enchurched Christian or Church-member 4. Of thine i. e. of the same Church with thee in union first and properly secondly and in cases and by proportion in communion and generall state and order 5. Sinneth i. e. breaketh Gods Law or Religion whereto he hath bound him and thee 6. Vnto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the experimental and certain knowledge conscience and extent of patience lest he should perish by and in that sinne as above in the word BUT of 7. Thee as his brother i. e. against that Church-brotherhood i. e. to his forfeiture or less thereof and of his communion with thee therein in the Scripture phrase 1 King 2.23 against thine own life i. e. to the forfeiture and loss thereof Lev. 17.10 ב in both being the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in as transitive and so is it 2 Sam. 18.13 and so is ל also Lev. 19.16 and the connexive must answer to the scope of the place and to the transition from the subject or efficient unto its object or effect both in their order and power all which are thus well sitted then and in this case and not otherwise 8. Argue i. e. confute by argument of that sinne in the general and convince of the particular of the fact and then redargue reprove and dehort from it and then threaten Gods judgments against the obstinate and irrepentant i. e. argument and evidence by Scripture proofs in all for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same with Heb. 11.1 argumentively convince and reprove but not report which is to reproach or slander or murder Levit. 18.16 with Matth. 5.21 22. these four degrees must be from the first to the last of the tryall 9. Him personally by conference or writing immediate for it is not report to nor tell others which is to reproach but argument him 10. Between i. e. Dialogue-wise or by way of conference mutual and equal but not chidingly nor beggingly 11. Thee in thy person not by Deputies 12. And him in his person not behind his back 13. Alone none other being present both for thy better and quieter proceeding in these observances without interruption and for thy manifestation of all tender love in that privacie and brotherly wisdome in preventing his being provoked to be more stout in arguing and slow in confession a farther acting and exacting of all these points and phrases and excluding all colour and excuse of whispering it much more of blazing it to any much less to many All these instituted parts of Christs discipline being actually done in a decent humane manner and with all brotherly compassion and tenderness toward him prayer for him and patience of his weakness and delay then expect the issue good or bad 14. If on the better part through Gods gracious working by his Spirit with his Gospel-Institutions son-likely exercised by thee 15. He or she for the masculine gender is indefinitly here put for both as natural in natural things and spiritual in spiritual things 16. Hears with his ears thy words in that personal communication without which all the other particulars are irregular and also with brotherly attention of mind especially with sincerity of heart acknowledging the fact and its sinfulness with true repentance and promise of amendment for all the requisite passages intervening between the preceding and succeeding things or actions are to be understood in the intervening word and the like is in connexives as above in the word Vnto especially if he hear thy words and give a satisfactory answer by proving that matter not to be sinful or that he did not sinne that objected sinne must by the same reason in the whole clause thereof be here supposed 17. Thee thou mark how in all the passages thereof immediate personal dealing on both sides is exacted by Christ and all intervening medlers on either side are excluded 18. Hast gained i. e. gotten good and purchased a spiritual and heavenly purchase even an eternal and pretious Inheritance next in nature to that of Christs getting Sonnes that are Princes in all Lands Psal 45.16 and his redeeming straying souls and converting of sinners Jam. 5.19 20. So careful ought we to be in this case of all meek instructing the differers from us with gentleness teachingness and patience and without provoking and hardening war-waging and striving 2 Tim. 2.24 25 26. 19. A Brother even a Weakling or Publicane-Christian that is the greatest in the Kingdome of God and yet so prone to wander neer to losing and perishing that Christ hath instructed the stronger by this instituted order and brotherly Spirit to prevent it or regain him from that his perishing case v. 14. v. 2. and 10. the contrary Pharisaical forth-bearing Spirit and carnal Hog-herds and boysterous Bearwards are hereby discovered to be little in Gods account 20. Of thine and therefore this gain is also our own and so it is both Wisdome and Religion conjoyned and of an high and heavenly nature thus to encorporate this Gospel-discipline and to ensoul and enlive it with this brotherly spirit and practice VER 16. 21. But though all these indulgences of order spirit and practice be first in nature dignity and time to be exercised and discreet distinct and tender compassion be frequently and Jude 21 22. fervently charged upon us in this case yet when these weak ones turn wicked ones in cavelling gain-saying and stiff-necked obstinacy then Jude 23. is in season and this love and Spirit of meekness a Rod must follow For 22 23 24. If the worst come that all these and you be slighted so that he a brother in state and profession yet seeming unbrotherly in heart right and practise hear not both in humane and divine respects above-said Sec. 16. 25. Thee Having thus holyly lovingly wisely and meekly conjoyned the Gospel-Institutions Instructions and Spirit for his secret and discreditless recovery seeking with Joseph Matth. 1.19 to free him from publike censure 26. Take unto or joyn with thee yet or moe as uniting to thee and adding to thy power and testimony not as weakning his credit by meer relating his sin thy former course with him and his obstinacy against it and in his sin 27. One or two as few as may be but one if that may suffice however but two at the most an evident barring the Spirit of envy from its licentious reproaching of his brother and an eminent charging us to discharge this duty with so small help as may be rather than the sins of the Saints should be spread farther than their necessited cure exacted and an imminent judgment of the contrary disposed that is that of Cham and Canaan Doeg Shimei Diotrephes c. 2. Of the Doctrine warranted thereby here onely in the Index or sum of the Chapter especially of these six verses both in their soul and body their Soul Gospel-Spirit or scope of the Holy Ghost is compiled into this word Meek-love-mercy their body is answerable thereto both in the whole Chapter
especially in these six verses the 1. or 15. verse is of private Physicking the 3. or 17. is of publike and v. 16. is mixt of both prosecuting the former and preparing the latter which is ratified in the rest Each of these three heads have eight parts of a meer instituted Church-nature besides their three adjuncts or accessories answering to the three coverings of the Tabernacle which type the three orders about but without the Church-state and Discipline Membral Ecclesial and Civil all of Humane Institution yet relatively and objectively Ecclesiastical though not really subjectively materially formally nor efficiently the membral is warranted by 1 Cor. 6.1 to 4. and by the usefulness of association of the Rulers Deacons and Prophets for the more equal and orderly discharge of their places by the mutual agreement of the whole or greater number of them in their setting each of their turns and distinct courses The Ecclesial is warranted 2 Cor. 8.19 22 23. and by the usefulness of one Churches advice countenance and help of another And the Civil by Esa 49.23 and the Churches need of civil protection permission and help Of which 6. verses and heads now somewhat more largly and particularly Of Matth. 18.15 to 20. in the Epitome THese 6. verses are the instituted Center of the Chapter which is v. 1. expressed to be a main and distinct head of our Gospel-Religion i. e. what is the highest degree thereof which who so hath is the greatest in the Kingdome of Heaven the sum whereof contracted into one word is Meek-love-mercy the first part is commended to us and commanded v. 2. to 4. The second v. 5. to 10. in the positive v. 5. In the rest in the opposite The third v. 11. to 35. morally v. 11. to 14 institutedly v. 15. to 20. exemplarily illustrating both and the whole Chapter v. 21. to 35. All the three vertues are inlarded in each of the three parts which shall first be shewn in this our middle and instituted part of the third part and of the whole Chapter Meekness is laid therein as the fountain and foundation of the whole point of instituted Discipline v. 15. First in reflexe on v. 14. One of these little ones and therein on the precedent part of the Chapter for v. 15. is connected to it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but if yet if now if Secondly in sociableness in the word Brother Thirdly in fairness of means in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 argument him or convince him by reasoning not chide command warn admonish threaten him Fourthly in privacy in these words between thee and him alone to prevent vain-glory ostentation and applause the opposites to meekness Fifthly in easiness to be satisfied in these words If he hear thee thou hast won thy Brother i. e. thou hast done what thou meantest Sixthly in readiness to forgive in those words compared with v. 21. which was Peters Exposition of them Seventhly in relation to the other two ensuing Love and Mercy 1. Love is set as the body of the building respecting the said foundation as tending to save and do good to the person toward whom we shew meekness v. 11. 2. As freeing him from evil and perdition v. 14. Five other proofs that the Spirit of Love must inform this body of instituted Church-Discipline are in the five middlemost proofs that meekness must also so do 3. Mercy is of the same nature with Love in seeking the good of our brother onely love doth it in the positive and mercy in the privative both which without meekness are selfness self-authority self-seeking self-shewing c. but nothing of through nor for Christ or his Spirit of Grace or Faith which worketh by love and mercy and instructeth others in meekness whose good it seeketh 2 Tim. 2.25 and whom it seeth of through and for God v. 26. All these are yet more summarily contracted in this one single word Love supposed with its two infallible proofs that it is divine the former à priori in the face by which the Brittain Christians tryed English Austin to be an Antichristian Prelate and no Minister of Christ before he or they had spoken one word together The latter à posteriori for if mercy follow not our loving endeavours they are proved to be a Devourers pretences to be devoured by God in the latter part of our Chapter v. 21. to 35. and his repentance is there proved false and hypocritical This love so qualifyed is the soul of our six verses and the whole Chapter without which the body of Church-worship is dead and but a carkase in Christs account yet without the said body all publike divine worship is familisme or phantasie yea if both be not of the Word it is of the World and Antichristian Now therefore let us conjoyn to this Gospel soul its Gospel body of instituted discipline which is an active part of Divine Worship or Church-order for the government of its members It hath also three parts answering to the three said parts of its soul the first is formed v. 15. the second v. 16. the third v. 17. Of these three in that order 1. The first hath eight parts the first is a Church-members or Brothers sinning a sinne forfeiting that his membership or brotherhood If thy Brother sinne against thee not against thy person but thy brotherhood i. e. against Faith a good Conscience or Church-order 2. Another brothers knowing thereof experimentally not conjecturally or by credible testimony from without or the not Church-estated for a brother is bound by this place personally to sue his said brother with all privacy and so he sinneth in telling another thereof and that other in receiving it more in prosecuting it for he usurpeth that his brothers place intrudeth himself into his work and breaketh Christs instituted Church-Discipline and the second Commandement and so committeth abomination and idolatry and moveth not that his brother to observe the said Discipline and Commandement but fartherth him and partaketh with him in his committing desolation and deserting that Order Discipline and Commandment 3. The latters arguing and redarguing the former thereof personally not by Deputies much less may he tell any other thereof it tending to his reproach and that others partaking therein 4. The secrecy of that his convincing and converting his brother between him and thee alone besides the words argument him and thy Brother 5. Moral carriage of body and civil behaviour of actions for the loving recovery healing and winning of that sinning brother v. 14 and 15. to win him this is a general to all three and 1 Cor. 14.40 Let all things be done decently and according to order i. e. to civil order for Church-order is institutable onely by Christ and it is Antichristianisme to erect any or to respect that Idol 6. The success or effect of all those in the former or sinning brother which is either repentance if he hear thee or its contrary i. e. obstinacy but if he hear thee not
their Treatise of Consecration of Bishops Page 10. to the 140. IV. That it was Legal is manifest by King James his Approbation of that the Petitioners saying Anno Dom. One thousand six Hundred and Eighteen on or near the like occasion and by his Protection of Him all His Raign after and by His now Majesties seconding of the same upon his own notice and other sufficient Testimony thereof at the Petitioners first Imprisonment who therefore charged the Motioner thereof being of His Majesties Bed-Chamber to see the Prisoner freed since he was for His Supremacy and the Laws for it though all was frustrate by the private endeavours with HIM of the now chief Prelate who and his like and Instruments have to their utmost persecuted the Petitioner ever since both by stopping all Legal courses of Judicature in the Common-pleas and Kings-Bench and in all Appeals to His Majesty and by aggravating his Imprisonment with laying the said Fine on his body besides the extent of his Goods and his Lands rated by the Jury at 140 l. per annum and many other extream ways above these 14. years especially these 5. years by close Imprisonment Though the former was reversed by the Common-pleas and though he was not of any illegal Religion nor behaviour V. That it was also reasonable is apparent by the great penalties on the breakers of those Statutes that is of High-Treason in the Derivers of their Ecclesiastical Offices from the See of Rome and Felony in the partakers with them and praemunire on the not Derivers of their Offices from the King being confessed and professed by themselves in their Treatise of the Consecration of Bishops Lib. 1. Cap. 2. to Lib. 3. Cap. 8. p. 8. to 140. Dedicated to the then Archbishop of Canterbury Especially because that was proceeded in by his Graces Fatherly direction and encouragement Epist Ded. in the end and printed by the Kings Printer Anno Dom. 1613. not yet revoked but much dignified by its enlarging and publishing in Latine Anno Dom. 1626. by Sir Nathaniel Brent and by the constant profession of all the Prelates in their own Courts and in the Star-Chamber and in all their Courses ever since VI. That it was also the more reasonable and seasonable by their betraying Instrument the said Sir Nathaniel Brent his protesting it should be for the Petitioners great good to insist upon his former saying to King James which therefore the Petitioner did But that hath been ever since extended to the contrary with all the extremity in their and his power in all kind of distresses abovesaid and leaving 2000 li. Debts eating on his lands ever since with many other exorbitant pressures too large and troublesome for this time and place VII That the Petitioner having endeavoured by all fit and requisite ways and means for a Legal Hearing of his good cause and bad case for it hath been always delayed or denyed that course of Justice and the legal liberty of the Prison and hath no hope of Relief but by this Honorable House to whom he is ready to aver and prove the Premises May it therefore please your Lordships to vouchsafe a Hearing of your Petitioners Cause in the Premises and to grant him his liberty to instruct his Councel and prepare his Proofs and to command the Register of the Ecclesiastical Commission to bring his Books to shew the cause of the Petitioners Commitment and Fine of 1000 li. Or to account these long many and great sufferings sufficient for this first and onely fault if any for which in all these 65. years of his age he hath been censured And your Petitioner shall pray c. Tho. Brewer Novem. 24. 1640. A Star to guide the Reader Or a Key to the ensuing Treatise READER FOr thy Direction in and more ready use of the Marks and Letters in the Analysis and Tables ensuing Observe that every first or number 1. hath its second or number 2. and so are like Iachin and Boaz the two Pillars in the Porch of the Temple and not a third except pag. 19. line 12. where this Mark * before 3. ens should be supplyed whose second is pag. 16. line 3. and its first page 15. line 26. Or where a head is presently branched forth as page 11. and the like For instance page 7. there are these Marks ¶ * †* †whose seconds follow with the same Marks and the last mark is still answered first as this mark p. 7. l. 20. hath its second mark and head p. 8. l. 16. this mark †p. 7. l. 19. hath its second p. 8. l. 22. this mark * p. 7. l. 18. its second p. 9. l. 5. And the like when a second head is branched into divers parts and the same order is to be observed throughout And where the firsts have their seconds in the same page or in view equal Indentions viz. the standing even of the second under its first together with the sense will guide thee therefore oft-times in such places marks are omitted The Translation Metaphrase Analysis and Exposition of Romans the 12. the 1. to the 8. Describing and Prescribing the compleat Pattern of Gospel Publike-Worship Rom. the 12. the 1. to the 8. 1. I Beseech you therefore brethren by the Mercies of God to present your bodies a living Sacrifice holy and acceptable to God even your Scripture Word Worship 2. And be ye not conformed to this world but be ye transformed in the Renovation of your minde that ye may approve what that good acceptable and perfect will of God is or willeth 3. For I by the Apostolike Grace given me charge every one among you that ye arrogate or over-mind not beside what ye ought to minde but minde ye unto sobriety or sound-mindedness each one as God hath apportioned to him the Portion of Faith 4. For as we have many Members in one Body and all Members have not one the same function 5. So we being many are one Body in Christ and each one anothers Members 6. Having then Gifts according to the Grace of God distinct whether prophesie according to the proportion of Faith 7. Or Ministry i. e. An Office of Ministry or Service within that Office whether the Teacher within teaching 8. Or the Exhorter within exhortation the Distributer with simplicity the Ruler with diligence the Pityer Mercy-shewer with cheerfulness The Metaphrase Or the same in English Phrase 1. FROM a due consideration of these many free and precious Mercies of God in Christ particularized to you in the eleven former Chapters I as your Brother and Partner therein infer this brotherly Exhortation to you that ye therefore as the sons and elect servants of that God return your whole persons both bodies souls as a living Thank-Offering unto him in all holiness and acceptableness even by addicting your selves unto that his divine instituted VVorship which he hath sanctified and blessed in and by his revealed Word whereto he hath appropriated it with detestation of
all other pretended divine Worship which is not commanded by it 2. Wherefore from all these grounds I infer the same dehoâ—tation from your yeilding to conformity with any other divine Worship whereto the worldly worshippers wil wo and force you by all means they can but enforce ye your selves so much the more unto that transformedness from formality with it which our new-man-hood and renewedness of our minde exact of us even to appropriate our divine service to him only as we have done our Sonship in which peculiaring our selves in estate and service unto Christ he will bless us with the approbation of Gods peculiar will the originall and proper cause of those his Mercies and Graces as good to us and of these his services as acceptable to him wherein is the perfect Cyclopedia of Divinity and Religion obebedience whereto is better then any matter of worship and distinct boundedness whereby is better then the fattest Devotion to worship 1 Sam. 15.22 3. Wherefore as an Apostle of Christ by his peculiar gracious authority given to me for this end I charge the conscience of every one among you to fear and flee all arrogancy and overweeningness both in the matter and order of Divine Worship least ye transgress the rule and bounds thereof whereto ye are bound by God in all attentness and intentness of minde in the practise whereof therefore manifest your sound mindedness in each of your apportioning your doing the works and receiving the priviledges of Faith according to Gods apportioning them unto you as and because you are his faithfull ones united to him by faith and communicating with him in all the fruits and benefits of Faith especially in these of his Word-worship which are as good to us acceptable to him and perfect in themselves in the exactness of their matter and distinctness of order in their particulars as I have preparatively insinuated hitherto in the generall 4. For that whole and distinct Divine Worship is now instituted after the pattern of a City or a Body Politique with its City-States Members Officers and their works which are good for the Members thereof acceptable to the King who instituted them and exact in themselves For as we have many Members in one of those and in all naturall Bodies and every of these Members hath its peculiar function or practise 5. So is it in the Church and its Church-estates and works wherein though personally we be many severall Christians yet by an incorporating covenant to be a Church according to Christs institution we become one Body and each becomes others Members of the same bone and flesh for each others benefit practising his peculiar Function 6. Wherefore we having these enrighting and instrumentall Priviledges added to the said Mercies of God by Faith as son-like Portions distinct according to Gods peculiar grace distributing to every one as he pleaseth how should we not observe this unity of our Church-Estate and its variety of Membrall and Ministeriall Estates and their apportioned Functions and Rites and bound our selves to and within them according to that apportionment of God whether it be the enrighting state the Instrumentall or Medial work and enabling power of Prophesie which ought to have a generall eye to these things 7. Or a Ministeriall estate work and ability within which we are especially and peculiarly to bound our selves whether it be the Office of a Teacher within the function work and charge of teaching with all aptness and ability to teach to the information of the Church 8. Or of the Exhorter or Comforter within Exhortation to the Conformation and Reformation thereof with all serious sincerity according to his charge function and work of Exhortation Or of the Distributer within distribution with simple singleness of heart according to his Office to the relief of the necessities of the Church Or the Ruler within his Ruling-office and the charge and work thereof with all diligence therein Or the Pittyer Widow woman-Deacon or Mercy-shewer within that Office for the health and personall conservation of the Church with all personall cheerfulnesse even within all five Offices as Deputies in them to Christ as Prophet Priest Provider King and Preserver of his Churches Ministeriall and in them more evidently and eminently of his mysticall than without and before their constitution and also as good disposers of the manifold correspondent graces of that Spirit given to benefit the Church and lastly as Fellow-Members thereof imploying your distinct gifts and graces natural and spiritual to the benefit thereof according to the needs of the understandings hearts estates conversations and healths of every Member thereof and then you shal experimentally prove to your own and your brethrens consciences that these particulars of his Divine Word-Worship are that Divine will of God which I have said to be good to you acceptable to himself and perfect in themselves yea and perfecting Divine Communion between God and his Saints in the highest measure upon earth and nearest to heaven and directlyest and powerfullyest leading thereto The Analysis of these eight Verses follows ss First an Analysis of the eight Verses then also follows a draught of the matter per modum geneseos as the nature of the matter falls from the generals into its particulars the which to make them more portable and for some other reasons not requisite to be here rendred are published as followeth The Analysis or right distribution of these eight first Verses of the 12. to the Romans Gods instituted Worship is herein ¶ 1 Prescribed * 1 In the general †1 Positively 1 Impetrantly â— 1 Of our †1 Whole persons 1 Natural 1 Material your bodies ver 1. literally 2 Formal i. e. our souls ibid. by synecdoche of the part 1 Most backward and therefore all the rest a majori 2 Most pertinent in this case of outward Worshipping God before men i. e. The Body or material part 1 The vessel wherein the soul is to be presented to God and to present it self and its body and so the whole man as Gods peculiar service for his own table holy as informed by the word living as inspired by the spirit acceptable as required of himselfe as our Father and original Creator and correspondent Preserver 2 Circle 1 Whereby it is circumscribed 2 Whereto it is confined in all Gods Church-services to the visible manifestation of its self in them 2 Spirituall 1 Material i. e. our created nature v. 1. your bodies as above 2 Formal .i. e. our regenerate nature and renewed minds v. 2. but be ye transformed in the renewing of your minds †◠Distinct good things * 1 Personal †1 Mental 1 Intellectual all informing and informable faculties v. 6. whether Prophesie and v. 7. within teaching the Teacher 2 Animal of all our exhorting and exhortable faculties v. 6. Prophesie v. 8. the exhorter within exhortation * 2 Corporal 1 General our whole conversation 1 Active â— Passive v. 8. the ruler within ruling therefore also
Religion Heb. 6.2 The Doctrine of Baptismes and the former subjective in the fourth foundation and next words and of imposition of hands as also their commandedness is in both their relation to the two first Principles v. 1. of repentance from dead works and faith towards God and their commendedness in the two last v. 2. and of the Resurrection from the dead and eternall Iudgement It being the excellent course of the Holy Ghost in notifying things capitally to set the most noted adjunct of the particular intended to be set synecdochecally for the generall head of the thing notifiable it being the briefest plainest readiest and certainest course and freest from the corruptions incident to diversity of Ages Nations and Languages and cavills of the Heretical opposites For Baptism is the first necessariest and notedest seal and adjunctive solemnizing rite as imposition of hands is the subjective and rites being the most and imposition of hands meere notifying as Moses Gen. 1.3 intending to mention Gods creating fire notifieth it by Light as by its most evident and eminent quality and most obvious to the most but this place abruptly * 2 Rational or respective 1 Internally to themselves and their proper relatives viz. the respect of the Subjectives as such to their adjuncts and of the adjunctives to their subjects as so bounded and charged by God v. 3. as God hath apportioned to every one the portion of faith and v. 4. in setting a body members and works and particular Ordinances within the confines whereof we are to serve God and out selves by observing their contents otherwise it is desolation perdition abaddon 2 Externally to their colaterals and remote linealls from both which we are disbounded by the consequence of the same places especially v. 6. according to the proportion of faith that is walking servant-like in their confined stint and not disproportionally to their sonlike portion as transgressing the station and circuits thereof as the Angels did Iude 6. for which Antichristianism is called Babylon and Babel i. e. confusion as breaking the disboundings in Gods Worship as it is for adding to it stiled that abomination Mat. 24.15 with Dan. 11.31 Rev. 17.5 and Man of Sin viz. from breaking Gods band and bounds 2 Thess 2.3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 1 Ioh. 3.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for sinne is a band-breaker or bound-breaker and Lex and Religio are a band and rebinding or confining and stinting of Gods servants especially of his instituted or statuted Worshippers over which to step is superstition or supra station Iude. 6. and also for his destroying each of the stinted matter or order named Abaddon Apollyon that desolation son of perdition c. This I have shewn in the Text Metaphrase and Analysis of v. 3. and in the distinctness and stintedness of each state and work to be the scope of the Holy Ghost and of the Apostolick Emphatical charge v. 3. so jealous is God and ought we to be in this his marriage band bound and bed that he useth no active word much provoking or emphatical in all the five last Verses of the capital matter of his Divine Worship but onely restrictive and many wayes bounding terms and phrases for this distinctness sake Hitherto of the body or external part of Gods Worship and not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it is natural proper and simple existence Now of its soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scope and life thereof †2 Internal or Theorical X 1 Lineal Y 1 Previal or respective a priore Z 1 Positive 1 Causal 1 Internal 1 Material 1 Of the Church viz. visible Saints and faithful in each others judgment v. 1. Brethren v. 3. portion of faith 2 Of its estates of its Ministery Saints graced and gifted for that end v. 3. as God hath apportioned to every one the portion c. v. 6. distinct 3 Of their functions moral teaching exhorting ruling distributing tending the sick natural bread wine water and actions of breaking powring giving dipping and set words of consecration 4 Of the membral states thereof viz. hearing with understanding and tractableness submission taking eating going into water 2 Formal as 1 True Worship so all the institutions external as of the word are the form of that ens verum unum â—onum and the particulars thereof its integra 2 Ecclesiastica so a corporation its estates and their works is its form v. 4 5.6 we v. 5. so we c. for the Church is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 basis the estates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 order and their works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vigour their administration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effect perfected 2 External the efficient 1 Supreme 1 Simple God the Father willing them v. 1. to God v. 2. of God v. 3. as God v. 6. of God 1 Commanding v. 1. holy v. 2. perfect will v. 3. I charge 2 Commending v. 1. by the mercies acceptable v. 3. good v. 3. Portion of faith v. 5. every one each others members So 1 Cor. 12.6 diversity of operations but the same God who worketh all in all things 2 To us 1 Ordering estating and enriching Christ v 5. in Christ as instituter and founder of its authority to 1 Be Gods Worship v. 1. to God even the Word Worship with v. 5. in Christ so in the same 1 Cor. 12.5 ministrations but the same Lord 2 Do as his Church-Ministry Ministrations Members viz. Rom. 12.7 8 with 1 Cor. 12. v. 4 5. 2 Acting gifting enabling the holy Ghost v. 1. living v. 2. be ye transformed in the renewing c. v. 6. gifts distinct according to the grace of God so in that place 1 Cor. 12.4 gifts but the same spirit 2 Mediate 1 Active viz. the Apostle v. 3. I 2 Declaring viz. the word v. 1. of the word 2 Subjective b 1 Universal As an unum with its particulars As a genus with its species Id est Gods prescribing his Divine Worship in the generall and its particulars as the subject of our active service of him in generall Devotion to him as willing it by his majestick and prerogative will v. 2. perfect will of God with particular and distinct discerning of speciall Order therein by Christ v. 5. in Christ b 2 Particular as an 1 Whole with its parts 2 Integrum with its members 1 Gods prescribing his existent worship consisting of a subjective totum with its adjunctive parts i. e. Paradise Noahs Ark Abrahams Family Moses Tabernacle Solomons Temple with their appendant things Rites and actions v. 1. sacrifice synecdochically for the whole legall or precedent worship and all its particulars 2 Gods instituting the present Evangelical Church and its Adjuncts as an integrum with its integrall members and their faculties proper and common and their actions v. 4 5. to the 8. Note These subjective respects I call internall worship as transient from God towards us and we do accordingly internally
have eaten any creature before and without Gods free and particular gift of them Gen. 1 29. 9.3 and therein sanctifying them to him in his word which yet had been confounding what God had made distinct and murder in particular for he might have said all things are given me to eat under and in these two Particulars of Herbs and Trees for though God have named that only and not flesh and so there is a distinction between them yet it is only graduall whereby I am to eat of these more then those but not special and in kinde so as I should be bounded unto them and from flesh thereby the like may be said of Gods prerogative in order of being the sole Authour and Orderer of States and Laws for increase at least in the case of Fornication Gen. 1.28 increase and multiply with chap. 2.22 and he brought her to the man It might as well be said That neither Iews nor the Samaritanes 2 Kings 17. were Idolaters because they worshipped God more then Idolls and that neither Vzzah no◠Vzziah broke Gods bounds Leviticall or Kingly because they dealt in their proper Functions and Offices more then in the Priesthood and also that no man usurpeth and incroacheth upon anothers civill Office nor incurreth the censure of many masters Iam. 3.1 if he be more imployed in his own that exceeding much better even as much as the order of Gods House is better then that of the world I know nothing more perverting absurd and injurious in respect of order and right then this nor mischievous but utter breaking of all order and right Ecclesiasticall and Civill so that the body and four main branches of the Original Root and general of this matter Rom. 12. do strongly plead for the exact distinctness of the particulars intended especially if their coherence matter order and particular scope do sute answer thereunto which they excellently do The tree it self is distinguished into the body and its branches under the similitude of a mans body and its members v. 4. answering to the particulars in hand viz. to the oneness and the sameness of the Church constituted to which he spake and the diversity distinctness and multiplicity of its gifts personall and ministeriall both in their essence and existence and so the not oneness of their works functions and ministrings v. 5. What need we more but the particularizing of these two verses which he doth v. 6 7 8. and their clearing and illustrating as they are 1 Cor. 12.4 to 30. the particularizing he handleth most exactly as is possible in such a compendium and so few words as speaking to men of understanding both in express applying the particulars unto the scope of their generalls preceeding v. 6. and also in plain innumerating and distinguishing them v. 7 8. their Application is express both in Phrase viz. then now now then or therefore since or seeing that or the like Terms of inferring assuming or consequenting and also in matter answering to three parts of the generall matter in the root and body first to VVorship v. 1. and the Portion v. 3. in the root and members v. 4. in the body viz Gifts all which express the subject and matter distinctly to be done possessed and received id est the Powers and Offices of the Church as they are given parts of Worship measured out to the members Officers of the Church one place explaning nother and all perfecting the matter Secondly To the bounded diversity and distinctness thereof much insisted on v. 3. to many given parts of Worship in existence and not one in action actuation function or execution v. 4 5. viz. different distinct divers or severall which is expressed v. 6. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and also in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. according to the discreet distribution geometrically different proportion of c. all which three express the distinct boundedness the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manifoldness or many-kindedness and not-oneness and also the differences and discreet distribution of the parts of those given parts of Worship measured out to the several members and Officers of the Church Thirdly the Particulars or Branches are expresly applyed to their preceding generalls in the freeness graciousness and discretion of God the giver and distributer of those given parts of his worship so bounded distinct in kinde and discreetly distributed in these words Gifts divers according to the Grace that is given unto us and according to the proportion of that faith demonstratively and expresly referring us in the Root to the free Fountain of all Gods good will v 2. peculiarized in one instance of Pauls Apostleship which he calleth a grace that is given him over them v. 3. and very oft elsewhere as chap. 1.5.15 1 Cor. 3.10.15.10 2 Cor. 8.19 Gal. 2.9 Eph. 2.3 to 7 8. 1 Tim. 1.14 with 11 12 13. and also to the same matter and almost words in the last clause of v. 3. without the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the which is applyed to the body in v. 4 5. by for have and being though principally it express the diversity and not oneness of the parts of Gods good will and Word-worship bounded Portions members gifts and offices of the Church and their Functions and the one-ness of the Body and Church it self and touch this third part but slightly yet that is to be supposed and supplyed out of the clearness thereof both in the Root and Branches on both sides this compleat connecting and compacting the Root Body and Branches in their matter and its distinctness of parts ministerial and personal and respects originall and objective doth strongly prove that the Holy Ghost hath a special intent to set and shew the distinctness in kinde of the particulars after innumerated and ordered and not onely their difference in some degrees which is the least difference that can be imagined so is to be supposed in all things not the same and therefore need not be expressed much less so solicitously constantly compleatly contrived and the contrary confusion so vehemently exaggerated especially if the particulars following answer this excellent foundation general preparation and their promised expectation which they fully do both in their ennumeration and distinctness The Worship of God Objective Medial and effective is either common general and natural or special supernatural or institutive The special worship of God as instituted in the VVord in general commanded in the second Word or Commandment to be prayed for in the second Petition instituted at large occasionally and sparsim by the Precept and Practise of Christ and his Apostles in the New Testament and summarily purposely orderly in Rom. 12.1 to 8. and respected both originally as cause and effect and existingly and then properly as whole and part and metaphorically as subject and adjunct consisteth of an Ens and a Basis and is parted divided and distinguished into its a Body Soul Basis
divers works let that then stand for good v. 6 that it may shew the diversity to be between the members and not between them and the body and this prove the nature of that diversness to be real speciall or in kind and not only personall respective or in degree each clearing other and both according to the words matter general and particular and their coherence with the scope and all with me and indeed this seemeth to be the reason why the Holy Ghost used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which would have expressed the same more accurately partly to teach us rather to look to the scope the present place and its correspondence with others of the same matter or scope then to the words and partly to shew that matters of institution are for Christians and Sons transformed into a renewed minde v. 2. and for their benefit ibid. and not for the convicting the gainsaying affronting the stiff-necked as the Law and morall Duties are yet if this be no◠enough the whole Verse could not be mended though some one word singled out might in some respect and particularly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the universal affirmative doth more shew the distinctness to be Essential Internal and in kinde then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the universall Negative though that more consonantly to our phrase of Speech conclude the matter de facto and that no two Offices have one and the same Function common in kinde to both and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having plain relation to the heterogeneal members of our body as is also exprest oft 1 Cor. 12. doth exactly express both the Affirmative naturalness and the Negative strictness which can be expected But I must proceed The ninth is v. 5. so we being many being more expressing the essentialness and specialness of the distinctness of the members then either the heterogenealness or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or their mutual relatition and therefore much more then any other words or matter because it more sheweth that diversness to be in the Offices as such and not only that they are de facto positively and oppositely negatively and exclusively distinct which is the most naturall distinctness The tenth yet proceedeth a degree higher though neerer nothing can shewing that though no civill nor religious Office of mans making have indeed any such Internall Distinctnesse whereby this matter might be the better expressed yet those of the Church have in respect of or by the Law and institution of Christ v. 5. in Christ wherein not only the diversness and maniness of the members or offices and ordinances of the church but also the oneness combination or stateness of the church it self are proved to be jure divino even of Christs own ordaining I but that sheweth that all this matter is to bee referred to Christs mystical body members and service in Christ or in the Lord never being elsewhere applied to the outward worship If I should grant the ground the consequence would not follow if the present matter and scope require that sense here nay whether the diversness of Offices be in kind or degree it is granted on both sides that it is by Christs appointment and if it be not elsewhere expressed it should the easilier be granted that it is so here but the words are and are to be applied to the outward respects of Christ so oft as to the inward as seemeth by Rom. 16.9 16. 1 Cor. 4.15 17. 2 Cor. 2.14.17 12.2 19. Gal. 1.22 Coll. 1.2 1 Cor. 15.22 1 Thess 4.16 1 Tim. 2.7 1 Pet. 3.16 Well then what will this help you First it sheweth that this is the matter pointed at in the VVord-worship v. 1. and giveth us a mutual confirmation of both Secondly it further sendeth us to the fountain of that VVord-worship whereof the Word is but the cistern to the form thereof that giveth its name and nature and to the reason why it is so and is so called and so to the son that is more faithful than Moses Thirdly It was requisite that they should be annexed to the body of this matter as a seal that it is such a body if indeed the Analysis be true that as Christ is the root and body of Gods Worship so it should be expressed in the expressest place of the Institution and Sanctification thereof and of its special respects and again it being here accordingly done it is no small confirmation that it is for those reasons Lastly it not onely setteth the body on the root Christ upon Moses and the Soul of Gods VVorship into the Body and external part thereof and also compleateth the body of this place and its foure lively respects to our present point with the crown name and nature of Christian proving thereby the distinctness proper and moving our solicitousness in observing the same and jealousie against the contrary but also that nothing ought to bee done in Gods outward Worship but what is done in Christ 1. In the acknowledgment that is the Ordinance of Christ 2. That they ought to be done in obedience to Christ And thirdly that none have right to the matter or manner but those that are in Christ nor are to be admitted thereto but such as are so seeming to the Church and as such Against all this it may well be objected That though those words do prove and move as is said yet this and the second and seventh reason are the same the institutions of the VVord and of Christ being all one particular and differ onely in degree and as the commands of the Law and Law-maker the one being the immediate and the other original commander of them To this and what is more herein than in the second is in the seventh I say that though me thinks there is more in this than in the second and seventh Arguments yet if this whole Argument be granted to be annexed to the second and seventh pro rata I wil not insist upon the difference but will here set instead thereof the proof of the same thing from the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. but in respect of individuality or particularity one anothers members this sheweth that he spake before of the respect of the members or officers which is general and as they are divers in kind or heterogeneal and not as individuals existents mutually respecting each other or particulars of the same kind differing only in degree of works gifts operation or dignity in such personal respects because he now annexeth that respect as opposite to what he had before intended and that expressly in terms and matter in terms but individually in matter each others members i. e. for each others help and benefit in all their peculiar differences or proper works of teaching exhorting distributing ruling and pittying hereby making perfect the paralel or correspondency with 1 Cor. 12. in not onely proving the proper special kindlike or sort-like distinctness of the Offices as
before but also now inserting their union and communion so far as it reacheth i. e. in respect of their individualness and some mutual common ends of benefit as 1 Cor. 12. doth also discreetively and oppositely v. 7. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v 7.24.25 26. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both agreeing in what I have said before so that this distinctness of Offices of the Church is exceedingly well cleared in these two verses in the sixth Argument that it is in kind and sort and not onely in number In the seventh that it is as between the integral yea heterogeneal members of mans body and not as the great and little branches of a tree except it be of the tree of life bearing twelve sorts of fruit Rev. 22.2 in the eighth that it is in function and not onely in ability in the nineth that it is essential ministerial official and as such and not only qualitative quantitative relative or otherwaies accidentary and in the tenth that it is not numerall nor in any respect whereof the individuum or particular as such is the Basis or Subject which excludeth the four former Negatives or Opposites and includeth the four Affirmatives and Positives thereby yea were but this last onely throughly considered the main matter would be cleer enough to the right Worshippers yet as this second sort of Arguments being from the body of this place of Rom. 12. and of Gods Worship instituted therein is more cleerly to our point than the first from the soul and root of both so is the third sort more express than the second even so much as the members or branches do more manifest the manifold powers of the original basis than they themselves as may out of what followeth and by further prosecuting of what it occasioneth unto be well discerned by the transformed in the renovation of their minds that have the free power of themselves and their understandings from under Antichristianism custome of others and themselves and prejudice The third sort of Arguments is from the branches or particularizing and explaining of what was generally and more obscurely set down in the five former Verses and from the use of the Divine Doctrine thereof This last fivefold confirmation of the point in hand viz. that all the five Church-Offices are distinct in kind and properly is revealed to us v. 6 7 8. the first of which and the eleventh of the whole number is v. 6. Since then wee have gifts that are divers this needeth no syllogism the words are so express if Gifts be granted here at all to signifie Offices given to the Church as is v. 7 8. expressed 1 Cor. 12.28 with Ephes 4.6 7 11 12. paralelled and also proved in the ten places cited before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here being all one as oft elswhere both agreeing in term nature and use to signifie a gracious gift such as are the Church-Offices and that the greatest except Sanctifying and Inherent Grace it self so that there is no evading from conviction but through the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divers distinct different or severall and surely it will be hard breaking through this strength of the scope of the place the consonancie with two generals in the same compleatly proving the same the one mediate the other immediate the one as the root or soul the other as the body to which these words do illatively connect the Church Offices as their branches and members the expressness of the words the highly respectibleness of the matter requireth the same in its nature types and evangelicalness and also through the Army of Associating Arguments orderly and powerfully fighting for the same yet will men object what they can against it which are these two things Object 1. First from the word divers saying that it may signifie divers particulars different degrees distinct and several respects and so the Offices may be one in kind yet divers also Object 2. The second from the matter sutening therewith in other particulars alledging the extraordinary offices for instance viz. that the Apostles might do the works of all the rest both extraordinary and ordinary Answer To the former I answer First that that manner of Argumentation by may-bees proveth nothing though the ground were true for it may be doth not prove so much as probably which is the least proof so that though it might be so yet must the matter be inferred that it is before any thing bee proved Secondly That in this case and kind it may not be so expounded it being here adjected to an universal an abstract an adjunct and a state 1 To an universal both in gifts which is the general to prophesie and an office i. e. to personall or membral and to ministerial gifts and also in an office which is the general to five exprest kinds of offices as most hold and at least to two as all hold and therefore the substantive kinds or universal parts thereof must differ more than in number and so much more than in degree and respect 2. To an abstract both in gifts and offices and therefore if there be but four or five men in a church gifted with prophesie or with one language or made Deacons it cannot be said that Church hath divers gifts tongues and offices in it in the abstract but only divers gifted persons and divers officers in the concrete 3. To an adjunct to Christians members or Officers viz. to the Powers or Offices of such and not to the particular persons themselves and therefore the same consequence in respect of the adjunct and subject here followeth which before did in respect of the abstract and concrete altering only the one two words for the other two 4. To a State in respect of Offices which is our case so that it cannot be said that there are divers Ministerial States in a Church City or Nation that hath but one sort of Officers though many particulars of that sort and so many Officers who may also be different divers distinct and severall in degree and manifold respects but if they differ more then in particular concrete subject or person as in our case they do then must they differ also much more then in degree or in inabling arbitrary or other accidentall respects and so they cannot be said therefore to be divers but for some higher reason yea higher then that wherein they have their being i. e. the existent particulars concretes subjects and persons since accidentis esse est in esse i. e. the being of an accident is to be in viz. as such and since existentia sola agunt patiuntur subijciuntur i. e. Existents viz. particulars which only are properly and simply in act only do suffer and are subject viz. to accidents These four particulars yeeld four Arguments against the former Objection and fully answer it and might plentifully be exemplified and illustrated if further need and occasion required A
third or sixt answer is from the predicate annexed in the same clause to divers viz. according to that grace given unto us which also is itterated in the same verse in according to that measure of that faith both referring us to v. 3. and so inferring the particulars following upon the preceeding generals and both being answered 1 Cor. 12.11 Eph. 4.7 with 8. to 11. 1 Pet. 4.10 11. wherein also are three sorts or heaps of Arguments couched which I must but touch The first is in the words themselves first laying the cause of that distinctness in Gods gracious and free Will not in mans discretion or will for reasons within himself in the former Clause And secondly In the proportion of faith which is here set as the formall Reason or soul of our Church-estate whether membral proper and immediate faith being the respect or cause why we have right to be Members of that State and why all other gifts are given unto us Mark 16.16 17 18. Acts 10.44 to 48. 20.8.32 and so why we are capable of the Offices of the Church according to which measure whether of Membership Gifts or State we are to actuate that we have received distinctly not confusedly i. e. of each according to his own Rules and Order not of any of the other two as of the State or Offices by the Rules thereof not of gifts properly and immediately though the Office was given to us in respect of fit gifts therefore yet now the predominant and denominant the constituter and distinguisher and the proper subject of order is the office or state it self and that only though they be also both Members and gifted which have also their proper Rules which we are also to observe in their respect as such other ARGUMENTS there are also to be drawn from these words viz. from given measured shewing us that the Rule of our exercising the Offices is to be taken from the respect as they are from God and not as inherent in us properly though secondarily both gifts and graces are to be respected and exercised therein as is expressed v. 8. with simplicity with diligence with cheerfulnes and fourthly from to us v. 6. to every one v. 3. with the reference of v. 6. thereto shewing the same and the specialness and singularity of the respect but we neither need nor may prosecute every thing to the utmost The second sort of Arguments is from ὠdemonstratively used four times thereby referring us in this point to the matters past in the generals which yeeld ten Arguments as is shewn all strongly though more obscurely proving the same distinctness which is here exprest The third sort is from the inference of distinct executing of those distinct gifts and Offices upon the former proved and present expressed distinctness of them connecting thereby the generalls and particulars the Root Body and Branches the Soul Body and Members and the preceding and subsequent matter of this place incorporatingly together and so communicating membrally the force of each Argument to the other the number weight of the following Arguments are well to be considered and applyed hereto after I have also answered the second Objection from the instance in the extraordinary Offices which now succeedeth To that second Objection I first answer that as those Offices are more hard to know in all the bounds rules and appurtenances and less concern us then the ordinary and also yeeld us no present light from their practise as these do so are they less distinctly known then these and cannot be perfectly paralelled to make the rules of these to square with those and therefore no good Argument a notiori can be brought from them against our point Secondly that the rule of the extraordinary Offices was principally according to the being immediately inabled and directed by God and not by the set State and Office as the proper subject of their gifts works and end since whosoever was indued with Apostolicall Propheticall and Evangelicall gifts did presently proceed to the execution of those Offices without expectation of a farther Ordination and as being thereby called thereunto but so is it not with the now permanent Offices Thirdly those were under the respect of Instituters Platformers and Law Rule and Worship-makers though mediate and not as instituted after the pattern seen in the Mount of the Word and so are not to be measured thereby as our instituted Offices are Fourthly That Order which is to be observed in them is rather by reflex from the Church to which they most properly are given 1 Cor. 3.22 1 Cor. 28. 1 Tim. 3.15 viz. in their Consultations Acts 1.15.21 22. and in Ordination Acts 13.3 1 Tim. 4.14 with 2 Tim. 1.6 4.5 then by any set Rule in themselves which yet is so sparsim and sparingly observed that it cannot be said to be the Rule of extraordinary Offices Fifthly They had divers properly distinct functions works and duties according to their inspired abilities which were specially and singularly distinct in severall persons 1 Cor. 12.8 9 10 with v. 28 29. especially v. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distributing to every one privately personally peculiarly or severally as he will and their Offices which came therewith and thereupon were alike distinct properly and in kinde Sixtly For authoritative Offices which required not only ability but also a sending or calling unto the Functions immediate or mediate about which is the greatest question they had also and especially their distinct Functions Works and Duties alotted to them either immediately as Apostles Mat. 28.18 19 20. Acts 1.26.9 with 26.14 to 18. or mediately deputedly and inferiorly as Evangelists 1 Tim. 1.3.18 4.14 with 2 Tim. 1.6.4.1 2. Tit. 1.5 to 13. Divers hard questions do here arise as whether Barnabas were properly an Apostle or no Whether Philip had the same authority with Timothy and Titus Whether Timothy and Titus had that Authority by Pauls deputation or by their Evangelicall gifts or office c. but for these I refer thee at this present to my four first Answers and proceed to the seventh Seventhly Neither all nor any of the extraordinary Offices were common in all works nor so only divers in kinde nor in number as differing only in gifts and their exercising which the two opposite opinions hold that the three overseeing ordinary offices are but divers also in office both in name and nature and therefore the instance from them is for neither of them opposite I say they are both against themselves in terms affection and course and in the two former clauses of the predicate in kinde in number and also against the scope of this writing and I think of Rom. 12.1 to 9. the subject thereof in matter affection and course and in the two latter clauses of the predicate in gifts in their exercising though in the latter part of that predicate they be one and thereby destroy the unity and order of Gods Worship giving yea
it may be objected with the Jesuits and other Hierarchians that Christ there forbiddeth onely tyranny pompous and vain-glorious Titles and Master-fulness over Inferiours and not the superiority over other Ministers I answer First that I hope they will not more destroy the generals of Truth and light of natural Ingenuity than the Jesuits themselves of Rhemes who in their Annotations on Luk. 22 24 say The Apostles perceiving Christs departure from them and his Kingdome to be neer as infirm men and not yet endued with the Spirit of God begin to have emulation and cogitations of Superiority one over another which our Master represseth in them by Exhortation to Humility and by his own Example that being their Lord yet so lately served them They as Expositors of the Scriptures minding their scope and apparent truth suffered themselves with the Pythonisse Act. 16.16 17. To speak the truth though it utterly destroy their and their Holy Fathers Kingdome and they as Antichristians and men of scared Consciences presently after contradict the Truth and themselves adding Not forbâ—dding majority or superiority in them but Pride Tyranny and Contempt of their Inferâ—ours How can these Jesuits brook their name without a metathesis of s and u and b set in the first place of s then indeed they with the Jebusites are treaders of Mount-Sion the most holy place of Jerusalem under foot Rev. 11.2 i. e. professing possession of Mount Moriah yet being true Intruders thereinto and blind and lame contradicters of themselves and the true David and King thereof and contradicted and destroyed with their blind and lame gods THE scope of Rome 12.1 to 8. is exactly yet summarily to describe teach and effectually to charge the matter and manner of Gods instituted Worship as is expressed v. 1. in the general and v. 6. in the particulars Those two Verses are also expresly connected by causal and illative Conjunctions which are the absolutest Connecters of the Connection of v. 4. with 5th and 7th with 6th and 8th with 7th there can be no doubt Now the soul and sinews being of the same body the flesh and bones cannot but be granted to be of the same also neither is the encorporatedness of these 8. Verses onely literall but especially reall each without other being maimed and all joyntly yielding an excellent description and charge of Gods Worship the Root in v. 7. and 2. giving life to the body in v. 3 4 5. and to the branches v. 6 7 8. the body giving sustenance and sustentation with the Root to the Branches and the Branches shewing the Heavenly Fruit of both Let the words be observantly read and a sense worthy the Scripture be conceived and the matter being the same with the second Commandement and yet being very imperfectly delivered but in this place and here also in the common sense and I cannot but think that the Understanding and Ingenuous will find an admirable conciseness of such a large matter a clearness in this dark and s ecial point of the Word yea a pleasantness in what is most harsh to Nature as being not onely above it but mainly intended to thwart it and to proclaim and constrain God's absolute Will to be submitted unto as to the Lord and Ruler of all the Fall also of Adam and the most abominable sinnes ever since were there-against and all desolations thereout and the yet prevailing Antichristian sinne assisting in oppositeness thereto and usurpation thereover The drift therefore of the Holy Ghost being herein to preach and press preciseness in the matter and distinctness in the manner of God's speciall Worship The latter of this place and the rest of this subject must have their spirit from hence which also will not onely easily but excellently sort therewith and better than with any other and though the manner or order of any thing cannot be shewn but upon supposition of the matter known or in the shewing to be withall made known yet when the Apostle cometh v. 6. to assume and conclude his intent in the premisses v. 1. to 5. he seemeth to have supposed and intended onely the distinctness of the Church states by their peculiar Functions and the order of exercising them in the Church Assembly onely in the handling Paul after the excellent Scripture-manner interlaceth the peculiar vertues of three of the Offices which were hardest to be known leaving the other two easier to be by the like course understood as on the other side he expresseth his main drift of charging the distinctness of the Offices and their Functions onely in the two first leaving the like to be supposed in the other three so that it is expresly proved that the Offices are distinct v. 6. which after are expressed to be five In the Inference therefore of v. 6. is the drift of the Holy Ghost expressed which is the Soul and Life of the whole Context upon it therefore we are to stand as we use to do on the parting of the Branches from the Body of the Tree for the best finding and gathering the Fruit of the Tree whereby the Nature of the Tree and Intent of the Planter is best to be discerned that therefore saith We having then gifts or since then we have gifts according to the grace measure of Faith v. 3. that is given measured v. 3. different divers or distinct whether it be Prophesie the estate or ability of a Church-Prophet or both according to the proportion measure v. 3. gift v. 6. of Faith grace v. 6. 2. Of the Interest in Christs body v. 4 5. or Worship and Will of God v. 1 2. He seemeth to have left the speech very imperfect yet therein he most excellently perfecteth the drift of the Holy Ghost affirmed that is to prove a distinct observance in the offices and not to provoke unto vehemency in the execution which will undoubtedly follow this distinct discerning the speciall intent of Gods zealous and jealous distinguishing them Secondly it suiteth with the ten times greater care that is taken throughout the Scriptures that Gods Worship should be observed according to his Precepts Statutes or Institutions or Laws and Zeal that is used in the reproof of the contrary than that a zealous Worship should be given him Thirdly he therein well observeth the order of the Commandements in more regarding the second then the third And fourthly the order of Nature which first and more regardeth the truth of the matter then the measure And fiftly his own scope intimated in the five former verses and oft expressed to take care for Gods Worship of his Word v. 1. of his Will v. 2. of his apportioning v. 3. of his disposing v. 4 5. of his divers giving v. 6. and of his exact distinguishing v. 6 7 8. more than for the measure thereof Sixthly he well preferreth the maine of the matter before the exactness of words yea than competency but in this case of endangering the proper scope of the place which would have been
7. The acceptance or effect thereof in the latter or suing brother i. e. his forgiving his sinning brother v. 20. And I forgive him which Peter spake in relation to this place or impertinently 8. The account and acceptance of all on Gods part i. e. his approbation of the suer and sinner and all passages between them thou hast won thy brother to me whose union he had broken to my Church whose communion he had forfeited and so to thee as a member both of my mystical and ministerial body and to himself whose profession and practice discorded and yet by thy meek-love-merciful discharge of thy duty to me my word and thy brother in the use of my means sanctified to that end thou hast regained all and saved a soul from straying toward death and hell from me The second part is chained to the end of the first and to the beginning of the third and so is a medial instituted Church-suing of an obstinate brother by two or three of his upright brethren for his recovery or excommunication 1. It consisteth also of eight parts the first is a Church-members obstinacy in a gross or excommunitive sin discovered by the first course if he hear thee not 2. Another brothers manifesting that sinne and obstinacy unto one or two of his other Brethren 3. His brotherly requiring that one or two to joyn with him in the use of Christs means for the repentance and recovery of that obstinate brother by themselves or the Church take unto thee yet one or two 4. Their joynt arguing with him to convince him of that sinne or obstinacy and their answerable dehorting him from and reproving him for them 5. Their instituted end and scope i. e. the same with the former Sec. 5. and that in the mouth of two or three Witnesses every thing may be ratified by the Church The threefold event of all these particularized in the first course 6 7 8. and here to be by the same grounds applyed mutatis mutandis The third sort head or course of Church-Discipline is publike or Congregational having ten parts The first is a Church-members gross sinne of a publike nature known by two or three Witnesses or by the Church 2. His accusation thereof to the Church by the discovering Witness or by the Church-Instrument official or actual for that time 3. The accuseds answer either by denying or justifying the fact or by confessing and forsaking that sin 4. The tryal of the two first by Witnesses and reasonings on both sides to be guilty or not to repent 5. The Church-Instruments 6. The Church-Instruments requiring the Church sentence against the obstinate 7. His gathering it by the lifting up the hands of the most part of the Congregation tryed both in the affirmative and negative distinctly 8. His pronouncing that sentence with prayer to God to ratifie it 9. His charging them to behave themselves towards the Excommunicate as to an Heathen and a Publicane i. e. to deny him spiritual communion publike or personal 10. But if the accused be freed by the not proof of the fact or the not excommunicativeness thereof or by his not obstinacy therein then the Angel is to pronounce his absolution The Angels admonishing or charging the guilty in his judgment to repent 11. The like proceedings with and tryal of the false accuser and his censure of admonition to humiliation in case of weakness or repentance if of malice or disorder and of excommunication if obstinate after two or three admonitions These are the Reals of Church-Discipline or Government for all which the actors therein must have an instituting Warrant either express or equivalent so well as for the Church-state it self or its ministry and other ministrations which answer to the Tabernacle and its Officers and their works of meer Divine Institution as its three coverings typed the three covers or comelyers of our Gospel Ecclesiasticals Membral Moral and Civil the membtal comelyer or adorner of the said Church-Government is each members reverend orderly and decent demeanure in the execution thereof the second is the like demeanure of other social Churches voluntarily conjoyned into one moral fraternity for each others advice countenance encouragement and other moral benefit without compulsory authority Civil much less Ecclesiastical the third is civil authority The first was typed by the inmost covering of the Tabernacle made of Goats hair Exod. 26.7 to 13. The second was typed by the covering of that covering made of Rams skins dyed red v. 14. And the third by the utmost covering of Badgers skins v. 14. their terms membral moral and civil are but for ready distinct handling them for the present but not exactly to describe their proper natures 1. Of the first there are five particulars the first is a loving fair winning and unprovoking carriage of the body in all its parts expressing brotherly spiritual love without scornful fleering or angry fierceness toward his brother 2. Reverend and humble behaviour of voyce phrase gesture hat c. as respecting Christ the Institutor the Church the Constitutor and the sued Brother the Object of this Divine Ordinance 3. Grave sober and modest behaviour becoming the speakers spiritual estate of faith and order and answerable works 4 Equal and unpartial dealing in giving and taking due vicissitude of speech and its length proportionable to the matter in handling without repeating his own matter or interrupting the others 5. Distinct and orderly handling each several part of instituted Discipline in its proper place without confounding his accusing confuting testifying reproving and censuring or any two of them together or breach of the due successive order of any two of them much less of moe Compare these 24. particulars of Christs Divine Discipline with those of personal Antichrists and observe first that they are wholly omitted by them which in Scripture-phrase is a desolation of them for so soon as the inspired with his Ishmaels and Esaus Spirit can take yea make an offence against the promised Seed Rom. 16.17 he hasteth to scorning murderousness and dis-separation and eagerly and in his conceit devoutly prosecuteth it and persecuteth him and pleaseth himself as in Gods service especially if he can effect his dis-separating and murderous project Joh. 16.2 and as the rich man Luke 12.19 thereby clean or rather fouly leaping over all the distinctly prescribed points of Christs holy living good and acceptable Discipline which are 24. in number and precious in nature of the matter form efficient and end Secondly what he placeth before and after them are not divine and so are abominations in Scripture-language and therefore evils of the highest kind but sins against the first Commandement besides they are from and for that murderousness and reproachingness so fervently and frequently exaggerated in the Word and by the good of the World but they pretend 2 Thes 3.6 14. for answer v. 16. is the summe and argument of the ten next verses and v. 14 15. are the conclusion of the
nine preceding ones all ten being prescribed unto and to be practised by the body of the Church to whom they were written Chap. 1.1 not by nor to any one or few thereof which also the whole ten verses shew Secondly the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animadvertize or censure him or bring him to tryal or noting with notes or marks of guiltiness or not guiltiness is too barely translated note him which each person can do alone and may suppose in that wrong bare sense to be his duty but it is a legal and judiciary term of the Romane and Grecian Judicature when the Senate thereof tryed the arraigned and if they found him guilty they signed noted and censured him by a black Stone Bean or Pease c. Of that of Antichrist Stative Hierarchical Ecclesiastical Vniversal Papal Romane Bestial Regal 2 Thes 2.3 4 8. Dan. 11.21 31 36 to Chap. 12.11 Rev. 13. 1 Joh. 2.18 and 4.3 Matth. 24.15 Mar. 13.14 1. VVHensoever as the erection of a perpetuall Inquisition-Court and authoritive persecution spying spiting trying frying the four legs of the Beast which bear him up and about his mischief 2. Any man which sheweth the boundless extent of the Kingdome of Antichrist over all men especially any religious man 3. Is reported i. e. proved by the Worlds word of truth or affidavit truly or falsly upon knowledge or suspicion of errour or envy c. they are all alike currant in the Devils Antichrists the Fleshes and the Worlds Courts and courses especially in England the old Ass of Antichrist and Issachar and yet not much reformed but onely refined swept and pranked 4. By any of my followers Formalists or Conformitans i. e. any truly or seeming worldling Rev. 13.3 14. on the earth 5. To have sinned i. e. to have broke my Canons Decrees and Traditions they being the living aâ—d authorized Scripture and the Light Soul and Life of Gods Word 6. Let all my Apparatours and their Praeparers the Priests Church-wardens and Side-men of every Parish 7. Present and cite him to my Diocesan Courts and Judges 8. Let them examine article and accuse him canonically though rudely upbraidingly and scurrilously 9. If he compurge not or 10. If they have any colour of proof to satisfie the world withall 11. Admonish him thrice by saying I admonish you once twice thrice though it be all in one breath without reason motive or respite but onely for form of deluding and abusing Tit. 3.10 12. If he commute not an impudent legal term for bribery in Hierarchical Courts 13 Excommunicate him to force him thereto if he be rich or for spite if he be religious and thereby send him to hell and then 14. Charge the Priest of the Parish as his underling Bayliff or Curate 15. To pronounce it in his Precinct Parish-Church or Chappel of Ease and 16. To forbid all communion with him spiritual and natural personal and publike and then 17. Signifie it to the Magistrate Unto imprisonment or burning 18. But if he commute or conform remit all that is free him from guilt and pain of prison purse and hell it self effectively say the Formalâ—sts and proper Hierarchians respectively and declaringly say the Reformists and mixtly say the Conformists and mixt sort as in the Sacraments and Ordination who are distracted by between and from both i. e. the Familistical takers of the Character in their right hand and yet Gods Ministrations also of his Word Sacraments and Prayer onely in the Church-Estate Ministry and Discipline they are meer Hierarchâ—sts and Enquirers and Presenters of their Parishioners faults and fames and pronouncers of the Prelates sentences and often in the first and last act of persecution of the Saints and promotion of Antichrist how hotly soever on their Mountains they profess preach and press Christ and Christianity 1. Compare this discipline with the true and it is shorter then it by the two first parts thereof and their 16. particulars and in the last it onely counterfeiteth the form therof so far as it standeth with Prelatical pride and profit yet neither the body soul nor life thereof is observed 2. Compare it with its fellow-falshood on the other side and this is less opposite to and differing from the true than that both in the body or parts thereof and in scope and spirit for the soul of that is the very spirit of envy and spite usurpation and opposition or all in one word disdisfraction dis-disseparatisme Jude 19. for detraction of others own from them and of themselves and their duties from others which is so strong in them that they break all Christs bonds and bounds and run wild against the so addicted to Scripture-rules and conscience that they cross their absolute will which they stole from God though it be his peculiar prerogative and the neerest known Diamond of his Essence and Diadem Of that of Personal Antichrist or the Spirit of Antichrist in persons professing Christ 1 Joh. 2.18 4.2 2 Joh. 7.3 Joh. 9. or of Disseparaters of themselves or Separatists Jude 19. Esa 65.5 Rom. 16.17 Gal. 5.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both i. e. Disseparatisme 1 Cor. 4.7 Prov. 28.13 He that hideth his sins shall not prosper but he that confesseth and forsaketh them shall find mercy Therefore whosoever discovereth c. 1. VVHosoever as a precious enquirable certain and general duty promise and benefit 2. Discovereth i. e. by listening peeping sifting or enquiring findeth and then by whispering backbiting and reproaching divulgeth dayly to whomsoever will receive and then to the Church that will hear or hath communion or union with him 3. Sins How small soever in nature provocation and number yea though seeming none to the doer nor cleer to the discoverer nor convinced nor convinceable by him but onely offences to us and that taken but not justly given 4. In the Saints of a Church To whom Gods peculiar promises of grace and mercy are made especially to whom God hath given special Offices states or abilities as Canaan and Cham did in Noah Doeg in David and Abimelech Shimei in David Diotrephes in John and his friends either true or false 5. And forsaketh those Saints in what anger and haste of heart he can and manifesteth it by general means as RACA i. e. by slighting and scorning words and gestures c. especially by particularizing some to work their particular mischief termed standing against the blood of their Neighbour even to a Diotrephal Excommunication 6. Shall be highly esteemed for those fruits of Gal. 5.20 i. e. hatred strife jealousie wrath contentiousness separatingness obstinateness enviousness murderousness and the like oft elsewhere 7. And rewarded with his serviles applause of who is able to war with him and with their wondering and wandering after him and with Mordecais honour for discovering Bigthana and Teresh and with doing that is domineering in the meetings of his Diotrephal tyranny or Mauzim or God-Church Dan. 11.39 over some of understanding c. till
it being the cause of all mans sinfulness and misery here and hereafter In a fourth respect as it is a means order estate project course schoolmaster to bring us to Christ and to heaven by him and man being in that state it and man may be termed significantly medial ordal artal stative projective entactive relative capital or mental which four respects of the same thing yield this quaternity federal legal enmial medial and so of other terms of the like use Now as this second part of this microcosmal quaternity hath a Janal aspect upon the create recreate case of man it leadeth us to the recreate case the create being to our purpose competently handled 3. This is Gods Gospel-power unto salvation i. e. Gods Gospel power saving or Christs Evangelizing effective of sonship or the Holy Ghosts brooding working heavenship heavenlyness or sonlikeness heavens patterning effected heavendome or sondome all grounded on Rom. 1.16 The opposite to which is Gods heaven-revealed wrath full curse v. 18. i. e. hell Christs Word revealed in efficacy not-sonning i. e. hellship the Holy Ghosts convincing the Conscience unto despair or hellishness Heavens unpatterned uneffected opposite i. e. helldome against the unregenerate ungospel unconscionable desperateness or enmity 4. The difference between which Kingdome of heaven competent and that compleat and third heaven is this the real existency and relative state hereof prayeth as in earth so in heaven but the reant efficacy and the reate effect and fruit of all pray as in heaven so in earth Here is our son and sonship king and kingship wife and wifeship heaven and heavenship all in being and state as absolute and perfect as there in Gods and true account and also our sonlikeness and sondome kingliness and kingdome wiseliness and wisedome heavenliness and heavendome or lordlikeness and lordome in vulgar phrase a Mannour Manerial Dominion or Demesne or possessed Inheritance are as true in nature and livery of seisin i. e. in divine love and its vertues and heavenly hope and its fruits here as there But the two former do not so appear to Christians and the two latter are not so perfect in and unto them here as there all shewn in one verse 1 Joh. 3.2 we are now the sons of God but it doth not yet appear what we shall be We are as true sons of God the Father now as then as true annointed Princes Prophets Priests and parts of Christ as true coïents bedders corunners communicants with the Holy Ghost and as truly adopted unto authorized in endowed with and seized of heaven by 1. personal faith 2. publike Church-worship or instituted order 3. divine graces operative in and by both 4. and by autarchy self-content full-joy free-pain by and in them all three now as then in kind though so far off in degree of assurance wisdome power and plenty as the East from the West or Earth from Heaven for nothing native stative dative rative is there which is not here nor here which shall not be there yet the two first in noture and the two last in nature are so different in degree of evidency and eminency cleerness and clareness and of purity power perfection and pomp as the two bodies 1 Cor. 15.40 42 44 49 53 54. For by bodies are there meant persons by a Metonymie of the continent for the content for the natural soul must there be also meant else it is not there declared what shall then become thereof and by spiritual bodies are meant the glorified natural bodies of the Saints or spiritual ones else it is not shewn that they shall have any but footing is left for the Hymenean and Philetian Familists who hold that of the degree that I said of the kind confounding that oft-expressed distinction in the word and world and so destroy Faith and Hope on earth Heb. 11.1 2 Tim. 2.18 Rom. 8.24 The four reals or naturals of that spiritual body or person vulgarly confounded need here to be distincted i. e. the 4. ingredients of Adam's created body his body was clay red-earth or wet-dust i. e. of 1. earth and 2. water his soul was breath i. e. 1. air and 2. fire for it is air drawn into the lungs heated by and so mixed with the spirit fire or heat of the heart and breathed out of the body Thus is mans ensouling by God expressed Gen. 2.7 and that he thereby became a living soul So that natural air was the immediate vessel of the more then natural spirit of man and communicant with the divine spirit of God and so different from fire mixt with air the common matter of the sensitive souls and from the Angels because mixed with air and that it differeth from the essence of the deity needeth no proof yet is it a living Image of God imbreathed by himself into mans soul whereby he is a living soul and so different from all other creatures of a more than teâ—rene nature yet our vivifying spirit in hand much differeth from them all they being all real as of God the Father and this relative to God the Son or rather real as of God the Son whose divine nature is infused into it according to his Divine-man or Man-God state imputed unto him both which co-operate divine vertues and glory for as heaven is of a reality different from earth so is the heavenly man from the earthy and so therefore his works and wealth but this spiritualness for those terms are promiscuous came by divine promise and covenant of heaven of a spiritual and supernatural nature signed sacramented sealed conveyed by types of Gods own instituting and sanctifying to that end and therefore they did effect that end of making men that were transformed by Faith in them to be spiritual in our sense of 1 Cor. 15.44 to say hereon that the air was the immediate vessel and basis of Gods imbreathed Image spiritual nature and immortal being in man were a parergon paradox more to say that the heavenly spiritualnes or spiritual heavenlines of the new man is more properly imputative institutive or relative than real though its proper gifts moral and moral and blessings personal possessal be real and therefore I refer the cleering to a larger and fitter place because I conceive them more precious and useful than may here be fully shewn where I will add a third that mercy and repentance ought to have been expected endeavoured and prayed for by Adam before Christ was promised And a fourth that the means thereof must be by the union of persons offended and offending A fifth is that unitable person of the Trinity must be the relative ordive authoritive institutive c. person A sixth that glorious and free mercy compassion and pitty must be the communicative faculties of this new procreation and birth but I cease these for the present But to return to likeness and unlikeness of these two last which is onely in the degree and that onely in the two latter quarters
to be the sole universal subject of all things which are not really properly and simply God and so as it is the one and onely subject of the Deity or Trinity In the former respect the integrum is the entire local fabrick of that divine house city bed-chamber and dining chamber with all its parts furniture and possessors its integrals are both real or quantitive and personal or relative The real are 1. the place of Gods discernable presence as the Father 2. The place of Christs visible presence 3. The place of the Holy Ghosts manifestive presence 4. The several mansions of every Son and Daughter of God 5. The several stations of every Angel 6. The several places of every ornament of the whole or any part which what they be are not revealed but in a module or resemblance fitted to the capacity of man on earth and to the expression of the greatest glory on earth prophesied and promised to Israel Rev. 21. 22. Ezek. 40. to 48. The personal are the several persons possessing all those places who all have also a relative respect to each other and that both lineal and collateral FINIS ERRATA PAga the 16. Line the 14. for totally read totallity p. 17. l. 2. f. Churches r. Church p. 35. l. 24. f. name r. main p. 44. l. 23 24. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 47. l. 5. r. 2 Tim. 3. p. 48. l. 1. r. in order l. 21. r. 3. 2 16. p. 54. l. 29. f. out r. our p. 66. l. 3. f. nor r. not p. 79. l. 13. r. 1 Cor. 8.19 p. 86. l. 4. r. or root l. 12. r. observed p. 92. l. 16. r. answering p. 1â—1 l. 4. r. affinity p. 116. l. 1. f. v. 7. r. v. 1. p. 145. l. 8. r. by the p. 205. l. 6. f. sixt r. third and p. 204. l. 24. for third r. fourth c. to the tenth false worship p. 205. l. 13. r. Act. 16. p. 227. l. 5. r. 19. Chap. p. 268. l. 2. r. 14. Chap. Reader to mend these faults if help thou lend Thou 'lt be thine own mine and the Authors friend These Bookes following are Printed for Henry Eversden and are to be sold at his Shop at the Greyhound in Pauls Church-yard AN Exposition with Practical Observations on the nine first Chapters of the Proverbs in 4o. by Francis Taylor of Canterbury in Kent An Exposition on the whole Book of Canticles with Practical Observations on every verse By John Robotham in 4o. An Idea or Body of Church-Discipline By John Rogers in 4o. Lucas Redivivus or the Gospel-Physitian prescribing by way of meditation Divine Physick to prevent Diseases not yet entred upon the Soul By John Anthony in 4o. Anabaptists Meribah or Waters of Strife being an Answer to Mr. Lambs Book of Dipping By Joh. Price in 4o. The Original of Dominion or the rights of Kings proved from Scriptures By Rob. Weldon Dr. in Divinity in 4o A Comment on Ruth together with two Sermons one teaching how to live well the other minding all how to dye well By Thomas Fuller the Author of the Holy State Horum fabulosorum hominum hoc minùs ferenda est impietas quod Prophetarum Divinorum Evangelistarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scripta ad stabiliendas Vanitaets suas detorquent ea Ezekieli Danieli Apocalypseos authori afsingunt quae Sanctissimis Viris ne in mentum quidem venerunt unquam Scultetus in 2 Tim. 3.1 Aureum seculum in Coelis ferreum in terris expectandum Idem