God in Christ in grace and glory This makes these Tabernacles so amiable his goodness in these gardens is so desireable Psa. 87.2 3. Isa. 33.17 Psa 27.4 Act. 2.28 Ps. 84.1 2 7 10. 63.1 2. 2 Cor. 3.18 6.16 5. Have ye a clear discovery of your fellowship with the Father and his Son Then ye may from the same principle and by the same spirit have fellowship with the Saints 1 John 1.7 but be sure ye begin in Christ first or else the foundation is not laid else ye will fall out and down in the dust 1 John 2.19 ye cannot continue else and then will your ending be worse then your beginning 6. What is your end is it that as the chosen ones and those bought by Christs blood you may set forth the praises of him that called you out of darkness into light 1 Pet. 2.9 2 Thes. 1.11 12. and is it nothing else but in subordination to this why then these are good grounds But many there be that have base by sinister ends for which they creep into this Church-way who are or will be ere long a scandal to the Gospel and do bring a scorn upon the truth O! how often hath it been said in Dublin and that by such whose sincerity is without exception with bleeding hearts Look yee there is one that could not tell how to live but hath lost his trade and for some place is got in to be a member of such a Church and he is now preferred and made a Gentleman c. Nay some have been so bold as to boast of it among themselves as if nothing else byassed them into these ways but politick ends O sad such as these do bring the ways of holiness into contempt they grieve many that are in and keep out many that are not in they raise fractions within factions without they open the wide mouthes of the enemies to blaspheme and they side for lucres sake or lusts sake with the great rather then with the good Ah! alas and indeed though upon the naked knees of our souls we cannot be thankful enough for the liberty the truth hath and that holiness and Religion is so much advanced Yet I do verily believe never more Hypocrites then now who because they know none but honest men must be preferred into places or offices do dissemble with God and men get into Church-fellowships the name of a Church-member making them of note and exercise their gifts and get up into Pulpits which God forbid but they should orderly and change their words ways and works but not their hearts Gen. 4.3 Hosea 7.16 These are lights before men but darkness before God Matth. 6.2 5 16. Isa. 58.2 and though these do not the evil which they love in their hearts if they durst do it or could not be seen by men yet they will do the good which they love not to be seen by men Numb 14.2 4.40 O these these are the scandal of this age this Land this Reformation and of the Church of Christ whererefo beware ye be not byassed by such sinister carnal fleshly ends for the Hypocrites hope will come to nothing Job 8.13 Their flower will fade and their joy is but for a moment Job 20.5 When Religion is much in fashion it is much a fancy and then most men will swim with the stream Thus have I roughly offered a few directions and have lent my hand by a few helps to such as do seek the way to Sion but least they leap before they look they will do well to weigh them in the ballance of the sanctuary and because many Church-fellowships in my judgement given me by the Word and Spirit are in a doubtful state at present and which I think must be purged with the Refiners fire and Fullers soap I do therefore beseech you seriously to seek such a society as hath 1. The sweetest harmony and most love and to all alike 2. Which hath Christian liberty and no one is robbed by the Rulers of his or her right 3. Where they live more in the Spirit then on the Forms 4. Where holiness is highest and appears in most power 5. Where every Saint may walk according to his light so he be holy humble c. though he differ in some things from others 6. Where you see most self-denial humility of minde and ready serving one another 7. Where you see most order and Gospel-decency 8. Where appears most sympathy and bowels of love and pity 9. VVhere their unity consists not in the unity of the foâ—m but in the unity of the Spirit 10. VVhere you finde most readiness to meet together to instruct counsel comfort and build up one another in the most holy Faith and where there is not honor given or taken Joh. 5.44 after the manner of men or a having mens persons in admiration Many such things I might offer now but I shall take more liberty hereafter onely these things in brief I lay before you till the next Books And this I do the rather being induced thereunto by abundance of experience afforded me through Gods goodness from variety of observations which I have taken of many gathered Churches in England and Ireland as they now stand The Lord open your eyes to see and your ears to hear and lead you by his light and Spirit of truth into his holy tabernacles Psal. 43.3 Thus far for the first Part of this Platform wherein you have the totum essentiale of a true Church of Christ from The Efficient Causes The Material Causes The Formal Causes The Objective Causes The Instrumental Causes The And Final Causes All this is to shew what is requisit before embodying but the next part relates to what is to be done in and the last to what is to be done after embodying together The End of the First Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Challah The Heavenly Nymph OR THE BRIDE Rising up to Perfection and preparing for the coming of her Bridegroom Being the Second Book of Church-Discipline Wherein appears the BRIDES beauty in her Members and Complexions her submission and obedience to Christ her Modesty and her Chastity her Humility and her Loves with other Graces and Ornaments that appertain to her AS ALSO The BRIDEGROOMS great love to her more then to all other the dwellings of Jacob Psal. 87.2 his care of her his special Presence and abode with her his Royal maintenance to her and provisions for her according to his owne fulnesse and the riches of his Grace that filleth all in all Eph. 1.23 Or you have in this Book a sight of the Moon shining though under Clouds and thick darknesse as she receives her light and life from the Sun in the former Book Or Christ her Head coming in glory being big-bellied with the precious Promises and Prophesies and Types never before so opened and which are travelling to be delivered in these latter dayes
his Churches his Gardens inclosed though it may be yee may meet with many rubs and lets in the way Neither let it be selfe-love that swayes you for as there is a difference betwixt a childe and a horse in following of a man the childe follows his father for love but the horse for hay lay downe the hay or oats and the horse stayes but the childe goes sayes Mr. Harris So indeed is the Saints following of Christ into his Churches and Hypocrites very different for the Saints follow and obey him for love but Hypocrites for the loaves Wherefore Take heed to thy foot when thou enterest in and yet be incouraged all that can be into these Gardens to get out of the wildernesse and desolate place and that without delay considering the dayes we live in for as Dr. Williams sayes in Elijahs-wish page 2. It is reported of the Birds of Norway that they flye faster then the Fowles of any other Country and that by an instinct which they have whereby they know the dayes of that Climate to be very short and not above three houres long and therefore they hasten with double flight and wings So let it be reported of us in this Common-wealth that we of all other Nations in the World doe discerne the times and seasons and to finde this day do be shortened for the Elects sake And that now as it is high time wee make haste into the Lords house and with double-winged faith and affections we enter into his Gardens O let us not delay the time Hag. 1.4 or delude our selves but above all other let us make haste Many there bee who cry like nimble-tongued Tapsters Anon Anon Sir but modò modò non habet modum make haste then I have read that after the Grecians had won the City of Sardis that Darius or Zerzes who were Kings of Persia gave a charge that every day at Dinner one should speake aloud and remember him that Sardis was taken and captivated he intending not to be quiet till he had recovered it So should we every day remember the Church in the the wildernesse resolving never to be quiet day nor night with God nor men till she be recovered and restored into the Garden of the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pardes CHAP. IV. The Church is to be called out of the Wildernesse into an Eden or Garden enclosed in what respects particular Churches are particular Gardens and our duty to wait for this Restauration WHat Fruits have wee had of all those things whereof we are now or at least shall be ashamed For unto such as are ashamed of their former abomination doth the Lord bid us to shew the patterne of his house which is to be built up in these dayes as wee shall shew hereafter In the meane time now the winter is past our dayes of light will bee dayes of delight and our wildernesse-sorrows altered seasonably into Garden-solaces and our humane traditions for heavenly truths our wildernesse-company and mixed multitudes for the society of the first-borne God in Christ Angels and Saints our darknesse for light our deadnesse for life from being wilde to bee wise and our barrennesse for fruitfulnesse our want for plenty our dangers for safety our coldnesse for zeale our flesh for spirit our creatures for Christ our earth for heaven c. Now what shall we lose by such an exchange yee that are yet for the old Administrations Will-worships and ordinances of mens creation whilst Ephraim whose name notes fruitfulnesse shall say What have I to doe any more with Idols for why I have heard the Lord and observed the Lord I am like a green Fir-tree from me is thy fruit found Who is wise and he shall understand these things c Christs Church is called the Garden of the Lord an Eden a Paradise c. In the places forenamed and in Cant. 8.13 there Christ is said to dwell with the Saints his brethren and companions in a most eminent manner But why is the Church called his Garden First because by Christ they are as a Garden taken out of the fields commons or high-wayes abroad and separate from them as a peece of ground by its selfe distinct and independent with relation to the rest round about So in Joh. 15.19 I have chosen you out of the world c. Eph. 5.11 therefore have no fellowship with workers of darknesse unfruitfull ones and those not fit for a Garden of Christ. Secondly Saints are by him an enclosed people from them without they are hedged in by Christs owne hands Isa. 5.2 hee hath fenced it in and gathered out the stones c. So in Mark 12.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 21. hee hath round about it raised his hedge In the time of the Law the then hedge was full of sharp thorns and now by a Gospel-fence as we shall see afterward wee are kept in and others out that are not Christs Disciples for by his own rules he hath paled his people into a communion of love light life and liberty and thus his Church is a Garden enclosed Cant. 4.12 as a people by themselves and separate from them that are without Thirdly He hath planted this his Garden as he did Paradise Gen. 28. with his owne hand and hath by his owne labours and industry ordered his Church he casts out the stones he cuts up the brambles he who whipped out the buyers and sellers sets and sowes with singular heed to his Fathers will whatsoever he sees for his Garden-use and every other plant he puls up by the roots See it in Isa. 5.2 Matth. 4.33 he hath planted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with great pains whatsoever is of his Garden he will have his owne handy-worke in that the beauty thereof may be the greater c. and above all the world beside Fourthly this is his Garden for fruitfulnesse which hee is the cause of when a Gardiner sees one of his Grafts bud and beare he is glad and boasts of it so is Christ to see any one to take well but yet in this Christ excels all other Gardiners as Joh. 20.15 that he sets no Tree but for Fruits As Lucian fained the gods sate in Parliament to choose their Trees one chose the Oake for strength another chose the Bay-tree for greennesse another the Cedar for talnesse but Minerva to the shame of all the rest chose the Olive for fatnesse So Christ to the shame of all others chooseth Trees for fruitfulnesse not for strength talnesse or the like 1 Cor. 1.28 Not wise not noble c. Christs Church is like Canaan a land full of Brooks Springs Deut. 8.7 Vines Figs Spices Apples and all fruits that ripen by degrees as the Sun growes hotter they are to be the choisest these Gardens are
thy despised people have found grace in thy sight is it not in that thou art with us and goest with us and guidest us By this shall we Lord and thy people be separated and knowe from all the other people without that are round about us Therefore say they For Zions sake we will not hold our peace nor give thee rest till thy righteousnesse goe before us as brightnesse and salvation be in the midst of us as a lamp that burneth Isa. 62.1.7 and till thou hast made us a praise in the earth and we be called the holy people the redeemed of the Lord Hephzibah and Beulah Verse 4. and 12. We will not goe up say they to the Lord without thy presence with us if thy presence go not with us carry us not up hence c. This or these dayes thus holily solemnly and spiritually spent the people look like the new mown grasse or tender springs that hath the Sun shining upon it after a showre O then what a humble holy frâ—me of spirit may wee finde amongst them what Angel-like looks sweet words Christian carriages are there then O how they blesse the Lord with much alacrity and life for the returns made upon their spirits that the Lord is with them and will guide them by his owne presence and they give in an account to one another before they part of their confidence and comforts which they finde within being fully perswaded the Lord will be with them and calling for the time to be appointed when they shall make a Church-body and unite having nothing to obstruct but the worke of the Lord lying plaine before them they set apart the day for that duty and if any be nigh they send and seek out for the assistance of some other Church as it were to joyne with them and bear testimony to them upon that day and at the parting at the end of the day and duty will give to them the right hand of fellowship as a Symbole of love and of approbation as Pareus hath it in the Margin lib. 2. p. 161. Intimae conjunctionis symbolum non authoritatis of friendship and familiarity not of Lordship and authority But as Beza sayes Porrexerunt manum quod symbolum esset nostrae in Evangelii doctrinâ summae consensionis So sayes Paul Gal. 2. when James and Cephas and John perceived the grace that was given me they gave unto mee and Barnabas the right hand of fellowship vide Expositors and Septuagint in Gal. 2. so that it will bee very comely and an argument of their love and good-liking but it is not necessary wherefore to proceed The day appointed being brought in now as upon the shoulders of the Saints to be united together I meane by the daily prayers and preparations for this great and weighty worke they judge it for the reasons which follow to bee most expedient and more to the honour of Jesus Christ and more to the convincing of them without on this day however to appear in publike unlesse there be persecution I meane in such a place where any that will may come to hear and carry away what they can This day is begun and kept on for some houres with the prayers of the faithful as Act. 8.15 as John and Peter began it in Samaria and for the same effect viz. that the Holy Ghost might fall upon them this day and rest on them They pray not in a sleight overly formal way but with an holy violence to beset and to take heaven by force and bounce hard with the greatest might for the greatest mercy and with an united lively power for the large pourings out of the unction from on high upon them Act. 1.14 even untill the room or house is ready to shake again But after this there is some preparatory Sermon or speech made by one that is able and appointed thereto full of exhortation as Act. 11.23 Barnabas bid them with purpose of heart to cleave unto the Lord and as in Nehem. 8 1. c. the book of the Law was brought out and read in a most religious manner to all that could hear both men and women and all the peoples ears were attentive V. 2 3. which Ezra opened in a Pulpit of wood where he stood for that purpose v. 4.5 And then blessed the Lord and all the people said Amen Amen lifting up their hands Verse 6. and besides Ezra Joshua also and Bani and Sherebiah Jamin and others c. Vers. 7.8 read in the book in the Law of God distinctly and gave the sense and caused the people to understand So I say it is fit that the book of Christs Law be at that time read openly unto which he who preaches and exhorts is principally appointed in a Pulpit of wood in the publike place or elsewhere which is as convenient for all peoples men and women that will come of all sorts to hear For then the rules that the Church is gathered by the grounds upon which they embody together and the Gospel-order and fellowship of Saints according to Christs Law are all laid open proved and pressed that it may appeare to all that heare and understand that they doe nothing without the Law of Christ to which the peoples ears will be very attentive as we have experienced in some places already and such as have before through ignorance of this Gospel-order been enemies to it and inveighed against it and now came but to laugh at it and to carry tales and make scoffes were upon such a day convinced by it and inclined to it enquired after it being as it were dazled and amazed at the beauty of it when it came to bee opened out of the Word and to appear armed with argument of proof out of the Lawes of Jesus Christ and then they cryed Amen Amen unto it probatum est But now after this is declared to all what they doe and why they do this which they are about to doe their Rules Reasons Grounds Scriptâ—res and Proofs being produced and drawn up as it were into a compendium but so as that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe lye obvious and as much as may be beyond objection Then the next thing that followes is the Confession of Faith begun by him who is appointed thereunto as the ablest to lead the way hitherto this brother besides gives an account of the worke of grace upon his heart holding out at least some of his Experiences and such as are most usefull for such an Auditory 1 Pet. 3.15 with sweetnesse and humility of spirit so as thereby others may judge him laid upon the Foundation and be in a regenerate state and changed from darknesse into light from death to life from a state of nature into a state of grace and to have indeed fellowship with the Father and the Sonne 1 Joh. 1.7 But I purpose to insist upon these particulars more at large in the Chapters that follow
or the like hurrying and rushing into it without due regard and heed and neglecting prayers fastings holy conferences and preparatory means appointed to season us and sanctifie us and qualifie us for this great duty is doubtlesse a great offence to God and I am sure none of his order And what must we then expect beleeve it a sore blow The Lord smote them it proved a sad day to them at last and if this severity was but for failing in outward order in carrying the Arke on a Cart O! then sure it will be a sad day to such as fail in that inward and spiritual order with and in which this great duty is to be performed God will bee sought in a good order as well as in a good Ordinance or else he will deny his blessing But I shall performe my promise and so conclude this Chapter there is a great deale of reason and order in it to have the first solemne day when we are to embody and unite performed in publike in the times of the Churches peace and safety and that those who are judged indeed able to speak without discredit to the Gospel or the Church should make their speeches also in publick in the bearing of all that will First Experience hath given it in as a great means to convince men of the way such as upon that day have stepped out reason 1 of their shops and spared an houre or two out of meer novelty why these have heard the way so laid open before them out of Scriptures and so proved and pressed from precepts and practise that they have gone away with another spirit and if not altogether yet with Agrippa almost perswaded now they have not such an opportunity when you doe clandestinely and closely embody together Christ went often into the Synagogues to convince the Jewes and to reprove the Scribes and Pharisees he was sure to finde them there and he would lose no opportunity So he disputed with the Doctors in the Temple and put them to silence for he would goe to them where hee knew they would bee seeing they would not come to him Thus Act. 18.28 this is the eminent character of Apollos that he mightily convinced the Jewes and that publickly shewing by Scriptures c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee confuted them over and over and quite non-plussed them and for the greater honour to the truth and himselfe as a servant to the truth hee did this publickly saith the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in the company of multitudes of them in the midst of great Congregations he convinced them and the Lord is said openly in a great publike appearance that he shall come to convince all the ungodly of all their ungodly deeds and of all their hard speeches which he shall doe with a vengeance and that will be more then if it were done in a corner viz. to do it openly So certainly this is a fit opportunity to bee in publike for this purpose and to cast the net in where the most Fish meet together Secondly This would stop the wide mouths of many and prevent the scandals which are raised by reason of secret and reason 2 close embodying together many and such as are godly too be ready to censure such practises as if they were ashamed to bee seen as Joh. 3.19 This is their condemnation they loved darknesse rather then light because their deeds were evill Popish Religion was laid in darknesse and lives in it unlesse it be under bastard lights as candles and such as are of mens make Tenebriâ—nes Papistae male sibi conscii aeternum atri tetri c. and so doth all the false Truth is hurt and cannot helpe her selfe when she is kept a close prisoner and immured up and when shee is not let out to speake for her selfe men are apt to take for truth what is spoken against her therefore it is that Peter cals so upon us 1 Pet. 2.12 to have us come abroad and be seen among men that by our good workes we might stop their mouths that speake against us as evill doers This would remove many scandals which men raise as if we were of a false faith and all erroneous persons and a company of Hypocrites and Pharisees and the like would we but appear in publike upon that day of embodying whereby all men may hear our Creed and the Evidences of Gods gracious works upon our hearts and some signs of our onenesse with Christ and then the world will beleeve Joh. 17.21.23 Thirdly It is much for the credit of the Gospel and for the reason 3 praise of Zion that her beauty appears in publike and her amiable beams shine abroad Beauty loves to be seen the Sunne hath the more honour and praise and esteem by how much the more he shines abroad and about and the Church is in these dayes to look forth as the morning Cant. 6.10 bright beauteous lightsome and welcome after the darke night of Antichristian ignorance and error which we have been so long under Now shee is to arise in publike and to be seen by all and in an ascending light from year to year from one administration to another till it be perfect day Prov. 4.18 and high-noon Cant. 1.7 and every yeere there shall be more light then in the former Eph. 3.3 4. Veniente perfecto evacuatur imperfectum for it is not an evening but a morning light Isa. 58.8 and then follows Faire as the Moon in Heb. Lebanah shining bright to shew when she appears thus in publike as the morning she appears in pulchritude to the admiration of all others as in Verse 9. before Thus Ezek. 16.14 Thy renowne went forth among the heathen for thy beauty c. Clear as the Sunne and terrible as an Army with Banners i. e. then when shee appears and looks forth in publike abroad as the morning O what a terror is shee to all the enemies of truth when they see Saints in a good array ranke and order to march together in one body all armed with the Armor of God and under one Captaine of their salvation against one and the same enemy This is the benefit of appearing in publike and it addes much to the name of Christ and to the glory of the Church See but Act. 5.13 when the Saints came forth into a publike place viz. Solomons Porch O what honour they had by it in that little time saith the Text The people magnified them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and honoured them and the way which they were in Doubtlesse might Christians in primitive times have had their liberty they would alwayes have been in publike Fourthly It answers the Rule most to appear in publike reason 4 upon that day and in that duty It is most coming up to Christs Commands see Mat. 10.27 What I tell you whether concerning Doctrine or Discipline speake abroad in
in two or three considerations As First that all Saints are Sons and Daughters of light and therefore have liberty to lay by what is dark to them for as Psal. 39. ult in the Lords light they see light not in mans light they cannot see with other mens eyes Therefore they have a liberty of rejecting or refusing whatsoever they find not agreeable to the revealed minde of Christ And whatsoever is asked of them or accepted from them as matter of faith and they are required to obey or yeeld submission to they must and will have Gods word to give it them the Gospel of Christ to hold it out to them or else they returne a blanke to it or a negative answer 1 Thess. 5.22 Col. 2.20 21 22 1 Joh. 4.1 2. Act. 17.11 Gal. 5.1 and will have none of it that hath none of Christs Commands for it wherefore it is with them as it was with the Beraeans they search the Scriptures whether they can finde such things so or no. Children of day they see where they goe but them of darknesse doe not Act. 17.23 1 Joh. 2.11 they goe they know not whither but at a venture doe as others doe whilst the Saints of God walk warily wisely knowingly c. yea and armed with light too Rom. 13.12 being round about swallowed up as it were in a clear truth which they are able to defend and maintaine having put on the armor of light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instruments weapons of light too for defencâ— The word of God which conquers them they use to conquer others with and in such cases as these are as to the Doctrine and Discipline of Christ the Saints had need to be clear for they shall meet with many adversaries oppositions enemies hot strong sturdy and lusty and that will with full blows and violent buffets and arguments use all means to assault wound and knock them down therefore I say they had need to have the armour of light on against the time they are to meet their storming angry raging adversaries else they will soon yeeld and faint therefore it is that nothing should be urged upon them which is darke to them For as darknesse is caused by the absence of the Sun so is darknesse in the minde and upon mens spirits when they finde not Christs the Sunnes light to shine in their hearts and to give them the knowledge and when they finde not in the Gospel that forme opinion or practise which others urge to them and would presse upon them then they are in the darke which ought not to bee thrust upon any Saint or Brother that is to be received For first wherein they are in the darke they are disconsolate whilst those that live in the light walk in the day and doe what is cleare to them out of the word of God and doe it chearfully freely comfortably and indeed confidently And the conscience is cleared and rejoyces in such practises as are approved by day-light and are cleared in the understanding and proved by the word of Christ. And Secondly darknesse hinders sight tenebrae a tenend and tenebra est visus impeditiva and so doe such opinions and practises which are pressed upon us without the word of Christ without the light and not in the beams of the Sunne those brethren cannot see other things often-times that are swallowed up in them Who are more blinded as to the most spiritual objects and discoveries then your greatest formalists that are most hot high stirring pressing their owne formes opinions judgements especially in things doubtful and indifferent and such things as are left indifferent and such things as are left in the darke without the word O! how bitterly are they besotted incensed against the more subtle oriental spiritual and most splendent truths color omnibus unus thus were the Pharisees and so Isa. 29.10 and Joh. 9.39 Thirdly they know not how to walke when they are in the dark est gressus prohibitiva nor whether they are right or no And Fourthly they walke in feare for so much as they are in the darke est timoris incussiva and so they cannot but bee faint and fearfull of that opinion practise or forme which they finde not in the word of God And Fifthly est casus inductiva it is dangerous and they are liable to fall then when they are forced or induced to do that which they see not warranted in the word but left in the dark too and who then would as was said before give a brother such occasion to stumble and fall Sixthly est verecundiâ— diminutiva this night-opinion or practise or forme whatsoever it be which any are brought into makes them many times too immodest tooth and naile unguibus dentibus to fight for and act for what the word warrants not As the night that makes night-walkers too bold in immodest formes and appearances and practises sutable thereto So O sad some of your formalists you will finde have the Whores forehead harlots-dresse and are too bold as blind Bayard and confident for such formes opinions practises and wayes which have none of Gods word to give life or light to them and yet how hot are some for Antichristian orders and customes which were the light up and did the Sunne shine in their Horizon they would even blush to owne and be ashamed to shew their heads for Now all these and many more inconveniencies would be unavoidable consequences of such practises as to presse our opinions or judgements upon any of the Saints and upon such conditions to admit of them into Communion which God forbid should be in our thoughts hereafter For let us doe as we would be done by and let every one walke that is a childe of Light in the light and liberty of his owne conscience for better it is to follow even an erring conscience when it cannot bee informed and corrected then to doe against conscience But thus for the first Consideration Secondly Consider what is the glory and beauty of Sion which shall be shortly the joy of the whole earth is it not variety in unity and into unity The Church militant is the image or figure of the Church triumphant and all her Ordinances Orders Forms of Discipline and Doctrine are no more nor lesse then a shadow of what is to come in the Jerusalem which is above Gal. 4.26 wherefore the word Jerusalem in the Heb. is of the duall number to teach us as the Cabalists confesse there is an heavenly as well as earthly Jerusalemâ— and the taking away of the letter jod out of Jâ—rushalaim 2 Sam. 5 13. teaches the earthly Jerusalem is but the shadow and the shadow vanishes away into the substance which is that that is above Thus the Apostle intimates in Col. 2.17 speaking before of many Ordinances of Circumcision Baptisme Sabbath-dayes c. which are all sayes he but
Lord is tryed I can tell it by experience and I know that he is a buckler to all that trust in him And David Psal. 51. promises that as soon as his broken bones were healed and the joy of his salvation was restored to him Verse 12.13 that he would presently preach it and teach even sinners Gods wayes to give them warning of uncleannesse sinne c. and to tell them what it is to lye in hell horror to have a wounded spirit an accusing conscience and the judgements of an angry frowning God Thus also 2 Cor. 5.11 Wee knowing the terror of the Lord that is by terrible things which would make a man tremble and his heart ake we perswade men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we tell them the condition we were in and now how wee are out on purpose to perswade them to beleeve in God and to get out of their carnal condition for presidents sometimes doe prevaile before precepts so that this is no novelty to declare the condition which we have been in and are in Taste and see the mercy grace and love of God in Christ in the Gospel by pardon peace reconciliation assurance or whatsoever is to be tasted as Dr. Ames observes on 1 Pet. 2.3 if so be ye have tasted how gracious the Lord is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely taken grace for so many do but tasted grace per metonymiam effecti and found experimentally feelingly feedingly how it tastes O then you will say O it is good O this is sweet and say to others Come and taste The Israelites when they had tasted the manna they called it Angels food but before they sleighted it What is this Thus Psal. 119.103 but why should we taste it and tell it to others There be divers Reasons both with reference to God the Church and those Saints themselves that doe enjoy them why they should declare them to the Church First It is a bearing the best outward testimony to God reason 1 and his Attributes that can be when we can say by experience that God is gracious loving slow to anger ready to forgive that he is true and faithful for we have tryed him and therefore know it Psal. 18.30 But on the other side it is the want of this that makes us call his care and his truth and his mercy and love so often into question especially in times of trials as Sibbs sayes in his soule-conflicts chap. 18. in Joh. 15.27 and ye shall beare witnesse sayes Christ because ye have been wâ—tâ— to mee from the beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye shall witnesse upon your owne knowledge the word is not from hear-say but have-say from your own experiences yee shall testifie even before the Judge in the eye and ears of all the people that I am full of grace light life and salvation You shall know it by experience and witnesse to his truth faithfulnesse righteousnesse justice mercy c. And though a thousand should deny it a child of God that can say by experience that God is a good God the word is a true word his love is a most soul-ravishing and never-ending love and the like and his hand helped me his blood cleansed cured comforted me his owne good will restored me Oh such a one opens the mouths of many to praise the Lord Psal. 35.18.27 and to beleeve in the Lord Joh. 17.21.23 Jo. 11.48 Act. 3.9 Luke 18.43 reason 2 Secondly It is needful for the Churches benefit too to set upon this duty to declare experiences of Gods worke on the soule and that for these several Reasons which follow As 1 To know so far as may be judged by the effects who are the Elect of God 1 Thess. 1.4 beloved of God that is by the judgement of charity not of infallibility for none can say for certainty thou art a Saint or elect but so far as we judge and beleeve in Vers 5. the proof of Election lyes in Vocation and ye know what manner of men we were sayes he so that the Church was endued with a spirit of discerning 1 Cor. 12.10 Now such as the Church beleeves to be called of God she beleeves to be of the election of grace Rom. 11.5 and such she must admit Now to make Election sure as 2 Pet. 1.10 and cleare we must make our Vocation sure and Calling clear 2 Tim. 1.9 where it is called a Holy calling that is from sin to grace Tit. 2.11 12. from darknesse to light 1 Pet. 2.9 from former sins and lusts to holy life 1 Pet. 1.14 15. and by this our election is knowne To open which note know that Election it selfe is secret and mysterious as it lyes in the decree it is from all Eternity Now poor man must needs bee lost to look what was done from all Eternity in the secret conclave and councell of Heaven a Being that is spanned by time cannot reach to it his Decrees are kept close under locke and key till it is time to open them wherefore I finde it not praise-worthy in them that so distract themselves and others by their curious disquisitions and nice disputations in this point For our way to have the fruit of it is not to dig deep and to search to the root but to reach to the boughs and branches thereof So look out and take hold on the Holy calling For the head of Nilus cannot be found out but the many sweet issues and Springs of that hidden head are found out and known So though the Head is secret and kept hid yet the Springs break out in our vocations and holy obedience and conversation as Adams on Peter P. 210. hath it for a River may runne a great while and a great way under ground but in time and in some place it breaks out and runs openly So the Decree may bee hid and secret for a while but the streams break out in Vocations which is the way from Predestination to Glorification Rom. 8.30 This cuts off that absurd sottish and soule-overwhelming opinion of many poor wretches who say if I am decreed to bee saved then I may live as I list for I am sure I shall be saved if it be decreed but if it be decreed I shall be damned why I shall bee damned doe what I can and my best way is to live in pleasure loving and serving my selfe here for I am sure all my care cannot alter Gods counsel Oh alas how subtil is the Devil but does the Word say thus no! but the Word sayes If God have decreed thy salvation as elect why then thou shalt walke in the way of salvation and then thou art decreed to be called as well as saved from sin to grace to a holy life from all uncleannesse 1 Thess. 4.7 to sanctification Origen makes mention of one sicke who was perswaded by a friend not to send for a Physitian for
up of my joy when I shall give an account to their comfort at the great day And since that I have been sent forth as a Pastor and publique Teacher by the Church and I know my Ministeriall commission and authority to be from the Lord and notwithstanding the divers temptations that I meet with yet finding my heart full of corruption and my life a continuall warfare of flesh against spirit yet I blesse God who hath delivered me in diverse wayes which I have not yet declared from the fraudulent gins and snares of the Devill and who hath called me out of darknesse into light that his power is stronger in me then any that hath been against me and I am the better provided against Satan for that I live now by faith in the Son of God above the letter in the life above the form in the power above self in an higher self altogether where I have my abode so that I am not I but by the grace of God it is that I am what I am as the Apostle said Why weep ye for me for I am ready not onely to be bound but to dye so I say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have provision within me seeing Christ is in me the hope of glory I am assured of Salvation in Christ Jesus my head my Lord my elder brother and the first fruits of all them that rise again And although I meet with daily troubles at home and abroad within and without yet am I all the way ascending heaven though descending hell the same way with Christ who hath through the vail consecrated a new and living way for me into the Holy of Holies I can comfortably drink after Christ out of his own cup and in eating his meat and drinking his drink take gall and vinegar as wel as wine and honey I prefer Christ before Salvation and had if I know my heart yet not I but my spirituall self had rather goe to Hell with Christ in my armes if 't were possible then to heaven without him accounting the enjoyment of him to be the enjoyment of all the excellencies and happinesse in heaven and earth Super omnia Christum I am very confident Christ can't be perfect without me nor I without him but that I shall appear perfect for all Eternity in Christs righteousnesse and am pardoned by his death purged by his bloud sanctified by his Spirit and saved by his power and this I am as sure of to be glorified as he is glorified and shall see him as he is I could say much more and have many more experiences but I fear I offend others I shall cut off in an Apocope but pray pray for me that Gods power may appear more in my weaknesse and whilest I live and breath I hope and resolve it shall be with him and for him as well as by him and that I shall not desire to live one minute longer then to his honour and glory and for his service which the Lord make me fit for and faithfull in and prepare me for that glory which is to be revealed But these things I have spoken in the fear of God wherein you hear what I was what I am and what I shall be I know no more yet to trouble you with but according to the accreasings of the holy one in me and effusions of the unctions upon me I shall speak more hereafter for your advantage I were a wicked wretch should I smother any of the appearances of God which I meet with 40. An eminent Experience or relation of John Osborne member of the Church at Purleigh of the which Mr. R. was Pastor as was taken out of the Church Register word for word JOhn Osborne a poore labouring man was admitted a Member of this Church April 16. 1650. his visible carriage in word and deed seeming holy and his outward conversation such as he was well approved of after his confession of Christ and resolution to cleave close to the Lord in this way nemine contradicente but it seemes this man was much unsound and not yet fit matter within whatsoever he seemed without and it being best known to God and himself Gods designe was to work out the discovery of him out of himself he began to manifest much grief and gall within him by his outward colour and complexion but kept it close to all the Church that his ill life was the cause of his ill looks yet he followed the means frequented the Communion used the Ordinances at home and abroad in publique and private so that nothing could be gathered in the Churches apprehension but godlinesse in him He would presse an exact walking Gospell duties and in discourse cast in his mite of knowledge and measure of light So that some tooke much content in him much comfort of him but for all this his heavy countenance did discover that there was somewhat in him lay undiscovered and not yet brought to light But Gods time was near to doe his Church good and to give them some reall testimony and tasts of the first fruit of his love towards them by making him known to them whom they thought they knew but indeed did not know for what God saw in him that was naught was not visible to the Church but what was visible was good but that which was invisible to us was the rottennesse and unsound part of the man But mark how God met with him who upon the 28. day of April 1650. was after Sermons being the Lords day struck by a sudden distemper which in the night produced dangerous fits which continued at times for two or three dayes the Pastor of the Church J. R. he did visit him but at that time being Wednesday May 1. following he discovered no discomfort discontent or burthen within him at all but he had good expressions and motions yet was once or twice in his fits very fearfully but after he was recovered the Pastor with prayers for him and directions given him departed home The next day being the Lecture day after Sermon was ended it was moved in the Church to contribute unto him who did it freely and largely and that very night the Pastor J. R. was sent for again to him but first the Church made prayers for him And it is observable that this Osborne being in very strange fits as ever were seen like one possessed he groveling and foaming and his hands feet eyes mouth were most gastlike drawn out into a Convulsion-manner but much worse at that very hower that the Church made prayers for him and not ceasing till God were prevailed with those strange kinde of fits and distempers left him to the amazement of all that knew it so that after that not one fit more had he though they continued upon him so thick and for so long a time before that no Doctor could help him but all gave him over for a dead man without
Churches p. 117 c. 9 l. 1 King the first a Tyrant 22 Epist. Kings never more in England 23 Ep. Kingdom of Christ p. 85 c. 7 l. 1 Kingdom of God consists not in outward things p. 324 c. 5 l. 2 Kingdoms of God of several kindes p. 325 ibid. Knowledge of Christ spiritual is one end of Church fellowship p. 60 c. 5 l. 1 L. Lambs Book of life p. 55 c. 5 l. 1 Lambs Book will be out ere long 217 Epist. Last days best days p. 26 31 46 c. 4 l. 1 Latter days Churches filled with glory p. 537 538 539 c. 9 l. 2 Law-giver Christ alone p. 144 145 c. 13 l. 1 Lawyers corrupt and live by sin 220 221 Epist. Lawyers mock at the word and hinder Reformation 222 Epist. Lawyers ere long will appear the greatest Oppressors Tyrants and Traytors that are 224 225 Epist. Laws of the Nation not regulated and why 222 Epist. Laws and Lawyers must be purged from lusts 223 Epist. Laws of Christ in paradise p. 540 c. 9 l. 2 Law to go forth from Churches to the World p. 541 ibid. 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Magistrates struck with judgements that meddle beyond the orb God hath set them in 166 173 ibid. Magistrates when in most danger p. 171 ibid. Magistrates are servants to not Judges of noâ— Law-givers to Christ Churches or Saints 179 180 ib. Magistrates in their places owned and honored by the Churches p. 129 c. 11 l. 1 Magistracy and Ministry ever distinct p. 1â—5 c. 13 l. 1 Magistrate what he may do about Ministers 11 Epist. Magistrates must do all they can by their powers and persons to countenance the Churches 13 Epist. 26 ibid. Magistrates must study Scriptures p. 36 ibid. Magistrates Presbyter and Papists agree about them p. 480 c. 9 l. 2 Maintenance to Ministers is moral but the manner of it is civil and left to liberty p. 489 ib. Man not able to undertake Church-Government p. 139 c. 13 l. 1 Mans rule too long or too short p. 121 c. 10 l. 1 Man of form most enemy to Christ p. 341 c. 5 l. 2 Many fall to Rantism c. and why p. 322 ib. 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unfeigned without flatteries Revel 14.5 having no guile or as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no Hypocrisie falshood for mentiri is contra mentem ire reason 3 no defect of that nature Hebrew Mum Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is found in their mouths but it is found so in the multitudes Besides reason 4 because they are the Virgins that follow the Lamb Rev. 14.4 Virgins have the finâ—st and sweetest voices and tunes and songs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hid and unknown to them without that are but men so Saints are hidden ones or as in Hebrew Porah the fruitfullest and followers of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into all conditions Now they know best the notes of high and low conditions and dispensations and they onely keep the tune best according reason 5 to the times they live in Besides they have grace in their hearts and have Christ dwelling in them richly and abundantly Col. 3.16 Now such in their praises to God which is their hardest and highest duty of a Christian do return of his own fulness and commodities in kinde grace for grace Joh. 1.16 and glorifie God Psal. 50.23 Whilst mixt Congregations abundantly abase God and rob him of his honor and in their best services and sacrifices bringing him rather the ratlings or what they can spare then the fatlings of their lives every day or the calves of their lips lives and loves Vse 1. It appears then by the bright beams of our Sun use 1 which shines in the Scripture-Elements in this Hemisphere of his Church here below That Parishes in this point are far from true Churches They fall short of the final cause not considering what conduces most to Gods glory but what is most for their advantage and gain this is the godliness of most Parochially opinionated In your Parishes prophane ones all sorts of sinners swearers drunkards whoremasters c. are all suffered as of their Churches which ought not to keep in or if they creep in ought to be cast out of Christs-Church wherein God is most to be glorified I say in such a Church as consists of Saints separated as before and that will not willingly or knowingly admit of or keep in carnal and openly sinful men c. Or thus The Members of Christs Church are the fittest to set forth the praises of God but the Members of that Church which consists of Saints separated and qualified as before are the fittest to set forth his praises Ergo c. Parishes are excommunicated for such a rabble-rout as have and yet do rob God of his due honor and praise and glory But Use 2. Better is the End of a thing then the beginning Eccl. use 2 7.8 Wherefore come forth ye that fear the Lord from those Dungeons of darkness those Babylons of unbelievers and lewd livers and Synagogues of Satan what is the fruit of those things whereof we are now ashamed And dearest hearts whom I bear in my bosom before my Father are any of you fond of Zion see that your End be good and then that the means be conducing and answerable thereunto The End though first and principal in your intention yet is the last and ultimate in the execution yea this End viz. the glory and praise of God is to be the Alpha and Omega the first and last of all or else our best will be but frustra agere bad in our building Wherefore Friend consider what is it we promise or propose to our selves sayes our Saviour Christ Luke 14.28 30 c. Which of you intending to build a Tower sits not down first to count the cost If he can finish it Least he be mocked and it be said he began to build but could not finish it This is but ordinary wisdom to weigh the End first and whither you can accomplish it or not or are fit to go through stitch with it or not or else what a scandal will you bring to the Gospel and dishonor to him whose name you profess Consider the End of your conversation Heb. 13.7 that is Look wishfully upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consider what is the end of your ways walking c. is all for Gods honor and glory 2. This must be the principal End of your entring into the Church of Christ to honor him with the same honor wherewith the Son honored the Father and you shall receive the end of your faith viz. salvation 1 Pet. 1.9 To conclude Sing praises sing praises like the Nightingale who spends whole nights in her kinde to sing forth the praises of God as if the day were too short every Man must be a Preacher every Creature a Text every Occasion a Doctrine every Blessing a Reason every Providence a Proof every Thanksgiving an Use Men and Angels the Auditors and the whole Sermon is Gods honor and glory And yet how many like unwise Archers shoot and know not at what mark And others vile wretches praise with their mouths but they are like Samsons honey out of the mouth of a Beast or like the Quarester that sung Gloria Patri in the Church and Carmina Bâ—ccho in the Tavern others there be that would blazon our Christs Arms Herald like but it must be their own device But the best flower in these Gardens enclosed to make God a Garland with is the Coronation flower to lay all our crown and glory at his feet When Thales had learnt Mandrita the Philosopher an admirable invention of the motion of the Heavens Oh Sir sayes Mandrita how shall I requite you No way sayes Thales Milesius but by acknowledging you learnt it of me So the Lord requires of us to give him the glory of all we learn in his Churches by his Spirit of the motions of the Heavens CHAP. XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alluph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the true Church rightly defined that Christ alone is the Master Builder Ruler Repairer Head of Gold Lord Law-giver without any other Partner Paramount Competitor or Corrival whatsoever THen the Reed which hath measured both the true and false Church state presents unto us as vaste a disproportion and difference in all particulars essential as is possible between Parishes and true Churches For from the Essential Material Formal Objective Organical and Final causes we finde the Church of Christ lies thus defined from the false Antichristian Church which also we shall define by the rule of contraries The true Church of Christ then is 1. A society of Believers sanctified in Christ Jesus 2. Separate from the world false-ways and worships united together into one Body Independent or having a plenary power within its self without the least subordination to any but Christ 3. having the special presence of God in the midst of her 4. and being gathered and ordered by Christs rule alone 5. all her Members freely
saith he if it be appointed you shall dye the Physitian cannot helpe you if it be appointed you shall live you doe not need him but shall live without him Nay Sir answered hee but if I be appointed to live I will use the means which are also appointed thereunto for such an appointment to take effect Now I say there is a strict and inseparable connexion betwixt Election and Vocation and Vocation is a comment upon Election The letter sayes Culverwel in his White-stone was dated from Eternity but the Superscription was writ in time viz. Vocation now though the Letter be writ first yet the Superscription is read first and then the other is unsealed and read the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that was in Election well becomes saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Vocation Doctor Twisse on the point of Predestination telling us how God is not guided by second causes in any of his Decrees and how nothing in us was the cause of his Decree concerning us be it what it will yet sayes he in the execution of his Decree which is in time there is another order for to instance in the Decree it selfe from Eternity glory is first Salvation is first ordained which produces grace and sanctification but in the execution of the Decree in tempore grace is before glory and sanctification before salvation as was said before of the Letter the Superscription is first read though last writ Wherefore I say for to this end I speake it that it is altogether irregular and anomalous and out of our order for any to pry and pore and peek first out for Election and that would first look into the Decree Now would the Church know so far as they are able in charity for they cannot on certainty and wouldst thou know whether thou art an elect received of God decreed to be saved it is not to search the records in heaven first but the records in thy heart first for what is bound on earth is bound in heaven and loosed on earth is loosed in heaven how is it with thy heart art thou called yet changed yet art thou holy hast thou left off thy ill courses companies conditions c. for where there is fire there is heat and where there is true vocation there is inseparably sanctification and holy life would we know if the Sun shine why we shall not need to climbe up into the clouds to clamber to the skies no! but look upon the beams shining on the earth That Astrologer sayes one was sufficiently laughed at that looking so intensely upon the Stars and staring with so much amazement at their twinkling tumbled unawares over head and eares into the water whereas had it pleased him to have looked lower in the water he might have seen them lively represented in that Christal glasse so many doe but undo themselves and are over head and ears that look so high at first as to search the secret will which they shall easily see in sanctification and regeneration revealed And as a Father that resolves one son shal be his heir which shal be he amongst many he saith not but keeps that secret yet so far reveals his minde that it shall be he that observes him in obedience to his commands so God though he hath kept secret who they be that shall bee saved and whom he hath elected he locks this up in his own bosome yet he hath revealed it thus far that such shall bee holy obedient to his Gospel beleeve in Christ Jesus these effects Election brings forth and we are not able to judge of the cause but by the effects So that when poore soules powre out their experiences and tell the means and shew the effects of their Call we cannot but in the judgement of charity beleeve the cause of this their Call their faith their holinesse is the Decree of Election Eph. 2.10 2 Pet. 2.8 9 10. and that they shall attaine to the end viz. Salvation Now I say in the powring out Experiences they acquaint the Church with the means and the effects And you will finde both these in the examples that follow where they tell their preparation and qualification In their preparation 1 When they came to be taken off of sin selfe world lusts or the like some at one houre some at another some in the night some in the day some at home some abroad some when younger some when older but that is most seldome And secondly how some more violently the Lord came in the thunders stormes fire on Mount Sinai and in frightfull flashes of lightning like a Ghost a Destroyer a judge in flaming vengeance roaring like a Lion robbed of whelps to many In afflictions crosses losses dangers frights threatnings of Law terrors of Hell and the damned roaring in their ears in such dispensations as cut to the heart pierced to the quicke sharp and fetched blood from the soule wounded the conscience with a thousand stabs as Act. 2.37 such Sermons Mr. Rogers of Dedham Fenner preached c. But secondly others more gently were won in by love cheries promises warme tenders of the blood of Christ lively openings of a crucified Christ which melt their soules and make their hearts bleed and mourne to look up unto him whom they have pierced by such Sermons as Sibbs Crispe c. preached Thus they were brought low wounded in spirit broken in heart and with fresh bleeding wounds weep though some more some lesse for a Christ their Lord but they know not where he is laid Joh. 20.15 and know not where to look for him but sometimes are afraid and flye off and on and up and down and here and there under a thousand temptations being in a holy preparing desperation and utterly undone in their own sight and sense till by some Ordinance Promise or other Providence or other the Lord ministers comfort and by his secret Spirit whispers pardon and peace and joy abundantly and brings them to Jesus O then they say with Mary Rabboni My Lord have I found thee Oh what sweet claspings and closings and ravishing embracings and kisses of love and banquets and flaggons are betwixt Christ and such soules then none can expresse it O but it is best knowne by enjoying It is said in Samuelâ—f â—f many multitudes in Sauls Army that onely a few bankrupt undone beggars came to David in the Cave of Aâ—uâ—â—am and indeed it is true here none but a few undone soules poore beggars that have spent all lost all wounded Cripples broken-hearted Publicans troubled Hanna's weeping sobbing sighing and yet seeking Maries and sin-feeling soules that come to Christ and that are cast in upon him through meer misery and want and thus prepared for him are received of him Joh. 6.37 Mat. 12.20 Mark 5.26 and none can bee put by that thus come The second is Qualification In their
are not onely sky-colour'd and heavenly but watrish humble and lowly and willing to be of no account for Christs sake they are little or nothing in appearance but full of vigour and vertue to comfort souls to suppresse sighes and cause sorrows to fly away to help their sight to remove humourish obstructions and to work upon ill livers and to restore them to soundnesse and having the power of Christ the influences of this sun of righteousnesse with them they wonderfully inflame souls and kindle a fire in their hearts to embrace and embosome the things of God to long after communion with Christ to bee in love with him and his wayes and to set souls a burning after grace and glory such as these are indeed precious matter Ninethly a Topaz of the Gr. Topazion in Hebr. Pitdah whereunto â—â—pad or Topaz is taken found among the Aethiopians Job 21.19 Pliny sayes it growes among the Troglodites as Dionysius sayes it is an Indian Gemme in Chaldee Jarkam and Jarkatha that is green it is of a rich golden green colour it is of excellent use against the Emrods it affords sometimes a milky liquor cures a wound helps the Lunatick and keeps much from mutability Surely such Saints are precious matter and usefull Gemmes that the latter dayes shall finde out for curing of many sharp humorsome diseases that would obstruct the passages of the excrements which would be to the hurt of the body such as would hinder the casting out of traditions and excrementall doctrines which will hurt the Church Such Saints shall say as Isay 30.22 Get thee hence Oh fie upon 't out with them as the word bears it as with excrements Such Saints shall afford sweet milky consolations for Babes out of their bellies shall flow Rivers of water of life they shall be weak to the weak as well as strong to the strong they shall bind up many a wounded and broken Reed and poure Wine and Oyle into the sad gashes of wounded spirits applying seasonable promises and Balsomes yea the lunatick ones that fall sometimes into the waters of drunkennesse and iniquity wherein without mercy they will be drowned and sometimes into the fire of their lusts fitting them for the flames of Hell if they be not help'd by grace Such as these may be means of recovering and of confirming many in the Faith and keeping them from changing with every wind of Doctrine and they do themselves and endeavour to make others hold fast their profession and that without wavering Oh these wil be precious matter too Tenthly A Chrysoprasus in Hebr. Shebo in Gr. Achate in Eng. Agate the name signifies a golden green and indeed the best of them are green sparkling with golden guttulis it is of excellent use to revive the spirits to help the Eye-sight too and to shine most excellently in darknesse Oh! such Saints will be precious matter indeed that shine best and most in afflictions troubles nights in a time of darkness when they see no light these will be strong in faith and are best in worst times and therefore must needs revive the spirits of others and quicken them which be of great use to helpe the weak-sighted Eleventhly the Hyacinth or Jacinth in Hebr. Leshem it is but little but excellent of a bright purple colour or somewhat violet-like found among the Indians and Aethiopians and so is the following this is of admirable vertue to preserve from the blast of lightnings the danger of Plagues and Pestilence in corrupt and infected ayres and as Albertus testifies it causes sweet rest and sleep defends the animall spirits and makes men rich Oh the unspeakable excellent use of the precious gems the Saints of the last dayes such Saints are surely meant here as are violet-like humble with their heads low but hearts high sweet and savory the first flowers as it were of the time the witnesses of the Churches spring and of the Sunnes approach these will be able by the divine vertue in them to keep themselves and others too from hurt by tempests stormes or flashing persecutions or troubles yea from the contagion of sin and pestilentiall diseases and corruptions which reigne in others and make them rage these keep up their spirits for God and the Truth and doe defend the life of God in them from all that would offend those vitall and soul-spirits yea such will be a means to make themselves and others to rest in Christ their beloved and to finde their bed green too yea such do make soules their own and others Rich in Grace and to abound in wealth and to fetch in apace of those Treasures of Wisedome and Knowledge which are layd up in Iesus Christ for the Saints Twelfthly An Amethysh in Hebr. Achlama is a Stone to be found among the Indians Arabians Armenians Galatians Aegyptians c. this is of a ruddy colour and is of excellent use to cause and keep temperance to restrain all excesse and drunkennesse it takes away from night-feares and provokes sweet rest So the Saints in these latter dayes that excel in these vertues are meant to be the Mystery of this Precious stone such as are exceeding temperate and cause others so to be that will not abide excesse and they are not afraid of evill tidings Ps. 112.7 nor of terrours by night nor of those terrours which attend times of darknesse and afflictions they live above all fears and fancies by an Heroick faith being resolved come life come death nothing shall separate them And they provoke to that sweet soule-rest and holy recumbency of Spirit which they have in Christ. These are the Precious stones the excellent Church-matter promised in these dayes to come And these being under a promise O what happy dayes are comming great shall be the day of Jezreel indeed blessed daies then are approching for the Churches O let us wait for them and begin them by bringing forth the properties of these Precious stones which are a mystery of the excellency of Church-members and matter consisting of excellent gems and jewels which shall be gather'd up in these latter dayes from all parts of the world East West North and South Jewes and Gentiles Indians Arabians Medes Persians Scythians Sardians as well as English French Spaniards Italians c. These Precious stones viz. such Saints are exceeding rare as yet but ere long the appearances of Christ will be higher and the shining approaches of this Sunne will be hotter and the Gospel shall go further ev'n beyond Seas to find them out and to gather them up And after the houres of triall which shall come upon the Churches of Europe will the Spirit be pour'd out amply for such an ample employment viz. to gather Jewels and Precious stones for Church-matter in all parts of the World As the excellency of the matter so the variety of that excellency is also under promise as appears by the various
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