that make mention of Christ are called Churches and all that professe his name of what judgement soever or conversation soever whether Papists or Protestants or Lutherans or Calvinists or Brownists or Donatists or Arrians or any But in the second respect of Christians so called or rather all that professe the name of Christ though differing and dissenting among themselves And they are said to be the Church though late accepta est who make the most and best profession of Christ and are under the outward ministration of his Word and Gospel So are Protestants in respect of Papists and in this sense the Calvinists are before the Lutherans and so far the Presbyterians may passe for current and Parochial constitutions are in a remote and very improper sense called Churches But the Church taken in her own native true sense and strictly consists onely of Saints such as are elected to eternal life and all are in Christ their Head vide Aug. in Psal. 92. Cyprian lib. 1. Ep. 8. Hieron de unit Eccles. Epiphanius and thus she is said to bee either Catholick or Vniversal or else Congregational or particular in the first sense as Catholick the Church is so called ratione 1. locorum 2. temporum 3. hominum in respect of time place and people being not confin'd to any time or age or place or Nation or people but taking in all the elect people of God in all the whole Vniverse past present and to come Jews and Gentiles under the Law before the Law and since yea in heaven and earth those which are ascended Revel 7.8 10 11. and which are yet unborn Rev. 6.11 invisible and visible triumphant and militant all make up but one Catholick body of Christ the head Ephes. 4.4 5. But now in the other respect as a particular and congregational Church which comes before the Catholick and Vniversal Church so far as it is visible and militant it is confined to some certain place and number of people orderly gathered together by the Word and Spirit of Christ having Christ alone for their Head certo numero certoque loco Ecclesia particularis definita est And this is the Church which I have spoken of and in opposition to all Synagogues Synedriums Parishes Conventicles Classes or the like as you shall hear more of it by and by But sometimes such Congregationall Churches as these are called Catholâ—ck too because of their Faith and by the figure Senecdoche yea and as often as Catholick is taken for Orthodox So did Theodosius in his dayes says Sozomen lib. 7. c. 4 command the Church to be called Catholick that he was a member of Every such particular and Congregational Church is a member of the Catholick or Vniversal as all the learned say and every visible is a part that is not yet ascended of the invisible whatsoever John writ in Rev. 1.4 to the seven particular Congregational Churches he writ to them as to the true members of the Catholick or Church Vniversal sayes Mr. Perkins For the Catholick Church and the Congregational onely differ as the totum integrale essentiale that is the Church Catholick or Vniversal arises out of the Congregational and particular Churches and is made up of particular Churches the Integrum or whole intire is made up of the members thereof that are the essentials of the whole For every person and Congregation of Christ sayes Mr. Hooker in his answer to Mr. Rutherford are the members of the Church Catholick and therefore must contain in them the essential causes of the Catholick or the totum whole which is made up of them as parts for the Logician does allow it and men of reason cannot deny it but that Integrum est totum cui parâ—es sunt essentiales that which is Intirely whole is made up of such parts as give an Essential being to the whole without which the whole cannot be so intire So the Churches Congregational and particular which make up the Catholick as membra integri must needs have the materialia formalia principia Ecclesiae Catholicae or toti integri Vniversi matter and form which make up the Church Catholick which none can deny and then I say I cannot see how your Presbyterian Churches as Churches who faâ—l in form if not in matter as is prov'd in the first part may bee said to bee members as partes essentiales membra similaria to make up this totum integrale or Church Catholick Now the Congregationall Churches consisting of true matter and form separate and distinct from the Nations abroad and multitudes about as hath been proved are members causall and parts essentiall of the samenesse and nature of the whole which give in every one there substantiall share to make up the intirenesse of the whole or the Church Catholick quae habet rationem integri est membrum sayes Ames Medul Theol. lib. 1. c. 32. But furthermore it must needs follow that the Congregationall Churches must cause the Catholick or Vnâ—versal and not the Vniversal or Catholick cause the Congregational the Catholick arises out of the Congregationall but not the Congregationall out of the Catholick because they give a being to the Catholick and in order of nature the members must be before the whole because I say they contain the causes which make up the whole For Integrum est totum cui partes sunt essentiales non totum essentiale in partibus and these causes or causall parts are also by Tilâ—nus de Eccles. call'd partes Integrantes Ecclesiae Catholicae having in them those things which give Integrity or Intirenesse to the whole viz matter and form as every piece of money hath the matter and form to make up the whole sum and an Army is made up of many Regiments of the same kinde and principles with the whole This is proved by Mr. Hooker in his Survey of Discipline against Mr. Hudson a Presbyterian who holds with the rest of that judgement that Popish tenet that the Catholick is before the Congregational primum in suo genere that Pontifitians and Jesuites have bootelessely wrastled for a long time but I leave him them of that judgment to Mr. Hookers answer only I affirm by all this that there can be no such thing as National Churches Diocesan or Provincial And must we say more to satisfie curiosity then this the totum is Integrum the whole Church Catholick is intirely to be taken distinct by it self though made up of the Congregational members As a mans body that is made up of eye eare mouth hands feet and so of all the members from head to foot yet the body is not said to be all eye or all eare or all hands c. but a body intire made up of all these So a man is made up of soul and body yet he cannot be said to be all soul or
indifferent Quia Christi adventu lex ceremonialis obligare desiit Now such Ceremonies remained amongst the Jews as yet saith Paraeus upon the place in use because Christian liberty was not openly up and risen in their room Now with Christs death and resurrection they lost their life and gave up the ghost Col. 2.14 15. Quasi animam exhalarunt and breathed out their last but as yet they lay a while unburied and above ground which ought to have a religious and solemn sepulchre and which they had soon after in that solemn Church Assembly Acts 15. Where all such legal ritual observations were seriously and solemnly laid in their grave as being now but dead Corps and ready to stink and corrupt and too heavy to be longer borne above ground but before this their burial they were used as indifferent This Augustine declares in his 19. Ep. ad Hieron as Paraeus observes by an elegant similitude A mans friend dies he doth not so soon as breath is out of his body whilest his body is yet warm take him by the heels and drag him to the grave but he keeps him a while whilest he is yet sweet and wraps him up with fair cloaths and so with honor in due time accompanies him to his grave and thereby he avoides scandal suspition and contention which else might arise by giving sufficient content to all even to his best friends and mourners for him So it is here these Ceremonies were alive till Christ they died with Christ Now the Apostles did not presently drag them to the dunghil and cast them out ut faetida cadavera whilest they were yet warm no! but to avoid all scandal and doubt of their death they shew in the Acts that they were dead and to be buried which was done in a decent honorable maner as Acts 15.10 24. whilst they themselves accompanied them to the very grave Now that is the reason that Paul in this Chapter for so long a time did allow liberty to them as things indifferent but after they were buried their indifferency ceased and now they were absolutely forbidden Before their burial saith one they were mortuae dead but now after their burial they are mortiferae deadly and dangerous And now after this if a man raises them up again and rakes them out of the grave and digs them up again he endangers a many by their unwholsom stench Et non esset pius funeris deductor sed impius sepulturae violator Hence you read the reason of Pauls writing to the Church of Galatia Coloss and others against them now and after this burial of them he would not circumcise Titus though he did Timothy before but preaches their funeral Sermon and sayes it is dangerous to keep them above ground any longer Col. 2.20 21. and Gal. 5.2 4. tells them then Christ would profit them nothing and it would be to deny the effect of Christs death We shall finde Paul opposed Peter and that openly Gal. 2.11 to his face for urging these Ceremonies and pressing the Gentiles to Judaize But here in this Chapter the Apostle forbids the Gentiles to judge the Jews for their liberty in these things which might be used or not used as yet being things indifferent and left free which the Greeks call Adiaphora which things are to be considered either as they are in themselves and so they are said quoad substantiam operis to have an indifferency of doing or omitting as we said before or else as they are in the intention of that principle by which they are done or omitted and in that sense no action is said to bee indifferent taken with its circumstances but it is said to bee good or evill Prout ex mala vel bona intentione procedit for as much as it flowes from a principle intending good or evill hereby But thus I have done with the direction and rules and have opened the name and nature of things indifferent and do now reach the reasons which the Apostle renders to ratifie his and my assertion of accepting and receiving such as differ in judgement from us in things indifferent And first reason 1 The first Reason for God hath received him therefore you are to receive him and lovingly to take him in for God hath received him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is ut suus as his owne a member of Christ to grace an adopted one into his owne family how then darest thou deny him or despise him or not admit of him or the like for thus runs the Argument whom God hath received into his Family you ought not to despise or put by but him that eateth that is is of this opinion and him that eateth not that is is of that opinion God hath received therefore you ought not to put him by that is be he of this opinion or of that opinion but to receive him and admit of him as one that belongs to the Lord. This Reason runs a pari statu utriusque partis coram Deo from the common benefit of adoption which them of both opinions do equally partake of and as if he should say Such outward things as these do neither justifie nor unjustifie commend nor discommend before God they neither help to nor hinder from the Kingdome of God therefore they should neither helpe nor hinder any in the Church of God here below For such whom the Father receives the Son receives and who are admitted in heaven should be admitted in the earth but all Saints of all opinions are admitted in heaven and received of God ergo c. God regards here sayes one no more the manner time or such like circumstances then hee does the manner time or such like circumstances of eating drinking marrying c. being left to wisdome and discretion for order peace and unities sake without ties Now if thou seest one enlightened and livened by the Spirit of God thou seest enough sayes Calvin in loc Satis testimonii habes c. wherefore despise not contemn not refuse not condemne not one whom God hath received The second Reason or Argument is taken a jure gentium reason 2 from common right or equity which is that every man hath the rule and ordering of his owne family and none ought to be so polypragmatical as to meddle with other mens servants Who art thou that judgest another mans servant here is an objurgatory Apostrophe Who art thou how darest thou do it why for he is the Lords own servant whom thou thus puttest by for all his opinion as before the word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hired servant or a day-labourer but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a houshold servant one of the Lords owne Family who alwayes is waiting upon the Lord his Master in such services as are nearest his person and in his presence This makes the Apostle then whom none was more full of the bowels of love pitifull
saith he if it be appointed you shall dye the Physitian cannot helpe you if it be appointed you shall live you doe not need him but shall live without him Nay Sir answered hee but if I be appointed to live I will use the means which are also appointed thereunto for such an appointment to take effect Now I say there is a strict and inseparable connexion betwixt Election and Vocation and Vocation is a comment upon Election The letter sayes Culverwel in his White-stone was dated from Eternity but the Superscription was writ in time viz. Vocation now though the Letter be writ first yet the Superscription is read first and then the other is unsealed and read the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that was in Election well becomes saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Vocation Doctor Twisse on the point of Predestination telling us how God is not guided by second causes in any of his Decrees and how nothing in us was the cause of his Decree concerning us be it what it will yet sayes he in the execution of his Decree which is in time there is another order for to instance in the Decree it selfe from Eternity glory is first Salvation is first ordained which produces grace and sanctification but in the execution of the Decree in tempore grace is before glory and sanctification before salvation as was said before of the Letter the Superscription is first read though last writ Wherefore I say for to this end I speake it that it is altogether irregular and anomalous and out of our order for any to pry and pore and peek first out for Election and that would first look into the Decree Now would the Church know so far as they are able in charity for they cannot on certainty and wouldst thou know whether thou art an elect received of God decreed to be saved it is not to search the records in heaven first but the records in thy heart first for what is bound on earth is bound in heaven and loosed on earth is loosed in heaven how is it with thy heart art thou called yet changed yet art thou holy hast thou left off thy ill courses companies conditions c. for where there is fire there is heat and where there is true vocation there is inseparably sanctification and holy life would we know if the Sun shine why we shall not need to climbe up into the clouds to clamber to the skies no! but look upon the beams shining on the earth That Astrologer sayes one was sufficiently laughed at that looking so intensely upon the Stars and staring with so much amazement at their twinkling tumbled unawares over head and eares into the water whereas had it pleased him to have looked lower in the water he might have seen them lively represented in that Christal glasse so many doe but undo themselves and are over head and ears that look so high at first as to search the secret will which they shall easily see in sanctification and regeneration revealed And as a Father that resolves one son shal be his heir which shal be he amongst many he saith not but keeps that secret yet so far reveals his minde that it shall be he that observes him in obedience to his commands so God though he hath kept secret who they be that shall bee saved and whom he hath elected he locks this up in his own bosome yet he hath revealed it thus far that such shall bee holy obedient to his Gospel beleeve in Christ Jesus these effects Election brings forth and we are not able to judge of the cause but by the effects So that when poore soules powre out their experiences and tell the means and shew the effects of their Call we cannot but in the judgement of charity beleeve the cause of this their Call their faith their holinesse is the Decree of Election Eph. 2.10 2 Pet. 2.8 9 10. and that they shall attaine to the end viz. Salvation Now I say in the powring out Experiences they acquaint the Church with the means and the effects And you will finde both these in the examples that follow where they tell their preparation and qualification In their preparation 1 When they came to be taken off of sin selfe world lusts or the like some at one houre some at another some in the night some in the day some at home some abroad some when younger some when older but that is most seldome And secondly how some more violently the Lord came in the thunders stormes fire on Mount Sinai and in frightfull flashes of lightning like a Ghost a Destroyer a judge in flaming vengeance roaring like a Lion robbed of whelps to many In afflictions crosses losses dangers frights threatnings of Law terrors of Hell and the damned roaring in their ears in such dispensations as cut to the heart pierced to the quicke sharp and fetched blood from the soule wounded the conscience with a thousand stabs as Act. 2.37 such Sermons Mr. Rogers of Dedham Fenner preached c. But secondly others more gently were won in by love cheries promises warme tenders of the blood of Christ lively openings of a crucified Christ which melt their soules and make their hearts bleed and mourne to look up unto him whom they have pierced by such Sermons as Sibbs Crispe c. preached Thus they were brought low wounded in spirit broken in heart and with fresh bleeding wounds weep though some more some lesse for a Christ their Lord but they know not where he is laid Joh. 20.15 and know not where to look for him but sometimes are afraid and flye off and on and up and down and here and there under a thousand temptations being in a holy preparing desperation and utterly undone in their own sight and sense till by some Ordinance Promise or other Providence or other the Lord ministers comfort and by his secret Spirit whispers pardon and peace and joy abundantly and brings them to Jesus O then they say with Mary Rabboni My Lord have I found thee Oh what sweet claspings and closings and ravishing embracings and kisses of love and banquets and flaggons are betwixt Christ and such soules then none can expresse it O but it is best knowne by enjoying It is said in Samuelâ—f â—f many multitudes in Sauls Army that onely a few bankrupt undone beggars came to David in the Cave of Aâ—uâ—â—am and indeed it is true here none but a few undone soules poore beggars that have spent all lost all wounded Cripples broken-hearted Publicans troubled Hanna's weeping sobbing sighing and yet seeking Maries and sin-feeling soules that come to Christ and that are cast in upon him through meer misery and want and thus prepared for him are received of him Joh. 6.37 Mat. 12.20 Mark 5.26 and none can bee put by that thus come The second is Qualification In their
world are no! but by intrinsicall life and spirit and inward principles not by being together in one body Churches City or society but by being of one spirit and of one spirituall body which is Christs The heads are these which are offered for unity by the Apostle First there is but one body i. e. not naturall nor politicall but spirituall viz. the Church compared to a naturall body Rom. 12.4 5. 1 Cor. 12.12 which takes in the Saints of all ages under all forms and statures seeing none could be left out to compleat the body but that there is need of Saints under lower as well as under higher forms to make up the body Whence unity is urged for that there is need of all to make up the body viz. of the weak as well as the strong of the lower as well as the higher 1 Cor. 12.18 20 23. 2. Vnity is pressed here for that this onenesse of body flowes from the onenesse of the Head which in corpore primas tenet c. saies Bullinger de unit eccles Dec. 5. Serm. 2. is the first of the body and is first and then the body of right for members do not unite first and then choose a Head saies Mr. Dell in 's way of peace p. 20.21 c. but first they are if true Churches united to Christ their head by faith Uniuntur primo capiti Christo per fidem ipsum caput conjungitur membris per gratiam spiritum Bull. in loc ibid. and then one to another by love Therefore all that have but one Head viz. Christ I say all Independents Anabaptists or whoever they be should be one 3. Vnity is urged in this word one body because unity of body stands well with variety of forms distinction of parts and differences of members 1 Cor. 12.23 which do not hinder but help to make up the body by a sweet symmetry harmony Rom. 12.6 Licet sint membra plurima omnium tamen est inter ipsa consâ—nsio pulcherrimâ— c. Bull. because what one member can't doe another can for the use and service of the Head 4. Vnity is called for for that in one body there is an equality of members all alike making up one body Not one more then another omnes authoritate dignitate pares sunt saies Zanchy de unit eccles cap. 3. etsi alter altero sit ditiâ—r c. So are all Churches equall in dignity and authority though some may be richer or bigger then others as was prov'd 〈◊〉 lib. 8. 5 Vnity is urged for that as each member is contented with its own place and office in the body so ought each particular society to be 1 Cor. 12.18 6. Vnity is called for from the sympathy and fellow-feeling which one member hath with another in the body 1 Cor. 12.26 and all for and with the whole mourning with them that mourn and rejoycing with them thaâ— rejoyce Congruunt conspirant inter sâ—omnia condolent sibiâ—iâ—icem juvant se mutuo Ergo afflict not one another 7 Vnity is urged from the Law of love and therefore of peace that is among the members one member doth not force another or compell another nor doth one member beat bite quarrel or fight with another neither doth one Church with another that is one in the spirit And then Lastly Vnity is urged for that every member is to serve another and to serve all and not himself only the eye is to see not for its self only but for the hand and for the foot and for the whole c. so the ear to hear c. and in serving the whole serves its self Thus it is among particular Churches there is no one meerly to serve himself but one lives to serve another and then all therefore the Apostle so earnestly presses unity for that they are one body and are to serve one another and all the body of Christ. Let no Church break this bond of love and peace then seeing all make but one body The 2. Head is one Spirit Hence unity is urged for that as one soul 1. quickens comprehends moves governs and acts every member of the body eye hand foot c. sicut per eandem animam multa membra unita sunt c. Zanch. de eccles c. 3. So one spirit all the members and every particular Church that makes up the body one Spirit quickens moves governs the Independent as well as the baptized ones c. Ergo unity 2. For that as one soul vivificates and unites many and divers kindes of members so one and the same spirit puts life into Churches under diversity and differency of forms and appearances and administrations One and the same Spirit of Christ unites those in earth and those in heaven those in the east and those in the west and though about severall works yet all by one and the same Spirit Rom. 12.6.7 Hos. 10.11 This then is an argument for unity And 3. Lastly as one and the same soul acts severally in every member and so as if every member had a soul to give it life c. yet 't is but one and the same soul in all So the Spirit is upon and in every particular Church of Christ as if every Church had the spirit solely in and to her self the 7. Spirits Rev. 5.6 for the 7. Churches of Asia and yet all but one and the same spirit though living in every one This should engage every particular Church to unity in the spirit not in the form that uniformity will never hold nor abide the day of his coming Mal. 3.2 't's diversity of spirits that breaks the peace not the diversity of formes for as Zanchy observes Non externarum ceremoniarum diversitas impedit veram essentialem unitatem ecclesiae it is not the difference of outward rites and forms that hinders the Churches unity for God hath left them to liberty for every Church to use or not use as it is most for order and edification as to time place number manner of meeting reading singing praying administring Sacraments and such like In Augustines time some broke bread every day some each of the day some thrice a week some twice some every first day some of the first day that as to time Then as to place sometimes in private sometimes in publick places sometimes from house to house yea as to number in Augustines time they broke bread sometimes twice a day morning and evening sometimes once only See Aug. Tom. 2. Epist. 118. ad Januar. As to the manner sometimes without prayer sometimes with prayer sometimes with many prayers Bucer contra Latomum 133. So there were many ceremonies and much difference about baptisme about prayers about Ministers and their ordination c. and yet was there unit as veritate saies Aug. Tom. 2. epist. 86. ad Casulanum though ceremoniarum
Israel a separate people So every Saint is a spirituall Jew So are the Disciples of Christ. Sim. Who are therefore haâ—â—d Châ—ists commands 2 Those that partake of her sins partake of her sorrows 3 It publishes disobedience not to be such and a corrupt heart plenis faucibus Quest. Answ. 1 None ought to be without Callings 2 None must separate from their duties 3 Nor to separate from civill â—onverse What it is to separate 1 From all false wayes and worship 2 From familiarity with the adversaries of the truth Sim. Sim. Sim. Have nothing to doe with them Gods anger is against such as do keep company with them Sim. Sim. 3 No fellowship with them in their orders and ordinances out of Christs way Expos. As Paul separated from Iewish Churches Discipline orders and ordinances Vse Parishes have not this part of the Forme Which is twisted up of a threefold cord to draw us out of Parishes into Churches All men are separates from Christ or separates for Châ—ist and which is best Object What Separatists are Schismaticks and what not A sin not to separate from false Antichristian Church-States And parishes as Churches are such Learned men many times most enemies to Christ and his true Churches Sim. Parish-Churches no Churches Churches gathered out of Churches Parish churches are Sathans Synagogues No Parish-rule conveyes a Church-right Sim. Parishioners opposite to Churches Sim. Object Answ. Word preached is no indelible nor undeceivable note of a truâ—â— Church Sim. But a commen adjunct Sacraments must be of right dispensed as Christs Ordinances in Christs order i. e. no where but in the true Church Expos. A word to all friends to submit to Christ. ☞ ☞ Sim. Outward Ordinances out of Christs order may do more hurt then good Sim. Carnall reason keeps many off Church-fellowship Sim. Secondly 2. Part of the forme is after separation from the fals conjunction in the true way Forth with hast into the Churches Else we shall be lost in the wildernesse One reason many Professors formerly strict turne Familists Seekers Ranters and such like In the Answer godly eminent Ministers so accounted must be reproved in the Countries Hag. 1.2.4 The Lord expostulates with them Ministers most complaine who are most the cause of their owne complaines What answers some of them have given the Author when he hath pressed upon them Gospel practise Why many Ministers are against Independency as they call it Expos. Whom the forme is to be showne to What it is 1. One Body 2. One body Independent 1. Christ's Church is his Body how and why All Members make up one and but one body Expos. Sim. If one member be amisse it must be restored into use and order againe for the good of the whole body which cannot misse that one member Sim. That is candidly with all sweetnesse of brotherly-like spirit and christianity Every member is to be in an apt place c of the body Sim. 1 Cor. 12.21.22 and to be content therewith Vide Zanch. de Eccles. 2. Christ his Church is his building Expos. The forme of his building What it is Sim. Rightly ordered to make all one The Lords house fitly framed together Expos. All one in another and every one on and in Christ the foundation v. chap. 14. Expos. 3. Christ's Church is a City compact Sim. All streets houses peoples c. make but one City Saints Citizens Sim. The immunities Priviledges lawes of this City which belong to the Freemen thereof None admitted free-men of this City but by the Citizens consent Expos. Buxtorph and Shâ—indler 4 This Church is his Army All men companies colours Captaines make up one Army 5 Christ's Church is his Kingdome For all Cities Shires countries c. make up but one Kingdome 6 Christs Church called heaven And why All Elements Firmaments Orbes Stars c make but one heaven All Saints in one are so Mr Jacob. Mr. Ursin. Sim. Because they have All one Father All one originall Law All in one Covenant All hewn from one Rock All bear one Image All lay in one womb All of one Seed All lead by one Spirit All called into one hope All one joy All one glory Christ prayed for this onenesse Apostles tooke great paines to preach it Unity and Entity convertibles The beauty and loveliness of Saints embodyed Sim. His Tabernacles amiable His Spouse fair 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such embâ—dâ—ed excel in beauty Informitas materiae duplex vel excludeâ—s formam vel formositatem Th. Aq. 1.66.1 â— Sim. Without form deforme Sim. But in one body their excellency appears In great confusion and disorder till then Sim. But in body in order and proper place Sim. Sim. Till thus embodied they do not their duties one to another Mr. Bartlet The Author abused for him in Dublin Sim. Expos. The soule-sweet issues of such a Gospel-order Priviledges Promises The Lords delight there above all Sim. The united strength of Saints in such Gospel society Vis â—nita fortiâ—â— Such Saints are the surest and the most successefull Souldiers A terrour to the world Expos. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fire proceeds out of the mouthes of Churches to destroy Gog and Magog Expos. By the Spirit of the Lord. Sim. Unity unconquerable Sed informitas infirmitas Sim. Sim. Saints united in one too hard for the whole world Sim. Their joynt powers and joint prayers able to conquâ—r heaven and earth And joynt-praises fill heaven and earth Sim. One member can act by his owne power and by the virtuall power and influence of the whole body Vse Parishes no Churches of Christ in this point of forme For we proved before with the Schoolâ—men Ubi partes non habent rationem materiae ibi totum non habet rationem formae So that they are neither matter nor forme The Devils black cloven foote is set in the midst of them all over England Why Parishes so devoyd of matter form and so full of sinne Expos. In Parishes what plagues arose from their constitution The worse wicked ill-favoured Kine eate up and destroy the others of the Neighbours that are better Exod. 7.12 and errours and sins doe swallow up truths Proph. Aegyptian Plagues must come upon them as in Isa. 10.24 26. Although as yet many like Dan do bite us behind or backbite Many an Adullamite we meet with in Parishes Parishes a Chaos Sim. Sim. Materia informis Expos. Parishes are stalls for beasts to lye down in Sim. Sim. Sim. Parish-Churches have their fatall blow Ezek. 16.36 37 Judg 9.15 The Bramble shall be burnt up in the day that burneth like an oven Mal. 4.1 Sim. Babylon falling Thâ—se that traded with her bewail her Vse A call into Zion into the Churches of Christ. Out of Babylon and Parish Churches Christ beckens to thee ☞ In his Tabernacles and Churches are beauty power his presence safety deliverance pleasure and joyes plenty peace blessednesse salvation all powerfull motives Great hurt to the godly to continue in Parish Churches
but starve it and hinders its growth so they doe seem to cling close to the Church as if they were of it when indeed they are not and doe wrong and rob from the Church and are the greatest hindrances of the Churches growth that can bee Wee in Dublin have had this experience at a deare rate by reason of some painted Pictures who crept in and indeed Wolfe-like as it is well knowne who looked towards heaven and howled but it was to eat the flesh of others and to make the brethren their prey which some of us felt sorely and found them Kite-like flying aloft but yet looking low and keeping their eye on some of the innocent ones for their prey wherefore let the Churches be wary in their admission of members for many times the emptiest vessells make the greatest noise and sound most and readiest but it is because they are hollow hypocrites have their retrograde motions And so we may say we found them at Dublin like those wandring stars which though they be carried about with the rest in the orbe and so must be moved the same way with the rest yet they have their silent and secret motions whilst they creep back another contrary way which is indeed their owne proper motion And to warne the Churches they must know it that we have found them that had such motions and clandestine counsels and courses untill their secret contrivings and conventiclings appeared openly and broke out into an open inundation of mischiefes malice and menacings against the Church to destroy her and then like the Fecedula that Pliny speakes of they faced about and fell off of a sudden and changed their colour forme visage and song and all at once as appeares in the second Booke Chap. 5. I remember the Riddle which was propounded to Athenaeus How a man and no man with a stone and no stone could kill a Bird and no Bird upon a Tree and no Tree He resolved it thus That the man was an Eunuch the stone a Pumice the Bird a Bat and the Tree Fennel But such as wee are speaking of and have met with doe make a resolve to this Riddle viz. seeming Saints but yet no Saints onely Eunuch-Christians at the best having a zeale but not true zeale being Pumice-like hollow empty rough and rash and not according to true knowledge their Profession being but a Bat-like professing mixed with carnality and forbidden uncleannesse and like Bats neither birds nor beasts but participant of both Their faith and conscience being but a straw-like faith and Fennel-like conscience soone falling and failing and as deceitfull as a broken reed But it may be like Dyars with Logwood they may set fair glosses and varnishing appearances pretences and reports upon their sudden change and subtle colours for'c but if they doe they cannot hold For when a shower comes their glosse will be gone and they shall stand for a Sea-marke to all Saints and Churches like an Adverb quasi with the Verb cave to posterity though as yet like decayed Merchants they must and doe study tricks to keep up their credit of being honest and rich wealthy and wise and the mâ—re they decay the more shew they will make of sufficiency and of all well on their side I am sorry to say this the Lord knows but that I see them of whom I speake in profession like white-chapple but in possession as foul and corrupt as the common Sewer and unsavoury in the nostrils of all sort of men so that they had need to weare Muske and Pomander enough to conceale their ill sent The Lord lay it upon them for their good that have given such knowne offence to the Saints of God For as Josephs brethren held up their Brothers coat to Jacob saying see here is not this thy Sons coat which is defiled with blood So surely will Sathan take this advantage one day against them for their rigorous usages of some of the harmlesse ones to hurt them and grinde them when he shall say See here these hypocrites these Professours what have they done to thy Church have they not wounded her have they not broken her a peeces have they not bruised her limbs racked her members and put her bones out of joynt have they not betrayed their Brethren threatned them consulted against them and sought out by false witnesses to ruine them see here are not these thy Sons garments thy Childrens coat yea even Christs seamlesse coat that they have defiled rent and torne and wronged These kinde of Professours like Simon of Cyrene seemed for a time to carry the Crosse with us but it proved to be for us And indeed when it was set up they were not nayled to it but they nayled us unto it and I am sure I may say Christ in his Church and in their persecuting of the Saints unto it But I must spare them though they spare none that are not of the same temper with them yet this is to warne the Churches of such yea and to vindicate the Churches from malicious men and mindes whose mouthes are open at such advantages and on such occasions for 1 Joh. 2.19 They were not of us and indeed such Cyphers are of good use to us when they are in for they make the true figures of more value and validity But to proceed wee see then who are most suitable matter and how much it concernes the Churches to be serious in their accepting and receiving members for as it is Acts 2.47 The Lord added daily to the Church such as should be saved and onely such are allowable matter and lawfull members whom the Lord adds that is to say by way of Ordinance none else but such as wee are perswaded shall be saved and whom the Lord hath received Rom. 14.3 to whom the Lord hath given saving grace and sound faith and also unsained hearts to give themselves up to God in Gospel-fellowship that are to bee received of right Such as are in a visible state of Salvation are to bee received into Christs visible Church But Secondly Hypocrites hold off here is no room for your company for as by the Law Swans are fâ—rbidden who have white feathers but blacke flesh so are you by the Gospel who seem to bee what you are not The beautifullest feathers have not alwayes under them the sweetest flesh noâ— the finest outsides the fairest in The Devill is blacke but he can appeare the white Angel or Angel of light So can hypocrites they are also forbidden in Levit. 11. where the Bats and Sea-Mewes are to bee accounted uncleane because they are Mongrels and so are yee How dare ye then to enter into such a temple as the Communion of Saints is seeing none but upright soules single-hearts sincere Saints and unfained Professors
embodied doe make up one Church of Christ or Kingdome of God Luke 10.11 Matth. 13.19 The Church is 6 Compared to Heaven also Matth. 13.11.24.31.33.44 45 47. Matth. 3.2 Matth. 11.11 12. Now the Saints which are to be high above the earth and the Throne of God and filled with his glory and decked up and enamelled with shining lights Stars of grace and spangles of glory most sweet and lovely the Sunne Christ moving in them and circularly round them and such as are seene plainly to bee what they are by a kinde of Vbiquity who ever they are in the Horizon or this Hemisphere I say such Saints united together in a body to make up one Church are one Kingdome of Heaven even as all the Firmaments Elements Stars Planets and Constellations together c. doe make up one visible Orbicular Heaven Mr. Jacob in his Treatise sayes A true Church is one Congregation so sayes Vrsin and others But thus much may serve to prove the Forme of christs-Christs-Church which is to bee all one one body one building one City one Army one Kingdome one Heaven O how sweet is such a communion this Forme is the forma beauty of reason 1 all As the sweet cluster of grapes which gave taste of the Land of Canaan was bore betwixt two so in such communion we may finde and feed upon the fruits of Canaan But now to the Reasons First Why this is so requisite that Saints doe associate into one body of Beleevers is gathered from the Onenesse of all Saints For all have one Father Mal. 2.10 Jo. 8.41 all elect in one originall love Eph. 2.5 All are in one Covenant Hebr. 8.8 9 10 11. All have one Christ and Mediator 1 Tim. 2.5 and All hewn from one and the same Rocke Isa. 51.1 All beare one Image Rev. 15.1 Rev. 7.3 All lay in one wombe and have the same mother Gal. 4.26 All borne by the same seed 1 Pet. 1.23 1 Joh. 3.9 All are lead by one Spirit Rom. 8.14 Joh. 14.26 Eph. 4.4 1 Cor. 14.12.26 All called into one hope Eph. 4.4 All have of one joy 1 Cor. 12.25 26. Phil. 4.4 Joh. 15.11 and 16.22 and All eye and enjoy one and the same glory Eph. 3.21 1 Pet. 2.9 1 Cor. 10.31 2 Tim. 4.8 Hence it is that Christ praies so earnestly to his Father for this Onenesse to his Saints in communion in and with him Joh. 17.11 both for them that were present and to come to the worlds end in verse 20 21. Hence it is the Apostles tooke so much paines in all places to preach up this Church-way for Saints to live as in one Family together in unity 1 Cor. 1.9 10. c. And otherwise they will much degenerate from the principles of Saints Psal. 16.3 Besides for that unity and entity are convertibles and this is the meanes to keep up both in the bond of peace and love and perfection Col. 3.14 and Eph. 4.3 4. Act. 4.32 But Secondly Saints not separate from the multitude lose much of their lustre light and glory for the Forme makes reason 2 them faire as the Moon Cant. 6.10 but when the Saints are in one body then their beauty dazles the eyes of others as many beams of light together gathered into one or as many streams met into one runne with force and fiercely David sayes O how amiable are thy Tabernacles c. Psal. 84.1 So Christ Cant. 2.10 Rise up my love my faire one and come away So in verse 13. So Cant. 4.1 Behold thou art faire my love behold thou art faire So in verse 7. Thou art all faire my love there is no spot in thee but there may be on thee So in verse 8. Christ calls her to separate from the mountaines of the Leopards opened before in page 45 and then it followes Thou hast ravished my heart my sister my Spouse thou hast ravished my heart and how faire is thy love c. My garden enclosed c. So in Cant. 6.9 My deare my undefiled is one Saints so in one body united and then follows She is the onely one shee is the choise one the Daughters Professours saw her and blessed her and the Queens Sarahs true Churches and the Concubines Hagars false Churches admired at her comelinesse and beauty and praised her saying Who is this that looketh forth as the Aurora the Damaske red morning faire as the Moone clear as the Sunne terrible as an Army with banners Saints then thus embodied are embroidered with beauty but if they be not no wonder if the world nay good men many times will not owne them for excellent ones which otherwise they shall or be ashamed for the Forme is in a sense the life and lovelinesse of every thing what were a man without his Forme and if the Forme be misplaced that makes him a Monster What beauty doe yee behold in a Picture though the colours be laid on before the Forme be drawne Suppose peeces of Timber should be carved curiously and guilt gloriously for the builders use and also stones most artificially polished painted cut and carved yet they lose their lovelinesse with lying among the multitudes and heaps abroad and about but when they come to be put up orderly to be placed in the building there is a great deale of beauty in them and pleasant grace from them Thus will it bee and is it with Saints builded up and in body together according to Gospel-order quanto forma est nobilior tanto magis dominatur materiae say the School-men Thirdly Till thus in body they are but in confusion and disorders reason 3 among them without and trod on by every foule and fooles foot and as much wronged defaced and defiled as may be As polished stones that lye among the filhy rubbish so they wil aske much paines to picke and cleanse againe before they can be fitted for the Lords house but when they are embodied together as before they are in their order which others joy to behold Col. 2.5 and so as the members that are fitly placed in the body and properly employed doe appeare alwayes orderly decent and comely to the whole body and are helpfull one to another thereunto Rom. 15.2 1 Cor. 12.25 For as the Philosophers observe that there is a twofold motion in all naturall things one whereby they move to preserve themselves and the other to preserve the whole universe So must all Church-members have their twofold motion viz. 1. For themselves 2. For the whole Fourthly Saints unlesse thus in society fall fearfully reason 4 short of doing their duties to one another in love unity peace admonition exhortation tendernesse patience watching participating comforting edifying or brotherly reproving of one another So if a Brother offend to tell it to the Church and to strive to excell to the edifying of the Church c. Now
how can these rules requiring obedience bee practised but by such Saints as are embodied into a Church of Christ but this Mr. Bartlet I remember in his Model mentions a man I have made much use of and for whose sake I have sufficiently suffered from some in Dublin whom I feare fuller of heat then of Heaven having no more of his booke which the Lord will one day witnesse to their faces then I beare in my breast omnia mecum c. But to passe by such blowes and buffetings of Sathan I say the Saints so embodied are best provided for their duties one to another And as in a bundle of sticks one kindles another so doe they Comes facundus in via pro vehiculo est and as one helpe another so all together like Bees labour to bring in hony all into one hive So every one hath the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 12.6 to bring into the stocke or common banke or to profit withall O then how sweet are they to God and men who are as so many flowers bound together in one nose-gay But Fifthly The sweet soule-ravishing and enamouring reason 5 issues which are the infallible sequell of Saints so embodied O the excellent priviledges Cant. 2 3 4 5. Cant. 5.1 Cant. 6.2 3. Cant. 7.10 11 12. Psal. 92.12 13.14 their precious promises Hos. 14.6 Isa. 59.22 the singular delights which the Lord takes amongst Saints so embodied Rev. 2.1 Psal. 132.13 14. Psal. 26.8 2 Cor. 6.16.18 Cant. 8.13 above all others Ps. 87.2 The Lord loveth the gates of Zion more then all the other dwellings of Jacob More then all Now such as are not in body together are deprived of the life and excellency of these as I shall shew hereafter I hope convinceingly if the Lord please but onely this I adde That the speciall benefits which beleevers so embodied doe enjoy are laid like Tiles one over another every day till the whole roofe be covered and the raine kept out Sixtly Which I would not omit though I might more reason 6 fitly have found it before is hereby the Saints are abundantly better fortified both to defend and occasionally to offend for to instance against Enemies they have an united force and they need not to feare an Adversary no not an Army if they be but in one for they are indeed terrible then as an Army with Banners displayed Drums beating Trumpets blowing Guns playing and discharging and all in good order keeping Ranke and File Why they need not to feare for their enemies then must fall before them in Joel 2.7.8.10 They shall run like mighty men they shall climbe the wall like men of warre and they shall march every one on his wayes and they shall not breake their rankes neither shall one thrust against another the earth shall quake before them the Heavens shall tremble the Sunne and the Moone shall be darke and the Starres shall with-draw their shining thus are the Saints in their united strength a terrour to the world Well might the Queene of Scots say Shee feared more the prayers of that one man John Knox then shee did an Army of thirty thousand men For when Gog and Magog doe gather together to battle in Revel 20.8 9. as the sand of the Sea they compasse the Camp of the Saints about and the beloved City But what successe have they Why fire comes downe from God out of heaven and destroyes them or eates them up that is out of the Churches according to Rev. 11.5 If any man will hurt them fire proceedeth out of their mouthes and devoureth him If any man dare to wrong them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to deale injuriously or unjustly with them he must in this manner be killed Now all the Saints and so the Churches are such witnesses and out of their mouthes by their prayers and powerfull breathings which will admit of no deniall they can conquer and consume their greatest adversaries Besides the enemy hath not that like advantage against us when we are linked as when we are alone As it is said that Siculus being on his Death-bed bid his Sons bring a Quiver of Arrowes and being brought would have them breake them altogether in the Quiver but they could not conquer them though they all tried then he bids them breake them asunder one by one which was soone done So sayes he my Sons if yee 'le breake asunder yee 'le be broken easily and throwne aside but if yee unite none can conquer you as long as yee live together in one yee will be too hard for every one So also in a Faggot of Wood there is no breaking the whole together but to take out stick after stick that wil make it easie to get the mastery of the whole Thus the Saints united together into one will be too hard for all the world but otherwise the world will have the advantage and they may be easily broken and scattered about with stormes so when they carrie on Gods cause with one shoulder and by one consent according to Zeph. 3.9 it goes on in post and against all oppositions For as Mathematicians say the strait line is alwayes weakest but the circle is the strongest and holds so the Saints in Fellowship are strongest and hold best because one is injoynted into another and thus the Saints ought unanimously and joyntly to contest together for the truth Jude ver 3. and joyntly to labour together in and for the Gospel 2 Cor. 6.1 and joyntly to put forth together for the purity priviledges orders and ordinances of Jesus Christ Gal. 5.1 and joyntly to receive together reproaches and wrongs Heb. 10.33 Gal. 6.2 2 Cor. 12.26 2 Tim. 1.16 and joyntly to refuse subjection to any persons principles or practises contrary to the word of truth and thus by their joynt powers opposers will be repulsed to their shame and losse and by their joynt-prayers heaven is taken by violence and the Lord is overcome Acts 12.5 by their joynt-praises and shoutings of joy the Heavens and Earth filled with ravishing melody and Musick Rev 14.2 As the many beames of the Sunne contracted into a little Burning-glasse doe glow and burne with abundance more light life and strength so Saints united doe Yea moreover as one Member or the Arme can act not only by its owne but also by the strength of the whole body to which it is united according to the bodies ability even so a Saint embodied may wrastle with God and against a sinne c. by the strength of the whole besides his owne as hereafter will appeare But thus much for the reasons though I might have added more Vse By all that hath been penned upon this point it appeares plainly that Parish-Churches have not the forme nor the face of a true Church of Christ according to Gospel-order for they have none of this union
unfeigned without flatteries Revel 14.5 having no guile or as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no Hypocrisie falshood for mentiri is contra mentem ire reason 3 no defect of that nature Hebrew Mum Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is found in their mouths but it is found so in the multitudes Besides reason 4 because they are the Virgins that follow the Lamb Rev. 14.4 Virgins have the finâ—st and sweetest voices and tunes and songs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hid and unknown to them without that are but men so Saints are hidden ones or as in Hebrew Porah the fruitfullest and followers of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into all conditions Now they know best the notes of high and low conditions and dispensations and they onely keep the tune best according reason 5 to the times they live in Besides they have grace in their hearts and have Christ dwelling in them richly and abundantly Col. 3.16 Now such in their praises to God which is their hardest and highest duty of a Christian do return of his own fulness and commodities in kinde grace for grace Joh. 1.16 and glorifie God Psal. 50.23 Whilst mixt Congregations abundantly abase God and rob him of his honor and in their best services and sacrifices bringing him rather the ratlings or what they can spare then the fatlings of their lives every day or the calves of their lips lives and loves Vse 1. It appears then by the bright beams of our Sun use 1 which shines in the Scripture-Elements in this Hemisphere of his Church here below That Parishes in this point are far from true Churches They fall short of the final cause not considering what conduces most to Gods glory but what is most for their advantage and gain this is the godliness of most Parochially opinionated In your Parishes prophane ones all sorts of sinners swearers drunkards whoremasters c. are all suffered as of their Churches which ought not to keep in or if they creep in ought to be cast out of Christs-Church wherein God is most to be glorified I say in such a Church as consists of Saints separated as before and that will not willingly or knowingly admit of or keep in carnal and openly sinful men c. Or thus The Members of Christs Church are the fittest to set forth the praises of God but the Members of that Church which consists of Saints separated and qualified as before are the fittest to set forth his praises Ergo c. Parishes are excommunicated for such a rabble-rout as have and yet do rob God of his due honor and praise and glory But Use 2. Better is the End of a thing then the beginning Eccl. use 2 7.8 Wherefore come forth ye that fear the Lord from those Dungeons of darkness those Babylons of unbelievers and lewd livers and Synagogues of Satan what is the fruit of those things whereof we are now ashamed And dearest hearts whom I bear in my bosom before my Father are any of you fond of Zion see that your End be good and then that the means be conducing and answerable thereunto The End though first and principal in your intention yet is the last and ultimate in the execution yea this End viz. the glory and praise of God is to be the Alpha and Omega the first and last of all or else our best will be but frustra agere bad in our building Wherefore Friend consider what is it we promise or propose to our selves sayes our Saviour Christ Luke 14.28 30 c. Which of you intending to build a Tower sits not down first to count the cost If he can finish it Least he be mocked and it be said he began to build but could not finish it This is but ordinary wisdom to weigh the End first and whither you can accomplish it or not or are fit to go through stitch with it or not or else what a scandal will you bring to the Gospel and dishonor to him whose name you profess Consider the End of your conversation Heb. 13.7 that is Look wishfully upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consider what is the end of your ways walking c. is all for Gods honor and glory 2. This must be the principal End of your entring into the Church of Christ to honor him with the same honor wherewith the Son honored the Father and you shall receive the end of your faith viz. salvation 1 Pet. 1.9 To conclude Sing praises sing praises like the Nightingale who spends whole nights in her kinde to sing forth the praises of God as if the day were too short every Man must be a Preacher every Creature a Text every Occasion a Doctrine every Blessing a Reason every Providence a Proof every Thanksgiving an Use Men and Angels the Auditors and the whole Sermon is Gods honor and glory And yet how many like unwise Archers shoot and know not at what mark And others vile wretches praise with their mouths but they are like Samsons honey out of the mouth of a Beast or like the Quarester that sung Gloria Patri in the Church and Carmina Bâ—ccho in the Tavern others there be that would blazon our Christs Arms Herald like but it must be their own device But the best flower in these Gardens enclosed to make God a Garland with is the Coronation flower to lay all our crown and glory at his feet When Thales had learnt Mandrita the Philosopher an admirable invention of the motion of the Heavens Oh Sir sayes Mandrita how shall I requite you No way sayes Thales Milesius but by acknowledging you learnt it of me So the Lord requires of us to give him the glory of all we learn in his Churches by his Spirit of the motions of the Heavens CHAP. XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alluph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the true Church rightly defined that Christ alone is the Master Builder Ruler Repairer Head of Gold Lord Law-giver without any other Partner Paramount Competitor or Corrival whatsoever THen the Reed which hath measured both the true and false Church state presents unto us as vaste a disproportion and difference in all particulars essential as is possible between Parishes and true Churches For from the Essential Material Formal Objective Organical and Final causes we finde the Church of Christ lies thus defined from the false Antichristian Church which also we shall define by the rule of contraries The true Church of Christ then is 1. A society of Believers sanctified in Christ Jesus 2. Separate from the world false-ways and worships united together into one Body Independent or having a plenary power within its self without the least subordination to any but Christ 3. having the special presence of God in the midst of her 4. and being gathered and ordered by Christs rule alone 5. all her Members freely
Hence are so many godless hardned sinners subjects in his dominion but the head of gold is of such a principle that none will serve him nor will he that any should worship him but the precious separate from the vile the pure from impure and visibly unholy Jer. 15.19 Isa. 60.21 Fourthly This head of brass which is black within though it shines without accepts of a meer outside appearance and verbal confession of Christ let him be as black as Hell within so his words be good and he look like Heaven without it is enough to answer his principle But this head of gold who is better within then without would have all his like himself all glorious within Psal. 45. as the curtains of Solomon Cant. 1.5 being born of God for what is of flesh is flesh and what is of Spirit is Spirit Joh. 3. Fifthly This head of brass hath members and officers of mettal like himself and of no better principle if so good for some are iron and clay who act according to their own natural principles or points c. But the head of gold hath members and officers qualified with his own Spirit and excellencies and filled with his own fulness Eph. 1.23 and partaking of his own divine nature 2 Pet. 1.4 Christ and his Spirit are the Officers in Christs Church and none other any further then Christ and his Spirit dwells in them and acts them so that then it is not they but Christ rules orders directs disposes or dispenses c. Sixthly This head of brass hath an ill-savor Joel 2.20 and all his doctrines traditions and discipline sent strongly of himself so that whosoever handles them their hands will smell of the brazen head therefore beware of their leaven c. But this head of gold and all his ordinances doctrines laws and discipline are of a most sweet and pretious savor Cant. 1.3 2 Cor. 2.14 15. Eph. 5.2 c. As oyntment poured out Seventhly This head of brass seen and observed by himself makes a rich rare and amiable show to most men but when he comes to be compared to the head of gold he falls and then looks like himself viz. dull dead black earthly filthy and unfit for to be a head or foot in Christs Church Thus in these days his doctrine and devices traditions and trumperies being brought into the light and compared with the truth can no longer triumph but must fall before this head of gold who excels him as far as light darkness good evil and as Heaven excels Earth although before this he fetcht in many to him from far and sat in glory and majesty exalting himself above all that is called God 2 Thes. 2.4 But now he is to be destroyed by the bright appearance of this head of gold 2 Thes. 2.8 that is he is to be rendred useless and uneffectual as before in the Septuag 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he shall weaken him or break his strength or glory he shall lessen his lustre and make him forlorn and loose his pride Nothinging him by his spiritual appearance and in the brightness of his presence Eighthly This head of brass is the work of mens hands and but of mans Creation and must be broken to shatters Psal. 29. this Image must fall Dan. 2.32 But for the head of gold the headship of Christ the gates of hell shall not prevail against him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the powers of hell the policies of hell the very strength and force of hell shall be set against him but to no purpose for of his government there shall be no end Thus I have cursorily set before you a vast difference between a false and true Church-state from the Heads the one being of mans make and the other of Gods appointment Psal. 2.6 All things are to be put under Christs feet and this head of gold shall wear a crown of gold for ever and ever Heb. 2.7 8. Therefore it is that Kings Crowns Kingdoms Councels Classes and Synods National Churches and States are shaken and shall be shaken that the Kingship of Christ which shall never be shaken Heb. 12.27 28. may remain for ever Thus you see how false Church-states are but the habitations of Antichrist built up by men but the true ones are built up by Christ Zach. 6.12 and the habitation for his presence and honor to dwell in Eph. 2.22 2 Cor. 6.16 Wherefore Friends beware beware of brazen faces that have the face to cry up that Head which you have heard of These are those that consult to cast Christ down from his excellency and delight in lies Psal. 62.4 Such brazen heads fall by thousands short yea by millions of myriades of the orders excellencies perfections plenitudes virtue of influence Government Sympathy health and soundness of this true Head of the Church viz. The head of gold But now who be such heads of brass First is that head of brass the brazen-faced Pope always brought up in Brazen-Nose Colledge he was the first that had the face to prefer himself general-master of the Church Lord Head and Law-giver There was no such thing from the beginning but by little and little and as ambition and base thirst of ruling began to rage the care of Christs Church began to asswage and then we shall finde first began to be given to one man the name of Bishop a name common to all Ministers of Christ Acts 20.28 who was chose by the rest of the Ministers and Elders to be as it were Consul in a Senate or as a speaker in the house and which was to be for the time being and present upon urgent occasions to sit as Chair-man And though he had the honor the name yet no more authority nor voice nor determination then any other he had no negative power or voice which all lordly spirits pretend unto The next step after this was by reason of the paucity and poorness of Ministers and Overseers and by reason of the rigor of hot persecutions the Church was neglected and Bishops so called or Ministers grew most ignorant and very few to be â—ound fit for Church-affairs as Overseers and of those very few most of them unlearned and very blinde and dumb and so idle that they regarded not the Church and let things go how they would Then began the care of one Church to be given up to one more then to any other and then did one take the most charge of Church-orders Ordinances and Discipline which occasioned him to hoise up his ambitious sails to be filled with honor And so it began to be a perpetual and continual course and office which was onely for a time at first and that upon necessity too in times of persecution conferred upon one and so all began to be guided and governed by one mans authority and no more by joynt consent concurrence and votes c. of the whole
you must admit and receive and raâ—her abstaine from those things then as to him then render offence or cause him to stumble for though thou bevest this or that may be yet have thy faith to thy self Vers. 22. and not for another Thus you have the scope of the whole Chapter to ratifie this undeniable assertion laid downe at first for receiving of such as are weake though differing in opinion and this point lyes cleare in many other Scriptures besides both Prophesies and Precepts and practise of primitive Churches You have it prâ—phesied in Micah 4.5 This Chapter begins with the promised happinesse and eminency of the Church of Christ foretold these latter dayes and amongst other things this is one Promise made foretelling her eminency thereby and her exceeding glory above the glory of former ages for that all Nations shall come that is not meant sayes Gualter All of all Nations but many peoples of many languages under many wayes formes orders and dispensations shall come in to the Church of Christ Jew and Gentile bond and free of all sorts and opinions that are the Lords under the reigne of Christ shall come in though Jew and Gentile are at as much variance and distance for their different judgements one from another as may bee yet they must be one in one For there is but one Body of all beleevers of all judgements Eph. 4 4 5 6. in all ages under all forms of all degrees and measures of light and life Eph. 2.15 Col. 3.15 having all the same faith for quality in the same Christ and all live on Christ by faith not by forme Thus all of us will walke every one in the name of his God and we will walke also in the name of the Lord our God for ever and ever Every one according to his light and measure obeying God constantly and then saith the Lord I will assemble her that halteth between God and Baal 1 King 18 two opinions and make even her a remnant and a Congregation over whom I will reigne in Zion Besides Ezek. 36.37 38. you have the richest blessings reserved for the last dayes when Paradise shal be restored and the Church shall become the Lords Eden in vers 35. I will increase them saith the Lord with men like a flocke how is that i. e. thus in a flocke alluding to a shepherds flocke there be old and young Lambs and Ews Isa. 40.11 of several sorts sizes colours complexions yet all make but one flocke and it is not the difference of the fleece of the colour or outward appearance or tone or bleat or going or weaknesse or leannesse or raggednesse that makes it none of the flocke so long as it is a sheep still as long as none of these differences are such as make it no sheep So the Church of Christ shall consist of Saints though they differ in opinions so long as those opinions cannot make them no Saints that are under variety of dispensations administrations forms opinions and severall measures of grace and spirit And yet the Lords flocke a holy flocke Verse 38. all having one Master-Shepherd serving one and the same God as Zeph. 3.9 I will turne the peoples of all Nations to a pure language i. e. of the Spirit and then all under all formes orders languages whatsoever all shall serve the Lord with one consent all shall agree in one and consent in that to serve the Lord and to draw together with one shoulder as the simile runs from a yoake of Oxen drawing together yea the Leopard and the Kid the Lion and the Lamb shall lye down together See this also foretold by Zach. 2.11 Many Nations shall be joyned together and Zach. 8.23 of all languages shall take hold of him that is a Jew saying We will goe with you for we have heard that God is with you that is Men enlightned that have found the Lord as in verses before and are united to him they shall now enter into the Church of Christ where the Lord is with them Though they be of all Languages Nations habits forms and appearances so they be but holy and seekers and servants of the Lord as before they must be received though there be as large a difference in things outward and formal as between other Nations and the Jews yet they must be all one and brought into one body God will gather all his people into one and every year he is hastning this designe to bring all into one But for further proofes see Phil. 3.15 16. If any be of another minde what then not put him by no but walk with him for God shall in time reveal it to him Neverthelesse whereunto we have already attained and are all of one minde and judgement let us all walke together as Phil. 1.27 and Phil. 2.1 2. by the same rule of Christ let us minde the same things that is of God the honour and glory of God the worship and service of God thus much to me lyes under the Commission Christ gave in Mat. 28. Teaching them to observe all things that I have commanded you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep them charily whatsoever commanded and commended to them in Discipline and Doctrine now this was one in Mat. 19.14 to admit even of Infants in Christ of such who are as weake simple innocent and as unable as little ones to speak or expresse themselves c. yet such are to be by Christs Disciples christs-Christs-Church received and admitted as well as others that are of a more manly growne and strong stature in Christ for of such as these little ones as well as of strong ones consists the Kingdome of heaven Moreover we might muster many Authors together to beare testimony to this truth but besides what was said before we shall finde the examples of all Churches in primitive times to take in all Saints though of different opinions if holy and beleevers in Corinth Rome Galatia Antioch c. where were Jews and Gentiles circumcised and uncircumcised and such as did exceedingly differ in opinions thus Rom. 14. Gal. 2.11 and 5.1 and Act. 15.1 2. and 1 Cor. 12 13. for by one Spirit are we all baptized into one body whether Jews or Gentiles bond or free so after the Apostles dayes as appears by Ecclesiastical Writers all that were godly in Christ Jesus without respect of persons or opinions were received their faith in Christ and love to all Saints was looked upon as necessary and enough as Mr. Fox observes till the hot contest between the Asians and the Romans about the observation of dayes An. 157. and then in Antoninus Pius's reigne was Polycarpus faine to goe to Rome to Anicetus then Bishop of Rome and though they two differed in opinion yet were they one in most sweet kinde and Christian communion and both avoided the breach of unity or peace
Lord Jesus with respect of persons not only in not preferring the rich before the poor but not the strong before the weak nor the men before the women and is not this partiality so to do saies he vers 4. or have ye not made a difference where Christ hath made none Now the force of the argument is full for us For where there ought to be no respect of persons there ought to be no difference betwixt men and women for the generall includes the particular but in the Church of Christ there ought to be no respect of persons Ergo women as members must have equall liberty with men Besides 4. Arguments may be taken from the alike priviledges in the Church of Christ as the donation of the spirit one and the same on all alike though not in like measure the promises made without distinction of sexes or persons the ordinances dispensed and price of Christian liberty i. e. the bloud of Christ payed for all alike without distinction of sexes And also acquired by the same means to the one that it is to the other that is quoad meritum quoad Spiritum Christi by the merit and by the Spirit of Christ. Now out of this matter may many arguments be formed and besides that Gods love to his elect ones his originall love is without any such difference and respect it is all alike and gives all alike liberty and all whom he receives alike we should receive alike into the Church of Christ Rom. 14.3 5. Argument may run thus that there is no power that any can have from heaven ordinarily but by some clear transaction between God and themselves but there is no clear transaction between God and the brethren alone but primarily between God and the Church i. e. the whole collectively taken consisting of women as well as men Ergo. So the covenant promises priviledges c. are not to them alone but to the whole Church 6. Taken ab intentione omnium from their unanimous and samenesse in their embodying together intending one and the same thing Yet two things are said to be necessary in the intention res causa quid propter quid the thing it self that is intended which is to be the honour and glory of God and for which it is intended which is to edifie the Church Now both these are alike intended by women as well as men and therefore ought to have the like liberty as members allowed to execute their intentions for which they are so admitted 7. Reason runs from their excellencies and abilities of some women surpassing men for piety and judgement and therefore ought to have equal liberty w th them in Church-affairs the argument is free the proofe's clear for prudent Abigail excell'd her husband for knowledge Priscilla Apollos though a Preacher For faith the Canaanitesse of whom Christ said I have not seen so great faith no not in Israel For affection and zeal the Queen of the South shall rise up against the men of this generation Luk. 11.31 And Mary Magdalen for piety and spirit outran and outreached all the twelve Disciples in her diligence to seek out Christ to whom Christ first discovered himself after his resurrection and bid her declare it to his Disciples she was the first Preacher of Christs resurrection So we read how Iael excel'd in courage Deborah in thankfulnesse Lois and Eunice in faith and obedience Lydia in entertaining the Word Act. 16.14 The Shunamite in faith and zeal and understanding excel'd her husband 2 King 4.8 9.22.30 So the Samaritanesse the rest of the Citizens Joh. 4.4 And we read of some women exhorted to win in their husbands to the truth 1 Pet. 3.2 Yea and Manoahs wife Judg. 13.22 23. you shall find of a sounder judgement and faith then her husband So that all these examples prove the reason which requires their just liberty in the Church of Christ. I remember I have read in Jerom's daies of many holy women that exceeded others in learning and abilities and in the studying of the Scriptures and they had their Commentaries upon them of their own making Furthermore the Kingdome of heaven is compared to a woman and Christs Church is called his wife and spouse Rev. 19. Cant. 2. And as Mary said it in the behalf of other good women He that is mighty hath magnified me and therefore they are not to be so rejected of men who are so highly received and honoured of God But to the 8. Reason which is taken from their strong affection to the truth when once they be in the way of Christ and for the most part they are exceeding men therein Hence it is that Satan so often makes the first triall of women for his turn and service seeing where they take their affections are strongest for the most part and he sped so well at first that he can't forget it so he found out a Dalilah for Sampson a Jezebel for Ahab Pharaohs daughter for Solomon c. For where they are bad they are extreme bad but where they are good they are exceeding good and most fondly affected with the things of God thus Act. 13.50 you read of the devout women or as the word will have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. earnestly or eagerly religious and resolved For as the gold which is of the purest substance soonest receives the form and much sooner then the sturdy steel or hard iron which is of a grosse and massie metall saies Cawdrey So are women more readily wrought upon and sooner perswaded and formed into the truth then men who are for the most part like sturdy steel and iron hard to work upon And as gold so women many times take the fairest stamp and fullest impression but I passe by this yet before I conclude I must speak a word or two both to men and women Let not men despise them then in the Church of Christ as the weakest vessels nor wrong them of their liberty of voting or speaking in common affairs yet with subjection civility and in order to prevent disorders and rudenesse we were wont in Dublin to call over their names one by one as well as mens I know the ordinary objection is objected out of 1 Cor. 14.34 35. Let your women keep silence in the Church for it is not permitted unto them to speak So 1 Tim. 2.12 Ans. 1. Grant it in that sense the Apostle spake it which answer 1 he declares all along the chapter both before in vers 1. 2 3 22 24 31 32. and after in vers 37 39. which is that they keep from publick preaching or prophesying or teaching as Officers or Ministers do or the like c. which all Expositors grant that I have met with Now we plead not for this but for the common ordinary liberty due to them as members of
sweet unity love and harmony was among the Puritans and Professors when they were under persecution how they priz'd one another and so it will be again and much more Secondly This Vnity of the Churches will be honoured from Heaven with a large effusion and powring out of the spirit upon them for in that day they shall know the Lord to be their God and as one people they shall acknowledge and never be ashamed and then shall it come to passe that he wil powr out of his spirit upon all Joel 2.27.28 And by this they will bee yet more one then ever before as appears Act. 2.17 and 4.31.32 when those that were filled with the holy Ghost were of one heart and one mind and of one soule neither sayd any of them that ought of the things which he possessed was his own and then great Grace was upon them all Great grace then indeed Having favour with all people Act. 2.47 This blessed day is hard by us when Jerusalem shall be a praise in the whole Earth round about us but we must be purged first In Ezek. 37.7 as the bones there came together by the shaking bone to bone so will the Churches by the shaking before mentioned in the time of triall cling and come up closer together then ever before Church to Church and all as one Though they were before as the bones scattered so in their affections and far asunder they shall bee shaked together beleeve it and then they shall receive life and breath from God more then ever before v. 9.10 Yea they shall not only be shaked together but tied together with sinewes and cords and lawes of Love that shall never break and this is to be before the full winde from all 4. parts blow upon them and fill them with breath and life So I am assured from the Lord and the Churches shall find it that they must be united together with strong ties and lawes of Love even with the liveliest sinews and strength of affections before they shall enjoy that great and notable effusion of the spirit which is the winde that blowes where it lists in such a measure as from all parts in all gifts graces and admirable administrations as from all quarters to enliven them and multiply them for in that day they will be as an exceeding great army Eze. 37.10 Lastly consider the great and notable day of the Lord is then the next that comes upon us Ioel 2.31 and Zion shall be glorious In the mean time as the lines of a circumference the nigher they come to the center the more they are united and the nigher they are one to another So for certain Sirs the nigher we are to that time the more we are united and the nigher we are one to another So that we shall see every yeare the Churches more and more united and that in the spirit untill the dispensation of the fulnesse of times when all things shall be in one Ephes. 110. The Lord hasten these happy daies I was pressed in my spirit to acquaint the Churches thus much and to call upon them to unity that the enemies might not have such advantages against us as they doe take for our defect in this duty and that our unity consist not in formes but in the spirit as for practicall rules heerto I shall refer the Reader to the following book But thus I have shewn wherein the Presbyterians and Papists agree and are alike in Discipline Doctrine Ordinances and Practises In Discipline for the Church Catholike Head of the Church matter of it force of it foundation of it and in laying their foundation and about the Keyes and Synods and in Officers to all which we have declared our dissent and abhorrance and so for Doctrine and Practises in all in neere fifty particulars wherein I have clearly instanced the Lord make his people in England wise enough to avoyd such Popish tenets and doctrines and give our Brethren that power and will to cry Down with Antichrist Down with Babylon as we do that hear the voice lest pertaking of her sins they pertake of her plagues Rev 18.4 And let them not think me their enemy for telling them the Truth Gal. 4.16 But to the 3. Consid. The 3 Consideration to come to a Conclusion is that the consideration 3 Gospel Order in the Congregationall Church-way which wee have treated of restored to its primitive purity and beauty is one of the great promises of these latter dayes and the spirituall glory of it sparkles in sight of the saints out of many promises prophesies and varietie of the richest types and is to stand apparently distinct by its selfe from all other orders wayes worships or Churches whatsoever as the visible Kingdome of Jesus Christ for his subjects to walk in That it is one of the great promises to bee accomplished in these latter dayes appears Isa. 2.2.3 Micah 4.1 Isa. 35.1 8 9.10 Isa. 30.21 Psal. 110.3 Ps. 46.2.3.4.5 and 48. P. 3. Malach. 3.17.18 Isa. 51.3.4 Dan. 2.32.33.34 Act. 3.21 Dan. 8.3 The higher is last the best wine at last and the glory of the latter house shall be greater then the former Hag. 2.6.7.9.21.22.23 For further Explication though I have beene full in former Chapters yet to conclude this I shall name these 6. speciall Heads which ensue to prove this Generall Assertions without exception The Prophesies and mproises are full for Christs reigne as Head and alone Ruler in his Church especially and most visibly in these latter dayes He alone shall reign over them in Zion and for ever Micah 2 17. Psal. 99.1.2 Isai 9.2.7 and 22.23 Psa. 2.6 And is set up King in Sion He will be greatest in Zion· Rev. 2.26 Yea and rule the nations to Rev. 11.15.17.18 Zach. 14.9 Therefore all power is given him in heaven and earth Church and State Mat. 28.18 to rule all as being more excellent then the mountains of prey Ps. 76.4 till all be under him 1. Cor. 15.25 Thus he â—ides in our dayes conquering and to conquer But to speak to his Headship In his Zion his most speciall habitation and Kingdome Hee is the alone Head of whom all members aptly joyned receive life and growth And this he is to us as he is one with the Father Jo. 17.21 From whom we have life and grace In especiall maner hee is to bee manifested such a Head in these dayes of restauration Hosea 1.11 the children of Judah and Israel though they differ as to form as Independents and Anabaptists c. shall be gathered together and appoint to themselves one Head and come up out of the Land for great shall be the day of Jezreel So the Churches of Christ shall be all one as we said before in Vnity under one Head viz. Jesus Christ. For although the Churches have stood off hitherto one from another as the 10. Tribes did from Iudah and
Bastards shal not be receiv'd i. e. Hebr. Mamzer one that is of an Whore viz. the Whore in Rev. 17.5 the fruit of uncleannesse Too too many of them it is to be feared enter in as yet that have relation to the Whore and that don't heartily hate her and all her trumperies and toyes but then it shall be that none but those that hate the Whore and that shall labour to lay her open to all the World and burn her with fire Rev. 17. And such as shall be glad of the day wherein they may dash her little ones against the stones Psal 137.8.9 and may serve Babylon as she hath served Sion that shall enter indeed in that day and not the bastards that are born of the Whore But such as have gotten the victory over the beast and over his image and his marks and over the number of his name Rev. 15.2 Then will be the great and apparent distinction indeed Yea then v. 3. The Ammonite and Moabite must not enter in c. yet the Edomites shall v 7. being turned Proselites and received into the faith by Idumea or Edom I would understand the red people as the Word signifies and as it relates to the latter dayes I do believe it may take in the bloody Jewes who have so â—ong lay under the guilt who will e're the third generation enter apace into the Churches in the mean time Remember O Lord these children of Edom the Jewes in the day of Jerusalem the gathered Churches in the day of Jezreel who sayd and so they shal say as zealously as any of Babylon rase it rase it even the foundation thereof O Daughters of Babylon who ought to be destroyed happy shall he be that rewardeth thee as thou hast served us Psal. 137.7.8 In that day every eye shall see and every ear shal heare that â—srael is a people distinct from all others and so made by the instinct of the spirit which leads them out of Babylon into Zion and into all truths To conclude all the Prophesies Promises Precepts Practises of Primitive Saints Preachings and Epistles and Acts of the Apostles which is our Directory yea all the Types and Titles of the Church as Mount Zion Jerusalem Temple Tabernacle spirituall house peculiar people royal Priesthood City Spouse Vineyard Paradise and Garden of the Lord and golden Candlesticks and Kingdome of Heaven and all other titles that belong to her do call aloud in our ears to come in unto her and out of false adulterine wayes of worship Wherefore Hosea 2.1.2.3.4 Say to the brethren come my people and to the Sisters we will joyn with you arise sing for there is mercy offered us Wherefore let us all plead Plead with your mother plead for she is not my wife neither â—â—n I her husband saith the Lord Wherefore let her put away her whoredomes out of her face and her adulteries out of her brest Plead strive against her Litigate Et rixamini Zanc. in loc viz. your mother the Nationall Church so called and her children v. 4. viz. parochiall Synagogues which are full of whoredomes and adulteries and are not the Lords Churches or his Spouse but Adulteresses and as Churches the Daughters of the Whore the Quean the soul strumpet who shall be burnt up Therefore awake O ye people of England Ireland and Scotland and plead and expostulate in good earnest with them For their Whoredomes are in their faces and their adulteries in their breasts in their face that is their externall worship and ordinances and discipline And in their breasts that is in their hearts For Parish-Church Members are ful of whoredoms uncleaness idolatry superstitions and adulteries in their hearts They love the Whore in their hearts Yea furthermore most impudently and imprudently like the most brazen faced Whores they will commit sin incest adultery in open sight and without blushing for shame call for their Lovers in the open congregations and will have their Sacraments their Services their Idols and wil-worship in their Synagogues yea and they have their Priests too to preach up and paint out their idolatry as Whores are painted to give them the Sacraments in their sins O sad dayes I like Sodomes but the Lord will judge her I remember Mr. Cawdrey in 's storehouse and similles sayes to this that his high felony as 't is for a subject to counterfeit his Kings Letters or Seales so for men to make new Lawes and Orders and not to take Christ's but to alter the word to counterfeit the Sacraments and most impudently with the Whores forehead to maintain traditions Customes though of long standing which are not Christ's but Anti-Christ's and to administer the Sacrament and Seales otherwise then the Lord hath appointed and then Christ hath instituted in his Gospel yea and to aggravate their wickednesse too to do it in the Kings Christs name too and to pretend his Commission which they have counterfeited and invented is horrible felony and high treason and renders such as so receive them from their Ministers an Harlot of Anti-Christ What can the Parish Ministers and Presbyterians then say for themselvs or any that receive from them Seeing it is Felony Treason and Harlotry Her Whoredomes and adulteries are so open as makes a modest man to blush and detest her whilst other lewd ones and her Lovers that seem yet to carry a fair face do defend and professe her to be honest and honorable Aye 't is for their credit so to doâ— who trade with her as long as they can keep it which will not be long now For the Lord sayes v. 3. Let her put away thâ—se her stinking whoredomes lest I strip her naked and set her 〈◊〉 in the day that she was born c. The Lord hath promised to strip these strumpit-Churches and Temples of Dagon The whore and her children the Daughters of Babylon viz. Nationall and Parish-Churches as naked as they were the first day they were born they shall be as poore and miserable as ever they were yea as in the time of their nativity how is that Why thus First They shall be quite stripp'd of cloaths for covering and ornaments and not have so much as men of gifts i. e. Learning that is graced or abilities of the spirit that shall plead for them but all against them even those that are as yet the Whores Lovers and commit adultery with her they shall loath her when they see her lâ—wdnesse and nakednesse so that she shall be stripp'd of all and bee as naked as ever she was borne 2. When these Parishes and Sinagogues and false Churches were borne as they were naked so they were besmear'd in bloud begun in bloud and born in bloud so the Lord will shew their abominable filthinesse in the very eyes and sight of all her Lovers v. 10. and lay her crimes and iniquities and contamination
Gardens p. 43. c. 4. l. 1. p. 204 c. l. 2 Churches must be well weeded and many pluckt up by the roots p. 49. c. 4. l. 1 Church is Christs Bed Throne Palace Couch Chamber of presence p. 50. c. 5. l. 1 Church Christs Body and Building p. 83 84. c. 7. l. 1 Church Christs City compact p. 85 c. 7. l. 1 Church Christs Army Kingdome Heaven p. 85 86. c. 7. l. 1 Churches all equall Independent p. 100 101. c. 8. l. 1 Church wholly of Brothers and Sisters all to conclude on Church-matters p. 110. c. 8 l. 1 Church if whole erres what to do p. 111 112. ibid. Churches joyn together to recover an erroneous Sister-Church ibid. Churches object what p. 116. c. 9 l. 1 Churches Rule for the building p. 120. 121. c. 10. l. 1 Churches end ever one p. 131. c. 12 l. 1 Churches Head Christ alone p. 137 140 151 c. 13. l. 1 Churches true and false differ about the Head p. 152. c. 13 l. 1 Churches can't deliver up to secular powers p. 176 177. c. 13. l. 1 Churches built on Christ the Rock p. 193. c. 14. l. 1 Churches enjoy more then all the world from Christ p. 203. c. 15. l. 1 Churches greatest enemies to errors ibid. Churches to be members of which are the best p. 212. c. 15. l. 2 Church-members must be brought in by the Word and Spirit p. 263 c. 2. l. 2 Church here a picture of her above p. 337 337. c. 5. l. 2 Churches of form Spirituall Aegypt p. 342. c. 5. l 2 Churches formal and why p. 348 c. 5. l. 2 Churchmembers warn'd p. 445. c. 6 l. 2 Church who and who not p 465. c. 8. l. 2. and taken divers waies p. 479 480. c. 9. l. 2 Church-covenant necessary p. 455 c. 7. l. 2 Churches in Unity a terror to enemies p. 504. c. 9. l. 2 Churches when they shall excell p. 5â—2 c. 2 l. 2 Churches exhorted to live above form p. 46. epist. l. 1 Churches in the last day and in the east i. e. Christ and from thence the Sun rises p. 531. c. 9. l. 2 Churches and Parishes how they differ p. 553. c 9. l. 2 Citizens of Sion how many priviledges p. 85. c 7. l. 1 Civill converse to be kept up c. 6. l. 1 Civill Rulers are uncivill beyond civill rules p. 127. c. 11. l. 1 Civill and Ecclesiasticall Caesars and Christs how they came to be jumbled together pag. 168 chap. 13. lib. 1 Civill powers commit sacriledge and when p. 172. ibid. Classes none in Scripture p. 61 epist. l. 1 Classes High-Commission-Courts and Popes-Mother-Church of Cardinals are all of the same nature and for the same ends p. 105 106. c. 8. l. 1 Classes are the fift Head of Brasse and the unsavory fruits of them p. 158 159. c. 13. l. 1 Colledges and Committees too full of stately Ministers p. 168 169. c. 13. l. 1 Compulsive powers doe more hurt then good p. 126. c. 11. l. 1 Comforts to all Churches to come p. 524. c. 9. l. 2 Coming of Christ but a tale to many p. 18. epist. l. 1 Common-wealth when flourishing p. 6. ibid. Comfort and salvation hindred by disobedience to Christs cals p. 207. c. 15. l. 2 Confidence in the flesh to be cast off p. 247. c. 1. l. 2 a Confession of Faith p. 350. c. 5 l. 2 Congregationall Churches are the right Presbytery p. 313. c. 8 l. 2 Congregationall Churches some will fall and some stand the trials that are coming p. 189 191 192. c. 14. l. 1 a Congregationall Church what and how it gives beeing to the Catholick p. 481. c. 9. l. 2 Conscience what it is p. 114 c. 8. lib. 1 Conscience not to be compel'd p. 128. c. 11. l. 1. p. 262. c. 2. l. 1 Consciences have liberty in opinions pag. 312. chap. 5. l. 2 Consciences Golden Rule p. 337 c. 5. l. 2 Conquest follows fighting p. 365 c. 6. l. 2 Consequences of doubtings p. 251 c. 1. l. 2 Consequences sad upon the wilfull neglect of entring into Churches when Christ cals p. 200 c. 15. l. 2 Consideration must be serious p. 240. c. 1. l. 2 Consideration in four things before entrance p. 242. c. 1. l. 2 Constitution of Parish Churches open'd a box of plagues ever since p. 92. c. 7. l. 1 Contrary means bring forth Gods ends p. 47. c 4. l. 1 Covenant one to all Saints p. 86 c. 7. l. 1 Convert discovered two waies p. 354 c. 6. l. 2 Converting means by experiences p. 367 368. ibid. J. Coopers experience p. 400 401 ibid. Covenant in the Church indifferent p. 451. c. 7. l. 2 Covenant what kinde is necessary p. 456. c. 7. 2 Councell of Lateran the first since Christ that ratified tithes and Presentations p. 28. ep l. 1 Councels the second Head of Brass p. 157. c. 13. l. 1 Criticks many promised to be Readers of this Book p. 218. ep l. 1 F. Curtis Experience p. 10 11. exper c. 6. l. 2. D Danger to Churches past ere long p. 34 c. 3 l. 1 Dangerous Rock Christ is to some p. 187 c. 13 l. 1 Daniels who are 35 Ep. Dangerous to raise up Ceremonies again and why p. 315 c. 5 l. 2 Danger of Church-Covenant when p. 452 c. 7 l. 2 Davids who are such 34 35 Ep. 1 David's dayes now how 26 Epist. 1 Dark things must not be urged on the Saints p. 335 336 c. 5 l. 2 Day of Judgement then Saints of all Judgements all alike p. 338 c. 5 l. 2 Day of Embodying together how p. 276 277 c. 3 l. 2 Death to be inflicted on none for not beleeving or misbeleeving p. 177 c. 13 l. 1 Decency and order in all Churches p. 272 c. 3 l. 2 Declaration of all that enter into Church-fellowship p. 237 c. 3 l. 2 Definition of Christs and Antichrists Church p. 137 138 c. 13 l. 1 Delight the Lord takes in his Churches p. 44 c. 4 l. 1 Deliverance of the Church out of the wildernesse is as yet gradual but will be universal 19 10 21 3 1 Dependency upon Diocesan and National Churches Antichristian p. 105 c. 8 l. 1 Description of the best Church-fellowships p. 212 c. 15 l. 1 Description of the visible members of the Church 96 97 98 8 1 Despair the effect of doubtings p. 252 c. 1 l. 2 Despair the Author was in and how p. 427 428 c. 6 l. 2 Despair what is the cause of it p. 431 c. 6 l. 2 Despair causes howling and râ—aring in hell p. 441 c. 6 l. 2 Different opinions in things indifferent are all to bee received p. 311 312 c. 5 l. 2 Difference of opinions may and must be p. 234 327 c. 5 l. 2 Differences about things unnecessary is lamentable p. 325 c. 5 l. 2 Difference in light not in love in primitive times p. 333 c. 5 l. 2 Differences how all may be reconciled p. 471 c. 8 l. 2 Dipping lawfull but not Diving
Christ p. 1â—7 c. 13 l. 1 Head is the highest over the body and the Excellency of the Body and gives influence to all the Body and governs the Body and sympathizes with it so Christ p. 37 148 149 c. 13 l. 1 Head and Member both is Christ p. 148 c. 13 l. 1 Headlesse body is a lifelesse body p. 148 c. 13 l. 1 In our Head Christ our Eyes Ears Tongue all should bee p. 150 c. 13 l. 1 Head well All is well p. 150 c. 13 l. 1 Head of Gold Christ how hee differs from Heads of Brasse 151 148 153 181 13 1 Harvest follows the seed time of sorrow p. 365 c. 6 l. 2 Heathens are Volunteers to their gods p. 126 c. 11 l. 1 Heaven in the Churches of Christ p. 86 c. 7 l. 1 Heaven in hell what p. 405 c. 6 l. 2 Hell was Christs and is our way to heaven p. 361 c. 6 l. 2 Hell how one may be in it how out again 394 447 448 398 403 c 6 2 Colonel A. Hewsons Experiences p. 395 412 c. 6 l. 2 Hermes visions of the Churches in these dayes p. 46 c. 4 l. 1 J. Heywards Experience p. 415 c. 6 l. 2 Hereticks as such not to bee put to death p. 177 178 c. 13 l. 1 Hereticks have put to death Saints for Hereticks p. 177 c. 13 l. 1 Hidden number who they be 14 Ep. Hierusalem vide Jerusalem E. Hoar's Experience p. 4 c. 6 l. 2 Hold fast the Head Christ p. 182 c. 13 l. 1 Hollanders how to be dealt with now 12 13 Ep. 1 Holy Ghost must fall upon men before they bee fitted to build the Lords house p. 192 c. 13 l. 1 Hopes of Churches Recovery how lost again p. 12 c. 2 l. 1 Honour and praise of God the End of Church-fellowship p. 60 c. 5 l. 1 House of God fitly framed how and who p. 84 c. 7 l. 1 Howâ—ing under sense of damnation p. 441 c. 6 l. 2 T. Huggins Experience p. 393 c. 6 l. 2 Humility taught by experience p. 379 380 c. 6 l. 2 Husband of the Churches is Christ p. 56 c. 5 l. 1 Husbandry of the Lord his Churches p. 31 c. 3 l. 1 Hyacinths or Jacinths who p. 519 c. 9 l. 2 Hypocrites so known kept out p. 57 c. 5 l. 1 Hypocrites not of though in Churches p. 64 ibid. Hypocrites hinder the Churches growth and will all be discovered ere long 65 67 ibid. Hypocrites soon made by compulsive powers 127 11 1 263 2 2 Hypocrites character and conditions p. 211 c. 15 l. 1 Hypocriâ—e what he is p. 373 c. 6 l. 2 Hypocrites puff'd up by experiences p. 379 ibid. Hypocrites warning-peice indeed p. 442 443 c. ibid. I. Jâ—spers precious stones who p. 510 512 c. 9 l. 2 Idleness not allowed in Paradise p. 541 ibid. Idols of brass must down presently p. 159 c. 13 l. 1 Idolizing water-baptism which was before by Papists Prelates and is now by Anabaptists p. 303 305 c. 4 l. 2 Idols made of forms hast their fall p. 343 c. 5 l. 2 Idols of forms several ways p. 345 ib. Idolatry in many professors p. 346 ib. Idolizing a Church-Covenanting p. 454 c. 7 l. 2 Jew every spiritual Saint p. 74 c. 6 l. 1 Jew and Gentile all one in Christ p. 392 c. 5 l. 2 J. Jecocks Experience p. 399 c. 6 l. 2 Jerusalem a type of the Church p. 527 c. 9 l. 2 Jews when precious Church-matter p. 54 ibid. Ignorance of Churches object hinders affection to them p. 118 c. 9 l. 9 Ignorance is the mother of false worship p. 241 c. 1 l. 2 Implicite faith not enough p. 244 ibid. Impartiality as to opinion necessary p. 247 ibid. Impudent whoredoms of Parish Churches Minister and People p. 550 551 c. 92 Independent Church every Church of Christ p. 100 c. 8 l. 1 Independency Prelatick as bad as any p. 105 ibid. Independents of long standing p. 113 ib. Independents walk by Rule i. e. the Word 122 10 1 113 8 1 Independents many called so that are not so but are persecutors of true Independents p. 115 ibid. The Independent Lord is Christ alone 144 13 1 Indifferent things what are and what not p. 313 c. 5 l. 2 Indifferent things all lawful in themselves p. 324 ibid. Indifferentâ— dangerous when and how p. 451 c. 7 l. 2 Inclosed number of Saints make Churches p. 42 c. 4 l. 1 Infant Baptism idolized how p. 300 c. 4 l. 2 Infant Baptism true for matter and form p. 299 ibid. Ingagement for and against Churches how in Epistle to Churches Injoyments highest to Saints in fellowship p. 202 c. 13 l. 1 Inlâ—v'ning and inlightning the spirits work p. 265 c. 2 l. 2 Inquiry of members to be admitted strict p. 288 289 c. 4 l. 2 Interest of Gospel polity differs from interest of carnal polity p. 7 c. 1 l. 1 Integrum what it is p. 482 c. 9 l. 2 Interests National and Antichristian fall backward 5 Ep. Intire Church every particular Church p. 483 c. 9 l. 2 Intruders into Churches are many p. 271 c. 3 l. 2 Inward truth must be in Church-members p. 69 c. 5 l. 1 Inward melancholly p. 429 c. 6 l. 2 Inward Baptism qualifies for Churches p. 300 c. 4 l. 2 Joynt-powers joynt-prayers and joynt-praises of Saints embodied fill Heaven and Earth p. 90 91 c. 7 l. 1 Joy at laying the foundation great p. 193 c. 14 l. 1 Joy if true follows sorrow p. 365 366 c. 6 l. 2 H. Johnsons Experience p. 408 c. 6 l. 2 Ioy to Christs Churches in his day which is nigh p. 25 c. 3 l. 1 Ireland warned of persecutors for forms p. 17 c. 2 l. 1 Ireland calls and incourages Ministers 28. Epist. Iron-hearted men set up the head of Iron p. 151 c. 13 l. 1 Israel a separate people p. 71 c. 6 l. 1 Israel afflicted by Egyptians how now p. 342 c. 5 l. 2 Ireland springing with variety of flowers p. 417 c. 6 l. 2 Judas in every Church he went out after the â—op at Dublin p. 66 c. 5 l. 1 Iubilee hard by p. 26 c. 3 l. 1 Iudge of Religion Christ alone in Commission p. 151 c. 13 l. 1 Iudges of Doctrine of Faith not Magistrates and why 173 175 ibid. Iudges shall be judged by Saints p. 177 ibid. Iudgement must be sound p. 242 c. 1 l. 2 Indicature in what Christ is Iudge p. 160 c. 13 l. 1 Iudgements or opinions in things indifferent of all sorts to be received p. 312 c. 5 l. 2 Iudgement of the Church is charitable upon the declaring of Experiencies p. 358 360 c. 6 l. 2 Justification how Presbyters and Papists agree in it p. 474 c. 9 l. 2 K. Key of Christs shoulders what it is p. 138 c. 13 l. 1 Keyes who pretend to them 58 Ep. T. Kelsals Experience second Experience 6 2 King and King alone Christ 19 20 21 22 23 Epist. King in his Beauty most in