Aarons Rod into a Serpent they would say somewhat but untill they can doe that their errour can have no colour from hence 2. Aarons Rod is so called not only because it was Arons Rod before but for that it was to returne to be a Rod againe but they will not have the body of Christ to returne againe to bread Obj. Amongst the Israelites there was many wicked men which did drink of the water which did issue out of the rock which notwithstanding did not enter into the Land of Canaan but fell in the wildernesse so amongst Christians many doe eate and drink the body and blood of Christ which for their unbeliefe shall not enter into eternall life and so consequently wicked men and unbeleevers eate the very body and blood of Christ in his Sacrament Ans The Text maketh directly against that carnall and gross conceit for Christ saith of the bread which he brake to his Disciples This is my body which is the chief text they have to ground their fantasie So Paul saith the rock was Christ Like as then the rock was neither the body of Christ nor the water issuing from thence his very blood but only in signification and representation so the bread and wine in the Sacrament are lively and demonstrative significations or exhibiting signes of the body and blood of Christ to the faith of the receivers and no otherwise Obj. Though the body of Christ be visible yet in the Sacrament it lyeth hid under the forme of bread after the words of consecration so that only whitenesse remaineth Ans My former answer concerning the water which flowed out of the rock in the Wildernesse which was a signe of the same thing to the Fathers witnesse the Apostle who saith that rock was Christ 1 Cor. 10. 4. as the wine doth prefigure unto us the Lords Supper but the same water was also common for watering of Cattell and so by the same consequence the Cattell did drink Christ as the silly Mousâ— may eate of their Sacraments and so consequently have eternall life For our Saviour promiseth eternall life to them that â—aâ—â— him Joh. 6. 51. O damnable doctrin SECT 8. AGain the name of a thing is given unto the signe because Why the name of the thing signified is given to the signe of the alience betwixt the thing signified and their signes for so Circumcision is the Covenant Gen. 17. 13. the Lamb is the Passeover Exod. 12. 43. the Dove the Holy Ghost Mat. 3. 16. the Rock Christ 1 Cor. 10. 4. the Sacrifice of the Law the putting away of sinne c. because such things were prefigured by them and in the same sence if Scripture be taken litterally then God is a man of warre Exod. 15. 3. and hath eyes eares nose mouth hands and feet which is contrary to Scripture Luk. 24. 39. where our Saviour saith that a Spirit hath not flesh and bones But God is a Spirit Joh. 4. 24. ergo he hath no such things these tearmes being only incerted as to suite with our capacities so that in some sort we might apprehend his manner of action and leportment towards us his creatures SECT 9. How the Body of Christ in the Sacrament is eaten 2.
evident by the Prophet Hosea who speaking of such prayers as are made by ungodly men calleth them houlings They called A pâ—aâ—er â—â—â—m a 〈◊〉 〈◊〉 is no 〈◊〉 then 〈◊〉 not upon me when they houled upon their beds And the reason thereof is also rendred by the same Prophet why such prayers are not accepted of the Lord to be this viz. that they assemâ—led themselves for corne and wine and not for Spirituall blessings Hosea 7. 14. so that carnall minded men pray only for carnall things such as tend to their outward estate and condition but not any wayes to the desire of Spirituals that being the furthest thought in them Obj. Doe you disallow the reading of good prayers which have been made by godly men Ans No for by reading such prayers our infirmities in praying How set fâ—â—ms of prayer mâ—y be used may be strengthened and our desires inlarged there being many things in them which we have need to pray for but not to present such prayers to God by reading of them for our selves but if in the act of prayer such expressions be presented to our mindes by the Holy Ghost doubtlesse they are so made our owne and as acceptable to God as may be but not otherwise for as it would be counted a rediculous thing for a childe who having an occasion to crave a courtesie of his Father writeth his minde in a paper and so readeth it to his Father even so it is with him that commeth to peâ—ition God by reading a prayer for his owne particular which another man hath formerly invâ—â—ted SECT 9. Obj. BVt suppose he invent it himselfe and so read it is not that lawfull To read a prayer is rediculous iâ— in tended as a prayer in the act of reading Ans It is more rediculous then for a Son to read his desires to his Father for his Father is ignorant of it before he heare it or read it But it is otherwise with God for he accepteth of no prayer but such as his owne Spirit dictateth so that the very concerving of a Pitition in the minde is the act of prayer and that which is only acceptable to God though not vocally expressed as in Isa 65. 24. Before they call I will answer c. and whilst they are yet speaking I will heare with Dan 9. 23. At the beginning of thy supplication the commandement came forth therefore as I said before it is rediculous to think that God stands upon such curiosities as set speech is or printed papers read unto him since he knoweth the minde of the Petitioner before he hath expressed himselfe and I dare boldly affirme that if a Christian can but from a contrite heart say with the Publican Lord have mercy upon me a sinner it shall be better accepted with God then to read the most learnedst Oration that ever was yet invented by man SECT 10. Obj. May not a wicked man make an extemporary prayer Ans Though they can Hypocresse it yet are not the children of God therefore to desist from that manner of expressions for it may as wel be argued that because the Devil quoted Scripture that therefore none ought to doe the like to justifie the truth By this then that hath been spoken it doth fully appeare that true prayer hath the spirit of prayer and contrariwise such prayers as are imposed by men as are still in use and ever wil be amongst carnall men hath only the spirit of man and not of God for although they might be composed by such men as 't is The title common fitly 〈◊〉 to such prayeâ—s likely had the Spirit of God yet are they of no validity to a carnall man and as for a Spirituall man he hath no further need of them then to read them not as an imediate prayer but as an help to him against he pray and therefore a very right and sutable name is given to such sort of Prayers by calling them Common Prayers as they doe that of the Liturgy they being indeed common to all licentious fellowes who are so accustomed unto them as that their Priests can repeate them although they are three quarters drunke and yet think they pray gallantly Again by these prayers the godly cannot be distinguished from the wicked or reprobate when as in truth the gift of prayer is a maine cognizance to know a childe of God by and by which they are stirred up to a greater fervency zeale and cheerfulnesse in praying by perceiving the Holy Ghost to put such words into their mindes as are sutable to their present necessity but for the other sort of prayer it cannot comfort at all so then to conclude the one doth so farre excell the other as that it is a Prayer and the other is not as I have proved out of the Prophet Hosea Chap. 7. 14. SECT 11. ANd like to their Booke of Common Prayer are their Homilies seeing to preach and to pray in the Church are two Against â—eading oâ— Homilier speciall duties of the Ministers of Christ who giveth his Servants gifts for the whole Ministry and therefore as in Prayer to be the mouth of the people unto God so also in Preaching to be the mouth of God unto the people Ephe. 4. 8. 12. Act. 6. 4. and if any take upon them the calling of a Minister and be not endowed with such gifts there is no warrant in the Word of God to make use of them as Ministers of Jesus Christ but if they be so endowed there is no warrant to prescribe them stinted prayers or Homilies for in so doing they derogate from the honour fruit and benefit of Christs assention into Heaven and from the care love and bounty that he hath continually shewed unto his Church Militant to whom he gives gifts for the worke of the Ministry as in Eph. 4. 8. 12. 13. 1 Cor. 12. 4 5 6. Mat. 28. 20. It also abridgeth the office of the Holy Ghost which is only said to teach us to pray as we ought and also keepeth out of the Church the gifts and graces of God quenching the Spirit in the Ministers and people in the service of God Rom. 8. 26 27. Eph. 4. 8. 6. 18. 1 Thes 5. 19. Jud. ver 20. Now if these set formes had been appointed by Christ then God will only be worshipped as himselfe hath prescribâ—d his Apostles had shewed themselves unfaithfull or insufficient for the worke committed unto them who never left such a president or commandement to the Churches neither can it be of faith in us or pleasing to God to worship him after another manner then himselfe hath prescribed as may appeare by these Scriptures Exo. 20. 4 5 6. 30. 9. Psal 141. 2. 119. ver 113. 118 Col. 2. 23. Rom. 14. 23. Heb. 11. 6. 12. 28 29. This which hath been spoken I hope wil be sufficient to disswade every one that hath the least measure of the grace of God from
answer that the Lord knoweth who Infants though not baptized may be saved are his and though Children should dye unbaptized yet if of Gods elect they shall be saved as if they had been Baptized but though these things be knowne unto God yet as I said before the Church is ignorant who are elect and who are not and therefore they ought to be as carefull as may be whom they admit into their Societies for feare of the scandals which may accrew by the entertainment of the wicked And as touching the second viz. that Children unbaptized are Beleeving Paâ—enâ—s may be comforted in â—â—eir children of no more esteeme then Pagans or Infidels I answer that to speake such words is like a Pagan or Infidell for being Children of beleeving Parents they may have great hopes that they appertaine unto election and salvation as also they may be comforted by their godly indeavour to educate them in the feare and nurture of the Lord. To conclude then this point touching Infants Baptisme I affirme that Infants being detained from Baptisme untill they be capable of the profession of a Christian will be a great inducement The baptizing of Infants doe make Parents caâ—elâ—sse and their children refractoâ—y to Parents to educate their Children in the wayes of godlinesse that they may fit them as soone as possible they can to be ingrafted into the Church of Christ or communion of Saints knowing that the longer they are kept oâ—t of the Church the more will be their disgrace and disesteem of the Church and contrariwise the admitting of Infants to Baptisme before such education is a way to make Parents carelesse and their Children refractory CHAP. VI. Treateth of rebaptizing c. SECT 1. Objection THough you doe not allow of Baptizing of Infants yet surely you doe not demand it againe of them who are already baptized Ans Yes certainly but we ought else wherefore did the Apostle demand a â—â—nfessâ—on of Faith Men â—ught to be bapâ—â—zed before admittance as members of the Church and Repentance of the men of the Jewes Acts 2. 38. who were before of the Seed of Abraham and already Circumcised and so consequently of the externall Church before they would admit them to the Sacrament of Baptisme And seeing that the Apostle required such things of them Jewes how much more ought the like to be required of us Gentiles who as I have already shewed are not by nature in the Covenant and so consequently not of the externall seed as they were the dimme Circumcision compared with baptisme light of Circumcision being as farre inferiour to the glorious and shining light of Baptism as the office of John Baptist exceeded that of Moses or the smallest Star a flash of Lightning SECT 2. Obj. IS not Circumcision and Baptisme one and the same in quality Ans If they were so then the Jewes who were formerly Circumcised under the Law had no need of being Baptized under the Gospell Obj. What difference make you betwixt them Ans Circumcision was of the same nature as was the rest of the Ceremonies which was by an externall signe to shew the internall meaning as the Paschall Lambe did represent Christ and so of the rest And in like manner the Circumcision of the flesh did prefigure the Circumcision and mortifying of the corrupt affections of the heart as the Apostle sheweth Rom. 2. 2â— He is not a Jew that is one outwardly and Circumcision is not that â—hich is outward in the flesh but he is a Jew that is one inwardly and Circumâ—â—sion is that which is of the heart and not of the lâ—â—ter and to this purpose Moses willeth the Israelites to circumcise the â—ore-â—kins of their hearts Deut. 10. 16. so that Circumâ—â—â—â—â—â— was my 〈◊〉 preparative to Baptisme as we may see Act. 2. 3â— whâ—â—◠〈◊〉 requireth of them Jewes who were already Circumcised to repent Circumcision a 〈◊〉 â—o Baptiâ—me and be Baptized by which it is evident that Circumcision whose effects was to mortifie the corruption of the heart was meerly a preparative to Baptisme And from hence I argue That seeing Mortification which is a dying to sin and living to righteousnesse were required of the aforenamed persons before they could be admitted to Baptisme how much more ought it to be required of us Gentiles before our admittance unto it Again take Circumcision as a seale of the righteousnesse of Externall circumcision a tâ—pâ—â—f the internall faith and it also appeares that the externall Ceremony of circumcising the flesh was but a type of the internall circumcision of the heart which is exprest under the name of a new Creature which is wrought in us by faith in Christ and is required of as many of us as desire to put on Christ in Baptisme as will clearly appeare by these places of Scripture as by the words of Christ Mat. 28. 19 20. Mark 16. 16. as also by his Apostle Act. 2. 38. 16. 30. 18. 8. c. SECT 3. SO that Circumcision is no more the same with Baptisme then Circumcision no more the same with Baptisme then he Pascâ—all Lâ—mbâ— with Christ the Paschall Lambe was the same with Christ as then the Paschall Lambe and other representations of Christ were abolished by the comming of Christ so likewise Circumcision was abolished when the purity of faith was required for the greater measure of light requireth the greater measure of faith to proportion or suite with it for as before or under the Law when Christ was discovered mistically as in a Glasse by Types and Figures he was also pleased that their faith and repentance should be likewise typified unto them as by circumcising their fore-skin but when Christ came clearly to reveale himselfe then as well the representation of their faith must be removed viz. Circumcision as the other representations of his person and therefore as he was then visible and audable so he then likewise required that their faith should be no more shrouded under the vizzard of Circumcision but that it should be as clearly expressed to the world as he himselfe was in the world witnesse the former Scriptures Baptisme is then the same with Circumcision only in this viz. How Baptism and Circumcision agree that as circumcision did belong to the externall Covenant of God to Abraham and his seed as that he would be their God c. so Baptisme doth likewise belong to the internall Covenant of Grace and Salvation and therefore when the Jewes were to take that degree Circumcision could be no longer a signe unto them but must give place to Baptisme to usher them into that Spirituall society whereof it is a badge All then who have been hitherto Baptized in relation to that externall Covenant as aforesaid are no more priviledged by it then the Jewes were by their Circumcision which they shooke off when they were to be admitted to that of Grace Salvation by the gate of Baptisme and therefore it
be compared to the Moabites Ammonites c. as also such Priests as have their call from Antichrist ought to be discharged of their office by the Magistrate as then Neh. 7. 64. albeit they have accompanied us during our said Captivities the ancient Statute Law of Christ and his Apostles being now clearly discovered unto us and therefore we ought to baptize all such as are of the houshold of faith and desire to renew the Covenant which their predecessors in Christianity practised in the primative times and that who ere they be that shall refuse to be so initiated or incorporated into the Body or Church of Christ now militant that soule ought to be cut off from the Church of Christ as the other was from the congregation of Israel Againe it is evident that as the Israelites had offended in the Wildernesse by their omission of Circumcision so they were likewise moved by a secret constraint to be Baptized of John the Baptist in Iordan as in Matth. 3. yea many of the Pharisees and Saduces verse 7. 8. c. SECT 7. Obj. VVHere is any now so called to Baptize as John the Baptist and the Disciples or who must first Baptize him that beginneth to Baptize others Ans Who Baptized Iohn the Baptist or the Apostles or Disciples of Christ seeing that Christ himselfe baptized none Iohn 4. 2. Obj. They were immediatly called to that office by Christ himselfe but there is none so called in these dayes Ans 'T is very true there is not so and therefore the now The Church of Christ hath retained the purity of baptisme by succession Church of Christ hath it by succession from them Apostles and Disciples that were so immediatly called and gifted Obj. How can that be in regard of the generall Apostacy which hath hapned since by meanes of Antichrist and his adherents Ans Generall Rules admit of some exceptions againe that is but meerly your conceipt as it was sometimes of the Prophet Elisha who thought the Apostacy in his time to have been universall amongst the ten Tribes 1 King 19. 10. yet the Lord leteth There hath not been a totall apostacie him know that he judged amisse for saith he I have left me seven thousand in Israel all the knees which have not bowed unto Baall and every mouth which hath not kissed him ver 18. So in the Apostacy which hath hapned by meanes of Antichrist and his adherents though you imagine it to be generall yet hath it hapned but in part as that of the Jewes Rom. 11. 25. for otherwise Christ should have been deprived of his Church militant which he hath ever preserved in part since he had a Church as also in that he hath promised to be with it unto the end of the world Mat. 28. 20. therefore albeit the true Church hath been hid for one thousand two hundred and sixty yeares in its wildernesse condition yet we must not therefore conclude that she hath been so long dead or utterly lost God having ever preserved her under that despised notion of Annabaptists unto this present time SECT 8. Obj. CAn you say that the Church of Christ hath been ever preserved in England since the Apostacy under that nâ—tion Ans It is impossible I should but yet it doth not follow that therefore it hath not been preserved in any place for the true The Churches of Christ in England received their rise from other Churches Church was given to understand that there was many Apostates or Antichrists even in the Apostles time 1 Epist Iohn 2. 18. which doubtlesse had their increasings untill that Prophecy was fulfilled which is described unto us by the Apostle Paul 2 Thess Chap. 2. which Man of sinne when he had obtained his highest altitude was to be destroyed by the brightnesse of the comming of Christ as is there also expressed which the Apostles fore-seeing did admonish the Churches then extant to keepe close to the faith as also to demeane themselves according to their direction as in the three first verses of that Chapter with ver the 15. as also Chap. 3. 1. c. and therefore 't is likely that those Churches in England received their rise from them of Geneva and them from others and so by gradations even from them Churches planted by the Apostles themselves for otherwise how could such Churches remaine extant but by succession from the Apostles being so lively a representation of their Churches as if they had been planted by the Apostles themselves a Church most likely of any Church in the world to be the true Church of Iesus Christ SECT 9. VVItnesse the little noyse it hath made in the world 1 Kin. The Anabaptisticall church so called proved to be the true Church 19. 12. in comparison of the Church of Rome or the Prelaticall or Presbiterian Church as also how little it hath interposed the civill Magistrate witnesse the Churches in London under that notion to their immortall praise be it spoken who when invited by the Levelling Party to disturbe the present Parliament in point of their civill Office did manifest their utter dislike of such actions desiring only to live under them a peaceable life in all godlinesse and honesty as by their Petition to the Parliament will fully appeare wherein also the now Parliament is acknowledged by them to be the supreame power of the Nation yea I am much mistaken if they were not the very first that did subscribe by Petition to the present government of the Nation for which with the reasons afore mentioned I conclude that that Church which you by way of reproach call Anabaptisticall is the true Church of Iesus Christ which hath been preserved from the power of the Dragon of Papacy and his Angels of Prelacy and Presbitery which was ready to devoure it so soone Rev. 12 5 6. as it was borne viz. in the Apostles times but it was caught up unto God and to his Throne and is now to rule all Nations with a rod of Iron this is the woman which fled into the Wildernesse of the world viz. amongst so many various opinions as hath been for these thousand two hundred and threescore yeares during which time she hath by providence been kept from their errors and preserved in her primative purity This being the time that her Michael and his Angels viz. the Pastors of that Church Michael the now Angel of the Church of Christ Rev. 12 7 8 9 is to make warre against the Dragon and his Angels and the old Serpent called the Devill and Satan as viz. the Pope and his Hierarchies of Papacy Prelacy and Presbitery and shall so prevaile as that there shall not be found any more place for him in his heaven or ministry which the Lord in mercy accomplish Now this Church being so preserved hath as much power to send out Labourers into Christs Harvest to teach and baptize for the rebuilding of the Church of Christ as any Church
such injunctions as be commanded Authority ought not to â—e obeyed in unlawfull â—hings by the greatest authority being contrary to the Word of God ought not to be obeyed and if so why ought we now to depend upon a Presbiterian Sined who are farre inferiour to the Apostles or to obey them in such commands as are as contrary to the will and appointment of Jesus Christ as Circumcision was to them of Antioch being abolished as aforesaid SECT 5. Obj. DOubtlesse Paul at that time did depend upon the Apostles as well as at other times as when he went up to Jerusalem to see Peter Gal. 1. 18. Ans That is weakly argued Paul went up to Jerusalem to Paul did not depend on Peter see Peter ergo he depended upon him whereas it doth cleerly appeare that Paul had no such intent for in the precedent verses of that Chapter he acquainteth the Galathians with his conversion and that after which he communicated not with flesh and blood neither went he up to Jerusalem to them that were Apostles before him but that he went unto Arabia c. Loe here was a great dependancy upon his fellow Apostles when he preached for three yeares space without their knowledge and consent yea so farre was he from depending upon Peter that meeting with him at Antioch he withstood him to the face Gal. 2. 11. all which actions certainly declare him to be no dependant either to Peter or any other Apostle For where there is a dedendancy there the dependant is confined What a Dependant is to the conclusions of him on whom he dependeth but Paul went not to Jerusalem to receive any conclusions from Peter but only by way of conference as appeareth by the second Chapter and the twenty sixth verse Now seeing there was no dependancy amongst the Apostles under their immediate calling one to another by way of infallability but only by way of conference why ought there to be any now amongst the Ministers of Christ under their mediate calling they being the same one to another under that calling as the Apostles were under the other SECT 6. Obj. VVHerein consisteth the chiefe difference betwixt the Presbiterians and Independants Ans In that the Independant doth only depend upon the The difference betwâ—xt the Presbiterian and Independant dictates of the Spirit of God in the Scriptures and the Presbiterian upon the corrupt Churches of the times by which way they shew themselves Antichristians then Christians rather of them of Thessalonica then of them of Berea Act. 17. 11. Obj. Doe you thinke the Presbiterians goe about to foster any knowne tâ—nent of popery Ans I have already proved that they doe retaine severall tenents of Popery as also this of Superiority and infallability for were superiority in the Clergy tollerable then why ought we to have subdued it in Bishops Arch-Bishops or in the Pope himselfe Obj. Because there is no such Titles as Pope c. found in Scripture Ans Neither is there any such Title of preheminences as a We may as lawfully retaine Arch-Bishops c. as Classicall Provinciall and Nationall Sinods Classicall Provinciall or Nationall Sinod each of which excelling other in dignity as that of Bishops c. and therefore as direct Popery as the other and more rediculous in that they would have each of these degrees superiour one to another and yet the members of each of them to be equals And if so why might we not have retained Bishops and Arch-Bishops and so on to the Popes Holinesse for he termeth himselfe Servâ—â— servâ—rum Dei to cullour his Hipocrisie Now if you would not have this termed Popery in grosse we will call it double refined Popery Obj. Why so Ans Because it hath received two refinings from the grosnesse Presbitery double refined Popery of the error whereof Lordly Prelacy was the first and that of Presbitery the second retaining part of the same spaune of Antichristianisme as did the former Obj. In what respects Ans In that all Majority and Preheminency amongst the Ministers of the Gospel being taken away that they will yet strive to uphold it by these three degrees afore-named SECT 7. Obj. VVOuld you have every particular Church to reflect meerly upon their owne judgements without any to controule them in their errours Ans Who art thou that judgest another mans Servant since What ought to be done in case of error in the Church he standeth or falleth to his owne Master Jam. 4. 2. yet to prevent such evils it will be requisite that a confession of Faith be drawne up and that none be admitted but such as make publick confession of it desiring to be admitted a Member of that Society as also promising to walk in obedience to it Obj. But in case such an one as is admitted a Member decline from the covenant which he hath taken what meanes must be used to reclaime him and reduce him to â—â—e obedience of it Ans In such a case as if he refuse to be ruled by the Church whereof he is a Member it is requisite that advice be tendered him from neighbouring Churches Obj. But what if he refuse to be admonished by them Ans In so doing he is not only a violater of the Covenant which he hath ingaged in but thereby indeavoureth as much as in him lyeth to make a fraction in the Church which rather then he should effect it is requisite that one Member should perish rather then that the whole body be ruinated Mat. 5. 30. SECT 8. Obj. VVOuld you have Members ejected upon every occasion of difference Ans No unlesse the matter be capitall viz. to the subâ—eâ—siâ—â— of a fundamentall part of Religion Obj. But in case the greater part of the Church shall decline such a part of Religion what can the lesser part doe against them Ans The lesser part adhearing to the Covenant are to be esteemed the Church and not the other in regard they have violated their faith aed obedience and so are to seperate from them Acts 19. 9. Obj. This will be a meanes to tollerate all manner of Sects and Heresies amongst us Ans It is requisite as the Apostle saith that Heresie should Heresie will advantage Gods glory be for thereby the truth is made more manifest 1 Cor. 11. 19. what mattereth in that the Turkish Alcaron is printed in London and published in the Common-wealth to such as know it to be rediculous and so of any other Sect or Heresie yeâ— I doe verily beleeve that it would more advance Gods glory in the Gospel if such lisenciousnesse were set at liberty as did not run it selfe into a Morall offence and that the forceing of such like to Hipocrisie it doth prove more damage to the Church of Christ then the other yea doubtlesse it would be a meanes to make such like people more ashamed of themselves then all the rigour that can be used against them they being of the nature of a
union and communion we have also further directions from them how this Temple or Fabrick may be kept from pollution within or ruine without viz. how it may be preserved from corruptions in Doctrine or outward behaviour as by Pastors Elders c. who are to teach and over-see 1 Tim. 5. 17. yea all Pauls Epistles doth chiefly tend to that purpose Now Christian friends I beseech you consider seriously in what a condition you are now in for to destroy this Temple is really to destroy your selues both in Body and Sovle for if you disclaime your bodies to be materials of that fore-mentioned Fabrick or Temple it most of consequence follow that you also disclaime Christ who hath his residence there for as the Spirit of a Saint is included in his naturall body so is Christ included in that Spirit by which they are made one but you by disclaiming your bodies to be of that Temple doe thereby deprive your spirits of the Spirit of Christ and he that hath not the Spirit of Christ is none of his Rom. 8. 9 c. And if not Christs who doe you belong unto if not to Satan True I doe acknowledge most of your bodies to be Temple proofe fit stones to be put into the fabrick but know that so long as you lye in such distinct â—eapes out of the building as you doe and not put into the worke so long you cannot be possessed of the Temple Spirit And hence it is that there are such diversities of spirits amongst you Againe I doe also acknowledge that many of you are so excellent 〈◊〉 in â—â—â—â—logy that you stand 〈◊〉 â—â—re in need of externall 〈…〉 man oâ— Mâ—ke 〈◊〉 Accademian of an Accidence or 〈◊〉 or a skilfull Musician of a Gam-ut in regard the one could subsist and the other practise if there were of none of them to be had they being so practicall in the Theory as that they are become naturalized unto them yet goe to any of these parties and inquire of them by what meanes they came to these abilities and experiments and the Accademian will tell you it was first by learning his A. B. C. and so on by gradations as to his Accidence Grammer c. The Song-man and Musician will tell you it was first by learning their Gam-ut and so on to other Musicall proportions the strong man will you it was first by breast Milke c. by which he gained his strength But yet none of these before mentioned will despise their small beginnings or are so ignorant as to think any other can come to the like knowledge or strength by any other meanes however they will acknowledge them to be the naturall or most usefull meanes to attaine such knowledge or strength Therefore albeit you think your selves strong men in Christ and can digest the strong meat of the Word and have the Spirituall or Logicall knowledge of the Scriptures of the hidden or deep secreets of God in Christ Jesus and are able to comprehend the height and depth of the Scriptures yet doubtlesse you are not ignorant that there are also babes in Christ which stand in need of the Word that they may grow thereby 1 Pet. 2. 2. and that you your selves were sometimes such Despise not therefore the meanes by which you have attained to your present knowledge and by which you have been nourished up to your present stature in Christ Reject not therefore the letter of the Scriptures or the Ordinances of hearing the Word or receiving the Sacraments experienced Paul could tell you that he had not knowne sin but by the letter of the Law And Christ admonisheth us to search the Scriptures and saith they testifie of him Joh. 5. 39. The Author to the Hebrews also saith that he that commeth to God must first know that God is Heb. 6. 1. c. we are also taught that the Scriptures were written for our instruction Rom. 15. 4. yea we are admonished to be mindfull of those sayings which the Prophets and Apostles have written as to a sure word of truth 2 Pet. 1. 19. c. Now whereunto tendeth all these exhortations if the letter of the Scriptures be of no use The like may be also said of the Word preached and of the Sacraments Wherefore was it that the Apostles used such meanes to build up Saints in the holy faith or why are such presidents of their left upon record unlesse we should receive them as presidents to imitate Againe why did they exhort us to be followers of them as they were of Christ 1 Cor. 11. 1. unlesse it be to practice what Christ and they did But they did preach and exercised the Sacraments as by baptizing Beleevers and of that of the Lords Supper witnesse the Acts of the Apostles and 1 Cor. 10. 1â— 11. 20. as also Christs owne practise and imitation Mat. 26. 26. 28. 12. I say if these Ordinances be not to be practised by the now Christians who are they prescribed you will reply they were requisite for them times which were only shadowes of these but now God will burne up all such drosse in his Church To which I answer though the Lord hath promised to burne up all the drosse in his Church yet hath he not therefore promised to burne up his Church with them Againe every shadow hath its substance and every substance its shadow and albeit these Ordinances be as the shell to the kernel yet must the kernel have its shell to ripen in or it will never increase to its maturity If you can deny Christ a Church Militant you may also deny the use of Ordinances but the Holy Ghost hath and doth manifest that the fleshly tabernacles of the Saints are his Temple as I have shewed therefore so long as there shall be Saints upon earth so long wil Christ have a Church Militant which Militant Church can no more subsist without Ordinances then a spirit in a dead body You wil reply we are not attained to perfection and therefore for us to make use of Ordinances were againe today the foundation of Repentance from dead workes and of faith towards God My answer is Albeit you have much knowledge in the secrets of God yet are you not composed all of Spirit you have as wel a carnall part as a Spirituall part The Apostle Paul found in himselfe as well the Law of the Flesh as of the Spirit Rom. 7. 33. c. which fleshly substance you are to conforme to such Ordinances which Christ hath instituted in his Church Militant whilst you are Members thereof True it is Antichrist hath polluted them as much as lay in him both in the doctrinall and traditionall paâ—â— of them which by Gods assistance I have much if not altogether purged and cleared from their Antichristian drosse and reduced them to their primative purity out of that masse of corruption they were involved in To which Lawes and Ordinances of your Master Christ I hope you wil yeeld a willing
Christ viz. you have the spirit of Prayer and Prophesie but you are asleep in the body or formall part of it 2. I shall parallel you with that text of Mat. 12. 43 c. where it is said that when the uncleane spirit is gone out of a man he walketh through dry places seeking rest but findeth none c. and this also is your very condition yea doubtlesse that parable was then delivered in relation to you yea I appeale to your selves if it doe not hit you in each particular Is not your spirits out of the body aforementioned have you not walked through dry places viz. out of all formes of Gospel Fellowship have you not sought rest and finde none viz. Have you not laboured to settle your selves in severall formes witnesse the great Disputes that have been about Church Government and have you found rest in any of them Againe hath not that spirit of yours being out of the body taken unto it selfe seven Spirits worse then it selfe since it departed out of the true Body of the primative Church witnesse Papacy Prelacy Presbitery Independancy Antinomians Universalians Seekers c. and in so doing hath not your last estate been worse then your first Againe you may also be fitly paralleld with that Parable of our Saviour Matth 25. from ver the 11. to ver 25. upon which there is now extant an eligant and divine Paraphrase published by Mr. John Branie titled Babels fall in the foolish Virgins sleepe c. worthy your best observations by reason of which I shall only give you some few of mine thereon in which Simily I shall acknowledge you to be the wise Virgins there spoken of My first observation is in relation of your going forth to meet the Bride-groome which implyeth that you were once both of one Family or Church Fellowship together if you could have kept you so in the Primative or Apostolicall times see therefore what you have got by your gadding You could not have kept you within doores you must with Dinah goe to see the Daughters of the Land though in the attempt you be ravished by the Antichristian Shechem 2. In relation to their slumbering and sleeping in which respect I finde you also as deeply ingaged as the foolish for like as they doe place Religion in the externall forme thereof as in the very use of the Ordinances or due observation of them as to heare the Word preached and to receive the Sacraments the performance of which duties they conceive is as much as God requireth of them in his worship and service In reference to which I say ye are wise for that ye know that such things are but the out-side of Religion and that it is a spirituall worship which Christ requireth of the Saints yet neverthelesse in this particular you are slumbring and sleeping as well as they viz. by your dispitefull contempt of the externall ordinances of the externall or militant Church it being with you in that particular as it is with such sorts of people who because Papists give Almes in a plentifull measure supposing they merit thereby therefore they wil give none at all because they wil not incuâ—re that aspertion the application I leave to your selves 3. In this your slumbring and sleeping condition you are said to be out of the Marriage Chamber both of you lying before the doore as may be gathered from the tenth verse which is as much as plainly to tell you that you are both out of the payle of the Church 4. In that you are said to take oyle in your vessels with your Lamps and not the other is meant that you have a Spirituall principle residing in you viz. of Prayer and Prophecy which the other want they relying meery upon humane Learning as doth appeare by their preaching set formes of Prayer and their other Ceremonies in their worship and service of God 3. In that it was said at midnight there was a cry made Behold the Bride-groome commeth goe ye out to meet him you being already out before as in ver 1. is meant of this present speech unto you which is to call you out of your selves as also the other in regard I have also done the like to them in the former part of the Booke 6. In that upon the aforesaid cry they are all said to arise and trim their Lamps I referre you to Mr. Braines description only this I shall say viz. That you wil hereby be put in minde of your present condition as also by the Apostles exhortations viz. that God is the God of order and not of confusion 1 Cor. 〈◊〉 33. as also that all things in the Church ought to be doâ—◠〈◊〉 â—â—d in order ver 40. for which things sake the Apostâ—e 〈…〉 rejoyce Col. 2. 5. As also that Jerusalem is 〈…〉 unity in it selfe by which Spirituall priâ—â—◠〈…〉 of grace in you your Lamp of faith wil be kep◠〈…〉 the others wanting relying meerly upon the 〈…〉 â—f worship in their sence of them being by this Treatice proved rediculous shall burne it selfe out of the affections of the Disciples of such Teachers viz. of the Papall Prelaticall and Presbiterian Clergy As for the rest of that Parable before or after I referre you to the interpretation of the aforesaid Mr. Braine unto whom the Lord hath been pleased to reveale more of his secrets then to any of the now Clergy in the whole world witnesse his severall Evangelicall predictions of what is now apparently made manifest to the eyes of all men I shall only instance in one particular more wherein you are prefigured Rev. 12. 14. where it is said that the Woman had two wings of a great Eagle given unto her that she might fly into the wildernesse into her place where she is nourished for a time times and halfe a time from the face of the Serpent the meaning of which I take to be this By the Woman I understand the Church of Christ by the Serpent Antichrist the wings there said to be given to the Woman whereby she fled into the wildernesse I take to be the two Sacraments of Baptisme and the Lords Supper by which she hath been supported as upon the wings of that great Eagle Christ Jesus and in that she is said to be preserved in the wildernesse for a time and times and halfe a time I take it to be this That the Annabaptisticall Church which I take to be the Church there spoke of hath and shall have its abode in its now wildernesse condition until Papacy shall be abolished which I referre unto the word time as also until Prelacy and Presbitery shall be also exterpated which I apply to the word times as also until such as you shall relinquish your grosse errors and back-slidings which I take to be intimated by the halfe times Now the reason why I so alude them is this viz. Papacy I compare to time because of its long residence in this Nation Prelacy and Presbitery to