but they saw some evident signes of his glorious presence and Majesty for otherwise the glorified Saints shall not comprehend and see God in his Essence they may have certain representations but according to the shew of his nature they cannot 'T is true the faithfull in this life have a certain sight of God as our Saviour saith Mat. 5. 8. Blessed are the pure in heart for they shall see God and they shall see him more fully in the next life for the Apostle saith We know that when we shall appeare we shall be like unto him for we shall see him as he is 1 Joh. 3. 2. but yet this saying must be understood with three conditions 1. That not only the Divinity of the Father but neither of the Sonne or Holy Ghost can the eyes of the body see but of the minde for God is altogether invisible Col. 1. 15. 1 Tim. 1. 17. Heb. 11. 27. which sight the Apostle saith no man ever saw or can see So then if it appertain to the nature of God to be invisible as to be incorruptible that nature shall not be changed in the next world viz. of invisible to become visible because he cannot of incorruptible become corruptible we ought not therefore to distinguish these things which the Apostle hath joyned together as to say to him that is incorruptible for ever in this and the next but invisible not in the next world but only in this The fulnesse therefore of God cannot be comprehended in seeing unlesse the Seer so see that no part can be hid from him but God cannot be seen if any thing in the God-head be hid from us which must needs be in regard of his infinitenesse so that Moses and the other Prophets mentioned did not see God as to take his effigies he being incomprehensible the Picture therefore of God the Father which the Papists make like an old man which they gather from Daniels vision of God Dan. 7. 9. or of any other Person in the Trinity is rediculous SECT 6. Object SO that Images be not adored they may be used for matter of beautifying and adorning of Churches Ans It is a dishonour to God to have such places set apart for his worship stuffed with Monuments of Idolatry such things as draweth the minde of man from a Divine worship and it is evident Exod. 34. 15. that the Lord would have the occasion of The occasion of evill ought to be removed stumbling removed and Images to be defaced lest the people might be corrupted by them and therefore he simply commandeth to break down their Images Deut. 7. 5. and that because they were an holy people to God As if he should have said you Israelites are a people prone to Idolatry and therefore I charge you â—o pull them down The Apostle also reviveth the same precept 1 Joh. 5. 21. where he saith Babes keep your selves from Idols shewing that now under the Gospel there is danger to be feared from Images and Idols Obj. The Commandement for abolishing and destroying of Images was ceremoniall and therefore concerneth not christians nâ—w Ans To take away all occasion of Idolatry is not ceremoniall because it tendeth to the maintenance of a Morall Commandement Obj. A thing must not be taken away for the abuse Ans If the thing be good in it selfe and necessary it ought not to be taken away for the abuse but the case is divers where both the thing and the abuse are unlawfull SECT 7. Object IT is sufficient that the people be taught and admonished that Idols and Images are not to be worshipped and not to be taken away Ans The Apostle exhorteth us to abstaine from all appearances We are to abstaine from all appearance of evill of evill 1 Pet. 3. 22. and the surest way is to remove from the sight the occasion of stumbling and therefore Moses did not only restraine the people from worshipping the abominable Idol but he defaced it and took it away which practice and example of Moses condemneth the Luthreans who allow not the worshiping of Images and yet will tollerate them in their publick places of meeting for it appeares that Moses could not indure the very sight of that Idol which president may teach us not only to be ware of worshipping them but also of the offence that may happen by the very sight of them The example of Hezekiah is also very pertinent to this purpose who brake in pieces the brazen Serpent 2 King 18. 4. moreover whatsoever it is in religious worship which hath not the testimony of the Word for its approvement may without controversie be reputed for a device of man and so consequently rejected for the true worship of God How God will be worshipped must be spirituall answering to his nature as our Saviour saith Joh. 4. 24. God is a Spirit and such as worship him must worship him in spirit and truth which worship cannot be performed by the naturall or artificiall abilities of men in regard it is wrapt up in the mystery of the Word to which it is not lawfull to adde or detract any thing Deut. 4. 2. 12. 32. Rev. 22. 18 19. but to be directly agreeable to that patterne and therefore the Lord commanded Moses to make the forme of the Tabernacle agreeable in every thing to that which he had shewed in the Mount Exod. 25. 9. Again it is the true devotions and affections of the heart which God only looketh upon in his worship as in Prov. 23. 26. My sonne give me thy heart As also in the very words of the Prophet David where he saith My heart is fixed O God my heart is fixed I will sing and give praise and not to make an Image of God for to whom will ye liken me saith the Lord or to whom will ye compare me Isai 40. 18. Such therefore erre exceedingly who not only tollerate Images and set them up in their Churches but also maintaine and defend the adoring of them yea and that they are to be adored with the same adoration with the thing it representeth which is both blasphemous and also a robbing of God of his honour who saith I am Jehovah and my name and my glory will I not give to another Isa 42. 8. as also Cursed be the man that shall make any molten or carved Images an abomination to the Lord and shall put it in a secret place Deut. 27. 15. I will only adde that of the Prophet David to cleare this discourse they that make them are like unto them c. Psal 133. 13. CHAP. V. Treateth of their invocation of Angels and Saints departed with a confutation thereof SECT 1. THe manner of Invocation used by the holy men of Against the invocating of Saints and Angels Judg. 13 15 16. Mat. 4. 10. Act 10. 25 26. 11 12. 1 Col. 1 13. 2. 18. 1 Cor. 3. 5 6. Heb. 7. 25. 9. â—â— God ought to be our patterne to
ruleth his temporall Kingdome by a temporall power by the power of the Sword Rom. 13. 1 2 3 c. 5. That their Lawes are distinct wil also appeare Rom. 8. 5 6. c. where the Apostle saith that the Law of Jesus Christ is a Spirituall Law but we all know that the Law of the Civil Magistrate is a Politicall Law 6. That the obedience which is required of each of them are distinct obediences wil appeare by the words of our Saviour Joh. 4. 24. God is a Spirit and they that worship him must worship him in Spirit and truth yea it is such saith he whom the Father seeketh to worship him but we all know the other obedience is carnall or temporall Again the Subjâ—cts of these Kingdomes are of two distinct humours or affections as wil also appeare by these words of our Saviour Joh. 15. 19. If ye were of the world the world would love his owne but ye are not of the world but I have chosen you out of the world therefore doth the world hate you And what thing is more apparant in this Nation then the deadly enmity betwixt the Subject of the temporall Kingdom of Caesar or the World and the Subject which belongeth to the Spirituall kingdom of Christ betwixt the subjects of the flesh and the Spirit SECT 8. Obj. HOw can the Kingdome of Christ be said to consist of men when they belong to the Kingdome of Caesar or the civill Magistrate Ans Men may be in the world and yet not of the world as our Christs Subjects in the world but not of the world Saviour affirmeth where he saith I am no more in the world but these are in the world viz. his Disciples and yet in the 16. ver he professeth that the said parties were not of the world the distinction then betwixt the Subjects of Christ and them of Caesar must be this that them of Christs Kingdome are in the world but not of the world as the other are Obj. One man cannot serve two Masters and therefore not both Christ and Caesar Ans Man is composed of two parts viz. a Soule and a Body Of the composition of man which Soule or Spirit is that which Christ accepteth of as his Subject and therefore it is distinguished from the externall part of man by these notions viz. The inward man the Spirituall man the hidden man c. And the other part of man viz. the visible part of man is termed The outward man the carnall man the sonne of man c. Now this inward man or Spirituall subject of Christ being obedient to the Spirituall governance of Christ as that of the outward man to the Politicall government of the How a man may be a subject to Christ and to Satan Civill Magistrate may be subject to both yea and give unto both their just rights yea I may safely say that he whose Spirit or inward man is Christs loyall subject wil also in his externall man be the like to the Civill Magistrate and so may as our Saviour commandeth Give unto Caesar the things that are Caesars and unto God the things that are Gods And contrariwise that outward man whose inward man is a subject to Satan the Prince of this world is the greatest enemy both to Christ and to the Civill Magistrate witnesse the Cavaliers of this Nation SECT 9. Obj. THey seemed to testifie their affections to the late King much more then the Parliaments Party Ans A seeming friend is no friend and such were they to him for-the love which they pretended to him was meerly for their owne ends why did the Papists in these last Warres fight Wherefore the Papists fought for K. Charls for King Charles who would have murthered Queen Elizabeth and King James was it not apparently manifest because he was for them and the other against them Again wherefore was it that the prophaine Sabbath-breakers of the Nation fought for him but because of his Booke of tollerations of such like stuffe as they most desired and contrariwise why was it that they fought against the Parliament but because they conceived they would curbe them for doing such things as they desired to have done yea I appeale to any conscientious man to judge that in case the King had been of the Parliaments Opinion and the Parliament of the Kings whether they would have fought for Parliament or King whether then they would have adored or Idolized him as then they did and by so doing is it not apparent that they procured his ruine Now these things formerly spoken of being granted it must Christ 〈…〉 mâ—â—â—ly Spirituall needs follow that the Kingdome of Christ consisteth meerly of Spirituall things and the Kingdome of Caesar or the Civill Magistrate of temporall things so that whatsoever is of a Spirituall cognizance belongeth to Christs Kingdome and Government and whatsoever is of a temporall or civill cognizance to the Civill Magistrate they are therefore as distinct as the Sun from the Moone that of a civill cognizance receiving its light from that of Christ as the Moone doth receive her light from the Sun yea each of them doth as meerly belong to the distinct persons of Christ and the Civill Magistrate as the Sun proper to rule the day and the Moone the night Seeing then that each Kingdome hath its distinct Governours Subjects Power and Law why should they intrench upon one anothers liberties especially for the inferiour to disturbe the superiour a King an Emperour and doubtlesse conceive how ill it would be taken for one King to invade another Kings Territories and so much and more cause hath Christ to be offended with the Civill Magistrate that will presume to interest himselfe in that which doth not concerne him especially when the Civill power whereof he is made an officer is given to him by Christ CHAP. III. Treateth of the Civill Magistrate in matters of Religion SECT 1. Object HAth not the civill Magistrate ought to doe in matters of Religion Caesars Governmenâ— meerly civill Ans The Civill Magistrate is only concerned in things of a civill Cognizance his duty in point of Religion is chiefly this viz To keep the Kingdome How farre he ought to act in point of religion of this world in such awe as that the Kingdome of Christ may not receive damage by it to keep wicked and debauched people in such obedience by the power of the Sword as that the power of the Word may have its free progresse in their Dominions so that the Saints or Church of Christ may live under their protection a peaceable life in all godlinesse and honesty yea to any rationall man the very name of his Office viz. Civill doth clearely demonstrate that his power consisteth meerely in Civill things Obj. Hath the civill Magistrate no power from God to compell the outward man to observe spirituall injunctions Ans The Magistrate ought not to force any man in respect of his opinion
c. I am whatsoever was is or is to come It is also reported of a Heathen that being asked what God was said Quod semper est neque principium habens neque finem That which alwayes is having neither beginning nor ending It is also reported that upon the Temple of Apollo were written Tues intimating that such things as are mutable and changeable may rather be said not to be then be There is also the name Jehovah given unto God which signifieth the same with Eheje being added as more usuall and better knowne and it betokeneth two things principally viz. The Eternity Of his name Jehovah and alwayes being of God and his cause of being to all other things as the efficient cause from whom the formall cause through whom and the finall cause for whom all things are 2. It betokeneth Gods power in his goodnesse and truth the first in being able the second in being gracious and willing and third in being constant to fulfill his promise Fourthly this name Jehovah is also incommunicable to all other Elâ—him which signifieth God is sometimes given to Angels sometimes to Judges c. but Jehovah is peculiar unto God so that of all names that are given unto God none doth more fully expresse what God is then the name Jehovah CHAP. II. Treateth of the opinion of the Anti-trenitarians and the confutation thereof THe opinion of the Anti-trenitarians is either to deny the Divinity of Christ or that he is not equall with the Father and the Holy Ghost That there is a God I have proved and it cannot be denyed by any who beleeve the Scriptures or are Rationall Now that Christ is God is also sufficiently confirmed That Christ is God by the Apostle Paul Col. 2. 9. In him dwelleth the fulnesse of the God-head bodily As also the testimony of John Chap. 1. 1 2 3. In the beginning was the Word and the Word was with God and the Word was God the same was in the beginning with God all things were made by him and without him was nothing made that was made In him was life and that life was the light of men c. with Col. 1. 16 17. For by him were all things created that are in heaven and earth visible or invisible whether they be thrones or dominions or principallities or powers all things were created by him and for him and he is before all things and by him all things consist as also Ioh. 5. 10. Phil. 2. 6. SECT 2. That the Holy Ghost is God THat the Holy Ghost is God is also proved by divers places of Scriptures as in Gen. 1. 2. where it is said that the Spirit of God moved upon the waters by which the creatures were fostered and formed as Job 26. 13. His Spirit hath garnished the heavens 2. Againe as God only created the world so likewise the renovation of the heart is only the work of God because it is a new creation as the Prophet termeth it Psal 51. 10. where he saith Create in me a new heart but this is also the work of the Spirit as it followes take not thy holy Spirit from me and againe in the 12. vers Hold me up with thy free Spirit intimating that without the aide and assistance of the blessed Spirit no divine work viz. as the creating of a new heart can be wrought or effected 3. It is Gods work to teach us his will and to bring us to eternall life but this is wrought by the Spirit as the Psalmist confesseth Psal 143. 10. in these words Teach me to doe thy will for thou art my God let thy good Spirit lead me into the land of righteousnesse in which place the Prophet confesseth that he could not doe the will of God without the assistance of the Spirit of God 4. The Holy Ghost is excellently proved to be God from that passage concerning Sampson where it is said The Spirit of the Lord came upon him Judg. 14. 5. but after his locks were polled it is also said that he knew not that the Lord was departed from him Judg. 16. 20. from whence we may gather that he that came upon him before was the same that departed from him then there called the Spirit of the Lord and so it is evident that the same that is called the Spirit of the Lord is also called the Lord. 5. It is also proved from Act. 5. where Peter reproving Annanias for his dissemulation saith Why hath Satan filled thy heart to lye to the Holy Ghost and to keep back part of the price of the Land c. Why hast thou conceived this thing in thy heart thou hast not lyed unto men but unto God Where comparing the fourth verse with the third it is evident that the lye which Annanias made to the Holy Ghost was made unto God as also Mat. 12. 31 32. 6. Our Saviour also testifieth as much Joh. 14. 15 16 17. I will pray the Father and he shall give you another Comforter How the Holy Ghost dwelt with the Apostles and not in them even the Spirit of truth I will not leave you comfortlesse I will come unto you by which words it is evident that the Comforter he spake of was himselfe for saith he he dwelleth with you and shall be in you As if he had said as I have formerly declared my selfe the first Person in creating of you and now the second Person in redeeming of you so when I am ascended into Heaven I will then shew my selfe the third Person in sanctifying of you I will not leave you comfortlesse I will come unto you He did then acknowledge himselfe to be the Comforter which he would send them SECT 3. Of the Vnity of the Trinity HAving thus procured the Trinity of Persons in the next place I will treat of the Vnity of them which is sufficiently proved by one Text of Scripture 1 Joh. 5. 7. There be three that beare record in heaven the Father the Word and the Holy Ghost and these three are one It is also confirmed by our Saviours answer to Philip Joh. 14. 8. 10 11. where desiring to see the Father is answered by Christ in these words Have I been so long with you and yet hast thou not knowne me Philip he that Christ equall with the Father hath seene me hath seene the Father how sayest thou then shew me the Father beleeve me that I am in the Father and the Father in me the words that I speake I speake not of my selfe but the Father that dwelleth in me he doth the workes beleeve me that I am in the Father and the Father in me Joh. 17. 21. I and The Holy Ghost one with the Father my Father am one Joh. 10. 30. And that the Holy Ghost is one with the Father and the Son we have also the testimony of our Saviour John 16. 1â— where he promising the Holy Ghost to his Disciples saith He shall glorifie me for he shall
receive of mine and shew it unto you All things that the Father hath are mine therefore I said unto you that he shall take of mine and shew it unto you with Joh. 15. 26. But when the Comforter is come whom I will send unto you from the Father even the Spirit of truth which proceedeth from the Father Object Our Saviour acknowledgeth the Father to be greater then he Joh. 14. 28. how then can he be equall with him Answ That was spoken in respect of his Humanity with his How the Father is said to be greater then the Son Diety for as he was God he was greater then as he was Man and therefore he saith that he speaketh not of himselfe Joh. 14. 10. but that he was equall with the Father may further appeare in the 14. vers where he saith If ye aske the Father any thing in my name I will doe it As if he should have said If ye aske any thing of my Diety in my name as I am Man as I am God I will grant it SECT 4. Object WHerein consisteth the union of the two Natures Answ In this blessed union the humane Nature of Christ assumed not the Divine but the Divine assumed and took unto Of the union of the two Natures it the humane nature for the Divine nature of Christ was a Person subsisting of it selfe from all beginnings In the union of the blessed Trinity the humane had no subsistence of it selfe before it was so assumed but as soone as it began to be it was assumed into the Person of the Son of God And so that human nature consisting of body and soule which Christ assumed became the particular body and soule of the Sonne of God And therefore the Apostle saith that God purchased his Church with his owne blood Act. 20. 28. Yet in the uniting of the two Natures of Christ we must take heed of two errors 1. That by uniting them we imagin not either of the two We are to avoyd two errors in the uniting of them Natures to be absorpt or abolished or that there is a confusion of Natures as in the commixion of Honey and Water neither of them retaining the same name or nature or that out of these two natures a third commeth forth compounded of them both as in the commixion of the Eliments 2. Neither is this Vnity to be too much extinuated or lessened as to thinke the Vnion to consist only in Assistance as the Angel stood by Peter Act. 12. or only in a certaine conjunction as when two divers Mettels are put together but they are so united as that the properties of both natures remaine and yet there is but one person subsisting of them both Like as the body and soule are united together and the fire and red hot Iron SECT 5. Of the communion of the Graces in the union of the two natures AS touching the communion of the Graces in the union of the two Natures 1. The Divine Nature received not any increase of Grace in regard it can have no imminution being it selfe most perfect and unchangeable but the Humanity was perfected by this union and received increase of gifts Joh. 16. 4. 2. The Graces communicated are either created or finite or Graces of two sorts finite and infinite uncreated and infinite The created and finite Graces as Wisdome Knowledge Holinesse and the rest are not in Christ as he is Man the essentiall Of finite Graces properties of his Diety but effects only thereof infused into Christs human Nature being finite and created as the Humanity it selfe was yet they are given to Christ without limitation and measure which in the Saints are limited and given by measure 3. These Graces were not all at once in the highest perfection appearing in Christ in the dayes of his flesh but they received increase by reason of the infirmity of the human nature which he assumed as it is said Luk. 2. 52. That Jesus increased in wisdome but after Christ was glorified then they shined in him in the greatest perfection SECT 6. Of infinite Graces BEsides these finite and created gifts there are others that are not finite neither can be referred to the first sort as the universall dominion over all Creatures the power of remitting of sins of judging the world adoration vivification inffnite glory c. For 1. These being particular to the Divine Nature yet by vertue of this union are even communicated to the man Christ Who is made Heire of all things Heb. 1. 2. Judge of the world Act. 17. 31. 10. 42. And whose flesh giveth life Joh. 6. 51. 2. These divine gifts are not formally or essentially in the human nature nor as the first gifts for this were to make the tâ—o natures equall and to confound their properties 3. It is more then a visible communicating for such as is the communion such is the union as the one is reall though not essentiall so is the other As in Iron made red hot with fire neither Simile hath the Iron lost his former qualities and yet it giveth light heat and burneth not by any essentiall Phisicall quality infused into it but by the reall union and conjunction of the fire and so the God-head shineth and worketh really in the human nature of Christ 4. The Divine Nature of Christ worketh not now by it selfe alone as before his Incarnation Sed cum ea par â—am but with it and by it exercising and shewing it selfe for the human nature of Christ quickneth and knoweth all things as omnipotent not formally and essentially by it selfe in its owne being as the God-head doth but in having the Divine Nature inseparably united unto it by vertue whereof it doth all those things even as the hot Iron burneth and heateth by the vertue of the fire which is in it 5. As before was shewed that the gifts and graces of the human nature of Christ did not appeare in their perfection all at once so this communion of these Divine properties did not wholly shew it selfe in the dayes of Christs flesh for though the God-head was united to his Humanity in the very first conception yet it did somewhat restraine the opperation thereof because of the worke of our redemption the Divine nature did rest in Christ that the Humane might dye 6. In that Christ is said after his Ascension to sit at his Fathers right hand it is neither in respect of his Divine nature which was never absent from thence nor yet as though his Human nature did not sit there before seeing in the very conception the Humane nature was united to the Divine but because then the power and kingdome of Christ was made manifest to all the world which before lay hid in him the Divine nature worketh by the Humane and the Humane by vertue thereof administreth all things And yet albeit betwixt the Divine and Human nature of How these Graces were really and personally
crafts-men the Cardinals Jesuits Abbots Monkes Fryers and the rest of that Hierarchy in vindication of their Goddessâ—-like Diana of Popery whom all Rome and the World worshipeth SEeing this massie logge of Popery lyeth yet so crosse in the way The Preface towards a full Reformation I will therefore bend my utmost power to remove it by hewing it in peeces with that Sword which proceedeth out of the mouth of the Lambe being the very means appointed for that purpose Rev. 19. 21. and in prosecution thereof I will propound the weightiest of their Argumentâ— which they use in the vindication of such their assertions and so return an answer to each of their objections whereby the most ignorant of them may apparently see to come forth of that dundion of darknesse and superstition in which they have been so long kept by slavish thraldome CHAP. IIII. Treateth of Idol-worship with the confutation thereof Question WHether do you conceive it to be a stubborn wilfulnesse or a grosse ignorance that causeth them to retain so many Errors and Heresies Answ I hold the cause to be the same in the Pope and the rest of his Hierarchy as was in the aforesaid Ephesians who because their Idol was of an ancient standing and withall beneficiall they therefore will set down their staffe with a desire that it might not be removed and like as Lâ—t regarding more the firtility of the place then the corruption of the people contented himself to be in Sodeme so those Popelings I have named finding with Demetrious and â—â—iâ—e and coveâ—oâ—snesse the chief suppâ—rters of Popery his fellow crafts-men much gaine to redound unto them by the use of it are exceeding loath to have their Diana dispised or brought to contempt but in that the Lay-people retain that Idolatrous worship is meerly out of ignorance and accustomed blindnesse the Idol of the Masse being to them as Diana was to the Ephesians or Bell to the Babilonians rather a cause of expence then any way beneficiall Quest Is there any hopes to reclaime them Answ I hope the Lord hath many Dionissiousses and Damarisses amongst them with whom the truth will prevaile yea that many of their Epicurian and Stoicall opinionists will thereby be drawn to the knowledge of the truth though in the attempt I shall seeme unto them as one setting forth a new doctrine Q. Can you tax them as Paul did the Athenians with an ignorant worshipping of an unknown God A. Yea and as justly as Paul did them witnesse their Idolatrous worshipping of stocks and stones SECT 2. Q. VVHat doe you terme Idolatry A. Idolatry is when any Divine worship either internall What Idolatry â—â— or externall is given to any Image or Idol set to represent God of what kind or fashion soever it be Obj. There is a difference betwixt an Image and an Idol for an Idol is a representation of a thing that is not neither hath any being in the world as if one should make the Image of a mans body with the head of a dogge or a body with two faces being such a shape as the eye hath not seen but the minde imagined but an Image is of such a thing as may be seen in the world Ans The difference betwixt a graven Image and a similitude The difference betwixt an Image and a Similitude is this the graven Image is a picture proportioned and fashioned out of wood stone or metall and so carved or graven and a similitude is an Image painted in plain Tables therefore that distinction is vain Obj. Man is the Image of God but it is lawfull to make the Image of the Image of God ergo the Image of God Ans Man is made the Image of God in his Soul and not in his Body which Image the Apostle saith consisteth in righteousnesse and true holinesse Eph. 4. 24. and therefore that in man wherein he is like unto God is spirituall and invisible and therefore cannot by a visible Image be deciphered Obj. They doe not worship the Image but the thing represented by the Image Ans That was the Gentiles pretence in maintaining their Idolatry as also the Israelites in making their golden Calfe Psal 81. 11. 12 Rom. 1. 23 24 1 Sam. 7. 3 4 5 had relation unto God for they proclaimed an holy day Exod. 32. 5. yet their pretext excused them not God therefore forbiddeth Idolatry under any pretence whatsoever and if they doe not worship the Idol it selfe why doe they give divers kinds of worship unto Images as to the Image of Christ more and to the Image of Saints lesse Obj. The honour of the signe redoundeth to the thing signified Ans If the signe be pleasing to him that is signified but if it be such as he forbiddeth and condemneth it is rather a dishonour then an honour and so the adoring of Images is a dishonour to God Obj. The contumely and dishonour offered to the Image of God is a dishonour to God himself therefore the honour thereof redouneth unto God Ans If any man with a spightfull intention against Christ doe deface his Image or Picture it is contumelious against Christ because of the evill intention of the heart but if any doe it out of a zealous minde against Idolatry and Superstition it is no dishonour unto Christ in which zeal against Idolatry and Superstition Epiphanius is said to have rent a certain cloth in a Church which had on it the picture of Christ in which sence also Constantius and Theodotius destroyed Images in every place and therefore that Argument holdeth no better then the other SECT 3. Object IMages may be tollerated in Churches because they are an ornament unto it Ans 1. Churches as you terme them are for the living Images Deut. 16 22. Against Images in Churches of God and not for dead Images 2. The adorning of Churches must not be otherwise then God hath appointed and so to his dishonour nor to the offence of the members of Christ 3. As a man would not have his wife decked in Harlots apparell so is it not fit such places should borrow ornaments for Idolaters Obj. Moses caused Châ—rubins to be made over the Arke and a brazen Serpent to look upon and Solomon made Images of Oxen in the Temple for the brazen Laver to stand upon ergo it is lawfull to have Images in such places now Ans 1. These Images had Gods speciall command 2. They were not in the view of the people which were in the Temple or Tabernacle but there where the High Priest had only accesse neither were they set up aloft as Images are to be worshipped but only set forth the work of the Tabernacle and Temple 3. The brazen Serpent was used as a figure of Christ which figures doe now cease the body being come which is Christ Col. 2. 17. Obj. Images are Lay-mens Books that they which cannot read may learn by the History what was done Ans This was the very reason
though before Christs comming in the flesh the Lord had chosen one speciall place where he would have Sacrifices offered unto him and not in any place beside and so was priviledged with a legall kinde of Sanctity more then others yet now since Christ hath every where opened Heaven to the prayers of the faithful as appeareth by his owne words Mat. 18. 20. Wheresoever two or three are gathered together in my name I am in the midst of them that distinction holdeth not And for further proofe of which we have a further evidence from Christ and his Apostles who neglected no opportunity to gaine Soules to God witnesse our Saviours preaching on the top of an Hill Matth. 5. 1. out of a Ship Mark 4. 1 2. Paul in an upper Chamber Act. 20. 8. and by a river side Acts 16. 13. Peter in Cornelius house Act. 10. 27. and in Solomons Porch Act. 3. 11 12. Philip in the Ennuchs Chariot Act. 8. 31 32. yea the Apostles went from house to house Act. 20. 20. that distinction of holinesse doth not therefore remaine in places nay even Bethel it selfe did not retaine an inherent holinesse for we read that after that Jeroboham had defiled it by Idolatry it was no more Bethell the house of God but Bethaven the house of iniquity Hosea 19 5. Againe the Apostle willeth men every where to lift up holy hands 1 Tim. 1. 8. Obj. The Lord willeth Moses to put off his shooes from off his feet in regard that thē place whereon he stood was holy ground Ans It was holy for the present in regard of the apparision What caused the then holinesse in the ground and presence of God but this was no inherent holinesse anexed continually unto the place but when the cause of this holinesse ceased viz. the heavenly Vision and apparision the effect also viz. the holinesse in the ground was suspended The Temple of the Jewes was likewise holy and because of it Jerusalem was was called the holy City so long as they continued in the true worship of God but after they had Crucified the Lord of life hoth the Temple and City as prophane was destroyed And herein also appeared the errour of the former times when such bloody battels were fought for the recovering of the holy Land as it was called by the evill successe whereof it is evident that Christians were too much addicted to the holinesse of the place and therefore to attribute religion or holinesse to such places is absolute superstition SECT 4. NEither ought the glorious pompe of the Temple or Tabernacle Against adoring of Churches to be imitated by us under the Gospel and that for these reasons 1. Because that was prescribed to the Hebrewes because of their infirmity and to win them from the glorious pompe and vanity of the Heathen 2. Most of them things had their proper use in the Temple which being now abolished there is no further use to be made of them 3. Neither was they simply necessary for Gods Service for if they had he would not have suffered them to have been carried into captivity 4. They had a direct command from God to make that Tabernacle in that glorious manner but no such charge is given to us under the Gospel our bodies as the Apostle saith being the temple of the Holy Ghost 1 Cor. 6. 19. Again as they erre in their judgements concerning the place which they terme the Church as also concerning the sanctity and holinesse which they attribute unto it as also in the adoring Against their Common Prayer-booke or Liturgie and beautifying of it so doe they also erre exceedingly concerning the Book which they so Idolize termed the Common Prayer Booke and the rediculous ceremonies therein contained against which Book I thus argue That which is taken out of the Masse-Booke of the Pope who is an Idolater is the Liturgy as is most evident which being Popery in Latine doubtlesse is the same in English Again every thing that is necessary to salvation is commanded in holy Scripture as our Saviour affirmeth Joh. 5. 39. but set Prayer is not commanded in holy Scripture ergo not a thing necessary to Salvation Again no part of Gods Worship ought to be imposed by mans authority but such is the Liturgy ergo CHAP. IX The ninth Chapter treateth of Prayer SECT 1. Objection THe Lords Prayer is o set forme of Prayer therefore The Lords Prayer a form to make our prayers by a set forme of prayer is lawfull Ans The Lord is only to be worshipped in Spirit and in Truth and as concerning the Lords Prayer it is only a forme to make our Prayers by Mat. 6. 9. Again all the circumstances in both the Evangelists as Luk. 11. 1. 4. doth lead us thus to understand it as namely that Christ there sheweth the right manner how to use Prayer as he doth for the right use of almes and fasting and to avoyd ambition hypocrisie babling and the like as also that we should come to God in prayer as children doe unto their Parents asking Bread Fish an Egge or the like that is making our requests unto God according to our particular wants and necessities Again no man can be so wilfull to doubt that Christ did not unfold the meaning of this Prayer to his Apostles and that they did truly understand his meaning therein and did also carefully observe his commands yet did they never binde themselves to these words but prayed still as they had severall occasions according to these rules Act. 1. 24 25. 4. 24. Mat. 14. 30. 2 Cor. 12. 8. Eph. 3. 14. Phil. 1. 4. 10. 11. Rev. 12. 20. Neither when they wrote unto others concerning Prayer did ever teach them to say the Lords Prayer which certainly they would have done if they had so taken the will and appointment of Jesus Christ to have been but it is evident that they taught them in their necessities and occasions to shew their requests to God in all manner of Prayer and supplication in the Spirit with giving of thankes watching thereunto with all perseverance being the will of God in Christ Jesus as also it doth evidently appeare by these Scriptures 1 Tim. 5. 17 18. Phil. 4. 6. Eph. 6. 18. Rom. 15. 30 31 32. 2 Thes 3. 1 2. 1 Tim. 2. 1 2 3. Jam. 1. 5 6. 5. 23. 1 Pet. 4. 7. 30. 1 Joh. 5. 14 15. Jud. ver 20. SECT 2. AGain if Christ have commanded us to use these words in number and order then all such doc sinne as pray at any time and doth not use these very words and no other for Christ saith When ye pray say Our Father Luk. 11. 2. which words when ye pray sheweth that this Commandement is to be observed at all times and if so then the Apostles sinned which prayed and used not these words as I have formerly instanced Again by these words say ye c. being pressed according to the letter might seeme
if but read over by them or any other is sufficient for the Service of God as indeed it is to that God they worship the Spirituall man he is of another judgement for he saith that true prayer is that which is dictated to the minde by the Holy Ghost and so maketh prayer the voyce of Gods owne Spirit which ariseth from the regenerate part within us being quickned and inlarged to pray from the immediate help of the Holy Ghost and such prayers say they are only acceptable to God and no other Now to know whether of these opinions retaineth the truth it Of the Spirit of God in prayer is requisite to have them to the touch-stone of truth viz. the Word of God which is able to convince all errours and to make them appeare in their naturall colours to which purpose the Apostle Paul is very pertinent in his Epistles as in Rom. 8. 26. where he speaking of the act of Prayer or â—ather the Spirit of God in him saith That the Spirit helpeth our infirmities and that we know not what to pray for as we ought but that the Spirit it selfe maketh intercession for us with sighes and groanâ—s which are unutterable which he doth also thus further illustrate in the 27 ver viz. And he that searcheth the heart knoweth the minde of the Spirit because he maketh intercession for the Saints according to the will of God SECT 6. FRom whence I thus argue If the intercession of the Saints who are predestinated to salvation be not availeable without the direction and guidance of the Spirit of God as it is evident they are not Instance in holy David who saith If I regard wickednesse in my heart God will not heare my prayer what will become of the other and what better testimony can we have to decide the controversie then when the Holy Ghost himselfe confirmes the point as a witnesse to his owne act their audaciousnesse A set â—oâ—me of Prayer hath not the Spirit of prayer and stupidity is therefore to be admired who thinke that Prayer and Preaching can availe although the Spirit of God doe not Co-opperate with it for the Holy Ghost teleth us plainly that we know not what to aske without his direction now what direction from the Spirit of God can be imagined in that prayer which is formerly composed by another party then he who readeth or prayeth it or what benefit can be expected from that prayer where the tongue expresseth that which was not formerly conceived in the minde to aske well may they therefore be compared to Steevens uncircumcised Jewes in that they still resist and flatly deny the motions of the Spirit of God in the act of prayer Again the Children of God have sundry occasions to pray unto God by reason of their manifold temptations by the flesh the world and the Devill which doe warre continually against the Spirit now let any judicious man censure whether a childe of God findeth greater comfort in expressing his misery and unfeigned repentance being moved thereunto by the Spirit of him to whom he prayeth rather then to expresse himselfe by such a prayer as is invented by another man Again what prayer can be more acceptable to God then when he is invocated by a penitent sinner who is dictated what to aske by the Spirit of him to whom he prayeth certainly then we ought rather to joyne our selves with the Spirit of God rather then the spirits of men SECT 7. Obj. SVch as pray by the Spirit use Tautollogies and vaine repetitions in their prayers Ans God doth not give the measure of his Spirit to his Children by equall proportions but to some more to some lesse but to all some yea such a some that he that hath the least of it hath so much as to make his prayer acceptable though not so much prevalent with God as them who have a greater measure of it Again Gods wayes are not our wayes he is not like an earthly Prince who is commonly petitioned with a premeditated speech It is not eloquence of words that God regaâ—deth in pâ—ayer neither is it eloquence of words which worketh upon him but the pious thoughts and desires of the heart which the Lord being formerly acquainted withall before they be expressed by the tongue are even then accepted of him which the Lord testifieth by his Prophet in these words Before they call I will answer Isa 65. 29. so that it is not so much the expression of the tongue as of the heart which God accepteth or floweth as pleasing unto him Again let them peruse their Liturgy and see if they can excuse Their Liturgy haâ—h many tautologies in it it of Tautologies when they repeat these Sentences viz. Lord have mercy upon us Christ have mercy upon us Lord have mercy upon us Christ heare us O Christ heare us Lord have mercy upon us Christ have mercy upon us with Thou Lambe of God that takest away the sins of the world three times repeated together with Good Lord deliver us and We beseech thee to beare us good Lord very many times repeating the Lords Prayer also many times at one Service And yet to see those vaine bablers that will accuse others with that which they are the most guilty of themselves yea what is their Pulpit Prayers but meere tautologies the same the next Sabboth as was the former A carnall man tyeth God to one and the same prayer and so for all their life long yea let the occasion be what it will Funerall or Feast Plenty or Famine Warres or Peace or what occationals soever God must either be pleased with their set forme or he is like to have none at all yea though there be never a clause in their expressions which tendeth to the present occasion whereas through the whole Booke of God we neither read of any childe of God that prayed but that his prayer did solely tend to his present occasion as I have formerly proved when I spake of the Lords Prayer it selfe SECT 8. SO that if these vapouring Russians were tyed to pray in the same nature as doe the Children of God whom they so villifie certainly they could not be so rash in censuring as they are when as some of them in mine owne hearing being to pray for a sick Party in their Pulpit Prayers have had much adoe to bring it in and much more to get into their set prayer againe but hath been in very great danger of an non plus Again the Apostle James saith that the effectuall fervent prayer of a righteous man availeth much From which expression we may gather that true prayer must tend to effect the necessity of the Party praying 2. That this prayer must also be full of servency and zeale to have it effected as the Prophet saith I roared even for the disquietnesse of my soule 3. That it must proceed from a righteous man or else the other are in vaine and this is
of it they possitively conclude that it must be so of necessity although in the truth of the assertion it is no way agreeable to the will and appointment of Jesus Christ and thus have the rude multitudes been deluded by their Orthodoxall men for many ages who have purposely and knowingly kept the people in this blinde obedience for their owne particular advantage SECT 5. OF the like stampe is the signe of the Crosse which they use in Of the Crosse in Baptisme Baptisme being no more practised by the Apostles then the former for if they had without doubt they would have left some president for it in their writings which is not in the least to be found as mentioned to any such purpose as their Orthodoxall men very well know Historians say that this Ceremony of making The first use of the Crosse Crosses tooke its rise in the Primative times upon this occasion viz. The Pagans having the predominant power over Christians did in derision of Christ whom the Christians adored erected Crosses because he was hanged upon such an one hereupon the Christians to shew themselves not ashamed of such a God as did not despise so ignominious a death for the love he had to his elect did also make Crosses themselves in signification that they willingly owned that God whom the Pagans so much derided Now there being no such cause for the continuance of such Ceremonies viz. no people so shamelesly impudent why should not the effect cease viz. materiall Crosses for otherwise it was never used in Baptisme untill the Idolatrous and Superstitious Papists brought it in as a Sacramentall and signifying signe which being scandalous and having no ground from the Word as also never so used before amongst Christians or at the least by Christs Apostles as also abolished by all the reforming Churches it ought not to be approved or tollerated by us SECT 6. THeir confirmation or laying on of hands is also of the same Oâ— confirmation and laying on of hands linage for though the Apostles had power to give the Holy Ghost to whom they were directed so to doe by a secret inspiration of the same Spirit it doth not follow that the Mitered Bishops hath the like priviledge or power to grant the like strength of Spirituall grace in that manner and that for these reasons 1. Because they are usurpers of that Office and calling which Bishops usurpers of their office was conferred by Christ or his Apostles and so cannot any way justly claime any such power and anthority as the Apostles had which may appeare in that Christ did not commit the Government of his Church to dumbe Priests for whom he sent he sent to preach Luke 10. and not to make Crucifixes and blesse Altars or to observe mens traditions he meant not to play a Pagiant that men should disguise themselves by wearing Rochets Copes Surplices c. neither to preach his Gospel with windy eloquence but in the celestiall power of the Spirit as the Apostle saith 1 Cor. 2. 1. 4. but all these are done by these Prelates ergo not fit instruments to preach the Gospel SECT 7. Obj. PAul saith that he that desireth the office of a Bishop desireth a good worke Ans The Apostle in that place doth not meane a Bishop in his Bishop and Elder taken for one and the same Christ doâ—h not commit the government of hâ—s Church to dumbe Priests Palfrey standing like an Image but these words Shepheard Minister Bishop Elder c. are taken in holy Scripture for one and the same witnesse the Apostle Peter who termeth himselfe an Elder 1 Pet. 5. 1. he meant therefore such as are called into the Church of God to teach the people and to be a Watch-man over the Flock to preach the Word in season and out of season and not to put forth their owne Phantasiès and Dreames that calling is not an honour of idlenesse but a Soule-saving service and therefore to be a true Bishop is to be a faithfull Pastor to his Flock And certainly this dignity and superiority which they usurpe The originall of Bishops came to passe by some proud fellowes having a degree in humane learning above the rest of their Function and so took upon them that name of Bishop changing the tongue of the Holy Ghost for otherwise the same was a Priest which was a Bishop all executing the same office of Teaching and exhorting which Paul appointed for the Bishops yea it is most apparant that our Saviour gave no such power or preheminence to his Apostles as The Apostles of Christ did not usurpe authority on one another these usurpe one over another but contrariwise forbiddeth them to desire it Mat. 20. 26. It shall not be so amongst you As also Mat. 23. 8. where he exhorteth them not to be called Rabbi Rabbi as was the Scribes and Pharisees and that in regard he himselfe was their Doctor and they all Brethren and therefore ought not to Lord it one over another SECT 2. Obj. IF their calling be not from God whence 〈◊〉 it Ans From the Devill for they received it from the The Bishops calling originally from the Devill and so consequently those ordained by them Pope who is a Rebell to Christ and hath received his Calling from the Devill Rev. 17. 2. neither can these be said to be the Apostles Successors in regard they have not taken the Word of God for their guide but the traditions of Men and devices of their owne braine and the corrupt customes of their own Courts all which Christ abhorreth witnesse his sharp invectives against the Scribes and Pharisees for the like Mat. 7. 8. as also in that he termes it a vaine worship in regard he is only to be worshipped in Spirit and in truth Obj. They doe not deny the Word of God they would only have those Ceremonies and Customes of decency which hath been for a long time used in the Church still to be continued Ans To plead for Custome is dangerous Christ telleth us He A long and evill custome is not to be followed is the way the truth and the life he doth not say He is the Custome but he is the truth for in processe of time an evill custome may grow strong yea to be kept for a Law and yet it is not therefore the truth we ought then in matter of worship to apply our selves to Christ the truth and not to custome Again that they are not called of God may appeare in that Reasonâ— why they are not called of God they have combined together for themselves and contrived for their owne sinister ends and usurpation though to the great dispersion and division both in Church and State moving and fomenting of Warre and afflicting of the people of God not respecting any thing more then their owne glory and sinister respects by which they have laboured to raise themselves to honour as also in that they
aforesaid Ans Such as build with unhewâ—n stones daubing them with The Hâ—pâ—cricy oâ—â—hâ—â—atâ— builders untempered Mâ—rter and so cover them over with an Orthodoxall varnish by which Hipocriticall dealing they have exceedingly inriched themselves which craft doth cleerly appeare by the materials which are now found in their dismantled fabrickes of Papacy Prelacy and Presbitery there being few or none of them fit to rebuild the Temple of Christ Obj. True in the two former buildings you have named there hath been found much deceit and cousâ—â—age whereby they have very much inriched themselves but the Presbiterian buildings is not taken to be such for the Parliament doth esteeme them builders as honest men and their buildings without deceit yea as such a building as they themselves intend to live under therefore the Presbiterian builders are none of that linniage with the two former Builders or buildings Ans As the Pope and his Hierarchy prevailed with Emperors the Prelates with Kings so have the Presbiterians lately with Parliaments to support their powers and justifie their Doctrines to be Jure Divino But the falsity of the two first I presume is manifest to all Gods people as for that of Presbitery it is one and the same with them in many degrees as I have shal prove and therefore seeing the Lord is pleased to discover the faultinesse and errours of it as of the other the Magistrate ought no more to countenance it then the other of Popery and Prelacy they certainly being the three materiall foundations of Presbitery ought to 〈◊〉 no more countenancâ—d then Prelacy the Popes assumption of his Triple Crown viz. one for Papacy another for Prelacy and the other for Presbitery the three P P P s of pleasure profit and preferment by which the Dragon and the Beast hath subsisted and been supported that of Presbitery being the Dragons tayle SECT 5. Obj. Presbitery is a Government which all or most of the reformed Churches now enjoy and have done for many yeares and therefore without doubt it is according to the will and appointment of Jesus Christ Ans Antiquity cannot make errour truth neither is it a sure Antiquity how a sure mark of the truth and how not marke of the true Church of Jesus Christ unlesse fetched from the Radex or the first root of it viz. from himselfe and his Apostles for if Antiquity any other waies should carry it the Papists would have it cleere both from Prelates Presbiterians and Independants Againe that Antiquity is no sure marke of the truth may be proved by severall instances viz. 1. In the time before the Law where we finde that Laban 〈◊〉 beâ—orâ—â—hâ— Lâ—â— pretended Antiquity for his Gods Gen. 31. 53. whom his Father and Grand-father worshipped but Jacob sweareth by the feare of his Father Isaac he â—iseth no higher neither to Grand-father or Grand-fathers Father Terah Abrahams Father being an Idolater Joshua 14. 2. and it is likely that Abraham also had a touch of the same superstitious worship before his calling from his Fathers house for the Lord appearing unto Jacob in a Vision Gen. 4â— 3. calleth himselfe The God of thy Father Jacob then could not at the furthest goe beyond Abraham for divers hundred yeares to fetch his faith though the most ancient Patriarkes Noah Sem Heber was not of the same faith and Religion Antiquity therefore is no sure marke unlesse as before for so indeed the truth is more ancient then error 2. Stephen under the Gospel could not prove his faith from Under â—â—e Gospâ—l the immediate discent of his Parents for of them saith he Yee have alwaies resisted the Holy Ghost as your Fathers did so doe yeâ— Act. 7. 53. he ascended up to Abraham Moses and the Prophets time and so must the Government of Christ be now fetched from its primative purity viz. from Chrâ—st and his Apostles and not from Prelacy or Presbitery they being the Reliques of Popâ—ry as I have and shall prove Againe we are not to worship God any other way then he hath prescribed in the Word for as he is only to be â—orâ—â—ipped â—o he is only to prescribe a rule how he wil be worshipped and therefore all will-worship as the Apostle 〈◊〉 iâ— â—â—l â— â—3 is condemned seeing he wil not be Maâ— 15. 8 9. worshipped according to the phâ—nâ—â—sie of men as our Saviour also â—â—â—â—meth It can then be no warrant for us to be of the same Religion with our Fathers or Grand-fathers because all the worlâ— hath been blinded with Superstition and ignorance for divers hundreds of yeares and therefore we are to acsend up to the first Originall viz. to Christ and his Apostles Obj. Doubtlesse the Presbiterian Government is according to the will and appointment of Jesus Christ in regard it hath past so many refinings Ans I shall prove there is but one step betwixt it and Papacy But one step betwixâ— Presbâ—â—ery and Papacy in grosse viz. Prelacy and therefore until it be purged also from its drosse we are not to joyne in League with it viz. until they conforme unto the rule prescribed in the Word SECT 6. Obj. IF the Government which ought to be established be not yet knowne what is become of all since the primative times â—â—ring the Apostacy that have practised contrary to thâ— truth through ignorance and yet have thought they have sacrifiâ—â—â— their lives for it witnesse the many Martyrs that hath suffered fire and faggot for their judgements which since are deâ—meâ—â—roâ—ious Ans Ignorance is of two sorts viz. Simple ignorance and Oâ— simple ignorance Wilfull ignorance simple ignorance is such as was in the Disciples of Ephesus that did not know whether there were any Holy Ghost or no Act. 19. 2. under which notion may be concluded all those whom the Lord is not pleased to reveale many of his secrets and yet practise according to that knowledge they have with a desire to improve their Talent and not to bury it Mâ—n migâ—â— he saâ—ed formerly by such means â—s 〈◊〉 〈◊〉 coâ—demâ—â— in a Napkin such people I say though they come farre short of the knowledge which others have may be saved thereby yea albeit under the least degree of Knowledge in Christianity if it be but as a graine of Mustard seed as wel as he that hath attained to the highest pitch of it for to whom little is given little will be required 2. Wilfull ignorance is such as the Psalmist speaketh of where O◠〈…〉 he saith The foole hath said in his heart that there is â—o God Psal 14. 1. such an one was Pharaoh who said I know noâ— the Lord Exod. 5. 2. and such are all Athists and wicked people which love darknesse rather then light such as â—â—â—e to be better reformed and reject apparant light being offered and under this stubbornesse of Spirit men may as wel be damned under the notion of Presbitery or Independenly as of Papacy and
must then be the Umpire when all is done CHAP. VI. Treateth of the judgeing of Scripture c. SECT 1. Objection WHo must be Judge of the truth of the Scriptures touching such particular differences as may arise in controversie Ans Who was Judge betwixt the Apostles Paul and Barnabas and the noble Bereans in any difference The Scriptures must be the Vmpire when all is done of opinions which they either were or might be formerly possessed of before or during that time the aforesaid Apostles were conversant amongst them was it not the guidance of the Spirit of God the only true interpreter of Scripture which did dictate to them the truth thereof Which spirit of discerning they obtained by their industry in studying the Scriptures daily Act. 17. 11. SECT 2. Obj. TRue that indeed is the only interpreter of the Word but is it not more likely that Learned men should have it rather then them that have little or no learning such as Coblers Tinckers Weavers Millers c. Ans What was Aquilla Prisilla or the reall Body of the Church in Corinth unto whom the Apostle Paul gave way to Prophecy 1 Cor. 14. 41. yea and willeth them to covit it chap. 14 39. were they all Accademicks Againe if the Spirit of God be confined to Learning then such as are illiterate are voyd of it and so consequently are not the children of God for the same Apostle saith that if any man have not the Spirit of Christ he is none of his Rom. 8. 9. Againe if the Spirit of God be confined to Learning then the greater Schollars the greater measure of the Spirit and so consequently the Church of Rome would carry it from all the Churches in the world which I presume you will not condescend too yea the contrary is most evident as may appeare by them learned ones at Athens Act. 17. 23. yea I desire you to read the first Chapter of the first Epistle of Paul to the Corinthians from the seventeen verse to the end of the Chapter as also Jam. 2. 5. and then tell me if it be not more probable for such whom you terme illiterate fellowes to have the Spirit of God rather then the great Rabbies and Doctors of the world and if so consequently they have more knowledge in the Scriptures for the Spirit searcheth all things even the deep things of God as in the tenth verse of that Chapter by which they are made more fit and able to teach then the other yea and ought so to doe no man being to hide his tallent but to put it into the banke Mat. 25. 27. c. Againe all Scriptures are given by inspiration and 2 Tim. 13. 16. and not of private interpretation 2 Pet. 1. 20 21. But holy men of God spake as they were moved by the Holy Ghost so that it is impossible for the greatest Schollar in the world to apprehend the mistâ—ry of them being in a carnall condition yea to such they are foolishnesse and therefore not regarded or esteemed of them further then they can accomplish their owne private ends by making a seeming shew of their affâ—ction to them as is too apparent witnesse the Hypocriticall Clergy of the times who preach meerly for matter of Stipent or Wages as if Christ intended to make a Trade of his Ministry yea I appeale to the consciences of such parents who put their Children to the Vniversity whether it be not more out of an intent to get their Sons Livings viz. a Parsonage c. then out of a cordiall desire to advance the Kingdome of Christ by all which it is manifest that such Mechanick men as you have named being endowed with the Spirit of God may doe better service in the Ministry of the Word then the most learned Doctors in the world being most of them destitute of it and therefore cannot discerne the things of God SECT 3. AGaine the same question might have rissen betwixt the aforesaid Apostles and the Bereans yea doubtlesse the Apostles might rather have blamed the Bereans for not confiding in their judgements then the Presbiterian Sinod the Independants for the Apostles were assured of the Spirit of God to direct The Bereans commended by the Apostles for compaâ—â—â—g their Doctrin with the Scripture them in their expositions of the Scripture and yet they were so farre from envying the Bereans for not presently complying with their Doctrines untill they had compared them with the Scriptures as that they applauded them for it Again of the two one would have thought the Bereans should have grounded upon the Apostles judgement then their owne but we see that such a christian liberty was given them by the Apostles as that they were not constrained to beleeve they rather desiring to leave the issue of their Doctrine to the opperation of the Spirit of God by which they might be guided in the truth which being but one would make their judgements one as it did at length So in like manner ought the Spirit of God to have its opperation betwixt Teachers and Hearers and not because men will not immediately comply with mens Doctrines to raile upon them and call them Schismaticks Hereticks Independants c. when as indeed if the Raylors themselves would act the Bereans part they would not long continue in their owne present judgements in many things SECT 4. Obj. IS any Church now extant so infallable that it needeth no advice of any Ans No Church ought to be so esteemed upon earth infallability One Church may advise with another ought only to be ascribed to the Spirit of God in the Scriptures and for matter of advice and counsell in any Spirituall matter it is requisite that one Church make use of another as the Church of Antioch did of the Church at Jerusalem but not absolutely to depend upon them Obj. Did not the Church of Antioch depend upon the determinate conclusion of the Church at Jerusalem Act. 15. 2. Ans The text doth not say that they did absolutely depend The Church at Antioch did not depend on that aâ— Jerusalem upon it but that it sent to the Church at Jerusalem about the question which doth imply that it was only to advise with them or to crave their judgements in the matter in controversie and not to resolve right or wrong to depend upon their judgements as also in that the Messengers which were sent were Apostles as the other were to whom they were sent and as infallible as the other and so their equals as the Apostle Paul testifieth of himselfe Gal. 2. 6. Againe suppose that the Church at Jerusalem had determined that the Church at Antioch should have admitted of Circumcision and enjoyned it upon the Brethren at Antioch were either the Apostles or them of Antioch bound to have obeyed them decrees knowing that all such Ceremonies were ended in Christ Obj. No in that they ought to have obeyed God rather then Man Ans Then you conclude that
times in regard that they both as it were made up a time viz. as long a continuance as Papacy had amongst us And your time to the halfe time there mentioned in regard it as it were maketh up halfe so long a time as one of the former times since you first began to slight or reject Ordinances now I say during this time times and halfe time viz. until you all returne to your fathers house and recover your first love you are no better then part of that Serpent which pursueth and persecuteth the Church and so consequently an enemy to Christ himselfe Now to conclude with a word of exhortation Deare friends consider of what spirit yee are of you are not ignorant that slumbring and sleeping spirits are wandring and distempered spispirits such as conceive themselves to be what they are not and where they are not full of imaginarie fancies arising from the humor which is predominant in the body in which such spirits have their recedence and hath it not been clearly proved that you are one and the same with such have not each of your societies fancied your selves to be of the true Millitant church of Christ and doth it now appeare you are so can you be a free Denizon of a City and not intol'd in their Records to that purpose can you be free of the new Jerusalem and your name not recorded in the Lambs booke of life have you not also conceived your selves to be incorporated materialls with which that Temple is composed and doth it not now appear that you are only a company of â—ude heapes out of the building and hath it not been proved that your phantastick spirits also have had many strange and unheard of dreames and fancies dureing this your slumbering and sleeping conditions Be not therefore I humbly intreate you any longer deceived or deluded by such spiritts but trie each of your spirits by the touchstone of truth and withall be you well assured that Christ is not divided either in body or spirit Ephe. 4. 4. And therefore of necessitie you must first become members of that one body I have discovered unto you before you can have that onenes of spirit with it for the body of necessitie must first be before it can retaine a spirit therefore so long as you are seperated from communion and fellowship with the true body you cannot be possessed by the true spirit And from hence hath beene the rice of all the diversities of spirits now amongst you namely in that you are not incorporated into one body for every contrary body or fellowship hath also a contrary spirit peculier unto it for such as is the body such is the spirit and the spirit of true discipline doth loath to inhabit in a poluted body Consider therefore how you are yet dislocated from that body to which properly you doe belong and strive to accomplish that prophesie fore-mentioned which relateth to your own perticular by uniting incorporating your selves with the yet reproachfull and scandalous societie of Annabaptists who are really members of that true body whereof Christ Jesus is the head and by so doing you will bocome a fit receptacle for that spirit which is peculierly conversant with and in that body yea so you will become one with Christ both in body and spirit And being such yee shall enter with him into the marriage chamber viz. be incorporated free Denizens of the spirituall Jerusalem by being inrol'd in the Lambs booke of life Whereas the other before mentioned shall be shut out and put to crie Lord Lord open unto us c as it is discoursed at larg by that worthy man before mentioned to whom I haue referred you Thus leaving your thoughts to the guidance of the spirit of truth which is able to direct you into all truth as also that the serious consideration thereof will so undeceive the hearts of you and all other ordained to eternall life as to set them free from such delusive spirits which hath and doth yet inslave them even to the hight of impiety as also to make you them and us one in Christ Jesus who is the head of his Church is the heartie desire of him who hath thus earnestly contended for your eternall felicity in the heaven of heavens And doth now devote himselfe Your Servant in the Lord J. S. Rev. 20. 5. 6. This is the first Resurrection BLessed and holy is he that hath a part in the first Resurrection on such the second death hath no power but they shal be Priests of God and of Christ and shall Raigne with him a thousand years Rev. 22. 14 15. Blesed are they that doe his Commandements that they may have right to the Tree of Life and may enter in through the gates of the City for without are doggs and sorcerers and whore-mongers and murtherers and Idollaters and whosoever loveth and maketh a lie He that hath an eare let him heare c. FINIS