therefore what is good in the understanding nonex veritate rei is said to be the proper object of the will A moral principle looks on a moral good a natural on a natural good a civil on a civil good a spiritual on a spiritual good we doe not say things right or wrong true or false for they are as they are in the mind objecta intellectus but things apprehended good in agreement with the moving principle Mat. 7.11 in that verse there is a different good according to the principle that moves them either natural or spiritual And hence it is that the appetitive faculties of the soule or the longing affections are distinguished according to the apprehensive faculties of the soule for the more thou apprehendest this way to bee for thy good or this thing to be for thy good the more thou desirest it and willest it with longings but the lesse thou seest it to be for thy good the lesse are thy affections towards it for though a thing bee most excellently good and desirable yet it moves the affections and will no further then it is apprehended so to be Prov. 19.8 He that keepeth understanding shall finde good David doth most earnestly desire to dwell with the Lord and to draw nigh to him because he apprehended it to be good for him so to do Psal. 73.28 So it is good for us to be here Mat. 17.4 therefore Lord let us build Tabernacles Now this is another Reason why men should come voluntary into Church fellowship because of the good the universal reason 4 good the spiritual good and heavenly advantages to bee had hereby and such as are suitable to the principles by which we are to be made a willing people What makes men so desirous of eating but the meat that is or is to be and so is in their apprehension set before them to be good what makes men run in a race as if they were mad but the rewards which they set before them And why doe the Apostles so presse the practise of Christs commands but because of the good which is set before us Tit. 3.8 Heb. 13.9 Now if bonum universale which is originale an universal good i. e. a good for all times in all conditions in all places upon all occasions c. if such a good be thy object and draws thee as the Loadstone doubtlesse God alone is this good Mat. 19 16.17 and then he alone his love which is better then wine his presence which is better then life can fill thy Will and sufficiently move it as the only able and effectual object No one good like unto this can move the will and make thee a compleat and thorough Volunteer when Moses prayed to see his glory Exod. 33.18 he said Verse 19. and I will make all my good to passe before thee But consider Fifthly The operation of the will which is velle bonum what is it else but a strong and undeniable inclination and resolution of the person willing into the thing willed or into the object of the will Now from this sweet working of the will into the thing reason 5 willed or into God this universal good another Reason might bee taken to confirme this truth That those who would enter into Christs Church-way must come by a voluntary consent being earnestly carried out into God this universal good which is that they run for Hence saith Aug. de dono persever C. 13. Nos volumus sed Deus operatur in nobis velle nos operamur sed Deus operatur in nobis operari c. We will indeed but it is God that works in us that will also both to will and to do saith the Apostle we worke but it is God who worketh in us that working of good also He is in us the principle to us the object and for us the end of all Eph. 4.6 Consider Sixâ—hly The Instruments which propound and offer this object to the will and the means by which the man is perswaded and prevailed with to be free and spontaneous and voluntary to enter into this way of Christ or Gospel-order which are the Word and the Spirit First The outward instrument is his Word this is the Sword of Christs Kingdome to conquer with and his Scepter to govern by So Act. 2.41 All that were received into the Church gladly received the word as Ainsworth observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is willingly and voluntarily without any compulsion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they imbraced it cum approbationes with welcome joyfully with hearty entertainment as to the dearest friend or best guest that could come now such as received the Gospel so were made members of the Church The Church did all according to Christs word and Gospel whether in binding or loosing taking in or casting out still the Statute-book Christs Word and Gospel was by them in all So that nothing was to bee done by the Decrees Lawes or Canons of men or by their Votes and Orders in Classical Provincial or National Assemblies no no such thing was heard of nor yet were any cuffed in or staved in by Magistrates powers I am of Mr. Dels judgement in His way of peace Psal. 63.64 c. who sayes Who so ever affirms that the Lawes Decrees or Canons of men Rabbies Bishops Assemblies or Councels are fitter and better to order the Church by then the pure and naked word of the Gospel by the ministration of the Spirit speaks in my judgement very blasphemously Luther sayes in Epist. ad Carolum Ducem Subaudiae Tom 7 foâ— 483. Christiani eo verbo non alio regi debent quo Christiani i. e. liberi a peccatis fiunt sine additionibus conciliorum Doctorum Patrum c. that all Christians are to be ordered by the Word of God the Gospel of Christ whereby they became Christians that is set at liberty from sin and this without the addition of Councels Doctors Fathers or the like for what is it to governe and guide Christians by their Councels Decrees or Words which they may keep and yet neither become Christians nor continue such Nay many times they cease to be such by those means and wee lose the truth for their Traditions the Scriptures for their Scribbles the Bible for their Babel yea Christ for the creatures images which the intellect hath taken up and the doctrines of Christ for the Devices Decrees and Ordinances of men Moreover for such as are not yet called suppose they bee not Christians they are not to be tampered with or restrained by the ordinances or traditions of men but to be let alone as Paul saith Col. 2.20.22 Neither is the Magistrate to meddle with them by his Secular powers so as to force them into the house of God none can be compelled by iron weapons to joyne to a Church of Christ against their wills as
will bear and then hee 'l put it in so is it with such as would see their works and their fruits first and then would to the Ordinances and to Christ No! get into Christ c. and then see what fruits and what works This ordinance is a soveraign remedy for a troubled conscience therefore be sure of faith 1 Cor. 11.28 2 Cor. 13.5 for according to your faith so be it and this also Protestants in Synopsis affirm to be sufficient But further whereas they make this ordinance of great use to strengthen their faith and preserve them against sin and temptations it is true and yet we goe further and affirm it more viz. to give nourishment and growth to Christians too to increase in faith love and grace and is therefore to be often as one of the standing dishes in the Church to be often renewed as a daily dyet Acts 2.42 46. therefore are there such elements as signifie to refresh cherish quicken strengthen sustaine and nourish and satisfie Joh. 4.14 7.37 How many in the next place put themselves and others upon fasting that day before they receive and still retain this Popish invention which we account a meere foppery for any man may eat if he will before as appears 1 Cor. 11.34 if any be hungry let him eat at home and besides we know Christ and his Disciples partaked of this Ordinance together presently after they had eaten at supper But whereas the Presbyterians take all to it that have those legal qualifications before hinted we cannot but declare against it as disorderly and unwarrantable as we have proved in the first book before and we wonder in what one Scripture they can finde that ever any out of Church-fellowship did take it or durst give it grant they were ever so holy Christians and Disciples yet they were not to sit down at this Table till in Gospel-fellowship together and in Christs Church-way For Christ had 70 Disciples as professors of Christ and Preachers too Luke 10.1 besides his twelve yet none but his twelve in fellowship with him distinct from the world and in communion together by themselves that sat down with him at this Ordinance and read Acts 2.42 Acts 20.7 1 Cor. 11.18 23 24 c. or any other Scripture about it and you shall finde that never any had it but the Churches thus in fellowship and that it was left by Christ in the Church for the Church and for none else that are without as I not long since proved out of Luke 14.23 where we finde the Lords commission to his servants is to call and bring the hungry needy lame blinde poore into his house his Church Ephes. 2. ult where the feast is viz. Christ c. dished out in his Ordinances in special manner and there the bread verse 15. is viz. this Ordinance of the Lords Supper so that we have no order to carry it out of the house to them without for then none as in verse 18 19 20. would have excused but any covetous voluptuous carnal drunkard epicure sinner will be glad of it so but our order is to call them first into the house and bring into the Church and then give them these Ordinances which are confirming Matth. 6.7 2 Cor. 6.16 17. Jer. 15.19 Ezek. 22.26 which twenty and twenty Scriptures more doe prove this is a truth maugre that malicious and spurious frog-like froth which appears in the Pamphlet entituled a Tast of the Doctrine of Thomas Apostles against this infallible truth which will live when that lies where it best agrees in dung penned by a furious-pated Jesuitick Presbyter if not worse hard by and wel known for scandall and malignancy which hath outed him elsewhere but I wish that he or any of his adherents would bring their works to light as we doe else we must condemne them John 3.19 20. as say they are deceivers and false-teachers For they do what they have neither precept nor practise for nor one Scripture to warrant and I instance in this of their giving the Lords Supper contrary to all rule and Religion yea reason it self And we say that they are none of the Lords Ministers in that point that dare doe it But furthermore what a deal of folly do some of them learn the people to adore and I think I may say Idolize the form to fall down before it and to keep devoutly on their knees and to sit or kneel or stand a distance from it whilest they alone are at the table unlesse they have others to wait on them From all which we dissent whilest we assert the people should sit up close to the table about and about and draw nigh with hearts fixed Psalm 57 7. upon the Lord by faith as much as may be in the manner of a feast and as much as may be without outward veneration or adoration as to the form but by faith full of inward For Christ's body visibly present among the brethren his Disciples was not nor was it to be worshipped so now there is no necessity of it nay there is a necessity of none of it because it is not of faith as the Protestants answer to the Papists 13 Controv Q. 9 Now what is not of faith is sin Rom. 14.23 and faith comes by hearing the Word but no where in the Word are ye taught to doe this but to sit about it and to receive by faith orderly and holily So that were it no offence to the Church or to any of the conscientious brethren one might as lawfully receive it with their hat on as off so he be a worshipper in spirit and truth John 4.23 24. but we shall handle these if God see it good in the next book Again some of them have avouched every one to have had Christ that had this Sacrament and have drunk and eat their own damnation which is too Popish for the Protestants protested against it Synops 13. Cont Q. 10. so doe we and say that unworthy receivers have made themselves guilty of judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thereby but they did not partake of Christ for then they eat and drink Salvation for as holy Bradford answered Harpsfield Fox 1615. Christs body is no dead carkasse but he that receiveth it receiveth the Spirit and that is not without grace Moreover we differ from them in that we according to the pattern Matth 26.26 27. Luke 22. set us doe seek a distinct blessing to the distinct parts of the Ordinance first to the head according to the first institution Christ tooke the bread and blessed it distinctly and then after that was done and delivered after the same manner Christ tooke the cup and blessed it i. e. distinctly not both together as the Papists now do and then give one for both and the first the Presbyterians and other Ministers do which we account an error in them that should be reformed and
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
that grow there of thorns or thistles a dry desolate place Zeph. 2.13 where the trees are burnt up and the pastures most pitifully scorched up and made scarce by the hottest beams So a loud lamentation is made in Isa. 64.10 The holy Cities are a wildernesse Zion is a wildernesse Jerusalem a wildernesse and thus hath the Lord laid his complaint against his people for their fruitlessenesse formerly and what could he have said more grievous or sad But see O what sweet dayes do enter in and on us Gods precious ones shall be abundantly and now daily more blessed from above to make us blossoming bearing and branching yea his Saints shall so flourish in Isa. 35.2 by seeing the glory of the Lord and the excellency of their God The Church is barren and fruitlesse when ignorant and sightlesse of that fructifying presence which shall be in the midst of her and then Florens florebit exaltans exaltabit so in Isa. 55.12 13. All the trees of righteousnesse shall clap for joy and instead of the thorne shall come up the firre-tree and instead of the brier shall come up the mirtle-tree as in chap. 5. and it shall be to the Lord for a name and for an everlasting signe that shall not be cut off Good shall be in the roome of the bad and sweet of the sowre Cedars for shrubs serviceable and seed-bearing-trees for barren brambles and uselesse fruitlesse bushes and then the barren and desolate shall bring forth more children then she which hath an husband Gal. 4.27 These Promises are putting out and springing forth their bud as the Garden that causeth the things that are sowne to springe forth even so the Lord our God will cause righteousnesse and praise to springe forth before all Nations and in Zach. 9.17 Corne shall make the young-men cheerefull and fruitfull to grow and new wine the Maids thus shall the wildernesse be like the fruitfull vallies full of Lillies and of the loveliest Roses of Sharon and Carmel Thirdly a Wildernesse hath no ready roade nor beaten path nor noted marke but a man may be soone lost let him looke on this side or that side backward or forward he knowes not what to doe nor whither to goe for he can get no Guide Now in such a Wildernesse was the Church too she was at a losse and hath been above a thousand years the Saints poore Soules seeking up and downe hither and thither this way or that way but yet in a Wildernesse yea many Professors formerly have as the Lord hath said Jer. 14.10 They have loved to wander and they have not refrained their feet but have walked after the imaginations of their owne hearts and after the Baalim which their Fathers have taught them Oh! so so were we lost most miserably in mens imaginations and devices and Doctrines too too much I say to this day for matter of true Doctrine and true Discipline Well but what wil the Lord now doe for her deliverance out of all these false wayes and Wildernesse-worship why he will send his Spirit to be her guide into his holy truth as he hath promised and he himselfe Isa. 58.10 11. Will be her light in obscurity and her noon-day in darkenesse and will guide her continually and satisfie her soule in drought and make fat her bones and make her like a watered garden and springs of water never dry and in Isa. 30.21 the Saints shall beare the word saying This is the way walke in it and then they will cast away all false wayes and worships c. as a menstruous cloath saying get thee hence as to an excrement the word signifies Now the Father seekes for Spirituall worshippers to whom he will make out his minde in order to the Doctrine and Discipline of the Gospel which is hid to them that are lost and such as are most in the wildernesse least see it or seeke it but now the way is discovered to the Saints who desire of all others to walk therein For it is with a naturall man as it is with every thing else that desires naturally to goe to its owne center or place but regards not the way as the stone that falls naturally regards not which way and the fire that ascends naturally ascends any way and so all men naturally doe but God hath promised us his Spirit to lead us and his Grace to teach us the way wherein we must walke which is one and the same for all Saints though others regard it not But Fourthly a Wildernesse is a most dangerous place where a man is almost every moment like to be made a prey to the widest mouthes of the wildest mercilesse and bloudy Beasts that seeke to satisfie their never-satisfied hungers with such strangers In such a condition hath the Church been ready to be torne a peices every day by such unexorable enraged wild Beasts and bloud-suckers feeding upon the flesh of the Saints such as have inhabited in the dennes of Darknesse and cruelty the Villages of Kedar they are called in Scripture-language barbarous cruell mercilesse Beares Lions Tigers Leopards Adders Serpents and what not to delineate their dispositions against Gods people and innocent ones their feet are swife to shed bloud and they have hunted after the holy and upright ones and have laine in secret to set upon them see Psal. 74.19 20. O deliver not thy turtle Dove unto the multitude of the wicked for the darke places of the earth are full of the habitations of cruelty O let not the oppressed returne with shame let the poore and needy praise thy name c. The Church is this Turtle Dove in daily danger of being destroyed whilst she is in the Wildernesse amongst the multitudes of mercilesse and matchlesse Beasts of prey whose mercies are cruelties yea their tenderest gripes are terrible griefes unto the Saints whilst such say in their hearts ver 11. Come let us destroy them together the Saints are such harmlesse Doves weake poore timerous and mournfull but innocent loyall chast and faithfull to Christ their Mate and poore soules sadly opprest and persecuted up and downe from Country to Country by an accursed crew of cruell Kites c. Birds and Beasts of prey have so hated and hunted them up and downe that they durst not appeare openly till now of late but lye lamenting in some by-holes and corners from the cruelties and crafts of those Cannibals but the Promises which are pregnant and big-bellied for deliverance in these dayes are many and they are ready to be Midwived for the Churches freedome from this comfortlesse condition as in Isa. 11.5.6 7. for first the loynes of Christ and his lovely Body the Church shall be girded about by a girdle of righteousnesse and faithfulnesse the Saints are an ingirded and an inclosed company as after will appeare then the Wolves Leopards
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
as is required Phil. 1.27 Jude 3 Gal. 5.1 1 Cor. 7 23. Can. 6.4 til they be in communion as an Army with Banners and then they are terrible to their enemies being all under one Captaine Heb. 2.10 grant there be divers colours having all the same word Jer. 31.33 marching all in order and ranke Col. 2.5 making all one arme and strength against the same enemies and joyntly vindicating the truth joyntly praying and then out of their mouths comes fire to destroy their Adversaries Rom. 11.5 joyntly suffering for the truth 1 Cor. 11.26 Rom. 12.8 joyntly refusing traditions trumperies and whatsoever is contrary to Christs word joyntly disputing for and maintaining of their Liberties and Priviledges Gal. 5.1 Fifthly without this Fellowship together there is not that fellow-feeling or Saintly sympathy as ought to be 1 Cor. 12.25.26 Rom. 12.16 nor is there that bearing one anothers burthens Gal. 6.2 Heb. 13.3 nor forbearing one with anothers weaknesses as Eph. 4.32 Col. 3 12 13. in bowels of love pity patience and without censures Rom. 14.13 Rom. 13.1 2 c. Sixthly besides they are exceeding deficient in many other Christian duties who are not in Gospel-fellowship for how can they Prophesie in the Church 1 Cor. 14. or tell the Church as Mat. 18.17 if they are not members of a Church or obey them that are Elders Heb. 13.17 or vigilantly watch over one anothers conversation and admonish or reprove orderly Mat. 18.15 1 Thess. 5.14 and 4.18 2 Thess. 3.15 Rom. 15.14 c. But for this I refer to Mr. Bartlets Model But to the reason 4 Fourth Reason or Argument which is taken from the special priviledges which are proper to them that are in the way of Christ above all others which are abundance As first among them Christ doth most manifest his presence Psal. 36.2 in a more then ordinary measure the glory of God is seen in the face of Christ 2 Cor. 4.6 Christ takes most delight in the midst of them to walke there Rev. 1.12 13. and 2 1. in his rich robes of righteousnesse to cloath or cover with the meanest Saints or member of his body i. e. with a garment downe to the foot and girt about the paps with a golden girdle for himselfe as High-priest and his Saints as Priests The names of Temples house Kingdome Tabernacle yea and golden Candlesticks are given to Beleevers in Church-fellowship 2 Cor. 6.16 1 Cor. 3.16.17 Eph. 2.22 Heb. 3.6 Rev. 21.3 for this very reason not onely because he walks in them but there he lodges Psal. 132.13 14. lives and rests in a most remarkable manner there the Kingdome and King is seen in his beauty Isa. 33.17 And for this I referre to the object of the Church in Chap 9. Secondly In this Way of Christ the Saints have most singular refreshments and the sweetest and highest enjoyments of love and grace and powrings of the unction from on high upon them we shall finde how Christ yea and his Apostles after him did daily visit the Synagogues and publick Assemblies and amongst them he uttered so many gracious words and wrought so many mighty miracles and why so if not to foreshew by this how he would regard the Church-assemblies of his people and be their Prophet to declare excellent truths and to open the Fathers bosome to them above all for there hee feeds Cant. 1.7 and 6.2 3. and eats pleasant fruits i. e. of his owne planting Cant. 4.16 there the Lord is a place of broad rivers Isa. 33.21 and Christ is there and to them streams from Lebanon and a Fountaine in the middest of them Cant. 4.12 as in Florence and Naples where they have the most excellent Gardens they have in the midst a most excellent Spring a Fountaine from which with an Engine they can sprout out water and streams round about the Garden so alluding to this is Christ in the midst of such a Church-fellowship as we have spoken of a Fountaine and streams i. e. they are refreshed with streams in a more eminent manner then all in the world besides For the common-fields flowers and trees without have the benefit of the clouds and ordinaryâ— raine and showers but the particular Churches of Christ his bed of spices Cant. 6.2 are more watered then all others for besides the outward meanes of grace and preaching praying expounding and ordinary publick showers or refreshments they have a fountaine within that is never dry of purer and more Chrystall showers that cannot be taken away from them the Word and Spirit are as it were entailed to them in a most spirituall manner above all Exod. 20.24 Isa. 4.5.6 Isa. 25.6 7 8. Psal. 132.13 14 15 Isa. 56.7 Isa. 59.21 and are as it were seated there to sanctifie season counsell quicken comfort encourage and assist them in Church-fellowship above any other So that when there is a drought without and the Clouds are steril and the earth barren yet there is even there within a fountaine and streams for the Gardens So that though Ministers i. e. Clouds may be empty yet the Fountaine i. e. Christ cannot Thus Saints in fellowship are fed with fat things Isa. 25.6 7. with flaggons and apples Cant. 2.5 and full refreshments and that above all other the dwellings of Jacob and they bring forth fruits even in old age Psal. 92.13 14. Thirdly Christ is more free with them then with any others as a Husband with his Wife to impart his most intimate bosome-loves and secrets Cant. 7.12 2 Cor. 11.2 and to let out his very heart-loves into his wives arms and bosome Isa. 62.4 5 and Isa. 61.10 Psal. 36.8 Fourthly Such of all are under his protection and banner of love Cant. 2.4 Isa. 4.5 6. Joel 2.32 Isa. 54.17 and in the midst of them is salvation placed Isa. 46.13 Zach. 2.5 And in a word they have a heaven upon earth Rev. 12.1.12 O! it is good being here For these and many more the like Reasons hath this Gospel-order of Beleevers in fellowship been alwayes praised prized and indefatigably sought for and accounted of even as of necessity for beleevers in all ages For the Lord though hee loves all his Saints Deut. 33 3. yet he loves the gates of Zion more then all other the dwellings of Jacob Psal. 87.2 and so much the Saints have loved these Courts of the Lord that they have accounted a day better there then a thousand elsewhere Psal. 84.10 the Apostles longed after it and to see the brethren in it Rom. 1.11.12 1 Thes. 2.17 yea and esteemed them the Crown of their joy 1 Thes. 2.19.20 yea Christ himselfe as man exceedingly desired it and sought comfort by his Disciples prayers Mat. 26.40.43 Luke 22.46 and he exceedingly longed after a most speciall communion with them in fellowship with him before hee parted from them and was taken away to suffer See Luke 22.15 with desire
they know what is good for them and will not eat any thing but consider first what is before them yet Israel doth not know my people doth not consider They are said to be more brutish and foolish and void of understanding because they did not consider what was before them whether it was good for them or no but that would swallow downe any unwholesome trash or trumpery superstition or Idolatry and so like as one who hath surfeited with unwholesome food and trash breakes out into scabs botches and boiles So Israel broke out into rebellion and sinfull stinking soares verse 6. This same consideration so pressed imports and takes up the truth of the intuitive part and property of the soule and requires a clear understanding to be actuated and put forth with a sound and authentick judgement Whence it is that the defect of a faithfull and regular judgement oftentimes arises from rashnesse and precipitancy and inconsideration whilst a man omits those things which produce a right and sound judgement wherefore a serious consideration is a most necessary injunction laid upon all that are entring into the Lords house for otherwise how can they be fully satisfied and safely perswaded of the verity and vertue of this way of worship the Queen of Sheba was fully satisfied of Solomons building and of the truth of the report that ran abroad of him of the Temple when she saw him and his house and the order thereof and then no more spirit was left in her in the least to doubt or question the truth And so it will bee with us therefore with a serious eye let us observe what wee are about and not leap before we look In this point of consideration for satisfactions sake these four ensuing things will occur in order First you must eye the essentiall parts of this Church or building of the Lord whether it be of God or no for if it bee it will stand Act. 5.39 else it shall bee rooted up Matth. 15.13 and fall Psal. 127.1 Now for this I refer to the former Book But Secondly consider how all these parts agree in one to make up one compact building in unity and order being aptly disposed according to the word of God and rule which Christ hath left us behinde him The third consideration arises from the excellent vertue and efficacious faculty and ability ad operandum ad causandum which this Church-way of Christ hath in her as to build us up in grace and holinesse to strengthen us in the faith to establish us in the truth to edifie exhort instruct and provoke to love and good works to exercise gifts and graces and to bring forth fruits in due season 4. Consider this Gospel-order and Church-state secundum habitudinem quam habet ad causata according to the sweet care habitude and disposition it hath to those gracious holy effects which are produced by it as to faith love holiness gifts graces and the like O how tender is she of them the Hen hath not so much care to hatch up her chickens nor the fond Mother to nurse up her darling babe but this way of Christ hath as much yea more to nourish cherish and perfect up Faith Love Peace Purity Humility Holiness and such like fruits as are brought forth hereby in abundant measure both for quantity and quality Now for your satisfaction let your eye I say be set seriously on these things and be fully perswaded saith the Apostle Rom. 14.5 in your own mindes and so let every man be for in Vers. 23. he that reason 1 doubteth is damned a smart Aphorism which is here rendred for a reason of the necessity of being fully perswaded in your own hearts That you are in the way of Christ In your own minde not by anothers mans opinion be he ever so able learned wise godly yet man is but man therefore be thou careful Christian for thy self look to thy own conscience and let other men alone to walk according to their light other mens opinions or conceits or doings are not to be thy rule but let every one understand what he doth whether he goeth and be fully perswaded or have his heart filled with perswasions that he is according to the Word of God in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the way For he that doubteth i. e. dijudicare that is alternantibus sententiis secum disceptare is double-minded Jam. 1.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a heart and a heart halts between two opinions as to be now for the Presbyterians another time for the Independents Now of this minde and resolves this then of that minde and inclines to that Such a one is unstable in all his ways 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in the Septuagint stands but upon one leg a little thing will throw him down and that is another reason reason 2 to ratifie this truth viz. That you must be fully perswaded and satisfied in thy heart that thou art in the right way else thou wilt never stand long but the least wind of doctrine will throw thee down in the dust and thy fall will bring a foul scandal upon the truth and raise the dust But he that doubteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he still puts a difference and is at variance with himself and knows not fully freely certainly or absolutely what to do but as Budaeus saith is at no certainty with himself whose understanding is confounded and judgement is divided into divers parts as when one of two or three ways knows not which to take is damned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is condemned of his conscience and adjudged guilty of sin The reason of this is taken saith Par from the procreant cause of godly actions and motions as they are holy and of God which is Faith For whatsoever is not of faith is sin this is the confirmation of the former Aphorism and Maxim reason 3 And from another Maxim or general Rule which is yet an undeniable truth and which makes me up a third Reason in order for to doubt a thing and yet to do it is a great sin and against the first Table it takes away faith for how can one believe he pleases God or God accepts of him that doubts whether he does or no that which pleases him and is his will By faith is here meant a full perswasion a sweet plerophory which makes the way sweet that we are in and the work sweet that we are about when we know and are perswaded of the lawfulness of it and that it is the Lords and according to his minde and will reason 4 Furthermore Thou wilt never be able to contend for the truth lustily and lively Jude 3. yea against all opposers to thy very heart-blood Heb. 12.3 4. 10.32 33. No nor be so much as able to maintain the truth by the Word or to
defend it by arguments out of Scriptures that art not convinced of it by the Word and Spirit and perswaded in thy very heart that thou art in the right yea though all the world yea the Angels of Heaven should say against it be fully perswaded your good meanings and mindes will not serve turn nor yet the gray Colliar-like implicite faith of Papists which believe as the Church believe they say And this is the most you have from your Irish Catholicks at this hour and yet ask them what the Church believes why they will say as we believe and what do ye believe why as the Church believes and that is they know not what But such a simplex conversio is all we can get from most of them talk a day together with them But a Christian must be able to maintain his doctrine and to warrant his opinion and judgement whether in doctrine or discipline by the Word Isa. 8 20. Or else saith the Prophet there is no light in them That is else they want understanding which ought to be rightly informed and inlightned as a beginning imperant saith Par upon Rom. 14. and they want the will too well sanctified and made pliant as a beginning obsequent and eâ—cequent and then ere you are aware your soul will be set on the chariots of Amminadib as we may show in the next Chapter For conscience carries thee out sweetly and with a sure testimony within thee that white stone when by good arguments out of the Word thou art assured That thou art in the Lords way of worship when thou canst comfortably and cordially say as Rom. 14.14 I know and am perswaded by the Lord Jesus Not I think or it is very likely but I am sure upon certain and infallible Scriptures and I do stedfastly believe it in my heart O then thou wilt prove a stout Champion for the truth indeed and darest stand for it when thou knowest thou art right Thou knowest it first for thy faith and perswasion is in a sense subjective seated in thy knowledge and understanding as in the subject thy opinion or perswasion is according to thy apprehension and understanding wherefore in order to your full perswasion of and satisfaction in this way of Christ or Gospel-fellowship you shall do well 1. To examine your knowledge of the Scriptures concerning this way 2 Pet. 1.19 have ye searched the Scriptures and do you finde them to bear a clear testimony to this truth doth the Word in your judgement and understanding warrant and witness to this way of worship as the way of Christ And to this Gospel-fellowship as the Gospel order then you will well do to walk in it fear not yet discouragements or troubles you must meet with in it let them not daunt yee do you your duty and let God alone to defend ye and to do ye your good When our Saviour bad Peter with the rest throw their nets in for a draught of fish why they had many discouragements for all night long they had thrown in and lost their labors Nevertheless at thy word saith Peter I will let down the net So should we say though our friends will be offended our persons hated our names traduced our injuries great our enemies many and multitudes of discouragements that we must be sure and look for it aforehand though the skies are very calm at this present that we shall meet with yet for all that At thy Word O Lord we will enter into this way so we have but Christs word and warrant for it we may be confident and couragious and fully satisfied But to further this direction those that would enter into this way must 1. Be well instructed and informed of the order of the Gospel in primitive times what manner of fellowship they finde the Word to hold forth in the Apostles days and some hundred yeers after them that is before the Church was deflowred and defiled with humane inventions dregs and devices whilest the pattern was in the Mount and the institution of Christ was the onely Canon-law and liberty As the Apostle would 1 Cor. 11.24 25. bring them to consider the first institution so doth Christ about divorcement bring them to the beginning and first institution and that divorces were not lawful Christ proves that they were not so from the first Matth. 19.4 7 8. So in great and rich promises the Lord is pleased to foretel the restauration of his people as at first Jer. 33.7 11. so Acts 3.19 21. To teach us what we are to look for that is things as at first holiness fellowship doctrine discipline as at first and we should ask after Jer 6.16 The good old way quam primum verum optimum that is the true way for truth is older then error and error is nothing but the excrement and corruption of truth The Primitive practise and order of Christs Church is to be sâ—t before us for our satisfaction because it is as a pattern to all succeeding ages 2. Be also well informed of the order and practise of our Churches now in these days Sit down sayes Mr. Bartlet and compare our present stations with the first order of the Gospel and see wherein we fall short and blush and be ashamed Ezek. 43.11 12. and then come out of Babylon But for this I refer the Reader to the former Book Thirdly Then when ye have found out in your judgements and beleefe a Church-society in Gospel-order and are fully perswaded of it and doe finde it in your heart that you are prepared and ordered for it doe not delay entring into it but be sure first it be into such a society and Church-communion of Saints as you see and that upon Scripture grounds you judge to come up nighest to Rule and closest to the Primitive patterne and practise which yee shall do well very diligently to look out for And fourthly observe the motions of the spheres and all the particular becks of providence how things joyne together and so fittly concur for your admittance into this Church-way for as holy Sibs saith fitting occasions and suiting of things well together doe intimate Gods will and Gods time And indeed all Providences have their language to Gods people and they minde their Call cleare when Providence makes the way for them For indeed Gods Providence runs along like waters in a Brook where every little peble hath a language in it therefore wee shall doe well to understand them For as wrong reading spoyles the sense so will the not reading of Gods Providences to a full period and stop But thus far for the first Direction Secondly Be sure ye have no confidence in the flesh Phil. 3.3 neither in your selfe i. e. your own wit parts gifts or the like thereupon to run rashly into this way rather upon a presumption out of pride vain-glory selfe-love or curiosity then upon well-grounded
unity of the Spirit For as Mr. Bradford said Fox p. 1622. col 1. the Idolatrous Israelites were one in their sinfull way and might have pretended to uniformity were that the argument of a true Church or worship See Latimer epist. ad Dr. Bainton So Roger Holland Fox 20â—0 col 2. What is the unity of the Antichristian Church but idolatry suspicion tradition commandments of men and to persecute the poor people of God that can't in conscience be one with them And to this we subscribe and shall say with Helvetia Harm sect 10. p. 306 chap. 17. the Church is a company of faithfull gathered out of the world separated from false worships and in communion together by one spirit And Bohemia ch 8. Harm 316. that whosoever hath not the Spirit of faith and true love is but a dead member and with Auspurg Harm sect 10. p. 320. that saies true unity is not to agree on traditions or such doctrines but all to agree in the doctrine of the Gospell and truths of Christ. Add Helvetia chap. 27. p. 499. that the Church is one and the members all one and agree in one though there be diversity of rites and thereupon they may differ yet they are one in faith and in the Spirit O that all our Churches would minde this more and the Antichristian form of fleshly and outward rites and formes lesse 6. Presbyterians and Papists are too nigh one another in the Foundation which they lay for the Lords house being both sandy for see the Papists they will have Peter the Foundation of the Church and so the Pope as his Successor but since this hath been to use Mr. Hookers own words hissed out of doors and cast to the dunghill arises another Doctrine which is it that the Presbyterians hold viz. that the profession as Mr. Hudson hath it of Christ is the foundation or confession of faith as many of them have disputed it with me vide Trap in Mat. 16.18 But we differing from both deny the Doctrines of both and do with the Apostle disclaim all other foundations whither persons or confessions but Christ Jesus 1 Cor. 3.11 which is a rock and will hold chap. 4. lib. 1. and so we answer with the Protestants against the Papists in Synopsis Papismi 2. controv Q. 1. 7. Presbyterians and Papists are too nigh one another in laying their foundation by persecution both with carrying on their discipline and branding such as differ from them for Hereticks Schismaticks factious and seditious spirits persons not fit to live and of late some three years since would needs have a Petition the Presbyterians were so bitter against al that would not be Presbyterians i. e. really or dissemblingly so that they might have no indulgence which is their own language so that the Presbyterian would hear of no other thing but tyranny and cruelty to the Independent or indifferent brother non sequens ecclesiam sed persequens Now we declare against them both whilest we affirm the Word and Spirit the weapons of our warfare in chap. 2. of this Book and say meerly for judgement no man must be so persecuted Tit. 3.10 2 Tim. 2.25.26 but with all gentlenesse and meeknesse instruct â—pposers if God peradventure will give them repentance to acknowledge the truth Wherefore the Lord will powre his viall on that bloudy Antichristian spirit of persecution and Popery yet among us 8. The Presbyterians and Papists agree about the subject of the keys i. e. power of opening and shutting Mat. 16.18 20. which power the Papists say is the Prelates Rhemist 1 Cor. 5. sect 2. Bellarm. lib. 1. de clericis cap. 7. and as the Jesuites apply it to their Clergy whence they have their name Clergie or Key-bearers So the Presbyterians do to their Classes see but Mr. Rutherfords ninth Argument for a Presbyteâ—iall Church taken out of Mat. 16. That is the Church saith he to whom the keyes are given but the keyes were given only to a classicall Church there And furthermore lib. 2. p. 9. he saith the keyes were given to Peter as representing the Church-guides viz. officers Ministers as the first subject of the keyes which is the same in nature with the Iesuites and Papists not a pin to choose between them Of this judgement Vindiciae clavium proves the Presbyterians too So the Jus divinum regim eccles p. 108 109. But we differing from both do affirm the Church of Christ the congregation of beleevers to be the first subject of the keyes which Mr. Parker and the Parisian Schoole grants which Cotton in his keyes p. 40 41 42 43 44. sufficiently proves so Philips answer to Lamb p. 150. and Augustine on Mat. 16. saies Peter received the keyes not in his own name but in the Churches and Christ gave the Churches the keyes as the first subject so the Church in Peter received the keyes for all the Church is built on a rock ejusdem est instituere destituere So saith Fulk on 1 Cor. 5. sect 3. against the Rhemists So saies Walter Brute who lived in Richard the second 's daies out of Joh. 20 2â— argues thus in Fox p. 492. To whom the Holy Ghost is given to them is given the keyes or power of binding and losing but to the whole Church of beleevers is the Holy Ghost given So saith the Bohemians Confess Harm Sect. 10. p. 335. c. 14. which power is committed to the Church of Christ. Wherefore throw down this Popery for shame sirs which makes Prelates or Classes the first subject of the keyes 9. The Presbyterians agree with the Papists about Assemblies and Synods or the like severall waies in all which we dissent from them both 1. Concerning the necessity of them the Papists say there is a necessity of them and they can't be without councels Bellarm. de concil lib. 1. cap 11. the Presbyterians also plead for a necessity of Synods and assemblies out of Act. 15. Whilest we assert no necessity but an usefulnesse of them orderly called together having a consultative power and being a wholesome means to prevent evils and provide good for the Church as the Protesâ—ants answered the Papists so Whittaker de Concil p. 23. saies they are not necessary 2. Concerning the calling the Papists will have them called by the Pope Bellarm. lib. 1. de concil cap 12. Presbyterians by the Civill powers Princes and Magistrates but we dissent from both of them and others too when we assert it to be properly the Churches power to call and convent Synods or Assemblies as Dell saith in 's Way of peace p. 77. The world can't call Councels of the Church no more then the Church can call the Councels of the world being distâ—nâ—t from each but all the Churches Synods or Assemblies must have their power and authority from the Church who hath power to call out and
fear of hell or joyes of Heaven doe a duty or work doe a constrained service as hired men or waged servants which God will not have us doe but as children Lastly The Papists affirme a twofold merit of workes 1. meritum de congruo â— meritum de condigno 1. of congruity 2. of condignity and desert Rhenist Rom. 2. Sect. 3. the first kinde of merit most Ministers assert viz. those that call for preparative workes before justification and qualifying workes for Christ This was coined in the Popes â—onclave as that it doth agree with his justice and truth to give reward to such workes From which wee dissent but with this Proviso that we doe not dis-own a gracious congruity though we doe a meritorious congruity we grant that in respect of such and such promises which God hath freely made us in Christ that say it agrees with his Word c. to doe thus and thus as to pardon the penitent answer such as ask and seek satisfie such as hunger and thirst but then this congruity is grounded on free grace and Gods love and not at all on our workes for all is of free grace and nothing of merit The Papists finding works too light in the ballance wiâ—l have our Ladies beads put into their St. Michaels scoals to make weight and in parallel to this how many Ministers that must have teares and call for them as duely as the Papists doe for beads to help good deeds to weigh down But alas all workes beads and tears weigh too light and are little worth till Christ comes and faith be put in for allowance Christ in us will soon turn the scale for us For he is the weight of glory We say the eye must have the faculty of seeing before it can see and so the ear of hearing before it can hear So we first have infused habits before we exercise the operation of them and as the wheel doth not run round that it may be made round neither are we first to act whereby we may be fitted and formed but first formed and fashioned by the Spirit of Christ whereby we act and do good workes which then are opera congrua indeed And in this sense we assert the singular use of good workes to evidence what is within us and which way the winde lies as by a weather-cock and although we cannot see the winde yet we can see the sailes of a ship that are filled with the winde and so our workes that are filled with the Spirit of Christ. But this shall serve for the fourth general Controversie between the Papists and Protestants of old and the Presbyterians I mean the violentest of them and us now And to say no more of this then what Mr. Perkins says on Rev. 2.24 that Jezebel and her followers in every age have and doe highly esteem of their own doctrines for deep and opinions for Orthodox and cry them up for learned profound and Divine and onely Authentick thereby to bring misprision and contempt upon the Truth as a thing simple foolish and base So did the Pharisees and Rabbies in Christ's dayes to make the poore fishermen and Carpenters sons odious And so the Jesuites and Cardinals in the Protestants time so Prelates and Doctors in Puritans times Bishops and great Scholars of the Episcopalians in the short life of Presbyterianisme hot spirited and hair-brain'd Sophisters and Presbyterians in the time of Independency c. but saith the Lord I have known the deepnesse of Satan that subtill sophister against the truth to make it odious in all ages Lastly I might shew how Papists and Presbyterians agree in giving power to Magistrates as civill Magistrates over the Church as the Church and to constitute Synods make lawes for the Church punish offenders murther Hereticks c. from all which we differ and have declared it at large lib. 1. ch 11. ch 13 lib. 2. ch 2. But lastly The Presbyterians and Papists are too nigh one another in practise too as well as in doctrine and discipline which I shall instance in some few particulars for I have not undertaken a tract to shew their agreement but only a testimony or two to prove the truth of it how near the daughter looks like the mother under discipline doctrine and practise for truths sake instancing in some few things though I might produce many for one yet a few are enough for proof And now for their practise first as to their Ministers 1. Concerning their Ordination what it is 2. By whom it is 3. In what order it is 1. For ordination what it is the Papists call it a Sacrament Trident. concil sess 23. Bell. cap. 8. lib. de sacram ordinis can 3. The Presbyâ—erians call it a solemn inauguration of a person into the Ministeriall or sacred function as they call it by imposition of hands From both we dissent and assert Ordination to be a solemn setting apart of a brother chosen by the Church and approv'd of as fitly qualified for this or that office whereinto he is now set apart by prayer The Papists make imposition of hards the materiall part of ordination and to be essentiall Petrus a Soto lect 5. de ordin So Hosius confess Polonic c. 50. So Bell. cap. 9. So the Presbyterians tooth and nail cry up a necessity of imposition of hands as if no ordination without it Rutherf ch 17. ch 18. and the Libeller before mentioned that writ the Tast of Tho. Apostles Doctrine cals the denying of imposition of hands the denying of ordination in p. 3. whereas Mr. Crafton that preaches on Garliâ—k-hithe hath most falsly affirmed that I deliver'd ordination not worth disputing or time to speak of as in the Pamphlet it was proved to his face a forgery of his own busie brain and that imposition of hands which some called manumission was the word which I I said I would not meddle with as essentiall to ordination as not worth disputing about or spending time upon being a ceremony but not necessary for I sufficiently proved ordination that day as ere long will appear to the world viz. a setting a part such as were duly qualified which I proved at large into an office of Gospel-institution Eph. 4.11 having the Churches election approbation prayers and acceptation Act. 14.23 Act. 6.3 Gal. 4.14 1 Thess. 5.12 13. which Mr. Crafton could not deny before many witnesses notwithstanding his satanicall accusation not beseeming any Minister of this town as I know of that is look'd upon only himself who is to the grief of many godly men and Ministers known too well for one of his profession and to the scandall of the Ministery for his hot furious persecuting spirit and most unchristian uncivill practises and malignancy in many places as at New-castle in Cheshire and at Renbury being by the truly godly look'd upon as he is at this day to be
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
properties of the Precious stones and certainly Zion will be a beautifull scituation and the joy of the whole Earth And who will not in those dayes desire to have a right in them and highly prize them that are members of the Churches which make up this great and holy City the Jerusalem as Precious stones though now they are contemned and cursed by many and thought fit for the most furious and spurious foote of disdaine to trample upon Oh alas be they poore to look upon plaine simple in appearance many of them yet their worth is not known to men as yet but dogs do rent them and swine would trample them into the mire But then when the seven Vials are poured out they shall be no more reviled or vilipended there shall be no more death or sorrow or trouble or paine upon the Churches but they of a little one shall become a thousand and as Isay 60.5.6 and Isay 49.18.19 their destroyers and those that made them wast must be gone packing v. 7. and then saith the Lord lift up your eyes round about and behold all these gather themselves together and come to thee to be joyn'd and he sayes they shall be ornaments to the Church and all her waste desolate places shall be re-edified and yet too little to hold such a company of Zion-Citizens and Inhabitants insomuch as the Church shall say the place is too strait give me roome make way yee Kings Nobles Nations I must have more and more roome every year till this now very little stone grow greater and greater till it fill the whole earth looke for this hastily and be assured the Jewes will be admirable ornaments and excellent Church matter by 1666. and many before but of all the Tribes the Church must have matter as appears by the twelve stones which had the names of the twelve Tribes engraven though some apply them particularly one by one to the twelve Apostles Oh! that in the mean time every Church and every member would make one or other of these Precious stones and let them but study by the properties and excellencies of ev'ry stone how far the following Ages will exceed ours and Saints exceed us and Churches exceed ours who shall be more and more to be accounted of for their inward excellencies spirituall and divine vertues with varieties of them then they shall be for their outward appearances or professions or formes c. But thus for the matter fore-told which I chose to demonstrate from the signification of these Precious stones that I might not labour in vaine Thirdly The Prophecyes and Promises to be made good in the latter dayes are very full for the forme of the Church which we have sufficiently proved in many Chapters before and which appears Ezek. 37.19.21.22 Zeph. 3.9 so in Hosea 1.13 Isaiah 35.8.9 2 Cor. 6.17.18 and in a word all Churches shall admit her mâ—mbers one way therefore all the Gates through which men enter into this City are Pearles all the Gates of one Pearle i. e. Christ the Pearle of price in and by whom alone shall be entrance into all Churches and Pallaces of Sion Rev. 21.21 and no other way Act. 4.12 but something to this afterwards only this know that his fanne is in his hand now Mat. 3.12 to make separation betweene Wheat and Chaffe Saints and Hypocrites to the purpose ere long Fourthly the finall cause of the Church is also promised in the latter dayes at large what this finall cause is we have showne in 1 lib. which some make two-fold so Zanch. lib. 4. cap. 10. S. 39. 1. the glory of Christ to be thereby known as Jo. 17.10 I am glorified in them saith Christ now this is foretold Mat. 16.26 Act. 3.13 with 21. Mat. 24.30 Rev. 5.12 thou art worthy of all glory 2. the latitude of Gods love even to East West North and South as before Jer. 31.3 to gather the Elect from all corners of the Earth Mat. 24.31 Oh how this doth commend his love Rev. 5.8 Ezek. 16.6 Hosea 14.4 Rev. 1.5 Jer. 31.3 But in a word the general end promised and prophesied in the latter days is to set forth his glory and praise as Ephes. 2.21 so is it in Isay 65.17 as if he should say saies Brightman I will make to me a new people in whose Assemblies I will be praised and glorified so is it in Ier. 31.7 Rev. 21.11 Isay 66.18 to Isay 49.3 in whom in whose Churches of Israel I will be glorified Isay 43. 21. so 1 Pet. 1.7 1 Pet. 2.9 Rev. 15.2.3 this is especially a worke that will lye upon the latter dayes let the Churches look after it But the finall cause with reference to us is that God may dwell with us 2 cor 6.16 Rev. 21.3 let the Churches make these their end Fifthly the Vnity and Order of the Churches is prophesied and promised two to be excellent and spirituall in the latter dayes Jer. 24.7 Isay 54.13 Isay 56.6.7.8 Isay 60.21 worshipping him in spirit and in truth Jo. 4.23.24.25 Eph. 2.19.22 and 1 Pet. 2.5 then shall there be gold for brasse silver for iron brasse for wood c. Isay 60.17 spirit for forme truth for tradition life for letter power for appearance both in unity and order 1 cor 13.9 and that which is more perfect shall do away that which is more imperfect but I have spoke to this also at large before I shall conclude with Christs prayer John 17.21.22 which as appears in v. 20. does include us in these dayes as much concerned that the Saints and Churches may all be one as the Father is in Christ and Christ in the Father that is spiritually and in power mystery and in truth And for that end sayes Christ the glory which thou hast given me I have given them those Saints Churches that I pray for what glory is that see v. 5. i. e. with thine own selfe not with the worlds earthly pomp jollities or terrene enjoyments but with thine owne presence and divine being this glory saith Christ that thou hast given me I have given them that is of this divine phesence power grace and being communicated to them by the holy spirit why so that they may be one there is unity and order meant spiritually as we are one one with us one one with another by one and the same spirit this will be especially in these latter dayes because Sixthly the Promises and Prophesies are very pregnant and big-belly'd for the breaking out of his spirit upon his Saints and Churches in these latter dayes Ioel 2. so Isay 59.20 the Redeemer shall come to Zion and then v. 21. my spirit shall be upon thee and my words which I put in thy mouth shall never depart out of thy mouth nor out of the mouth of thy seed nor of thy seeds seed saith the Lord from henceforth and for ever
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