Lord Jesus with respect of persons not only in not preferring the rich before the poor but not the strong before the weak nor the men before the women and is not this partiality so to do saies he vers 4. or have ye not made a difference where Christ hath made none Now the force of the argument is full for us For where there ought to be no respect of persons there ought to be no difference betwixt men and women for the generall includes the particular but in the Church of Christ there ought to be no respect of persons Ergo women as members must have equall liberty with men Besides 4. Arguments may be taken from the alike priviledges in the Church of Christ as the donation of the spirit one and the same on all alike though not in like measure the promises made without distinction of sexes or persons the ordinances dispensed and price of Christian liberty i. e. the bloud of Christ payed for all alike without distinction of sexes And also acquired by the same means to the one that it is to the other that is quoad meritum quoad Spiritum Christi by the merit and by the Spirit of Christ. Now out of this matter may many arguments be formed and besides that Gods love to his elect ones his originall love is without any such difference and respect it is all alike and gives all alike liberty and all whom he receives alike we should receive alike into the Church of Christ Rom. 14.3 5. Argument may run thus that there is no power that any can have from heaven ordinarily but by some clear transaction between God and themselves but there is no clear transaction between God and the brethren alone but primarily between God and the Church i. e. the whole collectively taken consisting of women as well as men Ergo. So the covenant promises priviledges c. are not to them alone but to the whole Church 6. Taken ab intentione omnium from their unanimous and samenesse in their embodying together intending one and the same thing Yet two things are said to be necessary in the intention res causa quid propter quid the thing it self that is intended which is to be the honour and glory of God and for which it is intended which is to edifie the Church Now both these are alike intended by women as well as men and therefore ought to have the like liberty as members allowed to execute their intentions for which they are so admitted 7. Reason runs from their excellencies and abilities of some women surpassing men for piety and judgement and therefore ought to have equal liberty w th them in Church-affairs the argument is free the proofe's clear for prudent Abigail excell'd her husband for knowledge Priscilla Apollos though a Preacher For faith the Canaanitesse of whom Christ said I have not seen so great faith no not in Israel For affection and zeal the Queen of the South shall rise up against the men of this generation Luk. 11.31 And Mary Magdalen for piety and spirit outran and outreached all the twelve Disciples in her diligence to seek out Christ to whom Christ first discovered himself after his resurrection and bid her declare it to his Disciples she was the first Preacher of Christs resurrection So we read how Iael excel'd in courage Deborah in thankfulnesse Lois and Eunice in faith and obedience Lydia in entertaining the Word Act. 16.14 The Shunamite in faith and zeal and understanding excel'd her husband 2 King 4.8 9.22.30 So the Samaritanesse the rest of the Citizens Joh. 4.4 And we read of some women exhorted to win in their husbands to the truth 1 Pet. 3.2 Yea and Manoahs wife Judg. 13.22 23. you shall find of a sounder judgement and faith then her husband So that all these examples prove the reason which requires their just liberty in the Church of Christ. I remember I have read in Jerom's daies of many holy women that exceeded others in learning and abilities and in the studying of the Scriptures and they had their Commentaries upon them of their own making Furthermore the Kingdome of heaven is compared to a woman and Christs Church is called his wife and spouse Rev. 19. Cant. 2. And as Mary said it in the behalf of other good women He that is mighty hath magnified me and therefore they are not to be so rejected of men who are so highly received and honoured of God But to the 8. Reason which is taken from their strong affection to the truth when once they be in the way of Christ and for the most part they are exceeding men therein Hence it is that Satan so often makes the first triall of women for his turn and service seeing where they take their affections are strongest for the most part and he sped so well at first that he can't forget it so he found out a Dalilah for Sampson a Jezebel for Ahab Pharaohs daughter for Solomon c. For where they are bad they are extreme bad but where they are good they are exceeding good and most fondly affected with the things of God thus Act. 13.50 you read of the devout women or as the word will have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. earnestly or eagerly religious and resolved For as the gold which is of the purest substance soonest receives the form and much sooner then the sturdy steel or hard iron which is of a grosse and massie metall saies Cawdrey So are women more readily wrought upon and sooner perswaded and formed into the truth then men who are for the most part like sturdy steel and iron hard to work upon And as gold so women many times take the fairest stamp and fullest impression but I passe by this yet before I conclude I must speak a word or two both to men and women Let not men despise them then in the Church of Christ as the weakest vessels nor wrong them of their liberty of voting or speaking in common affairs yet with subjection civility and in order to prevent disorders and rudenesse we were wont in Dublin to call over their names one by one as well as mens I know the ordinary objection is objected out of 1 Cor. 14.34 35. Let your women keep silence in the Church for it is not permitted unto them to speak So 1 Tim. 2.12 Ans. 1. Grant it in that sense the Apostle spake it which answer 1 he declares all along the chapter both before in vers 1. 2 3 22 24 31 32. and after in vers 37 39. which is that they keep from publick preaching or prophesying or teaching as Officers or Ministers do or the like c. which all Expositors grant that I have met with Now we plead not for this but for the common ordinary liberty due to them as members of
blamed but without any just blame might those Prelates be pictured out so half way in heaven for what they pretended and for the good they did but half in hel for what they intended and for the evill they did in afflicting the Saints accusing the brethren persecuting the Church and rendring the true Discipline of Gospel-fellowship odious and despicable to Magistrates Ministers people and all But furthermore the Antichristian Hierarchy and Discipline was so indulgently fostered up by Monarchy that King James could make it a maxime in which he proved a true Prophet No Bishop no King and it is clear to me out of many Scriptures Dan. 2.34 35. Rev. 17.12 and 18.3 that they both live and dye together like Hippocrates twins receiving both alike and at the same time power from and punishment with the Beast Wherefore let not the Prelates nor Papists thinke to hold long in any place for the day of the Lord his controversie for Zion shall finde them out neither need they to thinke their fall is by fortune for it is appointed of old and in these dayes wherein we are at suit with them let them not wonder if they all lose the day of us yea and the hot spirits violent Presbyterians too so called who agree too much with Popery and Prelacy as appears Ch. 9. lib. 2. at large and must meet with the like lamentable destiny and fate with you for as Mâ— Hooker sayes in his Preface before his Survey of Discipline There is no such thing as a Presbyteriall Church i.e. a Church made up of the Elders of many Congregations Classic-wise to govern c. in the New Testament wherefore let them not wonder if they also fall in the heat of this Suit seeing the Law and the Testimony is for us this Terme-time and therefore the Judge must be for us too and the day will be ours in despight of all the world because that yee have trusted to forged titles that will hold no water The Camel seeking hornes lost his ears and so have these Disciplinarians they will not heare what belongs to their peace In this Summers day of the Lord Jesus the Sun will shine hot and scorch yea melâ— violento aestu the waxen wings of all false-discipline and thereby throw down that Icarus-like loftinesse of High-Presbytery Popery and Prelacy in all Nations and then the whole bulke and massie body of Antichrist must beat his heels in the ayre and be found in the deeps and drowned in the Ocean of everlasting misery Rev. 19.19 they are already under the burnings of that day in the torrid horrid Zone and must shortly tumble into the tomb where the worme dyeth not This must bee for that they cannot bee converted into any other use for safety As the black cloath that will take no other Dye but must hold so and is most rotten uselesse and unserviceable for weare but the whit will take any other Dye so indeed will our Discipline of Gospel-institution which is in these latter dayes to bee restored into its Primitive purity as white precious spirituall Lilly-like and lovely this shall be capable of any Dye or administration and Dispensation to the end of the world any Dye it will take whereinto it is dipp'd by the hand of the Lord but the blacke base sooty and darke Discipline of Antichrist shall be but as a rotten ragge and good for nothing being in nothing capable of these latter dayes dyes which will be of divers sorts from one to another yeare after yeare and the best at last But furthermore the Dragon till these late dayes hath made use of earthly powers to oppose the Saints having no more place found for him in heaven but now it is that we heare the loud Voyce in heaven viz. his Church saying Now is come salvation strength and the Kingdome of our God and the power of his Christ for the Accuser of our Brethren is cast down And now shall the earth viz. earthly powers help the Woman and swallow up the Dragons indignation though the remnant of her Seed must yet meet with Warres Conflicts and oppositions for a time It remaines now O England Ireland and Scotland that yee kisse the Sonne lest he be angry and yee perish Psal. 2.12 and that yee cast away your Popish and foppish trash and trumperies and those wicked traditions formes and ordinances of men which have made yee Captives and for many hundred yeares have inbondaged and endungeoned ye up in darknesse and deceit for as we can cousen little ignorant Children by giving them Counters and taking away Gold and those Counters too are only to quiet them so how easily can Antichrist cheat you which he hath done in our ignorance and infancy by giving us Copper for Gold and counterfeit Brazen-fac'd ordinances and tooke away Christ's telling us that they were better which he gave us and so quieting us for a long time but now alasse we are older and we must be wiser and not be so basely cheated out of our Ordinances Orders Doctrine and Discipline which Christ hath left us when he went from us but let us hold our owne and keep our Gold and to encourage us he hath promised us ere long to make another change in the Churches and to give them gold for brasse Isa. 60.17 the precious for the vile c. Wherefore it is O Friends that this true Religion Discipline and Gospel-worship of Christ's owne Coyne and Mint having his owne Image of his most precious Gold is offered you againe and once againe which hath often before been rigidly repulst and put off with disdaine and direfull reproach yet notwithstanding it is presented to you the third time and comes crowned with the twelve Starres and cloathed with the Sunne I meane with Christ the Super-intendent and sole Independent Lord and Law-giver yea and alone Light-giver to the Church and Saints This is especially the Honour and Ornament of this Discipline or Gospel-Politie viz. to be cloathed with light having Christ alone the Lord. Indeed hitherto hath many a sad soule sate and sigh'd yea and the Church in the Wildernesse too bewayl'd with Mary weeping Joh. 20.13 Oh! They have taken away my Lord and I know not where they have laid him Alexander used to say of his two Friends viz. Craterus and Hephestion that Hephestion loved Alexander but Craterus loved the King and yet the King and Alexander were both but one man and so Certes I may say of some in these dayes who professe to be Christ's friends they all love him as Christ Jesus our Saviour for his sweetnesse and excellency and lovelinesse and love which is better then wine and for his usefulnesse c. but how few of them that love him as the King to be commanded by him that are obedient to his Lawes and Ordinances unlesse they be in the Congregationall orderly Courches and there indeed Christ
him Pauls disciple in a book of his entituled Ecclesia hee mentions a vision which he had given him of the Church from that time to the last age what severall conditions shee should be in First he saw her like an Old woman sitting in a chaire The next alteration hee fore-saw in a second vision hee sayes of an Old woman onely having the countenance and face of a Young woman In the third shee had the shape of a Young woman but shee had the haires of an Old woman and undecent But in the fourth which is reserved for us and ready to be revealed these latter dayes shee was lively resembled in the forme of a Virgin and in the beauty of a Bride comming forth out of her Bride-chamber in great glory and setting forward to meet her beloved Bridegroome as being already set out and comming forward also in his great Majesty might and glory Many more I might produce that Prophesie of these dayes but doubtlesse the Scripture hath said enough had they said nothing to satisfie our soules and to set us forward afresh in this latter-dayes-disposition and grace of waiting yea though the vision stay yet to wait because it is for an appointed time Hab. 2.2 God doth alwayes and in every age stirre up in his Saints this disposition of waiting suitable to the blessings hee hath to give out and bestow upon the Saints So in this age wait in beleeving and beleeve in waiting for the time which they are to bee performed in is hard upon us Although alas how most men live most by sence what they see that they will beleeve but nothing without they see some signes as to their sense and reason of such dayes as are foretold of hence is there so much crying out of Taxes and complaining of troubles and of the times in the very streets tell them of blessed dayes it is to no purpose for they want faith to foresee them and poor creatures they cannot see that the Lords time is and his day comes when they least looke for him and before they be aware of it even then when men thinke he hath forgot his promises then is his time to come at the pinch to blow at the last sparke 2 Pet. 3.8 9. as when Abrahams hand was ready up to cut Isaaks throat at that moment of time the Lord made him stay and appeared to make good his promise then as that in Isaak all Nations should bee blessed c. yea then even then when Zion even the Saints may say the Lord hath forgotten me Isa. 49.14 then I say the Lord appeares even in the Mount when they are at the last and at the very top height pinch and point of all then the Lord appeares and then are they fittest for the enjoyments of those Promises O how welcome will they then bee to them Besides how many poore soules are lost in this because they cannot see light through darknesse good through evill peace through warres and blessings through combustions and confusions Nor doe they understand how God doth infatuate the wisdome of the world by working out greatest mercies through contrariest meanes and even then to be most of all making good of his Promises when he appeares most of all to work and walke in a point-blanke quite contrary-way When hee promises happinesse he sends us most unhappinesse when most truth is promised he sends in most errours when the Kingdome of Christ is to be most exalted he lets most enemies and oppositions to appeare against it so in all other maine mercies as when he promises most light for the accomplishing of the Promise he lets in most darknesse Zach. 14.7 So it may bee in a poore soule when hee is about the ruine of a lust he may suffer that lust the more to rage and even then when thou thinkest there is nothing more contrary to it it is in order to doe it Wherefore my deare friends beleeve and waite in hope even against hope though in your sence reason or wisdome you should see but small ground for it yet blessed be God! there is abundance of sound ground for faith safely to foot it upon but were it not so as to your sense yet God hath laid the earth upon nothing but the very ayre and yet makes the weake ayre a foundation and ground strong enough to support and beare the whole universe and globe And can hee not nay will he not raise up and lay the foundation of our hopes and happinesse in weak means in the day of small things poore and nothing beginnings that appeare to men no more then ayre and it may bee such as will vanish away Nay in and by contrary means that in mens wisdome will seem impossible to effect or to be a good foundation for such a frabricke of hopes or bee a suitable means for such a delight as seemes to bee set in a Diameter thereto and against the meanes although the meanes may produce that day and discovery yea and recovery of Zion which not onely seem contrary to that worke but which also the worke is contrary unto and will destroy Wherefore when the Sonne of man comes shall he finde faith on the earth to instance as clay and spittle are contrary meanes which opened the eyes of him that had faith Finde but faith and fire shall consume the waters and all contrary quenching meanes 1 King 18.38 and the waters shall not bee able to hinder the flaming of the fire So many Acts of Providence like Hebrew characters are to be read backward or else they cannot be read aright And so you may read many of Gods remarkable workes which he is about by contraries As the Fly on the wheele shee goes on though the wheele goes contrary so doe Gods workes goe on though the times and troubles warres and oppositions seeme to goe contrary wherefore by faith let us firmly expect the irresistable recovery of the primitive purity and piety in Doctrine and Discipline Doe Men or Devils what they can to hinder the brightnesse and beauty of Christs Churches in these latter dayes yet they will but set up the signe of the Labour in vaine to toule people in to them For Christ shall reigne though the Nations are angry at it and wrath shall come upon his enemies But the Temple of the Lord shall be set open for the Saints and the Arke of his Testament shall be seen therein yet I say not but lightnings and thunders earth-quakes and great hailstones we may yet meet with Rev. 11.17 18 19. But before I conclude this Chapter Let all the Churches remember that God will have his Gardens well-weeded and his houses well swept wherefore the Lord blesse you as the good old man Jacob did tangendo manu approbationis osculando instinctu inspirationis by his approbation and inspiration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erez
we finde a full and an alike power in every particular Church of Christ therefore in chap. 2.2 to the Church of Ephesus the Spirit sayes Thou canst not beare them which are evill and thou hast tried them which say they are Apostles and are not and thou hast found them lyars c. To this Church of Ephesus sayes Perkins in loc God gave a full Juridicall power either to admit or keep out examine or cast out suspend or what not that was needfull in any true Church of Christ. So in ver 14. To the Church of Pergamus I have a few things against thee for suffering them that hold the Doctrine of Balaam So in ver 15. And that thou hast them that hold the Doctrine of the Nicolaitans which thing I hate and thus in ver 20. to the Church of Thyatira for suffering that woman Jezebell which calleth her selfe a Prophetesse to teach and seduce c. Now why should God lay these sins to their charge were it not in their power within themselves to reforme and remedy and how could they have power to take in some or to cast out any to excommunicate such seducers and sinners as these were it not Gods last Will and Testament and to cleare this further yee may marke this that Christ blames not any one Church for the sins suffered in another not the Church of Sardis for the sins of Laodicea nor of Laodicea for the sins of Pergamus nor Pergamus for the sins of Thyatira c. but every one for their owne sinnes because God gave each of them so plenary a power and all alike for suppressing sin suspending persons excluding offenders and keeping of good and Gospel-order And there is great reason for it for without this authority no Church could continue a Church and all the reasons alledged to the contrary are disallowed and invalid which being so observeable in these seven Churches it seemes evidently Independency was then Orthodox that is such a sort of Independent Discipline as is here handled to wit that one Church hath no dependency upon another but hath as absolute a power as any other whatsoever without subjection or subordination Besides in all the Epistles of the Apostles written to Churches they write to Churches as distinct Churches without dependency upon any but Jesus Christ their head King and Law-giver Acts 15.22 1 Cor. 5.4 5. 1 Cor. 14.33 Rom. 16.1 Col. 1.2 being all equally the Body of Christ Col. 1.24 the Spouse of Christ Ephes. 5.24 25. all being equally Queens and Sarahs as Mr. Cotton sayes none Hagars or Concubines Gal. 4.26.31 all being alike Sisters of one Mother and none Servants or Slaves Cant. 8.8 all of them being Candlesticks of the same make and Metals amongst whom Christ equally walketh Revel 1.12 Revel 2.1 or alike branches of the same one Candlestick and beames of the same Sunne and streames of the same Fountaine and branches of the same Vine and so they are equall in all things all having equall and like power of opening and shutting binding and loosing Mat. 16.16 admitting of Members Acts 9.26 Deut. 1.13 Acts 6.23 Acts 14.23 trying the suspected Revel 2.2 choosing their own Officers Act. 1.15.26 and Deut. 1.13 Acts 6.2.3 Acts 14.23 c. and of administring Censures Mat. 18.17 18. 1 Cor. 5.4.5 or re-admitting or rather receiving 2 Cor. 2.5.6 and in case the Elders be appointed by the Church to execute their Decree yet it is in ordine ad ecclesiam with reference to the Body the power being theirs so as that eminent man Doctor Whitaker De contig quest 5. pag. 178 c. affirmes all Church-power principally to appertaine to the whole Body and to her Officers but accidentally and as occasion serves as cum aliqua virtus duobus inest uni essentialiter alteri accidentaliter by many faithfull arguments and he instances in the heat in water or iron which is in the fire first and essentially and then comes into the water or iron or the like And in Fulk contr Rhemist in 1 Cor. 5.4 5. we finde him full for this Sect. 3. and he quotes Musculus Calvin Zanchy and others to beare witnesse with him that the whole power is the Churches which she can give out and take in though she may if need be referre the execution of it to her Officers they doing it faithfully not in their owne power and according to their owne wills but hers Pareus I remember in the same place sayes plainely that it is a currant peece of Popery to apply the power of the whole to one or other as their owne which is an old usurpation of the Popes and therefore sayes he 1 Cor. 5.4 with the power of our Lord Jesus c. power which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does there intend the execution of Church-power as well as the power and authority it selfe which is absolutely the Churches although Paul was the mouth of the Church to declare it and sadly does he lament the Churches neglect of her Office in this kinde fearing lest thereby she should be abused as she hath been abundantly and become a mixt company which he complaines of highly Thus Dudley Fenner in his Treatise De sacra Theologia a pretty peice lib. 7. sayes c. Thus that honest old Cartwright in his reply to Whitgift pag. 184. sayes Paul knew the rule of Christ well enough in Mat. 18. when he commanded and communicated the power of excommunication and Church-censures to the whole body 1 Cor. 5.2 2 Cor. 2. it being the Churches and not in the Ministers or Officers power which he proves out of Cyprian c. But I should not here needed to have heaped up such Testimonies of great grave and learned Writers were it not to stop the mouths of that spirit of malice and spight of men which belches out bug-beare words against the way of Christ and order of the Gospel and who please to be confirmed in this point may peruse Mr. Cottons Keyes Mr. Bartlets Modell Mr. Hookers Survey of Discipline with many others that may carry more authority with them then I can to convince others by whom through Gods grace I received speciall satisfaction who have gathered out the Testimony of the most learned eminent able and famous men of many generations to bee of this judgement of Churches equality or fulnesse of power within their owne bodies so that it is not a new singular and upstart opinion as our Adversaries say Besides it is all the reason that can be they be all alike having all alike but one Head Col. 1.18 Eph. 5.23 as will appeare hereafter and he being a Head alike unto all and being alike unto every Church of Christ King and Lawgiver Jam. 4.12 there being no other all which might methinks besides all the Prophesies the Precepts the Primitive Practises and equall Priviledges of all Churches bee enough to pull downe all topping
or keep out any and 2. Let all be done in the wisdom of grace and by the discretion and direction of the Spirit and Thirdly To do all for peace and pieties sake for order and edification And Fourthly Let all be done in deep love and with sweetnesse of spirit in meeknesse and humility without rashnesse or roughnesse These things observed such a forme as wee before spake of will not keep a good Christian out of the Church who is more to eye the substance then the circumstance But of this more hereafter Secondly Or if any is to be admitted that is very unable to speake in publike I mean in the Church as some Maids and others that are bashful or the like Then the Church chooses out some whom she sees fit against the next Assembly to take in private the account of Faith the evidences of Gods worke of grace upon his or her heart which they either take in writing and bring in into the Church or else which is most approved when that person is to be admitted they doe declare by word of mouth whilst some easie questions are notwithstanding asked of him or her for the Churches satisfaction and for the confirmation of what was before delivered in private to the brethren and then declaring his or her clear satisfaction in and full perswasion of this way of Christ the party withdraws untill it be debated and when all consent to his admittance and all objections and scruples are answered and every one declares his consent to accept of him into fellowship with them by some token or other the person is called in againe and the Pastor most ordinarily or whom the Church appoints in his absence to receive him with the right hand of fellowship in the name of the whole Church using a short Exhortation and requiring some resolution which is often done by a formal Covenant from him to cleave close unto the Lord in this way and to his utmost power to walk as becometh his calling the Faith which he professes in all the Rules of the Gospel and under all the Lawes of Jesus Christ which are or shall bee manifested unto him After admission as they end with prayer and praiseâ— so the persons or person now newly admitted must be mentioned especially to the Lord. If any before I goe further should aske me why wee are so strict to have a threefold testimony for all we admit it is to keep out scandalous and ignorant persons as much as we can which makes us so strict and yet we are very tender as I told you before of tying any to a forme or of putting any by that we can judge truly godly Mr. Rutherford in his Right of Presbyteries Lib. 2. pag. 296. requires Profession to be of that nature that it may notifie to the Church that there is indeed saving faith in the soules of such as professe and that they be invisible Saints who desire to joyne themselves members to a visible Church Therefore it is the Church is bound to have her eyes in her head and in an orderly way as Mr. Hooker saith to informe her selfe as fully as she can of the fitnesse of them that she takes in lest she break the Laws of Christ and bring a scandal upon the order of the Gospel Obj. In receiving women you will have them that are able to doe it to make their account of Faith and give out some experience of saving grace on their souls and so to speak in the Church which the Apostle forbids 1 Cor. 14. Answ. Though we shall speak to that more hereafter yet at present I answer onely thus That women are forbid to speak by way of Teaching or Ruling in the Church but they are not forbid to speak when it is in obedience and subjection to the Church for this suits with their sexes as in this case to give account of faith or the like to answer to any questions that the Church asks or the like But I shall answer to this at large afterward because it is so much opposed Quest. What if wee bee to receive a member of another Church Answ. First He must make it appeare that he is so and then Secondly That hee hath liberty from them to joyn with you and is free from any Church-censure and so Thirdly He must have the Testimony of a Church of Christ which will be sufficient to recommend him unlesse there be any suspicion of the person and then for the Churches satisfaction several questions may bee propounded but be sure he hath a recommendation from the Church or at least some Church-members or other as can upon their owne knowledge testifie for him so 2 Cor. 8.18 The brother whose praise is through all the Churches and so Rom. 16.1 Col. 4.13 Eph. 6.21 The Disciples were very cautious of Paul and would not admit him Act. 19.27 till Barnabas did bear a testimony to him which is very large and so exiled the jealousies and fears that they before had of him Thus the Church is to seek such satisfaction as suits with the rule of Christ of all that are admitted and must require therefore some report of the worke of God in them and of the frame of their Spirits tâ—wards him as hath been said before unlesse they bee members of other Churches recommended by a full and satisfactory testimony from a true Church of Christ. But before I conclude this Chapter there bee one or two grand Objections to answer Object First But you take in members such as you judge godly without baptizing them which the Apostles never did in primitive times but first baptised then admitted Answ. First Those that were baptized as Act. 2.41 and 8.12 c. before admitted were such as never were before baptised but those members which we admit have been baptized already which is but once to be administred and never to bee repeated because of the stability of the Covenant of grace and his gifts and calling are without repentance and there is but one Faith one Baptisme Eph. 4. and by this configuramur morti Christi now Christ dyed but once and this is our initiation too Now I say such have been baptized already and they must not be baptized againe And for this see Euseb. Eccl. Hist. Lib. 7. cap. 8. Perkin 1. Vol. p. 75. cap. 34. August lib. 3. cap. 2. contra Petil. Secondly But in Act. 19.4 5. we hear of some Disciples baptized again Answ. First Because they were before washed indeed but answer 1 not baptized but onely to Johns washing Vers. 3. that is first in Johns name which was not Christs institution and therefore none of his Hence it is in Vers. 5. they were baptized now in the name of Jesus Christ but those members wee admit have been baptized in the name of Jesus Christ and then Secondly The Holy Ghost had not yet fallen on them in answer 2 Vers.
explicitely vote and offer or object c. THE Furies and Harpies are flowne up very high upon this point and most men doe arrogate a Soveraignty to themselves which I see no warrant for The difference that is to be made is already proved to be between the precious and the vile the clean and unclean and not to be a difference of Sexes ages or relations Now because there be too bitter contentions about this which was one thing that help'd to set at a distance the two societies in Dublin by such as would rob sisters of their just rights and priviledges we shall prove their liberty and leave others to practise accordingly Proofes for this may be taken from Prophecy Precept and Practise and which we shall ratifie by firm reasons out of the Word of God and answering objections shall leave all to stand or fall according to their foundation and bottome But The Prophet Joel chap. 2.29 tels us of the liberty of Saints in the last dayes for where the Spirit is there is liberty and this Spirit is promised to be powred-out i. e. most plentifully and largely in the latter dayes and as Luther sayes in these last dayes of the world although this was began in the Apostles time Act. 2.15 faciendum initium sed non est satis sayes Paraeus it is now to be further and fuller performed and is expected to be powr'd out ex abundanti but onely with this difference that it was then visible but it will be and is much already invisibly then extraordinarily and now more ordinarily powred out and not dropped but powred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vpon whom 1. Generally upon all Flesh non stillare sed plena copia fundere let out with a full stream and running force far surpassing former ages that is the 2. circumstance sayes Calvin and it is to be considered Sine discrimine populorum sexus aut aetatis so Esa. 66.18 Which 2. more particularly and expresly he explaines and confirms upon the Servants and upon the hand-maides for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies for certain accipitur confirmative that these latter dayes promises as Isa. 2.2.3 Jer. 50.4 c. doe most expressely and particularly relate to the weakest and contemptiblest sort of people in the Kingdome of Christ young men and women and it may be some aged men too but as Paul sayes 1 Cor. 1.26 27. Not many wise not many noble not many mighty are called but God hath chosen the weak ones and the despised ones and the poore mean base ones to confound the wise that no flesh might boast in his sight But by these and other Prophecies it will appear God had care of the weakest contemptible vessels viz. women that he would exalt them and powre out his Spirit much upon them As Mayer sayes that they as well as men even both sexes young men and women might manifestly appeare to defend the Truth vindicate their liberty prove their right to the Ordinances of Christ either by speaking pleading prophecying or the like and declaring their visions of truth Besides the precept which I finde for it is full enough Mat. 18.17 Goe tell the Church i. e. the whole Church to whom power is given to consult and conclude matters which relate to the whole not one member age or sex excepted but women that are members as well as men must equally know it and consensu omnium sayes Fenner conclude about it being to be by the concurrence of the whole But say the Pontificians tell the Church that is the Pope and his Cardinals the representative sayes Lyra tell the Prelate the representative sayes Chrysostome tell the Rulers the Representative say the Calvinists tell the Synod the Representative and Maldonat says the Judges So say the Presbyterians tell the Classes the Representative or the Presbytery for so they call them and some Independents say tell the Brethren but we say the whole body consisting of men and women For the word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Councel or Synod or some chose to consult and sitting for that purpose but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a people called together into one body being separate from the world and all false wayes and worships for the Lords use and service which word charges the whole body with this duty and that without difference of persons sexes ages or abilities but all together and thus sayes Mr. Cartwright in his 1. Reply to Whitaker p. 184. So in Act. 6.2 3. the whole Church taken collectively without any exception of any for sex or degrees they are all required to cull and call out looke out and chooseâ—it â—it Deacons that is that every member might have his or her liberty and give his or her consent thereto seeing iâ— concern'd every member Furthermore you finde this in practise in primitive times wherein the Acts of the Apostles and their Epistles are full in Act. 24.23 the whole Church collectively chose them Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the liftâ—ng up their hands so 1 Cor. 5.4 5. the whole Church as concern'd so concur'd in that businesse and Paul 2 Cor. 2.6 to 10. writes to the whole Church for their consent and concurrence in remitting and readmitting of love So that in those generall termes you find no excâ—ptiâ—n to one off or exclude sisters concurrence and complyance with the Brethren whether it be by voice or lifting up of hands or the like whether as we say explicitely or implicitely and more expressely you shall see in Act. 1.14 These brethren all continued with one accord in prayer and supplication with the women and Mary the Mother of Jesus and with his Brethren and then Peter stood up in the midst of the Disciples the number of whose names were 120 now you have it in totidem verbis that the sisters as well as brethren had a right and accordingly did take it in the choise even of another Apostle and in ver 23. they appointed even those 120 Disciples men and women two c. yea furthermore in Phil. 4.3 saith the Apostle I entreat thee help those women that labour'd with me in the Gospel with Clement also and with other my fellow-labourers whose names are in the book of life Magna libertas maxima laus mulierum sayes one for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is read actively wherein they were admired and much commended and yet men now think much to allow them that common liberty in Christs Kingdome which is the liberty of the Subject to vote or object or aske or answer or say or consent as need requires which liberty they are as I may say as they are member of the Church born to and cannot by right be deprived off which I shall prove further from the testimony of others eminent men yea out of their
own mouthes and by the right of reason and equity and then answer objections Mr. Dudley Venner de Sacr. Theolog. lib. 7. p. 278 279. hath much to this purpose that in all matters maximi momenti of generall concernment as in censures voting choosing of Officers taking in casting out or in what things so ever concern the whole why they are to bee done in the whole Assembly or Church meeting by the authority of the whole Church without any one debarred of their liberty and if there be any one sayes hee that have any thing to offer or to object that hee or shee have liberty to bring it in and so after that matters to be concluded by all So Dr. Ames against whom can bee no exception for piety or learning in his Medull Theolog. lib. 1. ch 37. Sect. 6. saith Potestas hujus disciplinae quoad jus ipsum pertinet ad ecclesiam illam in Communi c. The right power of discipline appertains to the Church in common every member hath a right to vote offer object to take in or cast out or such like for it belongs to the whole body in generall ad illos pertinet ejicere ad quos pertinet primo admittere which every brother and sister hath equally a right to and a liberty to doe So Mr. Rutherford himself in lib. 1. p. 49. produces Beza Calvin Bucer Bullinger Melanchthon Bucan Paraeus Rivetus Sibrandus â—unius Trelcatius Cyprian Jerome Augustin Nazianzen Ambrose Chrysostome Theodoret Theophylact who all require that Church affaires be executed plebe consentiente by the consent of all i. e. every one without respect of persons So Dr. Whitaker de concil q. 5. p. 179. de Pontif. Rom 9.9.1 c. 1. Sect 1. and in severall others sayes enough to confirm us both of Churches and Members that omnes pares inter se juris essent they were all equall among themselves in primitive times without respect of persons Jam. 2.1 So Dr. Sibs in his Breathing after God pag. 94. compares the particular visible Churches to Gods â—abernacle in Davids time every of which particular Church he cals a severall Church Independent And as for the Church of England it 's called sayes he a particular Church from other Nations because it is under a Government Civill which is not dependent on any other forain Prince and in every one of these particular Churches the members are without superiority all making one brotherhood for par in parem non habet imperium So sayes Mr. Jacob in his attestation and proves it by many others most eminent in Primitive times and Ancient Writers who sayes that all affaires of government or order which concerne the whole are to be by the unanimous vote and consent of the whole read the Magdeburgenses in 2. Cent. chap. 7. de Conjoâ—iatione Eccl siarum Si quis say they probatos authores hujus Seculi perspiciat c. If a man but search the Authentick Authors of this age he shall see the form of government was like a Democracy For every single Church had equall power of Docendi administrandi excommunicandi eligendi vocandi ordinandi c. And every member hath a suffrage or voice So Cyprian Epistolarum epist. 11. lib. 3. epist. 3. lib. 1. speaks of it fully and see Cottons Way of congregationall Churches cleared Part. 1. Sect. 2. So that women are included in the whole And many others had I time to search I should soon finde to bear witnesse with me of womens as well as mens right to vote offer object concurre in and consent to all things that concern the benefit of the whole body But more particularly I shall take in Dr. Willets judgement and then prove it by what our dissenting brethren have granted to us of it Willet in his Synopsis Papismi 12. Gen. Contract Q. 4. p. 572. lends us light enough to end this trifling controversie for he tels us of a Heathen Priests son converted by a woman and the Iberi converted by the preaching of a woman and of their ordinary duty to teach privately and some of them extraordinarily called to preach in publick and yet we allow them not their common liberty as members Moreover he tels us of a Canon in the Councel of Carthage 4. can 99. That a woman though never so holy and learned was not to preach in publique in private as much as she would nor to baptize Can. 100. but never that a woman was forbid to vote or aske or object or offer any thing which concerned the whole body for that it is a priviledge which every one woman as well as man hath a right to as a Church-member and this must not be denyed any nor can it be for the Churches benefit so to do and that for such reasons as will follow So Tertullian tels us that in his time it was not permitted to a woman to teach in the African Church nor to baptize but he does not deny the liberty which women had in Church-matters to vote dissent or consent according to the liberty of the members of the subjects of Christ. But let us hear what our brethren say they allow them liberty to speak in some cases in the Church as to give answer to a question when the Church requires it to render a reason of their faith and hope to give in a testimony of repentance upon their return from a fault or the like And Mr. Hooker himself in 's Survey of Discipline part 3. ch 1. p 6. saies they may so speak as suits with their Sexes that is saies he when their speeches argue subjection Why so then we seek no more then this now their offering or objecting or asking of the Church or voting with the Church does evidently argue subjection and suits very well with their sexes and with their liberty as members which they must not be robbed of And Mr. Ainsworth in 's Communion of Saints ch 18. is exceeding clear in it and commends it and confirms it from the Churches in the Apostles daies who he saies had the like right and liberty for all the whole multitude of beleevers were both beholders and actors in the common affairs as at the choise of officers Act. 1.15 16.23 6.2.34 14.23 at deciding of Controversies Act. 15.24.6.7.12.22 23. 21.22 1 Cor. 6.2 at casting out offenders Mat. 18.17 1 Cor. 5.4.5.13 at the choise and appointment of men to carry the benevolence of the Church to the needy brethren 2 Cor. 8.19 1 Cor. 16.3 These and the like priviledges saies he in the practise of the Gospell are permitted to all the Saints in all Churches which they must use in all sobriety order and peace Rom. 12.3.16 1 Cor. 14.33 40. So that all the members have a like priviledge in common and publick affairs and women may as much de jure vote speak and offer their judgements in
such cases as men being alike and equall members with them For all that Antichrist would bring a difference out of his seminary of discord as he did formerly and which too far takes place yet between the Clergy and Laity so called as if one were the more holy then the other and therefore must be distinguished by garbes gowns caps colours carriages or something or other distinguished from the other who ought to be all one in Christ without such distinction But we come now to the Reasons and Arguments which confirm this practise and confute the contrary And 1. Is taken a toto ad partes Thus that which concerns the whole is by all the rule of reason to be done by the whole or that which concerns all brothers and sisters reason requires should be done or ordered by all brothers and sisters but to choose this or that officer to vote this or that thing to cast out this or that offender to take in this or that member concerns all sisters as well as brothers ergo So saith Whit. de concil p. 44. Quod omnes attingit ab omnibus approbari debet c. and ejusdem est recipere rejicere saies Hook part 1. cap. 11. The power which is in every brother and sister or Church-member combined together in one Is potestas Judicantis Is potestas Donantis 1. The power to judge is in the whole and concernes the whole as to admit cast out c. 1 Cor. 5.12 the whole Church is bid to cast out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which carries a causall power with it 2. To give elect is also the whole's as the Corporation hath power to choose a Mayor and every member that is free in the Society hath a right to give his or her vote thereto Thus the whole hath the power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 18.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 5.12 and every single part must be subject to the whole and serviceable also for the use and advantage of the whole Salus populi suprema lex which is the highest law to look to and after i. e. the preservation and welfare of the whole and this lies in every brother and sister to be active in For as in a ship that is ready to sink every one seeks the safety of the ship i. e. of the whole and then they are all safe else none saies Bolton in 's Tossed ship so it is in the Church But to the next Argument 2. A fortiore If it be lawfull for women to have any reason 2 office in the Church which implies a power and authority then it is much more lawfull for women to vote wish or offer any thing to the Church which implies subjection and obedience but it is lawfull for women to have office in the Church See 1 Tim. 5.9 There were women that were chosen to look after the poor sick lame strangers c. and so Phoebe a Deaconesse Rom. 16.1 and so Phil. 4.3 some women that laboured with Paul in the Gospell and Philips four Daughters were Prophetesses Now doubtlesse and by an undeniable consequence it followes that women must have the common liberty of members to vote or the like in the Church 3. Ab aequali libertate omnium in uno Severall arguments run from the equall liberty of all members purchased by Christ. And to follow Melanchthon de libertate Christiana in 's Common places I could argue thus Quos filius liberavit vere liberi sunt sed c. Those whom the Son hath made free are free indeed Joh. 8.36 but all the Saints of Christ without difference of Sexes sisters as well as brothers are made free by Christ Gal. 3.28 There is neither Jew nor Greek bond nor free male nor female for ye are all one in Christ. I pray mark the Apostle puts you in minde of their equall liberty in Christ and therefore that they should not contend or differ in saying this is a Jew or Gentile this is a servant or a woman why ye are all one body have all one head and are all one without any such difference in Christ in Christ there is no such thing as subjection one to another all equall so saith Perkins in loc all sorts of beleevers are under a civill or spirituall rule in the civill there are such differences of Fathers children Masters servants Magistrates subjects men and women but in the spirituall rule and government of Christ in his Church and Saints all are one without respect of persons no difference should arise amongst them There is no such thing as Jew i. e. as opposed to Gentile nor as Presbyterian i. e. as opposed to Independent nor Independent i. e. as opposed to Anabaptist nor as a Servant i. e. as opposed to the Free nor as rich i. e. as opposed to poor nor as the learned i. e. as opposed to the unlearned in tongues and arts nor as a man or brother i. e. as opposed to a woman or sister for they are Christ's account in Christ's Kingdome without any such respect of persons opinions sexes or ages and have all one and the same liberty in and by Christ. Thus Gualther gives out and bitterly complains of such as are enemies to Christ and his Church that make differences about persons opinions sexes or the like and that would rob any one of their liberty bought them by Christ. Now Christian liberty hath these two parts viz. Deliverance from and freedome to deliverance from the curse power and punishment of the Law and from the observations of traditions Col. 2.20 which women have equall benefit of with men And so in freedome to the worship and service of God the ordinances of Christ the kingdome of Christ grace and glory which also appertains to women as well as men being restored by Christ to that equall liberty in the things of God and in the Church of Christ with men which they lost by the fall and they are now again to become meet and mutual helps for all are one in Christ sayes the text Now though there is a civill subjection to men in their oeconomicall relations as we said before that there is not any servile subjection due to them whereby poor souls are inslaved and kept under in bondage from doing their duty to God or taking their Christian liberty in the things of God Bernard in lib. de gratia lib. arbit tels us of a threefold liberty i. e. of nature grace and glory and every woman as well as man is made happy by it ever since Christ turn'd Eva to Ave they have been restored into spirituall liberty and Christian equality in the Church and the Apostle Jam. 2.1 in his Catholick Epistle so call'd saies it agrees not with the profession to make difference of persons in the Church of Christ therefore my brethen have not the faith of our
the Church viz. to speak object offer or vote with the rest which this Scripture nor no other as I know of doth in the least hinder but rather help being rightly considered For 2. He saith it is not permitted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by reason of the disorders and differences that then were in the Church it was thought inconvenient to allow womens liberty to preach publiquely whereby they brought but confusion into the Church as appears in the antecedent and subsequent words vers 33. and vers 40. so that the ill consequence was the cause of this rule of prudence not any positive command of Gods but he spake as in 1 Cor. 7.6 And it is a questâ—on whether it be a standing precept So that from this very Scripture besides a hundred others I do verily beleeve that handmaids shall prophecy and have more publick liberty then now they have but however this does nothing at all disallow or deny them their common private proper liberty as members of Christs body equally with men I say as members though not as officers and so subjective to the whole 2. To women I wish ye be not too forward and yet not too backward but hold fast your liberty in Gal. 5.1 which the Apostle speaks as well to the sisters as the brethren Christ hath made ye free male and female ye are all one in Christ and ought to be so in the Church wherefore stand fast saies he that is keep your ground which Christ hath won and got for you maintain your right defend your liberty even to the life lose it not but be couragâ—ous and keep it And yet be cautious too festina lente not too fast but first be swift to hear slow to speak Jam. 1.19 unlesse occasion requires you your silence may sometimes be the best advocate of your orderly liberty and the sweetest evidence of your prudence and modesty as one saies Silentium saepissime addit foeminis gratiam et decus maxime apud viros cum de rebus seriis agitur and yet ye ought not by your silence to betray your liberty trouble your consciences lose your priviledges and rights or see the truth taken away or suffer before your eyes but I say be not too hasty nor too high for as the note that comes too nigh the margent is in danger to run into the text the next impression so spirits that run too high at first may soon fall into disorder and irregularity It is said when Cyrus was young his Grandfather made Sacas his overseer to order him both in his diet time and recreations but when he came to riper years he became a Sacas to himself and took not so much liberty as he had leave to do and as was allowed him by his governour Sacas And so indeed that may be lawfull to you that is not as yet expedient for you and rather then run into disorder and confusion hold your liberty a little in suspense and wave it on some occasions wherein you lawfully may but lose it not for all the world which Christ payed so great a price for and prepare for fairer gales As the Miller does for though he cannot command the winde yet he will spread his sailes out and open them in a readinesse when he is in hopes of its coming and so do you and when the winde blowes which begins your liberty with full sailes shall bring forth abundantly to serve all the countrey round In the mean time make much of the ordinances prize your hitherto liberty and practise accordingly And in a word I say to all Those whom God hath joyned together let no man put asunder CHAP. IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This last Chapter shewes what Church this Treatise mentions and clears it from all others and shewes wherein the Presbyterians and we disagree and wherein they and the Papists agree in most of the essentiall differences between them and us for Discipline Doctrine and Practise and proves this Gospell-Church-State the great promise and thing typified in the last daies and the Paradise on earth to be restored I Had thoughts now to have rested me for a while but I am jogg'd up again by the jarring noises which many make about the name of a Church I must now arise and wet my pen a little more before I conclude this Treatise or take my rest You have had the essentialia laid before you and in this first and second part have had the totum homogeneum of a true Church both what is to be done before and what in and upon embodying together but what is to be done after followes after in the third Part which I promise next if the Lord give me leave wherein you shall have I hope so the totum organicum of a true Church of Christ. But before that will be ready I must meet with some rough Opinionists who will bid me stand or at least with such who have the hands of Esau though the voice of Jacob and so the principles and practises of the Pope though the pretences and protestations of a Presbyter that will not let me passe thus without a full discharge and a violent volley upon me made up of wilde fire and not with the fire from above but I must force my way in the name and strength of the Lord and I shall lay before them before I leave them the rotten foundation they are built upon which without mercy may be their ruine and whose cause and quarrell it is they are engaged in and whose design they carry on against the Saints and servants of the most High And the Lord give them grace to consider and separate from it for else I dare confidently affirm they will be found fighters against God Act. 5. I shall first offer yâ—u what we mean consideration 1 by the Church of Christ where this discipline and order is set which we have handled and shall endeavour to take off all doubts and distractions which may else arise about the word for that Ecclesia est quid dam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 various Controversies have shot out from the word and name as well as the thing and nature of a true Church Formerly between the Pontifitians and Protestants and of late between the Presbyterians and Independents as will easily appear upon perusall of Mr. Rutherford's Right of Presbyteries Mr. Bailies Disswasive Mr. Prinns 12 Questions and Independency examined c. Mr. Ball 's late Treatise Vindiciae Clavium Mr. Hudson's Church Catholick visible cum multis aliis c. I take the name of Church two waies either strictly or at large proxime proprie aut remote late at large or more remotely and improperly it is to be considered either in respect to and with distinction from Infidels and Pagans or else collectively in respect of Christians amongst themselves in the first respect as opposed to Turks and Paynims all
p. 297 c. 4 l. 2 Dipping is no fundamental Ordinance p. 300 308 305 c. 4 l. 2 Discipline of the Gospel God hath designed and why and how it differs from carnal and Ecclesiastical Polity p. 2 3 c. c. 1 l. 1 Discipline in Apostles dayes glorious p. 10 c. 2 l. 1 Discipline best at last p. 16 c. 2 l. 1 Disciples of Christ Separates p. 74 c. 6 l. 1 Directories and Canons uselesse p. 7 c. 1 l. 1 Disobedience of some that will no come when convinced amounâ—st to a resisting the Holy Ghost p. 200 c. 1â— l. 1 Disobedience to parents grievouâ— p. 296 c. 6 l. 2 Disorder of Saints till embodyed p. 88 c. 6 l. 1 Distinction as of Clergy and Laity Presbytery and Prelacy p. 487 c. 9 l. 2 Distance to the first Institutions search p. 246 c. 1 l. 2 Divinity in a new dresse every day p. 1 c. 1 l. 1 Divisions in the Churches give Sathan and his Surrogates great advantage p. 503 c. 9 l. 2 Doctors Fathers Councels c. uselesse p. 264 c. 2 l. 2 Doctrines of Devils what and when p. 454 c. 7 l. 2 Doctrine of Papists and Presbytery alike wherein p. 473 c. 9 l. 2 Doubtings hinder the effects of Church-fellowship p. 252 c. 1 l. 2 Doubting dangerous and what it is to doubts it soon makes us give up Buckler p. 243 244 c. 1 l. 2 Doubtfull things what are so p. 313 314 c. 5 l. 2 Doves eyes of the Churches p. 96 c. 8 l. 1 Dove that rests on the Ark what p. 268 c. 2 l. 2 Dreams may be of use to confirm p. 413 c. 6 l. 2 Dream the Author had confirmed by the word p. 430 431 436 c. 6 l. 2 Dreames extraordinary and usefull to convert sometimes 397 400 430 436 6 2 In Dublin Churches Hypocrites many p. 64 65 66 c. 5 l. 1 Dublin Church experiences and examples of many p. 368 369 c. 6 l. 2 Dublin Church-Covenant p. 450 c. 7 l. 2 Duties must be kept to Callings and Relations p. 75 c. 6 l. 1 Duties of Christians not done till embodied p. 88 61 202 c. 15 l. 1 Duties formally and Pharisaically p. 424 c. 6 l. 2 E Eat of every typified tree of Paradise p. 543 c. 9 l. 2 East where the Sun rises who and where p. 551 537 c. 9 l. 2 East where typified Paradise shall be p. 531 c. 9 l. 2 Eden a most excellent type of the Church p. 528 c. 9 l. 2 Ecclesiastical Politie differs from Gospel p. 6 7 8 c. 1 l. 1 Ecclesiastical and Civill how they came jumbled together p. 168 c. 13 l. 1 Edification one end of Church-Discipline c. 2 l. 1 p. 60 Edomites shall enter into the Churches p. 549 c. 9 l. 2 Effects discover the cause p. 361 c. 6 l. 2 Effects of some dreams are great p. 409 c. 6 l. 2 Elders have but a derivative power and are to be servants not Lords p. 110 c. 8 l. 1 Elders have not the power of admitting p. 287 288 c. 4 l. 2 Electing requires two things p. 258 c. 2 l. 2 Election is a mystery and from Eternity but vocation is in time p. 358 359 c. 6 l. 2 Elements of Baptisme how passed away p. 310 c. 4 l. 2 Embodyed Saints excell and wherein p. 87 c. 7 l. 1 Embodying follows due preparation p. 273 274 c. 3 l. 2 Embody how and when p. 276 277 c. 3 l. 2 Embodying rashly as some have done fatall and evill but in publick is best p. 280 281 c. 3 l. 2 R. 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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.
universal Restitution 45. yeers hence at furthest Proph. In order to this God is making Mountains plains Who are the Mountaines Isa. 41.15 16.21.23 Hag. 2.6.21 22 Expos. Rev. 12.17 18 Rev 18. â— Pâ—al 83.11.12 Thâ—s work is also graduall at first And will bee universal Esa. 63.1 2 3 4. Psal. 8.2 Zach. 12 3 6. Wo to the enemies Ioy to Christs and the Churches friends Mat. 24. Expos. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sim. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 97.12.6 and 67.3 4. Isa. 22.22 23. Dan. 4.34 The Lord is at work hard in thâ—se dayes The richest blessings reserved for these dayes Like a Kid in Hebr. Rakad Rev. 18.4 How to Prophesie as to foretell what is to come Times of restitution Spring time is entered Winter time is over Yet storms Vid ch 9. lib. 2 Most precious Cordials Sim. To comfort us â—n the wildernesse Sim. Promises to anchor at in God A word to the Churches to fathom A good harbor Sim. Our harbour in these dayes i. e gathered Churches Sim. How we reckon one estate and make our accounts Sim. The blossomes and flowery promises that are upon us 1 By parallel from the wildernesse Iob 12.24 Gen. 21.14 1 The Church discipline over grown with traditâ—ons and trumperies Vitiis divitiis Ezek. 36.9 10. 1 The promise is to till her as his husbandry Pareus in loc Ier. 4.3 4. Rev. 15.2 Ezek 36.38 1 Cor. 3.8 9 Beza in loc Expos. Sim. The Churches are the Lord husbandry 2 Wilderness a fruitlesse barren place Sâ— hath Sion been But now shall be blooming and branching and fruit-bearing and flourishing Amos 9.13 14 15. Cant. 4.12 Isa. 61.11 Sim. Thirdly a wildernesse without a way The Church was so in it Ier. 9.13 14. Joh 14. Cant. 8.5 Promise is to bring her into the way The Lord will be her guide Io. 4. Expos. Isa. 30.22 Spirituall worshippers in Doctrine and Discipline 2 Cor. 4.3 Most in the forme least in the Spirit Sim. Sim. The Spirit guides into the way 4. A Wildâ—rnesse most dangerous Psal. 55.23 Psal. 26.9 The Church in such danger Mat. 3.7 Psal. 104.21 Psal. 58.4 Mat. 1â— 16 Prov. 29.10 Psal. 11.2 Expos. Prov. 12.10 How persecuted up and downe Promises of her deliverance Isa. 65.23 Wild Beasts shall have no power to hurt us Wild Beasts afraid of the wall of fire Mat. 4. 5. Wilderness of want Expos. The Church in such wofull wants of necessaries Expos. Vers. 13. Sim. O how sweet are the dayes that approach Sim. Sim. Sim. Good store of Manna Isa. 11.9 Isa. 35.2 Psal. 63.5 Isa. 25.6 7 Psal. 65.4 Saints shall have enough and no more want 6. With wildernesse creatures and companies Ezek. 22.26 2 Cor. 6 16 17 So the Church was in the wildernesse to this day Sim. Sim. And quite overturned into a stie of Beasts Precious promises of her deliverance Ier. 15.19 How many bewaile the fall of Babylon Sim. Sueton in Ner. And would have the Strumpet rule though she ruine us Sim. They will not be got out of the old pace Characters of Wildernesse-ones are 1 Their habitation and abode No content to us 2 Their food is wild fâ—uit Enough to choake us 3 Never lost We are soone lost and sensible of it Psal. 94 17 Psal. 55.22 Psal. 12.4 4 They agree together to seize on a stranger to their wayes 5 Best pleased with darknesse And hate the light But those that have a right to these latter daies promises love rejoyce at the light Expos. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cashaph People are bewitched why and how Sim. They give all up to Babel till they themselves be made a Babel or confusion But we are called our A call from the Spirit and the Bride to come Sim. But not for self-ends· Saints and hypocrites different entrance into Church-fellowship Why make haste into Church-fellowship Sim. Haste haste haste in England Ireland and Scotland more then all the world beside Sim. Sim. Every day remember the Church in Wildernesse till she be recovered Rom. 6.21 Ezek. 43.10 11 The happy change 1 Ioh. 1.3 Veniente perfecto evacuatur imperfectum Col. 2.22 23. Hos. 14.8 Christs Garden Isa. 51.3 Isa 35.2 Isa. 5.1 Mat. 21.23 Ier. 2.21 1 Taken out and separate distinct from the commons Num. 23.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Inclosed in themselves Mat. 21.33 Expos. By Gospel-fences and hedges Vide Sibs in Cant 4.12 Expos. 3 Christs own planting Vide lib. 2. ch 9 Mat. 15.13 Expos. 4 For fruitfulnesse Sim. Vide Paul Hobsons Garden inclosed All trees in his Garden are for fruits Sim. 1 Cor. 1.28 Sim. Surpassing all others for magnitude multitude and plenitude 2 Cor. 7.11 Eph. 3.19 Cant. 4.13.14 Expos. Cant. 4.12 Expos. Expos. Sim. 5 The Lords speciall care Mat. 21.33 Expos. Of least of his Garden plants 6 His choysest delights are his Gardens 2 Cor. 6.17 Rev. 2.1 Here is the Suns orbe to move in and to give light to others Sim. Sim. How long we are light Sim. This blessing is begun in our dayes A loud call from Christ to come Expos. And separate from them without Expos. Cant. 2.14 The last dayes best dayes Isa 64.4 Isa. 2.2 Zach. 14.7 Proph. Rev. 12.1 Prophesies of the Churches restauration in these latter dayes Methodius Hermes vision of the Churches restauration gradually 1 An old woman in a chair 2 An old woman with the face of a young woman 3 A young woman with old womans hairs in Q Eliz. and to these dayes 4 A fair Bride coming out to meet the Bridegroom so she is now The latter dayes disposition is to wait Isa. 25.9 Dan. 12.13 Micah 7.7 Iam. 5.7 Few can get beyond sense Sim. God appears to perform his promise at the last pinch Psal. 3.1.12 13.14 Prov. 22.18 Rom. 9.22.23 Gods strange wayes He works by contraries For his Churches For poor souls Beleeve and wait Rom. 4.18 19. Sim. When little grounds for faith and hope appears Contrary means effect that work which will destroy the means Sim. Many acts of Providence like Hebrew must be read backward Sim. Sim. A word to the Churches 2 Maccab. 1.20 21.22 We are to fetch out what hath been hid many hundreds of years First we must gather the wood together Latimer The Authors prayer is that like a light he may be spent to give others light Ainsw in loc 3.9 Expos. What the Church is viz. The typified Chariot of Salamon how and why It is a bed a Throne a Palace a Chamber of presence a secret Chamber A Couch The matter of this Gospel-Chariot Expos. Psal. 1.3 52.8 92.12 Ier. 17.8 Such as are sound faire tall fat upright strong and well rooted are fit for Church-Fellowship Such are to be alwayes a sweet savour Visible Saints only matter of the Church to be made up of Types of it 1 King 6. â— Sim. The Stones of the Temple hewen 2 Chron. 23.19 None entrâ—d into the Temple that were known unholy or unclean All the
Vide Epistle to Purleigh before the 2. Lib. ☞ Act. 21. Assurance 3. Effects ☜ dum sur sum dum sur sine Spi ro Spe ro After he was admitted he was much afflicted in his conscience Yet carried the fairest side outward * Or the second moneth i. e. Ziu Gods time to discover him The Churches prayers for him Answered Taken in another manner Howles and roares he is damn'd Reported to be guilty of sin with one Right 's wife before he entred into Church-feâ—lowship long The Pastors prayer about him This Osborne discovereth out of his own mouth A warning to Hypocrites ☜ The Pastors prayer again This Osborne dying drawing on Pastors prayer again for him In private and publique This Osborne thought he had been in Hell He awaked with strange words and reports ☞ He rises He comes to the Church The Pastor deals wiih him A plain warning piece to wicked church-members For the scandal he brought upon the Gospel to Churches ☜ He said he was sure his sins were pardoned Prayer in the Church This Osborne declares in the open Church his sins forgiven with great humility and yet confidence The strange story of it A sad example for hypocrites that creep in It is the more strange for that this Osborne told all the Pastor prayed privately which none ever heard but God ☜ ☜ O sad example for sinners then a severe warning to them A sight of a Rowle The clear answer of prayers The Serpents went away and the Lord pardoned him ☞ Smiles on him Sets joies before him A Paradise ☞ A word to the Reader ☜ Vision is twofold These experiences imperfect to what are to come ☜ The pâ—sie what flowers are in it Tyed up ☞ Call twofold An â—â—derly call ☞ Happinesse of Churches enriched with experiences ☞ Good work for good Pastors of Churches ☞ Bernard lib. 4. de consider cap. 51. When Church-covenant is indifferent and must not be urged ☜ Things indifferent and doubtfull dangerous 1. When accounted so pleasing to God as if he were displeased without them Melanchton 2 When they are cryed up as necessary ☞ 3. When men are made the more blinde and bad by them Anabaptist Rivers of water 4. When they cause contention and troubles ☜ How all i. e. Presbyt Indep Anabapt may be reconciled in chap. 5. ☜ Love is positive in which things usefull and indifferent should be laid aside 5. When cryed up above positive commands ☜ To some of the Anabaptists in Ireland i. e the most rigid ☜ Yet in best Churches there is a due use of things indifferent Melanch Expos. The Doctrines of Devils when ☞ Church-Coveâ—â—nt idolized Spiridon a Bishop ☞ A word to Church-members Covenant of grace gives right to be Church members Other Covenants left to liberty Sim. Church Covenant not necessary why Reas. 2. No precepâ—s 2. No practise for it Noyes Temp. 3. Saints one in the Spirit Explicite covenant may be where it causes no trouble but must not be where it causes trouble All Church members are as much ingaged without such covenanting What covenant is necessary Expos. ☞ P. 16. ch 4. vide the Narrative of Churches in New-England by W. R. Vide Mr. Hoâ—kers Survey part 1 chap. 4. Explicite Covenants how and when usefull Caution When it is to be cast away with abhorrence And when to be taken in So in Dublin Formes of Church-covenant Lib. de praecept dispens in principip Threefold necessary 1. Stabile 2. Inviolabite 3. Incommutabile ☜ Answ. com p 78. Spirituall ties and Covenant hold firm Expos. Polanus Calvin ☞ What may be Bernard ☞ What must be ☜ Proved 1 by Prophecy Expos. Luther Paraeus Calvin Paraeus in loc The weakest sort and sex he will exalt most Dr. Mayer gives the Reason 2. By precept Expos. Fenner Who is the Church 1. Negative 2. Affirmative ☜ Cartwright Expos. 3. By practise Sisters must coâ—cur as members of the body Sisters did join in choosing an Apostle Expos. Sisters were even labourers with Paâ—l Theodor. in loc Expos. Their common liberty Proved by learned writers Fenâ—er Ames Rutherford right of Presb. Whittaker duobus lâ—co Dr. Sibs an Independent and so Paul Baynes uses the same word Independent in his Diocesan tryall p. 13. printed 16.1 Jacob. Magdeburgenses very clear in it Cyprian Cotton's Answer to Baily and Rutherford Dr. Willet's Synops. Women preached ☞ Councell of Carthage Tertullian Prov'd out of their own mouths Mr. Hooker of New Eng. Mr. Ainsworth ☜ This was ever an Antichristian Plot. 1 Pet. 2.9 ☜ The Reasons 1. Votes concern all ergo all must vote Dr. Writ ☞ Some women officers 3. Women have equall liberty with men in and by Christ. Expos. Perkins ☜ ☜ How all differences are reconciled in one Gualther in loc How women attained this liberty yet subject Bernard ☞ ☞ 4. Equall priviledges in Christian liberty 5. Power 6. The intention one and the same Bernard Serm. 1 parvorum ☜ 7. Women have excelled men Joh. 20. M. Magd. the first Preacher of Christ risen Judg. 4. 2 Tim. 1.8 ☞ Mat. 13. ☞ 8. And are strong in affection ☞ Et muliebrem sexum non minus esse docilem ad disciplinas omnemque virtutem Probat Campofulg Sim. Caudrey Women sooneâ— wrought upon and mâ—st docible Vses 1. To men Dublin Object Expos. How women must not speak 2. In the condition that the Church was then in bâ—t no standing Rule ☞ 2. A word to women that they be not too full of words hold fast their liberty 2. With Caution ☞ Sophoc in Ajace Caution Sim. Dr. Featly Serm. p. 205. ☜ Sim. 3. To all A Wâ—rd to Presbyterians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church Taken two waies 1. At large two waies So Presbyterians are Churches Parishes 2. Taken strictly Two ways too 1. The Church Catholick Vide Zanch. de Eccles. And Bulling Decad. 5. Ser. 1. And Vrsin 2. Church Congregationall Bullinger Catholick Perkins Problemes Is member of the Catholick or Universal The Congregational Churches are all the Essential parts of the totuâ— integrale Presbyterian Churches as Churches not true members of the Church Catholick Congregational Churches as Churches are constitutive and Causall to the whole ☞ Tilenus Sim. Mr. Hudson Mr. Hockers answer A Diocesan or Provincial Church is a totum integrum Sim. Every member is a particular Church is a totum too but not Integrum Ames So particular Churches â—â—ue Churches A humble Presbytery we close with But not with a Lordly proud Prelaticall Presbytery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How it agreâ—s with Popery Dr. Homes Survey of Discipline part 1. ch 15. The Presbyterians need Popery to prop them ☞ 1. Vide Kerkerm de Eccles. they agree in their account of Church in the generall So Hudson de Eccles. Catholica c. We dissent 2. Presbyterians and Papists agree in their way of Church Catholick to be visible Mr. Rutherford Mr. Hudson says so far for them They have the same arguments with the Jesuites We disagree from both