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
know ' Gainst which two Wolves which would devoure this Land This Treatice like a cumbatant doth stand For preservation of it therefore all That doth desire to see those Meters fall Out of their Ayrie Orbs Read and comply And you are freed from all such tiranny To the Supreame power of the Nation The Commons assembled in Parliament with the Counsell of State c. Right Honourable IT is acknowledged that like Martha you are cumbred about much businesse 〈◊〉 regard of the loud clamors of the men of the world whose chiefe affections are taken up with civill affaires as in a flourishing State with the appurtenances thereunto belonging as in a free trade c. But there is an Vnum necessarium which is farr from their thoughts and I feare not very neare yours viz. the flourishing of the Kingdome or Church of Christ which ought to be your chiefe object to adorne in that the other would fall in of course as our Saviour affirmeth Mat. 6. 33. c. A chapter worthy of your most serious meditations in your now present imployments For doubtles providence doth as well extend it selfâ— over whole Nations as over a particular Person or a Sparrow but such is the fraile condition of our Natures that we dare not trust God with our temporals the best of us are ready with Jacob to capitulate with our Maker and to indent with him viz. that if God would grant him food rayment protection c. then he would build God an house Gen. 28. 20 21 22 c. So we if God will but first build us seeled Houses make us great and eminent men in the world put us into a gallant state capacity c. O then we will promise to doe great matters for God As in a reformation of Religion which shall be Jure divino or agreeable to the will and appointment of Jesus Christ but we will doe nothing for him before unlesse with Jacob to poure a little oyle upon the stone where we intend to erect our promised Fabrick Right Honourable you have with Jacob made large promises touching a full perfect and thorow Reformation viz. to pluck up Antichrist root and branch and that without respect of persons and the Lord Christ having performed your request on his part doth now expect a performance also on your part to him as he did from Jacob but so backwards are you in matters of Divine concernment as that he is also constrained to invite you to it as he did Jacob Gen. 35. 1. Therefore in Christs stead I desire you to imitate Jacob by your free assent who immediatly upon the reminding him oâ— his promise did instantly as a preparative to the worke stirre up his Family to put away the strange gods which was then amongst them and to be cleane and wash their Garments as also to arise and goe with him to Beâ—â—â— where he would erect an Altar unto God who had answered him in the day of his destresse and had been with him in the way which he went Now how neare that his relation did and doth agree with your past and now condition I appeale to your selves O that you had now also hearts to doe the like to your Family of the Common-wealth whereof under God you are Keepers as also that your Houshold of the Nation would as willingly relenquish their Heresies and Schisms as the other did their Idols and eare-rings which that they may doe with more freedome of spirit I havâ— by Divine assistance attempted a discovery of them to the end neither you nor they may be mistaken in them viz. Neither they in their Voluntarie delivering them unto you or you in the buriall of them I am bold also in Christs name to minde you of something further to this purpose as in relation to your duty in this present designe of Christ which I presume you are not ignorant of or if you be that you will not continue so having your understanding illuminated At the present it is visibly apparent both to you and all Professors that the Reformation in point of Religion is at a full stand which is by meanes of two distinct Parties viz. the Presbiterian and the Independant the one pulling one way and the other another by which meanes it is betwixt them even almost pulled in pieces the Presbiterian Party being such as would dwell upon a forme and the other being contrary to all forme running themselves into a Chaos of confusions their distempered spirits being utterly voyd of all order or decency so that it is as impossible for these two extreames to unite into one as Hell and Heaven I have therefore by Divine assistance attained to the discovery of the Golden Meane by which they may not only be reconciled together but also brought to practise Jure Divino according to the will and appointment of Jesus Christ in his Word which thing is the now grand designe of Christ therefore it behooves you to stirre up these two parties to comply with this revealed insuing Truth which though it be as yet despicable yet iâ— will prove most honourable It is confest you have by Divine providence acted very much in relation to a Reformation viz. you have passed over the Red Sea of Prelacy in which Pharaoh and his Hoast were drown'd but all that Spirituall Egypt is not destroyed many of them uncircumcised ones have marched with us into the wildernesse we are now in There be yet thousands of Cavalier Priests amongst us besides you are to know that before you can enter into the promised Land you are also to beare the Arke of God over the River Jordan viz. that of Presbitery it being also an obstacle in the way albeit not so seemeing dangerous as the other Right Honourable the Cloud doth now remove and you are by providence brought even to the brinke of that River through which you must passe or you will never enter the Holy Land take courage therefore right Worthies by considering what the Lord hath done for you and how he hath to that very purpose purged you both from the Episcopall and Presbiterian drosse which were amongst you and how he hath made you and your Government as that new Heaven and new Earth from and unto which the new Jerusalem is to descend the Lord being pleased to make this Nation the Theatre on which he will begin to act his present Designe I shall further presume to minde you that as you have so you are yet to swallow up such waters as the Dragon of Prelacie with his Presbiterian Tayle shall belch out against the Woman you being the earth appointed for that very purpose untill you have dryed up their Sea and River which you by providence have almost accomplisht but till you have thorowly drained them dry you obstruct the descending of the new Jerusalem or the Marriage of the Lambe which is immediatly to insue Therefore I beseech you to delay not time but with a Christian courage resolve to act
which was a great encouragement to my spirit to prosecute the work but I shall forbeare in regard it would be to many but a thing rediculous I shall commit the effects thereof to him who â—â—â—â—d me thereunto desiring it may 〈◊〉 to thy 〈◊〉 welfare let this suffâ—ee to have bin spoken in relation to the Title 2. As touching the matter therein contained I am confident thou wilâ— since something which will please thee as well as disaffect thee for our pallates are such in Spirituals as will râ—lâ—sh the discoveries of errors in others but we utterly dislike that glasse which reflecteth our owne dâ—â—â—â—miâ—iâ—es â—elix could â—eare Paul glâ—dly untill â—e reasoned of righteousnesse temporance and judgement to come but he could not then be at any further leasuâ—e so whilst I am enveighing against the Atheists and Anti-scripturians the Papists themselves wil willingly read my lines but when I come to harp upon their string then they wil bid forewelâ— to me but yet this Musick wil please the Prelaticants but when I once come to their doores I shall be sure to be â—â—ut out for a wrangler The like I may also say of Presbitery and the rest of the errors confuted in this Book therefore I earnestly desire thee who even thou art to lay aside all partiality and selfe and to set the doore of thy conscience wide open to entertaine Truth the King of glory who here presents himselfe to lodge with thee and be consident he wil be a good Guest unto thee therefore turne him not out again 't is likely thou wilt finde many things therein which wil be crosse to thy principle but emember the old rule If thou wouldst lay hold on Time thou must take him by the fore-top for otherwise post es◠〈…〉 â—e is bald behind If thou arâ—â—oâ— pâ—â—sâ—â—â—ly satisfied in what thou readest doe not immediatly pronounce it an 〈◊〉 but act the noble Berean by searching the Scriptures and trying the Spirits whether they be of God or no fancy not the 〈◊〉 of thy opinion neither beleeve your â—rthodoxâ—â—l men as thou 〈◊〉 them who are of thy judgement therein uâ—â—â—sse they fetch it from the râ—dex or râ—â—t from whence it had its 〈◊〉 â—â—eâ—â—er from the â—ord or from tradissions if not from the Word let it have no longer any â—â—â—iâ—ation in thee doubtlesse a truth of sixteen â—â—â—dred and 〈◊〉 yeares ought to be admitted by thee rather â—â—â—n an error of fourteen hundred yeares and know for a certaine that Truth was before Error and therefore ought to have the 〈◊〉 Neither let it trouble thee that thy Ancestors were of this or that judgement for they served â—â—d according to that measure of knowledge he was then pleased to afford them and doâ—â—â—lâ—sse that service was acceptable unto him for to whom little was â—â—â— of them but little wil be required without all controversie our Prâ—â—â—â—â—â—sors which suffered Martyrdom in â—ueen Maries dayes who in their judgements were Prelatiâ—ants did dye as reall Marâ—yrs as any in the primative times yea it would be too deep 〈◊〉 â—o judge all damned under the notion of Papists but Christ being now â—lâ—ased by gradations to cleare the light of his Truth and to râ—â—uâ—e his Church to its primative purity we â—â—ghâ— as much to renounce every tradission of Antichrist which hath erâ—pt into the Church since the Apostacy as the Churches gathered by the â—postles did relinquish the Levittical Ceremonies and as then he 〈◊〉 would not comply with the Apostles rules â—as not to be a Member of their Church so neither ought any now to have admittance without the like complyance and this is no more a new truth I would possesse thee with then tomorrow may â—e termed a new day for the day is the same it was from the beginning of the Creation it being only the intervall of darknesse by reason of the declination of the Sun which maketh the distixction in our Horizon for otherwise the Sun never setteth and so consequently the day-light is one and the same And albeit in some Countries by the same reason The Iewes obscurity produced light 〈◊〉 the Gâ—nâ—â—â—les of the Suns farre remotenesse it is darke for many moneths together yet during that time other parts of the earth enjoy the benefit thereof So though the Son of Truth hath been interposed by Antichristean darknesse for many hundred yeares yet hath some glorious Vid. Fox Acts and Moâ—uments Rayes thereof been beamed forth into severall parts of the earth for the illumination of the people of God True this sulperous cloud of Antichristianisme was once of that magnitude that it did almost totally eclipse this Son of Truth so that very few enjoyed the benefit thereof but in processe of time by its daily progresse under it hath wrought it so thin as that now the whole lustre thereof may clearly be discovered which Son of truth is now mounting up to the Meridian where untill the true Church of Christ have prevailed it will be fixed like Joshuas Sun untill it hath wholly dispelled and dissolved all the clouds in its firmament Fiend in this Treatice thou mayest behold the severall gradations by which it mounts it selfe into its Mid-heaven where he will enlighten the whole world here is that path of truth discovered by which thou maist also safely betwixt the Sâ—ylla and Caribdian errors of Prelacy and Presbitry into the Mari pacissicum or Church of Christ here is the Golden meane that will preserve thee from such as erre on the right or left hand from such who place their sole affections upon outward ordinances making the practise of them their sole Religion as also from them who utterly reject such Ordinances as Christ and his Apostles left behind them as a pattern for us to imitate esteeming them of no value amongst the Saints here as I have said thou maist behold light breaking thorow darknesse the Son of Truth driving his fiery Chariot through the maine ocian of Errour here thou maist see each opinion in its naturall colours as also each seed of Errour ripened to its full perfection with its name and quality as also the good seed of Truth here thou maist discerne the Milk and Honey of Spirituall Canaan from the Garlick and Onions of the Antichristian Egypt in a word here thou maist behold Christ and his Antagonists Know therefore that which of them thou obayest his servant thou art c. I therefore advise thee with Mary to chuse the better part Now to render Sir John the Parish Priest a reason why I have not fixed the Authors names to such of the matter as hath been collected by me 1. It was because I questioned whether they were their owne from whom I had them 2. Neither was it ever thought unlawfull to fight an enemy with his owne Weapon being obtained neither have I done any more in this then by using the Prelates against the Papists and the Presbiterian against the Prelates by which contest of theirs amongst
it were a large Volume of the Creation of God by his Word and that the same Word is his Son How then is it possible that men living in so shining a light as is now defused amongst us should espape the force wrath and vengeance of God for not imbrasing of the truth seeing that the other as it were through a mist did see a cleernesse of his brightnesse and that we whom he hath nourished in his owne bosome and comforted with the grapes of his owne vine-yard fed with the bread of his owne Flesh and bathed in the blood of his owne heart should refuse to give him that respect which was acknowledged by them Doubtlesse those whom I have named shall rise up in judgement against all the Arians Anti-trenitarians and what others who yet wilfully oppose the truth as it is in Jesus yea when the Scriptures doe so punctually declare Christ to be the Son of God as in these five respects which agree to no other but him As first in his Name for he is simply called God as Joh. 1. 1. Christ declared to be the Son of God in five respects the Word was God as also 1 Epist John 5. 20. where the Apostle speaking of Jesus Christ saith the same was very God 2. By his Nativity and Generation and so he is called the Son of God Rom. 1. 3. 3. By nature he is one with God as in Joh. 20. 30. I and the Father am one 4. In power as in Mat. 28. 18. all power is given me in heaven and earth 5. By his owne profession for he professed himselfe to be the Son of God and therefore thâ— Jewes went about to kill him because he said that God was his Father Joh. 5. 18. Which five places if there were no other expressions to make out the truth of it is sufficient to convince the worst of men and certainly such as refuse to subscribe to this truth may justly be termed worse then the Devill for he freely confessed that Jesus Christ was the Son of the most high God Mark 5. 7. and surely none will any longer persist in such blasphemies but such as dispaire of their salvation and therefore indeavoureth to intrap others in the same snare for if there be no God and Christ be an imposter what expectation of any good can be hoped from them CHAP. III. Antiscriptarists objections cited and answered SECT 1. THis Herisie hath been maintained of old by the Maniches who held that the Old Testament was contrary to the New and that in these respects 1. Object Because that in the Old Testament the Lord professeth enmity against the Cananites and chargeth the Israelites to kill and destroy them how then is this say they consonant and agreeable with the Gospel where Christ commandeth to love our enemies Mat. 5. 44. Ans 1. That discention and enmity was not in respect of the Persons but of the manners of the Gentiles the Israelites were not so much enemies unto them as they were enemies to the true religion of the Israelites in worshipping of God aright 2. The killing of the enemy did agree with that carnall people to whom the Law was given as a School-master Gal. 3. 24. Revenge may be taken of some people in charity 3. The Apostle when he delivered over the incestuous man unto Satan for the destruction of the flesh did sufficiently declare that revenge may be taken of some enemies in charity therefore there may be love in him that taketh revenge as we see in Fathers which correct their children whom they love and although Fathers kill not their children in correcting of them yet God that knoweth what is better for every one can correct with love not only by infirmity and sicknesse but also with temporall death as is evident in the Corinthians where the Apostle saith For this cause many are weake and sick amongst you and many sleep And that these corrections proceed of love he presently after sheweth as in these words But when we are judged we are chastened of the Lord because we should not be condemned with the world 1 Cor. 11. 30. 32. 4. Neither did they doe this without divine Authority which sometimes â—s manifested in Scripture and sometimes concealed lest any should think it was permitted them to kill whom they would at their pleasure 5. Albeit that in the Old Testament it be permitted to kill The Old Testament not contrary to the New the enemies of God yet is there also examples of loving our enemies as in David who when Saul was offered into his hands he chose rather to spare him then kill him where then there was neither difficulty nor feare of killing the enemy it was love that helped him and therefore in that respect the Old Testament is not contrary to the New SECT 2. Object THat precept of honouring Parents is contrary to that in the New Testament where our Saviour being asked leave by one to goe and bury his Father answered Let the dead bury their dead Luk. 9. 60. Ans If herein the Old Testament and the New doe vary VVhen God is in computition Parents ought to be contemned and contradict one another then the New Testament therein will be contrary to it selfe for the Apostle urgeth this Commandement Eph. 6. 2. 2. It is manifest that honour in a certaine degree is to be reserved unto Parents yet in comparison of the love of God there is no doubt but that they ought to be contemned Mat. 10. 37. He that loveth father or mother more then me is not worthy of me SECT 3. Object IN the Old Testament the Lord is said to harden mens hearts which is an evill worke and therefore it proceedeth from a God that is a worker of evill Ans God is said to harden the heart without any touch of God hardneth the heart without any breach of sin sinne 2. It was not any violence from God that hardned Pharoahs heart but his owne impiety and obstinacy that hardned him like as the water is frozen untill the Sun shine upon it and then it resolveth but when the Sun is departed it is bound with cold againe now the Sun is not the cause of the freezing of the water Simile but the coldnesse of the water bindeth it selfe So properly God causeth not the heart to be hardned but by the absence of his grace it is hardened As one speaking in the Person of God to Pharaoh saith When my grace is drawne from thee then thy owne wickednesse shall harden thy heart the cause then must needs be ascribed to their owne wickednesse which deserveth to be hardned or it must be referred to the just judgements of God which are often hid but never unjust it sufficeth us to know and beleeve as the Apostle saith Rom. 9. 15. Is there unrighteousnesse with God God forbid SECT 4. Object IN the Old Testament the Lord is said to dwell in houses made with hands Exod. 25. 8.
was preached albeit it were through envie therefore envious men may preach Christ Ans The Apostle spoke them words in that sence as in 1 Cor 11. 19. where he saith thit it is requisite that Heresie should be in regard thereby the truth may be made more manifest so in like manner by the preaching of these envious men they make such as preach Christ out of a good intent to be better esteemed and approved Likewise them that preach Christ meerly for lucre and ostentation doe adde a luster to such men as abhorre such things but otherwise it is not to be imagined that Heresies and envious preaching doe benefit the people of God in point of Salvation SECT 3. Obj. THe Apostle Paul telleth the Church of Corinth that he would bring his body in subjection c. least that he preaching to others should himselfe be a cast-away 1 Cor. 9. 2. 7. Ans The Apostle for his owne particular knew that he was no cast-away for beside the testimony of himselfe that he knew nothing by himselfe 1 Cor. 4. 4. as also that he kept a good Conscience in all things 2 Tim. 1. 3. Heb. 13. 8. he had also the faith to beleeve that whom God loveth he loveth to the end and that he will never leave or forsake his elect Job 13. 1. his meaning therefore must needs be that he would doe so least he should seeme to be such an one as aforesaid for I wil not deny but that such men by reading of good Books may attain to such a notionall degree of knowledge as that they may imitate the true Ministers of Christ as Janes and Jambres did Moses and as the Nâ—tionall Priests like â—o fanes of â—ambres false Prophets and Apostles did the true Prophets and Apostles As also in regard that Satan can transforme himselfe into an Angell of light but that such a Teacher can convert a Soule to God I utterly deny for if the Divine actions of a David a Prophet and a man after Gods owne heart were not acceptable unto God so long as he regarded sin in his heart how much lesse acceptable wil be the actions of a carnall man and if he cannot prevaile for himselfe how much lesse for another It must needs be then a rediculous tenent that such kinde of God must either coâ—apperate in the act of preaching or iâ— availeth not people can doe God service in the Ministry for if his prayers prevaile not with God with whom doe they prevaile And the Text saith that God will not heare such prayers but termeth them houlings Againe though Paul plant and Apollo water yet God must give a blessing of increase unto it 1 Cor. 3. 6. 7. or it profiteth nothing and if so then what blessing can be expected from God upon the actions of notorious and wicked persons who as the Prophet saith â—hath sold themselves to doe wickednesse as also being such Prophets whom the Lord hath not sent Againe though Paul preached to Lidia yet the Lord is said to open her heart to attend to the words which he spake Act. 16. 14. but it cannot be expected that the spirit of Discipline who loatheth such Vessels should Co-opperate with such Preachers as aforesaid though never so learned and without its assistance it is impossible that their preaching should convert a Soule from the errour of its wayes SECT 4. Obj. CHrist sent Judas forth to teach as the other Disciples Mat. 10. 5. and also gave him the like power as his other Apostles vers 8. why then might not Judas doe as much good as the other Ans Judas was a type of such Hipocrites as was to be in the Church unto the end of the world unto whom the Lord affordeth the like externall gifts as he doth the true Ministers of his Church as foâ—merly in healing all manner of Diseases casting out Devils and the like which he did to Judas Simon Magus and divers others which we read of in the Gospel who by the Lords permission did many excellent externall workes 〈◊〉 the benefit of the outward man as I have told you but no further for if Judas preached Christ doubtlesse it was for the same ends for which he betrayed him viz. for money Mat. 26 15. as doe his disciples the full bagg'd Priests of these times for otherwise for him who was a Sonne of perdition Joh. 17. 12. a Theif yea a Devil to apply Christ to the Soule of a Christian in that Spirituall sence by which the Saints are to apprehend him certainly cannot be the thought of any rationâ—ll man for if Satan should cast out Satan how should his kingdome stand so that for Judas to gaine Soules to God would have been a Miracle of Miracles 'T is true Satan can transforme himselfe into an Angell of light but it is only to deceive and so doe all his Judas-like disciples by kissing when they intend to betray Againe that sort of preaching the Apostles then used was rather externall then internall a preaching to the outward man then to the inward man a preaching to acquaint the world that the Kingdome of God was at hand Mat. 10. 7. that Christ was come in the flesh a preaching to Repentance and Baptisme as a â—â—ares by these Scriptures viz. Mat. 3. 2. as also Act. 2. 38. where the people aâ—king Peter what they should doe to be saved he willeth them to repent and be baptized c. As also Acts 2. 38. where the Jaylor asking the like question is required by Paul and Silas to beleeve on the Lord Jesus Christ With Act. 8. 12. 37. now if repentance or being baptized or to beleeve on the Lord Jesus Christ would procure eternall Salvation then shall Judas Simon Magus and divers others be saved for Judas repented Mat. 27. 3. c. and Simon Magus is both said to beleeve and to be baptized Act. 8. 13. The preaching then which they then practised without all controversie tended only to the exalting of Christ in the Flesh and not in the Spirit and from hence it was that the Apostle Paul used this expression viz. He that thinketh he knoweth any thing knoweth nothing yet as he ought to know Yea Christ himselfe told his Disciples that he had many things to say unto them which they were not able to beare so that if I should grant you that Judas did preach as the other Apostles at their first entrance into their Ministry yet would it come farre short of a Soule-saving service that being as it were a preaching of Christ by way of Dispute which was practised even by Christ himselfe after his resurrection with two of his Disciples going to Emmans Luk. 24. 17 c. as also by Peter Act. 2. 22. c. 3. 12. 4. 8. 5. 29. as also by Stephen Act. 8. 51 c. by Saul Act. 9. 20. 22. 29. by Peter Act. 10. 36 c. with severall other places of Scripture being a preaching only to gather the
that is athirst of the fountaine of the water of life freely he that over-commeth shall inherite all things and I will be his God and he shall be my Son but the fearfull and unbeleeving and the abominable and murderers and whore-mongers and sâ—rcerers and Idolaters and all lyarâ— shall have their part in the Lake which burneth with fire and brimstone which is the second death He that hath eares to heare let him heare what the Spirit saith c. CHAP. I. Treateth of fit Pastors or Gatherers c. SECT 1. HAving thus discovered the corruptions with which the man of sinne hath infected this Nation and in as much as the Spirit of God exhorteth us to come out of Babilon as also in that I would not only search the wound to the bottome but also apply a salve whereby to cure it I have therefore by Gods assistance ventred upon the Cure which soveraigne Plaster if the Patients viz. the people of God be willing to admit and suffer to continue on untill the vertue thereof infuse it selfe into the Malady I doubt not but to set them in a perfect state and condition which doubtlesse is the ultimate end and desire of every true Christian Obj. What materials are they which you would compose the remedy of Ans They consist of foure ingredients viz. First in meet Gatherers Foure ingredients to cuâ—e the Churches malady of Churches 2. Of meet Members to be gathered 3. Of a meet way to distinguish them from others which are not meet Members and 4. Of a meanes to governe them being so gathered of each of which in order and first of the first viz. Touching the qualities and conditions of such persons as are fit Gatherers or to be imployed in the gathering of the Church of Christ out of the Kingdome of the world and Antichrist SECT 2. Obj. VVHat qualified people would you have them to be Ans Such as wil most conforme themselves to Of what quality the ministers ought to be the nature and disposition of them whom our Saviour first imployed in gathering it out of Judisme and Heathenisme c. 1. Of such as wil freely labour in the work and willingly be content with the like allowance for their labour as the Apostles of Christ were viz. of such things are set before them or which is given them as a free benevolence by the Churches which they shall gather Luk. 10. 7 8. 2. Of such as wil take the over-sight of the Flock of Christ not by constraint but willingly not for filthy lucre but of a ready minde not as being Lords over Gods heritage but examples to the flock 1 Pet. 5. 2. 3. 3. Of such as with the Apostles seeke not theirs but them that wil willingly spend aad be spent for the flock of Christ 2 Cor. 12. 14 15. that wil acknowledge a necessity to be laid upon them and a woe to be pronounced against them if they preach not the Gospel 1 Cor. 9. 15 16 17 18. yea rather then they wil be burthensome wil cause their owne hands to minister unto their necessitiâ—â— Act. 20. 33 34. 1 Thess 3. 6. 7. 9. 10. 2 Thess 3. 8. 1 Cor. 4. 12. 4. Of such as wil rejoyce in the tribulations and afflictions which shall happen unto them for the dispensing of the Gospel that wâ—â— freely hazzard their lives amongst Pagans and unbeleevers to bring them to the knowledge of the truth as it is in Jesus Act. 15. 26. 2 Cor. 11. 24 c. and wil think themselves happy that they are accounted worthy to suffer for the profession of their Master Christ Act. 5. 41. Such like men as these would I have imployed to rebuild the The practiseâ— of the Apostles ought to be our patterne to imitate walls of the spirituall Jerusalem to seperate the stones which shall be sound in the ruines of the Antichristian fabricks to be pollishing proofe at least in their esteeme out of that masse of rubbish which they lye amongst according to the method which the Apostles used in their gatherings of the like nature in the primative times for without all controversie to take any other course to effect the work is a way to joyne light with darknesse Christ with Beliall Beleevers and unbeleevers to make Christs Kingdome an imperfect Kingdome his Government an imperfect Government his Agents imperfect Agents and so become wilfull stubborn opposers of that method and order which was used by our Saviour and his Apostles in their gatherings of Churches SECT 3. Obj. You will finde but few instruments of such a minde to imploy in that service Ans I am of your judgement in that yet neverthelesse seeing they ought to be such men who are to take the imployment upon them we ought to make use of no other and having confined Those few that are meâ—â— for employment ought to be imployed and no â—theâ— our selves by Covenant to observe that method and order in the Reformation we are now upon as is Jure Divine or according to the wil and appointment of Jesus Christ and the best reforming Churches of the times let us in the name and feare of God be obedient to every precept which he and his Apostles hath left to direct us by not turning either to the right hand of addition or the left of detraction to what is prescribed by them it being chiefly by that meanes that the Church planted by the Apostles became adulterated Therefore though there he but few such men to be imployed â—s is mentioned yet let us consider the battell is the Lords and he hath promised victory to the Saints Rev. 17. 14. and he that hath promised is both faithfull Heb. 10. 23. and able to performe Again though there be but few who wil lay their helping hands to the work or put their fingers in the rubbish to grope out the stones fit for use yet had we better make use of that few then to imploy such builders as wil put in such stones as wil first come to hand although unpollished or approved of by the Master builder Christ Jesus and his Apostles in the Word Obj. Would you have every stone brought to the Master builders for their approbation before they be put into the building Ans There is a Rule and Square which they have left to try Faith and repentance the instruâ—â—â—â—â— to fiâ— us â—o thâ— building by viz. Faith and Repentance which if they be not capable of are not fit for the worke Obj. Must every stone be answerable to that Rule and Square which is to be imployed in that building Ans As none were admitted into the first Temple of Christ built by himselfe and his Apostles without being answerable to the proportion of their Rule and Square aforesaid no more ought they now to be in the second Temple which is to be built but further of this in its due place SECT 4. Obj. VVHo are they whom you terme such builders as
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
ought likewise to be relinquished by such now as the other was by the Jewes then SECT 4. Obj. YOu have given me much satisfaction concerning the parties who are to be admitted to Baptisme I now desire to be satisfied in some particulars touching the Sacrament it selfe and the circumstances that doe belong unto it Ans As I have given you satisfaction in the one so I hope to doe in the other in whatsoever you shall demand for I am confident that as it is a Sacrament as the Lords Supper is a Sacrament so the Lord of the Sacrament hath as fully revealed in his Word touching all the materials of it as of the other and first I wil shew you the nature and property of a Sacrament 1. A Sacrament is an outward signe whereby the Lord doth What a Sacrament â—â— seale up in our Consciences the promises of his good wil to support the weaknesse of our faith and we on the other side to testifie our godlinesse as wel before him and the Angels as before men call it a visible signe of an holy thing 2. As touching the office of a Sacrament it is no other then The office of a Sacrament as the Word whose office is to offer unto us Christ and in him all the treasures of the heavenly Grace which if we have not faith to apprehend it availeth us nothing so likewise unlesse we have faith which is as the mouth of a vessell to receive liquor to apprehend and receive these misteries of Salvation and graces of the Holy Ghost they doe nothing at all profit us yea the receivers of these Sacraments without this faith doth make them liable to the wrath of God as the Apostle sheweth 1 Cor. 11. 50 c. 3. The word Sacrament doth generally comprehend all signes What the word Sacrament imports which ever God gave to Mankinde to use by which he might assure them of the truth of his promise which in former times he gave out in naturall things as when he gave Adam the Tree of Gen. â— 22. Gen 9 13 14 c. Life to be a pledge of immortality and the Rain-bow to Noah and his posterity and sometimes in Miracles as when he shewed Abraham a light in a smoking Oven Gen. 15. 17. as also when he wet the Fleece with dew all the ground being dry about it to promise victory to Gidion Judg. 6. 37. c. SECT 5. BUt these two peculiar Sacraments of Baptisme and the Lords Sacraments knâ—â— men together Supper Christ hath only ordained in his Church to nourish his Children in one faith for men cannot be perfectly joyned together into one frame of Religion either true or false unlesse they be knit together in some fellowship of visible Sacraments which have been divers in regard of the divers respects of the times for Circumcision was granted to Abraham Gen. 17. 20. whereunto Purification and Sacrifices were added as these also left unto us by Christ viz. Baptisme and the Supper of our Lord as these Scriptures witnesse Mat. 28. 19. Mark 16. 16. Mat. 27. 27 28. Mark 14. 22 23 24. Luk. 22. 19 20. therefore until these two Sacraments be joyned together as at the first institution thereof in their perfect purity which hath been so long divided by the power of Antichrist who as it were gave these holy How the Sacraments have been abused things to Doggs permitting all sorts of people to make use of these holy vessels of the Sanctuary to presse in at this sacred gate of Baptisme into that glorious Temple of Christ yea even of such as would teare Christ and his Church in peeces which this Nation hath had woefull experience of for these many yeares I say untill these Sacraments be administred according to the first intent of them it is impossible that religion should flourish in its primative purity And as for the defining of this particular Sacrament of Baptisme I terme it a gate or entrance whereby those who have a hungering and thirsting desire to be admitted into the society of the spirituall Jerusalem or the City of the great King Rev. 22. 24. may have accesse through which gate ought in no wise to enter any thing that defileth or maketh uncleane neither Sacraments given for a double use what worketh abomination or maketh a lye Rev. 22. 15. And this Sacrament of Baptism is given by Christ for a double use as first for the manifestation of our faith in Christ 2. For the satisfaction of the Church viz. that we have a desire to be incorporated into the society of the faithfull SECT 6. Obj. IF any come to present themselves to the Church or Congregation desiring to be made a member of the same what would you require more then an expressive faith that Jesus Christ is the Son of God Ans In regard we have not so much knowledge as the Apostles had to discerne the sincerity of their faith and repentance we desire it may be more exemplified then it was to the Apostles who as we read was satisfied with the bare confession that Jesus Christ was the Son of God it being also all the acknowledgement whch we read was made by the Ennuch Act. 8. 37. Obj. What further inlargement would you require of them that desire to be made members seeing Philip was so satisfied with that Why the Apostles were satisfied with th◠〈…〉 â—â—ssion c. confession of the Ennuch as aforesaid whose life and conversation he could not know it being also all that was demanded of the Jaylor and his family Act. 16. 31. Ans There may be some reason given why the Apostles were so satisfied as 1. In that the Doctrine of Christ was not at that time drawne into a forme 2. In that Christ the fountaine of that Doctrine was but even revealing to the world But it is otherwise now for the Doctrine of Christ and his Apostles is not only drawne into a forme by the Apostles but Christ is also thereby clearly revealed unto us And therefore faith and obedience is to be given to as much of Christ as is cleerly revealed in his Word before we be admitted as members of his Church SECT 7. ANd it is also to be observed that the Baptisme unto which Baptisms hath attained its â—â—owth by many degrees we are to be Baptized hath attained its growth by many degrees and according to the measure of each degree Christ was pleased to accept of the like measure and proportion of faith which was sutable to each degree of knowledge then extant as in that of Circumcision as also when the Israelites were baptized in the cloud and in the sea in all which our Saviour did require no more saith and obedience then did proportion with that light of knowledge then extant and so as the Dâ—y-starre did appeare more visible the more visible appearance of their saith was required As appeareth by Johns Baptisme wherein was required externall repentance as
by the example of the Church at Antioch who made choyâ—e of Barâ—â—bâ—s and Paul and the other Brethren which no doubt was the most able men amongst them in that Church As also of the Church at Jerusalem in permitting Peter and James to speake first being the most grave in the Assembly as also in that Churches making choyse of Judas and Silas who was men of eminence amongst them as may appeare by the 26. vers to send in their behalfes to Antioch SECT 5. 2. THat Messengers being so sent ought to behave themselves wisely not making any tumult or disturbance in the Church to which they are sent but only to speake as occasion shall serve and that by the example of Paul and Barnabas who did not interupt Peter but waited their opportunity Obj. Then every one that hath judgement may and ought to speake Ans They may speake if they wil as the rest of the Apostles Who ought to 〈◊〉 in the â—hurcâ— and Elders and the rest of the Brethren might have done but we doe not read that they did speake after that Peter â—â—d James had opened the case but given their judgements 〈◊〉 it being thereby satisfied did aquiesse in the judgement of James Obj. But what if Peter and James had not ended the controversie Ans Then they were to have gone on in the same order and method untill they were satisfied for if order will not doe it I am certaine that confusion cannot And it likely that the Apostle Paul gained this experience at that meeting which he exhorteth the Corinthians to observe and so consequently all Churches in all their enterprises whatsoever viz. that all things might be done with decency and order 1 Cor. 14. 40. for God being the God of order 1 Cor. 14. 33. will doubtlesly require order in his Church 1 Cor. 11. 34. and therefore we are to conforme unto it SECT 6. THe Apostle also exhorteth that if any man speake in the Church it ought to be as an Oracle of God and we know that the manner of speaking by Oracle was gravely and sententiously delivering much matter in few words therefore this ought also to be a president unto our Brethren that though they may speake yet if that they cannot expresse themselves in such a manner as aforesaid they both offend against the exhortation of the Apostle as â—lso make a noyse and disturbe the Church to small or no purpose Againe as each particular Member of the Church hath liberty to speake in the Church concerning the affaires belonging to the Members of the Church so have they likewise power to Prophesie as cleerly appeareth from that text 1 Cor. 14. 31. where the Apostle saith Ye may all prophesie one by one c. and yet we are not hereby to understand that every of the Members of a Church ought to doe so not being able to divide the word aright for in this especially he ought to speake as an Oracle of God The Apostle therefore writeth these sayings to the Churches Wherefore the Apostle exhorteth to prophesie to excite and stir up the Members of each particular Church to covit these excellent gifts and that they should strive to goe one before another by a godly emulation giving them thereby to understand that if the very meanest in quality or condition of the Members of the Church of Christ can by acting the part of a Noble Berean viz. by their study and industry in the Scriptures attaine to the measure of such a gift as to speake as he ought to speake that then he may and ought to imploy his tallent as any of the rest whatsoever doubtlesse it being the very meanes by which Barnabas Simeon called Niger Lutius of Cyrene Manaen Aquilla Prisilla c. attained the gifts which they exercised in the Church of Antioch Act. 13. 1 c. SECT 7. ANd therefore by this president also our brethren of the present It is dangerous medling â—ith edge tooles Churches ought to be very cautations how they medle with such Edge-tooles for feare of the scandal that many arise from such actions whereof there is doubtlesse great cause of complaint in that by so doing the Church doth not receive edifying as also in that it administreth cause to the enemies of God to blasphem who many times commeth on purpose to such meetings to procure themselves Miâ—ch by glorying in our shame Obj. I commend you in that you are no Countenancer of disorder in your brethren for in very deed the boldnes and rudenesse of such members hath made your Churches eviâ— spoken of and disesteemed more then otherwayes they would have beene but yet if a member of your Church have but one tallant will you have him imploy it Ans Yea without all question but not in publike meetings How spirituall 〈◊〉 aâ—e to be â—â—actised for there the most powerfull meanes ought to be used in regard that the unbelievers have liberty to come to the publick Ordnance of preaching as well as any member of the Church And that by our Saviours commands Mat. 28. 19 20. Marke 16 16. who as I have said come for the most part to carpe at the doctrine delivered but in private meetings they ought to imploy their particular tallants for in so doing they may in time become such exspert Proficients in Theology as to teach publickly being called thereunto SECT 8. Obj. SVppose the Magistrate should not condiscend that either the Popish Clergy should be silenced or that such should be sent forth to gather Churches as you would have imployed how would you have the worke carried on Ans I confesse if the Magistrate should be refractory the wheele would be much longer in turning over but yet notwithstanding we are encouraged by the example of the Apostles The worke ought to be carried on though the Magistrate oppose it to imploy such instruments in the worke as are fit for such a purpose viz. for gathering of Churches for albeit that Herod with the Scribes Pharisees and Saduces bent their utmost power to oppose them and their Doctrine yet did they with an undaunted courage vindicate the truth albeit to the hazard of their lives yea and rejoyced that they were thought worthy to suffer for the testimonies thereof as doth evidently appeare by that Book titled their Acts which doubtlesse was written as a president to such as shall labour in the restoring of their decayed Churches by extracting them out of the world and Antichristianisme as the Apostles did out of Judisme and Heathenisme and therefore every one that is so fitted and satisfied in the truth of this assertion ought to apply himselfe to the Apostles presidents in all things to that purpose yea albeit the Heredians Scribes Pharisees and Saduces of these times shall oppose the worke yet ought they be like valient as the Apostles were remembring alwaies that it is better to obey God then men Act. 4. 19. But I hope better things from our present
union and communion we have also further directions from them how this Temple or Fabrick may be kept from pollution within or ruine without viz. how it may be preserved from corruptions in Doctrine or outward behaviour as by Pastors Elders c. who are to teach and over-see 1 Tim. 5. 17. yea all Pauls Epistles doth chiefly tend to that purpose Now Christian friends I beseech you consider seriously in what a condition you are now in for to destroy this Temple is really to destroy your selues both in Body and Sovle for if you disclaime your bodies to be materials of that fore-mentioned Fabrick or Temple it most of consequence follow that you also disclaime Christ who hath his residence there for as the Spirit of a Saint is included in his naturall body so is Christ included in that Spirit by which they are made one but you by disclaiming your bodies to be of that Temple doe thereby deprive your spirits of the Spirit of Christ and he that hath not the Spirit of Christ is none of his Rom. 8. 9 c. And if not Christs who doe you belong unto if not to Satan True I doe acknowledge most of your bodies to be Temple proofe fit stones to be put into the fabrick but know that so long as you lye in such distinct â—eapes out of the building as you doe and not put into the worke so long you cannot be possessed of the Temple Spirit And hence it is that there are such diversities of spirits amongst you Againe I doe also acknowledge that many of you are so excellent 〈◊〉 in â—â—â—â—logy that you stand 〈◊〉 â—â—re in need of externall 〈…〉 man oâ— Mâ—ke 〈◊〉 Accademian of an Accidence or 〈◊〉 or a skilfull Musician of a Gam-ut in regard the one could subsist and the other practise if there were of none of them to be had they being so practicall in the Theory as that they are become naturalized unto them yet goe to any of these parties and inquire of them by what meanes they came to these abilities and experiments and the Accademian will tell you it was first by learning his A. B. C. and so on by gradations as to his Accidence Grammer c. The Song-man and Musician will tell you it was first by learning their Gam-ut and so on to other Musicall proportions the strong man will you it was first by breast Milke c. by which he gained his strength But yet none of these before mentioned will despise their small beginnings or are so ignorant as to think any other can come to the like knowledge or strength by any other meanes however they will acknowledge them to be the naturall or most usefull meanes to attaine such knowledge or strength Therefore albeit you think your selves strong men in Christ and can digest the strong meat of the Word and have the Spirituall or Logicall knowledge of the Scriptures of the hidden or deep secreets of God in Christ Jesus and are able to comprehend the height and depth of the Scriptures yet doubtlesse you are not ignorant that there are also babes in Christ which stand in need of the Word that they may grow thereby 1 Pet. 2. 2. and that you your selves were sometimes such Despise not therefore the meanes by which you have attained to your present knowledge and by which you have been nourished up to your present stature in Christ Reject not therefore the letter of the Scriptures or the Ordinances of hearing the Word or receiving the Sacraments experienced Paul could tell you that he had not knowne sin but by the letter of the Law And Christ admonisheth us to search the Scriptures and saith they testifie of him Joh. 5. 39. The Author to the Hebrews also saith that he that commeth to God must first know that God is Heb. 6. 1. c. we are also taught that the Scriptures were written for our instruction Rom. 15. 4. yea we are admonished to be mindfull of those sayings which the Prophets and Apostles have written as to a sure word of truth 2 Pet. 1. 19. c. Now whereunto tendeth all these exhortations if the letter of the Scriptures be of no use The like may be also said of the Word preached and of the Sacraments Wherefore was it that the Apostles used such meanes to build up Saints in the holy faith or why are such presidents of their left upon record unlesse we should receive them as presidents to imitate Againe why did they exhort us to be followers of them as they were of Christ 1 Cor. 11. 1. unlesse it be to practice what Christ and they did But they did preach and exercised the Sacraments as by baptizing Beleevers and of that of the Lords Supper witnesse the Acts of the Apostles and 1 Cor. 10. 1â— 11. 20. as also Christs owne practise and imitation Mat. 26. 26. 28. 12. I say if these Ordinances be not to be practised by the now Christians who are they prescribed you will reply they were requisite for them times which were only shadowes of these but now God will burne up all such drosse in his Church To which I answer though the Lord hath promised to burne up all the drosse in his Church yet hath he not therefore promised to burne up his Church with them Againe every shadow hath its substance and every substance its shadow and albeit these Ordinances be as the shell to the kernel yet must the kernel have its shell to ripen in or it will never increase to its maturity If you can deny Christ a Church Militant you may also deny the use of Ordinances but the Holy Ghost hath and doth manifest that the fleshly tabernacles of the Saints are his Temple as I have shewed therefore so long as there shall be Saints upon earth so long wil Christ have a Church Militant which Militant Church can no more subsist without Ordinances then a spirit in a dead body You wil reply we are not attained to perfection and therefore for us to make use of Ordinances were againe today the foundation of Repentance from dead workes and of faith towards God My answer is Albeit you have much knowledge in the secrets of God yet are you not composed all of Spirit you have as wel a carnall part as a Spirituall part The Apostle Paul found in himselfe as well the Law of the Flesh as of the Spirit Rom. 7. 33. c. which fleshly substance you are to conforme to such Ordinances which Christ hath instituted in his Church Militant whilst you are Members thereof True it is Antichrist hath polluted them as much as lay in him both in the doctrinall and traditionall paâ—â— of them which by Gods assistance I have much if not altogether purged and cleared from their Antichristian drosse and reduced them to their primative purity out of that masse of corruption they were involved in To which Lawes and Ordinances of your Master Christ I hope you wil yeeld a willing