Gospel Public Worship, Part 5 – Title page 3
2. Of the Doctrine warranted thereby, here onelyonly in the Index or ſum of the Chapter, eſpecially of theſe ſix verſes, both in their ſoul and body; their Soul Goſpel-Spirit, or ſcope of the Holy Ghoſt, is compiled into this word, Meek-love-mercy: their body is anſwerable thereto, both in the whole Chapter, eſpecially in theſe ſix verſes; the 1. or 15. verſe is of private Phyſicking; the 3. or 17. is of publike; and v. 16. is mixt of both, proſecuting the former, and preparing the latter, which is ratified in the reſt.
Each of theſe three heads have eight parts of a meer inſtituted Church-nature, beſides their three adjuncts, or acceſſories, anſwering to the three coverings of the Tabernacle, which type the three orders about, but without the Church-ſtate and Diſcipline, Membral, Eccleſial and Civil, all of Humane Inſtitution, yet relatively and objectively Eccleſiaſtical, though not really, ſubjectively, materially, formally, nor efficiently: the membral is warranted by 1 Cor. 6.1. to 4. and by the uſefulneſs of aſſociation of the Rulers, Deacons, and Prophets, for the more equal and orderly diſcharge of their places, by the mutual agreement of the whole or greater number of them, in their ſetting each of their turns and diſtinct courſes.
The Eccleſial is warranted 2 Cor. 8.19, 22, 23. and by the uſefulneſs of one Churches advice, countenance, and help of another. And the Civil, by Eſa. 49.23. and the Churches need of civil protection, permiſſion, and help: Of which 6. verſes and heads, now ſomewhat more largly and particularly.
Of Matth. 18.15, to 20. in the Epitome.
THeſe 6. verſes are the inſtituted Center of the Chapter, which is v. 1. expreſſed to be a main and diſtinct head of our Goſpel-Religion, i. e. what is the higheſt degree thereof, which who ſo hath, is the greateſt in the Kingdome of Heaven; the ſum whereof, contracted into one word, is, Meek-love-mercy: the firſt part is commended to us, and commanded, v. 2. to 4. The ſecond, v. 5. to 10. in the poſitive, v. 5. In the reſt, in the oppoſite. The third, v. 11. to 35. morally v. 11. to 14: inſtitutedly v. 15. to 20. exemplarily (illuſtrating both and the whole Chapter) v. 21. to 35. All the three vertues are inlarded in each of the three parts; which ſhall firſt be ſhewn in this our middle and inſtituted part of the third part, and of the whole Chapter.
Meekneſs is laid therein as the fountain and foundation of the whole point of inſtituted Diſcipline, v. 15.
Firſt, in reflexe on, v. 14. One of theſe little ones, and therein on the precedent part of the Chapter; for v. 15. is connected to it, by foreign; but if, yet if, now if:
Secondly, in ſociableneſs in the word Brother.
Thirdly, in fairneſs of means in foreign, argument him, or convince him by reaſoning; not chide, command, warn, admoniſh, threaten him.
Fourthly, in privacy, in theſe words, between thee and him alone, to prevent vain-glory, oſtentation and applauſe, the oppoſites to meekneſs.
Fifthly, in eaſineſs to be ſatisfied in theſe words: If he hear thee, thou haſt won thy Brother, i. e. thou haſt done what thou meanteſt.
Sixthly, in readineſs to forgive in thoſe words compared with v. 21. which was Peters Expoſition of them.
Seventhly, in relation to the other two enſuing, Love and Mercy.
1. Love is ſet as the body of the building, reſpecting the ſaid foundation, as tending to ſave, and do good to the perſon toward whom we ſhew meekneſs, v. 11.
2. As freeing him from evil and perdition, v. 14. Five other proofs that the Spirit of Love muſt inform this body of inſtituted Church-Diſcipline, are in the five middlemoſt proofs, that meekneſs muſt alſo ſo do.
3. Mercy is of the ſame nature with Love, in ſeeking the good of our brother; onelyonly love doth it in the poſitive, and mercy in the privative; both which, without meekneſs, are ſelfneſs, ſelf-authority, ſelf-ſeeking, ſelf-ſhewing, &c. but nothing of, through, nor for Chriſt, or his Spirit of Grace or Faith, which worketh by love and mercy, and inſtructeth others in meekneſs, whoſe good it ſeeketh, 2 Tim. 2.25. and whom it ſeeth of, through, and for God, v. 26.
All theſe are yet more ſummarily contracted in this one ſingle word Love, ſuppoſed with its two infallible proofs that it is divine: the former, à priori, in the face; by which the Brittain Chriſtians tryed Engliſh Auſtin to be an Antichriſtian Prelate, and no Miniſter of Chriſt, before he or they had ſpoken one word together: The latter, à poſteriori; for if mercy follow not our loving endeavours, they are proved to be a Devourers pretences, to be devoured by God in the latter part of our Chapter, v. 21. to 35. and his repentance is there proved falſe and hypocritical.
This love ſo qualifyed, is the ſoul of our ſix verſes, and the whole Chapter; without which, the body of Church-worſhip is dead, and but a carkaſe in Chriſts account: yet without the ſaid body, all publike divine worſhip, is familiſme or phantaſie; yea, if both be not of the Word, it is of the World and Antichriſtian.
Now therefore let us conjoyn to this Goſpel ſoul, its Goſpel body of inſtituted diſcipline, which is an active part of Divine Worſhip, or Church-order, for the government of its members.
It hath alſo three parts anſwering to the three ſaid parts of its ſoul; the firſt is formed, v. 15. the ſecond, v. 16. the third, v. 17. Of theſe three in that order.
1. The firſt hath eight parts: the firſt is a Church-members or Brothers ſinning, a ſinne forfeiting that his memberſhip or brotherhood: If thy Brother ſinne againſt thee; not againſt thy perſon, but thy brotherhood, i. e. againſt Faith, a good Conſcience, or Church-order.
2. Another brothers knowing thereof experimentally, not conjecturally; or by credible teſtimony from without, or the not Church-eſtated; for a brother is bound by this place perſonally to ſue his ſaid brother with all privacy, and ſo he ſinneth in telling another thereof, and that other in receiving it, more in proſecuting it; for he uſurpeth that his brothers place, intrudeth himſelf into his work, and breaketh Chriſts inſtituted Church-Diſcipline, and the ſecond Commandement, and ſo committeth abomination and idolatry; and moveth not that his brother to obſerve the ſaid Diſcipline and Commandement, but fartherth him, and partaketh with him in his committing deſolation, and deſerting that Order, Diſcipline, and Commandment.
3. The latters arguing and redarguing the former thereof perſonally, not by Deputies; much leſs may he tell any other thereof, it tending to his reproach, and that others partaking therein.
4. The ſecrecy of that his convincing and converting his brother, between him and thee alone; beſides the words, argument him and thy Brother.
5. Moral carriage of body, and civil behaviour of actions, for the loving, recovery, healing, and winning of that ſinning brother, v. 14, and 15. to win him, this is a general to all three; and 1 Cor. 14.40. Let all things be done decently, and according to order, i. e. to civil order; for Church-order is inſtitutable onelyonly by Chriſt, and it is Antichriſtianiſme to erect any, or to reſpect that Idol.
6. The ſucceſs or effect of all, thoſe in the former or ſinning brother, which is either repentance, if he hear thee, or its contrary, i. e. obſtinacy; but if he hear thee not.
7. The acceptance or effect thereof in the latter or ſuing brother, i. e. his forgiving his ſinning brother, v. 20. And I forgive him; which Peter ſpake in relation to this place, or impertinently.
8. The account and acceptance of all on Gods part, i. e. his approbation of the ſuer and ſinner, and all paſſages between them, thou haſt won thy brother to me, whoſe union he had broken: to my Church, whoſe communion he had forfeited; and ſo to thee, as a member both of my myſtical and miniſterial body, and to himſelf, whoſe profeſſion and practice diſcorded, and yet by thy meek-love-merciful diſcharge of thy duty to me, my word, and thy brother, in the uſe of my means ſanctified to that end, thou haſt regained all, and ſaved a ſoul from ſtraying toward death and hell from me.
The ſecond part is chained to the end of the firſt, and to the beginning of the third, and ſo is a medial inſtituted Church-ſuing of an obſtinate brother by two or three of his upright brethren, for his recovery or excommunication.
1. It conſiſteth alſo of eight parts; the firſt is a Church-members obſtinacy, in a groſs or excommunitive ſin, diſcovered by the firſt courſe; if he hear thee not.
2. Another brothers manifeſting that ſinne and obſtinacy, unto one or two of his other Brethren.
3. His brotherly requiring that one or two to joyn with him in the uſe of Chriſts means, for the repentance and recovery of that obſtinate brother by themſelves, or the Church, take unto thee yet one or two.
4. Their joynt arguing with him, to convince him of that ſinne or obſtinacy, and their anſwerable dehorting him from, and reproving him for them.
5. Their inſtituted end and ſcope, i. e. the ſame with the former, Sec. 5. and that in the mouth of two or three Witneſſes, every thing may be ratified by the Church.
The threefold event of all theſe, particularized in the firſt courſe, 6, 7, 8. and here to be by the ſame grounds applyed, mutatis mutandis.
The third ſort, head or courſe of Church-Diſcipline, is publike, or Congregational, having ten parts.
The firſt is a Church-members groſs ſinne of a publike nature, known by two or three Witneſſes, or by the Church.
2. His accuſation thereof to the Church, by the diſcovering Witneſs, or by the Church-Inſtrument, official or actual for that time.
3. The accuſeds anſwer, either by denying, or juſtifying the fact, or by confeſſing and forſaking that ſin.
4. The tryal of the two firſt by Witneſſes and reaſonings on both ſides, to be guilty, or not to repent.
5. The Church-Inſtruments.
6. The Church-Inſtruments requiring the Church ſentence againſt the obſtinate.
7. His gathering it, by the lifting up the hands of the moſt part of the Congregation, tryed both in the affirmative and negative diſtinctly.
8. His pronouncing that ſentence with prayer to God to ratifie it.
9. His charging them to behave themſelves towards the Excommunicate, as to an Heathen, and a Publicane, i. e. to deny him ſpiritual communion, publike or perſonal.
10. But if the accuſed be freed, by the not proof of the fact, or the not excommunicativeneſs thereof, or by his not obſtinacy therein; then the Angel is to pronounce his abſolution.
The Angels admoniſhing or charging the guilty in his judgment to repent.
11. The like proceedings with, and tryal of the falſe accuſer, and his cenſure, of admonition to humiliation, in caſe of weakneſs or repentance, if of malice or diſorder; and of excommunication, if obſtinate after two or three admonitions.
Theſe are the Reals of Church-Diſcipline or Government; for all which, the actors therein muſt have an inſtituting Warrant, either expreſs, or equivalent; ſo well as for the Church-ſtate it ſelf, or its miniſtry, and other miniſtrations; which anſwer to the Tabernacle, and its Officers, and their works of meer Divine Inſtitution, as its three coverings typed the three covers or comelyers of our Goſpel Eccleſiaſticals, Membral, Moral, and Civil; the membtal comelyer or adorner of the ſaid Church-Government, is, each members reverend, orderly, and decent demeanure in the execution thereof: the ſecond is the like demeanure of other ſocial Churches, voluntarily conjoyned into one moral fraternity for each others advice, countenance, encouragement, and other moral benefit, without compulſory authority Civil, much leſs Eccleſiaſtical: the third is civil authority.
The firſt was typed by the inmoſt covering of the Tabernacle, made of Goats hair, Exod. 26.7. to 13.
The ſecond was typed by the covering of that covering, made of Rams skins dyed red, v. 14.
And the third, by the utmoſt covering of Badgers skins, v. 14. their terms membral, moral, and civil, are but for ready diſtinct handling them for the preſent, but not exactly to deſcribe their proper natures.
1. Of the firſt, there are five particulars: the firſt is a loving, fair, winning, and unprovoking carriage of the body in all its parts, expreſſing brotherly ſpiritual love, without ſcornful fleering, or angry fierceneſs toward his brother.
2. Reverend and humble behaviour of voyce, phraſe, geſture, hat, &c. as reſpecting Chriſt the Inſtitutor; the Church, the Conſtitutor; and the ſued Brother, the Object of this Divine Ordinance.
3. Grave, ſober, and modeſt behaviour, becoming the ſpeakers ſpiritual eſtate of faith and order, and anſwerable works.
4 Equal and unpartial dealing, in giving and taking due viciſſitude of ſpeech, and its length proportionable to the matter in handling, without repeating his own matter, or interrupting the others.
5. Diſtinct and orderly handling each ſeveral part of inſtituted Diſcipline in its proper place, without confounding his accuſing, confuting, teſtifying, reproving and cenſuring, or any two of them together, or breach of the due ſucceſſive order of any two of them, much leſs of moe.
Compare theſe 24. particulars of Chriſts Divine Diſcipline, with thoſe of perſonal Antichriſts; and obſerve, firſt, that they are wholly omitted by them, which in Scripture-phraſe is a deſolation of them; for ſo ſoon as the inſpired with his Iſhmaels and Eſaus Spirit can take, yea make an offence againſt the promiſed Seed, Rom. 16.17. he haſteth to ſcorning, murderouſneſs, and diſ-ſeparation, and eagerly, and (in his conceit) devoutly proſecuteth it, and perſecuteth him, and pleaſeth himſelf as in Gods ſervice; eſpecially if he can effect his diſ-ſeparating and murderous project, Joh. 16.2. and as the rich man, Luke 12.19. thereby clean (or rather fouly) leaping over all the diſtinctly preſcribed points of Chriſts holy, living, good, and acceptable Diſcipline, which are 24. in number, and precious in nature of the matter, form, efficient and end.
Secondly, what he placeth before and after them, are not divine, and ſo are abominations, in Scripture-language, and therefore evils of the higheſt kind, but ſins againſt the firſt Commandement; beſides they are from and for that murderouſneſs, and reproachingneſs, ſo fervently and frequently exaggerated in the Word, and by the good of the World; but they pretend 2 Theſ. 3.6, 14. for anſwer, v. 16. is the ſumme and argument of the ten next verſes; and v. 14, 15. are the concluſion of the nine preceding ones; all ten being preſcribed unto, and to be practiſed by the body of the Church to whom they were written, Chap. 1.1. not by, nor to any one, or few thereof; which alſo the whole ten verſes ſhew. Secondly, the word foreign, animadvertize, or cenſure him, or bring him to tryal, or noting with notes or marks of guiltineſs, or not guiltineſs, is too barely tranſlated note him, which each perſon can do alone, and may ſuppoſe in that wrong bare ſenſe to be his duty: but it is a legal and judiciary term of the Romane and Grecian Judicature, when the Senate thereof tryed the arraigned, and if they found him guilty, they ſigned, noted, and cenſured him by a black Stone, Bean, or Peaſe, &c.
Of that of Antichriſt Stative, Hierarchical, Eccleſiaſtical, Ʋniverſal, Papal, Romane, Beſtial, Regal, 2 Theſ. 2.3, 4, 8. Dan. 11.21, 31, 36, to Chap. 12.11. Rev. 13. 1 Joh. 2.18. and 4.3. Matth. 24.15. Mar. 13.14.
1. VVHenſoever, as the erection of a perpetuall Inquiſition-Court, and authoritive perſecution, ſpying, ſpiting, trying, frying; the four legs of the Beaſt, which bear him up, and about his miſchief.
2. Any man, which ſheweth the boundleſs extent of the Kingdome of Antichriſt over all men, eſpecially any religious man.
3. Is reported, i. e. proved by the Worlds word of truth, or affidavit, truly or falſly, upon knowledge or ſuſpicion of errour or envy, &c. (they are all alike currant in the Devils, Antichriſts, the Fleſhes, and the Worlds Courts and courſes; eſpecially in England, the old Aſs of Antichriſt and Iſſachar, and yet not much reformed, but onelyonly refined, ſwept, and pranked.)
4. By any of my followers, Formaliſts or Conformitans, i. e. any truly, or ſeeming worldling, Rev. 13.3, 14. on the earth.
5. To have ſinned, i. e. to have broke my Canons, Decrees, and Traditions, they being the living a…d authorized Scripture, and the Light, Soul, and Life of Gods Word.
6. Let all my Apparatours, and their Praeparers, the Prieſts, Church-wardens, and Side-men of every Pariſh.
7. Preſent, and cite him to my Dioceſan Courts and Judges.
8. Let them examine, article, and accuſe him canonically, though rudely, upbraidingly, and ſcurrilouſly.
9. If he compurge not, or
10. If they have any colour of proof, to ſatisfie the world withall.
11. Admoniſh him thrice; by ſaying, I admoniſh you once, twice, thrice, though it be all in one breath, without reaſon, motive, or reſpite, but onelyonly for form of deluding and abuſing, Tit. 3.10.
12. If he commute not; an impudent legal term for bribery in Hierarchical Courts.
13 Excommunicate him, to force him thereto if he be rich; or for ſpite, if he be religious, and thereby ſend him to hell: and then
14. Charge the Prieſt of the Pariſh, as his underling, Bayliff, or Curate.
15. To pronounce it in his Precinct, Pariſh-Church or Chappel of Eaſe; and
16. To forbid all communion with him, ſpiritual and natural, perſonal and publike; and then
17. Signifie it to the Magiſtrate, Unto impriſonment or burning.
18. But if he commute or conform, remit all, that is, free him from guilt and pain of priſon, purſe, and hell it ſelf; effectively (ſay the Formal…ſts and proper Hierarchians) reſpectively and declaringly (ſay the Reformiſts) and mixtly ſay the Conformiſts and mixt ſort (as in the Sacraments and Ordination) who are diſtracted by, between, and from both; i. e. the Familiſtical takers of the Character in their right hand, and yet Gods Miniſtrations alſo of his Word, Sacraments, and Prayer; onelyonly in the Church-Eſtate, Miniſtry, and Diſcipline, they are meer Hierarch…ſts, and Enquirers, and Preſenters of their Pariſhioners faults and fames; and pronouncers of the Prelates ſentences; and often in the firſt and laſt act of perſecution of the Saints and promotion of Antichriſt, how hotly ſoever on their Mountains they profeſs, preach, and preſs Chriſt and Chriſtianity.
1. Compare this diſcipline with the true, and it is ſhorter then it by the two firſt parts thereof and their 16. particulars; and in the laſt it onelyonly counterfeiteth the form therof, ſo far as it ſtandeth with Prelatical pride and profit; yet neither the body, ſoul, nor life thereof is obſerved.
2. Compare it with its fellow-falſhood on the other ſide, and this is leſs oppoſite to, and differing from the true than that, both in the body or parts thereof, and in ſcope and ſpirit; for the ſoul of that is the very ſpirit of envy and ſpite, uſurpation and oppoſition; or all in one word, diſdisfraction, diſ-diſſeparatiſme, Jude 19. for detraction of others own from them, and of themſelves, and their duties from others; which is ſo ſtrong in them, that they break all Chriſts bonds and bounds, and run wild againſt the ſo addicted to Scripture-rules and conſcience, that they croſs their abſolute will which they ſtole from God, though it be his peculiar prerogative, and the neereſt known Diamond of his Eſſence and Diadem.
Of that of Perſonal Antichriſt, or the Spirit of Antichriſt in perſons profeſſing Chriſt, 1 Joh. 2.18. & 4.2. 2 Joh. 7.3. Joh. 9. or of Diſſeparaters of themſelves, or Separatiſts, Jude 19. Eſa. 65.5. Rom. 16.17. Gal. 5.20. foreign in both, i. e. Diſſeparatiſme, 1 Cor. 4.7.
Prov. 28.13. He that hideth his ſins ſhall not proſper: but he that confeſſeth, and forſaketh them, ſhall find mercy. Therefore whoſoever diſcovereth &c.
1. VVHoſoever, as a precious, enquirable, certain, and general duty, promiſe and benefit.
2. Diſcovereth, i. e. by liſtening, peeping, ſifting, or enquiring findeth; and then by whiſpering, backbiting, and reproaching, divulgeth dayly to whomſoever will receive, and then to the Church that will hear, or hath communion or union with him.
3. Sins, How ſmall ſoever in nature, provocation and number; yea though ſeeming none to the doer, nor cleer to the diſcoverer; nor convinced nor convinceable by him, but onelyonly offences to us, and that taken, but not juſtly given.
4. In the Saints of a Church, To whom Gods peculiar promiſes of grace and mercy are made, eſpecially to whom God hath given ſpecial Offices, ſtates, or abilities; as Canaan and Cham did in Noah; Doeg in David, and Abimelech; & Shimei in David; Diotrephes in John and his friends, either true or falſe.
5. And forſaketh thoſe Saints, in what anger and haſte of heart he can; and manifeſteth it by general means, as RACA; i. e. by ſlighting and ſcorning words and geſtures, &c. eſpecially by particularizing ſome to work their particular miſchief, termed, ſtanding againſt the blood of their Neighbour, even to a Diotrephal Excommunication.
6. Shall be highly eſteemed, for thoſe fruits of Gal. 5.20. i. e. hatred, ſtrife, jealouſie, wrath, contentiouſneſs, ſeparatingneſs, obſtinateneſs, enviouſneſs, murderouſneſs, and the like oft elſewhere.
7. And rewarded, with his ſerviles applauſe of, who is able to war with him? and with their wondering and wandering after him; and with Mordecais honour for diſcovering Bigthana and Tereſh; and with doing, that is domineering in the meetings of his Diotrephal tyranny, or Mauzim, or God-Church, Dan. 11.39. over ſome of underſtanding, &c. till the time be out, v. 35. and to his raigning as a King of ſuch Diſſeparatiſts in his own ſwolne conceit, 1 Cor. 4.6, 7. Thus hath malice ſlain the Goſpel-ſpirit of the Diotrephiſts to pervert Chriſts word of truth and mercy; to erect Antichriſts fraud and fierceneſs, with this bragging and begging Sermon; though the plain meaning of this Scripture be clean contrary, even to commend (as wiſdome) our own confeſſion of our own known and Conſcience-wounding ſins to God, who knoweth them, and our own forſaking them: but not to command under the cenſure of Treaſon againſt God, our publiſhing others rumoured facts, and unconvinced ſins unto men, who know them not; nor our diſſeparating our ſelves, and whom elſe we can from their perſons and communion, ſpiritual and natural, perſonal and publike; nor to make this frowardneſs oppoſite to Chriſts meek-love-mercy, to be that holy towardneſs, teachableneſs, and tractableneſs toward Chriſt which he requireth: nor that contenting glory, joy, nor happineſs, which we deſire, it being a rejoycing in iniquity, murderouſneſs and miſchief, hated by God and his Saints, 1 Cor. 13.6. Rom. 1.31. much leſs to be irreconcilable to them, and inveterate againſt them, and irregular in evil courſes toward them. Theſe errours and erroneous miſchiefs ſqueezed out of, or rather falſly fathered on the word of truth and life, eſpecially on this ſpecial portion thereof, exceedingly aggravateth the impiety and perniciouſneſs of this perſonall Antichriſtianiſme; eſpecially they being made by their Extracters, to be parts of Divine Diſcipline deviſed by man, and ſo abomination to Chriſt and Chriſtians; and yet pretended from the Word: and ſo making Chriſt and his Scripture ſeem contradictory to himſelf, and his Scripture of truth to be falſhood; and its Spirit and ſcope of meek-love-mercy to ſeem to theſe Deceivers and their Receivers, to be a Patron of Uſurpation and Pride; and a Pattern of Miſchief and Cruelty; which is very neer, if not meer forgery of Chriſts Scripture, incurring all the plagues and curſes of his true Scripture,
The Expoſition of Matth. 18. eſpecially of ver. 15. to 20.
THE 18th. Chapter of Matthew, beſt brooketh its name, Chapter, or Head of Scripture, of any that I know; Firſt, it is equal with any other in all vulgar uſe: Secondly, in its Head and Chapter of Goſpel-matter, it exceedeth other in the expreſneſs thereof, v. 1, 4. and in the anſwerable and connected proſecution thereof, unto the end of the Chapter: And alſo Chap. 19.1. it is ſaid that Chriſt had finiſhed all that matter before he paſſed to any other. Thirdly, that matter ſo finiſhed, is the handling of the trueſt ſtate, and higheſt degree of heavenlyneſs, and that in all its diſtinct parts of ſonſhip, ſervantſhip, and heirſhip, in our relation to God, and to our threefold Collaterals, viz. to our fellow-ſons, fellow-ſervants, and coheirs. The firſt of the three, unto v. 14. The ſecond, unto v. 20. The third, in the reſt of the Chapter, and that both lineally and collaterally; and alſo in the affirmative and negative. Fourthly, that Chriſt our ſole Goſpel-head perſonal and publike, is the ſole decider of this head qu…ſtion of the chiefſhip in Heavenlineſs; all which call us to a ſpecial reſpect hereof in the whole, and in each of its diſtinct parts.
The ſummarieſt expreſſion of the affirmative part of the whole is in this word, meek-love-mercy; and of the negative in this, proud-rail-racking.
The middle part of them is the center, chair, tryer, and crown of the reſt, and for that reaſon placed before the firſt, Col. 2.5. for otherwiſe cultive order, and divine Church-worſhip, in the courſe of generation, and nature, is after Faith and Perſonal Union with God thereby; for that giveth us right of publike communion with him, as with our husband; but Converſion by Faith juſtifieth us, and evidenceth our ſon-like Union with him, Heb. 11.1. which our Child-meekneſs, v. 4, (called fooliſhneſs, weakneſs, baſeneſs, deſpiſedneſs, and nothingneſs, 1 Cor. 1.27, 28.) juſtifieth to be true faith, (that God onelyonly and no man may have the glory, v. 29, 30, 31.) which I deſire may be ſpecially conſidered, and throughout my handling the ſecond part remembred, leſt we deal about the hull and carkaſe of Religion, omitting the precious kernel, life, and ſoul thereof; and mark, that this ſoul or ſpirit of Faith, Chriſt and the Word; is enmity, and implacably oppoſite to that of Workes-Worth, Antichriſt, and the World.
This middle or ſecond part of this Chapter, being the center, throne, tryer, and crown of the reſt; and my preſent endeavours being in and for a Church, and ſpoken and heard by Church-right: the Church-uſe and exerciſe of this head-grace, and ſoul of Religion is firſt to be handled; for the Church is the center, about which this meek-love-mercy is to move and work: it is the throne wherein it exerciſeth its ſupream authority: it is the tryer of the truth, and power thereof, at our admiſſion into it, and in our being in it; and therefore its approbation is the Crown, and it the Crowner thereof; and its due condemnation the diſcrowner thereof: but onelyonly upon full diſcovery that it is falſe and counterfeit, and after all divine regular proceedings unto, and in that tryall; eſpecially it evidently and eminently exerciſing in them all, the true kind and pregnant degree of this meek-love-mercy, without which all due conviction of obſtinacy is not uſed; without which no Excommunication ought to be by any Church decreed, much leſs executed in affections or actions; but leaſt of all may any or many members ſo diſcommunicate any or many members, or the Church it ſelf whereof they are, or any other; yea theſe two laſt God hath reſerved to himſelf as his peculiar prerogative; and therefore our preſent Church-diſcipline, nor any rule nor grace thereof, is to be extended to them, without flat rebellion.
This our ſecond or middle part, v. 15. to 20. is an authoritive or regular exerciſing and trying of that head or heart-grace of meek-love-mercy, (the ſubject matter of the 14. firſt verſes) and that in three parts or degrees: The firſt is between the tryer and the tryed alone, v. 15. The 2d. between one or two moe, v. 16. as an help both to the firſt in repentance; and to the third in due and certain tryal of guiltineſs: The third, between the tryed and the Church; and that before and after that tryal accompliſhed, affirmed v. 17. and ratified, v. 18, 19, 20. There is a connexion of this matter (with the former) expreſſed v. 15. in foreign but, in relation to v. 14. (that is, it ought to be for the recovery of our ſick profeſſing brother if he be curable; but if not, then for preſervation of the Church) and with the latter in this word then, v. 21. But firſt of the body of this matter it ſelf; and firſt, of the firſt part or degree thereof, v. 15.
The ſole Inſtitutor, Law-giver, and head of the Inſtituted Church, preſcribeth herein the firſt part and Uſe of Divine Church-diſcipline, which is both a ſervice of God, and a preſerver of Chriſtians by Divine Inſtitution, and therefore preciſely commanded and commended by Chriſt, both in the affirmative as our portion, to uſe it as his ſanctified means of his worſhip and our benefit: and in the negative, forbidding as more than his Divine Worſhip, and our Portion, all other courſes, means, and manner of exerciſing this firſt part of Divine Church-government, and means of winning our ſtraying brother, leſt he periſh by thoſe rotting ſins, which are the onelyonly matter, immediatly moving us to thoſe meanes and manner for their purging away, and healing our ſick brother.
There are therefore 8. main and plainly diſtinct parts of this verſe 15.
1. The firſt is the ſtate and encorporate order which enrighteth both Agent and Patient, to the end means and manner preſcribed, viz. a Church-memberſhip, In theſe words, thy brother — againſt thee, with v. 17. tell the Church.
2. The ſecond is the caſe wherein that end, mean, and manner, are to be exerciſed, viz. in the caſe of the Patients corrupting ſin, endangering his brotherhood in ſin againſt thee.
3. The third is the Agents perſonal knowledge of that his ſinne, viz. If thy brother ſin, &c. not thou hear or ſuſpect.
4. The fourth is the end of our uſing the expreſſed Church-means and manner of purging that ſinne from tha… brother, viz. his recovery in theſe words, thou haſt won thy brother, with v. 13, 14.
The fifth is, the means, i. e. convincing-reproof, foreign, convincingly reprove him.
6. The ſixth is the inſtituted manner of our uſing that mean for that good of that our brother, viz. all privacy and brotherly tenderneſs toward his ſoreneſs, touchineſs, and good name, between thee and him alone.
7. The iſſue and ſucceſs, which is two-fold; either good and pertinent to our caſe and verſe, viz. If he recover, repent, and return, i. e. If he hear thee: or bad and referring us to the next verſe and caſe, and not of p…eſent obſervation.
8. The eighth is the comfort and commendation of the Agent expreſly, and tacitly of the Patient, thou haſt won thy brother.
DOCTRINE.
The Doctrine which ariſeth from the whole body of the firſt part of this. The firſt degree of Chriſts Church-Diſcipline for his curing his ſick Saints, exacteth all theſe Ingredients.
1. A Church-brotherhood, both in the Agent and Patient.
2. Sin in the Patient deſtroying that Brotherhood.
3. The Agents knowledge of,
4. And endeavour to cure the ſin.
5. By convincing-reproof
6. With all indulgent privacy.
7. And expectation of ſucceſs.
8. And comfort.
The Proofs of each of theſe eight requiſits are expreſſed in the Expoſition of Chriſts expreſs, plain, and ſole-inſtituting Precept hereof, more than which is not in Inſtitutions to be expected, much leſs exacted; what is, ſhall be ſupplyed in the uſes.
USE. 1.
The firſt Uſe therefore muſt be for the confutation of the contrary tenent, from whence the contrary practice groweth, which is in its place to be dehorted, reproved, threatned, and adjudged.
1. Thoſe that hold againſt the firſt, are eſpecially our Non-Conformitans, called Profeſſours and Puritans, who hold no other brotherhood hereto requiſite, but that of the myſtical union with Chriſt by perſonal Faith manifeſted by profeſſion and fruits thereof: but to what Church do they fit that party or cauſe? which is the prime ſcope of the agent; and to it are all the ſaid particulars to be reduced; and if the mark or aim be miſtaken, all Subordinats to it muſt needs be wrong: their mark is not the Church of England; their aim, drift, ſcope, and endeavour is not for it, and yet other Church they hold not, much leſs labour for; wherefore they erring in the very ſubject and object, all their inſtituted Diſcipline and Church-dealing muſt needs be other than Chriſts, and ſo (in part and whole) Antichriſts, at leaſt the ſame in nature with his, though not in act, aim, intent, or poſſeſſion his, nor accepted by him, and ſo they have no thanks for their labour and devotion, either from Chriſt or Antichriſt, and ſo are of all moſt miſerable in this matter; ſuffering as buſie-Biſhops and Reproachers, 1 Pet. 4.15.
Uſe 2. They that erre in the 2d. particular, are the holders that every ſinne in judgment, word, endeavour, or act, is the diſeaſe here meant: But what meant Paul then to ſay? Him that is weak in the faith receive unto you, &c. Rom. 14.1. expreſſing that weakneſs in the Faith to be in holding and practiſing the Moſaical holy days, and in abſtaining from the legally forbidden meats, in obedience and conſcience to Gods command by Moſes, which was then aboliſhed, and to prove and preſs that doctrine ſo plainly and plentifully through that Chapter, unto Chap. 15.7. and there to conclude the ſame, with the ſame Exhortation illuſtrated. This is much confirmed, Act. 21.20. to 26. & 16.3. & 18.18.
Why is Joſephs omiſſion of this firſt part commended as a point of his juſtneſs toward God, and Chriſtian indulgence toward Mary, as to a true, holy, and tender-hearted Saint, though his knowledge of her ſuppoſed ſinne did neer over-weigh them all, and gave him a ſtrong appearance that it was a ſinne deſtroying Church-brotherhood, and her inſtituted Church-ſtate? the words, foreign, being (or as being) a juſt or righteous man, &c. and not being willing, &c. prevent all evaſion in this point, that every ſinne of a brother known to another brother, neceſſiteth not this inſtituted or Church-dealing, which point is very frequently and fervently preſſed in the word, 1 Pet. 4.8. Prov. 10.12. 1 Cor. 13.7. foreign love roofeth all things, Gal. 6.2. Mat. 6.14, 15. Mar. 11.25, 26.
Obj. But you ſeem guilty and loving of ſome ſins, in putting them out of this caſe.
Anſw. The truth is, I ſo love Gods divine Diſcipline, that I cleave cloſe thereto, though I thereby incur your ſuſpicion: But it rather ſeems, that you more affect abſoluteneſs of Will, and licentious injuriouſneſs, than Chriſts inſtitutions and obedience to them, wherein a Chriſtians ſummum bonum and content conſiſteth, Eccleſ. 12.13. But I reſpect not perſonal upbraidings, but reall arguments in this material caſe; Michals ſcornings (2 Sam. 6.16. to 22.) I ſcorn; and honour Moſes his periods to all his inſtituted practiſes, i.e. As the Lord commanded Moſes.
The third ingredient unto this divine medicine, viz. the curers due and certain knowledge of the the diſeaſe or ſin of his brother, is 1. proved neceſſary, Joh. 7.51. Doth our Law condemn a man before it hear him, and know what he hath done? was it ſo evident, that the Law of Moſes, though in Chriſts time much corrupted by the Scribes and Phariſes, did not upon any report or preſumption, but onelyonly by judicial hearing and teſtimony by two Witneſſes at the leaſt, and teſtified in preſence of the accuſed and anſwered by him, condemn any man? how dare any Church of the Goſpel do ſo, leſt to his power he make the Goſpel of Chriſt worſe then the Law of Moſes? But by what ſpirit dare any member of ſuch a Church do it, yea and execute that ſentence of his own, to his uſing him as an Heathen, Publicane, or that wicked man? 1 Cor. 5.13.
2ly, every night-profeſſour, yea civil man in England, or other Chriſtian Common-wealth or State, may with Nicodemus ſay the ſame words; for before due proof by competent Witneſſes and the Defendants full anſwer, may no ſentence be pronounced in any matter, whether criminal or actional: nor before that ſentence dareth any Sheriff (much leſs any other) do any thing as to a condemned man: and yet will any Chriſtian perſon, Officer, or Church, make Chriſts Goſpel diſcipline, worſe than the civil diſcipline of the Common-wealths of the world? which yet they do, when they upon a rumour, or other backbiting receive matter of ſpiritual cenſure, both as an accuſation and teſtimony, yea and forthwith ſentenceth, and alſo executeth that cenſure in his affections and actions, and expecteth, yea exacteth of others ſo to do, upon his telling them thereof. This in a perſon or officer is perſonal or official Antichriſtianiſm; and if all the members of a Church ſo do, it is Church-Antichriſtianiſm, though the ſtate be true before and after it; yea though any, many, or all thoſe Chriſtian perſons endeavour a tryal upon that rumorous fame and teſtimony: yet their courſe is Antichriſtian, and a part of that myſtery of Iniquity, whereby that ſtate or man of Iniquity, by his Spirit of Antichriſtianiſm, wrought himſelf from an embryo in Pauls time, 2 Theſ. 2.3, to 8. unto full complement afterward, which now is in his raging death-pangs with Gods harping-iron in his belly; with whom alſo all the ſparks of his Spirit do therefore blaze as in their laſt light.
3ly, the very profeſſed Hierarchical Courts, have a pretending and ſeeming face of the ſaid Moſaical and Civil Courts, and cenſure none for a rumours accuſation, untill they hear the Accuſeds anſwer, and uſe a form of tryal of the cauſe, more like the other than the ſaid perſonal Spirits of Antichriſt, whom this Text properly concerneth and chargeth to ſue and purſue his brother unto the Church cenſure, upon perſonal knowledge of his corrupting ſin, but not to take a third brothers right, charge, and work from him, nor to partake in his omiſſion thereof, nor his reproachful diverting from it, to play the Informer to this cenſorious ſpirit of Antichriſt; for why elſe doth he reproach, but to provoke to cenſure, where he findeth a by-ſhop open thus to receive, cenſure, and butcher? 'Tis uſurpation and folly to do his work, and ſinne not to charge him to do it himſelf.
Do all theſe Courts and courſes hear the accuſed, and know what he hath done? and dareth any member of a Church of Chriſt make himſelf worſe then Moſaical, than civil, than uncivil Courts? Dareth he alſo make that Church a partaker and guilty of that ſeven-headed ſinne? yet let not that Church dare to partake with, not permit it, much leſs to practice and ratifie it.
Indeed this Chriſtian cure is properly and perſonally commended and commanded to every Church-brother, that duly knoweth of the diſeaſe perſonally, and his telling any other of the particular, is a reproach and backbite (for all pretended conſultings may and muſt be in the general) and ſo what is ſaid thereabout is true: yet if credible Witneſſes out of a Church-eſtate, give to a brother certain teſtimony of his brothers conſcionleſs ſinne: he ought to joyn his enrighting Church-eſtate which thoſe Witneſſes want, unto their pregnant matter to diſcover and deſtroy that ſinne, that will otherwiſe deſtroy that brotherhood or church; and if it be without exception, he ought to proceed thereupon: Firſt, to relate to the brother, what they offer to teſtifie; and if he deny it not, or by his tutchineſs, dejectedneſs, ſcornfulneſs, or other confirmations, make him confident that his brother is guilty: then he ought to proceed according to Gods rule, Mat. 18.15, to 20. onelyonly by the Witneſſes, v. 16. all things are to be fitted to the conveniency of the Church by their perſonal knowledge of all requiſites, if the Witneſſes from without be not fit to be brought in perſon into the Church: but to do ſo, upon a brothers report, or rather reproach, is, as is above ſaid, and much worſe, incurring the cenſure of Jam. 4.11, 12. 1 Pet. 4.15. Lev. 19.16, 17. Prov. 18.8. & 26.20, 21, 22. Rom. 16.17. Jude 19. Eſa. 65.5. Matth. 24.51. yea of 2 Theſ. 2.4. in his ſitting or eſtating himſelf as the Church, like that Antichriſt, and of 3 Joh. 11. in his uſurping over the Church and the Scripture, with Diotrephes, who upon his own ſuſpicion, that John meant him in his former Epiſtles, rayled againſt him with malicious words, and caſt his friends out of the Church: but more of this in the ſixt particular:
The fourth addeth to the firſt three their Goſpel-ſoul, meek-love-mercy, Saint-healing and Soul-ſaving Spirit, v. 14. & in the end of this, v. 15. and the fifth addeth to all four their inſtituted meanes and effective power, viz.
An argumenting & convincing reproof for his ſaid ſin, foreign, which is ill rendred by tell him; for foreign is an Argument, Syllogiſm, or evident proof, which applyed to the ſaid ſin, importeth a conviction thereof, and its conſequent reproof and charge of repentance; compared alſo with if he bear, which therefore importeth an anſwerable repentance: all which neceſſite and dignifie the ſearch of the ſcope of the place of Scripture in hand. This enforceth a preceding proof of his ſaid ſin, before our reproof, and of that before our requiring his repentance; and of that before our judging him irrepentant; and of that before our taking one or two Witneſſes, much more before our telling it to any other, upon any pretence: much more before our telling the Church thereof, and its tryall and condemnation or commendation; much more before our barring him of Church-Communion; but moſt of all before our uſing him as an enemy, 2 Theſ. 3.15. and barring him of natural, matrimonial, or civil good things, which are never to follow Chriſts Church cenſures, but are fit onelyonly for Antichriſts; who in ſtate, courſes, ſpirit and curſes, is flat oppoſite to Chriſt, his Church-ſtate, Diſcipline, Spirit, and Cenſures, which all tend to the ſaving of ſouls at the day of our Lord Jeſus, which is our fourth point, by his Goſpel-Inſtitutions, which is our fifth; but becauſe of Antichriſts oppoſitneſs in them all, God himſelf ſirnameth him Abaddon and Apollyon, that is, Deſtroyer, Rev. 9. which 5. Diſcipline or myſtery of iniquity, was in working in Pauls dayes, 2 Theſ. 2.7. by that 4. Spirit of Antichriſt that was in Johns days, 1 Joh. 4.3. to the eminent eſtating of that Antichriſt in Conſtantines days, and his evident tyrannizing in Conſtantines days and to this time; none of which four are yet ceaſed: not the two firſt in true Chriſtian Churches; the latter, (which is our fourth point) is practiſed in the Spirit of reproach in the Diſſeparatiſts, Jude 19. or proper Browniſts, or makers of offences, or ſoul-killing ſins, more then the word hath made, and makers of diviſion or ſeparation thereupon, even from true Chriſtians, yea true Churches, which the word never allowed nor inſtituted: the former (which is the 5. point) is practiſed in the ſaid un-Moſaical, uncivil, un-Meſſiacal, and antichriſtian courſes, oppoſite to Chriſts inſtituted Church-order, Mat. 18.15. in all the eight points thereof, eſpecially to this convincing courſe (our fift part) and the ſixt (of which next) in both which abominations and falſe Church-orders, are practiſed by true Churches in their members, telling each other of each others faults, main and mean, and thereupon ſeparating the reproached as vile Heathens and Publicanes, at one hour, with the ſame and reproach raiſed, as if their ſo reproaching were a judicial tryal, and that an authoritive ſentence, and that a ſoul-killing and disbrothering execution, even all four, ſo ſoon as the firſt is ſpoken by the reproacher; yea as if all were done in himſelf, ſo ſoon as it is ſuſpected by him. Secondly, in both theſe, deſolations are practiſed againſt Chriſts ſaid inſtituted membral courſe of four degrees, i. e. 1. certain knowledge, 2. due convincing, 3. reſolvednes of his irrepentance, and 4. thereupon proceeding in an executory courſe of taking Witneſſes to teſtifie it to the Church, which onelyonly hath diſcommunicative power, that it may duly ſeparate the otherwiſe uncurable brother; for thoſe four are ſlighted, omitted, and rejected, by this rejecting (or rejectible) courſe and ſpirit, which the word termeth deſolating. Thirdly, confuſions of the ſucceſſive order of theſe four degrees is practiſed in one Church-members ſeparating, cenſuring, teſtifying; and laſtly, upbraiding another with ſin, and in his neglect of Chriſts preciſe order preſcribed him herein: Which 3. practiſes of 1. abominations or falſe inſtitutions 2. of deſolations of true Inſtitutions, and 3. of confuſion or Babeliſm, are ſeveraly (at leaſt joyntly) the quarto modo properties of Antichriſt, either publike and ſtative, viz. of a falſe Church-ſtate: or perſonal and membral, viz. of the poſſeſſed with the evil Spirit of Antichriſt, 1 Joh. 4.3. whether of Profeſſours at large, or of Chriſts Church-worſhippers in ſtate, though unmortified in affections and actions, eſpecially in matters of the fift, ſixth, and ninth Commandements, which the ſixth and next point will plainly and plentifully ſhew.
This ſixth Jngredient into this Divine Saint-healing Medicine, is brotherly and tender privacy in all the reſt, in theſe words, between thee and him alone. This therefore ſorteth with all the reſt in their joynt proper ſoul, and of this whole Chapter, viz. in meek-love-mercy; and in oppoſing their and its oppoſites, viz. proud-rail-racking: the three parts of both thoſe words anſwering to the three ſaid diſtinct parts of this Chapter: the former, in the poſitive reſpect: the latter, in the oppoſite. The two firſt parts of the former expreſly: the laſt part incluſively in the laſt part of the latter: and the two firſt parts of the latter word incluſively in the two firſt parts of the former: the laſt expreſly in the laſt part of the Chapter from v. 20.
This ſixth part of this ſoul-ſaving and ſinne-purging ſealed receit, Job 33.16. ſorts alſo with the other five in their divine and word-holy body, as they are inſtituted parts of Chriſts Scripture-worſhip; ſo that the omitters and ſlighters hereof are Deſolators of that Divine Worſhip; and the practiſers of any other in its ſtead, though in their conceit much better, are abominators thereof; and the diſorderly uſers thereof, are confuſers thereof; and ſo ſorters with that Babylon, i. e. confuſion, that abomination and deſolation, Dan. 11.31. & 12.11. Mat. 24.15. Mar. 13.14. called alſo that man of ſinne, that ſonne of perdition, 2 Theſ. 2.3. that Uſurper over and Oppoſer againſt all called God, v. 4. Dan. 11.36. that Antichriſt, that Beaſt, that Abaddon, &c. and ſo groſs breakers of the firſt, ſecond, fifth, and ſixth Commandements. The groſs and flat oppoſite to this part, both in that ſoul and this body, is one Church-members reproaching and ſpeaking evil of another; which alſo in a fifth reſpect is the proper and prime breach of the ninth Commandement, viz. as it tendeth to his diſcredit; for it breaketh the firſt, as it uſurpeth over & oppoſeth againſt Chriſt the Inſtitutor of that order and means, and the commander and commander of that meek-love-mercy, and againſt God his Father and ſender. It is a breach of the ſecond in all the particulars of this ſecond reſpect of this ſixth Ingredient, eſpecially as it forſaketh and deſolateth this part of Chriſts Church-Diſcipline, and erecteth a falſe one in its ſtead, and ſo abominateth it (and ſinneth in the like tranſgreſſion with Adam, who did, yea could ſinne onelyonly in matter of Divine Inſtitution; for when by his ſhame his ſinne was ſhewn, God thence concludeth, that he had eaten of the forbidden Inſtitution, Gen. 3.10, 11.) and as it uſurpeth over and oppoſeth againſt Chriſts Church-power, authority, and juriſdiction inſtituted; for as it proudly depoſeth or oppoſeth the perſons enrighted thereto, and practiſing thereof it breaks the fifth, and as it ariſeth from anger, malice, or an evil mind, it breaks the ſixth Commandement, Matth. 5.21. to 26. If it be above juſt cauſe and onelyonly inward, it is againſt the firſt degree of v. 22. If it extend to external inſinuations, and general reproaching, it cometh under the 2. degree of that ſinne and judgment: but if it proceed to the leaſt ſort of particularizing of matter of a brothers diſcredit, though it be but of his wiſdome, it is expreſſed to be of the higheſt ſort of ſins and judgment, at leaſt of that Commandement: yet Jam. 4.11, 12. expreſſeth it to be a reproaching and cenſuring of the Word of God it ſelf, and an uſurpation of Gods Law-giving Supremacy, and an oppoſition againſt God that is alone able to ſave and to deſtroy, and thereupon thundereth againſt this reproacher with Who art thou that judgeſt another brother? which laſt word is expreſſed, v. 11. and ſheweth the true nature and high degree of this ſinne of reproaching; without it the other two parallel places of Matth. 5.21. and 18.15. were not its true parallels; and without this peculiar inſtitutedneſs or inſtituted peculiarity of this privacy in preſent conſideration, the other two would ſeem ſomewhat harſh. In brief, mark the holy inſtitutedneſs of this ſin-hiding, or rather ſin-healing privacy, Mat. 18.15. the holy eſtate of a brother in all three places, the holy nature of the Law, Jam. 4. and of Chriſtianity, Matth. 5. and the oppoſitneſs of Antichriſtianity to all three, even in falſneſs of inſtitution againſt the Goſpel, and in evilneſs of order againſt the moral Law, and of nature generate and regenerate, againſt the firſt and ſecond Adam, and their Poſterity; and you ſhall therein ſee the heavenly vertue of this privacy, and helliſh vility of its privative in dealing with our brothers ſins; even that the former is an healing, and the latter an helling of our brother and his ſins, ſores, and ſorrows, and that the former is that ſubmiſſive and ſerviceable two-hornedneſs of the Lamb, Rev. 13.1. and of his Lambs or Babes, in this whole Chapter, and the peculiar Spirit of Chriſt, his Goſpel and Goſpellers throughout his Word: and the latter that depoſing and oppoſing two hornedneſs of the Beaſt, ibid. of that Man of Sinne, 2 Theſ. 2.3, 4. of that abominable or vile one, Dan. 11.21, 31, 36. and 12.11.
The 7. and 8. Ingredient having been handled before, are by our Author here omitted.
FINIS.
A DISCOVERY OF Adams three-fold Eſtate in Paradiſe; viz. Moral, Legal, and Evangelical, (handled in three ſeveral Methods.)
To which a fourth, i. e. his Heavenly Eſtate, (as an inſeparable relative, and as the Complement of the former three;) is added.
Wherein alſo is ſhewn, that Gods Diſpenſations have been under the ſaid four-fold relation, to his Poſterity ever ſince.
Rom. 8.3. For what the Law could not do in that it was weak through the fleſh, God ſending his own Son in the likeneſs of ſinful fleſh, and for ſin condemned ſin in the fleſh: Gal. 3.24. Wherefore the Law was our School-maſter to bring us unto Chriſt, that we might be juſtified by Faith. See Rom. 2.14, 15.
LONDON, Printed for Henry Everſden, at the Sign of the Greyhound in Pauls Church-yard, 1656.