wherein the light of the Moon shall be as the light of the Sun and the light of the Sun as of seven dayes c. Isa. 30.26 By JOHN ROGERS A friend of the Bridegrooms and of the Brides Preacher of the Gospel of Jesus Christ. Now at Thomas Apostles Lond. But communicated at Brides in Dublin in Ireland Psal. 45.11 So shall the King greatly desire thy beauty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 62.5 As the Bridegroom rejoyceth over the Bride so shall the Lord over thee Rev. 21.2 The holy City the new Jerusalem prepared as a Bride adorned for her husband Zach. 14.20 21. Holinesse to the Lord and every pot in Jerusalem shall be holinesse to the Lord and no more Canaanite shall be in the house of the Lord in that day Zeph 3.20 I will make you a name and praise among all peoples of the earth Rev. 19.5 6 7. Be glad O all Saints for the mariage of the Lamb is come the Bride hath made her self ready 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ier. 30.17 This is Sion which none to speak on seek after Rev. 22 17. But the Spirit and the Bride saith Come LONDON Printed for R. Ibbitson 1653. To all Christian Readers of all Judgements a word or two first Christian Reader IF thou beest so thou wilt not wonder that I say unto thee The Day is coming when Kiriath-Sepher shall be smitten whose name signifies the City of Books and our City and Country are full these times which by the next Age will be all out of date and lye moulding like old Almanacks in corners for then the Lamb shall be our Light and the Lord our Temple And as Solon said of Laws sayes he We have many good LAWS made indeed but alas there wants ONE yet and what is that Why a LAW to put all the rest in EXECUTION so we have many good Books abroad but give way to one more I pray for there wants one more and that is the Book which will put us upon the practise of all the rest I mean the Lambs Book written within and without Rev. 5.2 3. and Ezek. 2.9 this is ere long to come abroad though I feare it will finde but few Readers In the mean time the Presse sayes to the Pulpit as Esaiah said to Jacob Plurima habeo sint tua tibi Gen. 32.4 I have enough my brother Gen. 33.9 keep what thou hast to thy selfe And amongst the multitude it comes to my turne to bring in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I hardly know whom to invite for although I may find a few guests these stomack-full times that may come to feed yet I know that most will but sit to looke on And indeed I have not provided for the proud or Prelatick Palat neither puffe-paste nor kick-shawes But as Aeschilus the Poet said of his Tragedies that they were but small dishes of great Homers supper so I say I here present you a poore Dish or two from the Lamb who will sup with you in this the Kings house and Palace wherein you shall finde the feast of fat things flaggons of Wine and the Apples of the Tree of life yea spiced Cups and green Sallets and sweet flowers to boot gathered out of Spring-garden and because some men must have their dishes set out with flourishes they shall finde the attestation of the most eminent and orthodox Writers in all Ages to this Treatises truth And to satisfie all senses the Bridegroom hath provided the best soul-ravishing Musick I mean the melody of the Spirit for his guests that come at his call to this marriage-house and Feast for all things are ready the fatlings and oxen are killed Come But I know the wantonnesse of the times make many look for pretty knacks now as the last courses but soft there Those Spaniards are wisest who will have the best at last and your toyes at first It is true the Books of these few years coming are like to be the last course but let me tell you they must bee the best most solid sweet spiritual Dishes that have not been yet brought in Some there be that will read good Books and Authors but as the Butter-flye that sucks flowers onely to paint her wings with so to feed their fancies opinions and judgements with but not like the Bee to fetch out the hony of them Others there be that are worse and would sucke out poyson to satisfie the lusts of their hearts these may hap be taken too as those in the act of Adultery for if one reads two are catched Others there be that come out of Criticisme too and to shew the ambo-dexterity of their captiosities I should say capacities little to their credit do they buffet words with blows and pick holes in cyphers to satisfie the curiositie of their quick-silvered Genius Alexander when one did present him with his dexterity in finding fault with and vilipending of others and in extolling his owne Arts and Activities desired to see what he could doe so his choice art appearing to be so poor as onely to cast a Pease through the eye of a Needle a little bigger Well sayes Alexander Give Give him a bushel of pease for his pains to maintain his sport with And though Alexander was very free in giving gifts and rewards he thought a bushel of pease reward enough to keep up his curiosity So I say to recompence such Readers if they come hither I have a whole bushel full for them to keep up their trade Other Readers we have who minde more the mark then the mettal and more minde who writes then what is written the name carries it upon the wings of credit whereby many are bribed to buy and sell their time their judgement and the truth at the Authors rate The rich Citizens are their best Readers for they will pay most for it And many I was saying orthod but I mean Organ-players will play no longer then such blow the bellows and fill the pipes for their fame makes things furthest off look fairest best and greatest But although I make account to meet with many of the third sort of Readers who have said before-hand they will salute this Book with Argos-eyes and with a Zoilus his zeal yet they are accounted as Crates the Theban was called the Door-opener for that he would rush into every mans company to hear what they said and to gain-say it at a venture and so do these sometimes they reprehend what they understand not and sometimes they â—ail because they thinke they understand what indeed they understand not and like Dogs they choose to pisse in the fairest places and all times with naked natural reason they read Like the Smith that smoaks for it for that he takes a red-hot iron glowing out of the fire with his bare hands so I warrant them they burne their fingers at least for it and will be branded It is
Policie that he caused it to be written in so small a hand that none could read it or was the better for the setting of it open I will not apply it onely this what are wee the better for the Englishing the Law are not the Lawyers as compleat Knaves in plaine English as they are in their other language which like themselves is so full of Solecismes and Apocopies so that as long as this lasts the pleas which some make for Religion and the Gospel serve onely as Hacknies for their Lusts to ride and spur on in their way Nor yet is it that we would deal with the Law as the man in the Fable was dealt with by his two wives the old which he had married plucked out all his black-hairs out of his head the evidence of his youth and his young wife that he married after plucked out all his gray-hairs that no standards of Antiquity might remaine so that betwixt both they left him bald I say we would not that there should be no antiquity of the Law to remaine as some Levellers it may be would nor would we that there should be no Novelty of the Law as the wicked Lawyers it may be would But we say and affirm it in the sight of God and men That the Law must be purged to the purpose and the Lawyers too and a great deal of the old tyranny must out and much of new must be added for the libertiesâ—f â—f Saints and Subjects For the best of the Civil Forms are attended with abundance of corrupt yet close Interests that must down down to the ground For that Form and Custom is got up in the room of Reason and Right And this is the ground of our Controversie with the Law and Lawyers as they now are and God himself must be on our side For Laws were made by men and are themselves to be condemned so far as they fall short of pure and restored Reason I mean the Reason of the age wherein we live which is by degrees restored to perfection Now as Reason is purer in this age then in the last so the Laws must be and so they must be purer in the next age then in this But many of our Laws are nothing else but the results of the humors designs and corruptions of men to establish themselves and their mightinesses so I account corrupt Presentations in the hands of wicked enemies to Christ and the Gospel and so Fealties Homages Oaths c. with a hundred other things that I could name And Law in this sence is nothing else but Will Arbitrary Lust Power Custom Pride and is as corrupt as those that made them But the day of the Lord will deliver us But so may the Lawyers say Did the poor man say to the Pirate when he seized upon him and his ship and was plundring of it O! sayes the poor man at the last day ye will not know how to answer this Sayest thou so sayes the Pirate Nay if I shall stay so long before I answer it as to the last day I care not but now you shall go with me this day So the Brazen-headed oppressing Lawyers it is like will say Nay if we shall stay till that day it is well enough and so I have been answered Say ye so Will not the Rocks and Mountains stand still yet Though ye should say fall on us O fearful desperate boldness but know this day is hard by even at your doors and what will ye do now Now the Lord is coming to judge the Earth now those whom you have judged and oppressed shall be your judges For then that is shortly shall be the Resurrection of Principles and Power Equity and Conscience Reason and Right which is now gradually rising and standing upon their feet All Laws were made according to the light of the Reason that the men then had that made them Now as men grow up in purified and inlightned Reason in every age the Law is to be mended refined and purified accordingly So that the weak and imperfect Reason of former ages hath lest much to be added to and to be mended in the Law by the purer and perfected Reason of after ages But for want of this regulating and mending the Law Lust hath succeeded Reason and hath been by fair glosses and counterfeits of Reason enthroned in the room of it And Lust Custom Will Might and Form hath as yet the day of Reason and turns it out of doors and condemns it for an Offender a Law-breaker and a Traytor as to instance Let a Minister be in a living and preach there three quarters of a year and then another be put in a week or two before the Harvest he that comes for that week or two shall have all the Means by the abomination of the Law and he that preached there all before must have nothing sayes the Law and so said the foresaid Lawyers before the Lords Commissioners though Conscience cries out upon it and Reason condemns it and Equity would not suffer it yet against Equity Reason Justice Conscience and all Lust and Will Custom and Form will have it so and condemns Reason Conscience and all for Traytors and Disobedient and Rebellious When in very deed it is the Law as it stands that is an unconscionable oppressing humorous self-corrupted Form and Custom that is to be condemned as being against clear Right Equity Light Justice Reason and Understanding Now when this Principle comes to be restored and true Reason and Equity to be the Law as I doubt not but it will be within forty five years then wo be to the Lawyers and to all such Persons and Personal Interests the Form tumbles Custom falls Wills of men shall no longer be a Law nor shall the Law be as Lawyers say it then But I will avouch it that the Lawyers Judges and such as are so strict to the Form Lust and Letter of the Law shall be found the greatest Traytors Oppressors Prevaricators Rebels and Opposers of true Justice Equity Reason and Conscience yea to God and the States that are in the World In the mean time O that our Governors would make hast to reform according to their Light and the Reason of this Age If they will not the just Judge of all the Earth who is gone forth against all Nations for their unjust Laws and oppressions I say this great God will come of a sudden and regulate both the Law and them too The Paracelsian that promises to restore nature and health to a corrupt body doth soonest subvert and overthrow both health body and all together So will our Governors if they think to reform before they have well purged over and over the Law and Lawyers Till then neither Reason nor Religion can have orbe-room enough I hope none will think me their enemie for telling the truth and speaking my Conscience It is to set light
us but now to double our diligence and redeem the time we have lost by making more hast taking more care and pains or else we should be lost for ever O! I was sufficiently wounded and fell a weeping I could not hold and after Sermon I went home where I boarded and sate alone crying and complaining that I had lost my time and at that time I took up a purpose never to sleep at Church more and made a covenant with it which I think to this day I observed ever since and when I began as at first I was often tempted to be drowsie I would alwaies stand and hold on nothing and cast my eyes about to open them more But after this I was not content with my former customary duties for now I must double them and do more then before wherefore I resolved to write down as well as I could every Sermon I heard and to get them by heart and to say every night one Sermon and to learn out of a book for I knew no better yet another prayer for morning and another for night and sometimes for noon too especially on the Lords daies so that my task was now doubled So I began to write down the Sermons which for a time was very little having no skill to write fast nor orderly but I ever observed the Doctrine and would write down the Reasons and the heads of the Vses and when I came at home I would get it by heart at noon that which I heard in the fore-noon and at night that which I heard in the after-noon and this course which I took made me more ready at night when my Father repeated the Sermons or the Landlord where I boarded for they both did it being very godly this made me readier to answer when we were asked what we could remember or what the Doctrine or Reason or Vse was then any other and this course I took customarily for nine or ten years together long after I came from Cambridge every night to repeat Sermons to my self alone or rather to say them by heart as duly as I went to bed the Lords-day night that Sermon which I heard in the forenoon the Munday night so called that which I heard on the last Lords day in the afternoon the Tuesday night Wednesday night Thursday night alwaies left to say by heart Sermons I heard a month 2. months 12. months and so as I encreased in years for 2 or 3 or 4 5 or 10. years before and I would usually get up the oldest and of longest standing and such as I had almost forgot or not lately recovered my memory with so that by this means I could remember many Sermons and such as were long agone preached perfectly Now on Friday nights I repeated as I did on the Lords day nights alwaies and on Saturday nights and Munday nights alwaies alike But you must observe if Sermons fell out in the week daies as on fasts or otherwise then I was wont to pick out Tuesday nights Wednesday or Thursday nights and so kept on the order and was fit for fresh Sermons on the Lords day and the Lord lead me on into this orderly way I know not how by himself without any creatures direction on the earth so much did I plot out for salvation by such means as these and to redeem my time Yet you must know having so much to do every night I sometimes began to my self whilst I sâ—te in the Chimney corner before supper and usually left nothing but my Sermon to repeat for my bed and my prayers by my bed-side morning and evening but this I must say from this form I learnt much of God and goodnesse for what I did at first for fear of hell I did at last out of love to heaven and of late to God and Christ as if it were without heaven and hereby I was not only able to tell many mens Sermons together and it may be ten years after they were preached but also able though chiefly by higher means as I may shew afterward to preach at 18 or 19 years of age as I did in Huntington-shire if not sooner to the amazement of many but to the table talk of more Well thus you hear how formall I was and yet as I may say I was but feared not loved into this strictnesse of religion and I remember then I should have been glad if any occasion hapned that there were no Sermons on the Lords daies or if I heard them not which I dare not but do notwithstanding if I were well for it was more ease to me I thought or else the Devill in me to repeat the old then to get in nâ—w But not long after this that I had heard Mr. Marshall as before I was further awakened by my Father afterward who preaching upon the good Samaritan and shewing his compassion to wounded ones yet in reproof to sinners shew how they were more guilty then the hard hearted Jewes that crucified Christ afresh now and have no compassion on him now he is in glory but spit on him and made him suffer and how his bloud would rise against them and if Abels a meer mans did so much more his and if David prayed from bloud-guiltinesse how much more from this guiltinesse of the precious bloud of Christ c. which he preached and pressed so powerfully that I was thrown into a trembling as lying under the guilt of Christs bloud and was long perplexed about it but after all this there is another remarkable passage that I must never forget which I met with or rather met with me to the purpose about 1637. as I take it at Messing in Essex I was playing with children my fittest companions then and running round about the house we lived in through two or three little gates in sport and idlenesse as I was running with the rest I know not how nor upon what occasion I threw out vain words and crying O Lord which we were not suffered to do my heart was suddenly smitten upon it and I was suddenly set a running as if I had been possessed by I know not what power or spirit not having any strength to stay my self were it upon my life untill I was headlong carried through a little gate-way where as plainly to my thinking and in my appearance as ever I saw any thing by the Sun-shine there was set a naked sword glistering with a fearfull edge I thought and which took up the whole space of the gate from one post to another with a broad blade most keen and cruell at which sad sight so fraught with frights I gastly screeched and yet had not the least power to stay or stop my precipitant course but I was quickly carryed quite unto it so as that the edge of the cruell blade meeting with my body it seemed to me impossible I should escape death and I made no other account but
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
that were uncleane lest they defiled the Tabernacle but if they did they were to be cast out Numb 19.13 and the Tabernacle and all therein was annoynted Lev. 8. and all loop'd and tach'd together that break one break all and the Lords presence was in one Tabernacle as well as in the other 1 Chron. 17.5 and Feasts of Tabernacles were kept Deut. 16.13 and the Tabernacle the Lord kept and encamped about and fill'd it with his glory Exodus 40.34 now that these Tabernacles doe by Types foretell the felicity of Christs Churches i. e. the particular Churches in these last days wil easily appeare Rev. 21.3 the Tabernacle of God is with us and Ps. 43.3 O let thy light lead me thy truth bring me into thy holy hill and to thy Tabernacles so Psal. 46.4 there is a River and there be streames which make glad the Tabernacles of the most high i. e. the particular Churches so sayes Doctor Sibs on Psa. 84.1 O how amiable are thy Tabernacles These in these latter dayes are to be built according to the primitive pattern all that are taken in are to be Free-will Offrings too in the day of his power Psa. 110.3 In these Churches are the Seat of mercy to be found in especiall manner and the Ark viz. Christ out of whom no salvation and the Testimony within the Ark i. e. the secret of his Tabernacle Psal. 275. viz. the spirit which is the witnesse so the Tabernacle of witnesse is the Tabernacle of the spirit Exod. 31 21. Numb 17.7.8 and there are the speciall Ordinances in order fixed and left there is the Lords Table and breaking of bread and prayers especially and orderly in the Churches Act. 2.42 not out of them None that are wicked dead in sin unclean Carkasses or defiled persons are to enter in Psal. 15.1 and to abide there but to be kept out and cast out 1 Cor. 5.4 These Churches of Saints and all in them must receive the annoynting 1 John 2.20.27 in a large measure ere long and all be link'd together in love and loop'd in one so as that to hurt one will be to hurt all c. The presence of the most high must be in one Church as well as in another to preserve them all to protect them all to fill all with his glory Rev. 21.11 and to feed all with fat things Corne and Wine and Oyle the feast of Tabernacles Isay 25. Zach. 14.16 Skenopegia of which the world shall not so much as taste of Isay 65.13 this is promised by the Type and much more I might mention Jerusalem the holy City set as a Type Rev. 21. as it stood high upon hills was the vision of peace and safety the habitation of Kings the place of the Temple and worship of God the City Compact and the glory of the Earth So wil the Church which the congregational ones make up as membra causalia be upon the top of all mountains above all in these latter dayes Isay 2.2.3 and be the only place of sweet Peace and sure safety for poore soules for Salvation shall be Walls and Bulworkes and Zach. 2.5 they shall not feare the Judgements that will be round about them So shall the Churches be the Pallaces of Christ the habitations of the King of Sion Psal. 48.3 Joel 3.17 in them the Lord will be worshipped above all and he will be there a Temple and Light himselfe Rev. 21.22.23 and they shall be all united as a City Compact and be the glory and praise of the whole Earth Isay 62.7 60.18 Zeph. 3.19.20 I might also instance in the Temple of Solomon as a Type of the Church universall not particular for I have handled that before but universall in three things 1. In the holy of holies 2. The holy place 3. The Porch 1. The holy of holies as a Figure of the triumphant part of the Church The 2. a Figure of the militant part of the Church as it is visible here consisting of such as are indeed holy and sanctified in Christ Jesus And 3. the Porch which as yet I account no part of the holy Temple for all to enter viz. mixt Congregations where all may heare till they be called into the holy place This Porch hath mixt company in it good and bad Saints and Hypocrites till they come to be call'd into the holy house and then they are separated In our dayes we are but in Tabernacles as we sayd before but the Temple is a building Solomons dayes are comming in the meane time matter must befetch'd from far as we shew in the Precious stones before as Solomon sent far about to find matter in all Countries for this building And at the last all our Tabernacles or particular Congregationall Churches shall be turned into this one Temple there shall be no more particular Churches as now but all shall be one Temple to the Lord all all Saints Churches past present and to come Jews and Gentiles gathered from farre East West North and South all shall make one Sheep-fold But before I conclude I shall bring in one Type more for all that is a fulfilling in our dayes and so will untill our compleat restauration and it is of Eden or Paradise and that it is a Type will appeare Isay 51.3 so Ezek. 31.16.18 Ezek. 36.35 â—6 he will make her like Eden So it appeares in Rev. 21. and 22.1.2 where there is also the Promise of the clear Rivers and the Tree of life againe So the Lord hath promised to make his Church a Paradise that is in Hebr. Pardâ—se an Orchard or Garden full of trees of Righteousnesse Cant. 4.12.13 Eccles. 2.5 a water'd Garden as Isay 58.11 c. See to this in Ch. 3. of 1. lib. the promise is too to make her an Eden Gr. of Hedone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pleasure where the Saints shall be fill'd with joyes Isay 35. ult c. But let us heare in what particulars the Type tells us of the spirituall happinesse and glory of Christ and his Churches in these latter dayes See Gen. 2 8.9.10 to 18. first from the Description of the Garden it selfe 2 Of Man plac'd therein First the Garden v. 8. is sayd to be of the Lords own planting plantavit aut plantaverat Jehova Elohim hortum aboriente so shall these Churches or Gardens inclosed Cant. 4 12. in these latter dayes wherein you have these five particulars 1. That the Lord himselfe hath provided and prepared this place the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plantavit implies the excellency of the place above all others which the Lord himselfe by his own hands as it were and with speciall wisdome power and industry had made for in Gen. 1.12 the earth is said to bring forth other fruits herbs trees c. But Paradise the Lord made i. e. to shew how far it excell'd all other places of the Earth so in Gen. 1.27 is
more in and by the spirit of the Lord John 4.25.24 But God is very exact as appears by the strictnesse of the woâ—d to have his Saints the Churches and Members thereof subject to his Laws even in Paradise even in the best reformed restored dayes Heb. 8.10 Ezek. 43.11 and 44.5.24 Yea the Royal Law James 2.8 And Law of truth Mal. 2.6 Yea the Law to go forth out of Zion to others Mich. 4.2 And seale the Law among my Disciples Isay. 8.16 So that God especially looks for it from them for they have more reason to live under the Order and Law of God then any others for they are to be Examples to others as lights on a hill and as the Salt to season others that are without They have it first that are in Churches most excellently as from the Lord and others as from them Micah 4.2 Adam had the Law first in Paradise as from the Lord most excellently of all and Eve afterwards as from him Besides the Majesty Authority of God is promised hereby especially in the Churches as Paul said 1 Cor. 11.23 For I have received of the Lord that which I delivered unto you c. so it shal be especially in the last days as Micah 5.4 He Christ shall stand and feed and rule in the strength of the Lord in the majesty of the name of the Lord his God and they the Churches shall abide For now after this shall he Christ be great unto the end of the Earth But yet marke this that the Man was first made and then commanded he had first a Principle and then a Precept the first is to the adesse and then the other to the bene esse So that to the singular Comfort of Saints and all Church Members here is much promised that he will first create and then command that he will first give them a power to do it and then give them a Precept to do it And then they shall be upon the Chariots of Aminadab First he 'l write his Law in them and then receive his Law of them i. e. that which is written in them in these latter days so that the Churches Saints shal not be yea caÌ„not be without Law nor without liberty nor without the perfect Law of liberty Jam. 1.25 5. Man though in Paradise must not be idle therefore v. 15. God put him in to dresse it and to keep it viz. it Garden for the word is hortus which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Feminine Gender with this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affixed and it is not without signification to all the Churches and Saints for as Zanchy sayes Paradisuâ— illa typus fuit Ecclesiae ergo qui in Ecclesiam positi sunt discaâ—t se non esse hîc positos ut otiosi vivant sed ut pro suâ quisque virili colat Ecclesiam camque custodiat Paradise was a Type of the Church and it concerns every Member of the Church to remember he must not be idle but up and about to work in the Vineyard to dresse and keep it for the manifestation of the spirit is given to every one to profit withall 1 Cor. 12.7 To doe something or other to the edifying of the Church 1 Cor. 14.12 Rom. 14.19 to instruct exhort build up and dresse it Ephes. 4.29 1 Thes. 5.11 Jude 20. Heb. 10.24.25 Yea and to keep it too from the Foxes of the Field and the Wild Bores of the Wood yea to keep out all Beasts and such as would hurt this Paradise and to keep in good Orders the Fences and Hedges the Lawes and Liberties of the Church Jude 3. Gal. 5.1 Heb. 12.3.4 Ephes. 4.3.4 Phil. 2.1.2.3 1 Cor. 1.10 2 Cor. 13.11 This Care lies upon all the Churches and Members thereof the Lord make them good Husband-men carefull and watchfull and painfull as he hath promised for the benefit of the Church and the good keeping of this Typified Paradise as Hosea 10.11.12 Obj. But Labour and Worke was poena peccati a Curse Gen. 3.17 and a Bondage Ans. Not every Labour and Worke but anxious vexatious grievous pains and labours but not to labour in Paradise in the Lords Garden or Vineyard to such as the Lord hath set therein his Yoke is easie and his Service is sweet to them Prov. 3.17 The Wayes of wisdome are pleasantnesse to their Souls they delight to be doing for the Lord for Christ for the edifying of his Church Psal. 1.2 and 16.3 and 40.8 Psal. 119.16.24.35.47.70.77.174 Duties are a Delight and Ordinances a Delight to them Cant. 2.3 Isay. 58.13.14 6. Man though in Paradise yet upon open Breach of Gods Law he was cast out and excommunicated Gen. 3.23.24 Therfore the Lord sent him out from the Garden of Eden to till the ground from whence he was taken and he drove out the man or expelled cast and shut him out which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hard word and a clear Excommunication whilst the former word he sent out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but a kind of command to him to pack away but now he 's thrust out and banish'd Paradise for indeed his offence was the greater that it was in Paradise after he was so blessed and had tasted the fruits of it c. So must Offenders though Members of the Church 1 Cor. 5.45 be dealt with their sins are of the greater aggravation by how much the longer they have been Members and by how much the more they have tasted of the Fruits and found of the Benefits of being inclosed and in the Garden of the Lord viz. Church-fellowship wherefore let Members beware of the forbidden Fruits and they may live diu die long and happily in the Churches of Christ in these last dayes 7. Man in Paradise might eat of every tree v. 16. of every tree of the Garden thou mayest freely eat that is of the Fruit of every Tree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex quavis arbore except as v. 17. of the tree of knowledge thou must eat freely is an excellent Hebraisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eat and eat again yea comedendo comedes you may eat by eating there be some that say under these words lye a Command upon the Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he must eat of the Fruits of every Tree without making difference of clean and unclean c. This shows the great advantage and priviledges of Saints and Members of the Churches in these last dayes they feed upon the Fruits of every Tree in the Garden not out of the Garden of every Ordinance of every Administration of every Gift Grace of every Saint or Member not putting of Differences making Distinctions or having of the Faith with respect of Persons or Opinions Micah 4.5 And they shall sit every one under his own Vine and they shall walke every one in the name of his God c. Yea then as every Tree
offenders or the like Et istâ—s vi coercere ac ferro punire potest but the Church-power is from above the weapons of her warfare are spirituall Non ferro sed verbo non vi armis sed vi efficacia she uses the two-edged-sword of the Spirit and Word against all her opposers and offenders neither are men compelled as by Politicall powers to obey but they are drawne of God and the Spirit constraineth them Job 32.18 2 Cor. 5.14 Eleventhly Polity is full of Tricks Arts Quilits and Aequivocations and lies ready at the catch according to a Judges or great mans interpretation or construction but this Gospel-way is full of plainenesse truth and simplicity 2 Cor. 1.12 and 2.17 and is not according to mans interpretation but the spirits Rom. 12.8 1 Cor. 5.8 Rom. 16.19 Twelfthly Polity consists most in the Forme and lives most in the out-ward show pomp and appearance but this way of Christ consists most of inward beauty pomp and excellency 2 Cor. 5.12 and 2 Cor. 10.7 Joh. 7.24 and lives most in the spirit and least in the forme Thirteenthly In Polity is the greatest respect of persons one higher then another making some Slaves and others Lords but in this Church-state of Christ it is an intolerable Tyranny and hath not the least allowance Mark 10.42 43. lest thereby we should have mens persons or opinions in admiration Jam. 2.1.3 1 Pet. 5.3 Fourteenthly Polity preferres men according to their outward parts fleshly habits of learning wit or prudence but Christs Church-state sets up Christ and his Spirit for Officers in chiefe and such who are ruled and filled with the Spirit of Christ under them so that not men but Christ rules Judas that had not this Spirit proved a Traitor so will others Fifteenthly Polity grows every day more and more rusty and the longer it lives the more it will be out of date and loathed at last and like a Potsheard be dashed a peeces but this way of Christ growes every day more and more glorious and will be the beauty of the whole earth Piety shall stand whilst Policy shall fall and the Church of Christ that little stone cut without hands shall crowd Policy out of doores and fill the whole earth Dan. 2.35 Rev. 11.15 Psal. 48.1 2. Isa. 62.4.7 In all these respects and many more might I not be too tedious I might easily demonstrate to all men the vast disproportion between this Gospel-Church-state and Policy whither in Church where it hath been set up instead of Piety or State so that I meane not in any such sense that there is an Ecclesiasticall Polity but as I have hinted before and in order to visibles Now who hath been more politick and subtill then that Beast that hath for so long usurped Christs Seat and what a many Romish Ornaments like unto the Aegyptian Jewels doe many men and Ministers yet retaine fitter for a Golden Calfe which is to be grownd to powder then to adorne the Temple or Tabernacles of God O that they were sent away from whence they came and that we would come in sincerity to the Lords worke before us which is the building of his house for his honour to dwell in But thus I have proved that there is a Gospel orderly Church Discipline and how farre it differs from Policy whether called Ecclesiasticall as some make it to consist altogether in formes and things carnall or civill Now the Lord lead us into his owne Spirituall Temple and Gospel-Church-state by his owne light for how sad a thing is it to see his flock so scattered among Wolves and the Saints in a confused darke corrupt Disciplinary way of walking without order rule and ordinances which so many Soules doe sit moaning for and in the want of them in this their Wildernesse-estate wherein they have been lost for many ages together and whilst they are sighing and sobbing in a strange Land they that have led them into this Babylonian Captivity doe call upon them to sing the Songs of Sion but alas their Harps are hung up upon the willowes and they as in a strange Land are silent which is the next thing I come unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnaraphel CHAP. II. We have had our abode a long time under Antichristian darknesse and Discipline and the Church was driven by the Dragon and drawne by the Beast into a Wilderness for many hundred yeares and ever since how miserably Soules have been blinded by bottomlesse smoake in a Popish Hierarchy and so have continued to these dayes IN the next place we are to shew how for many Ages together we have fallen foulely short of this holy and wholsome Discipline of Christs Church and have been abominably cheated with the rotten figgs and choaked with the thick Romish foggs and filthy infectious mists of Popish inventions so that thereby the Sunne and the Aire have been abundantly darkned The poore Church she was before cloathed with the Sunne encompassed round with purity of Religion with brightnesse of Discipline and in the clear light of Christ and Scriptures which were her rich ornaments in the twelve Apostles dayes yea and after that till Constantines time she wore this Crowne of the twelve Starres those glistring lights And not only were the Saints such as then lived above the Moone and all sublunary enjoyments but they had this borrowed light of the Word meanes and ordinances to guide them in their pathes and to direct them in their Discipline and Church state but alas as our Saviour foretold what would follow it fell out afterward that the red Dragon raged and watched to persecute the Church which was done very sorely in Domitians dayes and in Nero's at which time the Church was pure notwithstanding and as yet presented for a chast Virgin to Christ though tormented because she would not be deflowred and although then the Apostles being all dead fierce wolves met together by Flockes and false Teachers and Pseudo-Apostles rose up apace to oppose openly true Doctrine and Discipline This continued under the Emperours Verus and Severus and Valerianus O then how this red Dragon this bloudy Abaddon followed the Church foaming with flouds of indignation and yet for all that the poore and almost breathlesse Saints had a little respite under Galienus Anno 262. and till that time I finde the Church continued yet very chast but then presently after began Images to be set up and Monuments to be erected in Caesarea Philippi and other places and in Dionysius his dayes Bishop of Rome Anno 267. the Church began abominably to be deflowred and defiled so that the true Saints and Churches could not escape a most sad persecution under Dioclesian and most hot and heavie under Maximinus that matchlesse Tyrant till torments in his bowels moved his bowels against his will to mitigate the violence of the persecution
thousand six hundred forty three about which time her Deliverance and Freedome came running in and the Congregationall Churches got upon their feete and began to looke forth as the morning Cant. 6.10 though many black Clouds and Mists were cast upon them some ten yeares agoe to grieve them and to feare them with the threates of a foule day following and to render them unlovely and unlikely to hold so that for my owne part I am possess'd with this opinion as to the yeare of her Deliverance beginning gradually and as to us about ten years agoe But Master Brightmans judgement is to have it begin one thousand six hundred and fifty from that also of Dan. 12.7 it shall be for time times and halfe a time with vers 12. Blessed is he that waiteth and cometh to one thousand three hundred thirty five dayes a day being often in Scripture for a yeare as Numb 14.34 Ezek. 4.5 6. and a time he takes for an hundred yeares and so times for two hundred and halfe a time for halfe a hundred or fifty that is three hundred and fifty yeares which with one thousand three hundred makes one thousand six hundred and fifty in which yeare he fore-told the true Discipline of the Church should begin to be restored unto her primitive face and fairnesse and how truly he hath fore-told this let the times we live in testifie for him for indeed the eminent passages and evident appearances of Gods presence with us and power for us for the liberty and deliverance of true Discipline will easily allow of his Exposition as passing authentick and Orthodox But whereas it may be objected out of Dan. 12.12 thirty five remaine I answer 'T is true indeed and there is great need of thirty five yeares for warres and troubles against the Lambe and 's followers Christ and 's Churches whose Deliverance and brightnesse of Discipline is but by little and little and ariseth gradually and lives most gloriously in these parts of Europe for thirty and five yeares and after that followes her full deliverance and recovery out of the Wildernesse universally in all Nations but for thirty five yeares she comes only gradually out of the Wilnesse leaning on her Beloved but especially in these parts of the earth where the worke is already begun and mountaines made plaines which shall within these thirty five yeares be all levell'd and laid in the dust before Zerubbabel who hath already laid the foundation of that worke the Lords house which his hands shall after thirty five yeares finish when all the enemies of God and his Gospel shall by his glorious out-goings and the brightnesse of his coming be nothing'd into nothing Thus you have his and my poore judgement offered under correction But I meet with two more computations of times which are set for the Churches rising and Christ's reigning out of the same Chapter of Dan. 12.11 From the time that the daily sacrifice shall be taken away and the abomination that maketh desolate set up there shall be one thousand two hundred and ninety dayes ver 12 13. Blessed is he that waiteth and cometh to one thousand three hundred thirty five dayes but goe thou thy way till the end be for thou shalt rest and stand in the lot at the end of the dayes Some compute this from the time of Constantine the Great the first Christian Emperour converted to the Faith about the three hundred and twelfth yeare after Christ now the ten hot Persecutions by the Dragon as I told you in the chapter before were ended and the Church was now cloathed with enough of outward beauty riches greatnesse and ornaments were in abundance which bewitched many from the Truth and which proved the most irresistible temptations that could be to corrupt Magistrates Ministers People Ordinances and all her worship as I told you in the former Chapter and to bewildernesse her then was there a voyce heard out of Heaven to say This day is poyson pour'd forth into the Church and then indeed was the daily sacrifice taken away as some say viz. the death of Christ our only Sacrifice became voyd and neither regarded nor remembred but the abomination viz. Superstition Idolatry Will-worship c. that maketh desolate was set up So we heare how the Church was in the Wildernesse as before but now after these two notes of the time viz. 1. Toe taking away the daily Sacrifice and then 2. The setting up the abomination that maketh desolate it followes there shall be one thousand two hundred and ninety dayes i. e. yeares as we proved before from Constantines time to which adde the three hundred and twelve yeares from Christ's time to Constantine's and then it amounts to one thousand six hundred and two and in this yeare came King Iames to the Crowne of England But in vers 12 13. the blessednesse of all is to such as waite till one thousand three hundred thirty five dayes that is forty five dayes i. e. yeares longer then the former number of one thousand two hundred and ninety and then it seemes the reckoning reaches to one thousand six hundred forty seven for the time of the Churches blessednesse to begin more visibly then ever before for then the abomination of Popery Prelacy Superstition Idolatry and Formality which hath made desolate and brought the Church into the Wildernesse is to be unsetled sorely shaken and broken downe that the Kingdome of Christ which shall never be shaken may remaine in Heb. 12.27 28. that Christ's Church may be delivered his Discipline restored and his Kingdome exalted above all the mountaines of prey The second computation of time out of the same Scripture is taken from Julian the Apostate in whose dayes the Temple which he caused to be re-edified at Jerusalem as all the Learned know the Seate of the daily Sacrifice was rent up and tore apeeces even the earth place foundation and all by a most terrible Tempest from heaven for that Julian the most malicious Apostate pretended Christ a false Prophet and in contradiction to Christ's prediction in Matth. 24.2 hee would have had the Temple built up againe but God would not suffer it but now as God would have it the Prophecy was more fully fulfill'd hereby for not one stone was left upon another but foundation and all was turn'd torne and taken away and Judaisme rent up by the very rootes But this made a concave for the Conclave of Rome that Antichrist might come in with his abomination which maketh desolate and this came to passe about Anno three hundred sixty two and from thence reckoning the one thousand two hundred and ninety as in Dan. 12.11 the number comes out the last yeare and this Deliverance is to begin by 1652. for then is Christ to begin his glory and to reigne in the Temple viz. his Churches more eminently then ever before and then the
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
Hence are so many godless hardned sinners subjects in his dominion but the head of gold is of such a principle that none will serve him nor will he that any should worship him but the precious separate from the vile the pure from impure and visibly unholy Jer. 15.19 Isa. 60.21 Fourthly This head of brass which is black within though it shines without accepts of a meer outside appearance and verbal confession of Christ let him be as black as Hell within so his words be good and he look like Heaven without it is enough to answer his principle But this head of gold who is better within then without would have all his like himself all glorious within Psal. 45. as the curtains of Solomon Cant. 1.5 being born of God for what is of flesh is flesh and what is of Spirit is Spirit Joh. 3. Fifthly This head of brass hath members and officers of mettal like himself and of no better principle if so good for some are iron and clay who act according to their own natural principles or points c. But the head of gold hath members and officers qualified with his own Spirit and excellencies and filled with his own fulness Eph. 1.23 and partaking of his own divine nature 2 Pet. 1.4 Christ and his Spirit are the Officers in Christs Church and none other any further then Christ and his Spirit dwells in them and acts them so that then it is not they but Christ rules orders directs disposes or dispenses c. Sixthly This head of brass hath an ill-savor Joel 2.20 and all his doctrines traditions and discipline sent strongly of himself so that whosoever handles them their hands will smell of the brazen head therefore beware of their leaven c. But this head of gold and all his ordinances doctrines laws and discipline are of a most sweet and pretious savor Cant. 1.3 2 Cor. 2.14 15. Eph. 5.2 c. As oyntment poured out Seventhly This head of brass seen and observed by himself makes a rich rare and amiable show to most men but when he comes to be compared to the head of gold he falls and then looks like himself viz. dull dead black earthly filthy and unfit for to be a head or foot in Christs Church Thus in these days his doctrine and devices traditions and trumperies being brought into the light and compared with the truth can no longer triumph but must fall before this head of gold who excels him as far as light darkness good evil and as Heaven excels Earth although before this he fetcht in many to him from far and sat in glory and majesty exalting himself above all that is called God 2 Thes. 2.4 But now he is to be destroyed by the bright appearance of this head of gold 2 Thes. 2.8 that is he is to be rendred useless and uneffectual as before in the Septuag 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he shall weaken him or break his strength or glory he shall lessen his lustre and make him forlorn and loose his pride Nothinging him by his spiritual appearance and in the brightness of his presence Eighthly This head of brass is the work of mens hands and but of mans Creation and must be broken to shatters Psal. 29. this Image must fall Dan. 2.32 But for the head of gold the headship of Christ the gates of hell shall not prevail against him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the powers of hell the policies of hell the very strength and force of hell shall be set against him but to no purpose for of his government there shall be no end Thus I have cursorily set before you a vast difference between a false and true Church-state from the Heads the one being of mans make and the other of Gods appointment Psal. 2.6 All things are to be put under Christs feet and this head of gold shall wear a crown of gold for ever and ever Heb. 2.7 8. Therefore it is that Kings Crowns Kingdoms Councels Classes and Synods National Churches and States are shaken and shall be shaken that the Kingship of Christ which shall never be shaken Heb. 12.27 28. may remain for ever Thus you see how false Church-states are but the habitations of Antichrist built up by men but the true ones are built up by Christ Zach. 6.12 and the habitation for his presence and honor to dwell in Eph. 2.22 2 Cor. 6.16 Wherefore Friends beware beware of brazen faces that have the face to cry up that Head which you have heard of These are those that consult to cast Christ down from his excellency and delight in lies Psal. 62.4 Such brazen heads fall by thousands short yea by millions of myriades of the orders excellencies perfections plenitudes virtue of influence Government Sympathy health and soundness of this true Head of the Church viz. The head of gold But now who be such heads of brass First is that head of brass the brazen-faced Pope always brought up in Brazen-Nose Colledge he was the first that had the face to prefer himself general-master of the Church Lord Head and Law-giver There was no such thing from the beginning but by little and little and as ambition and base thirst of ruling began to rage the care of Christs Church began to asswage and then we shall finde first began to be given to one man the name of Bishop a name common to all Ministers of Christ Acts 20.28 who was chose by the rest of the Ministers and Elders to be as it were Consul in a Senate or as a speaker in the house and which was to be for the time being and present upon urgent occasions to sit as Chair-man And though he had the honor the name yet no more authority nor voice nor determination then any other he had no negative power or voice which all lordly spirits pretend unto The next step after this was by reason of the paucity and poorness of Ministers and Overseers and by reason of the rigor of hot persecutions the Church was neglected and Bishops so called or Ministers grew most ignorant and very few to be â—ound fit for Church-affairs as Overseers and of those very few most of them unlearned and very blinde and dumb and so idle that they regarded not the Church and let things go how they would Then began the care of one Church to be given up to one more then to any other and then did one take the most charge of Church-orders Ordinances and Discipline which occasioned him to hoise up his ambitious sails to be filled with honor And so it began to be a perpetual and continual course and office which was onely for a time at first and that upon necessity too in times of persecution conferred upon one and so all began to be guided and governed by one mans authority and no more by joynt consent concurrence and votes c. of the whole
sweet unity love and harmony was among the Puritans and Professors when they were under persecution how they priz'd one another and so it will be again and much more Secondly This Vnity of the Churches will be honoured from Heaven with a large effusion and powring out of the spirit upon them for in that day they shall know the Lord to be their God and as one people they shall acknowledge and never be ashamed and then shall it come to passe that he wil powr out of his spirit upon all Joel 2.27.28 And by this they will bee yet more one then ever before as appears Act. 2.17 and 4.31.32 when those that were filled with the holy Ghost were of one heart and one mind and of one soule neither sayd any of them that ought of the things which he possessed was his own and then great Grace was upon them all Great grace then indeed Having favour with all people Act. 2.47 This blessed day is hard by us when Jerusalem shall be a praise in the whole Earth round about us but we must be purged first In Ezek. 37.7 as the bones there came together by the shaking bone to bone so will the Churches by the shaking before mentioned in the time of triall cling and come up closer together then ever before Church to Church and all as one Though they were before as the bones scattered so in their affections and far asunder they shall bee shaked together beleeve it and then they shall receive life and breath from God more then ever before v. 9.10 Yea they shall not only be shaked together but tied together with sinewes and cords and lawes of Love that shall never break and this is to be before the full winde from all 4. parts blow upon them and fill them with breath and life So I am assured from the Lord and the Churches shall find it that they must be united together with strong ties and lawes of Love even with the liveliest sinews and strength of affections before they shall enjoy that great and notable effusion of the spirit which is the winde that blowes where it lists in such a measure as from all parts in all gifts graces and admirable administrations as from all quarters to enliven them and multiply them for in that day they will be as an exceeding great army Eze. 37.10 Lastly consider the great and notable day of the Lord is then the next that comes upon us Ioel 2.31 and Zion shall be glorious In the mean time as the lines of a circumference the nigher they come to the center the more they are united and the nigher they are one to another So for certain Sirs the nigher we are to that time the more we are united and the nigher we are one to another So that we shall see every yeare the Churches more and more united and that in the spirit untill the dispensation of the fulnesse of times when all things shall be in one Ephes. 110. The Lord hasten these happy daies I was pressed in my spirit to acquaint the Churches thus much and to call upon them to unity that the enemies might not have such advantages against us as they doe take for our defect in this duty and that our unity consist not in formes but in the spirit as for practicall rules heerto I shall refer the Reader to the following book But thus I have shewn wherein the Presbyterians and Papists agree and are alike in Discipline Doctrine Ordinances and Practises In Discipline for the Church Catholike Head of the Church matter of it force of it foundation of it and in laying their foundation and about the Keyes and Synods and in Officers to all which we have declared our dissent and abhorrance and so for Doctrine and Practises in all in neere fifty particulars wherein I have clearly instanced the Lord make his people in England wise enough to avoyd such Popish tenets and doctrines and give our Brethren that power and will to cry Down with Antichrist Down with Babylon as we do that hear the voice lest pertaking of her sins they pertake of her plagues Rev 18.4 And let them not think me their enemy for telling them the Truth Gal. 4.16 But to the 3. Consid. The 3 Consideration to come to a Conclusion is that the consideration 3 Gospel Order in the Congregationall Church-way which wee have treated of restored to its primitive purity and beauty is one of the great promises of these latter dayes and the spirituall glory of it sparkles in sight of the saints out of many promises prophesies and varietie of the richest types and is to stand apparently distinct by its selfe from all other orders wayes worships or Churches whatsoever as the visible Kingdome of Jesus Christ for his subjects to walk in That it is one of the great promises to bee accomplished in these latter dayes appears Isa. 2.2.3 Micah 4.1 Isa. 35.1 8 9.10 Isa. 30.21 Psal. 110.3 Ps. 46.2.3.4.5 and 48. P. 3. Malach. 3.17.18 Isa. 51.3.4 Dan. 2.32.33.34 Act. 3.21 Dan. 8.3 The higher is last the best wine at last and the glory of the latter house shall be greater then the former Hag. 2.6.7.9.21.22.23 For further Explication though I have beene full in former Chapters yet to conclude this I shall name these 6. speciall Heads which ensue to prove this Generall Assertions without exception The Prophesies and mproises are full for Christs reigne as Head and alone Ruler in his Church especially and most visibly in these latter dayes He alone shall reign over them in Zion and for ever Micah 2 17. Psal. 99.1.2 Isai 9.2.7 and 22.23 Psa. 2.6 And is set up King in Sion He will be greatest in Zion· Rev. 2.26 Yea and rule the nations to Rev. 11.15.17.18 Zach. 14.9 Therefore all power is given him in heaven and earth Church and State Mat. 28.18 to rule all as being more excellent then the mountains of prey Ps. 76.4 till all be under him 1. Cor. 15.25 Thus he â—ides in our dayes conquering and to conquer But to speak to his Headship In his Zion his most speciall habitation and Kingdome Hee is the alone Head of whom all members aptly joyned receive life and growth And this he is to us as he is one with the Father Jo. 17.21 From whom we have life and grace In especiall maner hee is to bee manifested such a Head in these dayes of restauration Hosea 1.11 the children of Judah and Israel though they differ as to form as Independents and Anabaptists c. shall be gathered together and appoint to themselves one Head and come up out of the Land for great shall be the day of Jezreel So the Churches of Christ shall be all one as we said before in Vnity under one Head viz. Jesus Christ. For although the Churches have stood off hitherto one from another as the 10. Tribes did from Iudah and
God said to take Councell as it were to create man whilest for other things he said let them be they were so i. e. to shew that Man was the excellency of all his worke and Creation So will God himself plant his Churches as in Isay 5.2 he fenced it and gathered out the stones and planted it c. so Mat. 21 33 he planted the Vineyard hedg'd it about dig'd the Wine-presse built the towre So he pâ—omises in these dayes as Ezek. 36.34 35. the desolate Land shall be tilled and shall become as Eden the Garden of the Lord for know v. 36. it is I the Lord that will build the ruined and plant the desolate I have spoken it and I will do it saith the Lord. All this is to shew the Excellency of his Church in the latter dayes which shall be of his planting above all others of mens plantting when we shall be the Lords own Husbandry 1 cor 3.9 and workmanship in Christ Jesus Ephes. 2.10 2. It is not called a House or Pallace but a Garden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hortus which comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word which signifies to protect and keep that is a place which the Lord in especiall manner hedges to keep out beasts and such as would hurt it Now this is a latter dayes promise and tends much to the happiness of the Churches thaâ— the Lord will protect them Isay 27.3 Zach. 2.5 Jer. 32.40.41 Ezek. 28.26 Isay 35.8.9 that they shall be for ever in one Joel 3.17.20 and no strangers shal be there so that Mr. Erberies spirit the Ranters spight to the Churches must and live and die in their own breasts 3. The name of this Garden is Paradise so it is in Hebrew so in the septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so sayes Zanchy it is in the Persian language one and the same and in the Germane Luâ—tgarten and in the Latine call'd Paradisum and in severall other languages one and the same viz. a most pleasant place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in voluptate and to me it signifies much that so many languages have one and the same name for surely the latter dayes promise must reach to all Nations and this Paradise shall take in of all languages and tongues Zach. 8.22.23 Many peoples and strong Nations in that day shall seek the Lord in Jerusalem i. e. his Churches and in those dayes it shall come to passe that men out of all languages of the Nations shall take hold of him that is a spirituall Jew saying we will go with you for we have heard that God is with you so Rev. 7.4 four Angels at the foure corners of the Earth stood there in their Offices whilest another Angell was sent to sealâ— in the sealing day of the spirit some of all the tribes Rev. 21.24 and Nations shall bring their glory to Zion and shall walke in the light thereof or in the light of the Lambe who is the light thereof It is certaine that as the name takes in of all languages so the thing will and Jewes and Gentiles and Hebrews and Grecians Italians and French and Latines and Germanes and all must be brought in to the Church of Christ or this earthly Paradise restor'd in these latter dayes according to Promise Prophesie 4. From the Seat of it the Questionists have been very busie to know wheâ—eabouts in the world this Eden was some say in Mesopotamia a part of Syria others about Babylon vid. Plin. lib. 8. â— 17 others in one part of Syria and others in another others in the upper part of Chaldea others take in Syria Arabia and Mesopotamia others take in Armenia Assyria and all Aegypt others say it was in the torrid Zone under the Aequinoctiall line and others make it to comprehend the whole world but as Paraeus observes these discrepant opinions and perplexable differences arise from the ignorance of the Rivers the Head and Branches of Euphrates so among the Fathers and Schoole-men and Academians with Ministers and many others are there different mindes and judgements of the Seat and place of the New Jerusalem Rev. 21. but what need such Contâ—stations Praestat enim dubitare de occultis quam litigare de incertis but this is certaine that where ever the new River the typified Euphrates runs in Rev. 22.1.2 I meane the spirit of God according to the flowings of these dayes comes a City shall be found whose builder and maker is God there shall be the streets as well as the streams of the New Jerusalem and this spirit will be poured out on all flesh I mean on all Nations and they shall come from far So that it is mens ignorance of this River that is cleare as Chrystall that makes them question where Paradise will be found in the world I say not of the world therefore let none say lo here or lo there but when the spirit is pour'd out they 'le know and understand 5. Eastward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly from before which is here in Text Eastward or from the East ab Oriente and in the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is very considerable for Eden was Orientall or Eastern sayes Lactant. lib. 2. Paradise was then a part of the East So is the latter dayes Paradise to be but by the East I intend Christ for where the Sun rises there we say is the East and where it goes down there we say is the West or Occidentall both East West Orientall and Occidentall so call'd from the rising and the setting of the Sun for there is not really a place or point of Earth at the bottome of the Horison or Hemisphere as far as you can see Eastward that is the East no for when you are there you are as farre off as before and so you may goe round the world and never come at it but where the Sun rises I account the East Now the Paradise promis'd viz. the Churches are to be all East-ward Zion-ward Christ-ward yea all ab Oriente from Christ yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all in Christ the East from whence the Sun rises the Gospel-light burgeons and breaks out in golden brightnesse and light must go forth as from you the Churches in the sight of others and gild the Ayre all about and shine abroad to the world Thus the Churches in the latter dayes being all from Christ the East all in Christ the East all for Christ the East are the Paradise in the East and are of Christ as the first of all whence the Sun of righteousnesse shall arise and shine to all the World Thus far for the thing in generall now to the speciall Priviledges that appertain to this Paradise which are under these two Heads 1. From the Trees 2. The Rivers First in that Paradise was full of Trees it did signifie the Saints