CHAP. V. Christs Garden or gospel-church-Gospel-Church-State which is to bee defended is to bee defined first from the materiall cause or persons who are visible Saints that are fitly qualified for members HAving hitherto demonstrated by some proofes and sure Prophesies the sad condition and wildernesse-estate of christs-Christs-Church in the want of true Doctrine and Discipline to this day and what in these dayes we are to expect of her recovery and restitution c. It follows that wee fetch out what hath lay so long hid all the time of our Babylonian captivity as the fire that was hid in an hollow place of old the Servants of God after they had their liberty given them to build up the Lords Temple sent to fetch it from thence where it lay so long hid Even so are we sent at this day for this purpose to bring forth what we can finde though hid for so many hundred years but in case we cannot doe what we would we will doe what we can in this case as Neemias did to gather what as yet lyes in the dust and in darknesse and so to endeavour to discover unto you in what is discovered to us and what I say we can of Christs owne Discipline and Gospel-order which ought to be in the Church of Christ. Wherefore first I shall begin to gather the wood together or the matter that the Church is to be made up of and after that the water being sprinckled I hope the Sunne that hath been for so many Ages set or hid in a Cloud will so breake out and brightly shine in and upon us with his lustre and life heate and light as that we shall become a great fire kindled so that all men may marvell at it and make much of this holy fire for future Ages which shall never more be quite out or extinguished For as honest old Latimer said to Ridley as they were going to suffer Come Brother this day we shall give a light and warme all England so faine would I be one that might enlighten others now I am litt by fire from heaven and be as a Torch in the entry to such as are in the darke Et claritate paritate hilaritate the Lord grant it in whose light as I see light I shall shew it and so I come to tell you what 's the matter To begin with the Materials we lay downe this Position that no persons are fit for such a purpose but visible Saints or right matter to make up this typified Chariot of Salomon but the wood of Lebanon Cant. 3.9 this Chariot is his publick seat where he is to be seen of all in Hebrew Apirion and in Greek Phoreion a Throne say some a Bed say others a Palace say others and a Chamber of presence say most but that this Church is all these to Christ and his Saints say I and so all yea and as Sol. Jarchi sayes beside the secret Chamber here on this floore and under this roofe for the Bride and Bridegroom to meet in and to make much of each other in but I had rather read and render it from the word a place much like a Couch carried about and abroad being open above exceeding faire glorious and richly beset with beauty within and in the which Salomon sate with much ease and in much honour and state from whence he delivered his Lawes for his Subjects and thus Christ doth answer the Type to his Saints whilst he sits in great grace and Majesty in this his Chariot and in great glory and triumph he governs and gives out his Lawes to his Subjects Now for the matter that this his Chariot is made up of it must be of Lebanon elect trees Deut. 20.19 Ezek. 47.12 Isa. 60.13 14. The glory of Lebanon shall come to thee I meane such trees as are the tallest heaven-ward such Cedars as are the soundest and will not rot such Cypresses as are the fairest Eccles. 8.1 Psal. 119.80 2 Tim. 1.7 Jer. 5.28 and such Olives as are the fattest Psal. 52.8 128.3 and such trees as are the most upright and the least crooked or crabbed the best and most beauteous ones Psal. 7.10 Psal. 64.10 112.4 Cant. 1.4 Psal. 15.2 and for strength such as nothing can overthrow being well rooted and united Psal. 73.2.6 Zach. 10.12 Isa. 8.8.10 11. but which will stand steddy in all stormes and against all plots and practises and powers which no force can conquer which no Age can decay but they are renewed like an Eagle which no fire can burne up but purifie which no wormes can eate or enter into but who are all wayes and at all times and in all places a sweet savour 2 Cor. 2.15 to them within and to them without These are the Saints indeed and none but the visible Saints and that are so judged upon pregnant proofes and strong presumptions are De Jure of right to be Members of this Church of Christ hence are they called the Churches of Saints 1 Cor. 14.33 and Saints called 2 Cor. 11. and sanctified in Christ Jesus 1 Cor. 1 2. otherwise the types of the Mysticall Temple viz. of the Body of Christ the temple of his God-head to this day Jo. 2.21 would not be answered which ought to be by the typified for rough unhewen stones were not laid up into the building of the Old-Testament Temple till they first were fitted polished and prepared for the builders use much lesse may this Spirituall house of the Lord be built up of any other then holy and hewen the liveliest and loveliest stones 1 Pet. 2.5 besides all that entered into the Temple of old were to be holy and cleane and all the vessels within holy 1 Chron. 22.19 and all the treasures dedicated unto God 2 Chro. 5.1 c. and all the materials were the most choyse and pure so ought it to be in this Temple for a greater then Salomons is here and the glory of this house must be greater then the former wherefore it must be made up of the most choyse and precious materials and of such as are dedicated and given up unto the Lord by his Spirit Ephes. 2.22 Moreover Mr Cotton notes that the vigilant and laborious attendance of the Porters was typicall too in 2 Chron. 23.19 who were to suffer none that were uncleane to enter into the Temple which sayes he does typifie the duty of the Church-Officers to prevent and keep out as much as they can vicious vile knowne uncleane persons from polluting the Temple of the Lord which would be by their admittance into the midst of us c. yet if I may not be so strict and curious I am content to say this reaches to the thing now in hand viz. That the Porters and the people by informing the Porters are bound in duty to put by as much as they may persons sinfull and uncircumcised which were not to
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
13 l. 1 Ministers must not meddle with state matters p. 173 ib. Ministers why against Independency p. 82 c. 7 l. 1 Ministers turned politicians fall into great places Colledges Committees c. which is very fatal and ominous p. 168 169 c. 13 l. 1 Ministers cannot be sequestred ab officio p. 180 ib. Ministers all over the Nation warned p. 208 c. 15 l. 1 Ministery the Author called to it and how p. 436 437 c. 6 l. 2 Ministers for long preaching despised and what followed it 4 5 Experiences ibid. Ministers must have maintenance 27 28 Epist. Ministers who are made the peopleâ— 233 234 Ministry when most corrupt 7 8 Epist. Ministers much encouraged in Ireland 28 Epist. Miscarriages of church-Church-members eyed by all p. 68 c. 5 l. 1 Mischief to Churches by proud prelatick lording Pastors and by ruling Synods and Classes p. 104 108 c. 8 l. 1 Mixed congregations not Gospel Church states p. 5 c. 1 l. 1 Mitre-mongers and Prelates ever opposers of the true Churches p. 12 c. 2 l. 1 Mixed congregations Christ not the husband of p. 56 c. 5 l. 1 Monks and priests when they arose p. 11 c. 2 l. 1 Morality is Divinities hand-maid p. 1 c. 1 l. 1 Mortal blow to morter Churches last year p. 208 c. 15 l. 1 Motion life action all from Christ the Head p. 149 c. 13 l. 1 Motions of Hypocrites and true Church-members differ p. 268 c. 2 l. 2 Mountains made plains who and how p. 24 c. 3 l. 1 Mystery of whole Christ i. â— Head and Body p. 147 c. 13 l. 1 N. Nakedness that parish Churches will be stript into p. 551 c. 9 l. 2 Names of such as would imbody given up and how p. 274 c. 3 l. 2 Names of Heathenish and popish presbyters and papists agree in p. 491 c. 9 l. 2 National Ministry and Churches how routed 28 Ep. Nations of all sorts to make up one Church p. 538 c. 9 l. 2 National Churches what they are and how to fall 550 551 552 ib. Nature of things doubtful and indifferent p. 314 315 316 c. 5 l. 2 Necessity of Gospel polity p. 3 c. 1 l. 1 Neck of the Church what it is p. 98 99 c. 8 l. 1 Necessity is shown by the Spirit and the word p. 129 c. 11 l. 1 Necessity of Churches wel grounded and well-united p. 193 c. 14 l. 1 Necessity of serious consideration and self-examination of all that would be Church-members p. 240 c. 1 l. 2 Necessity of a free principle in all Church-members p. 255 c. 2 l. 2 A necessity put upon indifferent forms is pestilent p. 341 c. 5 l. 2 Necessary is threefold p. 461 c. 7 l. 2 Nobility who be the best 21 22 Ep. Norman yoke most heavy 6 Ep. Novelty in presbyterians 60 Ep. O. Objections for Parish-Churches answered p. 61 c. 5 l. 1 Object of true Churches what it is p. 116 117 c. 9 l. 1 Object of the will what it is p. 259 260 c. 2 l. 2 Obstinacy to Christs call out of Babylon is dangerous p. 207 c. 15 l. 1 Occasion of form p. 347 c. 5 l. 1 Officers of the Church have a derivative power p. 288 c. 4 l. 2 Officers to the church how women have been p. 470 c. 8 l. 2 Officers of the church make the body more entire p. 554 c. 9 l. 2 Officers of the church must be kept under as servants p. 110 111 c. 8 l. 1 Offences what and how offer'd p. 321 c. 5 l. 2 Occasions of Brethrens fall into errors p. 322 ib. Old formal Protestantism is not enough for church-fellowship p. 69 c. 5 l. 1 One in another and every one of members in Christ â—4 7 1 Oneness of all Christ paid and prayed for 86 87 ib. Oneness of all Saints p. 319 320 c. 5 l. 2 One of all is Gods great work p. 330 c. 5 l. 2 Oneness of Churches when more then ever p. 506 c. 9 l. 2 Onions and Looks for Parish-members p. 207 c. 15 l. 1 Opinions out of Magistrates powers p. 174 c. 13 l. 1 Opinions ought not to byass us p. 247 c. 1 l. 2 Operation of the will carries into the object p. 260 c. 2 l. 2 Opinions in things doubtful and indifferent may and must be divers p. 312 314 c. 5 l. 2 Opinions different allowed with love two hundred years after Christ p. 332 ib. J. Osborn a strange relation of him 440 441 c. 6 2 Opposition against the Churches make for them p. 205 206 c. 15 l. 1 Order requires Gospel-Discipline p. 2 c. 1 l. 1 Order in building Gods house p. 84 c. 7 l. 1 Order of Church-fellowships best that begin first with Christ the foundation 1â—8 13 1 Order of the Gospel as at first must be known p. 246 c. 1 l. 2 Order in the true Church is Gods Ordinance p. 271 271 c. 3 l. 2 Order of the true Church agrees best with different opinions p. 326 c. 5 l. 2 Order of telling Experiences p. 361 c. 6 l. 2 Order of the Gospel a great latter days promise p. 508 c. 9 l. 2 Orders and Ordinances out of Christs way to be waved p. 77 c. 6 l. 1 Ordinances of Christ dispenced in order of Christ p. 80 ib. Ordinances neck Christ head Saints bodie of the Church p. 99 c. 8 l. 1 Ordinances prisoners in some Churches p. 123 c. 10 l. 1 Ordinances energy obstructed by doubtings p. 252 c. 1 l. 2 Ordinances here a shadow of them to come p. 337 c. 5 l. 2 Ordinances and Members Trees of Paradise p. 532 c. 9 l. 2 Ordinances of breaking Bread many ignorant of 472 473 ib. Ordinance of prophecying one by one means of converting and confirming p. 412 c. 6 l. 2 Ordination of Ministers Papists and Presbyterians agree in p. 482 483 c. 9 l. 2 Original love to all Saints a like p. 86 c. 7 l. 1 Originall of Scriptures is the Spirit p. 463 c. 9 l. 2 Orthodox Expositor of Scripture who only ibid Others stirred up into church-fellowship by publick imbodying p. 284 c. 3 l. 2 Outward things make not the kingdom of heaven p. 324 c. 5 l. 2 Order in ordination of Ministers which is right p. 485 c. 9 l. 2 P Palaces of Christ true Churches p. 50 63 c. 5 l. 1 Papists and Prelates too alike in Discipline and practice p. 13 c. 2 l. 1 Papists Prelates and Presbyterians would have all their high courts over the Churches p. 105 c. 8 l. 1 Parish churches antichristian p. 61 78 c. 5 l. 1 Parish churches when they began first p. 62 ibid. Parish churches Satans Synagogues p. 79 c. 6 l. 1 Parish churches no churches 77 78 6 1 neither matter nor form 91 92 ib. Parish churches plagues from thâ— first p. 92 ibid. Parish churches confused chaoses p. 93 ib. Parish churches want the form of Independency p. 105 c. 8 l. 1 Parish churches sties for beasts p. 93 c. 7 l. 1 Parish churches
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-Church-Members in the voluntary motions into this church-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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ohel or Beth-shemesh A Tabernacle for the Sun OR IRENICVM EVANGELICVM An IDEA of Church-Discipline In the THEORICK and PRACTICK Parts Which come forth first into the World as Bridegroom and Bride hand in hand by whom you will have the totum essentiale of a true gospel-Gospel-Church state according to Christs Rules and Order left us when he Ascended In which you may finde the Hidden Mystery of whole Christ in Head Neck and Body Hidden in former Ages from the Sons of Men. Eph. 3.4 5. Published for the benefit of all Gathered Churches more especially in England Ireland and Scotland By JOHN ROGERS An unfeined Friend and Servant of the Bridegrooms and Brides and Minister of the Gospel of Jesus Christ late at Purleigh in Essex now at Tho. Apostles Lond. Declared for the most part in Christ-Church Dublin in Ireland Imprimatur Joseph Caryl Psal. 19.4 5. Their line 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rule and structure is gone out thorough all the earth in them hath he set a Tabernacle for the Sun c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Heb. To the Sun in altissimo gradu In that day I will raise up the Tabernacle of David that is faln and build it as of old Amos 9.11 LONDON Printed for R. I. and G. and H. Eversden to be sold at the Grey-Hound in Pauls Church-yard 1653. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Channuccah A TABERNACLE For the SVN The first BOOK CHAP. I. That there is a visible Discipline or Politie of the Church under the Gospel ordained by Christ and what it is and how it differs from carnal Policy NOthing is more clear out of the word of God then that there is a Gospel-Discipline or church-Church-State for Saints of divine Institution and by divine instruction Prov. 1.3 To receive the instruction of Christ Wisdome Justice Judgement and Equity for Solomon who was a type of Christ teaches his Discipline in this Book of Proverbs which you have some call his Ethicks as relating to morall Precepts for Divinity is like some great Lady that is every day in a new dresse and Morality like to a handmaid that waiteth on her Christ the typified Solomon intends hereby to tell us of his Order and of the Discipline of Wisdomes house viz. his Church Prov. 8.1 2 3. and Chap. 9.1 2 3 4 5. he begins with this exhortation Prov. 1.8 My son hear the instruction or Discipline as many read it of thy Father viz. his spirituall documents and teachings and forsake not the Law of thy Mother that is of the Church Gal. 4.26 who bears and brings forth children to the Lord. So that it seems Christs Discipline which is of the Father and of the Mother consists in the Spirit and in the truth Joh. 4.23 24. not onely inwardly but it is also outwardly as to outward Orders Laws and Ordinances of the Church Thus the Lord opens the ear to Discipline sayes Elihu to Job chap. 36.10 and commands them from iniquity that is sayes Calvin he instructs them in his wayes and teaches them to amend This shews that Gods designe in giving us so good a Gospel-Discipline is thereby to make us good and Gospel Disciples both in knowledge and in practise and is therefore of great concernment to us in teaching us these three things 1 Subess◠2 Coesse 3 Praeesse First to be obedient to his Laws and Ordinances ut discipuli living together in Order Secondly to love one another and all Saints living together in unity ut socii Psal. 133.1 2. Thirdly to instruct one another and to strive together to excell in exhorting comforting and teaching to the edifying of one another 1 Cor. 14.12 ut Magistri as Masters of knowledge Psal. 119.98 99. and therefore it is that there is so great a need and notable a use of this good order and Gospel-Discipline amongst us which God hath of his goodnesse and in his wisdome provided for us So sayes old Bernard super Cant. Serm. 23. What abundant cause have we to blesse the Lord who was no wayes bound to us that of his free love should let down a Discipline out of his owne bosome as it was brought by Christ to us from the Father for us to dwell in because the School-men could say Disciplina non debetur ex debito quia inferiori non est aliquis obligatus in quantum est inferior Man is the inferiour therefore it is man that is obliged to the Lord his Superiour for making so much and so excellent soul-provision hence religio a religando Ma◠24 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who is a faithfull and wise servant whom his Lord hath made ruler over his houshold to give them meat in due season So we see the Lord takes care for us and makes provision for poor souls for he hath appointed constituit being a compound word is as much as to say cum aliis statuit whom the Lord hath appointed joyntly with others as an Overseer super familitium suum over a remnant of his family Now woe bee to them that reject this Discipline of Gospel-institution Psal. 50.16 17. a meer Moralist will tell you there is a necessity of Discipline See but Tull in 's Offices lib. 8. 9. de invent ante finem libri and a meer Formalist will tell you that there is a necessity of Church-Discipline which is a principle own'd by all for a truth except Atheists bee they no more then meer pretenders or professours As for this Church-Discipline we shall finde it in the word and fetch it from the Fountaine freely flowing forth through many more Scriptures then I shall mention both out of Old and New Testament First in the Old Testament we finde many Prophesies and Promises filled with this as Psal. 110.3 Thy people shall bee willing in the day of thy power in the beauties of holinesse which must bee meant of this visible Gospel-Church-state wherein Saints having communion with Christ and one with another do worship the Lord as appears Psa. 29.2 Worship the Lord in the beauty of holines this is the Lords house here is his worship due unto his name out of this Sion goes forth the Law and it is beautifull for scituation So in Isa. 2.2 3. It shall come to passe in the last dayes that the mountaine of the Lords house shall bee established in the top c. which foresees the singular fellowship of Saints in these last dayes wherein we live largely exalting Gods owne way of worship which he will bring forth with shoutings and withall an attractivum bonum a winning excellency will shew it selfe to the ravishing of the Saints and the re-edifying of their soules as in statu quo prius of old so that the very out-casts of Israel shall more fluminis by a spirituall instinct and from occult qualities flow freely and be fully satisfied unto
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-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-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
this continued to the time of Constantine and Licinius and although the red Dragon could not have his wil do what he could with these his heads and hornes with which he used to push at and if he could to have pushed out the memory of the Saints that the name of a Christian might not be left yet the Church liv'd and thriv'd till she was in those dayes driven into the Wildernesse which was worse then all the Persecutions of the Dragon before and this was not mulatione loci sed amissione ornatus by loosing her former light life liberty excellency purity and lovelinesse her bright Discipline for darknesse of devotion and devotion of darknesse her truthes for traditions and Doctrines of Christ for inventions of men and all this by her pretended friends at home for now the Dragon had dragg'd the third part of the Starres after him viz. Meteors and wandring Starres made up of earthy matter but not fixed in the Globe of Heaven them he hath cast downe with his tayle i. e. by his Serpentine subtilties insinuations strength policy and poysonous infections Oh sad what Superstitions Idolaâ—ry and will-worship began in those dayes to be inthron'd and owned yea in such a manner as is to be lamented at this day for then started up the solemne celebration up-setting dedication and adoring of Houses of Bricke and Clay Lime and Stone and Consecrating such kinde of places for the Temples of the Lord calling them Catholicke and Christning them Churches yea then the superstitious Mother of Constantine viz. Helena went a Pilgrimage to Jerusalem to finde out Reliques and Monuments and then began Crosses to be set up and Consecrated and Christ's Nailes and Reliques to be kept and ador'd and Miracles pretended to be wrought by them as they that loved Superstition and Idolatry did and doe report to this day Thus and many other wayes was the poor woman the Church forced into a fruitlesse comfortlesse dangerous barren Desart-like condition whilst Monkes and Popish Priests sprung up apace and whilst the glistring glory of the former true Discipline Doctrine and Ordinances did dye apace and began to lye buried and unregarded in the dust But ah blessed Lord how excellently doth her deliverance draw nigh and that it is hard by will appeare in the following Chapters In the meane time let all discerning men judge to whom I appeale what a miserable state hath the poore Church visible been in to this day for many hundred yeares and how thicke and three-fold her miseries grew in upon her in the absence of that bright Discipline and Doctrine which she had in the Primitive times and also by the pride and presence of a cunning and curious counterfeit thereof which hath crowded out the true and continued amongst us to this day The proud Popish and Prelatick Discipline quickly grew drunke and was soone swallowed up and swimming in the bloud of the precious Saints The Moone was indeed then turn'd to bloud as well as the Sunne to darknesse and most Romanizing outragious Massacres of Saints and bloudy unsupportable Butchâ—â—ies of Gods people were made to maintaine the Doctrine and Discipline of those dayes so that the Saints were accounted as sheep for the Shambles and were killed all the day long yet a little respite was allowed them and liberty given to them through God's goodnesse in King Henry the eights time and then the true Discipline which seem'd to lye for lost and dead a long time which Christ hath left us in his Church would faine have lived and breathed a little and so in Edward the sixth's dayes and viriditie very great hopes there was of her recovery and she began to wax warme and to sneeze out some good signeâ— towards it but alas they were soone lost againe and how lamentably did she lye againe at the Graves brinke in cruell and accursed Queene Maries dayes and then she was given over indeed even by her Phisitians for lost and past recovery untill it pleased the Lord to raise her up againe and almost miraculously in Queen Elizabeths dayes and then we did verily expect her full recovery and restauration according to the Primitive patterne and practise but well-a-day how were we deceiv'd for what by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crafty cunning of the seducing Serpent which deceived Eve and what by the insinuating subtilties of the Popish Prelates and Mitre-mongers in those dayes her Mothers Children were angry with her and under pretence of Treasons Rebellions and robbing of the Magistrates of their right and the like wrongfull accusations those her enemies inveigh'd against this Discipline of Christ's Institution accusing it to the Queen they called it a Schisme a Faction Sedition and Heresie and with this they charged the true Children of the Church and impeached the precious ones as the Presidents did that conspired against Daniel Chap. 6. accusing him for the breach of the Kings command because he kept his conscience upright and as the Adversaries that would have hindred the building up of Gods house in Ezra's dayes chap. 4.13.16 they charged them for rebellious and for such as would rob the Magistrate of his right and revenews so did these in Q. Eliz. dayes most cruelly doe the Accuser of the brethren's office against the Saints branding and abusing them for seditious factious persons and charging them for Innovators Hereticks erroneous ones calling them Puritans Brownists Donatists Anabaptists Sectaries and such like saying they would be the Destroyers of the Nation and what not so that by this meanes the Church did seem black and odious to the world being Sun-burnt and set to be the keeper of other Antichristian strange vineyards whiles her owne was neglected Cant. 1.6 For it is in and by the name of Christs own Church and Discipline that such a Popish Hierarchy and Prelacy was canonized and consecrated which carried a faire face but a foule heart and which was taken out of humane traditions and inventions of the Papists coyne and 〈…〉 Conclave and Canons as will amply appeare by the beams of the Sun in this ensuing Tract And certainly the Prelates and Papists did agree and look very like one another in their Discpline and in their opposing the Saints and Christs true Church and Discipline We might have said of them as Aristotle once said of the Milesians that the Milesians were not fools yet they did just the same things that fooles doe so these Protestants and Prelates were not Papists no by no means and yet they did just as Papists doe but they were indeed Mungrels and meer Hermaphrodites in Religion Nec vere viros nec vere mulieres sed vere Histriones neither Papists nor Protestants but both or neither or either or any thing for their owne ends A Roman Cardinal caused his Painter to draw out K. Solomon halfe in heaven and halfe in hell for which he was justly to be
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
Lions Beares Aspes Cockatrices c. though they be such they shall have no power to hurt us but shall be glad to lye as still as a stone as in Exod. 15.16 So that we shall be safe out of the Wildernesse upon the Mount Jer. 32.41.44 for the Lord will watch over us with his whole heart and soule and we may build houses and buy lands without danger the Lord will be to us a wall of fire round about us which the Wildernesse ones will be afraid to come nigh Zach. 2.5 â— There shall be no more a pricking brier to the house of Israel nor a grieving thorne of all them that have hated us Ezek. 28.24.26 with abundance of more proofes but Fifthly A Wildernesse is a place of greatest want even of necessaries there is no bread unlesse made of Stones nor Grapes unlesse growing on Thistles no Corne comes up among their bushes and brambles and Esa. 34.11 There be the stones of emptinesse a man may eate his fingers that is lost in a Wildernesse unlesse he hath bread about him there is much want and such a Wildernesse hath the Church been in also where she hath wanted even necessaries for Soules bread of life and food convenient for her for as in Amos 8.11 12. They did wander from Sea to Sea from North to East to and fro to seeke the Word of the Lord and yet went without it often finding at best but Cankers trash and trumpery which grow upon every wilde briar and bramble so that the very Virgins and young men have fainted for thirst but blessed be the Lord who hath laid it out otherwise in these dayes for his Saints For as the sharp winter makes the Springe sweet and the darke night the light lovely so the times past doe help to set forth our happinesse in these times present wherein we have plenty of Mannah falling downe from the windowes of heaven How sweet doth Honey relish after Aloes and Gall O how sweet is health after a sore sicknesse wealth after poverty pleasure after paine and bread enough after infinite want A great Courtier complaining to the Harbinger for that he was laid in so homely and filthy a roome was answered O Sir You will take delight in it when you are out of it and so may we say to thinke of the Dungeon and bondage full of darknesse and filthiness wherein we were barricadoed up in former yeares and as Darius said of Puddle-water when he was in great extreamity of thirst O sweet so now may we that have been in a Wilderness say of the worst preaching almost and Ordinance we meet with from the Gospel and the Spirit O sweet Ah how did Hagar cry when her bottle was dry that now she and her childe must dye in the Wildernesse she wayles wonderfully poore soule till she saw a fountaine neare enough and so did we till the fountaine which is now set open was found out of whose fulness flowes streams which make us glad Psal. 46.4 and as the glory of God appeared to Israel even when they wanted bread Exod. 16.7 So as Ainsworth sayes is God with us and hath appeared in the Assemblies of his Saints when they were in the greatest wildernesse of want wanting bread for their soules but since I say the Lord hath rained Mannah amongst us even Angels food and hath begun to feast us with fatnesse and fill us with gladnesse and in these last dayes he hath promised that the Saints shall be swallowed up over head and eares in the knowledge of God as deep as the bottome of the Sea under the waters yea with the knowledge of the glory of God Habac. 2.14 filled by knowing him in the Hebr. and then shall Corne make the young men cheerfull and new wine the maides Zach. 9.17 for he hath promised to call for the Corne which growes in no soyle but Heaven and to increase it Ezek. 36.29 and the fruits of every tree of righteousnesse shall be multiplied and we shall be no more a reproach for famine among the Heathen The Saints shall have bread enough and to spare and shall be fed with fatnesse and marrow abundantly yea whilst others are ready to starve they shall have enough and eate Isa. 65.13 14. yea whilst others have their tongues cloven to the roofe of their mouthes they shall drinke full draughts and rejoyce whilst others shall be ashamed Sixthly in a wildernesse a man must be a companion with wildernesse-Creatures and companies of Wolves Beares Foxes Serpents c. such a comfortlesse condition the Church was in even till now among the multitude of such as the Beasts of Ephesus wanting religion yea and reason Oh sad condition when as no difference was put between the cleane and uncleane but beleevers with unbeleevers light with darknesse men with beasts and brutish ones were unequally yoaked and are at this day in Parish-Congregations or Churches so called so that whereas formerly God might have said of the Churches that bore his Image behold they are as one of us now the Beasts may say of Parish-Churches and constitutions which belong to the Beast Behold they are as one of us For as the Arke at first was carried on mens shoulders but after that in the corruption of times it was carried on a Cart and by Beasts till they quite over-turned it even so the Church-Discipline that at first in Primitive times consisted of Saints and which was bore up by Christ and carried out by the Apostles was afterwards corrupted into a Discipline carried out by the power of the Beast and bore up by Antichrist consisting of Beasts as well as men I meane of visible brutish sinners making the Church a Wildernesse for Wildernesse-Creatures till they had quite overturned the true Church as to appearance and turned it into a stinking stall and stye But now let us blesse our God who hath brought us into the entrance of those blessed dayes promised in Isa. 35.8 9 10. An high way shall there be and a way called the way of holinesse the uncleane shall not passe over it no Lion shall be there nor ravenous beast shall goe up for it is high thereon but the redeemed shall walke there and the ransomed of the Lord c. And the vile and the precious shall be separate for God is gathering up his jewels Mal. 3.16 17 18. so that a difference shall be put between them that serve him and them that serve him not with many other Prophesies to this purpose which I passe by having produced sufficient I hope to satisfie either the rationally religious or the religiously rationall ones in this point and of the Churches wildernesse-Wildernesse-state and of her recovery which is comming apace upon us although this I know that there be more then many neither religious nor rationall that doe deplore the falling of Babylon and men
but starve it and hinders its growth so they doe seem to cling close to the Church as if they were of it when indeed they are not and doe wrong and rob from the Church and are the greatest hindrances of the Churches growth that can bee Wee in Dublin have had this experience at a deare rate by reason of some painted Pictures who crept in and indeed Wolfe-like as it is well knowne who looked towards heaven and howled but it was to eat the flesh of others and to make the brethren their prey which some of us felt sorely and found them Kite-like flying aloft but yet looking low and keeping their eye on some of the innocent ones for their prey wherefore let the Churches be wary in their admission of members for many times the emptiest vessells make the greatest noise and sound most and readiest but it is because they are hollow hypocrites have their retrograde motions And so we may say we found them at Dublin like those wandring stars which though they be carried about with the rest in the orbe and so must be moved the same way with the rest yet they have their silent and secret motions whilst they creep back another contrary way which is indeed their owne proper motion And to warne the Churches they must know it that we have found them that had such motions and clandestine counsels and courses untill their secret contrivings and conventiclings appeared openly and broke out into an open inundation of mischiefes malice and menacings against the Church to destroy her and then like the Fecedula that Pliny speakes of they faced about and fell off of a sudden and changed their colour forme visage and song and all at once as appeares in the second Booke Chap. 5. I remember the Riddle which was propounded to Athenaeus How a man and no man with a stone and no stone could kill a Bird and no Bird upon a Tree and no Tree He resolved it thus That the man was an Eunuch the stone a Pumice the Bird a Bat and the Tree Fennel But such as wee are speaking of and have met with doe make a resolve to this Riddle viz. seeming Saints but yet no Saints onely Eunuch-Christians at the best having a zeale but not true zeale being Pumice-like hollow empty rough and rash and not according to true knowledge their Profession being but a Bat-like professing mixed with carnality and forbidden uncleannesse and like Bats neither birds nor beasts but participant of both Their faith and conscience being but a straw-like faith and Fennel-like conscience soone falling and failing and as deceitfull as a broken reed But it may be like Dyars with Logwood they may set fair glosses and varnishing appearances pretences and reports upon their sudden change and subtle colours for'c but if they doe they cannot hold For when a shower comes their glosse will be gone and they shall stand for a Sea-marke to all Saints and Churches like an Adverb quasi with the Verb cave to posterity though as yet like decayed Merchants they must and doe study tricks to keep up their credit of being honest and rich wealthy and wise and the mâ—re they decay the more shew they will make of sufficiency and of all well on their side I am sorry to say this the Lord knows but that I see them of whom I speake in profession like white-chapple but in possession as foul and corrupt as the common Sewer and unsavoury in the nostrils of all sort of men so that they had need to weare Muske and Pomander enough to conceale their ill sent The Lord lay it upon them for their good that have given such knowne offence to the Saints of God For as Josephs brethren held up their Brothers coat to Jacob saying see here is not this thy Sons coat which is defiled with blood So surely will Sathan take this advantage one day against them for their rigorous usages of some of the harmlesse ones to hurt them and grinde them when he shall say See here these hypocrites these Professours what have they done to thy Church have they not wounded her have they not broken her a peeces have they not bruised her limbs racked her members and put her bones out of joynt have they not betrayed their Brethren threatned them consulted against them and sought out by false witnesses to ruine them see here are not these thy Sons garments thy Childrens coat yea even Christs seamlesse coat that they have defiled rent and torne and wronged These kinde of Professours like Simon of Cyrene seemed for a time to carry the Crosse with us but it proved to be for us And indeed when it was set up they were not nayled to it but they nayled us unto it and I am sure I may say Christ in his Church and in their persecuting of the Saints unto it But I must spare them though they spare none that are not of the same temper with them yet this is to warne the Churches of such yea and to vindicate the Churches from malicious men and mindes whose mouthes are open at such advantages and on such occasions for 1 Joh. 2.19 They were not of us and indeed such Cyphers are of good use to us when they are in for they make the true figures of more value and validity But to proceed wee see then who are most suitable matter and how much it concernes the Churches to be serious in their accepting and receiving members for as it is Acts 2.47 The Lord added daily to the Church such as should be saved and onely such are allowable matter and lawfull members whom the Lord adds that is to say by way of Ordinance none else but such as wee are perswaded shall be saved and whom the Lord hath received Rom. 14.3 to whom the Lord hath given saving grace and sound faith and also unsained hearts to give themselves up to God in Gospel-fellowship that are to bee received of right Such as are in a visible state of Salvation are to bee received into Christs visible Church But Secondly Hypocrites hold off here is no room for your company for as by the Law Swans are fâ—rbidden who have white feathers but blacke flesh so are you by the Gospel who seem to bee what you are not The beautifullest feathers have not alwayes under them the sweetest flesh noâ— the finest outsides the fairest in The Devill is blacke but he can appeare the white Angel or Angel of light So can hypocrites they are also forbidden in Levit. 11. where the Bats and Sea-Mewes are to bee accounted uncleane because they are Mongrels and so are yee How dare ye then to enter into such a temple as the Communion of Saints is seeing none but upright soules single-hearts sincere Saints and unfained Professors
are of right to be received The Oake that is rotten at the heart will never be good for the building wherefore stand by stand by or you shall be thrown by untill you are better and fitter for the builders use The stones that are for the building must be picked out by Christ the builders hand although perhaps at present they are in the heaps abroad which are in preparation to the building as Builders use to have in one place heaps of Lime in another place heaps of stone in another rubbish rude at present and undigested materials and a tumultuary noise of hammers and axes abroad which are very busie to set up the fallen Tabernacles of David but ere long every thing shall bee set in order and a beautifull structure laid whilst others without shall gather up the Chips which we leave behinde us to warm them with but for this more in the next Chapter yet in this I must tell you that the stones which are appointed for this glorious Fabricke must first passe under the saw and hammer For it is dangerous to put in a rotten unsound stone which will quickly fall out and make way for many others to follow enfeebling thereby the whole Edifice as in 1 Joh. 2.19 20. They went out from us but they were not of us for if they had been of us they would no doubt have continued with us but they went out that it might be manifest they were not of us i.e. us what us why us that have unction and are sincere reall Saints for yee have the unction from the holy One Buâ— they were hypocrites and therefore fell away as Demas did 2 Tim. 4.10 who was but a little before Pauls fellow-labourer Phil. 1.19 as well as Marcus and Aristarchus but he did discover himself after and so did Judas though a long time hee was well thought off amongst his brethren and fellow-disciples insomuch as he was made the Deacon So no doubt Sirs but your hypocrisie will bee as soon discovered if yee dare to enter with unsound unsettled and unsincere hearts as others have been for the weeds in the Gardens are sooner discovered and rooted out againe then they are in the fields or common high wayes but consider then O what a scandall you will bring upon the Gospel as they did at Dublin when your wickednesse wil appear to all the world O what reproaches to Religion dishonours to Christ discredit to the Gospel and tramplings upon the the truth will be laid in your dish at the last day yee being the cause of it For as it is with the Sunne and Sâ—arres if a thousand starres be eclipsed none takes notice of it nor mindes it but for the Sunne to be eclipsed it is sad and so accounted then every one talkes of it and looks at it and so it is when Church-members do the deeds of darknes that of al men should be lights to others as Christ sayes in Matth. 4.15 a little aberration makes every one to minde them and mark them and report of them abroad when many a thousand of others without or of wicked ones may be guilty of the like and not bee looked upon as Par. sayes on Rom. 11. It is not a formall Religion an old Profession or a high conception that either felicitates or facilitates your admission but you must have truth in the inward parts and have grace in your hearts for yee may have it in your heads and yet prove but a new Ranter or an old Protestant at the most None but the indeed holy must enter into these beauties of holinesse the more holy we are the more like our Head and the fitter for Church-members without which we shall not see the Lord but wee shall rather pollute the Sanctuary of the Lord. Thus much for the matter and the fifth Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pillegesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHAP. VI. This Gospelâ—Garden or church-Church-state of Christ's Institution and Order is further defined from the second essentiall Formal cause which is First a visible Segregation and Secondly Aggregation To the first First in this Chapter wherein it appears how all Saints are and ought to be separates THis Kingdome of Christ is not of the world though in the world for the Saints embodied by Gospel-rules in unity which makes the Forme of a true Church of Christ must of necessity be first called out before called in out of the world before into the Kingdome of Christ out of Babylon before into Sion for it is an infallible rule that a visible separation from the world and all false wayes worships c. and a visible application to Christ Jesus his wayes worships c. is of absolute necessity in Church-union and communion wherein consists the full essence of the forme thereof Wherefore to keep still to the comparison this Gospel-fellowship is fitly called the Lords temple 2 Cor. 6.16 1 Cor 3.17 made up of living stones 1 Pet. 2.5 A Spirituall Temple consisting of particular Saints taken out of the multitudes without here one and there one and united together into one body and like as the stones and materials for Salomon's Temple were picked out of the heaps that lay abroad here and there to make up one building so are the Saints into one body Now the first part of the forme to be considered is viz. the calling and culling out of the world and from the heaps without those Saints which are select Members of Christs-Church according to the order of the Gospel which we shall prove also from Prophecie precept and practise First It is fore-told that such a separation must be for even a Balaam was brought against his will to fore-see from the top of the rocks and from the height of the hills that Israel should be a people dwelling alone separated from and not reckoned among the Nations without Numb 23.9 So in Isa. 52 12. Awake awake put on thy strength O Zion put on thy beautifull garments O holy City shake thy selfe from the dust arise and sit down O Jerusalem loose thy selfe from the bonds of thy neck O captive daughter of Zion So in ver 11. Depart yee depart yee go yee out from thence touch yee no uncleane thing goe yee out of the midst of her c. So Isa. 62.10 Goe thorow goe thorow the Gates prepare the way cast up cast up the high-way and gather out the stones c. So is the precious to be taken from the vile in Jer. 15.19 and the cleane from the uncleane the holy from the prophane Ezek. 22.26 See Exod. 33.16 17. For wherein shall it be known that I and thy people have grace in thy sight Is it not in that thou goest with us so shall we be separated I and thy people from all people and in the latter dayes especially the Lord promises to make up his precious jewels
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-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
knows they had only the name of it and all of them saluted for Lords and would sit as Barons in Civill Courts which they know is contrary to their own old Canons which they accounted more of then the Scriptures but if it be unlawfull to alter or change the bounds our Fathers have set Prov. 22.28 I am sure it is to alter the limits the Lord hath set them and to serve the Tables of Devils Now what can be clearer then the rule set in such a case Mat. 20.26 Luk. 22.25 Marke 10.41 and how often Christ reproved and repressed the rising desires of the Disciples in but asking after and disputing about greatnesse who shall be greatest which he would not admit of by any meanes it being after the manner of Gentiles O then how Christ detested and I am sure yet does this Lording dominion in himselfe or in his Saints he himselfe being their Servant and Minister washed their feet besides the Apostle abhors it in 2 Cor. 1. ult and yet O what a proud domineering spirit of Prelacy reigned in these Did not some Bishops goe with a great Guard in pomp to the Pulpit with their Officers before them and a great Mace carried in state making Roome for my Lord to preach in his Rochet and square Cap leaning upon a Cushion of cloath of Gold but their pride hath a fall Ah! but had it not been happy if another Generation had not next succeeded in usurping such Lording power I meane the Prelaticall Presbyterians Those Olives and Vines and Fig-trees before very fat sweet and fruitfull have lost their lovelinesse and former excellencies and that meerly out of desire to Lord it too as well as the Brambles did Judg. 9.8 9 10 11. although in a Classicall way as they call it but this being so neare a kinne unto the other hath met with the like destiny and destruction and that Discipline proved but short-lived according to the Proverbe of Fraud and Frost c. for it never thrived and began to be too proud at the first as soon as ever it stepped into the Chaire Besides as their Lording Classes are not Classicall or warrantable in the Word neither are their Synods or commanding Convocations to order and make Directories for Christ's Churches of Divine right what assemblies are more mischievous as they have been hitherto to the Saints of Christ especially when they would exercise Lordship and Dominion Soveraignty and authority over their Brethren or over any Church of Christ as they have done most cruelly confining men to their judgements against their consciences or else crushing them for their consciences much like the Bed in Isa. 28.20 which is shorter then a man can stretch himselfe on Now if a man lye not even with them and but ever so out-reaches their reason judgements or opinions he must presently be punished and cut shorter as the Giant that in the High-way seized upon all Passengers and carried them home to his Bed and those that were not long enough to lye even with his owne length and the length of his Bed he by some most bitter and fatall engines or wracks would rend them out and draw so one joynt from another that by most lamentable tortures he would teare them out to that length but in case any were too long for his Bed and his length he would cut off their leggs till he had made them fit for his humour and fancy But this is a most monstrous tyranny in men to wrack and torture consciences and say too it is for Christ's sake either to rend or wracke them out or else to command and cut them off if beyond them to make them even with their owne length and height in their opinions and practises But these Mothers children that are angry with us and would set us to keep strange Vineyards and these Brethren that have hated us and cast us out for Christ his sake as they say and said let the Lord be glorified shall be ashamed when the Lord shall appeare to be our joy See Isa. 66.5 for the Lord 's designe in these dayes is to pull downe such as are incensed against the Saints Isa. 41.11 and thus saith the Lord Ezek. 35.21 22. Because yee have thrust them with side and with shoulder and pusht all the diseased with your hornes till yee have scattered them abroad therefore will I save my flocke and they shall be no more a prey So in Jer. 30.16 All that devoure them shall be devoured and all thy adversaries shall be captives and they that spoyled thee shall be made a spoile and all that prey upon thee will I give for a prey for I will restore health unto thee and heale thee of thy wounds because they called thee an outcast saying This is Zion whom no man seekes after c. For it must be that every plant which the Father hath not 〈◊〉 Mat. 15.13 Jo. 15.2 shall be rooted out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or pulled up by the roots so shall Synods downe for so much as they usurpe Dominion but in some case as we consider hereafter that the Elders appointed by their Churches doe meet together to conferre to assist and counsell not to command we can consent unto and are confident that it is very warrantable by the Word and Mr. Parker I remember in his Church-polity proves by many pregnant Arguments from undeniable Scriptures and Writers Orthodox so called and unanswerable reasons how every Church hath an equall and absolute power without appealing and that Synods Courts or Commissionated Classes have not the least power over any Church of Christ to command or rule only at most to admonish counsell and advise and it is without a warrant and but a barren branch an ill plant and beyond the bounds of Christ to exercise any such authority we shal be more large in this afterwards but yet see honest Mr. Burroughs in his Heart-divisions cap. 22. who cleares it up to any capacity under severall considerations as that the extent of Juridicall power must be by institution as well as the power it selfe and that all power receives its limits and extents in Church or State Discipline from the same Authority whence it first had its originall institution which is undeniable undoubted and infallible truth Now let our Brethren but show their Magna Charta or proofe out of Gods Word for that power they would usurpe over the Saints or Churches by Synods or over any Church of Christ by any Classes whatsoever and we will freely beare it or else let none presume so to oppresse the Saints by Convocations to command and controule any Church of Christ or to wracke any conscientious Christians or to persecute them by reproaches wrongs punishments or the like as cannot crouch to their Crosse or cruell Judgements which is to put a yoke upon their neckes which neither we nor our fathers were
us ride post in a Victory of Patience and in the Triumph of Innocency And as Anaxarchus said to the Tyrant Tundis vasculum Anaxarchi sed non Anaxarchum So they may hurt us but not hinder us trouble us but not triumph over us CHAP. IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zebi A further Demonstration of the Discipline of the Church of Christ objective or upon the account of the Churches object and what that is WE have handled through the grace and goodnesse of our God the Forme I hope fully of Church-discipline and Gospel-fellowship wherein I trust the Lovers of the truth will not take mee to bee too tedious although in the following-chapters I wish I could promise to be compendious especially in this first Lib. seeing what is to come as I take it is lesse controversal I shall next insist upon the object of this church-Church-state whereby it becomes so amiable unto the Saints viz. the Presence of God giving out of himselfe more in grace and glory to such Saints then to any others according to Psal. 87.23 which point lyes apparent Psal. 84.1 2 7 10 11. So Psal. 63.1 2. O God thou art my God my soule thirsteth for thee my flesh longeth for thee c. to see thy power and thy glory so as I have seen thee in thy Sanctuary verse 5. My soule shall be satisfied as with marrow c. that is abundantly more then in other places which thing is promised us as in Exod. 20.24 In all places where I record my name I will come and blesse c. i. e. I will come in a speciall manner and blesse them with speciall blessings of grace so is the type Exod. 25.8 so in Isa. 4.5 6. He is upon all the assemblies of Zion not elsewhere a cloud and smoake by day and a flame of fire by night and upon all the glory a defence c. Isa. 25.6 there the Saints in the Lords house this mountaine of holinesse shall bee feasted with fat things Psal. 36.8 and shall say as in verse 9. Lo this is our God we have waited for him this is the Lord we have waited for him we will rejoyce and be glad in his salvation c. that is we have waited for these appearances and this his presence in grace and of glory c. Thus in Isa. 33.17 there thy eye shall see the King in his beauty an amiable object indeed and in verse 21. there the glorious Lord will be a place of broad Rivers and streams c. There is the loveliest heart-ravishing and soule-enamouring object that the Saint can set his organ or eye upon here is the beloved white and ruddy and more then all other beloveds Cant. 5.10 c besides this soule-enamouring presence is promised to the end of the world among Saints in such communion Matth. 18.20 Joh. 14.22 23 26. Matth. 28.20 Joel 2.27 Zeph. 3.16.17 This lovely object beyond all others Saints embodied as before have had the happinesse to see and enjoy or to have the fruitive discovery of which all the true Churches of Christ have experienced to the purpose and their profit in all ages Act. 2.28 Act. 4.33 So 2 Cor 3.18 2 Cor. 6.16 Yee are the Temple of the Lord as God hath said I will dwell in them i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will in the nighest communion of love and grace be present and so as he hath promised yee who are his Temples have experienced Eph. 2.19.20 21. Hebr. 2.12 and in such societies the Saints have found him to delight to be and to walke there Rev. 2.1 2 Cor. 6.6 Psal. 132.13 14. and to take his repose Psal. 72.2 and 26.8 and repast there Cant. 1.7 and 6.2 and 4.16 and to impart his most intimate loves in the midst of them as Cant. 7.12 c. by all which lies apparently before us the beauty of the object Vse On which account how eagerly Saints should bee set upon such a worke will obviously appeare out of Psal. 84.1 2. for if beauty blessednesse love life light grace glory or any good thing be object enough to win upon a people all and more then all may be had here in Psal. 27.4 One thing have I desired of the Lord c. what is that that I may dwell in the house of the Lord all the dayes of my life why so to behold the beauty of the Lord. O there there is the excellency of the Lord the lovelinesse of his countenance the comelinesse of his favour the beauty of his face above all places in the midst of the assemblies of the Saints thus united into a body Now Parishes have not this amiable and peculiar presence of the Lord they want the beauty of this object and this object of beauty abundantly For but little of God is to bee seen in their constitutions and Churches Now where most of Gods presence of love light grace and glory c. is promised and appears there is the Church of Christ but that most of this sweet presence appears in and is promised to the Saints associated as before I refer you to the pregnant Scriptures produced for proofe Wherefore deare friends how forward would you bee for this Discipline did you but discerne the excellency and beauty of these his amiable Tabernacles This made that eminent man Dr. Ames Professour of Friezeland leave all his honours estate esteem c. and all to become a member of such a Church at Rotterdam choosing rather to sit on the Threshold in the Lords house Psal. 84.10 then to enjoy all the world without it and pleasures for a season blessing God upon his death-bed that he had lived so long as to be first of such a body of Christ before hee dyed and when he was ready with good old Simeon to depart in peace hee beseeched Mr. Peters the then Pastor and others not to be discouraged or daunted though they must suffer much saying If there were a visible way of worship in the world that God did owne honour and manifest his Excellencies and himselfe in that it was this of the Congregationall now called Independent Discipline The ignorance of the object indeed makes men no more in love with it then they are ignoti nulla cupido but if the beauty of it be but in the Frontispeece then every eye is upon it O how does beauty shine in goodnesse like the Sun in a cleare Skie O glorious It is a Tradition that Noah being in the Arke and having closed up all the windowes had a most excellent Carbuncle or precious stone which gave them light all within But it is a truth that Christ gives a most orient radient lustre light and beauty to the object of every eye in the Churches of Christ So that the beauty of his Tabernacles is most amiable whilest beauty and naughtinesse blended together doe shew like a Leprosie the whiter the fouler But
of Christ according to all the Scriptures I have produced and hereafter shall vse 2 Vse 2. Let none say then we walk without rule seeing the pattern of our house is measured by this Reed as hath been proved and will be more vse 3 Vse 3. Let all Saints set themselves to observe Christs rule directly without adding to it or diminishing from it Revel 22.18 19. so far as they see even to a pin For in this Moses was accounted faithful Heb. 3.2 for that he had so exact a care according to the pattern in the building of the Tabernacle Heb. 8.5 I remember sweet Sibbs in his breathing after God Pag. 91. speaking of Gods house sayes House is taken for the persons orders and enjoyments in it and government of it all gods which is all to be according to Christs rule Let every Church of Christ keep close to the Revealed will Far be it from the Saints to run the riot with some refractory and unruly rugged ones so as to slight Christs rules and to account it a bondage to be measured thereby and ordered thereafter but I shall speak to them in the Third Book Yet Brightman on Rev. 12.1 sayes The Saints of Christ called into a Church must according to the Primitive pattern be clothed with the Sun Christ crowned with the light of the Twelve Apostles Twelve Sâ—ars and having the Moon i. e. the light borrowed from the Sun Christ to shine in her pathes to direct her feet in her discipline and worship It will never be well with the Church until gathered and ordered according to Christs rule and then her paths shall glister by the Beams of the Sun Let us therefore be thus minded c. as the Apostle says Phil. 2.15 and whereto we have attained in Ver. 16. Walk by the same rule The Lord Jesus Christ direct our way 1 Thes. 3.11 And as many as walk according to his rule peace be on them and mercy and all the Israel of God Gal. 6.16 Amen Thus we hear how requisite Christ's Rule is and indeed till then as the House will be built but ill-favoredly and unskilfully So the Ordinances of Christ will be there but as the Ark was among the Philistims rather prisoners then priviledges as Trap sayes And indeed I do fear they are so amongst some of your Formal Church-fellowships gathered and Houses built up by unskilful workmen who were not so spirited for the work as some will be shortly But as the House after it is built stands firm without the builder because he giveth the artificial order onely and not the substantial being to the building so indeed such Churches as are built by Gospel rule and order will stand firm though the Pastors or such whose Ministry was the means of making them so be no longer about them But the good order and rule of Christ will continue and keep them up whilst such as go to gather a people or to build without Christ's Rule do but lay the brands together without tongs and are sure to burn their own fingers at least at last CHAP. XI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ammi-Nadib Every man or woman that enters into Church-fellowship must have a full free and clear consent and be throughly satisfied having a voluntary submission to all the Ordinances and Orders of Christ in that Church whereinto he or she is entring THus as we do absolutely disclaim such as fall short of and such as run beyond Christ's Rule in this church-Church-state on all sides and that do de novo take up any practise without precept from Christ So also we must see by what means Saints so qualified as before are to be embodied together which I shall more particularly pitch upon in Book 2. Chap. 2. But at present we shall prove none but such as are throughly satisfied of the way and as being convinced can freely and voluntarily consent are to enter into it For we shall finde the Prophecies clear in this Psal. 110.3 Thy people shall be willing in the day of thy power so in Isai. 2.2 3. they shall flow i. e. freely unconstrained by an instinct as the tydes do and of their own accord to the house of the Lord and say Come which signifies a freeness thereunto without compulsion So Jer. 50.4 5 c. wherein their willingness shall appear in that they go weep and run and seek and enquire and ask for the ways of Zion and say Come let us joyn our selves in a perpetual Covenant c. By all which it is clear all they do in ordine ad communionem Evangel is done by a voluntary consent and concurrence So Micah 4.12 so Zach. 2.11 so joyning themselves is in the Hebrew A mutually giving up themselves together with the knowledge and consent one of another And thus in the third Chapter of Zephaniah verse nine They shall all call upon the Name of the Lord and shall serve him with one consent Besides all these Wisdom Christ calls for this in Prov. 23.26 My son give me thy heart And thus it is intended in Barnabas's exhortation That with purpose of heart that is the decree of the will they should cleave unto the Lord. In this sence is mentioned so many comings of poor souls unto Christ and so many calls in Scriptures to come Matth. 11.27 Joh. 6.35 37. unto him and in Luke 9.23 If any man will come after me let him deny himself take up the Cross c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is as much as to say such as will come according to Christs call and command must come freely affectionately and with fervency of desire Importat simul affectionem affectationem acceptationem therefore they must deny themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that is Let him not have ends to come for nor principles to come from off his own but let him have as it were no reason of his own for or from himself to induce him thereunto which is an hard saying to some For the word is an accurate compound noting more then an ordinary or single self-denial Abnegeâ— i. e. Omnino negeâ— Now none others come to Christ to follow him in fellowship with him according to his call and commands but such as were freely carried forth even from their own reasons if need require into a voluntary consent and coming into union and communion with the Saints Which also in all ages is proved by the Churches practise Shall we look a little into the Typical Tabernacles and it is a truth therein viz. All that then offered were to be free and to do it voluntarily i. e. not violently or constrained thereunto therefore Exod. 25.2 O! every man that giveth it willingly with his heart ye shall take my offerings And Vers. 8 9. Let them make me a Sanctuary that I may dwell among them according to all that I
unfeigned without flatteries Revel 14.5 having no guile or as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no Hypocrisie falshood for mentiri is contra mentem ire reason 3 no defect of that nature Hebrew Mum Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is found in their mouths but it is found so in the multitudes Besides reason 4 because they are the Virgins that follow the Lamb Rev. 14.4 Virgins have the finâ—st and sweetest voices and tunes and songs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hid and unknown to them without that are but men so Saints are hidden ones or as in Hebrew Porah the fruitfullest and followers of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into all conditions Now they know best the notes of high and low conditions and dispensations and they onely keep the tune best according reason 5 to the times they live in Besides they have grace in their hearts and have Christ dwelling in them richly and abundantly Col. 3.16 Now such in their praises to God which is their hardest and highest duty of a Christian do return of his own fulness and commodities in kinde grace for grace Joh. 1.16 and glorifie God Psal. 50.23 Whilst mixt Congregations abundantly abase God and rob him of his honor and in their best services and sacrifices bringing him rather the ratlings or what they can spare then the fatlings of their lives every day or the calves of their lips lives and loves Vse 1. It appears then by the bright beams of our Sun use 1 which shines in the Scripture-Elements in this Hemisphere of his Church here below That Parishes in this point are far from true Churches They fall short of the final cause not considering what conduces most to Gods glory but what is most for their advantage and gain this is the godliness of most Parochially opinionated In your Parishes prophane ones all sorts of sinners swearers drunkards whoremasters c. are all suffered as of their Churches which ought not to keep in or if they creep in ought to be cast out of Christs-Church wherein God is most to be glorified I say in such a Church as consists of Saints separated as before and that will not willingly or knowingly admit of or keep in carnal and openly sinful men c. Or thus The Members of Christs Church are the fittest to set forth the praises of God but the Members of that Church which consists of Saints separated and qualified as before are the fittest to set forth his praises Ergo c. Parishes are excommunicated for such a rabble-rout as have and yet do rob God of his due honor and praise and glory But Use 2. Better is the End of a thing then the beginning Eccl. use 2 7.8 Wherefore come forth ye that fear the Lord from those Dungeons of darkness those Babylons of unbelievers and lewd livers and Synagogues of Satan what is the fruit of those things whereof we are now ashamed And dearest hearts whom I bear in my bosom before my Father are any of you fond of Zion see that your End be good and then that the means be conducing and answerable thereunto The End though first and principal in your intention yet is the last and ultimate in the execution yea this End viz. the glory and praise of God is to be the Alpha and Omega the first and last of all or else our best will be but frustra agere bad in our building Wherefore Friend consider what is it we promise or propose to our selves sayes our Saviour Christ Luke 14.28 30 c. Which of you intending to build a Tower sits not down first to count the cost If he can finish it Least he be mocked and it be said he began to build but could not finish it This is but ordinary wisdom to weigh the End first and whither you can accomplish it or not or are fit to go through stitch with it or not or else what a scandal will you bring to the Gospel and dishonor to him whose name you profess Consider the End of your conversation Heb. 13.7 that is Look wishfully upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consider what is the end of your ways walking c. is all for Gods honor and glory 2. This must be the principal End of your entring into the Church of Christ to honor him with the same honor wherewith the Son honored the Father and you shall receive the end of your faith viz. salvation 1 Pet. 1.9 To conclude Sing praises sing praises like the Nightingale who spends whole nights in her kinde to sing forth the praises of God as if the day were too short every Man must be a Preacher every Creature a Text every Occasion a Doctrine every Blessing a Reason every Providence a Proof every Thanksgiving an Use Men and Angels the Auditors and the whole Sermon is Gods honor and glory And yet how many like unwise Archers shoot and know not at what mark And others vile wretches praise with their mouths but they are like Samsons honey out of the mouth of a Beast or like the Quarester that sung Gloria Patri in the Church and Carmina Bâ—ccho in the Tavern others there be that would blazon our Christs Arms Herald like but it must be their own device But the best flower in these Gardens enclosed to make God a Garland with is the Coronation flower to lay all our crown and glory at his feet When Thales had learnt Mandrita the Philosopher an admirable invention of the motion of the Heavens Oh Sir sayes Mandrita how shall I requite you No way sayes Thales Milesius but by acknowledging you learnt it of me So the Lord requires of us to give him the glory of all we learn in his Churches by his Spirit of the motions of the Heavens CHAP. XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alluph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the true Church rightly defined that Christ alone is the Master Builder Ruler Repairer Head of Gold Lord Law-giver without any other Partner Paramount Competitor or Corrival whatsoever THen the Reed which hath measured both the true and false Church state presents unto us as vaste a disproportion and difference in all particulars essential as is possible between Parishes and true Churches For from the Essential Material Formal Objective Organical and Final causes we finde the Church of Christ lies thus defined from the false Antichristian Church which also we shall define by the rule of contraries The true Church of Christ then is 1. A society of Believers sanctified in Christ Jesus 2. Separate from the world false-ways and worships united together into one Body Independent or having a plenary power within its self without the least subordination to any but Christ 3. having the special presence of God in the midst of her 4. and being gathered and ordered by Christs rule alone 5. all her Members freely
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-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
Hence are so many godless hardned sinners subjects in his dominion but the head of gold is of such a principle that none will serve him nor will he that any should worship him but the precious separate from the vile the pure from impure and visibly unholy Jer. 15.19 Isa. 60.21 Fourthly This head of brass which is black within though it shines without accepts of a meer outside appearance and verbal confession of Christ let him be as black as Hell within so his words be good and he look like Heaven without it is enough to answer his principle But this head of gold who is better within then without would have all his like himself all glorious within Psal. 45. as the curtains of Solomon Cant. 1.5 being born of God for what is of flesh is flesh and what is of Spirit is Spirit Joh. 3. Fifthly This head of brass hath members and officers of mettal like himself and of no better principle if so good for some are iron and clay who act according to their own natural principles or points c. But the head of gold hath members and officers qualified with his own Spirit and excellencies and filled with his own fulness Eph. 1.23 and partaking of his own divine nature 2 Pet. 1.4 Christ and his Spirit are the Officers in Christs Church and none other any further then Christ and his Spirit dwells in them and acts them so that then it is not they but Christ rules orders directs disposes or dispenses c. Sixthly This head of brass hath an ill-savor Joel 2.20 and all his doctrines traditions and discipline sent strongly of himself so that whosoever handles them their hands will smell of the brazen head therefore beware of their leaven c. But this head of gold and all his ordinances doctrines laws and discipline are of a most sweet and pretious savor Cant. 1.3 2 Cor. 2.14 15. Eph. 5.2 c. As oyntment poured out Seventhly This head of brass seen and observed by himself makes a rich rare and amiable show to most men but when he comes to be compared to the head of gold he falls and then looks like himself viz. dull dead black earthly filthy and unfit for to be a head or foot in Christs Church Thus in these days his doctrine and devices traditions and trumperies being brought into the light and compared with the truth can no longer triumph but must fall before this head of gold who excels him as far as light darkness good evil and as Heaven excels Earth although before this he fetcht in many to him from far and sat in glory and majesty exalting himself above all that is called God 2 Thes. 2.4 But now he is to be destroyed by the bright appearance of this head of gold 2 Thes. 2.8 that is he is to be rendred useless and uneffectual as before in the Septuag 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he shall weaken him or break his strength or glory he shall lessen his lustre and make him forlorn and loose his pride Nothinging him by his spiritual appearance and in the brightness of his presence Eighthly This head of brass is the work of mens hands and but of mans Creation and must be broken to shatters Psal. 29. this Image must fall Dan. 2.32 But for the head of gold the headship of Christ the gates of hell shall not prevail against him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the powers of hell the policies of hell the very strength and force of hell shall be set against him but to no purpose for of his government there shall be no end Thus I have cursorily set before you a vast difference between a false and true Church-state from the Heads the one being of mans make and the other of Gods appointment Psal. 2.6 All things are to be put under Christs feet and this head of gold shall wear a crown of gold for ever and ever Heb. 2.7 8. Therefore it is that Kings Crowns Kingdoms Councels Classes and Synods National Churches and States are shaken and shall be shaken that the Kingship of Christ which shall never be shaken Heb. 12.27 28. may remain for ever Thus you see how false Church-states are but the habitations of Antichrist built up by men but the true ones are built up by Christ Zach. 6.12 and the habitation for his presence and honor to dwell in Eph. 2.22 2 Cor. 6.16 Wherefore Friends beware beware of brazen faces that have the face to cry up that Head which you have heard of These are those that consult to cast Christ down from his excellency and delight in lies Psal. 62.4 Such brazen heads fall by thousands short yea by millions of myriades of the orders excellencies perfections plenitudes virtue of influence Government Sympathy health and soundness of this true Head of the Church viz. The head of gold But now who be such heads of brass First is that head of brass the brazen-faced Pope always brought up in Brazen-Nose Colledge he was the first that had the face to prefer himself general-master of the Church Lord Head and Law-giver There was no such thing from the beginning but by little and little and as ambition and base thirst of ruling began to rage the care of Christs Church began to asswage and then we shall finde first began to be given to one man the name of Bishop a name common to all Ministers of Christ Acts 20.28 who was chose by the rest of the Ministers and Elders to be as it were Consul in a Senate or as a speaker in the house and which was to be for the time being and present upon urgent occasions to sit as Chair-man And though he had the honor the name yet no more authority nor voice nor determination then any other he had no negative power or voice which all lordly spirits pretend unto The next step after this was by reason of the paucity and poorness of Ministers and Overseers and by reason of the rigor of hot persecutions the Church was neglected and Bishops so called or Ministers grew most ignorant and very few to be â—ound fit for Church-affairs as Overseers and of those very few most of them unlearned and very blinde and dumb and so idle that they regarded not the Church and let things go how they would Then began the care of one Church to be given up to one more then to any other and then did one take the most charge of Church-orders Ordinances and Discipline which occasioned him to hoise up his ambitious sails to be filled with honor And so it began to be a perpetual and continual course and office which was onely for a time at first and that upon necessity too in times of persecution conferred upon one and so all began to be guided and governed by one mans authority and no more by joynt consent concurrence and votes c. of the whole
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-Civil-state but they got into their hands by book or crook becomming Lords Treasurers Keepers Chiefe-Justices and of the Privy-Councel and upper house of Parliament and what not who desire a fuller account hereof may finde it in Dr. Willets Synopsis 5. Gen. Controv. 9.3 p 278. How at first the Priviledges and immunities were inlarged by the munificâ—nce of civill powers and Princes and with divine authority and so Marsilius Patavinus asserts it ex gratuita c. Praefat in Concil Senonens And that the revenues and lands of Bishopricks were some of them given by devout and religious persons Princes c. Cod. lib. 8. tit 54. l. 54. Justinian And their titles of honour being created Barons and made Lords of the Parliament house here in England were bestowed upon them by the bounty of Kings about foure hundred and twenty yeares agone Cod. lib. 2 tit 7. leg 14. but never by the word and warrant of God that they got these Civil honours places and imployments But wee shall finde many Lawes that were made to invest them into honour and pomp As Cod lib. 1. tit 6. leg 28. Anthemius made this Law that if a stranger dyed and left no Executor the Bishop of the place
Hebrew yea the subtile Serpent as Ezek. 29.3 and devilish Dragon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ shall be too strong for him and shall finde him out in all his crooked windings and turnings insinuations and subtilties and shall punish him to the purpose ere long and break and crush his very head and skull where all his cunning and craft lies Wherefore down with these Idols of Brass and Iron if not of Iron and Clay I mean those Heads and Powers who have usurped the power and place of Christ viz. The Head of Gold Psal. 83.11 12 13. Make their Nobles like Oreb and Zeeb yea all their Princes as Zebah and Zalmunna i. e. Like those Kings and Princes of the Midianites a great army whom Gideon slew Judg. 7.25 and 8.12 That is by weak means viz. As by three hundred men he routed and destroyed all their hoast and then cut off the heads of the Kings and Princes So Lord sayes David who prayes Let these Princes Nobles Rulers be like them And he prophecies That they shall be like them and why so See verse 12. they said Let us take the houses of God to be our possession O sad this is their sacriledge to rob God of his right and to take it to themselves and so it is to take possession of his Churches Church-Powers and Priviledges and to make them their's as if they who are Civil Magistrates must meddle with matters of Religion and judge of matters of Faith and make Gods houses their right and their possession by Nomothetick Politicks O the ominous imminent danger of such a State and of such Princes and Powers For see the next verse O my God! make them like a wheel or else as it is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set them as a round rolling Globe or Wheel ready to run run run run till they have run themselves all to pieces So that it seems Magistrates are never in more danger of a desperate downfal and of running as if they were mad to ruine then when they take the houses of God viz. The Orders Ordinances Laws and affairs of Gods house to be their's in possession and their's in right to rule rectifie judge and order by their Nomothetick Power and Policy For then they are set as a round wheel ready to rowl and run more with might then with right when the least touch of a finger or an Argument puts them upon a running motion as to meddle with matters of Religion O then it is a mercy if they meet with any rub in the way to impede their precipitancy or to hinder their rash running for that is very seldom that such who act out of their orbe are recovered and their career ruine-ward be stopped for being set as a wheel as it appears they are when they meddle with Gods Government in matters of Religion and take his houses into their possession by going beyond their bounds of Civil Magistracy which is a crying sacriledge I say then as a wheel they are set to run down down downward and can hardly be staid till they be all broken a pieces Which the Lord prevent in much mercy our States from being so set or if they are from being moved by any of the State-Ministers to run so which will be sad if they do to this Common-wealth which hitherto the supream power and over-ruling God hath graciously kept and kept also our Rulers from meddling with that stone which hath grownd the late King and his family with other Princes and Nobles to powder before their eyes and so he will them if they be not wiser then others were that fell before them For doubtless such are under an Abimilechean fate and destiny I mean the unavoidable fall of a milstone of wrath upon their heads which will at least break their brain-pans a pieces and distract them For if it be unlawful to remove the bounds set by their fathers as it is Prov. 22.28 it is much more unlawful to alter the bounds which the Lord hath set Rom. 13.7 And so give to Caesar what is Caesars and to Christ what is Christs For as we shewed before in chap. 11. The Lord hath made a most clear distinction and distance between matters Civil and matters of Religion and hath required nothing of Civil Magistrates as incumbent to them in their Civil orbs but Civil matters Grant that they be zealous yet they may do more hurt then good with a Jehu-like spirit What think you of Vzzah did he not mean well poor man 1 Chron. 13.9 when he ran to save the Ark in a time of danger too and of seeming Vers. 20. necessity too when the Oxen stumbled and it had like to faln in the way from Kiriath-Jearim to Jerusalem yet because he meddled with what he had nothing to do but went out of his own place to intermeddle with the matters of the Ark God gave all Israel a sore check for it as Jeremy Dyke sayes and destroyed Vzzah And truly I am of opinion That if Magistrates will meddle with matters of Religion were Religion in never so much danger by the stumbling of such as carry it yea I am confident it will be a heavy blow and an uncomfortable day to England it may cost us in England a check and them their neck and Perez-Vzzah will appear afresh for following Magistrates to make mention of and to take warning by And sure I am till each keeps his orb and acts in his own proper place I mean the Magistrate to meddle with Civil matters and no more being all that he is intrusted with both by God and the Nation as to the office of a Magistrate Rom. 13.1 2. And the Minister to keep in his sphere as to meddle with Ecclesiastical and Spiritual matters or matters of Religion being all that he is intrusted with Heb. 5.1 13.17 and not at all to study tricks politicks or to meddle with Civil affairs But these being Magistrates or Ministers for Souls and those Magistrates or Ministers for Bodies I say till this order and each orb be observed we must be far from a good Reformation and look in stead thereof for a lamentable check And doubtless the Heads of Brass and Iron will yet be kept up Idols in the Temple in stead of Christ the Head of Gold Wherefore once more I must beseech the Magistrate as not to meddle with matters of Religion so not to let Ministers meddle with matters of State and to study Politicians For as Azariah the High Priest as we told you in Chap. 11. cast out Vzziah who was lifted to his destruction 2 Chron. 26.16 17 18. out of the Holy Place as the Law commanded so ought Magistrates to keep and cast us out of their places which belong not to us as Luther writes Epist. tom 7. fol. 209. to the Dukes of Saxony viz. Frederick and John I would not says he that the
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
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
with them till a positive warrant for it in the word I say let them but consider this latter baptisme of theirs will be found guilty on the same grounds they charge ours viz. unlawfully administred or by an unlawfull administrator or one not lawfully called to it Some doe it as if they had extraordinary warrant for it whilst extraordinary officers had their Call and Commission immediately from heaven which they cannot prove but we can prove they are ceased Others doe it upon their own private motion and meer supposition that any gifted brother or ordinary disciple that by his gifts and instruction hath won any to this opinion hee may baptize him and so make him sure but if so why did Christ ordain officers and set them in his Church for this purpose and no man saith the Apostle taketh this honour to himselfe but he that is called of God Indeed I did much wonder at the boldnesse of one in Dublin to doe this and yet knowne to be a man of a most dissolute carriage and conversation for cursing and swearing and blaspheming saying A pox upon all Ordinances and Formes and he would downe with them and the Devil take prayers in such desperate wayes as would make an honest mans heart ake and a man of a most malicious spirit studying to doe mischiefe as indeed most of that judgement there are to all that are not over head and ears in with them in their opinion thereby they bring a very great scandal upon the Gospel and hereby they make many enemies to the way they are in as if it could not bee of God but these things are their shame the Lord humble them for it for in these things they exceed all others of that practise that ever I met with whilst many of that judgement here in London other places may be set for eminent examples both to them at Dublin and us here of sweetnesse patience humility obedience self-denial and love even to all Saints and indeed such in whom my soule much rejoyces and hath been much refreshed but I do not finde what lawfull call they have that do administer this Ordinance of Baptisme anew to any And it is not the purse of a True-man in the hands of a Thiefe that makes the Thiefe a True-man But In the last place to bring up the Reare and so all judgements into one that is in the Spirit Sure none can deny but those truly spirituallized in Christ Jesus have the efficacy of baptisme though they were baptised in their infancy which is a Spiritu sancto the inward worke with the outward washing the inward grace and baptisme of the Spirit within 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3.6 an insition or incorporation into Christ himselfe Now what can we desire but this in any member that is to be admitted so that grant there were many failings in the outward administration as long as we see so good successe and such a blessing with it though much might be omitted in the outward order of it which might make us judge therefore the Ordinance the lesse useful and more uneffectual but I say as long as we finde the fruit and effect of baptisme to follow this Ordinance in a lively manner upon their soules we are satisfied This covers all former failings and the outward is swallowed up in the inward which is that that we account qualifies them and us and fits them and all for orderly admission and not the outward dipping which many make and call their fundamental Ordinance without which they say they must have no communion with us though wee bee ever so holy or godly Oh I fear such set up the Forme too much and make as meer an Idol of that as others doe or did of Infant-baptisme by attributing to that very empty signe nothing in its selfe Circumcision is nothing nor uncircumcision but a new creature in Christ Gal. 5. what is only to be attributed to Christs baptisme of the Spirit and to his power and powring out from on high And lest I should be thought to censure too severely I shall insert a Letter which was sent to some members of the Church at Dublin with whom I walked there to some few members that those of Waterford held private correspondence with on purpose to break us which they both threatned by the Captaine that brought it and endeavoured by instruments which they had a◠worke on purpose in private places with those members to whom they writ this Letter which was indeed of dangerous consequence and did much mischief in the body and made a sore rent at first from us by some whose judgement were blinded though blessed be our God that keeps us night and day the little Foxes were catched and could not root us up and all the effect was to draw that party from us a great mercy to us who were so rigid in judgement against us who did lamentably raile upon us and cruelly afflict and wrong us that would not run rashly with them into that way But as Paul said of Jannes and Jambres their madnesse is made to appear to all A Letter from Waterford The Church of Christ in Waterford walking in the faith and order of the Gospel do wish all grace and peace to the Saints in Dublin Beloved Friends WE hearing that there were many of you that do not onely beleeve but have professedly put on the Lord Jesus Christ by * Baptisme did think it our duty in the bowels of love to enquire of your estate and we hear that you doe not walke up orderly together but are joyned in fellowship with such as do fundamentally differ in judgement and practise to wit such as agree not with you about the true state of a visible Church nor the fundamental Ordinances thereof Now the Prophet saith Can two walk together except they are agreed but that we may manifest to you beloved that wee have a ground and occasion of griefe and offence at your so walking as we shall make appeare from cleare sight of Scripture Consider the Commission in that of Mat. 28 19.20.* where Christ layeth down an order that is binding which is this That they should teach all Nations baptising them teaching them to observe whatsoever he had commanded them ye see here is an orderly way commended to teach to the Nations secondly to baptise such as are taught and thirdly to teach such as are baptised to observe whatsoever Christ had commanded that is as we understand all the Laws of Gods house the baptised person is to submit unto and by the Ministers taught the observation of and this Order is binding And secondly It appears the Apostles did so understand the Commission because they taught and practised this Order and this onely to wit first preached to conversion then baptised Thirdly put them in the practical observation of what Christ had commanded in and to his Church Againe else the Ordinance of the Supper would be prophaned
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
tantum in se perditionis habet quantum quod reliqui ad peccandum inducuntur Chrysost. Hom. 25 in Epist. ad Rom. Secondly It is a scandal with reference to Christ. Vers. 15. for whom Christ dyed O! what will the world say what are these Christs Disciples that gurn bite at abuse despise refuse and condemne one another thus is this all their charity of weake ones to shut them out of doors and besides how dare you to offend one of them for whom Christ dyed doe ye thinke they are of so little worth for whom Christ dyed that you will not receive them what do you make of his blood what a scandal is this Further the Apostle to enforce this findes out this scandal to reach to Profession Religion the truth and Gospel its selfe In Vers. 16. Let not your good be evil spoken of or your Gospel liberty and way of Christ be defamed nor truth traduced nor Doctrine nor Discipline nor the Kingdome of grace as Olevian sayes be blasphemed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or evill spoken of 1 Tim. 6.1 1 Pet. 2.12 1 Cor. 29.30 How eagerly did Mr. Prin Bastwick and others take advantage to write and print all they could against this Gospel of Christ for that the niceties and curiosities of some Church societies did exclude others that were not of their judgement though truly godly and holy Therefore for the Gospels sake receive them and have special regard for by not admitting such and judging hardly of them you will open the mouths of Gods enemies against the truth and give them advantages against the way whereby with Bernard in Serm. Ezek. 38.17 the Church sustaines great damage even by her own Children Reason 9. Runs from Vers. 14 15 c. I am perswaded by the Lord Jesus Christ nothing is unclean of it self but to him that esteemeth it so c. from this Concession that nothing of its selfe is unclean comes out a correction Vers. 15. Therefore condemn not thy brother for eating because it is an erronious conscience that makes a thing unlawful For all actions receive their qualifications according to the will of the Agents and the will acts according to the object a thing apprehended by reason If thou judgest by thy light that to doe this is sinne and yet thy will carries thee to it why then it is unlawfull indeed and thou sinnest to doe it but if thou judgest it no sinne it is lawfull according to thy light and conscience to bee by will carried thereto therefore let thy light be Gods light grounded on the word and then be perswaded It is miserable to doubt in things commanded and to be commanded in things doubtful and indifferent praejudicium non est judicium sed vitium Things indifferent are lawful to him that esteems them so and unlawfull to him that esteems and is perswaded they are unlawfull see Chap. 1. therefore let not one censure condemne cast by or grieve the other but receive each other in charity and bowels of love and each walk according to his judgement and perswasion ch 1. Reason 10. Vers. 17. For the Kingdome of God is not meat reason 10 and drinke but righteousnesse and peace and joy in the Holy Ghost This Argument is taken a natura rerum mediarum from the nature of things indifferent and drawne up from the definition of the Kingdome of God from the Thesis and Antithesis take this argument in forme thus for those things the Kingdome of God consists not of we ought not so to contend but meats drinks outward formes and Covenants c. the Kingdome of God consists not of c. ergo c. contend not so for such indifferent things as to judge or not to admit and receive a brother The Kingdome of God consists not of things doubtful or indifferent but absolute and necessary Luke 17.20 21. 1 Cor. 8.8 therefore none are to be shut or kept out of this Kingdome for their judgement in things doubtful or indifferent This Kingdome sumitur pro regno gloriae sometimes is taken for that of Glory the Fathers which is to come ubi Deus erit omnia in omnibus and by some pro regno gratiae and so here for the Church of Christ the Kingdome of the Son the state of grace here but take which you will they are both of one kind of one make have one and the same matter forme and end and neither of them consists in outward forms or is in meat and drink or the like but both of them consist in righteousnes peace joy in the Holy Ghost that is the substantialia regni are one the same and such members as are fit for one are fit for the other These are Characters of such Citizens as are fit whose Christianity Religion Profession enchurchment c. lyes not in meat and drinke that is in the outward formes letters and things left to liberty whether to do or not doe but in righteousnesse inherent and infused and also expressive and declared in faith and holinesse and in their duties of obedience and in peace which follows justification and unity one with another which is unity of the Spirit the Holy Ghost being the procreant cause of this peace and love and joy which issues and runs out of such a righteousnesse and peace before spoken of now those things are necessary which the Kingdome of God consists of Oh then that differences should arise about such things as the Kingdome of God consists not of but can as well bee without as about Covenants Confessions and Subscriptions and such things that are indifferent or that are doubtful as the subjects of baptisme and whether dipped or sprinkled or such like being left without positive warrant in the word Oh then learne learne to put a difference where the Lord puts a difference as between things spiritual and things carnal things of a middle nature and things necessary which the Kingdome of God the Church of Christ cannot be without And let us make no difference where the Lord would have none Reason 11 from Vers. 18. For he that in these things serves reason 11 Christ is acceptable to God and approved of men The Argument is thus He that is the servant of Christ is to be received but he that is righteous and beleeves and obeyes the Gospel whether he eats or eats not notwithstanding these formes is the servant of Christ therefore to be received Thus the argument is a genere but from the effects 1 Gods acceptation 2 Mans approbation He that is acceptable to God is to be received but he that serves Christ beleeves in Christ and obeyes the Gospel in righteousnesse peace and joy of the Ghost though he be not of your opinion in things indifferent doubtful yet is acceptable to God therefore to be received Further thus from the other effect Hee that
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
the Church viz. to speak object offer or vote with the rest which this Scripture nor no other as I know of doth in the least hinder but rather help being rightly considered For 2. He saith it is not permitted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by reason of the disorders and differences that then were in the Church it was thought inconvenient to allow womens liberty to preach publiquely whereby they brought but confusion into the Church as appears in the antecedent and subsequent words vers 33. and vers 40. so that the ill consequence was the cause of this rule of prudence not any positive command of Gods but he spake as in 1 Cor. 7.6 And it is a questâ—on whether it be a standing precept So that from this very Scripture besides a hundred others I do verily beleeve that handmaids shall prophecy and have more publick liberty then now they have but however this does nothing at all disallow or deny them their common private proper liberty as members of Christs body equally with men I say as members though not as officers and so subjective to the whole 2. To women I wish ye be not too forward and yet not too backward but hold fast your liberty in Gal. 5.1 which the Apostle speaks as well to the sisters as the brethren Christ hath made ye free male and female ye are all one in Christ and ought to be so in the Church wherefore stand fast saies he that is keep your ground which Christ hath won and got for you maintain your right defend your liberty even to the life lose it not but be couragâ—ous and keep it And yet be cautious too festina lente not too fast but first be swift to hear slow to speak Jam. 1.19 unlesse occasion requires you your silence may sometimes be the best advocate of your orderly liberty and the sweetest evidence of your prudence and modesty as one saies Silentium saepissime addit foeminis gratiam et decus maxime apud viros cum de rebus seriis agitur and yet ye ought not by your silence to betray your liberty trouble your consciences lose your priviledges and rights or see the truth taken away or suffer before your eyes but I say be not too hasty nor too high for as the note that comes too nigh the margent is in danger to run into the text the next impression so spirits that run too high at first may soon fall into disorder and irregularity It is said when Cyrus was young his Grandfather made Sacas his overseer to order him both in his diet time and recreations but when he came to riper years he became a Sacas to himself and took not so much liberty as he had leave to do and as was allowed him by his governour Sacas And so indeed that may be lawfull to you that is not as yet expedient for you and rather then run into disorder and confusion hold your liberty a little in suspense and wave it on some occasions wherein you lawfully may but lose it not for all the world which Christ payed so great a price for and prepare for fairer gales As the Miller does for though he cannot command the winde yet he will spread his sailes out and open them in a readinesse when he is in hopes of its coming and so do you and when the winde blowes which begins your liberty with full sailes shall bring forth abundantly to serve all the countrey round In the mean time make much of the ordinances prize your hitherto liberty and practise accordingly And in a word I say to all Those whom God hath joyned together let no man put asunder CHAP. IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This last Chapter shewes what Church this Treatise mentions and clears it from all others and shewes wherein the Presbyterians and we disagree and wherein they and the Papists agree in most of the essentiall differences between them and us for Discipline Doctrine and Practise and proves this gospell-church-Gospell-Church-State the great promise and thing typified in the last daies and the Paradise on earth to be restored I Had thoughts now to have rested me for a while but I am jogg'd up again by the jarring noises which many make about the name of a Church I must now arise and wet my pen a little more before I conclude this Treatise or take my rest You have had the essentialia laid before you and in this first and second part have had the totum homogeneum of a true Church both what is to be done before and what in and upon embodying together but what is to be done after followes after in the third Part which I promise next if the Lord give me leave wherein you shall have I hope so the totum organicum of a true Church of Christ. But before that will be ready I must meet with some rough Opinionists who will bid me stand or at least with such who have the hands of Esau though the voice of Jacob and so the principles and practises of the Pope though the pretences and protestations of a Presbyter that will not let me passe thus without a full discharge and a violent volley upon me made up of wilde fire and not with the fire from above but I must force my way in the name and strength of the Lord and I shall lay before them before I leave them the rotten foundation they are built upon which without mercy may be their ruine and whose cause and quarrell it is they are engaged in and whose design they carry on against the Saints and servants of the most High And the Lord give them grace to consider and separate from it for else I dare confidently affirm they will be found fighters against God Act. 5. I shall first offer yâ—u what we mean consideration 1 by the Church of Christ where this discipline and order is set which we have handled and shall endeavour to take off all doubts and distractions which may else arise about the word for that Ecclesia est quid dam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 various Controversies have shot out from the word and name as well as the thing and nature of a true Church Formerly between the Pontifitians and Protestants and of late between the Presbyterians and Independents as will easily appear upon perusall of Mr. Rutherford's Right of Presbyteries Mr. Bailies Disswasive Mr. Prinns 12 Questions and Independency examined c. Mr. Ball 's late Treatise Vindiciae Clavium Mr. Hudson's Church Catholick visible cum multis aliis c. I take the name of Church two waies either strictly or at large proxime proprie aut remote late at large or more remotely and improperly it is to be considered either in respect to and with distinction from Infidels and Pagans or else collectively in respect of Christians amongst themselves in the first respect as opposed to Turks and Paynims all
a crafty one and a violent enemy both to Church and State but the Lord hath and yet will rebuke his spirit I hope for good at the great day for truly I pity him and more such as are seduced and deluded by him against the truth But before many I offered him the challenge yea the advantage of stating the question himself to prove imposition of hands no materiall or essentiall part of ordination which he Popishly asserts but with words not with arguments and further I offer'd him fairly to prove and yet do it that his ordination which he makes to lye in the laying on of hands is Antichristian and successive from the Pope which I entreat him to accept of or else to lay down his boasting and belching out this against the truth and the friends of it For we affirm imposition of hands to signifie nothing as to the essence of ordination for though it may be used yet it is but a ceremony not as essentiall that it must be used So the Protestants accounted orthodox have unanimously declared against the Papists Synops. 16. controv q. 2. and Dr. Cartwright in 's Ecclesiasticall polity declares plainly that by laying on of hands in primitive times they did use to present the person so set apart to God for his gifts and graces to qualifie them for their offices and that this was their generall end Whence Mr. Hooker in 's Survey of Discipline part â— ch 2. argues thence that imposition of hands cannot be said to be a specâ—ficating act as to give one the essentials of an officer Thus eminent Bucer de Gubern Ecclâ—s p. 337. saies Manus impositio quid est nisi oratio â—uper hominem What is this laying on of hands but a praying oâ—e the person to be set apart We read Act. 6. c. that aâ—ter they had prayed they laid their hands on them not before they prayed nor in the time of prayer as the Presbyterians do but after and it was used some say rather in way of blessing of them as Christ blessed the little children by laying on his hands and so the sick then in a way of setting them apart to an office Chrysostome on 1 Tim 3. cals it plainly ferme nihil a nothing And saies Aug. lib. 5. c. 16. Ordinare quid est aliud nisi orare to ordain what is it but set apart by prayer Hear but the Confession of Bohemia ch 14. Harm sect 11. p. 356. They may use some seemly and indifferent ceremonies which are no waies necessary such as to lay on hands to reach out the right hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or else they omit them say they The like we have in the confession of Wittenbeâ—g Herm. sec. 17. art 35. who say imposition of hands is but an indiffernt ceremony and not alwaies necessary For there is no precept for it and the practise of it was extraordinary and significant yet not alwaies used Christ used it not when he sent forth his Disciples to preach nor gave it in commission to his Apostles nor have they enjoyned it to be a practise for succeeding ages And Matthias was chosen in Judas's room without it But to conclude Polanus Tilenus Calvin himself with many others say it is not necessary but a ceremony 2. By whom ordination is to be dispensed The Papists say by their Bishops or else that they are not ordained Bell. de sacram ordinis cap. 11. So said our Episcopalians the power of ordaining is alone in the Bishops who were rather aposcopi quam episcopi but that Controversie is ended as to the hand of a Bishop to set apart for as Cartwright saies in primitive times there was more then one to set apart Act. 13.1 3. Act. 6.6 the Prophets and Teachers set apart Paul and Barnabas at Antioch O the abominable blasphemies and wicked fogeries of Bishops in laying on hands and saying receive the holy Ghost But now the Presbyterians differ as to that whilest they give this power to a classes or company together in form of a Presbyterie yet in this they agree with Popery and Episcopacy to seat it in a Prelacy and primarily to settle it in a Classis which we deny for if the Classis be Ecclesia orta then the primary and first power must needs be in Ecclesia unde Classis est orta We affirm that first of all Christ had the sole power of ordaining in himself since that he hath left this power in the Church his Spouse and there it is seated And as Mr. Cotton notes in 's Way of congregationall Churches cleared part 1. p. 96. sect 2. that in the second century of years the government of the Church was administer'd not in a Classicall but in a Congregationall way and so in the first century witnesse the Magdeburgenses cent 2. ch 7. de consociatione ecclesiarum Si quis probatos authores hujus seculi perspiciat videbit formam gubernationis propemodum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 similem fuisse administrando sacramenta pure verbum dei docendo excommunicando Haereticos Ministros eligendo vocando ordi nando justissimas ob causas iterum deponendo Conventus Synodus congregando c. If a man say they do but search the authentick authors of this age he shall easily see the form of Church-government to be almost like a Democracy in the pure preaching the Gospell administring the Ordinances excommunicating offenders in choosing calling and ordaining Ministers and upon good grounds in deposing of them and calling Synods c. So that in those ages the power was in the Church yea in the third Century of years Cent. 3. cap. 7 to use the words of the Centurists we shall finde almost the like form of government although somewhat corrupt by ambition which brought in Antichrist For we shall finde Novatus excomunicate by a councell at Rome under Cornelius And Samosatenus was thrown out by a Councell at Antioch So that in those daies though corruption got in in a kind of Aristocracy like the Presbyterian way and after that a kind of Monarchy by the Popish and Episcopall way but even in those days some were orderly and some Churches kept their power liberty and priviledges so that then was the power of Ordination in the Church Cyprian tels us Epistolarum lib. 1. that then Bishops and Church officers were not chosen by a Consistory of Bishops or Pastors amongst themselves as is now in Classes but as they received it from the Apostles so they held it for the orderly celebration of Ordination the Bishop or Pastor is chosen in the presence of the people as was in the Ordination of our fellow Minister Sabinus his office was put upon him by the suffrage of the whole Brotherhood and by the judgement of other Pastors present so in Epist. 4. the people fearing God and obedient to the Laws and
all the World beside Saints being the living stones thereof 1 Pet. 2.5 A Jew saies Origen in Mâ—tt tract 35. Nihil dubitat de hujusmodi c. Christ's doctrine to say so is strange Besides if the presence of God makes holy then marke the promise which is not to the place but to the people Mat. 18.20 Wheresoever it be that two or three are gathered together in my name I am in thâ— middest of them If example would adde anything we have all the primitive practise for us both of Christ praying and preaching on the mount and the Apostles in any place in all places from house to house Now although we deny not but that a convenient use may be made of those Churches yet there is not a necessary use of them as to the places holier then any others or that God is more present there For as Origen hath it Locum sanctum in corde requiro positum c. I seek a holy place not in the house but in the heart My son give me thy heart Et non putemus structuram lapidum c. Orig. Hom. 5. in Lev. Let us not then think saies he that the building of dead senslesse stones is the holy place Mr. Tindall hath seal'd to this truth with his bloud Fox p. 125. That Christ hath taken away the difference of places and will be worshipped in every place neither is there in his kingdome onâ— place holy and another unholy but all places are indifferent neither canst thou more heartily and better beleeve trust love God in the Temple at the Altar in the Church yard c. saies he then in the barn kitchen vineyard bed c. And to be short the Martyrs of Christ have honouâ—ed worshipped him in prisons and dark dungeons Thus he And so we 2. The Papists appointed these Churches to be dedicated to Saints and Bell. c. 4. brings an argument to urge Temples to be built to Saints Now although the Priests and Presbyters can't for shame own these Popish decrees yet what do they lesse then approve of their Churches so consecrated and dedicated as to S. Mary S. John S. James S. Thomas Apostles c when they professe them theirs and call them by their names as Sainted and undeâ—take them as such From which we dissent and do declare our dissatisfaction with Parish-Churches as such we disown the titles and them as Temples and Churches and we abhor them as consecrated or dedicated as before and affirm further that many Ministers approbations of those Churches and appropriation of them to themselves as theirs is not far from that manifest impiety and idolatry which appear'd at their first consecration and Christning if I may so say of them and does lead people into too much Popery and foppery about them It were to be wished that their names were left and lost and buryed never more to rise among Christians and that those places also were detested as to the use and end for which and name to which they were consecrated When superstition began to grow big this idolizing of places burgeon'd out also though more anciently they were wont to devote them to Christ as Constantine did his Temple at Jerusalem to the Saviour of the world but afterwards they dedicated them to Saints which saies holy Lambert Martyr Fox 1108 the very Angels themselves would not that we should dedicate to the honour of them And for this take the confession of Wittenb Harm sect 2. p. 46. who say neither do we consecrate Churches or Temples to any Saints or Martyrs seeing not they but their God is our God It will do wel because many are and will be taught by the precepts of men which is a sad passage Hos. 5.11 therefore it would do well that our States would declare against those Churches as no Churches that they might never be eyed or owned more then any other places further then for conveniencie's sake so that as hot violent Ministers might not approve so not appropriate them as they do But that they might be left to the liberty of the godly people that when the Minister of the parish preaches not any other godly Minister or brother might preach there as having liberty and allowance as well as the other For indeed some proud sâ—lf-conceited hot spirited Presbyterians I know that account these Churches their own inheritance will keep or solely command the keyes and suffer none to preach but themselves or of their own feather gang and fancy with them and on the week-daies keep the door so close that a mouse may hardly get in for fear of too much preaching which they account dangerous unlesse on their Rounds on Sunday So that they â—hreaten to arrest such as dare preach in their Pulpits or Churches as they say without their consent Oh sad such doings we have in Countreys yet and are forced to preach under hedges or on mountains which I have done my self when we have not had a twig to shelter us from the rain But woe be to them for they have taken away the key of knowledge and have not entred in themselves and them that were entring in they have hindred Luk. 11.52 I hope in time this will be reformed too which though it seem a trifle yet will signifie much whilest people have a Popish fancy of finding God there more then in other houses that the word preached there is better then in private poor souls they can seek no further But if these places must be dedicated to Saints let them be dedicated to the use of Saints living and for the Churches that are so indeed to meet together Now to the last thing I shal name though I might many more Lastly The practise of Presbyterians is too alike the Papists in their accurate Sâ—rutiny which they have of us to observe what differences they can finde amongst us to make their advantage and out cry against us this is an old popish trick Bell. lib. 4. eccles cap. 9. Do way-bible p. 50. of the Jesuites inventions which as the Papists had to render the Protestants odious so the rigid brethren the Presbyterians do all they can to make us a reproach and by publishing our weaknesses which they get up from the differences and divisions that are among the Saints Churches So Edwards Gangrena Baily in 's Dissuasive Dr. Bastwick in 's Rout Mr. Prin in 12 Queries Cummultis allis c. But we with the good old Protestants and Martyrs must acknowledge too many differences among us and that about forms too but we say that unity is no infallible note or necessary mark of the Church of Christ for as Mr. Bradford said Fox 1622. the Idolatrous Israelites then might have produced and pretended this argument for them And then 2. There may be unity where is not uniformity and where be differences about some outward rites yet all may agree in the
cloathed with flesh Col. 2.9.10 Eph. 3.17.19 the same for quality though not yet for equality Ergo unity amongst all These are the bonds of unity to tye all the Churches together in one Sathan hath no better sport then to see them spit fire at one another and is never in more hopes then then When Cyrus came neare Babylon with his mighty Army and found the River about it over which he was to march with his huge Hoste impassable and unpossible it being so deep to transport his Army that way he was at a losse till he thought of a likely way which he as suddenly set upon he caused it to be divided many wayes into many Channels and severall Currents wherby the main River sunk and so on a sudden and with great facility he got over the River with his Army and tooke the City with ease Thus Sathan doth when he hath any designe against the Saints Churches he sets them into Divisions many wayes Therefore my Councell as from the Lord is to love one another as Christs Disciples be stedfast in one spirit Phil. 1.27.28 and then be in nothing terrified by your adversaries All the powers of Hell cannot hurt thee then It was the Councell Severus gave to his Souldiers in vobis pacem caeterâ—s dispicite be one among your selves and a Fig for your Enemies so ye will then be terrible to all Christs Enemies in the world for they shall know that out of Sion shall the destroyer come and they shall finde Jerusalem a burdensome stone Vis unita fortior as Mathematitians say of figures the strait figure or line is weakest but the circle is strongest of all others and the best and usefullest because one part hath fellowship with another and meets another and holds up one another so should Churches help to hold up one another and as one line runs into another so should they and such are strongest and best that are so united the Lord delights in them most too O my Dove my undefiled is one this unity delights his heart People seem much to eye the Churches now now they appear in publick and preposterous spirits are ready to judge the last news of the Fleet beaten and the Foraigne Nations preparing and threatning to be prodigious signes presaging ruine to the Churches which puts me in minde of Cicero's Oration and answer to the Southsaiers who upon newes of Earthquakes and such terrible signes foretold great calamities ready to come upon the State as our star gazers and sign-observers do now but saies the Orator fear not for the Gods will easily be reconciled to us if we be but reconciled one to another so I say to such our God will easily be at peace with us so we be but at peace one with another and then let them all the world if they will associate themselves together and they shall be broken a pieces yea in order to their breaking a pieces they must associate themselves together Isai. 8.9 and Gog and Magog from all parts of the world must be gathered together in battell in number like the sand of the sea and besiedge the Saints and circumviron the beloved City of God but fire shall come from God the spirit of God out of Heaven the Churches and Saints and shall devoure them and eat them up as in Rev. 20.8.9 Out of their mouths shall come fire and devoure their enemies Rev. 11.5 and whosoever hurts them must in this manner be killed so that there is no fear of all the foes in the world though they be as many as the sand of the sea But if any thing hurt us it will be want of Love if any thing will nothing us it will be want of unity Vnities severed make no number Letters divided make no syllable syllables divided make no word words divided make no speech members divided make no body stones divided make no wall so that without unity all stands for nothing as a Cypher I feare nothing so much as want of unity and love among Churches and Members for as Shepheards observe when sheep fall a butting one another a storme is nigh so may the Pastors that Christians contending and butting one against another and Churches justling one against another presages a sad day without mercy prevent wherefore to ease my heart and unburthen my spirit I am heartily possessed with three things that will produce unity indeed Which I shall hint to the Churches and so wipe my pen. 1. A short but sharp time to try the Churches that those that are approved may remaine which day shall be short for the Elects sake and is called but three dayes and a halfe Rev. 11 9 though in former years the time of persecution was long and hotter for now their bodies shall be above ground all this time of persecution in the sight of all Peoples and Nations till the spirit of life enter in afresh and in a fuller measure then ever before and the witnesses stand upon their feet again v. 11. Then woe woe be to the Nations to the purpose And this time will be so short that it is called the houre of temptation Rev. 3.10 and the hour of Judgement Rev 14.7 and for a little moment his indignation Isa. 26.20 1. Pet. 4.17 and then wil the Lord arâ—e to punish the inhabitants of the earth they must begin at Gods house 1 Pet. 4 17. but end in with the world Then sinners in Sion shal be afraid Isa. 33 14 terror trembling shal surprizâ— the Hypocrites that are in the Churches for they shall not be able to abide his comming like a refiners fire Mal. 3.2 3. nor can they indure to dwel with those devouring fires everlasting burnings which the upright in heart shall live in Yet this triall will be well for the faithfull ones for though two parts will be found drosse and left behinde in the houre of triall yet a third part shall remaine and be purified and shall call upon the Name of the Lord and he will heare them and will say this is my people and they shall say the Lord is my God Zach. 13.8.9 this houre will scatter Shepheards as well as sheep or Pastors as well as People But then shall the Churches be more in unity then ever and like gold run melting together out of the refiners fire for as a flock of sheep are loose about and scattered and every one for himselfe feeding and divided one from another till comes a dog amongst them and then they run together and keep close one to another and so are the Churches too much at a distance one from another and each one minding her selfe too much and her companions too little and too much divided and doubtless wil be till this time of triall comes and makes them keep together and closer in love and unity so in the Prelates times Oh what a
sweet unity love and harmony was among the Puritans and Professors when they were under persecution how they priz'd one another and so it will be again and much more Secondly This Vnity of the Churches will be honoured from Heaven with a large effusion and powring out of the spirit upon them for in that day they shall know the Lord to be their God and as one people they shall acknowledge and never be ashamed and then shall it come to passe that he wil powr out of his spirit upon all Joel 2.27.28 And by this they will bee yet more one then ever before as appears Act. 2.17 and 4.31.32 when those that were filled with the holy Ghost were of one heart and one mind and of one soule neither sayd any of them that ought of the things which he possessed was his own and then great Grace was upon them all Great grace then indeed Having favour with all people Act. 2.47 This blessed day is hard by us when Jerusalem shall be a praise in the whole Earth round about us but we must be purged first In Ezek. 37.7 as the bones there came together by the shaking bone to bone so will the Churches by the shaking before mentioned in the time of triall cling and come up closer together then ever before Church to Church and all as one Though they were before as the bones scattered so in their affections and far asunder they shall bee shaked together beleeve it and then they shall receive life and breath from God more then ever before v. 9.10 Yea they shall not only be shaked together but tied together with sinewes and cords and lawes of Love that shall never break and this is to be before the full winde from all 4. parts blow upon them and fill them with breath and life So I am assured from the Lord and the Churches shall find it that they must be united together with strong ties and lawes of Love even with the liveliest sinews and strength of affections before they shall enjoy that great and notable effusion of the spirit which is the winde that blowes where it lists in such a measure as from all parts in all gifts graces and admirable administrations as from all quarters to enliven them and multiply them for in that day they will be as an exceeding great army Eze. 37.10 Lastly consider the great and notable day of the Lord is then the next that comes upon us Ioel 2.31 and Zion shall be glorious In the mean time as the lines of a circumference the nigher they come to the center the more they are united and the nigher they are one to another So for certain Sirs the nigher we are to that time the more we are united and the nigher we are one to another So that we shall see every yeare the Churches more and more united and that in the spirit untill the dispensation of the fulnesse of times when all things shall be in one Ephes. 110. The Lord hasten these happy daies I was pressed in my spirit to acquaint the Churches thus much and to call upon them to unity that the enemies might not have such advantages against us as they doe take for our defect in this duty and that our unity consist not in formes but in the spirit as for practicall rules heerto I shall refer the Reader to the following book But thus I have shewn wherein the Presbyterians and Papists agree and are alike in Discipline Doctrine Ordinances and Practises In Discipline for the Church Catholike Head of the Church matter of it force of it foundation of it and in laying their foundation and about the Keyes and Synods and in Officers to all which we have declared our dissent and abhorrance and so for Doctrine and Practises in all in neere fifty particulars wherein I have clearly instanced the Lord make his people in England wise enough to avoyd such Popish tenets and doctrines and give our Brethren that power and will to cry Down with Antichrist Down with Babylon as we do that hear the voice lest pertaking of her sins they pertake of her plagues Rev 18.4 And let them not think me their enemy for telling them the Truth Gal. 4.16 But to the 3. Consid. The 3 Consideration to come to a Conclusion is that the consideration 3 Gospel Order in the Congregationall Church-way which wee have treated of restored to its primitive purity and beauty is one of the great promises of these latter dayes and the spirituall glory of it sparkles in sight of the saints out of many promises prophesies and varietie of the richest types and is to stand apparently distinct by its selfe from all other orders wayes worships or Churches whatsoever as the visible Kingdome of Jesus Christ for his subjects to walk in That it is one of the great promises to bee accomplished in these latter dayes appears Isa. 2.2.3 Micah 4.1 Isa. 35.1 8 9.10 Isa. 30.21 Psal. 110.3 Ps. 46.2.3.4.5 and 48. P. 3. Malach. 3.17.18 Isa. 51.3.4 Dan. 2.32.33.34 Act. 3.21 Dan. 8.3 The higher is last the best wine at last and the glory of the latter house shall be greater then the former Hag. 2.6.7.9.21.22.23 For further Explication though I have beene full in former Chapters yet to conclude this I shall name these 6. speciall Heads which ensue to prove this Generall Assertions without exception The Prophesies and mproises are full for Christs reigne as Head and alone Ruler in his Church especially and most visibly in these latter dayes He alone shall reign over them in Zion and for ever Micah 2 17. Psal. 99.1.2 Isai 9.2.7 and 22.23 Psa. 2.6 And is set up King in Sion He will be greatest in Zion· Rev. 2.26 Yea and rule the nations to Rev. 11.15.17.18 Zach. 14.9 Therefore all power is given him in heaven and earth Church and State Mat. 28.18 to rule all as being more excellent then the mountains of prey Ps. 76.4 till all be under him 1. Cor. 15.25 Thus he â—ides in our dayes conquering and to conquer But to speak to his Headship In his Zion his most speciall habitation and Kingdome Hee is the alone Head of whom all members aptly joyned receive life and growth And this he is to us as he is one with the Father Jo. 17.21 From whom we have life and grace In especiall maner hee is to bee manifested such a Head in these dayes of restauration Hosea 1.11 the children of Judah and Israel though they differ as to form as Independents and Anabaptists c. shall be gathered together and appoint to themselves one Head and come up out of the Land for great shall be the day of Jezreel So the Churches of Christ shall be all one as we said before in Vnity under one Head viz. Jesus Christ. For although the Churches have stood off hitherto one from another as the 10. Tribes did from Iudah and
Churches p. 117 c. 9 l. 1 King the first a Tyrant 22 Epist. Kings never more in England 23 Ep. Kingdom of Christ p. 85 c. 7 l. 1 Kingdom of God consists not in outward things p. 324 c. 5 l. 2 Kingdoms of God of several kindes p. 325 ibid. Knowledge of Christ spiritual is one end of Church fellowship p. 60 c. 5 l. 1 L. Lambs Book of life p. 55 c. 5 l. 1 Lambs Book will be out ere long 217 Epist. Last days best days p. 26 31 46 c. 4 l. 1 Latter days Churches filled with glory p. 537 538 539 c. 9 l. 2 Law-giver Christ alone p. 144 145 c. 13 l. 1 Lawyers corrupt and live by sin 220 221 Epist. Lawyers mock at the word and hinder Reformation 222 Epist. Lawyers ere long will appear the greatest Oppressors Tyrants and Traytors that are 224 225 Epist. Laws of the Nation not regulated and why 222 Epist. Laws and Lawyers must be purged from lusts 223 Epist. Laws of Christ in paradise p. 540 c. 9 l. 2 Law to go forth from Churches to the World p. 541 ibid. 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Life is first before law p. 541 c. 9 l. 2 Light and increase of knowledge one end of Church-fellowship p. 60 c. 5 l. 1 Light shining gloriously p. 400 c. 6 l. 2 Light goes forth from Churches round about p. 531 c. 9 l. 2 Lips of the Church what p. 97 c. 8 l. 2 Lord Christ alone by power purchase conquest gift and choice Independent spiritual universal sole-soveraign Lord cheif Justice most Excellency and Everlasting 78 6 1 143 144 13 1 Love original to all Saints a like p. 86 c. 6 l. 1 Love of God in Christ ground of comfort p. 375 c. 6 l. 2 Love of God taught by experiences p. 383 ibid. Love of God calls home p. 412 ibid. 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Magistrates struck with judgements that meddle beyond the orb God hath set them in 166 173 ibid. Magistrates when in most danger p. 171 ibid. Magistrates are servants to not Judges of noâ— Law-givers to Christ Churches or Saints 179 180 ib. Magistrates in their places owned and honored by the Churches p. 129 c. 11 l. 1 Magistracy and Ministry ever distinct p. 1â—5 c. 13 l. 1 Magistrate what he may do about Ministers 11 Epist. Magistrates must do all they can by their powers and persons to countenance the Churches 13 Epist. 26 ibid. Magistrates must study Scriptures p. 36 ibid. Magistrates Presbyter and Papists agree about them p. 480 c. 9 l. 2 Maintenance to Ministers is moral but the manner of it is civil and left to liberty p. 489 ib. Man not able to undertake Church-Government p. 139 c. 13 l. 1 Mans rule too long or too short p. 121 c. 10 l. 1 Man of form most enemy to Christ p. 341 c. 5 l. 2 Many fall to Rantism c. and why p. 322 ib. 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Mills his Experience p. 409 c. 6 l. 2 Ministers and the most eminent guilty of those Errors they most complain of 82 7 â— Ministers of the Gospel Teeth of the Church p. 97 c. 8 l. 1 Ministers of State succeed Lord Bishops in their actions and stations which is bewailed p. 168 c.
Israel a separate people So every Saint is a spirituall Jew So are the Disciples of Christ. Sim. Who are therefore haâ—â—d Châ—ists commands 2 Those that partake of her sins partake of her sorrows 3 It publishes disobedience not to be such and a corrupt heart plenis faucibus Quest. Answ. 1 None ought to be without Callings 2 None must separate from their duties 3 Nor to separate from civill â—onverse What it is to separate 1 From all false wayes and worship 2 From familiarity with the adversaries of the truth Sim. Sim. Sim. Have nothing to doe with them Gods anger is against such as do keep company with them Sim. Sim. 3 No fellowship with them in their orders and ordinances out of Christs way Expos. As Paul separated from Iewish Churches Discipline orders and ordinances Vse Parishes have not this part of the Forme Which is twisted up of a threefold cord to draw us out of Parishes into Churches All men are separates from Christ or separates for Châ—ist and which is best Object What Separatists are Schismaticks and what not A sin not to separate from false Antichristian church-Church-States And parishes as Churches are such Learned men many times most enemies to Christ and his true Churches Sim. Parish-Churches no Churches Churches gathered out of Churches Parish churches are Sathans Synagogues No Parish-rule conveyes a Church-right Sim. Parishioners opposite to Churches Sim. Object Answ. Word preached is no indelible nor undeceivable note of a truâ—â— Church Sim. But a commen adjunct Sacraments must be of right dispensed as Christs Ordinances in Christs order i. e. no where but in the true Church Expos. A word to all friends to submit to Christ. ☞ ☞ Sim. Outward Ordinances out of Christs order may do more hurt then good Sim. Carnall reason keeps many off Church-fellowship Sim. Secondly 2. Part of the forme is after separation from the fals conjunction in the true way Forth with hast into the Churches Else we shall be lost in the wildernesse One reason many Professors formerly strict turne Familists Seekers Ranters and such like In the Answer godly eminent Ministers so accounted must be reproved in the Countries Hag. 1.2.4 The Lord expostulates with them Ministers most complaine who are most the cause of their owne complaines What answers some of them have given the Author when he hath pressed upon them Gospel practise Why many Ministers are against Independency as they call it Expos. Whom the forme is to be showne to What it is 1. One Body 2. One body Independent 1. Christ's Church is his Body how and why All Members make up one and but one body Expos. Sim. If one member be amisse it must be restored into use and order againe for the good of the whole body which cannot misse that one member Sim. That is candidly with all sweetnesse of brotherly-like spirit and christianity Every member is to be in an apt place c of the body Sim. 1 Cor. 12.21.22 and to be content therewith Vide Zanch. de Eccles. 2. Christ his Church is his building Expos. The forme of his building What it is Sim. Rightly ordered to make all one The Lords house fitly framed together Expos. All one in another and every one on and in Christ the foundation v. chap. 14. Expos. 3. Christ's Church is a City compact Sim. All streets houses peoples c. make but one City Saints Citizens Sim. The immunities Priviledges lawes of this City which belong to the Freemen thereof None admitted free-men of this City but by the Citizens consent Expos. Buxtorph and Shâ—indler 4 This Church is his Army All men companies colours Captaines make up one Army 5 Christ's Church is his Kingdome For all Cities Shires countries c. make up but one Kingdome 6 Christs Church called heaven And why All Elements Firmaments Orbes Stars c make but one heaven All Saints in one are so Mr Jacob. Mr. Ursin. Sim. Because they have All one Father All one originall Law All in one Covenant All hewn from one Rock All bear one Image All lay in one womb All of one Seed All lead by one Spirit All called into one hope All one joy All one glory Christ prayed for this onenesse Apostles tooke great paines to preach it Unity and Entity convertibles The beauty and loveliness of Saints embodyed Sim. His Tabernacles amiable His Spouse fair 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such embâ—dâ—ed excel in beauty Informitas materiae duplex vel excludeâ—s formam vel formositatem Th. Aq. 1.66.1 â— Sim. Without form deforme Sim. But in one body their excellency appears In great confusion and disorder till then Sim. But in body in order and proper place Sim. Sim. Till thus embodied they do not their duties one to another Mr. Bartlet The Author abused for him in Dublin Sim. Expos. The soule-sweet issues of such a Gospel-order Priviledges Promises The Lords delight there above all Sim. The united strength of Saints in such Gospel society Vis â—nita fortiâ—â— Such Saints are the surest and the most successefull Souldiers A terrour to the world Expos. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fire proceeds out of the mouthes of Churches to destroy Gog and Magog Expos. By the Spirit of the Lord. Sim. Unity unconquerable Sed informitas infirmitas Sim. Sim. Saints united in one too hard for the whole world Sim. Their joynt powers and joint prayers able to conquâ—r heaven and earth And joynt-praises fill heaven and earth Sim. One member can act by his owne power and by the virtuall power and influence of the whole body Vse Parishes no Churches of Christ in this point of forme For we proved before with the Schoolâ—men Ubi partes non habent rationem materiae ibi totum non habet rationem formae So that they are neither matter nor forme The Devils black cloven foote is set in the midst of them all over England Why Parishes so devoyd of matter form and so full of sinne Expos. In Parishes what plagues arose from their constitution The worse wicked ill-favoured Kine eate up and destroy the others of the Neighbours that are better Exod. 7.12 and errours and sins doe swallow up truths Proph. Aegyptian Plagues must come upon them as in Isa. 10.24 26. Although as yet many like Dan do bite us behind or backbite Many an Adullamite we meet with in Parishes Parishes a Chaos Sim. Sim. Materia informis Expos. Parishes are stalls for beasts to lye down in Sim. Sim. Sim. Parish-Churches have their fatall blow Ezek. 16.36 37 Judg 9.15 The Bramble shall be burnt up in the day that burneth like an oven Mal. 4.1 Sim. Babylon falling Thâ—se that traded with her bewail her Vse A call into Zion into the Churches of Christ. Out of Babylon and Parish Churches Christ beckens to thee ☞ In his Tabernacles and Churches are beauty power his presence safety deliverance pleasure and joyes plenty peace blessednesse salvation all powerfull motives Great hurt to the godly to continue in Parish Churches
cap. 22. p. 157. Unsavoury fruits thereof ☜ These Idols must down though never so bold and brazen faced as yet A word more to the Magistrates They must not Head it over the Church Regnum Dei non est regnum in quo gladiis fustibus res agaetur Marlorat Expos. Eccles. in Luke 9.55 De Oecumen Pontif. Cham. None ought to be forced to the faith Vide chap. â— l. 2 Not in date 300 years after Christ. In opere Articulatorum Art 36. Deodate in loc Expos. Diodate in loc Piety must not dance after the pipe of policy Trap. in Mat. 21.7 ☞ Christ is a Iudge but in what Court of Iudicature Secular powers in and over the Churches or in matters of Religion are tyranny and why Constantines's Letter ☜ Cromwels Letter After Constantine Magistrates meddled not with matters of Religion Ambrose Valentinian the Emperor Expos. Answ. To the Objection in travel to bring forth at White-hal Feb. 22. 1652. 1. This Scripture teaches nothing of earthâ—â—ly powers or Magistrates The Text in the original will not bear it The context foregoing and following will not bear it Expos. ☞ Diodate Calvin Arias Montanus 2. Magistrates were the Idolaters 3. The grounds of their pretended Inference and new raised Arguments are of Humane invention 4. Should we grant this Text did touch Magistrates yet it could not be for Matters of Faith but for Matters of Fact They may as far as they break the Civil Laws They judge of practises but not of consciences Burtons Vindication Answer to Prynnes 12. Inâ—errog p. 70. And may take cognisance of Blasphemers Hereticks c. as well as of Swearers and Drunkards for their actions They may not usurpe Christs power to kill errors with the sword which ought to be destroyed by the Word Vide Vrsin de secundo Praecepto p. 737. de Potestate Magistratus Examples of Luthers conquest over errors Of Zuinglius respons in libel Strothionis Tom. 2. fol. 302. Errours all to be suppressed by the word not by the sword ☜ Vide ch 2. lib. 2. Obj. 1. Extraordinary and typicall 2 Priests and Prophets did civill offices then But the case is not the same with us now 3 There ever was a specifical distinction betwixt Church and State Magistracy and Ministry matters Civil and matters of Religion Moses and Aaâ—on Uzziah the first Civill Magistrate that durst meddle with matters beyond a Civill orb ☞ Aristobulus Proved in the New Testament Christ the High-priest ever kept his orbe So the Apostles The History How Bishops grew big and ambitious and became temporal Lords at first First by intrusting them with lands in controversie Bishops lands belongeth to the poor by right Then by the favour of Kings and Princes They had Civil powers lent them to punish offenders And then soon becomes Treasurers and Lord Keepers Judges c. Their priviledges from Civill powers Bishops-lands Barons Lordâ— And so things Civil Eccles. viz. Christs and Caesars came to be mixed together State-Ministers too much alike them Corrupted with honours and then they consent to the joyning of Civil and Eccles. Christs and Caesars together Many hundreds bewaile it That they turn great men in Civill Secular or Martial affairs These are sad and seldom failing Omens of the Chuâ—ches danger which is more now then it was in the Dragon â— days oâ— formeâ— times of persecution vide chap. 2. Such complain of others usurping their office and places and yet they usurpe others offices and places and turn Politicians O the shame of this age Sim. ☜ Sphinx an emblem of Policy A description of Politicians ☞ Christs appearance will ruine policy and Politicians Sim. Expos. Expos. Proph. Threats of Rulers ruine and of loosing their heads When and why When they are in most danger ☞ For Civil powers to meddle with matters of Religion as Judges is sacriledge The Authors Prayer to keep the Parliament from an Abimelechian fate and destiny Uzzah struck dead for meddling out of his Orb and with the Ark-matters Magistrates must not meddle with matters of Religion were Religion in danger Perez-Uzzah why so called ☜ Nor Ministers meddle with matters of State Vzziah Luther ☞ A word to both Quest. Answ. Not Judges of Opinions or Doctrines Vide Burroughs It is the Churches power or Christs in his Churches why Magistrates not Iudges of doctrines c. Magistratus non est Dominus nec author legis Noyes Temple 2 They would set up their own opinion and sentence others 3 And maintaine Idols crucifie truth Obj. Not on the advice of the Assembly of Ministers 2 Pilate is a warning-piece 3 This would hinder Ministers in their work of ruining errors by the word 4 Because Christ would never use them to suppresse errors 5 But Christ hath left other Laws in force to do it without them Ans. 1 Affirm So far as they are of the world they are under their powers Antichrist arrogates both Powers viz. Civil and Eccles Vide Synop 7. Gen. Con. q 2 p. 1277. Negat A Church cannot deliver up any to secular powers for punishment None to bee put to death for misbeleeving or not beleeving Witnesse John Husse See Fox 1. part p. 804. Mr. Hooper Mr. Bradford ☜ Bernard Saints shall judge their now judges They shall bee adjudged hereticks who have judged them heretickâ— Mrs. Askew Marlin vid. Bartlet ☞ Noâ— power to put to death the vilest Hereticks that ever lived Alphoneus K. Edw. 6 that young Saint More need that they live to repent then send their souls post to Hell if they be in the way· Eminent Martyrs breath'd out flames against this Antichristian bloody tenet Latimer Ridley Turks Saracens Jews not to be punished for their Religion Much less dare a Church deliver them up to be punished by secular Powers Antichrists weapons ☜ Must not be ours Quaere Answ. Magistrates may and must do all thâ—â— can to countenance the ways of God and Churches of Christ. Zuinglius Art 35. As Servants not as Iudges or Lawgivers Magistrates cannot hinder Ministers of Christ in their offices of preaching c. No Minister of Christ can be sequestred ab officio onely a beneficio Constantine mingled not Civil and Ecclesiasticals None must govern in â—he Kingdom of the Son but such as shall govern in the Kingdom of the Father but Magistrates as such must not rule in the Fathers Kingdom Ergo c. ☜ Brazen and Iron Heads no more but Gold for Brass and Silver for Iron Expos. Own no Head but Christ the Head of Gold John Hus Constant Concil Gregory the first to John of Constantinople Patriark Expos. The necessity of this Head Vid. Ca. 9. l. 2. Hold him fast Sim. ☞ Sim. Christ the foundation Vide Dr. Mayoâ— in loc Expos. Mat. 16.18 Christ the Rock Christ the Head the Builder and yet the Foundation how Vide Wilsons Cases Aenigma 99. Christ is the Rock for foundation how 1 The Rock is firm and wil never fail us ☞ Luther 2 Christ
him Pauls disciple in a book of his entituled Ecclesia hee mentions a vision which he had given him of the Church from that time to the last age what severall conditions shee should be in First he saw her like an Old woman sitting in a chaire The next alteration hee fore-saw in a second vision hee sayes of an Old woman onely having the countenance and face of a Young woman In the third shee had the shape of a Young woman but shee had the haires of an Old woman and undecent But in the fourth which is reserved for us and ready to be revealed these latter dayes shee was lively resembled in the forme of a Virgin and in the beauty of a Bride comming forth out of her Bride-chamber in great glory and setting forward to meet her beloved Bridegroome as being already set out and comming forward also in his great Majesty might and glory Many more I might produce that Prophesie of these dayes but doubtlesse the Scripture hath said enough had they said nothing to satisfie our soules and to set us forward afresh in this latter-dayes-disposition and grace of waiting yea though the vision stay yet to wait because it is for an appointed time Hab. 2.2 God doth alwayes and in every age stirre up in his Saints this disposition of waiting suitable to the blessings hee hath to give out and bestow upon the Saints So in this age wait in beleeving and beleeve in waiting for the time which they are to bee performed in is hard upon us Although alas how most men live most by sence what they see that they will beleeve but nothing without they see some signes as to their sense and reason of such dayes as are foretold of hence is there so much crying out of Taxes and complaining of troubles and of the times in the very streets tell them of blessed dayes it is to no purpose for they want faith to foresee them and poor creatures they cannot see that the Lords time is and his day comes when they least looke for him and before they be aware of it even then when men thinke he hath forgot his promises then is his time to come at the pinch to blow at the last sparke 2 Pet. 3.8 9. as when Abrahams hand was ready up to cut Isaaks throat at that moment of time the Lord made him stay and appeared to make good his promise then as that in Isaak all Nations should bee blessed c. yea then even then when Zion even the Saints may say the Lord hath forgotten me Isa. 49.14 then I say the Lord appeares even in the Mount when they are at the last and at the very top height pinch and point of all then the Lord appeares and then are they fittest for the enjoyments of those Promises O how welcome will they then bee to them Besides how many poore soules are lost in this because they cannot see light through darknesse good through evill peace through warres and blessings through combustions and confusions Nor doe they understand how God doth infatuate the wisdome of the world by working out greatest mercies through contrariest meanes and even then to be most of all making good of his Promises when he appeares most of all to work and walke in a point-blanke quite contrary-way When hee promises happinesse he sends us most unhappinesse when most truth is promised he sends in most errours when the Kingdome of Christ is to be most exalted he lets most enemies and oppositions to appeare against it so in all other maine mercies as when he promises most light for the accomplishing of the Promise he lets in most darknesse Zach. 14.7 So it may bee in a poore soule when hee is about the ruine of a lust he may suffer that lust the more to rage and even then when thou thinkest there is nothing more contrary to it it is in order to doe it Wherefore my deare friends beleeve and waite in hope even against hope though in your sence reason or wisdome you should see but small ground for it yet blessed be God! there is abundance of sound ground for faith safely to foot it upon but were it not so as to your sense yet God hath laid the earth upon nothing but the very ayre and yet makes the weake ayre a foundation and ground strong enough to support and beare the whole universe and globe And can hee not nay will he not raise up and lay the foundation of our hopes and happinesse in weak means in the day of small things poore and nothing beginnings that appeare to men no more then ayre and it may bee such as will vanish away Nay in and by contrary means that in mens wisdome will seem impossible to effect or to be a good foundation for such a frabricke of hopes or bee a suitable means for such a delight as seemes to bee set in a Diameter thereto and against the meanes although the meanes may produce that day and discovery yea and recovery of Zion which not onely seem contrary to that worke but which also the worke is contrary unto and will destroy Wherefore when the Sonne of man comes shall he finde faith on the earth to instance as clay and spittle are contrary meanes which opened the eyes of him that had faith Finde but faith and fire shall consume the waters and all contrary quenching meanes 1 King 18.38 and the waters shall not bee able to hinder the flaming of the fire So many Acts of Providence like Hebrew characters are to be read backward or else they cannot be read aright And so you may read many of Gods remarkable workes which he is about by contraries As the Fly on the wheele shee goes on though the wheele goes contrary so doe Gods workes goe on though the times and troubles warres and oppositions seeme to goe contrary wherefore by faith let us firmly expect the irresistable recovery of the primitive purity and piety in Doctrine and Discipline Doe Men or Devils what they can to hinder the brightnesse and beauty of Christs Churches in these latter dayes yet they will but set up the signe of the Labour in vaine to toule people in to them For Christ shall reigne though the Nations are angry at it and wrath shall come upon his enemies But the Temple of the Lord shall be set open for the Saints and the Arke of his Testament shall be seen therein yet I say not but lightnings and thunders earth-quakes and great hailstones we may yet meet with Rev. 11.17 18 19. But before I conclude this Chapter Let all the Churches remember that God will have his Gardens well-weeded and his houses well swept wherefore the Lord blesse you as the good old man Jacob did tangendo manu approbationis osculando instinctu inspirationis by his approbation and inspiration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erez