Ordinances of Christ have the power of choosing worthy Ministers and of refusing the unworthy so in Epist. 3. he saies with much adoe vix plebi persuadeo immo extorqueo ut tales patiantur admitti c. do I persuade the people yea and pull it from them that they would admit such c. by which he shewes the peoples concurrence but in lib. 3. Epist. 11. Caeteri cum ingenti populi suffragio recipimus yea saies he in Epist. 16. Ad plebem examinabuntur singula praesentibus judicantibus vobis to the people all things shall be examined before you you being present and judging Yea nihil statui saies he sine confilio vestro and sine consensu plebis Therefore this is no novelty to assert the power to lie in the body by which she ordaines her own Ministers yea saies Melanchthon there is a necessity of it necesse est Ecclesiam retinere jus vocandi eligendi ordinandi Ministros that the Church retain her right of calling choosing and ordaining her own Ministers this right is given to the Church and no power can take it away from the Church saies he yet we grant that the officers of the Church may execute the Churches power herein as servants To the Third In what order is ordination Papists say first ordain him then let him be called then chosen Bellar. ds Sac. ordin Disputabimus primo de ordinatione tum de vocatione postremo de electione the Presbyterians say little better Mr. Rutherford for the Presbyterians Chap. 15. p. 265. soberly asserts Ordination before Election p. 267. A. B. sayes he is first Called and Ordained a Pastor by Christ and by the laying on the hands of the Elders before the People can elect him for their Pastor so that they agree But from them both we dissent and say with Dr. Ames in 's Anti Bellar. Tom. 2. lib. 3. De Ordinat that we place the Cart before Horses non Ordine sed confuse disputantus Ordinationem praeponere Vocationi Electioni c. and they do very indirectly and disorderly to set Ordination before Vocation and Election which none judicious sayes Hooker in 's Survey P. 2. ch 2. doe nor any of the reformed Churches maintain for it is too Popish wherefore for shame friends away with it fie on it We affirme first a necessity of Vocation or a Call which we account upon 2 parts viz. Election and then Ordination all which I hope to handle at large in the 3. Lib. that is to come this Election is when the Church hath had triall of one and approves of him and chooses him out to bear such an Office as being fit for it which is accompanied with examination and triall as I said before 1 Tim. 3.10 1 Tim. 5.6 therefore the Church is to choose Act. 6. Act. 1.23 Act. 14.23 not Pope Prelate Classes c. who is fittest for her to be Ordained Now the Election of the Brethren gives the person jus ad rem right to the Office and Ordination as before jus in re right in it Oh that this order were observed it would be a singular means to fill the Church and Nation with able qualified Gospel Ministers and to crowd out the scandalous if none else as it ought to be were Ordained but such as appertained to the Churches of Christ and those too approved of in the Churches as godly and ably gifted this would tend much to the propagation of the Gospel and this will be and must be ere long and then none can be Ministers but must at least be fit to be members of Christs Church besides there would be no begging Ministers then roving about for bread Oh! that the Parliament would more owne the Churches as the best nurseries of able Ministers and Schooles of the Prophets and suffer no Ordination out of the Churches of Christ but look on it as Antichristian abroad I speak not in contempt of Vniversities for they are exceedingly usefull as I shall shew and I hope to satisfie any rationall man in the next Book but that all who are Ordained Ministers may first be found fit to be members of a Church of Christ and then to be orderly Chose and Ordained within the Church this would be a blossoming blessing indeed which shall be in due time however But before I finish this I affirme that as Popish Ordination or Ordination Popishly dispensed does not give the essentiall to the outward call of a Minister so the Presbyterian Ordination which I now disowne before God and men as being in the steps of Popery and successively from it though I was once through dim-sightednesse under it in the very first Classes that ere was in England if I mistake not and tould'd into it yet I say it is Antichristian and disorderly as preceding the Election of the people of God and not giving the essentials to the call of a true Minister of Christ which as it must be by so in a Church of Christ Act. 6.3 5. Act. 14.23 according to institution But the Election and Call of a people rightly in order according to Christ's rule gives the essentials to an Officer or Minister of Christ and leaves the impression of a true outward call upon him which we hope to have full proof for in the next Book of the Body organicall in the mean time who will may have much satisfaction at present by Mr. Hooker in 's Survey of Discipline part 2. ch 2. p. 66. but thus far for the first point wherein they agree in practise 2. Presbyterians and Papists are too alike in practise too about Distinction and Differences which they make as 1. The Papists make great distinction betwixt the Clergy and Laity as they call them Clergy which is meant the Lords heritage they account the spirituality or Black Garbe and the Laity the Laymen whom they will not have to meddle in Church matters at all Bellar. de clericis lib. 1. c. 1. Rhemens 1 Pet. 2.3 So the Prelates and Episcopalians kept up the distinction and some of the Presbyterians do at this day and many of them keep up a distinction between themselves as Ministers and the other people excluding others from partaking of their priviledges and would have no other dare to touch their sacred function or enter their pulpits upon pain of an Anathema but putting a difference between themselves and others as men more holy for their functions sake But we deny that distinction as Popish and as the seminary of a Masse of mischief discords and decisions we allow no such distinction nor difference of persons 1 Pet. 2.9 Jam. 2.1 but as an Alderman or Common-counsell-man differs from the other Citizens only in his office which they have not of themselves neither but only of the Cities choyce and as the Speaker of the House of Parliament differs from other members only in his place This
Presbyterians hold what Martyrs witnessed against with their bloud Glover martyr Bishop Farrar Philpot. Bradfard argues it Dr. Whitaker Perkins â—ullingâ—â— 3. Papists and Presbyterians agree in their account of the Head of the Church vide Keckerman de capite Ecclesiae We disagree from both Bullinger 1. Grosse errors of theirs of the head 1. But one head Vide Keckerm Sim. Paul Baines on Coloss. 2.19 Zanchy ☞ 2. In that Christ alone is that Head A second gross errors of theirs of the Head Sim. Perkins He can have no Vicar Presbyterians third error of theirs of the Head Christ cannot be Head but as God and Man Zanch. de cap. Eccles. Vide Kerkerm ☜ This Head witnessed by the bloud of Martyrs Mr. Rogers Mr. Hooper 4. Presbyteri and Papists agree in the matter of a Church Rutherford Bayly Answered by Cotton Hooker We disagree from them both This fit matter witnessed too by the bloud of the Martyrs John Husse R. Feurus Ridley Latimer 5. They agree in abusing us for separating from Antichrist Expos. Prins 12. question 7. quest and 11. quest ☜ Vide Mr. Burtons vindication pag. 27. ☞ ☞ We disagree from both with the Protestants Zanchy ☞ Zanch. 1. lib. 1. ch 40. Keckerm de Eccles. Sim. ☞ Saints onenesse with Christ their head threefold 1. Union with the substance * Against that wicked Arianisme of John Bidle 2. Union with him in his offices All Saints are 1. Priests 2. Prophets Vrsin 3. Kings 3 Union with him in his excellencies Which can't be in false Churches Onenesse one with another from Christ the Head Sim. Difference betwixt form of false and true Churches Martyrs against form of Presbyter and Papists Our form is in the unity of the Spirit Bradford Holland Helvetia Bohemia Auspurg ☜ 6. In the foundation of the Church Trap. Mat. 16. we disagree from both Ch. 14 lib. 1. 7. Presb. and Papists agree in laying and carrying on their Church-forms by persecuting such as differ We declare against both 8. They agree in the subject of the Keyes Rutherford We differ from both Mr. Parker The Parisian Schoole Cotton Aug. ☞ Tract in Johan 124. Fulke Brute Bohemians 9. They agree in the Councels 1 As necessary Vide Mr. Rutheâ—ford Mr. Priâ—ns Mr. Bailie's Disswasion 12. Q. and Independâ—nts examined We disagree Whittak 2. They agree in their call We dissent from them and others in the formale 3. They both agree in the persons thaâ— gives the materiale Vide Rutherford and Mr. Hookers answer 〈◊〉 Synod in 's Survey p. 4. ch 3. We dissent ☞ Parker Mr. Dell. Austin Nilus Gr. Church Former assemblies Antichristian and lawfull Nazianzen 4. Agree in the authority of Synods We dissent from both Vide Hooker on Synods Latimer Dr. Willet 5. They agree We dissent ☜ They agree We dissent Whittaker ☞ Rogers Proto-martyr Luthâ—r 10. They agree in giving too much power to officers and Ministers We dissent Mr. Dell. ☞ Rev. 18. Rev. 15.2 3. They agree also in Doctrineâ— 1. About the Scriptures The manifold Popish sooty errors raised againe by Prelates and Presbyterians We dissent from them both Lambert Chrysâ—me Hierome Methâ—dius Nelphilas Theodoret. ☜ Mr. Tulk. Whittaker The Spirit of God is the only Orthodox Expositor Arguments Austiâ— Bradford ☞ Austin Witnessed by the bloud of Martyrs Dr. Taylor Bradford Hawkes Caution ☜ Prosper Austin Councell of Tolet. The Book of Revel sent to the Church ☜ 2. They agree about Baptisme of châ—ldren We dissent Martyr Woodman Nazianzen Bell. de baptism lib. 1. cap. 3. Novatus Cyprian Beda They agree Rutherford lib. 2. p. 262. We dissent Lib. de Baptismâ— We dissent ☞ Sim. 3. They agree too much in the Eucharist Bell. ibid. How they agree We dissent Mr. Rogers Sim. So Damascene lib. 4. c. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. We dissent 3. We dissent from Presbyterians disorderly giving the Sacrament ☞ Expos. C. of Garlick-hithe Lond. 4. Dissent Rom. 10.17 ☞ 5. We dissent Bradford 6. Dissent Vide Hoâ—kers Survey part 3. ch 2. 7 We dissent Many ignorant of the ordinance of breaking bread 1. In the necessity of works to salvation they agree in discourse lately with one Crafton that preacher at Garlick hithe a violent Comet with some others We differ Mr. Rogers Sim. Bernard Augustin ☜ Mr. Bolton Mr. Perkins Sim. Sim. ☞ 2. In the formall cause of justification they agree We dissent Vide Craâ—ock on Gospel-holinesse on Rom. 8.4 Serm. 1. cal'd Mount Sion ☜ In what sense inherent righteousnesse in us Beza annot Rom. 5.17 Rom. 8.13 Imputative righteousnesse how taken ☜ 3. They agree in slandring Saints as calling them Antinomians ☞ Mr. Bolton Lex jubet gratia juvat How we are under the Law i· e. of life Dr. Preston on new Covenant Dr. Sibs ☞ Mr. Gataker 4. Agree too much about the end of serving God ☜ Sim. Sim. We differ Augustin How and to whom hell preached ☞ Origen Tindall ☞ Sim. 5. Agree about the merit of their works in something ☞ We differ ☞ Sim. ☜ Sim. ☜ We assert good works Mr. Perkins Expos. ☜ 5. They agree in giving power to Magistrates ☞ 3. They agree in practise 1. In their account and ordination of Ministers We differ They agree imposition of hands Lond. ☞ ☜ We dissent Laying on of hands is a needlesse ceremony Hooker Bucer So Aug. de Bapâ— lib. 3 c. 16. ☞ Chrysost. Austin ☞ ☞ 2. Who have the power of Ordination This is against the Councell of Carthage Can. 22. Wherein they agree we differ ☜ The primary power is in the Church Cotton 1 2. Cent. When Independency got in 3. Cent. When Presbytery came in When Episcopacy ☜ Cyprian How Ministers were Ordained of old Melanchthon Yet servants may execute this power to her 3. They agree in the order of Ordination ☞ We dissent Dr. Ames Our order in Ordination of officers A speciall means to propagate the Gospell and to fill the Church and Common-wealth with all able godly Ministers ☜ Presbyterian Ministers have not the true essentials to the call of Ministers of Christ by their Ordination They agree 2. About distinction 1. Cleargy and Laity They agree We differ Sim. Sim. Martyrs Brute ☜ Lambert Synops. 5. Controv. Q 1. Calvin 2. In distinction of Garments ☜ We differ Martyrs Dr. Taylor Ridley ☜ Cranmer ☜ 3. They agree in giving some Ministers superiority We differ ☞ 3. Agree about Tithes ☞ We dissent Synops. 5. Cont. Q. 6. 1 Tithes judaicall They are left to liberty of civill Powers 2. They were ceremoniall 3. Maintenance is morall and must be ☜ The Parliament may take Tithes away yea and must do it ☜ Pâ—oofes ☞ Caution ☞ 2. Parliament must allow a competency for a Gospell Ministry in â—â—en of Tithes 3. In such a way as the people consent to In Austins time no Tithes payed as now ☞ ☜ ☜ Exhort Bohem. art 15. ☜ * The Lateran Concell was the first that confirmed them Anno. 1215. 4. They agree in their
a crafty one and a violent enemy both to Church and State but the Lord hath and yet will rebuke his spirit I hope for good at the great day for truly I pity him and more such as are seduced and deluded by him against the truth But before many I offered him the challenge yea the advantage of stating the question himself to prove imposition of hands no materiall or essentiall part of ordination which he Popishly asserts but with words not with arguments and further I offer'd him fairly to prove and yet do it that his ordination which he makes to lye in the laying on of hands is Antichristian and successive from the Pope which I entreat him to accept of or else to lay down his boasting and belching out this against the truth and the friends of it For we affirm imposition of hands to signifie nothing as to the essence of ordination for though it may be used yet it is but a ceremony not as essentiall that it must be used So the Protestants accounted orthodox have unanimously declared against the Papists Synops. 16. controv q. 2. and Dr. Cartwright in 's Ecclesiasticall polity declares plainly that by laying on of hands in primitive times they did use to present the person so set apart to God for his gifts and graces to qualifie them for their offices and that this was their generall end Whence Mr. Hooker in 's Survey of Discipline part â— ch 2. argues thence that imposition of hands cannot be said to be a specâ—ficating act as to give one the essentials of an officer Thus eminent Bucer de Gubern Ecclâ—s p. 337. saies Manus impositio quid est nisi oratio â—uper hominem What is this laying on of hands but a praying oâ—e the person to be set apart We read Act. 6. c. that aâ—ter they had prayed they laid their hands on them not before they prayed nor in the time of prayer as the Presbyterians do but after and it was used some say rather in way of blessing of them as Christ blessed the little children by laying on his hands and so the sick then in a way of setting them apart to an office Chrysostome on 1 Tim 3. cals it plainly ferme nihil a nothing And saies Aug. lib. 5. c. 16. Ordinare quid est aliud nisi orare to ordain what is it but set apart by prayer Hear but the Confession of Bohemia ch 14. Harm sect 11. p. 356. They may use some seemly and indifferent ceremonies which are no waies necessary such as to lay on hands to reach out the right hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or else they omit them say they The like we have in the confession of Wittenbeâ—g Herm. sec. 17. art 35. who say imposition of hands is but an indiffernt ceremony and not alwaies necessary For there is no precept for it and the practise of it was extraordinary and significant yet not alwaies used Christ used it not when he sent forth his Disciples to preach nor gave it in commission to his Apostles nor have they enjoyned it to be a practise for succeeding ages And Matthias was chosen in Judas's room without it But to conclude Polanus Tilenus Calvin himself with many others say it is not necessary but a ceremony 2. By whom ordination is to be dispensed The Papists say by their Bishops or else that they are not ordained Bell. de sacram ordinis cap. 11. So said our Episcopalians the power of ordaining is alone in the Bishops who were rather aposcopi quam episcopi but that Controversie is ended as to the hand of a Bishop to set apart for as Cartwright saies in primitive times there was more then one to set apart Act. 13.1 3. Act. 6.6 the Prophets and Teachers set apart Paul and Barnabas at Antioch O the abominable blasphemies and wicked fogeries of Bishops in laying on hands and saying receive the holy Ghost But now the Presbyterians differ as to that whilest they give this power to a classes or company together in form of a Presbyterie yet in this they agree with Popery and Episcopacy to seat it in a Prelacy and primarily to settle it in a Classis which we deny for if the Classis be Ecclesia orta then the primary and first power must needs be in Ecclesia unde Classis est orta We affirm that first of all Christ had the sole power of ordaining in himself since that he hath left this power in the Church his Spouse and there it is seated And as Mr. Cotton notes in 's Way of congregationall Churches cleared part 1. p. 96. sect 2. that in the second century of years the government of the Church was administer'd not in a Classicall but in a Congregationall way and so in the first century witnesse the Magdeburgenses cent 2. ch 7. de consociatione ecclesiarum Si quis probatos authores hujus seculi perspiciat videbit formam gubernationis propemodum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 similem fuisse administrando sacramenta pure verbum dei docendo excommunicando Haereticos Ministros eligendo vocando ordi nando justissimas ob causas iterum deponendo Conventus Synodus congregando c. If a man say they do but search the authentick authors of this age he shall easily see the form of Church-government to be almost like a Democracy in the pure preaching the Gospell administring the Ordinances excommunicating offenders in choosing calling and ordaining Ministers and upon good grounds in deposing of them and calling Synods c. So that in those ages the power was in the Church yea in the third Century of years Cent. 3. cap. 7 to use the words of the Centurists we shall finde almost the like form of government although somewhat corrupt by ambition which brought in Antichrist For we shall finde Novatus excomunicate by a councell at Rome under Cornelius And Samosatenus was thrown out by a Councell at Antioch So that in those daies though corruption got in in a kind of Aristocracy like the Presbyterian way and after that a kind of Monarchy by the Popish and Episcopall way but even in those days some were orderly and some Churches kept their power liberty and priviledges so that then was the power of Ordination in the Church Cyprian tels us Epistolarum lib. 1. that then Bishops and Church officers were not chosen by a Consistory of Bishops or Pastors amongst themselves as is now in Classes but as they received it from the Apostles so they held it for the orderly celebration of Ordination the Bishop or Pastor is chosen in the presence of the people as was in the Ordination of our fellow Minister Sabinus his office was put upon him by the suffrage of the whole Brotherhood and by the judgement of other Pastors present so in Epist. 4. the people fearing God and obedient to the Laws and
it yea up to it which is a greater wonder The glory of this latter house shall be abundantly greater then the former which notwithstanding was filled with his glory This house the Prophet also premonstrates in Ezek. 43.10 11 12. which looks to the Gospel-time and Temple Secondly in the New Testament this truth triumphantly appears for our Saviour testifies himself unto it in Mat. 16.18 19 and upon this rock will I build my Church in the Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but is not a copulate but Christ himselfe is this rocke that is pointed at for the Churches foundation 1 Cor. 3.11 or else is will fall And as the verb metaphorically concludes this Doctrin of Church-Discipline being taken from a building consisting of many particular parcels made up into one also of such a Society which are of neer relation and sweet consanguinity spiritually taken including the order of the house which is thus built up an habitation to the Lord through the Spirit So also the person and tense doe signally declare Christ is yet about this building who alone is the Carpenters Sonne the Son of Mary as afterward we shall shew For further proof see Mat. 18.17 18. the Church is not there ment a mixed company sayes Cameron in loc nor a mixed worship saith Vrsin but you have here commanded and commended unto you by Christ the good Gospel-order and Discipline thereof This the Apostles practised Act. 2.42 and 46 47. And in all the Epistles of Paul it is apparent Phil. 3.17 1 Thess. 1.7 2 Thess. 3.9 Cum multis aliis c. This the Apostle preached Act. 8.12 instructing others in it 1 Cor. 12.25 26 27. 1 Cor. 14.12 and commending others for it 1 Cor. 11.2 Coloss. 2.5 1 Thess. 1.6 7. besides abundance of examples of all the Churches of Corinth Rome Phillippi Macedonia Antioch Samaria and the seven Churches of Asia So that we are encompassed about with a broad cloud of witnesses and cannot but concurre with all in this received Axiome or undeniable truth that there is a Gospel-Discipline for the Saints to submit unto and to walk under together in order and unity This many call Ecclesiastick Politie as Cartwright Hooker with many others because that so much skill and judgement is required for the ordering of the affaires of the true Church of Christ which we are here to treat of 1 Tim. 3.15 this same is by others called the Church visible consisting of beleevers in body together and under outward formes order Coloss. 2.5 and government and under the power of Christ King and Lawgiver committed to him by his Father Matth. 28.18 Joh. 5.22 Joh. 13.3 and delegated unto him and executed by him visibly and invisibly invisibly by his Spirit and word within which are as the Ruling Elders and Officers Joh. 14.16 17. Joh. 16.7 8. But visibly by his Ordinances and Officers in the Church without Ephes. 4.11 12. 1 Cor. 12.28 29. yet none ought to be a visible Officer no nor member but such a one as is ruled directed enabled and qualified by Christ and his Spirit ordering within in their hearts So that the formall and spirituall outward and inward visible and invisible make but one Church But more of these things hereafter Onely this at present before I proceed I must acquaint you that there is a most dimense difference between this Discipline and Politie in severall particulars of which some I shall name and so haste First Politie of Nations or rather Policy whereby states are ruled is not one and the same in all places but as Physicke is administred according to the constitution and complexion of the body so is Policy and not in all places alike but according to the constitution and complexion of the people and place one Nation is ruled this way another that way but Christs Discipline of his Church is one and the same in all places to all people 1 Cor. 7.17 Secondly Politie also differs according to the times but this Gospel-Church-state doth not but is the same by rule in all ages and at all times be they what they will Ephes. 3.21 and Ephes. 4.11 12. Media cultus sunt immutabilia till the coming of Christ 1 Tim. 6.13 14. 1 Cor. 11.26 Isa. 9.6 7. Thirdly Politie alwayes drives on a Selfe-interest and seekes no further but this Discipline of Christ drives on an interest above selfe which is as having the Moone under her feet and is not therefore of this world Joh. 5.30 Joh. 7.16 17 18. Heb. 2.12 Fourthly Politie is ordered by certaine outward Lawes and rules left as a Gnomon or laid downe for the tranquillity of the State but this Church of Christ is govern'd by the Word without and the Spirit within as will appeare hereafter in power and hence it is that Directories are out of date the Cannons discharged and broken in peeces and Platformes of men no more minded then as they are the Word of God and till further light be given from above and till the Spirit lead us further into the truth Fifthly Politie and the Kingdomes of the world have many Kings Emperours and Rulers but the Church of Christ over all the world hath but one and the same head Ephes 1.22 and Ephes. 4.15 and Ephes. 5.23 1 Cor. 11.3 Coloss. 1.18 who is to rule them by Spirituall influences and outward Ordinances Sixthly Politie requires outward obedience and no more be the heart never so bad but this Church-way of Christ calls for spirituall worship Joh. 4.23 24. and the heart Psal. 27.8 Prov. 3.1 Psal. 66.18 Psal. 51.17 Acts 4.32 Act. 8.21 Act. 11.23 Seventhly In Politie men have power of pulling downe or setting up new Lawes by the Supreame authority of that Nation or State and their Lawes and Acts as those of the Parliament are binding and of force But in this Church of Christ there is no setting up new or pulling downe old and true Christs Lawes and word must stand without adding diminishing or altering Rev. 22.18 this Discipline is not a nose of wax nor as honest Cartwright sayes taken out of Cannons Lawes Decrees of men Popes Prelates or the like from which pit came all the Locusts and Scorpions the Romish Hierarchy the Arch-Bishops and Bishops and their Servants Surrogates Officials Commissaries and the rest of that trash and rubbish Eighthly Polity hath no higher principle then reason but this way of Christ is abundantly above and yet in nothing against pure reason Ninthly Polity is a great Fautor and abettor of Customes of long continuance whereby the people are embondaged but this way of Christ is very much an enemy to all customes and traditions of men that are not of the Word of God though of ever so long continuance and use Vide Vrsin de 2 praecepto Tenthly Polity hath Corporall punishments and power against opposers enemies
blamed but without any just blame might those Prelates be pictured out so half way in heaven for what they pretended and for the good they did but half in hel for what they intended and for the evill they did in afflicting the Saints accusing the brethren persecuting the Church and rendring the true Discipline of Gospel-fellowship odious and despicable to Magistrates Ministers people and all But furthermore the Antichristian Hierarchy and Discipline was so indulgently fostered up by Monarchy that King James could make it a maxime in which he proved a true Prophet No Bishop no King and it is clear to me out of many Scriptures Dan. 2.34 35. Rev. 17.12 and 18.3 that they both live and dye together like Hippocrates twins receiving both alike and at the same time power from and punishment with the Beast Wherefore let not the Prelates nor Papists thinke to hold long in any place for the day of the Lord his controversie for Zion shall finde them out neither need they to thinke their fall is by fortune for it is appointed of old and in these dayes wherein we are at suit with them let them not wonder if they all lose the day of us yea and the hot spirits violent Presbyterians too so called who agree too much with Popery and Prelacy as appears Ch. 9. lib. 2. at large and must meet with the like lamentable destiny and fate with you for as Mâ— Hooker sayes in his Preface before his Survey of Discipline There is no such thing as a Presbyteriall Church i.e. a Church made up of the Elders of many Congregations Classic-wise to govern c. in the New Testament wherefore let them not wonder if they also fall in the heat of this Suit seeing the Law and the Testimony is for us this Terme-time and therefore the Judge must be for us too and the day will be ours in despight of all the world because that yee have trusted to forged titles that will hold no water The Camel seeking hornes lost his ears and so have these Disciplinarians they will not heare what belongs to their peace In this Summers day of the Lord Jesus the Sun will shine hot and scorch yea melâ— violento aestu the waxen wings of all false-discipline and thereby throw down that Icarus-like loftinesse of High-Presbytery Popery and Prelacy in all Nations and then the whole bulke and massie body of Antichrist must beat his heels in the ayre and be found in the deeps and drowned in the Ocean of everlasting misery Rev. 19.19 they are already under the burnings of that day in the torrid horrid Zone and must shortly tumble into the tomb where the worme dyeth not This must bee for that they cannot bee converted into any other use for safety As the black cloath that will take no other Dye but must hold so and is most rotten uselesse and unserviceable for weare but the whit will take any other Dye so indeed will our Discipline of Gospel-institution which is in these latter dayes to bee restored into its Primitive purity as white precious spirituall Lilly-like and lovely this shall be capable of any Dye or administration and Dispensation to the end of the world any Dye it will take whereinto it is dipp'd by the hand of the Lord but the blacke base sooty and darke Discipline of Antichrist shall be but as a rotten ragge and good for nothing being in nothing capable of these latter dayes dyes which will be of divers sorts from one to another yeare after yeare and the best at last But furthermore the Dragon till these late dayes hath made use of earthly powers to oppose the Saints having no more place found for him in heaven but now it is that we heare the loud Voyce in heaven viz. his Church saying Now is come salvation strength and the Kingdome of our God and the power of his Christ for the Accuser of our Brethren is cast down And now shall the earth viz. earthly powers help the Woman and swallow up the Dragons indignation though the remnant of her Seed must yet meet with Warres Conflicts and oppositions for a time It remaines now O England Ireland and Scotland that yee kisse the Sonne lest he be angry and yee perish Psal. 2.12 and that yee cast away your Popish and foppish trash and trumperies and those wicked traditions formes and ordinances of men which have made yee Captives and for many hundred yeares have inbondaged and endungeoned ye up in darknesse and deceit for as we can cousen little ignorant Children by giving them Counters and taking away Gold and those Counters too are only to quiet them so how easily can Antichrist cheat you which he hath done in our ignorance and infancy by giving us Copper for Gold and counterfeit Brazen-fac'd ordinances and tooke away Christ's telling us that they were better which he gave us and so quieting us for a long time but now alasse we are older and we must be wiser and not be so basely cheated out of our Ordinances Orders Doctrine and Discipline which Christ hath left us when he went from us but let us hold our owne and keep our Gold and to encourage us he hath promised us ere long to make another change in the Churches and to give them gold for brasse Isa. 60.17 the precious for the vile c. Wherefore it is O Friends that this true Religion Discipline and Gospel-worship of Christ's owne Coyne and Mint having his owne Image of his most precious Gold is offered you againe and once againe which hath often before been rigidly repulst and put off with disdaine and direfull reproach yet notwithstanding it is presented to you the third time and comes crowned with the twelve Starres and cloathed with the Sunne I meane with Christ the Super-intendent and sole Independent Lord and Law-giver yea and alone Light-giver to the Church and Saints This is especially the Honour and Ornament of this Discipline or Gospel-Politie viz. to be cloathed with light having Christ alone the Lord. Indeed hitherto hath many a sad soule sate and sigh'd yea and the Church in the Wildernesse too bewayl'd with Mary weeping Joh. 20.13 Oh! They have taken away my Lord and I know not where they have laid him Alexander used to say of his two Friends viz. Craterus and Hephestion that Hephestion loved Alexander but Craterus loved the King and yet the King and Alexander were both but one man and so Certes I may say of some in these dayes who professe to be Christ's friends they all love him as Christ Jesus our Saviour for his sweetnesse and excellency and lovelinesse and love which is better then wine and for his usefulnesse c. but how few of them that love him as the King to be commanded by him that are obedient to his Lawes and Ordinances unlesse they be in the Congregationall orderly Courches and there indeed Christ
hath a few Friends and tryed Subjects but such Craterus's are rare too wherefore let all the faithfull friends of Christ of what judgement soever that are under his Command and Lordship come and enter into these Gospel-wayes of Worship into Christs order and path ordinance and Discipline for the Lord of the Mannour I meane the God of this world will take up all wefts and straies that are out of this way and empound them wherefore for shame friends make haste Hye out of Babylon flye into Sion into the Fellowship and Church-way of the Gospel wherein Christ is King and Lord and where this Sunne is highest brightest and swiftest in his ascendent motions wherein Christ appeares in his richest perfection and fulnesse For as Nature who hath drawne with her Pencill a perfect Grasse-greene in the Emerald as Pliny sayes a skie-colour in the Saphire a fire colour in the Carbuncle a sanguine in the Rubie and a starry in the Diamond hath also drawne all these together in one viz. the Ophal so hath Christ by his Spirit in his Church for there is one gift and grace in one Saint another gift in another and other graces in others and blessings in the Gospell and power in the Word and sweetnesse in the Ordinances and all in one viz. the Church Some excell in one thing some in another but the Church is the summary of all all excellencies are there in one viz. in one Christ who is in every Church the fulnesse and perfection of all Christ sayes Bernard De advent serm 2. is the Bee which flew into the City of Nazareth which is interpreted Flower and there he alighted on the sweetest flower of Virginity that ever the earth bore and so doth Christ now in the Churches finde sweet flowers who hath Et mel aculeum sayes Doctor Rawlinjon on 's Mercy to a Beast p. 13. both Mercy and Judgement yea he is both Love and Law in all his Churches yea the Law of Love and the Lord grant we may finde it so in these dayes Heare O Ireland heare the Lord run into his Courts live in his Sanctuary for in a special manner I speake to you from the Lord for whose sake I dare not bury these truthes as dead or in silence which doe so much concerne you and seeing I am now with you I wish from my soule that most of your Professors prove not Moone-sicke I meane Lunaticks that sometimes fall or plunge into the water and sometimes into the fire of persecuting the Saints that wil not over head and eares with them in the waters yee know what I meane for I shrewdly feare this wherefore I say forsake not Aegypt to fall into Babylon nor Babylon to fall into the forme againe and to make a Church of forme meerly and to drive in or draw in poore hearts through ignorance and folly into a formall Discipline by urging the forme or tying others to such a judgement with you for this is clearly against God's designe and Christs Gospel-Discipline which is to be in the Spirit and in truth and therefore I have many precious and pregnant truthes to hand forth and handle to you as they are hearted in me from the Fathers bosome of light in this ensuing Treatise especially in Lib. 2. but in the meane time make haste into Sion into a pure orderly Gospel Spirituall way of Worship and the Lord be with you and speed you But if before I have done some doe say Why then we shall be persecuted by Presbyterians or some call'd Independants or the bitter ones of the Anabaptists or the like as well as by Malignants and open enemies I say that they shall be but like Sampsons Foxes who were themselves burnt amongst the Corne which they fired but the Land brought Corne againe and the ground was made the better by it and the fruitfullâ—r but the Foxes came up no more so be yee sure that such will by their persecutions burne up themselves but better the true Churches though it may be some members may suffer in the fire first yet take us the Foxes the little Foxes saith the Lord Cant. 1. he will not suffer them to escape scot-free Phil. 1.28 for it is to them a token of perdition sayes Paul but to you of salvation the true Churches shall maugre all their might and malice appeare again and triumph the more and be yet the more glorious and fruitful but these persecuting Foxes can never come up againe but must lye buried in the field which they have fired and so be the Authours of their owne end Wherefore feare not my Friends their frownes nor crownes but as Alexander was wont to say to his Souldiers when they were in danger or went on any designe Sed habebis Alexandrum my brave Blades you shall have Alexander with you so say I you shall have Christ with you in the midst of you and engaged for you feare not and then you shall no more be termed desolate or forsaken but be called the Lord's Hephzibah and Beulah but thus for the second chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Midbar CHAP. III. That the Churches full deliverance drawes nigh and is upon entrance at first gradually her Discipline shall be restored as at first First proved by parallel from the Wildernesse wherein she hath been long lost as to true Discipline and Doctrine TO proceed the Call continues to hast us out of Babylon It is Historied of Darius's Generall that when he had Orders from Darius his King to revenge the wrongs done him by the Athenians that he commanded his Servants every day at every dish of meat they brought in to the Table to say Sir remember the Athenians Now Christ hath sent to us and calls upon us every foote to Remember the ruine of Babylon and the rising of Sion for Babylon must fall and Sion must fill and grow up apace to perfection-ward but although this is graduall at first yet the restauration shall be universall at last In the interim we heare how long and how lamentably the poore despised Church hath been in the Wildernesse wofully bewayling but now followes what hopes we finde of her deliverance now Mr. Brightman the brightest man of his age that I have met with lends his Light to this Age out of Revel 12.14 where we read the Church was to continue in the Wildernesse for a time times and halfe a time besides the thousand two hundred and threescore dayes in ver 6. which is all one with that in Rev. 11.2 of forty and two months for at thirty dayes to the moneth it comes to one thousand two hundred and sixty dayes which if we account from Christ's time was to begin one thousand sixe hundred and ten dayes viz. three hundred and fifty and one thousand two hundred and sixty and the thirty three yeares that Christ lived makes it one
thousand six hundred forty three about which time her Deliverance and Freedome came running in and the Congregationall Churches got upon their feete and began to looke forth as the morning Cant. 6.10 though many black Clouds and Mists were cast upon them some ten yeares agoe to grieve them and to feare them with the threates of a foule day following and to render them unlovely and unlikely to hold so that for my owne part I am possess'd with this opinion as to the yeare of her Deliverance beginning gradually and as to us about ten years agoe But Master Brightmans judgement is to have it begin one thousand six hundred and fifty from that also of Dan. 12.7 it shall be for time times and halfe a time with vers 12. Blessed is he that waiteth and cometh to one thousand three hundred thirty five dayes a day being often in Scripture for a yeare as Numb 14.34 Ezek. 4.5 6. and a time he takes for an hundred yeares and so times for two hundred and halfe a time for halfe a hundred or fifty that is three hundred and fifty yeares which with one thousand three hundred makes one thousand six hundred and fifty in which yeare he fore-told the true Discipline of the Church should begin to be restored unto her primitive face and fairnesse and how truly he hath fore-told this let the times we live in testifie for him for indeed the eminent passages and evident appearances of Gods presence with us and power for us for the liberty and deliverance of true Discipline will easily allow of his Exposition as passing authentick and Orthodox But whereas it may be objected out of Dan. 12.12 thirty five remaine I answer 'T is true indeed and there is great need of thirty five yeares for warres and troubles against the Lambe and 's followers Christ and 's Churches whose Deliverance and brightnesse of Discipline is but by little and little and ariseth gradually and lives most gloriously in these parts of Europe for thirty and five yeares and after that followes her full deliverance and recovery out of the Wildernesse universally in all Nations but for thirty five yeares she comes only gradually out of the Wilnesse leaning on her Beloved but especially in these parts of the earth where the worke is already begun and mountaines made plaines which shall within these thirty five yeares be all levell'd and laid in the dust before Zerubbabel who hath already laid the foundation of that worke the Lords house which his hands shall after thirty five yeares finish when all the enemies of God and his Gospel shall by his glorious out-goings and the brightnesse of his coming be nothing'd into nothing Thus you have his and my poore judgement offered under correction But I meet with two more computations of times which are set for the Churches rising and Christ's reigning out of the same Chapter of Dan. 12.11 From the time that the daily sacrifice shall be taken away and the abomination that maketh desolate set up there shall be one thousand two hundred and ninety dayes ver 12 13. Blessed is he that waiteth and cometh to one thousand three hundred thirty five dayes but goe thou thy way till the end be for thou shalt rest and stand in the lot at the end of the dayes Some compute this from the time of Constantine the Great the first Christian Emperour converted to the Faith about the three hundred and twelfth yeare after Christ now the ten hot Persecutions by the Dragon as I told you in the chapter before were ended and the Church was now cloathed with enough of outward beauty riches greatnesse and ornaments were in abundance which bewitched many from the Truth and which proved the most irresistible temptations that could be to corrupt Magistrates Ministers People Ordinances and all her worship as I told you in the former Chapter and to bewildernesse her then was there a voyce heard out of Heaven to say This day is poyson pour'd forth into the Church and then indeed was the daily sacrifice taken away as some say viz. the death of Christ our only Sacrifice became voyd and neither regarded nor remembred but the abomination viz. Superstition Idolatry Will-worship c. that maketh desolate was set up So we heare how the Church was in the Wildernesse as before but now after these two notes of the time viz. 1. Toe taking away the daily Sacrifice and then 2. The setting up the abomination that maketh desolate it followes there shall be one thousand two hundred and ninety dayes i. e. yeares as we proved before from Constantines time to which adde the three hundred and twelve yeares from Christ's time to Constantine's and then it amounts to one thousand six hundred and two and in this yeare came King Iames to the Crowne of England But in vers 12 13. the blessednesse of all is to such as waite till one thousand three hundred thirty five dayes that is forty five dayes i. e. yeares longer then the former number of one thousand two hundred and ninety and then it seemes the reckoning reaches to one thousand six hundred forty seven for the time of the Churches blessednesse to begin more visibly then ever before for then the abomination of Popery Prelacy Superstition Idolatry and Formality which hath made desolate and brought the Church into the Wildernesse is to be unsetled sorely shaken and broken downe that the Kingdome of Christ which shall never be shaken may remaine in Heb. 12.27 28. that Christ's Church may be delivered his Discipline restored and his Kingdome exalted above all the mountaines of prey The second computation of time out of the same Scripture is taken from Julian the Apostate in whose dayes the Temple which he caused to be re-edified at Jerusalem as all the Learned know the Seate of the daily Sacrifice was rent up and tore apeeces even the earth place foundation and all by a most terrible Tempest from heaven for that Julian the most malicious Apostate pretended Christ a false Prophet and in contradiction to Christ's prediction in Matth. 24.2 hee would have had the Temple built up againe but God would not suffer it but now as God would have it the Prophecy was more fully fulfill'd hereby for not one stone was left upon another but foundation and all was turn'd torne and taken away and Judaisme rent up by the very rootes But this made a concave for the Conclave of Rome that Antichrist might come in with his abomination which maketh desolate and this came to passe about Anno three hundred sixty two and from thence reckoning the one thousand two hundred and ninety as in Dan. 12.11 the number comes out the last yeare and this Deliverance is to begin by 1652. for then is Christ to begin his glory and to reigne in the Temple viz. his Churches more eminently then ever before and then the
Gospel-Discipline is to begin to be restored the Abomination to be eradicated root and branch and then Christ and him crucified must be set up for the daily Sacrifice Then is the blessednesse to begin and gradually to goe on till one thousand three hundred and thirty dayes i. e. for five and forty yeers longer say some these dayes will hold so five and forty yeers at the expiration of which viz. five and forty yeers hence the Kingdome of Christ shall bee glorious indeed both by Jew and Gentile Babylon shall bee fallen Rome ruined Rev. 14.8 Sion repaired and Christs excellent Discipline and Ordinances fully restored and the Church shall be againe cloathed with the Sun in greater glory then ever but in the meane time there is a graduall restoration of Discipline and reparation of Sion as we said before but then the New Jerusalem shall be more apparent and glorious as Rev. chap. 21. chap. 22. In the meane time we must meet with troubles and warres without yet in spirit we shall exult and triumph within which Spirit of Christ in his Saints and Churches will be the fall of Babylon and Antichrists ruine who must be destroyed by the brightnesse of Christ's coming i. e. in a spiritual manner and by spiritual meanes not by Policies or Powers or Armies of men or Wars or the like though they may be preparatives thereto Not by might nor by power but by my Spirit saith the Lord. By the Spirit of the Lord it is that Antichrist must be killed I remember Mr. Sterry in a Sermon of his before the Parliament Nov. 2. 1649. p. 12. sayes the like of the fall of Antichrist and of the Abominations which we have mentioned that it is a spirituall and extraordinary manner miraculously by his Angels Ministerially by his Saints that they shall be tormented and put to death Rev. 14.10 and 19 19. but yet our troubles will be over as to us and I thinke shortly too for An. 1656. which is now neer us the Flood came on all the world and so I think the Fire wil and when it had lasted forty days so may the Fire be for forty years till five and forty years hence as we said before then they were dryed up and Noah came forth out of the Arke and planted a vineyard and eat the fruits therof and so for certaine though the Churches may be as the Arke for forty yeers yet on the waters yet then I say about forty yeers or little more hence shall Christ come forth out of his Arke as I may say I mean his Churches and plant him one vineyard of all and eat the fruits thereof this will be the day of Christs reigne indeed and then all shall bee peace and quiet and Christ and his Saints shall be visibly together dwelling in the New Jerusalem I will not meddle with the manner of his Appearance whether personall as some affirme or no but this I am sure it shall be visible and I know with Job that I shall see my Redeemer with my eyes and after that Christs next appearance is with his Saints to judge the world But for the computation of the times I have produced divers and shall leave them to your light and judgement to leave or take what best likes you but withall note how neer they all agree and are one to another and the furthest time set for our full happinesse and for the universal restitution is but forty five years hence And let me tell you that we live on the brinke of these times promised yea they are upon us the worke is begun God is about it The Church is coming out of the Wildernesse and Babylon is falling and Zion is rising and repairing and Gospel-order Ordinances and Discipline lost in the wildernesse restoring as at first although this is at the first but gradually in these Nations and so will continue till the times are a little higher for which the Lord fit us and all his Churches In order to the fulfilling of these Prophesies of her full Restauration we had need to be wise in the worke the strange worke that God is at present upon For the mightiest the strongest the highest the visiblest and barrennest or bruitishest Powers Policies Princes Potentates or Monarchs on the earth which are called the Mighty Mountains that must be made plaine that oppose Christs Reigne Antichrists ruine or Sions rising in these latter dayes God is laying low in the dust and most pitifully flinging them into the Pit from whence they came at first This worke is also graduall for these few years God goes forward within these European Nations firstly for these ten Toes of the Image mentioned in Dan. 2.32 33. or ten Kings of Europe that war against the Lamb with the Beast Rev. 17. and 19. these that have given up their power to the Beast must be broken by him who is more excellent then all these Mountains of prey Psal. 76.4 This little stone cut without hands hath begun this worke in England Scotland and Ireland and hath been a burthensome stone to their enemies and grown'd them to powder yea this little stone hath fallen upon the late King and his family and dashed this Toe to fitters and so hee will all the nine Toes beside till the Image tumble so that as yet this worke is graduall which will also be universall and filling the whole earth Job 9.4 5. Job 28.9 Isa. 10.32 in all Nations ere long for the Lord hath so ordained it Dan. 8.19 Dan. 11.27.32 and Isa. 26.11 12. Hab. 1.11 12 13. and Hab. 2 3. and hath given Christ his Commission for it Psal. 2.9 Matth. 28.19 Heb. 10.13 1 Cor. 15.25 Rev. 6.1 2. till all bee made his footstool who then can hinder it or say what dost thou Job 9.12 Dan. 4.35 Isa. 14.6 Ezek. 38.20 for this end is Christ that must Reigne now marching in his might with his sword girt about his thigh neither Mountaines nor Mole-hils that now stand in his way shall be able to abide the heat of his coming for he will be greatest and Reign alone Psal. 58.12 Rev. 11.17.18 19. Rev. 19.11 12 13 16 17. c. who hath done much in order to this his Designe in these dayes Ps. 50.2.3 Woe woe be then to every one whose heart is lifted up against Christ or the Churches for they must be all grownd to powder And in that day which is hard by shall they say to the Rocks and Mountains fall on us and hide us from the day of the Lamb Rev. 6.15 16. Isa. 34.2 3. and Isa. 64.1 2 3. Ezek. 7.7 Psal. 68.1 2. Psal. 132.8 9 13 c. Wherefore have a care Sirs that Ye say not a confederacy with them that say a confederacy Isa. 8 9 10 12. Psal. 58.9 For the day of the Lord is as an oven to such who as Briars and thorns
is said when divers were hardned and beleeved not but spake evill of the way before the multitude that the Disciples separated so I say such Saints are to make up one body together distinct from them without and all others and this is obvious to every eye out of the abundance of Scriptures and texts To begin with the Simile of a Body for Saints enchurched are so called the Body of Christ Rom. 14.4 5. 1 Cor. 12. ver 13.27 Ephes. 5.30.32 Col. 1.20 21. though members in particular 1 Cor. 12.14.20 now all the members are to make up one and but one body and so are the Saints every member of Christ 1 Cor. 6.15 to be united together into one body Hence it is as Mr. Bartlet observes in his Modell cap. 6. as I thinke for I have not his Booke that the blessed Spirit speakes so often of injoynting and putting Saints into ioynt Gal. 6.1.2 If a Brother a Member be slipt out of ioynt or bee overtaken in a fault either before he was aware of it or else read it with the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although he be easily caught by a corruptiun and taken with too much delight in the Action for the Simile runs from the receiving and entertaining a friend with free affection and readinesse in delight welcoming him and with joy although he thus fall by a foul stumble as I rather read it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polye Lyser or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minuit rem for a fault is a fall yet yee which are Spirituall restore such a one that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set such a one in joynt againe as Chirurgions deale with a broken bone or one out of joynt by handling the same sweetly lovingly tenderly so that thereby it may become as sure in as well-set and strong as ever it was so is it here put him into his proper place againe by which the Church is compared to a Body and a Brother to a Member Thus also in Ephes. 4.11 Christ left here behind Pastors and Teachers and why for the perfecting the Saints ver 12. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the well-ordering Tit. 1.5 establishing and constituting of them according to order in a symmetry and suitable proportion of place and power Rom. 12.4 as is in a humane body There is a comly apt commensurate and marvellous wise and well appointed Location for every member joynt artery sinewes and veines and every one is to be content with his owne proper and therefore the only profitable place now if any one be out of his place the whole body is thereby put to paine so that the Simile holds here also for this is the beauty and perfection of the body when no member is amisse c. wherefore some read the text Ephes. 4 12. for injoynting of the Saints the worke of the Ministry c. but to the next Metaphor Christ's Church is compared to a Building so sayes he in Mat. 16.18 Vpon this rocke I will build my Church to build that is in unum corpus congregare to gather together many particular parcels out of the heapes without and rightly to order and dispose of them into one structure it is an apt and a convenient collection of the severall and sundry essentiall parts which make up the Integrum or of the which the whole is built up Now in this there must be a wise a suitable and proper ordering and disposing of every particular of which the whole consists so as that all may serve as I said before of the Body for the time use and place most answerable thereunto and fittest for the whole building Thus the Saints are called the Lords house Heb. 3.6 1 Tim. 3.15 fitly framed together Ephes. 2.21 22. or compleatly orderly and in congruity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 built up together an habitation to the Lord through the Spirit So 1 Pet. 2.5 That is the Saints are so knit pinned united nailed and glewed one to another and all every one to the foundation Jesus Christ Ephes. 2.19 1 Cor. 3.11 that one would thinke they were no more many parcells but all one substance and out of one and so as they will not be parted asunder nor can they without the hazard of the whole Thus when Saul assayed to joyne himselfe to the Disciples Acts 9.26 is meant not only to injoynt alluding to that above of body but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to adjoyne cleave and be glued unto them relating to this Metaphor of the building where many things are carved as all things are cut framed and glewed together which were before at a distance and which then are not easily disjoyned but are faster then ever before But 3. The Church of Christ is compared to a City compacted together up to which the tribes of Israel goe Psal. 122.3 4. So Psal. 46.4 yea the holy City Rev. 21.2 and thence the Saints are called Fellow-Citizens in Ephes. 2.19 now as all the houses streetes trades corporations and societies persons and peoples though many in particulars yet make all but one City compact So is it in the Church of Christ all Saints Sexes Children Fathers and Young-men Callings and conditions make up one Body and are to make up but one holy City Besides there be sweet immunities enfranchisements promises and Priviledges Lawes and Ordinances which none have propriety unto or halfe so much profit from them as the Saint-Citizens have which shall be shewne if the Lord give leave hereafter and none are admitted to be Free-men of such a City but by their consent vote and acceptance and so much is made out in Zach. 2.11 Many shall be joyned to the Lord in that day and shall be my people joyned that is they shall mutually give up themselves to God i. e. that is with the concurrent knowledge and consent of each other in the Hebr. vid. Buxtorf so also is that in Jer. 50.5 Come let us joyne our selves to the Lord c. all this fairely delineates the Forme of Christs-Church-state and Gospel-Discipline 4 Furthermore his Church is called an Army with banners Cant. 6.4.10 and why but because all men bands companies regiments colours and Captaines are but to make up one Army though there may be many men to one Company and many Companies to one Regiment so all the Saints are but to make up one Church and Body together being united to make up the forme and then are they faire as the Moone cleare as the Sunne and not before But besides the Church is 5 Compared to a Kingdome Joh. 18.36 Heb. 12.28 c. Ma◠21.43 to show as all Families Villages Townes Cities Countries Shires doe make up but one Kingdome and are all under one rule law and power so all the Saints together gathered and
her my people Come out of her and vers 4. which is the last word I have to speak upon this part of the Forme to intreat you all for the Lords sake and for your soules sake to separate from as before all Parochiall and Popish worship and wayes of Babylon and come hither harke how Christ beckens thee poore soule into Zion to dwell with him there in his Discipline and Tabernacles Psal. 67.2 there is beauty Isa. 52.1 2. there is power Isa. 40.29 there is his presence Isa. 4.5 there is deliverance Isa. 54.17 there is pleasure and joy Psal. 46.3 4. there is plenty Isa. 25.6 and peace Isa. 48.18 and blessednesse Psal. 56.4 and salvation Isa. 46.13 What can yee aske for more How can yee then acquiesce in such a carnall corrupt Church-state mingled with more visibly ungodly then visibly godly If wee mingle bright and rusty mettal together the rusty will not become bright but the bright rusty and thus a rusty companion saith Seneca rubbeth some of his rust upon a man that is honest and faire-conditioned civill and well-given but the honest man cannot make the other any better or brighter As a weake eye is not strengthned by looking on a strong eye but on the contrary a strong may water by looking on a watry eye the sound man may lose his health by lying with the sicke So I say it is dangerous and doubtlesse a provocation to the Lord and a tempting him in the Wildernesse to continue yet in communion with such mixed multitudes in Parish Churches whereby wee grow worse and worse As a good horse put into the Teame among a company of Jades doth but learne to shuttle and become heady and untoward and so such as will have communion with the multitudes learne many ill-favoured tricks and are made the more obstinate and untoward but for shame let us haste in to the Lords Sanctuary and enter into the communion of Saints The least small coale raked up in ashes will live long and so will the least Saint and the least grace bee kept up and nourished in the true Churches of Christ which will bee it is likely extinguished whilst they are out of them and not wrapped up and kept warme in them Wherefore it will bee our continuall comfort to enter into such communion for I can name some that have been in abundance of doubts troubles suspense and uncertainty till they were well informed and fully satisfied of this way by the word and spirit and ever since their soules have been swallowed up in divine solace As Archimedes that matchlesse Mathematician after he had hammered his braines about a difficult conclusion leaped and danced and cryed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have found it I have found it so as Mr. Hoskins hath it the Saints cry out We have found him We have found him Wee have found Christ in his Ordinances Christ in his Spirit Christ in his graces Christ in his Churches Christ in his Doctrine Christ in his Discipline Wee have found him Wee have found him but yet nothing to what is to come Thus far for the seventh Chapter CHAP. VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cisse The third part of the second part of the Forme viz. Saints separate and gathered into one body as before are a true Church of Christ for matter and forme and every such particular Church hath as full compleat power as any without the least subordination power or authority of any Church whatsoever THrough the grace of Christ the Head and Husband of his Spouse his Church we have handled the Faire Forme of the true Church of Christ being very beautifull and faire having Doves eyes i. e. such as are the able discerning and directing members of the Church faire full clear as Num. 10.31 and chaste and ever as it were glazed with teares and having comely haire i. e. the ornament of her head who is Christ thus are all the Saints and sincere beleevers to their Lord Christ an ornament and a glory to him Isa 43.7 such as hang dependingly upon him their Head not else Col. 2.19 being nourished by him and growing from him and very smooth neat not rough rugged c. that appeare from Mount Gilead that is a pleasant and plenteous place Jer. 22.6 and signifies a witnesse or testimony and so I take it for then Saints appear loveliest liveliest longest smoothest and sweetest from Mount Gilead i. e. the Testimony of Christ the witnesse of the Spirit and the Word and Scriptures truth and Ordinances which do beare the Testimony of Christ when their soules are satisfied as in pleasant and plenteous places Gilead is mine Psal. 60.7 and Manasseh is mine c. Furthermore her Teeth are like a flocke of sheep that are even shorne which came up from the washing bearing Twins c. Cant. 4.2 Cant. 6.6 in the Chaldee it is thy Priests and Levites For Teeth are such as the Church eats with chews digests and divides by and receives for the use of the whole body and I beleeve her Ministers must be such who receive eat chew feed digest and divide the word of God and all that is hardest of digestion for the the rest of the people and Saints service to the capacities and for the concoction of all the body But they are even i. e. not one longer nor one shorter which would bee both uncomely and hurtfull but they must bee all even and equall and Brethren Matth. 20.25 26 27. not one higher nor one lower then another which would also be an hindrance to the bodies welfare for then they would be wanting or at least hindring in the use of feeding and chewing for the Church Away with Rabbies for yee are all brethren there is no superiority nor subordination to be suffered in Christs Church by way of Dominion which is the point I am now upon For they must bee all equall and even-shorne as come up from the washing that is white and lovely comely and cleane purged and purified and fairly washed never more need then now that the Sons of Levi be purged with Fullers Sope so that as some already have been rubbed hard over and over and are at last shorne and come up out of the washing bearing Twins being fruitfull and bringing forth as Ewes though with hazard and hardship and as Teeth even set in the gums doe give a good decorum and both rankes in each jaw full and faire are of excellent use and exceeding comely so ought they to bee in and to the Church of Christ that others beholding their good orders may rejoyce Col. 2.5 of all men also they must not bee harren but bearing-twins Besides her lips are like a thred of Scarlet Metonymically manifesting the excellency of the Doctrine of Christ which comes from her lips unto others Zeph. 3.9 which is described first from the matter most excellent first deeply dyed
in the blood of Christ 1 Cor. 1.17 Secondly being most pure and high-prized Lev. 14.14 Thirdly Lively and lovely Cant. 5.16 Joh. 17.3 and for the Temples use Secondly from the Forme like a thread that is well woven strongly twisted and finely and freely spun out by the Spirit of God 1 Cor. 2.4.12 being very fine thin subtle pure and of a most divine substance and also as the Churches haire-lace being to binde up the people of God to and about their Head viz. Jesus Christ And her speech is comely i. e. lovely gracious sweet and desirable as in Eccles. 12.9 10 11. Prov. 16.23 24. therefore in Hebrew Navah is being very amiable so are the Scriptures full of lovely mysteries lively histories triumphing truths comforting counsels and counselling comforts Her temples are like a peece of Pomegrannet The Temples are those between the eyes and ears which the Chaldee calls the Kings Governours and Keepers of Israel but I meane such as are high in Christ their Head through which runne many vitall veynes for and into the body and such ought all over-seeing and directing governing and guiding-Elders to bee like a peece of Pomegrannet i. e. frustum or fragmen a crust or fragment broken off which is over full and flowing over with juice sirrup and sweetnesse c. in the sight of all and besides this shews the benefit of this Church-Discipline and more then meer Ecclesiasticall politie that I speake of being abounding in juâ—cie sirrups and sweet savours to the meanest and most despised Saint for although there may bee an outward sharpnesse to the flesh yet there is an unspeakable inward sweetnesse and spirituall solaces to the soule to bee had here and to be got in this Government as will appeare hereafter but besides like the Pomegrannet which is full of sweet seed odoriferous graines well united together and gathered into one body every one in order pointing up to the Crown so is this Gospel-government full of sweet juyce and sappy seeds or Saints well-coloured and all in order pressing after the same perfection and verticall point of glory being gathered together into one distinct body But to delineate her beauty more at large Her necke is like the Tower of David sayes the Text builded for an Aâ—mory wherein hang the bucklers and shields of mighty men The Neck is that part between the head and body and united to both and is of necessity through which passes and repasses whatsoever is usefull for both to the nourishment of both and each in and by other Now I am of opinion the Ordinances doe thus and are as the necke between the Head and body between Christ and people to bring both into union and into unseparable fellowship as Heb. 8.10 by the Spirit so that both the head and body may be nourished through them they as conveyances of the vitals to the Animals and of the Animals to the vitals that the one may be refreshed by the other and all be by a mutuall and redamanâ—ine love which is the life of union so that through this Necke the body is abundantly nourished by the vital spirits from the Head I mean by the sanctifying and saving so called graces of the same Spirit in Christ our Head those then that despise Christs Ordinances doe as much as in them lyes behead the Church of Christ A cruell Act Have a care But then like the Tower Migdall great and strong of David Nehem 3.19.25 2 Sam. 5.8 9. an Armory the word is Thalpiioh of Thalah to hang and Piioh sharp two edged weapons to hang swords in the two edged sword of the Spirit hangs there often and the soules bucklers and shields of Defence are ordinarily found in this Armory of the Churches and Helmets and Head-peeces and Breast-plates and what not for every Souldier of Christs under his Banner and Command for the Church is to be in a bitter warfare continually and let a Saint but come hither bee he of what size soever hee may bee armed out of this Armory of the Churches yea the stoutest Champions that march against Christs enemies Furthermore for her two breasts they are like two young Roes twins which feed among the Lillies Her Breasts are both an Ornament as Ezek. 16.7 and for use necessary Isa. 66.11 and indeed to take the two Testaments so called they are both an Ornament and of necessary use to all the Churches of Christ though some for whom my heart akes I feare runne the folly and madnesse of that malicious Apostate who called the Bible a Bawble but hee proved a Babel The truth is these Breasts swell with sweet milke and consolations doe drop out againe even for the Babes that are weake Isa. 66.11 1 Pet. 2.2 they are full in deed of what is absolutely cherishing to the Churches Children and therein are many precious promises and sweet truths easily to be digested by such babes as doe eagerly hunger call and cry for them laying full hold on them drawing and sucking much sweetnesse out of them which are as Twins being both borne of one out of one spirit and for one end and from one God 2 Tim. 3.16 but I had rather read them the Word and Spirit feeding among Lillies For so are Saints white pure pleasant lovely living best in low vallies and well moystned at their root and such are fond to sucke from them as before and to entertaine them and as Moulin once said that in the times of Persecutions whilst they burnt us for reading of the Scriptures we burnt to be reading of them But thus I have beyond my intention examined this Epithalmion which is sung in specie and paints out Prophetically the picture of a true Church called into Gospel government and that upon the breaking of the morning Sunne and the day springing from on high ver 6. for then it followes thou art all faire my Love Now in this description her beauty being discovered so eminently from her most visible Members it needeth not to speake of more then such as are most conspicuous to the eyes of all at this present But to proceed to the second part of this part of the Forme which is That every particular Church of Christ gathered together into one Body according to Gospel-order as before hath as free as full and as compleat a church-Church-power and Authority to order all affaires within her owne body as any Church whatsoever excluding all sorts of Superiority that may be possibly claimed in point of church-Church-power and that par in parem non habet imperium equall Sisters have equall powers and priviledges will be proved an undeniable truth In the progresse of which I beleeve I shall much use Mr. Bartlets method as my memory wil admit me for I have no other Booke of his then my breast at present see in Rev. chap. 2. chap. 3. the seven Churches of Asia and
we finde a full and an alike power in every particular Church of Christ therefore in chap. 2.2 to the Church of Ephesus the Spirit sayes Thou canst not beare them which are evill and thou hast tried them which say they are Apostles and are not and thou hast found them lyars c. To this Church of Ephesus sayes Perkins in loc God gave a full Juridicall power either to admit or keep out examine or cast out suspend or what not that was needfull in any true Church of Christ. So in ver 14. To the Church of Pergamus I have a few things against thee for suffering them that hold the Doctrine of Balaam So in ver 15. And that thou hast them that hold the Doctrine of the Nicolaitans which thing I hate and thus in ver 20. to the Church of Thyatira for suffering that woman Jezebell which calleth her selfe a Prophetesse to teach and seduce c. Now why should God lay these sins to their charge were it not in their power within themselves to reforme and remedy and how could they have power to take in some or to cast out any to excommunicate such seducers and sinners as these were it not Gods last Will and Testament and to cleare this further yee may marke this that Christ blames not any one Church for the sins suffered in another not the Church of Sardis for the sins of Laodicea nor of Laodicea for the sins of Pergamus nor Pergamus for the sins of Thyatira c. but every one for their owne sinnes because God gave each of them so plenary a power and all alike for suppressing sin suspending persons excluding offenders and keeping of good and Gospel-order And there is great reason for it for without this authority no Church could continue a Church and all the reasons alledged to the contrary are disallowed and invalid which being so observeable in these seven Churches it seemes evidently Independency was then Orthodox that is such a sort of Independent Discipline as is here handled to wit that one Church hath no dependency upon another but hath as absolute a power as any other whatsoever without subjection or subordination Besides in all the Epistles of the Apostles written to Churches they write to Churches as distinct Churches without dependency upon any but Jesus Christ their head King and Law-giver Acts 15.22 1 Cor. 5.4 5. 1 Cor. 14.33 Rom. 16.1 Col. 1.2 being all equally the Body of Christ Col. 1.24 the Spouse of Christ Ephes. 5.24 25. all being equally Queens and Sarahs as Mr. Cotton sayes none Hagars or Concubines Gal. 4.26.31 all being alike Sisters of one Mother and none Servants or Slaves Cant. 8.8 all of them being Candlesticks of the same make and Metals amongst whom Christ equally walketh Revel 1.12 Revel 2.1 or alike branches of the same one Candlestick and beames of the same Sunne and streames of the same Fountaine and branches of the same Vine and so they are equall in all things all having equall and like power of opening and shutting binding and loosing Mat. 16.16 admitting of Members Acts 9.26 Deut. 1.13 Acts 6.23 Acts 14.23 trying the suspected Revel 2.2 choosing their own Officers Act. 1.15.26 and Deut. 1.13 Acts 6.2.3 Acts 14.23 c. and of administring Censures Mat. 18.17 18. 1 Cor. 5.4.5 or re-admitting or rather receiving 2 Cor. 2.5.6 and in case the Elders be appointed by the Church to execute their Decree yet it is in ordine ad ecclesiam with reference to the Body the power being theirs so as that eminent man Doctor Whitaker De contig quest 5. pag. 178 c. affirmes all Church-power principally to appertaine to the whole Body and to her Officers but accidentally and as occasion serves as cum aliqua virtus duobus inest uni essentialiter alteri accidentaliter by many faithfull arguments and he instances in the heat in water or iron which is in the fire first and essentially and then comes into the water or iron or the like And in Fulk contr Rhemist in 1 Cor. 5.4 5. we finde him full for this Sect. 3. and he quotes Musculus Calvin Zanchy and others to beare witnesse with him that the whole power is the Churches which she can give out and take in though she may if need be referre the execution of it to her Officers they doing it faithfully not in their owne power and according to their owne wills but hers Pareus I remember in the same place sayes plainely that it is a currant peece of Popery to apply the power of the whole to one or other as their owne which is an old usurpation of the Popes and therefore sayes he 1 Cor. 5.4 with the power of our Lord Jesus c. power which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does there intend the execution of Church-power as well as the power and authority it selfe which is absolutely the Churches although Paul was the mouth of the Church to declare it and sadly does he lament the Churches neglect of her Office in this kinde fearing lest thereby she should be abused as she hath been abundantly and become a mixt company which he complaines of highly Thus Dudley Fenner in his Treatise De sacra Theologia a pretty peice lib. 7. sayes c. Thus that honest old Cartwright in his reply to Whitgift pag. 184. sayes Paul knew the rule of Christ well enough in Mat. 18. when he commanded and communicated the power of excommunication and Church-censures to the whole body 1 Cor. 5.2 2 Cor. 2. it being the Churches and not in the Ministers or Officers power which he proves out of Cyprian c. But I should not here needed to have heaped up such Testimonies of great grave and learned Writers were it not to stop the mouths of that spirit of malice and spight of men which belches out bug-beare words against the way of Christ and order of the Gospel and who please to be confirmed in this point may peruse Mr. Cottons Keyes Mr. Bartlets Modell Mr. Hookers Survey of Discipline with many others that may carry more authority with them then I can to convince others by whom through Gods grace I received speciall satisfaction who have gathered out the Testimony of the most learned eminent able and famous men of many generations to bee of this judgement of Churches equality or fulnesse of power within their owne bodies so that it is not a new singular and upstart opinion as our Adversaries say Besides it is all the reason that can be they be all alike having all alike but one Head Col. 1.18 Eph. 5.23 as will appeare hereafter and he being a Head alike unto all and being alike unto every Church of Christ King and Lawgiver Jam. 4.12 there being no other all which might methinks besides all the Prophesies the Precepts the Primitive Practises and equall Priviledges of all Churches bee enough to pull downe all topping
power to justle aside superiority and that Popish usurpation of subordination and throw it into the dust or smoaking pit from whence it came And call up for a Co-ordinate and equall power to stand in the stead But because this is the mainest Doctrine of difference between the Presbyterian Discipline and ours I speake the more amply upon it and shall take my liberty in the ensuing Uses but must say in the mean time that God abhors that haughtinesse and ambition of spirit which mounts up like a Prelate whether in one or other And indeed it hath appeared in Popery Episcopacy Presbytery and so will that all Prelaticall Discipline is condemned of old and the higher it gets up the Ladder the nigher it is to its end and the likelier to bee turned off and into the darke world How many worthlesse men like Apes and Monkies will not bee quiet till they have got up to the top of the house and when they are there what doe they but make mowes and faces at Passengers fling off the Tiles and play such like ridiculous and mischievous feats And indeed I doe not know how to excuse them that are so covetous and ambitious to bee Pastors and Teachers in the Independent Churches and when they get in they are like little Lords and not as servants to all and I sadly feare it that more have sought for it then can performe it or then know what a Cure belongs to it How many have Caesars heart of pride and may have his end who said hee had rather bee first in the least Village then second in the greatest and how many like Psapâ—on teach the Birds that are at their beck to call them as they did him Magnus Deus rather Gods then Men and to have their persons in admiration and to make them follow them as Dogs follow their Masters for feare of being cast out of doores upon their anger O sad Sed altitudo non est valida sayes Chrysost. 20. in Epist. ad Rom. This cannot last long How many Townes Houses Cities have been burnt to ashes by such sooty exalted Chimnies wherein all the soot of the house may be found for the most part who like Lords must over-looke all the rest How many are they that like the Worm-wood stalke and Starre grow the bigger the bitterer I speake of such as would be highest and be like a Counter that in account lyes for a hundred at least when alas we should study to be lowest as the best Corne in the Fanne and the soundest lyes next the bosome and in the bottome but the Chaffe will be above But the Lord abhorres them and in the Law his Sacrifices were noâ— Lions but Lambs not Eagles use 1 but Doves and in the Gospel the first shall be last I remember the Cynick coming into the Kings Chamber of presence gloriously hung looking where to spit at last spit in the Kings face saying It was fit he should spit in the foulest place so will God one day spit on the face of Prided Presbytery and Prelacy Vse 1. But in the first place it is plaine then that your Parishes are false-Churches in this part of the Forme for their constitution consists in a dependency upon other Churches Cathedrall to them and they are by their Cannons and Institutions to be in subjection to an universall visible Nationall and Diocesan Church which blunt Zuinglius calls devillish proud and Popish arrogancy for any to claime any right rule power or superiority over any Church of Christ whatsoever Thus Keckerman and Aretius both cry out upon it and the latter in his Problemes produces Christ's prohibition of upper or superiour power to his Disciples and Apostles Mar. 10 86. Luke 22.25 c. and sayes none but Antichrist dares be so sawcy to usurpe it it being the Throne which is set up for Christ's selfe in his Church O then how dares the rigid Presbyterian be so red-hot for a Discipline as dangerous and destructive to Gospel-order as the other seeing Popery and Prelacie are termini convertibiles so nearly related to each other that if Prelacy thus live the Pope cannot dye and if nothing else yet such kinds of Church-discipline would keep him up in his Chaire For grant the Pope to be but holy Father and Rome the holy Mother-Church that may call her Daughter-Churches to account and give them Orders and Commands and will not this Doctrine keep up the Pope then let the wise judge and the selfe-same spirit of Prelacy had the Bishops to Lord it over their Brethren and to Canonize high Commission-Courts thereby to call others to account to lay their Commands and Lawes upon them or else to punish them being of the same nature though the name changed with the Popes power And now such a proud Prelacy would the bitter Presbyterians promote tooth and naile by setting up Classes that thither peoples might make their appeales and from them receive rules and orders or else plagues punishments fines or imprisonments and severall sorts of Classes they would set up that men might appeale from one and apply to another from the particular to the Provinciall from the Provinciall to the Nationall Classes which are also of the same nature with the others though their name be changed But all are an abomination to the Lord and what doe they but play petty Popes in their Convocations Synods Classes c. over Consciences by their tyrannies Antichrist thus exalts and boasts himselfe as God 2 Thes. 2.4 to take authority to rule to governe and have dominion over the Churches of Christ in his high and traiterous usurpation wherefore I say againe as long as this lives Popery cannot dye But this is sufficiently condemned and disproved by all the rules that relate to Gospel-order in Gods Booke being abundantly to be abominated by all Gospel-spirits for as good Master Burroughs against Edwards his Gangrena saith a little before he dyed we are freed from Jewish Paedagogies and Nationall Church-wayes and there is no Nationall Church Officers Offices wayes and worships as the Jewes had neither is it enough to be Members of the Church because borne of this or that Nation So Mr. Jacob in his reasons for Reformation pag. 6.7 and Cottons Keyes p. 31. makes it appeare to be altogether without a warrant from the Word But to what a monstrous height doth Ambition bring men unto shall we but see the eagernesse of Bishops before the Presbyterians so called though in a Scripture-sence we allow it how to be Civill Magistrates they waxed wanton and uncivill Ministers neglecting their duties and desirous of rule and power to be Justices of Peace to cast poore people into Prison to put them into Pillories and to kill them to be Judges of Courts to get the vaine Orders of the Garter to be honoured by men some of them titled most Honourable Princely and holy Grace when God
knows they had only the name of it and all of them saluted for Lords and would sit as Barons in Civill Courts which they know is contrary to their own old Canons which they accounted more of then the Scriptures but if it be unlawfull to alter or change the bounds our Fathers have set Prov. 22.28 I am sure it is to alter the limits the Lord hath set them and to serve the Tables of Devils Now what can be clearer then the rule set in such a case Mat. 20.26 Luk. 22.25 Marke 10.41 and how often Christ reproved and repressed the rising desires of the Disciples in but asking after and disputing about greatnesse who shall be greatest which he would not admit of by any meanes it being after the manner of Gentiles O then how Christ detested and I am sure yet does this Lording dominion in himselfe or in his Saints he himselfe being their Servant and Minister washed their feet besides the Apostle abhors it in 2 Cor. 1. ult and yet O what a proud domineering spirit of Prelacy reigned in these Did not some Bishops goe with a great Guard in pomp to the Pulpit with their Officers before them and a great Mace carried in state making Roome for my Lord to preach in his Rochet and square Cap leaning upon a Cushion of cloath of Gold but their pride hath a fall Ah! but had it not been happy if another Generation had not next succeeded in usurping such Lording power I meane the Prelaticall Presbyterians Those Olives and Vines and Fig-trees before very fat sweet and fruitfull have lost their lovelinesse and former excellencies and that meerly out of desire to Lord it too as well as the Brambles did Judg. 9.8 9 10 11. although in a Classicall way as they call it but this being so neare a kinne unto the other hath met with the like destiny and destruction and that Discipline proved but short-lived according to the Proverbe of Fraud and Frost c. for it never thrived and began to be too proud at the first as soon as ever it stepped into the Chaire Besides as their Lording Classes are not Classicall or warrantable in the Word neither are their Synods or commanding Convocations to order and make Directories for Christ's Churches of Divine right what assemblies are more mischievous as they have been hitherto to the Saints of Christ especially when they would exercise Lordship and Dominion Soveraignty and authority over their Brethren or over any Church of Christ as they have done most cruelly confining men to their judgements against their consciences or else crushing them for their consciences much like the Bed in Isa. 28.20 which is shorter then a man can stretch himselfe on Now if a man lye not even with them and but ever so out-reaches their reason judgements or opinions he must presently be punished and cut shorter as the Giant that in the High-way seized upon all Passengers and carried them home to his Bed and those that were not long enough to lye even with his owne length and the length of his Bed he by some most bitter and fatall engines or wracks would rend them out and draw so one joynt from another that by most lamentable tortures he would teare them out to that length but in case any were too long for his Bed and his length he would cut off their leggs till he had made them fit for his humour and fancy But this is a most monstrous tyranny in men to wrack and torture consciences and say too it is for Christ's sake either to rend or wracke them out or else to command and cut them off if beyond them to make them even with their owne length and height in their opinions and practises But these Mothers children that are angry with us and would set us to keep strange Vineyards and these Brethren that have hated us and cast us out for Christ his sake as they say and said let the Lord be glorified shall be ashamed when the Lord shall appeare to be our joy See Isa. 66.5 for the Lord 's designe in these dayes is to pull downe such as are incensed against the Saints Isa. 41.11 and thus saith the Lord Ezek. 35.21 22. Because yee have thrust them with side and with shoulder and pusht all the diseased with your hornes till yee have scattered them abroad therefore will I save my flocke and they shall be no more a prey So in Jer. 30.16 All that devoure them shall be devoured and all thy adversaries shall be captives and they that spoyled thee shall be made a spoile and all that prey upon thee will I give for a prey for I will restore health unto thee and heale thee of thy wounds because they called thee an outcast saying This is Zion whom no man seekes after c. For it must be that every plant which the Father hath not 〈◊〉 Mat. 15.13 Jo. 15.2 shall be rooted out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or pulled up by the roots so shall Synods downe for so much as they usurpe Dominion but in some case as we consider hereafter that the Elders appointed by their Churches doe meet together to conferre to assist and counsell not to command we can consent unto and are confident that it is very warrantable by the Word and Mr. Parker I remember in his Church-polity proves by many pregnant Arguments from undeniable Scriptures and Writers Orthodox so called and unanswerable reasons how every Church hath an equall and absolute power without appealing and that Synods Courts or Commissionated Classes have not the least power over any Church of Christ to command or rule only at most to admonish counsell and advise and it is without a warrant and but a barren branch an ill plant and beyond the bounds of Christ to exercise any such authority we shal be more large in this afterwards but yet see honest Mr. Burroughs in his Heart-divisions cap. 22. who cleares it up to any capacity under severall considerations as that the extent of Juridicall power must be by institution as well as the power it selfe and that all power receives its limits and extents in Church or State Discipline from the same Authority whence it first had its originall institution which is undeniable undoubted and infallible truth Now let our Brethren but show their Magna Charta or proofe out of Gods Word for that power they would usurpe over the Saints or Churches by Synods or over any Church of Christ by any Classes whatsoever and we will freely beare it or else let none presume so to oppresse the Saints by Convocations to command and controule any Church of Christ or to wracke any conscientious Christians or to persecute them by reproaches wrongs punishments or the like as cannot crouch to their Crosse or cruell Judgements which is to put a yoke upon their neckes which neither we nor our fathers were
able to beare Acts 15.10 Obj. Yea we can quickly prove it by Scripture but turne to Acts 15. and you shall finde that appeales were made to the Church of Jerusalem Answ. This is the Master-objection that can be brought against this Doctrine of Gospel-order which is so often and ablely answered I thinke by all that have penned on this subject as that I need not to answer any thing unto it yet seeing it is so propounded I pray you marke in that Chapter Appeals are not made to the Church of Jerusalem as if they had command over any Church to rule them or set them a Directory of Church-government how they should practise c. no but onely to advise and counsell them as a Sister-Church and as one of a sounder judgement and of longer and riper and safer experiences Secondly Besides the application made to Jerusalem was not about Church-government or for instructions from them on that account but it was about a difference that arose among some who were set for Circumcision after the manner of Moses whether that might be or no what they who were of more established and better-setled judgements thought of that matter which some held so needfull verse 1 2 4 5. Thirdly It appears in verse 2. in that they determined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is chose and approved of Paul and Barnabas upon that arrand it was not jure divin◠of absolute necessity to appeale or rather apply thither nor yet did they doe it as to an higher power as was answered in the first as if they had any Dominion over their faith but only as helpers of their joy 2 Cor. 1. ult Fourthly But should we grant it which wee will not as long as our Buckler holds whole but should wee they would bee but little the better for it for consider who they were were they not the Apostles men extraordinarily enabled and can any now say so and with such confidence as verse 28. for it seemeth good to the Holy Ghost and to us c. without high presumption But Fifthly This helps not one jot the Presbyterian or Prelacy nor adds an hairs breadth to their Discipline or Doctrine for wee finde in verse 22. It pleased the Apostles and Elders with the whole Church to send c. the whole Church had the knowledge of it and their voting in it and the Apostles and Elders did not answer on their owne heads but the Church consented to it and concluded it which is contrary to the Presbyterian judgement and practises who will have the Elders alone to be a power and authority enough without the rest of the Church which is contrary to rule besides the ill consequences of it which I shall speake unto hereafter in the third Booke and which is a giving of an absolute power to such which makes them Lord it who are to have but a derivative power and are but servants at best But thus that objection is I hope sufficiently answered Another Object But is it so hath no one Church power over another why then how can a Church bee reformed that erres in doctrine or practise Answ. There must be spirituall helps against spiritual evills and the weapons of our warfare are not carnall here is no need of the worlds powers which I shall shew hereafter but we must make use of Christs-rules which are cleare in this case Consider in an erring Church either a part or the whole is corrupt and adulterate if onely a part then the sound part must admonish convince and reforme their erring brethren if they bee able but in case they cannot doe it then they may send for the assistance of a Sister-Church as Antioch did Act. 15.2 But if so bee it be the whole Church erres then looke how an equall brother in one body is to deale with another according to the same rule of Matth. 18.15 16 17. and by proportion is an equall sister-Sister-Church to deale with another for although one Church is not subject or subordinate unto another neither is one brother to another yet one Church is co-ordinate and hath a like power with another and so hath one Brother with another so that as in brotherly-love and communion one brother admonishes reproves exhorts convinces another and if there be no helpe for it declares the brothers offence in publike and may in time and order according to rule withdraw from him as in 2 Thess. 3.6 thus may and must one Church in sisterly love and communion deale with another as to enquire into the nature of the errours or offence given by an erring Church unto her to know the Truth Deut. 13 14. and not to proceed upon bare reports Exod. 23.1 2. which yee shall not raise or not receive for it may be read both wayes then may the Church send Letters or Messengers to that erring-Church to admonish exhort reprove and convince if she hears they have gained their Sister-Church but if shee refuses to be reformed then that Church may take one or two Churches more to assist her But if she resist admonition and all means that bee used by prayers fastings intreatings perswasions reproofes and all then all the Churches about appoint to meet and by the word of God reprove the errours and if they finde her obstinate then all other Churches are to withdraw from her 2 Tim. 16 17. Tit. 3.10 11. and declare against those errours and no longer to hold them a Communion of Saints but to take away all right-hands of fellowship untill their repentance appeare to the satisfaction of the aforesaid offended Churches and a visible reformation and a publike renunciation of the aforesaid errours and sinnes Now if they be conscientious and gracious this punishment for so it is called 2 Cor. 2.6 will pierce to the very hearts of them and this will worke more upon them upon their consciences then all the prisons or punishments of the world For if the declaring against such a Church the withdrawing of all others from her their open protesting against her and abhorrence of her detestable errours and sinnes if they bee so and the disowning of her for a communion of Saints and their continually appeales unto God against her if these doe not deeply enter into her heart and strike their consciences that are in her and afflict their spirits what will For Joh. 5.22 All judgement is committed to the Sonne and I am sure if Christs wayes and the weapons of his make cannot prevaile then a formall jurisdiction Courts and commands of mens make will not But thus I have answered the objections of weight against this Point which hath been abundantly proved and pressed For pares omnes inter se juris essent sayes Whitaker all Power is alike in all Churches whether in Ephesus Corinth Rome Philippi or the like one not being one iota subject to
another Wherefore to the second Vse Vse 2. Then we see such as are honoured though some vse 2 thinke naucified by the name of Independents I meane the Members of the Congregationall Churches and Presbyterie which we hold with although the Prelaticall be too presumptuous and usurping for us I say such are not without the Word for their warrant nor are they without Christs rule for their refusing the commands of men or their proud precepts tending to embondage the Saints by their usurping power One Church having as plenary power as any other Master Paul Baines that precious holy man and light of his age in his Treatise printed 1621. pag. 13. sayes plainly We affirm it that no such Headship of or in any Church was ordained by Christ our only Head over us either actually or virtually but that all Churches are equally INDEPENDENT being his owne word without any kinde of subjection one to any other Sweet Sibbs in his breathing c. pag. 94. speaking how amiable the Tabernacles were applies them as Types to particular Churches of Christ having equall beauty and glory and the said Sibbs in his said Treatise lib. 2. chap. 9. uses the very word also Independents Robinson in his Reasons discussed is large upon this point and Bullinger in the 5. Decad. Serm. 1. sayes it at large also That the power of governing and ordering all affaires and Church-matters belonging to the body is within the body whither with relation to the calling or chusing Church-Officers Pastors Teachers Elders Deacons and Ministers Act. 6. Act. 14. 15. or for binding and loosing and Censures and Sacraments examining of Doctrines admitting of Members and in all other Church-matters and that they have besides power to call Synods to consult upon weighty occasionâ— Ames in his Medul Theol. lib. 1. chap. 37. sect 6. sayes All power of Discipline De jure according to Christ's Institution is the Churches in Common and none ought to usurpe power over any such particular Church A many more Witnesses and eminent mens Certificates under their owne hands in their Writings might be produced to prove these truthes as Reynolds in his Conference with Hart Ainsworth in his Guide to Zion Willets Synopsis Cottons Keyes Bartlets Modell Taylor on Titus Cum multis aliis c. But by this you may see how unseemly it is for and how little it doth become our unbrotherly and unkind Kinsmen of the Presbyterians to be so bitter against us as to say only a few simple upstart fanaticks and giddy-headed illiterate fooles are of this opinion Why produce your cause bring forth your strong reasons saith the King of Jacob Isa. 41.21 it is no upstart Novelty but a truth of equall standing with the Kingdome of Christ and in all Ages the most eminent Lights were of this opinion though they had not the like liberty to put it into practise Besides should we not be worse then mad men to expose our selves poore Wives with little Children to the contempt of all to be reproached by all our persons to be hated of all and to be abused in the open streets our names to be all be spotted with the foulest filth and duâ—t which can bee cast upon them our Families and Friends to the ill-will of all almost and we our selves continually to feed upon afflictions and palpable injuries whilst none dare or doe appeare on our behalfe this was and yet is in many places in the Countries where we are in daily dangers and troubles Now I say what a madnesse were it we should enter into so strait a gate and run into the rage of all almost whether prophane or Professors were not the testimony of a good Conscience our continuall feast and refreshing and rejoycing if a meere head-strong will should hurry us on to such a way of thornes and bryers But beleeve it and the Lord is our witnesse it is our Consciences that carrie us on Now Conscience being a conjunct Science and a knowing of the Act with the Rule doth render us happy in this That we most faithfully and unfeignedly seeke the satisfying our Souls in the revealed Wil and declared minde of God to that which we know But thus we must and wil if the Lord please walk according to our light and as we are fully perswaded in our breasts that we may have peace at home though perils abroad and warres without continually See Rom. 14.5 Phil. 3.16 and let not the Saints be in the least discouraged at our sufferings which are a token to us of Salvation and that we are of God in Phil. 1.27 28 29. For we shall come shining out of the fire and in glistering glory 1 Pet. 1.6 7. although indeed so subtill is he that can transforme himselfe into an Angell of Light that Spirituall wickednesses are set up in holy places wickednesses that seeme Spirituall and carry a face and forme of holinesse For in every age have your formall Professours run posting to that Religion and worship which hath been in most request and highest esteem and hence it is whilst their Presbytery was best accepted of most of your Prelaticall ones proved Presbyterians and now Independency is in date and hath the day of it your Presbyterians turne Independents omnia pro tempore nihil pro veritate saith one or at least they gather together in the name of Independent Churches and such as are so called who are commonly the cruellest Persecutors and Petty-Popes over the poore Saints and over the Independents indeed Veram Ecclesiam non sequens sed persequens these being in their Judgements as rigid and inraged against the true Churches of Christ as the Presbyterians or Prelates And as one who hath the name of another great man therfore hopes to be the heire and have the day is in hot pursuit for the estate and will not compound for peace unlesse upon some unequall termes although hee hath no right thereunto so they and by their party they prevail to justle aside the just and true Heire indeed and to set him a begging for his livelyhood And yet it is possible a true Church of Christ shall bee prosecuted under another name too and that which is most odious it may bee But yet we will say as Isa. 63.16 Doubtlesse thou art our Father though Abraham be ignorant of us and Israel know us not Whilst our Cause is good our confidence is great our interest will hold when others forged Titles will not be worth two pence yet how impudent are some that like Praxiteles who made the poore people worship his Strumpet instead of Venus and under her name so they gull poore soules with a forme appearance and painted Picture These worshippers of the Forme are enemies to the Spirit and Power but let us not feare their frownes menaces nor malice but let us goe on though the bawling Curs run railing after the gallopping Passenger yet let
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
and voluntarily embodying without the least compulsion having communion with the Father and the Son 6. all seeking the same End viz. The honor and glory of God in his worship Herein though at length yet in strength have we as full a definition of Christs Church as I can collect and it is a compendium of what I have hitherto delivered in these Leaves Now on the other side An Antichristian Church is a mixed number of the multitudes of the world not allowing the difference between the holy and prophane being subordinate to a Prelatick power without the most spirituall presence of God being gathered and ordered by the Rules and Directories of men and maintained by Civill and Coercive powers not seeking the setting forth the praises of God as a peculiar people with one consent Now as Antichrist hath his Throne therein and sits and swayes as Lord and Lawgiver so in the Assembly of Saints Christ hath set his Throne and he alone is Lord Head and Law-giver of his Church which is the point I am now upon And all this and more then this I shall prove too by Prophesies Precepts and Practises in all Churches To begin with Isa. 9.6 And the government shall be upon his shoulders his name shall be called Wounderfull Counsellour the mighty God c. Verse 7. Of the encrease of Government shall be no end he shall sit upon his Throne and Kingdome to order it and to establish it c. Isa. 22.21 22. I will commit thy Government into his hand and he shall be a Father to the inhabitants of Jerusalem and the Key of the house of David will I lay upon his shoulders so hee shall open and none shall shut and he shut and none open The Key to let into the Kingdome of Christ is the Spirit Rev. 3.7 8. and where the Spirit is there is Liberty 2 Cor. 3.16.18 and the Sonne makes free indeed Joh. 8. from hence it is Saints are all let into one body by one Spirit 1 Cor. 11.13 and through the Spirit are become an habitation to the Lord Eph. 2.22 so the Keyes mentioned in Matth. 16 19. to open and shut are declared Joh. 20.22 to be the Holy Ghost and thereupon whose sinnes they remit or the Church forgives are forgiven but whom yee doe not are not that is by the Holy Ghost being the Key the meaning is during the direction of the Spirit yee the Church have the Key to open and shut binde and loose which is laid upon the shoulder of Christ and acted by his Authority For he is the Ruler and Instituter thereof Hence also in Zach. 6.12.13 And hee shall build the Temple of the Lord and he shall beare the glory and shall sit and rule upon his Throne c. None but Christ hath this Commission from the Father to rule here Matth. 11.27 Matth. 28.18 all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 authoritative power is his Hence it is we are called continually upon in order to positive Precept to submit to his Scepter acknowledge his Sovereignty and Zach. 9.9 Cant. chap. 3.11 Psal. 2.12 and royall Prerogative 1 Tim. 6.15 James 2.1 and onely Headship Col. 1.1.18 and 2.19 Eph. 1.22 and 5.23 which hath been the zeale of true Churches against all Opposers As the Apostles said Acts 5.29.31 to the Priests and others that commanded them to preach no more Christ We ought to obey God rather then men who hath exalted Christ to be a Prince and Saviour and we are his witnesses But this will appear by and by In the interim It is in all reason as well as in Religion that Christ alone rule as Head and Law-giver seeing none but Christ was able to institute this Gospel-Church-state therefore none but hee is to order it both which appears in the proofes above Now there is not a Man alive neither Moses David nor Sâ—lomon had understanding enough to undertake such a taske no nor Christ himselfe as man meerly in abstracto no nor all the Angels in heaven onely the Sonne of God that fetched it from the Fathers bosome First This typified Salomon his own self as I may say with his own hands Cant. 3.9 as with his own head builds this Chariot of Lebanon for were it left to mens wisdome or wills what a Chimaera or Monster must of necessity be set up in the sight of all Secondly And surely every man would abuse and beat his Brother and bring him into the hottest furnace that did not fall downe to his Image and bow down to that Babel which is in his breast Thirdly Besides ability would bee deficient in the best of men about such a worke so much rubbish is to be removed that men might breake their backs but doe no good of it for as in a house fallen to the ground before the foundation of it though it be good be found out for another superstructure or to build upon it a new the old heaps and confusions that hinder the comming at the foundation to build upon must bee removed and carried out of the way which will cost continuall labours and perplexable paines too and the longer these heaps have lay the more setled and the greater the toyl and the time will be to bring them off Now there is no building untill this for then the foundation and the building will be dis-united and the building being laid upon the rubbish cannot continue without Christ carry away the ruines and rubbish which have lay so long for above a thousand yeers of this fallen Church-estate of Christ I meane so to men we must say as Nehem. 4.10 We are not able to build O what abundance of false conceptions sinister thoughts harsh censures resolute carriages carnall reasons and what loud and large 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 10.4 5. and corrupt imaginations in most men must be removed before they can be built cleare upon Christ the Foundation Now it is not by might nor by power but by my Spirit saith the Lord unlesse the Lord build the house they labour but in vaine that would build it Psal. 127.1.2 None but Christ by his Spirit can remove these ruinous Masses strong holds of carnal reasonings and corrupt resolutions against his Church-way which is according to the order and Discipline of the Gospel whence it is as before I am free to affirme that none else is fit to rule rectifie and order in his Church hee being Lord and Master and onely Head thereof he is owned as the Master Joh. 13.13 14. Ephes. 4.4 5 6. Matth. 10.24 Mat. 23.18 For First Masters may and must have the commands of or rather over their servants and will not suffer them to bee their owne Masters or to Lord it over others or to have more Masters in his service Thus the Saints have but one Lord Eph. 4.4 5. that is Jesus Christ who can command them as having
cancelled Col. 2.14 and his Lordship is good by Law Rom. 14.9 3. He is Lord by conquest too Heb. 2.9 10 14. he hath won us out of our enemies hands Joh. 16.30 Revel 17.14 from world sin death law hell devil all of us are his prize goods by the best and justest martial law for he hath led captivity captive Eph. 4.8 and we are freed 4 He is Lord by gift Psal. 2.8 Joh. 17.2 6 7 8 9. Thus hath his Father made him Heir and given him possession of all in Heaven and Earth This gift as from God is a gift that takes in the bounty bonity justice and mercy of God manifested in giving us to Christ as his rightful possession 5. He is Lord too by election and choice Psa. 78.70 Isa. 22.20 21 c. with reference to God the anointed and chosen one above all Matth. 12.18 Luke 23.35 1 Pet. 2.4 So in Christ he hath chosen us to Christ Eph. 1.4 1 Pet. 2.9 And he is chosen with reference to us too Isai. 26.13 Cant. 5.10 16. John 20.13 28. so Matth. 22.44 My Lord which particular appropriation implies the choice which is made of Christ for their Lord so do all the Saints as Col. 2.6 7. receive Christ for their Lord i. e. A ruling Christ as well as a Saving Christ Jesus the Lord 2 Cor. 4.5 Now election is the proper act of free-will whereby we would chuse one above all others Cant. 6.3 to which there must be a concurrence of knowledge and desire by the first we judge him to be fit preferred above all and in himself to excel all and by the latter we are made to long after him above all and to choose him before all both these are expressed by Paul Phil. 3.8 saying Jesus my Lord though we grant that the principal point of this choice lies in the appetite and thirsting faculty of the soul But all these ways Christ is Lord. 2. In what manner is Christ called Lord what kinde of Lord is he First He is an Independent Lord for he depends upon none answer 1 but all depend on him Psal 89.27 Dan. 2.21 He is Lord Paramount over all and above all Phil. 2 9. Eph. 4.6 Secondly He is a Spiriâ—ual Lord reigns within as well as without in the hearts and consciences of men 1 Cor. 12.3 2 Cor. 3.17 Matth. 22.43 Thirdly He is a most excellent Lord excelling all in their own excellencies of wisdom power prowess prudence valor virtue beauty righteousness Jer. 23.6 Heb. 1.8 And in whatsoever a Lord should have or be Psal 148.13 Fourthly He is an universal Lord over all the world Dan. 7.14 Matth. 21.3 living and dead Rom. 14.9 Over all his Church Eph. 4 5. And yet a peculiar Lord to every Church and Soul as appears before by choice Fifthly He is an alone Lord Mat. 23 8.10 Psal. 148.13 Isa. 63.3 and Isa. 2.11.17 without any other Vice-Roy or Lord-deputy and he will not allow any to usurpe his place or power or to arrogate this over any of his Saints in his Church Mat. 23.10 James 3.4 for hee alone is Lord Chiefe-Justice Joh. 5.27 and his Lordship is Royall-Prerogative for brethren are all equall it is the evill servant that lords it over his fellow and beats him and takes hold on his throat but Christ will issue out his warrants against him with a Habeas Corpus c. Sixthly Hee is an Eternall Lord and cannot be displaced or degraded Isa. 9.7 Heb. 12.27 yea all changes alterations and downfals of other Lords doe rather ratifie and set him up surer then damnifie or weaken his Dominion hee shall reigne for ever And thus wee see what manner of Lord hee is vse 1 Vse 1 Well then if this Lord be thus Lord Then let us see the Churches and Saints happinesse they have not many but one onely Lord so all Saints are fellowâ—subjects to this one Lord Had wee many Lords wee could not misse many miseries and slaveries for divers Lords have divers Laws and divers Lusts divers Minds divers Wils and divers Ends and all would breed divisions and distraction and destruction but this one Lord hath but one Law which is a Law of love the new Command as wee shall shew in the third Lib. which breeds peace joy grace and union O happy are the servants of this typified Solomon 1 King 10.8 2 Chron. 9.7 who are at peace in liberty and joy whilst all others poor soules have hard Lords to serve in a most miserable Babylonish bondage and Antichristian slavery Vse 2 The honour of the Saints and glory of the Church is Eph. 5.27 to have Christ their Lord and Ruler if it were an honour to be servants to Solomon 1 King 10. then a greater then Solomon is here See Isa. 43.4 Acts 13 40. John 5.44 they have their honour from above which is ad se ab aliis more then a praise which consists in words yea more then a Glory which consists in the good opinion of them and yet Christs is a praise and a glory to them but he is more and yet hee is our honour Joh. 12.26 and advances us and all his Saints and servants to the dignity of Kings and Princes and Crowns Glory Rev. 1.6 hee cannot want preferment that serves in Christs-Court and Kingdome 2 Pet. 1.17 Whilst it is most ignoble and basely dishonourable to serve the Beast Thirdly By this Lordship of Christ Saints are let out at large in their duties to God and men so far are they from being embondaged that they are loose and at Liberty within the Kingdome of Christ but not beyond those bounds hereby what a bond of unity is this as appeares Eph 4.3.5 to make the Saints one though they be of severall measures statures judgements heights enjoyments c. yet when they remember they have all but one Lord equally and the same How doth this whet their zeal and strengthen their hands and hearts for the truth when they come to contest together Jude 3. and against opposers to be unanimous Phil. 1.27 considering they all serve one Lord and Master what delight will they have in one another how they will encourage one another to be faithfull and industrious in serving of their Lord how ready will they be to vindicate one another and honestly and justly to take one anothers part against Opposers remembring they bee all fellow-servants how earnestly will they set upon a fellow-servant with arguments and reasons Scripture-proofes and reproofes and in the power of the Spirit speak home to such as are ready to be lead away with lusts and enter into the service of other Lords whether of Pope Prelate Councels Classâ—s or whatsoever that would rob Christ of his right yea how seriously and assiduously do they demonstrate to others that are not yet in this service â—he singular soule-advantages
Church and Brethren as was wont to be before Acts 15.22 23. And after all this the veil of ignorance grew thicker and darkness yea gross darkness over-spread the whole Canopy so that scarce an able understanding discerning Minister or sit Overseer was in a whole City Town or Province to be had or heard of and yet fearful Tyranny and troubles the Saints poor scattred scorned dispersed and despised people were then under Whereupon all the Churches that were in one whole Province were by those times brought under the subjection of one man and so called his Diocess and that man the Bishop of that Diocess and then he shook off the care and charge of one particular Congregation or parish-Parish-Church pretending the over-sight of many So that ever since the office of a Bishop hath been by such left and their ambition hath been great to be great and to get honors Thus it came to pass the Authority of the whole Church and power by Christ committed to the whole body was usurped by one man who sat as a god in the Temple of God ruling and reigning as he list until of late in England these lords were laid in the dust which is eminently ominous to the Popes But ambition still growing bigger and bigger as a bladder which the devil had the blowing up of being filled with sulpherous breath and bottomless pit-smoak these Bishops climbed yet higher till there came to be Archbishops and Metropolitans and Primates to rule whole National Churches in the whole Nation After this the whole world or the Church as they called it all over the world in all Nations and Kingdoms on the Earth must be governed by a Quadrumvirat i. e. Four Patriarks who had the charge of all the world but yet not being high enough up gets the Pope by those stairs and saucily leaps upon Gods throne And so this Brazen-head or Brazen-faced Antichrist proudly came to sit in the Temple of the Lord as 2 Thes. 2.4 Here you have a true history of his rise I doubt not but ere long you shall have as true a history of his ruine He is already begun to fall here as he began to rise by Bishops Archbishops Primates c. And this is an honest Narration of the Church-confusion in times of persecution and of the crowding out of all other Church-officers and offices as I shall shew if the Lord please in the third Book and of the stating and starting up of Pope and Prelate upon Gods throne I shall refer you to 182. page of Cartwrights Eccles. Discipline Printed Anno 74. wherein you have the Story at large But after the Pope who called himself Christs Vicar ever since to this hour after I say him who taught the poor people Psapho-like to cry him up for a great god follows Secondly Next a General Councel or Synod who usurps the power and authority of Christ and his Church they set down Laws and laying injunctions upon the Saints they bid and forbid command and countermand as they pleased to make themselves Judges and Commanders over consciences and to determine approve and appoint what as they accounted was truth and what was not Thirdly But this head of brass became also too hard a Task-master and kept the people of God in grievous bondage Then after that starts up the Arch-Bishop and he Lords it over the Bishop the Bishop over the Deane the Dean over the Archdeacon the Archdeacon over the Parish-Minister and the Parish-Minister over the people and what a slavery were poore soules in then The Prelate sate then in his magnificentiall robes in pompe like a little God and petty-Pope in his High-commission-Court but as Hierom sayes in Tit. in Epist ad Evagium Non divina authoritate unum aliquem Presbyteriis esse Praelatum qui dicatur Episcopus c. sed humana consuetudine and this is not by divine right or authority but having a custom up they cannot or they will not let it goe downe but it grows higher and higher whereby the order and authority of Christ is cast by and their Lord-like and their tyrannical Ruledome set up and so it is they came to reigne This sayes Bullinger Blessed Jerome speaks not of the Roman Hierarchy as of every Bishop or any one whatsoever he bee that will take to himself power over any Church of Christ or that does domineer over any Congregation for ab antiquo a Minister and a Bishop a Preacher and a Prelate so called had one and the same honour dignity power and authority yet next to this proud Prelate Up starts an Assembly of Divines as a Councell did next the Pope to be Christs Vicar too and he is another head of brasse as bold as the former petty-Pope to impose Lawes and penalties these have usurped power over Christs Church too they deliver their dogmata and breath out their senses and sentences with wild-fires about their eares that swallow not their Judgements and Lawes by whole sale and in the lump Such Synods who have challenged to themselves a potestatem juridicam a Juridicall power over the Saints as to inflict punishments to binde up consciences to their Cannons Directories or Conclusions and by a Legislative Lordlinesse have laid down the Orders and Lawes under penalties and paines so that they have been too brazen-faced and bold There is no precept for Synods said Dr. Whittaker but for this I shall refer the Reader to Mr. Hookers Survey of Church Discipline upon this subject as also to the third book of his Treatise and to Lib. 2. wherein I hope all objections I meet with that pretend the necessity of this usurped power are answered but Another brazen-head that takes the same course in usurping Lordship is the Ruling-Classes O! what a Platonian Metempsuchosis we meet with these all breath by the Popes soule O mystery Mystery Mystery of Iniquity under a new name this is but the old head of brasse only furbished up in a better forme for appearance It was the Assemblies vote very like and good reason for it That it is lawfull and agreeable to Gods word that there bee a subordination of Congregational Classical Provincial and National Assemblies for the government of the Church c. but how prove they that from Mat. 18. Goe tell the Church c. very well proved then the Church is meant the Classes this is a Doctrine for Asses and is indeed agreeable to the Scottish word of God but not to our word of God This is proved saith Mr Dell as the Pope would prove himselfe to be above the Emperour out of Gen. 1. God made two great lights the Sunne to rule the day and the Moon the night the Sunne is above the Moone sayes he therefore the Pope is above the Emperour so doe the Assembly prove subordination very well for an Assembly but wee may say as Isa. 26.13 O Lord our
God! other Lords have had dominion over us but now by thee onely will wee make mention of thy name What is this National Assembly but Archbishops multiplied what is their Provincial but Bishops multiplied their Classical but so many Deans or Deans multiplied their Congregational but Prelaticall Ministers multiplied and is not this of Brazen-head-Colledge and beat out upon the Popes Anvil Well I might shew what unsavoury fruits there are that grow upon this Bramble of Rome and what corrupt poysonous Cankers are plucked from it but for that I refer to the third Book of this Treatise onely I must say that such Plants as these which are not of the Fathers planting must be rooted up Matth. 15.13 and shall conclude with honest Bullinger De unitate Eccles. Decad. 5. Serm. 2. Firmissime inhaeremus sacro-sancto Evangelio indubitatae Apostolorum doctrinae quae tollit omnem primatus superbiam fideléque nobis ministerium ministerii aequalitatem humilitatemque commendat c. Let us keep close to the word of Christ and the undoubted doctrine of the Apostles which doth cast downe this doctrine and suppresses this pride and Prelacy pressing humility and equality without subordination or superiority but that hath been offered before in Chapter 8. I doubt not but the irrevocable and irrecoverable downfall of these brazen-faced Idols is hard by let us wait but a little while and he that shall come will come and then as Hos. 14.8 Ephraim shall say what have I to doe any more with Idols I have heard the Lord and observed him c. i. e. him who is the Head of gold But before I finish this Chapter let us be content with this Head viz. Christ alone and be very cautious of medling with secular powers who have their secular ends in Church-matters for though all Popish and Prelatical discipline calls for the sword of the Civill Magistrate to support them yet this doth not only for the sword of the Spirit for the weapons of our warfare are not carnall There is no need of forcing power as appears in Chapter 11. for Christ bids his Disciples Goe and teach but never to offer violence so sayes Chamier Ea est Ecclesiae natura ut nusquam magis requiratur persuasio interna nam ad fidem nemo potest cogi invitus c. That the Church of Christ is of such a constitution as necessarily requires inward perswasions and workings upon the spirits of such as enter or are in No man can bee well against his will forced to the faith for God wil bee worshipped with the whole heart or will and hypocrisie which Coercive powers drive into is detestable and odious with God wherefore in the order and government of the Church this ought to bee the bent and scope viz. to win into the Church by spirituall perswasions and those that are so called are to bee so kept in and continued i. e. not by violence but as voluntary No such thing as Secular Magistrate to make men bee of any Religion or to compell any to the faith that was of force or in date three hundred years after Christ. And it was such a thing saith Zuinglius as Christ alwayes set far from him at a distance as if it did not appertaine to him nor his Kingdome to meddle with viz. with the worlds jurisdiction or power as Luke 12.13 14. Who made me a Judge or divider over you who not the world therefore he would not intermeddle though sought unto with secular Government which hath ever secular ends for then Religion must dance attendance to policy and what is that saith one but to set the Asse upon Christ not Christ upon the Asse This worldly policy saith Luther would ruine Religion yet Christ is made a Judge Jo. 5.22 but his Judicatory power is not of the world nor as the worlds and by this he would teach us not to introduce Powers so improper to the nature of the Church into the Church which must needs act and be executed in tyranny then because they are quite out of their owne Orbe and then they are Phaeton-like destructive For the Church is called not of the world though in the world In Constantines time when the Church it is said was lulled in his lap whilst the worldly powers were the Churches servants and friends yet Constantine would not come in as a civill Magistrate to compell any man but absolutely forbids it in his Letter to his subjects in the East Let no man sayes he bee grievous one to another but what every man thinks to bee best and most the minde of God that let him doe but be sure they live holy and walke as children of light without malicing or menacing one another and he concludes thus For there is a great diversity between voluntary and forced Religion but this will lie before us in the Second Book Onely this note that this head of Iron got in by the Apostacy and ever since the Churches so called or rather the Popes and Prelates have had a dependency upon worldly powers whereby they have been and shall be both undone together and their fall shall be great Rev. 19.18 19. which the great hand of God hath already given earnest of as is seasonably observed in my Lord Cromwels Letter from Dunbar pag. 11. and sayes he It is worthy consideration of all those Ministers that do take into their hands the instruments of a foolish Shepherd to wit medling with worldly policies and mixtures of earthly powers to set up that which they call the Kingdom of Christ which is indeed neither it nor if it were would such means be found effectual for that end and they neglect and trust not to the Word of God the Sword of the Spirit c. But besides these Letters we shall finde after Constantines time too That Civil Magistrates as such had no right of Vmpirage as Master John Goodwin sayes in his sixteenth Quaere in matters of Christian Religion which appears Proof-sure in Ambrose his thirteenth Epistle to the Emperor Valentinian who saith When did you hear most clement and kinde Emperor that Laicks Laicos judicasse in causa fidei were Judges in matters of Religio◠or ever censure in matters of faith c. So that it seems then they were accounted very incompetent Judges And why not now Unless that new invented inference be of force sufficient to carry away the bell that follows Object Job saith in Chap. 31.26 27. If I beheld the Sun when it shined o◠the Moon walking in Brightness And my heart hath been secretly enticed or my mouth hath kissed my hand This also were an iniquity to be punished by the Judges c. Hence say some Job teaches the Judges of the Earth are to meddle in such matters Answ. I shall easily demonstrate that this Text teaches us not a tittle of Civil Magistrates Power and then
evils that are taught in them Now judge sayes he whose cause is most suspicious and surreptitious ours who would have even the adversaries doctrines published in our Churches that we may overthrow them by the word or yours who reproach our doctrine before the simple people as hereticall yet by your good will neither suffering them to read it nor understand it nor yet so much as offering to overthrow it by the sword of the Spirit which is the word of God Thus we see how secular powers are excluded from medling with matters that are spirituall or mentall and that the Word and Spirit are the Instruments appointed by God for the overthrow of errours and suppressing of heresies and blasphemies Object We finde the Reformers of the Church in the Old Testament that looked after the worship of God that they used their materiall sword and Civill powers as Kings and Rulers to cut off the Idolatrous Priests 2 King 16 5.20 and false Prophets c. Ans. 1 Such as were types of Christ both King Priest and Prophet did many things by extraordinary warrants and answer 1 many things they did in the letter which were to figurate the administrations of the Spirit which were to answer thereto as Num. 9.13 and 5.2 Levit. 10.2 Exod. 32.24.27 But these were in extraordinary cases such were the extraordinary persons of Eliah Samuel David Daniel c. who exercised both offices and as I may say both swords but this was extraordinary and for extraordinary ends Now Secondly Loe we may prove Priests and Prophets did execute in Civill offices too as Phineas in putting to death Zimri and Cosby Num. 25.7 8. Psal. 106.30 but our case being not the same proves no more that Civill Magistracy belongs to Ecclesiasticall men so called then that Ecclesiastical power and offices belong to Civil Magistrates as such But besides Thirdly It lyes evidently before us in the Old Testament that Ecclesiasticall Powers so called were ever distinguished from Magistraticall For the Priests and Levites had their distinct proper acts and places both in respect of order and jurisdiction so had Moses and Aaron one having charge of the State the other of the Church and not the one confounded with the other or confined by the other Yea theâ— stood at such a distance that as none of the Priesthood could meddle with State-matters or take that government upon him so none of the Royall-stocke or blood could meddle with the Priesthood Nor durst any as I know of by ordinary warrant untill King Vzziah puffed up with conceit and pride 2 Chron. 26.16 but he escaped not scot-free and it hangs upon record as a scare-crow to cautionate others of his temper neither doe we read of any Priest unlesse by extraordinary warrant as is said before that durst meddle with Civill-matters till Aristobulus most rashly after their returne from Babylon joyned and jumbled the Kingdome and Priesthood Mitre and Crowne together so sayes Euseb. 8. lib. of his Preparation to the Gospel And the New Testament and Gospel are as cleare against it as can be Christ the High-priest ever kept within his compasse refused to meddle with Caesars matters as to divide the heritage Luke 12. yea and to be a King Jo. 6.15 being a thing Civil and out of his sphere and so he forbids his Apostles over and over medling with such matters Mat. 20.26 and Mark 10.42 Luke 22.25 he tels them that though it befitted Kings Courts and Gentiles yet not them they being called into other and better offices and distinct from them the Apostles themselves disclaime it also 2 Cor. 1. ult yea they refused to meddle any longer with the charge of the Poore seeing there was no such necessity of it but bid them choose Deacons Act. 6. Much lesse would they meddle with matters meerly civill and worldly to take them off their Ministry and duty 1 Tim. 2.4 1 Cor. 24.25.26 Rom. 12.3 and yet ah how how ambitious have many been in all ages not content with their calling but still aspiring and usurping I find Mr. Cartwright in his Eccles. Discipline p. 80. speaking of the pride and ambition of Bishops complaining much of their meddling with Civill matters which sayes hee is contrary to their owne Cannons and to the old Cannons called the Apostles Cannons in 80. and 82. p. and contr Concil Carthag 3. Cannon 18 19 20. and which sayes he is most bitterly inveighed against by the Ancient Fathers but this came in at first he tels us thus When things were in controversie and estates lay at variance between parties there were not those hot and eager suits at Law then nor that fatting or feeding of English locusts I meane Lawyers as now is those things that were in controversie were wont by consent mutually from both parties to be given up to a Bishop or Bishops trusting to their consciences and looking upon them as more then other men for piety and conscience for they conceived this the best means and issue to end all controversies and so came in Lands called Bishops-lands in part Since which Kings and Princes partly out of good minds and out of earnest desires to adorne them and the Church though they were not wary enough in what they did and partly because they were themselves so continued in wars abroad which required their own persons therefore they in their owne absence and by reason of such like hindrances gave authority to Bishops to correct such with Civil censures mulcts and punishments as disturbed or troubled the Church which in little time they tooke so much likeing unto and were so ambitious of that no honourable office in Civil-state but they got into their hands by book or crook becomming Lords Treasurers Keepers Chiefe-Justices and of the Privy-Councel and upper house of Parliament and what not who desire a fuller account hereof may finde it in Dr. Willets Synopsis 5. Gen. Controv. 9.3 p 278. How at first the Priviledges and immunities were inlarged by the munificâ—nce of civill powers and Princes and with divine authority and so Marsilius Patavinus asserts it ex gratuita c. Praefat in Concil Senonens And that the revenues and lands of Bishopricks were some of them given by devout and religious persons Princes c. Cod. lib. 8. tit 54. l. 54. Justinian And their titles of honour being created Barons and made Lords of the Parliament house here in England were bestowed upon them by the bounty of Kings about foure hundred and twenty yeares agone Cod. lib. 2 tit 7. leg 14. but never by the word and warrant of God that they got these Civil honours places and imployments But wee shall finde many Lawes that were made to invest them into honour and pomp As Cod lib. 1. tit 6. leg 28. Anthemius made this Law that if a stranger dyed and left no Executor the Bishop of the place
Hebrew yea the subtile Serpent as Ezek. 29.3 and devilish Dragon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ shall be too strong for him and shall finde him out in all his crooked windings and turnings insinuations and subtilties and shall punish him to the purpose ere long and break and crush his very head and skull where all his cunning and craft lies Wherefore down with these Idols of Brass and Iron if not of Iron and Clay I mean those Heads and Powers who have usurped the power and place of Christ viz. The Head of Gold Psal. 83.11 12 13. Make their Nobles like Oreb and Zeeb yea all their Princes as Zebah and Zalmunna i. e. Like those Kings and Princes of the Midianites a great army whom Gideon slew Judg. 7.25 and 8.12 That is by weak means viz. As by three hundred men he routed and destroyed all their hoast and then cut off the heads of the Kings and Princes So Lord sayes David who prayes Let these Princes Nobles Rulers be like them And he prophecies That they shall be like them and why so See verse 12. they said Let us take the houses of God to be our possession O sad this is their sacriledge to rob God of his right and to take it to themselves and so it is to take possession of his Churches church-Church-Powers and Priviledges and to make them their's as if they who are Civil Magistrates must meddle with matters of Religion and judge of matters of Faith and make Gods houses their right and their possession by Nomothetick Politicks O the ominous imminent danger of such a State and of such Princes and Powers For see the next verse O my God! make them like a wheel or else as it is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set them as a round rolling Globe or Wheel ready to run run run run till they have run themselves all to pieces So that it seems Magistrates are never in more danger of a desperate downfal and of running as if they were mad to ruine then when they take the houses of God viz. The Orders Ordinances Laws and affairs of Gods house to be their's in possession and their's in right to rule rectifie judge and order by their Nomothetick Power and Policy For then they are set as a round wheel ready to rowl and run more with might then with right when the least touch of a finger or an Argument puts them upon a running motion as to meddle with matters of Religion O then it is a mercy if they meet with any rub in the way to impede their precipitancy or to hinder their rash running for that is very seldom that such who act out of their orbe are recovered and their career ruine-ward be stopped for being set as a wheel as it appears they are when they meddle with Gods Government in matters of Religion and take his houses into their possession by going beyond their bounds of Civil Magistracy which is a crying sacriledge I say then as a wheel they are set to run down down downward and can hardly be staid till they be all broken a pieces Which the Lord prevent in much mercy our States from being so set or if they are from being moved by any of the State-Ministers to run so which will be sad if they do to this Common-wealth which hitherto the supream power and over-ruling God hath graciously kept and kept also our Rulers from meddling with that stone which hath grownd the late King and his family with other Princes and Nobles to powder before their eyes and so he will them if they be not wiser then others were that fell before them For doubtless such are under an Abimilechean fate and destiny I mean the unavoidable fall of a milstone of wrath upon their heads which will at least break their brain-pans a pieces and distract them For if it be unlawful to remove the bounds set by their fathers as it is Prov. 22.28 it is much more unlawful to alter the bounds which the Lord hath set Rom. 13.7 And so give to Caesar what is Caesars and to Christ what is Christs For as we shewed before in chap. 11. The Lord hath made a most clear distinction and distance between matters Civil and matters of Religion and hath required nothing of Civil Magistrates as incumbent to them in their Civil orbs but Civil matters Grant that they be zealous yet they may do more hurt then good with a Jehu-like spirit What think you of Vzzah did he not mean well poor man 1 Chron. 13.9 when he ran to save the Ark in a time of danger too and of seeming Vers. 20. necessity too when the Oxen stumbled and it had like to faln in the way from Kiriath-Jearim to Jerusalem yet because he meddled with what he had nothing to do but went out of his own place to intermeddle with the matters of the Ark God gave all Israel a sore check for it as Jeremy Dyke sayes and destroyed Vzzah And truly I am of opinion That if Magistrates will meddle with matters of Religion were Religion in never so much danger by the stumbling of such as carry it yea I am confident it will be a heavy blow and an uncomfortable day to England it may cost us in England a check and them their neck and Perez-Vzzah will appear afresh for following Magistrates to make mention of and to take warning by And sure I am till each keeps his orb and acts in his own proper place I mean the Magistrate to meddle with Civil matters and no more being all that he is intrusted with both by God and the Nation as to the office of a Magistrate Rom. 13.1 2. And the Minister to keep in his sphere as to meddle with Ecclesiastical and Spiritual matters or matters of Religion being all that he is intrusted with Heb. 5.1 13.17 and not at all to study tricks politicks or to meddle with Civil affairs But these being Magistrates or Ministers for Souls and those Magistrates or Ministers for Bodies I say till this order and each orb be observed we must be far from a good Reformation and look in stead thereof for a lamentable check And doubtless the Heads of Brass and Iron will yet be kept up Idols in the Temple in stead of Christ the Head of Gold Wherefore once more I must beseech the Magistrate as not to meddle with matters of Religion so not to let Ministers meddle with matters of State and to study Politicians For as Azariah the High Priest as we told you in Chap. 11. cast out Vzziah who was lifted to his destruction 2 Chron. 26.16 17 18. out of the Holy Place as the Law commanded so ought Magistrates to keep and cast us out of their places which belong not to us as Luther writes Epist. tom 7. fol. 209. to the Dukes of Saxony viz. Frederick and John I would not says he that the
Office of Preaching be denied any but that they have free Liberty yet if they transgress Gospel-bounds and will be seditious and fierce c. then it is your Lordships duty to suppress and banish them saying We will freely grant you to fight with the Word against all false Doctrines but we will restrain your hands and spirits from those things that belong to our Magistracy and Civil Power c. Either of these I say out of their orbs and places are of a Phaeton-spirit obnoxious to all and in such disorders as will set all on fire again Therefore such are said in Scriptures to be lifted up to their own destruction 2 Chro. 26.16 For such pride is never without a fall And till this be both Magistracy and Ministry must needs lie under much contempt both which in the restitution of times will be glorious at first Wherefore as Bishops had not best to storm that they are thrown down from their Lordships Judgeships Justices of Peace or the like neither let our Stately-Ministers be offended for calling them to and keeping them in the work of the Ministry of Christ whereinto they are called nor yet our honorable Rulers whose honor is to rule well within their sphere and not to meddle with matters of Faith which is an edge tool that will cut their fingers for Extorquere timidis commutationem possunt sed fidem inspirare non possunt Ambr. epist. 13. it is out of their orb Quest. But may not Magistrates suppress Errors c. Answ. Evil doings and practises as you heard before they may and must but they are not competent Judges of controversal points opinions and doctrines And thus that eminent servant of Christ Mr. Burroughs in his Vindication against Edwards answereth this Question he sayes That where the hainousness of the matter and turbulency of the carriage manifests stubbornness c. These hainous actions and turbulent carriages do come within their cognizance but they are not the fit Judges of controversies in Religion or matters of faith But why sayes hee for this should there be such a stirre and out-cry against that which is called the Independent way as if there must needs bee a confusion of all things if liberty in it bee but granted The Lord judge between us in this thing c. But as it is an intollerable wrong done to the truth Christ and his Churches to grade and grace Ministers with such a Power as we said before which is most properly the States so is it no lesse lamentable an injury done to Jesus Christ his Church and truth to gratifie Magistrates with such a Power which is most properly the Churches as to suppress sinne errours in opinions and judgements which is to bee by the word of Christ He is no Judge of Doctrine to pronounce which is true and which is not which shall stand and which shall not because as Mr. Dell sayes he is as liable to erre as any man Acts 14 14. vid. Owens Essay for Church government p. 72. Secondly Because he wil do all he can dentibus unguibus as wee may say to uphold his owne opinion and religion though never so false and to sentence others though ever so true as if they were false heresies blasphemies and the like as appears Acts 24.14 So did the Jewes Acts 28.22 and the Scribes and Pharisees sentence Christ and Christianity and all but their owne Thirdly Every Magistrate would make it his office to maintaine his owne Idol and what a world of false gods and false worships would be set up and worshipped then and in most places true Religion put into the Rack Object But they must have the advice of the Assembly of Divines or able Ministers Answ. 1. Then Magistrates must act upon an implicite answer 1 faith to see with their eyes and beleeve as they beleeve Secondly Then Magistrates were but the Ministers or Assemblies executioners a flat peece of Popery methinks Pilate stands for a Sea-mark before such to the end of the world who did but execute the Priests sentence upon Christ in crucifying him 3 This would take Ministers off the right means of ruining errour i. e. by the word of Christ and this would make them idle and neglect their duties in doing that by the word that such Magistrates would doe though they ought not to do by the sword but Fourthly Why Magistrates as Magistrates are not to suppresse errours c. is because Christ and his Apostles after him never medled as we heard before with secular powers to suppresse blasphemies c. neither was this Doctrine maintained or entertained as usefull in Christs Church for three hundred yeers after Christ. Fifthly Because Christ hath left other Lawes to suppresse Errours Heresies Blasphemies as appears in 1 Tim. 1.20 Mat. 18.17 1 Cor. 5.4 5 c. Cum multis aliis c. and by those Lawes left us upon record in Primitive times were errours depressed and punished Query Whether a Member cast out of a Church-society comes not under secular Cognizance for punishment Answ. Affirm So far as Christians whether in or out of Church-fellowship are of the world they are under worldly government and powers but no further For worldly government reaches not out of the world but Saints as Saints yea as members of the Church visible are called out of the world and Christs Church though in the world yet they are not of the world Church-government is over men as Members of the Church and Civill government is over them as members of the State or Nation or Commonwealth The first is Christs the second Caesars It is Antichrist arrogates both and casts a Christian under the notion of a Hereticke erroneous person or the like out of one hand into the other We grant that a member whether in the society or out for it is all one for that for as much as he is a member of the Nation must needs come under Civill Cognizance but answer 2 Secondly Negative I can finde no warrant in the word for any Church of Christ to deliver up any be he never so bad to secular powers for punishment for either he must bee delivered up before or after he is cast out if before then he is yet under the government of the Church and if after then the Church hath nothing to do with him being without her Lines I doe not finde this to be in practise in primitive times till Popery was pretty ripe and then under pretence of Hereticks the dear Saints suffered death presently and frequently Secondly But if Magistrates doe take Cognizance of Blasphemers Hereticks c. let them take heed they out-run not Gods rule in inflicting mulcts and punishments though it be for actions I say that they goe not too far Luke 9.55 56. I see not how they can sentence to death any for mis-beleeving or not beleeving our points
of Religion though they be the fundamental as we say principles of our Christian faith O what an errour is this sayes John Husse to his Adversaries to deliver poore people up to secular powers to put to death c O cruell accursed invention Mr. Hooper also in a letter of his out of prison to a precious friend Anno one thousand five hundred fifty five tels him how thi◠tyranny extremity and force hath been the onely argument which sayes he you must grant to maintaine the Pope And what they cannot doe by the convincing word they will endeavour to doe by delivering us up to worldly compulsive powers to be tormented This was also good Bradfords sense as he sayes to the then Lord Chancellor I have been said he now a yeare and almost three quarters in a stinking prison and yet of all this time you never questioned me for my opinions before this time or for any thing else when I might have freely spoke my conscience without peril but now now that you have a Law to hang and put men to death if a man answer freely and not to your minds so now you come to ask me this question about Christ really present in the Sacrament Ah! my Lord my Lord Christ used not this way to bring men to the faith Bernardus writ to this purpose an Epistle to the Pope Eugenius who condemned many and delivered them up to secular Powers to be put to death sayes he Apostolos lego stetisse judicandos sedisse judicantes non lego hoc erit illud fuit I read that the Apostles stood to be judged but I never read that they sate as Judges to sentence any But this shall be for the Saints shall judge the world and judge their Judges that now deliver them up to bee murdered and massacred This wee shall finde long agone the Saints were well acquainted with A good woman Mistress Askew Martyr in King Henry the eighths dayes said to Wrisley the Lord Chancellor I have searched the Scriptures all over but I cannot finde that ever Christ or any of his Apostles put any to death though Hereticks or delivered them up to any others to put them to death Marlinus that eminent French-Bishop upon this very account withdrew communion from his fellow-brethren Bishops and would have nothing to doe with them because they consented and gave way to Maximus the Emperour to cut off by the sentence of death the Priscilianists as known Hereticks as ever lived yet said he wee have no power to put them to death nor to deliver them up to the Emperour Christ was put to death but put none to death though Hereticks neither hath hee given power to any to doe it but hath denyed it Luke 9.56 Nay I will fetch a Gray-Friar that was Philips Confessor Alphonaeus by name in his Sermon before Philip and Q. Mary February the tenth one thousand five hundred fifty and five hee bitterly cryes out of those bloody Bishops for burning men saying plainly That they learned it not in Scripture to burne any for his conscience but the contrary viz. that such a one should live and be converted and many things to the same purport And deare Lord shall we then be of a more rigid judgement against one another against tender consciences against erroneous persons then the Friar It is very remarkable how Edward the sixth declined this devillish doctrine Mr. Cranmer had never more to doe in all his life then to perswade and beg of him but his hand to be set to the Warrant for delivering up Joan Butcher to the Magistrates power to burne her All his great Councels with their Arguments could not prevaile with that Christian-hearted young King to set his hand to it sayes he what Will you have mee to send her soule quick to Hell you say her errour will damne her should I then be so cruel to send her presently to the devill in this errour O no! let her live to repent it may be to the saving of her soule to give her longer life and liberty to repent which the murthering of her will not doe I hold it more holy sayes he that she should live to be converted c. that this sweet bird chirps and this young man manifested his dislike of such secular powers and punishments for errors though grievous but O! how few such Saint-like Caesars are to be found now I might heap up many eminent testimonies yea I thinke fetched from all ages against this bloody tenet and opinion of giving up Hereticks or any other erroneous persons into the hands of Magistrates to punish them Many blessed Martyrs have breathed out flames against this Antichristian custom which have lent us light into it to this age I have read I do well remember when a flaming faggot was brought to Ridley his feet to set all the rest on fire Ha! sayes Mr. Latimer to his Brother Ridley Come be of good comfort Brother play the man We shall this day light such a candle in England as I trust shall never be put out I hope so too for sure I am by that light we may see that putting to death is none of Christs Ordinance and that fire and faggots are no good Reformers Were a man a Turk Saracen Jew Heretick or what you will whilst he lives quietly and peaceably in the State I know not who nor why he can be put to death besides he is verily perswaded he believes aright and enough much less can I see how a Church dare warrantably to deliver up any one to secular powers purposely to be punished by them This hath been Antichrists advantage to this day and the weapons of his warfare in all ages But blessed be God it is clear to thousands now as the Sun that shines that spiritual evils must have spiritual remedies answerable to the nature of these evils 2 Cor. 10.4 5. And that the cutting off of mens heads is no proper remedy of cutting off mens Errors but of cutting off men in their Errors Let all means spiritual be used for the recovery of such whose diseases are spiritual and mental 2 Tim. 2.25 For we must not sweep up Christs house with Antichrists broom nor fight with his hands Christs battles nor with his weapons our warfare Quaere What must Magistrates do then Answ. All they can to encourage and countenance the servants and service of Christ by giving them liberty though ever so few or contemptible declaring against all known and apparent gross Errors and Heresies so as that they do not allow of them or the like For what Bilson sayes serves us Commissio est à Christo permissio à Magistratu Christ commands and Caesar demands Christ gives the Law and Magistrates the Liberty But let not Magistrates take too much liberty as is said before Christ allows of and approves of Magistrates Government Magistrates must allow and
approve of Christs Christ hath commanded theirs and obedience to them they must command Christs and obedience to him And as the Saints for Gods sake Rom. 13.1 Gal. 4.14 are obedient to them for sancti non subjiciunt se homini propter hominem sed propter Deum so they for Gods sake are to be obedient to Christ and servants to his Church his Saints and people of God Let them make much of the Ministers of Christ neither to corrupt them with honoâ—s nor to honor them in their corruptions As Ministers cannot make Magistrates neither can Magistrates make Ministers and as Ministers of Christ cannot hinder Ministers of State or Magistrates in doing their offices for Bodies and in Civil affairs neither can Ministers of State hinder the Ministers of Christ in doing their offices for souls and in spiritual affairs Wherefore as I said before each must remember his place as Constantine could say Vos est is in Ecclesia sed ego extra Ecclesiam Episcopus to a Bishop or Minister in those days ye are Overseers and Officers in the Church within and I am an Overseer and Officer out of the Church without Constantine kept his course some time very well within his own jurisdiction without mingling or mangling Ecclesiastical affairs with Civil or Civil with Ecclesiastical so must every Magistrate be sure to do For it is Gods design to destroy those powers and policies that hinder Christs reign in his Zion and Church as the alone Head and Lord. Christs Kingdom of the Son and the Kingdom of glory the Fathers are both alike who rules in one rules in the otherâ— who are admitted into one are admitted into the other whom the one receives the other receives and none else But the Kingdom of the Father receives not Magistrates as Civil Magistrates to rule and govern or punish there i. e. In Heaven to come therefore not here in the Kingdom of the Son And he that dares usurpe this power of Christ the alone Head and Lord takes too much upon him and as Chrysostom sayes Non est tributum Caesaris sed servitium diaboli c. It is not his due but the devils work And it will cause his unevitable downfal and confusion as it did the Devils Trap observes there on Matth. 22.21 the Greek Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is doubled and repeated for this purpose That our double and special care must be to give God his due Rom. 13.7 Oh! O that we did give the Lord his due then should we not plead so for Caesars Chair in Christs Church that he should sit there with the heel of his cruelty to kick the Saints brains out and to crush them headlong that stoop not to his form In a word Christ sits not on Caesars throne neither shall he who hath too long sit upon Christs throne For though other Lords have had dominion over us and have usurped Headships which are Brass and Iron Jer. 6.28 yet the Lord will give gold for brass and silver for iron Isai. 60.17 This Head of Gold and his Gospel which is better then the silver seven times purified And if the very Philosophers Aristotle Plato and others vid. Cartwrights Ecclesiastical Discipline of the Authority of the Church if they could see and say that Estate is best and those Citizens happiest that had God to be their King and Monarch and his Laws and Decrees to submit unto Sure I am the Church is never so happy holy and heavenly as when Christ alone sits upon his throne in the midst of them and governs them by his Word and Spirit see Cap. 2. 9. of Lib. 2. And sure this is the great work that our God is bringing about who is coming to reign for ever and ever In the mean time let us own neither the Brazen nor the Iron Heads for our Head I mean neither Spiritual nor Temporal Ecclesiastical nor Civil powers so called O none but Christ the Head of Gold our Master Lord Head and Law-giver without any other Partner or Paramount whatsoever as hath been at large proved Wherefore to conclude All others are beheaded having lost their long usurped ruledom and jurisdiction And with John Hus We say Christus sine talibus capitibus monstrosis melius ecclesiam suam regulavit Act. 27. Object Christ alone is Head and governs his own Church influendo infundendo without such prodigious helps or monstrous heads as Antichrist would crowd in Thus said Gregory the first Lib 6. Epist. 24. in his Letter to John Patriarch of Constantinople Quid tu Christo universalis ecclesiae capiti c. What will you answer at the last day to Christ the sole Universal Head of his Church and people that thou darest to arrogate that title which is Antichristian for thee so to do Hold fast the head saith the Apostle Col. 2.19 from which all the body by joynts and bands having nourishment ministred and knit together increaseth with the increase of God Therefore be sure you hold your Head For first it supplieth the members with all necessaries Secondly It knits every member to its self and one to another and thirdly It increaseth every one with a spiritual increase Now Christ in his The anthropie is this Head which we must fetch our life sense and motion from by Nerves Veins and Arteries Christiani Christo capiti adhaerent ab eo percipiunt hauriunt vitam spiritualem c. No Member of his but hath much moisture nourishment and spiritual growth And every Member is moved with their Head unless some Palsie-Members so Palsie-Christians that move not as the Head Christ directs When Cyneas the Ambassador of Pyrrhus after his return from Rome was asked by his Master What he thought of the City and State answered O Sir It is Respublica Regum a Commonwealth of Kings and a State of Statesmen And so is the Church wherein Christ is King and Head O happiness of such a Church For if he be in us Head he is heart hand and all For quickning of us he is our Anima the life and soul of the Church and of every Member as he resolves us he is Voluntas as he maketh us think he is Animus as he gives us to know he is our Intellectus as he deliberates us he is Mens as he keeps our remembrance he is Memoria as he gives us to judge he is our Ratio as he moves our desires he is Affectus as he breaths us and inspires us he is our Spiritus and as he enables us to apprehend he is our Sensus So that Christ our Head is our Heart and all VVherefore let us hold him fast for our Head and heare of no other no Brazen-face no Iron-pate no O monstrum horrendum informe ingens cui lumen ademptum Christ willed when he saw Caesars stamp on the coyne to give Caesar his due so when wee see Christs stampe
Fourthly A true and full perswasion in the way of Christ makes thee most ready to run into it but orderly and very obsequious Gal. 5.6 Heb. 11.8 Rom. 16.26 O then how readily desirous and thankfully observant art thou to do the will of God to please him in his way of worship and to be obedient to his command of coming out of Babel confusion into Zion Fifthly A true and full perswasion of the way of Christ makes thee see an emptinesse and a worthlesnesse in all other wayes and an excellency and usefulnâ—sse of this way which is Christs that all others fall short of Thus David seeing an amiablenesse in the Lords Tabernacles above all others had rather be there one day then a thousand in any other tents Psal. 84.1 2.10 and saith Psal. 86.8 There is none like thee No wayes like thy wayes c. Sixthly A true full perswasion makes thee exceedingly fond of and longing and labouring after these wayes of Sion O! how dost thou thirst to be in them Psal. 84 2. Psal 63.1.2 and enjoy the benefit of them Psal. 42.2 Cant. 8.1 Cant. 7.10 11. Rev. 22.20 and though he that beleeves makes not haste as before yet in this sense he hath fullest perswasions and most faith makes most haste of all and cannot but make haste but regularly Seventhly True and full perswasion makes thee very confident but with a holy confidence and bold but with an humble boldnesse having the testimony of a good conscience to bear thee out against all adversaries or oppositions whatsoever therefore in Heb. 10.22 Heb. 4.16 Eph. 3.12 It is not a sawcy impudent boldnesse which strangers that intrude may have and carry a boldnesse whilst their hearts tell them they goe beyond good manners but this is a sweet humble and friendly familiar boldnesse upon invitation and calls from Christ grounded upon Gods free love warranted by the word not swelling at all with selfe-confidence or conceit but alleadging meerly love and grace from above such a confidence in Christ makes them humbly bold and ready to approach his Court and Sanctuary audaces sunt promptiores Eighthly This full perswasion puts thee upon others to perswade them by the Word and Spirit that they may also participate with thee in this Church-way Cant. 6.1 Mal. 3.16 Eph. 4.29 Col. 4.5 6. Heb. 3.13 Thus Andrew called Peter in and Philip Nathaniel and Paul young Timothy and Titus and many others We cannot be idle to others then especially those whom we love those we would faine get in Prov. 11.30 By these few notes from the true rise and effects of the true and sound perswasion ye may examine before yee enter I have been the longer on this Point because many people run hudling on headlong in and they scarce know how nor care how so they get in but this may be had for a lamentation And poor souls what comfort can they finde in this way without faith who stagger through unbeleef and cannot tell being full of doubts whether they are right or no! alas for them the Ordinances are nothing to speak of sweet to them whilst they think to do this or to bee in this way which it may be they think pleases God and it may be it displeased him and this drives them often-times into despaire and alwayes into error This makes so many run into strange opinions and errors that run so rashly into this way of fellowship which is the Churches Threnodia and deep sorrow at this day O then that men would be more carefull for as the Sun saies Erasm. Roterod. in Simil. the more directly he bears upon us with his beams the lesse shadow he makes but the more obliquely the greater So a wise man that understands himselfe and is informed and fully perswaded by the divine light of the word the beams of Christ the Son of righteousnesse the more this Sonne hath shined upon him and he is satisfied with the truth the lesse fancy imagination or foolish opinions he hath and the lesse he runs into errours but the more obliquely he enters into the Lords way and the lesse he is by this divine light from above informed and fully perswaded the more he runs into errours and the longer shadows he makes But to conclude I beseech ye beware O beware how yee enter into this way of worship let serious and due consideration be had that yee come in due order otherwise yee will meet with a breach instead of a blessing 1 Chron. 15.23 and this Church-state instead of Peniel may be called Perez-uzza or Perez-nephesh i. e. the breach of thy soule so see Mat 22.12 13. what befel the friend that came in and not in a right order Besides the Lord doth not make them welcome Mal. 1.10 for they are a provocation to him in Numb 14.11 Psal. 78.21 22. and the Ordinances of Christ are not so effectual to them Heb. 4.12 13. this want of faith and full perswasion that they are in the Lords way in Christs Gospel Church-state doing the Lords will doth enervate enfeeble and deforce the efficacie and excellency vertue and operation and spirituall advantages which beleevers finde in it As thou hast believed so be it Matth. 8.13 and chap. 9.29 See Mark 6.5 6. one such a doubting member doth much mischiefe in a Church and is a great hindrance to it But dear friends if ye have faith and doubt not Mat. 21.21 and are but fully perswaded in your souls that this is the way of Christ you are entring into then welcome expect great blessings and mighty works and energy in the midst of you Eph. 1.19 CHAP. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nahar Sahhish Those that are thus satisfied and fully perswaded as before must by a voluntary consent unite and knit together in one body THis comes in order next of which in the former Booke Chap. 11. and 13. you may read at large but let this be brought into the ballance of the Sanctuary too and let every soule see to it how he enters into this way of Fellowship that it be by a voluntary and freeâ—motion without a coaction No earthly power can compell a man into this Church of Christ for the Father must draw him Joh. 6.44 that is with his spiritual armes the Word and the Spirit which are the Lords hands and his two armes reached out all the day long Rom. 10.21 None are to bee constrained into this communion unlesse it be by the Word and the Spirit thus the Lord is said to adde to the Church Act. 2.47 and by his power makes them a willing people Psal. 100.3 and so Cant. 6.12 when the will is set upon the Chariots or wheels a man must needs run Cant. 1.3 hence a man is often-times said to be according to his will a volunteer or not which is as the great Wheele that sets all others a going Now it should necessarily follow that such
hath been largely handled in the former leaves Chap. 11. and 13. which I shall adde now little to but this because as Luther sayes in the fore-cited Epistle Christians are all to be so spontaneously onely as they are perswaded by the Word of Christ convinced and lead by the Spirit of God Joh. 16.8 Rom. 8. So are they by the same means to bee brought in members of the Church of Christ Quae ergo insania est spontanee bonos urgere legibus malorum and yet there be some rough spirits abroad that spit nothing but fire and blood and speake of nothing but imprisonments and punishments for such as are not yet convinced inlightned or come up to their opinion Some imagine men must be brought in by the Magstrates sword and that the Gospel is to be promoted and propagated by weapons blows and cuffes It is true as Mr. Hooker in the third part of Church-discipline chap. 1. asserts That the Civil power may as a thing Civil require them to come under the tenders and call of Christ which is vox significativa but cannot compel their consciences and that Power is very uncivil that intermeddles with Church-matters but Magistrates must leave the Church to follow the rule of Christ in receiving such as have gladly received the Word and whom the Lord hath by his Word and Spirit perswaded and prevailed with and so whom the Lord addes unto the Church and not whom men Magistrates or any other by any indirect means soever shall adde It is known to many in Dublin that I durst not but bear testimony to this truth though to no little persecution of my self and others in name and persons as is well known to the Church-gathered with whom I walked for the time I was there who have also had their share of sufferings by some and also have added their testimony to mine I say although the reproof reached great persons that invited many in by indirect means more proper for Seducers then Saints whether by promising expressions of preferment or by commanding words to such as they had power over which were under their commands or by going to houses to make proselytes by their power or the like if their purposes might be good yet the effects were very bad I am sure for hereby many Hypocrites crept in amongst us being byassed with by-ends and who afterwards proved incendiaries and so disturbers of our peace they should have let the Lord alone to bring into his Church whom he pleased and the word alone to have perswaded them by the Spirit and not have sought the inlargement of the Church to get up to great numbers which men eye too much by any other means then the Word and Spirit When great men are Members of a Church that Church must have the greater care of receiving least any should enter or crowd in more out of love to or fear of those great ones or out of any ends of getting a benefit by having great men their Brethren or the like I say more then out of love to the Lords Courts and Assemblies as being inlightned by the Word and enlivened by the Spirit and fully perswaded in their own hearts that they must enter into these ways as the ways of holiness which the Lord hath left here for believers to walk in together wherefore our experiences produce this Caution to others for want of which we have sufficiently suffered to give others warning It was Boniface the third that I first read of that used his Volumus Mandamus Statuimus c. as the means of bringing in Members and ever since hath the Church wanted peace and been persecuted by such commanding powers for till Antichrists time we finde none Members of Christs Church but such as were made willing by the word and power of Christ. Christs words are works when his Word and Spirit go together Psal. 33.9 He spake and it was done In verbo Christi factiva est ratio He said Let there be light and it was light he said to the Damsel Tabitha cumi and she arose he bid Lazarus come forth and he did so John 11. there is so much vertue in his voice verbum Christi est expressivum operativum that it is called the power of God Rom. 1.10 And the arm of the Lord Isa. 53.1 To save assist deliver draw out and to gather into his fold This arm does all this and is the only outward instrument whereby Christ does draw them in and then they run after him Cant. 1.3 and leave Father Friends and all to follow him and his commands or call they stand not disputing it but immediately obey his call Matth 4.20 22. and come away Secondly The inward working Instrument is the Spirit of Christ whose work is to convince us of the truth John 16.8 and to lead us into the truth Joh. 16.13 14.17 26. or guide us that is not to drag us whether we will or no But it implies a willingness in us being informed by the Word that this is the way and that we must walk in it that we must follow the Spirit as a guide a skilful guide a counselling guide a comforting guide that will go before us and make way for us And if we be in suspence and hang off why then it is his work to convince us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were by undeniable Arguments and Reasons and so as that we shall not have a word to say but that we shall heartily and willingly yeeld to his motions and perswasions and finde him both a protection and direction Quest. How shall I know I have Christs Spirit Answ. By his efficacy and power in doing his office A painted fire will not warm nor a painted Sun give light now by their effectual operations you know which is the true fire and the true Sun Besides the true Sun will discover false painted suns and the true fire will burn up the false so will the true Spirit of Christ discover judge and condemn all other false spirits But Quest. How doth this Spirit of Christ convince and bring in and then keep in the way Answ. 1. Mouendo by inlightning our intellect informing our mindes with his counsel and admonitions he leads us with open eyes Psal. 32.8 And the wisemans eyes are in his head Christ This is the first work of the Spirits illumination Eph. 1.18 He makes us to see an amiableness in the Lords Tabernacles above all other tents Thus our understanding is filled with light Col. 1.9 So as that we see the object which moves the will and affections that we spake before of to be the attractivum bonum the best good and then 2. Movendo the Spirit inclines our hearts moves our wills and makes us resolved in this way of Christ before the Spirit took us up as upon Mount Pisgah that is by divine contemplation to
behold Canaan But now he makes us willing to enter into the way with all our hearts full of wishes and desires which makes us swift in motions 3. Removendo This Spirit removes the remora's answers all objections takes away all impediments and puts us on through all difficulties whatsoever though Satan like a roaring Lyon robbed of her whelps rage at us and assault us with his rough Claws and sharpe temptations though the flesh flie upon us with full-mouth and foul-mouthed language and invectives Though the world frown on us and threaten never to look well upon us and friends forsake us neighbors estranged to us acquaintance persecute us and all threaten to begger us yet I say the Spirit makes us to triumph over all and carries us through all as more then Conquerors and thus Cant. 5.6 7 8. The Spouse through inward temptations Vers. 6. When Christ had in her eye left her forsaken her nor regarding her prayers or tears and outward troubles Vers. 7. Yea when the watchmen that should have been her friends frowned on her yea smote her till they fetched blood from her and the keepers of the wall abused her and took away her vail and tore it in peeces on purpose to put her to open shame and to show her nakedness before all in the streets to hoot at after her and to hurt her and to make the world believe she was an Harlot and not a true Spouse of Christ yet for all this that Ministers and Magistrates were both against her yet I say the Spirit carries her on And thus the Psalmist sayes Psal. 44.10 11 12 13 14 15. yet 17 18. Thou makest us a by-word a reproach a derision a spoil to them that hate us as the appointed for slaughter and broken in the place of Dragons and confusion is ever before us and for all this Vers. 17 18 20. Yet yet have we not forgotten thee nor dealt falsly with thee nor is our heart turned back from thee nor do we decline thy way no not yet and why But because the Spirit of the Lord carried them through all thick and thin as we use to say and so it is here the Spirit removes all thy rubbidge-corruption that would hinder thee and throws down to the ground every strong hold or imagination thou hast against this way 2 Cor. 10.4 5. Which before he admonished thee of and motioned thee to and 4. This Spirit confirms thee in it as well as conforms thee to it and therefore he is called the witness in thee 1 John 5 10. If any false witness do arise and rail at this way of Christ as the theif on the Cross did revile Christ. If thou meetest with any arguments from flesh and blood against it that would fain weaken thy faith and foundation why yet the Spirit bears testimony within and that upon his own knowledge that thou art in the right way Joh. 16.13 And this witness within and the word without do both agree in their testimony Yea furthermore the Spirit is called a seal Eph. 4.30 And set me as a seal upon thy heart Cant. 8.6 That is that I may be not onely near to thee but on thy heart even in thee as thine own spirit A seal is more then a witness for it carries the witness with it and is not onely a witnessing to us but a work upon us and in us carrying the image of him that sealeth us sayes Sibs in his Fountain Sealed Now a Seal serves to confirm and thus doth the Spirit seal instruction to us Job 33.16 that is confirms us in what the Word instructs and declares Besides this Seal is for distinctions sake as Dr. Sibs saith to distinguish which is the Lords way and worship from all others of mens making 1 Tim. 2. The Lord knoweth who are his and who are not his This distinguishes the precious from the vile Jer. 15.19 And by this seal the Lord knows his and the Saints know which is the Lords For the seal sets the Lords image on his way and worship Moreover a seal signifies a propriety and right to a thing as Merchants use to seal their wares that others may not claim a right to them So Psal. 4.3 Know that the Lord hath set apart the righteous for himself He hath set his mark on them in the Hebrew it is the Lord hath culled out and severed in a most excellent manner i. e. by his Spirit the righteous that is in Hebrew Chasid the holy One Acts 13.35 full of holiness goodness piety grace to himself And as the gracious man so the gracious way of Christ he hath set apart for himself i. e. as his way and his right Thus every Saint sets his seal to in John 3.33 who being convinced by the Spirit as before and now confirmed by this testimony within him which holds against all opposers he gives his testimonial to the truth Deut. 32.4 and bears witness to the way of Christ Joh. 15.26 27. and sets to his seal and subscribes to it and chuses it to walk to live and die in So that they are Christs witnesses and do bear his testimony with the Spirit as well as by the Spirit Acts 5.32 It is the Spirit which assures them as well as perswades them whereby the will is set upon the wheel so after the Saints believed they were sealed sayes the Apostle 5. This Spirit then rests on thee and on that way thus witnessed and sealed to as the Dove did upon the Ark yea as the Spirit did rest and abide upon Christ John 1.32 whereby he was known so hereby by the same Spirits resting on us we are known and the way and worship and Church of Christ is known to be from above So 1 Pet. 4.14 Happy are ye for the Spirit of the Lord and of glory rests upon you And Paul saith The power of Christ rests upon him 2 Cor. 12.9 The Word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as the Dove which wandred about and not found rest nor where to set the sole of his foot In this world iniquity doth abound and the waters are up and the floods are so high that the Dove i. e. the Spirit comes again weary and spent into the Ark and from thence is sent out So that this Spirit found Christ such an Ark and rested there and findes the Church such an Ark and rests there yea a Saint in a sence such an Ark and rests there And from thence he is sent out by Messengers means of Grace c. abroad and about the world to finde footing among them without but oftentimes he returns with this tale That the waters are too high yet But here the Spirit rests and by this the Church is known to be Christs We are all baptized by one Spirit saith the Apostle 1 Cor. 12.13 Into one Body and made to drink into one Spirit So
Eph. 4.4 We are one Body and have one Spirit that is As one Soul in the Body quickens moves governs comprehends all and every Member so doth one Spirit in the Church every Member Eye Ear Hand Head Foot c. It is one and the same Soul that acts in every one and all the Members though in a different way as the Eye to see with Ear to hear with Hand to work with Foot to walk with tongue to speak with Head to plot with c. And so many several ways the Soul works and yet is but one and the same so the Spirit works in divers ways and sundry manners 1 Cor. 12.4 in several Members some to prophecy some to teach some to exhort some to oversee some to direct and rule some to distribute c. Rom. 12.4 6 7 8. some to one thing some to another and yet it is but one and the same Spirit This one and the same Spirit rests upon every Member and we must by this one Spirit be brought into this Body of Christ which is his Church Thus I have done with the inward instrument of working in us and winning upon us to enter into Church-fellowship Now in this there is an apparent difference between Hypocrites and true Saints entring into this way A true Saint is made willing and spontaneous by a principle within but a Hypocrite or any other man is moved as the Automata are moved or things of artificial motion as Clocks Jacks or the like engines of ingenuity It is some weight without that poyseth them and puts them upon motion so something or other that is without swayeth and worketh and weigheth upon the hearts of Hypocrites to make them willing as we said before concerning Dublin and not an inward principle But thus we have done with the instrumental or organical reason 6 causes of carrying the will on in the way of Christ which is matter for a Reason of the necessity of a voluntary cause that is because the Word and Spirit are the two arms which the Lord hath appointed to pull them out of Babylon with and into Sion and no other instruments or means must do it until these hands of Jesus Christ do lead them out of their carnal corrupt or Antichristian condition they have no call to come and when they are thus called and convinced as before they come running by a voluntary instinct and consent flowing up more fluminis as the tide by a natural instinct and not by compulsion into the mountain where the Lords house is on the top of all mountains Isai. 2. But consider 7. Lastly That because the will of man is inclined and reason 7 carried on into the way of Christ as we said before ab interiori principio by an inward instinct and principle and all kinde of coaction or violent compulsion comes from without ab exteriori principio therefore it is a high absurdity a groundless and irregular opinion and positively repugnant even to the principles of one spiritualized and made willing by the power of Christ to call for compulsive powers to promote the ways of Christ or to bring in any man that way seeing violentia directe opponitur voluntario violentia causat involuntarium he must be a voluntier And this will serve as the seventh Reason to ratifie this truth That men must not be compelled but come in voluntarily for violence is inconsistent with the will Thus under several considerations hath this point been offered for a voluntariness to be wrought in us by the power of Christ before we venture or enter into his Church-way Now a man may be said to be voluntary two ways directly or indirectly 1. Directly Then the will is the agent of his willingliness having an inward principle even as the fire having the principle of heat is the agent of heat in the water But such a one as is 2. Indirectly voluntary is made so by some outward means promises or threatnings hopes or fears or the like and such a one will be a dangerous doubting and disturbing Member But such men and women as are directly voluntary by the means I have mentioned in this Chapter may come with welcome For they are called and invited and if there be first a willing minde saith the Apostle you are accepted 2 Cor. 8.12 For Christ will enjoy sayes one his Spouses love and person by a willing contract and not by a ravishment He is none of them he will have the heart to consent with all the heart O then let us say with the Apostle The love of Christ constraineth us and with Job 32.18 The Spirit constraineth us These are the best and sweetest compulsive powers But thus for this Chapter CHAP. III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sagad Dur. or Pagad Dur. After this full perswasion and voluntary motion and concurrence comes in the communion of Saints by an orderly uniting and embodying together in a solemne order suitable to the solemnity of the Ordinance and that in some publike place MAny there be that in the time of the Churches tranquillity will intrude and pretend willingnesse with the Lords people to goe about the Lords work and build especially when earthly powers and Rulers look kindly upon us and allow us our liberty to go and build and when they as Patrons and protecting Fathers prove favourers and abetters of what we are about But let us have a care and say with Zerubbabel and the rest of the Fathers of Israel Ezra 4.2 3. It is not for you and us joyntly to build an house unto our God you have nothing to doe with us but we our selves together will build it unto the Lord God of Israel Remember that wee are a people that must be separate the cleane from the uncleane the holy from the prophane and by one free consent being fully convinced concurre together in this worke of the Lord without the unclean hands or helpâ— of them without who are adversaries to Sion Now because our Ruler is the God of order and not of confusion he would have all things done in decency and in order 1 Cor. 14.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is compositis moribus fitly for use and ornament to the Church which is a rule saies one of great request and inquest both for real and ritual decency which is to be observed and is of much concernment And for this Colosse was so largely commended Col. 2.5 and Christ himselfe our sweet Master intimates so much in setting downe the people on the grasse Matth. 14.18 and 15. and feeding them ranke by ranke as it were as they sat So his Churches are called beds of spices Cant. 6.2 that is as beds and borders orderly set out to sâ—ew us what delight he hath to live in an orderly and well set out society Order is Gods Ordinance Now to make up this order some things are
extra-essential and left to liberty according to what is requisite to the constitution and condition of the Church and other things are essential and positively relate as well to the being as well-being of the Church ita ordo dicitur respectu principii and may by no means be omitted but of this latter we have been large before and for the former respecting ritual decency and order we must grant that men must not be tyed to such things as of necessity but they are left free whether to observe them or change them as often as there is cause for the use and excellency of the Church I could not omit to premise thus much before I proceed and shall say with Luther What if any one Church will not imitate another in things indifferent and doubtfull outward and circumstantial ritual and formal Yet what need is there of compulsion by Powers Decrees of Councels or the like which are presently converted into snares and laws and as he saith to the Church at Wittembergs about the form of celebrating the Supper in quibus omnibus cavendum ne legem ex libertate faciamus c. Be sure that our liberty be not made a Law by men and a snare to souls such a warning I will give the Reader ere I go on that he confine not his light opinion judgement or perswasion to mine here or any other mans in those things which are left to liberty I am not about establishing a set Form of Discipline or making a Directory as necessary for others to walke by or to ensnare any soules or trouble any consciences but to set before you as is given me from above and that by measure the pattern of Gods house and as for this Form of embodying together by a solemn order which I am now treating of in this Chapter as we have promised else where you have our experiences of it and proofs for it and may follow it if you please it being in our judgement the most orderly and heavenly manner we have met with and most Scriptural and consonant to rule both of Reason and Religion Now premising thus much and promising this more that I shall heartily imbrace and willingly give way to the unction from on high in better teachings about this order and be ready to receive from any whatsoever shall be offered as more useful and profitable in this forme of uniting I shall proceed In order to a communion of Saints in a Gospel-Church-state those who are godly do often meet together as in Mal. 3.16.17 when all that feared the Lord and thought on his name and his worship conferred often together and this is a duty deeply incumbent to the Saints to do so first of all and to speak often together to pray together to make mention of the Lord with savoury speeches tending to edification Eph. 4.29 and 5.3 4. Heb. 3.13 Jude 20. Act. 18.23 and this as often as there is an opportunity and then you shall finde Mal. 3.17 after this the Lord promises to set upon gathering his people then saith the Lord will I make up my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peculium my jewels picked out and binde them up together And this day wherein I will doe this shall be a day of distinction and separation betwixt the precious and the vile the sheep and the goats the righteous and the wicked and then Verse 18. shall ye discerne between him that serveth God and him that serveth him not Now I say in order to this the people of God must first meet and that often together to try and have knowledge and experience of one another to inquire after one another and all together by their joynt prayers and offerings to contribute their best towards the building up of this Tabernacle Then let all vaine communication be kept out Eph. 5.4 and let your words bee savoury and seasoned with that salt of the word that hath not lost its savour and be ready to answer any objection or question that shall be made Col. 4.6 exhorting and provoking one another to duty Heb. 3.13 and 10.24 25. and declaring to one another their clear satisfaction and full perswasion of the way of Christ and their manifesting of longing fond affections for these Courts of the Lord and to be in his amiable Tabernacles Psal. 84.1 2. saying one to another Come let us goe up to this mountaine of the Lord the house of the God of Jacob and he will teach us his wayes and we will walke in his pathes Isa. 2.2 3. and asking the way to Zion with your faces thitherward saying Come and let us joyne our selves unto the Lord c. Now this is preparatory to the worke of embodying which follows and yet these godly are left to liberty to joyne in what society seems best to them and are not tyed to one place therefore did the Apostles gather people together in several Cities where they dwelt and so established many Churches in one County as the seven Churches in the lesser Asia Rev. 1.4.10 the Churches of Galatia Syria and Cilicia 1 Cor. 16.1 Act. 15.41 Corinth and yet Cenchrea Rom. 16.1 in the Suburbs of Corinth that the Saints might enter where was most convenient After this Those that are clearly convinced of the order and well satisfied with the worke it selfe and one with another as before being affectionately desirous to walke together in this way and having agreed it Amos 3.3 they doe write and give up their names together for that purpose which they propose as being the best way to intimate their desires and seeming most to be in practise in former times Act. 1.15 Nehem. 7.5.38 which thing they doe to one whom they appoint to receive them and to call them as occasion serves In the mean time they most unanimously desire and appoint a solemne day of humiliation or more to bee set apart and to seek the Lords presence and his promises of direction and guidance in so great a duty which else they dare not undertake Isa. 58.11 Jo. 14.26 and 15.26 and 16.13 on which day they lye low before the Lord and licke the dust Nehem. 1.11 and Nehem. 9.1 2. 2 Chron. 30.18 19 20. Act. 14.23 this they doe by themselves separate from others Nehem. 9.2 and it is usually a most humbling heart-breaking day whilst they come before the Lord with feare and trembling wondring at his love to pitch upon them for so great a mercy to pick them out and leave so many behinde to visit them with light and refreshings from on high Act. 3. Oh! how doth a thousand of these considerations melt them before the Lord and yet make them with teares to lay hold on all the promises made to them in this case and pressing him with Moses Exod. 33.15.16 to be with them and to goe before them in this work for wherein say they shall it be knowne that we and
the open light preach it on the house-tops that is in the most patent and publike places teaching them to observe whatsoever I have commanded you Matth. 28.20 thus Wisdome sends forth her Maidens to cry and call in the open streets and in the most publike places of the City where is greatest resort Prov. 9.3 and Christ tells his Disciples in Mark 4.22 there was not any thing kept in secret but that it should come abroad Fifthly This publike appearance would be most answer reason 5 able to Christs practise yea and his Apostles and Saints too in the primitive times though then dangerous see what Christ saith Joh. 18.20 I spake openly to the world I ever taught in the Synagogues and in the Temple whither the Jews alwayes resort and in secret have I said nothing So Act. 20.20 I kept backe nothing saith Paul that was profitable unto you but have shewed you and taught you publikely Thus the Church of Ephesus was brought out into publike too sometimes reason 6 Sixtly This publike practise and uniting together is more answerable to the worke it selfe being a worke of light and therefore it ought to bee done in light and openly for veritas abscondi erubescit Joh. 3.21 He that doth truth cometh into the light that his deeds may be manifest that they are wrought of God saith Christ who is Light that is all as from God and for God such are neither ashamed of their principle nor of their end quoad fontem quoad finem saith Aug. in loc The honest Tradesman is content his Wares should be carried to the street-door from the dim shop-board It is for Heresie to hide it selfe saies Hall And for Antichristianisme and false Wares to loath the light they are Bats and Owles that love not to be seen But let us walk as children of light Eph. 5.8.11 It is said of John Frith Martyr that when the Archbishops man would have let him gone away and escaped saith he no If you goe to Croyden and tell the Bishop that you have lost Frith I will follow as fast as ever I can and tell him I have found Frith again and would deliver my self into his hands for what do ye think that I am afraid to declare my opinion before the Bishops in a manifest truth or to come into publike no! reason 7 Seventhly I shall adde one reason more to this and that is the Incouragements which others would hereby have to joyn in that fellowship for the publike appearance of the Christians in Solomons Porch Act. 5.12 was very attractive as in V. 14. Beleevers were the more added to the Lord multitudes both of men and women So that the Church lost nothing but got much by it whilst Clandestine embodying discourages many c. It must needs be so that when people come to see such an amiablenesse and excellency in this way of Christ above all other wayes and how the Beloved is in this Church state the best of all beloveds carrying away the Banner from ten thousands and that his presence is most familiarly and ravishingly in these Gardens enclosed and this appeares to be promised and proved out of Scriptures I say it must needs bee that their bowels will earne after these wayes and to live in these Gardens when they know what the way is as when the Daughters of Sion did ask first of Christ what is he Cant. 5.9 And then when they heard how he excelled the next question is Cant. 6.1 O where is he whether is be gone c. So when they hear what this way is the next question will be O where is it how shall we get in tell us that we may seek him with thee that we may partake of these priviledges with you And they shall say We will go with you for we have heard that God is with you Zach. 8.23 Many Reasons more I might adde hereto and produce more Scriptures to confirm and strengthen this Exhortation of appearing in publick upon that day especially sed sat sapienti In a word If you do these things shew thy self to the world John 7.3 Let all men see and observe how sweetly your practise agrees with Christs Precept and this way with his Word till which time men surmize much evil of you and your opinion and think you are without warrant and walk by fancy not by faith As if a man who never saw any dance in his life should see a company in a field whilest he is afar off and before he can hear any musick he thinks them mad wonders what they mean to skip about so but when he is come nigh and hears the melody of the musick and observes their dancing and how they agree both in time and order with the tune of the musicks he then admires on the other side changes his former thoughts and judgement of them and now is much taken and delighted with them and marks with much affection the agreement of the foot to the tune and could attempt to enter in and be one amongst them were he but fit for it and yet he can hardly forbear So it is that the vulgar and ordinary sort of people such as are most strangers to this way of the Gospel may think you mad and wonder what you mean to separate from their Parish wayes to joyn in fellowship in this orderly way till they come to see how it doth agree with the Word and Spirit and then they cannot but with much content observe the Order and minde the Word and this way together to agree most sweetly and then they wish to be in the number of them whose practise appears so home to the precepts and practise of Christ and Saints in primitive times And that this sweet order and agreement might be the more observed and asserted I do heartily wish for the honor of him whom I serve that there may be no more Chamber-embodyings but openly to all for the conviction of many especially now in the time of the Churches tranquillity and liberty And let this be done by them in due order and solemnity answerable to the weight of the Ordinance and then they shall grow up in all things in Jesus Christ their head from whom the whole body fitly joyned together and compacted by that which every joynt supplieth according to the effectual working in the measure of every part shall make increase of the Body Eph. 4.15 16. And in whom all the building fitly framed together shall grow up an holy Temple in the Lord Eph. 2.21 CHAP. IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beith The Church thus constituted takes in Members and of their Admission upon clear Testimony and without dipping or tying to Forms or Judgements THe Church thus orderly gathered and united together do receive in Members as Acts 2.41 5.13 9.26 Now in their Admission we must consider First the Power that takes them in and then secondly
the Persons that are taken in First The power is the Churches not the Elders or Officers as some would assert to which I cannot assent because that the Keyes were given to the Church and left with them Mat. 16.19 John 20.23 And whom ye receive shall be received whom ye loose or give liberty to shall be loosed and whom ye restrain shall be restrained The words are read in the plural number in John 20. and in Matth. 16. spoken to Peter as the Representative of the rest of the Disciples and in the room of the whole Church as appears from Vers. 15. and 20. where he speaks to all and we finde the Church ever took this Power in the places before mentioned So Acts 9.26 c. and in Revel 2.2 saith the Lord to the Church of Ephesus Thou tryest or examinest them which say they are Apostles and are not and hast found them liers Now as Perkins upon the place sayes Christ gave every one of the seven Churches and so Ephesus as well as any other power and authority to take in or keep out or cast out obstinate sinners from partaking with them in their spiritual and special priviledges else he would not have commended them for executing this Power Doctor Ames in his Medul Theol. lib. 1. cap. 37. sect 6. saith Potestas quoad jus pertinet ad ecclesiam illam in communi pertinet enim ad illos ejicere pertinet ad illos admittere c. The power by right is the Churches in common for it belongs to them to cast out and to admit Members c. this is most certain And Mr. Dudly Fenner de Sacr. Theol. l. 7. p. 277 278. affirms for affairs that concern the whole body and matters of publick moment that they are to be done in the Assembly by the authority of the whole Church and if the people have any thing to offer or any thing to object or exhort or counsel they have their liberty and after that the matters are to be determined when they have been heard to speak all they can and have given their consent Now I say Officers have not the power to admit or exclude Clave non errante for as Acts 15.22 It pleased the Apostles and Elders with the whole Church c. The whole Church had the knowledge of it the voting in it and consenting to it the Elders neither had nor have any absolute power in themselves and therefore can do nothing on their own heads that concerns the whole as hath been spoken in Cap. 8. of the first Book and is like to be at large discussed in the third Book The Church hath the power and authority positively seated in her â—ui inest virtus authoritas essentialiter necessario which she may execute by her self which is always best and safest or by her servants that derive it from her Quibus inest contingenter accidentaliter minus principaliter sayes Dr. Whitaker de Cavil q. 5. p. 178 179. Now if by her servants as from her then let the Church be sure to set orders and limits for her officers in the execution of their derived or borrowed power that they may know they are but servants and not masters and are to be ordered by the Church not to order the Church For all are yours saith the Apostle to the Church of Corinth all whether Paul Apollo's or Cephas all yours to serve you Now in this sence we consent to a derivative power in Officers if need be to prepare matters for the Churches judgement and they may make way ready for the admission of Members as by inquiring into their lives questioning with the persons propounding them to the Church and the like but neither by taking any in nor putting any by nor the like for that Power is absolutely in the Body to admit and judge fit Thus Cyprian Epistolarum lib. 1. epist. 3. And I am much mistaken if Master Hooker grants not as much in his Survey of Church-Discipline Part. 3. chap. 1. but whether he does or no that is all one to me the thing is proved 2. The Persons to be admitted or taken in are chiefly to lie under consideration which are men or women Wherein as Mr. Hooker hath it two things are to be attended 1. What is to be done before 2. What in their admission First What is to be done before The person or persons that does earnestly desire to be admitted makes his desire known to the Elder or some Officer or Brother who acquaints the Church therewith then order is given to take his name into the first Record among those that have been propounded for admission and the person is desired to come on another day In the mean time the Church gives order to some Officers or others to inquire strictly and to inform the Church carefully and honestly of the persons life the uprightness of his conversation his carriage to them without and to them within at home and abroad and what report he hath among those that fear the Lord As also to deal with the said person at some time by conference and questions and to gather what he can of his knowledge and acquaintance in the things of God For the hottest Presbyterians Mr. Rutherford himself admits of this That they ought to be neither scandalous nor ignorant wherefore a searching enquiry must be made of them Now I confess I cannot finde this work with the New England Brethren to be onely the Elders and those that do it to entrench upon the place of the Elders but such as the Church appoints thereunto have a sufficient call and do but their duty therein Now the day appointed being come and nothing appears scandalous or sufficient to the Church to keep him off any longer after this sufficient time of information he is then called in to be admitted But some may say before I step further stay Sir Quest. What is it you count sufficient to keep one off Answ. This hath been at large discussed in the former Book Chapter 5. But in a word If he lives in any known sin either in commissions of evil or omissions of his known duty and makes this his practise Why he professes himself sayes Mr. Hooker thereby not free to submit to the Laws of Christ nor fit to be his subject nor to enjoy the priviledges of his Kingdom not obeying the Authority of his Scepter Nay by such a sinful life in case he had crept into the Church he did enough to be cast out again Secondly what is to be done now in admitting them The Church appoints whom to speak who is usually the Pastor as the mouth of the Church and this the rather to restrin the wantonness and pride as Mr. Hooker hath it of some mens spirits which are ready to impede the progress and profit of Gods ordinance in admitting Members by asking
many nice indirect and unprofitable questions or the like Now for orders sake and the peace of the Church when they have appointed whom to speak for the Church the person formerly propounded enquired of and now to be admitted is called in His name is called and prayer made for direction from above that they might have a discerning spirit in this great work to put the Lords difference between holy and unholy sheep and goats and remembring promises made as in such cases This done the person to be admitted doth express his earnest desire of entring and so is to be received upon a threefold Testimony Negative and Affirmative The first is When he is propounded and no body can object against the person propounded which is desired of any that can and upon what grounds For Acts 9.26 though Paul assayed to joyn himself to the Church yet so long as the Disciples were afraid of him and did question him and were in doubt of him he was not received Wherefore he is propounded to them all to know who can object any thing as Mr. Dudley Fenner said before But further 2. Another testimony of him is from others who can give him a testimony upon their own knowledge and for how long if there be any Church-member whose testimony is most valid can so do it will do well as Rom. 16.1 Col. 4.12 13. whose testimonies are many times writ down and upon record for future use if need be Or else such as testifie from the mouths of others as those that the Church sent out to enquire of him giving in their best information and experience of the person and this faithfully and especially touching his unblameableness in conversation as much as may be But 3. For a further and fuller and most satisfactory testimony that comes from within the person to be admitted being desired for the Churches satisfaction to make an account of his faith and of the work of grace upon his heart he does so as we have said before and shall show in the next Chapters what manner of confessions are made or experiences produced But now if enough be not spoken to the satisfaction of all he that hath any doubts doth ask some question for his satisfaction and none can deny that liberty Now this testimony is for the most part most sweet and useful indeed and deserves to be registred Some of the most special that I have met with and written down I shall instance in in the Chapters following and often times from a gracious heart they come undeniably before they have done Although we grant that some are very imperfect in utterance and cannot express themselves so well as others that it may be are most gracious precious Christians Then one of these ways we take either to get what we can from them by asking them some easie questions and that discreetly too and yet such as are useful for that season and so receiving such broken and imperfect answers as they give though they be but words dropping sweetness and savoring of grace yet put together may make weight and will signifie something well-spelled I remember once in Dublin a sister propounded to be admitted as before was thus quaeried with by the Churches appointment and answering at first very fearfully and uncertainly so that some were unsatisfied and desired that she might be past by for this present till the next meeting not daring to put her by because she was an approved godly Christian in life But when she heard this she burst out into tears bitterly before the Church and amongst many other words which argued a broken heart Sir saith she to me then present it was but the last Lords day saith she you preaching over the water said Christ called us freely without any such qualifications first and that he said Joh. 6. that those that come to him he would in no wise put by and upon these promises I am come the Word hath called me and Christ hath called me and bid me come and I must come without any worthiness in my self and shall I now be put by With that poor heart her passage was stopt with tears for a while which drew tears from the tender hearts of divers in the Church who observed a great deal of grace thorough these weeping words and yet her bold challenge of the promise and of an interest in the Church Christs Body upon as free account without any formal qualifications as she had an interest in Christ the Head having the like call c. though there might be a mistake in such an apprehension for qualifications are requisite in this external union that are not in the internal we must take Christ on his terms and the Church on hers yet I say as when the Sun shines through a watry cloud so she appeared gracious and amiable in the eye of the Church and upon debate her love faith zeal obedience and grace appearing to the satisfaction of all this tender soul was received I remember Master Fenner in his Sermon called Christs Alarum to sinners mentions a story of Demosthenes That when a man came and told him how a Neighbor had abused him and beaten him uttering it coldly and carelesly and spoke it as if he dreamed Demosthenes answered the man That he could not believe it No! saith the man in a passion do you not why he took me thus and held me here and struck me thus and thus the man acting it now zealously c. And do ye not saith he call this beating will you not believe it yes saith Demosthenes now I believe thee for now thou speakest as if it were so indeed So many will hardly believe any to be a Christian but such as can word it well and speak and act zealously but let them take heed of grieving tender hearts in expecting too much from them after the formal way of speaking least they should send any away that keep not touch to their fancy and form For as Dell saith and it is true It is a most pestilent doctrine to make things necessary that are not so for God regards not the form time or circumstances of such things as to him but they are left to us to be used according to the wisdom and discretion of the Church without tyes upon the spirits of any It is not the form but the faith nor the appearance but the power of godliness which we are to eye and own and which God does eye and own In the mean time seeing the Church whilst she is with men and dwells with flesh and blood must use some external rites which are not absolutely necessary by which the Church is nothing sanctified nor satisfied and things meerly of outward order and decency Yet let her be sure to observe these rules 1. To order none of them as of necessity or as if they were enough to take in
or keep out any and 2. Let all be done in the wisdom of grace and by the discretion and direction of the Spirit and Thirdly To do all for peace and pieties sake for order and edification And Fourthly Let all be done in deep love and with sweetnesse of spirit in meeknesse and humility without rashnesse or roughnesse These things observed such a forme as wee before spake of will not keep a good Christian out of the Church who is more to eye the substance then the circumstance But of this more hereafter Secondly Or if any is to be admitted that is very unable to speake in publike I mean in the Church as some Maids and others that are bashful or the like Then the Church chooses out some whom she sees fit against the next Assembly to take in private the account of Faith the evidences of Gods worke of grace upon his or her heart which they either take in writing and bring in into the Church or else which is most approved when that person is to be admitted they doe declare by word of mouth whilst some easie questions are notwithstanding asked of him or her for the Churches satisfaction and for the confirmation of what was before delivered in private to the brethren and then declaring his or her clear satisfaction in and full perswasion of this way of Christ the party withdraws untill it be debated and when all consent to his admittance and all objections and scruples are answered and every one declares his consent to accept of him into fellowship with them by some token or other the person is called in againe and the Pastor most ordinarily or whom the Church appoints in his absence to receive him with the right hand of fellowship in the name of the whole Church using a short Exhortation and requiring some resolution which is often done by a formal Covenant from him to cleave close unto the Lord in this way and to his utmost power to walk as becometh his calling the Faith which he professes in all the Rules of the Gospel and under all the Lawes of Jesus Christ which are or shall bee manifested unto him After admission as they end with prayer and praiseâ— so the persons or person now newly admitted must be mentioned especially to the Lord. If any before I goe further should aske me why wee are so strict to have a threefold testimony for all we admit it is to keep out scandalous and ignorant persons as much as we can which makes us so strict and yet we are very tender as I told you before of tying any to a forme or of putting any by that we can judge truly godly Mr. Rutherford in his Right of Presbyteries Lib. 2. pag. 296. requires Profession to be of that nature that it may notifie to the Church that there is indeed saving faith in the soules of such as professe and that they be invisible Saints who desire to joyne themselves members to a visible Church Therefore it is the Church is bound to have her eyes in her head and in an orderly way as Mr. Hooker saith to informe her selfe as fully as she can of the fitnesse of them that she takes in lest she break the Laws of Christ and bring a scandal upon the order of the Gospel Obj. In receiving women you will have them that are able to doe it to make their account of Faith and give out some experience of saving grace on their souls and so to speak in the Church which the Apostle forbids 1 Cor. 14. Answ. Though we shall speak to that more hereafter yet at present I answer onely thus That women are forbid to speak by way of Teaching or Ruling in the Church but they are not forbid to speak when it is in obedience and subjection to the Church for this suits with their sexes as in this case to give account of faith or the like to answer to any questions that the Church asks or the like But I shall answer to this at large afterward because it is so much opposed Quest. What if wee bee to receive a member of another Church Answ. First He must make it appeare that he is so and then Secondly That hee hath liberty from them to joyn with you and is free from any Church-censure and so Thirdly He must have the Testimony of a Church of Christ which will be sufficient to recommend him unlesse there be any suspicion of the person and then for the Churches satisfaction several questions may bee propounded but be sure he hath a recommendation from the Church or at least some Church-members or other as can upon their owne knowledge testifie for him so 2 Cor. 8.18 The brother whose praise is through all the Churches and so Rom. 16.1 Col. 4.13 Eph. 6.21 The Disciples were very cautious of Paul and would not admit him Act. 19.27 till Barnabas did bear a testimony to him which is very large and so exiled the jealousies and fears that they before had of him Thus the Church is to seek such satisfaction as suits with the rule of Christ of all that are admitted and must require therefore some report of the worke of God in them and of the frame of their Spirits tâ—wards him as hath been said before unlesse they bee members of other Churches recommended by a full and satisfactory testimony from a true Church of Christ. But before I conclude this Chapter there bee one or two grand Objections to answer Object First But you take in members such as you judge godly without baptizing them which the Apostles never did in primitive times but first baptised then admitted Answ. First Those that were baptized as Act. 2.41 and 8.12 c. before admitted were such as never were before baptised but those members which we admit have been baptized already which is but once to be administred and never to bee repeated because of the stability of the Covenant of grace and his gifts and calling are without repentance and there is but one Faith one Baptisme Eph. 4. and by this configuramur morti Christi now Christ dyed but once and this is our initiation too Now I say such have been baptized already and they must not be baptized againe And for this see Euseb. Eccl. Hist. Lib. 7. cap. 8. Perkin 1. Vol. p. 75. cap. 34. August lib. 3. cap. 2. contra Petil. Secondly But in Act. 19.4 5. we hear of some Disciples baptized again Answ. First Because they were before washed indeed but answer 1 not baptized but onely to Johns washing Vers. 3. that is first in Johns name which was not Christs institution and therefore none of his Hence it is in Vers. 5. they were baptized now in the name of Jesus Christ but those members wee admit have been baptized in the name of Jesus Christ and then Secondly The Holy Ghost had not yet fallen on them in answer 2 Vers.
is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tryed Professor and a currant approved Christian amongst men is to be received but he that serves Christ as before in righteousnesse peace and joy of the Holy Ghost though he be not of your judgement yet is a tryed approved Christian amongst men ergo loquitur de hominibus recte judicantibus saith Pareus in loc Calvin But now see O what arguments the Apostle brings to clear this point yea with what big-bellied arguments one in the belly of another he urges them to receive Saints differing from them in judgement being holy and peaceable accepted of God approved of men Prov. 3.1 2 3. Act. 10.35 1 Pet. 3.13 the Kingdome of God is not in words but in power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said Nazianzen Reason 12. from Vers. 19. Let us therefore follow after the things which make for peace and wherewith to edifie one another reason 12 This reason lets out two arguments to receive differing brethren as First What agrees with the true peace and order of the Church is to be performed but to receive such brethren as before agrees with the true peace and order of Christs Church This Peace is either Spiritual or Ecclesiastical so called this latter if true is taken out of the former and is content with the substance to finde faith love grace holinesse in brethren though they differ in forme and for this see Dels way of peace about pag. 120 121. c. therefore Christ hath left his peace his in the Church but not as the world gives it Joh. 16. the world can have no peace but with men of the same minde and judgement but Christs peace and Christs love is to all Saints alike without respect of persons or opinions This bond of peace and union is spiritual Eph. 4.4 5 6. and so is this order in symmetry with the Rules of Christ which hath been proved do require all Saints to bee admitted and received Hence the Church is called the Lords house and family which consists of old and young great and small high and low c yet the difference of sexes relations sizes statures ages estates make it nevertheleâ—â—e in order and peace a family or house So it is called his building in which it is necessary there should bee matter to make it up of different forme and hew and though there may be much difference amongst them that are the building yet being orderly and fitly disposed it hinders not the welfare of that building at all therefore the Church is also called a Kingdome and Corporation a City compact c. in Scriptures and all to shew that although there bee such as do differ as it were in Trades Callings complexions places imployments professions ages statures yet being all subject to one Law and Law-giver there is never the lesse peace and order So a body 1 Cor. 12 for although the members differ much one bigger or lesser and some gifted more then others and more usefull then others or more faire and formal in appearance then others yet all serve to make one body and this difference is necessary thereunto to make up a more orderly body For as the unity peace welfare and order of the body stands wel with a distinction and difference of members which doth not hinder but help the unity and order and welfare of the body and is better then if all the body were an eye to see or an ear to hear c. so doth the diversity of Church-members with diversity of gifts and graces Rom. 13.6 help much to the order and edifying of the Church which is his second Argument That which is for the Churches edification ought to be performed but to admit Saints of all opinions differing onely in things indifferent as before is for the Churches edification Eph. 4.29 1 Thess. 5.11 as the least member is usefull to the body and the meanest matter in the building usefull to the building Now falsely constituted Churches that are of Antichrist indeed cannot stand without uniformity but Christs-can and be edified as a growing Temple Eph. 2.21 Reason 13. from Vers. 20 21. Though all things are in themselves pure yet it is evill for that man which eats with offence reason 13 It is not good to eat nor drinke nor any thing whereby thy brother stumbles c. So in 1 Cor. 6.12 and 10.23 all things are lawfull that are not expedient by these the Apostle would teach us to abstaine from things that in themselves are good pure clean lawful that are indifferent for a brothers sake 1 Cor. 8.13 the Apostle tells us thus much as first That all things of a middle nature may be waved as Covenants subscriptions c. Formes and false Circumstances Secondly rather then cause a body to fall or stumble as before they must be waved and not be urged which is the scope and drift of this Chapter and of the eighth Chapter and tenth Chapter of 1 Cor. Now it is the Church that hath power to determine the use of indifferent rites by the Word and Law of Christ for the maintaining of good order and spiritual peace and unity Now Christian liberty consists as well in abstaining from as in using of those things indifferent Wee may use our Christian liberty sayes Par before them which know it but before them which know it not and are offended at it out knowledge is sufficient and our use is forbidden therefore wisdome and discretion is earnestly to bee sought for from above that you may know when where and how to use your liberty to call for or not to call for use or not use things indifferent for when liberty as Greg. Mag. Moral 28. marks Indiscrete tenetur amittitur cum discrete intermittitur plus tenetur is unwisely held it is oftentimes lost it is no longer a liberty but oftentimes when it is wisely and prudentially intermitted it is made the more a Christian liberty now the excellency of it is the use or not use of it The actions of Gospel-discipline are such as are essential as piety and power of Sanctity and Profession or else such as are ordinate media or helps appointed for the orderly performance of such a Worship and Discipline so are all Ordinances means of grace and administrations now in these are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be considered the things that are to bee done and the manner of their doing the first are instituted of God and revealed in his word but the second sort concerning the manner of performing them as time place gesture and such like circumstances are left to liberty as is best for the order use and unity of the Church 1 Cor. 14.40 1 Cor. 11.24 Now those brethren that doe differ from you in things left to liberty that have not posit ve precept the Apostle sayes
God for him and the Church had prayed for him And that God had stayed his hand now and had forgiven him his sins past he was sure upon his promise to amend and that his Master tooke a great deal of pains with God and would not be quiet till the Lord had commanded the Serpents that had tormented him for his sinnes to fly back for a time c. with a great deal of such like language which yet the more amazed them they thinking him half frantick to talk so and looking on him as a man drawing on but as on the morning or last night and not like to live and yet he would needs be gone to the Pastor to tell him what God had done for him and had already got on his cloathes and got out of doores but being very weake and ready to reele downe in the way about a field off his wife and neighbours running after him much against his own minde got him in again But his wife and neighbours perceived him another manner of man then what he was before by his good motions prayers discourses and desires heavenward it being a great delight to him to acquaint them with his experiences of God under this sharp dispensation After a day or two he feeling strength would not be stayed from coming to the Pastor and it fell out to be upon a day when the Church gathered together to break bread but the Pastor coming to him called him aside and in a roome by themselves he set very severely and plainly upon the man in many particulars and especially for his presumption to enter into this way being such unsound and unfit matter and therefore that he could not long have continued with so fair an outside but the inside rottennesse would at length have broken out and he be cast from the rest of the building as 2 Tim. 3.5 1 Tim. 6.3 4 5. 1 Cor. 5.3 4 5 11 12 13. Tit. 3.10 Matth. 18.18 19 c. 1 Tim. 1.20 c. For though he had done contrary to the rules we must doe according to them Withall dealing with him upon such Scriptures as Jer. 7.9 10. Psal. 50.16 17 c. Isai. 35.8 9 10. questioning and expostulating with him upon them and those Ezek. 44.7 8. Jo. 4.23 and many others and charging it home upon him the wrong that he had done to Christ and his Church by opening the mouthes of her malitious adversaries to speak against Christs way the worst words in their hearts to vilifie and slander his Saints to deride Religion to wax proud against profession and grievously to offend those weak in the Faith yet though he had mocked men he could not mock God but now that the Lord had opened his inside to us that we might see what a Traitor he was to the Truth what a hypocrite to God and what not As the Pastor was opening him to himself yet more this Osborne told him that the Lord had pardoned him upon his promise to amend and the prayer of his Church for Christs sake and that he saw his pardon writ before him and his sinnes blotted out c. The Pastor urging it upon him how he knew he was pardoned and what he meant by seeing sinnes blotted out who then began to tell the whole story of his agony and torments and deliverance which being long the Pastor desired him to cut off and to acquaint the whole Body with them after the last Sermon before they dispersed to their severall homes Because that as there was visible offence given to Christ and his Church so there must be visible repentance and apparent evidences of his conversion c. So the Pastor parted with him the Church could not admit of him into Communion but hee must hold off till he could give satisfaction onely he had liberty in the converting Ordinances and to converse with any of the Society or the like In the Evening about five or six a clock the said Osborne was called into the Society to answer to such things as were laid to his charge and first the Pastor earnestly seeking God that nothing might be done or concluded on but what should be agreeable to the minde of Jesus Christ and the rules of the Gospel and to stablish all that are present in the faith and that they might be the more strengthened by what did or should of Gods power appeare to have been upon this man to punish him and of his love to deliver him and that this Church might not be deceived through the subtilty of Satan as to believe a lye or to give no credit to the Truth but to make them discerning in his wayes and to eye him in all his goings c. After the Pastor had prayed and the Church joined with him very devoutly the charges being uttered against this Osborne still hee continued his former story how God had forgiven him and he had seen his sins blotted out and how the Serpents were suffered to feed on him for his sins So urging on him what he meant by these things and straitly requiring him not to believe a delusion No! he said he was sure the Lord did not delude him and thus he began After the fits left me sayes he I sent for my Master i. e. the Pastor because I was to dye as I thought Then this being on May 2. the Lecture day at night when he despaired so that the Pastor was there I thought that I had dyed and was gone into Hell for my sinnes where God stretcht out his rod and then came out a huge great Serpent which God bid to goe and torment me and presently out of the belly of the great Serpent came out seven Serpents more so many Serpents for so many sinnes and they all together seised upon mee and stung and gnawed me and eat off all my flesh below and my thighes and gnawed all clean to the very bone and I heard my Master pray and say Lord punish him till he amend Let him be punished for a time and still these Serpents continued on mee and tormented me more and more for a long time as wee conceived for the space of two dayes or thereabouts by the Pastors words who acknowledged to the Church that there might be some likelyhood in what Osborne said because that he did indeed pray for two dayes or thereabouts in his study privately that the Lord would punish him severely in the flesh that his Spirit might be saved in the Day of the Lord which the Church never knew till he told them Moreover the said Osbornes tongue was bit quite through and a peece of his lip pulled off which hindred his speaking so as he could scarce be understood and being asked how it came he said he knew not unlesse the Serpents had bit it which hee thought because he knew nothing but that he was in Hell not so much as imagining that hee was
Evangelical as to instance in Elizabeth Averies c. And note further those who are first called by the Word and preaching are then 2. confirmed by the Scriptures and promises and 3. assured by the presence of Christ revealed in them instance in John Spilman Lawrence Swinfield c. and many times your most ordinary are most infallible and certain But these are the present observations besides this That every Church of Christ which is full of experience must needs be ful of Faith have provision laid up for many years which being so advantagious as hath bin said should exceedingly oblige others to bring forth out of their treasures new and old I would have every Church appoint the Pastor or some others to take up all the experiences which the members declare and to bring the best choicest of them into publique light Oh how beautifull would they be abroad and how sensibly and forcibly should we perceive the unparalleld appearances of Gods love and light as they shine more and more towards the perfect day and oh how obvious to every eye would the work which God is about be in this age and then we should see how far these experiences surpasse the former or the Saints in former ages and how far our childrens will be before us And indeed it is a burning shame they should lye buried alive and not be brought into the light which are given in to all the Churches in this age that are of excellency or use but now at last I will wipe my pen and sit down CHAP. VII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith That Church-Covenant may be but not that it must be as that wherein the Formality of the Church consists THere is a threefold consideration saies Bernard which is to go before every work and which a wise man makes his main primum an liceat deinde an deceat postremo an expediat to consider whether it be lawfull comely and expedient for all things are lawfull but all things are not expedient saies the Apostle Now in Christian discipline that does appear to be undecent which is undutifull and uncomely which is unlawfull and against command and so also that which is not lawfull nor comely must needs be unexpedient and unprofitable Wherefore let us finde this Church-covenant which we are now come to a thing lawfull decent and expedient and it may passe or else it must be put to a stand and examined And sometimes upon examination though it be found lawfull in it self yet being unusefull and unexpedient for some other reasons which are weighty and import the bene esse or wel-being and priviledges of the Church therefore it must be put upon the file for the present however and not urged as of absolute necessity to any but left as indifferent Now of such things we have treated at large in chap. 5. yet this I shall further adde that those things which are neither praecepta nec prohibita commanded nor counter-manded by Scripture yet may be and in some cases they must be opposed by our preaching especially when pernicious errours do attend their practise as to instance when they are cryed up if not as meritorious yet as Deoplacentia things not only pleasing but as if without them the worship of God were displeasing to him so that men paint over their traditions by inventions with such varnish to take others Et homines fascinati his ritibus and then some men are ready to run mad for them Thus they run over head and ears into the water after the Anabaptisticall errour as Melanchthon takes notice in his Common places De ceremoniis humanis So did the Israelites after the golden calf and so did the Marcionites Manichees and Donatists of old And so the Presbyterians and rigid Disciplinarians now that do tye men to any empty form And further 2. When things indifferent are cryed up for necessaria Ecclesiae and dignified with the title of things necessary and then those that desert those ceremoniall rites or indifferent things they do presently damn for the members of Antichrist of an Harlot as seditious erroneous or enemies to Christ and these men make Religion odious the Gospell contemptible the Church a meer externall policy whence it is that so much discord arises about outward rites and orders Thus do all rigid Disciplinarians who cry up the Form more then the Power 3. When this opinion of things doubtfull and indifferent does darken the mind and makes man more blind and brings forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a foolish froward rash violent hasty zeal as it did in the Pharisees for Mosaicall rites and as it does in those rigid sort of Anabaptists I say not all that at this day contend with so much fire for their form and that with violent invectives their loudest arguments against all that differ from them they hate threaten malice rail at with the worst-words in their bellies the precious ones of God and are of a persecuting-spirit as all formalists are I speak of such as I have met with whose fire cant't be quenched without water without much if not whole rivers of water whilest the true servants of God and all true worshippers doe worship him in spirit and in truth Joh. 4. 4. When hot discords doubts differences malice madnesse spight hatred and anger or the like arises from things doubtfull and indifferent they are to be laid aside and left as things dangerous And thus ought the Presbyterians Independents Anabaptists and all to agree in one to cast away whatsoever causes contention and is left in the word without absolute command or counter-mand As the formall Covenant baptizing infants rebaptizing or the like seeing that as once we have said before even ordinances commanded for quietnesse sake and to make a onenesse and peace betwixt Jew and Gentile at a greater distance then any of these now are were taken away by Christ that they might be all one in Christ Gal. 3.28 See Eph. 2.15 16. and this ought to be rather then the want of love peace and unity should be among the Saints They must deny all indifferent and doubtfull ordinances when they grow dangerous and cause discord O that men were wise and would learn this for loves-sake which is the greatest Commandement of all other 5. When the Hypocriticall defenders of such Formes do cry them up for greater excellencies and more usefull then positive duties then they are dangerous indeed So do the Presbyterians that cry up a Prelacy and call for Classes rather then they will deny their high-spirited opinion for peace and love with their brethren So do these Independents that do rather presse their formall explicite Covenants as necessary to the constitution of the Churches then lay them aside for love and union-sake and rather then thereby any difference or discord should arise And so
explicitely vote and offer or object c. THE Furies and Harpies are flowne up very high upon this point and most men doe arrogate a Soveraignty to themselves which I see no warrant for The difference that is to be made is already proved to be between the precious and the vile the clean and unclean and not to be a difference of Sexes ages or relations Now because there be too bitter contentions about this which was one thing that help'd to set at a distance the two societies in Dublin by such as would rob sisters of their just rights and priviledges we shall prove their liberty and leave others to practise accordingly Proofes for this may be taken from Prophecy Precept and Practise and which we shall ratifie by firm reasons out of the Word of God and answering objections shall leave all to stand or fall according to their foundation and bottome But The Prophet Joel chap. 2.29 tels us of the liberty of Saints in the last dayes for where the Spirit is there is liberty and this Spirit is promised to be powred-out i. e. most plentifully and largely in the latter dayes and as Luther sayes in these last dayes of the world although this was began in the Apostles time Act. 2.15 faciendum initium sed non est satis sayes Paraeus it is now to be further and fuller performed and is expected to be powr'd out ex abundanti but onely with this difference that it was then visible but it will be and is much already invisibly then extraordinarily and now more ordinarily powred out and not dropped but powred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vpon whom 1. Generally upon all Flesh non stillare sed plena copia fundere let out with a full stream and running force far surpassing former ages that is the 2. circumstance sayes Calvin and it is to be considered Sine discrimine populorum sexus aut aetatis so Esa. 66.18 Which 2. more particularly and expresly he explaines and confirms upon the Servants and upon the hand-maides for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies for certain accipitur confirmative that these latter dayes promises as Isa. 2.2.3 Jer. 50.4 c. doe most expressely and particularly relate to the weakest and contemptiblest sort of people in the Kingdome of Christ young men and women and it may be some aged men too but as Paul sayes 1 Cor. 1.26 27. Not many wise not many noble not many mighty are called but God hath chosen the weak ones and the despised ones and the poore mean base ones to confound the wise that no flesh might boast in his sight But by these and other Prophecies it will appear God had care of the weakest contemptible vessels viz. women that he would exalt them and powre out his Spirit much upon them As Mayer sayes that they as well as men even both sexes young men and women might manifestly appeare to defend the Truth vindicate their liberty prove their right to the Ordinances of Christ either by speaking pleading prophecying or the like and declaring their visions of truth Besides the precept which I finde for it is full enough Mat. 18.17 Goe tell the Church i. e. the whole Church to whom power is given to consult and conclude matters which relate to the whole not one member age or sex excepted but women that are members as well as men must equally know it and consensu omnium sayes Fenner conclude about it being to be by the concurrence of the whole But say the Pontificians tell the Church that is the Pope and his Cardinals the representative sayes Lyra tell the Prelate the representative sayes Chrysostome tell the Rulers the Representative say the Calvinists tell the Synod the Representative and Maldonat says the Judges So say the Presbyterians tell the Classes the Representative or the Presbytery for so they call them and some Independents say tell the Brethren but we say the whole body consisting of men and women For the word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Councel or Synod or some chose to consult and sitting for that purpose but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a people called together into one body being separate from the world and all false wayes and worships for the Lords use and service which word charges the whole body with this duty and that without difference of persons sexes ages or abilities but all together and thus sayes Mr. Cartwright in his 1. Reply to Whitaker p. 184. So in Act. 6.2 3. the whole Church taken collectively without any exception of any for sex or degrees they are all required to cull and call out looke out and chooseâ—it â—it Deacons that is that every member might have his or her liberty and give his or her consent thereto seeing iâ— concern'd every member Furthermore you finde this in practise in primitive times wherein the Acts of the Apostles and their Epistles are full in Act. 24.23 the whole Church collectively chose them Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the liftâ—ng up their hands so 1 Cor. 5.4 5. the whole Church as concern'd so concur'd in that businesse and Paul 2 Cor. 2.6 to 10. writes to the whole Church for their consent and concurrence in remitting and readmitting of love So that in those generall termes you find no excâ—ptiâ—n to one off or exclude sisters concurrence and complyance with the Brethren whether it be by voice or lifting up of hands or the like whether as we say explicitely or implicitely and more expressely you shall see in Act. 1.14 These brethren all continued with one accord in prayer and supplication with the women and Mary the Mother of Jesus and with his Brethren and then Peter stood up in the midst of the Disciples the number of whose names were 120 now you have it in totidem verbis that the sisters as well as brethren had a right and accordingly did take it in the choise even of another Apostle and in ver 23. they appointed even those 120 Disciples men and women two c. yea furthermore in Phil. 4.3 saith the Apostle I entreat thee help those women that labour'd with me in the Gospel with Clement also and with other my fellow-labourers whose names are in the book of life Magna libertas maxima laus mulierum sayes one for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is read actively wherein they were admired and much commended and yet men now think much to allow them that common liberty in Christs Kingdome which is the liberty of the Subject to vote or object or aske or answer or say or consent as need requires which liberty they are as I may say as they are member of the Church born to and cannot by right be deprived off which I shall prove further from the testimony of others eminent men yea out of their
own mouthes and by the right of reason and equity and then answer objections Mr. Dudley Venner de Sacr. Theolog. lib. 7. p. 278 279. hath much to this purpose that in all matters maximi momenti of generall concernment as in censures voting choosing of Officers taking in casting out or in what things so ever concern the whole why they are to bee done in the whole Assembly or Church meeting by the authority of the whole Church without any one debarred of their liberty and if there be any one sayes hee that have any thing to offer or to object that hee or shee have liberty to bring it in and so after that matters to be concluded by all So Dr. Ames against whom can bee no exception for piety or learning in his Medull Theolog. lib. 1. ch 37. Sect. 6. saith Potestas hujus disciplinae quoad jus ipsum pertinet ad ecclesiam illam in Communi c. The right power of discipline appertains to the Church in common every member hath a right to vote offer object to take in or cast out or such like for it belongs to the whole body in generall ad illos pertinet ejicere ad quos pertinet primo admittere which every brother and sister hath equally a right to and a liberty to doe So Mr. Rutherford himself in lib. 1. p. 49. produces Beza Calvin Bucer Bullinger Melanchthon Bucan Paraeus Rivetus Sibrandus â—unius Trelcatius Cyprian Jerome Augustin Nazianzen Ambrose Chrysostome Theodoret Theophylact who all require that Church affaires be executed plebe consentiente by the consent of all i. e. every one without respect of persons So Dr. Whitaker de concil q. 5. p. 179. de Pontif. Rom 9.9.1 c. 1. Sect 1. and in severall others sayes enough to confirm us both of Churches and Members that omnes pares inter se juris essent they were all equall among themselves in primitive times without respect of persons Jam. 2.1 So Dr. Sibs in his Breathing after God pag. 94. compares the particular visible Churches to Gods â—abernacle in Davids time every of which particular Church he cals a severall Church Independent And as for the Church of England it 's called sayes he a particular Church from other Nations because it is under a Government Civill which is not dependent on any other forain Prince and in every one of these particular Churches the members are without superiority all making one brotherhood for par in parem non habet imperium So sayes Mr. Jacob in his attestation and proves it by many others most eminent in Primitive times and Ancient Writers who sayes that all affaires of government or order which concerne the whole are to be by the unanimous vote and consent of the whole read the Magdeburgenses in 2. Cent. chap. 7. de Conjoâ—iatione Eccl siarum Si quis say they probatos authores hujus Seculi perspiciat c. If a man but search the Authentick Authors of this age he shall see the form of government was like a Democracy For every single Church had equall power of Docendi administrandi excommunicandi eligendi vocandi ordinandi c. And every member hath a suffrage or voice So Cyprian Epistolarum epist. 11. lib. 3. epist. 3. lib. 1. speaks of it fully and see Cottons Way of congregationall Churches cleared Part. 1. Sect. 2. So that women are included in the whole And many others had I time to search I should soon finde to bear witnesse with me of womens as well as mens right to vote offer object concurre in and consent to all things that concern the benefit of the whole body But more particularly I shall take in Dr. Willets judgement and then prove it by what our dissenting brethren have granted to us of it Willet in his Synopsis Papismi 12. Gen. Contract Q. 4. p. 572. lends us light enough to end this trifling controversie for he tels us of a Heathen Priests son converted by a woman and the Iberi converted by the preaching of a woman and of their ordinary duty to teach privately and some of them extraordinarily called to preach in publick and yet we allow them not their common liberty as members Moreover he tels us of a Canon in the Councel of Carthage 4. can 99. That a woman though never so holy and learned was not to preach in publique in private as much as she would nor to baptize Can. 100. but never that a woman was forbid to vote or aske or object or offer any thing which concerned the whole body for that it is a priviledge which every one woman as well as man hath a right to as a Church-member and this must not be denyed any nor can it be for the Churches benefit so to do and that for such reasons as will follow So Tertullian tels us that in his time it was not permitted to a woman to teach in the African Church nor to baptize but he does not deny the liberty which women had in Church-matters to vote dissent or consent according to the liberty of the members of the subjects of Christ. But let us hear what our brethren say they allow them liberty to speak in some cases in the Church as to give answer to a question when the Church requires it to render a reason of their faith and hope to give in a testimony of repentance upon their return from a fault or the like And Mr. Hooker himself in 's Survey of Discipline part 3. ch 1. p 6. saies they may so speak as suits with their Sexes that is saies he when their speeches argue subjection Why so then we seek no more then this now their offering or objecting or asking of the Church or voting with the Church does evidently argue subjection and suits very well with their sexes and with their liberty as members which they must not be robbed of And Mr. Ainsworth in 's Communion of Saints ch 18. is exceeding clear in it and commends it and confirms it from the Churches in the Apostles daies who he saies had the like right and liberty for all the whole multitude of beleevers were both beholders and actors in the common affairs as at the choise of officers Act. 1.15 16.23 6.2.34 14.23 at deciding of Controversies Act. 15.24.6.7.12.22 23. 21.22 1 Cor. 6.2 at casting out offenders Mat. 18.17 1 Cor. 5.4.5.13 at the choise and appointment of men to carry the benevolence of the Church to the needy brethren 2 Cor. 8.19 1 Cor. 16.3 These and the like priviledges saies he in the practise of the Gospell are permitted to all the Saints in all Churches which they must use in all sobriety order and peace Rom. 12.3.16 1 Cor. 14.33 40. So that all the members have a like priviledge in common and publick affairs and women may as much de jure vote speak and offer their judgements in
such cases as men being alike and equall members with them For all that Antichrist would bring a difference out of his seminary of discord as he did formerly and which too far takes place yet between the Clergy and Laity so called as if one were the more holy then the other and therefore must be distinguished by garbes gowns caps colours carriages or something or other distinguished from the other who ought to be all one in Christ without such distinction But we come now to the Reasons and Arguments which confirm this practise and confute the contrary And 1. Is taken a toto ad partes Thus that which concerns the whole is by all the rule of reason to be done by the whole or that which concerns all brothers and sisters reason requires should be done or ordered by all brothers and sisters but to choose this or that officer to vote this or that thing to cast out this or that offender to take in this or that member concerns all sisters as well as brothers ergo So saith Whit. de concil p. 44. Quod omnes attingit ab omnibus approbari debet c. and ejusdem est recipere rejicere saies Hook part 1. cap. 11. The power which is in every brother and sister or Church-member combined together in one Is potestas Judicantis Is potestas Donantis 1. The power to judge is in the whole and concernes the whole as to admit cast out c. 1 Cor. 5.12 the whole Church is bid to cast out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which carries a causall power with it 2. To give elect is also the whole's as the Corporation hath power to choose a Mayor and every member that is free in the Society hath a right to give his or her vote thereto Thus the whole hath the power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 18.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 5.12 and every single part must be subject to the whole and serviceable also for the use and advantage of the whole Salus populi suprema lex which is the highest law to look to and after i. e. the preservation and welfare of the whole and this lies in every brother and sister to be active in For as in a ship that is ready to sink every one seeks the safety of the ship i. e. of the whole and then they are all safe else none saies Bolton in 's Tossed ship so it is in the Church But to the next Argument 2. A fortiore If it be lawfull for women to have any reason 2 office in the Church which implies a power and authority then it is much more lawfull for women to vote wish or offer any thing to the Church which implies subjection and obedience but it is lawfull for women to have office in the Church See 1 Tim. 5.9 There were women that were chosen to look after the poor sick lame strangers c. and so Phoebe a Deaconesse Rom. 16.1 and so Phil. 4.3 some women that laboured with Paul in the Gospell and Philips four Daughters were Prophetesses Now doubtlesse and by an undeniable consequence it followes that women must have the common liberty of members to vote or the like in the Church 3. Ab aequali libertate omnium in uno Severall arguments run from the equall liberty of all members purchased by Christ. And to follow Melanchthon de libertate Christiana in 's Common places I could argue thus Quos filius liberavit vere liberi sunt sed c. Those whom the Son hath made free are free indeed Joh. 8.36 but all the Saints of Christ without difference of Sexes sisters as well as brothers are made free by Christ Gal. 3.28 There is neither Jew nor Greek bond nor free male nor female for ye are all one in Christ. I pray mark the Apostle puts you in minde of their equall liberty in Christ and therefore that they should not contend or differ in saying this is a Jew or Gentile this is a servant or a woman why ye are all one body have all one head and are all one without any such difference in Christ in Christ there is no such thing as subjection one to another all equall so saith Perkins in loc all sorts of beleevers are under a civill or spirituall rule in the civill there are such differences of Fathers children Masters servants Magistrates subjects men and women but in the spirituall rule and government of Christ in his Church and Saints all are one without respect of persons no difference should arise amongst them There is no such thing as Jew i. e. as opposed to Gentile nor as Presbyterian i. e. as opposed to Independent nor Independent i. e. as opposed to Anabaptist nor as a Servant i. e. as opposed to the Free nor as rich i. e. as opposed to poor nor as the learned i. e. as opposed to the unlearned in tongues and arts nor as a man or brother i. e. as opposed to a woman or sister for they are Christ's account in Christ's Kingdome without any such respect of persons opinions sexes or ages and have all one and the same liberty in and by Christ. Thus Gualther gives out and bitterly complains of such as are enemies to Christ and his Church that make differences about persons opinions sexes or the like and that would rob any one of their liberty bought them by Christ. Now Christian liberty hath these two parts viz. Deliverance from and freedome to deliverance from the curse power and punishment of the Law and from the observations of traditions Col. 2.20 which women have equall benefit of with men And so in freedome to the worship and service of God the ordinances of Christ the kingdome of Christ grace and glory which also appertains to women as well as men being restored by Christ to that equall liberty in the things of God and in the Church of Christ with men which they lost by the fall and they are now again to become meet and mutual helps for all are one in Christ sayes the text Now though there is a civill subjection to men in their oeconomicall relations as we said before that there is not any servile subjection due to them whereby poor souls are inslaved and kept under in bondage from doing their duty to God or taking their Christian liberty in the things of God Bernard in lib. de gratia lib. arbit tels us of a threefold liberty i. e. of nature grace and glory and every woman as well as man is made happy by it ever since Christ turn'd Eva to Ave they have been restored into spirituall liberty and Christian equality in the Church and the Apostle Jam. 2.1 in his Catholick Epistle so call'd saies it agrees not with the profession to make difference of persons in the Church of Christ therefore my brethen have not the faith of our
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
all body but an Integrum made up of both So is the Church Vniversall made up of the particulars yet cannot be said to be all this particular or that particular all of them before the Law or under it or all of Gospellers or all Independent so called or Anabaptistical or the like No! But one made up of all And yet I must say that every member of this whole as every member of our body is a whole in it selfe and limited at the joint and so can't usurp anothers place every Congregregational Church is a whole Church and intire in it selfe and one member is distinguished from another by limits set so that although we say with Ames in 's Med. lib. 1. c. 32 particulares Congregationes sunt partes similares Ecclesiae Catholicae that particular Churches are essentiall parts to make up the whole Intire and have of that in them which will make up the whole and yet we say such particular Churches are in themselves whole and intire from all others having matter and form and power and priviledges the Keyes and Ordinances within themselves intirely and distinctly from any others But thus far for the name and nature of the Church which is here handled and handed forth The next thing that I offer before I conclude is the consideration 2 near alliance and agreement which is obvious to every discerning eye between the Presbyterians and Papists in their Discipline and order But before I goe further I give this caution that when I speak of the Presbytery I be understood of it as it now stands with them of that judgement and not as it stands in the Word of God for in this later sense we allow of Presbytery and say it is in the Congregational way according to the Word of God This gives no allowance of that Lordly high Prelatical Presbytery that the Presbyterians now tug for tooth and nail and which we speak of and if they should enjoy it what a goodly bit those biters would have of it I leave it to themselves to be their own Judges Will they promise but impartially and pensively to contemplate what familiar acquaintance and friendship their Discipline and the Popes have one with another and without anger for loves sake let them weigh wisely how close they set their feet together and embrace each other and I wish I might say it was onely through mistake How near they are akin or How like they look the Daughter resembling the Mother I shall rough-draw before your eyes though in dead colours at the first Yet so far as will sufficiently deliueate a near resemblance between them in as many parts as I can at this instantanous present time place before you as the head body eyes mouth hands and feet yea and spirit of this Image which must fall But let not men be angry with me or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boil out into a foame against me for as Dr. Homes says I do but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 2.14 walk with my right foot in the way of the Gospel and the Lord now knows it is love to the Truth as it is in Jesus brings me to this businesse with a spirit in the which I hope I shall appear more zealous then Zoilus and rather an Irenaeus then Cassander and when I meet a Critick I hope to prove a Christian and part in peace but however if I must pledge Christ out of his own cup for this his owne cause if I know my heart I am content though they give me gall and vinegar for I had rather suffer then sin and so I set forward and out of their own books shall shew you how they agree for I cannot but bear testimony with pretious Mr. Hooker who is of the same minde with me and manifests it to the world his words are In my retired meditations I could not but observe a secret kinde of divine dâ—spensation that the Presbyterian way must need the help of Popery not onely as a pillar by which it must be under propped but as a foundation or head-corner stone upon which their whole building must rest and be erected thus saith this worthy Champion but a little before his death So that I shall neither be the first nor the last that on good grounds doe affirm their Presbytery and Popery to live one in the other and that the Presbyterian way is maintained and kept by Popish points and principles and keeps up Popery alive in England which cannot dye as long as that lives the which I shall easily demonstrate in their congruity together whilest they dispute for the same things hold the same points professe the same principles I say not all and are so a like in practises but to instance in particulars I. The Pontificians and Papists affirm the Church to be aliam principalem aliam minus principalem principal and lesse principal The Church principally they call the Councel of Cardinals and Bishops together but the lesse Principal they say is the Body of the People or Congregation of the rest together that are gathered under the Roman See and acknowledge the Pope of for their head Thus sayes Bellarmin 1. lib. de Ecclesia The Presbyterians professe this with the Papists both in their judgements and practises that the Synod or National Provinciall particular Classes is more then the Church viz. the body of all the brethren and sisters For they take upon them as the Church-Principal to set laws and to lay down rules and orders and to make Directories and the like for the Congregations and Churches to be under and they take upon them power of commanding compelling condemning punishing or the like as the Church-Principall yet pretend themselves the Church Representative and therefore they are called the Presbyterian Church because made up of Presbyters and Elders as a Representative Body thus they say they are the Church primarily and not the whole Body of Beleevers together but they in a Classis Synod Councell of Ministers and such like are the first Subject of the Keyes to open and shut binde or loose command or countermand vide Rutherford right of Presbytery lib. 2. p. 9 10. to 14. which is all one with the Papists and the same thing So in this sense is it that Mr. Hudson sets the Catholick first and then the Congregationall But 2. The Papists affirm that the Catholick Church is and hath been alwayes visible which is a generall Controversie between them and us as appears in Willets Synopsis Papismi Q 2. of the Church they mean not any particular Congregational Church but that the Vniversal Catholick Church is visible Rhem. Annot. Mat. 25. Sect. 3. Bellarmin lib. 3. cap. 12. ret 7. Calvisius cap. de fide c Symbol Artic. 18. The Presbyterians say the same whither they all agree therein or no I cannot say but Mr. Rutherford for them lib. 2. of his Right of
and power to all the members which none but Christ can doe none else can give grace or powre out the Spirit and put spirituall life into a man or woman so that Mr. Perkins sayes in his Exposition of the Creed speaking of the Church that there is no such thing as a Ministerial Head or a Deputy under Christ to Lord over the Church but that it is a Satanical forgerie knocked out on the Devils Anvil for the Headship of Christ is of that nature and quality that it can admit of no Deputy or Viceroy seeing he must give commanding and quickning power And besides oportet caput nosse sua membra ab iis agnosci a very novice and Student in Divinity knowes that the head must know the members and the members the head now none but Christ can tell all the true members of the Body as Perkins sayes on Jude v. 1. such as is alwayes present with them as the Head is with the members which none else can be for Christ as Mediator God and man the Fulnesse of all power spirit grace and goodnesse is present and gives influence to his whole body whether above or below and lives with all his body in all places which he could not doe were hee not both God and man though Mr. Hudson with some of the Presbyterians run a ground grievously when they rashly assert Christ head as man pag. 23. of his Book which is abominable Papisticall and an unsufferable error and against this see Whitak de Pont. Rom. 1.9 c. 3. arg 3. and Beza in his Confessions ch 5. Antic 5. So Bullinger de Vnit. Eccles. Dec. 5. Serm. 2. Christo caput est non quia homo sed quia deus homo where they prove this headship to be too much for any man and therefore Christ alone to be duely and truely qualified for it as God and man who is with all his members every where alias enim caput non esset otherwise hee could not be head of them And besides the head is ex quo totum corpus Ecclesiae compactum connexum per omnem juncturam c. is Christ because of him every member hath life influence dependence and they are all by the several joints viz. the Ordinances and laws of Christ fitly set and compacted together Ephes. 4.16 2.21 and from him as the sole Head fitly joined together 1 Joh. 1.3 7. Who maketh increase of the body to the edifying of it self in love and none but Christ can doe thus And furthermore the Head of the Church debet esse perpetuum ought to be for ever both in this life and in the life to come now none but Christ is so Dan. 4.34 35. Isa. 9.6 7. Thus and in many other respects I might show how Christ alone is head of his Church as their light life wisdome safety c. but this point hath been aboundantly handled before lib. 1. ch 13. onely I adde this further that all famous eminent men in all ages whether Fathers so called or others are of our side And the eminent Martyrs dyed with this truth in their mouths see honest John Husse Aâ—tic 20. and Mr. Hooper in his Examination 3 Fox p. 1507. and Mr. Rogers that eminent Proto-Martyr saith Christ is onely Head p. 1486. who doth all in us all which is the true property of the Head and which is a thing none else can doe no not all the Bishops c. so say we not all the Classes or Presbyters alive therefore down with this Popery And 4. they agree in what they make the matter of Christs Church Materia est Suprema Subjecta Suprema that is the Head therein we have shown the agreement but subjecta materia is the matter we mean here and are the members of the Church And in this the Presbyterians and Papists are too nigh one another The Papists say all belong to the Church that make a profession of Christ Bellarm. lib. 3. de Eccles. cap. 7. Rhemist annot in Joh. 15 Sect. 1. this is a generall controversie between Papists and Protestants and so it is between Presbyterians and us as appears by Mr. Rutherford and Mr. Bayly c. see ch 5. lib. 1. Mr. Rutherford and Bayly answered by Mr. Cotton in his Holinesse of Church-members and Mr. Rutherford answered by Mr. Hooker in his Survey lib. 1. c. 2. whilest Mr. Rutherford sayes the reprobates and wicked are not simply forbidden but they may be members of the Church lib. 1. p. 116. lib. 2. p. 25. he sayes that bare profession makes him a member of the Church so that the Papists and they agree and the very same arguments which the Papists bring as you may see in Synopsis Papismi 1. Q. Bellarm. c. 7. lib. 3. c. the same the Presbyterians bring of the first generall controversie as you may see in Mr. Rutherford lib. 2. pag. 240.251 and Mr. Bayley above mentioned which I have answered in ch 5. lib. 1. and so Mr. Hooker and Mr. Cotton hath at large and they have saved me the more labour But we disagree from them in that we affirm true members of the Church are onely such as are visible Saints i. e. that appear to us so to bee which is sufficiently proved in this Treatise both in the 1 2 booke Illa columba unica pudica casta sponsa non intelligitur nisi bonis justis sanctis sayes Augustin The Dove c. i. e. the Spouse the Church is understood of those that are faithfull righteous and holy therefore it is not true to say wicked ones c. so they have but a profession are true members of the Church This is witnessed by the bloud of martyrs too for one of the Articles against John Husse when he was condemned in the Councel of Constance was this assertion of his that the Church are the number of the faithfull and none else are true members Fox 610. Artic. 8. So Richard Feurus a French Martyr affirmed that the Congregation of Christ consisted in Saints called and such as seem to be elected ones Fox p. 912. col 1. For this truth eminent Ridly and Latimer laid their lives at stake as well as for other things Fox 1562. col whilest they affirmed the Church of Christ to be made up of living stones such as are so inward and in heart and not that it is enough to be so in name and profession Repons ad Artic. Antonii 7. Wherefore knock down this Popish tenet too which is guilty of the precious bloud of blessed Martyrs But 5. Papists and Presbyterians are too much akin too against the true form of the Church of Christ yea both parts of the Form viz. segregation and aggregation as is ch 6. lib. 1. or calling out and then in out of Babylon into Zion I. Out of Babylon Rev. 18.4 2 Cor. 6.16 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
unity of the Spirit For as Mr. Bradford said Fox p. 1622. col 1. the Idolatrous Israelites were one in their sinfull way and might have pretended to uniformity were that the argument of a true Church or worship See Latimer epist. ad Dr. Bainton So Roger Holland Fox 20â—0 col 2. What is the unity of the Antichristian Church but idolatry suspicion tradition commandments of men and to persecute the poor people of God that can't in conscience be one with them And to this we subscribe and shall say with Helvetia Harm sect 10. p. 306 chap. 17. the Church is a company of faithfull gathered out of the world separated from false worships and in communion together by one spirit And Bohemia ch 8. Harm 316. that whosoever hath not the Spirit of faith and true love is but a dead member and with Auspurg Harm sect 10. p. 320. that saies true unity is not to agree on traditions or such doctrines but all to agree in the doctrine of the Gospell and truths of Christ. Add Helvetia chap. 27. p. 499. that the Church is one and the members all one and agree in one though there be diversity of rites and thereupon they may differ yet they are one in faith and in the Spirit O that all our Churches would minde this more and the Antichristian form of fleshly and outward rites and formes lesse 6. Presbyterians and Papists are too nigh one another in the Foundation which they lay for the Lords house being both sandy for see the Papists they will have Peter the Foundation of the Church and so the Pope as his Successor but since this hath been to use Mr. Hookers own words hissed out of doors and cast to the dunghill arises another Doctrine which is it that the Presbyterians hold viz. that the profession as Mr. Hudson hath it of Christ is the foundation or confession of faith as many of them have disputed it with me vide Trap in Mat. 16.18 But we differing from both deny the Doctrines of both and do with the Apostle disclaim all other foundations whither persons or confessions but Christ Jesus 1 Cor. 3.11 which is a rock and will hold chap. 4. lib. 1. and so we answer with the Protestants against the Papists in Synopsis Papismi 2. controv Q. 1. 7. Presbyterians and Papists are too nigh one another in laying their foundation by persecution both with carrying on their discipline and branding such as differ from them for Hereticks Schismaticks factious and seditious spirits persons not fit to live and of late some three years since would needs have a Petition the Presbyterians were so bitter against al that would not be Presbyterians i. e. really or dissemblingly so that they might have no indulgence which is their own language so that the Presbyterian would hear of no other thing but tyranny and cruelty to the Independent or indifferent brother non sequens ecclesiam sed persequens Now we declare against them both whilest we affirm the Word and Spirit the weapons of our warfare in chap. 2. of this Book and say meerly for judgement no man must be so persecuted Tit. 3.10 2 Tim. 2.25.26 but with all gentlenesse and meeknesse instruct â—pposers if God peradventure will give them repentance to acknowledge the truth Wherefore the Lord will powre his viall on that bloudy Antichristian spirit of persecution and Popery yet among us 8. The Presbyterians and Papists agree about the subject of the keys i. e. power of opening and shutting Mat. 16.18 20. which power the Papists say is the Prelates Rhemist 1 Cor. 5. sect 2. Bellarm. lib. 1. de clericis cap. 7. and as the Jesuites apply it to their Clergy whence they have their name Clergie or Key-bearers So the Presbyterians do to their Classes see but Mr. Rutherfords ninth Argument for a Presbyteâ—iall Church taken out of Mat. 16. That is the Church saith he to whom the keyes are given but the keyes were given only to a classicall Church there And furthermore lib. 2. p. 9. he saith the keyes were given to Peter as representing the Church-guides viz. officers Ministers as the first subject of the keyes which is the same in nature with the Iesuites and Papists not a pin to choose between them Of this judgement Vindiciae clavium proves the Presbyterians too So the Jus divinum regim eccles p. 108 109. But we differing from both do affirm the Church of Christ the congregation of beleevers to be the first subject of the keyes which Mr. Parker and the Parisian Schoole grants which Cotton in his keyes p. 40 41 42 43 44. sufficiently proves so Philips answer to Lamb p. 150. and Augustine on Mat. 16. saies Peter received the keyes not in his own name but in the Churches and Christ gave the Churches the keyes as the first subject so the Church in Peter received the keyes for all the Church is built on a rock ejusdem est instituere destituere So saith Fulk on 1 Cor. 5. sect 3. against the Rhemists So saies Walter Brute who lived in Richard the second 's daies out of Joh. 20 2â— argues thus in Fox p. 492. To whom the Holy Ghost is given to them is given the keyes or power of binding and losing but to the whole Church of beleevers is the Holy Ghost given So saith the Bohemians Confess Harm Sect. 10. p. 335. c. 14. which power is committed to the Church of Christ. Wherefore throw down this Popery for shame sirs which makes Prelates or Classes the first subject of the keyes 9. The Presbyterians agree with the Papists about Assemblies and Synods or the like severall waies in all which we dissent from them both 1. Concerning the necessity of them the Papists say there is a necessity of them and they can't be without councels Bellarm. de concil lib. 1. cap 11. the Presbyterians also plead for a necessity of Synods and assemblies out of Act. 15. Whilest we assert no necessity but an usefulnesse of them orderly called together having a consultative power and being a wholesome means to prevent evils and provide good for the Church as the Protesâ—ants answered the Papists so Whittaker de Concil p. 23. saies they are not necessary 2. Concerning the calling the Papists will have them called by the Pope Bellarm. lib. 1. de concil cap 12. Presbyterians by the Civill powers Princes and Magistrates but we dissent from both of them and others too when we assert it to be properly the Churches power to call and convent Synods or Assemblies as Dell saith in 's Way of peace p. 77. The world can't call Councels of the Church no more then the Church can call the Councels of the world being distâ—nâ—t from each but all the Churches Synods or Assemblies must have their power and authority from the Church who hath power to call out and
to call in at their occasion but of this in the next Book which is to come of the totum organicum 3. Concerning the persons the Councell or Synod must consist of the Papists say the Prelates only must have the deciding and determinating voice although they grant others Priests and learned ones may discusse and consult So Eckius loc de concil Bellarm. de concil lib. 1. cap. 14. The Presbyterians also say the Clergie have the right of deciding and determining and that the Synod consists of such persons as are sent for and appointed or nominated by the supreme Magistrate but we dissent from both in this for that we affirm with Parker de polit eccles lib. 3. c 8. the persons that are fitted for the work are to be appointed nominated and impowered by the Church without the Popish distinction of Laity and Clergie for that in Act. 15. it consisted of brethren as well as elders so Mr. Dell in 's Way of peace p. 82 84. declares at large and that they be chosen out of the Churches and not out of the world or parishes and that without respect of persons every brother as well Lay-men so called as Clergie must have a like liberty to conferre consult and to conclude aequali auxilio consilio In this we agree with the Protestants against the Papists Synop. Papism 3. contr Q. 3. who say our opinion is grounded upon truth and Scripture in that we say not only Bishops but Pastors not only them but Lay-men ought to have concluding voices in Councell and that rather the discussing pertaineth to the learned Divines and the concluding to the whole Tit. 3.13 So Zenas the Lawyer was in Fellow-commission with Apollos the Preacher Act. 15.22 And Augustine saith that seeing the judiciall power of the keyes is committed to the whole Church therefore all sorts ought to be entertained in Councels Thus Nilus lib. 2. de primat saies for the Greek Churches speaking of their Acts and Councels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they made a common inquiry for the consent of all sorts in matters common and belonging to all But I purpose to speak fully to this in the next Book wherein we shall I doubt not but demonstrate easily to all men that our Assemblies and Synods hitherto have done more hurt then good and have usurped their authority which have been called by Pope or Civill powers and acted for them and have consisted altogether of Clergie setting rules lawes and directions for the Church c. We may affirm with honest Nazianzen that he never saw good end of such Councels and that he resolved never to came at them more 4. They agree in the authority of them For the Papists say that Councels may determine by their own absolute authority and have a decretall power Bell. lib. 2. de concil cap. 12. which all men are bound up unto And the Presbyterians say that Synods have a protestatem juridicam to decree determine give their sense or sentence which is binding And Mr. Rutherford p. 210 212. argues for it hotly that the Assemblies decrees lay a tye and bond upon the Churches p. 212. and his arguments from that Assembly in Act. 15. are the same which that Jesuite Belâ—armine brings de concil 118. and are answered by the Protestant Divines long since and of late by Mr. Hooker in 's Survey part 4. ch 1. and by Mr. Cotton Mr. Bartlet ch 2. with many others And eminent Whittaker de concil p. 19. tels us plainly that they have no power of framing rules orders or articles to binde the conscience whilest we say the Apostles themselves did not determine any thing without the Word of God for James alledged Scripture and all that any Synods can do is by the Word of God to set down and dogmatize their judgements but they have no power at all to impose Canons or conclusions upon the Churches For as honest old Latimer answered Bishop White Fox p. 1762. they were not to judge as they thought in themselves but secundum legem dei as it was in the Word And this the Protestants bear witnesse against the Jesuites and Papists Synops. papis 3. Contr. Q. 7. as we do against the Presbyterians But besides all this wherein they agree I might insist on more particulars but that I should be too large under this 9th head wherein they are too nigh one another as in that they have they say power infligendi censuras of condemning punishing censuring or the like which we deny even from the Presbyterians own grant viz. that the power of a Synod is accumulative but not privative now it would be privative to take this power from the Church as to excommunicate censure or the like Sed judâ—cium conciliorum est suasionis non coactionis Besides they are too like one another in urging all to belâ—eve and by a blinde obedience to submit to the Decrees of Synods as if they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the infallible breathings of the spirit as most certain and sound to which Whittaker answered de concil p 262 263. and saies the very ultimate determination and judgement of a Synod may be false p. 231. and that those decâ—ees or determinations of theirs may and must be questioned p. 283. again and examined by the Word as the 〈◊〉 did Act 17.11 Search the Scriptures whether those thâ—ngs were so or no that the Apostles said and we say with that pâ—oto-martyr of Mary's daies Mr Rogers in Fox p. 1487. who affirm'd that a poor simple Lay-man call him Cobler Tinker or what you will that brings the Word of God with him is more to be credited and obeyed then the whole Councell gathered together and determining on their own beads whose Canons Luther cals but hay and stuâ—ble whâ—ch is to be burnt up â—ut to the last consideration as concerning discipline wherein they agree and are one to mention no more now 10. About officers Ministers or the like as the Papists give the right and power of judgement to the Pope and Prelates Bellarm. cap. 19. de concil so the Presbyterians to the Officers and Ministers Rutherford p. 201. but although the Cleâ—gie men have usurped it to themselves solely and alone for many years together and assumed the right and power of judging whether judging of Doctrines persons opinions or the like excluding ordinary Christians so that they could confidently declare against others and pronounce others Hereticks Sectaries or the like but none them though they were so yet we say that this power is given to the Church to take heed of false Prophets so Mat. 10.7 1 Cor. 14. to try doctrines and persons Rev. 2.2 and to judge as Mr. Dell in 's Way of peace hath it clearly p. 85 86. and that the Church hath power to judge of her Ministers not the Ministers of the Church Whereâ—ore with
assertion the bloud of Martyrs witnesses unto as Walter Brute Fox p. 496. col 2. who said Christ in the Gospell used not the name Sacerdos but Presbyter that there might be no difference between Ministers and the people unlesse it be to exceed them in knowledge and holy life so said John Lambert Fox p. 1113. and to this the Writers of those called Reformed Churches agree averring in lib. 1. de miss privat abrogand p. 1. that there should be no difference of persons amongst true Christians as some to be called the Clergy or spirituality and inheritance of the Lord others the Laity c. And Calvin sayes Haec appellatio aut ex errore aut prava affectione nata c. Instit. lib. 4. c. 4. sect 3. 2. Papists make distinction of their Priests by Garbes Gowns Caps Garments visibly from others as if more holy then others and require it by canon and injunction Bellarm. c. 11. Rhemist 1 Tim. 3. Sect. 7. So did the Prelates and so do many Ministers now think it needfull to have distinguishing garments and Garbes from other people which we think a superstitious foppery and pride which the Martyrs witnesse with us and for us accounting this a ridiculous custome to wear distinguishing robes to be known by and Dr. Taylor Fox p. 1324. when the Bishop came to degrade him did disdaine to put on the Popish garments calling them apish toyes and trumperies fit for boyes to laugh at So Bishop Ridley Fox 1767. called their distinguishing vestures foolish and abominable and too fond for a play So said Bishop Cranmer Fox 1883. whilst Bonner was busie in degrading him Ha! sayes he all this needed not for I had done with this geare long agoe I mention these to shew you their minds that Ministers might go comely as Christians but not with superfluous niceties in Clothes or Colours Gowns or Garments to distinguish them from others these being base and foolish but this will be more manifest in the third Book that followes under the head of Vniversities and their Antechristian orders distinctions and degrees which are not yet reformed And 3. Papists give some of their Clergy principality and power over others of them Bellarm lib. 1. de clericis c. 13.14 so do the Presbyterians in their Classes which we have exploded our discipline and order as detestable and as being diametrically opposite to Christ's rules and order left in his Church and to 's Disciples Luke 22.25 Marke 10. 1 Pet. 5.3 See lib. 1. ch 11. 13. But we affirme all one brethren without any superiority or uppernesse amongst the Pastors no more then there is among the Churches and besides what hath been aboundantly produced to prove this both in the 1. and 2. Books before we shall finde antiquity doth disowne such a superiority as is pleaded for in Concil Carthag 4. Can. 34. Episcopus in quolibet lâ—co sedens stare Presbyterum non patiatur A Bishop was not to suffer a Church officer to stand before him for intra domum collegâ—m Presbyterorum se esse cognoscat let him know that he is in Gods house but a fellow and brother distinct 95. c. 9. and not a Lord or Ruler some there be qui de episcopatu intumescunt who do swell with pride and are big because they are Pastors and Overseers as if they had not a Ministeriall but an Imperiall office c. O abominabe 3. Presbyters and Papists are too alike in their practise too about Tithes Papists say the payment of Tithes is a naturall duty and of absolute necessity to maintain the Priests Rhem. Annot. Heb. 7. Sect. 4. and do not our Ministers and most of the Presbyterians professe so much How the noyse of putting down Tithes frights them they can't endure to hear of any other maintenance this makes them assert the Orthodox Ministry will down if Tithes down But we dissent and doe at a great distance disowne this necessity which they put upon Tithes and protest against them as Popish in their practise herein as in the 3. Book may be mentioned at large when we come to speak of Pastors maintenance but for present to clear this we affirme with the Protestants against the Papists that the Law of paying Tithes to the Levites was in part judiciall in part ceremoniall and in some sense might be said to be morall though in that very hardly First judiciall in this that forasmuch as the Levites though the 13. tribe were not much lesse in common account then the tenth part I say not in number of persons for the Levites made but 22000 Num. 3. and the rest of the tribes were 603550. Num. 1. but as a tribe they were accounted as the tenth part and therefore it was thought fit that the tenth part of the brethrens goods should be allotted them which being a Judaicall and politick Law of that Country cannot tie us but is left to the libeâ—ty and discretion of our Governors as a thing civill and politick But 2. Tithes and tenthes were ceremoniall as due to the Priests and Levites for their service at the Altar Therefore not to be enjoyned but rather abolished especially when they are a burthen to the people and abused by the Ministers So that in neither of these respects can Tithes be challenged as due or imposed as necessary But 3. the morall part of them is the equity of the Law viz. for the maintenance of the Levites so also there is to be sufficient maintenance and provision to be made for Gospell Ministers as was before for the Levites and this is perpetuall and by divine right 1 Tim. 5.17 18. 1 Cor. 9.7 9 10 13 14 c. Mat. 10.9 10. Gal. 6 6 7. Now we affirme with the reformed Churches so call'd and Protestants of old against the Papists these three things 1. That the Parliament or any other supreme power over a Nation may lawfully throw down Tithes without dishonour to God or hurt to his Church nay with much honour to God and advantage to his Church though disadvantagious to tithe-servers and time-servers and preaching men-pleasers the thoughts of this being ready to break their hearts which fail them for fear but to speak and spare not not only they may do it but they must do it when they finde Tithes abused to maintaine impiety and impudence idolatry and superstition in parochiall preachers which evill thing would be suppressed by paying salaries or stipends to the able and godly and none else To clear this it appeares plainly that it hath ever been lawfull and in practise in primitive ages for the Prince or Supreme power of the Nation to take away such lands goods estates or allowance as have maintained superstition and iniquity which the said Prince or Power hath converted to a better and fitter use see Constantines decree God lib. 1. tit 14. leg
cloathed with flesh Col. 2.9.10 Eph. 3.17.19 the same for quality though not yet for equality Ergo unity amongst all These are the bonds of unity to tye all the Churches together in one Sathan hath no better sport then to see them spit fire at one another and is never in more hopes then then When Cyrus came neare Babylon with his mighty Army and found the River about it over which he was to march with his huge Hoste impassable and unpossible it being so deep to transport his Army that way he was at a losse till he thought of a likely way which he as suddenly set upon he caused it to be divided many wayes into many Channels and severall Currents wherby the main River sunk and so on a sudden and with great facility he got over the River with his Army and tooke the City with ease Thus Sathan doth when he hath any designe against the Saints Churches he sets them into Divisions many wayes Therefore my Councell as from the Lord is to love one another as Christs Disciples be stedfast in one spirit Phil. 1.27.28 and then be in nothing terrified by your adversaries All the powers of Hell cannot hurt thee then It was the Councell Severus gave to his Souldiers in vobis pacem caeterâ—s dispicite be one among your selves and a Fig for your Enemies so ye will then be terrible to all Christs Enemies in the world for they shall know that out of Sion shall the destroyer come and they shall finde Jerusalem a burdensome stone Vis unita fortior as Mathematitians say of figures the strait figure or line is weakest but the circle is strongest of all others and the best and usefullest because one part hath fellowship with another and meets another and holds up one another so should Churches help to hold up one another and as one line runs into another so should they and such are strongest and best that are so united the Lord delights in them most too O my Dove my undefiled is one this unity delights his heart People seem much to eye the Churches now now they appear in publick and preposterous spirits are ready to judge the last news of the Fleet beaten and the Foraigne Nations preparing and threatning to be prodigious signes presaging ruine to the Churches which puts me in minde of Cicero's Oration and answer to the Southsaiers who upon newes of Earthquakes and such terrible signes foretold great calamities ready to come upon the State as our star gazers and sign-observers do now but saies the Orator fear not for the Gods will easily be reconciled to us if we be but reconciled one to another so I say to such our God will easily be at peace with us so we be but at peace one with another and then let them all the world if they will associate themselves together and they shall be broken a pieces yea in order to their breaking a pieces they must associate themselves together Isai. 8.9 and Gog and Magog from all parts of the world must be gathered together in battell in number like the sand of the sea and besiedge the Saints and circumviron the beloved City of God but fire shall come from God the spirit of God out of Heaven the Churches and Saints and shall devoure them and eat them up as in Rev. 20.8.9 Out of their mouths shall come fire and devoure their enemies Rev. 11.5 and whosoever hurts them must in this manner be killed so that there is no fear of all the foes in the world though they be as many as the sand of the sea But if any thing hurt us it will be want of Love if any thing will nothing us it will be want of unity Vnities severed make no number Letters divided make no syllable syllables divided make no word words divided make no speech members divided make no body stones divided make no wall so that without unity all stands for nothing as a Cypher I feare nothing so much as want of unity and love among Churches and Members for as Shepheards observe when sheep fall a butting one another a storme is nigh so may the Pastors that Christians contending and butting one against another and Churches justling one against another presages a sad day without mercy prevent wherefore to ease my heart and unburthen my spirit I am heartily possessed with three things that will produce unity indeed Which I shall hint to the Churches and so wipe my pen. 1. A short but sharp time to try the Churches that those that are approved may remaine which day shall be short for the Elects sake and is called but three dayes and a halfe Rev. 11 9 though in former years the time of persecution was long and hotter for now their bodies shall be above ground all this time of persecution in the sight of all Peoples and Nations till the spirit of life enter in afresh and in a fuller measure then ever before and the witnesses stand upon their feet again v. 11. Then woe woe be to the Nations to the purpose And this time will be so short that it is called the houre of temptation Rev. 3.10 and the hour of Judgement Rev 14.7 and for a little moment his indignation Isa. 26.20 1. Pet. 4.17 and then wil the Lord arâ—e to punish the inhabitants of the earth they must begin at Gods house 1 Pet. 4 17. but end in with the world Then sinners in Sion shal be afraid Isa. 33 14 terror trembling shal surprizâ— the Hypocrites that are in the Churches for they shall not be able to abide his comming like a refiners fire Mal. 3.2 3. nor can they indure to dwel with those devouring fires everlasting burnings which the upright in heart shall live in Yet this triall will be well for the faithfull ones for though two parts will be found drosse and left behinde in the houre of triall yet a third part shall remaine and be purified and shall call upon the Name of the Lord and he will heare them and will say this is my people and they shall say the Lord is my God Zach. 13.8.9 this houre will scatter Shepheards as well as sheep or Pastors as well as People But then shall the Churches be more in unity then ever and like gold run melting together out of the refiners fire for as a flock of sheep are loose about and scattered and every one for himselfe feeding and divided one from another till comes a dog amongst them and then they run together and keep close one to another and so are the Churches too much at a distance one from another and each one minding her selfe too much and her companions too little and too much divided and doubtless wil be till this time of triall comes and makes them keep together and closer in love and unity so in the Prelates times Oh what a
so weâ—e divided into two parts as Independents and Anabaptists God hath promised to unite them under one Head when as circumcision and uncircumcision shall be nothing but a new creature though for a time by reason of our too much Idol-worship God suffered them to divide 1. King 11.33 Yet God hath promised the elect of them shall be all one under one Head i. e. Christ whom they shall appoint choose proclaime cry up with one suffrage he saith not a King for so he shall bee to the Nations and rule them with a rod of iron but a Head so he shall be to the Churches to testifie the firme sweet and inseparable union they have with Christ as a Head to give vitall spirits power nourishment â—ife wisedome influence and all to them as the members i. e. a more admirable usefull happifying excellent union beyond comparison then can be betweene a King and people And then they shall come up out of the Land the Churches shall arise out of that of Babylon which held them captive out of those forms which made them differ and from those Idols that caused their divisions then shal they come out of that Land that they were in bondage in and bee no more intangled with those yokes Gal. 5.1 and all this in the spirit as Zanchy observes on Hosea because great shall bee the day of Jezreel That is seminis Dei of the holy seed the elect of God that is of Christ as Psal. 118.24 the great and glorious day of Christs reigne and great shall be the day of his Churches i. e. the saints thus congregated that have as before is declared suffered affliction for a short time in the valley Jezreâ—l v. 4. wherfore in a word Exhort all the Churches as Hosea 2.1 say to your brethren Ammi and to your sisters Ruâ—hamah say one to another Ammi my people The Lord saith Ye are my people the people that all these things concern and this great day wil come upon O preach this doctrine and say to them Yee are my brethren and sisters O that we would begin this to stir up one another and to provoke one another to love and good workes Heb. 10.24.25 and so much the more the nigher this day is yea to call abroad to such of Israel and Judah that are not yet gathered with you under this one Head that they may make haste to come up out of the land wherein they are captive to the King of Babylon the Beast saying to them without there is mercy and they may be received for though by nature they are Lo-ruchamah and aliens to the Common-wealth of Israel without grace without God without mercy or love yet by grace they are Ruâ—hamah i. e. a people that have found mercy and hope and may be received as we for his bowels are not shut but means are offered Secondly the Prophesies and promises premonstrate the most precious matter which the Church shall be made up of in these last ages as jewels Mal. 3.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his peculium or pick'd out ones in that day So Esa. 54 11 12. Behold I will lay thy stones with Saphires and fair colours upon Christ as the Foundation of his Church which is already laid and from this very day of the laying Christ to be our Foundation God stands engaged to bless us Haggai 2.18 19. From this day will I bless you saith the Lord your Churches shall be blessed upon this foundation shall be laid up the most excellent stones living stones yea the liveliest 1 Pet. 2.5 having the fairest appearance and the fullest vertue and efficacy The Jaspers viz. are those that are heav'nly minded meant by the excellentest Skie-colour'd ones that are those whose conversations are in heaven and contemplations about heaven The windows viz. those that give light or rather through whom light as they receive from the Sun comes to others are to be of Agates or rather as some read it of Chrystals excelling all in purity and sanctity having of that pure river cleare as Chrystal in Rev. 22.1 yea and the gates by whom they enter into the Churches are to be as Carbuncles Trem. saith red stones Carbuncles being of a red colour like fire the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies fiery burning as well as red and seems to carry out the excellency of those that do receive others as gates to let in into the Church viz. being full of the Word and Spirit like fire in the bones by the searching Doctrine of the Word they make trial of those that would enter Rev. 2.2 as fire purges and tries and proves so do they being most excellent in divine and spiritual knowledge yea all the borders of precious pleasant stones all this showes the excellency of the Church for matter which is fore-told by this Prophet especially relating to these latter dayes all the stones of which this building consists even from the Foundation to the topstone yea and to the very borders are to be of the most precious stones the precious from the vile Ier. 15. not good and bad together or precious and common together as have been hitherto but all of precious stones at least so in appearance as Chrystals Agates Saphires Carbuncles and such like holy and excellent Saints shining severall wayes for singular uses with gifts and graces and what is spoken before figuratively follows plainly They shall be all taught of God i. e. by the Vnction from on high 1 Jo. 2.20.27 and built up in righteousnesse i. e. in grace spirit power c. Such transcendent matter to make up the Church in the latter daies lies evident for an undeniable truth in Rev. 21.17 18.19.20 and the foundations of the wall of this City were garnished with all manner of precious stones c. but that this is spoken of the Church here appears in Rev. 21.2 call'd New Jerusalem comming down to dwell amongst men not that Jerusalem above Gal. 4.26 as Paul speaks of it but the Tabernacles i. e. every particular Church of God with men to whom the Lords presence is sweetly promised v. 3. and all former afflictions and persecutions are to be removed v. 4 and times of restitution for new things to be restored v. 5. Now let the Churches that live in the dayes when the seven Vials full of the seven last plagues are to be powr'd out know that the particular description of their glory and excellency is obvious and view-able for though before till those days they wil be but as poore tabernacles with men yet then they in unity as before shall be the Great City having the glory of God v. 10.11 and light like a stone most precious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Luminosum Corpus lumen ex se diffundens i. e. the presence of God most gloriously in her viz. such a presence and such a light shall the Churches
then be filled with as will give and communicate light to others round about In this sence shall the glory of the latter house be greater then of the former for that in the former the presence of the Lord was manifested more according to Gods old way of appearing in the Tabernacle or Temple that is the Temple was then filled with smoak as Rev. 15.8 his presence power glory c. appear'd in smoake and were discernable so far as might be in smoake but then it is ere long there shall be another manner of manifestation of God in the Churches more glorious and excelling in power and presence life and light then ever before viz. by filling the Churches with a bodily light such a substantiall manifestation of himselfe as shall give light to others and no more in smoake darke veiles and formes which hurt the best sight most as before but in pure light cleare and light discoveries of himselfe by his spirit filling the Churches therewith And further a further and more speciall description of thâ—ir happinesse from the excellency of the manâ—er which he sheweth to be all precious v. 18 all the City of pure gold which fires or flames of persecution can't consume but make more illustrious and pure and will never weare away but will be perpetuall for substance yea the very outsides and lowest matter most precious and like precious stones Here are twelve named in number alluding to Exod. 28.15 the 12. Gems set on the breast plate for the High Priests ornament Hebr. Coshen agreeing with Cashaâ— for the Saints are so to Christ the High-Priest and in his breasts and will be abundantly unto his praise As an Oracle silent yet seeing Chazah And there were to be foure rowes foure-square doubtlesse to signifie a comming in from East West North and South but what kind of matter shall make up the Church may something appeare from the severall significations and natures of the stones as first the Jasper of the Hebr. Jashpeh growing in Scythia and Persia they be of severall sundry colours but the best is the azure-green or airy green which hath a heav'nly brightnesse which Pliny cals Aerizusa of admirable beauty sparkled with many blood colour'd drops and it is of incomparable use and hath variety of good in it hung about the necke it easeth pains in the inwards comforts them saies Galen staies the violent current of bloud out of the nose and mulierum menses prohibet for it hath an astringent faculty And some say it availes much against libidine and the luxurious lusts of the flesh Such excellent matter must Christ's Church the new Jerusalem in these latter days be begun with And we find the former ended with it Exod. 28.20 and indeed we must begin where the former ended and so go on to exceed such are Jaspers then that are as we said before most heav'nly minded enlightned sprinkled with the bloud of the Lamb and of incomparable use being full of divine though it may be occult qualities of a strict conversation and having an astringent power to take people off of luxurious libidinous wicked lives and from making provision for the flesh to satisfie the lusts therof Secondly The Saphire which is the Hebrew name but in Chaldee is Shabzâ—z is very pleasant in the eye which the Medes most account of it is hard and durable and delights and chears the whole man It is good against choler melancholy and the stings of Scorpions saith Albertus Magnus It expels Poyson and cures some pestilent diseases such are Saphirs then and shall make excellent matter for the Church who are precious in the eyes of all who have sweet humble selfe denying amiable cariages which were to bee wished were more among all Church-members now as they had in primitive times Act. 2.47 to be praysed and highly accounted of of all such doe refresh and delight the souls of others they are durable too and will never faâ—l away from the Church or forsake the truth nor be frighted away from profession but endure fiery trials such are very vigilant over their own Choler and doe much curbe and cast by their passion and they serve the Lord merrily with gladnesse of heart and rejoyce in the Lord alwayes and are very usefull against many reigning raging pestilentiall distempers and venemous lusts to suppresse them allay the rage comfort the heart and cure the disease Such as these are in the second place very precious matter and further as some say the Saphire will keep a man more chast by abating the boyling and burning heat of the flesh and that it is good to clear the eye-sight to restrain sweat and so doubtlesse such Saints are signified heereby that doe keep their hearts and affections most pure to Christ most chast and alone to the Lord without running a whoring as too many doe to covetousnes the world flesh pleasure or the like that will not suffer their hearts to be taken up with any thing but Christ and therefore they curb and cool the heat of carnall concupiscence by the vertue and divine power which is in them And thereby these have the quicker and clearer sight and faculties of understanding and do much help others in their sight especially such as have their eyes oppressed with ill humours and they much restraine sweat and labours after things that will not profit them and thereby do keep their souls and bodies in the better temper and grow the stronger and heartier after things above these are precious matter Thirdly A Chalcedonie which is in Hebr. Nopheâ— a sort of Carbuncle as Pliny saies lib. 37. chap. 7. it is plaine simple stone in appearance yet it hath a fiery brightnesse and grows in the Northern parts and is found about the Straits of the sea of Chalcedon Some say it is denominated from the Hebrew Cadcod as is before mentioned in Isay. 54.12 On this stone was Judahs name engraven of whose Tribe came Christ. Heb. 7.14 And this stone is of singular use against foolish phantasms and flying illusions and doth very much strengthen the constitution of the body vide Zanch. de Ter. meteoris lib. 3.12 The mystery of this is of such Saints that are precious within though simple and plain and of no account without and that promise but little by outward appearance and yet are full of fire and of the Holy Ghost of the Tribe of Judah deeply engraven in them and on them as Ignatius was said to have the very Letters JESUS written on his heart such are found in the faith and found in judgement and of great use and able to suppresse the phantasticall flying conceits of unfound empty professors pretenders and busie brains as in every age many will bee about to spread their sprights and whine out their whimsies and delusions and such precious matter will bee of much use to strengthen whereto they belong Fourthly
properties of the Precious stones and certainly Zion will be a beautifull scituation and the joy of the whole Earth And who will not in those dayes desire to have a right in them and highly prize them that are members of the Churches which make up this great and holy City the Jerusalem as Precious stones though now they are contemned and cursed by many and thought fit for the most furious and spurious foote of disdaine to trample upon Oh alas be they poore to look upon plaine simple in appearance many of them yet their worth is not known to men as yet but dogs do rent them and swine would trample them into the mire But then when the seven Vials are poured out they shall be no more reviled or vilipended there shall be no more death or sorrow or trouble or paine upon the Churches but they of a little one shall become a thousand and as Isay 60.5.6 and Isay 49.18.19 their destroyers and those that made them wast must be gone packing v. 7. and then saith the Lord lift up your eyes round about and behold all these gather themselves together and come to thee to be joyn'd and he sayes they shall be ornaments to the Church and all her waste desolate places shall be re-edified and yet too little to hold such a company of Zion-Citizens and Inhabitants insomuch as the Church shall say the place is too strait give me roome make way yee Kings Nobles Nations I must have more and more roome every year till this now very little stone grow greater and greater till it fill the whole earth looke for this hastily and be assured the Jewes will be admirable ornaments and excellent Church matter by 1666. and many before but of all the Tribes the Church must have matter as appears by the twelve stones which had the names of the twelve Tribes engraven though some apply them particularly one by one to the twelve Apostles Oh! that in the mean time every Church and every member would make one or other of these Precious stones and let them but study by the properties and excellencies of ev'ry stone how far the following Ages will exceed ours and Saints exceed us and Churches exceed ours who shall be more and more to be accounted of for their inward excellencies spirituall and divine vertues with varieties of them then they shall be for their outward appearances or professions or formes c. But thus for the matter fore-told which I chose to demonstrate from the signification of these Precious stones that I might not labour in vaine Thirdly The Prophecyes and Promises to be made good in the latter dayes are very full for the forme of the Church which we have sufficiently proved in many Chapters before and which appears Ezek. 37.19.21.22 Zeph. 3.9 so in Hosea 1.13 Isaiah 35.8.9 2 Cor. 6.17.18 and in a word all Churches shall admit her mâ—mbers one way therefore all the Gates through which men enter into this City are Pearles all the Gates of one Pearle i. e. Christ the Pearle of price in and by whom alone shall be entrance into all Churches and Pallaces of Sion Rev. 21.21 and no other way Act. 4.12 but something to this afterwards only this know that his fanne is in his hand now Mat. 3.12 to make separation betweene Wheat and Chaffe Saints and Hypocrites to the purpose ere long Fourthly the finall cause of the Church is also promised in the latter dayes at large what this finall cause is we have showne in 1 lib. which some make two-fold so Zanch. lib. 4. cap. 10. S. 39. 1. the glory of Christ to be thereby known as Jo. 17.10 I am glorified in them saith Christ now this is foretold Mat. 16.26 Act. 3.13 with 21. Mat. 24.30 Rev. 5.12 thou art worthy of all glory 2. the latitude of Gods love even to East West North and South as before Jer. 31.3 to gather the Elect from all corners of the Earth Mat. 24.31 Oh how this doth commend his love Rev. 5.8 Ezek. 16.6 Hosea 14.4 Rev. 1.5 Jer. 31.3 But in a word the general end promised and prophesied in the latter days is to set forth his glory and praise as Ephes. 2.21 so is it in Isay 65.17 as if he should say saies Brightman I will make to me a new people in whose Assemblies I will be praised and glorified so is it in Ier. 31.7 Rev. 21.11 Isay 66.18 to Isay 49.3 in whom in whose Churches of Israel I will be glorified Isay 43. 21. so 1 Pet. 1.7 1 Pet. 2.9 Rev. 15.2.3 this is especially a worke that will lye upon the latter dayes let the Churches look after it But the finall cause with reference to us is that God may dwell with us 2 cor 6.16 Rev. 21.3 let the Churches make these their end Fifthly the Vnity and Order of the Churches is prophesied and promised two to be excellent and spirituall in the latter dayes Jer. 24.7 Isay 54.13 Isay 56.6.7.8 Isay 60.21 worshipping him in spirit and in truth Jo. 4.23.24.25 Eph. 2.19.22 and 1 Pet. 2.5 then shall there be gold for brasse silver for iron brasse for wood c. Isay 60.17 spirit for forme truth for tradition life for letter power for appearance both in unity and order 1 cor 13.9 and that which is more perfect shall do away that which is more imperfect but I have spoke to this also at large before I shall conclude with Christs prayer John 17.21.22 which as appears in v. 20. does include us in these dayes as much concerned that the Saints and Churches may all be one as the Father is in Christ and Christ in the Father that is spiritually and in power mystery and in truth And for that end sayes Christ the glory which thou hast given me I have given them those Saints Churches that I pray for what glory is that see v. 5. i. e. with thine own selfe not with the worlds earthly pomp jollities or terrene enjoyments but with thine owne presence and divine being this glory saith Christ that thou hast given me I have given them that is of this divine phesence power grace and being communicated to them by the holy spirit why so that they may be one there is unity and order meant spiritually as we are one one with us one one with another by one and the same spirit this will be especially in these latter dayes because Sixthly the Promises and Prophesies are very pregnant and big-belly'd for the breaking out of his spirit upon his Saints and Churches in these latter dayes Ioel 2. so Isay 59.20 the Redeemer shall come to Zion and then v. 21. my spirit shall be upon thee and my words which I put in thy mouth shall never depart out of thy mouth nor out of the mouth of thy seed nor of thy seeds seed saith the Lord from henceforth and for ever
that were uncleane lest they defiled the Tabernacle but if they did they were to be cast out Numb 19.13 and the Tabernacle and all therein was annoynted Lev. 8. and all loop'd and tach'd together that break one break all and the Lords presence was in one Tabernacle as well as in the other 1 Chron. 17.5 and Feasts of Tabernacles were kept Deut. 16.13 and the Tabernacle the Lord kept and encamped about and fill'd it with his glory Exodus 40.34 now that these Tabernacles doe by Types foretell the felicity of Christs Churches i. e. the particular Churches in these last days wil easily appeare Rev. 21.3 the Tabernacle of God is with us and Ps. 43.3 O let thy light lead me thy truth bring me into thy holy hill and to thy Tabernacles so Psal. 46.4 there is a River and there be streames which make glad the Tabernacles of the most high i. e. the particular Churches so sayes Doctor Sibs on Psa. 84.1 O how amiable are thy Tabernacles These in these latter dayes are to be built according to the primitive pattern all that are taken in are to be Free-will Offrings too in the day of his power Psa. 110.3 In these Churches are the Seat of mercy to be found in especiall manner and the Ark viz. Christ out of whom no salvation and the Testimony within the Ark i. e. the secret of his Tabernacle Psal. 275. viz. the spirit which is the witnesse so the Tabernacle of witnesse is the Tabernacle of the spirit Exod. 31 21. Numb 17.7.8 and there are the speciall Ordinances in order fixed and left there is the Lords Table and breaking of bread and prayers especially and orderly in the Churches Act. 2.42 not out of them None that are wicked dead in sin unclean Carkasses or defiled persons are to enter in Psal. 15.1 and to abide there but to be kept out and cast out 1 Cor. 5.4 These Churches of Saints and all in them must receive the annoynting 1 John 2.20.27 in a large measure ere long and all be link'd together in love and loop'd in one so as that to hurt one will be to hurt all c. The presence of the most high must be in one Church as well as in another to preserve them all to protect them all to fill all with his glory Rev. 21.11 and to feed all with fat things Corne and Wine and Oyle the feast of Tabernacles Isay 25. Zach. 14.16 Skenopegia of which the world shall not so much as taste of Isay 65.13 this is promised by the Type and much more I might mention Jerusalem the holy City set as a Type Rev. 21. as it stood high upon hills was the vision of peace and safety the habitation of Kings the place of the Temple and worship of God the City Compact and the glory of the Earth So wil the Church which the congregational ones make up as membra causalia be upon the top of all mountains above all in these latter dayes Isay 2.2.3 and be the only place of sweet Peace and sure safety for poore soules for Salvation shall be Walls and Bulworkes and Zach. 2.5 they shall not feare the Judgements that will be round about them So shall the Churches be the Pallaces of Christ the habitations of the King of Sion Psal. 48.3 Joel 3.17 in them the Lord will be worshipped above all and he will be there a Temple and Light himselfe Rev. 21.22.23 and they shall be all united as a City Compact and be the glory and praise of the whole Earth Isay 62.7 60.18 Zeph. 3.19.20 I might also instance in the Temple of Solomon as a Type of the Church universall not particular for I have handled that before but universall in three things 1. In the holy of holies 2. The holy place 3. The Porch 1. The holy of holies as a Figure of the triumphant part of the Church The 2. a Figure of the militant part of the Church as it is visible here consisting of such as are indeed holy and sanctified in Christ Jesus And 3. the Porch which as yet I account no part of the holy Temple for all to enter viz. mixt Congregations where all may heare till they be called into the holy place This Porch hath mixt company in it good and bad Saints and Hypocrites till they come to be call'd into the holy house and then they are separated In our dayes we are but in Tabernacles as we sayd before but the Temple is a building Solomons dayes are comming in the meane time matter must befetch'd from far as we shew in the Precious stones before as Solomon sent far about to find matter in all Countries for this building And at the last all our Tabernacles or particular Congregationall Churches shall be turned into this one Temple there shall be no more particular Churches as now but all shall be one Temple to the Lord all all Saints Churches past present and to come Jews and Gentiles gathered from farre East West North and South all shall make one Sheep-fold But before I conclude I shall bring in one Type more for all that is a fulfilling in our dayes and so will untill our compleat restauration and it is of Eden or Paradise and that it is a Type will appeare Isay 51.3 so Ezek. 31.16.18 Ezek. 36.35 â—6 he will make her like Eden So it appeares in Rev. 21. and 22.1.2 where there is also the Promise of the clear Rivers and the Tree of life againe So the Lord hath promised to make his Church a Paradise that is in Hebr. Pardâ—se an Orchard or Garden full of trees of Righteousnesse Cant. 4.12.13 Eccles. 2.5 a water'd Garden as Isay 58.11 c. See to this in Ch. 3. of 1. lib. the promise is too to make her an Eden Gr. of Hedone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pleasure where the Saints shall be fill'd with joyes Isay 35. ult c. But let us heare in what particulars the Type tells us of the spirituall happinesse and glory of Christ and his Churches in these latter dayes See Gen. 2 8.9.10 to 18. first from the Description of the Garden it selfe 2 Of Man plac'd therein First the Garden v. 8. is sayd to be of the Lords own planting plantavit aut plantaverat Jehova Elohim hortum aboriente so shall these Churches or Gardens inclosed Cant. 4 12. in these latter dayes wherein you have these five particulars 1. That the Lord himselfe hath provided and prepared this place the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plantavit implies the excellency of the place above all others which the Lord himselfe by his own hands as it were and with speciall wisdome power and industry had made for in Gen. 1.12 the earth is said to bring forth other fruits herbs trees c. But Paradise the Lord made i. e. to shew how far it excell'd all other places of the Earth so in Gen. 1.27 is
the midst of them Mat. 18.20 so Psal. 46 5. Hosea 11.9 Joel 2.27 So Zeph. 3.5.15 the King of Israel in the midst of thee So hath the Lord promised us in Zach. 2 5. he will be our glory in the midst of us and so v. 10.11 sing rejoyce O daughters of Sion every particular Church and Assembly of Sion for lo I come and I will dwell in the midst of thee and many Nations shal be joyn'd to the Lord in that day and shall be my joyn'd or gather'd people and I will dwell in the midst of thee Oh this is a singular happinesse for then one member and one Church and one tree and one Ordinance will be as neare to him as another and receive from him as well as another and all alike will fetch power and glory and grace and spirit and light and life and whatsoever else is communicable from him Some there be that make this tree a Symbole and the two trees the two Sacraments so far I agree with them as to say these speciall Ordinances are in the midst of the Churches and must not be dispensed without neither Baptisme nor the Lords Supper so call'd of breaking bread and they break the Command that dare to give them or receive them without for they are to be in the midst of the Churches and will be so ere long and kept there by the flaming sword from the sons of Adam that run greedily according to the Serpents insinuations 2 Cor. 11.3 to eat of the forbidden fruits But this tree of life which shal stand in the midst of the gatherd Churches in the restored Paradise is meant Christ and so hee shall stand as Rev. 22.2 and in the midst of the street of the holy City every Church that helps to make up the great City the tree of life which bare twelve manner of fruits c. Christ will be in the midst not onely to give fruits both meat and drinke for other trees the Saints and members will doe so too but he is there living and giving life 1 Cor. 15.45 a quickening i. e. life-giving spirit having twelve manner of fruits for twelve months of divers sorts for all sorts and conditions of souls and for as often as you will have of him and those that eat of him shall never dye Jo. 6.50 but grow livelier and lustier and stronger and healthfullier every day So that Christ hath promised to be a tree of life in the midst of the Churches to make them up an earthly Paradise which else cant be 9. Other trees and this tree of life were much alike for every tree hath the same wood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lignum and this foretels me how much the Saints the true Members of the Churches shall look like Christ and bring forth fruits like Saints and walk as he walked 1 John 4.17 And represent him as pertaking of divine and humane nature and being filled with the same spirit and we know when he shall appear we shall appear like him 1 Jo. 3.2 The second speciall priviledges of Paradise were in the River which watered the Garden and that this was also very significant as to these latter dayes will easily appear by the spirit which is promised to the Saints and Churches in these latter dayes as a River and the Graces as Streams and the Ordinances as Brooks c. Isay. 30.25 Isay. 33.21 Isay. 32.2 and Isay. 41.18 I will open rivers in high places and in the dry land springs of water and Isay. 43.19.20 Behold I will do a new thing and ye shall know it I will even make a Way in the Wildernesse and Rivers in the Desart I will give Rivers in the Desart to give drink to my people my chosen So Ezek 34.13.14 I will feed you upon the Mountains of Israel by the Rivers in fat pastures So Psal. 46.4 There is a River the streams whereof make glad the City of God So Psal. 65.9 Thou enrichest it with the River of God which is full of water Psal. 1.3 and besides many other Scriptures that in Rev. 22.1 He shewed me a pure River of water of life clear as Christall proceeding out of the Throne of God and of the Lamb i. e. the spirit powred cut in the latter dayes flowing from the Father and the Son but to some Particulars 1. Whence and whither the River flowed and 2. for what end See v. 10. A River went out of Eden to water the Garden and from thence it parted into four Heads 1. The River ran out of Eden Eden that lay in the East so that River ran from the East 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is a currere perpetuo cursu the River ran continually Some say the Fountain was in the midst of Paradise but the Text sayes non Fontem sed Fluvium it came out of Eden from the East the East we sayd before was Christ and from him out of God this River of the spirit continually runs Rev. 22 1. and shall flow ere long with mighty streams in midst of the streets or Churches The East was sayd to have two parts as Zanchy notes the first is clear in the Scriptures which we read much off as of Arabia Babylonica Persiae Chaldea c. in this part was Mesopotamia and the Garden of Paradise but secondly the other part of the East lay obscure and hidden to us unknown and unshown in the Scriptures and from that part some say the River ran whether it be so or no in the Letter yet this is certain that so much of the Will of God in Christ as is revealed declares to us Eden the Garden of the Lord the Churches of Christ in the latter dayes will be large and the Scriptures speak much of it and show it clearly but that part of the Will of God which is secret and in mystery hidden and obscure this River runs from also into the Churches by which River the secret and hidden mysteries may and must be found out and that which is not yet discovered of God and Christ must be revealed and the whole Book of Revelation and whatsoever is as yet sealed up must be layd open and made common to the Churches This River it ran into Paradise partly by secret close occult conveyances and partly by open ordinary courses and flowings sayes Pliny lib. 5. c. 24. So does the spirit and so it will come flowing into the Churches to water them fill them as Waters fill the Sea Isay. 11. partly by Meanes Ordinances Promises Providences and such ordinary Passages and Currents of the spirit and partly by secret wayes under ground mysterious occult conveyances but what with one way and what with another the Gardens of the Lord the Churches will be well refreshed and filled with this River which arises out of the East And to finish this Particular this River ran as with one stream into the Garden but
more in and by the spirit of the Lord John 4.25.24 But God is very exact as appears by the strictnesse of the woâ—d to have his Saints the Churches and Members thereof subject to his Laws even in Paradise even in the best reformed restored dayes Heb. 8.10 Ezek. 43.11 and 44.5.24 Yea the Royal Law James 2.8 And Law of truth Mal. 2.6 Yea the Law to go forth out of Zion to others Mich. 4.2 And seale the Law among my Disciples Isay. 8.16 So that God especially looks for it from them for they have more reason to live under the Order and Law of God then any others for they are to be Examples to others as lights on a hill and as the Salt to season others that are without They have it first that are in Churches most excellently as from the Lord and others as from them Micah 4.2 Adam had the Law first in Paradise as from the Lord most excellently of all and Eve afterwards as from him Besides the Majesty Authority of God is promised hereby especially in the Churches as Paul said 1 Cor. 11.23 For I have received of the Lord that which I delivered unto you c. so it shal be especially in the last days as Micah 5.4 He Christ shall stand and feed and rule in the strength of the Lord in the majesty of the name of the Lord his God and they the Churches shall abide For now after this shall he Christ be great unto the end of the Earth But yet marke this that the Man was first made and then commanded he had first a Principle and then a Precept the first is to the adesse and then the other to the bene esse So that to the singular Comfort of Saints and all Church Members here is much promised that he will first create and then command that he will first give them a power to do it and then give them a Precept to do it And then they shall be upon the Chariots of Aminadab First he 'l write his Law in them and then receive his Law of them i. e. that which is written in them in these latter days so that the Churches Saints shal not be yea caÌ„not be without Law nor without liberty nor without the perfect Law of liberty Jam. 1.25 5. Man though in Paradise must not be idle therefore v. 15. God put him in to dresse it and to keep it viz. it Garden for the word is hortus which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Feminine Gender with this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affixed and it is not without signification to all the Churches and Saints for as Zanchy sayes Paradisuâ— illa typus fuit Ecclesiae ergo qui in Ecclesiam positi sunt discaâ—t se non esse hîc positos ut otiosi vivant sed ut pro suâ quisque virili colat Ecclesiam camque custodiat Paradise was a Type of the Church and it concerns every Member of the Church to remember he must not be idle but up and about to work in the Vineyard to dresse and keep it for the manifestation of the spirit is given to every one to profit withall 1 Cor. 12.7 To doe something or other to the edifying of the Church 1 Cor. 14.12 Rom. 14.19 to instruct exhort build up and dresse it Ephes. 4.29 1 Thes. 5.11 Jude 20. Heb. 10.24.25 Yea and to keep it too from the Foxes of the Field and the Wild Bores of the Wood yea to keep out all Beasts and such as would hurt this Paradise and to keep in good Orders the Fences and Hedges the Lawes and Liberties of the Church Jude 3. Gal. 5.1 Heb. 12.3.4 Ephes. 4.3.4 Phil. 2.1.2.3 1 Cor. 1.10 2 Cor. 13.11 This Care lies upon all the Churches and Members thereof the Lord make them good Husband-men carefull and watchfull and painfull as he hath promised for the benefit of the Church and the good keeping of this Typified Paradise as Hosea 10.11.12 Obj. But Labour and Worke was poena peccati a Curse Gen. 3.17 and a Bondage Ans. Not every Labour and Worke but anxious vexatious grievous pains and labours but not to labour in Paradise in the Lords Garden or Vineyard to such as the Lord hath set therein his Yoke is easie and his Service is sweet to them Prov. 3.17 The Wayes of wisdome are pleasantnesse to their Souls they delight to be doing for the Lord for Christ for the edifying of his Church Psal. 1.2 and 16.3 and 40.8 Psal. 119.16.24.35.47.70.77.174 Duties are a Delight and Ordinances a Delight to them Cant. 2.3 Isay. 58.13.14 6. Man though in Paradise yet upon open Breach of Gods Law he was cast out and excommunicated Gen. 3.23.24 Therfore the Lord sent him out from the Garden of Eden to till the ground from whence he was taken and he drove out the man or expelled cast and shut him out which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hard word and a clear Excommunication whilst the former word he sent out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but a kind of command to him to pack away but now he 's thrust out and banish'd Paradise for indeed his offence was the greater that it was in Paradise after he was so blessed and had tasted the fruits of it c. So must Offenders though Members of the Church 1 Cor. 5.45 be dealt with their sins are of the greater aggravation by how much the longer they have been Members and by how much the more they have tasted of the Fruits and found of the Benefits of being inclosed and in the Garden of the Lord viz. Church-fellowship wherefore let Members beware of the forbidden Fruits and they may live diu die long and happily in the Churches of Christ in these last dayes 7. Man in Paradise might eat of every tree v. 16. of every tree of the Garden thou mayest freely eat that is of the Fruit of every Tree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex quavis arbore except as v. 17. of the tree of knowledge thou must eat freely is an excellent Hebraisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eat and eat again yea comedendo comedes you may eat by eating there be some that say under these words lye a Command upon the Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he must eat of the Fruits of every Tree without making difference of clean and unclean c. This shows the great advantage and priviledges of Saints and Members of the Churches in these last dayes they feed upon the Fruits of every Tree in the Garden not out of the Garden of every Ordinance of every Administration of every Gift Grace of every Saint or Member not putting of Differences making Distinctions or having of the Faith with respect of Persons or Opinions Micah 4.5 And they shall sit every one under his own Vine and they shall walke every one in the name of his God c. Yea then as every Tree
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
p. 297 c. 4 l. 2 Dipping is no fundamental Ordinance p. 300 308 305 c. 4 l. 2 Discipline of the Gospel God hath designed and why and how it differs from carnal and Ecclesiastical Polity p. 2 3 c. c. 1 l. 1 Discipline in Apostles dayes glorious p. 10 c. 2 l. 1 Discipline best at last p. 16 c. 2 l. 1 Disciples of Christ Separates p. 74 c. 6 l. 1 Directories and Canons uselesse p. 7 c. 1 l. 1 Disobedience of some that will no come when convinced amounâ—st to a resisting the Holy Ghost p. 200 c. 1â— l. 1 Disobedience to parents grievouâ— p. 296 c. 6 l. 2 Disorder of Saints till embodyed p. 88 c. 6 l. 1 Distinction as of Clergy and Laity Presbytery and Prelacy p. 487 c. 9 l. 2 Distance to the first Institutions search p. 246 c. 1 l. 2 Divinity in a new dresse every day p. 1 c. 1 l. 1 Divisions in the Churches give Sathan and his Surrogates great advantage p. 503 c. 9 l. 2 Doctors Fathers Councels c. uselesse p. 264 c. 2 l. 2 Doctrines of Devils what and when p. 454 c. 7 l. 2 Doctrine of Papists and Presbytery alike wherein p. 473 c. 9 l. 2 Doubtings hinder the effects of Church-fellowship p. 252 c. 1 l. 2 Doubting dangerous and what it is to doubts it soon makes us give up Buckler p. 243 244 c. 1 l. 2 Doubtfull things what are so p. 313 314 c. 5 l. 2 Doves eyes of the Churches p. 96 c. 8 l. 1 Dove that rests on the Ark what p. 268 c. 2 l. 2 Dreams may be of use to confirm p. 413 c. 6 l. 2 Dream the Author had confirmed by the word p. 430 431 436 c. 6 l. 2 Dreames extraordinary and usefull to convert sometimes 397 400 430 436 6 2 In Dublin Churches Hypocrites many p. 64 65 66 c. 5 l. 1 Dublin Church experiences and examples of many p. 368 369 c. 6 l. 2 Dublin Church-Covenant p. 450 c. 7 l. 2 Duties must be kept to Callings and Relations p. 75 c. 6 l. 1 Duties of Christians not done till embodied p. 88 61 202 c. 15 l. 1 Duties formally and Pharisaically p. 424 c. 6 l. 2 E Eat of every typified tree of Paradise p. 543 c. 9 l. 2 East where the Sun rises who and where p. 551 537 c. 9 l. 2 East where typified Paradise shall be p. 531 c. 9 l. 2 Eden a most excellent type of the Church p. 528 c. 9 l. 2 Ecclesiastical Politie differs from Gospel p. 6 7 8 c. 1 l. 1 Ecclesiastical and Civill how they came jumbled together p. 168 c. 13 l. 1 Edification one end of Church-Discipline c. 2 l. 1 p. 60 Edomites shall enter into the Churches p. 549 c. 9 l. 2 Effects discover the cause p. 361 c. 6 l. 2 Effects of some dreams are great p. 409 c. 6 l. 2 Elders have but a derivative power and are to be servants not Lords p. 110 c. 8 l. 1 Elders have not the power of admitting p. 287 288 c. 4 l. 2 Electing requires two things p. 258 c. 2 l. 2 Election is a mystery and from Eternity but vocation is in time p. 358 359 c. 6 l. 2 Elements of Baptisme how passed away p. 310 c. 4 l. 2 Embodyed Saints excell and wherein p. 87 c. 7 l. 1 Embodying follows due preparation p. 273 274 c. 3 l. 2 Embody how and when p. 276 277 c. 3 l. 2 Embodying rashly as some have done fatall and evill but in publick is best p. 280 281 c. 3 l. 2 R. Emersons Experience p. 411 c. 6 l. 2 D. Emâ—ts Experience p. 412 c. 6 l. 2 Emeralds who and how they excel p. 515 c. 9 l. 2 Emptinesse in all other wayes p. 250 c. 1 l. 2 Ends of Church-Fellowship none but Saints can answer p. 59 c. 5 l. 1 End of all Churches one and the same p. 131 132 c. 12 l. 1 End of Parishes is for their owne Ends p. 135 c. 12 l. 1 Ends are base which bring many into the Churches as Hypocrites p. 211 212 c. 9 l. 2 End how Presbyters and Papists agree in it p. 476 c. 9 l. 2 End suâ—ts with the Principle p. 255 c. 2 l. 2 End of Church fellowship answered by all Saints though differing in opinions p. 318 319 c. 5 l. 2 Enemies of Christ ground to powder p. 25 c. 3 l. 1 Enemy to Errors are the true Churches p. 206 c. 15 l. 2 Enemies to Spirit men of forme p. 341 c. 5 l. 2 Energy of Church fellowship how hindred p. 252 c. 1 l. 2 Enemies afraid of Churches in unity p. 504 c. 9 l. 2 Entrance of Saints and Hypocrites different p. 40 c. 3 l. 1 Entity and Unity convertibles p. 87 c. 7 l. 1 Entrance into Churches what to do first p. 239 240 c. 1 l. 2 Epistle to Purleigh in Essex 229 Equality of all Ministers p. 97 c. 8 l. 1 Equality of all Churches p. 110 c. 8 l. 1 Erring Church how reformed p. 111 112 c. 8 l. 1 Errors to be killed by the word not the sword p. 164 175 c. 13 l. 1 Errors may and must be in the Churches p. 206 c. 15 l. 1 Erroâ—s the Excrements of older truths how 25 Ep. 1 Essentials of Church-fellowship must bee knowne before wee enter p. 242 c. 1 l. 2 Essentials of the universal Church p. 481 c. 9 l. 2 Examples of Gospel-Churches p. 5 c. 1 l. 1 Examination of self when p. 240 c. 1 l. 2 Examples worke much p. 8 c. 6 l. 2 An Example for all sinners p. 447 c. 6 l. 2 Excellency of Saints in one body p. 88 c. 7 l. 1 Excellency of Churches is Christ the Head p. 148 c. 13 l. 1 Excellency of Women above Men p. 473 473 c. 8 l. 2 Excellency of such Church members as are promised in these latter dayes p. 520 529 530 c. 9 l. 2 Excellent ones who 23 Ep. Excommunication begun in Paradise p. 542 c. 9 l. 2 Execution of Gods eternall Decree in what order p. 359 c. 6 l. 2 Experience proves Principles p. 355 c. 6 l. 2 Experiences to bee declared and why p. 356 357 c. 6 l. 2 Experiences declared in what order p. 361 c. 6 l. 2 Experiences of some warn others p. 363 c. 6 l. 2 Experiences take men off of censures p. 364 c. 6 l. 2 Experiences shew Gâ—ds various working p. 366 c. 6 l. 2 Experiences teach to trust in God and are means of conversion teach us best of all bring our Assurance to light c. p. 367 383 384 c. 6 l. 2 Experience humbles us p. 379 c. 6 l. 2 Experiences shew sweetly what wee are from what wee were p. 376 377 c. 6 l. 2 Experiences to come are the choysest p. 449 450 c. 6 l. 2 Explicite covenanting may be but how p. 455 7 c. 2 l. 2 Eucharist how Papists and Presbyters agree in it p. 468 c. 9 l. 2 F Fact not Faith
Magistrates Judges of p. 164 c. 13 l. 2 Faire without and not within Hypocrites p. 66 c. 5 l. 1 Fair all over the Church of Christ p. 100 c. 8 l. 1 Faith never forced three hundred years after Christ p. 160 c. 13 l. 1 Faith more urged then Forme p. 208 c. 15 l. 1 Faith in prayer forces out a quick answer p. 370 c. 6 l. 2 In the Faith all are to be received p. 348 c. 5 l. 2 Fall suddenly to some Churches p. 188 189 191 c. 14 l. 1 False perswasions dangerous and how to know them p. 249 c. 1 l. 2 False friends flatter most 2 Epist. Familiarity with Christs enemies declined p. 76 c. 6 l. 1 M. Fanshaws Experience p. 414 c. 6 l. 2 Fatal blow to Parish Churches when p. 94 c. 7 l. 1 Father one to all Saints p. 86 c. 7 l. 1 Feat of hell makes hypocrites serve God p. 477 c. 9 l. 2 Felony to give and receive Sacraments as most do in Parish Churches p. 551 c. 9 l. 2 Fellowship Christ was Pastor of our paterne p. 57 c. 5 l. 1 Fellowship with men not out of Christs way p. 77 c. 6 l. 1 Few at first embody and who they be p. 278 c. 3 l. 2 Fâ—ghters against God whâ— p. 340 c. 5 l. 2 Fighting-time for all before the conquest p. 365 c. 6 l. 2 Finall cause first in eye last in act p. 131 c. 12 l. 1 Finall cause of Churches promised what p. 522 c. 9 l. 2 Fire goes out of the mouths of Saints and Churches to devouâ—e all their Adversaries p. 90 c. 7 l. 1 Firme foundation of all true Churches p. 184 c. 14 l. 1 First into Christ and then into Churches p. 188 c. 14 l. 1 Fittest to lay a Churches foundation who p. 192 c. 14 l. 1 Fit for Church-fellowship who p. 210 c. 15 l. 1 Flowers tyed up in a Nosegay and presented to the Saints what they are p. 450 c. 6 l. 2 Forcing powers must bee p. 126 127 128 c. 11 l. 1 Folks run mad and why p. 150 c. 13 l. 1 Foolish buildings will soon fall and why and so will many in our dayes p. 191 c. 13 l. 1 The Form of the Church and how promised p. 70 61 522 c. 9 l. 2 Form wanting makes deform p. 88 c. 7 l. 1 Form of the Church is partly Independent p. 100 c. 8 l. 1 The Forme by Christs Rule measured p. 121 c. 10 l. 1 Forme of Embadying not set but fit p. 272 273 c. 3 l. 2 Forms must put none by Admission p. 292 c. 4 l. 2 Forms childish things but how p. 341 c. 5 l. 2 Forms Idolized soone tumble p. 343 c. 5 l. 2 Form of Christ in the flesh and Churches parallel p. 344 c. 5 l. 2 Formes not to be forced but left to liberty p. 345 c. 5 l. 2 Forms of Gods owne ordaining laid aside for peace-sake much more ours p. 345 c. 5 l. 2 Formes how occasioned and how useful 345 5 Formes of Church covenant p. 457 459 c. 7 l. 2 Formal Professours Time-servers p. 115 c. 8 l. 1 Formalists most furious against the Spirit p. 305 308 309 c. 42 52 Formality delineated p. 420 c. 6 l. 2 Formal Righteousnesse p. 393 408 410 c. 6 l. 2 Foundation of the Church is Christ alone p. 53 183 51 c. 13 l. 1 Foundation is first of all laid in sound buildings 189 524 14 19 2 Foundations are rotten which many have built and which will bee suddenly discovered p. 191 c. 13 l. 1 Foundation of some Anabaptists is as weake as water that making an Idol of it p. 301 302 305 c. 4 l. 2 Fountaine in the midst of the Gardens is Christ p. 203 c. 15 l. â— Free-willers all Saints but how p. 125 c. 11 l. 1 Fruitfulnesse of the Churches above All 32 43 3 4 1 Fruits of the Trees of typified Paradise p. 5â—3 c. 9 l. 2 Fulnesse of all the Body is Christ the head p. 148 c. 13 l. 1 G. Gardens of Christ his Churches p. 42 43 c. 4 l. 1 Gates of Sion are the Congregational Chuâ—ches and the way into Sion p. 204 209 c. 15 l. 1 Gathered out is before Gathered in p. 71 c. 6 l. 1 Gathered Churches many must fill p. 188 189 c. 14 l. 1 Gifts Parts c. qualifie not for Church-fellowship p. 59 c. 5 l. 1 Glory of the latter house Greatest p. 4 c. 1 l. 1 Glory of God the end of Church-fellowship p. 132 c. 12 l. 1 Glory of the Churches is All in One p. 339 c. 5 l. 2 Glory of God much by Experiences c. p. 357 c. 6 l. 2 God is the universal Good 260 2 1 God in us the Principle to us the Object and with us the End p. 261 c. 2 l. 1 God and Saints seale by the same Spirit p. 227 c. 2 l. 2 God receives Saints of all judgements p. 316 c. 5 l. 1 Gods great designe is All into One p. 330 c. 5 l. 2 A Gâ—d-like Principle moves the Saints p. 254 c. 2 l. 1 Godly wrong their souls to abide in Parish Churches p. 95 c. 6 l. 1 Golden Rule of Conscience p. 337 c. 5 l. 2 Good must separate from the Bad p. 71 c. 6 l. 1 Good in this Church-state the Wils object p. 259 c. 2 l. 2 Gospel-Discipline proved from Polity p. 3 5 c. 1 l. 1 Gospel-Hedges and Fences p. 42 c. 4 l. 1 Gospel-Order in the Institution to be knowne p. 246 c. 1 l. 2 Gospel way of worship is the great promise p. 508 c. 9 l. 2 Gospel full of blessings to all 33 Epist. A Gospell call p. 410 c. 6 l. 2 Gâ—vernours in Kingdomes of Saints and of Families alike p. 180 c. 13 l. 1 Governours of the Nation warned of Lawyers 225 Ep. 2 Government of Christ and civill Magistrates distinct p. 127 c. 11 l. 1 Graces saving and sanctifying to fit for Church-fellowship p. 59 c. 5 l. 1 Grace in a convert taken two wayes p. 355 c. 6 l. 2 Gradual recovery of the Church now p. 20 c. 3 l. 1 Grounds of true perswasion is Gods word p. 245 c. 1 l. 2 H. Hair of the Church p. 96 c. 8 l. 1 Hairs grown on the Head so Saints on Christ p. 151 c. 13 l. 1 Halcyon dayes 32 Epist. A Hanly's Experience p. 414 c. 6 l. 2 Happinesse and Honour to have Châ—ist our Lord p. 145 c. 13 l. 1 Happinesse of Saints in Christ's Churches p. 95 c. 5 l. 1 Harbour in these daies in Gathered Churches p. 29 c. 3 l. 1 Hard to have Foundation in the Rock Christ p. 186 c. 13 l. 1 Haste Haste Haste words to England Ireland and Scotland p. 40 41 c. 3 l. 1 Haste to embody must be with good speed p. 280 c. 3 l. 2 As Head is members must bee p. 69 c. 5 l. 1 Head Christ to all Churches alike p. 103 c. 8 l. 1 Head and Body united make up whole
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-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
Churches p. 117 c. 9 l. 1 King the first a Tyrant 22 Epist. Kings never more in England 23 Ep. Kingdom of Christ p. 85 c. 7 l. 1 Kingdom of God consists not in outward things p. 324 c. 5 l. 2 Kingdoms of God of several kindes p. 325 ibid. Knowledge of Christ spiritual is one end of Church fellowship p. 60 c. 5 l. 1 L. Lambs Book of life p. 55 c. 5 l. 1 Lambs Book will be out ere long 217 Epist. Last days best days p. 26 31 46 c. 4 l. 1 Latter days Churches filled with glory p. 537 538 539 c. 9 l. 2 Law-giver Christ alone p. 144 145 c. 13 l. 1 Lawyers corrupt and live by sin 220 221 Epist. Lawyers mock at the word and hinder Reformation 222 Epist. Lawyers ere long will appear the greatest Oppressors Tyrants and Traytors that are 224 225 Epist. Laws of the Nation not regulated and why 222 Epist. Laws and Lawyers must be purged from lusts 223 Epist. Laws of Christ in paradise p. 540 c. 9 l. 2 Law to go forth from Churches to the World p. 541 ibid. Learned men so called most enemies to Christ p. 78 61 205 c. 15 l. 1 Learned in all Ages for the Independent Church way p. 205 ibid. Learned who are truly so p. 205 ibid. Least garden plants Gods greatest care p. 44 c. 4 l. 1 H. Lecsons Experience 10 Exp. 6 2 Legal Righteousness 4. Exp. ib. Lessons for Anabaptists in Ireland p. 334 335 c. 5 l. 2 A letter from Waterford answered p. 302 303 304 c. 4 l. 2 Levitical law required separation p. 72 c. 6 l. 1 Liberty of sisters in Churches p. 466 471 472 c. 8 l. 2 Liberty of Saints in things indifferent 318 5 2 328 ib. 333 ib. Life is first before law p. 541 c. 9 l. 2 Light and increase of knowledge one end of Church-fellowship p. 60 c. 5 l. 1 Light shining gloriously p. 400 c. 6 l. 2 Light goes forth from Churches round about p. 531 c. 9 l. 2 Lips of the Church what p. 97 c. 8 l. 2 Lord Christ alone by power purchase conquest gift and choice Independent spiritual universal sole-soveraign Lord cheif Justice most Excellency and Everlasting 78 6 1 143 144 13 1 Love original to all Saints a like p. 86 c. 6 l. 1 Love of God in Christ ground of comfort p. 375 c. 6 l. 2 Love of God taught by experiences p. 383 ibid. Love of God calls home p. 412 ibid. Love of Heaven and yet but Hypocrites p. 477 c. 9 l. 2 Love to God out-lives all Graces p. 405 c. 6 l. 2 Love to all Saints one end of Church-fellowship p. 60 c. 5 l. 1 Love to all Saints that differ in opinions p. 333 c. 5 l. 2 Love and sweetness to restore a faln Member p. 83 c. 7 l. 1 Love is absolute for which all indifferent things must be laid aside p. 453 c. 7 l. 2 Lust is set up in the room of Law 223 224 Epist. M. Mad folks in Churches and why p. 150 c. 13 l. 1 Maidens of wisdom now calling in the streets p. 198 199 c. 15 l. 1 Mary Magdalen the first preacher of Christ risen p. 474 c. 8 l. 2 Magistrates what they must do and what they must not do in matters of Religion 262 2 2 179 185 127 128 13 11 164 13 1 Magistrates must not head it over Churches and Saints p. 159 ibid. Magistrates Tyrants when they do so and sacrilegious 160 172 ib. Magistrates meddle not with faith but with fact p. 163 ibid. Magistrates struck with judgements that meddle beyond the orb God hath set them in 166 173 ibid. Magistrates when in most danger p. 171 ibid. Magistrates are servants to not Judges of noâ— Law-givers to Christ Churches or Saints 179 180 ib. Magistrates in their places owned and honored by the Churches p. 129 c. 11 l. 1 Magistracy and Ministry ever distinct p. 1â—5 c. 13 l. 1 Magistrate what he may do about Ministers 11 Epist. Magistrates must do all they can by their powers and persons to countenance the Churches 13 Epist. 26 ibid. Magistrates must study Scriptures p. 36 ibid. Magistrates Presbyter and Papists agree about them p. 480 c. 9 l. 2 Maintenance to Ministers is moral but the manner of it is civil and left to liberty p. 489 ib. Man not able to undertake Church-Government p. 139 c. 13 l. 1 Mans rule too long or too short p. 121 c. 10 l. 1 Man of form most enemy to Christ p. 341 c. 5 l. 2 Many fall to Rantism c. and why p. 322 ib. Many Members polute the Lords sanctuary p. 69 c. 5 l. 1 Manâ—a must fall a pace in these days p. 35 c. 3 l. 1 A. Manwarings Experience 2 3 Exp. 6 2 E. Marrows Experience p. 424 ib. Martyrs in the flames have witnessed against putting to death any for Errors of Heresies p. 179 c. 13 l. 1 Master-builder Christ alone and how 140 141 ib Matter of the Church visible Saints p. 51 52 c. 5 l. 1 Fit matter is of the Lords own adding 67 68 ib. Materials for Christs Churches must be the best p. 63 ib. Fit matter is â—ryed by the Hammer and Saw p. 68 ib. Matter and form of the Church fitted by Christs rule p. 121 c. 10 l. 1 Matter of Churches in these last days p. 510 512 c. 9 l. 2 Matter for foundation is the most pretious p. 192 c. 14 l. 1 Means to make us voluntary what and how p. 264 265 c. 2 l. 2 Means to convert by Experiences p. 367 368 c. 6 l. 2 Means to convert one converts not another p. 367 ib. Measure for the Temple is Christs rule p. 121 c. 10 l. 1 Meeting places made Churches when p. 11 c. 2 l. 1 Meeting oft together before embodying p. 273 274 c. 3 l. 2 Meeting places called Churches Presbyters and Papists agree in them p. 492 c. 9 l. 2 I. and A. Megsons Experience p. 416 c. 6 l. 2 Members of Church-fellowship who fit p. 56 57 c. 5 l. 1 All members make up but one body p. 8â— c. 7 l. â— A member amiss how to be restored ibid. Members of foolish buildings in danger of falling the next storme p. 191 c. 14 l. 1 Members many come before called who p. 269 c. 2 l. 2 Members of other Churches how received p. 294 295 c. 4 l. 2 Members causal and constitutive to the whole Church universal are the Congregational p. 481 c. 9 l. 2 Memory for Sermons how helped p. 421 c. 6 l. 2 Merit of works de congruo p. 477 478 c. 9 l. 2 Middle things must not be urged p. 327 c. 5 l. 2 H. Mills his Experience p. 409 c. 6 l. 2 Ministers and the most eminent guilty of those Errors they most complain of 82 7 â— Ministers of the Gospel Teeth of the Church p. 97 c. 8 l. 1 Ministers of State succeed Lord Bishops in their actions and stations which is bewailed p. 168 c.
13 l. 1 Ministers must not meddle with state matters p. 173 ib. Ministers why against Independency p. 82 c. 7 l. 1 Ministers turned politicians fall into great places Colledges Committees c. which is very fatal and ominous p. 168 169 c. 13 l. 1 Ministers cannot be sequestred ab officio p. 180 ib. Ministers all over the Nation warned p. 208 c. 15 l. 1 Ministery the Author called to it and how p. 436 437 c. 6 l. 2 Ministers for long preaching despised and what followed it 4 5 Experiences ibid. Ministers must have maintenance 27 28 Epist. Ministers who are made the peopleâ— 233 234 Ministry when most corrupt 7 8 Epist. Ministers much encouraged in Ireland 28 Epist. Miscarriages of Church-members eyed by all p. 68 c. 5 l. 1 Mischief to Churches by proud prelatick lording Pastors and by ruling Synods and Classes p. 104 108 c. 8 l. 1 Mixed congregations not Gospel Church states p. 5 c. 1 l. 1 Mitre-mongers and Prelates ever opposers of the true Churches p. 12 c. 2 l. 1 Mixed congregations Christ not the husband of p. 56 c. 5 l. 1 Monks and priests when they arose p. 11 c. 2 l. 1 Morality is Divinities hand-maid p. 1 c. 1 l. 1 Mortal blow to morter Churches last year p. 208 c. 15 l. 1 Motion life action all from Christ the Head p. 149 c. 13 l. 1 Motions of Hypocrites and true Church-members differ p. 268 c. 2 l. 2 Mountains made plains who and how p. 24 c. 3 l. 1 Mystery of whole Christ i. â— Head and Body p. 147 c. 13 l. 1 N. Nakedness that parish Churches will be stript into p. 551 c. 9 l. 2 Names of such as would imbody given up and how p. 274 c. 3 l. 2 Names of Heathenish and popish presbyters and papists agree in p. 491 c. 9 l. 2 National Ministry and Churches how routed 28 Ep. Nations of all sorts to make up one Church p. 538 c. 9 l. 2 National Churches what they are and how to fall 550 551 552 ib. Nature of things doubtful and indifferent p. 314 315 316 c. 5 l. 2 Necessity of Gospel polity p. 3 c. 1 l. 1 Neck of the Church what it is p. 98 99 c. 8 l. 1 Necessity is shown by the Spirit and the word p. 129 c. 11 l. 1 Necessity of Churches wel grounded and well-united p. 193 c. 14 l. 1 Necessity of serious consideration and self-examination of all that would be Church-members p. 240 c. 1 l. 2 Necessity of a free principle in all Church-members p. 255 c. 2 l. 2 A necessity put upon indifferent forms is pestilent p. 341 c. 5 l. 2 Necessary is threefold p. 461 c. 7 l. 2 Nobility who be the best 21 22 Ep. Norman yoke most heavy 6 Ep. Novelty in presbyterians 60 Ep. O. Objections for Parish-Churches answered p. 61 c. 5 l. 1 Object of true Churches what it is p. 116 117 c. 9 l. 1 Object of the will what it is p. 259 260 c. 2 l. 2 Obstinacy to Christs call out of Babylon is dangerous p. 207 c. 15 l. 1 Occasion of form p. 347 c. 5 l. 1 Officers of the Church have a derivative power p. 288 c. 4 l. 2 Officers to the church how women have been p. 470 c. 8 l. 2 Officers of the church make the body more entire p. 554 c. 9 l. 2 Officers of the church must be kept under as servants p. 110 111 c. 8 l. 1 Offences what and how offer'd p. 321 c. 5 l. 2 Occasions of Brethrens fall into errors p. 322 ib. Old formal Protestantism is not enough for church-fellowship p. 69 c. 5 l. 1 One in another and every one of members in Christ â—4 7 1 Oneness of all Christ paid and prayed for 86 87 ib. Oneness of all Saints p. 319 320 c. 5 l. 2 One of all is Gods great work p. 330 c. 5 l. 2 Oneness of Churches when more then ever p. 506 c. 9 l. 2 Onions and Looks for Parish-members p. 207 c. 15 l. 1 Opinions out of Magistrates powers p. 174 c. 13 l. 1 Opinions ought not to byass us p. 247 c. 1 l. 2 Operation of the will carries into the object p. 260 c. 2 l. 2 Opinions in things doubtful and indifferent may and must be divers p. 312 314 c. 5 l. 2 Opinions different allowed with love two hundred years after Christ p. 332 ib. J. Osborn a strange relation of him 440 441 c. 6 2 Opposition against the Churches make for them p. 205 206 c. 15 l. 1 Order requires Gospel-Discipline p. 2 c. 1 l. 1 Order in building Gods house p. 84 c. 7 l. 1 Order of Church-fellowships best that begin first with Christ the foundation 1â—8 13 1 Order of the Gospel as at first must be known p. 246 c. 1 l. 2 Order in the true Church is Gods Ordinance p. 271 271 c. 3 l. 2 Order of the true Church agrees best with different opinions p. 326 c. 5 l. 2 Order of telling Experiences p. 361 c. 6 l. 2 Order of the Gospel a great latter days promise p. 508 c. 9 l. 2 Orders and Ordinances out of Christs way to be waved p. 77 c. 6 l. 1 Ordinances of Christ dispenced in order of Christ p. 80 ib. Ordinances neck Christ head Saints bodie of the Church p. 99 c. 8 l. 1 Ordinances prisoners in some Churches p. 123 c. 10 l. 1 Ordinances energy obstructed by doubtings p. 252 c. 1 l. 2 Ordinances here a shadow of them to come p. 337 c. 5 l. 2 Ordinances and Members Trees of Paradise p. 532 c. 9 l. 2 Ordinances of breaking Bread many ignorant of 472 473 ib. Ordinance of prophecying one by one means of converting and confirming p. 412 c. 6 l. 2 Ordination of Ministers Papists and Presbyterians agree in p. 482 483 c. 9 l. 2 Original love to all Saints a like p. 86 c. 7 l. 1 Originall of Scriptures is the Spirit p. 463 c. 9 l. 2 Orthodox Expositor of Scripture who only ibid Others stirred up into church-fellowship by publick imbodying p. 284 c. 3 l. 2 Outward things make not the kingdom of heaven p. 324 c. 5 l. 2 Order in ordination of Ministers which is right p. 485 c. 9 l. 2 P Palaces of Christ true Churches p. 50 63 c. 5 l. 1 Papists and Prelates too alike in Discipline and practice p. 13 c. 2 l. 1 Papists Prelates and Presbyterians would have all their high courts over the Churches p. 105 c. 8 l. 1 Parish churches antichristian p. 61 78 c. 5 l. 1 Parish churches when they began first p. 62 ibid. Parish churches Satans Synagogues p. 79 c. 6 l. 1 Parish churches no churches 77 78 6 1 neither matter nor form 91 92 ib. Parish churches plagues from thâ— first p. 92 ibid. Parish churches confused chaoses p. 93 ib. Parish churches want the form of Independency p. 105 c. 8 l. 1 Parish churches sties for beasts p. 93 c. 7 l. 1 Parish churches
in nothing accord to Christs rule p. 121 c. 19 l. 1 Parish churches uphold by carnal powers p. 126 c. 11 l. 1 Parish churches fail in the final cause p. 135 c. 12 l. 1 Parishioners opposite to Churches p. 79 c. 6 l. 1 Parish Churches get out of and why p. 207 208 c. 15 l. 1 Parishes and Churches how they differ p. 553 c. 9 l. 2 Parish Churches stript naked as at first how p. 552 553 c. 9 l. 2 Paradise a type of the Church in the last dayes p. 528 529 c. 9 l. 2 Paradise restor'd in the latter dayes in Trees Rivers and all 530 531.9 2 Paradise in these dayes entring where it shall be p. 530 c. 9 l. 2 Parallel of Churches taken from Gardens p. 42 c. 4 l. 1 Parallel fetcht from the Wildernesse p. 30 c. 3 l. 1 Parallel of Christ in the forme of his flesh and forme of his Church-way p. 244 c. 5 l. 2 Parliament warned p. 172 c. 13 l. 1 Partakers of Babylons sins partakers her sorrowes p. 75 c. 6 l. 1 Pastors Lord like most mischeivous p. 104 c. 8 l. 1 Pastors should gather Churches Experiences p. 150 151 c. 6 l. 2 Patrons so called their fearfull sins 29 Epist. Paul a great Separatist p. 77 c. 6 l. 1 Peace of the Church agrees with different opinions p. 326 c. 5 l. 2 For Peace sake Gods own forms much more ours must bee laid aside p. 345 c. 5 l. 4 People bewitch'd in these daies p. 39 c. 3 l. 1 People not profiting under the ministry great heart-sores to faithfull Ministers 330 331 Epist. Performance of Promises at last pinch 47. 4 1 Perfection of all in one is Christ p. 339 c. 5 l. 2 Persons entring into Churches what to do first p. 239 240 c. 1 l. 2 Persecutors Sampsons Foxes that â—uâ—n up themselves p. 18 c. 2 l. 1 Perswasion how to attain it p. 245 c. 1 l. 2 Perswasion which all must have that would enter into Churches how to know true from false 249. ib. Piety must not dance after policy p. 160 c. 13 l. 1 Plantation of Christs own hands i. e. his Churches p. 43 c. 4 l. 1 Pledges given in at Dublin Church p. 371 c. 6 l. 2 Policy carnall and Gospel policy bow they differ p. 6 7 8 c. 1 l. 1 Policy must serve piety not piety policy p. 160 c. 13 l. 1 Policy what it is p. 169 ib. Policy ruin'd by Christs coming p. 170 ib The polick Beast sâ—t in the temple 8 11 Politicians described p. 170 c. 13 l. 1 Politicians Religion p. 194 c. 14 l. 1 Pope Prelats Primates c. whence they came p. 10 c. 1 l. 1 Popery to take away Church-power give it to Clergy or Classes p. 102 c. 8 l. 1 Pope is the head of brasse and how he came in p. 155 c. 13 l. 1 Popish Discipline swam in blood p. 12 c. 2 l. 1 Porters appointed to keep out the unclean p. 52 c. 5 l. 1 A posie presented to the Saints and Churches p. 450 c. 6 l. 2 Power in all Churches equal p. 101 c. 8 l. 1 Power of men over any Church of Christ is usurped p. 113 ib. Power to admit Members is the bodies p. 286 c. 4 l. 2 Power civill subservient to Christ and his Saints p. 127 128 c. 11 l. 1 Powring out of the Spirit hard by us p. 506 c. 9 l. 2 Practise of primitive Saints Prophets Apostles c. was to separate from the mixed multitudes p. 74 c. 6 l. 1 Power and prayers of churches p. 91 c. 7 l. 1 A praevision p. 425 c. 6 l. 2 Praises to God a peculiar end of Church-fellowship p. 133 c. 12 l. 1 Praise is publick of the Church imbodied p. 279 c. 3 l. 2 Prayer must be much before imbodying p. 275 276 ib. Prayer eminently answered p. 368 369 370 c. 6 l. 2 Prayer converting and confirming 415 ibid. 399 3 2 Preaching a call thereto p. 437 438 c. 6 l. 2 Precepts for Separation p. 72 c. 6 l. 1 Precious separate from the vile p. 70 ib. Precious stones gathered in latter daies p. 519 520 c. 9 l. 2 Prelates ever opposers of the Church of Christ p. 12 c. 2 l. 1 Prelacy and popery Terâ—ani Convertibiles p. 105 c. 8 l. 1 Prelacy ready to be turned off the Ladder p. 104 ibid. Prelacy and Papacy live and dye together p. 14 c. 2 l. 1 Prelates in pomp p. 107 c. 8 l. 1 Preparation before imbodying p. 273 c. 3 l. 2 Presbyterian way fals with Prelacy p. 14 c. 2 l. 1 Presbyterians too bold Usurpers of Christs power p. 105 c. 8 l. 1 Presbyterians and Independents greatest difference p. 104 ibid. From Presbytery to Independency p. 396 c. 6 l. 2 To Presbyterians a word in love p. 479 c. 9 l. 2 Presbyterians how Churches and how not p. 480 ib. Presbyterian Churches as such not true Members of the church of Christ Catholick p. 481 ib. Presbyterians whom we own and honour p. 483 ibid. And whom we dare not close with 57 Epist. Some Presbyterians and Papists look too alike in the Head Body Eies Mouth Hands and Feet yea and whole effigies of their church p. 484 c. 9 l. 2 Presbyterians monopolize the Churches so called p. 494 ibid. Presbyterians designe against the Author and Book 55 Epist. Presbyterian way novelty and Heterodoxie 60 Epist. Presbytery Congregationall is the right p. 113 c. 8 l. 1 Presence of God is speciall in Churches p. 547 c. 9 l. 2 Presence of God in Churches is the adaequat object p. 116 c. 9 l. 1 Presence of Christ sweetest in Churches 45 4 1 202 15 1 Pride in Pastors God abhors of all mens 109 8 â— Primitive times Saints were all volunteers p. 124 c. 11 l. 1 In primitive times Ministers people and all equal in honor and dignity without Prelacy p. 151 c. 13 l. 1 In Primitive times Saints longed for church-fellowship p. 204 c. 14 l. 1 In Primitive times no respect of opinions p. 331 333 c. 5 l. 2 In Primitive times Saints told their Experiences p. 356 c. 6 l. 2 In Primitive times Sisters had their liberty as church-members in church matters p. 465 466 c. 8 l. 2 Principle of a Saint is above self and God like p. 254 c. 2 l. 2 Propagation of the Gospel how p. 485 c. 9 l. 2 Priviledges of Saints imbodyed 89 7 1 202 15 1 Professors who fit for church-fellowship p. 35 c. 5 l. 1 Many Professors not Christians ib Professors who are best and tryed p. 326 c. 5 l. 2 Professors in primitive times p. 53 54 c. 5 l. 2 Professors fall to Familism Rantism c. why p. 81 82 c. 7 l. 1 Promises performed by contrary means p. 47 c. 4 l. 1 Promises to anchor at in a storme p. 28 c. 3 l. 1 Promise of Gold for Brasse Silver for Iron p. 181 c. 13 l. 1 Promises of restitution of times to be eyed 246
to all the world Churches united p. 90 c. 7 l. 1 Tenderness in admitting Members p. 291 c. 4 l. 2 Testimony threefold of all admitted 290 294 ib. Things indifferent and doubtful what are so p. 313 314 c. 5 l. 2 Things of a middle size left to liberty p. 327 ib. Thoughts of Hell scaring at first p. 419 c. 6 l. 2 Twin-Testimonies give assurance p. 372 ib. Single testimony how enough and how uncertain 374 377 ib. Throne of Christ usurped by some p. 320 c. 5 l. 2 Times of restitution tumbling in a pace p. 28 c. 3 l. 1 In times of popery Experiences were told to convert p. 368 c. 6 l. 2 Times of assurance p. 378 ib. Time of tryal sharp to the Churches is coming p. 505 c. 9 l. 2 Topaz's precious stones who they be p. 518 ib. A Trance 404 62 Travel in souls before birth of joy p. 366 ib. Trees of Christs own planting fruitful p. 43 c. 4 l. 1 Trees of typified paradise who and what p. 532 533 c. 9 l. 2 Tree of Life who it is p. 534 ib. Troubles in minde and conscience 410 7 Exp. 6 2 In troubles experiences are cordials p. 367 ib. Truths occasion errors but how 25 Epist. Trust in God is helped by experiences p. 367 c. 6 l. 2 Turks and fit for none else that will not have their forms questioned p. 346 c. 5 l. 2 M. Turrents Experience 11 Exp. 6 2 Types of Church-matter p. 51 52 c. 5 l. 1 Types which foretel the ruine of false Churches and the rising of the true Churches p. 525 526 527 c. 9 l. 2 Tyranny and persecution to have secular powers over us in matters of faith p. 160 c. 13 l. 1 Tithes a heavy yoke 6 Epist. Tithes when and how confirmed to Ministers 28 Epist. 491 9 2 Tithes how Presbyterians and Papists agree in them p. 488 ib. Tithes how judaical how ceremonial how moral and how that maintenance must be altered when they keep up sin and superstition c. 489 490 ib. V. Variety in unity is most beauteous p. 337 338 c. 5 l. 2 Variety of Gods workings appear by the Experiences of Saints p. 366 c. 6 l. 2 Violation of Christs Laws to take into Churches any but visible Saints p. 55 c. 5 l. 1 Vindication of Congregational-Churches for matter p. 64 ib. Violence and voluntariness repugnant p. 269 c. 2 l. 2 Visions of various conditions of the Churches in all ages and how in these days by Hermes p. 46 c. 4 l. 1 Visible and invisible no Scripture distinction p. 61 c. 5 l. 1 A vision 423 425 398 409 6 2 Vision what it is and twofold p. 449 ib. Vital spirits all from Christ the Head p. 149 c. 13 l. 1 Unfitness of men for Church work p. 120 c. 10 l. 1 Uncircumcised and circumcised all one in Christ p. 306 c. 4 l. 2 Unholy unclean ones not to enter the Temple p. 52 c. 5 l. 1 Uniformity when it began to be forced p. 332 c. 5 l. 2 Union of Saints unconquerable p. 90 c. 7 l. 1 Union with Christ the Head qualifies for communion with Saints in Churches p. 59 c. 5 l. 1 Union of all Saints and Churches necessary p. 195 196 c. 14 l. 1 For unions sake all that makes difference laid aside ibid. Unity and entity convertibles p. 87 c. 7 l. 1 Unity where is not uniformity p. 1â—6 c. 14 l. 1 Unity urged amongst all Churches and why p. 501 c. 9 l. 2 Unity with variety agrees very well p. 498 ib. Unity of Churches when it will be most p. 506 ib. Unispirituality keeps up the Churches p. 196 c. 14 l. 1 Universal deliverance of the Church when p. 20 21 25 c. 3 l. 1 Universities of what sort at the last days p. 540 c. 9 l. 2 Unnecessary things make most difference p. 325 c. 5 l. 2 Unsavory fruits of the Head of Brass p. 159 c. 13 l. 1 Unskilful builders abundance as yet p. 12â— c. 10 l. 1 Vocation layes open election p. 358 c. 6 l. 2 Vocation legal and evangelical 403 404 c. ib. Vocation in time election eternal p. 359 ib. Voluntary submission to the ways of Christ p. 123 124 c. 11 l. 2 Voluntiers and none else in Christs Churches p. 253 254 c. 2 l. 2 How we are voluntiers different from false members p. 270 ib. A voice of God 1. Exper. 406 409 415 ib. Votes in Church concern all alike viz. Sisters as well as Brothers p. 470 c. 8 l. 2 Use of forms may be p. 34â— c. 5 l. 2 Usurpation of Christs power p. 105 c. 8 l. 1 Usurpation of Christs throne p. 320 c. 5 l. 2 Usurpers both Ministers and Magistrates and how p. 169 c. 13 l. 1 W. Wants none to the Churches ere long p. 35 c. 3 l. 1 Waiting is a special latter days disposition p. 47 c. 4 l. 1 Warning to Hypocrites p. 67 c. 5 l. 1 Warning piece to Ministers last year p. 208 c. 15 l. 1 Warning to formal Anabaptists that idolize dipping p. 343 c. 5 l. 2 Warning to some by experiences of others p. 363 c. 6 l. 2 Warning to them that take Gods name in vain 423 ib W. Walkers experience 6 Exp. ib. A special warning to Purleigh in Essex 237 Epist. E. Waymans Experience p. 409 ib. Water-baptism how passed away as to us p. 310 c. 4 l. 2 Way of the Churches in latter dayes best discovered p. 33 c. 3 l. 1 Watch and pray for the promises p. 47 c. 4 l. 1 Ways God works in strange and by contraries p. 47 c. 4 l. 1 Way of Gospel-fellowship Christ left behinde for Saints to follow him in p. 199 200 c. 14 l. 1 The way much honored by publick embodying p. 282 c. 3 l. 2 Weak Lambs how to be taken in p. 293 c. 4 l. 2 Weakness God most and best seen in p. 418 c. 6 l. 2 Weakest sex most exalted p. 464 c. 8 l. 2 Weather for Ireland promises fair p. 417 c. 6 l. 2 Well-grounded and well-united necessary for Churches p. 193 c. 14 l. 1 Westminster Assembly of Divines abominable 57 58 Epist. Wicked patrons In Epist. to L. Gen. and Com. A wife wrought upon her husband 10 Exp. 6 2 Wilderness the Church was in 10 30 31 1 3 1 Wilderness-creatures no more our companions p. 36 c. 3 l. 1 Wilde Beasts shall not hurt us ere long p. 34 ib. Wilderness-ones characterized p. 38 ib. Willing to enter into Churches not forced p. 125 126 c. 11 l. 1 Will hath a principle p. 254 c. 2 l. 2 Will must first be wrought upon by the spirit p. 129 c. 11 l. 1 Will hath an end and what it is p. 255 c. 2 l. 2 Will hath a rule and what it is 256 257 ib. Will hath an object and what it is 258 259 ib. Will hath its operation into the thing willed p. 260 ib. Wisdoms polity p. 1 c. 1 l. 1 Wisdom weighs the end first
universal Restitution 45. yeers hence at furthest Proph. In order to this God is making Mountains plains Who are the Mountaines Isa. 41.15 16.21.23 Hag. 2.6.21 22 Expos. Rev. 12.17 18 Rev 18. â— Pâ—al 83.11.12 Thâ—s work is also graduall at first And will bee universal Esa. 63.1 2 3 4. Psal. 8.2 Zach. 12 3 6. Wo to the enemies Ioy to Christs and the Churches friends Mat. 24. Expos. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sim. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 97.12.6 and 67.3 4. Isa. 22.22 23. Dan. 4.34 The Lord is at work hard in thâ—se dayes The richest blessings reserved for these dayes Like a Kid in Hebr. Rakad Rev. 18.4 How to Prophesie as to foretell what is to come Times of restitution Spring time is entered Winter time is over Yet storms Vid ch 9. lib. 2 Most precious Cordials Sim. To comfort us â—n the wildernesse Sim. Promises to anchor at in God A word to the Churches to fathom A good harbor Sim. Our harbour in these dayes i. e gathered Churches Sim. How we reckon one estate and make our accounts Sim. The blossomes and flowery promises that are upon us 1 By parallel from the wildernesse Iob 12.24 Gen. 21.14 1 The Church discipline over grown with traditâ—ons and trumperies Vitiis divitiis Ezek. 36.9 10. 1 The promise is to till her as his husbandry Pareus in loc Ier. 4.3 4. Rev. 15.2 Ezek 36.38 1 Cor. 3.8 9 Beza in loc Expos. Sim. The Churches are the Lord husbandry 2 Wilderness a fruitlesse barren place Sâ— hath Sion been But now shall be blooming and branching and fruit-bearing and flourishing Amos 9.13 14 15. Cant. 4.12 Isa. 61.11 Sim. Thirdly a wildernesse without a way The Church was so in it Ier. 9.13 14. Joh 14. Cant. 8.5 Promise is to bring her into the way The Lord will be her guide Io. 4. Expos. Isa. 30.22 Spirituall worshippers in Doctrine and Discipline 2 Cor. 4.3 Most in the forme least in the Spirit Sim. Sim. The Spirit guides into the way 4. A Wildâ—rnesse most dangerous Psal. 55.23 Psal. 26.9 The Church in such danger Mat. 3.7 Psal. 104.21 Psal. 58.4 Mat. 1â— 16 Prov. 29.10 Psal. 11.2 Expos. Prov. 12.10 How persecuted up and downe Promises of her deliverance Isa. 65.23 Wild Beasts shall have no power to hurt us Wild Beasts afraid of the wall of fire Mat. 4. 5. Wilderness of want Expos. The Church in such wofull wants of necessaries Expos. Vers. 13. Sim. O how sweet are the dayes that approach Sim. Sim. Sim. Good store of Manna Isa. 11.9 Isa. 35.2 Psal. 63.5 Isa. 25.6 7 Psal. 65.4 Saints shall have enough and no more want 6. With wildernesse creatures and companies Ezek. 22.26 2 Cor. 6 16 17 So the Church was in the wildernesse to this day Sim. Sim. And quite overturned into a stie of Beasts Precious promises of her deliverance Ier. 15.19 How many bewaile the fall of Babylon Sim. Sueton in Ner. And would have the Strumpet rule though she ruine us Sim. They will not be got out of the old pace Characters of Wildernesse-ones are 1 Their habitation and abode No content to us 2 Their food is wild fâ—uit Enough to choake us 3 Never lost We are soone lost and sensible of it Psal. 94 17 Psal. 55.22 Psal. 12.4 4 They agree together to seize on a stranger to their wayes 5 Best pleased with darknesse And hate the light But those that have a right to these latter daies promises love rejoyce at the light Expos. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cashaph People are bewitched why and how Sim. They give all up to Babel till they themselves be made a Babel or confusion But we are called our A call from the Spirit and the Bride to come Sim. But not for self-ends· Saints and hypocrites different entrance into Church-fellowship Why make haste into Church-fellowship Sim. Haste haste haste in England Ireland and Scotland more then all the world beside Sim. Sim. Every day remember the Church in Wildernesse till she be recovered Rom. 6.21 Ezek. 43.10 11 The happy change 1 Ioh. 1.3 Veniente perfecto evacuatur imperfectum Col. 2.22 23. Hos. 14.8 Christs Garden Isa. 51.3 Isa 35.2 Isa. 5.1 Mat. 21.23 Ier. 2.21 1 Taken out and separate distinct from the commons Num. 23.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Inclosed in themselves Mat. 21.33 Expos. By Gospel-fences and hedges Vide Sibs in Cant 4.12 Expos. 3 Christs own planting Vide lib. 2. ch 9 Mat. 15.13 Expos. 4 For fruitfulnesse Sim. Vide Paul Hobsons Garden inclosed All trees in his Garden are for fruits Sim. 1 Cor. 1.28 Sim. Surpassing all others for magnitude multitude and plenitude 2 Cor. 7.11 Eph. 3.19 Cant. 4.13.14 Expos. Cant. 4.12 Expos. Expos. Sim. 5 The Lords speciall care Mat. 21.33 Expos. Of least of his Garden plants 6 His choysest delights are his Gardens 2 Cor. 6.17 Rev. 2.1 Here is the Suns orbe to move in and to give light to others Sim. Sim. How long we are light Sim. This blessing is begun in our dayes A loud call from Christ to come Expos. And separate from them without Expos. Cant. 2.14 The last dayes best dayes Isa 64.4 Isa. 2.2 Zach. 14.7 Proph. Rev. 12.1 Prophesies of the Churches restauration in these latter dayes Methodius Hermes vision of the Churches restauration gradually 1 An old woman in a chair 2 An old woman with the face of a young woman 3 A young woman with old womans hairs in Q Eliz. and to these dayes 4 A fair Bride coming out to meet the Bridegroom so she is now The latter dayes disposition is to wait Isa. 25.9 Dan. 12.13 Micah 7.7 Iam. 5.7 Few can get beyond sense Sim. God appears to perform his promise at the last pinch Psal. 3.1.12 13.14 Prov. 22.18 Rom. 9.22.23 Gods strange wayes He works by contraries For his Churches For poor souls Beleeve and wait Rom. 4.18 19. Sim. When little grounds for faith and hope appears Contrary means effect that work which will destroy the means Sim. Many acts of Providence like Hebrew must be read backward Sim. Sim. A word to the Churches 2 Maccab. 1.20 21.22 We are to fetch out what hath been hid many hundreds of years First we must gather the wood together Latimer The Authors prayer is that like a light he may be spent to give others light Ainsw in loc 3.9 Expos. What the Church is viz. The typified Chariot of Salamon how and why It is a bed a Throne a Palace a Chamber of presence a secret Chamber A Couch The matter of this Gospel-Chariot Expos. Psal. 1.3 52.8 92.12 Ier. 17.8 Such as are sound faire tall fat upright strong and well rooted are fit for Church-Fellowship Such are to be alwayes a sweet savour Visible Saints only matter of the Church to be made up of Types of it 1 King 6. â— Sim. The Stones of the Temple hewen 2 Chron. 23.19 None entrâ—d into the Temple that were known unholy or unclean All the
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
Sim. Sim. Sim. Sim. Sim. Happinesse of such that are in Christs Churches Sim. In Serm. 4. p. 38. A description of the Church in her most conspicuous parts Cant 4.1 2 3 c. Exposit. 1 Doves eyes The most discerning members that are light to the body 2 Comely haire Saints That hang and live on Christ the Head Mount Gilead 3 Her Teeth are the Ministers of the Gospel that chew divide the word aright or members qualified with the gifts of prophesie and interpretation Even They are not to be one longer one shorter one higher and one lower but all equall Iam. 2.1 2 3. Very white and lovely Mal. 3.3 Many Ministers have been and must be rubbed hard before white They are to be very fruitful And very orderly 4 Her lips Her excellent word and doctrine For matter 2 For Forme well woven twisted c. The Churches haire-lace to binde up the Haire that we spoke of before together in one 5 Her speech sweet 6 Her Temples full Such are high in Christ the Head Overseers Elders Full of sweetnesse and savour All pointing at the Crowne and pressing after perfection in Christ. 7 Her Necke Expos. The Ordinances which as means unite Christ and people head and body together by the Spirit Who be-heaâ— the Church The necke in Heb. Thauvaar Expos. An Armory for swords The two edged sword of the Spirit in her Ordinances The Souldier of Christ of any size or stature is fitted in this Armory fâ—r his warfare 8 Her two breasts For Ornament and for use Old and New Testament Julian the Apostate called the Bible a Bawble These breasts be full of milke for babes The Authors judgement is the Word and Spirit are the Churches two Breasts which are alwayes so full and faire and freshly flowing and feeding Moulin The picture of the true Church All faire Second part of the Forme Every Church is equally Independent Proofes of particular Churches equall and alike power in seven Churches of Asia Expos. To admit or keep out examine or cast out or the like Expos. Nor one Church blamed for another but every one for her owne sins being absolutely Independent as to others and distinct Independency Oâ—thodox in those dayes Without any subordination Proofes in the Apostles Epistles to Churches as distinct Churches each from others All alike one Head All alike Queenes All alike Sisters All alike Candlesticks and branches of the same Candlesticks streams of the same Founâ—aine and beames of the same Sunne and branches of the same Vine all alike opening and shutting admitting examining choosing officers administring censures re-admitting Church-officers are but Servants Doctor Whitaker Sim. Doctor Fulk Musculus Calvin Zanchy Pareus Popery to take away the power of the Church and give it to Ministers or other Officers Expos. Dudley Fenner Cartwright Cyprian Mr. Cot. Keyes Bartlets Model Hookers Survey And the Testimony of learned famous men for many generations Reason Because all have alike one and the same Head The great difference between Presbyterians and Independents Prelacy condemned and ready to be turned off Sim. Sim. Prelaticke proud Pastors in Independent Churches as bad as any ☞ Much mischief done by such Sim. Cornw. Essayes ☞ God abhors such spirits of pride Parishes no Churches in this part of the Forme For they have dependency upon Diocesan Nationall Churches Zuing. Artic. 34. p. 254 255. Arâ—tius's Problem None but Antichrist so sawcy Presbyterians too bold in this Prelacy and Popery termini convertibiles Presbyterians and all Prelatick ones keep up the Pope vide ch 8.9 l. 2. Papists have Rome the Mother Church to call others to account and to whom others were to make their appeale Prelates and Bishops had their High Commission Courts of the same nature for the same ends The violent ones of the Presbyterians too will have their Classes too of the same nature though the name changed and for the same end All abominable in the sight of God Vide chap. 13. lib. 1. Mr. Burroughs Mr. Jacob. Cottons keyes What a height ambition brought the Bishops unto To be Civill Magistrates they becâ—me uncivill Ministers Justices of Peace Judges Order of the Garter called grace honourable Lords Barons Cannon 18 19 20. concil Carthag 3. Against all Gospel Christ would not suffer his Disciples to discourse of it Châ—ist the Disciples Servant and Minister Prelates in pomp Euseb. Hist. lib. 7. Their pride fallen Another Prelatick spirit succeeded in the Presbyterians This appeared in their acts of Treason against the State Short lived too Proverb Ruling Synods are unwarrantable Most mischievous they are so to Christ proprio corpore in the flesh and they are so to Christ in the Church in corpore mystico Cruell to tender consciences Expos. Sim. To put them upon the wrack Cant. 1.6 The Lord is about delivering his Saints from such oppressours Proph. Expos. Synods must down that usurpe dominion over consciences What assemblies are allowed of vid. ch 9. lib. 2. Mr. Parker in 's Eccles. Politie lib. 3. cap. 12. c. 22. Omne determinâ—tum habet causam efficientâ—m omne efficiens habet determinatum Mr. Burrough his heart divisions No warrant out of the Word for them Obj. Answ. Vide Hooker in 's Survey Cottons way for the Congregation cleared cum multis aliis c. Expos. No Appeals to Ierusalem for Canons or as having a supreme Power 2 It was not about Church-government but to aske their advice judgement of a matter in controversie 3 No necessity of sending but it was thought fit to send to Ierusalem 4 Should it bee granted appeals were made thither Yet where be Apostles now or such to sit as are infallibly gifted graced and spirited 5 The whole Chuâ—ch brethren sisters all joyned Not Apostles nor Elders on their owne heads as the Presbyterian would infer This spoyles officers and makes them to Lord iâ— Object Answ. Spiritual remedies to spiritual evils li. 1. Ch. 13. Ch. 2. Lib. 2. How to deal with an erring-Church One Sister-Church may deal with another Sister-Church as one brother in a Church may deal with another Churches co-ordinate And may admonish advice Inquire Examine Expos. Exhort Convince If the erring Church will not hear then one or two Churches more joyn together to admonish her If nothing will prevail then all Churches joyn together To withdraw from her and declare against and excommunicate her This will bee greater punishment then prisons to the conscientious among them If Christs judgment prevailes not with them mens cannot The best way to bring in an erring Church Independents have the word for their warrant Independents long before now Paul Baines his Diocesan triall Pleads for Independents Doctor Sib's his breathing after God Uses the word Independents also Robinson Bullinger All power is in the body Doctor Ames in 's Medul Theol. Power over any particular Church is usurped Dr. Reynolds Ainsworth Willet's Synopâ—â—â— Cotton Bartlet Taylor As Prynne Bastick Baily and Edwards c. In all Ages the
most eminent men Independents ☞ Our Consciences carry us on What is Conscience Formall Professours time-servers Many take up the name of Independents and Independent-Churches that are not so Sim. Our faith and fortitude Sim. The beautifull object of Christs Church What it is Proved by Scriptures His power and glory there His name and best blessings there His presence by his Word and Spirit there Fat things and feasts there There is the King in his beauty And place of broad rivers Thâ— most soul-ravishing object there Whâ—te and ruâ—dy To the end of the world Saints and Churches in all ages have experienced this point Vse The object invites and incites us into the Churches This made David even dote in love on them And in these Assemblies of Sion God appears most glorious and gladsome Parishes have not this object Forma formae Those that are not longing after these wayes of Sion see not this object in them Dr. Ames left his Professorship of Friezland for Church fellowship Vid. Peters Report of Eng. wars His dying words Ignorance of the object hinders the affection Sim. Christs Rule to build the Church by Proved necessary 1 By Scâ—ipture Expos. 2 By Precept Christs Commands and Rules 3. Proved by practise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expos. The Apostle urges the Rule Not as a head but as a helper Expos. Mans unfitness Mad Church-work made by mens rules Gods strict command Moses durst do nothing on hâ—s own head Nor David nor Solomon 2 Chro. 8.14 2 Kings 6.38 Nor Apostles nor any Without Christ's Rule Christ's Commission Rev. 21.2 3. Expos. To rule order and take the whole Government All the Churâ—h matter and the form is to be fitted by his Rule Parish-Churches never according to Christ's Rule Acts of the Apostles the Churches best Directory We walk by Rule Independent Churches according to Christs Rule Dr. Sibbs Neither must we make rules nor slight Christs Rules Mr. Brightman Expos. Then her paths shall glister and shine In many gathered Churches Ordinances prisoners as in Babylon Trap. Exod. Unskilful builders nor yet so spirited for the work as they will be Sim. Sim. All that joyn in this way must do it by free and uncompelled consent Lib. 2. c. 2. 1. Proved by Prophecies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expos. More fluminis All flow freely Jer. 31.33 c. All mutually and concurrently give themselves up with one consent 2. Proved by Precepts Acts 11.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calls to come freely Expos. Christ's call to come freely and fervently Chephetz in Hebrew Vide Beza in loc Et Hugo Grotius See Burroughs on the Excellency of a gracious Spirit p. 281. 3. Proved by continual Practise of Christs Twelve Disciples And Churches in all ages Proved by Types None else fit for the setting up of Gods Sanctuary All were to be free and willing else not to be accepted Saints in all ages such free-willers Expos. In primitivo times so Expos. Expos. Examples 1 Thess. 1.6 7. Otherwise we were short of the very Heathens Else in bondage Else soon fall off Vse Parish Churches upheld by carnall weapons Whilst the Spirit it is that convinces us of the truth constrains us to the truth and makes us worshippers in the truth Compulsive powers doe more hurt then good And makes many hypocrites but few true Proselites Cartwright Christs government and civill Magistrates are distinct in specie geâ—ore Psal 2. Civill Rulers within civill Rules and Precincts Rom. 13.1 2. A Word and a warning to Rulers K. Vzziah And Perez-Vzziah Not to meddle with the matters of Religion Example Christ would not meddle with civill Magistracy The Spirituall and Eccles. is above the civil which the civil power is to serve ☞ Theodosius an example All to teach Magistrates to be under Christs Discipline and not that Christ is under theirs But what Magistrates and Rulers may do as to matters of Religion How far they may go Vide ch 13. Examples Not to force consciences Expos. But with gentlenesse to win them in to the truth Object Expos. Answ. 1 Negatively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Ans Affirmatively shew them a nâ—câ—ssity of Christ and his Church-way Grotius Sim. True Magistrates in their respective places much owned and honoured by all the Churches Vide ch 13. Adversaries of old accused us as enemies to the Magistrates Vid ch 2. The Spirit compels us and yet we are voluntiers Dr. Sibs God works in us the will first Vide l. 2. c. 2. Sim. Take heed of setting on Magistrates Sim. Some busie to do it Sim. It will run Rulers the hazard of ruine Vide ch 13. Sim. Sim. Sim. The finall cause the first in the eye though the last in the act The End is first and most minded And why All thâ—ngs in the first and second Creation have one and the same Head Col. 1.18.20 and one and the same end The glory of God the one and the same End of all Creation Gubernation Redemption Salvation and all hath one and the same End This End most of all moves Saints into Church-fellowship That this must be the End 1. Proved by Prophecy Expos. The Churches spiced Cup. Expos. Expos. Types Musicks and singers For the filling his housâ— with praise and glory Expos. 2. Precepts Psal. 140.13 3. Proofs by practise of all Saints in fellowship Expos. Christ in the Churches sings praises All other ends are subordinate to this End which is the supream Isai. 51 9 10. Psal. 49.15 The redeemed Isai. 35.10 Most capable No hypocrisie Virgins Expos. Have sweetest voices best songs In fittest tunes They make melody with grace in their hearts Whilest mixed Congregations rob him of his praise and glory Parish Churches fail in the Final Cause Their End is to good peny-worths to have their tithes at an easie rate and to make their own endâ— Parishes excommunicated if ever they were Churches A word to Saints in fellowship Make Gods honor and glory all in your End and your End in All. Expos. An ordinary Rule of wisdom to weigh the End Vide cap. 5· Expos. Joh. 8. Sing praises Sim. All for Gods glory Some minde it not Sim. Sim. Some unfit to do it Some desire it All are to give God the glory of all Proved from the essential material formal objective organical and final causes and so defined The definition of Christs Church The definition of Anrichrists Church Arrogans sibi titulum Ecclesiae at eam non sequens sed persequens Christ alone Head and Law-giver Proved 1 By Prophesies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What the Key is that is laid on his shoulder Expos. The Spirit is to let us in Expos. This Key opens and shuts binds looses 2 Precepts All power given him and all judgement committed to him Ioh. 5.21 3 Practise proves this Reason Because none but Christ could institute therefore none else can order it Why none but Christ could undertâ—ke it 1 Because he hath his spirit above measure 2 Man would make
all Idols And torment such as did not bow down to them 3 Man notable to remove the Rubbish A hard work and why Sim. ☞ Much to bee done before men be built clear upon Christ the Foundation Expos. Zach. 4 6. None but Christ can remove thâ—s grosse rubbiâ—sh Châ—ist is Lord and Master-Builder how 1 We have all but one Master 2 This Master hath set us our work both what and where 3 This Master makes us all good provision for our selves and our service 4 This Master paies us honestly and wel and before-hand 5 This Master hath the honour and name of all the work 6 This Master defends his servants from such as would hurt them or hinder the work Lastly this Masters word is of focce to make us worke against all gainsayers So that his order and direction must be served Obj. Answ. Expos. Paul calls not himself the Master-builder but as a Master-builder 1. In laying the foundation well and deep 2. In that the foundation laid is of sound substance 3. In laying the foundation first of all and from thence building upon Ranters flie aloft first into the air and are without foundation 4. Having skill sound judgement and experience Sim. And taking pains himself too to build up 5. An Overseer over the rest Christ onely the Master of the building Christ the Lord over all 1. How he is Lord or by what means 1. By power Th. Aquin. 1.33.7 â— 2. By Purchase His deeds do shew it written with his blood sealed by his Spirit c. 3. By Conquest We are his prize-goods 4. By gift and inheritance 5. By free choice 1. So God hath chosen him the Lord. Hag. 2.23 2. We have chosen him our Lord. Expos. Christ to rule as well as Christ to save What it is to choose him Aliquid ex parte cognitiâ—vae virtutis aliquid ex parte appotitivae Expos. 2. Christ is the Lord but what manner of Lord. He is an Independent Lord. 2. A Spiritual Lord. 3. A most excellent Lord. 4. An universal Lord and yet peculiar 5. A sole Lord and Soveraign Lord Chief Justice in his Churches Christs warrants with a Habeas Corpus 6 The Everlasting Lord. All troubles and alterations ratifie him Saints happiness in the Lordship of Christ. We have but one Lord and one Law Happy are his subjects and servants Whilst othâ—â— are most unhappy 2. Saints singular honor to have him their Lord. What honor is More then a praise and a glory and yet Christ is all these to his Churches No want of preferment to them that are in Christs cause 3 Saints liberty and duties under Christ as Lord. How much this makes for unity in all Christian duties One to another to counsell comfort encourage vindicate Reprove admonish invite and perswade This advantages us much against sin Expos. The soules Soliloquy under the sence of Christâ— Scepter 3 Christ and none else the Head of his Church which is more then Master oâ— Lord. 1 Why the head A whole Christ Head Body united Who Head Who Necke Who Body Al together make up Christ compleat A mystery to most The work of former ages To know him in part viz. as Head Of this age to know the Body his Church Of the next to know whole Christ. Vide ch 3. Is taken from the similitude of the Head of a humane body 1 In order the head is highest yet but a member Head and brother 2 The head in excellency and perfection Expos. The fulnesse honour grace glory of his body Christ alone the head of gold 3 In the vertues and influences of the head A headlesse body is lightlesse lifelesse and senselesse All our vital Spirits from our Head Christ. This Head giveth all grace life motion judgement wisdom c. 4 Head in Government Gubernare est movere aliquos in debitum finem· Sim. Vid Zuinglium Artic. 2. de Eccles Et Bullinger Decad. 5. Serm. 2. de unitate ecclesiae 5. In Sympathy with the least and lowest member of the body Gadius Martyr Our eyes ears tongue all in our Head Christ. 6. In health and sanity When head is well all is out of danger but when the head is ill all is ill and out of order Many turn mad and why Zuing. Artic. 11. de Christo capite Expos. Expos. Capitis est incolumitatem dare corpori c. Bull. de civit eccles Decad. 5. Serm. 2. 7. Saints as hairs grow and hang on Christ their head Saints priviledg that Christ is their head The Church hath but one head What I mean by Church Viz. All Saints in all ages under all forms Sim. Brazen-hearted and faced men that set up the head of brass for the head of gold And so iron-hearted to tender Saints that set up the iron head Christ is and shall be the alone Judge do men what they can in matters of Religion A lesson long a learning and yet not learnt They resist Christ and this stone will crush them A difference betwixt true and false Churches in this The false haâ—h the Head of brass The properties of the Head of brass different from the Head of gold 1. The Head of brass compels by force 2. The Head of brass seeks secular powers to stand by his side and to support him Mark 7.7 Isai. 29.13 3. The Head of brass is made of mixed principles 4. The Head of Brass approves of the outside appearance as sufficient to be a member with him 5. His Officers and Members are all of the same mettal with himself 6. The Head of Brass hath and giveth an ill savor 7. Head of Brass looks bravely and brightly before a better comes whereby many souls have been deceived Expos. 8. It is but mans creature and must â—umble Expos. Matth. 16.18 Christs Headship will hold for ever Quest. Who be the Heads of Brass Answ. The first Head of Brass is the Pope who calls himself Christ his Vicar The History how Bishops Popes Prelates Metropolitans c. entred in at first ☜ How Bishops came in with their Diocesses Ever since Lords Spiritual and Temporal Their ambition like a Bladder Sim. From Bishops to Archbishops Primates To Quadrumvirats or Patriarks and to Popes 2 Thes. 2.4 Antichrist Vide Cartwrights Eccles. Discipline Antichrist begins to fall the same way he began to rise ☜ 2. Head of Brass a Councel as Christs Vicar 3. Archbishop next head of Brass Bulling de unit Eccles. Serm. 2. ☜ Not warranted in the Word ☜ All in primitive equal in honor dignity c. 4 Head of Brasse an Assembly of Diâ—vines or Synod ☞ Chap. 9. 5 Head of Brasse succeeds in Presbytery Classes that are ruling They breath by the Popes soule Mr. Dell in 's way of Peace p. 32 33.34 Mat. 18. Go tel the Church i e the whole Elders brethren and all Vide Cottons Keyes p 46. c. Philips Ans. to Lamb p. 150. Vide Damports reply to Paget p. 227 228 229.230 c. Burroughs his heart-divisions
cap. 22. p. 157. Unsavoury fruits thereof ☜ These Idols must down though never so bold and brazen faced as yet A word more to the Magistrates They must not Head it over the Church Regnum Dei non est regnum in quo gladiis fustibus res agaetur Marlorat Expos. Eccles. in Luke 9.55 De Oecumen Pontif. Cham. None ought to be forced to the faith Vide chap. â— l. 2 Not in date 300 years after Christ. In opere Articulatorum Art 36. Deodate in loc Expos. Diodate in loc Piety must not dance after the pipe of policy Trap. in Mat. 21.7 ☞ Christ is a Iudge but in what Court of Iudicature Secular powers in and over the Churches or in matters of Religion are tyranny and why Constantines's Letter ☜ Cromwels Letter After Constantine Magistrates meddled not with matters of Religion Ambrose Valentinian the Emperor Expos. Answ. To the Objection in travel to bring forth at White-hal Feb. 22. 1652. 1. This Scripture teaches nothing of earthâ—â—ly powers or Magistrates The Text in the original will not bear it The context foregoing and following will not bear it Expos. ☞ Diodate Calvin Arias Montanus 2. Magistrates were the Idolaters 3. The grounds of their pretended Inference and new raised Arguments are of Humane invention 4. Should we grant this Text did touch Magistrates yet it could not be for Matters of Faith but for Matters of Fact They may as far as they break the Civil Laws They judge of practises but not of consciences Burtons Vindication Answer to Prynnes 12. Inâ—errog p. 70. And may take cognisance of Blasphemers Hereticks c. as well as of Swearers and Drunkards for their actions They may not usurpe Christs power to kill errors with the sword which ought to be destroyed by the Word Vide Vrsin de secundo Praecepto p. 737. de Potestate Magistratus Examples of Luthers conquest over errors Of Zuinglius respons in libel Strothionis Tom. 2. fol. 302. Errours all to be suppressed by the word not by the sword ☜ Vide ch 2. lib. 2. Obj. 1. Extraordinary and typicall 2 Priests and Prophets did civill offices then But the case is not the same with us now 3 There ever was a specifical distinction betwixt Church and State Magistracy and Ministry matters Civil and matters of Religion Moses and Aaâ—on Uzziah the first Civill Magistrate that durst meddle with matters beyond a Civill orb ☞ Aristobulus Proved in the New Testament Christ the High-priest ever kept his orbe So the Apostles The History How Bishops grew big and ambitious and became temporal Lords at first First by intrusting them with lands in controversie Bishops lands belongeth to the poor by right Then by the favour of Kings and Princes They had Civil powers lent them to punish offenders And then soon becomes Treasurers and Lord Keepers Judges c. Their priviledges from Civill powers Bishops-lands Barons Lordâ— And so things Civil Eccles. viz. Christs and Caesars came to be mixed together State-Ministers too much alike them Corrupted with honours and then they consent to the joyning of Civil and Eccles. Christs and Caesars together Many hundreds bewaile it That they turn great men in Civill Secular or Martial affairs These are sad and seldom failing Omens of the Chuâ—ches danger which is more now then it was in the Dragon â— days oâ— formeâ— times of persecution vide chap. 2. Such complain of others usurping their office and places and yet they usurpe others offices and places and turn Politicians O the shame of this age Sim. ☜ Sphinx an emblem of Policy A description of Politicians ☞ Christs appearance will ruine policy and Politicians Sim. Expos. Expos. Proph. Threats of Rulers ruine and of loosing their heads When and why When they are in most danger ☞ For Civil powers to meddle with matters of Religion as Judges is sacriledge The Authors Prayer to keep the Parliament from an Abimelechian fate and destiny Uzzah struck dead for meddling out of his Orb and with the Ark-matters Magistrates must not meddle with matters of Religion were Religion in danger Perez-Uzzah why so called ☜ Nor Ministers meddle with matters of State Vzziah Luther ☞ A word to both Quest. Answ. Not Judges of Opinions or Doctrines Vide Burroughs It is the Churches power or Christs in his Churches why Magistrates not Iudges of doctrines c. Magistratus non est Dominus nec author legis Noyes Temple 2 They would set up their own opinion and sentence others 3 And maintaine Idols crucifie truth Obj. Not on the advice of the Assembly of Ministers 2 Pilate is a warning-piece 3 This would hinder Ministers in their work of ruining errors by the word 4 Because Christ would never use them to suppresse errors 5 But Christ hath left other Laws in force to do it without them Ans. 1 Affirm So far as they are of the world they are under their powers Antichrist arrogates both Powers viz. Civil and Eccles Vide Synop 7. Gen. Con. q 2 p. 1277. Negat A Church cannot deliver up any to secular powers for punishment None to bee put to death for misbeleeving or not beleeving Witnesse John Husse See Fox 1. part p. 804. Mr. Hooper Mr. Bradford ☜ Bernard Saints shall judge their now judges They shall bee adjudged hereticks who have judged them heretickâ— Mrs. Askew Marlin vid. Bartlet ☞ Noâ— power to put to death the vilest Hereticks that ever lived Alphoneus K. Edw. 6 that young Saint More need that they live to repent then send their souls post to Hell if they be in the way· Eminent Martyrs breath'd out flames against this Antichristian bloody tenet Latimer Ridley Turks Saracens Jews not to be punished for their Religion Much less dare a Church deliver them up to be punished by secular Powers Antichrists weapons ☜ Must not be ours Quaere Answ. Magistrates may and must do all thâ—â— can to countenance the ways of God and Churches of Christ. Zuinglius Art 35. As Servants not as Iudges or Lawgivers Magistrates cannot hinder Ministers of Christ in their offices of preaching c. No Minister of Christ can be sequestred ab officio onely a beneficio Constantine mingled not Civil and Ecclesiasticals None must govern in â—he Kingdom of the Son but such as shall govern in the Kingdom of the Father but Magistrates as such must not rule in the Fathers Kingdom Ergo c. ☜ Brazen and Iron Heads no more but Gold for Brass and Silver for Iron Expos. Own no Head but Christ the Head of Gold John Hus Constant Concil Gregory the first to John of Constantinople Patriark Expos. The necessity of this Head Vid. Ca. 9. l. 2. Hold him fast Sim. ☞ Sim. Christ the foundation Vide Dr. Mayoâ— in loc Expos. Mat. 16.18 Christ the Rock Christ the Head the Builder and yet the Foundation how Vide Wilsons Cases Aenigma 99. Christ is the Rock for foundation how 1 The Rock is firm and wil never fail us ☞ Luther 2 Christ
the Rock is high whence we look round us Without lets 3 Christ the Rock is the place of refuge the Castle of defence impregnable c. Tertullian de Patientis Expos. Ferus Cameron in Mat. 16. Against all Powers and Policies whatsover The Church fears no Cannons nor Ordinances ☜ Nor can she be ruineâ—â—hat is founded on the Rock ☜ ☞ 4 Châ—ist the Rock keeps alwayes the same in place and power 5 The Rocke is lasting for ever 6 The Rock yeelds severall benefits Keeps from being Sun-burnt Jewels come from the Rock Yeelds honey Yeelds oyle Yeelds wholesome sallets And the best springs and streams 7 Rock is so hard that it will cost much paines before a foundation in it Expos. Expos. 8· A Rock is most dangerous to such as through heedlesseness or hautiness stumble at it and on it Austin in Mat. 16. Peter Martyr For safeties sake in the midst of her manifold troubles Omnis Christianus Crucianus ☞ 2 For orders sake i. e. to begin at Christ this Foundation first and so to build upward and onward 1 We must be in Christ and then get into his Churches Many gathered Churches in danger of falling that are not built on the Foundation Christ first For Reasons sake i e to support the rest Fundamentum est primum sustentare connectere Tho. Aquin. 22. Q. 4.7.4 Expos. 1 Be sure of the Foundation 2 That that be laid first Pareus in loc Expos. What gathered Churches will fal of a sudden And what gathered Churches will ouâ—stand all storms and abide ever How to build Diodate in loc The typified must answer the Type in laying the fâ—undation first Expos. Else they are not to be regardâ—d or worth considering Be sure the foundation be a sound one Sim. And not a sâ—ndy one Dixon in Mat. 7.26 How the wise builders house differs from the fools 1. In the subterstructure or foundation 2. In the superstructure or building True Churches knit fast to the foundation and one another as if they were all but one Other reasons why many gathered Churches foolish buildings will suddenly fall and so must Peter Martyr Expos. Hab. 3.13 Rotten foundations shall be discovered ☜ Members of such Churches are in great danger in a storm time Be sure Christ be your foundation 1. 1 King 5.16 Who are fit to lay the foundation and who not Another reason why many gathered Churches will down again 2. The most precious matter must be for the foundation 3. The greatest joy at the laying the Foundation Expos. ☜ Informs 1. Necessiâ—y of being well-grounded 2 Of being well united Without both these the building falls 1. If Christ this Rock be your foundation you will stand till the coming of Christ. Media cultus sunt immutabilia Junius Politicians and States sins herein Sim. Sim. Politicians Profession of Religion Seekers sins herein Expos. Gualther in loc ☞ They wait for miracles And run a desperate hazard 2 Part of the Use. Union necessary In his twelfth Chapter of Communion of Saints Sim. Col. 1.18 2.19 1 Cor. 12.12 Gal. 2.20 Rom. 8.32 Sim. Iohn 15.14 Rom. 11.17 Churches and Saints under different forms yet are all to be one with Christ and with one another In unity not in uniformity or all of one judgment Ainsw cap. 16. Communion of Saints All members even of the most discrepant opinions and judgements and under the most different forms are useful and necessary Anâ—ther reason why many of our gathered Churches must fall viz. Their standing by an uniformity Unispirituality amongst all i. e. Having one spirit though many opinions Those Churches whose unity is in the Spirit will stand and are the Lords buildings All laid on one foundation which is Christ. A word to Builders Churches must not bee called by our names Eagle-Saints are setled in the Rock Sim. Prov. 9.1 2 3 4 5. Wisdoms care of us and call to us Prov 9.32 34. Expos. Cant. 2. In his communion of Saints First proved by Prophesie 2 Proved by Precept Oecolampad Threatnings 3 Proved by Practise The onely visible way that Christ hath left for Saints 2 It is disobedience to live in Babylon And such are resisters of the holy Ghost Trap in loc Melancthon Chron p. 5. A sad sin The sad consequences which follow the neglect of entring 1 A great wrong to the worship and service of God 2 A great let to their duties 3 Hinders mutuall assistance 4 Hinders opposition of enemies by an united strength as one Arme and Army Joel 2.7 5 Else there is not such a sympathy as ought to be in bearing forbearing c. 6 They faile in many other Christian duties required of them aâ— Church members There be speciall priviledges of Saints in fellowship above all others 1 Christs presence is promised most to them There is the King and Kingdome in his beauty 2 Saints have highest enjoyments and best refreshments there Jo. 18.20 Act. 3.1 Act. 13.5 Luke 4.15 Act. 14.44 Expos. Christ is a Fountain in the midst of his Gardens Sim. More then in all the world besides Wherein the Churches have the happinesse of all others ☜ Others are watered from the ordinary clouds without but these are from the fountain within When clouds are barren the fountain is ful 3 Christ is most free to impart his best bosome-loves to such 4 They are most under his care and protection and on his account For these reasons Saints in Primitive times even longed after Church fellowship Apostles longed after it Christ himself desired it Expos. We do but as Christ his Apostles and primitive Saints did in entring into Church-fellowship Vse To put forward apace for Zion and in order thereto get into the Gates Object Learned and godly in appearance the strictest Professors in every Age Christs and his Churches greatest enemies 2 They are but men and subject to errors 3 Many counted learned godly that are not truly so Who are 〈◊〉 learned 4 Men know but in part 5 â—earned and godly of all sorts for this way 6 Their opposition makes for it Object 1 This is not the cause of it 2 It is a great enemy to error 3 The not entring into this way makes men run into wayes of error 4 Errors are necessary Truth and error must be both together ☞ Object Not enough to be in Parishes though salvation could be had there 2. This argues a base carnal spirit To be content with the Onions and Leeks of Egypt ☜ 3. Thou arâ— else a hinderer of thine own comfort and salvation And why Quia quoscunque deus eligit ad finem eos eligit ad media Ursin. de Eccles 4. If thou continuest obstinate it may be just with God to give thee up to the hardness and deceitfulness of thine own heart Expos. Wherefore take heed how you reject it Ministers must have a care too A great change nigh Their warning peece the last year A mortal blow to Morter-Churches Obj. We urge Faith more then Form 2. To
Because a volunteer hath the end for which he moves before him Res quae est ratio finis ratio finis Second consideration is from the rule of the will Sim. Which is twofold The Rule which certifies is divine Reason Expos. Volunteers have this Rules to order their will how Expos. Propositum est actus voluntatis deliberata c. ☞ Two Things must be 1 Knowledge 2 Desire ☞ Fourth consideration is From the object of the will which is good Good differs how Expos. ☜ Nam appetibile non movet appetitum nisi in quantum est apprehensum Because of the good in this way of Christ. Sim. The universal good that is God moves the will most Fifâ—h consideration from the operation of the will Because such labour most sweetly for the good Austin God is in us the principle to us the object and the end of all Sixth consideration from the instrumentall causes of this voluntarinesse 1 The word Christs sword and Scepter Expos. Ainsworth Mr. Dell. Luther Without addition of Doctors Fathers Councels ☞ And without the iron weapons of Secular powers Luther What Magistrates may do and what not Dublin Without any other indirect means Hypocrites by that means in abundance And such are all but the Word and Spirit Caution ☜ The Power of the Word The Word is the arm that gathers into the Fold and makes men â—un willingly 2. The Spirit makes willing the inferior instrument Expos. ☞ Christs Spirit known Quest. Answ. Sim. How he convinces it 1. By inlightning 2. By in livening 3. By preparing the way and making paths strait The Spirit carries thorough all calamities clearly Expos. 4 By ratifying In the way of Christ the spirit witnesses On his own knowledge as a witness in a Court. Sim. Expos. The Spirit seals An image of God confirms Sibs Distinguish es betwixt true and false Dr. Sibs Fountain sealed Sets a propriety Sim. Expos. Thus God seals And every Saint seals by the same Spirit 5. By resting on thee in the way Sim. This Dove rests in the Ark no where else The Church is the Ark. The Spirit is but one in all Sim. ☞ The difference betwixt Hypocrites and true Church-Members in the voluntary motions into this Church-state Sim. The Spirit is Gods other arm Till then on men come before called Violence is repugnant to voluntariness How voluntarily 1. Directe Sim. 2. Indirecte Virtus no lentium nulla est Trap in loc Many Intruders Caution Order in the Church 1 Cor. 14.33 Expos. Trap in loâ— Ordinationes in ecclesia faciendae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ordo formae Et materiae Ritual order and decency Left to liberty Luther ☞ Caution This is no sâ—â— form 1 Christians meet together often fiâ—st and why To prepare for the work Expos. Saints not tyed to one Church And secondly â—o give up their names together 3 Keep dayes of humiliation prayer Which habent quatuor 1 Invocationem Dei 2 Commemorationem beneficii Dei 3 Petitionem 4 Et obsâ—â—rationem All which must be 1 In elevatione mentis ad Deum 2 Fiducia impetrandi And unity 4 The day they are embodyed They appear in publike Powerful in prayer Nehem. 9.1 2. Exhortations Order of Christ opâ—ned and proved Account of faith made Experiences of the work of grace A declaration of full sâ—tisfaction from Gods word By the ablest in pâ—blick In his communion of Saints Chap. 17. Few at fiâ—st those that are without exception fittest and ablest Dan. 2. A Covenant Register Prayer And Resolution And Praises The Church admits when she is alone How rashly some embody Sad sign of a breach Expos. The most solemne Oâ—der must accompany the most solemne Ordinance Sim. Dike Why the first day in publike solemnity It is more to conviction Vide chap. 6. p. 98. c. Christ did so Expos. Jude v. 15 It would prevent many scandals Râ—x Plat. Expos. For the honour of the way Sim. Expos. ☜ Much honour is had by publick embodying Act. 2.24 Expos. ☜ Most consonant to Christs Law Expos. And to Christs practise To the way it self Sim. Frith In Fox Act. and Mon. fol. 1927. To stir up others into the way Expos. But see Hookers Survey of Church Discipline 3. part ch 1. Appear theâ— in publike Sim. Sim. Many wonder at this way of the Gospel till they know it ☜ Dublins experience teaches most of these things mentioned 1. The power is in the Body â—o admit Members Expos. Proved Expos. Mr. Perkins Dr. Ames Mr. Fenner It is nor in the Elders to admit Who are servants A warning 1 Cor. 3. * Vix plebi persuadeo ut tales patiantur admitti So Epist 11. Caeteros cumiâ—genti populi suffragio recipimus And cannot admit any 2. The persons admitted Men or Women 1. What must be done before they be admitted Their names to be taken Strict enquiry made of them By such whom the Church appoints therunto What is enough to keep him off of admission Mr. Hooker 2. What is done when they are to be admitted He is called into the Church Prayer first made Their testimony threefold 1. Negatively When none 〈◊〉 object Fenner 2. Affirmative First from others Affirmative Secondly from himself 1 Pet. 3.3 Experiences If weâ—k in utterance what then Ask them questâ—ons easie and according to the ability of the person Leeson of Dublin admitted Her broken yet broken-hearted speech Sim. Mr. Wil. Fenner ☞ Take heed none be put by for a form Mr. Dell. In outward forms and rites Caution Rules 2 Such as are weak are sent to for their inward testimony So was it at Dublin when Mrs. Amee Avery was admitted Receive the right hand of fellowship End with prayer for them and praises Why so strict to have a threefold testimony Mr. Rutherf Mr. Hooker Women may and must speak in the Church Members of other Churches taken in and how ☜ Church must take full satisfaction No baptising again Euseb. Perkins August Object Expos. The baptisme of Christ that he looks on is with the holy Ghost Baptisme of John and Christ differs Our baptisme before was true baptisme true ordâ—nance if not true order For matter and form Sim. Dipped how Not dived nor drowned under water Sprinkled and washed same with dipped The Holy Ghost is powred on us and falls on us as yet not we into it That which is most significant is best Ans. Sim. The latter baptisme dispensed disorderly and without an administrator lawfully called and sent out Anabaptists in Dublin not like the Christians Far differing from them in London The inward Baptisme the efficacy of the outward should satisfie us Dipping is not the fundamental ordinance of Church-fellowship though initiating What is a fundamental Ordinance Robinson Justif. pag. 230. sayes it is an error which some hold that Baptisme constitutes the visible Church Expos. Baptisme of the Spirit by which we enter into Christs body In baptismatâ— flaminis non fluminis 1 They attribute too much to the
that grow there of thorns or thistles a dry desolate place Zeph. 2.13 where the trees are burnt up and the pastures most pitifully scorched up and made scarce by the hottest beams So a loud lamentation is made in Isa. 64.10 The holy Cities are a wildernesse Zion is a wildernesse Jerusalem a wildernesse and thus hath the Lord laid his complaint against his people for their fruitlessenesse formerly and what could he have said more grievous or sad But see O what sweet dayes do enter in and on us Gods precious ones shall be abundantly and now daily more blessed from above to make us blossoming bearing and branching yea his Saints shall so flourish in Isa. 35.2 by seeing the glory of the Lord and the excellency of their God The Church is barren and fruitlesse when ignorant and sightlesse of that fructifying presence which shall be in the midst of her and then Florens florebit exaltans exaltabit so in Isa. 55.12 13. All the trees of righteousnesse shall clap for joy and instead of the thorne shall come up the firre-tree and instead of the brier shall come up the mirtle-tree as in chap. 5. and it shall be to the Lord for a name and for an everlasting signe that shall not be cut off Good shall be in the roome of the bad and sweet of the sowre Cedars for shrubs serviceable and seed-bearing-trees for barren brambles and uselesse fruitlesse bushes and then the barren and desolate shall bring forth more children then she which hath an husband Gal. 4.27 These Promises are putting out and springing forth their bud as the Garden that causeth the things that are sowne to springe forth even so the Lord our God will cause righteousnesse and praise to springe forth before all Nations and in Zach. 9.17 Corne shall make the young-men cheerefull and fruitfull to grow and new wine the Maids thus shall the wildernesse be like the fruitfull vallies full of Lillies and of the loveliest Roses of Sharon and Carmel Thirdly a Wildernesse hath no ready roade nor beaten path nor noted marke but a man may be soone lost let him looke on this side or that side backward or forward he knowes not what to doe nor whither to goe for he can get no Guide Now in such a Wildernesse was the Church too she was at a losse and hath been above a thousand years the Saints poore Soules seeking up and downe hither and thither this way or that way but yet in a Wildernesse yea many Professors formerly have as the Lord hath said Jer. 14.10 They have loved to wander and they have not refrained their feet but have walked after the imaginations of their owne hearts and after the Baalim which their Fathers have taught them Oh! so so were we lost most miserably in mens imaginations and devices and Doctrines too too much I say to this day for matter of true Doctrine and true Discipline Well but what wil the Lord now doe for her deliverance out of all these false wayes and Wildernesse-worship why he will send his Spirit to be her guide into his holy truth as he hath promised and he himselfe Isa. 58.10 11. Will be her light in obscurity and her noon-day in darkenesse and will guide her continually and satisfie her soule in drought and make fat her bones and make her like a watered garden and springs of water never dry and in Isa. 30.21 the Saints shall beare the word saying This is the way walke in it and then they will cast away all false wayes and worships c. as a menstruous cloath saying get thee hence as to an excrement the word signifies Now the Father seekes for Spirituall worshippers to whom he will make out his minde in order to the Doctrine and Discipline of the Gospel which is hid to them that are lost and such as are most in the wildernesse least see it or seeke it but now the way is discovered to the Saints who desire of all others to walk therein For it is with a naturall man as it is with every thing else that desires naturally to goe to its owne center or place but regards not the way as the stone that falls naturally regards not which way and the fire that ascends naturally ascends any way and so all men naturally doe but God hath promised us his Spirit to lead us and his Grace to teach us the way wherein we must walke which is one and the same for all Saints though others regard it not But Fourthly a Wildernesse is a most dangerous place where a man is almost every moment like to be made a prey to the widest mouthes of the wildest mercilesse and bloudy Beasts that seeke to satisfie their never-satisfied hungers with such strangers In such a condition hath the Church been ready to be torne a peices every day by such unexorable enraged wild Beasts and bloud-suckers feeding upon the flesh of the Saints such as have inhabited in the dennes of Darknesse and cruelty the Villages of Kedar they are called in Scripture-language barbarous cruell mercilesse Beares Lions Tigers Leopards Adders Serpents and what not to delineate their dispositions against Gods people and innocent ones their feet are swife to shed bloud and they have hunted after the holy and upright ones and have laine in secret to set upon them see Psal. 74.19 20. O deliver not thy turtle Dove unto the multitude of the wicked for the darke places of the earth are full of the habitations of cruelty O let not the oppressed returne with shame let the poore and needy praise thy name c. The Church is this Turtle Dove in daily danger of being destroyed whilst she is in the Wildernesse amongst the multitudes of mercilesse and matchlesse Beasts of prey whose mercies are cruelties yea their tenderest gripes are terrible griefes unto the Saints whilst such say in their hearts ver 11. Come let us destroy them together the Saints are such harmlesse Doves weake poore timerous and mournfull but innocent loyall chast and faithfull to Christ their Mate and poore soules sadly opprest and persecuted up and downe from Country to Country by an accursed crew of cruell Kites c. Birds and Beasts of prey have so hated and hunted them up and downe that they durst not appeare openly till now of late but lye lamenting in some by-holes and corners from the cruelties and crafts of those Cannibals but the Promises which are pregnant and big-bellied for deliverance in these dayes are many and they are ready to be Midwived for the Churches freedome from this comfortlesse condition as in Isa. 11.5.6 7. for first the loynes of Christ and his lovely Body the Church shall be girded about by a girdle of righteousnesse and faithfulnesse the Saints are an ingirded and an inclosed company as after will appeare then the Wolves Leopards
Lions Beares Aspes Cockatrices c. though they be such they shall have no power to hurt us but shall be glad to lye as still as a stone as in Exod. 15.16 So that we shall be safe out of the Wildernesse upon the Mount Jer. 32.41.44 for the Lord will watch over us with his whole heart and soule and we may build houses and buy lands without danger the Lord will be to us a wall of fire round about us which the Wildernesse ones will be afraid to come nigh Zach. 2.5 â— There shall be no more a pricking brier to the house of Israel nor a grieving thorne of all them that have hated us Ezek. 28.24.26 with abundance of more proofes but Fifthly A Wildernesse is a place of greatest want even of necessaries there is no bread unlesse made of Stones nor Grapes unlesse growing on Thistles no Corne comes up among their bushes and brambles and Esa. 34.11 There be the stones of emptinesse a man may eate his fingers that is lost in a Wildernesse unlesse he hath bread about him there is much want and such a Wildernesse hath the Church been in also where she hath wanted even necessaries for Soules bread of life and food convenient for her for as in Amos 8.11 12. They did wander from Sea to Sea from North to East to and fro to seeke the Word of the Lord and yet went without it often finding at best but Cankers trash and trumpery which grow upon every wilde briar and bramble so that the very Virgins and young men have fainted for thirst but blessed be the Lord who hath laid it out otherwise in these dayes for his Saints For as the sharp winter makes the Springe sweet and the darke night the light lovely so the times past doe help to set forth our happinesse in these times present wherein we have plenty of Mannah falling downe from the windowes of heaven How sweet doth Honey relish after Aloes and Gall O how sweet is health after a sore sicknesse wealth after poverty pleasure after paine and bread enough after infinite want A great Courtier complaining to the Harbinger for that he was laid in so homely and filthy a roome was answered O Sir You will take delight in it when you are out of it and so may we say to thinke of the Dungeon and bondage full of darknesse and filthiness wherein we were barricadoed up in former yeares and as Darius said of Puddle-water when he was in great extreamity of thirst O sweet so now may we that have been in a Wilderness say of the worst preaching almost and Ordinance we meet with from the Gospel and the Spirit O sweet Ah how did Hagar cry when her bottle was dry that now she and her childe must dye in the Wildernesse she wayles wonderfully poore soule till she saw a fountaine neare enough and so did we till the fountaine which is now set open was found out of whose fulness flowes streams which make us glad Psal. 46.4 and as the glory of God appeared to Israel even when they wanted bread Exod. 16.7 So as Ainsworth sayes is God with us and hath appeared in the Assemblies of his Saints when they were in the greatest wildernesse of want wanting bread for their soules but since I say the Lord hath rained Mannah amongst us even Angels food and hath begun to feast us with fatnesse and fill us with gladnesse and in these last dayes he hath promised that the Saints shall be swallowed up over head and eares in the knowledge of God as deep as the bottome of the Sea under the waters yea with the knowledge of the glory of God Habac. 2.14 filled by knowing him in the Hebr. and then shall Corne make the young men cheerfull and new wine the maides Zach. 9.17 for he hath promised to call for the Corne which growes in no soyle but Heaven and to increase it Ezek. 36.29 and the fruits of every tree of righteousnesse shall be multiplied and we shall be no more a reproach for famine among the Heathen The Saints shall have bread enough and to spare and shall be fed with fatnesse and marrow abundantly yea whilst others are ready to starve they shall have enough and eate Isa. 65.13 14. yea whilst others have their tongues cloven to the roofe of their mouthes they shall drinke full draughts and rejoyce whilst others shall be ashamed Sixthly in a wildernesse a man must be a companion with wildernesse-Creatures and companies of Wolves Beares Foxes Serpents c. such a comfortlesse condition the Church was in even till now among the multitude of such as the Beasts of Ephesus wanting religion yea and reason Oh sad condition when as no difference was put between the cleane and uncleane but beleevers with unbeleevers light with darknesse men with beasts and brutish ones were unequally yoaked and are at this day in Parish-Congregations or Churches so called so that whereas formerly God might have said of the Churches that bore his Image behold they are as one of us now the Beasts may say of Parish-Churches and constitutions which belong to the Beast Behold they are as one of us For as the Arke at first was carried on mens shoulders but after that in the corruption of times it was carried on a Cart and by Beasts till they quite over-turned it even so the Church-Discipline that at first in Primitive times consisted of Saints and which was bore up by Christ and carried out by the Apostles was afterwards corrupted into a Discipline carried out by the power of the Beast and bore up by Antichrist consisting of Beasts as well as men I meane of visible brutish sinners making the Church a Wildernesse for Wildernesse-Creatures till they had quite overturned the true Church as to appearance and turned it into a stinking stall and stye But now let us blesse our God who hath brought us into the entrance of those blessed dayes promised in Isa. 35.8 9 10. An high way shall there be and a way called the way of holinesse the uncleane shall not passe over it no Lion shall be there nor ravenous beast shall goe up for it is high thereon but the redeemed shall walke there and the ransomed of the Lord c. And the vile and the precious shall be separate for God is gathering up his jewels Mal. 3.16 17 18. so that a difference shall be put between them that serve him and them that serve him not with many other Prophesies to this purpose which I passe by having produced sufficient I hope to satisfie either the rationally religious or the religiously rationall ones in this point and of the Churches Wildernesse-state and of her recovery which is comming apace upon us although this I know that there be more then many neither religious nor rationall that doe deplore the falling of Babylon and men
Presbytery p. 291. p. 293. p. 304. p. 311. cals the whole Catholick Church visible over over and over and so p. 418. with divers others so Mr. Hudson concerning the Essence and Vnity of the Catholick Church affirmes that the Catholick Church is visible which he urges by severall arguments and Mr. Hooker answers him most of them being the same which the Jesuites and Papists have formerly had full answer to by our judicious and learned Protestant Divines as to instance in that argument of Mr. Hudson If particular Churches bee visible then the Catholick Church is visible But particular Churches are c. the very same argument in Bellarm. cap. 12. is answered by Dr. Willet in Boner p. 1691. Marci Antonii object 6. answered by Martyr Smith and this same argument Duraeus urged which Dr. Whit. lib. 3. de Eccl. p. 110. answers and so Sadeel answers Turrian and all our Protestant men tell them the ill consequence yea absurdity of this argument for that the particular members may be asâ—ectabiles visible but not the whole i e. as the totum aggregatum besides for that the Catholick comprehends all the Saints of all ages that ever were are and will be that are in heaven and that are not yet born and can these be all visible here Particular Churches are visible Ergo the Catholick for shame my Masters better arguments saith Dr. Willet and Smith The Controversie in this is the same between the Presbyterians and us that ever it was between the Papists and Protestants For we with all that were and are accounted Orthodox and sound doe affirm the Church Catholick to be invisible not to be beheld but by the eyes of Faith Heb. 12.18 23 24. 1 King 19.20 So says Mr. Glover martyr instancing in Eliahs dayes Fox p. 1554. 1712. and B. Farrar which truth they sealed with their bloud and such another witnesse was Mr. Philpot who affirmed the Church to be visible and invisible but the Vniversal Catholick Church to be invisible Fox p. 1824. col 2. Mr. Bradford reasons it Fox p. 1613. col 2. as Eve was of the same substance Adam was of so is the Church of the same substance with Chrisâ— i. e flesh of his flesh and bone of his bone Ephes. 5.30 So therefore as Christ was known in the world so is the Church by faith for Christ was not seen by the world nor known by any external pomp but by the Word of God and Spirit of God so the Church Ecclesia Catholica non potest a quopiam impio imo ne a quopiam pio videri Whitak de Eccles. q. 2. c. 2. p. 57. How many hundred might I bring of this minde that are eminent of all ages Mr. Perkins on Gal. 4.25 proves from that verse that the Church Catholick is invisible So Bullinger de Eccles. 5. Cath. Decad. 5. Serm 1. cum multis aliis and so say we against the Presbyterians 3. The Papists assert a twofold Head or Ruler of the Church viz. principale ministeriale the principall and supreme Head they say is Christ but the ministerial and subordinate head they account the Pope as Christ's vicar c. So the Presbyterians have taken up the same distinction which was first of all coined in the Popes Conclave at Rome see Rhemist 1. Eccles. 22. vide Bartlet chap. 1. p. 21. they doe not deny but Christ is the Supreme Head over all but they would make us believe about which I have had a share in the scuffle that there is a secundary or subordinary head under Christ over the Church which they account the Ministery and Classes Herein they agree but we agree with neither of them being both fictious and fallacious phantasmes and the spawn of mens brain but we affirm with all the eminent Protestants against the Papists and Jesuites that there is no such distinction in Scripture doctores non sunt ductores aut imperatores sayes Bull. de Eccles. D. 5. Serm. 1. p. 354. Sed Pastores Ecclesiae c. and we say there is but one Head of the Church and that Head is Christ. First that there is but one Head appears Ephes. 1.22 Col. 1.18 2.19 Isa. 9.6 7. Hos. 1.11 Caput Ecclesiae tantum unum esse necesse est it is a rule in Divinity for two heads to one body would make the body a monster and hinder the function and action or due execution of the members yea though one head were placed under another Etiam si unum caput non juxta aliud sed sub alio collocetur Keckerm lib. 3. de capite Eccles. yea the body would be so much the more prodigious and monstrous to have two heads and one placed under another now that Church is a monster that hath more then one Head which is elegantly expressed Eph. 4.16 Thus holy Paul Baines saith on Col. 2.19 who did ever hear of any secondary or ministerial head on a natural body without deformity now it is a natural body to which Christ compares his Church and himselfe as Head So Zanchy on Hos. 1.11 sayes God's Israel i. e. his Church hath but one Head yea in Concil Aquisgranens lib. 2. c. 9. Ecclesiam cum capite suo Christo unam constet esse personam the Church and Christ the Head thereof make but one Person so doe not the Pope and Church the Prelate and Church the Presbyter and Church Ergo thus we affirm on Ephes. 4.5 6. and but one head of the Church And then 2. that Christ alone is that Head without any other Ephes 5.23 Col. 2.10.19 Jam. 4.12 Isa. 22.21 22 23. Zach. 6 12 13. and the Scriptures deny all Headship to any others 1 Pet. 5.3 Psalm 45.11 Mark 10.42 Luk. 22.25 and the Apostles disclaimed it as is proved in the 1. lib. 2 Cor. 1. ult and the Scripture never speaks of heads in the plural number but onely of one that is Christ who hath absolute command and authority over the Church vide Zanch. de Eccles. cap. For to be an head argueth a preheminence sayes John Patriarch of Antioch in appen concil but no man hath any preheminence over the Church nor Servant over his Mistresse therefore none but Christ can be head as having the preheminence and as the head is higher then the body Col. 1.16 And besides none is appointed for it but Christ Matth. 28.18 Joh. 5.22 Heb. 2.7 8. nor can any other doe the duty of an Head but Christ who alone is qualified for it as having the Spirit above measure Joh. 3.34 and as being the fulnesse of the God head bodily Col. 2.9 Joh. 1.16 The Head of the Church ought to bee High Priest King and so Prophet and anointed of God and appointed by God Psal. 45.6 7. Heb. 1.8 9. Now none but Christ is so And the Head is that which gives vertue