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kingdom_n	church_n	member_n	visible_a	4,197	5	9.3868	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89779	The temple measured: or, A brief survey of the temple mystical, which is the instituted church of Christ. Wherein are solidly and modestly discussed, most of the material questions touching the constitution and government of the visible church militant here on earth. Together with the solution of all sorts of objections which are usually framed against the model and platform of ecclesiastical polity, which is here asserted and maintained. In particular here are debated, the points of so much controversie, touching the unity of the church, the members of the church, the form of the church, and church covenant, the power of the church, the officers of the church, and their power in church-government, the power of magistrates about the church, and some church acts, as admission of members, and other things set down in the table before the book. / By James Noyes teacher of the church at Newbery in New England.	Noyes, James, 1608-1656.	1646 (1646)	Wing N1460; Thomason E359_12; ESTC R201171	85,622	104

whole Church This they could not do as members of one particular Church but as transcendent Officers and as visible Heads of the Catholike Church The Apostles have been called heretofore and that justly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now many and all Churches under the same visible Officers are but one Church many Corporations under one King are but one Body Politick The twelve Tribes in Israel under one King made but one Kingdom 3. The Apostles c. admitted members into the Catholike Church neither in the presence nor under the notion of any particular Church Acts 8. 10. 16. The Eunuch Cornelius the Jaylor and such like were baptized members of no visible Church if there was not a visible Church Universal Ecclesia non est Resp non aristocratio sed regnum Beza Ep. 83. p. 367. 4. Christ is one visible Head one Master of the family one Bishop one King visibly by vertue of his Laws and Ordinances and works of special providence in the Churches Christ walketh in the midst of the golden candlesticks Rev. 1. and sitteth in the midst of two or three gathered together in his Name Matth. 18. Thus a King though absent from his Kingdom is a visible King in his Kingdom The King of England is visibly King of Scotland though he makes his abode and keeps his Court in London 5. The Church of the Jews was a type and patern of the Christian Church Ezek. 40.41 42. Revel 11.1 2. compared with Rev. 21. The Church of the Jews consisted of many Tribes and many Cities yet was but one Body politick The great Synedrian of Jerusalem might resemble the great Presbytery of the Apostles and extraordinary Elders in respect of more ordinary execution in Primitive days and Synods and Councels in respect of lesse ordinary execution in succeeding ages Acts 12.1 Eph. 3.21 1 Tim. 3.15 6. It is correspondent to Scripture-phrase the visible Church is termed in Scripture one Universal Church Matth. 16.18 the Universal Church is one visible Church because it is described as acting visibly in the administrations of the Keys This may be more fully proved in another place See Calvin Instit lib. 4. cap. 1. In Eph. 4. the Universal Church is one visible Church because it is described by its visible Officers Apostles Prophets Evangelists Pastors and Teachers 1 Cor. 12 the Universal Church is one visible Church because it is described by its visible Officers in like manner Rev. 11.1 2 3 the Universal Church is described as visible by one city by one court and is called the outward court and so distinguished as it is visible from the mystical Church which is resembled by the Temple 7. The mystical Union of Brotherhood doth naturally constitute one Body mystical Why should not the visible Union of Brotherhood in profession constitute one Body visible The Lord severed the children of Israel into Tribes yet so as that all might be one Body under one Prince and Priest 8. All natural grounds of fellowship in particular Churches in respect of more ordinary execution A sin against authority is a greater sin an evil inflicted by authority is a greater evil do bespeak fellowship in one Catholike Church in point of lesse ordinary execution Brotherly Union Christian profession the edification of the Church the celebration of the Name of Christ all these are prevalent Christ is glorified most eminently in the great Assembly Pride and Independence are inseparable If the children of Jacob had been divided into Tribes as independent States they might soon have rejected one another as Esaeu and Jacob did The notion of a relation doth cherish affection and maintain union 9. The manner of admission in Primitive days obligeth to all Churches to the whole Church as well as to a particular Church 2 Chron. 15.12 34.31 As all Israel together was wont to professe their purpose to walk according to the Law before the Lord so all converts in Primitive days did professe their purpose to walk with all Saints in all the Ordinances of Christ That covenant which converts then made seemeth to be general with reference to all Churches Thus then the Church Militant is one visible Body one House one Family one Tabernacle one Temple one Candlestick one Citie one New Jerusalem Rev. 21. this Jerusalem hath twelve gates and these gates are particular Churches which do admit into the whole City as well as into the particular gates every gate is an entry into the city and all in the city have a virtual admission thorow every gate Every Common-wealth hath power offensive secondarily for the defending of it self or any other in case of oppression Abraham had power to rescue Lot but this power is not equal to the power of Churches God hath distinguished Esau from Jacob in point of Politie but God hath united the children of Jacob by one staff of beauty and another of bonds both by temporal and spiritual authority before Christ came God hath altered the constitution of the world sin hath rent the world in pieces but God hath repaired and united the Church by an Uniformity of Ordinances and by an identity of profession under one visible Head the Lord Christ All Saints are next brethren as the children of Jacob were and united by a perpetual bond The Churches do approve of each others acts by mutual consent when one Church admitteth members electeth Officers dispenseth Censures it acts for all Churches What is done by one gate in Jerusalem is done by the whole city intuitu Beza Ep. 68. p. 290. though not interventu totius Ecclesiae as Master Parker distinguisheth to another purpose Lastly it is generally supposed that all Churches have power to act together and to exert power of Jurisdiction in a General Councel Calvin is expresse Instit l. 4. c. 8 9. And if this be granted it follows that the Church is one visibly It could not act as one in a General Councel if it were not one visibly Operari sequitur esse Object The whole Church hath no visible Head Answ Particular Churches are visible Churches when they are destitute of visible Officers The whole Church accordingly may be one visible Body without any visible Officers at least in respect of power to act conjunctim ordinarily 2. Christ is supposed to be a visible Head in some respect and Ecclesiastical Policie is acknowledged to be Monarchical in respect of Christ Judg 8.23 Josephus observes that there was a Monarchical Theocracie in Israel we may as well conclude that there is such a Monarchie in the Christian Church to the end of the world 3. The Church is one so as to act ordinarily as one divisim And therefore when a particular Presbytery excommunicateth any person he doth excommunicate that person out of all particular Churches or the Universal Church and that by the authority of the universal Church because there is such a mutual consent in all Churches Pastores saith Chamier si

in the Common-wealth which are not Disciplinable in the Church In dubious and disputable things Churches must hold Unity without an Uniformity 1. It is a Lording over one anothers Faith to exact a Conformity and Uniformity in such cases 2. The Churches must yield and condiscend sometimes to one another even in their conformity of practise Rom. 14. 3. The Apostles had extraordinary power sutable to their extraordinary spirit and yet they did not send forth their Decrees as Magistratical Injunctions Acts 15. this is the close of their Epistle to the Church of Antioch from which if you keep your selves you shall do well verse 29. Popish Canons are unsuitable to Ministerial power and also to the standing Laws of Christ Paul exhorts Philemon when he might have commanded him Judicium Conciliorum est judicium suasionis non coactionis in comparison of Magistratical Iudicature The Church hath both a consultative and a definitive authority yet neither Magistrates nor Ministers have authority absolutely and therefore cannot obligare conscientiam absolutely Those that carry the Ensigns of Magistratical Soveraignty and Majesty may write volumus jubemus yet they are not independent soluti legibus Dei Ancient Councels were wont to shew ex quibus fontibus fundamentis they framed their Decrees Sed Tridentini Areopagitae as Chemnitius speaketh nuda tantum decreta sine rationibus praetoria authoritate orbi Christiano promulgarunt Pietro Soare Polano sets down the reason people are apt to wrastle with the reason of a Law when they dare not oppose the Law it self The Scripture is our regula regulans the definitions of Councels are but a regula regulata I do not speak for a toleration of such as to us are Saints in opposition to admonition and all censures but only in opposition to the greater or greatest Excommunication Neither do I speak of a Toleration in the State but in the Church Some things are censurable which are not deserving Excommunication Persons may not be Excommunicable in the Church when they may be exterminated by the State Schisms and Heresies are intolerable in the Church and Common-wealth because the one and the other is inconsistent with the being of the Church Scandals must be rebuked Tit. 1.13 some sharply Powers are Ordained of God for to remove Scandals especially such as are most destructive only provided that charity doth moderate in Church Discipline Ministerial power speaks as from the Mercy-feat Synods and Councels have power of Iurisdiction Pro. 3. to declare and apply both implicite and explicite Laws of Christ in a Brotherly maner In Synodo est eminentia apex authoritatis Leid prof de Concilis Fathers Modern Divines Calvin and his Successors all do generally or for the most part consent to this Proposition though the opposition of the extreme opinion of Papal power hath occasioned some to speak too diminitively of Synods and Councels Cypr. l. 3. Ep. 81. Beza Ep. 68. p. 290. 1. The power of many Churches over one is natural and naturally necessary as the power of many Members over one Member if it be true which hath been proposed that all Churches are but one Church and corporation under the Lord Christ 2. All the Arguments which prove an universal visible Church do prove the power of Councels and Synods That Church which is one in propriety is one in point of government That Church which is properly one in being is properly one in acting frustra datur potentia quae non reducitur in actum Now that of our Saviour Mat. 16. together with other places of Scripture do seem to prove effectually that there is an universal visible Church One may argue it thus That Church which is invested by Christ with visible and catholike Officers that Church is an univerfal visible Church But that Church in Matth. 16. is invested by Christ with visible and catholike Officers Peter is made a stone and builder of that Church as an Apostle Peter is made a Steward of that Church or Kingdom as an Apostle Object That Church is described by a character which is proper to the Mystical Church for our Saviour promiseth that the Gates of Hell shall not prevail against that Church Ans The properties of the Mystical Church are frequently attributed to the Visible Church the reason is because the Visible Church is the true Church quo ad nos and because the Visible Church is intlusively the true Church in the sight of God Thus the Members of the Visible Church are termed Saints the called and Elect of God the sealed ones the Heirs of Eternal life this is frequent with the Apostle it is usual also for the Apostles to apply the promises of perseverance and life unto them Thus the Visible Church is called the Kingdom of Heaven the Lambs wise the body and temple of Christ the family and city of God Matth. 13. Rev. 21. Rom. 12. These properties are not attributed to the Visble Church in sensu formali but in sousu identico as the School men speak in another case in respect of us inclusivè the Visible Church is the true Church and the true Church is the Visible Church The Popish Church is a Church Visible quo ad similitudinem non quoad veritatem the true Visible Church is a Church quo ad veritatem externae sanctificaetimis though not in point of internal Sanctification as it is the Visible Church 2. Secondly such attributes do belong to the Visible Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the Visible Church contains the true Church which shall prevail The true Church is both Visible and Invisible 3. That promise of our Saviour doth belong to the Visible Church in part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even as it is the Visible Church That promise doth contain an offensive prevalence as well as a defensive the Church shall prevail in subduing the world not only desend it self against the world and this offensive power doth properly appertain to the Church as it is Visible for the most part The gates of Hell do Emphatically describe the prevailing power of the Church in point of conquest because the gates of Hell are the defensive muniments of the Enemy Them the Church besiegeth the World and overcometh thus Israel besieged Ieriche and overcame 3. The great Synedrion of the Jewish Church was the Church Representative of all the twelve Tribes Seventy is the round number of Seventy two and Seventy two Elders contained six of every Tribe The Seventy that first descended into Aegypt the Seventy Disciples of Christ the former the founders of the Iewish Church the other the founders of the Christian Church the Seventy Bells upon Aarons coat the Seventy Palm trees all these seem to be correspond entry Representative All cases that could not be determined in the lesser Synedrions types of particular Churches were to be brought to the great Synedrion and the Judge thereof The Judge together with the high Priest doth signifie

judicial power It is but equal that governors or rulers should have judicial power to constrain obedience which is inconsistent with a necessity of the members consent If an absolute Aristocracy be for the general lesse dangerous then a Democracy there is lesse danger in the church then in the Common-wealth from such an Aristocracy because the medium of government in the church is rather swasive then coactive Elders are to govern verbo non gladia Such governors do best become the Church as may eminently represent the kingly office of Christ at least as evidently as the priestly and prophetical office of Christ It is supposed that a King or Monarch may be complete in respect of ordinary execution and yet the Soveraignty or Majesty reside in the Kingdom and an Aristocracy may be complete in respect of ordinary execution and yet that Soveraignty or Majesty reside in the Common-wealth Where the people have power to set up and pul down Magistrates with an offensive power there is a Democracy in being or constitution if not in ordinary action or execution Epist 67. and 68. Arg. 10. Num. 21.16.17 1 Chr. 26. And a power defensive or a power to except and interpose in case of just defence is connatural to all bodies or beings civil or natural where the Soveraignty or Majestie is lost or given away to such as bear the ensignes of authority Bexa is for an implicite consent of the people in election but resolute against it in other cases non tantum periculosum sed etiam iniquuns esse totum caetum is suffragia witti Epist. 83. pag. 36. 10. The relations of elders to churches do challenge power complete They are antitypical the eyes heads fathers princes of the Congregation Moses and the Princes did represent Christ and his Apostles and Elders They are the Captains of the Lords Host Moses and the Princes digged the well and sang to it to denote how Christ and the Elders do digge the well of salvation and sing the new song of salvation to the Israel of God Though pro●ati● uni●● be probati● nullius sometimes yet such as these both together and apart may be vehemently perswasive Some do scruple at the calling of the Ministere heads of the Churches and indeed there is no universal head beside Christ but yet ministers may be called heads of particular churches in that sence as they are fathers and rulers 11. It was Gods Ordinance in Israel In all Courts Arg. 11. Lev. 13. Num. 35. Deut. 19.12 in the Temple in the Cities of Refuge in the Synagogues the elders had full power of execution The Priests did onely determine concerning the Leprosie The Levits themselves did open and shut were porters under the Priests This Ordinance of God seemeth to be grounded on moral equity we generally find an equity in Gods Ordinances as well as a ceremony And it is most sutable to nature it being unnatural for the multitude to execute I is true that the people of God are ●●●●isted to a ne●●● communion with God in worship then under the Law but it is true in respect of the Elders as well as of the common members And we are freed from the ceremony of the Mosaical Ordinances not from the equity 12. Arg. 12. That power which is ascribed to the Priests and Levites Ezek. 44.23 24. must needs type out the power of elders in the Christian church The whole chapter and prophesie concerneth the Christian church The civil acts in Israel were a typical pattern of the Christian church as well as the Temple The Priests and the Levits must stand in judgement and judge and determine controverfies in the church Deut. 19.17 By their word shall all strife be tryed Deut. 21.5 They shall give the sentence of judgement and thou shalt not decline from their judgement they are separated for this purpose by the Lord Deut. 17.9.11 Allegories are Argumentative when they are evident And though all things are not exactly typed out in the ceremonies at least in all ceremonies yet it is our duty to observe that which is representative The Priests were types of all spiritual men in opposition to natural men but they were types also of Elders in respect of their special office as they are opposed to the Saints in general 13. Arg. 13. Elders are titles of authority the notation thereof alludes to the Elders under the Law Pastors are titles of authority the notation thereof alludes to the use of the phrase in the Scriptures and it is applyed even to Civil Magistrates Shepherds do govern as well as feed and Elders are to feed by authority as well as by doctrine The Priests under the Law had complete power in the Temple 1. To admit into the outward Court 2. To administer at the Altar and Laver the Covenants and Doctrines and the sence of Regeneration and Justification of Mortification and Vivification 3 To administer about the Table and Candlestick for the increase of faith and love and joy Thus the Elders are to institute and make disciples and after institution by the doctrine of the Covenants to confirm by Baptism and then build them up unto perfection by teaching them all things Matth. 28.18 Go make Disciples in all Nations baptizing them and teaching them to observe all things whatsoever I have commanded you Admission into the outward Court seemeth to signifie initiation into the visible Church the Altar and Laver and Table the gradual proceeding from grace to grace of those that are worshippers of God in spirit and in truth of inward worshippers of God of such as belong to the mystical Church Rev. 11.2 3. c. True converts are first brought to the altar of faith repentance and mortification and then to the laver for the confirmation of sanctification and justification by the doctrines and seals of the blood and spirit of Christ 14. What the Apostles could do in all Churches Arg. 14. that the ordinary Elders can do in respect of ordinary administrations and ordinary exemption within the sphaeres of their particular Churches And the Apostles could admit excommunicate threaten the rod make decrees c. They did not ask the vote of the Church in admissions or excommunications Acts 2. 1 Tim. 1. Philip himself could admit without the Church Acts 8. Paul bids Timothy and Titus to command and rebuke Tit. 1. Mr. Cartwright hath done enough for this point in his Reply If the Apostles had deprived the people of any power due to them in respect of their Elders they would have taken election out of their hands If the Apostles had power in all Churches in respect of ordinary administrations as Elders then they differ from ordinary Elders but as an Aristocracy in a Common-wealth from an Aristocracy in one City or as the great Synedrion of elders in Jerusalem from the lesser Synedrions in the Cities What power the Apostles had in all Churches as elders that power all elders must have in their

indulgence of presumptions which do either wast or weaken the Ordinances of God Tu ne cede malis c. Naboth in poverty might sell and distract his Vineyard but not to humor Ahab Daniel for many natural causes might have ceased for some time from his Solemn Prayers but not for Darius his voluntary and wilful Edict David in a case of necessity may eat of the Shew-bread which had been unlawful to have done upon the presumptious command of a Magistrate Concerning some Church Acts and first of admission of Members THe profession of Faith and Repentance with knowledge of the Fundamentals and subjection to the Ordinances ought to give satisfaction in admission especially when there is testimony of an answerable conversation precedent This rule excludes such as are apparently wicked and scandalous such as are wicked in toto such as are scandalous in tauto 1. Infants are admitted to enjoy this priviledge upon grounds lesse satisfactory We may grant such an examination as Mr. Parker requireth in his Ecclesiastical policy and also such a testimony as Mr. B●●●r prescribeth and yet the argument is nothing infringed It is supposed that Children were wont to be examined before they were admitted to the Sacrament of the Lords Supper but I finde no expresse History in Primitive records for any such thing Cyprian and Austine received children from their Infancy Children were not debarred from the passeover Oprian de Vnct. Chris matis p. 517. in case they were circumcised As for confirmation in the Primitive times that was Instituted for the collation of spiritual gifts and it was wont as first to be administred presently after Baptism Sure I am those cautions of the Apostle 1 Cor 11. do not exclude children because the same cautions are to be observed by such as are to be Baptized in case they be adulterers The Apostle required Faith and Repentance of such as were Baptized if they had attained unto the use of reason The Eunuch is bid look to it that he doth believe if he will be Baptized Acts 8.37 yet no question but children are to be prepared for the Sacrament 2. No more was required in the Iewish Church and there is no sufficient disproportion between the Members of the Iewish and the Christian Church Exo. 12.4.8 Lev. 5.4 Num. 9. Moral purity was there requried as well as the Ceremonial Hag. 2.12 Ezek. 44.9 Levit. 6.1 2. 3. Else we shall be destitute of a rule whereby all Saints shall take possession in the Kingdom of God There was sufficient caution to provide for every Israelite in the promised Land No Wheat must be pulled up with the Tares the Tares must rather be tolerated In some sense Austine speaks truth Multi sunt lupi intus multa sunt over foris but it must not be our default we are bound to walk by such a rule as will necessarily receive either in part or in whole such as are called of God I say necessarily in an ordinary way of providence Now that rule which requires more then is necessary to the weakest Believer must needs exclude the called of God and that rule which necessarily or absolutely requires unnecessary experiences savoriness of speech sutableness of spirit to our tempers perswasion of found conversion c. such is rule I say requires much more then is necessary or compenble to the weakest Believer To require a perswasion in our hearts of the conversion of all that are admitted is too much unlesse we can meet with a rule that will admit all Saints and also afford such a perswasion It will contradict the rule of admission to make out apprehensions part of the rule Our fancies are a leaden rule and if we are severe and have no cetain rule to regulate us we shall exclude the weak more often then we shall receive them 4. The lowest degree of absolute probability that a person as converted should be satisfactory The weakest Christians are to be received Rom. 14. and the weakest can hold forth no more then the least degree of an absolute probability the strongest can hold forth no more then the highest degree of probability Again either the highest or the lowest or some middle degree of probability is requisite the highest is not and what rule is there for some middle degree If it be not is our power to require a years experience for more degrees of probability why a moneths experience The demonstration of the weakest Believer is the rule of admission if we could finde it our not the approbation of our fancies There is indeed a respective probability of conversion necessary to admission but not so much as an absolute probability is all ages of the Church We ought to judge such to be Christians as are admitted and there must be some probable ground for such a judgement The rule of admission is a rule of prudence for the exclusion of such as are ignorant of the Fundamentals or for the exclusion of such as upon search shall be found to be unregenerate by their ignorance of the Fundamentals and also of such as are scandalous and yet it is a rule of charity for the reception of all new-born Babes Charity and prudence are not membra dividentiae (a) In bona divisione partes consentiunt cum tasite inter se verò dissentiunt to the rule of admission Principium convenientiae non est principium differentiae The rule of admission is such as may consist with charity which suspecteth not others and with humility which exalteth others above our selves 5. A suspectable conversation may as justly call for an inquisitive scrutiny upon the conscience for the discovery of true grace after admission as before admission 6. The practise of the Apostles Acts 2 c. must confine our prudence they were better directed and instructed then we are And they expected no testimony not a days experience they could not in so short a time make any inquisitions or hear any perswasive relations The yongest Converts must be instantly imbraced therefore some days of experience or testimenies are not necessary Some are ignorant and of an arid constitution and expression therefore an explicite savor of language is not equally requisite in all It is sufficient if there be a respective probability in Professors if the rule be such as that commonly it admits such as are for the most part sincere or godly yea though we cannot finde such a precise rule The Apostolical rule was large it did suffer many corrupt members to creep in as Jude speaks none as far as we read were ever put by yet Converts were many yong ignorant rude and conversions were sudden and passionate No marvel that Converts that Hypocrites did come in with great affection to such as the Apostles were 7. If ample relations of the work of grace be necessary then either for satisfaction or for edification not for satisfaction as hath been proved not for edification as these considerations following do perswade 1.

to a table Prayer to the Institution of the feast though it be not a direct Institution of it self Christ applieth and presseth sitting at Table Luke 22. as significant at least connaturally with the feast it self it being connatural to the nature of the feast Sitting at the Passover was an Institution else how came standing which was Instituted at the first to be abrogated especially considering the eating of unleavened bread which in part signified the same with standing was all along retained And if the Table at the instant of the Sacrament be significant why not sitting at the Table Rest is frequently an Emblem of our bliss in the kingdom of God and sitting down in the Kingdom of God in Scripture phrase is Analogical thereunto Mat. 8.11 Rev. 3.11 Luke 22.30 and 13.29 The Jews had a Land of rest both we and they a Sacrament of rest Heb. 10.12 and 4.1 2 3 4 c. and why should we swerve from the example of Christ and joyn issue with Antichrist When there appears no natural occasion of alteration nay when it appears that the practise of our Lord was most consonant naturally to his Institution I do not suppose sitting to be an absolute Institution yet it is clear that a Table gesture as circumstances may necessitate is signum natum dependent upon an Institution ex hypothesi a natural medium and an Institution correspondent to the Sacrament To draw to a period Antichrist hath been and is to be discovered by degrees Truth is the daughter of time Achan was taken first in the Tribe of Judah Iosh 7. then in the Family of the Zarhites then in Zabdi lastly Achan the Son of Carmi was taken in his own person God hath by a supetnatural lot of providence directed the witnesses of truth in the Reformed Church hitherto and yet all Antichristian Achanism is not discovered truth daily revives out of the ruine and smoke of Popery The Protestant Church is as Physitians speak in neutralitate convalescentiae Many Babylonish garments fat Beasts for Sacrifice are still reserved though Amalek be slain the throne of Satan in respect of Episcopal Authority remains Agag is yet alive though a Captive How can it be but that the Ark should totter all the while it is put into the new Cart of new Doctrines and new Ceremonies of Papal presumptions All the dust of Popery must be drunk up with just indignation Deut. 9.24 and washed away with the water of Christs blood and Israels Repentance before God will be reconciled It is for want of zeal that we do not feel the stink of all the Reliques of Popery and stop our noses until they are interred Ezek 39. There was a Levite in the time of the Judges that went after his Concubine to setch her home Iudg. 19. 20. but ●●agring and delaying in eating and drinking was benighted and forced in his return to turn into Gibeah where his Concubine was polluted and destroyed by men of Belial The Elders of the Church are fitly represented by this Levite in precedent ages they have been too negligent in expediting the Church to his home and too indulgent to themselves in ease and earthly pleasures hence the Church hath been benighted with Popish ignorance defiled and destroyed by Antichrist by men of Belial Now let the Levite bestir himself and give notice to all the Tribes of Israel concerning this Abomination This must be done by dismembring the Romish Church or Concubine Isa 66.8 and by sending the parts thereof of all Popery over all Israel A voyce of Prophesie from the City from the Temple must be heard against it We have been a long time comparsing the walls of Jericho with silent patience Now it is high time for the Priests to blow the Trumpets and for all Israel to shout together After the three days and half of extremest affliction Rev. 11. the witnesses shall put off their Sack cloth Multum interest gladio an arte solvatur nodus Antichrist shall come down The zeal of the Tribes in Israel hastned the fall of Benjamin there is hope if all Israel would concur to the burning of Achan and all that belongeth to him Babylon were come to an end 1 King 17. Mal. 4.5 Matth. 3. The Ministers of the Reformed Church the witnesses of truth are eminently the antitypical Eliah John the Baptist was the Eliah of Christs first coming Rev. 11. 12. the Protestant witnesses the Eliah of his second coming They correspond in their Wilderness habitation Wilderness habit and Wilderness dyer they correspond in Prophetical Power and Prophetical Doctrine Eliah prayeth and it raineth not and he prayeth and it doth rain the witnesses have the like power Rev. 11.6 Eliah brings down fire from Heaven so do the witnesses Rev. 11.5 Eliah Prophesieth concerning the destruction and extirpation of the ten Tribes the witnesses of the destruction desolation and extirpation of Apostatixed Christendom The Lord hath been a lopping and felling a long time but now the Ax is laid to the root of the Tree Antichrist and Antichristianism shall be cut down and plucked up by the root and cast into unquenchable fire The Pope like that grand Hypocrite Absolon hath conspired against our David and to make the Kingdom sure unto himself hath openly adulterated the Visible Church but he shall be taken even by the long hair of his Pharisaical Doctrines and shall be destroyed and hanged up to perpetual shame and contempt Daniel 12.2 Concerning the Morality of the Sabbath SOmething is natural in the fourth Commandment 1. Pro. 1. The observation of all seasons for Worship or for immediate Worship as some speak Time is connatural to Worship as concreated with the motion of the creature yet natural seasons may as well belong to this Commandment as natural circumstances to the third 2. Some constant and state time is secondarily natural A set time is as natural as a set place and a set time may be universally observed though a set place cannot since the inlargement of the borders of the Church A set time is necessary for the encouragement of Laborers and Servants it is necessary for the promoving of Society Spiritual and for the preventing of Civil damages If some should keep Markets on that day in which others are Worshipping of God this would be a loss to the Commonwealth Thus far a time appointed for Worship is a natural mediums not an Instituted medium of Worship Thus far the fourth Commandment is naturally Moral The observation of a seventh day is possitively or disciplinarily Moral Pro. 2. and perpetually a duty 1. The grounds of the first institution are perpetual and ubi ratio est perpetua praceptum est perpetuum Azorius observeth a meetnesse in acknowledging of Gods works by the first fruits of our works The same grounds that were observable for the first observation of the seventh day do last to the end of the World Time was from the

The Temple measured OR A brief Survey of the Temple mystical Which is the Instituted CHURCH of CHRIST Wherein are solidly and modestly discussed Most of the material Questions touching the Constitution and Government of the Visible Church Militant here on Earth Together with The solution of all sorts of OBJECTIONS which are usually framed against the Model and Platform of Ecclesiastical Polity which is here asserted and maintained In particular here are debated The points of so much Controversie touching the Unity of the Church The Members of the Church The Form of the Church and Church Covenant The Power of the Church The Officers of the Church and their Power in Church-Government The Power of Magistrates about the Church and some Church Acts as Admission of Members and other things set down in the Table before the Book By JAMES NOYES Teacher of the Church at Newbery in New England LONDON Printed for EDMUND PAXTON and are to be sold at his Shop in Pauls chain over against the Castle Tavern neer to the Doctors Commons 1647. READER IT is a thing well known to them of New-England and too well known amongst our selves in what excentrick motions the judgements of some of the Elders and Churches there have of late been carried about matters pertaining to Church-Administrations yet hitherto for the most part they do concur in their practise though not all acted upon the same principles nor regulated in all things by the same Catholique and individual Rule For the practise of some is directly upon particular Rules of Scripture by them apprehended and acknowledged The practise of others to whom the former Rules seem misapplied is upon more general Rules of Scripture viz. Rules of Charity and Christian Peace which do by consequence only and not directly lead them to an Identity and Uniformity in their practise with the rest of their Brethren A general Rule may very well supersede a particular it is a maxime planted in the nature of things which do often act contrary to the Rule of their particular nature for the conservation of the universe and were we as well grounded upon it as our Brethren of New-England be we should both the more prefer the Peace and Tranquility of this Church which is a general good above our own private Interest and the less censure them who upon the same principle have somtimes taken and will doubtless have the wisdom always to take just Animadversion upon them that cause Divisions and are disturbers of the Churches Peace though they may haply plead their Conscience and transform themselves into Angels of Light As for this Reverend Author who amongst others is not satisfied touching the Charter of the Churches where he lives and cannot yet finde in Scripture that the Lord Jesus did ever give them Commission to the full exercise of that Government which is there Established he did after long silence at length acquaint his People and the Reverend Presbyters of that countrey with his doubtings concerning the way they went in And upon conference had with them about the particulars controverted betwixt them finding himself still unsatisfied both in their Arguments against him and Answers to him in neither of which he could perceive so much truth as might convince him of Error or move him from his own principles but perceiving rather that jealousies and misunderstandings of him did arise in the hearts of his Reverend fellow-Presbyters whose love he did always estimate at a high rate therefore that he might the more freely and fully and at once declare what are the points he holds and wherein he can or cannot concur with them and the Reasons why he hath drawn up and published these short notes in the mean time resolving that love shall set bounds to his enquiry after truth and not under pretence of seeking truth to transgress the Rule and Law of love according to the Apostles direction Eph. 4.15 Following the truth in Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In all this Treatise it will be evident at first sight that he is altogether free from a Spirit of Faction seeking only truth and satisfaction and therefore he hath ingeniously and impartially laid down his Judgement which is in some things coincident with the judgment of the Reverend Presbyters in New-England in some things consenting with our Reverend Assembly here in England and in some things distant from them both being neither for Aristotle nor for Plato but for Truth neither for Paul nor for Apollo but for Christ In his Stile he does affect to make his words and his matter commensurable for the Kingdom of God is not in word but in power The truth is 1 Cor. 4.20 it is an Argument of want of Argument and of most odious Sophistry in most of the Disputers of this world that they cannot speak of an Argument but it must be ushered in with an out-braving Preface to raise the esteem of the Author or Cause that so the affections being bribed with fair speeches the understanding may be won to assent to Error which is the subtilty of the Serpent not the simplicity of Christ the jugling of a Seducer not the craft of one that can do nothing against the truth but for the truth Farewel THE TABLE COncerning the Vnity of the Church Pag. 1. Of the matter and quantity of the Church p. 5. Of the Form of the Church p. 8. Of the Power of the Church p. 10. Of the Officers of the Church p. 16. Of the Power of the Presbytery p. 29. Of the Power of Synods and Councels p. 49. Of the Power of Magistrates about the Church p. 58. Of their Power of Iurisdiction in the Church p. 60. Of Admission of Members p. 62. Of Imposition of hands p. 69. Concerning Excommunication p. 74. Concerning the Retention of unnatural mediums of Worship p. 80. Concerning the Morality of the Sabbath p. 83. Of the beginning and ending of the Sabbath p. 89. Of the maner of observing the Sabbath p. 93. The Temple measured OR A brief Survey of the Temple mystical Concerning the Vnity of the Church THe Militant Church of Christ upon earth Pro. 1. is one integral Body visible and hath power to act in Synods and Councels to the end of the world 1. The Apostles and Prophets and Evangelists were visible members of the Universal or Catholike and Integral Church They could not be members of any particular Church because they were not constituted members of any particular Church by special reference to any particular Church That which constitutes one a member of a particular Church doth so constitute him a member of that Church as that he is not in that respect a member of all Churches or of any other Therefore the Apostles c. were members of no visible Church if they were not members of a visible Church Universal 2. Acts 15. 1 Cor. 16. The Apostles were visible Heads of the whole Church and did Decree and Ordain with reference to the