p. 136 c. 12 l. 1 Wisdom hath sent out to all p. 198 c. 15 l. 1 Witness of the Spirit on his own knowledge p. 266 c. 2 l. 2 Witness what it is p. 353 354 c. 6 l. 2 Witness if without it what we must do p. 375 ib. Wives and children of faithful Ministers must be provided for after the death of those Ministers 30 Epist. Winter-time is nigh over to all the Churches p. 28 c. 3 l. 1 Whores children Parish Churches and how p. 552 553 c. 9 l. 2 Wolves look upward when they howl for prey p. 65 c. 5 l. 1 Women may and must speak in the Churches subjective p. 294 c. 4 l. 2 Womens right in Churches proved p. 464 465 466 c. 8 l. 2 Women have a good example p. 407 c. 6 l. 2 Women have preached p. 468 474 c. 8 l. 2 Women how and why they have equal liberty with men as Church-members 472 473 ib. Women excelling men p. 473 474 c. 8 l. 2 Women how and when they are not to speak 475 476 ib. 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Work of Churches too hard for men p. 139 c. 13 l. 1 Work of Ministers and Saints is by the Word to ruine errors p. 175 ib. Work of God in these days is to bring all into one p. 330 c. 5 l. 2 Workings under the Law heavy p. 415 c. 6 l. 2 Works how Presbyterians and Papists agree in them p. 473 477 478 c. 9 l. 2 Worship of God is in Spirit and Truth p. 1 c. 1 l. 1 Work that God is about in these days p. 24 25 26 c. 3 l. 1 The world will finde Churches too hard for them p. 90 c. 7 l. 1 World much convinced by publick imbodying p. 281 c. 2 l. 2 Worships that are false we must separate from p. 76 c. 6 l. 1 Y. Forty years hence of Christs coming to reign p. 24 c. 3 l. 1 Ynough and to spare we shall have ere long p. 36 c. 3 l. 1 Yron heads p. 160 c. 13 l. 1 Yron vide Iron Z. Zeal that is false fights against God in his Saints and Churches p. 340 c. 5 l. 2 One word for the Printer Honest friends FRown not for who shall throw the first stone you or I You that are without faults finde faults but make not faults I fear we shall meet with more Errata's at the end of our lives then at the end of these lines though here be many and more then my leasure can enter together into the list but being they are baggage it shall cost the less care onely this I believe that the miscarriages of the Press and mens practises with some mens malicious misconstructions will have alike look and language and may express Light a Lie Truth Ruth Mystery Mysty c. For for the most part their fault is to diminish and detract But it may be some men will read with a Romish gloss or glance as the Prelate or Presbyteer and then I look they that will willingly read as in Luk. 15 8. for domum everrit domum everâ—it for when they should sweep the house they would pull it down So that instead of meâ—ding worth I must look for some to be rending words till they make them worse then they are it may be as bad as themselves aâ— last But to thee Honest Reader I wish with all my heart that I had more leasure to direct and you lift and light to correct I hope wee shall meet with some candid Christians and honest men who will amend in the life what is amisse in the leafe and with some patient well-minded Readers who will turn the other side to make it true sence for the Printers sake and sentence for the Publishers sake Passe by the Typographick errors for his sake and the Hypographick errors for mine For I could not follow the Presse and the Presse would not follow me And to be ingenuous I shall finde out some faults for you many from you but most in you that are ever and most finding fault Errata's in the Epistles PAge 17. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fourth month p. 30. line 27. r. deeply incumbent upon Magistrates p. 26. l. 1. r. Christ's p. 29. l. 29. r. you know what I p. 37. l. 18. margin r. redire iâ— principium p. 55. in margin against l. 6. obliterate the p 70. l 9. in margin r. the way to make it p. 64. l 19 r. him in i. e. in one p. 63 l. 37. r Churches p. 73. l. 37. r. do save p. 79. in verses l. ult r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Book p 5. l. 27 r. Policie p. â—4 in margent against l. 16. r. loose and l 24 r. because that they p. 15. l. 32. r. cheat us p. 16. l. 1. r. Discipline p. 17. l. 15 r. viz. in the Church p. 23. l. 7. r. and five and thirty dayes l. 29. r. that it is in p. 30. l. 3. r. that holds p. 34. in margent against 17. and 18. l. r. Form are least in Spirit p. 39. l 6. r. Sun p. 46. l. 21. r. Hermes p 50. l. 37. r. others and obliterare all p. 54. l. 14. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 56. in margent under object r. is nâ—t p. 63. l 7. r. p 59. and in p. 65. against l. 16 margent r. Churches which they have in p. 66. l. 14. r. sorts p 67. l. 28. r. they obliterate ye p. 69. l. 9. r. new Ranters or old Protestants p. 72. l. 23. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 109. l. 1. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 23. r. undeniable p 86 in margent against l. 25. r. love p 96. l. 1. Contents r. The second part of the sâ—cond c l. â—ast Contents r. any Church p. 139.
Mal. 3.17 18. and to gather them up together not only from the â—rosse and out of the vile rubbish but also into one bundle by themselves and then sayes he shall yee discover and see an apparent and an undeniable difference or discerne between the righteous and the wicked him that serveth God and him that serveth him not Furthermore in Hosea 4.15 Though Israel play the Harlot yet let not Judah offend come not yee to Gilgal nor goe yee up to Beth-aven So in ver 17. Ephraim is ioyned to Idols let him alone their drink is sowre c. This kinde of with-drawing and gathering from is also mentioned in many other eminent Prophesies as in Ezek. 28.24 25 26. There shall be no more a pricking brier to Israel nor a grieving thorne of all that are round about them that despised them but when shall this be see the next verse 25. When I have gathered Israel out from the people among whom they are yet scattered and shall be sanctified in them in their Churches and Societies in the sight of the Heathen in the sight of all them without called Heathens often whilst the Saints under the Gospel are called and so in these Prophesies by the name of Israel Jacob Zion Jerusalem c. So Ezek. 34. the whole chapter and in vers 12 13. I will seek out my flock I will deliver my sheep out of all places where they have been scattered in the dark and cloudy day I will bring them out from the other peoples and gather them out from the Countries and will feed them on the mountaines of Israel by the rivers verse 16. And I will seek them that were lost and I will judge between cattell and cattell verse 17. and as for my flocke verse 19. They eate that which is trodden with your feet and they drinke that which is fouled with your feet I even I will judge vers 20. between the fat cattell and the leane And they vers 28. shall no more be a prey to the Heathen neither shall the beasts of the Land devour them but they shall dwell safely and none shall make them afraid neither shall they beare the shame of the Heathen any more vers 29. So in Ezek. 36.24 For I will take you from among the Heathen and gather you out of all Countries and will bring you into your owne Land then will I sprinckle cleane water upon you from all your filthinesse and from all your Idols will I cleanse you Also Ezek. 37.21 Behold I will take the children of Israel from among the Heathen and will gather them on every side and bring them out into their owne Land verse 27. My Tabernacle also shall be with them yea I will be their God and they shall be my people And verse 28. The Heathen shall know that I the Lord doe sanctifie Israel when my Sanctuary shall be in the middest of them for evermore but before the Lords Tabernacle a Type of Gospel-order and Church-state and his Sanctuary be set up in the midst of them they are first a people called out and separate from them without who are called Heathens abroad as other Nations were in opposition to the Jewes so is that in Micha 4.6 7. In that day saith the Lord I will assemble her that halteth and I will gather her that is driven out and her that I have afflicted And the Lord shall reigne over them in Mount Zion from hence-forth and for ever over them that are thus gathered out Hence also is that in Revel 18.4 Come out of her my people that yee be not partakers of her sinne and that yee receive not of her plagues c. By all these Propheticall Scriptures and by many more this truth triumphs and hath apparent testimony for it viz. That the Saints are a select number of Separates from the world and from all false wayes worships Doctrines and Discipline whatsoever Secondly Let us see what Precept there is for it in the first place he who is the wisdome of his Father would have us to separate from the company of fooles in Prov. 14.7 Prov. 9.6 Prov. 4.14 And in Ephes. 5.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Have no fellowship no commerce together nor concurrent communication or complyance to trade with with the fruitlesse workes of darknesse and in the Leviticall Law Levit. 20.25 26. a separation is required So in 2 Cor. 6.16 17 18. for what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellowship or communion or what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sweet consent or harmony can light have with darknesse or beleevers with unbeleevers Saints with Sinners or Gods Temple whom yee are with Idols wherefore come out from the midst of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are such and be yee separate saith the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. separate apart from them as such who are excellent and elect organs unto the Lord and touch no uncleane thing and I will receive you and will be a Father unto you and yee shall be my Sonnes and my Daughters saith the Lord Almighty So 2 Tim. 3.5 such as have the forme though large Professors aged and of long standing yet denying the power from such turne away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Turne off draw off not onely to shun them that we may not shew them or bee like them but also so as to labour with them and to win them into the sound and good old way of Christ which is of longest standing for truth is older then error So in Acts 2.39 40. is there the like call with the promise annexed which is to as many as the Lord shall call the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both advocate avocare and evocare to call out and separate from so that in verse 40 it follows with many other words did he testifie and exhort saying Save your selves from i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe yee set your selves free from get away and forsake or separate from this untoward generation or this generation of frowardnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from their abominable aberrations carnall customes depraved manners and from the crookednesse of this generation of perverse people which you are yet amongst Make haste out to save and separate your selves from them Now wee finde it follows those that believed did so and were a people separate from the rest Act. 19.9 by entring into fellowship with the Saints Verse 41 42. and verse 47. it appeares without the least exception For they that were thus called out from them without continued stedfastly in the fellowship and then were called the Church in breaking of bread from house to house praysing God and having favour with all the people that is with them without that they did separate from so sweet so good and Gospel-like was their conversations that they without could not condemn them but commend them at least if not be convinced
Office of Preaching be denied any but that they have free Liberty yet if they transgress Gospel-bounds and will be seditious and fierce c. then it is your Lordships duty to suppress and banish them saying We will freely grant you to fight with the Word against all false Doctrines but we will restrain your hands and spirits from those things that belong to our Magistracy and Civil Power c. Either of these I say out of their orbs and places are of a Phaeton-spirit obnoxious to all and in such disorders as will set all on fire again Therefore such are said in Scriptures to be lifted up to their own destruction 2 Chro. 26.16 For such pride is never without a fall And till this be both Magistracy and Ministry must needs lie under much contempt both which in the restitution of times will be glorious at first Wherefore as Bishops had not best to storm that they are thrown down from their Lordships Judgeships Justices of Peace or the like neither let our Stately-Ministers be offended for calling them to and keeping them in the work of the Ministry of Christ whereinto they are called nor yet our honorable Rulers whose honor is to rule well within their sphere and not to meddle with matters of Faith which is an edge tool that will cut their fingers for Extorquere timidis commutationem possunt sed fidem inspirare non possunt Ambr. epist. 13. it is out of their orb Quest. But may not Magistrates suppress Errors c. Answ. Evil doings and practises as you heard before they may and must but they are not competent Judges of controversal points opinions and doctrines And thus that eminent servant of Christ Mr. Burroughs in his Vindication against Edwards answereth this Question he sayes That where the hainousness of the matter and turbulency of the carriage manifests stubbornness c. These hainous actions and turbulent carriages do come within their cognizance but they are not the fit Judges of controversies in Religion or matters of faith But why sayes hee for this should there be such a stirre and out-cry against that which is called the Independent way as if there must needs bee a confusion of all things if liberty in it bee but granted The Lord judge between us in this thing c. But as it is an intollerable wrong done to the truth Christ and his Churches to grade and grace Ministers with such a Power as we said before which is most properly the States so is it no lesse lamentable an injury done to Jesus Christ his Church and truth to gratifie Magistrates with such a Power which is most properly the Churches as to suppress sinne errours in opinions and judgements which is to bee by the word of Christ He is no Judge of Doctrine to pronounce which is true and which is not which shall stand and which shall not because as Mr. Dell sayes he is as liable to erre as any man Acts 14 14. vid. Owens Essay for Church government p. 72. Secondly Because he wil do all he can dentibus unguibus as wee may say to uphold his owne opinion and religion though never so false and to sentence others though ever so true as if they were false heresies blasphemies and the like as appears Acts 24.14 So did the Jewes Acts 28.22 and the Scribes and Pharisees sentence Christ and Christianity and all but their owne Thirdly Every Magistrate would make it his office to maintaine his owne Idol and what a world of false gods and false worships would be set up and worshipped then and in most places true Religion put into the Rack Object But they must have the advice of the Assembly of Divines or able Ministers Answ. 1. Then Magistrates must act upon an implicite answer 1 faith to see with their eyes and beleeve as they beleeve Secondly Then Magistrates were but the Ministers or Assemblies executioners a flat peece of Popery methinks Pilate stands for a Sea-mark before such to the end of the world who did but execute the Priests sentence upon Christ in crucifying him 3 This would take Ministers off the right means of ruining errour i. e. by the word of Christ and this would make them idle and neglect their duties in doing that by the word that such Magistrates would doe though they ought not to do by the sword but Fourthly Why Magistrates as Magistrates are not to suppresse errours c. is because Christ and his Apostles after him never medled as we heard before with secular powers to suppresse blasphemies c. neither was this Doctrine maintained or entertained as usefull in Christs Church for three hundred yeers after Christ. Fifthly Because Christ hath left other Lawes to suppresse Errours Heresies Blasphemies as appears in 1 Tim. 1.20 Mat. 18.17 1 Cor. 5.4 5 c. Cum multis aliis c. and by those Lawes left us upon record in Primitive times were errours depressed and punished Query Whether a Member cast out of a Church-society comes not under secular Cognizance for punishment Answ. Affirm So far as Christians whether in or out of Church-fellowship are of the world they are under worldly government and powers but no further For worldly government reaches not out of the world but Saints as Saints yea as members of the Church visible are called out of the world and Christs Church though in the world yet they are not of the world Church-government is over men as Members of the Church and Civill government is over them as members of the State or Nation or Commonwealth The first is Christs the second Caesars It is Antichrist arrogates both and casts a Christian under the notion of a Hereticke erroneous person or the like out of one hand into the other We grant that a member whether in the society or out for it is all one for that for as much as he is a member of the Nation must needs come under Civill Cognizance but answer 2 Secondly Negative I can finde no warrant in the word for any Church of Christ to deliver up any be he never so bad to secular powers for punishment for either he must bee delivered up before or after he is cast out if before then he is yet under the government of the Church and if after then the Church hath nothing to do with him being without her Lines I doe not finde this to be in practise in primitive times till Popery was pretty ripe and then under pretence of Hereticks the dear Saints suffered death presently and frequently Secondly But if Magistrates doe take Cognizance of Blasphemers Hereticks c. let them take heed they out-run not Gods rule in inflicting mulcts and punishments though it be for actions I say that they goe not too far Luke 9.55 56. I see not how they can sentence to death any for mis-beleeving or not beleeving our points
from thence divided severall wayes abroad so will the spirit as with one mighty rushing Sea into the Churches and from them be divided about and spread abroad But Secondly for what end to water the Garden So the Churches will be abundantly more fructifying and fresh when this spirit is poured out than now they are Cant. 4.15 And they shall be like a watered Garden whose waters faile not Isay. 58.11 they can't faile Heb. 2.14 they are already green and growing and shall no more be like a parched Wildernesse Thirdly a word more about the Division of this River v. 10. From thence it parted into four Heads From thence inde Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de ibi it is a question among some where this Division is made whether before it came into the Garden and after it went out or in Paradise now it appears to me although it came into the Garden uno influxo as by one stream yet it went out by four in v. 10.11.12 13. c. So that the Division was within the Garden and by this Division every part of the Garden was watered So the spirit though it is one and the same as from Christ yet in the Church it flows severall wayes in severall Gifts Graces and Administrations 1 Cor. 12.4 So that every part of the Church may be watered and every one have according to his measure some more and some lesse And from the Church it flows abroad to the World and this foretels us the spirit shall come flowing in such an ample manner into the Churches in these last dayes and that it shall flow from them and out of them run out to others several wayes in severall streams yea four Heads into the four Parts of the World East West North and South and as the foure Heads encompassed and took in many Lands v. 11.12.13.14 as Arabia Syria Chaldea Chus Aethiopia Aegypt c. So shall the spirit that goes out of the Churches in that Great Day of the flowing of it in and pouring of it on them I say that spirit shall go out of the Churches round about severall wayes into all Parts of the World to fetch in and to compasse about and to gather up of many Nations and Tongues and Languages and Lands to the Lord and his Christ who is the East Yea and many pretious stones and gold of Havilah shall be fetched in too as fit matter for the Lords house in those his latter Golden Dayes So that the great and glorious Work that God hath to do by his spirit in these dayes is in the Churches and then by the Churches abroad many wayes in the world but thus far for the second speciall Priviledges of the Churches typified by Paradise in the Rivers that shall run in the midst of their streets and run from them to others See Zach. 14.8 And in that day shall living water go out of Jerusalem the halfe of them one way and the halfe another c. Now we come to the last Description of the Type which is so full for these latter dayes and which relates so eminently and evidently to the Churches and that is in ver 15.16.17 The Lord God tooke the Man and put him into the Garden c. 1. The Man to shew that it was no place for Beasts the Lord hath promised no ravenous beasts shall enter into this earthly Paradise that is to come in these last Ages Isay. 35 9.10 2. The Lord tooke him tulit Jehovah Elohim to shew that he came not thither by nature and was not born to it or created in it but translated into it by the spirit of the Lord the Lord put him in so none are to be in the Churches as Members that be in their meer naturall Condition or as if born to it or born in it O no! only such as are brought in by Grace whom the Lord hath brought in and fitted for Church-Communion by his spirit that must be Members such as the Lord adds and he adds none but such as shall be saved Acts 2.47 Too too many naturall carnall men have crept into the Churches and have added themselves or else others have added them but the Lord will out them and rout them ere long he hath not added them And therefore the fiery tryall will purge them off and over with a powder And that Day will burn up the third part of the trees Rev. 8.7 with Zach. 13.9 and after that there shall be no more the Cananite in the Lords house Zach. 14.21 3. The Paradise was of use in mans innocency as an Academy or the Vniversity sayes Pareus to which men from all Parts might resort to praise the Lord and to learn of him and to behold his most excellent workes and to feed of the best fruits And from thence others might be sent abroad as the Rivers went to give knowledge to the people and of such excellent use will the Churches of Christ be in these latter dayes for all sorts of Saints to resort to them to praise the Lord in them to be instructed by him to be acquainted with his most gracious workings in us and for us and to feed upon the best priviledges and choisest fruits of restored Paradise and to be sent out thence to go abroad all along with the Rivers I mean with the rich measures of the spirit to teach the World to instruct them without that are ignorant of the truth mysteries of the Gospel as they are revealed to the Saints in fellowship Such Churches wil prove the usefullest Vniversities in the World to stock and store the Nation with able Spiritual Teachers and such as shall speake the things they heare and see being all taught of the Lord by the Anointing from on high so to doe and this is promised at large in these latter Dayes Jerem. 32.40 Isay. 46.13 and 54.13.14 For his Law shall go forth from Zion Isay. 22. Micha 4.8 4. God would not have man no not in his innocency to live no not in Paradise without Law but he kept him under strict Law v. 16. the Lord God commanded the man praecepto singulari obstrinxit the Hebrew notes the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Proposition or Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie more then simply to command viz. to command with an Interdiction and Prohibition as follows in v. 17. thus is the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vajesau read in Scripture and this is very significant for God doth not promise us a lawlesse liberty or licentious dayes in these latter dayes but that we shall be under his Lawes and Ordinances which he hath appoynted in the Church The Saints shall be exact walkers up to the rule of perfect righteousnesse in Christ Jesus not destroying but fulfilling the Law and that in Love which is the bond of perfection only this obedience shal be
hath a few Friends and tryed Subjects but such Craterus's are rare too wherefore let all the faithfull friends of Christ of what judgement soever that are under his Command and Lordship come and enter into these Gospel-wayes of Worship into Christs order and path ordinance and Discipline for the Lord of the Mannour I meane the God of this world will take up all wefts and straies that are out of this way and empound them wherefore for shame friends make haste Hye out of Babylon flye into Sion into the Fellowship and Church-way of the Gospel wherein Christ is King and Lord and where this Sunne is highest brightest and swiftest in his ascendent motions wherein Christ appeares in his richest perfection and fulnesse For as Nature who hath drawne with her Pencill a perfect Grasse-greene in the Emerald as Pliny sayes a skie-colour in the Saphire a fire colour in the Carbuncle a sanguine in the Rubie and a starry in the Diamond hath also drawne all these together in one viz. the Ophal so hath Christ by his Spirit in his Church for there is one gift and grace in one Saint another gift in another and other graces in others and blessings in the Gospell and power in the Word and sweetnesse in the Ordinances and all in one viz. the Church Some excell in one thing some in another but the Church is the summary of all all excellencies are there in one viz. in one Christ who is in every Church the fulnesse and perfection of all Christ sayes Bernard De advent serm 2. is the Bee which flew into the City of Nazareth which is interpreted Flower and there he alighted on the sweetest flower of Virginity that ever the earth bore and so doth Christ now in the Churches finde sweet flowers who hath Et mel aculeum sayes Doctor Rawlinjon on 's Mercy to a Beast p. 13. both Mercy and Judgement yea he is both Love and Law in all his Churches yea the Law of Love and the Lord grant we may finde it so in these dayes Heare O Ireland heare the Lord run into his Courts live in his Sanctuary for in a special manner I speake to you from the Lord for whose sake I dare not bury these truthes as dead or in silence which doe so much concerne you and seeing I am now with you I wish from my soule that most of your Professors prove not Moone-sicke I meane Lunaticks that sometimes fall or plunge into the water and sometimes into the fire of persecuting the Saints that wil not over head and eares with them in the waters yee know what I meane for I shrewdly feare this wherefore I say forsake not Aegypt to fall into Babylon nor Babylon to fall into the forme againe and to make a Church of forme meerly and to drive in or draw in poore hearts through ignorance and folly into a formall Discipline by urging the forme or tying others to such a judgement with you for this is clearly against God's designe and Christs Gospel-Discipline which is to be in the Spirit and in truth and therefore I have many precious and pregnant truthes to hand forth and handle to you as they are hearted in me from the Fathers bosome of light in this ensuing Treatise especially in Lib. 2. but in the meane time make haste into Sion into a pure orderly Gospel Spirituall way of Worship and the Lord be with you and speed you But if before I have done some doe say Why then we shall be persecuted by Presbyterians or some call'd Independants or the bitter ones of the Anabaptists or the like as well as by Malignants and open enemies I say that they shall be but like Sampsons Foxes who were themselves burnt amongst the Corne which they fired but the Land brought Corne againe and the ground was made the better by it and the fruitfullâ—r but the Foxes came up no more so be yee sure that such will by their persecutions burne up themselves but better the true Churches though it may be some members may suffer in the fire first yet take us the Foxes the little Foxes saith the Lord Cant. 1. he will not suffer them to escape scot-free Phil. 1.28 for it is to them a token of perdition sayes Paul but to you of salvation the true Churches shall maugre all their might and malice appeare again and triumph the more and be yet the more glorious and fruitful but these persecuting Foxes can never come up againe but must lye buried in the field which they have fired and so be the Authours of their owne end Wherefore feare not my Friends their frownes nor crownes but as Alexander was wont to say to his Souldiers when they were in danger or went on any designe Sed habebis Alexandrum my brave Blades you shall have Alexander with you so say I you shall have Christ with you in the midst of you and engaged for you feare not and then you shall no more be termed desolate or forsaken but be called the Lord's Hephzibah and Beulah but thus for the second chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Midbar CHAP. III. That the Churches full deliverance drawes nigh and is upon entrance at first gradually her Discipline shall be restored as at first First proved by parallel from the Wildernesse wherein she hath been long lost as to true Discipline and Doctrine TO proceed the Call continues to hast us out of Babylon It is Historied of Darius's Generall that when he had Orders from Darius his King to revenge the wrongs done him by the Athenians that he commanded his Servants every day at every dish of meat they brought in to the Table to say Sir remember the Athenians Now Christ hath sent to us and calls upon us every foote to Remember the ruine of Babylon and the rising of Sion for Babylon must fall and Sion must fill and grow up apace to perfection-ward but although this is graduall at first yet the restauration shall be universall at last In the interim we heare how long and how lamentably the poore despised Church hath been in the Wildernesse wofully bewayling but now followes what hopes we finde of her deliverance now Mr. Brightman the brightest man of his age that I have met with lends his Light to this Age out of Revel 12.14 where we read the Church was to continue in the Wildernesse for a time times and halfe a time besides the thousand two hundred and threescore dayes in ver 6. which is all one with that in Rev. 11.2 of forty and two months for at thirty dayes to the moneth it comes to one thousand two hundred and sixty dayes which if we account from Christ's time was to begin one thousand sixe hundred and ten dayes viz. three hundred and fifty and one thousand two hundred and sixty and the thirty three yeares that Christ lived makes it one
thousand six hundred forty three about which time her Deliverance and Freedome came running in and the Congregationall Churches got upon their feete and began to looke forth as the morning Cant. 6.10 though many black Clouds and Mists were cast upon them some ten yeares agoe to grieve them and to feare them with the threates of a foule day following and to render them unlovely and unlikely to hold so that for my owne part I am possess'd with this opinion as to the yeare of her Deliverance beginning gradually and as to us about ten years agoe But Master Brightmans judgement is to have it begin one thousand six hundred and fifty from that also of Dan. 12.7 it shall be for time times and halfe a time with vers 12. Blessed is he that waiteth and cometh to one thousand three hundred thirty five dayes a day being often in Scripture for a yeare as Numb 14.34 Ezek. 4.5 6. and a time he takes for an hundred yeares and so times for two hundred and halfe a time for halfe a hundred or fifty that is three hundred and fifty yeares which with one thousand three hundred makes one thousand six hundred and fifty in which yeare he fore-told the true Discipline of the Church should begin to be restored unto her primitive face and fairnesse and how truly he hath fore-told this let the times we live in testifie for him for indeed the eminent passages and evident appearances of Gods presence with us and power for us for the liberty and deliverance of true Discipline will easily allow of his Exposition as passing authentick and Orthodox But whereas it may be objected out of Dan. 12.12 thirty five remaine I answer 'T is true indeed and there is great need of thirty five yeares for warres and troubles against the Lambe and 's followers Christ and 's Churches whose Deliverance and brightnesse of Discipline is but by little and little and ariseth gradually and lives most gloriously in these parts of Europe for thirty and five yeares and after that followes her full deliverance and recovery out of the Wildernesse universally in all Nations but for thirty five yeares she comes only gradually out of the Wilnesse leaning on her Beloved but especially in these parts of the earth where the worke is already begun and mountaines made plaines which shall within these thirty five yeares be all levell'd and laid in the dust before Zerubbabel who hath already laid the foundation of that worke the Lords house which his hands shall after thirty five yeares finish when all the enemies of God and his Gospel shall by his glorious out-goings and the brightnesse of his coming be nothing'd into nothing Thus you have his and my poore judgement offered under correction But I meet with two more computations of times which are set for the Churches rising and Christ's reigning out of the same Chapter of Dan. 12.11 From the time that the daily sacrifice shall be taken away and the abomination that maketh desolate set up there shall be one thousand two hundred and ninety dayes ver 12 13. Blessed is he that waiteth and cometh to one thousand three hundred thirty five dayes but goe thou thy way till the end be for thou shalt rest and stand in the lot at the end of the dayes Some compute this from the time of Constantine the Great the first Christian Emperour converted to the Faith about the three hundred and twelfth yeare after Christ now the ten hot Persecutions by the Dragon as I told you in the chapter before were ended and the Church was now cloathed with enough of outward beauty riches greatnesse and ornaments were in abundance which bewitched many from the Truth and which proved the most irresistible temptations that could be to corrupt Magistrates Ministers People Ordinances and all her worship as I told you in the former Chapter and to bewildernesse her then was there a voyce heard out of Heaven to say This day is poyson pour'd forth into the Church and then indeed was the daily sacrifice taken away as some say viz. the death of Christ our only Sacrifice became voyd and neither regarded nor remembred but the abomination viz. Superstition Idolatry Will-worship c. that maketh desolate was set up So we heare how the Church was in the Wildernesse as before but now after these two notes of the time viz. 1. Toe taking away the daily Sacrifice and then 2. The setting up the abomination that maketh desolate it followes there shall be one thousand two hundred and ninety dayes i. e. yeares as we proved before from Constantines time to which adde the three hundred and twelve yeares from Christ's time to Constantine's and then it amounts to one thousand six hundred and two and in this yeare came King Iames to the Crowne of England But in vers 12 13. the blessednesse of all is to such as waite till one thousand three hundred thirty five dayes that is forty five dayes i. e. yeares longer then the former number of one thousand two hundred and ninety and then it seemes the reckoning reaches to one thousand six hundred forty seven for the time of the Churches blessednesse to begin more visibly then ever before for then the abomination of Popery Prelacy Superstition Idolatry and Formality which hath made desolate and brought the Church into the Wildernesse is to be unsetled sorely shaken and broken downe that the Kingdome of Christ which shall never be shaken may remaine in Heb. 12.27 28. that Christ's Church may be delivered his Discipline restored and his Kingdome exalted above all the mountaines of prey The second computation of time out of the same Scripture is taken from Julian the Apostate in whose dayes the Temple which he caused to be re-edified at Jerusalem as all the Learned know the Seate of the daily Sacrifice was rent up and tore apeeces even the earth place foundation and all by a most terrible Tempest from heaven for that Julian the most malicious Apostate pretended Christ a false Prophet and in contradiction to Christ's prediction in Matth. 24.2 hee would have had the Temple built up againe but God would not suffer it but now as God would have it the Prophecy was more fully fulfill'd hereby for not one stone was left upon another but foundation and all was turn'd torne and taken away and Judaisme rent up by the very rootes But this made a concave for the Conclave of Rome that Antichrist might come in with his abomination which maketh desolate and this came to passe about Anno three hundred sixty two and from thence reckoning the one thousand two hundred and ninety as in Dan. 12.11 the number comes out the last yeare and this Deliverance is to begin by 1652. for then is Christ to begin his glory and to reigne in the Temple viz. his Churches more eminently then ever before and then the
shewed after the pattern c. This is also a good Gospel-rule and it is a moral reasonable service I shall show but so in Exod. 35.5 Whosoever is of a willing heart let him bring his offering Vers. 22. They came both men and women as many as were willing-hearted none else came warrantably and Vers. 29. The children of Israel brought a willing offering unto the Lord every man and woman whose heart made them willing which the Lord had commanded And in 2 Chron. 29.5 Who then is willing to consecrate his service this day unto the Lord Vers. 6 7. They offered willingly for the service of the Lords house but need I be so long In Nehemiahs days chap. 4.6 So built they the wall c. For the people had a minde to work notwithstanding the oppositions and great enemies and discouraging difficulties were enough to daunt them So I say in all ages Saints did freely and willingly without the least compulsion to unite and embody together and enter into fellowship as it is said Jo. 6.21 they willingly received him into the ship So when Christ called his Disciples into this Church-state they came willingly and by a free-consent Matth. 4.20 22. presently and without lingring or delay or asking counsel of their Father or Friends So Matth. 19.27 so Gal. 1.15 16. and such as were pricked at their hearts with the word of grace in Acts 2.37 did so in Vers. 41. gladly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. willingly receive the word and being baptized entered into fellowship So in Acts 8. 11. 13. 14 c. And thus the Church of Corinth were gathered and thus the Churches of Macedonia 2 Cor. 8.3 5. who were willing of themselves and they did sayes Paul give up their selves to the Lord and then unto us by the will of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is freely and cheerfully and willingly Thus the Church of Thessalonica were examples to all Beleevers in Macedonia and Achaia for their readinesse and willingnesse wee might instance all along and confirme this abundantly by examples and reasons but that I shall bee too tedious yet the truth is should we not with a free and by a voluntary consent serve the Lord in this his worship and enter into the beauties of holinesse reason 1 First We should fall short of all Worshippers even of false gods and the very Heathens would rise up against us For nature it selfe teaches us to worship God willingly and the Scripture teaches us much more willingnesse in the true worship of the true God Joh 4.23 reason 2 Secondly otherwise his Worship would bee as a bandage to us for when it is tedious to men Mal. 3.14 then they are soon weary with well-doing And besides thirdly they be Hypocrites and will never reason 3 hold fast but fall off fearfully that enter not in freely and fully satisfied 1 Joh. 2.9 10. and perswaded in their owne soules by the Spirit of the Lord Monendo movendo removendo instructing moving and removing all the lets Vse 1 Then the weapons of our warfare are not then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carnall fleshly worldly or the like Not by might not by power but by my Spirit saith the Lord Zach. 4.6 wherefore wee finde no need of compulsive Powers whereby Parochiall constitutions were kept alive so long viz. by Powers to compell men by stocks prisons fines pillories and punishments and whether they will or no to make them keep their Parish-Churches and Ecclesiasticall Canons whilst alas it is the Spirit convinces us of the truth Joh. 16.8.9 and constraines us to the truth Job 32.18 and makes men worshippers in the truth Joh. 4.32 Vphold me with thy free Spirit saith David Psal. 51.12 and that the Spirit makes men free in the truth and the truth in them see Joh. 8.32 33.36 2 Cor. 3.17 It is not all the beating or bruising whipping or punishing in the world will perswade the conscience convince the heart or convert the sinner Thus men may be made Hypocrites and play the devils out of feare of torment but not Saints or true worshippers till the Spirit makes them willing therefore give to Caesar what is Caesars and to Christ what is Christs As honest old Cartwright said to Whitgift You would bring in the Magistrates to breake and change the orders which Christ our King and Lawgiver hath left in his Church For as Christ came not to meddle with or overthrow the Civill-government neither must your Civill Magistrates or Civill Governours meddle with the matters or affaires of Christs Church Christ alone being Lawgiver therein so that such would alter and overthrow Church-order and Government for which Christ will give them but little thanks at last and will requite it to them by the overthrowing of theirs and for this end the Rod is in his hand at this day Now who knoweth not that the office of the Magistrate consists in those things that belong to our life and goods and is to bee kept within the compasse of a Civill jurisdiction Hence it is that Azariah cast out Vzziah out of the holy place and that because it was not proper for a Prince but for the high-Priest 2 Chron. 26.16 Lev. 13.46 Let Rulers in their relations and Church-officers in theirs bee found faithfull Vzziahs pride is expresly noted 2 Chro. 26.16 for usurping the Priest-hood in the Temple of God but he escaped not scotfree for he was suddenly smitten with the Leprosie and laid out for an example to after ages On the other side our Saviour refused to meddle with Civill Magistracy or with matters of that kinde a Kingdome being offered him Jo. 6.8 hee could not accept of it nor would he handle Civill-matters so much as to divide the heritage between the brethren it being not his office Luke 12. Now let none usurpe but let the Civill keepe within his Civill-precinct and the Spirituall within his compasse and sphere And yet the Civill is to submit to the Spirituall and in a spirituall sense the Ecclesiasticall Discipline being above it As Philip the Emperour whom we read of in Euseb. 4. lib. Eccles. Hist. being commanded to abstaine from breaking of bread and suspended untill his repentance were seen being guilty of some sins willingly obeyed and lay low before the Lord and did not dare to partake of it untill his sinnes were answered by sorrows sutably in the sight of all and till hee had both openly delivered his griefe and evidently declared his faith before all Besides Theodosius Emperour in 5. lib. Eccles. Hist. of Eusebius is eminent for his most ready and religious obedience to Ambrose his exhortations and reproofe which brought him prostrate upon his knees and flat upon his face before the Lord with teares and prayers I owne nothing of Superstition observed in those dayes onely this is that I aime at that
they know what is good for them and will not eat any thing but consider first what is before them yet Israel doth not know my people doth not consider They are said to be more brutish and foolish and void of understanding because they did not consider what was before them whether it was good for them or no but that would swallow downe any unwholesome trash or trumpery superstition or Idolatry and so like as one who hath surfeited with unwholesome food and trash breakes out into scabs botches and boiles So Israel broke out into rebellion and sinfull stinking soares verse 6. This same consideration so pressed imports and takes up the truth of the intuitive part and property of the soule and requires a clear understanding to be actuated and put forth with a sound and authentick judgement Whence it is that the defect of a faithfull and regular judgement oftentimes arises from rashnesse and precipitancy and inconsideration whilst a man omits those things which produce a right and sound judgement wherefore a serious consideration is a most necessary injunction laid upon all that are entring into the Lords house for otherwise how can they be fully satisfied and safely perswaded of the verity and vertue of this way of worship the Queen of Sheba was fully satisfied of Solomons building and of the truth of the report that ran abroad of him of the Temple when she saw him and his house and the order thereof and then no more spirit was left in her in the least to doubt or question the truth And so it will bee with us therefore with a serious eye let us observe what wee are about and not leap before we look In this point of consideration for satisfactions sake these four ensuing things will occur in order First you must eye the essentiall parts of this Church or building of the Lord whether it be of God or no for if it bee it will stand Act. 5.39 else it shall bee rooted up Matth. 15.13 and fall Psal. 127.1 Now for this I refer to the former Book But Secondly consider how all these parts agree in one to make up one compact building in unity and order being aptly disposed according to the word of God and rule which Christ hath left us behinde him The third consideration arises from the excellent vertue and efficacious faculty and ability ad operandum ad causandum which this Church-way of Christ hath in her as to build us up in grace and holinesse to strengthen us in the faith to establish us in the truth to edifie exhort instruct and provoke to love and good works to exercise gifts and graces and to bring forth fruits in due season 4. Consider this Gospel-order and Church-state secundum habitudinem quam habet ad causata according to the sweet care habitude and disposition it hath to those gracious holy effects which are produced by it as to faith love holiness gifts graces and the like O how tender is she of them the Hen hath not so much care to hatch up her chickens nor the fond Mother to nurse up her darling babe but this way of Christ hath as much yea more to nourish cherish and perfect up Faith Love Peace Purity Humility Holiness and such like fruits as are brought forth hereby in abundant measure both for quantity and quality Now for your satisfaction let your eye I say be set seriously on these things and be fully perswaded saith the Apostle Rom. 14.5 in your own mindes and so let every man be for in Vers. 23. he that reason 1 doubteth is damned a smart Aphorism which is here rendred for a reason of the necessity of being fully perswaded in your own hearts That you are in the way of Christ In your own minde not by anothers mans opinion be he ever so able learned wise godly yet man is but man therefore be thou careful Christian for thy self look to thy own conscience and let other men alone to walk according to their light other mens opinions or conceits or doings are not to be thy rule but let every one understand what he doth whether he goeth and be fully perswaded or have his heart filled with perswasions that he is according to the Word of God in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the way For he that doubteth i. e. dijudicare that is alternantibus sententiis secum disceptare is double-minded Jam. 1.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a heart and a heart halts between two opinions as to be now for the Presbyterians another time for the Independents Now of this minde and resolves this then of that minde and inclines to that Such a one is unstable in all his ways 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in the Septuagint stands but upon one leg a little thing will throw him down and that is another reason reason 2 to ratifie this truth viz. That you must be fully perswaded and satisfied in thy heart that thou art in the right way else thou wilt never stand long but the least wind of doctrine will throw thee down in the dust and thy fall will bring a foul scandal upon the truth and raise the dust But he that doubteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he still puts a difference and is at variance with himself and knows not fully freely certainly or absolutely what to do but as Budaeus saith is at no certainty with himself whose understanding is confounded and judgement is divided into divers parts as when one of two or three ways knows not which to take is damned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is condemned of his conscience and adjudged guilty of sin The reason of this is taken saith Par from the procreant cause of godly actions and motions as they are holy and of God which is Faith For whatsoever is not of faith is sin this is the confirmation of the former Aphorism and Maxim reason 3 And from another Maxim or general Rule which is yet an undeniable truth and which makes me up a third Reason in order for to doubt a thing and yet to do it is a great sin and against the first Table it takes away faith for how can one believe he pleases God or God accepts of him that doubts whether he does or no that which pleases him and is his will By faith is here meant a full perswasion a sweet plerophory which makes the way sweet that we are in and the work sweet that we are about when we know and are perswaded of the lawfulness of it and that it is the Lords and according to his minde and will reason 4 Furthermore Thou wilt never be able to contend for the truth lustily and lively Jude 3. yea against all opposers to thy very heart-blood Heb. 12.3 4. 10.32 33. No nor be so much as able to maintain the truth by the Word or to
defend it by arguments out of Scriptures that art not convinced of it by the Word and Spirit and perswaded in thy very heart that thou art in the right yea though all the world yea the Angels of Heaven should say against it be fully perswaded your good meanings and mindes will not serve turn nor yet the gray Colliar-like implicite faith of Papists which believe as the Church believe they say And this is the most you have from your Irish Catholicks at this hour and yet ask them what the Church believes why they will say as we believe and what do ye believe why as the Church believes and that is they know not what But such a simplex conversio is all we can get from most of them talk a day together with them But a Christian must be able to maintain his doctrine and to warrant his opinion and judgement whether in doctrine or discipline by the Word Isa. 8 20. Or else saith the Prophet there is no light in them That is else they want understanding which ought to be rightly informed and inlightned as a beginning imperant saith Par upon Rom. 14. and they want the will too well sanctified and made pliant as a beginning obsequent and eâ—cequent and then ere you are aware your soul will be set on the chariots of Amminadib as we may show in the next Chapter For conscience carries thee out sweetly and with a sure testimony within thee that white stone when by good arguments out of the Word thou art assured That thou art in the Lords way of worship when thou canst comfortably and cordially say as Rom. 14.14 I know and am perswaded by the Lord Jesus Not I think or it is very likely but I am sure upon certain and infallible Scriptures and I do stedfastly believe it in my heart O then thou wilt prove a stout Champion for the truth indeed and darest stand for it when thou knowest thou art right Thou knowest it first for thy faith and perswasion is in a sense subjective seated in thy knowledge and understanding as in the subject thy opinion or perswasion is according to thy apprehension and understanding wherefore in order to your full perswasion of and satisfaction in this way of Christ or Gospel-fellowship you shall do well 1. To examine your knowledge of the Scriptures concerning this way 2 Pet. 1.19 have ye searched the Scriptures and do you finde them to bear a clear testimony to this truth doth the Word in your judgement and understanding warrant and witness to this way of worship as the way of Christ And to this Gospel-fellowship as the Gospel order then you will well do to walk in it fear not yet discouragements or troubles you must meet with in it let them not daunt yee do you your duty and let God alone to defend ye and to do ye your good When our Saviour bad Peter with the rest throw their nets in for a draught of fish why they had many discouragements for all night long they had thrown in and lost their labors Nevertheless at thy word saith Peter I will let down the net So should we say though our friends will be offended our persons hated our names traduced our injuries great our enemies many and multitudes of discouragements that we must be sure and look for it aforehand though the skies are very calm at this present that we shall meet with yet for all that At thy Word O Lord we will enter into this way so we have but Christs word and warrant for it we may be confident and couragious and fully satisfied But to further this direction those that would enter into this way must 1. Be well instructed and informed of the order of the Gospel in primitive times what manner of fellowship they finde the Word to hold forth in the Apostles days and some hundred yeers after them that is before the Church was deflowred and defiled with humane inventions dregs and devices whilest the pattern was in the Mount and the institution of Christ was the onely Canon-law and liberty As the Apostle would 1 Cor. 11.24 25. bring them to consider the first institution so doth Christ about divorcement bring them to the beginning and first institution and that divorces were not lawful Christ proves that they were not so from the first Matth. 19.4 7 8. So in great and rich promises the Lord is pleased to foretel the restauration of his people as at first Jer. 33.7 11. so Acts 3.19 21. To teach us what we are to look for that is things as at first holiness fellowship doctrine discipline as at first and we should ask after Jer 6.16 The good old way quam primum verum optimum that is the true way for truth is older then error and error is nothing but the excrement and corruption of truth The Primitive practise and order of Christs Church is to be sâ—t before us for our satisfaction because it is as a pattern to all succeeding ages 2. Be also well informed of the order and practise of our Churches now in these days Sit down sayes Mr. Bartlet and compare our present stations with the first order of the Gospel and see wherein we fall short and blush and be ashamed Ezek. 43.11 12. and then come out of Babylon But for this I refer the Reader to the former Book Thirdly Then when ye have found out in your judgements and beleefe a Church-society in Gospel-order and are fully perswaded of it and doe finde it in your heart that you are prepared and ordered for it doe not delay entring into it but be sure first it be into such a society and Church-communion of Saints as you see and that upon Scripture grounds you judge to come up nighest to Rule and closest to the Primitive patterne and practise which yee shall do well very diligently to look out for And fourthly observe the motions of the spheres and all the particular becks of providence how things joyne together and so fittly concur for your admittance into this Church-way for as holy Sibs saith fitting occasions and suiting of things well together doe intimate Gods will and Gods time And indeed all Providences have their language to Gods people and they minde their Call cleare when Providence makes the way for them For indeed Gods Providence runs along like waters in a Brook where every little peble hath a language in it therefore wee shall doe well to understand them For as wrong reading spoyles the sense so will the not reading of Gods Providences to a full period and stop But thus far for the first Direction Secondly Be sure ye have no confidence in the flesh Phil. 3.3 neither in your selfe i. e. your own wit parts gifts or the like thereupon to run rashly into this way rather upon a presumption out of pride vain-glory selfe-love or curiosity then upon well-grounded
therefore what is good in the understanding nonex veritate rei is said to be the proper object of the will A moral principle looks on a moral good a natural on a natural good a civil on a civil good a spiritual on a spiritual good we doe not say things right or wrong true or false for they are as they are in the mind objecta intellectus but things apprehended good in agreement with the moving principle Mat. 7.11 in that verse there is a different good according to the principle that moves them either natural or spiritual And hence it is that the appetitive faculties of the soule or the longing affections are distinguished according to the apprehensive faculties of the soule for the more thou apprehendest this way to bee for thy good or this thing to be for thy good the more thou desirest it and willest it with longings but the lesse thou seest it to be for thy good the lesse are thy affections towards it for though a thing bee most excellently good and desirable yet it moves the affections and will no further then it is apprehended so to be Prov. 19.8 He that keepeth understanding shall finde good David doth most earnestly desire to dwell with the Lord and to draw nigh to him because he apprehended it to be good for him so to do Psal. 73.28 So it is good for us to be here Mat. 17.4 therefore Lord let us build Tabernacles Now this is another Reason why men should come voluntary into Church fellowship because of the good the universal reason 4 good the spiritual good and heavenly advantages to bee had hereby and such as are suitable to the principles by which we are to be made a willing people What makes men so desirous of eating but the meat that is or is to be and so is in their apprehension set before them to be good what makes men run in a race as if they were mad but the rewards which they set before them And why doe the Apostles so presse the practise of Christs commands but because of the good which is set before us Tit. 3.8 Heb. 13.9 Now if bonum universale which is originale an universal good i. e. a good for all times in all conditions in all places upon all occasions c. if such a good be thy object and draws thee as the Loadstone doubtlesse God alone is this good Mat. 19 16.17 and then he alone his love which is better then wine his presence which is better then life can fill thy Will and sufficiently move it as the only able and effectual object No one good like unto this can move the will and make thee a compleat and thorough Volunteer when Moses prayed to see his glory Exod. 33.18 he said Verse 19. and I will make all my good to passe before thee But consider Fifthly The operation of the will which is velle bonum what is it else but a strong and undeniable inclination and resolution of the person willing into the thing willed or into the object of the will Now from this sweet working of the will into the thing reason 5 willed or into God this universal good another Reason might bee taken to confirme this truth That those who would enter into Christs Church-way must come by a voluntary consent being earnestly carried out into God this universal good which is that they run for Hence saith Aug. de dono persever C. 13. Nos volumus sed Deus operatur in nobis velle nos operamur sed Deus operatur in nobis operari c. We will indeed but it is God that works in us that will also both to will and to do saith the Apostle we worke but it is God who worketh in us that working of good also He is in us the principle to us the object and for us the end of all Eph. 4.6 Consider Sixâ—hly The Instruments which propound and offer this object to the will and the means by which the man is perswaded and prevailed with to be free and spontaneous and voluntary to enter into this way of Christ or Gospel-order which are the Word and the Spirit First The outward instrument is his Word this is the Sword of Christs Kingdome to conquer with and his Scepter to govern by So Act. 2.41 All that were received into the Church gladly received the word as Ainsworth observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is willingly and voluntarily without any compulsion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they imbraced it cum approbationes with welcome joyfully with hearty entertainment as to the dearest friend or best guest that could come now such as received the Gospel so were made members of the Church The Church did all according to Christs word and Gospel whether in binding or loosing taking in or casting out still the Statute-book Christs Word and Gospel was by them in all So that nothing was to bee done by the Decrees Lawes or Canons of men or by their Votes and Orders in Classical Provincial or National Assemblies no no such thing was heard of nor yet were any cuffed in or staved in by Magistrates powers I am of Mr. Dels judgement in His way of peace Psal. 63.64 c. who sayes Who so ever affirms that the Lawes Decrees or Canons of men Rabbies Bishops Assemblies or Councels are fitter and better to order the Church by then the pure and naked word of the Gospel by the ministration of the Spirit speaks in my judgement very blasphemously Luther sayes in Epist. ad Carolum Ducem Subaudiae Tom 7 foâ— 483. Christiani eo verbo non alio regi debent quo Christiani i. e. liberi a peccatis fiunt sine additionibus conciliorum Doctorum Patrum c. that all Christians are to be ordered by the Word of God the Gospel of Christ whereby they became Christians that is set at liberty from sin and this without the addition of Councels Doctors Fathers or the like for what is it to governe and guide Christians by their Councels Decrees or Words which they may keep and yet neither become Christians nor continue such Nay many times they cease to be such by those means and wee lose the truth for their Traditions the Scriptures for their Scribbles the Bible for their Babel yea Christ for the creatures images which the intellect hath taken up and the doctrines of Christ for the Devices Decrees and Ordinances of men Moreover for such as are not yet called suppose they bee not Christians they are not to be tampered with or restrained by the ordinances or traditions of men but to be let alone as Paul saith Col. 2.20.22 Neither is the Magistrate to meddle with them by his Secular powers so as to force them into the house of God none can be compelled by iron weapons to joyne to a Church of Christ against their wills as
hath been largely handled in the former leaves Chap. 11. and 13. which I shall adde now little to but this because as Luther sayes in the fore-cited Epistle Christians are all to be so spontaneously onely as they are perswaded by the Word of Christ convinced and lead by the Spirit of God Joh. 16.8 Rom. 8. So are they by the same means to bee brought in members of the Church of Christ Quae ergo insania est spontanee bonos urgere legibus malorum and yet there be some rough spirits abroad that spit nothing but fire and blood and speake of nothing but imprisonments and punishments for such as are not yet convinced inlightned or come up to their opinion Some imagine men must be brought in by the Magstrates sword and that the Gospel is to be promoted and propagated by weapons blows and cuffes It is true as Mr. Hooker in the third part of Church-discipline chap. 1. asserts That the Civil power may as a thing Civil require them to come under the tenders and call of Christ which is vox significativa but cannot compel their consciences and that Power is very uncivil that intermeddles with Church-matters but Magistrates must leave the Church to follow the rule of Christ in receiving such as have gladly received the Word and whom the Lord hath by his Word and Spirit perswaded and prevailed with and so whom the Lord addes unto the Church and not whom men Magistrates or any other by any indirect means soever shall adde It is known to many in Dublin that I durst not but bear testimony to this truth though to no little persecution of my self and others in name and persons as is well known to the Church-gathered with whom I walked for the time I was there who have also had their share of sufferings by some and also have added their testimony to mine I say although the reproof reached great persons that invited many in by indirect means more proper for Seducers then Saints whether by promising expressions of preferment or by commanding words to such as they had power over which were under their commands or by going to houses to make proselytes by their power or the like if their purposes might be good yet the effects were very bad I am sure for hereby many Hypocrites crept in amongst us being byassed with by-ends and who afterwards proved incendiaries and so disturbers of our peace they should have let the Lord alone to bring into his Church whom he pleased and the word alone to have perswaded them by the Spirit and not have sought the inlargement of the Church to get up to great numbers which men eye too much by any other means then the Word and Spirit When great men are Members of a Church that Church must have the greater care of receiving least any should enter or crowd in more out of love to or fear of those great ones or out of any ends of getting a benefit by having great men their Brethren or the like I say more then out of love to the Lords Courts and Assemblies as being inlightned by the Word and enlivened by the Spirit and fully perswaded in their own hearts that they must enter into these ways as the ways of holiness which the Lord hath left here for believers to walk in together wherefore our experiences produce this Caution to others for want of which we have sufficiently suffered to give others warning It was Boniface the third that I first read of that used his Volumus Mandamus Statuimus c. as the means of bringing in Members and ever since hath the Church wanted peace and been persecuted by such commanding powers for till Antichrists time we finde none Members of Christs Church but such as were made willing by the word and power of Christ. Christs words are works when his Word and Spirit go together Psal. 33.9 He spake and it was done In verbo Christi factiva est ratio He said Let there be light and it was light he said to the Damsel Tabitha cumi and she arose he bid Lazarus come forth and he did so John 11. there is so much vertue in his voice verbum Christi est expressivum operativum that it is called the power of God Rom. 1.10 And the arm of the Lord Isa. 53.1 To save assist deliver draw out and to gather into his fold This arm does all this and is the only outward instrument whereby Christ does draw them in and then they run after him Cant. 1.3 and leave Father Friends and all to follow him and his commands or call they stand not disputing it but immediately obey his call Matth 4.20 22. and come away Secondly The inward working Instrument is the Spirit of Christ whose work is to convince us of the truth John 16.8 and to lead us into the truth Joh. 16.13 14.17 26. or guide us that is not to drag us whether we will or no But it implies a willingness in us being informed by the Word that this is the way and that we must walk in it that we must follow the Spirit as a guide a skilful guide a counselling guide a comforting guide that will go before us and make way for us And if we be in suspence and hang off why then it is his work to convince us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were by undeniable Arguments and Reasons and so as that we shall not have a word to say but that we shall heartily and willingly yeeld to his motions and perswasions and finde him both a protection and direction Quest. How shall I know I have Christs Spirit Answ. By his efficacy and power in doing his office A painted fire will not warm nor a painted Sun give light now by their effectual operations you know which is the true fire and the true Sun Besides the true Sun will discover false painted suns and the true fire will burn up the false so will the true Spirit of Christ discover judge and condemn all other false spirits But Quest. How doth this Spirit of Christ convince and bring in and then keep in the way Answ. 1. Mouendo by inlightning our intellect informing our mindes with his counsel and admonitions he leads us with open eyes Psal. 32.8 And the wisemans eyes are in his head Christ This is the first work of the Spirits illumination Eph. 1.18 He makes us to see an amiableness in the Lords Tabernacles above all other tents Thus our understanding is filled with light Col. 1.9 So as that we see the object which moves the will and affections that we spake before of to be the attractivum bonum the best good and then 2. Movendo the Spirit inclines our hearts moves our wills and makes us resolved in this way of Christ before the Spirit took us up as upon Mount Pisgah that is by divine contemplation to
the open light preach it on the house-tops that is in the most patent and publike places teaching them to observe whatsoever I have commanded you Matth. 28.20 thus Wisdome sends forth her Maidens to cry and call in the open streets and in the most publike places of the City where is greatest resort Prov. 9.3 and Christ tells his Disciples in Mark 4.22 there was not any thing kept in secret but that it should come abroad Fifthly This publike appearance would be most answer reason 5 able to Christs practise yea and his Apostles and Saints too in the primitive times though then dangerous see what Christ saith Joh. 18.20 I spake openly to the world I ever taught in the Synagogues and in the Temple whither the Jews alwayes resort and in secret have I said nothing So Act. 20.20 I kept backe nothing saith Paul that was profitable unto you but have shewed you and taught you publikely Thus the Church of Ephesus was brought out into publike too sometimes reason 6 Sixtly This publike practise and uniting together is more answerable to the worke it selfe being a worke of light and therefore it ought to bee done in light and openly for veritas abscondi erubescit Joh. 3.21 He that doth truth cometh into the light that his deeds may be manifest that they are wrought of God saith Christ who is Light that is all as from God and for God such are neither ashamed of their principle nor of their end quoad fontem quoad finem saith Aug. in loc The honest Tradesman is content his Wares should be carried to the street-door from the dim shop-board It is for Heresie to hide it selfe saies Hall And for Antichristianisme and false Wares to loath the light they are Bats and Owles that love not to be seen But let us walk as children of light Eph. 5.8.11 It is said of John Frith Martyr that when the Archbishops man would have let him gone away and escaped saith he no If you goe to Croyden and tell the Bishop that you have lost Frith I will follow as fast as ever I can and tell him I have found Frith again and would deliver my self into his hands for what do ye think that I am afraid to declare my opinion before the Bishops in a manifest truth or to come into publike no! reason 7 Seventhly I shall adde one reason more to this and that is the Incouragements which others would hereby have to joyn in that fellowship for the publike appearance of the Christians in Solomons Porch Act. 5.12 was very attractive as in V. 14. Beleevers were the more added to the Lord multitudes both of men and women So that the Church lost nothing but got much by it whilst Clandestine embodying discourages many c. It must needs be so that when people come to see such an amiablenesse and excellency in this way of Christ above all other wayes and how the Beloved is in this Church state the best of all beloveds carrying away the Banner from ten thousands and that his presence is most familiarly and ravishingly in these Gardens enclosed and this appeares to be promised and proved out of Scriptures I say it must needs bee that their bowels will earne after these wayes and to live in these Gardens when they know what the way is as when the Daughters of Sion did ask first of Christ what is he Cant. 5.9 And then when they heard how he excelled the next question is Cant. 6.1 O where is he whether is be gone c. So when they hear what this way is the next question will be O where is it how shall we get in tell us that we may seek him with thee that we may partake of these priviledges with you And they shall say We will go with you for we have heard that God is with you Zach. 8.23 Many Reasons more I might adde hereto and produce more Scriptures to confirm and strengthen this Exhortation of appearing in publick upon that day especially sed sat sapienti In a word If you do these things shew thy self to the world John 7.3 Let all men see and observe how sweetly your practise agrees with Christs Precept and this way with his Word till which time men surmize much evil of you and your opinion and think you are without warrant and walk by fancy not by faith As if a man who never saw any dance in his life should see a company in a field whilest he is afar off and before he can hear any musick he thinks them mad wonders what they mean to skip about so but when he is come nigh and hears the melody of the musick and observes their dancing and how they agree both in time and order with the tune of the musicks he then admires on the other side changes his former thoughts and judgement of them and now is much taken and delighted with them and marks with much affection the agreement of the foot to the tune and could attempt to enter in and be one amongst them were he but fit for it and yet he can hardly forbear So it is that the vulgar and ordinary sort of people such as are most strangers to this way of the Gospel may think you mad and wonder what you mean to separate from their Parish wayes to joyn in fellowship in this orderly way till they come to see how it doth agree with the Word and Spirit and then they cannot but with much content observe the Order and minde the Word and this way together to agree most sweetly and then they wish to be in the number of them whose practise appears so home to the precepts and practise of Christ and Saints in primitive times And that this sweet order and agreement might be the more observed and asserted I do heartily wish for the honor of him whom I serve that there may be no more Chamber-embodyings but openly to all for the conviction of many especially now in the time of the Churches tranquillity and liberty And let this be done by them in due order and solemnity answerable to the weight of the Ordinance and then they shall grow up in all things in Jesus Christ their head from whom the whole body fitly joyned together and compacted by that which every joynt supplieth according to the effectual working in the measure of every part shall make increase of the Body Eph. 4.15 16. And in whom all the building fitly framed together shall grow up an holy Temple in the Lord Eph. 2.21 CHAP. IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beith The Church thus constituted takes in Members and of their Admission upon clear Testimony and without dipping or tying to Forms or Judgements THe Church thus orderly gathered and united together do receive in Members as Acts 2.41 5.13 9.26 Now in their Admission we must consider First the Power that takes them in and then secondly
man about thirteen years agoe who worked much upon me I heard Sermons and followed Ministers much after that I was wont to hear in London Mr. Cradock and Mr. Simpson Mr. Cradock wrought much upon me being upon that saying in Isa. Woe is me I am an unclean creature c. And truly I could finde it in me as if he had spoken to me onely what he said so that I was thereby wrought upon I was much afflicted for a time and gave my selfe much to prayer and did love the truth and all the Saints and so I continue now and I have found and doe yet those things true in me which were spoken by Mr. Rogers of that onenesse of love and unity of the Spirit which ought to be among all Saints which hath much wrought upon me and affected me I have seen my sad condition by nature and now I shall see it in grace and now O! how I love the wayes of God and holinesse and duties and means of grace which before I did not but such things of God as before I loathed I now love and long after Jesus Christ alone Experience of Edward Hoar Captain I Shall declare something of God upon my spirit It is some twelve years since before which I understood not the happinesse of enjoying Christ that I began to say What shall I doe to be saved I followed the Ministers frequented the means and did too much depend upon my doings and rest on works and what I heard from the Ministers I tooke for granted truths because they said so without searching or examining the Scriptures and the minde of God I tryed the Scriptures by men not men by the Scriptures but at last I saw them to be subject to errors as well or worse as others and then I saw that humane Learning could not get beyond humane And what Peter said in 2 Pet. 3 16. Which they that are unlearned wrest as they doe also the other Scriptures to their own destruction could not be meant of humane Learning Peter himselfe not being so but of Spiritual So that ever since I could not looke on men as infallible and thence forward I beleeved not things to be so because they said so but because God sayd so and his Word But now I live in Christ and I can positively say I have faith and am sure in Christ to be saved and looke upon none else and I was darknesse yet now I am light in the Lord. And so I propose my selfe to you I had opportunity in other places before now to have been of a society but I was not free in my spirit for that I found them to live too much in formes and not in the Spirit but hearing of so much love and freedome of the Spirit in this Society I desire to be one with you in the Lord and one with another Experience of John Spilman Captaine BEing a member of the Church at Yarmouth in England of which Mr. Bridges is Pastor I have given there an account of my faith and life onely shall say thus much more that once in a carnall condition as I was I did slight the Ministers of Christ especially your long Preachers and could not abide that any should preach long but at last I was catched by one and hee was on Heb. 8.8.10 the new Covenant made in Christ which was applied to me very home and touched me to the heart and made me to inquire into my condition hearing the danger of being out of that Covenant as it was to bee out of Noah's Arke and I asked my heart about it whither I belonged to it or no! but alas I lay long in great affliction and had no satisfaction nor assurance so that I knew not what to doe being under many temptations sometimes I would heare and sometimes affected the Ordinances and sometimes not and so I continued a while untill those promises comforted me much in Hosea 14 4. I will heal their back-slidings and love them freely for mine anger is turned away from him And Heb. 8.12 For I will be mercifull to their unrighteousnesse and their sinnes and iniquities will I remember no more And that in Rom. 5.6 In due time Christ dyed for the ungodly And verse 8. While we were yet sinners And some other places besides but yet I questioned whether he dyed for me or no and that was answered yes for me for I was one of the number of sinners and ungodly that needed Christ but being in fears I went to Mr. Bridges told him how I was and indeed he satisfied me very much for the time but I fell into great trouble after all this and had a sentence of death within me and thought I was damned and utterly lost for all this still wanting faith and looking upon my owne actings and graces till the Lord laid these sayings of Paul to Corinth home close to my heart Covet the best things and I tell you yet a more excellent way and I thought there was yet a better way but I was a great while troubled for I was well enough untill I had some sweet enjoyments of Jesus Christ and then I discovered the most excellent way which is Christ and nothing but Christ and then I grew confident and full of courage and assurance and loved Christ in all and all that was Christs and Christ more then all Experience of William Walker I Have much reason to know a great worke of God upon my heart in delivering me wonderfully from severall destroying sinnes which once I thought â—leight but so great that I can scarce utter them I was very extravagant even here in Ireland but was brought very low in body and minde together and then was sensible of disobeying my Parents from what the Word sayes of men they shall be lovers of themselves heady and disobeying parents which cast me down afflicted my conscience and troubled me so that I cannot utter it and I lay thus a long time till I heard once Christ freely offered even to the worst of sinners and then I began to looke up a little with hopes of comfort and applied these offers to me as needing him and so I began to be satisfied with peace and rest and I followed the Word and rejoyced in it and loved the godly to have company with them and yet for all this I was under much temptation and too much I was given to drinking till Mr. Strong told me Brother I hear strange things of you that you are given to drinking c. which so smit me with the abuses I received abroad by the prophane sort who said O this is one of Fowlers followers that I was wounded in my spirit a long time that I should bring such a scandal upon the Gospel and a blemish For two months I was tormented in my minde till the Lord recovered me and gave me resolution and power against the sin which
fear of hell or joyes of Heaven doe a duty or work doe a constrained service as hired men or waged servants which God will not have us doe but as children Lastly The Papists affirme a twofold merit of workes 1. meritum de congruo â— meritum de condigno 1. of congruity 2. of condignity and desert Rhenist Rom. 2. Sect. 3. the first kinde of merit most Ministers assert viz. those that call for preparative workes before justification and qualifying workes for Christ This was coined in the Popes â—onclave as that it doth agree with his justice and truth to give reward to such workes From which wee dissent but with this Proviso that we doe not dis-own a gracious congruity though we doe a meritorious congruity we grant that in respect of such and such promises which God hath freely made us in Christ that say it agrees with his Word c. to doe thus and thus as to pardon the penitent answer such as ask and seek satisfie such as hunger and thirst but then this congruity is grounded on free grace and Gods love and not at all on our workes for all is of free grace and nothing of merit The Papists finding works too light in the ballance wiâ—l have our Ladies beads put into their St. Michaels scoals to make weight and in parallel to this how many Ministers that must have teares and call for them as duely as the Papists doe for beads to help good deeds to weigh down But alas all workes beads and tears weigh too light and are little worth till Christ comes and faith be put in for allowance Christ in us will soon turn the scale for us For he is the weight of glory We say the eye must have the faculty of seeing before it can see and so the ear of hearing before it can hear So we first have infused habits before we exercise the operation of them and as the wheel doth not run round that it may be made round neither are we first to act whereby we may be fitted and formed but first formed and fashioned by the Spirit of Christ whereby we act and do good workes which then are opera congrua indeed And in this sense we assert the singular use of good workes to evidence what is within us and which way the winde lies as by a weather-cock and although we cannot see the winde yet we can see the sailes of a ship that are filled with the winde and so our workes that are filled with the Spirit of Christ. But this shall serve for the fourth general Controversie between the Papists and Protestants of old and the Presbyterians I mean the violentest of them and us now And to say no more of this then what Mr. Perkins says on Rev. 2.24 that Jezebel and her followers in every age have and doe highly esteem of their own doctrines for deep and opinions for Orthodox and cry them up for learned profound and Divine and onely Authentick thereby to bring misprision and contempt upon the Truth as a thing simple foolish and base So did the Pharisees and Rabbies in Christ's dayes to make the poore fishermen and Carpenters sons odious And so the Jesuites and Cardinals in the Protestants time so Prelates and Doctors in Puritans times Bishops and great Scholars of the Episcopalians in the short life of Presbyterianisme hot spirited and hair-brain'd Sophisters and Presbyterians in the time of Independency c. but saith the Lord I have known the deepnesse of Satan that subtill sophister against the truth to make it odious in all ages Lastly I might shew how Papists and Presbyterians agree in giving power to Magistrates as civill Magistrates over the Church as the Church and to constitute Synods make lawes for the Church punish offenders murther Hereticks c. from all which we differ and have declared it at large lib. 1. ch 11. ch 13 lib. 2. ch 2. But lastly The Presbyterians and Papists are too nigh one another in practise too as well as in doctrine and discipline which I shall instance in some few particulars for I have not undertaken a tract to shew their agreement but only a testimony or two to prove the truth of it how near the daughter looks like the mother under discipline doctrine and practise for truths sake instancing in some few things though I might produce many for one yet a few are enough for proof And now for their practise first as to their Ministers 1. Concerning their Ordination what it is 2. By whom it is 3. In what order it is 1. For ordination what it is the Papists call it a Sacrament Trident. concil sess 23. Bell. cap. 8. lib. de sacram ordinis can 3. The Presbyâ—erians call it a solemn inauguration of a person into the Ministeriall or sacred function as they call it by imposition of hands From both we dissent and assert Ordination to be a solemn setting apart of a brother chosen by the Church and approv'd of as fitly qualified for this or that office whereinto he is now set apart by prayer The Papists make imposition of hards the materiall part of ordination and to be essentiall Petrus a Soto lect 5. de ordin So Hosius confess Polonic c. 50. So Bell. cap. 9. So the Presbyterians tooth and nail cry up a necessity of imposition of hands as if no ordination without it Rutherf ch 17. ch 18. and the Libeller before mentioned that writ the Tast of Tho. Apostles Doctrine cals the denying of imposition of hands the denying of ordination in p. 3. whereas Mr. Crafton that preaches on Garliâ—k-hithe hath most falsly affirmed that I deliver'd ordination not worth disputing or time to speak of as in the Pamphlet it was proved to his face a forgery of his own busie brain and that imposition of hands which some called manumission was the word which I I said I would not meddle with as essentiall to ordination as not worth disputing about or spending time upon being a ceremony but not necessary for I sufficiently proved ordination that day as ere long will appear to the world viz. a setting a part such as were duly qualified which I proved at large into an office of Gospel-institution Eph. 4.11 having the Churches election approbation prayers and acceptation Act. 14.23 Act. 6.3 Gal. 4.14 1 Thess. 5.12 13. which Mr. Crafton could not deny before many witnesses notwithstanding his satanicall accusation not beseeming any Minister of this town as I know of that is look'd upon only himself who is to the grief of many godly men and Ministers known too well for one of his profession and to the scandall of the Ministery for his hot furious persecuting spirit and most unchristian uncivill practises and malignancy in many places as at New-castle in Cheshire and at Renbury being by the truly godly look'd upon as he is at this day to be
thing and the end Old Latimer Fox 1750. proves and alledges Hierome whose Translation of the Bible caused dissensions in a Christian congregation yet saies Hierome Ego in tali opere nec eorum invidentiam pertimesco nec scripturae veritatem posâ—entibus denegabo In such a work as this is I will neither much fear this envie or fury nor yet will I imprison the truth of the Scriptures or withhold it from them that do earnestly desire it But as Bell. did not blush to say in lib. 4 de eccles cap. 10. that an hundred severall sects were sprung up among Protestants but that they of the Roman Church were one so say our hot Antagonists the same thing for the same end against us saies Mr. Baily in 's Disswasive from the errors of the times In the third shamefull absurdity as he saies is found in our way of Independency that there be multitudes of errors dissensions and such like things and persons whose Bellarmine-like language is arrested and brought to a triall by Mr. Cotton in 's answer to him Part. 1. p. 82. where Mr. Cotton proves such reports of the way rather to justifie then condemn it But with all the Protestants against this charge of the Papists we affirm as the Apostle does 1 Cor. 11.18 19. I hear that theâ—e be divisions among ye and I beleeve it For it is necessary that there should be also Heresies among you that they which are approved may be made manifest It is a sign we are in the true way when the Devill does take on so and storm and studies all he can to set us together by the ears so to break us who united are terrible as an army with banners This makes an argument for us and not against us We say as Augustine once to the Pagans Non proferant nobis quasi concordiam suam c. Let them not lay before us with boasting their concord and agreement nor â—â—st in our teeth or fling on our faces the foul discords and dissensions of Christians for Satan assaults not them as â—e doth us for quid ibi lucri est quia litigant vel damni si non litigant What doth the Devill get by it if they do disagree or lose by it if they do agree but by sowing discords among true Christians he helps to hinder the truth raise ill reports upon the good land break professors a pieces make way for persecutions and draw off people from the practise of Gospel-order and from obedience to Christs Lawes This is the Devils cunning to cause contentions and throw fire brands about our ears on purpose to puzzle others and to fright them from the true way into his snares as a Fowler that hath laid nets le ts those birds or prey alone that go on of their own accord towards his gins and snares but such as are going from them and in the way to escape he meets and frights and scares to make them turn back and drive them another way But furthermore though we have too too many divisions and differences amongst us God knowes which is our daily grief yet they are not so many nor dangerous as the bitter brethren would have all beleeve by looking into their multiplying glasses but those few that are are not about points of faith but for the most part formes which are by some too hotly and hastily pressed and pursued Yet as Helvetia saies Ch. 17. harm sect 10. p. 310. We can't deny but the Churches planted by the Apostles were true Churches and God was in them and with them yet there were great strifes and dissensions in them Lastly Let all the Saints and Churches take warning there be such as watch for their haltings and will have at them when they finde them in fractions for then they think they can deal with them O would to God we were more one in one This unity is the form and face of Christs Church and when the face hath flawes and scratches what a blemish is it to the whole body In what this unity consists I hope to handle in the next Book and to lay before you divers rules of walking all as one in the fellowship of the Gospell Et veritate varietate But for the present I present you with Eph. 4 3 4 5. Endeavouring to keep unity Churches united like a Faggot cannot be easily broken And the usefulness of this appears in the severall denominations of the true Church as his sheepfold which is one of which Christ alone is Pastor Ioh. 10. his vineyard one Mat. 20. though many vines in it and one mother Gal. 4.26 whence many children are brought forth and are legitimate when they come from the Churches conjunction with Christ and the word that incorruptible seed 1 Pet. 1.23 begets to the faith being preached and propagated So in Cant. 6.8 9. though there be threescore Queens or particular Churches that are Christs the Kings wives who are taken into fellowship with their royall husband by solemn stipulation and with consent of all friends on both sides Hos. 2.18 and such as do bring dowries of praises to Christ their husband 1 Pet. 2.9 yea and such have the keys given them to open and to shut and to order in the government of the family whilest Christ their royall husband is about more publick affairs now in the world in heaven and earth and such Queens too as bring forth their children true heirs to the Crown Kings and Princes Rev. 1.6 yet there be more viz fourscore Concubines or false Churches that have not such intimate fellowship with Christ but only the name without Wedlock or espousals to Christ so are all Popish Prelaticall Parochiall Presbyteriall as now they are nationall and meeâ— nominall Churches though they have the ordinary ordinances yet few of them have a dowry of praises for Christ all of whom are to speak truth without the keyes and cannot order in the affairs of Christs family and their children though born to gifts parts or the like yet very rarely have to do with the inheritance Besides these those that reject Christ and too too coily cast him off and will not marry him or espouse him of the vulgar sort they are without number exceeding many Et nullius numeri of no account not worth numbring yet of the worst Churches there are most of the best fewest and for all this saies Christ My Dove my undefiled is but one that is all at unity and one 2 Cor. 1.12 and his house is one 1 Pet. 2. though there be many stones wals chambers and parts and differing in form yet all make but one house all these things instruct us to unity But what kinde of unity is this and wherein does it consist mark it is the unity of the Spirit wherein all Churches may bear for this is not kept and preserved by forms and orders as other false Churches have the Kingdomes of the