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
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-worst-words in their bellies the precious ones of God and are of a persecuting-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
same for matter and substance made by all An Account of Faith as it was made and given in by word of Mouth on the Eighth day of the Eighth Moneth 1651. In a Publick Meeting-place at Dublin upon his entrance into Church-fellowship there By J. R. c. I Acknowledge and profess from my very heart before the Lord and you all here present That I do believe there is but one God who is omnipotent omniscient omni-present and an infinite and all-glorious Being and distinguished into three subsistences or if that word offend I will say into three personal proprieties and relations according to his several operations and administrations namely of the Father Son and Holy Ghost The Father is of himself the Son proceedeth from the Father and the Spirit from them both And although the Saints cannot take hold of God as God incomprehensible and inapprehensible yet they know him as a Father as a Son as a Spirit dwelling in them and so far as his several attributes makes him known to them First Concerning the first Person so called of the Trinity or God the Father that he is the great Creator and Governor of all things in Heaven and Earth eternally distinct as in himself from all Creatures as Creatures in his absolute Being and absolute Well-Being And that this God shall judge the World But Secondly Concerning the second in the Trinity the Son Jesus Christ of whom Moses the Prophets and the Apostles wrote and in whom all the Scriptures are and shall be fulfilled I believe him as he is both God and Man making a compleat Mediator and as God equal to the Father as Man of the tribe of Judah the line of David the seed of Abraham and born of Mary c. And as both the onely Mediator between God and Man And he was from everlasting and yet as Man from the Womb he was separated called appointed and anointed most fully with all gifts and graces necessary for all mankinde Concerning his Offices That he is King Priest and Prophet First As the Prophet he hath revealed his Fathers whole will so far as is necessary to Salvation in his Word and Ordinances and speaks it to his Church and Saints by his Word and Spirit Secondly As Priest being consecrated for us he hath appeared to put away sin and hath offered himself the sacrifice for the sins of the people once for all laying down his life for his sheep and he hath absolutely abolished all legal and Ceremonial rites and shadows and is now entred into the Holy of Holies and sits at the right hand of glory making intercession for us Thirdly As King in general all power is given him in Heaven and Earth and he doth exercise his power over men and Angels good and bad for the safety of his Saints and destruction of his enemies till he hath made them all his foot-stool In particular that Christ is King over his Church and shall reign on Earth spiritually in the hearts of his Saints and by his Word and Spirit he gathers all his peoples together from Idolatry Superstition Darkness c. into his own Spiritual way of worship and holiness and brings them to the Father and by his Spirit he makes them a peculiar people a royal Priesthood a holy generation and instructs and governs them by his Laws prepared for his Church and people Thirdly Concerning the Spirit the third of the Trinity that he is sent by the Father and the Son to make application of the whole work of Redemption to those whom the Father hath given to the Son by his decree and whom the Son hath brought to the Father by his blood according to the everlasting Covenant made between the Father and the Son which the Spirit carries on to us as the Covenant of Free-grace for our Salvation By the operation of this holy Spirit in me This Grace was begun first by and through the Law which awakned me so as that I saw I was lost and undone for ever and then by the Gospel whereby Christ was revealed to me and in me by his Spirit and his righteousness cleared up mine But of this hereafter This Spirit applyed Christ Jesus as far as I knew him manifested to and in me by which I was brought at length to close with Christ and that so unfainedly that I resolved to loose all before Christ. So such are First by Christs righteousness justified Secondly by his Spirit adopted sons Thirdly by his Grace sanctified and really changed to the piety and purity of Gods holy Image gradually and Fourthly Glorified and changed from misery to happiness which begins in the inward sence of Gods soul-melting love to them in Christ from whence is the hope of glory and assurance of salvation joy peace and happiness within c. Fifthly Concerning the Scriptures in Old and New Testament they are the Word of God as they were writ and indited by the holy Spirit and that they are the standing rule left us both for our knowledge and practise doctrine and Discipline here below Sixthly I believe that by the first Adams disobedience we all fell and that we are all by nature the children of wrath dead in sins and trespasses and that those who live and dye in their sins cannot be saved nor any without regeneration or new birth Seventhly Concerning the Church of Christ I know it is but one Body Universal and Catholick and that is of all Saints past present and to come invisible and visible yea spiritual and formal But this I also believe that God hath left a rule in his Word for Particular Congregational Churches here upon Earth as the visible to make up his one intire and universal Body Eighthly Now concerning Christs particular Churches I believe as I have preached and proved such a Church to be a Fellowship called out of the world and united to Christ As Members to the head and all one with another according to the Word for the worship of God and the edification one of another and that such must be separate from false ways worships Antichristian superstitions observancies c. and willingly joyn in Christian Communion and Covenant or resolution of cleaving close to the Lord in this his way with purpose of heart and by free confession of their Faith and subjection to the Gospel and therein especially I believe That the Ordinances of Christ are to be freely and frequently dispenced as preaching praying prophecying one by one Singing of Psalms Hymns and Spiritual Songs Sacraments Censures Offices and Officers and often and ordinary exercising of gifts And that there is a chusing of and setting apart Officers by the whole Body and that none doth orderly do the office of a Minister among them but such and besides to omit many other things and bring all up in this rear I do really believe that such orderly Churches have priviledges royal oracles and seals and
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
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
offenders or the like Et istâ—s vi coercere ac ferro punire potest but the Church-power is from above the weapons of her warfare are spirituall Non ferro sed verbo non vi armis sed vi efficacia she uses the two-edged-sword of the Spirit and Word against all her opposers and offenders neither are men compelled as by Politicall powers to obey but they are drawne of God and the Spirit constraineth them Job 32.18 2 Cor. 5.14 Eleventhly Polity is full of Tricks Arts Quilits and Aequivocations and lies ready at the catch according to a Judges or great mans interpretation or construction but this Gospel-way is full of plainenesse truth and simplicity 2 Cor. 1.12 and 2.17 and is not according to mans interpretation but the spirits Rom. 12.8 1 Cor. 5.8 Rom. 16.19 Twelfthly Polity consists most in the Forme and lives most in the out-ward show pomp and appearance but this way of Christ consists most of inward beauty pomp and excellency 2 Cor. 5.12 and 2 Cor. 10.7 Joh. 7.24 and lives most in the spirit and least in the forme Thirteenthly In Polity is the greatest respect of persons one higher then another making some Slaves and others Lords but in this Church-state of Christ it is an intolerable Tyranny and hath not the least allowance Mark 10.42 43. lest thereby we should have mens persons or opinions in admiration Jam. 2.1.3 1 Pet. 5.3 Fourteenthly Polity preferres men according to their outward parts fleshly habits of learning wit or prudence but Christs Church-state sets up Christ and his Spirit for Officers in chiefe and such who are ruled and filled with the Spirit of Christ under them so that not men but Christ rules Judas that had not this Spirit proved a Traitor so will others Fifteenthly Polity grows every day more and more rusty and the longer it lives the more it will be out of date and loathed at last and like a Potsheard be dashed a peeces but this way of Christ growes every day more and more glorious and will be the beauty of the whole earth Piety shall stand whilst Policy shall fall and the Church of Christ that little stone cut without hands shall crowd Policy out of doores and fill the whole earth Dan. 2.35 Rev. 11.15 Psal. 48.1 2. Isa. 62.4.7 In all these respects and many more might I not be too tedious I might easily demonstrate to all men the vast disproportion between this Gospel-Church-state and Policy whither in Church where it hath been set up instead of Piety or State so that I meane not in any such sense that there is an Ecclesiasticall Polity but as I have hinted before and in order to visibles Now who hath been more politick and subtill then that Beast that hath for so long usurped Christs Seat and what a many Romish Ornaments like unto the Aegyptian Jewels doe many men and Ministers yet retaine fitter for a Golden Calfe which is to be grownd to powder then to adorne the Temple or Tabernacles of God O that they were sent away from whence they came and that we would come in sincerity to the Lords worke before us which is the building of his house for his honour to dwell in But thus I have proved that there is a Gospel orderly Church Discipline and how farre it differs from Policy whether called Ecclesiasticall as some make it to consist altogether in formes and things carnall or civill Now the Lord lead us into his owne Spirituall Temple and Gospel-Church-state by his owne light for how sad a thing is it to see his flock so scattered among Wolves and the Saints in a confused darke corrupt Disciplinary way of walking without order rule and ordinances which so many Soules doe sit moaning for and in the want of them in this their Wildernesse-estate wherein they have been lost for many ages together and whilst they are sighing and sobbing in a strange Land they that have led them into this Babylonian Captivity doe call upon them to sing the Songs of Sion but alas their Harps are hung up upon the willowes and they as in a strange Land are silent which is the next thing I come unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnaraphel CHAP. II. We have had our abode a long time under Antichristian darknesse and Discipline and the Church was driven by the Dragon and drawne by the Beast into a Wilderness for many hundred yeares and ever since how miserably Soules have been blinded by bottomlesse smoake in a Popish Hierarchy and so have continued to these dayes IN the next place we are to shew how for many Ages together we have fallen foulely short of this holy and wholsome Discipline of Christs Church and have been abominably cheated with the rotten figgs and choaked with the thick Romish foggs and filthy infectious mists of Popish inventions so that thereby the Sunne and the Aire have been abundantly darkned The poore Church she was before cloathed with the Sunne encompassed round with purity of Religion with brightnesse of Discipline and in the clear light of Christ and Scriptures which were her rich ornaments in the twelve Apostles dayes yea and after that till Constantines time she wore this Crowne of the twelve Starres those glistring lights And not only were the Saints such as then lived above the Moone and all sublunary enjoyments but they had this borrowed light of the Word meanes and ordinances to guide them in their pathes and to direct them in their Discipline and Church state but alas as our Saviour foretold what would follow it fell out afterward that the red Dragon raged and watched to persecute the Church which was done very sorely in Domitians dayes and in Nero's at which time the Church was pure notwithstanding and as yet presented for a chast Virgin to Christ though tormented because she would not be deflowred and although then the Apostles being all dead fierce wolves met together by Flockes and false Teachers and Pseudo-Apostles rose up apace to oppose openly true Doctrine and Discipline This continued under the Emperours Verus and Severus and Valerianus O then how this red Dragon this bloudy Abaddon followed the Church foaming with flouds of indignation and yet for all that the poore and almost breathlesse Saints had a little respite under Galienus Anno 262. and till that time I finde the Church continued yet very chast but then presently after began Images to be set up and Monuments to be erected in Caesarea Philippi and other places and in Dionysius his dayes Bishop of Rome Anno 267. the Church began abominably to be deflowred and defiled so that the true Saints and Churches could not escape a most sad persecution under Dioclesian and most hot and heavie under Maximinus that matchlesse Tyrant till torments in his bowels moved his bowels against his will to mitigate the violence of the persecution
are to be prepared for it Mal. 4.1.2 whilst the very same day is as the Sun of righteousnesse to the Saints Wherefore feare not O ye Saints be not afraid for your Deliverance is at hand which as it was foretold by many Prophets so in especiall manner by him who is our onely Prophet Luke 21.25 26 27 28. and the Signes are already come in part for the Mountaines are removing the Pillars of the earth falling the powers of the heavens shaking yea mens hearts failing them for fear yet lift up your heads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like a bird that lifts up his beak every time he drinkes sweetnesses as such who drinke in comforts and refreshings and soope in solaces and refreshing streams Psal. 46.3 4. for now your redemption draweth nigh Now may we see the Son of man coming in the clouds viz. in many darke dismall and cloudy dispensations which doe hide him from the world and from the sight of his enemies till hee come upon them as a theef in the Right or a Noahs flood ex insperato unwatched for and unwelcome to them to their cost But hark!-Hark!-now The Trumpet of the Jubilee is blowing and the day of the Saints Deliverance and Discipline is proclaimed The gates of salvation shall be opened to every one that hath the word Isa. 26.1 2. and is a friend to the Kingdome Isa. 9.7 Zion is building Psal. 102.15 16. and shall be beautiful to all people Psal. 48.2 3 4. Isa. 52.1.7 and the Saints are to be refreshed with full streams and fat things Isa. 33.21 Isa. 25.9 and 48.18 Thus is the Lord at worke in our dayes whilst we live in Tabernacles to build us a Temple and in order to the Churches happinesse he hath promised to make the Wildernesse flourish as the Rose Isa. 35.1 2 3. for he will give the glory of Lebanon Chap. 5. and Carmel and of Sharon in Chap. 6. ch 7. to his Church Calvin in loc in these latter dayes The Scriptures are so full the Promises so pregnant the blessings so rich that are reserved for these latter dayes for us and our off-spring that we may even leap for joy Ps◠114.4 and with shoutings and songs come singing to Sion Isa. 35. ult and run out of Babylon which else is falling on our heads Ah how big-bellied the Prophesies are which doe groan for our Deliverances and for the Churches Discipline as of old viz. in the Apostles dayes this does lye to the occulous very obvious for they are in travel to bring forth in our dayes the birth will bee visible within very few years by five or six the beginning is now come yea the set time to favour Sion is come Psal. 102.13 14. It is not very difficult to any that discerne the times and seasons to foretell the futurity of those rich and choisest blessings both for Church and State as we say that are laid up for these very latter dayes and to foresee for these years that are to come the glorious light and liberty of the Saints which they shall inherit I mean never to lose more though they be bought and brought in by the destruction of the first-born of Egypt And this may be easie out of the abundance of those Scriptures which tell of these dayes and relate to these rule 1 last ages by comparing what of them are fulfilled and what of them are not fulfilled together and then like the Mathematicall rule of Demonstration which is made perfect in aliquo tertio by bringing them both up to the things which are now in fulfilling before our eyes and thereby they will wonderfully well demonstrate by undeniable rules and reasons out of the Scriptures what things are to come to passe and which first and which are hard by and upon us to bee performed And besides this my Experience tels mee how to prophesie by the Spirit of the Lord when the Spirit brings me into a rule 2 fruitive discovery of the latter dayes by leading me into the belly of the Prophesies and the Promises which are to come to passe as if they were already present and come to passe thus Heb. 11.13 The Saints received the promises afar off and also when the latter dayes promises which we expect have hot and glowing influences upon my heart that I feele before-hand the heat of them and of the day that is entring I say by both these together for there is the Word and the Spirit agreeing in one I am able to foretell and testifie to the approach of Christ and his promises Besides as appears in the Epistle to the honourable Commissioners by the movings and stirrings of the waters in the rule 3 bottome of our Well And also by comparing of Providences and Prophesies together Gods Works with Gods Words in these latter dayes rule 4 thereby we shall attaine to much light I say not infallible to foretell what is to come All these Rules I fetch out of my own heart and from mine owne experiences which meeting together make me sure That the times of restitution come tumbling in and the refreshings for the Saints from the presence of the Lord Act. 3.19.21 For already things begin to have a new face forme and appearance in order to the Primitive purity and practice The Meadows me thinks begin to look green the chirping of birds and the Turtle-dove is heard in our land the young Figs that are but green and tender grapes give a good smell and much sweetnesse c. Cant. 2.11 12. So that I am perswaded the Winter is over and gone though I deny not but a storme or two or a stinging tempest and blustering blasts may now and then arise with rage too for an houre as I offer proofe for in Ch. 9. lib. 2. yet the Promise must be minded as concerning Saints Isa. 51.1 2 3 4. for whose sake Sion is to be restored and the Wildernesse to bee like an Eden or Garden of the Lord and joy and gladnesse shall bee found in the midst of them Exceeding great and precious Promises are provided for us to be as cordials in the Wildernesse to comfort us and to keep us from fainting and indeed what wise men will be without some of these in their Cabinets to keep up their spirits with especially against a time of trouble and temptation And as Chrysostome sayes As no men were able to saile at Sea were there not havens and harbours to cast Anchor at in time of a storme So saith Smith on the Creed p. 58. the Saints condition would be unsupportable indeed had they not havens and helps in times of tempests So certainly the tossed Arke or Ship of the Church does in all ages as storms arise put in for harbour at the next Promise and cast anchor in the next Prophesie which is nighest accomplishment and performance And in these dayes we may see fair
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-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-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
shewed after the pattern c. This is also a good Gospel-rule and it is a moral reasonable service I shall show but so in Exod. 35.5 Whosoever is of a willing heart let him bring his offering Vers. 22. They came both men and women as many as were willing-hearted none else came warrantably and Vers. 29. The children of Israel brought a willing offering unto the Lord every man and woman whose heart made them willing which the Lord had commanded And in 2 Chron. 29.5 Who then is willing to consecrate his service this day unto the Lord Vers. 6 7. They offered willingly for the service of the Lords house but need I be so long In Nehemiahs days chap. 4.6 So built they the wall c. For the people had a minde to work notwithstanding the oppositions and great enemies and discouraging difficulties were enough to daunt them So I say in all ages Saints did freely and willingly without the least compulsion to unite and embody together and enter into fellowship as it is said Jo. 6.21 they willingly received him into the ship So when Christ called his Disciples into this Church-state they came willingly and by a free-consent Matth. 4.20 22. presently and without lingring or delay or asking counsel of their Father or Friends So Matth. 19.27 so Gal. 1.15 16. and such as were pricked at their hearts with the word of grace in Acts 2.37 did so in Vers. 41. gladly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. willingly receive the word and being baptized entered into fellowship So in Acts 8. 11. 13. 14 c. And thus the Church of Corinth were gathered and thus the Churches of Macedonia 2 Cor. 8.3 5. who were willing of themselves and they did sayes Paul give up their selves to the Lord and then unto us by the will of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is freely and cheerfully and willingly Thus the Church of Thessalonica were examples to all Beleevers in Macedonia and Achaia for their readinesse and willingnesse wee might instance all along and confirme this abundantly by examples and reasons but that I shall bee too tedious yet the truth is should we not with a free and by a voluntary consent serve the Lord in this his worship and enter into the beauties of holinesse reason 1 First We should fall short of all Worshippers even of false gods and the very Heathens would rise up against us For nature it selfe teaches us to worship God willingly and the Scripture teaches us much more willingnesse in the true worship of the true God Joh 4.23 reason 2 Secondly otherwise his Worship would bee as a bandage to us for when it is tedious to men Mal. 3.14 then they are soon weary with well-doing And besides thirdly they be Hypocrites and will never reason 3 hold fast but fall off fearfully that enter not in freely and fully satisfied 1 Joh. 2.9 10. and perswaded in their owne soules by the Spirit of the Lord Monendo movendo removendo instructing moving and removing all the lets Vse 1 Then the weapons of our warfare are not then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carnall fleshly worldly or the like Not by might not by power but by my Spirit saith the Lord Zach. 4.6 wherefore wee finde no need of compulsive Powers whereby Parochiall constitutions were kept alive so long viz. by Powers to compell men by stocks prisons fines pillories and punishments and whether they will or no to make them keep their Parish-Churches and Ecclesiasticall Canons whilst alas it is the Spirit convinces us of the truth Joh. 16.8.9 and constraines us to the truth Job 32.18 and makes men worshippers in the truth Joh. 4.32 Vphold me with thy free Spirit saith David Psal. 51.12 and that the Spirit makes men free in the truth and the truth in them see Joh. 8.32 33.36 2 Cor. 3.17 It is not all the beating or bruising whipping or punishing in the world will perswade the conscience convince the heart or convert the sinner Thus men may be made Hypocrites and play the devils out of feare of torment but not Saints or true worshippers till the Spirit makes them willing therefore give to Caesar what is Caesars and to Christ what is Christs As honest old Cartwright said to Whitgift You would bring in the Magistrates to breake and change the orders which Christ our King and Lawgiver hath left in his Church For as Christ came not to meddle with or overthrow the Civill-government neither must your Civill Magistrates or Civill Governours meddle with the matters or affaires of Christs Church Christ alone being Lawgiver therein so that such would alter and overthrow Church-order and Government for which Christ will give them but little thanks at last and will requite it to them by the overthrowing of theirs and for this end the Rod is in his hand at this day Now who knoweth not that the office of the Magistrate consists in those things that belong to our life and goods and is to bee kept within the compasse of a Civill jurisdiction Hence it is that Azariah cast out Vzziah out of the holy place and that because it was not proper for a Prince but for the high-Priest 2 Chron. 26.16 Lev. 13.46 Let Rulers in their relations and Church-officers in theirs bee found faithfull Vzziahs pride is expresly noted 2 Chro. 26.16 for usurping the Priest-hood in the Temple of God but he escaped not scotfree for he was suddenly smitten with the Leprosie and laid out for an example to after ages On the other side our Saviour refused to meddle with Civill Magistracy or with matters of that kinde a Kingdome being offered him Jo. 6.8 hee could not accept of it nor would he handle Civill-matters so much as to divide the heritage between the brethren it being not his office Luke 12. Now let none usurpe but let the Civill keepe within his Civill-precinct and the Spirituall within his compasse and sphere And yet the Civill is to submit to the Spirituall and in a spirituall sense the Ecclesiasticall Discipline being above it As Philip the Emperour whom we read of in Euseb. 4. lib. Eccles. Hist. being commanded to abstaine from breaking of bread and suspended untill his repentance were seen being guilty of some sins willingly obeyed and lay low before the Lord and did not dare to partake of it untill his sinnes were answered by sorrows sutably in the sight of all and till hee had both openly delivered his griefe and evidently declared his faith before all Besides Theodosius Emperour in 5. lib. Eccles. Hist. of Eusebius is eminent for his most ready and religious obedience to Ambrose his exhortations and reproofe which brought him prostrate upon his knees and flat upon his face before the Lord with teares and prayers I owne nothing of Superstition observed in those dayes onely this is that I aime at that
is cognoscitiva directiva executed both by a knowing and directing property and ability whereunto the Members are become subject 5. In sympathia The head hath a fellow-feeling with the rest of the Members of the Body and is a fellow-sufferer with them in their afflictions If the finger but ake and the toe be but trod on the head is sensible of it sadded for it feels it complains of it and looks after it such an Head is Christ and to hurt the least of his little ones the meanest member is to hurt him and to make him complain to slight and slander cast off or contemn them is to do so to him Luk. 10.16 Matth. 25.45 For as much as ye did not help the least of these you did not help me saith he and for as much as you persecute these you persecute me Acts 9.4 5. Christ takes all to himself and is partner with the least of the Saints in all their sufferings Isa. 63.9 Therefore said Gadius Martyr Abate nothing of my torments for it will be to my loss go on Christ is my partner c. Our eyes are in this head he hath ears to hear for us and tongue to speak for us he is our advocate with the Father c. 6. In sanitate The head being well and sound the body is safe and out of danger as long as the head is above water the body cannot be drowned as long as the head is well setled the body is so too But if the head be lost the body is lost if the head be unsetled disturbed or distracted no wonder the body is so too and every Member acts distractedly and disorderly and runs at random for the Governor is not at home when reason is exiled Hence men become mad and unsound and unsetled insania dicitur per corruptionem sanitatis Christ the head is in good health though many Members may be sick and weak and so long the body will live and without danger we are safe in Christ and sound in him our head Hence he is Cant. 5.11 the head of gold in Hebrew Paz i. e. solid gold Saints have a solid head but the reason why many run a madding after monstrous errors traditions unsound opinions and fopperies is Col. 2.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. not holding Christ fast and keeping him close with all their strength For it signifies a strong and stedfast retention and apprehension of Christ against all opposers whatsoever their loosing or laying aside this head and living in taking from and acting by an unsound Head a toxicated brain a Creature-principle and ruler Hosea 5.21 Ephraim was broken I say this is the reason many are lost that do they know not what and worship they know not whom and go they know not whither but run into all manner of madness This the Saints do not that hold fast Christ their Head 7. Lastly As hairs grow upon and from and in the head and are nourished by and hang upon the head and are an ornament to the head even so are the Saints as the hair and Christ as the head Cant. 4.1 5.11 By much more I might amplifie it and I shall now apply it First Learn the unlimited and everlasting advantage the vse 1 Church and Saints have from Christ their head A little help to which lesson hath been already offered to you and laid before you How from Christ as he is head she derives all her excellencies and enjoyments which I shall not insist on now but Secondly The Church and Saints have but one head vse 2 Now by Church I mean all Saints under all Forms and Administrations whatsoever past present or to come which are all but one body Eph. 4.4 Rom. 12.45 1 Cor. 12.12 13. Therefore must have all but one head that body which hath more heads then one is a Monster nothing is clearer in Scripture then to prohibite the plural 1 Pet. 5.3 and to preach up the singular Psal. 45.11 Eph. 1.22 and single head viz. Jesus Christ Eph. 5.23 Col. 1.18 c. How dare men make choice of any other head or which is to set up the Creature in the room of Christ A head of brass in stead of the head of gold Have not these men hearts of brass and foreheads of brass They will needs have men to play the part of Lords over Gods heritage to lay down Directories and Rules of their own make and Cannons very dangerous charged full and rammed home and hard to the very mouth of their own constitutions and in their own construction How loth are Lord-like Ministers Magistrates or Prelatick tempers to admit Christ the absolute Lord and Soveraign without any Vice-Roy in matters of Religion who is so and will and shall be so whether they will or no by decree from above Psal. 26.7 passed in the councel of Heaven for all eternity Dan. 4.34 35. Isai. 9.6 7. This lesson hath been above a thousand years in learning and yet how many are marvellously and I fear I may say willfully ignorant of it always learning 2 Tim. 3.7 8. yet never learn it in the sound knowledge of the truth but as Jannes and Jambres withstood Moses so do these resist Jesus Christ as if he took too much upon him but they shall know they take too much upon them It goes to their gall to get this by heart that Christ is head yea and onely head without any other primary or secundary Vicar or Vice-Roy In this particular you may obviously eye and spie out a difference betwixt Christs Church and Antichrists who stand out at a distance in this For First Antichrists hath men to be their Governors and are led by the laws of men but Christ is the Head Ruler and alone Leader of his Church by his Word and Spirit Secondly The false Church hath its government on the Creatures shoulders as on Pope Archbishops Prelates Classes or Synods c. But the true onely on Christ Isa. 9. Zach. 9.12 To bear up this Ark and others are forbid Thirdly The false Antichristian brazen-faced Church hath even a head of brass but the true hath onely a head of gold Cant. 5.11 And First This head of brass brings into his false Church-state by force and fraud non verbo sed ferro but this head of gold wins into his by his Word and Spirit in love and sweetness making them a willing people in the day of his power Secondly This head of brass brings in iron signs and fatal instruments to keep men under him and seeks secular power to keep up hoise up and authorise his beaten and iron precepts and commands but the head of gold by his own golden authority prevails without asking leave of any other Civil or Ecclesiastical powers whatsoever Thirdly This head of brass is of a mixt principle Jer. 6.28 and is best pleased with a mixt company
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
secondly That it treats not of their Power in Matters of Faith 1. And first We shall finde both by the Text it self and by the words going before and following after that Job speaks of God the great Judge or if you will have the Hebraism Judges and Judge of Judges and not of earthly Judges reason 1 Reason 1. Because the Hebrew is too pondrous for earthly powers and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of great weight and so Shaphat is as much as to say One judging and doing right in all causes which earthly Judges and Powers cannot do viz. In such cases as are the Ablative to them being out of their orbe beyond their sphere and too high for the principles of secular powers reason 2 Reason 2. But for more satisfactions sake see verse 2 3. Is not destruction to the wicked and a strange punishment to the workers of iniquity Doth not God see my ways and count all my steps c. So come to verse 14. If I have done thus and thus sayes he What then shall I do when God riseth up and when God visiteth what shall I answer So in verse 23. For destruction from God was a terror to me and by reason of his highness I could not endure So he comes to the Text If I have been so covetous to make gold my God verse 24. If I have been so Idolatrous as to worship the Sun or the Moon verse 26. If I have been a Hypocrite or if my heart hath run a whoring from God and hath secretly sinned being inticed thereunto by idolatry or the like and my mouth and my hand hath consented and agreed together contrary to my open and apparent Profession as those that of old kissed their Idols 1 King 19.18 Hos. 13.2 or else reached out their complementing hands to the Idols of the Sun or Moon and then put their hands to their mouth in sign of honor and homage But if I have done so will not God judge it Or were it not an offence for God to judge Heinous and abominable and against a high God And for this kinde of Exposition vide Diodate Calvin Arias Montanus with many others Besides see the following verses verse 35. O that one the Judge would hear me Behold my desire is that the Almighty would answer me verse 37. I would declare to him my ways and as a Prince not as a prisoner would I go near him All these Scriptures are of force and power to prevail with my reason and to arrest my understanding that this Judge must needs be meant the just God the Almighty One and not at all touching or teaching the power of earthly Magistrates 2. For that the earthly Judges of the East-Countreys in Jobs days were Idolaters and Sun-gazers and Moon-worshippers and how then could Idolatry be punished by such Judges 3. The Word is to be read thus This were an iniquity condemned or adjudged iniquitas judicata sayes Arias Montanus or damnable sayes Calvin or one of the greatest size iniquitas maxima sayes Carthusianus in loc or the like but I meet with no Expositors but t'other day at White-hal that assert this Text to give Magistrates power in Matters of Religion which is altogether against the Text Context and the truth it self besides the original will not allow it for to be punished by is not to be found there but is added by our Translators and is a bit of their own brains On which all the Inferences and Arguments that are built must needs fall for this their foundation is of sand But should we play with them and ply them a little for recreations sake as a man does with the fish that he hath struck and is sure of we might argue with them Ex concessis and then say 4. Suppose it were so yet this were not to make them Judges of Religion in matters of Faith but onely as their object in matters of fact for if my words and actions mouth and hand verse 27. have agreed together in Idolatry c. Then the Judge takes notice of it so in verse 11. the brain is to be punished by the Judges But I offer this onely for sports sake for I adhere to the Answers before as most authentick viz. That Job intended not earthly powers or Judges here below But I have met with some more Objections and Questions of late by a Letter sent me from a pious and an understanding Gentlewoman Mistress Venn which I answered Some of which are as follow I shall pick out the powerfullest Quest. 1. Whether Magistrates being set for punishment of question 1 evil-doers as well as for the praise of them that do well ought not to punish men for Heresies and Blasphemies as well as for answer 1 swearing drunkenness c. Affirmatively Within their own jurisdiction which is Civil they may take cognisance of all sins whatsoever so far as they be uncivil and break their Civil Laws provided that answer 2 those Civil Laws contradict not Christs So give unto Caesar what is Caesars 2. We must as Master Burton sayes put a difference between consciences and practises God alone is the Lord and Judge of the conscience but man of mans practises and actions whether good or evil So Rom. 13.3 4. If you do that which is evil be afraid So that it is for deeds or actions that are evil he is to punish Actions are the object of Civil powers to countenance or correct as there is cause not consciences judgements opinions thoughts So that as they punish swearers drunkards whore-masters c. for their evil actions and not for their thoughts opinions or the like so they are not to meddle with Schismaticks Hereticks Blasphemers or the like for their judgements thoughts or opinions until they produce practises and bring forth such actions as are the adaequate object of Civil Magistracy and then they may and must but to a second answer 2 sort of Answer Negatively Magistrates may not usurpe the power of Christ and his Church to suppress sin error or blasphemies by the sword being no more then opinions and before they break out into evil prâ—ctises seeing Christ hath commanded they should be destroyed by the Word and Spirit which convinces of sin c. Joh. 16.8 Thus Luther in his Epistle to them at Erphard sayes Consider with what sword I have conquered sin and overcome their errors and subdued policy I have never touched them with a finger but Christ hath destroyed them all by the Spirit of his mouth i. e. The Word of his Gospel And this is the onely instrument of conquering converting and convincing Thus saith Zuinglius Haec unica eaque sola via est c. This is the onely way to subdue errors the Word will conquer when nothing else can we suffer all the writings from Papists to be freely and openly read and read again For the sword of the Spirit shall slay all the
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
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
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
which will as soon and in a trice bee pulled downe and laid in the dust but let us look for and verily expect with confidence as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifies a City i. e. a house a Church a new Jerusalem whose builder and maker is God which hath Christ for the foundation these Temples Tabernacles buildings will abide but no others for Prov. 10.25 they are on an everlasting foundation and cannot fall This is the thing wee must looke for and then build first make sure of a sound foundation therefore Isa. 44.28 say to Jerusalem thou shalt be built there is nothing mentioned yet of a foundation till the next words and say O Temple Thy foundation shall be laid or let it be laid before you begin to build the Temple of the Lord. The Temple was a type in the type the foundation was first to be laid the typified must answer the typifying herein as appeares in Zach. 4 9. Zerubbabels owne hands that have laid the foundation of this house shall finish it but first he layes the foundation of the house thus Hag. 2.18 Consider even from the day that the foundation is laid Consider it as if before that it were not worth considering as if without that little heed were to bee given to it for it could not stand unlesse upon that and after that the foundation is once laid and the principles setled then we must set forward and not before and build on with care and consideration heed and diligence And from that very day the Lord will blesse you vers 19. From thence you shall grow up into a high and holy building and go on considerately Quantum ad actum intellectus quantum ad veritatem intuentis both in your understandings and judgements which otherwise i. e. without a foundation first laid you cannot do but must deviate from those rules of reason and right judgement whereby you become considerate and your prudence is ordered and regulated even from that day the Foundation is laid Consider but vse 2 Use 2. Be sure that we have a good foundation for it is not enough to have a foundation which every man fancies to himself but that it be a sound and sure oâ—e and that which will hold One that builds upon a rotten reeling sandy and unfit foundation is found a fool and so Christ calls him Matth. 7.26 For he shall finde his fairest ground-work will deceive him his building soon will lie in the dust and not endure the trial but will down like a Spiders web All such fools or unwise builders fail in the main point in that necessary one thing and do but build upon the sand wherefore his building soon sinks shatters a pieces and tumbles down The wise mans and fools house differ in the subterstructure and superstructure both First In the foundation the wisemans lies deep little seen and he is sure it is sound as the heart of Oak and will never rot but the fools foundation is shallow lies open and is much seen and is soon removed and razed and it is so unsound that it sinks under the building and layes all in the dust Secondly In the building too they differ for the fools lies loosly and is not well fastned neither to the foundation nor one to another and may easily slip one from another and all fall beside to the ground which ground-work is but as a stake stuck in the ground and so may easily be pulled up and truly I say this for fear many Churches as they now are prove but such buildings because some so easily slip aside the foundation pretended which is a sad thing and they are too loose and not well united to one another nor fastned one in another but the Wise mans is as a City compacted knit fast to the foundation and pinned in as one with the Rock From whence they cannot be razed raised or removed and like an intire stone as is it said of Solomons Temple are the whole building one So much sweetness evenness and union is amongst them yea in the midst of shakings and oppositions That as none of the building can be separate from the Rock viz. The foundation wherein and whereon they are laid so not one by the violentest temptations that can befal them can be parted from another but all are one in Christ and one another For he that is joyned to the Lord is one Spirit 1 Cor. 6.17 Now the very reason why many fair buildings so in appearance must be laid in the dust again is because they have been built upon false foundations of mens Creation as their Rules Canons Commandments of men Directories or outward forms of holiness and wisdom or some thing or other which is sandy and which will fail them and prove infirm and ruinous as Peter Martyr 1 Cor. 3.11 sayes and which will make their buildings to fall upon their Heads For every plant which my Father hath not planted shall be pulled up by the roots saith Christ i. e. Their foundation and all shall be discovered to be nought and so in Ezek 13.14 I will break down the wall the work that ye have daubed with untempered morter and will bring it down to the ground Why so Mark That the foundation thereof that rotten ruinous foundation may be discovered and it shall fall None shall be able to save it for the Lord will have the naughty deceitful foundations discovered and laid open to our children after us that they may not build upon such rotten stuff And therefore it is I say such buildings must fall that their foundations may be discovered It shall fall saith the Lord none shall be able to keep it up it shall fall and then others will beware upon what grounds and foundation they build upon hereafter False Prophets are builders too and will be as busie as may be but mark the metaphor It is with untempered morter which will tumble in the time of a storm it cannot stand but will fall on a sudden Then they that under such buildings are in danger for want of safety or shelter and are in as eminent imminent danger as the Twenty seven thousand of Benhadads men were in Aphek in 1 Kings 20.30 O! O then be sure of a sound foundation Such a one as will not sink rot fail fall and then it must be a Rock VVherefore beware of such buildings as are made up of mens sandy and untempered stuff for they will fall on your heads and do a deal of mischief But the Word and Spirit must have the working of this house upon Christ the foundation that is strong defenceable and sure of standing Therefore vse 3 Use 3. Be sure Christ be that Rock upon which you are founded Isai. 28.16 who is called the Stone of probation the stone of foundation 1. The foundation of Solomons Temple as I
said before being a type of this foundation we shall finde was to be laid by those whom the Lord had endued with most skill the chiefest and ablest of the laborers in that building and none are fit for this work viz. To lay the foundation principles and to fit out Christ to the capacity of the building in hand but such as are very wise experienced and filled with the Holy Ghost Others that are raw and unexperienced and not endued with divine skill and understanding for this work which will require the most accurate regard and judgement do but do what must be undone again and bring much discredit upon the work Therefore as Solomon sent to Hiram 2 Chron. 2. and about for able men so must we seek hard and send up to Heaven for the Holy Ghost to fall upon some who may be fitted for it This is another reason to me full of perswasion and power that many of our seeming orderly gathered Churches that yet are must be rifled and ript up to lay the foundation though it may be good yet more orderly and regularly and with more heavenly skill and wisdom then as yet it is laid But 2. In the next place the foundation of the Temple was also the choisest matter as being of most precious and permanent substance costly and curious stone 1 Kings 5.17 and 7.10 Christ is the most pretious tryed stone Isa. 28.16 8.14 Cut out without hands and elect for that use 1 Pet. 2.6 Most costly chary and continuing for ever Thus in Rev. 21. 19. the foundations of the New Jerusalem we finde garnished with all manner of pretious stones indeed all excellencies yea all manner of excellencies are in Christ the foundation of every particular Church 3. Furthermore when the foundation of the Temple was laid there were the largest and liveliest testimonies of joy that could be exprest Ezra 3.10 11 12. So is it to be at the laying of this foundation which is Christ to build upon it is to be done with shouting crying Grace grace unto it Zach 4.6 or as it is in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with wide acclamations and cryes of rejoycing and gladness O shall they say the grace the wonderful grace of God in Christ And mark this That till the foundation be laid there is no such loud shoutings out grace grace The whole strength and stress of the building lies in the foundation so does ours in Christ who is also our City of Refuge Now let this stone which most builders have refused and which others have rejected become the Head of our Corner Amen Use 4. The last use then that I would make now of this is to inform us of these two necessary things in imbodying together vse 4 First to be well grounded secondly to be well united without both these better never to have been a building for the fall will be great This is exceedingly requisite and of all places I should pitch upon Dublin at present to press this for sure I am we have great need of laying a sure foundation First That ye be well grounded and founded upon the Rock how requisit it is you have heard before onely this I adde That such a building will never fall but last ever and is of perpetual use for the Saints to dwell in till the full appearance or coming of Christ without alteration or cessation This Church-state upon this foundation ceases not I say not but the superstructure may sometimes want mending ordering and repairing but the essentials of it shall remain for ever Dan. 7.14 Luke 1.33 Isa. 9.7 8. 59.20 21. Eph. 3.21 Till it be grown up into a perfect stature in Christ Eph. 4.11 12. and then it shall be translated into a state triumphant 1 Cor. 15.24 25. Therefore Paul charges Timothy to a special care of those Ordinances which are to continue till the coming of our Lord Jesus 1 Tim. 6.13 14. So see 1 Cor. 11 26. Christ hath promised his presence and personal assistance to the end of the world Matth. 28.20 Now Saints that are built up together upon this foundation cannot fall neither shall the gates of hâ—ll at any time in any age be able to prevail against them Matth. 16.18 Here is no room left for that erronious opinion of Mr. Prynne now for such States-Politicians that would make Christs worship like the weather-cock to serve every wind or his building but a Crane to serve the Stâ—â—e and to turn as they list and Religion like a nose of wax to stand which way they will and to be altered and formed into what fashion they think fittest for the State and most suitable to the Civil Government and Laws of that Common-wealth But let that policy power and those persons expect the rigor of his rod of Iron which is already reached out against such Politicians of our times who like the King of Navar to Beza profess not to stir a foot further for Religion then it promotes policy and agrees with his interest Let such call to the Mountains and Rocks to fall on them and hide them from the wrath of the Lamb. The great day of his wrath is come Revel 6.16 17. Neither in the next place can we read less then an apparent repugnancy to sound truth and to this sure foundation in that lean opinion of the Cessation of Ordinances which some hold at this day contrary to Eph. 3.21 1 Cor. 11.26 1 Tim. 6.13 14. Wherefore they forsake publick assemblies Heb. 10.23 24. Duties Ordinances and will neither build nor be built up pretending the day is not come as Hag. 1 2 4. and it is time enough wherein as one notes there is a double sin First Their negligence and pretending it not to be the Lords time to cover their sin and secondly their rashness in charging others that are about the work and in the building of Gods house as if they made too much haste and might better let it alone because the time is not yet come c. So that they would have all lie in their ruines till the Restitution of Miracles as was in the Apostles days and then to do it by an Apostolick-power and authority and not till then But O! what an error is here Have they any warrant in the Word for this Is not this an argument of a sensual carnal low spirit that must be confirmed by miracles Job 20.29 and of want of faith Heb. 11.7 Besides are not miracles fallible Nay are they not notes of deceivers and false Christs in these latter days Matth. 24.24 And doth not Christ call them evil and adulterous that do seek for such signs Matth. 12.38 39. before they will believe that they must go about this building In a word I think they are under a world of temptations and very unsound if not sinfully sensual that are of that judgement though I will judge
as is required Phil. 1.27 Jude 3 Gal. 5.1 1 Cor. 7 23. Can. 6.4 til they be in communion as an Army with Banners and then they are terrible to their enemies being all under one Captaine Heb. 2.10 grant there be divers colours having all the same word Jer. 31.33 marching all in order and ranke Col. 2.5 making all one arme and strength against the same enemies and joyntly vindicating the truth joyntly praying and then out of their mouths comes fire to destroy their Adversaries Rom. 11.5 joyntly suffering for the truth 1 Cor. 11.26 Rom. 12.8 joyntly refusing traditions trumperies and whatsoever is contrary to Christs word joyntly disputing for and maintaining of their Liberties and Priviledges Gal. 5.1 Fifthly without this Fellowship together there is not that fellow-feeling or Saintly sympathy as ought to be 1 Cor. 12.25.26 Rom. 12.16 nor is there that bearing one anothers burthens Gal. 6.2 Heb. 13.3 nor forbearing one with anothers weaknesses as Eph. 4.32 Col. 3 12 13. in bowels of love pity patience and without censures Rom. 14.13 Rom. 13.1 2 c. Sixthly besides they are exceeding deficient in many other Christian duties who are not in Gospel-fellowship for how can they Prophesie in the Church 1 Cor. 14. or tell the Church as Mat. 18.17 if they are not members of a Church or obey them that are Elders Heb. 13.17 or vigilantly watch over one anothers conversation and admonish or reprove orderly Mat. 18.15 1 Thess. 5.14 and 4.18 2 Thess. 3.15 Rom. 15.14 c. But for this I refer to Mr. Bartlets Model But to the reason 4 Fourth Reason or Argument which is taken from the special priviledges which are proper to them that are in the way of Christ above all others which are abundance As first among them Christ doth most manifest his presence Psal. 36.2 in a more then ordinary measure the glory of God is seen in the face of Christ 2 Cor. 4.6 Christ takes most delight in the midst of them to walke there Rev. 1.12 13. and 2 1. in his rich robes of righteousnesse to cloath or cover with the meanest Saints or member of his body i. e. with a garment downe to the foot and girt about the paps with a golden girdle for himselfe as High-priest and his Saints as Priests The names of Temples house Kingdome Tabernacle yea and golden Candlesticks are given to Beleevers in Church-fellowship 2 Cor. 6.16 1 Cor. 3.16.17 Eph. 2.22 Heb. 3.6 Rev. 21.3 for this very reason not onely because he walks in them but there he lodges Psal. 132.13 14. lives and rests in a most remarkable manner there the Kingdome and King is seen in his beauty Isa. 33.17 And for this I referre to the object of the Church in Chap 9. Secondly In this Way of Christ the Saints have most singular refreshments and the sweetest and highest enjoyments of love and grace and powrings of the unction from on high upon them we shall finde how Christ yea and his Apostles after him did daily visit the Synagogues and publick Assemblies and amongst them he uttered so many gracious words and wrought so many mighty miracles and why so if not to foreshew by this how he would regard the Church-assemblies of his people and be their Prophet to declare excellent truths and to open the Fathers bosome to them above all for there hee feeds Cant. 1.7 and 6.2 3. and eats pleasant fruits i. e. of his owne planting Cant. 4.16 there the Lord is a place of broad rivers Isa. 33.21 and Christ is there and to them streams from Lebanon and a Fountaine in the middest of them Cant. 4.12 as in Florence and Naples where they have the most excellent Gardens they have in the midst a most excellent Spring a Fountaine from which with an Engine they can sprout out water and streams round about the Garden so alluding to this is Christ in the midst of such a Church-fellowship as we have spoken of a Fountaine and streams i. e. they are refreshed with streams in a more eminent manner then all in the world besides For the common-fields flowers and trees without have the benefit of the clouds and ordinaryâ— raine and showers but the particular Churches of Christ his bed of spices Cant. 6.2 are more watered then all others for besides the outward meanes of grace and preaching praying expounding and ordinary publick showers or refreshments they have a fountaine within that is never dry of purer and more Chrystall showers that cannot be taken away from them the Word and Spirit are as it were entailed to them in a most spirituall manner above all Exod. 20.24 Isa. 4.5.6 Isa. 25.6 7 8. Psal. 132.13 14 15 Isa. 56.7 Isa. 59.21 and are as it were seated there to sanctifie season counsell quicken comfort encourage and assist them in Church-fellowship above any other So that when there is a drought without and the Clouds are steril and the earth barren yet there is even there within a fountaine and streams for the Gardens So that though Ministers i. e. Clouds may be empty yet the Fountaine i. e. Christ cannot Thus Saints in fellowship are fed with fat things Isa. 25.6 7. with flaggons and apples Cant. 2.5 and full refreshments and that above all other the dwellings of Jacob and they bring forth fruits even in old age Psal. 92.13 14. Thirdly Christ is more free with them then with any others as a Husband with his Wife to impart his most intimate bosome-loves and secrets Cant. 7.12 2 Cor. 11.2 and to let out his very heart-loves into his wives arms and bosome Isa. 62.4 5 and Isa. 61.10 Psal. 36.8 Fourthly Such of all are under his protection and banner of love Cant. 2.4 Isa. 4.5 6. Joel 2.32 Isa. 54.17 and in the midst of them is salvation placed Isa. 46.13 Zach. 2.5 And in a word they have a heaven upon earth Rev. 12.1.12 O! it is good being here For these and many more the like Reasons hath this Gospel-order of Beleevers in fellowship been alwayes praised prized and indefatigably sought for and accounted of even as of necessity for beleevers in all ages For the Lord though hee loves all his Saints Deut. 33 3. yet he loves the gates of Zion more then all other the dwellings of Jacob Psal. 87.2 and so much the Saints have loved these Courts of the Lord that they have accounted a day better there then a thousand elsewhere Psal. 84.10 the Apostles longed after it and to see the brethren in it Rom. 1.11.12 1 Thes. 2.17 yea and esteemed them the Crown of their joy 1 Thes. 2.19.20 yea Christ himselfe as man exceedingly desired it and sought comfort by his Disciples prayers Mat. 26.40.43 Luke 22.46 and he exceedingly longed after a most speciall communion with them in fellowship with him before hee parted from them and was taken away to suffer See Luke 22.15 with desire
art subject to wandrings now and may be runnest in a full career without stop or stay warning or check besides you have not here without in your Parishes the benefit of many ordinances as exercising of gifts prophesying one by one and frequent communication and conference in the things of God Mal. 3.16 And such-like pretious benefits as are in this Church-way to be had at large for your edification 4. And lastly it is just with the Lord to leave thee to thy lusts to swear in his wrath thou shalt never enter into his rest never to make one motion more at thy soul by his spirit to enter into this way or once to encline thine heart thereunto If now now I say after so many clear calls thou doest resist the Holy Ghost Wherefore as Heb. 3 10 11 12 13. harden not your hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which comes of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dry up or wither do not snib or nip off those buds or blast those blooms which are in you and like to set so fair for fruit nor by the hardness of your hearts and unkindness and cruelties to the conceptions of Christ within you do not dry up those sweet sappy motions which are made in your heart by his spirit if you do you will prove but a barren branch a withered sear stick to be cut up for the fire John 15.16 Heb. 6.8 they are nigh the curse that do so in the deceitfulness of sin i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex à privat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drawn out of the way of Christ by some fallacy or other who ever refuseth this way of Christ runs a desperater hazard then he is aware off wherefore then let him take heed take heed And let Ministers so called look about them too and beware for a greater alteration is yet to come and to befal them then ever hath been before O then Sirs that they would be busie about the Lords house and no longer delay it or do it by halves Numb 14.24 or by haltings between too Do they yet know what was the meaning of the last lightning and thunder the last year which grew so angry at their Morter-Churches and Parish-Temples what houses were burnt or beaten down to the ground but those Churches and on that day of worship too and in several Counties too and which is not without a Mystery but it shall be plain and made an History ere long in the interim it were well that Ministers and all would take warning and sin no more by dishonoring God in idolizing forms and humane inventions or in worshipping of Christ in Anti-christian ways and traditions least a worse thing happen unto them Was there ever any that hardned his heart against the Lord and prospered at last Job 9.4 But some it may be will say Sir You forget your self and so I would whilest you urge so much your Form of Discipline For we look for Zion more spiritually and for spiritual worshippers Answ. 1. It is not so much the Form as the Faith that I would urge I mean obedience to Christs positive commands as I told you before although some soar too high into the air that account the Practical Part of Worship a meer Form 2. I urge it not so much to be Church-members as Christs-members but first to have fellowship with the Son and then with the Saints as I said before but I say both these are enjoyned to be enjoyed Yet I say further whilest in the Form out of the Form and whilest under it yet above it and so are all Saints in the Church spiritual worshippers of God John 4.23 yea in spirit and in truth together Wherefore let none be so censorious as to say We are all for the form of Discipline when indeed we are least for it and would have all our Brethren to live above it in their Spirits with God and with Christ in the Temple and the Light of the New Jerusalem We live in them as Abraham lived in Tents and David in Tabernacles 3. We also look for Sion more spiritually but this is in order thereunto Before we can get into the City which is all glorious within we must pass through the gates as appears Psal. 87.2 3. His foundation is in the holy mountains The Lord loveth the gates of Zion more then all the dwellings of Jacob. Glorious things are spoken of thee O City of God! There is first the foundation laid by the Lord himself and then secondly the particular Churches or the gates of Zion which the Lord so loves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then thirdly the City its self which is so glorious But I say before we can come into the City we must enter through the gates which are these Churches gathered So that this is in the way to that City where Salvation is placed Isa. 46.13 This is the way to Zion as Jer. 50.5 They shall ask the way to Sion with their faces thitherward saying Come let us joyn our selves together c. We must ask first the way i. e. the Churches and when we are in the way then for Zion And thus the Saints come to Sion Jer. 3.14 Isa. 51.11 35.10 i. e. By this way and through these gates we must first live in Tents and then in the City Heb. 11.9.10 First in Tabernacles then in the Temple and that those that would live in Sion in her glory and full effusion of the Spirit must be in the Churches in order thereunto which appears plainly in Chap. 9. lib. 2. For the Lord will be known in her Gates Towers and Palaces Psal. 48.3 44.12 Quaere How we should groundedly know we are fitted for this Communion of Saints in Church-society as hath been pressed answer 1 Answ. 1. There must be clear satisfaction to your judgement and full perswasion in your brest Rom. 14. the whole Chapter especially Vers. 1 2 4 14. Acts 2. 19. 8. Saints ever first believed and were fully perswaded and then they entered 2. You must be exceedingly longing and desirous after it and then make ready for it be freely willing to it by the Spirit of Christ in you Psal. 110.3 Jer. 50.4 5. For all in Christs Kingdom are voluntiers 1 Thes. 1.6 7. Acts 4.32 2 Cor. 8.3 5. 3. Such are made free to follow Christ any where soever Revel 14.4 And as they come at his call Mark 1.18 so they are prepared to leave all and to take up the cross Mat. 19.27 accounting before hand what it will cost them so that they pass not a pin for storms and afflictions which they expect before hand as 1 Thes. 3.3 Phil. 1.27 28. but they will hold out to the end 4. What is the object ye look on in these overtures of your affections It is the King in his beauty O the sweet Soul-ravishing presence of
God in Christ in grace and glory This makes these Tabernacles so amiable his goodness in these gardens is so desireable Psa. 87.2 3. Isa. 33.17 Psa 27.4 Act. 2.28 Ps. 84.1 2 7 10. 63.1 2. 2 Cor. 3.18 6.16 5. Have ye a clear discovery of your fellowship with the Father and his Son Then ye may from the same principle and by the same spirit have fellowship with the Saints 1 John 1.7 but be sure ye begin in Christ first or else the foundation is not laid else ye will fall out and down in the dust 1 John 2.19 ye cannot continue else and then will your ending be worse then your beginning 6. What is your end is it that as the chosen ones and those bought by Christs blood you may set forth the praises of him that called you out of darkness into light 1 Pet. 2.9 2 Thes. 1.11 12. and is it nothing else but in subordination to this why then these are good grounds But many there be that have base by sinister ends for which they creep into this Church-way who are or will be ere long a scandal to the Gospel and do bring a scorn upon the truth O! how often hath it been said in Dublin and that by such whose sincerity is without exception with bleeding hearts Look yee there is one that could not tell how to live but hath lost his trade and for some place is got in to be a member of such a Church and he is now preferred and made a Gentleman c. Nay some have been so bold as to boast of it among themselves as if nothing else byassed them into these ways but politick ends O sad such as these do bring the ways of holiness into contempt they grieve many that are in and keep out many that are not in they raise fractions within factions without they open the wide mouthes of the enemies to blaspheme and they side for lucres sake or lusts sake with the great rather then with the good Ah! alas and indeed though upon the naked knees of our souls we cannot be thankful enough for the liberty the truth hath and that holiness and Religion is so much advanced Yet I do verily believe never more Hypocrites then now who because they know none but honest men must be preferred into places or offices do dissemble with God and men get into Church-fellowships the name of a Church-member making them of note and exercise their gifts and get up into Pulpits which God forbid but they should orderly and change their words ways and works but not their hearts Gen. 4.3 Hosea 7.16 These are lights before men but darkness before God Matth. 6.2 5 16. Isa. 58.2 and though these do not the evil which they love in their hearts if they durst do it or could not be seen by men yet they will do the good which they love not to be seen by men Numb 14.2 4.40 O these these are the scandal of this age this Land this Reformation and of the Church of Christ whererefo beware ye be not byassed by such sinister carnal fleshly ends for the Hypocrites hope will come to nothing Job 8.13 Their flower will fade and their joy is but for a moment Job 20.5 When Religion is much in fashion it is much a fancy and then most men will swim with the stream Thus have I roughly offered a few directions and have lent my hand by a few helps to such as do seek the way to Sion but least they leap before they look they will do well to weigh them in the ballance of the sanctuary and because many Church-fellowships in my judgement given me by the Word and Spirit are in a doubtful state at present and which I think must be purged with the Refiners fire and Fullers soap I do therefore beseech you seriously to seek such a society as hath 1. The sweetest harmony and most love and to all alike 2. Which hath Christian liberty and no one is robbed by the Rulers of his or her right 3. Where they live more in the Spirit then on the Forms 4. Where holiness is highest and appears in most power 5. Where every Saint may walk according to his light so he be holy humble c. though he differ in some things from others 6. Where you see most self-denial humility of minde and ready serving one another 7. Where you see most order and Gospel-decency 8. Where appears most sympathy and bowels of love and pity 9. VVhere their unity consists not in the unity of the foâ—m but in the unity of the Spirit 10. VVhere you finde most readiness to meet together to instruct counsel comfort and build up one another in the most holy Faith and where there is not honor given or taken Joh. 5.44 after the manner of men or a having mens persons in admiration Many such things I might offer now but I shall take more liberty hereafter onely these things in brief I lay before you till the next Books And this I do the rather being induced thereunto by abundance of experience afforded me through Gods goodness from variety of observations which I have taken of many gathered Churches in England and Ireland as they now stand The Lord open your eyes to see and your ears to hear and lead you by his light and Spirit of truth into his holy tabernacles Psal. 43.3 Thus far for the first Part of this Platform wherein you have the totum essentiale of a true Church of Christ from The Efficient Causes The Material Causes The Formal Causes The Objective Causes The Instrumental Causes The And Final Causes All this is to shew what is requisit before embodying but the next part relates to what is to be done in and the last to what is to be done after embodying together The End of the First Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Challah The Heavenly Nymph OR THE BRIDE Rising up to Perfection and preparing for the coming of her Bridegroom Being the Second Book of Church-Discipline Wherein appears the BRIDES beauty in her Members and Complexions her submission and obedience to Christ her Modesty and her Chastity her Humility and her Loves with other Graces and Ornaments that appertain to her AS ALSO The BRIDEGROOMS great love to her more then to all other the dwellings of Jacob Psal. 87.2 his care of her his special Presence and abode with her his Royal maintenance to her and provisions for her according to his owne fulnesse and the riches of his Grace that filleth all in all Eph. 1.23 Or you have in this Book a sight of the Moon shining though under Clouds and thick darknesse as she receives her light and life from the Sun in the former Book Or Christ her Head coming in glory being big-bellied with the precious Promises and Prophesies and Types never before so opened and which are travelling to be delivered in these latter dayes
defend it by arguments out of Scriptures that art not convinced of it by the Word and Spirit and perswaded in thy very heart that thou art in the right yea though all the world yea the Angels of Heaven should say against it be fully perswaded your good meanings and mindes will not serve turn nor yet the gray Colliar-like implicite faith of Papists which believe as the Church believe they say And this is the most you have from your Irish Catholicks at this hour and yet ask them what the Church believes why they will say as we believe and what do ye believe why as the Church believes and that is they know not what But such a simplex conversio is all we can get from most of them talk a day together with them But a Christian must be able to maintain his doctrine and to warrant his opinion and judgement whether in doctrine or discipline by the Word Isa. 8 20. Or else saith the Prophet there is no light in them That is else they want understanding which ought to be rightly informed and inlightned as a beginning imperant saith Par upon Rom. 14. and they want the will too well sanctified and made pliant as a beginning obsequent and eâ—cequent and then ere you are aware your soul will be set on the chariots of Amminadib as we may show in the next Chapter For conscience carries thee out sweetly and with a sure testimony within thee that white stone when by good arguments out of the Word thou art assured That thou art in the Lords way of worship when thou canst comfortably and cordially say as Rom. 14.14 I know and am perswaded by the Lord Jesus Not I think or it is very likely but I am sure upon certain and infallible Scriptures and I do stedfastly believe it in my heart O then thou wilt prove a stout Champion for the truth indeed and darest stand for it when thou knowest thou art right Thou knowest it first for thy faith and perswasion is in a sense subjective seated in thy knowledge and understanding as in the subject thy opinion or perswasion is according to thy apprehension and understanding wherefore in order to your full perswasion of and satisfaction in this way of Christ or Gospel-fellowship you shall do well 1. To examine your knowledge of the Scriptures concerning this way 2 Pet. 1.19 have ye searched the Scriptures and do you finde them to bear a clear testimony to this truth doth the Word in your judgement and understanding warrant and witness to this way of worship as the way of Christ And to this Gospel-fellowship as the Gospel order then you will well do to walk in it fear not yet discouragements or troubles you must meet with in it let them not daunt yee do you your duty and let God alone to defend ye and to do ye your good When our Saviour bad Peter with the rest throw their nets in for a draught of fish why they had many discouragements for all night long they had thrown in and lost their labors Nevertheless at thy word saith Peter I will let down the net So should we say though our friends will be offended our persons hated our names traduced our injuries great our enemies many and multitudes of discouragements that we must be sure and look for it aforehand though the skies are very calm at this present that we shall meet with yet for all that At thy Word O Lord we will enter into this way so we have but Christs word and warrant for it we may be confident and couragious and fully satisfied But to further this direction those that would enter into this way must 1. Be well instructed and informed of the order of the Gospel in primitive times what manner of fellowship they finde the Word to hold forth in the Apostles days and some hundred yeers after them that is before the Church was deflowred and defiled with humane inventions dregs and devices whilest the pattern was in the Mount and the institution of Christ was the onely Canon-law and liberty As the Apostle would 1 Cor. 11.24 25. bring them to consider the first institution so doth Christ about divorcement bring them to the beginning and first institution and that divorces were not lawful Christ proves that they were not so from the first Matth. 19.4 7 8. So in great and rich promises the Lord is pleased to foretel the restauration of his people as at first Jer. 33.7 11. so Acts 3.19 21. To teach us what we are to look for that is things as at first holiness fellowship doctrine discipline as at first and we should ask after Jer 6.16 The good old way quam primum verum optimum that is the true way for truth is older then error and error is nothing but the excrement and corruption of truth The Primitive practise and order of Christs Church is to be sâ—t before us for our satisfaction because it is as a pattern to all succeeding ages 2. Be also well informed of the order and practise of our Churches now in these days Sit down sayes Mr. Bartlet and compare our present stations with the first order of the Gospel and see wherein we fall short and blush and be ashamed Ezek. 43.11 12. and then come out of Babylon But for this I refer the Reader to the former Book Thirdly Then when ye have found out in your judgements and beleefe a Church-society in Gospel-order and are fully perswaded of it and doe finde it in your heart that you are prepared and ordered for it doe not delay entring into it but be sure first it be into such a society and Church-communion of Saints as you see and that upon Scripture grounds you judge to come up nighest to Rule and closest to the Primitive patterne and practise which yee shall do well very diligently to look out for And fourthly observe the motions of the spheres and all the particular becks of providence how things joyne together and so fittly concur for your admittance into this Church-way for as holy Sibs saith fitting occasions and suiting of things well together doe intimate Gods will and Gods time And indeed all Providences have their language to Gods people and they minde their Call cleare when Providence makes the way for them For indeed Gods Providence runs along like waters in a Brook where every little peble hath a language in it therefore wee shall doe well to understand them For as wrong reading spoyles the sense so will the not reading of Gods Providences to a full period and stop But thus far for the first Direction Secondly Be sure ye have no confidence in the flesh Phil. 3.3 neither in your selfe i. e. your own wit parts gifts or the like thereupon to run rashly into this way rather upon a presumption out of pride vain-glory selfe-love or curiosity then upon well-grounded
perswasion nor yet have any dependance upon any others whosoever they bee for then the Lord will reject both you and your carnall confidences Jer. 2.37 Thirdly Be not byassed one way or other as by imaginations taken from your owne senses which are very shallow and unsound for by such spirits full of spight came Christs way to be evill spoken of in Act. 28.22 and so 2 Cor. 10.5 Sathan hath strong-holds in such mens hearts to keep out Christ and Gospel wherefore let your judgement master your affections lest false conclusions bee ushered in by carnall reason fancy and conceit For the wisdome which is from above is without partiality Jam. 3.17 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mis-judging i. e. either out of love to one way or out of prejudice being prepossessed with hard conceits and opinions of any other way We wrong a man much by prejudice when we take up prejudicate opinions of him without grounds so suffer our conceits of him to be envenomed against him by unjust suspicions whereby we deprive our selves of the good which we might have by him So the Pharisees were set against Christ and the Jewes against the Gospel yea this prejudice made Nathaniels question in Joh. 1.46 Canany good come out of Nazareth wherefore bee impartial without any conceit or deceit when thou searchest the Scriptures hearest the word enquirest out for the Truth O then then let the Lord cast the scales and this is the way to be sweetly satisfied in your own breasts and to have a heart full of perswasion according to the word of God When yee have attained to this sweet and swelling Plerophory yee may yea must move accordingly and that upon a certainty which certitude or assurance being the highest part of your perswasion that yee are in Christs way is to bee considered First Ex causa certitudinis from the verity of the word and certainty of the divine truths which do so perswade and assure you and thus yee conclude seeing the word of Christ is sure and true c. the perswasion which it begets must bee so too and sound And then Ex parte subjecti from your own capacities and qualifications according to your knowledge and judgements thâ—nce yee gather up this conclusion that yee are the persons called into this way of Christ by his Word and Spirit and that ye stand in great need of this way and that for divers reasons being fully perswaded of it that yee are appointed and prepared for it and it for you hence arises a full perswasion to enter into it and a clear satisfaction about it which is given by the Word and Spirit and which is so necessary for all that would enter into it and continue in it and have the comforts of it that they should not dare to venture or enter one foot without it For what is not of faith is sinne Now as it will doe well that every one of us bee fully perswaded that it is the very visible way of worship that Jesus Christ hath brought out of his Fathers bosome the Tabernacles that came downe from above and when he ascended on high Eph. 4.10 11 12. that he left behinde him for all beleevers to dwell and be perfected in so also will it be necessary for every one to bring his perswasion to the triall and touchstone that they may be sure else as Dike saith upon Faith you may be left in the lurch gulled and cheated in this point too for in 1 King 22.20 21 22. you read of a lying false spirit that perswades and prevails Now as Clement lib. 5. Recognitionum sayes What is more obnoxious and hurtfull to the Church of Christ then for a man who beleeves he knows what he knows not and sees what he sees not to maintaine that a thing is what it is not being but to him what he imagines tooth and nail he strikes at truth for falsehood and falsehood for truth Like a drunken fellow that thinks himselfe sober he doth all things goes all wayes like a Drunkard and yet is perswaded he doth and goes as well as any sober man whatsoever and would have all others to thinke so too and yet perhaps his giddy braines and fancies make him beleeve that it is others that stagger who goe stedfastly and that he goes steadily whilst he staggers such whimsical perswasions are of dangerous consequence It concerns us then to know whence our full perswasion arises and whither it reaches or what it brings forth But to the first First A true and full perswasion flows from the word of Christ without Thess. 2.13 as we have said before and the Spirit of Christ within us Joh. 16.8 Joh. 14.16 1 Job 2.20.27 1 Joh. 5.6 these have convinced our judgements inlightened our understandings conformed our wills and perswaded our hearts with undeniable arguments and proofs Secondly If it be true it waits upon the Lord with patience for his concurring Providences and for the accomplishing his promises as David did for his Kingdome Abraham for his Son Israel for Canaan runs not rashly without feare or wit as we use to say before God He that beleeves makes not haste Isa. 28. not too much haste or more haste then good speed but he waits to go along with God with his presence by his Providence as is said before into this way of Gospel-fellowship Thirdly It will meet with many trials and assaults but yet will get the better and abide firme So Act. 19.23 What a stir there was about the way of the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra viam Domini or as some read it against the Gospel-way this way of the Lord which Paul preached at Ephesus and yet it gained the ground So 2 Cor. 7.5 they have no rest but threats and fears and troubles and oppositions yet this faith and full perswasion stayes the soul quiets and satisfies the spirits establishes the heart 2 Chron. 20.20 ie staies the inward man in much peace and assurance in the midst of multitudes of troubles and trials As the ship that lyes at anchor though something tossed with wind and weather and with the swelling threatning Surges of the Sea rising thick one on another and boysterous beating about the ship yet remains safe unmoved being firme and fastened and cannot bee carried away So art thou able to undergo all oppositions threats swelling surging waves or the like if thou rest resolved established and fully perswaded by the word of God so that stil thou wilt stand by faith and grow stronger and stronger as the house of David did 2 Sam. 3.1 in the midst of his dangerous conflicts and trucelesse troubles with the house of Saul and as Israel the more afflicted the more multiplied Exod. 1. for true faith will have the conquest and triumph at last 1 Joh. 5.4 1 Pet. 5.8 Heb. 11.33 34. Eph. 6.16
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
according to his desire and suitable to the principle by which he moves to that special end then hee is become in a special manner voluntary in his motions and into means conducing to that end and to say something more he sets before him not onely what is the end but also why it is the end that he seeks after and centers toward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is my Motto And consider Thirdly Regula voluntatis the Rule according to which the will is moved and the heart is carried and continued for every principium ad cerâ—um finem principle putting forth to some end hath some kinde of order or other in his motion to that end now debitus ordo ad finem secundum aliquam regulam mensuratur the will without a Rule is like an unbroken colt without a curbe kicking and flinging and running any way at randome without order or equity In all things which are done by the will there should be a Rule and this Rule is either humane reason which is homogenean and most nigh the will and mind of man this is regula proxima say the Schoolmen or else it is divine Reason the Wisdome and Word of God the eternal Law of God which is the supreme and primary rule of the will Regula suprema which some call Heterogenean to it Now such men as move obliquely and crossely to this Rule walk disorderly and sinfully and from such withdraw thy self ab hac rectitudine obliquatur as 2 Thess. 3.6 7.11 for every good action and motion agrees with the Law of God the commands of Christ which are their Rule Now as many as walke according to this rule peace be on them Gal. 6.16 and let us all walke by the same rule Phil. 3.15 16. By this Divine reason and rule are the wils of all that are made willing to be ordered and fitted and directed into this way Thus Christ sits and rules by his Law upon his Throne in the Temple Zach. 6.13 Mat. 2.6 Now this serves for another Reason why we should voluntarily come in because those have this rule to order their steps reason 3 and direct them into these wayes of holinesse Now the order according to the Rule of Christ viz. the word of God whereby the will is brought into obedience is First By inclining the will to the wayes of God so Psal. 119.112 then you have a good minde to them as suiting your condition and the need you have of them for Omnis inclinatio is ad conveniens Secondly The Intentions and Purposes of the will follow which you read of Heb. 4.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the intents of the heart which word takes in both the cause and the effect 1 The cause that is the faculty of conceiving And 2 The effect that is the things conceived viz. the purposes and intentions Thus Daniel purposed in his heart Dan. 1.8 and Paul purposed in the Spirit Act. 19.21 Rom. 1.13 this is the act of a deliberate will spontaneously and freely carried out after inclination into resolution and determination This made Paul determine to know nothing save Christ and him crucified 1 Cor. 2.2 so eager he was after Christ alone nothing else would serve his turne but all else is as drosse and dirt to him because the intentions of his will heart and all were after Christ. Thirdly Then the will comes to turn aside from all other vain and false wayes Psal. 119.113 Psal. 119.101 And Fourthly To make absolute choise of the way of God above all Psal. 119.30 so Isa. 56.4 this election is the proper effect of a free-will or will set at liberty whereby a man picks and culs out one way that is the way of God to walke in aliis recusatis letting all others alone Now to this free election or choise which the will makes two things concur 1 Knowledge ex parte cognitivae virtutis c. whereby a man must discerne a difference between that way which his will most affects inclines to resolves upon and makes choise of and other wayes and must know wherein this way that he chooses to walke in excels all others and is to be preferred and chosen 2 Desire ex parte appetitivae whereby is requisite that he be of a sound judgement and so as that he doth most ardently desire to walk in that way which he judges by the word of God to be the way of God thus Psal. 119.173 and this sets the soul a longing and desiring Psal. 119.5.174 and Psal. 62.2 Fifthly and lastly then the will comes to challenge and the heart to appropriate an interest in the way of God 1 Pet. 1.7 O this is the way for me to walke in and here is my Beloved to be found Cant. 5.16 O then the soule clings close to Christ in this way as Hezekiah did cleave unto the Lord 2 King 18.6 And as Ruth did cleave unto her mother Ruth 1.14 that is whilst Orpah left her and went from her Ruth would not leave her Verse 16. Intreat me not to doe it saith shee for where thou goest I will goe and where thou livest I will live and where thou dyest I will dye and thy God shall be my God and thy people my people nothing shall hinder it Oh! so to cleave close to Christ whilst others Orpah's fall from him and to continue in his way and worship when others contemne it and fall away from it this is a signe his way is indeared to you indeed and that you prize him and his way indeed to make his God your God and to make his people yours his wayes yours to live where he lives c O when no discouragement can daunt ye or drive you to decline the truth or way of Christ no not all the world that can stir you thence this is sweet indeed then you say with David I have stuck to thy testimonies Psal. 119.31 O then then how precious are all the Promises Providences Ordinances Priviledges which you enjoy by vertue of a right and propriety you have to them And thus the will is ordered by the Rule and carried on by divine reason into the Temple of the Lord to worship there Now every voluntary action or motion is good or bad according to the recourse that it hath to this order taken from Divine reason Fourthly Furthermore let us set before us the objectum voluntatis object of will so fitted as before which is bonum apprehensum something that is desirable at least so apprehended to bee which moves the will and affection bonum omnia appetunt say the Philosophers Tho. Aq. Ethic. lib. 1. Tom. 5. some good or other that is conceived to be proper and convenient to the Principle which moves the Will every man desires and looks upon and makes his object in his voluntary motions into the house of the Lord. Who will shew us any good Psal. 4.6 is every ones question
therefore what is good in the understanding nonex veritate rei is said to be the proper object of the will A moral principle looks on a moral good a natural on a natural good a civil on a civil good a spiritual on a spiritual good we doe not say things right or wrong true or false for they are as they are in the mind objecta intellectus but things apprehended good in agreement with the moving principle Mat. 7.11 in that verse there is a different good according to the principle that moves them either natural or spiritual And hence it is that the appetitive faculties of the soule or the longing affections are distinguished according to the apprehensive faculties of the soule for the more thou apprehendest this way to bee for thy good or this thing to be for thy good the more thou desirest it and willest it with longings but the lesse thou seest it to be for thy good the lesse are thy affections towards it for though a thing bee most excellently good and desirable yet it moves the affections and will no further then it is apprehended so to be Prov. 19.8 He that keepeth understanding shall finde good David doth most earnestly desire to dwell with the Lord and to draw nigh to him because he apprehended it to be good for him so to do Psal. 73.28 So it is good for us to be here Mat. 17.4 therefore Lord let us build Tabernacles Now this is another Reason why men should come voluntary into Church fellowship because of the good the universal reason 4 good the spiritual good and heavenly advantages to bee had hereby and such as are suitable to the principles by which we are to be made a willing people What makes men so desirous of eating but the meat that is or is to be and so is in their apprehension set before them to be good what makes men run in a race as if they were mad but the rewards which they set before them And why doe the Apostles so presse the practise of Christs commands but because of the good which is set before us Tit. 3.8 Heb. 13.9 Now if bonum universale which is originale an universal good i. e. a good for all times in all conditions in all places upon all occasions c. if such a good be thy object and draws thee as the Loadstone doubtlesse God alone is this good Mat. 19 16.17 and then he alone his love which is better then wine his presence which is better then life can fill thy Will and sufficiently move it as the only able and effectual object No one good like unto this can move the will and make thee a compleat and thorough Volunteer when Moses prayed to see his glory Exod. 33.18 he said Verse 19. and I will make all my good to passe before thee But consider Fifthly The operation of the will which is velle bonum what is it else but a strong and undeniable inclination and resolution of the person willing into the thing willed or into the object of the will Now from this sweet working of the will into the thing reason 5 willed or into God this universal good another Reason might bee taken to confirme this truth That those who would enter into Christs Church-way must come by a voluntary consent being earnestly carried out into God this universal good which is that they run for Hence saith Aug. de dono persever C. 13. Nos volumus sed Deus operatur in nobis velle nos operamur sed Deus operatur in nobis operari c. We will indeed but it is God that works in us that will also both to will and to do saith the Apostle we worke but it is God who worketh in us that working of good also He is in us the principle to us the object and for us the end of all Eph. 4.6 Consider Sixâ—hly The Instruments which propound and offer this object to the will and the means by which the man is perswaded and prevailed with to be free and spontaneous and voluntary to enter into this way of Christ or Gospel-order which are the Word and the Spirit First The outward instrument is his Word this is the Sword of Christs Kingdome to conquer with and his Scepter to govern by So Act. 2.41 All that were received into the Church gladly received the word as Ainsworth observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is willingly and voluntarily without any compulsion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they imbraced it cum approbationes with welcome joyfully with hearty entertainment as to the dearest friend or best guest that could come now such as received the Gospel so were made members of the Church The Church did all according to Christs word and Gospel whether in binding or loosing taking in or casting out still the Statute-book Christs Word and Gospel was by them in all So that nothing was to bee done by the Decrees Lawes or Canons of men or by their Votes and Orders in Classical Provincial or National Assemblies no no such thing was heard of nor yet were any cuffed in or staved in by Magistrates powers I am of Mr. Dels judgement in His way of peace Psal. 63.64 c. who sayes Who so ever affirms that the Lawes Decrees or Canons of men Rabbies Bishops Assemblies or Councels are fitter and better to order the Church by then the pure and naked word of the Gospel by the ministration of the Spirit speaks in my judgement very blasphemously Luther sayes in Epist. ad Carolum Ducem Subaudiae Tom 7 foâ— 483. Christiani eo verbo non alio regi debent quo Christiani i. e. liberi a peccatis fiunt sine additionibus conciliorum Doctorum Patrum c. that all Christians are to be ordered by the Word of God the Gospel of Christ whereby they became Christians that is set at liberty from sin and this without the addition of Councels Doctors Fathers or the like for what is it to governe and guide Christians by their Councels Decrees or Words which they may keep and yet neither become Christians nor continue such Nay many times they cease to be such by those means and wee lose the truth for their Traditions the Scriptures for their Scribbles the Bible for their Babel yea Christ for the creatures images which the intellect hath taken up and the doctrines of Christ for the Devices Decrees and Ordinances of men Moreover for such as are not yet called suppose they bee not Christians they are not to be tampered with or restrained by the ordinances or traditions of men but to be let alone as Paul saith Col. 2.20.22 Neither is the Magistrate to meddle with them by his Secular powers so as to force them into the house of God none can be compelled by iron weapons to joyne to a Church of Christ against their wills as
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
thy despised people have found grace in thy sight is it not in that thou art with us and goest with us and guidest us By this shall we Lord and thy people be separated and knowe from all the other people without that are round about us Therefore say they For Zions sake we will not hold our peace nor give thee rest till thy righteousnesse goe before us as brightnesse and salvation be in the midst of us as a lamp that burneth Isa. 62.1.7 and till thou hast made us a praise in the earth and we be called the holy people the redeemed of the Lord Hephzibah and Beulah Verse 4. and 12. We will not goe up say they to the Lord without thy presence with us if thy presence go not with us carry us not up hence c. This or these dayes thus holily solemnly and spiritually spent the people look like the new mown grasse or tender springs that hath the Sun shining upon it after a showre O then what a humble holy frâ—me of spirit may wee finde amongst them what Angel-like looks sweet words Christian carriages are there then O how they blesse the Lord with much alacrity and life for the returns made upon their spirits that the Lord is with them and will guide them by his owne presence and they give in an account to one another before they part of their confidence and comforts which they finde within being fully perswaded the Lord will be with them and calling for the time to be appointed when they shall make a Church-body and unite having nothing to obstruct but the worke of the Lord lying plaine before them they set apart the day for that duty and if any be nigh they send and seek out for the assistance of some other Church as it were to joyne with them and bear testimony to them upon that day and at the parting at the end of the day and duty will give to them the right hand of fellowship as a Symbole of love and of approbation as Pareus hath it in the Margin lib. 2. p. 161. Intimae conjunctionis symbolum non authoritatis of friendship and familiarity not of Lordship and authority But as Beza sayes Porrexerunt manum quod symbolum esset nostrae in Evangelii doctrinâ summae consensionis So sayes Paul Gal. 2. when James and Cephas and John perceived the grace that was given me they gave unto mee and Barnabas the right hand of fellowship vide Expositors and Septuagint in Gal. 2. so that it will bee very comely and an argument of their love and good-liking but it is not necessary wherefore to proceed The day appointed being brought in now as upon the shoulders of the Saints to be united together I meane by the daily prayers and preparations for this great and weighty worke they judge it for the reasons which follow to bee most expedient and more to the honour of Jesus Christ and more to the convincing of them without on this day however to appear in publike unlesse there be persecution I meane in such a place where any that will may come to hear and carry away what they can This day is begun and kept on for some houres with the prayers of the faithful as Act. 8.15 as John and Peter began it in Samaria and for the same effect viz. that the Holy Ghost might fall upon them this day and rest on them They pray not in a sleight overly formal way but with an holy violence to beset and to take heaven by force and bounce hard with the greatest might for the greatest mercy and with an united lively power for the large pourings out of the unction from on high upon them Act. 1.14 even untill the room or house is ready to shake again But after this there is some preparatory Sermon or speech made by one that is able and appointed thereto full of exhortation as Act. 11.23 Barnabas bid them with purpose of heart to cleave unto the Lord and as in Nehem. 8 1. c. the book of the Law was brought out and read in a most religious manner to all that could hear both men and women and all the peoples ears were attentive V. 2 3. which Ezra opened in a Pulpit of wood where he stood for that purpose v. 4.5 And then blessed the Lord and all the people said Amen Amen lifting up their hands Verse 6. and besides Ezra Joshua also and Bani and Sherebiah Jamin and others c. Vers. 7.8 read in the book in the Law of God distinctly and gave the sense and caused the people to understand So I say it is fit that the book of Christs Law be at that time read openly unto which he who preaches and exhorts is principally appointed in a Pulpit of wood in the publike place or elsewhere which is as convenient for all peoples men and women that will come of all sorts to hear For then the rules that the Church is gathered by the grounds upon which they embody together and the Gospel-order and fellowship of Saints according to Christs Law are all laid open proved and pressed that it may appeare to all that heare and understand that they doe nothing without the Law of Christ to which the peoples ears will be very attentive as we have experienced in some places already and such as have before through ignorance of this Gospel-order been enemies to it and inveighed against it and now came but to laugh at it and to carry tales and make scoffes were upon such a day convinced by it and inclined to it enquired after it being as it were dazled and amazed at the beauty of it when it came to bee opened out of the Word and to appear armed with argument of proof out of the Lawes of Jesus Christ and then they cryed Amen Amen unto it probatum est But now after this is declared to all what they doe and why they do this which they are about to doe their Rules Reasons Grounds Scriptâ—res and Proofs being produced and drawn up as it were into a compendium but so as that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe lye obvious and as much as may be beyond objection Then the next thing that followes is the Confession of Faith begun by him who is appointed thereunto as the ablest to lead the way hitherto this brother besides gives an account of the worke of grace upon his heart holding out at least some of his Experiences and such as are most usefull for such an Auditory 1 Pet. 3.15 with sweetnesse and humility of spirit so as thereby others may judge him laid upon the Foundation and be in a regenerate state and changed from darknesse into light from death to life from a state of nature into a state of grace and to have indeed fellowship with the Father and the Sonne 1 Joh. 1.7 But I purpose to insist upon these particulars more at large in the Chapters that follow
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
if that should bee received before that fundamental Ordinance by which we put on Christ and are ingrafted into Christ and planted into his death Now we say this is a prophanation of Gods Ordinances the Jewes might as well hâ—ve admitted such uncircumcised persons to eat of the Passeover but the very end of Church-fellowship is the observation of all Christs commands as the Commission holds forth but this your practise crosseth in that you agree to walk with such as have not nor practise the Ordinance of dipping Beleevers and by your communion with them in Church-administrations you are made guilty of their sin of disobedience you willingly having communion with them in Church-admininistrations for Beloved you may upon the same principal admit into fellowship one that will not receive the Lords Supper but pleads want of satisfaction of that to be his duty another that will not owne the Ordinance of preaching but conferre onely as some such we know and others that will not give almes or contribute to the necessity of the Saints and thus in a word upon the same ground that you admit one that walks in disobedience to the Ordinance of baptisme whether through ignorance or error you may admit all manner of disobedience into your Society upon the same ground which is a total destroying the end of Church-fellowship which is to bring up every member to a visible subjection to all the Lawes of Christ their King or else cast them out of that Society as old leaven Besides as we must not allow in our selves any known sinne unrepented of so must wee not allow it in any in the fellowship but when wee shall begin and constitute a Church-fellowship to walke in sin and disobedience this is a horrible impiety Besides in the fifth place there cannot be a true visible Church union without baptisme as appears Eph. 4. * and beginning where the Apostle pressing union brings all these things essentials that must be agreed in to make a people one and that he takes for granted the Ephesians did agree in the same which as he saith There is one hope one Lord one Faith one Baptisme one God and Father of all Now observe a true Church must of necessity agree in owning one and the same Lord secondly one and the same Spirit one and the same Baptisme one and the same Faith without which they cannot walk together in the Lord. Againe many of these unbaptised persons doe justifie that Idol of childrens baptisme and consequently the Church and Ministery from whence they had it And you having communion with them judge what you do bring your selves into communion with by entertaining persons into communion with you that are unbaptised Thus beseeching you to beware of by-pathes that our Lord and his Ministers have left no footsteps for but rather beloved meet together and lead one example of sweet communion distinct using all means to convent such as have any fear of God that they may come into you through the door and not at the window as Christ saith in another case And thus leaving you to God and the word of his grace that is able to build you up we remain in the name and in the behalfe of the Church Yours in the Lord Tho. Patient Wil. Burgis Ed. Hutchinson Ed. Marshal Rich. Sutton James Standish Swads Tho. Brenton Peter Row Wil. Leigh Geo. Cawdron Rich. Ladbrooke Edw. Roberts Dated at Waterford Janu. 14. 1651. This Letter was brought by Capt. Vernon and A.G.A. to some seven or eight of their judgement whom they withdrew from the Church into private meetings on the Lords dayes especially where they with them that were sent from Mr. Patience clandestinely consulted how to carry on their designe against us These and none else are their Saints BEleevers * and such baptised ones i. e. Anabaptists they put together as if none were beleevers but Anabaptists Some of that judgement that were in fellowship with us they write unto as to Beleevers and exclude others that differed from them in that point of Rebaptisme Besides they account them disorderly walkers that have so much as Christian communion with us unlesse we would be dipped They say without this wee fundamentally differ from the true state of a visible Church Let discerning men judge then the foundation and dangerous scituation of such Formalists Fellowships I who by their owne confession have laid their foundation in the Water and on the Sand not on Christ the Rocke of ages that is Christ himselfe laid in the Spirit c. Vide cap. 14. lib. 1. In this sense they ought to read that Scripture which they mention with too much wrong to it as they use to doe qui Scripturis auferunt non afferunt it is Amos 3.3 Can two walke together unlesse they be agreed The Prophet means not Can two walke together unlesse washed together or unlesse in one Forme judgement opinion or practise for as Arias Montanus observes this was their sin for which he threatens them in v. 2 4 5. viz. for their great agreement in false Formes to adore Images and make them Idols herein they were very harmonious and unanimous to their cost and calamity sayes Theodoret. But the Prophet means they must be one in the Spirit Eph. 4 3 4. Even as Two Travellors who have one and the same end of their journey vid. Diodate minde one and the same home heaven happinesse therefore the word is pariter Can they walke alike without they be of one spirit thus sayes honest Calvin too Est igitur arcana ita consensio Spiritus sancti and to apply this to the forme or judgement as that there must be an agreement in dipping else none in beleeving or that there must be agreement in the outward else none in the inward is to make Faith a forme Religion a fancy to take a meer outside appearance and opinion for the inward power and life of godlinesse which is an agreement in Idolatry but not in the true worship of God Spirit and Truth so that these Gentlemen mistake the Prophet and compel a construction as it is coyned in their own brains * The Commission is next let us see what they would force from those words in Matth. 28.19 20. All power is given me c. Goe therefore teach all Nations and baptise them c. This hath been their hold for many yeers out of which they have been hunted by hundreds of orthodox able Writers which save me a labour but onely this I say 1 The Praeface viz. v. 18. All power is given me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is jus agendâ— tells us that this Commission is to bee executed by Christs power i. e. by the Spirit vide Pareus in loc so that some affirm this was the baptisme of the Spirit which Christ speaks of her 1 Cor. 12.13 which the Aâ—ostles as Apostles had commission in to baptise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. into the name of the Father Son and Holy
or tender yet this makes him question with much indignation and heat how you dare to deny them admission who are the Lords servants and that of his owne houshold and the nighest to him in his Family Besides the Argument see the Amplification in verse 4. which shewes that thou art not to judge harshly of him for he standeth or falleth to his owne Master that is whether he doth well or ill pleases or displeases it belongs to the Master Stare vel eâ—dere est recte vel secus agere therefore prevent not the Lordâ— judgement who himselfe will take account of his servants and that strictly Mat. 18.23 Mat. 25.19 Reason 3. For God is able to make him stand Vers. 4. This reason 3 Argument is taken a spe profectus from the possibility and probability of their establishment in the faith he shall stand for God is able to make him but if you say it is an unsound conclusion or an absurd collection to argue a posse ad esse as the Papists doe in Transubstantiation we answer True if we bee not certaine of Gods will withall but his will with his power appears here for God hath received him Now if such a one be weake and of a differing opinion from you the Lord hath promised grace to him whereby he shall stand as well as you and as firme in the true faith and as fast in the truth and by his power be preserved from falling therefore receive such for the Lord will engage for him as Hezekiah said Lord undertake for me Reason 4. In Vers. 5. Let every man be fully perswaded in his reason 4 own minde this argument is gotten from the qualification of a member and the nature of his qualification which is the plerophory and full perswasion spoken of in Chap. 2. of this Book One man sayes the Apostle is of this minde and esteems this and another man is of that minde and esteeme that most this is the case Now the remedy is Let every one walke as he thinks best reject neither but he must be sure it be with a full perswasion in his owne minde that he be full and clear in his owne sense and opinion Quisquis suo sensu abundet Not so to abound in ones owne sense to give way to an unlimited liberty but to a Christian-liberty limited by the Lawes of Christ to be fully perswaded that it is on good grounds and by good arguments flowing from the Word and Spirit together Mark 12.24.27 Joh. 16.8 1 Thess. 2.13 and as Rom. 14.14 Isa. 8.20 A horse in a pasture hath liberty to run at randome range and friske but not when his Rider is upon his backe but then he is checked and curbed and kept in so must our apprehensions and perswasions therefore let every one look to his owne conscience and not look what others hold or doe but that what he holds he well grounded and warrantable in the word which the Scripture mentions in matters of faith though not alwayes in matters of fact who hath this plerophory and clear perswasion is to be received whether his reason 5 opinion be thus or thus in things indifferent Reason 5. Vers. 6.7 He that regardeth this regardeth it to the Lord and he that regards it not regards it not to the Lord c. This argument runs ab intentione generale fidelium or a bono fine utriusque partis from the unity and brevity of the end which the Saints of all opinions aime at and which is one and the same for all aime at the honour and glory of God Those of this opinion and those of that have the same end viz. to glorifie God 1 Cor. 10.31 Col. 3.17 to give God praise 1 Pet. 2.9 the summe of this then is to cease despising denying or rejecting such as aime at the same end with you viz. the praise and glory of God therefore receive them though of a differing opinion from you The Apostle hath it thus Those that do all to the glory of God are to be received of you but those of this opinion and those of that opinion aime all at the glory and praise of God ergo c. and this he proves 1 Ab adjuncto in Vers. 6. 2. He proves it V. 7. a toto ad partes thus who wholy lives and dyes to the Lord doth eat or not eat do or not do this or that thing use or not use this or that Christian liberty to the Lord and ab illatis V. 8. whether we live or dye we are the Lords Et a relatis we are the Lords servants having necessary relation to him wee are under his subjection and tuition and by all this hee teaches us to receive them as such who are the Lords in the Lords service and aiming at his honour and glory being perswaded from the word their opinion is to his praise and then as one sayes it is better to follow an erring conscience when it cannot be yet better informed and corrected then to doe against conscience so that though they are such as cannot in conscience come up to or unto our opinions in things indifferent yet we must not dare to put them by or therefore to deny them Reason 6. Vers. 10. Why dost thou judge thy brother c. This argument is taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad utramque partem from the relation the one stands in unto the other Art thou strong the weak one is thy brother c. And so on the other side though not by naturall generation yet by supernatural regeneration Have we not all one Father Mal. 2.10 all alike borne of God all alike beloved of God in one Christ Jesus God is to Saints of all opinions one Father without respect of persons or opinions Now the true Church of Christ is a Kingdome of brethren and it is an ill part for brethren to contend despise reject or shut doors against one another It was ABRAHAMS argument to Lot for peace and our Spiritual JOSEPH bids us not to fall out by the way which yet we doe and that for trifles too This is the new Commandement to love all Saints Eph. 1.15 Joh. 13.35 and 15.12.17 1 Joh. 4.21 not all Saints of such or such a judgement but all Saints being all one in the original love of God all one in Christ all one in the Covenant of grace all one in one and the same Spirit having all one and the same priviledges joy and glory therefore we should bee all one in our love and acceptance knowing no distinction but Saintship as Tichborn well notes on Job 13.35 Now it is our living too much in the flesh and forme as wee shall shew by and by which makes us mind so much such men as are of our judgement above others and to put a difference This will be cause of pale countenance one day that we should so fall out by the way whilst we are
upon me wondred and asked me how I did I told them well at which they wondred more not thinking it possible but rather that I knew not what I said and telling them I was going forth though they thought me more mad then wise yet away I went to the Church who were yet praying and that hard blessed be the Lord that heard them and drew out their hearts on my behalfe My comming amongst them to tell the mercies of God was much like Peter in Act. 12. verse 16. at which they were astonished but as he Verse 17. Verse 13 14 16. So I did declare unto them how the Lord had brought me out of prison my bed my sicknesse so that this renewed pledge to us did throw us altogether upon praises and thankful returnes being so sweet and seasonable an experience that I hope it will never be forgot whereby the Church as it now is was exceedingly satisfied and ratified to this day that God was with us yet of a truth as much as before from which day as well as ever before I dare assuredly say the name of this Church may be The Lord is there Ezek. 48.35 as Mat 28.20 These things I have added to this fifth Reason whereby we were abundantly obliged for future to trust in the Lord so that experiences declared do much advantage others to relye upon him and to beleeve in him Ps. 37 40. and to plead with him the experience that others have had of him at such a time in such a need and extremity of trouble and sicknesse And as waters run strongest in narrowest passages so doth Gods Power and Providences appear most and greatest in greatest straits But thus for the second sort of Reasons Reason 3. Relates to themselves that doe declare their experiences for it is not enough to heare them but to have them as it is Joh. 4.42 First Hereby they try their owne satisfaction examine their assurance and plerophory by bringing all to light as the honest Draper doth his cloath to give any leave to object what they can against the goodnesse of it so Hall sayes in his Contemp. 4. part P. 120. Now a man that owes twenty shillings may as wel pay in silver as in gold and have as good a discharge given him but if he paies it in gold then it is discharged in one piece without telling or further trouble but if in silver then it is in many pieces and requires the pains to tell it over before he be sure that it be right so is it here the Saints have assurance of all discharged and payed and themselves set at large the Creditor reconciled the Law at an end c. and all this by the immediate testimony of the Spirit which is with more speed and lesse trouble as Eph. 4.30 or else by the markes and effects in many peeces which will aske much paines to examine and tell over And thus in the experiences by several peeces of good coine stamped with Gods image you have their assurance or pleonasmes of joy and love and light and all brought out so that they being openly attested and approved the Saints are thereby often advantaged for future attempts and troubles and suits in Law so that there is great reason the Assurance be brought out to light yet we must beware that mens applauding or approving of us or our assurance deceive us not wherefore let us a little call to account how a Saint knows that his assurance is real substantial and not shadowy counterfeit false To answer this we have Twin-testimonies and Single-testimonies to know it by the Twin-born testimonies are surest omni exceptione majores and such are infallible but the others are not so these are of two sorts The Spirit with our spirits bearing witnesse Rom. 8.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 co-witnesses so Rom. 9.1 so sayes Paul My conscience bearing witnesse by the Holy Ghost both goe together as honest Sibs hath it like a paire of Indentures one answers another and that the Holy Spirits witnesse is a clear testimony see 1 Joh. 3.24 he assures the soule by powerful application as Culverwel in his White stone well observes for the Father chuseth us and hath decreed it the Sonne executeth it to the full and the Spirit applies it and witnesses our interest in it and sets strong and vigorous apprehensions of love and mercy upon our heart they be sweet and secret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soule-whisperings and spirit-breathing by which the soul and spirit converses together secret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have silent entercourse one with another which is not an enthusiastical fancy or illusion but a reall truth which every Saint hath a taste of being inspirations then the Spirit assures or cleares by a pleasant irradiation or brightnesse beaming upon the soule whereby he sees the assurance reall and genuine see 1 Cor. 2 12. We have received the Spirit which is of God that we might know the things which are freely given us of God So Verse 9.10 by this Divine light what a glorious glosse a rich orjency a lively lustre and an excelling Exposition is upon thy assurance so that although from the flesh thou doubtest from the Spirit thou seest and art assured For seeing is beleeving as we say and you know this witnesse from a fancy to be true by its own convincing nature and efficacy as you know light by light and so you know the Word by the Word and are able to judge all other words false and all other lights painted and all other Suns shadows So you know the Spirit by the Spirit Joh. 16.8 by its owne conviction which it carries with it as true fire carries its owne evidences to declare that it is fire but false fire painted does not doe so The light of a Ranting presumptuous Spirit is but like a blazing Comet presaging his preposterous spirit or preparing a venemous malign and pestilential influence and portending his ruine and the light of an Hypocrite is but a transcient coruscation and flash for a sudden and is put ou◠but the Spirit displayes himselfe to the soul and gives a glistering manifestation of his presence in that heart of his motion in that horoscope and horison and by his owne beams as the Sun is to be seen and paraphrased upon himself and witnesses to himself that he is there so that as one sayes a man may sooner take the glo-worm for the Sunne then an experienced Saint can take a false light and delusion for the light of the Spirit And who would be further satisfied may see Sibs his Fountain sealed Page 169.170 c. The other Twin-testimony is taken from the Word and the Spirit the Law and the Testimony together Isa. 8.20 Deut. 1◠18 Mat. 22.29 the Scripture and the power of God which are to goe both together to give assurance else yee
erre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea cause others to erre too as the word signifies the Scriptures were endited by the Spirit therefore the Spirit and they must agree now mark then what your joyes raptures comforts graces peace hopes evidences are bring them to the Word doe they agree with the Scriptures these are the undeniable Testimonies which never faile and are ever joynt-witnesses to make thy assurance the clearer But before I come to the Single-Testimonies which are the lesse certaine and safe some object I have not the Twin-Testimonies as I know of but onely the Testimony of my own spirit and conscience If thou findest not as yet the testimony of the Spirit saies Mr. Perkins yet the other testimony viz. sanctification of the heart will suffice to assure us for in true fire there will bee heat though thou seest no flame or seest it not yet this is not such a plerophory or swelling pleonasme of joy and peace which others have that have the Double-testimony for certainty is not in puncto but hath a latitude per magis minus a man may be certaine by an assurance and Deed of an estate but yet he may be more certaine of that estate which he is now already certaine of so though one testimony is enough for assurance yet a Double-testimony is not more then enough but makes the assurance more illustrious of two Christians who are assured of salvation one may have a clearer and consequently a comfortabler assurance then the other for one may have a double-testimony and the other but a single nay the same Saint at some time may have a double-testimony and at another time but a single one Oh alas I have had not long since a large Testimony but now I am without light and finde none neither the testimony of Gods Spirit nor yet of my own but all clouds eclipses blacknesse c. First There is a way left open yet for thee O have recourse to thy former experiences evidence assurance didst thou ever enjoy a sweet serenity of spirit a calmnesse in conscience on good grounds did the Spirit once bear witnesse with thy spirit then run to former assurance and evidences for comfort so did that good man David Psal. 51.12 O restore to me the joy of salvation O that it were with mee as it hath been Oh that my candle were light again but this is the spring within that cannot be dryed up viz. it was thus with me once And then consider 1 Gods love is everlasting his mercies sure for ever he is still the same his Covenant cannot be broken 2 Sam. 23.5 Ezek. 16.60 61. Psal. 89.31.33 hee changes not though thou changest and art not sensible at all times of it 2 All the Father loves he loves in his Sonne Christ now his Son alwaies pleaseth him is ever alike beloved of him so that nothing can separate us from his love Rom. 8. because it is in Christ Jesus he loves us and not for any thing in our selves And 3 Consider poor souls If God love us lesse or more as we are lesse or more sinfull in our selves then he should love as man but his wayes are not as our wayes nor thoughts as our thoughts for all his love to us is in Christ who is an unchangeable object therefore Rom. 8.1.33 34 35 38. 2 Tim. 2.19 O then did he ever but once smile on thee embrace thee embâ—some thee and wilt thou now feare and doubt O no! rest satisfied in his unchangeablenesse dear heart and thou shalt finde the least drop of true grace shal never be exhausted nor the least dram of true joy be dryed up or annihilated And as it is in a Court the seale is as true a seale and as good a sufficient evidence in Law though the print be defaced diminished and not so apparent as a stamp that is most faire fresh and full and not defaced at all So shalt thou finde it in the Court of Heaven that the dimnesse of the seale or thy sight though thou thinkest the Markes are all worne out the faire image and print which formerly thou sawest so much defaced though thy faith cannot finde out that apparent stampe that thou once sawest in thy heart yet all this mars not thine evidence or assurance in heaven this defaced seale shall goe current there and a little imperfect seale is as good to thy assurance as a greater in heaven and gives as good an assurance of heaven as a fairer and fuller why so for it was once as good as any and that in the Records and Books of heaven therefore look to the initials of grace But further Secondly Is it so as thou sayest art thou all in the clouds answer 2 darknesse c. well then if reflex acts of assurance such as we spake of before be wanting make them up in multiplying direct and resolute acts now where wants evidence make it up in adherence Now graspe a promise with both hands and say Psal. 23.4 though I walke through the valley of the shadow of death yet will I fear none evill O roule thy selfe resolutely upon free grace and love and resolve there to lye live and dye though he slay me yet I will trust in him and Isa. 50.10 When thou seest no lighâ— yet stay upon your God Thus the Spouse came out of the wildernesse Cant. 8.5 leaning i. e. laying all her weight care body soule burthen all upon her beloved O so with a sweet recumbency cast thy selfe upon God and see how that will worke Like men ready to be drowned who will lay hold fast for fear the waves should throw them off and he that beleeves shall never be ashamed But thus for the Double-testimonies the Single are such as follow in the effects and marks which may be testimonies to others as well as to our selves of our assurance but such are not alwayes certaine yet such as the Church judges upon in Charity those marks they hold out in their experiences for assurance is a reflecting act of the soule by which a Saint sees clearly he is in the state of grace and heir of glory Vita est in se reflectio said Seneca so the Prodigal came to himselfe and 1 King 8.47 we see that we are sure 1 Jo. 2.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we know that wee know him Thus much we expresse in our experiences of his love shed abroad in our hearts so that assurance is more then perswasion it is the top-branch and flourishing triumph of faith Now do but minde these men how much they differ from what they were before their assurance of Gods favour and love before whilst they were doubting they did but stagger at best if not tumble and now being assured they stand fast before they did but smoake now they flame before full of faintings palenesse and shiverings now full of
declared in the same place at the same time by John Bywater Preacher of the Word BRethren I do declare here this day the desire of my heart which is to have fellowship with such a society as are built up by the Spirit to be one with all those that are one with Jesus Christ the Head knowing this That all rudimentary and elementary things do but point at a higher glory As for my Faith I acknowledge God one not three but as you have heard before c. As for my life I shall in short say thus When I was a little one going to School God began with me for once I swore one Oath as I was playing with my School-fellows but I was presently struck with horror for it and sence of it as if I were to go to Hell for it presently in which horror and great trouble I left my School-fellows playing but I could no longer being in this misery for that sin but away I went into the Church-Porch not far off and there I sat alone and wept bitterly to my self for some time but at length growing in some hopes I know not how of pardon I began to grow chearful and fearless until a little while after that I went to see some malefactors suffer and after I came home this sight ran so much in my minde and was for a long time set so before my eyes That my sins and the horrors of Hell came afresh upon me again so that I was exceedingly cast down and cryed out O what shall I do how shall I be saved which I had often in my mouth and in the hearing of my friends in which condition I could take no comfort from them till the Lord himself brought me out of it and gave me to be given up to Jesus Christ by the life of Faith which I now live notwithstanding I was under several temptations and oftentimes very thick but even then I resolved if that I were flung into Hell yet it should be holding on Christ for I will not let him go now and here I hold through mercy ever since So that I take Christ for my King Priest Prophet and do believe him to be a Propitiation for my sins And I believe that he will restore to us a pure language and that we shall all worship him in one Spirit and with one consent And my desire is to walk with you thus in union and love and by one and the same Spirit Another Testimony or Report made of the work of grace upon his heart at the same time in the same place by John Hewson Colonel and Governor of Dublin HAving an opportunity to speak something to you I shall do it without many words Time was that I was in a state of disobedience as to God a childe of wrath and lived in a wicked and profane family in London but yet I went often to hear a good man in London preach by which means I was brought to see sin and shown within me that I wanted Christ which when I saw I began to desire him and to long after him and still frequented the means and by the use of the means I was drawn nigher to himself but ever since I finde I have a corrupt heart and have much ado to keep it in therefore God brings me under many troubles and temptations more then many others And I though I am in places of power yet I account them nothing seeing an emptiness in all things and a fulness in none but in Christ. I confess I was sometime for the Presbyterians and very rigid and bitter against all others of the Independents till the Lord did shew me the Parish-Church was no true Church being a mixed Congregation and I was ignorant of this way which they call Independent But now I am clearly convinced of it and satisfied in this society and for matter of Faith I concur with the Brother that before spake and finde what he said to be true in me and do desire communion with you as you have with Christ Jesus The Testimonial of Raphael Swinfield or his experience as was taken out of his own mouth in Dublin in another publick place called Michaels I Do declare here what God hath done for me First in my youth my Father being a godly man brought up his children very religiously but for my part although I were well brought up and instructed yet I was very disobedient being yong and head-strong and hearkned not to my fathers advice which I had often but regarded it not which grieved me greatly afterward for I could not endure to be curbed or kept in but at length because of his continual and yet justly reproving me for my ill courses and ill company which I kept I resolved I would stay at home no longer but I would be gone into the Low-Countreys and we were put out to Sea but by contrary Winds and Seas were driven back again But I could not see this but still held on my purpose and having an opportunity I got away for all that into England and I was in England a while where my friends set upon me and perswaded me to turn home again telling me many things to move me but whilest I had my abode with my friends there for some time I began to be acquainted with some things for there I heard good men and Ministers often and there I was made to see my sin and wicked disobedience by one Master Evans and I was thereupon sadly affected and disconsolate and could have no quiet nor rest In this time my Father hearing of me where I was not knowing before what was become of me but that I might be dead or drowned now writ a Letter to me wherein I was admonished to beware of such as run headlong to perdition with many other good advices and he seemed as Iacob joyed to hear that his son was yet alive c. All which things struck me heavily to the heart and so I lay long under the fearful sentence of my sin and disobedience and could not take any comfort or content I prayed fasted heard the Word went to Ordinances yet had no satisfaction at all And thus I continued till my heart was ready to burst a peeces and then I began to make it known to my friends how I was afflicted who did a little comfort me but this lasted but a little while for I soon fell again into my old malady and grief as before being sadly diseased and so as I could finde no comfort at all by any means until that place in Isa. 50.10 came into me How he that sitteth in darkness and seeth no light should trust in the Name of the Lord and stay himself upon his God which did much fasten upon me and me upon God whereby I had abundance of comfort but yet never free from many temptations and fears and doubts and such sometimes as
seen my sins and been much troubled and have earnestly sought pardon and I am by the Spirit of Christ confident of it and I trust in Christ that I shall be established and do beleive it and I doe finde dayly a great change in me and now I long to hear of Christ and I love the Word and Ordinances of Christ and am sure that Christ hath paid the ransome for my sins and I am resolved in the power of the Lord to walk in his his wayes and to doe his will 35. Experience of Sarah Barn-well IT hath pleased God to exercise me with much afflictions and his love was all which drew me to himself and nothing else but first I lay long under a legall sorrow and grief for sin and I was then put upon works and duties hard for heaven but I saw I could not get it that way and in this great Plague-time in this City I was carried further from the notion to the Power and to spirituall holinesse and higher into Christ yet I used the means much as praying preaching reading meditating c. and by the Word I was struck home when Mr. Dunstable teached on the sad condition of some even Professors that were in Hell howling Oh! this sad doctrine struck deep to the heart and I lay long wounded in my spirit upon it But it hath pleased God to work upon me in divers wayes and by his Spirit he hath set me free from this bondage which mercy I obtained first from the consideration of Gods great love in Christ and hereby I was brought to this assurance which I have 36. Experience of Jeremy Heyward THE Lord hath opened my eyes to see sin and showne me my self and I lay under his wrath half a year and so long as I sought to make out my own righteousnesse I lay thus and yet this while I followed the meanes heard the Word and I saw at length nothing but Christ would serve me and till then I could have no comfort wherefore one first day of the week I fell to prayer I prayed thrice and at the third time I heard him say Loe my grace is sufficient for thee whereby I was much satisfied ere since rowling my self on Christ and living in him alone and I finde so great a change that I can say whereas I was blinde now I am sure I see 37. Experience of John Megson I Have often been in danger yea of losing my life and then have desired to live and to amend in many great afflictions I have been in in my youth time I was very ignâ—rant but now I am earnest for more light that I may be in the wayes of God That Scripture of Christ in Revel 3.20 Standing at the doore and knocking did work upon me and then I understood Christ must come in and all evill be put out and then I did desire Christ and seek out after him and so I doe yet and shall doe though I dare not presume of any thing of my owne but all on Christ and therefore I desire to be of this Church for God shall adde such as shall be saved 38. Experience of Ann Megson I Have been long time troubled in minde but yet I dare not despair for Come unto me and I will ease you saith the Lord. The Lord did let me be long where there was but small goodnesse to be learnt But at London-stone I heard a good man out of Isay 53.6 like sheep we have gone astray and he showed how the Shepheard had a Dog when any run out of the flock to fetch him in again and so the Lord did by his Word fetch in us that went astray and thus the Lord wrought upon me and made me see my sins and my self and I was long afflicted and I thought if I were the Lords I should not be in this trouble but then I remembred that Daniel was in the Den and Jeremy and Hezekiah were afflicted and these were the Lords and that the Lord delivered them and so that he would me in due time and I bless God he did deliver me out of them all O that he would give me the heart to praise him I was lewd but now am changed by his grace and goodnesse and I love the Lord and I wish there were such an heart in me that I may ever live for his honor and glory I doe long after Jesus Christ and love to be here in the wayes of Christ and I praise my God that he hath brought us so much out of darknesse as now to see his wayes Many more experiences I might insert but being of the same nature with these I have omitted them and shall keep them by me for another occasion There were others in Dublin that did declare many excellent passages of Gods workings in them and upon them as Captain Jones since Major whose being imperfect I purposely let alone lest he should take offence and William Holme Giles Mee Randall Lester William Fanshaw Elizabeth Holm Anne Bell Joice Latherd Elinor Meeke Robert Barnwell Elizabeth Gardner Robert Glover with many others And I doe earnestly desire pardon where offence is thought to be given especially of such dear friends whose testimonies I have brought into publique view to bear witnesse to the world of the workings of Gods Spirit in these dayes to the facilitating of which I doe to all the world call God who is righteous to bear me witnesse herein That 1. In the first place I have aimed herein at the honor and glory of God in the setting out his rich love to the lost sons of men and declaring the variety of his dispensations in grace and the sundry wayes of working both ordinarily and extraordinarily yea in these days to the fulfilling of his promises made us 2. I have dealt faithfully with all as I finde them in my Notes as near as I can to a tittle taken out of their owne mouths without respect of persons excepting some of the most ordinary sort which I have taken summarily as I promised at the first 3. I think I have done my duty herein and wish it might incite others to doe thus viz. to gather out the flowers of their garden to present to the Saints in other places and though some appear in their weaknesse as wel as in strength this doth the more magnifie free grace and all those variety of notes concur to make up the tune of the song of the Lamb that one song of Moses and of the Lamb So that the variety of the flowers and of the colors and of the natures and of the formalities of them gathered together into one give a glorious lustre and like the Rain-bow of many colours signifie fair weather for Ireland And I am in good hopes no good man can have the heart to blame me for my good will and worke before any take offence let him
us but now to double our diligence and redeem the time we have lost by making more hast taking more care and pains or else we should be lost for ever O! I was sufficiently wounded and fell a weeping I could not hold and after Sermon I went home where I boarded and sate alone crying and complaining that I had lost my time and at that time I took up a purpose never to sleep at Church more and made a covenant with it which I think to this day I observed ever since and when I began as at first I was often tempted to be drowsie I would alwaies stand and hold on nothing and cast my eyes about to open them more But after this I was not content with my former customary duties for now I must double them and do more then before wherefore I resolved to write down as well as I could every Sermon I heard and to get them by heart and to say every night one Sermon and to learn out of a book for I knew no better yet another prayer for morning and another for night and sometimes for noon too especially on the Lords daies so that my task was now doubled So I began to write down the Sermons which for a time was very little having no skill to write fast nor orderly but I ever observed the Doctrine and would write down the Reasons and the heads of the Vses and when I came at home I would get it by heart at noon that which I heard in the fore-noon and at night that which I heard in the after-noon and this course which I took made me more ready at night when my Father repeated the Sermons or the Landlord where I boarded for they both did it being very godly this made me readier to answer when we were asked what we could remember or what the Doctrine or Reason or Vse was then any other and this course I took customarily for nine or ten years together long after I came from Cambridge every night to repeat Sermons to my self alone or rather to say them by heart as duly as I went to bed the Lords-day night that Sermon which I heard in the forenoon the Munday night so called that which I heard on the last Lords day in the afternoon the Tuesday night Wednesday night Thursday night alwaies left to say by heart Sermons I heard a month 2. months 12. months and so as I encreased in years for 2 or 3 or 4 5 or 10. years before and I would usually get up the oldest and of longest standing and such as I had almost forgot or not lately recovered my memory with so that by this means I could remember many Sermons and such as were long agone preached perfectly Now on Friday nights I repeated as I did on the Lords day nights alwaies and on Saturday nights and Munday nights alwaies alike But you must observe if Sermons fell out in the week daies as on fasts or otherwise then I was wont to pick out Tuesday nights Wednesday or Thursday nights and so kept on the order and was fit for fresh Sermons on the Lords day and the Lord lead me on into this orderly way I know not how by himself without any creatures direction on the earth so much did I plot out for salvation by such means as these and to redeem my time Yet you must know having so much to do every night I sometimes began to my self whilst I sâ—te in the Chimney corner before supper and usually left nothing but my Sermon to repeat for my bed and my prayers by my bed-side morning and evening but this I must say from this form I learnt much of God and goodnesse for what I did at first for fear of hell I did at last out of love to heaven and of late to God and Christ as if it were without heaven and hereby I was not only able to tell many mens Sermons together and it may be ten years after they were preached but also able though chiefly by higher means as I may shew afterward to preach at 18 or 19 years of age as I did in Huntington-shire if not sooner to the amazement of many but to the table talk of more Well thus you hear how formall I was and yet as I may say I was but feared not loved into this strictnesse of religion and I remember then I should have been glad if any occasion hapned that there were no Sermons on the Lords daies or if I heard them not which I dare not but do notwithstanding if I were well for it was more ease to me I thought or else the Devill in me to repeat the old then to get in nâ—w But not long after this that I had heard Mr. Marshall as before I was further awakened by my Father afterward who preaching upon the good Samaritan and shewing his compassion to wounded ones yet in reproof to sinners shew how they were more guilty then the hard hearted Jewes that crucified Christ afresh now and have no compassion on him now he is in glory but spit on him and made him suffer and how his bloud would rise against them and if Abels a meer mans did so much more his and if David prayed from bloud-guiltinesse how much more from this guiltinesse of the precious bloud of Christ c. which he preached and pressed so powerfully that I was thrown into a trembling as lying under the guilt of Christs bloud and was long perplexed about it but after all this there is another remarkable passage that I must never forget which I met with or rather met with me to the purpose about 1637. as I take it at Messing in Essex I was playing with children my fittest companions then and running round about the house we lived in through two or three little gates in sport and idlenesse as I was running with the rest I know not how nor upon what occasion I threw out vain words and crying O Lord which we were not suffered to do my heart was suddenly smitten upon it and I was suddenly set a running as if I had been possessed by I know not what power or spirit not having any strength to stay my self were it upon my life untill I was headlong carried through a little gate-way where as plainly to my thinking and in my appearance as ever I saw any thing by the Sun-shine there was set a naked sword glistering with a fearfull edge I thought and which took up the whole space of the gate from one post to another with a broad blade most keen and cruell at which sad sight so fraught with frights I gastly screeched and yet had not the least power to stay or stop my precipitant course but I was quickly carryed quite unto it so as that the edge of the cruell blade meeting with my body it seemed to me impossible I should escape death and I made no other account but
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
do those blazing Meteor-like Comets for I fear they are so in Ireland those unchristian rough threatning Anabaptists for I speak of them that rather then lay aside their form they will see all the differing Saints in the world ruin'd and help to torment and persecute them themselves and lay more weight upon their doubtfull ordinance then they do upon the undeniable an absolute ordinance of love and preferre them before theirs which is that greatest and newest Commandement of Christ Oh! it is sad to say it but alas we sâ—e it For it is the love of the form not the love of the Father which is in them 1. Joh. 2.9.11 1 Joh. 4.7 8 20. Where these errors accompany things doubtfull or indifferent were they lawfull in themselves yet they are unexpedient and unprofitable by reason of the evill effects for such attendants are not to be allowed or approved of Yet we deny not a due use of things indifferent even in the best Churches in ecclesiis emendatis as Melanchthon hath it therefore 1 Cor. 14.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the order and use of the Church to the edification of it as in vers 5.12 But yet so as to avoid giving of offence or occasions of contention by imposing a necessity of them or a righteousnesse in them For in such a case the spirit speaketh expresly calling them 1 Tim. 4.1 The doctrines of Devils So saith Christ In vain do they worship me teaching for doctrines the Commandements of men Mat. 15.9 Mar. 7.7 Col 2.20 21. Gal. 5.1 2. These things are true when men make such things absolutely necessary to the breach of all brother-hood peace unity order and love which are left doubtfull or indifferent in Scripture and I dare boldly say this is the main cause of our most contentions O! that men would be more milde c. and say in such cases Too many Church-members there be that make a meer Idoll of their Church-covenant and I think they do little lesse that make it the Formall cause of a visible Church which we have handled in another order the first Book ch 6. 7. seeing it is left among things doubtful and indifferent to be used or not used for peace and love and orders-sake Melanchthon I remember memtions a story of one Spiridon a Bishop who having a friend upon a fast day now called a fish-day it may be to visit him he bids his servants bring in meat and some flesh being provided was brought but his guest startled at it Oh saies he non vescor his bodie sum enim Christianus I am a Christian therefore I eat none of this to day Nay but saith Spiridon eat of this to day because thou art a Christian for every creature of God is good taken with thankfulnesse and speaking in this manner to the man he was much convinced of his errour and fell to the meat learning thus much by this example that the worship and service of God is more excellent then so and consists not in meats or drinks or differencing things indifferent and with hearty thankfulnesse he embraced his Christian liberty and so I say to such a one as saies Oh! the Church-covenant O I am for it I think it necessary for I am a Christian yea a Church-member and art thou so say I why therefore because thou art a Church member and a Christian impose no necessity of it for the worship of God is more excellent then so it consists not in such formes but in righteousnesse peace and joy in the Holy Ghost as hath been said in chap. 5 of this book and it is not this makes thee a Church-member or a Christian But thou art within the Covenant of grace made and confirmed in the Gospell and written by the warm bloud of Christ and sealed by his Spirit then thou art received of God and hast a right as much as any hath to be received a member of the visible Church 2 Sam. 23.5 6. And as for formall explicite Covenants they are like your riders knot fast and loose saies Mr. Vines in his Sermon before the House Octob. 22. 1644. p. 15. or else like Shibboleth meerly to distinguish for prudence sake between person and person people and people so that I say not but a Church-covenant may in some cases be usefull but it is not of absolute necessity for these reasons 1. There is no precept for it 2. And further we shall finde that Christians fell into such fellowship together as we here treat of without it or any such form in primitive times Act 19.9 we can finde no footing for it in all the Churches Directory viz. the Acts of the Apostles And further Saints are of one and the same houshold in the unity of the spirit not of the form as we said chap. 5.6 Ephes. 2.21 4.4 5. the Church was represented saies Mr. Noyes in his Temple measured by your 12 cakes on the table in the Temple pag. 9. called the Bread of faces because all the Saints sit together though of different formes by one spirit face to face feeding on spiritual refreshments in the Temple of God So that the excesse of complements formalities and punctualities must be avoided and evaded as unsutable to the simplicity and spirituality of the Gospel Temple and Worship Wherefore I finde it evident that explicite covenanting pro modo forma is no necessary formality but may be used where it causes no contention or disorder and yet as men make it it may be a dispensation too compulsory and violent in respect of Gods free-grace and the covenant that he hath made For the Ordinances of the Covenant of grace are sutable to the grace of the Covenant But Furthermore all the members of the Church are engaged reason 4 without such a kinde of covenanting and confederating together that is by the same word and Spirit by which they are bid and brought in they are bound in the waies of Christ and in the communion of love peace and holinâ—sse There is an obligation that lies upon every Saint of another nature more noble loving and lasting which will not like a riders knot be fast and loose but bindes them to love and obedience without fetters or halters and this I account the brotherly covenant Amos 1.9 not only made in prudence as was between Solomon and Hiram but in wisdome Act. 11.23 which is the deed and decree of heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of hand and this is the bond of brotherhood as the Hebr. hath it which bond of peace consists in the unity of the spirit not of the forme as hath been fairly offered before and this is by another spirit as it is recorded of Caleb after God Numb 14.24 and not after man for that the set form which is after man makes many divisions dangerous separations and
one Brother or Sister be afflicted c. fellow-feelingly to be afflicted with that Brother or Sister and in all Christian wayes we can to counsell comfort or assist and to pray hard for such a Member 1 Cor. 12.26 2 Thes. 3.2 Rom. 12.15 Act. 12.15 Freely to contribute and communicate of things temporall and spirituall according to our abilities out of our aboundance both to particular members in want and also into the Publique-Treasury or Chuâ—ch-stock 1 Joh. 3.17 18. 1 Cor. 16.1 2. 2 Cor. 9.5 6 7. Rom. 12.13 1 Tim. 6.17 c. Vigilantly to watch over each others conversation so as to counsell comfort or correct according to Christs rules in such cases provoking one another to love and good workes with brotherly bowels and affections 1 Thes. 5.4.14 Heb. 3.12 13. Heb. 10.24 Heb. 12.13 15 17. Rom. 15.14 Carefully walking together in all holinesse godlinesse and humility of minde to our uttermost every day and often and orderly meeting together to the edifying of the body for the glory of the Gospell credit of the Church convincing of our adversaries and them that are without Mat. 5.16.20 Mal. 3.16 17. 2 Tim. 2.19 2 Cor. 7.1 1 Pet. 3.12 Heb. 12.14 Praying continually for the prosperity of this Church for Gods presence in it and protection of it against all the gates of Hell Phil. 1.4 5. Rom. 1.9 Ephes. 6.18 Col. 4.12 Psal. 122.6 Isa. 62.6 7. c. And lastly because differences have formerly arose about a Pastor we doe freely declare to embrace and owne our brother for our Pastor according to the order of the Gospel to submit with all ready obedience in the Lord to Christs Ordinances dispensed by him Ephes. 4.11 1 Cor. 4.1 2 Cor. 5.18 19. Heb. 13.7.17 2 Thes. 3.14 to pray for assistance from the Lord in the administration to him committed Ephes. 6.18 19. Col. 4.3 2 Thes. 3.1 2. and to esteem of him as the Lord requires 1 Cor. 4.1 1 Thes. 5.12 13. 1 Tim. 5.17 and to adhere and cleave to him in the Lord 2 Tim. 4.6 2 Tim. 1.16.18 c. All which we doe in the sincerity of our soules declare promise purpose and engage to as our God shall enable us by his own gracious Spirit Per me W. H. Such like are the formes of the Church-Covenant which are according to the rules of prudence and piety to be altered taken up or laid aside for love peace and orders sake and are all alwayes left to Christian liberty For the necessary combination consolation and confederation of Saints together is spirituall but the indifferent is this Bernard tels us de triplici necessario of three wayes that a thing is necessary and this formall Covenanting is none of them I am sure necessarium aut stabile aut inviolabile aut incommutabile viz. that which is stable and standeth sure and though the formall Covenant will not appeare necessary in this yet for this one reason the spirituall obligation is necessary for that is the bond of perfection Col. 3.14 as well as the bond of Peace Ephes. 4.3 And 2. that which is inviolable and cannot be broken is necessary which is this spirituall engagement not the decree of the hand but of the heart whilest the formall Covenant is oft broken to pieces and to powder But 3. the necessary is unchangeable without alteration or cessation so is not the formall kinde of Covenant Wherefore I cannot account so of the Church-covenant as that it must be to make up the true form of the Church as a thing essentiall and constitutive to it and of the true Church as most doe affirm or as if without this there could be no true Church but all harlots Oh fearfull doating upon the form For as one says It is not possible that these things which are knit together by outward bands and sinews should hold longer then their bands hold But spirituall bands are everlasting and the two staves viz. Beauty and Bands are the unity of the Spirit in the band of Peace and both hold together and both broke together by unbelief as appeares Zach. 11. Wherefore I am much affected with that prophesie in Ezek. 20.38 to confirm this Covenant and spirituall Obligation which lies upon us as a stable inviolable and unchangeable tye upon our spirits where the Lord promises to make his people passe under the rod and then to bring them into the band of the Covenant that is saith Polanus in loc the Lord will bring the godly under affliction and whip them into obedience as they are bound But sayes Calvin thus the rod is meant a shepheards crooke by which the Lord gathers in the strayers to keep them within the fold and not suffering his to Apostatize or fall away wherefore this cannot be meant the formall covenant but I had rather read it with the vulgar that the Lord will subject them to his Scepter i. e. to be swayed and ruled by himself the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Scepter I will cause them by my Word and Spirit to come under my Rod that is my Scepter to rule them and then it followes I will i. e. by the same power and Spirit bring them into the band of the Covenant that is by this means I shall oblige them to mee to keep Covenant with me or to cleave close to the Lord as Act. 11.23 Wherefore to conclude in what Congregation so ever thou art Reader thâ—u wilt doe well enough who art united to Christ the Head for the Spirit of Christ obliges thee then which obligation is absolutely necessary and must be and the other kinde of Covenant if need be may be but in congregatione bene vivis si vivis ordinabiliter sociabiliter humiliter saith Bernard Serm. 1 de Apost Pet. Paulo thou wilt doe well to walk 1. orderly avoiding sin and scandall and all appearances of evill and holily as one called 1 Pet. 1.15 1 Thes. 4.7 from all manner of sin to all manner of holy conversation and 2. sociably or in Saint-like fellowship in love peace and good will to all the brethren in watching over them comforting counselling and assisting of them all that thou can'st in love and 3. walk humbly look not on others at a distance be not puff'd up with conceit keep continually low before the Lord for he measures the valleys and gathers the violets that hang their heads continually by self-deniall O learne hard to be nothing in thine own eyes The humble he will teach in his wayes Psal. 25. The first of these nelates to thy self tibi the second to thy brother proximo and the third to thy God Deo who accepts of all But thus for this Chapter CHAP. VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pupilla That in the Church all the Members even Sisters as well as Brothers have a right to all Church-affairs and may not onely implicitely but
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
that make mention of Christ are called Churches and all that professe his name of what judgement soever or conversation soever whether Papists or Protestants or Lutherans or Calvinists or Brownists or Donatists or Arrians or any But in the second respect of Christians so called or rather all that professe the name of Christ though differing and dissenting among themselves And they are said to be the Church though late accepta est who make the most and best profession of Christ and are under the outward ministration of his Word and Gospel So are Protestants in respect of Papists and in this sense the Calvinists are before the Lutherans and so far the Presbyterians may passe for current and Parochial constitutions are in a remote and very improper sense called Churches But the Church taken in her own native true sense and strictly consists onely of Saints such as are elected to eternal life and all are in Christ their Head vide Aug. in Psal. 92. Cyprian lib. 1. Ep. 8. Hieron de unit Eccles. Epiphanius and thus she is said to bee either Catholick or Vniversal or else Congregational or particular in the first sense as Catholick the Church is so called ratione 1. locorum 2. temporum 3. hominum in respect of time place and people being not confin'd to any time or age or place or Nation or people but taking in all the elect people of God in all the whole Vniverse past present and to come Jews and Gentiles under the Law before the Law and since yea in heaven and earth those which are ascended Revel 7.8 10 11. and which are yet unborn Rev. 6.11 invisible and visible triumphant and militant all make up but one Catholick body of Christ the head Ephes. 4.4 5. But now in the other respect as a particular and congregational Church which comes before the Catholick and Vniversal Church so far as it is visible and militant it is confined to some certain place and number of people orderly gathered together by the Word and Spirit of Christ having Christ alone for their Head certo numero certoque loco Ecclesia particularis definita est And this is the Church which I have spoken of and in opposition to all Synagogues Synedriums Parishes Conventicles Classes or the like as you shall hear more of it by and by But sometimes such Congregationall Churches as these are called Catholâ—ck too because of their Faith and by the figure Senecdoche yea and as often as Catholick is taken for Orthodox So did Theodosius in his dayes says Sozomen lib. 7. c. 4 command the Church to be called Catholick that he was a member of Every such particular and Congregational Church is a member of the Catholick or Vniversal as all the learned say and every visible is a part that is not yet ascended of the invisible whatsoever John writ in Rev. 1.4 to the seven particular Congregational Churches he writ to them as to the true members of the Catholick or Church Vniversal sayes Mr. Perkins For the Catholick Church and the Congregational onely differ as the totum integrale essentiale that is the Church Catholick or Vniversal arises out of the Congregational and particular Churches and is made up of particular Churches the Integrum or whole intire is made up of the members thereof that are the essentials of the whole For every person and Congregation of Christ sayes Mr. Hooker in his answer to Mr. Rutherford are the members of the Church Catholick and therefore must contain in them the essential causes of the Catholick or the totum whole which is made up of them as parts for the Logician does allow it and men of reason cannot deny it but that Integrum est totum cui parâ—es sunt essentiales that which is Intirely whole is made up of such parts as give an Essential being to the whole without which the whole cannot be so intire So the Churches Congregational and particular which make up the Catholick as membra integri must needs have the materialia formalia principia Ecclesiae Catholicae or toti integri Vniversi matter and form which make up the Church Catholick which none can deny and then I say I cannot see how your Presbyterian Churches as Churches who faâ—l in form if not in matter as is prov'd in the first part may bee said to bee members as partes essentiales membra similaria to make up this totum integrale or Church Catholick Now the Congregationall Churches consisting of true matter and form separate and distinct from the Nations abroad and multitudes about as hath been proved are members causall and parts essentiall of the samenesse and nature of the whole which give in every one there substantiall share to make up the intirenesse of the whole or the Church Catholick quae habet rationem integri est membrum sayes Ames Medul Theol. lib. 1. c. 32. But furthermore it must needs follow that the Congregationall Churches must cause the Catholick or Vnâ—versal and not the Vniversal or Catholick cause the Congregational the Catholick arises out of the Congregationall but not the Congregationall out of the Catholick because they give a being to the Catholick and in order of nature the members must be before the whole because I say they contain the causes which make up the whole For Integrum est totum cui partes sunt essentiales non totum essentiale in partibus and these causes or causall parts are also by Tilâ—nus de Eccles. call'd partes Integrantes Ecclesiae Catholicae having in them those things which give Integrity or Intirenesse to the whole viz matter and form as every piece of money hath the matter and form to make up the whole sum and an Army is made up of many Regiments of the same kinde and principles with the whole This is proved by Mr. Hooker in his Survey of Discipline against Mr. Hudson a Presbyterian who holds with the rest of that judgement that Popish tenet that the Catholick is before the Congregational primum in suo genere that Pontifitians and Jesuites have bootelessely wrastled for a long time but I leave him them of that judgment to Mr. Hookers answer only I affirm by all this that there can be no such thing as National Churches Diocesan or Provincial And must we say more to satisfie curiosity then this the totum is Integrum the whole Church Catholick is intirely to be taken distinct by it self though made up of the Congregational members As a mans body that is made up of eye eare mouth hands feet and so of all the members from head to foot yet the body is not said to be all eye or all eare or all hands c. but a body intire made up of all these So a man is made up of soul and body yet he cannot be said to be all soul or
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
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
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
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
c. 6 l. 2 Samaritans brought in by the Experience of a woman declared p. 367 368 c. 6 l. 2 Sandy foundations will faile many Churches that are built on them p. 190 c. 14 l. 1 Sanctuary of the Lord filled with Volunteers p. 125 c. 11 l. 1 Saphires precious stones who they be p. 513 c. 9 l. 2 Sardiuss's precious stones who p. 516 c. 9 l. 2 Sardonix's precious stones who p. 515 c. 9 l. 2 Sathan renews Temptations every foot p. 432 c. 6 l. 1 Sathans synâ—gogues in Parish Churches p. 79 c. 6 l. 1 Saving sanctifying graces fit us for Church-fellowship p. 59 c. 5 l. 1 Saul is slaine Davids dayes entred and Solomons entring very speedily 26 Epist. Scandal upon Churches and Saints whence vid. Epist to Churches and p. 321 c. 5 l. 2 Scandal to Christ Saints and Gospel to put any by for their bare opinions in things indifferent p. 321 322 c. 5 l. 2 Scandal of this age and of the Gospel is so many Hypocrites in Chuâ—ches p. 68 c. 5 l. 1 Scripture-comforts are sure and will last p. 309 c. 6 l. 2 Scriptuâ—es how Presbyterianâ— Papists agree in them p. 461 402 c. 9 l. 2 Seal of the Spirit what it is p. 266 c. 2 l. 2 Sealing of the Spirit how p. 372 373 c. 6 l. 2 Secular powers in matters of faith are tyranny and persecution p. 160 c. 13 l. 1 Seed time a sad-time before Harvest p. 365 c. 6 l. 2 Seekers sins p. 194 c. 14 l. 2 Selfe-examination of all that comes into Church-fellowship p. 240 c. 1 l. 2 Selfe-murther the Author sayed from p. 429 435 c. 6 l. 2 Separation from them without Christ calls for p. 45 c. 4 l. 1 Separation a part of Church-form p. 70 c. 6 l. 1 Separation what it is p. 75 76 c. 6 l. 1 Separates from Parish-Churches no Schismaticks but who are so and who are not p. 77 78 c. 6 l. 1 Sense makes us look and live so low as not to see things that are comming p. 47 c. 4 l. 1 Sequestration of Ministers of Christ cannot be from their preaching by any man p. 180 c. 13 l. 1 Sermons how to bee remembred p. 421 c. 6 l. 2 Serpent tempts with the tree of knowledge p. 545 c. 9 l. 2 Servants of Christ the Master-builder who p. 141 c. 13 l. 1 Servants of the Churche officers p. 288 c. 4 l. 2 Servants of God differ in opinions and yet the Lords p. 317 c. 5 l. 2 Set forme in Churches must not be p. 272 c. 3 l. 2 Shield to Saints who are to be 27 Ep. Shadow what it is and what are so p. 338 c. 5 l. 2 Sin in things indifferent p. 324 c. 5 l. 2 Sisters as well as Brethren have their Right as Church-members to vote c. p. 463 464 c. 8 l. 2 Sisters joyned in choosing an Apostle p. 466 c. 8 l. 2 Sixth day now man put into Paradise p. 446 c. 9 l. 2 Sodome a type of Antichrist p. 525 c. 9 l. 2 Slanders the Author suffers 43 Epist. Sleeping at Church how to avoid it p. 521 c. 6 l. 2 Solemne Order must accompany solemne Ordinances p. 280 c. 3 l. 2 Solemnity of Embodying is in publick p. 281 c. 3 l. 2 Soules flashed for sin exalted in Christ p. 381 c. 6 l. 2 Souldiers of Christ are best in the Churches p. 90 c. 7 l. 1 J. Spilmans Experience 4 Expe. 6 2 Speech of Christ what p. 98 c. 8 l. 1 Spirit and Truth inwardly and outwardly God to bee worshipped in p. 1 c. 1 l. 1 Spirit least when Form most p. 33 c. 3 l. 1 Spirit calls to come away p. 40 c. 3 l. 1 Spiritual means against spiritual evils p. 111 c. 8 l. 1 Spirit qualifies us by convincing and making us voluntary p. 126 c. 11 l. 1 Spirit is the Key that opens and none shuts p. 138 c. 13 l. 1 Spirit agreeing with our spirits how p. 373 c. 6 l. 2 Spirit is the sweetest compulsive power p. 129 c. 11 21 Spirited for the worke of the Temple little yet to what will be ere long p. 123 c. 10 l. 1 Spiritual Ahâ—â—iabs none else should goe about to say the true Foundation of the Church p. 192 c. 14 l. 1 Spiritual worshippers in the Churches p. 209 c. 15 l. 1 Spirit and Word are the Lords Arms be draws with p. 253 c. 2 l. 2 Spirit of Christ the interior working Instrument p. 264 c. 2 l. 2 Spirit is Gods strongest and right Arme p. 269 c. 2 l. 2 Spirit how it is knowne and how it convinces p. 264 265 c. 2 l. 2 Spirit how one in all p. 268 c. 2 l. 2 True Spirit how known p. 373 c. 6 l. 2 Spirit carries through thicke and thin p. 266 c. 2 l. 2 Spirit powred out hard by us p. 506 523 c. 9 l. 2 Spirits powring out where it will bee first p. 538 c. 9 l. 2 Spirit is the onely orthodox Expositor p. 463 c. 9 l. 2 Spiritual Covenants are best and binde mâ—st p. 462 c. 7 l. 2 Spiritual Egypt many Churches how and why p. 342 c. 5 l. 2 Spirit-Baptisme a principle of union p. 307 c. 4 l. 2 Spirit-Baptisme by which we enter Christs Body p. 308 c. 4 l. 2 Spouse of Christ faire p. 87 c. 7 l. 1 Spring time is entred for the Churches p. 28 c. 3 l. 1 Sprinkling and washing all one with dipping p. 497 c. 4 l. 2 Strength of Saints embodyed invincible p. 89 90 c. 7 l. 1 Storme which the Author was in 48 Epist. A. Strongs Experience 9 Exp. 6 2 Storms the Churches must meet with yet p. 28 c. 3 l. 1 Subjects to Christ the Lord and Lawgiver p. 143 144 c. 13 l. 1 Substance of all shadows is Christ p. 338 c. 5 l. 2 Sun must rule the day that is coming 528 92 37 Epist. L. Swinfields Experience 396 397 and 4 Exp. 6 2 Sword of Christ that slayes sinne and errors is the word of Christ p. 261 c. 2 l. 2 Sympathy with the least member of Christ the Head p. 149 c. 13 l. 1 Synods ruling unwarrantable 107 8 1 497 9 2 T. Tabernacles i. e. Churches their benefits p. 94 c. 7 l. 1 Tabernacles of David types of Congregational Churches p. 526 c. 9 l. 2 Task masters of Egypt who and where now p. 343 c. 5 l. 2 Teachings are best by best Experiences p. 382 383 c. 6 l. 2 Teeth of the Church who p. 97 c. 8 l. 1 Temples of the Church who p. 98 ib. Temple stones hewn and fitted c. p. 52 c. 5 l. 1 Temple of Solomon a Type of New Jerusalem p. 528 c. 9 l. 2 Temptations are strong and many after Calls p. 416 c. 6 l. 2 Temptations incredible the Author met with 427 428 ib. Temptations are divers ways 433 434 1 Exper. ib. Temptations to deny Ordinances 404 2 Exp. ib. Terminus the Lawyers God 221 Epist. Terror
p. 136 c. 12 l. 1 Wisdom hath sent out to all p. 198 c. 15 l. 1 Witness of the Spirit on his own knowledge p. 266 c. 2 l. 2 Witness what it is p. 353 354 c. 6 l. 2 Witness if without it what we must do p. 375 ib. Wives and children of faithful Ministers must be provided for after the death of those Ministers 30 Epist. Winter-time is nigh over to all the Churches p. 28 c. 3 l. 1 Whores children Parish Churches and how p. 552 553 c. 9 l. 2 Wolves look upward when they howl for prey p. 65 c. 5 l. 1 Women may and must speak in the Churches subjective p. 294 c. 4 l. 2 Womens right in Churches proved p. 464 465 466 c. 8 l. 2 Women have a good example p. 407 c. 6 l. 2 Women have preached p. 468 474 c. 8 l. 2 Women how and why they have equal liberty with men as Church-members 472 473 ib. Women excelling men p. 473 474 c. 8 l. 2 Women how and when they are not to speak 475 476 ib. A word to the three Nations p. 15 c. 2 l. 1 A word to the Churches p. 29 49 3 c. 4 l. 1 A word to all to come into Christ p. 80 c. 6 l. 1 A word to Saints to begin their Hallelujah apace p. 135 136 c. 12 l. 1 A word to Magistrates p. 1â—9 c. 13 l. 1 A word both to Magistrates and Ministers p. 174 ib. A word to the builders of these days p. 197 c. 14 l. 1 A word to the Anabaptists in Dublin and Waterford· p. 334 c. 5 l. 2 A word to the wicked indeed p. 430 c. 6 l. 2 A word more to Church-members p. 455 c. 7 l. 2 A word to women p. 476 c. 8 l. 2 A word more to the Churches p. 510 511 521 c. 9 l. 2 Word preached makes not Churches p. 63 c. 5 l. 1 Word preached is not the indelible note of a true Church p. 79 c. 6 l. 1 Word of God must be the ground of our perswasion p. â—45 c. 1 l. 2 Word of God the instrumental cause of the will p. 261 c. 2 l. 2 Word converting and confirming 404 414 11 Exp. 6 2 Word awakens 397 411 419 420 422 426 ib. Word and Spirit twin testimonies p. 374 ib. Work of Churches too hard for men p. 139 c. 13 l. 1 Work of Ministers and Saints is by the Word to ruine errors p. 175 ib. Work of God in these days is to bring all into one p. 330 c. 5 l. 2 Workings under the Law heavy p. 415 c. 6 l. 2 Works how Presbyterians and Papists agree in them p. 473 477 478 c. 9 l. 2 Worship of God is in Spirit and Truth p. 1 c. 1 l. 1 Work that God is about in these days p. 24 25 26 c. 3 l. 1 The world will finde Churches too hard for them p. 90 c. 7 l. 1 World much convinced by publick imbodying p. 281 c. 2 l. 2 Worships that are false we must separate from p. 76 c. 6 l. 1 Y. Forty years hence of Christs coming to reign p. 24 c. 3 l. 1 Ynough and to spare we shall have ere long p. 36 c. 3 l. 1 Yron heads p. 160 c. 13 l. 1 Yron vide Iron Z. Zeal that is false fights against God in his Saints and Churches p. 340 c. 5 l. 2 One word for the Printer Honest friends FRown not for who shall throw the first stone you or I You that are without faults finde faults but make not faults I fear we shall meet with more Errata's at the end of our lives then at the end of these lines though here be many and more then my leasure can enter together into the list but being they are baggage it shall cost the less care onely this I believe that the miscarriages of the Press and mens practises with some mens malicious misconstructions will have alike look and language and may express Light a Lie Truth Ruth Mystery Mysty c. For for the most part their fault is to diminish and detract But it may be some men will read with a Romish gloss or glance as the Prelate or Presbyteer and then I look they that will willingly read as in Luk. 15 8. for domum everrit domum everâ—it for when they should sweep the house they would pull it down So that instead of meâ—ding worth I must look for some to be rending words till they make them worse then they are it may be as bad as themselves aâ— last But to thee Honest Reader I wish with all my heart that I had more leasure to direct and you lift and light to correct I hope wee shall meet with some candid Christians and honest men who will amend in the life what is amisse in the leafe and with some patient well-minded Readers who will turn the other side to make it true sence for the Printers sake and sentence for the Publishers sake Passe by the Typographick errors for his sake and the Hypographick errors for mine For I could not follow the Presse and the Presse would not follow me And to be ingenuous I shall finde out some faults for you many from you but most in you that are ever and most finding fault Errata's in the Epistles PAge 17. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fourth month p. 30. line 27. r. deeply incumbent upon Magistrates p. 26. l. 1. r. Christ's p. 29. l. 29. r. you know what I p. 37. l. 18. margin r. redire iâ— principium p. 55. in margin against l. 6. obliterate the p 70. l 9. in margin r. the way to make it p. 64. l 19 r. him in i. e. in one p. 63 l. 37. r Churches p. 73. l. 37. r. do save p. 79. in verses l. ult r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Book p 5. l. 27 r. Policie p. â—4 in margent against l. 16. r. loose and l 24 r. because that they p. 15. l. 32. r. cheat us p. 16. l. 1. r. Discipline p. 17. l. 15 r. viz. in the Church p. 23. l. 7. r. and five and thirty dayes l. 29. r. that it is in p. 30. l. 3. r. that holds p. 34. in margent against 17. and 18. l. r. Form are least in Spirit p. 39. l 6. r. Sun p. 46. l. 21. r. Hermes p 50. l. 37. r. others and obliterare all p. 54. l. 14. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 56. in margent under object r. is nâ—t p. 63. l 7. r. p 59. and in p. 65. against l. 16 margent r. Churches which they have in p. 66. l. 14. r. sorts p 67. l. 28. r. they obliterate ye p. 69. l. 9. r. new Ranters or old Protestants p. 72. l. 23. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 109. l. 1. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 23. r. undeniable p 86 in margent against l. 25. r. love p 96. l. 1. Contents r. The second part of the sâ—cond c l. â—ast Contents r. any Church p. 139.
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
be Christs-members more then Church-members And in the Churches to be spiritual worshippers 3. We look for Zion and must first pass through the Gates Expos. Particular Churches are the Gates of Sion Expos. ☞ Quaere Clearly satisfied in it 2. Freely willing and longing 3. Ready to take up any Cross to follow Christ. 4. You have a sweet and true object 5. You have first fellowship with the Father and his Son and then with his Saints Else it is unsound 6. Your End is to set forth Gods praise and to glorifie God Many creep and crowd in for by base selfish Ends. In Dublin The mischief that such members do ☜ Never more Hypocrites then now and why Their character and conditions ☜ And their End ☞ What Church-fellowship is best for sincere hearted and tender Saints to get into Experience hath put the Author upon this Subject Iosh. 15.15 Sim. The Lambsâ— book will be ere long abroad In the mean time what is presented in this book Sim. Math. 22.3 ☞ Divers sorts of Readers 1 To feed their fancies 2 To feed their lusts 3 To carp like Criticks Sim. ☞ 4 Others mind more the man then the thing ☜ Sim. ☜ What Readers have promised me Sim. ☜ Sim. That read with carnal reason Sim. ☜ Sim. Such will be lost in this house To Civill Corrupt Lawyers ☞ Corrupt Lawyers Wicked men present corrupt Ministers to livings Horrible soul-tyanny sin and impiety which cryes for vengeance Mr. Colem Mr. M. M. R. Mr. Birk all eminent Ministers thus abused Lawyers live by sin Cursed of Christ. Their God is Terminus They mock at the word Lawyers hinder Reformation Sim. Why the Law is not regulated all this while Never the better for being Englished Sim. What we would have of the Law and what not Laws Lawyers purged Custom and Form is in the room of Reason and Right As Reason is better Law must be better Many of our Laws are but Mâ—ns Lusts Wils Humors to make themselves great Sim. The day is hard by when Laws and Iudges shall be restored as at fiâ—st i. e. according to Conscience Reason and Equity But as yet Reason is turned out of the room and Lust set up for Law Instance Ere long wo to the Lawyers and why The greatest Traytors and Oppressors in he world The greatest Traytors and Oppressors in the World A word and a warning to cut Governoâ—s about this Isai. 2â— 9 ☜ Let none be offended with me Sim. Sim. ☜ Sim. The way to disable Lawyers from hurting us ☞ The Author looks for Antagonists But prayes them not to rail but reason Sim. As the Libeller that put out the Tast of Doctrine at Tho. Apostles One Spirit will make us all one A word more to the Reader to instruct him Sim. C. Lucillius The Authors wishes for unlearnâ—d and learned Readers and why Not lâ—arned ones are best Readers 2 Chro. 12.10 Sim. Sim. ☜ Sim. Sim. â—oh 5. Sim. Sim. Sim. ☞ ☞ ☞ Sim. ☞ Honorius Julius Caesar. Sim. Jerom. ☜ Sim. Sim. ☜ ☞ Demosthenes Sim. Caesar. Sim. Sim. ☞ Sim. Gaddites ☞ Sim. Sim. ☜ Sim. Sim. ☜ The Authors leave of Purleigh and he may say of England His Prayer And Counsel And Promise ☞ The gates of Wisdome Eccles. 5.1 Expos. Consideration in some must be serious in the first place· Psal. 50.17 18. Prov. 15.8 Sim. A strict self-examination Expos. Such as come rashly in do but run themselves upon a Rock This consideration is of necessity Sim. Sim. Because of the variety of wayes men have to worship God in Cooper Expos. Ignorance is mother of mischiefs and false worships Negat quod non notat Tertul. lib. de Monogamia Deut. 11.16 Ier. 17.21 Mark 13.9 Expos. Sad complaints of such as consider nor first Expos. Mayor in loc ☜ What it is Consideratio importat actum intellectus seu veritatem rei intuentis c. What is required in consideration A sound judgement â— King 10. Expos. Four things in general to be seriously considered 1 Eye all the essentials 2 How all do agree in one in quantum est una 3 How this way builds us up in Christ secundum quod iâ—est viâ—tus 4. And how this Church-state doth nourish and cherish all the fruits iâ— brings forth Sim. ☜ Be fully perswaded Expos. Because it is very dangerous to doubt In your own minde i. e. not by other mens opinions c. What it is to doubt Else thou wilt be mistaken Budaeus Danger of doubting and the evil of it Par. The sin of doubting ☞ Such as doubt soon yield up the buckleâ— and are taken prisoners ☞ Implicite faith not enough Par. Cant. 6.12 Who are best Champions for Christ. Proprium principium actus sit in intellectu sicut in subjecto How to attain true perswasion 1. Perswasion must be by the word of Christ. 2 Pet. 1.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Learn the order of the Gospel as given at first The promises of the Restitutution of times are to a state as at first And why 2. See how far we are in our present condition from the order as at first Barlet Get into that Church that is according to your light and according to the word nighest Gospel-rule and primitive practise 4 Observe the concurrent motions of Providence Dr. ibs Sim. Second Direction Have no confidence in the flesh Third Direction Be impartial and unbyassed as to opinions Ierem. 4.14 Rom. 1.21 Sim. Prejudice does much wrong ☞ After perswasion follows an assurance Certainty or Assurance whence it is and how 1 Ex causa certitudinis 2 Ex parte subjecti The conclusions which arise Bring them to the Trial. False perswasion most dangerous Sim. How to know true perswasions 1 True perswasions proved and approved from the word and Spirit 2 Waits for fit time 3 Meets with trials yet gets the better Sim. 4 True perswasion makes obedient 5 It shews emptinesse in all other waies and worships 6 It makes thee long after them 7 Makes thee bold with humility Sim. 8 Puts thee upon inviting others saying come let us go up and joyn The sad consequences of doubtings and of not being fully perswaded Drives them into despair and errors Sim. ☞ They meet with a cuâ—se And are not welcome but provoke the Lord. Hinder the energy of Ordinanâ—es and obscure the excellency of the way Expos. The Lord draws with his arms the Spirit his right hand and word his left Men must come in voluntarily Proved by several considerations as 1 From the powerfull principles which carries them extra se. Vide Fenâ—ers Alarm Rom. 7. Because this principle is absolutely necessary in all that would be Church members which makes them willing Expos. Second consideration From the end which suit with the principles Voluntas suâ— natura vult finem Sim. 1 Pet. 4.17 Heb. 6 8. Phâ—l 3.19 Requiritur cognitio finis aliqualis the end must be known Sim. In alio a quo ei imprimitur principium suae motionis iâ— finem
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
1 The Father Isa. 40.28 43.15 1 Peter 4.19 Rom 3.14 2 Chro. 20 6. Psalm 66.7 2 The Son Acts 10.42 43. Isaiah 45.21 22 1 Iohn 5 29. Isaiah 9.6 7. 1 Tim. 2.5 1 Iohn 4.2 3. 2 Iohn 7. Hâ—s Offices 1 Prophet Micâ—h 5.4 Malachi 3.1 Deut. 18.15 Acts 3.22 2â— Isaiah 54.13 2 Priest Hebr. 9.12 14. 10.3 10. Ephes. 5.2 1 Peter 1.24 Iohn 10.15 Col. 2.14 15. Isaiah 53.12 Heb. 12.24 3 King First â—n general Mâ—tth 28.18 Psalm 2.6 Psalm 45.6 Hâ—b 8.8 Isaiah 9.6 7. Rev. 2.26 27. Secondly In particular Matth. 2.2 Luke 1.33 74 75. Luke 19.27 Phil. 2.9 Haggai 2.7 Heb. 12.27 28. Isaiah 45.22 Micah 4.2 c. 3 The Spirit Iohn 16.13 14. Eph. 1.13 14. 4.30 Zach. 9.11 Malachi 3.1 Heb. 10.29 13.20 8 6.8 9. Iohn 16.8 9. Rom 8.2 Rom. 4.8 Iohn 15.26 Râ—m 8.16 1.4 Gal. 5.22 23. 1 John 5.7 5 Scriptures Psalm 147.19 20. Iohn 5 39. 2 Cor. 1.13 Acts 26.22 2 Tim. 3.16 2 Pet. 1.20 21. Gal. 6.16 6 Man Eph. 2.1 3. Iohn 3.3 4. Acts 17.30 31. Rom. 8.13 7 The Church Eph. 4.4 Invisâ—ble and Universal 1 Cor. 12.27 28 8 Churches visible and congregational 1 Cor. 12.20 Col. â— 19. Eph 2.21 22. Matth. 28.20 Eph 4.29 1 Thes. 5.11 Iohn 15.19 2 Cor. 6.16 17 19. Revel 18.4 Psal 110.3 Isai. 2 2 4. 2 Cor. 8.5 Acts 11.23 Mal. 3.16 Iude 20. Hâ—b 10.24 25. Acts 6 3. 14.23 Exoâ— 20.24 1 Kings 9.3 Isaiah â— 5 6. 25.6 7 8. Psal 132.13 14 15. Revel 2.1 2 Coâ— 6.8 Cant. 4.16 6.2 3. 7.12 Isai. 33.17 20. Psal. 122.3 Iohn 5.28 1 Cor. 15.19 Acts 17 30 31. 2 Tim. 2.18 Heb. 12.23 Grace in a convert discovered two wayes 1 More extraordinary 2 More ordinary ☞ Of both those wayes excellent examples follow ☜ Experiences prove principles Proved by Precepts Jews practâ—se now Vide the Hist. of Iews by Leo Modena ch p. 2. 2 Proved by Practiâ—e in primitive times Expos. Expos. Expos. Expos. Expos. Dr. Ames It is muâ—h for Gods glory Sibs his Mariage feast pag. 103. Expos ☞ It is much for the Churches advantage 1 In judging of such as aâ—e Gods ☞ Election is a mystery Sim. Sim. ☞ Sim. Made known by Vocation Adams Sim. ☜ Obj. Answ. Origen Election from eternity Vocation in time Salvation in the Deâ—â—â—e before sanctification but in the execution of the decree sanctification is before salvation Dr. Twisse ☞ How the Church is to judâ—e of 〈◊〉 Elect. Sim. Sim. Sim. ☞ ☞ Sim And judges of the cause by the effects and means The order of telling experiences 1 Preparation 1 When the time 2 How the means To bring them down into hell Mr Rogers Mr. Fenner To bring 〈◊〉 down into 〈◊〉 Dr. Sibs Dr. Crâ—spe And to raise them up into heavenly places in Christ Jesus Sim. But fâ—w so 1 King 31. ☞ 2 Qualifica By the alteration that is in them and such like effects Expos. 2 Cor. 1. â— To give others warning Tho. Goodwin ☜ Else others shall finde these stories true Sim. ☜ Robinson Sim. Tertullia◠☞ Sim. Till buâ—ied in the flame some will take no warning Mat. 5.12 Mr. Nehemiah Rogers my honoured father in his Parables Ardeus To learn others to forbear censuring such ☞ Sr. Fran. Spira Rom. 7.24 Act. 2.37 2 Cor. 12. Expos. Sim. Saints have a seed-time and then a harvest Expos. ☜ ☜ A fighting time then a conquest Sim. A time of travel and then a birth of joy ☞ Keckerman ☞ 4 To teach others how variously God works Expos. Vide Goodwins Child of Light Chap. 12. Means to convert one not the means to convert another Experiences teach others to trust in God in times of troubles Expos. Expos. Thus Samaritanâ— brought in Thus was Junius converted And otheâ—s in time of Popery And in these dayes ☞ In Dublin Church experience Of prayer answered in a miraculous mercy ☜ Church experience of prayers answered in another parallel mercy upon the Author ☞ Faith in prayer forces out a quick answer ☜ A renewed pledge when most need ☜ Sim. 1 They bring their assurance to light 1 Pet. 5.16 Sim. Caution Quest. How to know it Answ. 1 By the Twin-testimonies Surest with sealing of the Spirit p. 170. Expos. ☜ 1 Spirit with our spirits ☜ How to be sure of it that it is a true spirit A Ranter what ☜ A Hypocrite Sibs 2 Twin-testimony is the word spirit Expos. Obj. Answ. A single testimony Sim. Is enough Sim. ☞ Obj. Answ. When thou art without a witnesse what to do Expos. Three considerations Vide Saltmarsh his Free-grace p. 80. 3 Considerat to assure poor souls in Christ. ☜ Sim. ☞ 2 When you want reflex acts run into direct acts with a resolute recumbency upon God Expos. Psal. 37.19 1 Joh. 3.10 Rom. 10.11 Sim. Single testimonies What assurance is Their experiences tell how much they differ now from what they were before their Assurance ☜ Single Testimonies not ever certain Sim. Times of assurance Experiences of Saints are demonstrations of their assurance to others ☞ Dr. Don. Sim. Full assurance affords full experiences even as it were with double Testimonies True experiences keep humble Sim. Vide Hist. of Standerbeg lib. 2. ☜ Hypocrites puffed up by them Expos. Sim. Dr. Staughton Saints humbled Sim. Sim. Sim. Truest experiences lay us the lowest Sim. Sim. Sim. ☞ Sim. Adams Souls slashed for sin low humble And souls exalted in Christ are the more low and nothing in their own eyes Expos. Examples 2 Cor. 11.23.25 26 27. Randal ☞ Sim. Sim. Expos. True experiences more declared the more humble us and lessen us lower us in our own eyes Experiences teach best ☜ As p. 8 ☜ Sim. ☜ Saints by experiences know more then men or Angels can tell them of Gods love Sim. ☞ Sim. Experiences make more bold for future Expos. Example David therefore declared his experience Sim More bold against enemies and in future troubles and trials Dr. Taylor More bold with God too Sim. Example Expos. ☞ Sim. Sim. They are as a store-house to give out new and old Expos. Sim. 1 To give out Expos. Experiences Mandrakes ☜ 2 To lay up Sim. Sim. ☜ Expos. ☞ They set the soul to long for more of Christ. ☞ Sim. Many content with Parish-Ministers provisions ☞ Sim. ☜ They yeeld further obedience to God And fill them with life spirit and love Sim. ☜ Sim. Sim. Sim. Donn Sim. In a time of darkness as well as in a time of light ☜ Expos. ☜ Vide Tho. Aquin 1.2 q. 112.5 o. Expos. ☜ Encouraging others over in to Ireland Cant. 7. ult In a formal righteousness from his youth Called first when and where 1645. called thence on the Mountains 2. How Extraordinarily and ravishingly â— Effects of this calâ— Called 1. When. 2. How In horror of Hell for an oath wept delivered out of it And cast into it again worse then before Delivered out of it upon surer terms
Vide Epistle to Purleigh before the 2. Lib. ☞ Act. 21. Assurance 3. Effects ☜ dum sur sum dum sur sine Spi ro Spe ro After he was admitted he was much afflicted in his conscience Yet carried the fairest side outward * Or the second moneth i. e. Ziu Gods time to discover him The Churches prayers for him Answered Taken in another manner Howles and roares he is damn'd Reported to be guilty of sin with one Right 's wife before he entred into Church-feâ—lowship long The Pastors prayer about him This Osborne discovereth out of his own mouth A warning to Hypocrites ☜ The Pastors prayer again This Osborne dying drawing on Pastors prayer again for him In private and publique This Osborne thought he had been in Hell He awaked with strange words and reports ☞ He rises He comes to the Church The Pastor deals wiih him A plain warning piece to wicked church-members For the scandal he brought upon the Gospel to Churches ☜ He said he was sure his sins were pardoned Prayer in the Church This Osborne declares in the open Church his sins forgiven with great humility and yet confidence The strange story of it A sad example for hypocrites that creep in It is the more strange for that this Osborne told all the Pastor prayed privately which none ever heard but God ☜ ☜ O sad example for sinners then a severe warning to them A sight of a Rowle The clear answer of prayers The Serpents went away and the Lord pardoned him ☞ Smiles on him Sets joies before him A Paradise ☞ A word to the Reader ☜ Vision is twofold These experiences imperfect to what are to come ☜ The pâ—sie what flowers are in it Tyed up ☞ Call twofold An â—â—derly call ☞ Happinesse of Churches enriched with experiences ☞ Good work for good Pastors of Churches ☞ Bernard lib. 4. de consider cap. 51. When Church-covenant is indifferent and must not be urged ☜ Things indifferent and doubtfull dangerous 1. When accounted so pleasing to God as if he were displeased without them Melanchton 2 When they are cryed up as necessary ☞ 3. When men are made the more blinde and bad by them Anabaptist Rivers of water 4. When they cause contention and troubles ☜ How all i. e. Presbyt Indep Anabapt may be reconciled in chap. 5. ☜ Love is positive in which things usefull and indifferent should be laid aside 5. When cryed up above positive commands ☜ To some of the Anabaptists in Ireland i. e the most rigid ☜ Yet in best Churches there is a due use of things indifferent Melanch Expos. The Doctrines of Devils when ☞ Church-Coveâ—â—nt idolized Spiridon a Bishop ☞ A word to Church-members Covenant of grace gives right to be Church members Other Covenants left to liberty Sim. Church Covenant not necessary why Reas. 2. No precepâ—s 2. No practise for it Noyes Temp. 3. Saints one in the Spirit Explicite covenant may be where it causes no trouble but must not be where it causes trouble All Church members are as much ingaged without such covenanting What covenant is necessary Expos. ☞ P. 16. ch 4. vide the Narrative of Churches in New-England by W. R. Vide Mr. Hoâ—kers Survey part 1 chap. 4. Explicite Covenants how and when usefull Caution When it is to be cast away with abhorrence And when to be taken in So in Dublin Formes of Church-covenant Lib. de praecept dispens in principip Threefold necessary 1. Stabile 2. Inviolabite 3. Incommutabile ☜ Answ. com p 78. Spirituall ties and Covenant hold firm Expos. Polanus Calvin ☞ What may be Bernard ☞ What must be ☜ Proved 1 by Prophecy Expos. Luther Paraeus Calvin Paraeus in loc The weakest sort and sex he will exalt most Dr. Mayer gives the Reason 2. By precept Expos. Fenner Who is the Church 1. Negative 2. Affirmative ☜ Cartwright Expos. 3. By practise Sisters must coâ—cur as members of the body Sisters did join in choosing an Apostle Expos. Sisters were even labourers with Paâ—l Theodor. in loc Expos. Their common liberty Proved by learned writers Fenâ—er Ames Rutherford right of Presb. Whittaker duobus lâ—co Dr. Sibs an Independent and so Paul Baynes uses the same word Independent in his Diocesan tryall p. 13. printed 16.1 Jacob. Magdeburgenses very clear in it Cyprian Cotton's Answer to Baily and Rutherford Dr. Willet's Synops. Women preached ☞ Councell of Carthage Tertullian Prov'd out of their own mouths Mr. Hooker of New Eng. Mr. Ainsworth ☜ This was ever an Antichristian Plot. 1 Pet. 2.9 ☜ The Reasons 1. Votes concern all ergo all must vote Dr. Writ ☞ Some women officers 3. Women have equall liberty with men in and by Christ. Expos. Perkins ☜ ☜ How all differences are reconciled in one Gualther in loc How women attained this liberty yet subject Bernard ☞ ☞ 4. Equall priviledges in Christian liberty 5. Power 6. The intention one and the same Bernard Serm. 1 parvorum ☜ 7. Women have excelled men Joh. 20. M. Magd. the first Preacher of Christ risen Judg. 4. 2 Tim. 1.8 ☞ Mat. 13. ☞ 8. And are strong in affection ☞ Et muliebrem sexum non minus esse docilem ad disciplinas omnemque virtutem Probat Campofulg Sim. Caudrey Women sooneâ— wrought upon and mâ—st docible Vses 1. To men Dublin Object Expos. How women must not speak 2. In the condition that the Church was then in bâ—t no standing Rule ☞ 2. A word to women that they be not too full of words hold fast their liberty 2. With Caution ☞ Sophoc in Ajace Caution Sim. Dr. Featly Serm. p. 205. ☜ Sim. 3. To all A Wâ—rd to Presbyterians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church Taken two waies 1. At large two waies So Presbyterians are Churches Parishes 2. Taken strictly Two ways too 1. The Church Catholick Vide Zanch. de Eccles. And Bulling Decad. 5. Ser. 1. And Vrsin 2. Church Congregationall Bullinger Catholick Perkins Problemes Is member of the Catholick or Universal The Congregational Churches are all the Essential parts of the totuâ— integrale Presbyterian Churches as Churches not true members of the Church Catholick Congregational Churches as Churches are constitutive and Causall to the whole ☞ Tilenus Sim. Mr. Hudson Mr. Hockers answer A Diocesan or Provincial Church is a totum integrum Sim. Every member is a particular Church is a totum too but not Integrum Ames So particular Churches â—â—ue Churches A humble Presbytery we close with But not with a Lordly proud Prelaticall Presbytery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How it agreâ—s with Popery Dr. Homes Survey of Discipline part 1. ch 15. The Presbyterians need Popery to prop them ☞ 1. Vide Kerkerm de Eccles. they agree in their account of Church in the generall So Hudson de Eccles. Catholica c. We dissent 2. Presbyterians and Papists agree in their way of Church Catholick to be visible Mr. Rutherford Mr. Hudson says so far for them They have the same arguments with the Jesuites We disagree from both
they know what is good for them and will not eat any thing but consider first what is before them yet Israel doth not know my people doth not consider They are said to be more brutish and foolish and void of understanding because they did not consider what was before them whether it was good for them or no but that would swallow downe any unwholesome trash or trumpery superstition or Idolatry and so like as one who hath surfeited with unwholesome food and trash breakes out into scabs botches and boiles So Israel broke out into rebellion and sinfull stinking soares verse 6. This same consideration so pressed imports and takes up the truth of the intuitive part and property of the soule and requires a clear understanding to be actuated and put forth with a sound and authentick judgement Whence it is that the defect of a faithfull and regular judgement oftentimes arises from rashnesse and precipitancy and inconsideration whilst a man omits those things which produce a right and sound judgement wherefore a serious consideration is a most necessary injunction laid upon all that are entring into the Lords house for otherwise how can they be fully satisfied and safely perswaded of the verity and vertue of this way of worship the Queen of Sheba was fully satisfied of Solomons building and of the truth of the report that ran abroad of him of the Temple when she saw him and his house and the order thereof and then no more spirit was left in her in the least to doubt or question the truth And so it will bee with us therefore with a serious eye let us observe what wee are about and not leap before we look In this point of consideration for satisfactions sake these four ensuing things will occur in order First you must eye the essentiall parts of this Church or building of the Lord whether it be of God or no for if it bee it will stand Act. 5.39 else it shall bee rooted up Matth. 15.13 and fall Psal. 127.1 Now for this I refer to the former Book But Secondly consider how all these parts agree in one to make up one compact building in unity and order being aptly disposed according to the word of God and rule which Christ hath left us behinde him The third consideration arises from the excellent vertue and efficacious faculty and ability ad operandum ad causandum which this Church-way of Christ hath in her as to build us up in grace and holinesse to strengthen us in the faith to establish us in the truth to edifie exhort instruct and provoke to love and good works to exercise gifts and graces and to bring forth fruits in due season 4. Consider this Gospel-order and Church-state secundum habitudinem quam habet ad causata according to the sweet care habitude and disposition it hath to those gracious holy effects which are produced by it as to faith love holiness gifts graces and the like O how tender is she of them the Hen hath not so much care to hatch up her chickens nor the fond Mother to nurse up her darling babe but this way of Christ hath as much yea more to nourish cherish and perfect up Faith Love Peace Purity Humility Holiness and such like fruits as are brought forth hereby in abundant measure both for quantity and quality Now for your satisfaction let your eye I say be set seriously on these things and be fully perswaded saith the Apostle Rom. 14.5 in your own mindes and so let every man be for in Vers. 23. he that reason 1 doubteth is damned a smart Aphorism which is here rendred for a reason of the necessity of being fully perswaded in your own hearts That you are in the way of Christ In your own minde not by anothers mans opinion be he ever so able learned wise godly yet man is but man therefore be thou careful Christian for thy self look to thy own conscience and let other men alone to walk according to their light other mens opinions or conceits or doings are not to be thy rule but let every one understand what he doth whether he goeth and be fully perswaded or have his heart filled with perswasions that he is according to the Word of God in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the way For he that doubteth i. e. dijudicare that is alternantibus sententiis secum disceptare is double-minded Jam. 1.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a heart and a heart halts between two opinions as to be now for the Presbyterians another time for the Independents Now of this minde and resolves this then of that minde and inclines to that Such a one is unstable in all his ways 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in the Septuagint stands but upon one leg a little thing will throw him down and that is another reason reason 2 to ratifie this truth viz. That you must be fully perswaded and satisfied in thy heart that thou art in the right way else thou wilt never stand long but the least wind of doctrine will throw thee down in the dust and thy fall will bring a foul scandal upon the truth and raise the dust But he that doubteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he still puts a difference and is at variance with himself and knows not fully freely certainly or absolutely what to do but as Budaeus saith is at no certainty with himself whose understanding is confounded and judgement is divided into divers parts as when one of two or three ways knows not which to take is damned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is condemned of his conscience and adjudged guilty of sin The reason of this is taken saith Par from the procreant cause of godly actions and motions as they are holy and of God which is Faith For whatsoever is not of faith is sin this is the confirmation of the former Aphorism and Maxim reason 3 And from another Maxim or general Rule which is yet an undeniable truth and which makes me up a third Reason in order for to doubt a thing and yet to do it is a great sin and against the first Table it takes away faith for how can one believe he pleases God or God accepts of him that doubts whether he does or no that which pleases him and is his will By faith is here meant a full perswasion a sweet plerophory which makes the way sweet that we are in and the work sweet that we are about when we know and are perswaded of the lawfulness of it and that it is the Lords and according to his minde and will reason 4 Furthermore Thou wilt never be able to contend for the truth lustily and lively Jude 3. yea against all opposers to thy very heart-blood Heb. 12.3 4. 10.32 33. No nor be so much as able to maintain the truth by the Word or to