the works he did Ioh. 10.37 If I do not the works of my Father believe me not but if I do though you believe not me believe the works that ye may know that the Father is in me and I in him And thus also is the true Church known by doing the works of Christ seeing Christ hath said He that believes in me the works that I do shall he do c. And thus the body of Christ is known by its living the life of the head which is the life of faith and love and the members of Christ are known by their doing the works of the head Thus then you see that though the true Church be spiritual and cannot be known by our outward senses yet we have certain tokens of her spiritual presence whereby we may reckon that in this or that place there be certain of her members As by a natural example though the soul of man in it self be spiritual and invisible and cannot be discerned by any of our senses yet may we have sure tokens of its presence by the effects and operations of the soul in that body wherein it dwels as the exercise of reason understanding discourse c. so likewise the true Church which is invisible in it self may yet be known by some certain signs as by the word of faith which sounds nowhere but in the Church through the inspiration of the Holy Spirit as also by the life of Christ and presence and operations of his Spirit c. And thus you see how the Church though it be spiritual may be known Well but how can we be joyned to such a spiritual and invisible Church I answer Is not Christ a spiritual and invisible head And how canst thou be joyned to such a head Sure our joyning to Christ the head and to the Church his body is of one nature and that which joyns us to Christ the head will assuredly joyn us to the Church his body Now through faith and the spirit onely are we joyned to this head and through faith and the Spirit onely are we joyned to this body and we cannot be of this spiritual body and society but by being taken up into one faith and spirit with them And so it is no more a difficult thing to be joyned to the true Church because it is spiritual and invisible then to be joyned to Christ himself upon the same account that is it is no more difficult to be joyned to a spiritual and invisible body than to a spiritual and invisible head and all acknowledge Christ to be such a head and all must acknowledge the Church to be such a body If any shall say that they cannot presently agree to these things because they have had far different apprehensions of the Church heretofore I desire all such to consider that if the true Church were onely an outward and visible society and corporation of men that were to be governed by outward and visible officers according to outward and visible forms and orders there would then be no great mystery in the Church for these things lie within the easie reach of every mans reason But now whole Christ is a great mystery hid from ages and generations that is not onely Christ the Head of the Church but also the Church the body of Christ Ephes. 5.32 This is a great mystery but I speak concerning Christ and the Church And this latter mystery though both indeed make up one and the same mystery of the Church or Christ the body can no more be known by humane sense or reason then the former of Christ the head the revelation of the Father and the anointing of the Spirit being equally necessary for the right knowledge of both And as Antichrist hath had his mystery of iniquity in opposition to Christ the Head in setting up a visible and carnal Head instead of the invisible and spiritual so also he hath had his mystery of iniquity in opposition to the Church the body in erecting a visible and carnal body or Church instead of an invisible and spiritual for without all peradventure the head and the body must be sutable each to other and of the same kinde and nature And so as a visible and carnal head the Pope was in no measure sutable to an invisible and spiritual body the true Church so likewise a visible and carnal body or Church made and constituted by a mixture of Civil and Ecclesiastical laws and power is in no measure sutable to a spiritual and invisible head But what a kinde of Head the true Christ is such a kinde of body or society the true Church is and both are spiritual and invisible And as the Lord in the former age hath been pleased to reveal to the Church the mystery of the Head after a long time of its obscuring and darkning under the reign of Antichrist so now we wait in hope that he will in this present age reveal the mystery of the body which hath been no less obscured then the former that so the whole mystery of whole Christ may both be known and accomplished among us according to the riches of his glory by the Gospel Wherefore all the faithful are desired as occasion serveâ— to make known what God hath taught them in this matter to supply what is here spoken weakly and imperfectly And thus having declared what the true Church of Christ is and rectified some ancient and general mistakes touching it I shall now proceed to make known from the clear and evident word the true and onely bonds of the Churches union peace and agreement as the Apostle hath delivered them to us by the Spirit Ephes. 4.4 5 6. There is one body and one spirit even as yee are called in one hope of your calling One Lord one Faith one Baptism One God and Father of all who is above all and through all and in you all Where note in general that among all these bonds of the Churches unity the Apostle makes not so much as any mention of UNIFORMITY Indeed the Rhemists being through the just judgement of God blinded from this very place urge and press Vniformity which is the very word they use as being the great and mighty engine first to advance the mystery of iniquity to its Throne and after to preserve it there But it will appear anon by the Apostles Doctrine that no Conformity or Vniformity are any bonds of the true Churches peace and union seeing the Church is such a Kingdom as is not preserved in its peace by any outward forms and orders as the Kingdoms of the world are but by inward principles Wherefore I shall proceed to speak of those spiritual bonds of the spiritual Churches unity which the Apostle names and they are in number seven the first whereof is ONE BODY There is one body saith Paul The right Church of Christ is but one body consisting of many members and this is not a natural or
then Christ nor we worse then the devil If they be righteous and have the truth with them as they say they have and we be unrighteous why do they fear since the truth ought not to be afraid of falshood and Zorobabel declared That truth is of all things the most mighty and overcometh all things For Christ is the truth John 14. I am the way the truth and the devil is the father of lyes John 8. Therefore if the Pope and his Priests have the truth let them overcome us with the word of God but if they have lyes then they cannot long abide in all their presumption Wherefore we exhort and beseech all the Imperial Cities all Kings Princes Noble-men rich poor for Gods sake and for his Righteousness that one of them write hereof to another and that there may be some means made how we may commune with you safely and friendly at some such place as shall be fit both for you and us and bring with you your Bishops and Teachers and let them and our Teachers fight together with the word of God and let us hear them and let not one overcome the other by violence or false subtilty but only by the word of God c. By all which it appears That let mens Doctrine be what it will they ought to be heard and convinced by the word and not presently to be silenced and subdued by force Now secondly if upon hearing and debating things by the word it shall clearly appear that our adversaries hold such things which are so false and erroneous that they cannot be reckoned believers and members of Christ that hold them not can retain those Doctrines without unvoidable damnation then in this case the true Church hath Authority from the word to do these things 1. To condemn the doctrine 2. To excommunicate their persons 1. The Church ought to condemn the doctrine as contrary to the Gospel and to that eternal and unchangeable and most clear and certain truth which Christ hath heard from the Father and delivered to his Church which is the faith once given to the Saints and never to be altered And so to tell the people what Doctrine it is even such as carries in it an utter enmity to Christ and his Spirit and so consequently death and damnation and that therefore they are to take heed of it as they love eternall life and would void eternall death And thus Christ condemned the Doctrine of the Scribes and of the Pharisees and of the Sadduces and bid his Disciples Beware of them and Paul the Doctrine of Hymeneus and Philetus which did eâ—t as a canker c. 2. The Church in this case may also excommunicate the Person yea though he should be silent and not seduce others seeing believers 〈…〉 have no true 〈…〉 the word of life in which all the true communion of the faithfull stands Wherefore such pâ—â—sons may justly be cut off from the Society of the faithfull But herein also these Rules are to be observed to wit 1. That this censure be not proceeded to for every varying from the truth as is already said but for denying such truths or holding such errors as make a man incapable of salvation 2. That this be not done till all other wayes have been tryed to reclaim him 3. That this be done not by two or three persons but by the whole Church or communion 4. That it be done not by their own but by Christs Authority who is alwayes present in his Church as the Head of that body and that it be done not by any humane Passion or violence but by the efficacy of the holy Spirit who is alwayes present among believers as the Spirit of those members And this Excommunication thus regulated is the last punishment the Church can inflict by the warrant and authority of Christ and it cannot imprison any or banish them or fine them or put them to death for we must not expound that place of Paul Hareticum hominem devita as Hugo Charensis did to take a Heretike out of his life but him that is a Heretike we must avoid we must not kill the former being Christs rule the latter Antichrists Now these things have I spoken and propounded to the faithfull and Churches of Christ wherever the providence of God shall cast this Book which may travel farther on this errand then weak flesh can do and I so propound them all as being most ready my self to hear from any what they can propound in more light 〈…〉 in these matters they will ye◠〈…〉 over and preserve Peace and Vnity in the true Church of Christ The desire of which through Gods goodness is much stronger in my heart then any private interest or respect of mine own FINIS 2 Cor. 11.6 â—cclesia Regiâ—a misericordiae cujus viscera sunt merae miserationes remissiones peccatorum Cito vos omnes ut respondeatis mihi coram Attissimo justissimo Iudice post paucos annos The peace propounded is 1. Not between the Church and the world 2. Nor between the carnal and spiritual children of the Church Spiritual Christians make up the body of Christ. Carnal Christians the body of Antichrist Peace between the children of pâ—ace What the right Church is not What it is How the Church of God differs from the Churches of men How the true Church may be known though spiritual and invisible Quest. 2. Answ. How we may be joyned to the true Church though invisible The Church the body as well as Christ the head a great mystery The Church just such a body as Christ is a Head Wherein the Unity of the true Church lies The right Church is one body This one body comprehends Believers of all Ages Of all sorts Many things to be considered from the Churches unity of body 1 Cor. 12. Who break this bond of the Churches Unity The right Church is one Spirit Who break â—his bond of Unity Quest. Answ. The right Church have one hope of their calling Who break this bond of Unity The right Church hath one Lord. Who break this bond of the Churches Unity The Assemblies vote for their government The right Church hath one faith Unity of faith preserves peace 1. Notwithstanding diversity of inward gifts 2. Notwithstanding diversity of outward works Who break this bond of the Churches Unity Who break this bond of Unity The right Church hath one God and Father of them all The true Church is a Kingdom of Brethren Where all are 1. Alike dear to God 2. Alike dear to us This one God and Father of the true Church is 1. Above you all 2. Through you all 3. In them all Who break this bond of Unity There is no other bond of the Churches unity besides these seven It is a wicked thing to cry up Uniformity in the stead of this Unity How the union which God hath wrought among Believers should be preserved in the
differs from the Churches of men in very many particulars as follows 1. Members come unto the Churches of men either of their own minds or else by the perswasion or by the forcing of others and so but after the will of man but none come to this true Church but from the drawing of God the Father and his own calling according to his own purpose 2. In the Churches of men members are admitted through an outward confession of doctrine but none are admitted into this true Church but through a new birth from God and his Spirit Joh. 3. Except a man be born again he cannot enter into the Kingdom of God which is the right Church of the New Testament For that which is born of the flesh is flesh and so remains without in the world but that which is born of the spirit is spirit and so hath entrance into the true Church 3. In the Churches of men there are more wicked then righteous but in this true Church of Christ the people are all righteous not one excepted as it is written Thy people shall be all righteous Isa. 60. For they all have their iniquities forgiven them and they are all redeemed and washed with the blood of the Lamb. 4. In the Churches of men the people for the most part are onely taught of men who are their heads and leaders and whose judgements they depend on and follow in all things but in the right Church the people are all taught of God as Isaiah saith Thy children shall be all taught of the Lord and Christ saith They shall hear and learn from the Father and Iohn saith The anointing they have received teacheth them all things 5. In the Churches of men the greatest part are hated and rejected of God as being strangers and enemies to Christ but in the true Church all the members are dear to God as Christ is dear and loved of God as Christ is loved as being one flesh and spirit with him 6. The Churches of men are of mens building contriving framing fashioning beautifying but the true Church is built onely by Christ as it is written Zach. 6.12 The man whose name is the BRANCH he shall build the Temple of the Lord even he shall build it And again Math. 16 18. Vpon this rock I will build my Church The true Church is such a building which neither Men nor Angels can frame but Christ alone 7. The Churches of men are all of them more or less the habitation of Antichrist who as Paul saith 2 Thes. 2.4 as God sitteth in the Temple of God that is not in the true Temple of God but in the Churches of men which arrogate to themselves that name and title shewing himself that he is God For Antichrist always dwels there where men have a form of godliness denying the power but the true Church is built together to be the habitation of God in the spirit Ephes. 2.22 And again 2 Cor. 6.16 Yee are the Temples of the living God as God hath said I will dwell in them and walk in them 8. The Churches of men are as large as men will make them for they that have chief power in these Churches interesting themselves in wordly Magistrates through their favour and help make their Churches as large as the Magistrates Dominions thus the Church of Rome was made of as large extent as the Dominions of the Emperour and of other Princes in whom the Pope had interest And so likewise the Church in other Kingdoms was made as large as the Dominions of the temporal Magistrate and all under their power must be forced to be of their Church But the true Church which is the Kingdom of the Son is onely the preparation of the Fathers Kingdom and so will admit no more into it then the Fathers Kingdom will admit into it the Sons Kingdom and the Fathers being of a like latitude and extent and so the Sons Kingdom is no larger then the Fathers nor the Fathers then the Sons The Fathers Kingdom will not receive any into it that have not first been of the Sons Kingdom and the Sons Kingdom will not admit into it what the Fathers Kingdom will not after receive but the Son delivers up his whole Kingdom to the Father and the Father receives it all without any exception Now from hence these three things are evident 1. That the Kingdoms of England Scotland c. are not the Church but the world as well as the Kingdoms of France Spain Hungary c. but in all these and all other Kingdoms the faithful who are taken into union and communion with Christ and with one another in him they are the Church and not the Kingdoms themselves 2. In particular Assemblies whether Parochial or Congregational all the company that meet together bodily and have outward communion in outward Ordinances are not the Church but those among all these that meet together in one Faith and Spirit in one Christ and God for herein only stands the true communion of Saints and the true Church of the New Testament is to be judged hereby and by no outward things whatsoever 3. That it belongs not to Magistrates and worldly Powers to say which is the Church and which is not the Church who do belong to it and who do not but it belongs to Christ onely to point out his own Church seeing he onely knows it and it onely stands by his election and collection and not by mans 9. The Churches of men knit themselves together into such Societies by some outward Covenant or Agreement among themselves But the true Church is knit into their Society among themselves by being first knit unto Christ their Head and as soon as ever they are one with him they are also one with one another in him and are not first one among themselves and then after one with Christ So that the true Church is a spiritual Society knit unto Christ by Faith and knit to one another in Christ by the Spirit and love and this makes them infinitely more one then any outward Covenant they can engage themselves in the union wherein God makes us one passing all the unions wherein we can make our selves one And so when some believers perceive the grace that is given to others they presently fall into one communion without any more ado Wherefore they that are of the Church the body cannot deny communion to them that are in true union with Christ the head when they do perceive this grace For this is considerable in this matter that we are not first one with the Church and then after one with Christ but we are first one with Christ and then one with the Church and our union with the Church flows from our union with Christ and not our union with Christ from our union with the Church Christ Ioh. 17. prays That they all that is believers may be one in us So that our union is not first among our selves and then with
Political but a spiritual body even the body of Christ. Paul in several of his Epistles takes pleasure to set forth the unity of the Church by this similitude as in Rom. 12.4 5. As we have many members in one body and all members have not the same office So we being many are one body in Christ and every one members one of another And again 1 Cor. 12.12 As the body is one and hath many members and all the members of that one body being many are but one body so also is Christ Where he cals the body by the name of the head both making up one Christ. Now this Unity of Body comprehends believers of all ages and of all sorts 1. Of all ages for all believers that hath been in the world heretofore or now are or shall be hereafter do all make up but one body of Christ though born and brought forth of God in several times and ages of the world as in a natural example a childe is not born all in a moment but is brought forth by degrees and though one part be born and another not yet born this doth not hinder unity of body in the child so the bringing forth the Church into the world in several ages doth in no wise hinder this unity of body 2. As this unity of body comprehends believers of all ages so also of all sorts and conditions Iews and Gentiles bond and free c. all which are made one body in Christ. Paul in Ephes. 2.15 speaking of Jews and Gentiles saith That Christ of these twain who differed as much as mankinde could he hath made in himself one new man For Christ melting these two by his Spirit which is as fire causes each to depart from himself and makes both together one new man or body of Christ in himself and thus makes peace For as long as men remain different bodies or men there is no peace amongst them but when Christ makes them one body in himself he makes peace between them unity of body being a most necessary bond of peace in the Church as the Apostle testifies Col. 3.15 Let the peace of God rule in your hearts to the which ye are called in one body Now from this unity of body in the true Church we may note very considerable things all to our present purpose 1. That unity of body in the Church flows from unity of head for here the members do not first conspire into an unity of body among themselves and after choose a head to their body but first these members are united to the Head and then to one another in and with the Head and so because there is but one true head Christ there is but one true body the Church 2. As the members of the natural body are born such through a natural birth before they do or can exercise any acts or offices sutable to such members and do not first exercise such offices and then after are made such members as for instance the eye doth not first see and then or therefore is made an eye in the body or the ear first hear and then or therefore is made an ear in the body but the eye is first born an eye in the body and then sees and the ear is born an ear and then hears c. So in the spiritual body of Christ each Christian hath his membership meerly from a new or spiritual birth and hath his office from his membership and not from any action or operation of his own before he was a member In this spiritual as in the natural body the eye is born an eye and therefore it sees and the foot is born a foot and therefore it walks and each believer is only that which he is through a new birth and cannot be placed in such and such an office by men no more then men can place a seeing eye or walking foot in the natural body but they must be born there ere they can be there Each member in the true Church is born in his place and office by God and is not placed there by man and when the Church perceives this grace in its members it suffers them to exercise those places and offices in the body in which God hath produced or brought them forth by his Spirit 3. This unity of body stands well with a difference or distinction of members and the difference of members doth not hinder but help the unity of body for saith Paul The body is not one member but many and if they were all one member where were the body And therefore in the body there are diversity of members and each member hath its several form and office If the whole body were an eye where were the hearing and if the whole were an ear where were seeing smelling walking c. So in the unity of Christs body there are diversity of members with diversity of gifts and offices and so one hath the word of wisdom another the word of knowledge another the word of faith another the gift of healing c. Every member in this body being in office and having received the Spirit to profit withal And so again Rom. 12.6 Having then gifts differing according to the grace that is given to us he speaks of all the members of the body which have some or other gifts given to them if it be prophesie let us prophesie according to the proportion of faith if ministry let us wait on our ministring or he that teacheth on teaching or he that exhorteth on exhortation c. So that in the true Church unity stands with diversity but in the false unity will not stand without uniformity 4. In this true Church or one body of Christ notwithstanding diversity of members and offices there is still an equality among them all seeing all alike make up one body in which regard one member is as necessary to the body as another and no member can say to another that I contribute more to the making up of the body then thou the most honourable member cannot say thus to the most mean not the Apostles themselves to Believers among the Gentiles for we are the body of Christ as well as they and they are the body of Christ no more then we wherefore no member for diversity of office is to lift up himself above another member who is as necessary as it self to the making up the body and also is every whit as useful in its place 5. As in the natural body each member is contented with its â—wn place and office in the body so is every member through the grace given unto it contented with its place and office in the spiritual body and not one either envies or despises another 6. The members of the natural body do not each live to them selves but all of them serve one another and each of them serves all as the eye sees for the foot and the whole body and the hand works for the
eye and the whole body c. So among believers none lives and acts for himself only but each believer serves all and all serve each one in love 7. Members that are united into one body have a true sympathy with one another both in good and evil things 1 Cor. 12.26 And whether one member suffer all the members suffer with it or one member be honoured all the members rejoyce with it 8. Among the members of the body there is no law of force but only a law of love no member compelling another but each member serving another by love and if one member be infirm the rest help it and do not reject it the more they care for it and do not the more despise it And this now is the first bond of the true Churches unity Vnity of body Now they break this first bond of unity that either live out of this one body of Christ or else live in it but not as members 1. They that do content themselves in joyning to some outward and visible society and corporation of men though called a Church and think that by being knit to them in wayes of outward worship and ordinances they live in the unity of the Church when as yet all this while they live out of that one body that is born of the Spirit which is the onely true Church and body of Christ he that lives out of this spiritual body though he live in the most excellent society in the world yet he breaks the unity of the Church not living in one body with it And thus many break the Churches unity that never think on it 2. Again they break this bond of the Churches unity that live in this one body but not as members And such are they who having got the advantage of the Magistrates power will needs lift themselves up above their fellow members and exercise authoritative coercive domineering power over them whereas the very Apostles themselves were not Lords of the Church but fellow-members with the faithful living in one body and under one head with them and so did all by love and perswasion and nothing by force and violence Now those members that exalt themselves above their fellow and equal members what do they else but usurp the place of the Head and so break in sunder the unity of the body which stands in the unity of the Head He that in a single or combined unity sets himself up above other Believers by giving Laws and by prescribing and commanding Forms and Rules to those that are every way his equals he advances himself as another head besides Christ and so Anti christ is nearer to us then we are aware and many men that are so forward and fierce to make and enforce Rules and Orders colourably to procure the Churches peace they are the first men that do themselves break this first bond of the Churches Vnity to wit Vnity of Body which makes all Believers equal members equally subject to one Head The second bond of the true Churches unity is ONE SPIRIT There is one body and one Spirit saith Paul and through unity of Spirit they become one body Now as the body of man consists of many members and but one soul comprehends quickens moves and governs all these members making the eye to see the hand to work the foot to walk c. So the body of Christ which is the Church consisting of many members hath yet but one and the same HOLY SPIRIT which comprehends quickens moves and governs them all and brings them into a most near and intimate society together and inables each member to its several office according to its place and use in the body of Christ. And as a member being cut off from the body the soul doth not follow it to cause it to live out of the unity of the body So he that is divided from the true body of Christ the Spirit doth not follow him to make him live single by himself and so neither is the body of Christ without the Spirit nor the Spirit of Christ without the body And as the same soul in several members acts severally and yet is but one and the same soul in all so the same holy Spirit in several Believers works severally as it pleaseth and yet is but the same holy Spirit in them all So that the whole body of Christ that is all Believers in the world have but one and the same holy Spirit in them and this unity of Spirit in the Church is one strong bond of its peace Among mankinde in general and more nearly among kindred there is unity of flesh but because there is difference of spirit there is much envie hatred strife and variance in that unity of flesh but now the members of the body are not only one flesh but one soul or spirit too and so there is always peace and agreement between them And so the true Church of Christ is not only one body but one Spirit too and this makes it one indeed For as this Spirit is the love and connexion of the Father and the Son so it is also our love and connexion in the Father and the Son and as the Father and the Son live in unity of Spirit so all Believers live the unity of the same Spirit in them Now they on whom the Spirit was first given after Christ was glorified had also with the Spirit the gift of tongues the Spirit given being for the communion of the Church so they spake with the tongues of all the Church having through the communion of the Spirit its society and consociation For he that speaks by the Spirit in the Church where all are one Spirit in Christ he speaks with the tongues of all and when a Believer hears another speak it is as if he himself did speak and when one speaks it is as if all spake for he speaks in the unity of Spirit with them and so speaks the same doctrine of the Gospel and minde of Christ which they all have equally heard and learned from God Hence it is evident that it is nothing to have the outward form of a Church even as our souls could wish except there be inwardly in that Church the Spirit of Christ for it is not unity of form will ever make the Church one but unity of Spirit That Church then that is destitute of the Spirit in its laws orders constitutions forms members officers what true unity can that have in all its uniformity And this is the second bond of the true Churches Vnity Vnity of Spirit Now they break this bond of the Churches unity that live in their own spirits and not in Christs for they that live in a different spirit from the true Church what unity can they possibly have with it They then that live in their own humane reason understanding thoughts councel wils ends they live quite and clean out of the unity of this Church yea in
the choice of the House and thus and no otherwise doth a Minster differ from other Christians as Paul saith Let a man so esteem of us as of the Ministers of Christ and dispensers of the mysteries of God But Antichrist he hath cast out the simplicity of Christian people and brought Sects into the Church dividing it into Clergy and Laity and this distinction they have made visible by their garments disguising their Clergy in their habit from other Christians that they might appear holier then they and of another order from them And this distinction hath proved a Seminary of implacable discord and heart-burning in the Church For hereupon the Clergy have prefer'â— themselves above others Christians and have exercised authority and coercive power and domination and very tyranny over them and have made themselves their Lords and given them Laws rules forms orders after their own mindes and agreeable to their own advantages and would not so much as suffer them to judge whether they were agreeable to the word of God or no as if other Christians were their Subjects Slaves Vassals yea very dogs And hence again the Laity as they called them have envied and maligned them and hated and opposed them and as they could get power have been subduing them and have looked upon them as men of a dâ—fferent sect and interest from themselves whose prosperity was their ruine and whose power was their inslaving and all this was to the making void Christian brotherhood and communion Wherefore the right Church to preserve in it the peace of Christ must admit of no such distinction of Laity and Clergy but all Christians must equally remain it it Kings Priests and Prophets unto God The fifth Rule is To keep equality in the Curch and that both between Christians and Churches for this also is an excellent way to preserve peace 1. To keep equality between Christians For though according to our first Nativity whereby we are born of men there is great inequality some being born high some low some honourable some mean some Kings some Subjects c. yet according to our new or second birth whereby we are born of God there is exact equality for here are none better or worse higher or lower but all have the same faith hope love the same God Christ Spirit the same divine nature the same precious promises the same incorruptible Crown and inheritance of Saints in light And therefore saith Paul speaking of this true Church There is neither Iew nor Greek nor bond nor free nor male nor female but all are one in Christ Iesus Indeed in the world and before men I say again there is distinction of persons and inequality but in Christs Kingdom and before God all Believers aae equal and this equality preserves peace But when in this Kingdom some will be advancing themselves above others like Diotrephes that would have the preheminence and some will be striving to sit at the right hand and some at the left whilst they leave others to sit at the footstool this is that which breeds difference among the very Disciples who envied Zebedees children for such a desire And therefore Christ to preserve peace forbad Lordship in his Church and commanded service and tells them that the nature of his Kingdom is not to place men one over another but one under another and that the greatest must be the least the greatest in the way of the spirit must be the least in the way of the flesh 2. As equality among Christians is to be kept for the preserving of peace so also among Churches For all Churches are equal as well as all Christians and there is no Church can set it self before or above another all being sisters of one Mother beams of one Sun branches of one Vine streams of one Fountain members of one Body branches of one golden Candlestick and so all equal in all things Wherefore there may and ought to be a consociation of Churches but no subordination which makes void at once both equality and unity And so that Church or those Churches that will set themselves above other Churches that are their equals as the Classical above the Congregational c. they are the breakers of Christian peace and unity and the unskilful vote of the Assembly for the subordination of Churches was not a way to make peace but to mar peace in the Church of God Moreover no Church can be subjected to another but Christ who is present in it and is King and Lawgiver is subjected too which no true Church will either require or allow For if the true Church will not subject the Word of God which they have received to any men or Angels but will judge all by it and will suffer none to judge it much less will they subject Christ the Lord of all to any other power or authority for so they should dishonor and disanul their Head Where two or three are met in Christs name Christ himself is among them and the Head of them and so they can submit to no body else seeing Christ hath made no greater nor surer promise of his presence to any body then to them The sixth Rule is To keep the Officers of the Church in subordination to the whole Church or community and not to suffer them to get head over it seeing the very nature of ruling the Church is not Dominion but Service We reade Act. 11.2 that when Peter had preached in the house of Cornelius a Gentile or Heathen the Church of the circumcision to whom Peter was Minister contended with him that he went in to men uncircumcised and did eate with them for as yet they knew not that the Gentiles were to be called And Peter waâ— fain to give an account to them of the whole matter and to shew them that he was warned of God in a Vision to do so c. And this was a sign that Peter was a servant of the Church and in subordination to it and no Lord over it And after vers 22. when the Church at Ierusalem heard that the Grecians at Antioch had received the Gospel they sent Barnabas to Antioch to forward and perfect the Work And also the Church at Antioch sent forth Paul and Barnabas to the work of the Ministry in divers Towns and Countries All which are an evident sign that the Church was above the Officers and not the Officers above the Church Now this also will preserve peace in the Church to keep the Officers in their proper place and to let them remain as servants in the Church which Christ hath commanded and not to let them grow up to be Lords and Masters which Christ knowing the evil and inconvenience thereof hath forbidden For if the Officers get above the Church though they be never so good they are masterful and troublesome and though never so bad yet will they get a party in the Church for themseves and so work disturbance but if
the Church remain as it ought above the Officers it quits them when they grow evil and unruly and chooses better in their stead and so preserves union Whereas fixed and unmoveable Officers when they do degenerate are the causes of all disturbances and confusions both in Church and State The seventh Rule is For all true Christians and Congregations to take Christ alike for their Head and not to set up visible heads or Ring-leaders to themselves of men no not of the best men For whilst some said we are of Paul others we of Apollos others we of Cephas they were all in this matter carnal and divided both from Christ and among themselves whilst several set up several heads whom they especially owned and after whom they were called Whereas each that believed by the Ministry of Paul or Apollos or Cephas were through the same faith and spirit with them as neer to Christ as themselves were and so were not to set up a fellow member as a Head to the division of the body I say each believer and Communion of Saints hath Christ equally for their Head and so ought not to set up any outward or visible Head for them to joyn to for this is to rend the body in pieces and to work great division and distraction among the faithful And therefore I conceive it is a mistake among some brethren to call the Congregations of Christ by the names of men though godly and eminent and to say Mr. such an ones Church or Mr. such an ones Church and so to put the Church under several Heads which works distinction and division whereas they should rather say the Church of Christ in such or such a place it being wherever it is one Church under one Head and Governor Iesus Christ. And therefore let us know that it is part of the mystery of iniquity for the Church or faithful to have one or moe visible Headâ— to go to not being contented with Christ alone And though this hath been and will be the practice of the carnal Church yet the spiritual Church and people do only own and have recourse to Christ their true and spiritual Head And so they all living as one body and members one of another under one onely Head live all in invincible peace and unity whereas difference of outward Heads and Ringleaders alwayes breeds difference and divisions among Christians The eighth Rule is For the true Church to keep out all error in Doctrine seeing this breeds not onely division but confusion and ruine also in the Church Wherefore the Congregations of Christ must be the more careful and watchful in this matter When some false Apostles taught at Antioch that Except Christians were circumcised after the manner of Moses they could not be saved which was a most dangerous error against Christ and the Gospel the whole Church first at Antioch and presently after at Ierusalem met together to keep it out which accordingly through God they did So that what ever Doctrines are evidently against the Word of truth and Gospel of our salvation the Church is to take care to keep them out as it loves its own peace and unity Now if any say By what means may the Church be able to keep out error I Answer It may certainly keep out Error by these means 1. Let the Church suffer none to teach among them that are not themselves taught of God though they have never so great natural parts and never so much humane learning For when they are the Teachers that are taught of God they will only teach the truth which they have heard and learned from God And the line of every mans teaching must extend no further But when they teach that are not so taught they will in many things vary from the truth as it is in Iesus yea and under a form of sound doctrine will give forth an unsound and false sense to the deceiving of many that are weak and simple and so under pretence of Christ will utter the voice of a stranger and endanger the mis-leading of some sheep for a time 2 Let the faithful examine every thing that is taught by the Word of God and not receive doctrines upon trust from their Teachers who through the reputation of their learning and holiness may easily lead them unawares into error And therefore let the Church compare the present Doctrine Preached and Printed and generally received with the Doctrine of the Prophets and Apostles which without doubt is sure and certain seeing those holy men of God spake as they were moved by the Holy Spirit And whatever Doctrine shall be found contrary to or different from that Doctrine let them reject it as reprobate silver seeing the Church is to be built upon no other foundation of Doctrine then that of the Prophets and Apostles And though through Gods especial goodness the Doctrine of the Gospel be again revived among us at this present time yet ought we not to sit down content with the present state of things but to search and see if our present Doctrine do not yet err from the Primitive purity and brightness of the Gospel and that in many considerable points and whether some or many corruptions do not yet remain among us to be purged out by the light and truth of the Apostles Doctrine Wherefore to conclude this thing let us know that the Church cannot possibly keep out Error longer then it precisely keeps it self to the bare and naked Word of God and tries all Doctrines of their Teachers by it 3. The Church that it may be able to keep out Errors must desire of God the Spirit which he hath promised that this Spirit of Truth may lead them into the true and spiritual knowledge of the word and understanding of the minde of Christ. For no man can make any right Iudgement of the word he hears of reads without the teaching of the Spirit And by this Anointing as we shall be certainly taught which is Truth so also we shall discern which is Error and that by so clear and true a light that we shall not mistake Wherefore Christians must take heed that they do not think with carnal people that the ability to judge of divine truths and humane and Antichristian errors depends upon humane learning Arts and Sciences for thus it will come to pass that they judging themselves unable to judge of matters of Religion will wholly leave the judgement of them to those whom they conceive after this manner learned whereby they leave open a wide door through which the Teachers may bring in all sorts of Errors upon them But Believers must know that the gift of the Spirit onely without all humane learning is sufficient to teach us perfectly which is Truth and which Error and to make us able to judge of all doctrines of men and Angels and that all humane learning in the world without the Spirit is not able to do this And so
communion which they have here in this world with one another To preserve that peace among our selves we have in Christ. 1. We must know some things otherwise then we do Particularly the Churches Government Church government two fold Immediate Mediate Gods immediate government two fold 1. The government of his special providence Ego saepe certas rationes conatus sum Deo praescribere quibus uteretur in administratione ecclesiae c. Luther in Gen 39 tom 6. fol. 542. 2 The Government of his spiritual presence The Church never wanted this two-fold Government of God in any Age. It were to be wished that they that are so busie about outward orders in the Church were themselves acquainted with inward temptations The mediate Government of the Church is Christs and not Mans. What the mediate Government of the Church is The particulars contained in this mediate Government Church-power given to the whole Church alike Math. 16.19 explained The Keys given to all thaâ— have the revelation of the Father Quest. Answ. What the Keyes are The true power of the true Church is a spiritual and heavenly power 2 Cor. 10.8 13.10 Christs power extends it self to the whole Church but no further The word the only outward instrument of Church power Christiani eo verbo non alio regi debent quo Christiani id est liberi à peccatis siunt hoc est solo Evangelio Dei puro sine additionibus Conciliorum Doctorum Patrum c. Luther Epist. ad Carol Ducem Subaudiae tom 7. f. 483. Quae ergo insanta est spontance bonos urgere legibus malorum Sunt uon parum multi leves futiles homunciones putantes rem Evangelicam gladio pugnis esse promovendam Ibid. Reputatè animo quo gladio ipse Papatum c. What the Church can do through the power it hath received from Christ. 1 It can convene and meet together as often as it pleaseth 2. It can appoint its own orders Rules to be observed in the Churches appointing its Orders Nunquid Ecclesia per mundum gubernanda est non potius contra morem mundi eo quod scriptum est nolite consormari huic seculo Jo. Gers. Decl. Viror Ecclesiast The carnal Church minds outward Orders more then the power of godliness The Church is to appoint Orders for its Officers and not its Officers for it 3. To chuse its Officers What Officers the Church is to chuse 3. Who chuses them Object Answ. Hi profecto non venient in concilium ut judicentur ab aliâ—s ut emendent ea quae ipsorummet conscientia adeoque totus mundus emendanda esse clamat sed omnes alios judâ—care subjugare suam illam potentiam retinere quicquid ipsorum obstat libidini conculcare è medio tollere conabuntur Bullinger Ep ad Edward sext Tindal Practise of Popish Prel p. 344. 4. Can call its Councels Certain reasons why the true Church may very well want a Councel Nam quid expectemus ex generalium Conciliorum determinationibus docent â—os proxima aliquot seculorum exempla jam ind ab anâ—is quandragintis aut amplius Quo enim crebriora ceiâ—re concilia tanto magis invaluit superstitio error in doctrina abusus in ritibus superbia luxuries avaritia omnisque corurptio in docentibus vel sacerdotibus denique soedissima omnis disciplinae obliteratio Bulling Epist ad Edvard Sextum Object Answ. Rules to be observed in calling a Councel Ex ejusmodi coetu i.e. fidelium deligâ—ndi erunt hâ—mines ad concilium hoc vâ—ro esset pulcherrimum conciliuÌ„ qâ—od ab ipso Spiritu Sancto regeretur In hanc sententiam Lyra scriptum reliquit Ecclesiam noÌ„ aestimandam esse ex summis illis aut spiritualibus ordinibus sed ex verè credentibus Luth. Libel de notis verae Eccles tom 7. f. 152. The Church is to keep it self distinct from the world The true Church is to be contented with its own power for its own affairs Object Answ. The true Church is not to force men unto it against their wils Ea est Ecclesiae natura ut nusquam magis requiratur interna persuasio Nam ad fidem nemo co gi potest invitus Deus toto se corde vult amari denique hypocrisis peccatum est imprimis Deo exosum Quo fit ut toto Ecclesiae gubernandae ratio hunc scopum habere dâ—beat ut in Ecclesiam vocentur plurimi persuasi in Ecclesia contincâ—ntur non aliâ ratione Itaque quo magis ea ratio aberit ab imperio hoc magis est apta regâ—nde augendae confirmande Ecclesiae Chamter de Oecumen Pontific Secundum hanc itaque nostram voluntatem sano ac rectissimo judicio decrevimus nemini prorsus dâ—negandam esse potestatem christianam observantiam vâ—l religionem eligendi ac sequendâ— sed unicuique dandam esse hanc facultatem ut animum suum illi religioni addicat quam ipse sibi competere putat quo nobis Deus consuctam in omnibus diligentiam probitatem praestet Euseb l. 10. c. 5. Fox vol. 1. p. 131. Fox vol. 1. p. 150. The true Church hath no distinction of Clergy and Laity Gal. 3.28 Equality among Churches Christ the Head is subjected in the subjection of any true Church that is of his body The true Church keeps its Officers in subordination to it self Regendae Ecclesia ratio nâ—n imperium est sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All true Christians and Churches take Christ alike for their Head The true Church keeps out all error in Doctrine Quest. Answ. The wayes whereby the true Church keeps out Error Object Answ. 1 Cor. 14 36. Quest. Whether the Magistrate hath power to suppress error Answ. Object Answ. Quest. Answ. Quest. Answ. The true Church doth not inforce Uniformity in outward Ordeâ—s and Discipline Fox vol. 1. pag 72. Iraen Mebex l. 4. Nihilo tamen minus omnes illi pacem inter se retinuerunt retinemus etiamnum jejunii dissonantia fidei concordiam commendat Euseb. l. 5. c. 26. Socrat. l. 5. c. 19 Perspicuum est Apostolos liberam potestatem in eadem cujusque menti arbitrio permisisse ut quisque nec metu nec necessitate inductus quod bonum sit ageret Verum omnes Ecclesiarum ritus qui in singulis urbibus regionibusque usurpantur scriptis mandare ut valde laboriosum est ita vix aut ne vix quidem fieri potest Iohn Gerson against Uniformity Homines non non generaliter astringi debent per determinationes positivas Paparum ad tenendum credendum unum eundemque gubernandi modum in rebus quae non proxime respiciunt vel siâ—e medio fidei nostrae veritatem vel legis Evangelicae Luther against Uniformity Si una Ecclesia alteram non vult imitari externis istis quid opus est conciliorum dâ—cretis cogi quae mox in leges ammarumlaqueos vertuntur Initetur ergo altera alteram libere aut suis moribus sinatur scui modò unitas spiritus salva sit in fide vero quantumvis sit diversitas vâ—rietas in carne elemento mundi Cujus exemplar sicubi aliis placuerit imitari licet sin minus iâ—â—ctioni libenter locum dabimus parati a vobis quibusvis aliis commodiora accipere Melancton against Uniformity Cum de praecipuis articulis doctrinae Christianae in ter nos coâ—stet complectemur nos mutuo amore neque dissimilitas varietas rituum ceremoniarum disjungere debet mentes nostras Rules to be observed to procure and preserve peace in the Church when the faithfull differ among themselves The weight of things wherein they differ is to be considered Rules to preserve peace when the difference among the faithfull is in circumstantial things 4. To be contented with the substance of Gods Kingdom in the faithfull To take care in these three things of great importance 1. That they equally admit men of different judgements in these things into the communion of Saints 2. That they equally use and imploy them 3. That they do not destroy the one to uphold the other If the faithfull differ in very truths but such as are not absolutely necessary to salvation they must observe these rules to preserve peace Phil. 3-15 16. If the difference be in doctrine absolutely necessary to salvation what the faithfull must do in this case Zuingl respon ad libel Strethionis tom 2. f. 302. Luther Farrag epistol tom 7. s. 509. Luâ—hers rule how the Magistrate shall deal with the Ministers to wit if they contain â—hemselves within the bounds of the Gospel to suffer them but if they raise seditions and disturbances to suppress or banish them Albertus Duke of Borussia Meâ—ch Adam in vieâ— Osiand The Bohemians Fox Mortyrolog vol. 1. p. 858. 2 Esdr. 3. 2. If the doctrine after hearing of it be found damnable the community is 1. To condemn the doctrine 2. To excommunicate the person Rules to be observed in excommunication Excommunication the Churches last punishment Conclusion
to regard his own salvation seeing now after so clear a discovery of truth he can have no cloak nor the least excuse for his sin Now that he that reads may understand it is necessary for me speaking of the unity and peace of the Church to tell you now at first that I intend not to propound any way of peace either between the Church and the World or else between the carnal and spiritual children of the Church as having learned no such thing out of the word of God First Not between the Church and the world for the Lord never intended any reconciliation and agreement between these in the spiritual and eternal things of the Kingdom of God for these are two distinct seeds and sorts of people the one from beneath the other from above the one the seed of the woman the other the seed of the Serpent and between these two God hath put such an emnity that no man can take away Wherefore they who never minding these two different seeds between whom God hath put such irreconciliable enmity would make all the people of one or moe whole Kingdoms a Church at once and would reconcile all of them together in the things of God and in the ways of his worship according to devices and methods of their own these men know not what they do for they walk in the darkness of their own hearts and not in the light of the Word which shows us clearly that it is as possible to reconcile Michael and the Devil as the Angels of both 2. Neither secondly do I finde any way in the World to reconcile all those together who are commonly called The visible Church seeing even among these there are two distinct sorts of children as Paul teacheth us one sort of those that are born after the flesh as Ishmael and Esau and another of those who are born after the spirit as Isaac and Iacob and there is as great enmity between these in the Church as between the former in the world for they that are born after the flesh are always persecuting them that are born after the spirit but never agreeing with them Now of these two sorts of Christians one makes up the body of Christ the other the body of Antichrist The spiritual children make up Christs true body as it is written He gave him to be the Head over all things to the Church which is his body for these being born of the Spirit do also partake of the Spirit and so are the true flesh of Christ as all that flesh is in which the Spirit dwels and these all worship God in the spirit and have no confidence in the flesh that is in no fleshly Forms Ceremonies or Worship The carnal children of the Church make up Antichrists true body For as Christs body consists of spiritual Christians so Antichrists of carnal For Antichrist sets up in the temple of God as well as Christ and as Christ get his body together of spiritual Christians so Antichrist gets his body together of carnal Christians and these have a form of Religion or godliness but they have no spirit or power in that form yea under the form of godliness they exercise the greater power of ungodliness And Christ and his Spirit and all their things are nowhere more opposed then by those in the Church who have the letter of the word but want the spirit of it being taught of men only and not of God So that all that part of Christianity that is destitute of the Spirit and hath the name only and not the anointing of Christians this makes up the body of Antichrist And now there can be no more agreement between these two bodies of Christ and of Antichrist that is between spiritual and carnal Christians then between Christ and Antichrist themselves the heads of these bodies And as I finde nothing in the word so neither do I propound any thing for an agreement here for to go about to reconcile there where the Father never intended nor the Son never undertook any reconciliation would not be a work of wisedom but of weakness So then the way of peace I shall speak of is between the children of peace touching whom God hath promised That he will give them one heart and one way and for whom Christ hath prayed That they all may be one as thou Father art in me and I in thee that they also may be one in us And these are the elect made faithful called to be Saints and sanctified through their calling and these are the true Church of God The peace then I seek by this Discourse is the peace of the true Church Wherefore I shall first declare the Church it self whose peace I seek and then after declare wherein this Churches true peace and unity lies and also how it may be preserved among themselves it being first wrought by Jesus Christ. For the Church it self what I have learned touching it I shall speak plainly and something largely because the right understanding hereof is so absolutely necessary to our present business and yet there are very many and very great mistakes and mis-apprehensions touching it even among the faithfull The right Church then is not the whole multitude of the people whether good or bad that joyn together in an outward form or way of worship for in this Church there are Whoremongers Idolaters Thieves Murderers and all sorts of wicked and unbelieving persons which are so far from being the Church of Christ that they are the very Synagogue of Satan and children of the Devil and therefore I shall not speak of this Church But the Church I shall speak of is the true Church of the New Testament which I say is not any outward or visible society gathered together into the consent or use of outward things forms ceremonies worship as the Churches of men are neither is it known by seeing or feeling or the help of any outward sense as the Society of Mercers or Drapers or the like but it is a Spiritual and Invisible Fellowship gathered together in the unity of faith hope and love and so into the unity of the Son and of the Father by the Spirit wherefore it is wholly hid from carnal eyes neither hath the world any knowledge or judgement of it This true Church is the Communion of Saints which is the communion believers have with one another not in the things of the world or in the things of men but in the things of God for as believers have their union in the Son and in the Father so in them also they have their communion and the communion they have with one another in God cannot be in their own things but in Gods things even in his light life righteousness wisdom truth love power peace joy c. This is the true Communion of Saints and this Communion of Saints is the true Church of God Now this true Church of God
direct enmity against it seeing our own corrupt and earthly spirits are most contrary to the Holy and Heavenly Spirit of Christ in which the Church lives Wherefore we may learn hence what to judge of those men that cry out much for the peace of the Church and yet themselves neither live in nor are led by the Spirit of the Church but either by their own Spirits or Antichrists 2. They that labour to joyn men into one body with the Church that are not one Spirit with it do marr the peace of it For as unity of Spirit in the Church is the bond of peace so diversity of Spirit is the breach of peace and therefore to preserve the peace of the Church none are to joyn themselves to this one body that are not of this one Spirit 3. They that being of the Church do any thing in it by their own Spirits and not by Christs prejudice the peace of the Church for the true Church is such a body which is to have all its communion in the Spirit And therefore when any pray or prophesie or the like in the strength of natural parts or humane studies and invention onely and do not pray and prophesie in the Spirit they break the unity of the Church for the faithful have communion with one another onely so far forth as the Spirit is manifested in each Now if any shall say How may I know Christs Spirit in these acts and duties from a mans own I answer That as by the Word of God we can judge of all other Words and Doctrines and as by the Faith of Christ we can judge of all other beliefs so by the Spirit of Christ we can judge of all other spirits and can know where is the same spirit and where is a different or a contrary spirit as the members of the body can judge of the one-ness of Spirit that is among themselves The third bond of the true Churches unity is ONE HOPE OF OUR CALLING Even as ye are called in one hope of your calling As all Believers are called by one calling which is the inward and effectual voyce of God to the soul by his Spirit through the Gospel so they are all called into one blessed hope of obtaining the Kingdom and glory of God And no one is called to this hope more then another or hath more interest or share in it then another Fishes that live in the Sea though some be greater and some less yet none hath more interest or share in it then another but all being alike produced in it enjoy it alike and creatures that live on the earth though some be greater and some less yet all enjoy the Sun and Ayr alike and yet nearer the members of the body though of different quantity form and office yet all have alike interest in the head and all its senses and in the soul and all its faculties So all the faithful enjoy Christ alike and in him the Spirit and the Father and no Believer hath more interest in Christ and God then another So that all the faithful are called to the same things and God gives not more nor better things to one then to another but he gives immortality glory eternal life the Kingdom of Heaven which is the inheritance of the Saints or which is all one himself alike to all and makes all to sit alike in heavenly places in Christ and in the Father All the faithful then are equally called to an Vnity of hope and none can hope for greater or better things then another It was a very carnal thing in the Mother of Zebedee's children to desire of Christ That one of her Sons might sit at his right hand and another at his left hand in his Kingdom where all alike sit at his right hand and none at all at his left Indeed in the Kingdoms of men some have greater estates then others and are in higher Honour and Authority and this breeds envie and emulation and strife and distances c. but in the Sons Kingdom and in the Fathers all that are counted worthy to dwell therein do alike inherit all things All things are yours saith Paul And he that overcomes shall inherit all things saith Iohn And the least believer hath no less and the greatest hath no more and this causes unity and peace among them We see what a strong bond of peace and agreement unity of hope is in them that travel together that fight together that labour together and so much more in them who are equally called by God to the Kingdom of God And this is the third bond of the true Churches Vnity Vnity of Hope Now they break this bond of the Churches Vnity that live out of this hope of the Church whose hope is in earthly carnal base things who pretending to be Christians yet live onely in the hopes of men in hopes of worldly profit honour preferment and the attaining and enjoyment of the things of this life which they according to the eagerness of their hopes prosecute mightily by all ways and means These men I say break the Vnity of the Church for what true Vnity can they have with the true Church that live not in unity of hope with it Seeing worldly hopes carry men one way and the hopes of Believers carry them another carnal hopes make men leave God for the world and the hope of Saints makes them leave the world for God Wherefore they that differ in their hopes which are their ends must needs differ in their ways and works and so he that lives out of the hope of the Church lives also out of the unity of it The fourth bond of the true Churches unity is ONE LORD The right Church hath not many Lords but One and this one and only Lord is the Lord Iesus Christ And so all the subjects of this Kingdom are fellow servants to one Lord to whom they do owe equal obedience and this also is a strong bond of Vnity For when there are divers Lords there are divers minds and wils and ends and so divers laws and these breed divisions and dissentions and wars among men but where there is but one Lord there is also but one Law and where people live by one Law under one Lord unto whom all are equally subject this breeds peace and union Now the Lordship of the Church is the Royal Prerogative of Christ and no creature must presume to arrogate this honour to himself seeing unto the very Angels he hath not put in subjection this world to come whereof we speak And for men Christ hath charged his own Apostles who if there were any difference among Believers might undoubtedly challenge the preheminence I say Christ hath charged even them on this sort Matth. 23.10 Be not ye called Masters for one is your Master even Christ but he that is greatest among you shall be your servant That is you may and ought to be servants to