of Religion though they be the fundamental as we say principles of our Christian faith O what an errour is this sayes John Husse to his Adversaries to deliver poore people up to secular powers to put to death c O cruell accursed invention Mr. Hooper also in a letter of his out of prison to a precious friend Anno one thousand five hundred fifty five tels him how thi◠tyranny extremity and force hath been the onely argument which sayes he you must grant to maintaine the Pope And what they cannot doe by the convincing word they will endeavour to doe by delivering us up to worldly compulsive powers to be tormented This was also good Bradfords sense as he sayes to the then Lord Chancellor I have been said he now a yeare and almost three quarters in a stinking prison and yet of all this time you never questioned me for my opinions before this time or for any thing else when I might have freely spoke my conscience without peril but now now that you have a Law to hang and put men to death if a man answer freely and not to your minds so now you come to ask me this question about Christ really present in the Sacrament Ah! my Lord my Lord Christ used not this way to bring men to the faith Bernardus writ to this purpose an Epistle to the Pope Eugenius who condemned many and delivered them up to secular Powers to be put to death sayes he Apostolos lego stetisse judicandos sedisse judicantes non lego hoc erit illud fuit I read that the Apostles stood to be judged but I never read that they sate as Judges to sentence any But this shall be for the Saints shall judge the world and judge their Judges that now deliver them up to bee murdered and massacred This wee shall finde long agone the Saints were well acquainted with A good woman Mistress Askew Martyr in King Henry the eighths dayes said to Wrisley the Lord Chancellor I have searched the Scriptures all over but I cannot finde that ever Christ or any of his Apostles put any to death though Hereticks or delivered them up to any others to put them to death Marlinus that eminent French-Bishop upon this very account withdrew communion from his fellow-brethren Bishops and would have nothing to doe with them because they consented and gave way to Maximus the Emperour to cut off by the sentence of death the Priscilianists as known Hereticks as ever lived yet said he wee have no power to put them to death nor to deliver them up to the Emperour Christ was put to death but put none to death though Hereticks neither hath hee given power to any to doe it but hath denyed it Luke 9.56 Nay I will fetch a Gray-Friar that was Philips Confessor Alphonaeus by name in his Sermon before Philip and Q. Mary February the tenth one thousand five hundred fifty and five hee bitterly cryes out of those bloody Bishops for burning men saying plainly That they learned it not in Scripture to burne any for his conscience but the contrary viz. that such a one should live and be converted and many things to the same purport And deare Lord shall we then be of a more rigid judgement against one another against tender consciences against erroneous persons then the Friar It is very remarkable how Edward the sixth declined this devillish doctrine Mr. Cranmer had never more to doe in all his life then to perswade and beg of him but his hand to be set to the Warrant for delivering up Joan Butcher to the Magistrates power to burne her All his great Councels with their Arguments could not prevaile with that Christian-hearted young King to set his hand to it sayes he what Will you have mee to send her soule quick to Hell you say her errour will damne her should I then be so cruel to send her presently to the devill in this errour O no! let her live to repent it may be to the saving of her soule to give her longer life and liberty to repent which the murthering of her will not doe I hold it more holy sayes he that she should live to be converted c. that this sweet bird chirps and this young man manifested his dislike of such secular powers and punishments for errors though grievous but O! how few such Saint-like Caesars are to be found now I might heap up many eminent testimonies yea I thinke fetched from all ages against this bloody tenet and opinion of giving up Hereticks or any other erroneous persons into the hands of Magistrates to punish them Many blessed Martyrs have breathed out flames against this Antichristian custom which have lent us light into it to this age I have read I do well remember when a flaming faggot was brought to Ridley his feet to set all the rest on fire Ha! sayes Mr. Latimer to his Brother Ridley Come be of good comfort Brother play the man We shall this day light such a candle in England as I trust shall never be put out I hope so too for sure I am by that light we may see that putting to death is none of Christs Ordinance and that fire and faggots are no good Reformers Were a man a Turk Saracen Jew Heretick or what you will whilst he lives quietly and peaceably in the State I know not who nor why he can be put to death besides he is verily perswaded he believes aright and enough much less can I see how a Church dare warrantably to deliver up any one to secular powers purposely to be punished by them This hath been Antichrists advantage to this day and the weapons of his warfare in all ages But blessed be God it is clear to thousands now as the Sun that shines that spiritual evils must have spiritual remedies answerable to the nature of these evils 2 Cor. 10.4 5. And that the cutting off of mens heads is no proper remedy of cutting off mens Errors but of cutting off men in their Errors Let all means spiritual be used for the recovery of such whose diseases are spiritual and mental 2 Tim. 2.25 For we must not sweep up Christs house with Antichrists broom nor fight with his hands Christs battles nor with his weapons our warfare Quaere What must Magistrates do then Answ. All they can to encourage and countenance the servants and service of Christ by giving them liberty though ever so few or contemptible declaring against all known and apparent gross Errors and Heresies so as that they do not allow of them or the like For what Bilson sayes serves us Commissio est à Christo permissio à Magistratu Christ commands and Caesar demands Christ gives the Law and Magistrates the Liberty But let not Magistrates take too much liberty as is said before Christ allows of and approves of Magistrates Government Magistrates must allow and
blamed but without any just blame might those Prelates be pictured out so half way in heaven for what they pretended and for the good they did but half in hel for what they intended and for the evill they did in afflicting the Saints accusing the brethren persecuting the Church and rendring the true Discipline of Gospel-fellowship odious and despicable to Magistrates Ministers people and all But furthermore the Antichristian Hierarchy and Discipline was so indulgently fostered up by Monarchy that King James could make it a maxime in which he proved a true Prophet No Bishop no King and it is clear to me out of many Scriptures Dan. 2.34 35. Rev. 17.12 and 18.3 that they both live and dye together like Hippocrates twins receiving both alike and at the same time power from and punishment with the Beast Wherefore let not the Prelates nor Papists thinke to hold long in any place for the day of the Lord his controversie for Zion shall finde them out neither need they to thinke their fall is by fortune for it is appointed of old and in these dayes wherein we are at suit with them let them not wonder if they all lose the day of us yea and the hot spirits violent Presbyterians too so called who agree too much with Popery and Prelacy as appears Ch. 9. lib. 2. at large and must meet with the like lamentable destiny and fate with you for as Mâ— Hooker sayes in his Preface before his Survey of Discipline There is no such thing as a Presbyteriall Church i.e. a Church made up of the Elders of many Congregations Classic-wise to govern c. in the New Testament wherefore let them not wonder if they also fall in the heat of this Suit seeing the Law and the Testimony is for us this Terme-time and therefore the Judge must be for us too and the day will be ours in despight of all the world because that yee have trusted to forged titles that will hold no water The Camel seeking hornes lost his ears and so have these Disciplinarians they will not heare what belongs to their peace In this Summers day of the Lord Jesus the Sun will shine hot and scorch yea melâ— violento aestu the waxen wings of all false-discipline and thereby throw down that Icarus-like loftinesse of High-Presbytery Popery and Prelacy in all Nations and then the whole bulke and massie body of Antichrist must beat his heels in the ayre and be found in the deeps and drowned in the Ocean of everlasting misery Rev. 19.19 they are already under the burnings of that day in the torrid horrid Zone and must shortly tumble into the tomb where the worme dyeth not This must bee for that they cannot bee converted into any other use for safety As the black cloath that will take no other Dye but must hold so and is most rotten uselesse and unserviceable for weare but the whit will take any other Dye so indeed will our Discipline of Gospel-institution which is in these latter dayes to bee restored into its Primitive purity as white precious spirituall Lilly-like and lovely this shall be capable of any Dye or administration and Dispensation to the end of the world any Dye it will take whereinto it is dipp'd by the hand of the Lord but the blacke base sooty and darke Discipline of Antichrist shall be but as a rotten ragge and good for nothing being in nothing capable of these latter dayes dyes which will be of divers sorts from one to another yeare after yeare and the best at last But furthermore the Dragon till these late dayes hath made use of earthly powers to oppose the Saints having no more place found for him in heaven but now it is that we heare the loud Voyce in heaven viz. his Church saying Now is come salvation strength and the Kingdome of our God and the power of his Christ for the Accuser of our Brethren is cast down And now shall the earth viz. earthly powers help the Woman and swallow up the Dragons indignation though the remnant of her Seed must yet meet with Warres Conflicts and oppositions for a time It remaines now O England Ireland and Scotland that yee kisse the Sonne lest he be angry and yee perish Psal. 2.12 and that yee cast away your Popish and foppish trash and trumperies and those wicked traditions formes and ordinances of men which have made yee Captives and for many hundred yeares have inbondaged and endungeoned ye up in darknesse and deceit for as we can cousen little ignorant Children by giving them Counters and taking away Gold and those Counters too are only to quiet them so how easily can Antichrist cheat you which he hath done in our ignorance and infancy by giving us Copper for Gold and counterfeit Brazen-fac'd ordinances and tooke away Christ's telling us that they were better which he gave us and so quieting us for a long time but now alasse we are older and we must be wiser and not be so basely cheated out of our Ordinances Orders Doctrine and Discipline which Christ hath left us when he went from us but let us hold our owne and keep our Gold and to encourage us he hath promised us ere long to make another change in the Churches and to give them gold for brasse Isa. 60.17 the precious for the vile c. Wherefore it is O Friends that this true Religion Discipline and Gospel-worship of Christ's owne Coyne and Mint having his owne Image of his most precious Gold is offered you againe and once againe which hath often before been rigidly repulst and put off with disdaine and direfull reproach yet notwithstanding it is presented to you the third time and comes crowned with the twelve Starres and cloathed with the Sunne I meane with Christ the Super-intendent and sole Independent Lord and Law-giver yea and alone Light-giver to the Church and Saints This is especially the Honour and Ornament of this Discipline or Gospel-Politie viz. to be cloathed with light having Christ alone the Lord. Indeed hitherto hath many a sad soule sate and sigh'd yea and the Church in the Wildernesse too bewayl'd with Mary weeping Joh. 20.13 Oh! They have taken away my Lord and I know not where they have laid him Alexander used to say of his two Friends viz. Craterus and Hephestion that Hephestion loved Alexander but Craterus loved the King and yet the King and Alexander were both but one man and so Certes I may say of some in these dayes who professe to be Christ's friends they all love him as Christ Jesus our Saviour for his sweetnesse and excellency and lovelinesse and love which is better then wine and for his usefulnesse c. but how few of them that love him as the King to be commanded by him that are obedient to his Lawes and Ordinances unlesse they be in the Congregationall orderly Courches and there indeed Christ
hath a few Friends and tryed Subjects but such Craterus's are rare too wherefore let all the faithfull friends of Christ of what judgement soever that are under his Command and Lordship come and enter into these Gospel-wayes of Worship into Christs order and path ordinance and Discipline for the Lord of the Mannour I meane the God of this world will take up all wefts and straies that are out of this way and empound them wherefore for shame friends make haste Hye out of Babylon flye into Sion into the Fellowship and Church-way of the Gospel wherein Christ is King and Lord and where this Sunne is highest brightest and swiftest in his ascendent motions wherein Christ appeares in his richest perfection and fulnesse For as Nature who hath drawne with her Pencill a perfect Grasse-greene in the Emerald as Pliny sayes a skie-colour in the Saphire a fire colour in the Carbuncle a sanguine in the Rubie and a starry in the Diamond hath also drawne all these together in one viz. the Ophal so hath Christ by his Spirit in his Church for there is one gift and grace in one Saint another gift in another and other graces in others and blessings in the Gospell and power in the Word and sweetnesse in the Ordinances and all in one viz. the Church Some excell in one thing some in another but the Church is the summary of all all excellencies are there in one viz. in one Christ who is in every Church the fulnesse and perfection of all Christ sayes Bernard De advent serm 2. is the Bee which flew into the City of Nazareth which is interpreted Flower and there he alighted on the sweetest flower of Virginity that ever the earth bore and so doth Christ now in the Churches finde sweet flowers who hath Et mel aculeum sayes Doctor Rawlinjon on 's Mercy to a Beast p. 13. both Mercy and Judgement yea he is both Love and Law in all his Churches yea the Law of Love and the Lord grant we may finde it so in these dayes Heare O Ireland heare the Lord run into his Courts live in his Sanctuary for in a special manner I speake to you from the Lord for whose sake I dare not bury these truthes as dead or in silence which doe so much concerne you and seeing I am now with you I wish from my soule that most of your Professors prove not Moone-sicke I meane Lunaticks that sometimes fall or plunge into the water and sometimes into the fire of persecuting the Saints that wil not over head and eares with them in the waters yee know what I meane for I shrewdly feare this wherefore I say forsake not Aegypt to fall into Babylon nor Babylon to fall into the forme againe and to make a Church of forme meerly and to drive in or draw in poore hearts through ignorance and folly into a formall Discipline by urging the forme or tying others to such a judgement with you for this is clearly against God's designe and Christs Gospel-Discipline which is to be in the Spirit and in truth and therefore I have many precious and pregnant truthes to hand forth and handle to you as they are hearted in me from the Fathers bosome of light in this ensuing Treatise especially in Lib. 2. but in the meane time make haste into Sion into a pure orderly Gospel Spirituall way of Worship and the Lord be with you and speed you But if before I have done some doe say Why then we shall be persecuted by Presbyterians or some call'd Independants or the bitter ones of the Anabaptists or the like as well as by Malignants and open enemies I say that they shall be but like Sampsons Foxes who were themselves burnt amongst the Corne which they fired but the Land brought Corne againe and the ground was made the better by it and the fruitfullâ—r but the Foxes came up no more so be yee sure that such will by their persecutions burne up themselves but better the true Churches though it may be some members may suffer in the fire first yet take us the Foxes the little Foxes saith the Lord Cant. 1. he will not suffer them to escape scot-free Phil. 1.28 for it is to them a token of perdition sayes Paul but to you of salvation the true Churches shall maugre all their might and malice appeare again and triumph the more and be yet the more glorious and fruitful but these persecuting Foxes can never come up againe but must lye buried in the field which they have fired and so be the Authours of their owne end Wherefore feare not my Friends their frownes nor crownes but as Alexander was wont to say to his Souldiers when they were in danger or went on any designe Sed habebis Alexandrum my brave Blades you shall have Alexander with you so say I you shall have Christ with you in the midst of you and engaged for you feare not and then you shall no more be termed desolate or forsaken but be called the Lord's Hephzibah and Beulah but thus for the second chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Midbar CHAP. III. That the Churches full deliverance drawes nigh and is upon entrance at first gradually her Discipline shall be restored as at first First proved by parallel from the Wildernesse wherein she hath been long lost as to true Discipline and Doctrine TO proceed the Call continues to hast us out of Babylon It is Historied of Darius's Generall that when he had Orders from Darius his King to revenge the wrongs done him by the Athenians that he commanded his Servants every day at every dish of meat they brought in to the Table to say Sir remember the Athenians Now Christ hath sent to us and calls upon us every foote to Remember the ruine of Babylon and the rising of Sion for Babylon must fall and Sion must fill and grow up apace to perfection-ward but although this is graduall at first yet the restauration shall be universall at last In the interim we heare how long and how lamentably the poore despised Church hath been in the Wildernesse wofully bewayling but now followes what hopes we finde of her deliverance now Mr. Brightman the brightest man of his age that I have met with lends his Light to this Age out of Revel 12.14 where we read the Church was to continue in the Wildernesse for a time times and halfe a time besides the thousand two hundred and threescore dayes in ver 6. which is all one with that in Rev. 11.2 of forty and two months for at thirty dayes to the moneth it comes to one thousand two hundred and sixty dayes which if we account from Christ's time was to begin one thousand sixe hundred and ten dayes viz. three hundred and fifty and one thousand two hundred and sixty and the thirty three yeares that Christ lived makes it one
land even the Land of Canaan to cast Anchor at I say exceeding rich and precious promises which flow with milke and honey hard by us the promised Jerusalem the rich and excellent Canaan we are now come nigh unto The good Lord helpe us to put in well for it if it be his holy will and that before a storme arise and hide it from us or cause us to complaine or comply with a tack-about wherefore it will doe well and be good wisdome for the Churches whom it most concerns to cast in their Plummers and to fathom the waters which we are now in â—n And O blesse the Lord that we see Land and are so nigh iâ— else we might sit sorrow and suspire as all our Fathers did in the Prelates dayes when they were all in the deeps and in dangers and had not sight of the Land as we now see it but the Lord hath given us to see it and hath before-hand shewne us the Churches harbour which is to be in a rich and blessed soil and the Lord lets us know this to warm Saints and to warn sinners For as a very vile Jezabel could not bee content to intend evill to the Prophet Elijah but shee must before hand horribly thunder and threaten it out 1 King 19. much lesse will or can a very good God war before hee warne his enemies wherefore it is that he thunders it out and threatens Christs and his Churches unexorable enemies in these dayes with unavoidable destruction And above all to raise and refresh our spirits in spight of Sathan and his Surrogates he gives us first a sight of this sweet and goodly land which he hath provided for us in these latter dayes before he brings us into it to enjoy it he cannot be content to promise and purpose to do us good as Mr. Robinson sayes in 's Essayes p. 16. but he must make it known to 's servants before hand Thus the Lord hath shewn us our harbor in these dayes viz. in gathered Churches and hath given us to reckon not from what we have but from what we hope For as a man reckons his wealth not so much by his money in his house as by his money in his bils and bonds So doe we reckon in our Churches our priviledges riches happinesse not so much by what we now enjoy as Gathered Churches Members Orders Ordinances Gifts Graces Teachers Pastors Prophesies and fat things as by what we are to enjoy which we are sure off and have in Bils and bonds i. e. in Scriptures Prophesies and speciall Promises which are sealed to us and witnessed in us by his Spirit Eph. 4.30 Joh. 8.18 Joh. 3.32 1 Joh. 1.5 which are as good to us as ready money for the day of payment is now near us and no one of these shall faile Isa. 34.16 Heb. 10.23 for he is faithfull that hath promised Wherefore we are resolved to wait and we will not give over till the day and set time comes Ps. 119.49 50. But as the Souldier that held the ship by his teeth after his hands are cut off so will we the Promises till they be performed to us Gen. 15.14 Josh. 21.42 and therefore with confidence we wait Hab. 2.3 for they cannot sail us and we will be bold to say it that if we be deceived God hath deceived us but God cannot deceive us yet to deale ingenuously I deny not but the performance of these Promises may be but graduall as I declared before at first and to be clear I shall produce some of the flowering Promises which are about fulfilling in these blessed dayes which are even now in approach and under dispensation and dealing out to the Church that hath been so long and so lamentably in the Wildernesse and these we shall prove by parallel First from the VVildernesse And secondly from the Garden of the Lord. From the VVildernesse First it is an untilled place where wild nature is most seen most eminently and evidently if not wholly and indeed which Art and Industry hath not â—amed in Hebr. Midbar is as much as to say without order and in such a wildernesse was the Church for many years together wherein the supererogatory bowes and superfluous branches of that evill root of carnall concupiscence and corruption did spread and sprout out with lawlesse lusts her bottome of her then discipline was so abominably and abundantly overgrowne and growne over with thornes and thistles fit for accursed ground that a Saint could not walke with safety so long as they were neither stubbed out nor cut off For the brambles of ambition and traditions grew thicke and thronging out at both ends and abundance of briars and bushes at every step were ready to snatch at and ensnare a poore Pilgrim-Saint or Professour Oh the deplorable estate of the poor people of God then in a place Nation Church-state so filled over and over with humane traditions and naturall inventions with Will-worships Creature-institutions and ordinances of men with Monkery and Masse and with a masse of Monkery and with a world of trumpery and filthy trash not fit for any but the feet of disdaine and dogs to trample upon But the blessed dayes under promise and in approach are that God will husband his people himselfe and till them as Hos. 10 12. and break up the fallow ground and Judah shall plow and Jacob shall break his clods the brambles and bushes inventions and traditions shall be rent up by the roots and what runs up by nature shall no more be suffered to cumber the ground and the loose branches and unserviceable bowes shall be lopped off Idâ—ls shall be pulled downe superstition subverted Antichrist turned out of doors with his bag and baggage and then the Lord will raine righteousnesse upon his people So in Ezek. 36.34 35. The desolate land shall be tilled and shall become like the Garden of Eden fenced and inclosed and inhabited with holy flocks and they shall know the Lord and be as Paul saies the Lords husbandry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies whatsoever appertaines unto a Husbandman so they are and are to be viz. Gods arable Gods vineyard Gods Garden c. i. e. the Lord will be as watchfull laborious solicitous prudent and provident day and night of his peoples welfairs and for his peoples advantages as an Husbandman is of his arable vineyard or the like he will walke about them overlook them and keep them day by day from danger and spoyl and with his own hands he will dresse them and prune and provide and reap of what he sowes so that in this sense the Church shall no more be driven into such a Desart or Wildernesse againe But Secondly a Wildernesse is a withered dry empty and barren place which brings forth no fruits or but sowre at the best there be no crops of Corne nor grapes
to surpasse all others without both for abundance and the goodnesse of the fruits As far exceeding such as the choysest Orchard or Garden-fruits excell common hedge-crabs or high-way fruits So sayes he Matth. 5.27 What doe yee more then others else it is a burning blushing shame to bee of the Garden and yet to let others bring forth as good fruits thus sayes Paul 1 Cor. 3.3 c. Are yee yet carnall as yee were before when yee were without Doe yee yet walke as men O fic what not now to live at a higher and holier rate then others when your heels ought to bee above their heads that are without Such Garden-Saints by Christ are to become so fruitfull above others by having from him fuller and freer influences then others For he is the Fountaine of Gardens and streams from Lebanon Thus saith he I will cause them that come out of Jacob to take root Isa. 27.6 Israel shall blossome and bud and fill the face of the world with fruits So in Hos. 14.5 6. I will bee as the dew unto Israel he shall grow as the Lilly and cast forth his roots as Lebanon i. e. in abundance of streams and sweetest sap-roots to receive the soule of their soile and the heart of their dewes to reach out and runne farre for his branches shall spread and his beauty shall be as the Olive tree and his smell as Lebanon then Thus they fructifie from Christ as in Joh. 15.4 5. Without him they can do nothing and are but as withered branches saplesse and fruitlesse wherefore blessed be they that blossome in the Spring now and are not nipped off againe by Borean blasts but be well sett for growing and ripening for in this Autumne-harvest which is now nigh us as the Sunne growes hot and high they shall bee gathered full ripe into the Fathers floore or Garner So be it Fifthly He hath them in his care constantly as a man hath his Garden and that most of all for that hee will not suffer Swine to set footing there but keeps them without amongst their bruitish brood So the Lord hath built a watch-tower to over-look all the Church So Isa. 27.3 I the Lord do keepe it and I will water it every moment lest any should hurt it I will keep it night and day By day and by night upon all her glory I will be her defence Isa. 4.5 Hee will not suffer one Saint to be hurt by the wilde Boars of the wood or the Foxes of the field for he sets traps to take them Cant. 2.15 Sixthly such a society of Saints are his Garden-delights his Darling-delights and he dearly loves to live and lodge there Cant. 7.11 12. to eat and drinke there Cant. 5.1 of his pleasantest fruits and sweetest Spices Cant. 4.16 of his beautifull beds and to gather fair Lillies Cant. 6.2 and there his presence is most eminent excellent free and frequent in the midst of his companions viz. the Saints Cant. 8.13 to the ravishing of their soules with his sweetest loves Cant. 7.12 there he loves to walke alife Psal. 132.13 14. and to shew to his Saints his beauty Isa. 33.17 Thus is the Church of Christ his choysest Garden and therein especially is his presence most excellent as the proper sphere and orbe wherein the Sunne moves to give his light to the world Wee know that nothing which is not what it is by nature can longer be so then the cause continues and the working of the cause which effects it to bee so as water which is not by nature hot will not bee hot longer then the fire makes it so but little by little it returnes to its naturall coldnesse againe so the ayre which is naturally darke is no longer lightsome then the Sunne makes it so but the Sunne with-drawne it will turne againe to darknesse and indeed Christ this Sunne as long as hee shines wee are light and shall be light but no longer Now he hath promised in speciall manner to be a light in the midst of us his Churches for there he delights most to bee O that it may be said of all Churches now as once Caesar Augustus said of Rome That though he found them bricke yet he left them Marble So though Christ hath found us a wildernesse yet hee hath made us an Eden or Gardens-inclosed fruitfull and faire pleasant and profitable to God and men But thus you may see in all and in more then all these respects that the Lord is now raising up the Saints and rearing up his Sion as he hath promised This blessing is already begun and in these dayes Christ calls us aloud as Cant. 4.8 Come with me from Lebanon i. e. out of the Forrest in the North 2 King 14.9 Isa. 29.17 where wild beasts were so out of mixed congregations and from wildernesse-companions c. O my Spouse come with me looke from the top of Amana i. e. interpretatur â—urbulentus that is from all wicked and turbulent spirits that oppose the truth yea a mount of Tyrants void of all goodnesse and great Persecutors of Gods people looke from them all and from the top of Shenir and Hermon Shenir interpretatur faetor from the Lions dens from the mountains of Leopards This is the call of Christ to us in these dayes to have us looke learne and live beyond this wildernesse-condition and all them without that are enemies to the Gospel and Garden-way of Christs Worship for now the Lord in order to the restauration of Doctrine and Discipline declares new things Isa. 42.9 before they spring forth he tels us of them Wherefore sing a new Song verse 11. Let the wildernesse rejoyce and all the Villages of Kedar Darknesse Let the inhabitants of the Rocke Christ and all that dwell in the clefts of the Rocke shout out from the tops of the Mountains Amen Finde no fault with these dayes then but wait Isa. 25.9 for the wine will be best at last and in the evening it shall bee light richest promises are reserved for us therefore called the most precious 2 Pet. 1.4 In these dayes shall the Branch of righteousnesse grow up Jer. 33.14.15 and our blessed Ahashuerus shall take in Esther The face of Church-discipline shall shine againe and the King shall delight in her beauty Psal. 45.10 11. Besides the abundance of Scripture-prophesies prooving of this I have seen many remarkable Prophesies of late largely foretelling these glorious times As of one Methodius in the yeare two hundred and fifty in a Treatise de Novissimis temporibus hee tells us how the Kingdome of Christ in these last dayes shall be lifted up above all mountains but first hee sayes That many mighty Ishmaelites must fall and then shall follow peace and joy to the Saints I have also met with Hermas whom wee read of Rom. 16.14 and Jerome calls
us ride post in a Victory of Patience and in the Triumph of Innocency And as Anaxarchus said to the Tyrant Tundis vasculum Anaxarchi sed non Anaxarchum So they may hurt us but not hinder us trouble us but not triumph over us CHAP. IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zebi A further Demonstration of the Discipline of the Church of Christ objective or upon the account of the Churches object and what that is WE have handled through the grace and goodnesse of our God the Forme I hope fully of Church-discipline and Gospel-fellowship wherein I trust the Lovers of the truth will not take mee to bee too tedious although in the following-chapters I wish I could promise to be compendious especially in this first Lib. seeing what is to come as I take it is lesse controversal I shall next insist upon the object of this Church-state whereby it becomes so amiable unto the Saints viz. the Presence of God giving out of himselfe more in grace and glory to such Saints then to any others according to Psal. 87.23 which point lyes apparent Psal. 84.1 2 7 10 11. So Psal. 63.1 2. O God thou art my God my soule thirsteth for thee my flesh longeth for thee c. to see thy power and thy glory so as I have seen thee in thy Sanctuary verse 5. My soule shall be satisfied as with marrow c. that is abundantly more then in other places which thing is promised us as in Exod. 20.24 In all places where I record my name I will come and blesse c. i. e. I will come in a speciall manner and blesse them with speciall blessings of grace so is the type Exod. 25.8 so in Isa. 4.5 6. He is upon all the assemblies of Zion not elsewhere a cloud and smoake by day and a flame of fire by night and upon all the glory a defence c. Isa. 25.6 there the Saints in the Lords house this mountaine of holinesse shall bee feasted with fat things Psal. 36.8 and shall say as in verse 9. Lo this is our God we have waited for him this is the Lord we have waited for him we will rejoyce and be glad in his salvation c. that is we have waited for these appearances and this his presence in grace and of glory c. Thus in Isa. 33.17 there thy eye shall see the King in his beauty an amiable object indeed and in verse 21. there the glorious Lord will be a place of broad Rivers and streams c. There is the loveliest heart-ravishing and soule-enamouring object that the Saint can set his organ or eye upon here is the beloved white and ruddy and more then all other beloveds Cant. 5.10 c besides this soule-enamouring presence is promised to the end of the world among Saints in such communion Matth. 18.20 Joh. 14.22 23 26. Matth. 28.20 Joel 2.27 Zeph. 3.16.17 This lovely object beyond all others Saints embodied as before have had the happinesse to see and enjoy or to have the fruitive discovery of which all the true Churches of Christ have experienced to the purpose and their profit in all ages Act. 2.28 Act. 4.33 So 2 Cor 3.18 2 Cor. 6.16 Yee are the Temple of the Lord as God hath said I will dwell in them i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will in the nighest communion of love and grace be present and so as he hath promised yee who are his Temples have experienced Eph. 2.19.20 21. Hebr. 2.12 and in such societies the Saints have found him to delight to be and to walke there Rev. 2.1 2 Cor. 6.6 Psal. 132.13 14. and to take his repose Psal. 72.2 and 26.8 and repast there Cant. 1.7 and 6.2 and 4.16 and to impart his most intimate loves in the midst of them as Cant. 7.12 c. by all which lies apparently before us the beauty of the object Vse On which account how eagerly Saints should bee set upon such a worke will obviously appeare out of Psal. 84.1 2. for if beauty blessednesse love life light grace glory or any good thing be object enough to win upon a people all and more then all may be had here in Psal. 27.4 One thing have I desired of the Lord c. what is that that I may dwell in the house of the Lord all the dayes of my life why so to behold the beauty of the Lord. O there there is the excellency of the Lord the lovelinesse of his countenance the comelinesse of his favour the beauty of his face above all places in the midst of the assemblies of the Saints thus united into a body Now Parishes have not this amiable and peculiar presence of the Lord they want the beauty of this object and this object of beauty abundantly For but little of God is to bee seen in their constitutions and Churches Now where most of Gods presence of love light grace and glory c. is promised and appears there is the Church of Christ but that most of this sweet presence appears in and is promised to the Saints associated as before I refer you to the pregnant Scriptures produced for proofe Wherefore deare friends how forward would you bee for this Discipline did you but discerne the excellency and beauty of these his amiable Tabernacles This made that eminent man Dr. Ames Professour of Friezeland leave all his honours estate esteem c. and all to become a member of such a Church at Rotterdam choosing rather to sit on the Threshold in the Lords house Psal. 84.10 then to enjoy all the world without it and pleasures for a season blessing God upon his death-bed that he had lived so long as to be first of such a body of Christ before hee dyed and when he was ready with good old Simeon to depart in peace hee beseeched Mr. Peters the then Pastor and others not to be discouraged or daunted though they must suffer much saying If there were a visible way of worship in the world that God did owne honour and manifest his Excellencies and himselfe in that it was this of the Congregationall now called Independent Discipline The ignorance of the object indeed makes men no more in love with it then they are ignoti nulla cupido but if the beauty of it be but in the Frontispeece then every eye is upon it O how does beauty shine in goodnesse like the Sun in a cleare Skie O glorious It is a Tradition that Noah being in the Arke and having closed up all the windowes had a most excellent Carbuncle or precious stone which gave them light all within But it is a truth that Christ gives a most orient radient lustre light and beauty to the object of every eye in the Churches of Christ So that the beauty of his Tabernacles is most amiable whilest beauty and naughtinesse blended together doe shew like a Leprosie the whiter the fouler But
you must admit and receive and raâ—her abstaine from those things then as to him then render offence or cause him to stumble for though thou bevest this or that may be yet have thy faith to thy self Vers. 22. and not for another Thus you have the scope of the whole Chapter to ratifie this undeniable assertion laid downe at first for receiving of such as are weake though differing in opinion and this point lyes cleare in many other Scriptures besides both Prophesies and Precepts and practise of primitive Churches You have it prâ—phesied in Micah 4.5 This Chapter begins with the promised happinesse and eminency of the Church of Christ foretold these latter dayes and amongst other things this is one Promise made foretelling her eminency thereby and her exceeding glory above the glory of former ages for that all Nations shall come that is not meant sayes Gualter All of all Nations but many peoples of many languages under many wayes formes orders and dispensations shall come in to the Church of Christ Jew and Gentile bond and free of all sorts and opinions that are the Lords under the reigne of Christ shall come in though Jew and Gentile are at as much variance and distance for their different judgements one from another as may bee yet they must be one in one For there is but one Body of all beleevers of all judgements Eph. 4 4 5 6. in all ages under all forms of all degrees and measures of light and life Eph. 2.15 Col. 3.15 having all the same faith for quality in the same Christ and all live on Christ by faith not by forme Thus all of us will walke every one in the name of his God and we will walke also in the name of the Lord our God for ever and ever Every one according to his light and measure obeying God constantly and then saith the Lord I will assemble her that halteth between God and Baal 1 King 18 two opinions and make even her a remnant and a Congregation over whom I will reigne in Zion Besides Ezek. 36.37 38. you have the richest blessings reserved for the last dayes when Paradise shal be restored and the Church shall become the Lords Eden in vers 35. I will increase them saith the Lord with men like a flocke how is that i. e. thus in a flocke alluding to a shepherds flocke there be old and young Lambs and Ews Isa. 40.11 of several sorts sizes colours complexions yet all make but one flocke and it is not the difference of the fleece of the colour or outward appearance or tone or bleat or going or weaknesse or leannesse or raggednesse that makes it none of the flocke so long as it is a sheep still as long as none of these differences are such as make it no sheep So the Church of Christ shall consist of Saints though they differ in opinions so long as those opinions cannot make them no Saints that are under variety of dispensations administrations forms opinions and severall measures of grace and spirit And yet the Lords flocke a holy flocke Verse 38. all having one Master-Shepherd serving one and the same God as Zeph. 3.9 I will turne the peoples of all Nations to a pure language i. e. of the Spirit and then all under all formes orders languages whatsoever all shall serve the Lord with one consent all shall agree in one and consent in that to serve the Lord and to draw together with one shoulder as the simile runs from a yoake of Oxen drawing together yea the Leopard and the Kid the Lion and the Lamb shall lye down together See this also foretold by Zach. 2.11 Many Nations shall be joyned together and Zach. 8.23 of all languages shall take hold of him that is a Jew saying We will goe with you for we have heard that God is with you that is Men enlightned that have found the Lord as in verses before and are united to him they shall now enter into the Church of Christ where the Lord is with them Though they be of all Languages Nations habits forms and appearances so they be but holy and seekers and servants of the Lord as before they must be received though there be as large a difference in things outward and formal as between other Nations and the Jews yet they must be all one and brought into one body God will gather all his people into one and every year he is hastning this designe to bring all into one But for further proofes see Phil. 3.15 16. If any be of another minde what then not put him by no but walk with him for God shall in time reveal it to him Neverthelesse whereunto we have already attained and are all of one minde and judgement let us all walke together as Phil. 1.27 and Phil. 2.1 2. by the same rule of Christ let us minde the same things that is of God the honour and glory of God the worship and service of God thus much to me lyes under the Commission Christ gave in Mat. 28. Teaching them to observe all things that I have commanded you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep them charily whatsoever commanded and commended to them in Discipline and Doctrine now this was one in Mat. 19.14 to admit even of Infants in Christ of such who are as weake simple innocent and as unable as little ones to speak or expresse themselves c. yet such are to be by Christs Disciples Christs-Church received and admitted as well as others that are of a more manly growne and strong stature in Christ for of such as these little ones as well as of strong ones consists the Kingdome of heaven Moreover we might muster many Authors together to beare testimony to this truth but besides what was said before we shall finde the examples of all Churches in primitive times to take in all Saints though of different opinions if holy and beleevers in Corinth Rome Galatia Antioch c. where were Jews and Gentiles circumcised and uncircumcised and such as did exceedingly differ in opinions thus Rom. 14. Gal. 2.11 and 5.1 and Act. 15.1 2. and 1 Cor. 12 13. for by one Spirit are we all baptized into one body whether Jews or Gentiles bond or free so after the Apostles dayes as appears by Ecclesiastical Writers all that were godly in Christ Jesus without respect of persons or opinions were received their faith in Christ and love to all Saints was looked upon as necessary and enough as Mr. Fox observes till the hot contest between the Asians and the Romans about the observation of dayes An. 157. and then in Antoninus Pius's reigne was Polycarpus faine to goe to Rome to Anicetus then Bishop of Rome and though they two differed in opinion yet were they one in most sweet kinde and Christian communion and both avoided the breach of unity or peace
Isay 11.9 Hâ—bak 2.14 Zach. 12.18 Thus if we seriously perpend and weigh with the word of God these six Heads it will lye obvious to our understanding that the Church of Christ restored into Gospel-Primitive purity is the great promise of these later dayes as appears also in severall Prophesies wherein the Lord hath promised the repaire of Sion and to build up the desolate and waste places and Ierusalem that is broken down and such like Scriptures Ps. 102.15.16 that concern us in these latter dayes so is it in Ier. 31.4 I will build thee up again O Virgin of Israel ye that are holy and pure sanctified in Christ Iesus this Promise is made to you so in Ier. 33.7 I will build them as at first saith the Lord in order to this work is all the noise in the world for all the obstructions must be removed and the old must passe away as in the 2 Pet. 3.10 with a great noise see in Zach. 4.6.7 where the Prophesie which is for our dayes and from hence forward promises the removall of all lets to this work of the Lord though they be mountains that hinder yet he 'le make them all plains And also the Lord promises the progresse of his House and Temple viz. in these later dayes which he hath put into the hands of Christ the typified Zerubbabel v. 9. who hath already even in our dayes layd the foundation of it untill he hath finished it So that in order to this Church-worke and building up of Sion it will easily appeare that Gods designe in these latter daies is to throw downe mountains viz. the mightiest powers Princes Armies Monarchies or Kingdomes that oppose the Kingdome of Christ and hinder this work of the Lord in Zerubbabel's hands Job 9.45 Job 28.9 Isay 10.32.33 Isay 14 4.5.9.10 41.15.16 24.19.21.23 Hag. 2.6.7.21.22.23 he will throw them all into the dust that dare to appeare against Sion or the King of Sion Psal. 2.9 wo be to all the Powers Princes Nations on the Earth that take part with the Dragon or the Beast or Turk or Pope Rev. 19.19 God will make all these mounts be they never so great plaines by scattring them as dust Isay 41.16 Dan. 2.35 scourging them Isay 10.24.25.26 with furious blows Ezek. 25.16.17 by stilling them Exod. 15.16 Isay 11.6 Ps. 8.2 by ruining them Jer. 49.38 51.20 to the 27. Hag. 2.22 or else by converting of them Psal. 102.13.15 Isay 49.11.12 60.3.4 Rev. 21.24 O then let us not be afraid Luke 21.25.27.28 but lift up our heads for our day is nigh Psal. 46.2.3.4 but let all that would have Zion repaired rejoyce that the Mountains God is making Plaines the great work then of his Church is hard by for the head-stone i. e. the first Plantation stone according to the Primitive patterne and practise which Christ himselfe and after him his Apostles brought forth is already in some measure blessed be the Lord brought forth with shoutings crying grace grace unto it wherefore let us blesse God for that voyce of Rev. 19.17.18 which we have heard in our Land and thinke it not strange the world is an uproare for all this must be to make for Zion to make for the Gospel-order in Church-state before the Apostolicall primitive Church and order can be restored which is now hard by us and then the Churches shall flourish and rejoyce Isay 35.10 Joel 3.16.17 and remaine Heb. 12.27.28 Zach. 14.11 and their name shal be the Lord is there wherefore read in the Book of God when all this shal be Isay 34.16 The next part of this Consid. is that the glory of the Gospel Church is promised by many excellent Types ful Figures as the wise know the Old Test. testifies and not only the glory of Christs Church but the shame confusion and downfal or Antichrists Church in these latter dayes is by Types layd before us I might instance for the fall of false Churches under the Type of Aegypt Ezek. 31.18 Rev. 11.8 that kept Gods people in bondage and therefore must be plagued again and again Isay 10.26 after the manner of Aegypt and of Sodom too Rev. 11.8 whence the Lot's are calâ—'d out even into a little Zoar or handfull at first that they may be burnt up with brimstone Rev. 19.20 in the furious anger of the Lord Psal. 83.11.14 Isay 34.2.3 for their spirituall Whoredomes and Adulteries So also of Babylon whence all that can heare are called in our dayes for the voyce is now Rev. 18.4 to make haste out for Judgements are comming upon her the mother of Harlots Rev. 17.5 yea of a sudden in one houre Rev. 18.8.9.10 within these three years the smoake of her burning will begin to appeare and smell in the nostrils of the Churches and soon after Anno 1655. All that see it shall stand as far from her as they can for feare of her torments Rev. 18.10 though thousands that see it not will fall into it and feele it to their cost yet all the Saints Apostles Churches Prophets shall rejoyce for that Babylon shall be throwne downe with a mighty violence never to rise more Rev. 18.20.21 but to speak no more to this in a word he shall come to his end and none shall help him Dan. 11.45 and that this his ruine is nigh appears in the 44. verse because the tidings which he heares does already trouble him as the Expositors upon this place have foretold it to be fatally ominous and to foretell his eminent fall 1. For the signs are the falling away from him which will be more apparent within these three yeares as the Iewes did from Antiochus Epiphanes a picture of the Pope 2. His feare at the tydings of rumours abroad Dan. 11.44 the Iesuits Cardinals Pope yea Rome it selfe trembles to heare of England and at the troubles that are arising in all Europe 3. His passionate desire to do mischiefe and to Romanize as of old were he able all these fore-run his ruine as Polanus Brightman with many others noted now they tremble already as Antiochus the Type did a little before his end which End was with the plagues and judgements of God and after which neither he nor his Kingdome nor any of his posterity and temper did ever more rise but were extinct for ever and so will it be with the Pope Rome and all that take part with the beast Rev. 19.20 But to the Types that foretell the glory of Christs Church whieh are many and of long standing I might instance in the hill of Sion in Davids Tabernacles as they were Gods habitacles which were to be made after Gods appointment Exod. 25.9 and all that was brought to make them was to be Free-gift v. 2. and there was to be the Mercy-seat Arke and Testimony v. 21. and the Table with Shew-bread v. 30. none were to become there
Bastards shal not be receiv'd i. e. Hebr. Mamzer one that is of an Whore viz. the Whore in Rev. 17.5 the fruit of uncleannesse Too too many of them it is to be feared enter in as yet that have relation to the Whore and that don't heartily hate her and all her trumperies and toyes but then it shall be that none but those that hate the Whore and that shall labour to lay her open to all the World and burn her with fire Rev. 17. And such as shall be glad of the day wherein they may dash her little ones against the stones Psal 137.8.9 and may serve Babylon as she hath served Sion that shall enter indeed in that day and not the bastards that are born of the Whore But such as have gotten the victory over the beast and over his image and his marks and over the number of his name Rev. 15.2 Then will be the great and apparent distinction indeed Yea then v. 3. The Ammonite and Moabite must not enter in c. yet the Edomites shall v 7. being turned Proselites and received into the faith by Idumea or Edom I would understand the red people as the Word signifies and as it relates to the latter dayes I do believe it may take in the bloody Jewes who have so â—ong lay under the guilt who will e're the third generation enter apace into the Churches in the mean time Remember O Lord these children of Edom the Jewes in the day of Jerusalem the gathered Churches in the day of Jezreel who sayd and so they shal say as zealously as any of Babylon rase it rase it even the foundation thereof O Daughters of Babylon who ought to be destroyed happy shall he be that rewardeth thee as thou hast served us Psal. 137.7.8 In that day every eye shall see and every ear shal heare that â—srael is a people distinct from all others and so made by the instinct of the spirit which leads them out of Babylon into Zion and into all truths To conclude all the Prophesies Promises Precepts Practises of Primitive Saints Preachings and Epistles and Acts of the Apostles which is our Directory yea all the Types and Titles of the Church as Mount Zion Jerusalem Temple Tabernacle spirituall house peculiar people royal Priesthood City Spouse Vineyard Paradise and Garden of the Lord and golden Candlesticks and Kingdome of Heaven and all other titles that belong to her do call aloud in our ears to come in unto her and out of false adulterine wayes of worship Wherefore Hosea 2.1.2.3.4 Say to the brethren come my people and to the Sisters we will joyn with you arise sing for there is mercy offered us Wherefore let us all plead Plead with your mother plead for she is not my wife neither â—â—n I her husband saith the Lord Wherefore let her put away her whoredomes out of her face and her adulteries out of her brest Plead strive against her Litigate Et rixamini Zanc. in loc viz. your mother the Nationall Church so called and her children v. 4. viz. parochiall Synagogues which are full of whoredomes and adulteries and are not the Lords Churches or his Spouse but Adulteresses and as Churches the Daughters of the Whore the Quean the soul strumpet who shall be burnt up Therefore awake O ye people of England Ireland and Scotland and plead and expostulate in good earnest with them For their Whoredomes are in their faces and their adulteries in their breasts in their face that is their externall worship and ordinances and discipline And in their breasts that is in their hearts For Parish-Church Members are ful of whoredoms uncleaness idolatry superstitions and adulteries in their hearts They love the Whore in their hearts Yea furthermore most impudently and imprudently like the most brazen faced Whores they will commit sin incest adultery in open sight and without blushing for shame call for their Lovers in the open congregations and will have their Sacraments their Services their Idols and wil-worship in their Synagogues yea and they have their Priests too to preach up and paint out their idolatry as Whores are painted to give them the Sacraments in their sins O sad dayes I like Sodomes but the Lord will judge her I remember Mr. Cawdrey in 's storehouse and similles sayes to this that his high felony as 't is for a subject to counterfeit his Kings Letters or Seales so for men to make new Lawes and Orders and not to take Christ's but to alter the word to counterfeit the Sacraments and most impudently with the Whores forehead to maintain traditions Customes though of long standing which are not Christ's but Anti-Christ's and to administer the Sacrament and Seales otherwise then the Lord hath appointed and then Christ hath instituted in his Gospel yea and to aggravate their wickednesse too to do it in the Kings Christs name too and to pretend his Commission which they have counterfeited and invented is horrible felony and high treason and renders such as so receive them from their Ministers an Harlot of Anti-Christ What can the Parish Ministers and Presbyterians then say for themselvs or any that receive from them Seeing it is Felony Treason and Harlotry Her Whoredomes and adulteries are so open as makes a modest man to blush and detest her whilst other lewd ones and her Lovers that seem yet to carry a fair face do defend and professe her to be honest and honorable Aye 't is for their credit so to doâ— who trade with her as long as they can keep it which will not be long now For the Lord sayes v. 3. Let her put away thâ—se her stinking whoredomes lest I strip her naked and set her 〈◊〉 in the day that she was born c. The Lord hath promised to strip these strumpit-Churches and Temples of Dagon The whore and her children the Daughters of Babylon viz. Nationall and Parish-Churches as naked as they were the first day they were born they shall be as poore and miserable as ever they were yea as in the time of their nativity how is that Why thus First They shall be quite stripp'd of cloaths for covering and ornaments and not have so much as men of gifts i. e. Learning that is graced or abilities of the spirit that shall plead for them but all against them even those that are as yet the Whores Lovers and commit adultery with her they shall loath her when they see her lâ—wdnesse and nakednesse so that she shall be stripp'd of all and bee as naked as ever she was borne 2. When these Parishes and Sinagogues and false Churches were borne as they were naked so they were besmear'd in bloud begun in bloud and born in bloud so the Lord will shew their abominable filthinesse in the very eyes and sight of all her Lovers v. 10. and lay her crimes and iniquities and contamination
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ohel or Beth-shemesh A Tabernacle for the Sun OR IRENICVM EVANGELICVM An IDEA of Church-Discipline In the THEORICK and PRACTICK Parts Which come forth first into the World as Bridegroom and Bride hand in hand by whom you will have the totum essentiale of a true Gospel-Church state according to Christs Rules and Order left us when he Ascended In which you may finde the Hidden Mystery of whole Christ in Head Neck and Body Hidden in former Ages from the Sons of Men. Eph. 3.4 5. Published for the benefit of all Gathered Churches more especially in England Ireland and Scotland By JOHN ROGERS An unfeined Friend and Servant of the Bridegrooms and Brides and Minister of the Gospel of Jesus Christ late at Purleigh in Essex now at Tho. Apostles Lond. Declared for the most part in Christ-Church Dublin in Ireland Imprimatur Joseph Caryl Psal. 19.4 5. Their line 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rule and structure is gone out thorough all the earth in them hath he set a Tabernacle for the Sun c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Heb. To the Sun in altissimo gradu In that day I will raise up the Tabernacle of David that is faln and build it as of old Amos 9.11 LONDON Printed for R. I. and G. and H. Eversden to be sold at the Grey-Hound in Pauls Church-yard 1653. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Channuccah A TABERNACLE For the SVN The first BOOK CHAP. I. That there is a visible Discipline or Politie of the Church under the Gospel ordained by Christ and what it is and how it differs from carnal Policy NOthing is more clear out of the word of God then that there is a Gospel-Discipline or Church-State for Saints of divine Institution and by divine instruction Prov. 1.3 To receive the instruction of Christ Wisdome Justice Judgement and Equity for Solomon who was a type of Christ teaches his Discipline in this Book of Proverbs which you have some call his Ethicks as relating to morall Precepts for Divinity is like some great Lady that is every day in a new dresse and Morality like to a handmaid that waiteth on her Christ the typified Solomon intends hereby to tell us of his Order and of the Discipline of Wisdomes house viz. his Church Prov. 8.1 2 3. and Chap. 9.1 2 3 4 5. he begins with this exhortation Prov. 1.8 My son hear the instruction or Discipline as many read it of thy Father viz. his spirituall documents and teachings and forsake not the Law of thy Mother that is of the Church Gal. 4.26 who bears and brings forth children to the Lord. So that it seems Christs Discipline which is of the Father and of the Mother consists in the Spirit and in the truth Joh. 4.23 24. not onely inwardly but it is also outwardly as to outward Orders Laws and Ordinances of the Church Thus the Lord opens the ear to Discipline sayes Elihu to Job chap. 36.10 and commands them from iniquity that is sayes Calvin he instructs them in his wayes and teaches them to amend This shews that Gods designe in giving us so good a Gospel-Discipline is thereby to make us good and Gospel Disciples both in knowledge and in practise and is therefore of great concernment to us in teaching us these three things 1 Subess◠2 Coesse 3 Praeesse First to be obedient to his Laws and Ordinances ut discipuli living together in Order Secondly to love one another and all Saints living together in unity ut socii Psal. 133.1 2. Thirdly to instruct one another and to strive together to excell in exhorting comforting and teaching to the edifying of one another 1 Cor. 14.12 ut Magistri as Masters of knowledge Psal. 119.98 99. and therefore it is that there is so great a need and notable a use of this good order and Gospel-Discipline amongst us which God hath of his goodnesse and in his wisdome provided for us So sayes old Bernard super Cant. Serm. 23. What abundant cause have we to blesse the Lord who was no wayes bound to us that of his free love should let down a Discipline out of his owne bosome as it was brought by Christ to us from the Father for us to dwell in because the School-men could say Disciplina non debetur ex debito quia inferiori non est aliquis obligatus in quantum est inferior Man is the inferiour therefore it is man that is obliged to the Lord his Superiour for making so much and so excellent soul-provision hence religio a religando Ma◠24 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who is a faithfull and wise servant whom his Lord hath made ruler over his houshold to give them meat in due season So we see the Lord takes care for us and makes provision for poor souls for he hath appointed constituit being a compound word is as much as to say cum aliis statuit whom the Lord hath appointed joyntly with others as an Overseer super familitium suum over a remnant of his family Now woe bee to them that reject this Discipline of Gospel-institution Psal. 50.16 17. a meer Moralist will tell you there is a necessity of Discipline See but Tull in 's Offices lib. 8. 9. de invent ante finem libri and a meer Formalist will tell you that there is a necessity of Church-Discipline which is a principle own'd by all for a truth except Atheists bee they no more then meer pretenders or professours As for this Church-Discipline we shall finde it in the word and fetch it from the Fountaine freely flowing forth through many more Scriptures then I shall mention both out of Old and New Testament First in the Old Testament we finde many Prophesies and Promises filled with this as Psal. 110.3 Thy people shall bee willing in the day of thy power in the beauties of holinesse which must bee meant of this visible Gospel-Church-state wherein Saints having communion with Christ and one with another do worship the Lord as appears Psa. 29.2 Worship the Lord in the beauty of holines this is the Lords house here is his worship due unto his name out of this Sion goes forth the Law and it is beautifull for scituation So in Isa. 2.2 3. It shall come to passe in the last dayes that the mountaine of the Lords house shall bee established in the top c. which foresees the singular fellowship of Saints in these last dayes wherein we live largely exalting Gods owne way of worship which he will bring forth with shoutings and withall an attractivum bonum a winning excellency will shew it selfe to the ravishing of the Saints and the re-edifying of their soules as in statu quo prius of old so that the very out-casts of Israel shall more fluminis by a spirituall instinct and from occult qualities flow freely and be fully satisfied unto
this continued to the time of Constantine and Licinius and although the red Dragon could not have his wil do what he could with these his heads and hornes with which he used to push at and if he could to have pushed out the memory of the Saints that the name of a Christian might not be left yet the Church liv'd and thriv'd till she was in those dayes driven into the Wildernesse which was worse then all the Persecutions of the Dragon before and this was not mulatione loci sed amissione ornatus by loosing her former light life liberty excellency purity and lovelinesse her bright Discipline for darknesse of devotion and devotion of darknesse her truthes for traditions and Doctrines of Christ for inventions of men and all this by her pretended friends at home for now the Dragon had dragg'd the third part of the Starres after him viz. Meteors and wandring Starres made up of earthy matter but not fixed in the Globe of Heaven them he hath cast downe with his tayle i. e. by his Serpentine subtilties insinuations strength policy and poysonous infections Oh sad what Superstitions Idolaâ—ry and will-worship began in those dayes to be inthron'd and owned yea in such a manner as is to be lamented at this day for then started up the solemne celebration up-setting dedication and adoring of Houses of Bricke and Clay Lime and Stone and Consecrating such kinde of places for the Temples of the Lord calling them Catholicke and Christning them Churches yea then the superstitious Mother of Constantine viz. Helena went a Pilgrimage to Jerusalem to finde out Reliques and Monuments and then began Crosses to be set up and Consecrated and Christ's Nailes and Reliques to be kept and ador'd and Miracles pretended to be wrought by them as they that loved Superstition and Idolatry did and doe report to this day Thus and many other wayes was the poor woman the Church forced into a fruitlesse comfortlesse dangerous barren Desart-like condition whilst Monkes and Popish Priests sprung up apace and whilst the glistring glory of the former true Discipline Doctrine and Ordinances did dye apace and began to lye buried and unregarded in the dust But ah blessed Lord how excellently doth her deliverance draw nigh and that it is hard by will appeare in the following Chapters In the meane time let all discerning men judge to whom I appeale what a miserable state hath the poore Church visible been in to this day for many hundred yeares and how thicke and three-fold her miseries grew in upon her in the absence of that bright Discipline and Doctrine which she had in the Primitive times and also by the pride and presence of a cunning and curious counterfeit thereof which hath crowded out the true and continued amongst us to this day The proud Popish and Prelatick Discipline quickly grew drunke and was soone swallowed up and swimming in the bloud of the precious Saints The Moone was indeed then turn'd to bloud as well as the Sunne to darknesse and most Romanizing outragious Massacres of Saints and bloudy unsupportable Butchâ—â—ies of Gods people were made to maintaine the Doctrine and Discipline of those dayes so that the Saints were accounted as sheep for the Shambles and were killed all the day long yet a little respite was allowed them and liberty given to them through God's goodnesse in King Henry the eights time and then the true Discipline which seem'd to lye for lost and dead a long time which Christ hath left us in his Church would faine have lived and breathed a little and so in Edward the sixth's dayes and viriditie very great hopes there was of her recovery and she began to wax warme and to sneeze out some good signeâ— towards it but alas they were soone lost againe and how lamentably did she lye againe at the Graves brinke in cruell and accursed Queene Maries dayes and then she was given over indeed even by her Phisitians for lost and past recovery untill it pleased the Lord to raise her up againe and almost miraculously in Queen Elizabeths dayes and then we did verily expect her full recovery and restauration according to the Primitive patterne and practise but well-a-day how were we deceiv'd for what by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crafty cunning of the seducing Serpent which deceived Eve and what by the insinuating subtilties of the Popish Prelates and Mitre-mongers in those dayes her Mothers Children were angry with her and under pretence of Treasons Rebellions and robbing of the Magistrates of their right and the like wrongfull accusations those her enemies inveigh'd against this Discipline of Christ's Institution accusing it to the Queen they called it a Schisme a Faction Sedition and Heresie and with this they charged the true Children of the Church and impeached the precious ones as the Presidents did that conspired against Daniel Chap. 6. accusing him for the breach of the Kings command because he kept his conscience upright and as the Adversaries that would have hindred the building up of Gods house in Ezra's dayes chap. 4.13.16 they charged them for rebellious and for such as would rob the Magistrate of his right and revenews so did these in Q. Eliz. dayes most cruelly doe the Accuser of the brethren's office against the Saints branding and abusing them for seditious factious persons and charging them for Innovators Hereticks erroneous ones calling them Puritans Brownists Donatists Anabaptists Sectaries and such like saying they would be the Destroyers of the Nation and what not so that by this meanes the Church did seem black and odious to the world being Sun-burnt and set to be the keeper of other Antichristian strange vineyards whiles her owne was neglected Cant. 1.6 For it is in and by the name of Christs own Church and Discipline that such a Popish Hierarchy and Prelacy was canonized and consecrated which carried a faire face but a foule heart and which was taken out of humane traditions and inventions of the Papists coyne and 〈…〉 Conclave and Canons as will amply appeare by the beams of the Sun in this ensuing Tract And certainly the Prelates and Papists did agree and look very like one another in their Discpline and in their opposing the Saints and Christs true Church and Discipline We might have said of them as Aristotle once said of the Milesians that the Milesians were not fools yet they did just the same things that fooles doe so these Protestants and Prelates were not Papists no by no means and yet they did just as Papists doe but they were indeed Mungrels and meer Hermaphrodites in Religion Nec vere viros nec vere mulieres sed vere Histriones neither Papists nor Protestants but both or neither or either or any thing for their owne ends A Roman Cardinal caused his Painter to draw out K. Solomon halfe in heaven and halfe in hell for which he was justly to be
Gospel-Discipline is to begin to be restored the Abomination to be eradicated root and branch and then Christ and him crucified must be set up for the daily Sacrifice Then is the blessednesse to begin and gradually to goe on till one thousand three hundred and thirty dayes i. e. for five and forty yeers longer say some these dayes will hold so five and forty yeers at the expiration of which viz. five and forty yeers hence the Kingdome of Christ shall bee glorious indeed both by Jew and Gentile Babylon shall bee fallen Rome ruined Rev. 14.8 Sion repaired and Christs excellent Discipline and Ordinances fully restored and the Church shall be againe cloathed with the Sun in greater glory then ever but in the meane time there is a graduall restoration of Discipline and reparation of Sion as we said before but then the New Jerusalem shall be more apparent and glorious as Rev. chap. 21. chap. 22. In the meane time we must meet with troubles and warres without yet in spirit we shall exult and triumph within which Spirit of Christ in his Saints and Churches will be the fall of Babylon and Antichrists ruine who must be destroyed by the brightnesse of Christ's coming i. e. in a spiritual manner and by spiritual meanes not by Policies or Powers or Armies of men or Wars or the like though they may be preparatives thereto Not by might nor by power but by my Spirit saith the Lord. By the Spirit of the Lord it is that Antichrist must be killed I remember Mr. Sterry in a Sermon of his before the Parliament Nov. 2. 1649. p. 12. sayes the like of the fall of Antichrist and of the Abominations which we have mentioned that it is a spirituall and extraordinary manner miraculously by his Angels Ministerially by his Saints that they shall be tormented and put to death Rev. 14.10 and 19 19. but yet our troubles will be over as to us and I thinke shortly too for An. 1656. which is now neer us the Flood came on all the world and so I think the Fire wil and when it had lasted forty days so may the Fire be for forty years till five and forty years hence as we said before then they were dryed up and Noah came forth out of the Arke and planted a vineyard and eat the fruits therof and so for certaine though the Churches may be as the Arke for forty yeers yet on the waters yet then I say about forty yeers or little more hence shall Christ come forth out of his Arke as I may say I mean his Churches and plant him one vineyard of all and eat the fruits thereof this will be the day of Christs reigne indeed and then all shall bee peace and quiet and Christ and his Saints shall be visibly together dwelling in the New Jerusalem I will not meddle with the manner of his Appearance whether personall as some affirme or no but this I am sure it shall be visible and I know with Job that I shall see my Redeemer with my eyes and after that Christs next appearance is with his Saints to judge the world But for the computation of the times I have produced divers and shall leave them to your light and judgement to leave or take what best likes you but withall note how neer they all agree and are one to another and the furthest time set for our full happinesse and for the universal restitution is but forty five years hence And let me tell you that we live on the brinke of these times promised yea they are upon us the worke is begun God is about it The Church is coming out of the Wildernesse and Babylon is falling and Zion is rising and repairing and Gospel-order Ordinances and Discipline lost in the wildernesse restoring as at first although this is at the first but gradually in these Nations and so will continue till the times are a little higher for which the Lord fit us and all his Churches In order to the fulfilling of these Prophesies of her full Restauration we had need to be wise in the worke the strange worke that God is at present upon For the mightiest the strongest the highest the visiblest and barrennest or bruitishest Powers Policies Princes Potentates or Monarchs on the earth which are called the Mighty Mountains that must be made plaine that oppose Christs Reigne Antichrists ruine or Sions rising in these latter dayes God is laying low in the dust and most pitifully flinging them into the Pit from whence they came at first This worke is also graduall for these few years God goes forward within these European Nations firstly for these ten Toes of the Image mentioned in Dan. 2.32 33. or ten Kings of Europe that war against the Lamb with the Beast Rev. 17. and 19. these that have given up their power to the Beast must be broken by him who is more excellent then all these Mountains of prey Psal. 76.4 This little stone cut without hands hath begun this worke in England Scotland and Ireland and hath been a burthensome stone to their enemies and grown'd them to powder yea this little stone hath fallen upon the late King and his family and dashed this Toe to fitters and so hee will all the nine Toes beside till the Image tumble so that as yet this worke is graduall which will also be universall and filling the whole earth Job 9.4 5. Job 28.9 Isa. 10.32 in all Nations ere long for the Lord hath so ordained it Dan. 8.19 Dan. 11.27.32 and Isa. 26.11 12. Hab. 1.11 12 13. and Hab. 2 3. and hath given Christ his Commission for it Psal. 2.9 Matth. 28.19 Heb. 10.13 1 Cor. 15.25 Rev. 6.1 2. till all bee made his footstool who then can hinder it or say what dost thou Job 9.12 Dan. 4.35 Isa. 14.6 Ezek. 38.20 for this end is Christ that must Reigne now marching in his might with his sword girt about his thigh neither Mountaines nor Mole-hils that now stand in his way shall be able to abide the heat of his coming for he will be greatest and Reign alone Psal. 58.12 Rev. 11.17.18 19. Rev. 19.11 12 13 16 17. c. who hath done much in order to this his Designe in these dayes Ps. 50.2.3 Woe woe be then to every one whose heart is lifted up against Christ or the Churches for they must be all grownd to powder And in that day which is hard by shall they say to the Rocks and Mountains fall on us and hide us from the day of the Lamb Rev. 6.15 16. Isa. 34.2 3. and Isa. 64.1 2 3. Ezek. 7.7 Psal. 68.1 2. Psal. 132.8 9 13 c. Wherefore have a care Sirs that Ye say not a confederacy with them that say a confederacy Isa. 8 9 10 12. Psal. 58.9 For the day of the Lord is as an oven to such who as Briars and thorns
are to be prepared for it Mal. 4.1.2 whilst the very same day is as the Sun of righteousnesse to the Saints Wherefore feare not O ye Saints be not afraid for your Deliverance is at hand which as it was foretold by many Prophets so in especiall manner by him who is our onely Prophet Luke 21.25 26 27 28. and the Signes are already come in part for the Mountaines are removing the Pillars of the earth falling the powers of the heavens shaking yea mens hearts failing them for fear yet lift up your heads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like a bird that lifts up his beak every time he drinkes sweetnesses as such who drinke in comforts and refreshings and soope in solaces and refreshing streams Psal. 46.3 4. for now your redemption draweth nigh Now may we see the Son of man coming in the clouds viz. in many darke dismall and cloudy dispensations which doe hide him from the world and from the sight of his enemies till hee come upon them as a theef in the Right or a Noahs flood ex insperato unwatched for and unwelcome to them to their cost But hark!-Hark!-now The Trumpet of the Jubilee is blowing and the day of the Saints Deliverance and Discipline is proclaimed The gates of salvation shall be opened to every one that hath the word Isa. 26.1 2. and is a friend to the Kingdome Isa. 9.7 Zion is building Psal. 102.15 16. and shall be beautiful to all people Psal. 48.2 3 4. Isa. 52.1.7 and the Saints are to be refreshed with full streams and fat things Isa. 33.21 Isa. 25.9 and 48.18 Thus is the Lord at worke in our dayes whilst we live in Tabernacles to build us a Temple and in order to the Churches happinesse he hath promised to make the Wildernesse flourish as the Rose Isa. 35.1 2 3. for he will give the glory of Lebanon Chap. 5. and Carmel and of Sharon in Chap. 6. ch 7. to his Church Calvin in loc in these latter dayes The Scriptures are so full the Promises so pregnant the blessings so rich that are reserved for these latter dayes for us and our off-spring that we may even leap for joy Ps◠114.4 and with shoutings and songs come singing to Sion Isa. 35. ult and run out of Babylon which else is falling on our heads Ah how big-bellied the Prophesies are which doe groan for our Deliverances and for the Churches Discipline as of old viz. in the Apostles dayes this does lye to the occulous very obvious for they are in travel to bring forth in our dayes the birth will bee visible within very few years by five or six the beginning is now come yea the set time to favour Sion is come Psal. 102.13 14. It is not very difficult to any that discerne the times and seasons to foretell the futurity of those rich and choisest blessings both for Church and State as we say that are laid up for these very latter dayes and to foresee for these years that are to come the glorious light and liberty of the Saints which they shall inherit I mean never to lose more though they be bought and brought in by the destruction of the first-born of Egypt And this may be easie out of the abundance of those Scriptures which tell of these dayes and relate to these rule 1 last ages by comparing what of them are fulfilled and what of them are not fulfilled together and then like the Mathematicall rule of Demonstration which is made perfect in aliquo tertio by bringing them both up to the things which are now in fulfilling before our eyes and thereby they will wonderfully well demonstrate by undeniable rules and reasons out of the Scriptures what things are to come to passe and which first and which are hard by and upon us to bee performed And besides this my Experience tels mee how to prophesie by the Spirit of the Lord when the Spirit brings me into a rule 2 fruitive discovery of the latter dayes by leading me into the belly of the Prophesies and the Promises which are to come to passe as if they were already present and come to passe thus Heb. 11.13 The Saints received the promises afar off and also when the latter dayes promises which we expect have hot and glowing influences upon my heart that I feele before-hand the heat of them and of the day that is entring I say by both these together for there is the Word and the Spirit agreeing in one I am able to foretell and testifie to the approach of Christ and his promises Besides as appears in the Epistle to the honourable Commissioners by the movings and stirrings of the waters in the rule 3 bottome of our Well And also by comparing of Providences and Prophesies together Gods Works with Gods Words in these latter dayes rule 4 thereby we shall attaine to much light I say not infallible to foretell what is to come All these Rules I fetch out of my own heart and from mine owne experiences which meeting together make me sure That the times of restitution come tumbling in and the refreshings for the Saints from the presence of the Lord Act. 3.19.21 For already things begin to have a new face forme and appearance in order to the Primitive purity and practice The Meadows me thinks begin to look green the chirping of birds and the Turtle-dove is heard in our land the young Figs that are but green and tender grapes give a good smell and much sweetnesse c. Cant. 2.11 12. So that I am perswaded the Winter is over and gone though I deny not but a storme or two or a stinging tempest and blustering blasts may now and then arise with rage too for an houre as I offer proofe for in Ch. 9. lib. 2. yet the Promise must be minded as concerning Saints Isa. 51.1 2 3 4. for whose sake Sion is to be restored and the Wildernesse to bee like an Eden or Garden of the Lord and joy and gladnesse shall bee found in the midst of them Exceeding great and precious Promises are provided for us to be as cordials in the Wildernesse to comfort us and to keep us from fainting and indeed what wise men will be without some of these in their Cabinets to keep up their spirits with especially against a time of trouble and temptation And as Chrysostome sayes As no men were able to saile at Sea were there not havens and harbours to cast Anchor at in time of a storme So saith Smith on the Creed p. 58. the Saints condition would be unsupportable indeed had they not havens and helps in times of tempests So certainly the tossed Arke or Ship of the Church does in all ages as storms arise put in for harbour at the next Promise and cast anchor in the next Prophesie which is nighest accomplishment and performance And in these dayes we may see fair
that grow there of thorns or thistles a dry desolate place Zeph. 2.13 where the trees are burnt up and the pastures most pitifully scorched up and made scarce by the hottest beams So a loud lamentation is made in Isa. 64.10 The holy Cities are a wildernesse Zion is a wildernesse Jerusalem a wildernesse and thus hath the Lord laid his complaint against his people for their fruitlessenesse formerly and what could he have said more grievous or sad But see O what sweet dayes do enter in and on us Gods precious ones shall be abundantly and now daily more blessed from above to make us blossoming bearing and branching yea his Saints shall so flourish in Isa. 35.2 by seeing the glory of the Lord and the excellency of their God The Church is barren and fruitlesse when ignorant and sightlesse of that fructifying presence which shall be in the midst of her and then Florens florebit exaltans exaltabit so in Isa. 55.12 13. All the trees of righteousnesse shall clap for joy and instead of the thorne shall come up the firre-tree and instead of the brier shall come up the mirtle-tree as in chap. 5. and it shall be to the Lord for a name and for an everlasting signe that shall not be cut off Good shall be in the roome of the bad and sweet of the sowre Cedars for shrubs serviceable and seed-bearing-trees for barren brambles and uselesse fruitlesse bushes and then the barren and desolate shall bring forth more children then she which hath an husband Gal. 4.27 These Promises are putting out and springing forth their bud as the Garden that causeth the things that are sowne to springe forth even so the Lord our God will cause righteousnesse and praise to springe forth before all Nations and in Zach. 9.17 Corne shall make the young-men cheerefull and fruitfull to grow and new wine the Maids thus shall the wildernesse be like the fruitfull vallies full of Lillies and of the loveliest Roses of Sharon and Carmel Thirdly a Wildernesse hath no ready roade nor beaten path nor noted marke but a man may be soone lost let him looke on this side or that side backward or forward he knowes not what to doe nor whither to goe for he can get no Guide Now in such a Wildernesse was the Church too she was at a losse and hath been above a thousand years the Saints poore Soules seeking up and downe hither and thither this way or that way but yet in a Wildernesse yea many Professors formerly have as the Lord hath said Jer. 14.10 They have loved to wander and they have not refrained their feet but have walked after the imaginations of their owne hearts and after the Baalim which their Fathers have taught them Oh! so so were we lost most miserably in mens imaginations and devices and Doctrines too too much I say to this day for matter of true Doctrine and true Discipline Well but what wil the Lord now doe for her deliverance out of all these false wayes and Wildernesse-worship why he will send his Spirit to be her guide into his holy truth as he hath promised and he himselfe Isa. 58.10 11. Will be her light in obscurity and her noon-day in darkenesse and will guide her continually and satisfie her soule in drought and make fat her bones and make her like a watered garden and springs of water never dry and in Isa. 30.21 the Saints shall beare the word saying This is the way walke in it and then they will cast away all false wayes and worships c. as a menstruous cloath saying get thee hence as to an excrement the word signifies Now the Father seekes for Spirituall worshippers to whom he will make out his minde in order to the Doctrine and Discipline of the Gospel which is hid to them that are lost and such as are most in the wildernesse least see it or seeke it but now the way is discovered to the Saints who desire of all others to walk therein For it is with a naturall man as it is with every thing else that desires naturally to goe to its owne center or place but regards not the way as the stone that falls naturally regards not which way and the fire that ascends naturally ascends any way and so all men naturally doe but God hath promised us his Spirit to lead us and his Grace to teach us the way wherein we must walke which is one and the same for all Saints though others regard it not But Fourthly a Wildernesse is a most dangerous place where a man is almost every moment like to be made a prey to the widest mouthes of the wildest mercilesse and bloudy Beasts that seeke to satisfie their never-satisfied hungers with such strangers In such a condition hath the Church been ready to be torne a peices every day by such unexorable enraged wild Beasts and bloud-suckers feeding upon the flesh of the Saints such as have inhabited in the dennes of Darknesse and cruelty the Villages of Kedar they are called in Scripture-language barbarous cruell mercilesse Beares Lions Tigers Leopards Adders Serpents and what not to delineate their dispositions against Gods people and innocent ones their feet are swife to shed bloud and they have hunted after the holy and upright ones and have laine in secret to set upon them see Psal. 74.19 20. O deliver not thy turtle Dove unto the multitude of the wicked for the darke places of the earth are full of the habitations of cruelty O let not the oppressed returne with shame let the poore and needy praise thy name c. The Church is this Turtle Dove in daily danger of being destroyed whilst she is in the Wildernesse amongst the multitudes of mercilesse and matchlesse Beasts of prey whose mercies are cruelties yea their tenderest gripes are terrible griefes unto the Saints whilst such say in their hearts ver 11. Come let us destroy them together the Saints are such harmlesse Doves weake poore timerous and mournfull but innocent loyall chast and faithfull to Christ their Mate and poore soules sadly opprest and persecuted up and downe from Country to Country by an accursed crew of cruell Kites c. Birds and Beasts of prey have so hated and hunted them up and downe that they durst not appeare openly till now of late but lye lamenting in some by-holes and corners from the cruelties and crafts of those Cannibals but the Promises which are pregnant and big-bellied for deliverance in these dayes are many and they are ready to be Midwived for the Churches freedome from this comfortlesse condition as in Isa. 11.5.6 7. for first the loynes of Christ and his lovely Body the Church shall be girded about by a girdle of righteousnesse and faithfulnesse the Saints are an ingirded and an inclosed company as after will appeare then the Wolves Leopards
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
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
called the way of holinesse no Lion shall be there nor ravenous beast goe thereon meaning unclean and openly knowne sinners but the redeemed shall walke there And the ransomed of the Lord shall returne and come to Sion with songs c. So in Isa. 52.1 From henceforth shall come into thee no more the uncircumcised and unclean So in Zach. 14.21 In that day there shall bee no more the Canaanite in the Lords house So in Joel 3.17 Yee shall know that I am the Lord your God dwelling in Zion my holy Mountaine then shall Jerusalem be holy and there shall no strangers passe through her any more So in Isa. 33.24 and in Rev. 21.27 In no wise shall enter into it any thing that defileth or that worketh abomination or that maketh a lye but they which are written in the Lambs Book of life It is not denied but there is sin in a Church but not a Church in sinne as one may be said to have drinke in him and yet not to be in drinke I meane sinne so seen and knowne and yet allowed of or at least not duely proceeded against by censure and reproof Now in this sense nothing that defileth doth enter the best Church may have spots on her but not in her i. e. tolerated as before no not in her worst estate Besides in all that was before mentioned as in the Law-time typical and so Prophetical in the Baptists dayes there was even then an apparent repentance and visible profession accounted necessary before admission as to baptisme Mat. 3.6 Luke 3.3 how much more must this be so before admission into Gospel-fellowship for as Aug. sayes in Tom. 4. de fide operibus the Pharises and Sadduces that came to his Baptisme were forced to swallow a refusall and a bitter reproofe to boot Matth. 3.7 for a generation of vipers he neither admitted of scandalous persons nor must wee into Christs-Church till there appeares a repentance and reformation But reason 3 3 Runnes from that most familiar relation which is between Christ and his Church God and his Saints in such a fellowship He is their Husband Eph. 5.23 Isa. 54.5 and married unto them Jer. 3.14 Rev. 19.7 Hos. 2.19 20. and they are presented unto him as a chaste Virgin to these Espousals 2 Cor. 11.2 Now he is not thus related to prophane and scandalous persons though the Ranters doe call him the friend of Publicans and Sinners such with whom Christ hath so inseparable and insuperable communion which are Saints called and such must the Church consist of i. e. of such and onely such as far as may be judged whose husband hee is But some will object Say not the Scriptures otherwise as that tares are amongst the wheat untill the harvest Matth. 13.25.38 39. and have you any Church in the Scripture all of Saints not having one Judas Ananias Demas Hymeneus Philetus nor Diotriphes nor others our owne experience is otherwise in all Churches where there be good and bad Lambs and Rams wheat and chaffe sound and unsound and yet Christ is called their Husband First for the Scripture alleadged it is allowed of if we give it its own weight without any other grain or the least addition to it for see v. 38. the field in which they are is the world and so wee say to the end of the world in the world will grow good and bad together but yet grant it with most to be meant the field of the Church visible which is rather a Garden yet this is not an Injunction but rather a Prediction of what will bee for without doubt wicked men will bee in the Church in all ages but that is not the point for this it is that wee say and say againe that such as are knowne openly to be such sinners or hypocrites are neither to bee taken in nor tolerated in the Church of Christ of which hee is the Husband And although our present experiences besides the primitive and past expresse much of this nature viz. that naughty corrupt and sinfull men have been and yet are in every Church yet we will beleeve such were not openly knowne to be such when they were admitted members of any true Church of Christ whether past present or to come yes say some Judas was knowne by Christ to be an hypocrite when admitted 1 But he was not so knowne unto the Church for all the rest of the Disciples did not so much as suspect him Ecclesia nâ—n judicat de occultis therefore they could not take cognizance thereof for hee seemed a very holy Disciple to the rest 2 The knowledge Christ had of him as one before hee appeared such a one was extraordinary but wee are speaking of an ordinary way of discovery as when sin breaks out and hypocrisie appears Besides 3 There was a speciall reason in it that he was received viz. to answer the will of God given out in Psal. 41.8 c. yet this is certaine neither he nor any else appeared hypocrites or wicked ones openly and so known to be when admitted either into that or any other society of Saints although there was is and will be in every particular Church of Christ some that ought not to be For if this fellowship of which Christ himselfe was Pastor and is for a Patterne and had but twelve a small number for the most are not alwaies the best had a Judas much more may others Even as Davids house which is set for a Patterne for future ages Zach. 12.10 was not without an Amnon an Absolon and others even Gods owne Arke may nourish Monsters as Noahs Arke did Cham yea and as some filthy Toadâ— might bee found to lye under the stones of the Temple so may some wicked dissembling Hypocrites sayes Dr. Hall and yet the Temple be the Lords for all that Furthermore the visible Church is called his Holy Temple 1 Cor. 3.16 17. which ought not to be defiled 2 Cor. 6.16 and therefore is made up of living stones 2 Pet. 2.5 that is of visible Saints Also it is called the Lords house and habitation Heb. 3.6 Eph. 2.22 23. 1 Pet. 2.5 wherein he walks and lives and takes his rest which holinesse becomes Psal. 93.5 for ever therefore the holiest are the fittest matter The Church is called his houshold Eph. 2.19 Now if David could not endure a wicked person within his doors Psal. 101.3 4.5 Much lesse will the Lord allow it But to bee briefe Lastly the Church is Christs body 1 Cor. 12.26 27. and Christ is the head of every particular Church gathered Col. 1.18 Eph. 5 23. c. Now such as are united to Jesus Christ by his Spirit 1 Joh. 1.3 7. and have speciall communion with him as their Head as to receive vertue and vitality from him are to be received as members of
are of right to be received The Oake that is rotten at the heart will never be good for the building wherefore stand by stand by or you shall be thrown by untill you are better and fitter for the builders use The stones that are for the building must be picked out by Christ the builders hand although perhaps at present they are in the heaps abroad which are in preparation to the building as Builders use to have in one place heaps of Lime in another place heaps of stone in another rubbish rude at present and undigested materials and a tumultuary noise of hammers and axes abroad which are very busie to set up the fallen Tabernacles of David but ere long every thing shall bee set in order and a beautifull structure laid whilst others without shall gather up the Chips which we leave behinde us to warm them with but for this more in the next Chapter yet in this I must tell you that the stones which are appointed for this glorious Fabricke must first passe under the saw and hammer For it is dangerous to put in a rotten unsound stone which will quickly fall out and make way for many others to follow enfeebling thereby the whole Edifice as in 1 Joh. 2.19 20. They went out from us but they were not of us for if they had been of us they would no doubt have continued with us but they went out that it might be manifest they were not of us i.e. us what us why us that have unction and are sincere reall Saints for yee have the unction from the holy One Buâ— they were hypocrites and therefore fell away as Demas did 2 Tim. 4.10 who was but a little before Pauls fellow-labourer Phil. 1.19 as well as Marcus and Aristarchus but he did discover himself after and so did Judas though a long time hee was well thought off amongst his brethren and fellow-disciples insomuch as he was made the Deacon So no doubt Sirs but your hypocrisie will bee as soon discovered if yee dare to enter with unsound unsettled and unsincere hearts as others have been for the weeds in the Gardens are sooner discovered and rooted out againe then they are in the fields or common high wayes but consider then O what a scandall you will bring upon the Gospel as they did at Dublin when your wickednesse wil appear to all the world O what reproaches to Religion dishonours to Christ discredit to the Gospel and tramplings upon the the truth will be laid in your dish at the last day yee being the cause of it For as it is with the Sunne and Sâ—arres if a thousand starres be eclipsed none takes notice of it nor mindes it but for the Sunne to be eclipsed it is sad and so accounted then every one talkes of it and looks at it and so it is when Church-members do the deeds of darknes that of al men should be lights to others as Christ sayes in Matth. 4.15 a little aberration makes every one to minde them and mark them and report of them abroad when many a thousand of others without or of wicked ones may be guilty of the like and not bee looked upon as Par. sayes on Rom. 11. It is not a formall Religion an old Profession or a high conception that either felicitates or facilitates your admission but you must have truth in the inward parts and have grace in your hearts for yee may have it in your heads and yet prove but a new Ranter or an old Protestant at the most None but the indeed holy must enter into these beauties of holinesse the more holy we are the more like our Head and the fitter for Church-members without which we shall not see the Lord but wee shall rather pollute the Sanctuary of the Lord. Thus much for the matter and the fifth Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pillegesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHAP. VI. This Gospelâ—Garden or Church-state of Christ's Institution and Order is further defined from the second essentiall Formal cause which is First a visible Segregation and Secondly Aggregation To the first First in this Chapter wherein it appears how all Saints are and ought to be separates THis Kingdome of Christ is not of the world though in the world for the Saints embodied by Gospel-rules in unity which makes the Forme of a true Church of Christ must of necessity be first called out before called in out of the world before into the Kingdome of Christ out of Babylon before into Sion for it is an infallible rule that a visible separation from the world and all false wayes worships c. and a visible application to Christ Jesus his wayes worships c. is of absolute necessity in Church-union and communion wherein consists the full essence of the forme thereof Wherefore to keep still to the comparison this Gospel-fellowship is fitly called the Lords temple 2 Cor. 6.16 1 Cor 3.17 made up of living stones 1 Pet. 2.5 A Spirituall Temple consisting of particular Saints taken out of the multitudes without here one and there one and united together into one body and like as the stones and materials for Salomon's Temple were picked out of the heaps that lay abroad here and there to make up one building so are the Saints into one body Now the first part of the forme to be considered is viz. the calling and culling out of the world and from the heaps without those Saints which are select Members of Christs-Church according to the order of the Gospel which we shall prove also from Prophecie precept and practise First It is fore-told that such a separation must be for even a Balaam was brought against his will to fore-see from the top of the rocks and from the height of the hills that Israel should be a people dwelling alone separated from and not reckoned among the Nations without Numb 23.9 So in Isa. 52 12. Awake awake put on thy strength O Zion put on thy beautifull garments O holy City shake thy selfe from the dust arise and sit down O Jerusalem loose thy selfe from the bonds of thy neck O captive daughter of Zion So in ver 11. Depart yee depart yee go yee out from thence touch yee no uncleane thing goe yee out of the midst of her c. So Isa. 62.10 Goe thorow goe thorow the Gates prepare the way cast up cast up the high-way and gather out the stones c. So is the precious to be taken from the vile in Jer. 15.19 and the cleane from the uncleane the holy from the prophane Ezek. 22.26 See Exod. 33.16 17. For wherein shall it be known that I and thy people have grace in thy sight Is it not in that thou goest with us so shall we be separated I and thy people from all people and in the latter dayes especially the Lord promises to make up his precious jewels
Mal. 3.17 18. and to gather them up together not only from the â—rosse and out of the vile rubbish but also into one bundle by themselves and then sayes he shall yee discover and see an apparent and an undeniable difference or discerne between the righteous and the wicked him that serveth God and him that serveth him not Furthermore in Hosea 4.15 Though Israel play the Harlot yet let not Judah offend come not yee to Gilgal nor goe yee up to Beth-aven So in ver 17. Ephraim is ioyned to Idols let him alone their drink is sowre c. This kinde of with-drawing and gathering from is also mentioned in many other eminent Prophesies as in Ezek. 28.24 25 26. There shall be no more a pricking brier to Israel nor a grieving thorne of all that are round about them that despised them but when shall this be see the next verse 25. When I have gathered Israel out from the people among whom they are yet scattered and shall be sanctified in them in their Churches and Societies in the sight of the Heathen in the sight of all them without called Heathens often whilst the Saints under the Gospel are called and so in these Prophesies by the name of Israel Jacob Zion Jerusalem c. So Ezek. 34. the whole chapter and in vers 12 13. I will seek out my flock I will deliver my sheep out of all places where they have been scattered in the dark and cloudy day I will bring them out from the other peoples and gather them out from the Countries and will feed them on the mountaines of Israel by the rivers verse 16. And I will seek them that were lost and I will judge between cattell and cattell verse 17. and as for my flocke verse 19. They eate that which is trodden with your feet and they drinke that which is fouled with your feet I even I will judge vers 20. between the fat cattell and the leane And they vers 28. shall no more be a prey to the Heathen neither shall the beasts of the Land devour them but they shall dwell safely and none shall make them afraid neither shall they beare the shame of the Heathen any more vers 29. So in Ezek. 36.24 For I will take you from among the Heathen and gather you out of all Countries and will bring you into your owne Land then will I sprinckle cleane water upon you from all your filthinesse and from all your Idols will I cleanse you Also Ezek. 37.21 Behold I will take the children of Israel from among the Heathen and will gather them on every side and bring them out into their owne Land verse 27. My Tabernacle also shall be with them yea I will be their God and they shall be my people And verse 28. The Heathen shall know that I the Lord doe sanctifie Israel when my Sanctuary shall be in the middest of them for evermore but before the Lords Tabernacle a Type of Gospel-order and Church-state and his Sanctuary be set up in the midst of them they are first a people called out and separate from them without who are called Heathens abroad as other Nations were in opposition to the Jewes so is that in Micha 4.6 7. In that day saith the Lord I will assemble her that halteth and I will gather her that is driven out and her that I have afflicted And the Lord shall reigne over them in Mount Zion from hence-forth and for ever over them that are thus gathered out Hence also is that in Revel 18.4 Come out of her my people that yee be not partakers of her sinne and that yee receive not of her plagues c. By all these Propheticall Scriptures and by many more this truth triumphs and hath apparent testimony for it viz. That the Saints are a select number of Separates from the world and from all false wayes worships Doctrines and Discipline whatsoever Secondly Let us see what Precept there is for it in the first place he who is the wisdome of his Father would have us to separate from the company of fooles in Prov. 14.7 Prov. 9.6 Prov. 4.14 And in Ephes. 5.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Have no fellowship no commerce together nor concurrent communication or complyance to trade with with the fruitlesse workes of darknesse and in the Leviticall Law Levit. 20.25 26. a separation is required So in 2 Cor. 6.16 17 18. for what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellowship or communion or what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sweet consent or harmony can light have with darknesse or beleevers with unbeleevers Saints with Sinners or Gods Temple whom yee are with Idols wherefore come out from the midst of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are such and be yee separate saith the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. separate apart from them as such who are excellent and elect organs unto the Lord and touch no uncleane thing and I will receive you and will be a Father unto you and yee shall be my Sonnes and my Daughters saith the Lord Almighty So 2 Tim. 3.5 such as have the forme though large Professors aged and of long standing yet denying the power from such turne away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Turne off draw off not onely to shun them that we may not shew them or bee like them but also so as to labour with them and to win them into the sound and good old way of Christ which is of longest standing for truth is older then error So in Acts 2.39 40. is there the like call with the promise annexed which is to as many as the Lord shall call the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both advocate avocare and evocare to call out and separate from so that in verse 40 it follows with many other words did he testifie and exhort saying Save your selves from i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe yee set your selves free from get away and forsake or separate from this untoward generation or this generation of frowardnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from their abominable aberrations carnall customes depraved manners and from the crookednesse of this generation of perverse people which you are yet amongst Make haste out to save and separate your selves from them Now wee finde it follows those that believed did so and were a people separate from the rest Act. 19.9 by entring into fellowship with the Saints Verse 41 42. and verse 47. it appeares without the least exception For they that were thus called out from them without continued stedfastly in the fellowship and then were called the Church in breaking of bread from house to house praysing God and having favour with all the people that is with them without that they did separate from so sweet so good and Gospel-like was their conversations that they without could not condemn them but commend them at least if not be convinced
power to justle aside superiority and that Popish usurpation of subordination and throw it into the dust or smoaking pit from whence it came And call up for a Co-ordinate and equall power to stand in the stead But because this is the mainest Doctrine of difference between the Presbyterian Discipline and ours I speake the more amply upon it and shall take my liberty in the ensuing Uses but must say in the mean time that God abhors that haughtinesse and ambition of spirit which mounts up like a Prelate whether in one or other And indeed it hath appeared in Popery Episcopacy Presbytery and so will that all Prelaticall Discipline is condemned of old and the higher it gets up the Ladder the nigher it is to its end and the likelier to bee turned off and into the darke world How many worthlesse men like Apes and Monkies will not bee quiet till they have got up to the top of the house and when they are there what doe they but make mowes and faces at Passengers fling off the Tiles and play such like ridiculous and mischievous feats And indeed I doe not know how to excuse them that are so covetous and ambitious to bee Pastors and Teachers in the Independent Churches and when they get in they are like little Lords and not as servants to all and I sadly feare it that more have sought for it then can performe it or then know what a Cure belongs to it How many have Caesars heart of pride and may have his end who said hee had rather bee first in the least Village then second in the greatest and how many like Psapâ—on teach the Birds that are at their beck to call them as they did him Magnus Deus rather Gods then Men and to have their persons in admiration and to make them follow them as Dogs follow their Masters for feare of being cast out of doores upon their anger O sad Sed altitudo non est valida sayes Chrysost. 20. in Epist. ad Rom. This cannot last long How many Townes Houses Cities have been burnt to ashes by such sooty exalted Chimnies wherein all the soot of the house may be found for the most part who like Lords must over-looke all the rest How many are they that like the Worm-wood stalke and Starre grow the bigger the bitterer I speake of such as would be highest and be like a Counter that in account lyes for a hundred at least when alas we should study to be lowest as the best Corne in the Fanne and the soundest lyes next the bosome and in the bottome but the Chaffe will be above But the Lord abhorres them and in the Law his Sacrifices were noâ— Lions but Lambs not Eagles use 1 but Doves and in the Gospel the first shall be last I remember the Cynick coming into the Kings Chamber of presence gloriously hung looking where to spit at last spit in the Kings face saying It was fit he should spit in the foulest place so will God one day spit on the face of Prided Presbytery and Prelacy Vse 1. But in the first place it is plaine then that your Parishes are false-Churches in this part of the Forme for their constitution consists in a dependency upon other Churches Cathedrall to them and they are by their Cannons and Institutions to be in subjection to an universall visible Nationall and Diocesan Church which blunt Zuinglius calls devillish proud and Popish arrogancy for any to claime any right rule power or superiority over any Church of Christ whatsoever Thus Keckerman and Aretius both cry out upon it and the latter in his Problemes produces Christ's prohibition of upper or superiour power to his Disciples and Apostles Mar. 10 86. Luke 22.25 c. and sayes none but Antichrist dares be so sawcy to usurpe it it being the Throne which is set up for Christ's selfe in his Church O then how dares the rigid Presbyterian be so red-hot for a Discipline as dangerous and destructive to Gospel-order as the other seeing Popery and Prelacie are termini convertibiles so nearly related to each other that if Prelacy thus live the Pope cannot dye and if nothing else yet such kinds of Church-discipline would keep him up in his Chaire For grant the Pope to be but holy Father and Rome the holy Mother-Church that may call her Daughter-Churches to account and give them Orders and Commands and will not this Doctrine keep up the Pope then let the wise judge and the selfe-same spirit of Prelacy had the Bishops to Lord it over their Brethren and to Canonize high Commission-Courts thereby to call others to account to lay their Commands and Lawes upon them or else to punish them being of the same nature though the name changed with the Popes power And now such a proud Prelacy would the bitter Presbyterians promote tooth and naile by setting up Classes that thither peoples might make their appeales and from them receive rules and orders or else plagues punishments fines or imprisonments and severall sorts of Classes they would set up that men might appeale from one and apply to another from the particular to the Provinciall from the Provinciall to the Nationall Classes which are also of the same nature with the others though their name be changed But all are an abomination to the Lord and what doe they but play petty Popes in their Convocations Synods Classes c. over Consciences by their tyrannies Antichrist thus exalts and boasts himselfe as God 2 Thes. 2.4 to take authority to rule to governe and have dominion over the Churches of Christ in his high and traiterous usurpation wherefore I say againe as long as this lives Popery cannot dye But this is sufficiently condemned and disproved by all the rules that relate to Gospel-order in Gods Booke being abundantly to be abominated by all Gospel-spirits for as good Master Burroughs against Edwards his Gangrena saith a little before he dyed we are freed from Jewish Paedagogies and Nationall Church-wayes and there is no Nationall Church Officers Offices wayes and worships as the Jewes had neither is it enough to be Members of the Church because borne of this or that Nation So Mr. Jacob in his reasons for Reformation pag. 6.7 and Cottons Keyes p. 31. makes it appeare to be altogether without a warrant from the Word But to what a monstrous height doth Ambition bring men unto shall we but see the eagernesse of Bishops before the Presbyterians so called though in a Scripture-sence we allow it how to be Civill Magistrates they waxed wanton and uncivill Ministers neglecting their duties and desirous of rule and power to be Justices of Peace to cast poore people into Prison to put them into Pillories and to kill them to be Judges of Courts to get the vaine Orders of the Garter to be honoured by men some of them titled most Honourable Princely and holy Grace when God
knows they had only the name of it and all of them saluted for Lords and would sit as Barons in Civill Courts which they know is contrary to their own old Canons which they accounted more of then the Scriptures but if it be unlawfull to alter or change the bounds our Fathers have set Prov. 22.28 I am sure it is to alter the limits the Lord hath set them and to serve the Tables of Devils Now what can be clearer then the rule set in such a case Mat. 20.26 Luk. 22.25 Marke 10.41 and how often Christ reproved and repressed the rising desires of the Disciples in but asking after and disputing about greatnesse who shall be greatest which he would not admit of by any meanes it being after the manner of Gentiles O then how Christ detested and I am sure yet does this Lording dominion in himselfe or in his Saints he himselfe being their Servant and Minister washed their feet besides the Apostle abhors it in 2 Cor. 1. ult and yet O what a proud domineering spirit of Prelacy reigned in these Did not some Bishops goe with a great Guard in pomp to the Pulpit with their Officers before them and a great Mace carried in state making Roome for my Lord to preach in his Rochet and square Cap leaning upon a Cushion of cloath of Gold but their pride hath a fall Ah! but had it not been happy if another Generation had not next succeeded in usurping such Lording power I meane the Prelaticall Presbyterians Those Olives and Vines and Fig-trees before very fat sweet and fruitfull have lost their lovelinesse and former excellencies and that meerly out of desire to Lord it too as well as the Brambles did Judg. 9.8 9 10 11. although in a Classicall way as they call it but this being so neare a kinne unto the other hath met with the like destiny and destruction and that Discipline proved but short-lived according to the Proverbe of Fraud and Frost c. for it never thrived and began to be too proud at the first as soon as ever it stepped into the Chaire Besides as their Lording Classes are not Classicall or warrantable in the Word neither are their Synods or commanding Convocations to order and make Directories for Christ's Churches of Divine right what assemblies are more mischievous as they have been hitherto to the Saints of Christ especially when they would exercise Lordship and Dominion Soveraignty and authority over their Brethren or over any Church of Christ as they have done most cruelly confining men to their judgements against their consciences or else crushing them for their consciences much like the Bed in Isa. 28.20 which is shorter then a man can stretch himselfe on Now if a man lye not even with them and but ever so out-reaches their reason judgements or opinions he must presently be punished and cut shorter as the Giant that in the High-way seized upon all Passengers and carried them home to his Bed and those that were not long enough to lye even with his owne length and the length of his Bed he by some most bitter and fatall engines or wracks would rend them out and draw so one joynt from another that by most lamentable tortures he would teare them out to that length but in case any were too long for his Bed and his length he would cut off their leggs till he had made them fit for his humour and fancy But this is a most monstrous tyranny in men to wrack and torture consciences and say too it is for Christ's sake either to rend or wracke them out or else to command and cut them off if beyond them to make them even with their owne length and height in their opinions and practises But these Mothers children that are angry with us and would set us to keep strange Vineyards and these Brethren that have hated us and cast us out for Christ his sake as they say and said let the Lord be glorified shall be ashamed when the Lord shall appeare to be our joy See Isa. 66.5 for the Lord 's designe in these dayes is to pull downe such as are incensed against the Saints Isa. 41.11 and thus saith the Lord Ezek. 35.21 22. Because yee have thrust them with side and with shoulder and pusht all the diseased with your hornes till yee have scattered them abroad therefore will I save my flocke and they shall be no more a prey So in Jer. 30.16 All that devoure them shall be devoured and all thy adversaries shall be captives and they that spoyled thee shall be made a spoile and all that prey upon thee will I give for a prey for I will restore health unto thee and heale thee of thy wounds because they called thee an outcast saying This is Zion whom no man seekes after c. For it must be that every plant which the Father hath not 〈◊〉 Mat. 15.13 Jo. 15.2 shall be rooted out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or pulled up by the roots so shall Synods downe for so much as they usurpe Dominion but in some case as we consider hereafter that the Elders appointed by their Churches doe meet together to conferre to assist and counsell not to command we can consent unto and are confident that it is very warrantable by the Word and Mr. Parker I remember in his Church-polity proves by many pregnant Arguments from undeniable Scriptures and Writers Orthodox so called and unanswerable reasons how every Church hath an equall and absolute power without appealing and that Synods Courts or Commissionated Classes have not the least power over any Church of Christ to command or rule only at most to admonish counsell and advise and it is without a warrant and but a barren branch an ill plant and beyond the bounds of Christ to exercise any such authority we shal be more large in this afterwards but yet see honest Mr. Burroughs in his Heart-divisions cap. 22. who cleares it up to any capacity under severall considerations as that the extent of Juridicall power must be by institution as well as the power it selfe and that all power receives its limits and extents in Church or State Discipline from the same Authority whence it first had its originall institution which is undeniable undoubted and infallible truth Now let our Brethren but show their Magna Charta or proofe out of Gods Word for that power they would usurpe over the Saints or Churches by Synods or over any Church of Christ by any Classes whatsoever and we will freely beare it or else let none presume so to oppresse the Saints by Convocations to command and controule any Church of Christ or to wracke any conscientious Christians or to persecute them by reproaches wrongs punishments or the like as cannot crouch to their Crosse or cruell Judgements which is to put a yoke upon their neckes which neither we nor our fathers were
of Christ according to all the Scriptures I have produced and hereafter shall vse 2 Vse 2. Let none say then we walk without rule seeing the pattern of our house is measured by this Reed as hath been proved and will be more vse 3 Vse 3. Let all Saints set themselves to observe Christs rule directly without adding to it or diminishing from it Revel 22.18 19. so far as they see even to a pin For in this Moses was accounted faithful Heb. 3.2 for that he had so exact a care according to the pattern in the building of the Tabernacle Heb. 8.5 I remember sweet Sibbs in his breathing after God Pag. 91. speaking of Gods house sayes House is taken for the persons orders and enjoyments in it and government of it all gods which is all to be according to Christs rule Let every Church of Christ keep close to the Revealed will Far be it from the Saints to run the riot with some refractory and unruly rugged ones so as to slight Christs rules and to account it a bondage to be measured thereby and ordered thereafter but I shall speak to them in the Third Book Yet Brightman on Rev. 12.1 sayes The Saints of Christ called into a Church must according to the Primitive pattern be clothed with the Sun Christ crowned with the light of the Twelve Apostles Twelve Sâ—ars and having the Moon i. e. the light borrowed from the Sun Christ to shine in her pathes to direct her feet in her discipline and worship It will never be well with the Church until gathered and ordered according to Christs rule and then her paths shall glister by the Beams of the Sun Let us therefore be thus minded c. as the Apostle says Phil. 2.15 and whereto we have attained in Ver. 16. Walk by the same rule The Lord Jesus Christ direct our way 1 Thes. 3.11 And as many as walk according to his rule peace be on them and mercy and all the Israel of God Gal. 6.16 Amen Thus we hear how requisite Christ's Rule is and indeed till then as the House will be built but ill-favoredly and unskilfully So the Ordinances of Christ will be there but as the Ark was among the Philistims rather prisoners then priviledges as Trap sayes And indeed I do fear they are so amongst some of your Formal Church-fellowships gathered and Houses built up by unskilful workmen who were not so spirited for the work as some will be shortly But as the House after it is built stands firm without the builder because he giveth the artificial order onely and not the substantial being to the building so indeed such Churches as are built by Gospel rule and order will stand firm though the Pastors or such whose Ministry was the means of making them so be no longer about them But the good order and rule of Christ will continue and keep them up whilst such as go to gather a people or to build without Christ's Rule do but lay the brands together without tongs and are sure to burn their own fingers at least at last CHAP. XI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ammi-Nadib Every man or woman that enters into Church-fellowship must have a full free and clear consent and be throughly satisfied having a voluntary submission to all the Ordinances and Orders of Christ in that Church whereinto he or she is entring THus as we do absolutely disclaim such as fall short of and such as run beyond Christ's Rule in this Church-state on all sides and that do de novo take up any practise without precept from Christ So also we must see by what means Saints so qualified as before are to be embodied together which I shall more particularly pitch upon in Book 2. Chap. 2. But at present we shall prove none but such as are throughly satisfied of the way and as being convinced can freely and voluntarily consent are to enter into it For we shall finde the Prophecies clear in this Psal. 110.3 Thy people shall be willing in the day of thy power so in Isai. 2.2 3. they shall flow i. e. freely unconstrained by an instinct as the tydes do and of their own accord to the house of the Lord and say Come which signifies a freeness thereunto without compulsion So Jer. 50.4 5 c. wherein their willingness shall appear in that they go weep and run and seek and enquire and ask for the ways of Zion and say Come let us joyn our selves in a perpetual Covenant c. By all which it is clear all they do in ordine ad communionem Evangel is done by a voluntary consent and concurrence So Micah 4.12 so Zach. 2.11 so joyning themselves is in the Hebrew A mutually giving up themselves together with the knowledge and consent one of another And thus in the third Chapter of Zephaniah verse nine They shall all call upon the Name of the Lord and shall serve him with one consent Besides all these Wisdom Christ calls for this in Prov. 23.26 My son give me thy heart And thus it is intended in Barnabas's exhortation That with purpose of heart that is the decree of the will they should cleave unto the Lord. In this sence is mentioned so many comings of poor souls unto Christ and so many calls in Scriptures to come Matth. 11.27 Joh. 6.35 37. unto him and in Luke 9.23 If any man will come after me let him deny himself take up the Cross c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is as much as to say such as will come according to Christs call and command must come freely affectionately and with fervency of desire Importat simul affectionem affectationem acceptationem therefore they must deny themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that is Let him not have ends to come for nor principles to come from off his own but let him have as it were no reason of his own for or from himself to induce him thereunto which is an hard saying to some For the word is an accurate compound noting more then an ordinary or single self-denial Abnegeâ— i. e. Omnino negeâ— Now none others come to Christ to follow him in fellowship with him according to his call and commands but such as were freely carried forth even from their own reasons if need require into a voluntary consent and coming into union and communion with the Saints Which also in all ages is proved by the Churches practise Shall we look a little into the Typical Tabernacles and it is a truth therein viz. All that then offered were to be free and to do it voluntarily i. e. not violently or constrained thereunto therefore Exod. 25.2 O! every man that giveth it willingly with his heart ye shall take my offerings And Vers. 8 9. Let them make me a Sanctuary that I may dwell among them according to all that I
shewed after the pattern c. This is also a good Gospel-rule and it is a moral reasonable service I shall show but so in Exod. 35.5 Whosoever is of a willing heart let him bring his offering Vers. 22. They came both men and women as many as were willing-hearted none else came warrantably and Vers. 29. The children of Israel brought a willing offering unto the Lord every man and woman whose heart made them willing which the Lord had commanded And in 2 Chron. 29.5 Who then is willing to consecrate his service this day unto the Lord Vers. 6 7. They offered willingly for the service of the Lords house but need I be so long In Nehemiahs days chap. 4.6 So built they the wall c. For the people had a minde to work notwithstanding the oppositions and great enemies and discouraging difficulties were enough to daunt them So I say in all ages Saints did freely and willingly without the least compulsion to unite and embody together and enter into fellowship as it is said Jo. 6.21 they willingly received him into the ship So when Christ called his Disciples into this Church-state they came willingly and by a free-consent Matth. 4.20 22. presently and without lingring or delay or asking counsel of their Father or Friends So Matth. 19.27 so Gal. 1.15 16. and such as were pricked at their hearts with the word of grace in Acts 2.37 did so in Vers. 41. gladly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. willingly receive the word and being baptized entered into fellowship So in Acts 8. 11. 13. 14 c. And thus the Church of Corinth were gathered and thus the Churches of Macedonia 2 Cor. 8.3 5. who were willing of themselves and they did sayes Paul give up their selves to the Lord and then unto us by the will of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is freely and cheerfully and willingly Thus the Church of Thessalonica were examples to all Beleevers in Macedonia and Achaia for their readinesse and willingnesse wee might instance all along and confirme this abundantly by examples and reasons but that I shall bee too tedious yet the truth is should we not with a free and by a voluntary consent serve the Lord in this his worship and enter into the beauties of holinesse reason 1 First We should fall short of all Worshippers even of false gods and the very Heathens would rise up against us For nature it selfe teaches us to worship God willingly and the Scripture teaches us much more willingnesse in the true worship of the true God Joh 4.23 reason 2 Secondly otherwise his Worship would bee as a bandage to us for when it is tedious to men Mal. 3.14 then they are soon weary with well-doing And besides thirdly they be Hypocrites and will never reason 3 hold fast but fall off fearfully that enter not in freely and fully satisfied 1 Joh. 2.9 10. and perswaded in their owne soules by the Spirit of the Lord Monendo movendo removendo instructing moving and removing all the lets Vse 1 Then the weapons of our warfare are not then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carnall fleshly worldly or the like Not by might not by power but by my Spirit saith the Lord Zach. 4.6 wherefore wee finde no need of compulsive Powers whereby Parochiall constitutions were kept alive so long viz. by Powers to compell men by stocks prisons fines pillories and punishments and whether they will or no to make them keep their Parish-Churches and Ecclesiasticall Canons whilst alas it is the Spirit convinces us of the truth Joh. 16.8.9 and constraines us to the truth Job 32.18 and makes men worshippers in the truth Joh. 4.32 Vphold me with thy free Spirit saith David Psal. 51.12 and that the Spirit makes men free in the truth and the truth in them see Joh. 8.32 33.36 2 Cor. 3.17 It is not all the beating or bruising whipping or punishing in the world will perswade the conscience convince the heart or convert the sinner Thus men may be made Hypocrites and play the devils out of feare of torment but not Saints or true worshippers till the Spirit makes them willing therefore give to Caesar what is Caesars and to Christ what is Christs As honest old Cartwright said to Whitgift You would bring in the Magistrates to breake and change the orders which Christ our King and Lawgiver hath left in his Church For as Christ came not to meddle with or overthrow the Civill-government neither must your Civill Magistrates or Civill Governours meddle with the matters or affaires of Christs Church Christ alone being Lawgiver therein so that such would alter and overthrow Church-order and Government for which Christ will give them but little thanks at last and will requite it to them by the overthrowing of theirs and for this end the Rod is in his hand at this day Now who knoweth not that the office of the Magistrate consists in those things that belong to our life and goods and is to bee kept within the compasse of a Civill jurisdiction Hence it is that Azariah cast out Vzziah out of the holy place and that because it was not proper for a Prince but for the high-Priest 2 Chron. 26.16 Lev. 13.46 Let Rulers in their relations and Church-officers in theirs bee found faithfull Vzziahs pride is expresly noted 2 Chro. 26.16 for usurping the Priest-hood in the Temple of God but he escaped not scotfree for he was suddenly smitten with the Leprosie and laid out for an example to after ages On the other side our Saviour refused to meddle with Civill Magistracy or with matters of that kinde a Kingdome being offered him Jo. 6.8 hee could not accept of it nor would he handle Civill-matters so much as to divide the heritage between the brethren it being not his office Luke 12. Now let none usurpe but let the Civill keepe within his Civill-precinct and the Spirituall within his compasse and sphere And yet the Civill is to submit to the Spirituall and in a spirituall sense the Ecclesiasticall Discipline being above it As Philip the Emperour whom we read of in Euseb. 4. lib. Eccles. Hist. being commanded to abstaine from breaking of bread and suspended untill his repentance were seen being guilty of some sins willingly obeyed and lay low before the Lord and did not dare to partake of it untill his sinnes were answered by sorrows sutably in the sight of all and till hee had both openly delivered his griefe and evidently declared his faith before all Besides Theodosius Emperour in 5. lib. Eccles. Hist. of Eusebius is eminent for his most ready and religious obedience to Ambrose his exhortations and reproofe which brought him prostrate upon his knees and flat upon his face before the Lord with teares and prayers I owne nothing of Superstition observed in those dayes onely this is that I aime at that
all our Magistrates may know they are under Christs Discipline and Jurisdiction and not Christ under theirs Yet this may our Magistrates whom we honour ever know that it is their duty and proper to them to make provision for the Church of Christ principally and to improve their Authority for the preserving of Christs Kingdome and Gods Church and service And for this David Solomon Josiah Ezekiah and others of the Rulers of Israel were registred famous Not that they are in the least to force mens consciences into a consent and compliance with their own wayes or worships or to rack them into a Religion God forbid For Luke 9.5.4.55 56. Christ came not to destroy mens lives but to save them And wee must with all meeknesse instruct them that oppose if peradventure though it bee much in question that God will give them repentance to the acknowledging of the truth and to be recovered out of the snares of the Devill 2 Tim. 2.24 25 26. even as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the hottest adversaries of the truth even such are deliberately to be dealt with and gently intreated unlesse the Laws should seize upon them on Civil accounts for transgressions and as Civil disturbers of the peace or the like but I meet with a stop by some sturdy stickler for Coercive Power Object Luke 14.23 The Lord sayes Compell them to come in that my house may be filled Ans. Who doth the Lord speake to They are the Lords servants who are commanded to it i. e. not Civill Magistrates but the Messengers of the Gospel sent out to gather Guests into the Kings house now this is not meant by prisons punishments or the like But 2 The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. shew them a necessity vi efficacia rationum Grotius in loc of comming into my house Win them with arguments that as they that want bread see a necessity or are compelled to go to Market so may these And thus is it in Matth. 22.9 Bid them that is invite them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call them with undeniable winning words and with forcing arguments in which sense wee are to compell them as much as wee may with the weapon of the word and strength of truth But before I finish this Chapter let not the Civill Magistrates imagine in the least that this Discipline of the Church doth derogate a tittle from their just rights which is the false suggestion of our Adversaries of old against us as Ezra 4.7 8. and verse 16. they said to the King if these men goe on then thou wilt lose thy right and portion Thus the Presidents conspired against Daniel Dan. 6.6.7 and accused him for a Rebell verse 12. But as wee have wee shall and will and dare not doe otherwise then be subject unto them even for conscience sake Rom. 13.1 But wee shall meet with more of this hereafter In the meane time Saints are compelled Secondly By the sweet insinuations and powerfull perswasions of the Spirit of Christ they are constrained into the vse 2 house of God and they are voluntarily knit together into one which Sibs sweetly shewes necessary in his Treatise before named page 91. Now when the Spirit prevailes they are to enter into practise and then they doe it with abundance of sweetnesse satisfaction freenesse and readinesse and this is requisite in all that would bee gathered according to the Gospel It is God which worketh in you both to will and to doe Phil. 2.13 And hee perswades Japhet to dwell in the Tents of Shem not otherwise forcing them so that wee grant such a kinde of compulsive powers But as all Controversies are about meum and teum even so it is as to this And a little thing will make the Magistrate challenge it because hee is for the most part inclined to it A little clap with the hand sets on an eager Mastive but the force of staves cannot loosen him wherefore I advise men to bee wise how they set on Secular powers to interpose or impâ—se in matters of Religion as to tender Consciences some are busie herein who are like the Bustard in a fallow field that cannot rise high sine vi turbinis without the Whirlewind of such a Tempest for so I account it will bee to the Church and then like squibs in a throng they flye out on all sides But I hope our Magistrates will be more wise then to runne the hazard of so imminent wrath of God For as I have read of the Tyrians in Alexanders time when he had besieged them that the iron they put into the Forge for to use against the enemy even whilst it was in the fire was seen full of drops of blood sayes Quintus Curtius and so have been and will be the weapons that are used against consciences It is sad when ungodly great ones must sit as Judges of the greatly godly ones Many men are like the Lawyer that pleaded strongly for his Client but before the day of hearing hee was advanced to the Beâ—â—ch and made the Judge but then he adjudged it to the other side saying before he was an Advocate and pleaded for his Client but now he was his Judge Thus Polititians doe who like Aâ—â—alus have planted many herbs to poyson true spirituall piety but to practise policy And like curious Cookes build up with their hands high but with their teeth tear low These like the Wolfe answer the Lambe that pleaded her innocency It is true thy cause is better then mine but my teeth are harder then thine But God is ingaged against such Powers and Policies vide chap. 13. Thus much for this Chapter CHAP. XII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Halal and Hodh The End of Saints so embodied together as before being a true Church of Christ for Matter and Forme Object and Rule as before is the Glory of God and to set forth his praises in Christ and his Churches THe rightest-line is the shortest I would have mine both short and right wherefore I feare lest my too much haste make mee run awry Every wise man proposes to himselfe an End in all things and the more wise hee is in this point the more hee imitates and resembles the Lord hence said the Psalmist Psal. 37.37 Marke the perfect and up right for his end is peace And verse 38. The end of the wicked is to be cut off therefore marke him The End is the first and principall thing to bee minded and looked after not so much the present motion station or action as what the end of this or that will be or what it is is aimed at and intended For there is a Way that promises peace and prosperity to a man and all wâ—ll but the end is death Prov. 16.25 So a thing may be but hastily begun
cancelled Col. 2.14 and his Lordship is good by Law Rom. 14.9 3. He is Lord by conquest too Heb. 2.9 10 14. he hath won us out of our enemies hands Joh. 16.30 Revel 17.14 from world sin death law hell devil all of us are his prize goods by the best and justest martial law for he hath led captivity captive Eph. 4.8 and we are freed 4 He is Lord by gift Psal. 2.8 Joh. 17.2 6 7 8 9. Thus hath his Father made him Heir and given him possession of all in Heaven and Earth This gift as from God is a gift that takes in the bounty bonity justice and mercy of God manifested in giving us to Christ as his rightful possession 5. He is Lord too by election and choice Psa. 78.70 Isa. 22.20 21 c. with reference to God the anointed and chosen one above all Matth. 12.18 Luke 23.35 1 Pet. 2.4 So in Christ he hath chosen us to Christ Eph. 1.4 1 Pet. 2.9 And he is chosen with reference to us too Isai. 26.13 Cant. 5.10 16. John 20.13 28. so Matth. 22.44 My Lord which particular appropriation implies the choice which is made of Christ for their Lord so do all the Saints as Col. 2.6 7. receive Christ for their Lord i. e. A ruling Christ as well as a Saving Christ Jesus the Lord 2 Cor. 4.5 Now election is the proper act of free-will whereby we would chuse one above all others Cant. 6.3 to which there must be a concurrence of knowledge and desire by the first we judge him to be fit preferred above all and in himself to excel all and by the latter we are made to long after him above all and to choose him before all both these are expressed by Paul Phil. 3.8 saying Jesus my Lord though we grant that the principal point of this choice lies in the appetite and thirsting faculty of the soul But all these ways Christ is Lord. 2. In what manner is Christ called Lord what kinde of Lord is he First He is an Independent Lord for he depends upon none answer 1 but all depend on him Psal 89.27 Dan. 2.21 He is Lord Paramount over all and above all Phil. 2 9. Eph. 4.6 Secondly He is a Spiriâ—ual Lord reigns within as well as without in the hearts and consciences of men 1 Cor. 12.3 2 Cor. 3.17 Matth. 22.43 Thirdly He is a most excellent Lord excelling all in their own excellencies of wisdom power prowess prudence valor virtue beauty righteousness Jer. 23.6 Heb. 1.8 And in whatsoever a Lord should have or be Psal 148.13 Fourthly He is an universal Lord over all the world Dan. 7.14 Matth. 21.3 living and dead Rom. 14.9 Over all his Church Eph. 4 5. And yet a peculiar Lord to every Church and Soul as appears before by choice Fifthly He is an alone Lord Mat. 23 8.10 Psal. 148.13 Isa. 63.3 and Isa. 2.11.17 without any other Vice-Roy or Lord-deputy and he will not allow any to usurpe his place or power or to arrogate this over any of his Saints in his Church Mat. 23.10 James 3.4 for hee alone is Lord Chiefe-Justice Joh. 5.27 and his Lordship is Royall-Prerogative for brethren are all equall it is the evill servant that lords it over his fellow and beats him and takes hold on his throat but Christ will issue out his warrants against him with a Habeas Corpus c. Sixthly Hee is an Eternall Lord and cannot be displaced or degraded Isa. 9.7 Heb. 12.27 yea all changes alterations and downfals of other Lords doe rather ratifie and set him up surer then damnifie or weaken his Dominion hee shall reigne for ever And thus wee see what manner of Lord hee is vse 1 Vse 1 Well then if this Lord be thus Lord Then let us see the Churches and Saints happinesse they have not many but one onely Lord so all Saints are fellowâ—subjects to this one Lord Had wee many Lords wee could not misse many miseries and slaveries for divers Lords have divers Laws and divers Lusts divers Minds divers Wils and divers Ends and all would breed divisions and distraction and destruction but this one Lord hath but one Law which is a Law of love the new Command as wee shall shew in the third Lib. which breeds peace joy grace and union O happy are the servants of this typified Solomon 1 King 10.8 2 Chron. 9.7 who are at peace in liberty and joy whilst all others poor soules have hard Lords to serve in a most miserable Babylonish bondage and Antichristian slavery Vse 2 The honour of the Saints and glory of the Church is Eph. 5.27 to have Christ their Lord and Ruler if it were an honour to be servants to Solomon 1 King 10. then a greater then Solomon is here See Isa. 43.4 Acts 13 40. John 5.44 they have their honour from above which is ad se ab aliis more then a praise which consists in words yea more then a Glory which consists in the good opinion of them and yet Christs is a praise and a glory to them but he is more and yet hee is our honour Joh. 12.26 and advances us and all his Saints and servants to the dignity of Kings and Princes and Crowns Glory Rev. 1.6 hee cannot want preferment that serves in Christs-Court and Kingdome 2 Pet. 1.17 Whilst it is most ignoble and basely dishonourable to serve the Beast Thirdly By this Lordship of Christ Saints are let out at large in their duties to God and men so far are they from being embondaged that they are loose and at Liberty within the Kingdome of Christ but not beyond those bounds hereby what a bond of unity is this as appeares Eph 4.3.5 to make the Saints one though they be of severall measures statures judgements heights enjoyments c. yet when they remember they have all but one Lord equally and the same How doth this whet their zeal and strengthen their hands and hearts for the truth when they come to contest together Jude 3. and against opposers to be unanimous Phil. 1.27 considering they all serve one Lord and Master what delight will they have in one another how they will encourage one another to be faithfull and industrious in serving of their Lord how ready will they be to vindicate one another and honestly and justly to take one anothers part against Opposers remembring they bee all fellow-servants how earnestly will they set upon a fellow-servant with arguments and reasons Scripture-proofes and reproofes and in the power of the Spirit speak home to such as are ready to be lead away with lusts and enter into the service of other Lords whether of Pope Prelate Councels Classâ—s or whatsoever that would rob Christ of his right yea how seriously and assiduously do they demonstrate to others that are not yet in this service â—he singular soule-advantages
which are to be had hereby yea what a Bar is this to bolt sinne and Sathan out of doors as Hos. 14.8 when wee consider who it is we serve and whom we are under then say wee what have wee to doe with Idols lust pride drunkennesse malice vanities traditions or any such trumperies For hath not the Lord or Ruler forbid us these are we not under his command Come Lord Jesus doe thy office other Lords would faine rule and ride over us but come thou King Away Sathan avaunt thou vile lust downe with these proud Lording Prelates for I am under Christ I am in his Church and Kingdome I am under grace and redeemed by the blood of Christ from all false wayes worships and vaine conversation Therefore I will obey him and hearken to him what hee saith who is the alone Lord of his Church and people and who is the best truest and most absolute Independent He hath the most reason to rule me and therefore it must needs follow that I have most reason to obey him Vbi est propria specialis ratio Dominii ibi est propria specialis ratio servitutis Lastly Christ is the alone Head of his Church and people without any other Col. 1.18 and 2.19 Eph. 1.22 and 4.15 and 5.23 neither is any joyned as Partner with him in this reason 1 worke of ruling or medling with the order of his owne or his Fathers Kingdome But first why he is called the head and the Church his body First Because the Head and Body being united together by the necke make up the whole person so that Christ as the Head makes not up the whole Christ but he as Head his Ordinances and spirituall administrations as the Necke and his Church and Saints embodyed together as before and united to the Head by the necke as his Body all these together make up a whole Christ which is yet doubtlesse a great mystery and few there be that finde it out Epes 5.32 The worke of former ages since the Mystery of iniquity began to cover the earth and be in the full hath been to know Christ in part viz. Christ as the Head which hath lay long obscure and is not yet revealed to many even of the religious and learned men much more obscure and undiscovered is this whole Christ the Head and Body who will ere long appeare as himselfe in the riches of his glory and brightnesse of his Gospel and the Saints shall know him compleatly as Head Necke and Body by one Spirit And not covet to know him in part as Head or as Body viz. his Churches the worke of this age but altogether reason 2 Secondly The Church of Christ is called the Body of Christ by similitude taken from the natural body of man which according to the diversity of members hath diversity of actions in Rom. 12. and 1 Cor. 12. So is Christ called as hee is in himselfe without the Saints the Head of his Church by similitude taken from the Head of a man in which wee have severall considerations set before us As First In ordine The Head is the highest and the primest part of the Body and yet for the use of the body is but a member though most eminent and above all the rest Hence is it that every Principium or beginning is called the Head of a thing as Ezek. 16.25 Isa. 18.4 and 51.20 Thus Christ is secundum propinquitatem ad Deum exalted above all others and is the Well-head to supply others with the streams of Life and with the flowings of grace Rom. 8.29 he is become the Head of the corner the top of all Coloss. 1.18 and yet though the Head of his Church for the use and advantage of the body hee is I say but a member and a brother Heb. 2.12 though the first-borne highest and above all Secondly In perfectione The Head is the seat of the senses the beauty of the body the grace of the man and the most honourable of all Isa. 9.8 Christ is such a Head quantum ad plenitudinem omnium gratiarum in whom all fulnesse dwels as Col. 1.18 and 2.9 he is the Head of the Body the Church vers 19. For it pleased the Father that in him should all fulnesse dwell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Joh. 1.14 Col. 2.9 Christ is the seat of all excellencies and senses of the body viz. his Church hee is as the Head the honour and grace of his Body as a Husband is the glory and grace of his Wife Ephes. 5.23 He is the King in his beauty Isa. 33. the beauty of his Body their crowne and glory therefore this Head is of Gold Cant. 5.11 yea in Heb. Cethem of the finest and fairest gold There may bee other Heads brazen-heads but none of gold but Christ in whom all amiablenesse and perfection dwels 3. In virtute The head hath an influence upon the whole body every Member is beholding to the head for our sence motion life and influences are all from the vital spirits and powers seated in the head and from thence are communicated to the body For were the body headless it would be senceless motionless and lifeless such a head is Christ virtute influendi vel intrinseco influxu to the Church his Body and to every Saint his Member whom he feedeth with divine influences and spiritual incomes those very vital spirits which are seated in Christ are communicated to the Saints Rom. 8.11 For of his fulness Joh 1.16 We receive and the whole body is filled by him as Eph. 1.23 Whereby we become spiritually sensible moving and living And without him for our head we have not this life sence or motion so that the Church is maintained and preserved by sweet influences and virtues from Christ her head and so is every Saint and Member It is this head that giveth grace life strength light righteousness love wisdom judgement divine reason and understanding and whatsoever is in the head we receive all from him and without him can do nothing Joh. 15.5 7. 4. In gubernatione The head is the governor of the body and Governors are commonly called the head of the people Josh. 11.10 Judg. 11.8 Deut. 28.13 Psal. 18.43 So Saul was called the head of Israel 1 Sam. 15.17 And thus is Christ the head of his Church Col. 2.10 To rule and govern her Isa. 9.7 22.21 22. A Governor is one that orders acts and moves those whom he governs into their proper use and end Thus doth Christ govern his Church and every particular Member making them act to the end and in that use they are appointed for as Rom. 12.5 6. 1 Cor. 12.11 12 18. And as it pleaseth him the Marriner that is Master and Head of the Ship steers and rules it to what Haven and in what rode he pleaseth For in this Head wisdom is seated which
Church and Brethren as was wont to be before Acts 15.22 23. And after all this the veil of ignorance grew thicker and darkness yea gross darkness over-spread the whole Canopy so that scarce an able understanding discerning Minister or sit Overseer was in a whole City Town or Province to be had or heard of and yet fearful Tyranny and troubles the Saints poor scattred scorned dispersed and despised people were then under Whereupon all the Churches that were in one whole Province were by those times brought under the subjection of one man and so called his Diocess and that man the Bishop of that Diocess and then he shook off the care and charge of one particular Congregation or Parish-Church pretending the over-sight of many So that ever since the office of a Bishop hath been by such left and their ambition hath been great to be great and to get honors Thus it came to pass the Authority of the whole Church and power by Christ committed to the whole body was usurped by one man who sat as a god in the Temple of God ruling and reigning as he list until of late in England these lords were laid in the dust which is eminently ominous to the Popes But ambition still growing bigger and bigger as a bladder which the devil had the blowing up of being filled with sulpherous breath and bottomless pit-smoak these Bishops climbed yet higher till there came to be Archbishops and Metropolitans and Primates to rule whole National Churches in the whole Nation After this the whole world or the Church as they called it all over the world in all Nations and Kingdoms on the Earth must be governed by a Quadrumvirat i. e. Four Patriarks who had the charge of all the world but yet not being high enough up gets the Pope by those stairs and saucily leaps upon Gods throne And so this Brazen-head or Brazen-faced Antichrist proudly came to sit in the Temple of the Lord as 2 Thes. 2.4 Here you have a true history of his rise I doubt not but ere long you shall have as true a history of his ruine He is already begun to fall here as he began to rise by Bishops Archbishops Primates c. And this is an honest Narration of the Church-confusion in times of persecution and of the crowding out of all other Church-officers and offices as I shall shew if the Lord please in the third Book and of the stating and starting up of Pope and Prelate upon Gods throne I shall refer you to 182. page of Cartwrights Eccles. Discipline Printed Anno 74. wherein you have the Story at large But after the Pope who called himself Christs Vicar ever since to this hour after I say him who taught the poor people Psapho-like to cry him up for a great god follows Secondly Next a General Councel or Synod who usurps the power and authority of Christ and his Church they set down Laws and laying injunctions upon the Saints they bid and forbid command and countermand as they pleased to make themselves Judges and Commanders over consciences and to determine approve and appoint what as they accounted was truth and what was not Thirdly But this head of brass became also too hard a Task-master and kept the people of God in grievous bondage Then after that starts up the Arch-Bishop and he Lords it over the Bishop the Bishop over the Deane the Dean over the Archdeacon the Archdeacon over the Parish-Minister and the Parish-Minister over the people and what a slavery were poore soules in then The Prelate sate then in his magnificentiall robes in pompe like a little God and petty-Pope in his High-commission-Court but as Hierom sayes in Tit. in Epist ad Evagium Non divina authoritate unum aliquem Presbyteriis esse Praelatum qui dicatur Episcopus c. sed humana consuetudine and this is not by divine right or authority but having a custom up they cannot or they will not let it goe downe but it grows higher and higher whereby the order and authority of Christ is cast by and their Lord-like and their tyrannical Ruledome set up and so it is they came to reigne This sayes Bullinger Blessed Jerome speaks not of the Roman Hierarchy as of every Bishop or any one whatsoever he bee that will take to himself power over any Church of Christ or that does domineer over any Congregation for ab antiquo a Minister and a Bishop a Preacher and a Prelate so called had one and the same honour dignity power and authority yet next to this proud Prelate Up starts an Assembly of Divines as a Councell did next the Pope to be Christs Vicar too and he is another head of brasse as bold as the former petty-Pope to impose Lawes and penalties these have usurped power over Christs Church too they deliver their dogmata and breath out their senses and sentences with wild-fires about their eares that swallow not their Judgements and Lawes by whole sale and in the lump Such Synods who have challenged to themselves a potestatem juridicam a Juridicall power over the Saints as to inflict punishments to binde up consciences to their Cannons Directories or Conclusions and by a Legislative Lordlinesse have laid down the Orders and Lawes under penalties and paines so that they have been too brazen-faced and bold There is no precept for Synods said Dr. Whittaker but for this I shall refer the Reader to Mr. Hookers Survey of Church Discipline upon this subject as also to the third book of his Treatise and to Lib. 2. wherein I hope all objections I meet with that pretend the necessity of this usurped power are answered but Another brazen-head that takes the same course in usurping Lordship is the Ruling-Classes O! what a Platonian Metempsuchosis we meet with these all breath by the Popes soule O mystery Mystery Mystery of Iniquity under a new name this is but the old head of brasse only furbished up in a better forme for appearance It was the Assemblies vote very like and good reason for it That it is lawfull and agreeable to Gods word that there bee a subordination of Congregational Classical Provincial and National Assemblies for the government of the Church c. but how prove they that from Mat. 18. Goe tell the Church c. very well proved then the Church is meant the Classes this is a Doctrine for Asses and is indeed agreeable to the Scottish word of God but not to our word of God This is proved saith Mr Dell as the Pope would prove himselfe to be above the Emperour out of Gen. 1. God made two great lights the Sunne to rule the day and the Moon the night the Sunne is above the Moone sayes he therefore the Pope is above the Emperour so doe the Assembly prove subordination very well for an Assembly but wee may say as Isa. 26.13 O Lord our
evils that are taught in them Now judge sayes he whose cause is most suspicious and surreptitious ours who would have even the adversaries doctrines published in our Churches that we may overthrow them by the word or yours who reproach our doctrine before the simple people as hereticall yet by your good will neither suffering them to read it nor understand it nor yet so much as offering to overthrow it by the sword of the Spirit which is the word of God Thus we see how secular powers are excluded from medling with matters that are spirituall or mentall and that the Word and Spirit are the Instruments appointed by God for the overthrow of errours and suppressing of heresies and blasphemies Object We finde the Reformers of the Church in the Old Testament that looked after the worship of God that they used their materiall sword and Civill powers as Kings and Rulers to cut off the Idolatrous Priests 2 King 16 5.20 and false Prophets c. Ans. 1 Such as were types of Christ both King Priest and Prophet did many things by extraordinary warrants and answer 1 many things they did in the letter which were to figurate the administrations of the Spirit which were to answer thereto as Num. 9.13 and 5.2 Levit. 10.2 Exod. 32.24.27 But these were in extraordinary cases such were the extraordinary persons of Eliah Samuel David Daniel c. who exercised both offices and as I may say both swords but this was extraordinary and for extraordinary ends Now Secondly Loe we may prove Priests and Prophets did execute in Civill offices too as Phineas in putting to death Zimri and Cosby Num. 25.7 8. Psal. 106.30 but our case being not the same proves no more that Civill Magistracy belongs to Ecclesiasticall men so called then that Ecclesiastical power and offices belong to Civil Magistrates as such But besides Thirdly It lyes evidently before us in the Old Testament that Ecclesiasticall Powers so called were ever distinguished from Magistraticall For the Priests and Levites had their distinct proper acts and places both in respect of order and jurisdiction so had Moses and Aaron one having charge of the State the other of the Church and not the one confounded with the other or confined by the other Yea theâ— stood at such a distance that as none of the Priesthood could meddle with State-matters or take that government upon him so none of the Royall-stocke or blood could meddle with the Priesthood Nor durst any as I know of by ordinary warrant untill King Vzziah puffed up with conceit and pride 2 Chron. 26.16 but he escaped not scot-free and it hangs upon record as a scare-crow to cautionate others of his temper neither doe we read of any Priest unlesse by extraordinary warrant as is said before that durst meddle with Civill-matters till Aristobulus most rashly after their returne from Babylon joyned and jumbled the Kingdome and Priesthood Mitre and Crowne together so sayes Euseb. 8. lib. of his Preparation to the Gospel And the New Testament and Gospel are as cleare against it as can be Christ the High-priest ever kept within his compasse refused to meddle with Caesars matters as to divide the heritage Luke 12. yea and to be a King Jo. 6.15 being a thing Civil and out of his sphere and so he forbids his Apostles over and over medling with such matters Mat. 20.26 and Mark 10.42 Luke 22.25 he tels them that though it befitted Kings Courts and Gentiles yet not them they being called into other and better offices and distinct from them the Apostles themselves disclaime it also 2 Cor. 1. ult yea they refused to meddle any longer with the charge of the Poore seeing there was no such necessity of it but bid them choose Deacons Act. 6. Much lesse would they meddle with matters meerly civill and worldly to take them off their Ministry and duty 1 Tim. 2.4 1 Cor. 24.25.26 Rom. 12.3 and yet ah how how ambitious have many been in all ages not content with their calling but still aspiring and usurping I find Mr. Cartwright in his Eccles. Discipline p. 80. speaking of the pride and ambition of Bishops complaining much of their meddling with Civill matters which sayes hee is contrary to their owne Cannons and to the old Cannons called the Apostles Cannons in 80. and 82. p. and contr Concil Carthag 3. Cannon 18 19 20. and which sayes he is most bitterly inveighed against by the Ancient Fathers but this came in at first he tels us thus When things were in controversie and estates lay at variance between parties there were not those hot and eager suits at Law then nor that fatting or feeding of English locusts I meane Lawyers as now is those things that were in controversie were wont by consent mutually from both parties to be given up to a Bishop or Bishops trusting to their consciences and looking upon them as more then other men for piety and conscience for they conceived this the best means and issue to end all controversies and so came in Lands called Bishops-lands in part Since which Kings and Princes partly out of good minds and out of earnest desires to adorne them and the Church though they were not wary enough in what they did and partly because they were themselves so continued in wars abroad which required their own persons therefore they in their owne absence and by reason of such like hindrances gave authority to Bishops to correct such with Civil censures mulcts and punishments as disturbed or troubled the Church which in little time they tooke so much likeing unto and were so ambitious of that no honourable office in Civil-state but they got into their hands by book or crook becomming Lords Treasurers Keepers Chiefe-Justices and of the Privy-Councel and upper house of Parliament and what not who desire a fuller account hereof may finde it in Dr. Willets Synopsis 5. Gen. Controv. 9.3 p 278. How at first the Priviledges and immunities were inlarged by the munificâ—nce of civill powers and Princes and with divine authority and so Marsilius Patavinus asserts it ex gratuita c. Praefat in Concil Senonens And that the revenues and lands of Bishopricks were some of them given by devout and religious persons Princes c. Cod. lib. 8. tit 54. l. 54. Justinian And their titles of honour being created Barons and made Lords of the Parliament house here in England were bestowed upon them by the bounty of Kings about foure hundred and twenty yeares agone Cod. lib. 2 tit 7. leg 14. but never by the word and warrant of God that they got these Civil honours places and imployments But wee shall finde many Lawes that were made to invest them into honour and pomp As Cod lib. 1. tit 6. leg 28. Anthemius made this Law that if a stranger dyed and left no Executor the Bishop of the place
should bee his Executor So Cod. lib. 6. tit 54 leg 10. if a stranger dyed intestate his goods should bee delivered to the Bishop And abundance more of such like Lawes so that at length what places of honour were in state but they got either gratis or by begging or one way or other till they had mingled Church and Commonwealth Kings and Bishops Christs and Caesars Civil and Ecclesiastical matters so together that they made a meer gallomaufrey of Religion and of the Lawes of Christ But is there now a Reformation amongst us or doe not our Ministers most unworthily imitate them in their ambition and boldnesse whose deserved fall lyes before our eyes for our caution and whose Lordlinesse is laid in the dust Oh! I do fear lest this notorious fault should appeare as full and foule upon States-Ministers I mean such Ministers of the Gospel as have very painfully and profitably preached Christ to the people formerly till they come to be preferred by the States and then not onely their Doctrine but their lives are of another stile i. e. more State-like lofty and high-strained for then they are medling with State-affairs and nibling upon State-honours and so come at length to be corrupted by greater honours favours preferments and places and turned into meer complements Methinks the late Prelates with their precipitant and sudden fall may be set up as a good Sea-mark lest they be swallowed up in such sands I know this very thing lyes a heavy burthen upon the spirits of hundreds very godly in this Commonwealth and it is their continuall complaint with griefe and groans as I have heard with my eares that such Ministers are more like Magistrates viz. lofty proud and stately and that such Pastors creep apace to be Masters of Colledges Heads of Vniversities and States-chaplaines or else get to bee Committee-men into offices or Armies or some thing or other that may make them stately and lord it over others being imployed in secular or Martial affaires And though the intents of our States and Grandees for whom wee can never bee thankfull enough bee very godly herein yet the Lord make our Governours so wise and vigilant in all those honours or preferments they set upon the heads of such as are Gospel-ministers as that thereby they doe not corrupt them and wrong the Church and lull her asleep as wee heare she hath been in Constantine's lap least more mischief follow it then ever went before by the Dragons rage in former ages as Chap. 2. Which we are somewhat jealous of having such clouds as we have hanging over us and seldom failing Omens right before us and the universal and univocal complaints of Gods people pursuing and following of us But we hope our wise God will give those Ministers an effectual warning-peece before the decree come forth I much wonder why such men so much complain of others for usurpers for if a poor Tradesman an honest Soldier a gifted Brother or any other of Civil or Martial employment do get but up into their Pulpits they cry out upon them that they should be suffered and yet they themselves cannot keep within compass but soon grow hungry of secular employment and seek high-places Military or Civil and think it no usurpation at all although that a Civilian may be more able for a Preacher and better qualified and not step so much aside for ought I know as the Preacher does to be a Civilian or Politician and to meddle with State-affairs which makes him so stately O this This is the most grand scandal of this age That our eminentest Ministers in account are such as meddle with such matters and study Politicks ding-dong when one upbraided Lysander the Lacedemonian Captain for doing many things by fraud and policy O Sir sayes he smilingly when a man cannot obtain his ends with the Lyons-skin he must put on the Foxes-skin So say many Ministers by their practises though they preach in Lambs-skins yet they put them off when they come out of their Pulpits and instead of the Brest-plate the Pectorale or chosen Hammischpat they wear the Head-piece all the week long to work out their own ends and herein they are at least Masters of Art if not Doctors c. It was accounted by the wisdom of the Antients very apt and apposit that Augustus Caesar bare a Sphinx in his signet for he was famous for policy and unriddled many a new Aenigma with dexterity and promptness to promote his own ends and so do these in stead of a Daniels spirit to expound the Visions and Dreams of these days For as the Poets fain that Sphinx was a monster multi-forme having the face and voice of a fair Virgin but the wings of a Bird and the talents of a Griffin he lived in a mountain neer Thebes he was full of riddles and he used to surprize and set upon poor Passengers of a sudden and so destroy them that could not finde out his Aenigmaes And indeed Policy is such a Sphinx a very Monster having infinite variety and its maiden-face flatters many and learns your Politicians to cog and complement but the wings are the Arts and Sciences which such have commenced masters of which carry them acutely and accurately from one to another But the Griffin griping-talents are Axioms and Arguments which fetch in their Atalanta-like Golden-balls pleasures and profits though they step aside for them to fetch them in as Atalanta did Declinat cursus aurumque volubile tollit But such Apples of honors and pleasures may make them lose themselves and their race These Politicians live loftily on the Mountains and almost scorn to look below them they are full of riddles hard to be expounded whereby many a poor plain simple innocent soul is surprized of a sudden and made a prey but here is our comfort our Oedipus is on his way who will finde out the folly and fraud of the Politicians of the times and most of all of State-Ministers and then Policy shall be discovered and destroyed as Sphinx was whose body was laid on an Ass and led in triumph For indeed there is nothing so acute nimble Aenigmatical or abstruse but shall be easily unriddled then to the lowest and slowest capacity Christs coming will put a period to this Tyrant and set at liberty many a poor plain harmless one from the Griffin-gripes of Policy and Politicians Wherefore if they reckon aright they will finde their time to reign is short although many a time Policy reckoning without Piety reckons without his host and is like to pay for it at last for their Callender lies But the Scripture which is ours tells us the truth Isai. 27.1 That in that day the Lord will punish Leviathan with his sore and great and strong sword c. viz. Policy that piercing Serpent that crooked Serpent c. Wo be then to this Leviathan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
which will as soon and in a trice bee pulled downe and laid in the dust but let us look for and verily expect with confidence as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifies a City i. e. a house a Church a new Jerusalem whose builder and maker is God which hath Christ for the foundation these Temples Tabernacles buildings will abide but no others for Prov. 10.25 they are on an everlasting foundation and cannot fall This is the thing wee must looke for and then build first make sure of a sound foundation therefore Isa. 44.28 say to Jerusalem thou shalt be built there is nothing mentioned yet of a foundation till the next words and say O Temple Thy foundation shall be laid or let it be laid before you begin to build the Temple of the Lord. The Temple was a type in the type the foundation was first to be laid the typified must answer the typifying herein as appeares in Zach. 4 9. Zerubbabels owne hands that have laid the foundation of this house shall finish it but first he layes the foundation of the house thus Hag. 2.18 Consider even from the day that the foundation is laid Consider it as if before that it were not worth considering as if without that little heed were to bee given to it for it could not stand unlesse upon that and after that the foundation is once laid and the principles setled then we must set forward and not before and build on with care and consideration heed and diligence And from that very day the Lord will blesse you vers 19. From thence you shall grow up into a high and holy building and go on considerately Quantum ad actum intellectus quantum ad veritatem intuentis both in your understandings and judgements which otherwise i. e. without a foundation first laid you cannot do but must deviate from those rules of reason and right judgement whereby you become considerate and your prudence is ordered and regulated even from that day the Foundation is laid Consider but vse 2 Use 2. Be sure that we have a good foundation for it is not enough to have a foundation which every man fancies to himself but that it be a sound and sure oâ—e and that which will hold One that builds upon a rotten reeling sandy and unfit foundation is found a fool and so Christ calls him Matth. 7.26 For he shall finde his fairest ground-work will deceive him his building soon will lie in the dust and not endure the trial but will down like a Spiders web All such fools or unwise builders fail in the main point in that necessary one thing and do but build upon the sand wherefore his building soon sinks shatters a pieces and tumbles down The wise mans and fools house differ in the subterstructure and superstructure both First In the foundation the wisemans lies deep little seen and he is sure it is sound as the heart of Oak and will never rot but the fools foundation is shallow lies open and is much seen and is soon removed and razed and it is so unsound that it sinks under the building and layes all in the dust Secondly In the building too they differ for the fools lies loosly and is not well fastned neither to the foundation nor one to another and may easily slip one from another and all fall beside to the ground which ground-work is but as a stake stuck in the ground and so may easily be pulled up and truly I say this for fear many Churches as they now are prove but such buildings because some so easily slip aside the foundation pretended which is a sad thing and they are too loose and not well united to one another nor fastned one in another but the Wise mans is as a City compacted knit fast to the foundation and pinned in as one with the Rock From whence they cannot be razed raised or removed and like an intire stone as is it said of Solomons Temple are the whole building one So much sweetness evenness and union is amongst them yea in the midst of shakings and oppositions That as none of the building can be separate from the Rock viz. The foundation wherein and whereon they are laid so not one by the violentest temptations that can befal them can be parted from another but all are one in Christ and one another For he that is joyned to the Lord is one Spirit 1 Cor. 6.17 Now the very reason why many fair buildings so in appearance must be laid in the dust again is because they have been built upon false foundations of mens Creation as their Rules Canons Commandments of men Directories or outward forms of holiness and wisdom or some thing or other which is sandy and which will fail them and prove infirm and ruinous as Peter Martyr 1 Cor. 3.11 sayes and which will make their buildings to fall upon their Heads For every plant which my Father hath not planted shall be pulled up by the roots saith Christ i. e. Their foundation and all shall be discovered to be nought and so in Ezek 13.14 I will break down the wall the work that ye have daubed with untempered morter and will bring it down to the ground Why so Mark That the foundation thereof that rotten ruinous foundation may be discovered and it shall fall None shall be able to save it for the Lord will have the naughty deceitful foundations discovered and laid open to our children after us that they may not build upon such rotten stuff And therefore it is I say such buildings must fall that their foundations may be discovered It shall fall saith the Lord none shall be able to keep it up it shall fall and then others will beware upon what grounds and foundation they build upon hereafter False Prophets are builders too and will be as busie as may be but mark the metaphor It is with untempered morter which will tumble in the time of a storm it cannot stand but will fall on a sudden Then they that under such buildings are in danger for want of safety or shelter and are in as eminent imminent danger as the Twenty seven thousand of Benhadads men were in Aphek in 1 Kings 20.30 O! O then be sure of a sound foundation Such a one as will not sink rot fail fall and then it must be a Rock VVherefore beware of such buildings as are made up of mens sandy and untempered stuff for they will fall on your heads and do a deal of mischief But the Word and Spirit must have the working of this house upon Christ the foundation that is strong defenceable and sure of standing Therefore vse 3 Use 3. Be sure Christ be that Rock upon which you are founded Isai. 28.16 who is called the Stone of probation the stone of foundation 1. The foundation of Solomons Temple as I
said before being a type of this foundation we shall finde was to be laid by those whom the Lord had endued with most skill the chiefest and ablest of the laborers in that building and none are fit for this work viz. To lay the foundation principles and to fit out Christ to the capacity of the building in hand but such as are very wise experienced and filled with the Holy Ghost Others that are raw and unexperienced and not endued with divine skill and understanding for this work which will require the most accurate regard and judgement do but do what must be undone again and bring much discredit upon the work Therefore as Solomon sent to Hiram 2 Chron. 2. and about for able men so must we seek hard and send up to Heaven for the Holy Ghost to fall upon some who may be fitted for it This is another reason to me full of perswasion and power that many of our seeming orderly gathered Churches that yet are must be rifled and ript up to lay the foundation though it may be good yet more orderly and regularly and with more heavenly skill and wisdom then as yet it is laid But 2. In the next place the foundation of the Temple was also the choisest matter as being of most precious and permanent substance costly and curious stone 1 Kings 5.17 and 7.10 Christ is the most pretious tryed stone Isa. 28.16 8.14 Cut out without hands and elect for that use 1 Pet. 2.6 Most costly chary and continuing for ever Thus in Rev. 21. 19. the foundations of the New Jerusalem we finde garnished with all manner of pretious stones indeed all excellencies yea all manner of excellencies are in Christ the foundation of every particular Church 3. Furthermore when the foundation of the Temple was laid there were the largest and liveliest testimonies of joy that could be exprest Ezra 3.10 11 12. So is it to be at the laying of this foundation which is Christ to build upon it is to be done with shouting crying Grace grace unto it Zach 4.6 or as it is in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with wide acclamations and cryes of rejoycing and gladness O shall they say the grace the wonderful grace of God in Christ And mark this That till the foundation be laid there is no such loud shoutings out grace grace The whole strength and stress of the building lies in the foundation so does ours in Christ who is also our City of Refuge Now let this stone which most builders have refused and which others have rejected become the Head of our Corner Amen Use 4. The last use then that I would make now of this is to inform us of these two necessary things in imbodying together vse 4 First to be well grounded secondly to be well united without both these better never to have been a building for the fall will be great This is exceedingly requisite and of all places I should pitch upon Dublin at present to press this for sure I am we have great need of laying a sure foundation First That ye be well grounded and founded upon the Rock how requisit it is you have heard before onely this I adde That such a building will never fall but last ever and is of perpetual use for the Saints to dwell in till the full appearance or coming of Christ without alteration or cessation This Church-state upon this foundation ceases not I say not but the superstructure may sometimes want mending ordering and repairing but the essentials of it shall remain for ever Dan. 7.14 Luke 1.33 Isa. 9.7 8. 59.20 21. Eph. 3.21 Till it be grown up into a perfect stature in Christ Eph. 4.11 12. and then it shall be translated into a state triumphant 1 Cor. 15.24 25. Therefore Paul charges Timothy to a special care of those Ordinances which are to continue till the coming of our Lord Jesus 1 Tim. 6.13 14. So see 1 Cor. 11 26. Christ hath promised his presence and personal assistance to the end of the world Matth. 28.20 Now Saints that are built up together upon this foundation cannot fall neither shall the gates of hâ—ll at any time in any age be able to prevail against them Matth. 16.18 Here is no room left for that erronious opinion of Mr. Prynne now for such States-Politicians that would make Christs worship like the weather-cock to serve every wind or his building but a Crane to serve the Stâ—â—e and to turn as they list and Religion like a nose of wax to stand which way they will and to be altered and formed into what fashion they think fittest for the State and most suitable to the Civil Government and Laws of that Common-wealth But let that policy power and those persons expect the rigor of his rod of Iron which is already reached out against such Politicians of our times who like the King of Navar to Beza profess not to stir a foot further for Religion then it promotes policy and agrees with his interest Let such call to the Mountains and Rocks to fall on them and hide them from the wrath of the Lamb. The great day of his wrath is come Revel 6.16 17. Neither in the next place can we read less then an apparent repugnancy to sound truth and to this sure foundation in that lean opinion of the Cessation of Ordinances which some hold at this day contrary to Eph. 3.21 1 Cor. 11.26 1 Tim. 6.13 14. Wherefore they forsake publick assemblies Heb. 10.23 24. Duties Ordinances and will neither build nor be built up pretending the day is not come as Hag. 1 2 4. and it is time enough wherein as one notes there is a double sin First Their negligence and pretending it not to be the Lords time to cover their sin and secondly their rashness in charging others that are about the work and in the building of Gods house as if they made too much haste and might better let it alone because the time is not yet come c. So that they would have all lie in their ruines till the Restitution of Miracles as was in the Apostles days and then to do it by an Apostolick-power and authority and not till then But O! what an error is here Have they any warrant in the Word for this Is not this an argument of a sensual carnal low spirit that must be confirmed by miracles Job 20.29 and of want of faith Heb. 11.7 Besides are not miracles fallible Nay are they not notes of deceivers and false Christs in these latter days Matth. 24.24 And doth not Christ call them evil and adulterous that do seek for such signs Matth. 12.38 39. before they will believe that they must go about this building In a word I think they are under a world of temptations and very unsound if not sinfully sensual that are of that judgement though I will judge
no person but the sin for in forsaking Ordinances Assemblies Christian-duties c. They run a desperate hazard Heb. 10.23 24 25. which some say is the Prodromus or Harbinger of that pardonless pitiless sin of the Holy Ghost Vers. 26 27 28 29. and of ruine V. 39. But this I have offered on the first part of this use to show a necessity of being well-grounded upon this Rock Christ and Secondly To be well-united in and to this Rock Christ by communion as 1 Cor. 1.9 God is faithful by whom ye are called unto the communion of his Son Jesus Christ our Lord This is the voice of all the Oracles sayes Mr. Ainsworth to raise men into communion with Christ the Rock and then with one another 1 John 1.3 7. Hence it is that there be such variety of similitudes to resemble this communion and to illustrate it as Christ the Head we the Members and all by due joynts arteries and sinews united to the Head receiving life motion and government in all actions and affairs from the Head and yet by the same arteries sinews joynts and spirits united one to another so Christ is the Vine we the branches i. e. One with the vine the stock the root all participating of the same juice fatness sap sweetness and yet one branch deriving from another refreshed by another growing to another and one with another So Christ is the foundation we are the building Eph. 2.21 1 Cor. 3.9 all fastned knit and united to the foundation Christ although one may differ from another in form shape order place c. And although some be of a courser and some of a finer substance and appearance in this building although some be greater and some lesser some in one fashion and some in another yet all alike do depend upon and are set upon Christ the foundation all are rooted in him Col. 2.7 Eph. 3.17 grounded and built upon him and pinned fastned and united to him and yet are so to one another in faith and love as if they could not live or stand one without the other for they be many in particulars and some are under one form and some under another yet all are coupled together tacked and nailed together so that they grow together up unto an holy temple in the Lord. Now if we lie loosely and not firmly fastned as I said before we shall slip aside and fall out 1 Joh. 2.19 20. and thereby bring danger to the whole building This communion makes us in unity without which is neither comfort nor continuance in a Church-state neither am I of opinion with some that they must be all of one judgement and under one form and of one opinion in one body or society c. that hold together in love and faith For I finde no building no body no Church that ever was or will be without different forms opinions appearances c. according to the nature of the Members and Matter they are made up of There be many Members and particular parcels of several shape and use and yet by the wisdom of God all are so well-united and set together that there appears so admirable a decorum so goodly a frame and lovely a proportion and symmetry of the whole I say of the whole that not the least Member though the most differing from others in form or fashion could be spared for the Lord hath use of all his people under what dispensation soever to build up his house withal as I shall if the Lord please shew in the second Book Wherefore I am perswaded those Churches that consist so much in and subsist so much of and upon an uniformity will fall for they are not of Gods building but those the Lord builds as before though many Members be in them that differ in opinions forms or the like yet all shall be very useful and necessary in the place the Lord hath put them in by his holy Spirit and shall be so far from making fractions or divisions that they shall promote the unity of the Spirit in the bond of peace being all are borne up by one foundation upon whom all are built one as well as another and that foundation which is the strength of the building is as able and fit to keep up one as another so fastened in him bee hee of what judgement soever and under what shape soever hee appeares to others so he be but good matter Now those Churches are of the Lords building doubtlesse that doe agree in Spirit though differ in forme and though they have in them of sundry Nations natures languages judgements or opinions yet are all one in Christ the foundation and are firmly cemented and united one to another in Christ by his own and the same spirit which enlivens enlightens quickens comprehends acts inables moves and governs all though under diversity of gifts and administrations And these are they that shall stand by his wisdome though not in the wisdome of flesh and blood or of the world Well in a word Sion thus governed thus grounded and thus united as before must be the delight of the whole earth beautifull for scituation not onely in a faire air lovely climate and good land but lying on a fair full and sure foundation which shall never bee removed but which he will establish for ever Psal. 48.2.8 SELAH Wherefore thus saith the Lord of hosts let your hands be strong ye that heare in the day the foundation of the Lords house is laid Christ being for that purpose preached that the Temple might be built For the building is all in vaine that is not laid upon this Foundation And to conclude The Lord make our Builders wise in laying the Foundation first I feare too many and I desire to deale home with my owne naughty deceitfull heart herein that have sought more their owne fame then others felicity more to glorifie themselves then God in gathering the godly into Fellowships and so they have gotten a good many and those great ones too and made themselves some body then they Christen their Churches into their owne names The Lord shame us for it whom he findes guilty Constantine the Great called Trajane who was a Great Builder the wal-flower for that his name was engraven on so many walls So indeed are many mens names most shamefully if not impudently ingraven on your Churches This was not in Primitive times we never read of any Churches called by mens names then as St. Pauls Church or Peters Church but all called the Churches of Christ for they were built upon him for a foundation upon this Rocke which Eagles flye up to but the Ostridges have their nests in Sand. So that all true Churches and Saints have one and the same substantiall Foundation For as Rhetoricke is said to be a Fist extended and displayed into an open hand but Logick a hand contracted into a close Fist
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
upon a hill let none be offended but if they be I pass not a pin For as Theodorus of Cyrene answered Lysimachus when he threatned to crucifie him O Sir said he Let your Courtiers and Favorites fear that for I had as lieve rot in the air as on the Earth I could I hope willingly save men an inquisition after me in such a case and say to them I come of my own accord Here I am What will ye for I remember the Duke of Burgundy who was sirnamed Carolus Audax was son to that Duke who was sirnamed Bonus for Conscience and Confidence are near a kin Wherefore of whom should I be afraid Psal. 27.1 2. for the Lord is my light and my salvation c. I must be as ready to write print preach and pray against the sins of great men as of the meanest and I will make no more on it though I suffer for it Or though they deal with this as the old Senate did that burned up Numa his Books for mentioning the secrets of their Religion I have heard that if the Crocodiles which besiege the banks of Nilus and way-lay the Travellers into Egypt were but pricked with the quill of the Bird Ibis they will be so weak and stupified therewith that they will not be able to stir or hurt any more O that this course were taken with our English Crocodiles Those wicked Lawyers that way-lay oppress tear and torment so many persons and families of this Nation Did every one arm himself with a quill and make it a good pen with a hard nib and write but as long as that would last what they know of them i. e. and touch them therewith but to the quick as well as they were able I am certain we should finde them stupified and stingless and unable to way-lay us hurt us and oppress us as they do But I shall say no more of them here expecting a more perfect Character of them ere long in a Book by it self The next thing Reader that this Treatise most of all intends is the Description of the Church wherein I expect Antagonists tag and rag of the ridged ones of all judgements especially of the Presbyterians and Anabaptists but I hope to be armed for them with the armor of light The frothy agitations of some unquiet heads and busie brains may cast away cost and twist straws I mean their labor may be worth a pound but their matter or stuffe not worth a penny But before hand I shall pray them to forbear passion and the pride of a Prelate For a foolish sentence dropped upon Paper will set pride and folly upon a Hill Memnon the General of Darius his Army hearing a mercenary Soldier with vile language revile Alexander and exclaim against him he struck him with a Lance saying He hired him to fight against him not to rail upon him Clamors against a very Enemy requires rather reproof then praise and I think there was no man much commended but much condemned that poor empty wide-mouthed Libeller of Garlick-hithe for his Pamphlet he put out lately whereby he hath brought himself into the report and reproof of all that hear his name which may be eminently up and famous ere long in London as it is in Cheshire and other places I had I confess a full Character of him indeed by Master Manwaring one that knew him well in Cheshire at my Lord Bradshawes Table lately whilest Sir William Brereton with an eminent Minister that knows him highly too was by and gave so good account of him That I cannot but wonder how he could end in one lying impudent Pamphlet and like a Squib too dry it seems flash all out at once But if he or any other will leave railing and fall to writing what tends to edification I shall be for him and heartily embrace both it and them so far as I finde a Christian Spirit with them And indeed as the Athenians dashed out of their Calender a day in May when Neptune and Minerva were at oddes and in a bitter fray So from my heart I wish all our bitter frayes may be ended and their dayes blotted out And O! that the Lord would pour out his Spirit according to his promise in these latter dayes upon all flesh which will make us all one in love and holiness and power of godliness and equal worship To conclude Christian Reader if thou comest to drink of the pure streams sweep away the froth for that is mine with thy hand of faith and take up of what is spiritual and pretious for that is the Lords and make not too much stir least you raise the mud for that will make it worst of all Caius Lucillius a Learned man was wont to say That he wished the things that he had written might neither be read of the altogether unlearned nor yet of the highly Learned For that the one would understand nothing and the others would understand more then himself But I wish the quite contrary for that the unlearned might learn something of me and the more learned might teach something to me So that I hope this will stir up some to read and some to write which will be the worse for the Worms and may hap to keep their Libraries from being eat up But I wish they be the Learned of the Father for such learning is the Golden Shield which defends the truth But when Golden Shields were gone Rehoboam was fain to do the deed with Brazen Shields So I know where this true Learning is wanting some Wilde Heads will supply the room with rage boldness and impudence I shall keep thee no longer good Reader in the outward Court or Common Chamber but I pray thee go further and enter into his Chamber of Presence where put up one Petition for him who desires to live and die the Lords And yours And all in Christ and nothing in himself But JOHN ROGERS From my Study at Thomas Apostles 1. Moneth 25. 1653. An Epistle to the Parish of Purleigh in ESSEX nigh Malden wherein the Author was setled Minister till of late Dear Friends I Call you dear not onely that I found you at a dear rate but I am forced to leave you so yet some of you are very dear to me and in my heart and whom I can freely bear in my bosom to the Father But because the Death or departure of a Minister from his people should be his last Sermon I must therefore say in general to you this That my greatest grief for most of you is That like the Cypresse the more you were watered the more you withered Would it not grieve you Husbandmen to see your good seed every year to be lost and to lie and rot under huge hard clods and never to bring forth fruits or to come up So how can it but be my complaints before my Lord and Master when I give
up my accounts Heb. 13.17 and say Lord I have preached prayed catechized expounded conferred for above this five years at Purleigh to such a people and they have not beleeved nor obeyed thy word but many of them are as ignorant arrogant bitter prophane still ungodly and opposers of Christ and his Gospel still as ever O sad what comfort can I have of this Is not the thriving of the flocke the glory of the Shepherd and their losse his griefe Blessed bee God whom I serve that some of you are my joy and my crowne which I shall wear with me to heaven Phil. 4.1 But yet the most of you with much griefe of heart I must say it have rejected the Gospel and the tenders of love and the warme bowels and â—eeking blood of Jesus Christ and oh heavy shal I say the Day of your salvation O deare souls precious hearts for whom I weep in secret what will yee doe in the day of the Lord where will you hide your selves from the wrath of the Lamb O O! how is it that you bring forth nothing but briars and thorns what are yee accursed ground Heb. 6.7 10.28 Hos. 6.5 Matth. 12.41 Ier. 11.6 Ezek. 34.13.33 c. Let me aske you Is it not lamentable to see a poor father wringing his hands and weeping over a stubborn childe wishing he had never been borne saying I have tryed him so many weeks and months and yeers and yet he is worse and worse would you not pity the poor man and say of this stubborne wretch Well you have a good father God will never blesse you you cannot thrive you will come to nothing Oh! so is it grievous to my heart as it was to Ieremiah and Elijah to complaine to God of the stubbornnesse of the people Ah! it is too notoriously knowne that I have taken much pains to little purpose amongst you And yet O! what plottings and conspiracies there were against me what lies and libels were invented what scandals raised what scoffes and scornes I continually met with what huge taxes and troubles you cast upon me what backbitings and railings every day what variety of designes were hatched in the midst of you to afflict me yea with plotted and premeditated malice menacings to undo me what work you made to render me contemptible to all the Country before Magistrates Ministers people all yea the children and servants set upon mee to abuse me yea to stone me yea to swear to take away my life from me all which forced me to bee much absent from you And oh friends do ye think God will not visit you for these things have yee not suffered your servants and children to laugh and sport in the publick places openly in the sight of all the people whilst the word hath been preaching and when I have mildly reproved them to make mowes and mocks at me in the open Church yea to lay dog-whips and what not on the Pulpit cushion when I was to preach What kinde of injury and abuses have you not returned to me for all my love and pains and care and continual prayers for you hath there one poor soule of us in Church-communion escap'd your malice and menacing and your diligence to raise ill-reports and to cause wrongs to befall them have yee not vowed not to leave us til you had rooted all of us from you and not left a Round-head or Independent to dwell nigh you have yee not consulted with all the Malignants about how to bring to passe these designs yet in the midst of all these troubles and every day new trials and wrongs from some or other of you yet the Lord will one day witnesse what a care I had of you when I could not be with you or durst not how I provided for you and how ye were the travel as well as the trouble of my soul. Yet when you had not worried mee away with all this how often did many of you designe to starve me from you And though like a Bird kept in a Cage without meat yet I must doe my duty and sing though the thorne were ever at my breast Still I followed you with love patience pity to your poor miserable soules O that yee knew it and with sweat and swinke praying preaching and expounding in season and out of season But as I have heard of the Seminary in Lancashire riding disguised that lost his glove one that found it rode gallopping after him to restore it but the Seminary fearing he was a Pursevant put spurs to horse and flew from him as fast as he could and for fear he should be overtaken hee makes his horse take a hedge and suddenly skipping over fell full into a desperate deep pit wherein he was drowned presently O! so Sirs the faster I have followed you to doe good to recover you to help to save you why alas the faster you fled away into sinne after sinne rejecting all offers and opportunities almost refusing to come to hear the word on the week-day and many of you not coming above once on the Lords-day Oh alas for the Lords sake hear make not such post-haste in sin to the ruine of your soule body and all but O remember the Pit is but on the other side yee may soon be in it but have a care lest you perish Have I not spent out my owne bowels and like a candle consumed my selfe even out to give you light have I thought my life too deare for your souls O no! but you would not regard it some pretended I was young to keep them off but alas this was but a colour did not young Solomon give good counsel young Daniel discerne much young Joseph fill the Granary with plenty and excell all the Grandees and Gravities in Pharoahs Court for wisdome and judgement Did not young Christ put the Doctors to silence and young Timothy preach the Gospel powerfully and profitably But indeed the maine offence you know was my zeal for God for silence is the basest tenure a Minister can hold his living by I could not be silent but tell Israel of his sins and Jacob of his transgressions Though many feed their Ministers as the Theef doth his Dog porrigit panem ut sileat he gives him bread to be quiet and not to bark lest he discover him but the truth is benevolence could not tongue-tye the truth and 't will bee sad for you to have a Minister who can suffer you and see you live in sinne and yet let you alone the City is in danger when the Alarm-bell is tyed up and so is the Parish I have read of a Law made in a certain Town that none should bring a Rumor of the enemies coming upon pain of death this was because they had before some false Alarms but alas at last the enemy came suddenly and destroyed them all so that it was a Proverb Here stands a Town destroyed by silence God grant it be not true of
Fourthly A true and full perswasion in the way of Christ makes thee most ready to run into it but orderly and very obsequious Gal. 5.6 Heb. 11.8 Rom. 16.26 O then how readily desirous and thankfully observant art thou to do the will of God to please him in his way of worship and to be obedient to his command of coming out of Babel confusion into Zion Fifthly A true and full perswasion of the way of Christ makes thee see an emptinesse and a worthlesnesse in all other wayes and an excellency and usefulnâ—sse of this way which is Christs that all others fall short of Thus David seeing an amiablenesse in the Lords Tabernacles above all others had rather be there one day then a thousand in any other tents Psal. 84.1 2.10 and saith Psal. 86.8 There is none like thee No wayes like thy wayes c. Sixthly A true full perswasion makes thee exceedingly fond of and longing and labouring after these wayes of Sion O! how dost thou thirst to be in them Psal. 84 2. Psal 63.1.2 and enjoy the benefit of them Psal. 42.2 Cant. 8.1 Cant. 7.10 11. Rev. 22.20 and though he that beleeves makes not haste as before yet in this sense he hath fullest perswasions and most faith makes most haste of all and cannot but make haste but regularly Seventhly True and full perswasion makes thee very confident but with a holy confidence and bold but with an humble boldnesse having the testimony of a good conscience to bear thee out against all adversaries or oppositions whatsoever therefore in Heb. 10.22 Heb. 4.16 Eph. 3.12 It is not a sawcy impudent boldnesse which strangers that intrude may have and carry a boldnesse whilst their hearts tell them they goe beyond good manners but this is a sweet humble and friendly familiar boldnesse upon invitation and calls from Christ grounded upon Gods free love warranted by the word not swelling at all with selfe-confidence or conceit but alleadging meerly love and grace from above such a confidence in Christ makes them humbly bold and ready to approach his Court and Sanctuary audaces sunt promptiores Eighthly This full perswasion puts thee upon others to perswade them by the Word and Spirit that they may also participate with thee in this Church-way Cant. 6.1 Mal. 3.16 Eph. 4.29 Col. 4.5 6. Heb. 3.13 Thus Andrew called Peter in and Philip Nathaniel and Paul young Timothy and Titus and many others We cannot be idle to others then especially those whom we love those we would faine get in Prov. 11.30 By these few notes from the true rise and effects of the true and sound perswasion ye may examine before yee enter I have been the longer on this Point because many people run hudling on headlong in and they scarce know how nor care how so they get in but this may be had for a lamentation And poor souls what comfort can they finde in this way without faith who stagger through unbeleef and cannot tell being full of doubts whether they are right or no! alas for them the Ordinances are nothing to speak of sweet to them whilst they think to do this or to bee in this way which it may be they think pleases God and it may be it displeased him and this drives them often-times into despaire and alwayes into error This makes so many run into strange opinions and errors that run so rashly into this way of fellowship which is the Churches Threnodia and deep sorrow at this day O then that men would be more carefull for as the Sun saies Erasm. Roterod. in Simil. the more directly he bears upon us with his beams the lesse shadow he makes but the more obliquely the greater So a wise man that understands himselfe and is informed and fully perswaded by the divine light of the word the beams of Christ the Son of righteousnesse the more this Sonne hath shined upon him and he is satisfied with the truth the lesse fancy imagination or foolish opinions he hath and the lesse he runs into errours but the more obliquely he enters into the Lords way and the lesse he is by this divine light from above informed and fully perswaded the more he runs into errours and the longer shadows he makes But to conclude I beseech ye beware O beware how yee enter into this way of worship let serious and due consideration be had that yee come in due order otherwise yee will meet with a breach instead of a blessing 1 Chron. 15.23 and this Church-state instead of Peniel may be called Perez-uzza or Perez-nephesh i. e. the breach of thy soule so see Mat 22.12 13. what befel the friend that came in and not in a right order Besides the Lord doth not make them welcome Mal. 1.10 for they are a provocation to him in Numb 14.11 Psal. 78.21 22. and the Ordinances of Christ are not so effectual to them Heb. 4.12 13. this want of faith and full perswasion that they are in the Lords way in Christs Gospel Church-state doing the Lords will doth enervate enfeeble and deforce the efficacie and excellency vertue and operation and spirituall advantages which beleevers finde in it As thou hast believed so be it Matth. 8.13 and chap. 9.29 See Mark 6.5 6. one such a doubting member doth much mischiefe in a Church and is a great hindrance to it But dear friends if ye have faith and doubt not Mat. 21.21 and are but fully perswaded in your souls that this is the way of Christ you are entring into then welcome expect great blessings and mighty works and energy in the midst of you Eph. 1.19 CHAP. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nahar Sahhish Those that are thus satisfied and fully perswaded as before must by a voluntary consent unite and knit together in one body THis comes in order next of which in the former Booke Chap. 11. and 13. you may read at large but let this be brought into the ballance of the Sanctuary too and let every soule see to it how he enters into this way of Fellowship that it be by a voluntary and freeâ—motion without a coaction No earthly power can compell a man into this Church of Christ for the Father must draw him Joh. 6.44 that is with his spiritual armes the Word and the Spirit which are the Lords hands and his two armes reached out all the day long Rom. 10.21 None are to bee constrained into this communion unlesse it be by the Word and the Spirit thus the Lord is said to adde to the Church Act. 2.47 and by his power makes them a willing people Psal. 100.3 and so Cant. 6.12 when the will is set upon the Chariots or wheels a man must needs run Cant. 1.3 hence a man is often-times said to be according to his will a volunteer or not which is as the great Wheele that sets all others a going Now it should necessarily follow that such
according to his desire and suitable to the principle by which he moves to that special end then hee is become in a special manner voluntary in his motions and into means conducing to that end and to say something more he sets before him not onely what is the end but also why it is the end that he seeks after and centers toward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is my Motto And consider Thirdly Regula voluntatis the Rule according to which the will is moved and the heart is carried and continued for every principium ad cerâ—um finem principle putting forth to some end hath some kinde of order or other in his motion to that end now debitus ordo ad finem secundum aliquam regulam mensuratur the will without a Rule is like an unbroken colt without a curbe kicking and flinging and running any way at randome without order or equity In all things which are done by the will there should be a Rule and this Rule is either humane reason which is homogenean and most nigh the will and mind of man this is regula proxima say the Schoolmen or else it is divine Reason the Wisdome and Word of God the eternal Law of God which is the supreme and primary rule of the will Regula suprema which some call Heterogenean to it Now such men as move obliquely and crossely to this Rule walk disorderly and sinfully and from such withdraw thy self ab hac rectitudine obliquatur as 2 Thess. 3.6 7.11 for every good action and motion agrees with the Law of God the commands of Christ which are their Rule Now as many as walke according to this rule peace be on them Gal. 6.16 and let us all walke by the same rule Phil. 3.15 16. By this Divine reason and rule are the wils of all that are made willing to be ordered and fitted and directed into this way Thus Christ sits and rules by his Law upon his Throne in the Temple Zach. 6.13 Mat. 2.6 Now this serves for another Reason why we should voluntarily come in because those have this rule to order their steps reason 3 and direct them into these wayes of holinesse Now the order according to the Rule of Christ viz. the word of God whereby the will is brought into obedience is First By inclining the will to the wayes of God so Psal. 119.112 then you have a good minde to them as suiting your condition and the need you have of them for Omnis inclinatio is ad conveniens Secondly The Intentions and Purposes of the will follow which you read of Heb. 4.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the intents of the heart which word takes in both the cause and the effect 1 The cause that is the faculty of conceiving And 2 The effect that is the things conceived viz. the purposes and intentions Thus Daniel purposed in his heart Dan. 1.8 and Paul purposed in the Spirit Act. 19.21 Rom. 1.13 this is the act of a deliberate will spontaneously and freely carried out after inclination into resolution and determination This made Paul determine to know nothing save Christ and him crucified 1 Cor. 2.2 so eager he was after Christ alone nothing else would serve his turne but all else is as drosse and dirt to him because the intentions of his will heart and all were after Christ. Thirdly Then the will comes to turn aside from all other vain and false wayes Psal. 119.113 Psal. 119.101 And Fourthly To make absolute choise of the way of God above all Psal. 119.30 so Isa. 56.4 this election is the proper effect of a free-will or will set at liberty whereby a man picks and culs out one way that is the way of God to walke in aliis recusatis letting all others alone Now to this free election or choise which the will makes two things concur 1 Knowledge ex parte cognitivae virtutis c. whereby a man must discerne a difference between that way which his will most affects inclines to resolves upon and makes choise of and other wayes and must know wherein this way that he chooses to walke in excels all others and is to be preferred and chosen 2 Desire ex parte appetitivae whereby is requisite that he be of a sound judgement and so as that he doth most ardently desire to walk in that way which he judges by the word of God to be the way of God thus Psal. 119.173 and this sets the soul a longing and desiring Psal. 119.5.174 and Psal. 62.2 Fifthly and lastly then the will comes to challenge and the heart to appropriate an interest in the way of God 1 Pet. 1.7 O this is the way for me to walke in and here is my Beloved to be found Cant. 5.16 O then the soule clings close to Christ in this way as Hezekiah did cleave unto the Lord 2 King 18.6 And as Ruth did cleave unto her mother Ruth 1.14 that is whilst Orpah left her and went from her Ruth would not leave her Verse 16. Intreat me not to doe it saith shee for where thou goest I will goe and where thou livest I will live and where thou dyest I will dye and thy God shall be my God and thy people my people nothing shall hinder it Oh! so to cleave close to Christ whilst others Orpah's fall from him and to continue in his way and worship when others contemne it and fall away from it this is a signe his way is indeared to you indeed and that you prize him and his way indeed to make his God your God and to make his people yours his wayes yours to live where he lives c O when no discouragement can daunt ye or drive you to decline the truth or way of Christ no not all the world that can stir you thence this is sweet indeed then you say with David I have stuck to thy testimonies Psal. 119.31 O then then how precious are all the Promises Providences Ordinances Priviledges which you enjoy by vertue of a right and propriety you have to them And thus the will is ordered by the Rule and carried on by divine reason into the Temple of the Lord to worship there Now every voluntary action or motion is good or bad according to the recourse that it hath to this order taken from Divine reason Fourthly Furthermore let us set before us the objectum voluntatis object of will so fitted as before which is bonum apprehensum something that is desirable at least so apprehended to bee which moves the will and affection bonum omnia appetunt say the Philosophers Tho. Aq. Ethic. lib. 1. Tom. 5. some good or other that is conceived to be proper and convenient to the Principle which moves the Will every man desires and looks upon and makes his object in his voluntary motions into the house of the Lord. Who will shew us any good Psal. 4.6 is every ones question
extra-essential and left to liberty according to what is requisite to the constitution and condition of the Church and other things are essential and positively relate as well to the being as well-being of the Church ita ordo dicitur respectu principii and may by no means be omitted but of this latter we have been large before and for the former respecting ritual decency and order we must grant that men must not be tyed to such things as of necessity but they are left free whether to observe them or change them as often as there is cause for the use and excellency of the Church I could not omit to premise thus much before I proceed and shall say with Luther What if any one Church will not imitate another in things indifferent and doubtfull outward and circumstantial ritual and formal Yet what need is there of compulsion by Powers Decrees of Councels or the like which are presently converted into snares and laws and as he saith to the Church at Wittembergs about the form of celebrating the Supper in quibus omnibus cavendum ne legem ex libertate faciamus c. Be sure that our liberty be not made a Law by men and a snare to souls such a warning I will give the Reader ere I go on that he confine not his light opinion judgement or perswasion to mine here or any other mans in those things which are left to liberty I am not about establishing a set Form of Discipline or making a Directory as necessary for others to walke by or to ensnare any soules or trouble any consciences but to set before you as is given me from above and that by measure the pattern of Gods house and as for this Form of embodying together by a solemn order which I am now treating of in this Chapter as we have promised else where you have our experiences of it and proofs for it and may follow it if you please it being in our judgement the most orderly and heavenly manner we have met with and most Scriptural and consonant to rule both of Reason and Religion Now premising thus much and promising this more that I shall heartily imbrace and willingly give way to the unction from on high in better teachings about this order and be ready to receive from any whatsoever shall be offered as more useful and profitable in this forme of uniting I shall proceed In order to a communion of Saints in a Gospel-Church-state those who are godly do often meet together as in Mal. 3.16.17 when all that feared the Lord and thought on his name and his worship conferred often together and this is a duty deeply incumbent to the Saints to do so first of all and to speak often together to pray together to make mention of the Lord with savoury speeches tending to edification Eph. 4.29 and 5.3 4. Heb. 3.13 Jude 20. Act. 18.23 and this as often as there is an opportunity and then you shall finde Mal. 3.17 after this the Lord promises to set upon gathering his people then saith the Lord will I make up my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peculium my jewels picked out and binde them up together And this day wherein I will doe this shall be a day of distinction and separation betwixt the precious and the vile the sheep and the goats the righteous and the wicked and then Verse 18. shall ye discerne between him that serveth God and him that serveth him not Now I say in order to this the people of God must first meet and that often together to try and have knowledge and experience of one another to inquire after one another and all together by their joynt prayers and offerings to contribute their best towards the building up of this Tabernacle Then let all vaine communication be kept out Eph. 5.4 and let your words bee savoury and seasoned with that salt of the word that hath not lost its savour and be ready to answer any objection or question that shall be made Col. 4.6 exhorting and provoking one another to duty Heb. 3.13 and 10.24 25. and declaring to one another their clear satisfaction and full perswasion of the way of Christ and their manifesting of longing fond affections for these Courts of the Lord and to be in his amiable Tabernacles Psal. 84.1 2. saying one to another Come let us goe up to this mountaine of the Lord the house of the God of Jacob and he will teach us his wayes and we will walke in his pathes Isa. 2.2 3. and asking the way to Zion with your faces thitherward saying Come and let us joyne our selves unto the Lord c. Now this is preparatory to the worke of embodying which follows and yet these godly are left to liberty to joyne in what society seems best to them and are not tyed to one place therefore did the Apostles gather people together in several Cities where they dwelt and so established many Churches in one County as the seven Churches in the lesser Asia Rev. 1.4.10 the Churches of Galatia Syria and Cilicia 1 Cor. 16.1 Act. 15.41 Corinth and yet Cenchrea Rom. 16.1 in the Suburbs of Corinth that the Saints might enter where was most convenient After this Those that are clearly convinced of the order and well satisfied with the worke it selfe and one with another as before being affectionately desirous to walke together in this way and having agreed it Amos 3.3 they doe write and give up their names together for that purpose which they propose as being the best way to intimate their desires and seeming most to be in practise in former times Act. 1.15 Nehem. 7.5.38 which thing they doe to one whom they appoint to receive them and to call them as occasion serves In the mean time they most unanimously desire and appoint a solemne day of humiliation or more to bee set apart and to seek the Lords presence and his promises of direction and guidance in so great a duty which else they dare not undertake Isa. 58.11 Jo. 14.26 and 15.26 and 16.13 on which day they lye low before the Lord and licke the dust Nehem. 1.11 and Nehem. 9.1 2. 2 Chron. 30.18 19 20. Act. 14.23 this they doe by themselves separate from others Nehem. 9.2 and it is usually a most humbling heart-breaking day whilst they come before the Lord with feare and trembling wondring at his love to pitch upon them for so great a mercy to pick them out and leave so many behinde to visit them with light and refreshings from on high Act. 3. Oh! how doth a thousand of these considerations melt them before the Lord and yet make them with teares to lay hold on all the promises made to them in this case and pressing him with Moses Exod. 33.15.16 to be with them and to goe before them in this work for wherein say they shall it be knowne that we and
Ghost which Water-baptisme could not doe Orig. An. 200. in Rom. but how ever it was to be executed by Christs Spirit 2 The command is Teach them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make them my schollars now little ones as well as great ones Infants as well as growne ones may be his schollars in his school to learne for a little childe that knowes not a letter in the book is a schollar as well as others that do so not onely the lowest boughes but the uppermost and least twigs partake of the nature of the root But What do they infer 1 That none must be admitted but such as are baptized we say so too but we deny they must be rebaptized And whereas they instance in the Apostles practise they would doe well to cleare up the difference of old betwixt adulti and catechumeni for qui bene distinguit bene docet otherwise they will but lead about the blinde and leave them in the ditch in darknesse 2 They say this is that fundamental Ordinance by which we put on Christ. Ans. To call the watry part of baptisme viz. in abstracto I say the element the fundamental Ordinance by which wee put on Christ and are ingrafted into Christ and planted into his death c. is to make no lesse if not more then an Idol of it and so it is to attribute to Dipping what is onely attributed to Christ himselfe for what is Idolatry but exhibere cultum Dei honorem Christi creaturae Th. Aq. 22. q. 94.10 to give the worship and service of God the glory and honour of Christ to a contemptible poore creature Is not this to say Lo here is Christ but beleeve them not O sad sad sinne of this age that Professors should fall down so to this Image which they imagine must doe all for them without which no salvation Were ever the Pontificians or Prelates more uncharitably rigid for it to Idolize it on Infants then they are to Idolize it on grown ones that then presently they are accounted Saints Beleevers Christians ingrafted into Christ c. as if Dipping did all Alas a day what could the Pool of Bethesda doe till the Spirit moved the waters there was no healing O this soule-dangerous and dreadfull glorifying the forme Idolatry is gravissimum peccatorum say the Schoolmen and makes the shortest cut to confusion The Lord help poor Ireland still the land of Idols and Ire 3 They say the Jewes might as well have admitted uncircumcised ones as they uâ— to have communion with them O charity where art thou that thou shouldest live longest and strongest of all O unchristian and uncomfortable tenet For 1 Their non-communion with such was by the command of God but yours is not with us 2 Jewish Church was national ours not 3 Jewish worship was in the forme but ours in Spirit and Truth 4 Jewish eating the Passeover was typical 5 Circumcised ones after the flesh was enough with Jewes but it is not with us 6 We have been baptized as you put it in the room of circumcision and more answerably unto it then you 7 The case being altered as it is now we finde that Jews and Gentiles circumcised and uncircumcised had sweet communion together Act. 15.5 Gal. 2.3.7 12. 1 Cor. 12.13 in severall Churches so that the outward forme was left to liberty Rom. 14.2.5 as a thing of nothing Gal. 6.15 as it is nâ—w to be 8 Their end and their beginning they make one viz. Dipping i. e. their all in all and indeed very indiscreetly and disorderly they lay that downe for the end which is the Rule by which they are brought into fellowship so that it is like enough Logicke is the language of the Beast to them that know not how to define Church fellowship Lastly Because I want room to write more They conclude that because of their great disobedience in joyning with us they must make amends by casting all of us that would not be dipped out of Church-fellowship for old leaven and accordingly the members of them sent from Mr. Patient with those of them that walked with us consulted often together conspired and plotted and laid snares in designes to break us in peeces but when that would not be they bruited abroad scurrilous and scandalous reports of many of us to represent us wicked and unworthy to the world and others after that they thought to have excommunicated us for old leaven but the Lord would not suffer it so that their plots and designs brought forth nothing but wind which became a blast to themselves at last But whereas they say they may as well admit all manner of wicked men as one that wil not be dipped do but observe their spirit in deifying Dipping and in vilifying the Spirit that without this though we be under Spirit-baptisme we must not have so much mercy shewn to us as to partake of Church-Priviledges is this doctrine of Christ or the Devil but I pray mark their ground for you may say they as well admit one that will not partake of the Lords Supper c. Ans. Suppose one should be admitted that were unsatisfied therein were that a sinne But Secondly we deny this their haire-brained assertion for that there is positive command for the Lords Supper Preaching Almes c. and so there is not for Dipping but all the Scripture is against Re-baptising as being but the Idol of the Braine and a brat that must be dashed a peeces Psal. 137.9 * The next thing to this Commission with their several forced and unworthy Inferences In the fifth place they would faine insinuate a necessity of Dipping out of Ephes. 4.4 5. Endeavouring to keep the unity of the Spirit in the bond of peace he saith not the union of the Forme but of the Spirit which is preserved not by outward formes but by inward principles Then follows Verse 4.5 One Faith one Bapâ—isme c. all these must be to make up the Vnity of the Spirit and it is true that they all must owne one and the same Baptisme but what is that I pray not dipping but Christs Baptisme Matth. 3.11 We are all mark all Jewes and Gentiles before and since the Law before and since Christ all Saints of all ages members of one Body viz. the Church of Christ mystical and all this by one Baptisme 1 Cor. 12 13. For by one Spirit we are All baptised into one Body Now this cannot be as by this Letter they would faine have us beleeve by water for so all Saints in all Ages were not so baptized into one Body or Church for before the Law this was not the fundamental point which these men say we must hold so that they peel but the barke of the tree and the Goars may doe so but we feed upon the sap and substance This is a principle of spirituall union viz. the baptisme of the Spirit which all Saints of all judgements must doe and have enjoyed for the life remains
though the Letter alters as the soule doth though the body be altered variante materia yet forma manet eadem But let these uncharitable Formalists and unkinde unchristian friends know that by this Letter and their suitable practises seeming to answer most cruell and unchristian principles that they have frighted many of their wel-wishers from them for Fishes will not be catched in a bloody net though some Commanders or great ones amongst them may drive many times some silly little ones in And indeed I fear that Religion which lyes so much in the Form or outside will doe but little service in the day of the Lord to shelter us from heat and storme yea I fear that the life and kernel of it is already perished when ear-wigs and vermine have eaten so into it and can finde a hole through the outside of it to go in and out as they list You know what I mean and be PATIENT In this Letter you find Reader how Dipping called their fundamental Ordinance without which they were to have no communion with us but either to draw us thereto or else to cast us out for old leaven and be distinct from us Now it appears not to me to be a fundamental Ordinance on which as on a foundation should lye the Church no though it bee taken in their owne sense for the true and right administration but rather it is an initiating Ordinance or entry through which we enter into the Church so that there is a great difference between a foundation and an entry or doore And for their calling us persons unbaptised and threatning them that have any communion with us as guilty of the sinne of disobedience We have proved that we have passed through the water and the fire and the Lord hath been with us and his Spirit rests upon us We have been under the element of water and the baptisme of the Spirit and if these satisfie not wee are to seek in a new way which they make their Foundation but it is of water and will not hold long whilst Christ is our Foundation who is a Rocke and standeth sure As for the particulars in that Letter they are easily answered and have been often over and over The Baptisme therein mentioned out of Eph. 4. which the Apostle indeed makes an argument of union is the one baptisme of the Spirit not the sign so often altered but the substance by which all beleevers in all ages under all forms and dispensations are and ever were all baptised into one body both before Christ and since 1 Cor. 12.13 this is Christs baptisme Mat. 3.11 Now the unity of the Spirit consists not in uniformity in that outward forme and element for men may and do differ for all that but in the baptisme of the Spirit which the Apostle plainly speaks of it is an unanimity not an uniformity as we shall find out hereafter wherfore let all wise sober spiritual discerning Christians yea even of that judgement which are without exception many of them but tell me First Doe not these lay too much upon the Letter to call it a Fundamental Ordinance without which they are to have no communion with us but to cast us out for old leaven and which in the very element they lay downe to be a putting on of Christ an ingrafting into Christ a planting into his death c. Now let any judge if this be not an Idolizing of a Forme which they cry downe so much in others is not this a worshipping of the Element to attribute so much to it as is true in no baptisme but of the Spirit Surely this must bee grownd to powder But Secondly Ought we to be so severely sentenced as to bee cast out for Dung old Leaven and uncircumcised ones because we could not nor can we find a word to warrant our consciences in the practise of this which is their opinion Oh! uniformity enforced sayes one is the very break-neck of peace and love we durst not have dealt so with them it is point-blank against our principles and practises Thirdly Ought any sober sound Christians to have sent any such Letters to make a breach in a Church and by secret and under-working instruments to doe the more mischiefe without any discourse or knowledge of us as from our selves that were not of that opinion and onely for one Form wherein neither the unity of the Spirit nor our communion with Christ Jesus can consist this I am sure was none of Christs doctrine nor device to sow such seeds of Divisions But I shall leave them to the Lord who loves not confusion nor I am sure can allow of such unchristian practises like carnal men to watch for our mischiefe and to lye in wait for our bâ—ltings and to render us odious to all as persons fit for excommunication and onely because wee could not turne againe to that low and beggarly element I mean so to us now that are in and under the unction from on high For Act. 11 15. when they were under the Holy Ghost which had fallen upon them then came to minde in Verse 16. John baptised with water indeed but ye shall be baptised with the Holy Ghost that is far beyond the other of water And should wee be so foolish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mad Gal. 3.3 having begun and thus far gone on in the Spirit to thinke or seek to be perfect by the flesh no! God forbid therefore our sufferings are sweet even as drops of Christ blood and draughts out of Christs cup for our consciences sake Well I could wish them to be more moderate lest haply they be found fighters against God Act. 5.39 that have been too rough to the poore harmlesse Saints at Dublin on this account And let them do all in peace and by love as becometh Christians and not by plottings power force or censures as the carnal Churches of Antichrist to this day and let them not busie themselves too much about empty things so as to presse and promote traditions for truths the letter for the Spirit the creature in the room of Christ and husks and shadows that are past away as to us or to passe away in the room of righteousnesse peace and joy in the Holy Ghost That although we differ in judgement yet wee may be all of one Body one Spirit one hope of our calling having one Lord one Faith one Baptisme one God and Father of all above all through all and in us all it is this that keeps the unity of the Spirit in the bond of peace This leads me to the next Chapter CHAP. V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regneh In admitting none that are godly are to be put by though of different opinions but all Believers are to be received yea of all judgements WE have heard how the Word warrants all that are godly that are fully satisfied of the way and excludes all the wicked and
a shadow of things to come Like as you shall see the image of the Sun in a plash of water where it looks like the Sun full of light and very lively as if the Sun were seated there So Cant. 6.9 the Church here is said to bee the onely one the choice one of her mother i. e. the Jerusalem above that is she looks so like her Mother as the very picture of her So her Ordinances are but shadows of what is to come Baptisme whereby they are washed here and in primitive times the Catechumeni and Adulti were wont as soon as they were washâ—d to be clad with white robes it is but a shadow of what is to come Rev. 7.9.14 when the Saints shall be clad with white robes washed in the blood of the Lamb. The word here enunciative is but a shadow of what is to come the body is Christ saith the Apostle he is the word essential Jo. 1.1 the singing of Psalms Hymns and spiritual Songs is but a shadow of that Hallelujah which iâ— to come which we shall all sing with one voice before the Throne and Lamb for ever Rev. 1.9.1 and again Vers. 3. and again Vers. 4. and again Vers. 6. as never satisfied and yet ever satisfied with singing it Victoria Hallelujatica The Sabbath here is but a shadow of that which is to come Christ is the body and substance of them all he shall be the Temple of the New Jerusalem that is he shall be in the room and stead of all Ordinances Sacrifices Worships and services viz. Christ the substance of all All the shadows are empty things though caused by the substance in the light yet the shadows are variable as the Sun turns in evâ—ry age and shall grow lesse and lesse shorter and shorter as the Sun grows higher and higher till they be swallâ—wed up in the substance and are no more as shadows seen In the interim where the shadow ends the substance beginâ— The shadow is the darke or imperfect representation of the person and hath some similitude thereof The Church here is a representation or similitude of that to come that here is more in variety that to come more in unity for in that to come Saints of all judgements under all formes in all ages are members of one Church and the more the Church here now looks like her that is to come the greater is her beauty and glory and the more her variety is swallowed up in unity the more she looks like the Jerusalem which is above for all shall be one Rev. 7. from 1. to 10. of all Nations kindreds peoples tongues which no man could number this is the work the strange worke that God goes on so fast with especially in these last Ages and in these Nations as Eph. 1.10 To gather together into one all things both which are in heaven which are on earth even in Christ the substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to recapitulate and bring up to one head to collect as in multiplication all into one summe All things in one all Saints all Ordinances all opinions all forms all excellencieâ— to gather all into one To reduce all to one head For this Christ prayed so Joh. 17.20 2â— that all Saints in all ages of all opinions whatsoever that beleeved or should for time to come beleeve in him might be all one and then their glory would be great Jo. 17.22 and they would be made the more perfect Verse 23. O! we shall see every day more and more as the gathered Churches are more more refined and spiritualized that they wil lesse presse the form or pray for the opinions of such as are to be received and admitted but wil make it enough to know that they are beleevers in the Lord Jesus and therefore ought to be one with them be their opinions different from them in things doubtful and indifferent and this Doctrine shall shortly be imbraced without scruple or question and then the Church shall be more glorious and beauteous in the sight of all As the bâ—ams of the Sun which are here below are many various and spread divers wayes yet the higher and nigher to the Sun they are the more united and the more they are united in one the more splendent and glorious they are So the Church growing upward to her full stature in Christ the nigher she is to this Sun the more her multiplicity of forms opinions Saints and all are made one in Christ and the more glorious they must needs be and besides the more sweet perfect they are too as variety and discord in musicke make the sweetest concord and most orderly and perfect period but thus far for the second Consideration The third Consideration is from the rule of admission which is a rule of Prudence and Charity which are not membra dividentia any degree of true faith in Christ is enough to take them in upon Rom. 14.1 where we finde an absolute probability of a person converted by the power of grace and called from darknâ—sse to light there wee are to take satisfaction without a curious scrutiny which some make into their judgement in matters indifferent Mr. Calvin in Epist. Rom. 14.4 sayes Semper bene spâ—remus de eo in quo cernimus aliquid Dei c. Let us alwayes thinke and hope well of that brother in whom we see the â—east tokens of grace or any thing of God dwelling in him â—t is a great fault amongst many to exact an excellent height of grace judgement or the like and to look for a Paul or an Abraham presently O no! for God accepteth and receiveth the least grace and growth in truth And so must wee even him that is weake in the faith Rom. 14.1 Now that rule which exacts other things and requires more then is necessary even to the weakest in the faith excludes many times such as God includes and hath himselfe received and accepted of wherefore we must have great care of grieving any of the Saints or putting any by for their opinions in things doubtful or indifferent for to deny a truth even a very truth in things of a middle size and left indifferent does breed but a tolerable errour at the most but to do it in points positively commanded and necessary I confesse is an intolerable error at the least for stiffely to stand to an error in points necessary and fundamental makes a man a Hereticke at the least whilest the other can make him but a Schismaticke at the most But thus for the third Consideration some more I might have added but I hope I have said enough to wise men and to all the true Churches of Christ in the world to ratifie the truth asserted of brethren dissenting in things indifferent Besides what Gamaliel said to the Councel Act. 5.38 39. Refraine from these men
let them alone lest haply ye be found even to fight against God Mr. John Goodwin hereon affirmes it is wisdome not to oppresse any in Gods wayes of Gods servants and to attempt any thing against a way which for all that we know is the way of God may be found but a fond engagement and a fighting even against God himselfe so it is to shut out any for an opinion he holds which is left doubtful or indifferent in the Scripture a great imprudence if not impudence And a zeale without knowledge Rom. 10.2 Eccles 7.18 which is full of selfe-conceit Now the Rule is a sound knowledge out of Gods word of the thing for which we are zealous that it is right and required in Gods word and Gospel Gal. 4.18 and let it be ad aequale according to our knowledge Duo sunt sayes Anselme out of Augustin Serm. 202. de temp in quibus temerarium judicium cavere debemus cum incertum est quo animo quicquam factum est vel cum incertum est qualis futurus sit qui nunc vel bonus vel malus apparet Rash judgement of any brother we must beware of in two things First when we know not with what a mind the thing is done And then secondly when we know not what the man may be that thus appeares good at present or bad to us O then therefore take heed how we judge condemne or keep out any beleever be he of what opinion soever But so far for Explication To be briefe in Application Vse 1 Reproof Are not they too to blame then that stand too stifly upon Circumstances and trifles and forms and vse 1 such things as are left to liberty and yet to impose a necessity upon them is not this pestilent and unsufferable And yet Oh how many unskilful builders in this age that urge and that strongly an Vniformity Vniformity as the Bishops cryed out for a Conformity without which and they say true their Churches cannot stand O sad how this mystery of iniquity works yet when the Churches order peace and happinesse consists in unity of the Spirit and not in the unity of the Forme as of a Prelatical Presbyterian forme or Prelatick Independent Forme or Anabaptistical Forme O no! but in unanimity not in uniformity For all outward Formes be they what they will as Mr. Warr sayes in his Dispute betwixt Form and Power a pretty Tract pag. 33. are part of those childish things which are to be done away as Paul sayes hence it is that even as childhood is done away and ceases in a more excellent growth and glory viz. in the state of man-hood and perfection so shall all Formes of Discipline whatsoever Wherefore it is wrong done to the Church of Christ to keep up a Fâ—rme to hurt or hinder our growth or offend any of the Saints or as a dead Carcasse when it stinks not to suffer it to be buried so I say to keep up any Forme as an engine of cruelty or persecution or to make variance betwixt brethren For who is so ready to crucifie Christ as the Pharisee or man of forme who is so contentious and quarrelsome at the approaches and appearances of Christ in Spirit who is so captious at the truth shining in splendent spirituality who is so ready to betray them who sits so much at Councel against them and all lest if Christ in the Spirit should bee beleeved their Mosaical Levitical rites and forms would fall apace and be of small repute and not be received So that that Church-society whose peace love order and unity lyes altogether in the Forme I may safely say is such a spiritual Aegypt as we read of in Rev. 11 8. which is full of dead carcasses and where Christ is crucified at this day For as Aegypt which typified darknesse so it is a place of darknesse and at least a vaile to keep poor creatures under ignorance and to hinder them and hide from them the excellencies and discoveries of Christ in the Spirit In this Aegypt are many Magicians and wise men who imitate Moses and Aaron and they take counsel against the servants of God the spiritualized ones and Saints of Christ saying Let us deal wisely with them Exod. 1.10 lest they multiply and be more then we c. or let us deal subtlely against them as Stephen sayes the Greek renders it to keep them under us So that they work against us more by policie then by piety As by putting strange names on the truth to make it odious as the Pharisees did on Christ in the flesh sometimes calling him Samaritan sometimes Wine-bibber and Glutton sometimes one that works by Beelzebub and Devil sometimes the friend of sinners c. all this to render him odious that they might have the more suffrage to make him suffer as a blasphemer and malefactor and none to pity him so subtilly do they disguise the true Gospel of Christ the wayes of Christ and spirituall truths with new and strange names calling them Errors Heresies Blasphemies c. and what not And why but that they may the more unanimously and with the freer consent of the poore ignorant people who know not what they do crucifie Christ in the Spirit such subtilties are in such societies as we finde amongst the Presbyterians and others counted Independents too at this day O how confidently they accuse condemne and crucifie the Lord and spit on his face and lash him with their tongues in those truths that they with wide-mouthed malice naucifie and scurrilize and speake so unmercifully against Besides O what severe Task-masters are in this Aegypt how the Ministers of it put poore men upon works lay burthens on their consciences compell them to their opinions and set them upon doing day and night and presse them to it on paine of death hell and all but alas a day poore Saints they have not where withall in themselves to doe any thing but to build a Pithom and Rameses Treasure-Cities for Pharaoh the God of this world to garrison against the appearances of Jesus Christ Furthermore they in this Aegypt would confine Saints Israel to their land to worship there and to serve there and then they could be content if we would but keep within the bounds of Aegypt and not goe from our own Parishes Classes Teachers or the like And moreover O what a trouble to them it is to see Gods Israel doth encrease and multiply doe what they can and how are they afraid such a Church I say is but a Spiritual Aegypt whose streets are full of dead carcasses corrupt unsavoury stinking dead uselesse life-lesse and abominable Formes which are not fit to be above ground in any place but where our Lord is crucified Now I say O it is sad where we yet meet with such hard Taskmasters as would keep us in perpetual bondage under their
same for matter and substance made by all An Account of Faith as it was made and given in by word of Mouth on the Eighth day of the Eighth Moneth 1651. In a Publick Meeting-place at Dublin upon his entrance into Church-fellowship there By J. R. c. I Acknowledge and profess from my very heart before the Lord and you all here present That I do believe there is but one God who is omnipotent omniscient omni-present and an infinite and all-glorious Being and distinguished into three subsistences or if that word offend I will say into three personal proprieties and relations according to his several operations and administrations namely of the Father Son and Holy Ghost The Father is of himself the Son proceedeth from the Father and the Spirit from them both And although the Saints cannot take hold of God as God incomprehensible and inapprehensible yet they know him as a Father as a Son as a Spirit dwelling in them and so far as his several attributes makes him known to them First Concerning the first Person so called of the Trinity or God the Father that he is the great Creator and Governor of all things in Heaven and Earth eternally distinct as in himself from all Creatures as Creatures in his absolute Being and absolute Well-Being And that this God shall judge the World But Secondly Concerning the second in the Trinity the Son Jesus Christ of whom Moses the Prophets and the Apostles wrote and in whom all the Scriptures are and shall be fulfilled I believe him as he is both God and Man making a compleat Mediator and as God equal to the Father as Man of the tribe of Judah the line of David the seed of Abraham and born of Mary c. And as both the onely Mediator between God and Man And he was from everlasting and yet as Man from the Womb he was separated called appointed and anointed most fully with all gifts and graces necessary for all mankinde Concerning his Offices That he is King Priest and Prophet First As the Prophet he hath revealed his Fathers whole will so far as is necessary to Salvation in his Word and Ordinances and speaks it to his Church and Saints by his Word and Spirit Secondly As Priest being consecrated for us he hath appeared to put away sin and hath offered himself the sacrifice for the sins of the people once for all laying down his life for his sheep and he hath absolutely abolished all legal and Ceremonial rites and shadows and is now entred into the Holy of Holies and sits at the right hand of glory making intercession for us Thirdly As King in general all power is given him in Heaven and Earth and he doth exercise his power over men and Angels good and bad for the safety of his Saints and destruction of his enemies till he hath made them all his foot-stool In particular that Christ is King over his Church and shall reign on Earth spiritually in the hearts of his Saints and by his Word and Spirit he gathers all his peoples together from Idolatry Superstition Darkness c. into his own Spiritual way of worship and holiness and brings them to the Father and by his Spirit he makes them a peculiar people a royal Priesthood a holy generation and instructs and governs them by his Laws prepared for his Church and people Thirdly Concerning the Spirit the third of the Trinity that he is sent by the Father and the Son to make application of the whole work of Redemption to those whom the Father hath given to the Son by his decree and whom the Son hath brought to the Father by his blood according to the everlasting Covenant made between the Father and the Son which the Spirit carries on to us as the Covenant of Free-grace for our Salvation By the operation of this holy Spirit in me This Grace was begun first by and through the Law which awakned me so as that I saw I was lost and undone for ever and then by the Gospel whereby Christ was revealed to me and in me by his Spirit and his righteousness cleared up mine But of this hereafter This Spirit applyed Christ Jesus as far as I knew him manifested to and in me by which I was brought at length to close with Christ and that so unfainedly that I resolved to loose all before Christ. So such are First by Christs righteousness justified Secondly by his Spirit adopted sons Thirdly by his Grace sanctified and really changed to the piety and purity of Gods holy Image gradually and Fourthly Glorified and changed from misery to happiness which begins in the inward sence of Gods soul-melting love to them in Christ from whence is the hope of glory and assurance of salvation joy peace and happiness within c. Fifthly Concerning the Scriptures in Old and New Testament they are the Word of God as they were writ and indited by the holy Spirit and that they are the standing rule left us both for our knowledge and practise doctrine and Discipline here below Sixthly I believe that by the first Adams disobedience we all fell and that we are all by nature the children of wrath dead in sins and trespasses and that those who live and dye in their sins cannot be saved nor any without regeneration or new birth Seventhly Concerning the Church of Christ I know it is but one Body Universal and Catholick and that is of all Saints past present and to come invisible and visible yea spiritual and formal But this I also believe that God hath left a rule in his Word for Particular Congregational Churches here upon Earth as the visible to make up his one intire and universal Body Eighthly Now concerning Christs particular Churches I believe as I have preached and proved such a Church to be a Fellowship called out of the world and united to Christ As Members to the head and all one with another according to the Word for the worship of God and the edification one of another and that such must be separate from false ways worships Antichristian superstitions observancies c. and willingly joyn in Christian Communion and Covenant or resolution of cleaving close to the Lord in this his way with purpose of heart and by free confession of their Faith and subjection to the Gospel and therein especially I believe That the Ordinances of Christ are to be freely and frequently dispenced as preaching praying prophecying one by one Singing of Psalms Hymns and Spiritual Songs Sacraments Censures Offices and Officers and often and ordinary exercising of gifts And that there is a chusing of and setting apart Officers by the whole Body and that none doth orderly do the office of a Minister among them but such and besides to omit many other things and bring all up in this rear I do really believe that such orderly Churches have priviledges royal oracles and seals and
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
first thing that turned him from Atheisme and made him beleeve in God was a Conference with a poore Country-man of his not far from Florence and it is observed in the blackest times of Popery by Fox Act. Mon. fol. 750.767 when good books and good Preachers were rarae aves in terris as rare as Black-swans almost yet then did one holy man resort to another and one good neighbour conferring with another and declaring their experiences to another did convert him and by this means the hearts of many were turned to the Lord and had light in those darke dayes and I dare boldly say by this means more then a few are convinced if not converted in these dayes and some that have said it to me often have been exceedingly wrought upon by hearing the experiences of others some informed others confirmed others confuted by those means which are of much use I wish they were as much in use whereby others might be encouraged to trust in God by hearing what he hath done for our soules The Church is hereby strengthened in the Experiences of her members as Act. 4.23 when Peter and John had reported their usage c. the Church united the more strongly together and gathered up all their strength together Vers. 24.29 31 32. against their foes and for God The experience of Gods hand and judgement upon Ananias and Saphira Act. 5.11 strucke fear upon all the Church and as many others as heard it that they might beware cavebis si pavebis It is well knowne in Dublin the very first day after embodying being the thirteenth of the eighth month one thousand six hundred fifty one the Church met together and was ratified by a remarkable mercy and pledge given in for one of the Brethren viz. Captain Lieutenant Johnson his wife was in labour which did occasion his absence from us she had been in labour two dayes and two nights as I take it for it is upon record in the Register-booke and had two Midwives her danger was great her paines violent her death in the account of all present imminent the Midwives gave her over friends husband all gave her over for a dead woman that either she the child or both must unavoidably perish and now they had as it were no hopes what does he her husband whilst she was on the racke as it were roaring but finding his owne prayers uneffectual runnes to the Church knowing where they were met together in great haste as fast as hee could hie as we use to say being much distracted and disturbed tells us his wives condition almost past hopes in all appearance and begs the earnest prayers of the Church at this instant season that God would bee seen which the Church did indeed I am perswaded with a most hearty heavenly united strength And by a holy violence did prevaile for her life and her little one and begged both alive out of Gods hands to the admiration of all for that very time to a minute as well as we might guesse and as we were informed by this brother himself and others at that very instant time whilst the Church was so earnest and incessant she was safely and easily delivered even to the wonder of all with her and soon after well recovered with her child and both grew strong again apace and are well I hope both at this hour This was such an apparent return of prayer and so seasonable a first-fruits and pledge of Gods owning us and answering us that we could not omit but did as a Church returne thanks and praises for this seasonable experience whereby the Church was abundantly confirmed in her faith for future And to trouble you but with one testimony further it is not unknowne what advantage the Devil made of those Divisions which did arise in this Church afterward by some who threw oyle into the flames as we heard before in the fourth Chapter and would but fan downe the fire to make it mount the higher untill they had effected what they sought for a breach in the Church after which wee that held together in order being wounded and the body being in paine with the rude rent of seven or eight members from us the Church was forced to flye to the Physitian to bee healed and a day of Humiliation being appointed whilest she was yet bleeding in her green and fresh wounds our good God who hath promised to hear their cry and to save them Psal. 145.18 19. gave them another and new pledge of his owning of them and presence with them which was very parallel with the former and as much as to say hee was with them yet which hath been an experience full of vertue and force to this day and the which I hope I shall never be unmindful of or unthankful for for it pleased God to visit me with a sore distemper and such a one as did suborne many doubts concerning me all the night before this day of humiliation which the Church appointed being in the last month of the last yeare but one one thousand six hundred fifty one I lay in a lamentable affliction kept up with a vehement vomiting which continued the next day all the fore-noon I keeping my bed vomited four or five times or oftner in an houre lying in a most high pestilential as was thought and raging Feaver I sent to the Church for prayers who were consulting whom to choos amongst them as a convenient keeper for me many imagining that it might be the Plague or that it would prove the spotted Feaver at least being taken in that manner that others were taken of these diseases much means was used to stay the vomiting and nothing would doe which at last turned to another colour as green as grasse and came from the very heart as I thought I sent my man afternoon to the Apothecaries for more things to stay the vomiting whilst he was gone I was thinking the Church was wrestling for me wherefore with much adoe up I rise and got into my Study to prayer also being perswaded I should joyne with them and the intercessions of Christ the High-Priest also together and that we should prevaile when Loe what the Lord did to bee admired for ever by the sons of men presently the vomit was stayed I know not how and I restored excepting a light giddinesse in my head to such an admirable condition of health and so sudden and which continued all my time in Ireland so that I could not but with wonder amazement fall flat on my face to power out praises the whilst I was stirred up by an irresistible instinct to shew my self to the Church as Matth. 8.4 to shew that their prayers were answered when my man returned he wondred to see me walking about the room with my cloak on ready to go out and tell the Church Hee and others that came in apace to see me that feared the Pestilence or such distemper was
upon me wondred and asked me how I did I told them well at which they wondred more not thinking it possible but rather that I knew not what I said and telling them I was going forth though they thought me more mad then wise yet away I went to the Church who were yet praying and that hard blessed be the Lord that heard them and drew out their hearts on my behalfe My comming amongst them to tell the mercies of God was much like Peter in Act. 12. verse 16. at which they were astonished but as he Verse 17. Verse 13 14 16. So I did declare unto them how the Lord had brought me out of prison my bed my sicknesse so that this renewed pledge to us did throw us altogether upon praises and thankful returnes being so sweet and seasonable an experience that I hope it will never be forgot whereby the Church as it now is was exceedingly satisfied and ratified to this day that God was with us yet of a truth as much as before from which day as well as ever before I dare assuredly say the name of this Church may be The Lord is there Ezek. 48.35 as Mat 28.20 These things I have added to this fifth Reason whereby we were abundantly obliged for future to trust in the Lord so that experiences declared do much advantage others to relye upon him and to beleeve in him Ps. 37 40. and to plead with him the experience that others have had of him at such a time in such a need and extremity of trouble and sicknesse And as waters run strongest in narrowest passages so doth Gods Power and Providences appear most and greatest in greatest straits But thus for the second sort of Reasons Reason 3. Relates to themselves that doe declare their experiences for it is not enough to heare them but to have them as it is Joh. 4.42 First Hereby they try their owne satisfaction examine their assurance and plerophory by bringing all to light as the honest Draper doth his cloath to give any leave to object what they can against the goodnesse of it so Hall sayes in his Contemp. 4. part P. 120. Now a man that owes twenty shillings may as wel pay in silver as in gold and have as good a discharge given him but if he paies it in gold then it is discharged in one piece without telling or further trouble but if in silver then it is in many pieces and requires the pains to tell it over before he be sure that it be right so is it here the Saints have assurance of all discharged and payed and themselves set at large the Creditor reconciled the Law at an end c. and all this by the immediate testimony of the Spirit which is with more speed and lesse trouble as Eph. 4.30 or else by the markes and effects in many peeces which will aske much paines to examine and tell over And thus in the experiences by several peeces of good coine stamped with Gods image you have their assurance or pleonasmes of joy and love and light and all brought out so that they being openly attested and approved the Saints are thereby often advantaged for future attempts and troubles and suits in Law so that there is great reason the Assurance be brought out to light yet we must beware that mens applauding or approving of us or our assurance deceive us not wherefore let us a little call to account how a Saint knows that his assurance is real substantial and not shadowy counterfeit false To answer this we have Twin-testimonies and Single-testimonies to know it by the Twin-born testimonies are surest omni exceptione majores and such are infallible but the others are not so these are of two sorts The Spirit with our spirits bearing witnesse Rom. 8.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 co-witnesses so Rom. 9.1 so sayes Paul My conscience bearing witnesse by the Holy Ghost both goe together as honest Sibs hath it like a paire of Indentures one answers another and that the Holy Spirits witnesse is a clear testimony see 1 Joh. 3.24 he assures the soule by powerful application as Culverwel in his White stone well observes for the Father chuseth us and hath decreed it the Sonne executeth it to the full and the Spirit applies it and witnesses our interest in it and sets strong and vigorous apprehensions of love and mercy upon our heart they be sweet and secret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soule-whisperings and spirit-breathing by which the soul and spirit converses together secret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have silent entercourse one with another which is not an enthusiastical fancy or illusion but a reall truth which every Saint hath a taste of being inspirations then the Spirit assures or cleares by a pleasant irradiation or brightnesse beaming upon the soule whereby he sees the assurance reall and genuine see 1 Cor. 2 12. We have received the Spirit which is of God that we might know the things which are freely given us of God So Verse 9.10 by this Divine light what a glorious glosse a rich orjency a lively lustre and an excelling Exposition is upon thy assurance so that although from the flesh thou doubtest from the Spirit thou seest and art assured For seeing is beleeving as we say and you know this witnesse from a fancy to be true by its own convincing nature and efficacy as you know light by light and so you know the Word by the Word and are able to judge all other words false and all other lights painted and all other Suns shadows So you know the Spirit by the Spirit Joh. 16.8 by its owne conviction which it carries with it as true fire carries its owne evidences to declare that it is fire but false fire painted does not doe so The light of a Ranting presumptuous Spirit is but like a blazing Comet presaging his preposterous spirit or preparing a venemous malign and pestilential influence and portending his ruine and the light of an Hypocrite is but a transcient coruscation and flash for a sudden and is put ou◠but the Spirit displayes himselfe to the soul and gives a glistering manifestation of his presence in that heart of his motion in that horoscope and horison and by his owne beams as the Sun is to be seen and paraphrased upon himself and witnesses to himself that he is there so that as one sayes a man may sooner take the glo-worm for the Sunne then an experienced Saint can take a false light and delusion for the light of the Spirit And who would be further satisfied may see Sibs his Fountain sealed Page 169.170 c. The other Twin-testimony is taken from the Word and the Spirit the Law and the Testimony together Isa. 8.20 Deut. 1◠18 Mat. 22.29 the Scripture and the power of God which are to goe both together to give assurance else yee
their honor as well as for Christs then if they had sat still for Moses had more honour by his veyl then by his face The Scriptures are very full of this we find Mat. 25.37 the righteous there had learned it and so have all the Saints as you see by their experiences that they have nothing to boast of of themselves but of the Lord and his love all the day long Psal. 44.8 Rom. 2.17 and the more they tell reason 3 of him they are humbled before him Thirdly Why we should declare them because by them we are best taught the worth and excellency of the love of God in Christ as the Queen of Sheba said of Solomon It was true all the report that she heard of him 1 King 10.6.7 Howbeit she beleeved not the words till she came and saw with her eyes what she heard with her ears and then she said Behold the halfe was not told me Now behold a greater then Solomon is here and such as have left all to follow him and are gone out of their owne Country Psal. 45.11 by self-denial to prove this spiritual Solomon with questions petitions cases c. hard to be answered and have received satisfaction from him must needs say Although they have heard much of Christ by his Ministers Servants Scriptures Ordinances of his worth and excellency above all and more then they have beleeved yet now they have experienced him they beleeve more then they have heard and the halfe of his worth wisdome beauty fulnesse c. cannot be told no not by the very Angels of heaven O then they see it a happinesse to bee his servants to dwell in his house to sit at his table to enjoy his presence indeed when once they have had experience of him and of the fulnesse of his grace As in some precious stone or Pearle is some occult qualities and excellencies which make it of more worth and none can tell it but those that finde it by wearing it so in Christ this precious pearle there be many hidden vertues and properties and excellencies that men and Angels cannot express that the world knows not of that neither word nor letter nor language is able to utter and they are best knowne by enjoying him those that have experience of the worth of Christ can say it is not possible for all the ablest Ministers alive to set forth halfe so much of Christs excellency and worth as their soules finde by experience And as I remember I have read of Dyonisius a Stoick who wrote a book that paine was nothing but a fancy and an imagination but falling fearfully ill of the stone not long after and feeling the torture of it then he roars out Oh! all that he had written was false all was false for now he found paine more then a fancy and so surely experience teaches ingenuously and truly And such as know Christ and the love of God by experience can say their former conceptions and apprehensions of him as an aâ—steer Master to please exacting duties and a severe Judge hasty to condemn and that he damns thousands c. I say they will say these were all false and foul conceptions and aspersions and that God is gracious merciful ready to forgive slow to wrath passing by iniquity transgression and sins c. that his bowels are open to embrace and receive even the worst of sinners of whom we are chief and that all the Ministers Ordinances Books Scriptures that ever were or will be cannot tell or utter half of his love grace pity and good will in Christ c. but onely the back-parts of his glory not the face or fore-side Now as a Physitian findes those secrets and oftentimes excellent things by his practise and experience which hee could never attain unto by all his reading or search or study out of books or out of others mouth so I say many sweet Christians by experience finde and feed on that sweetnesse and excellency of the love of God in Christ which the greatest Rabbies or learnedst alive cannot acquire or attaine by reading books Scriptures or the like so that experience teaches more and better then all A blinde man though from his birth he hath heard the Theory of the Sunne read to him yet he can never conceive of halfe of its glory and beauty or take the hundreth part of that sweet delight in it which they doe that see it nor can any thing we heare of Christ worke halfe so much as what we have of him and of the promises c. And one that hath tasted honey and fed on it knowes better the sweetnesse of it then one that never tasted it but onely can tell it is sweet by reading not by eating and so I say such precious soules must needs better know the sweetnesse of free-grace the worth of Gods love the excellency of a warme Christ in their soules and the use of his most precious blood brought hot to their hearts then such as never enjoyed him nor tasted how gracious the Lord is 1 Pet. 2.3 notwithstanding they may have read much many Books all the Scriptures and heard the most precious Ministers that are or ever were though Apostles every day for they cannot teach so much in a yeare of sweet Jesus as spiritual experience will in a day nay an houre sometimes to some Saints But so much for the third Reason Fourthly Experiences embolden them that have them and reason 4 others too and strengthen them for the future as the Experience which David had of deliverance from and destroying of the Lyon and the Bear he makes a running and round argument against the uncircumcised Philistim 1 Sam. 17.36 and when Saul questioned him in Verse 23. for his audacity and presumption expecting it to be no work for him telling him he was but a boy and came but now from keeping sheep not having any experience of warfare as yet and that this great Goliah was a stout Champion and valiant Souldier from his youth Ah but sayes David for all that I shall tell thee my experience which makes me so confident and couragious at this time it is but tother day since I killed a Lion and a Beare and saved but a poor Lamb by it and shall I not finde now as full a power as fresh an experience and kill this proud Philocompos of Gath goe to fear not I shall save now more then a Lamb even Israel from this Lyon this day for the Lord will deliver him to me Now it is true a fresh-water Souldier as Dr. Tailor sayes Ps. 32. p. â—67 is afraid of a Gun looks aside the danger and the noise is a terror to him he fears it will cost him his life alas poor heart but now an experienced Souldier fears no colors looks full face on danger frights his foes with frownâ— and every perillous opposition and
make them Now we all concur Schoolmen Ministers and all That where there is true grace experienced Saints know it sweeter then the drops from the honey comb and qui accipit gratiam per quandam experientiam dulcedinis novit se illam habere quam non experitur ille qui non accipit as we have amply before mentioned Such men must needs know the love of God is sweet who have tasted and digested it They can comfortably use Laban's words in Gen. 30.27 I have learned by experience that the Lord hath blessed me Jehovah hath raised me and increased me I have experience of it by comparing my former condition with my present So the Saints do tell by experience how Jehovah hath helped them and blessed them even with spiritual blessings in heavenly places Some of which though not so perfectly as they were delivered yet as well as I can collect them out of the Notes which I took of them from their own mouths when they were admitted into the Church I shall present as a sweet posie of some of the chiefest flowers that I have met with this spring-time in the Garden of the Lord the Church of Christ which is growing apace up to an Eden from flowers to fruits from Plants to Trees of Righteousness planted by Rivers of Water Examples of Experiences OR Discourses and Discoveries of the dead hearing the voice of the Son of God and now living As they were delivered in Dublin by divers Members admitted into the Church Being a clear account to the judgement of charity of the work of Grace upon their hearts in divers ways and sundry manners converted some extraordinarily and some ordinarily When where and how with the effects But before I begin I shall premise this for the godly Readers sake that I must contract much their experiences as they were taken least they be too voluminous And although in the choicest and most extraordinary ones I shall gather the stalk longer least I hurt the beauty and hide the excellency of those flowers yet without hurt to the rest in those which are ordinary I shall be very short being prevented by others in that little Treatise of Experiences newly put out I shall gather out the flowers onely and give you the sum of what they said and so tie them up together for a conclusion of the whole matter The most of these are mens and some womens and a very great many more I might adde to them which I have met with in England Essex and London and in Ireland and at Chester Holly-Head in Wales and in my travels but that I say I am I hope seasonably though unexpectedly prevented although many more do lie prepared by me But to the business as coming last from Dublin to declare some of those precious ones and which are the greatest treasure that I brought with me from thence The savor of which I hope will be attractive and encourage others over into Ireland where the Lord hath his Garden enclosed and full of Spices with the Mandrakes laid up for the Beloved against his coming which is looked for every day there as well as here and there the â—ride saith O! come Lord Jesus come quickly The Testimony of Tho. Huggins Preacher of the Gospel given in at the publick place Octob. 8. 1651. of Brides in Dublin IT is my joy to see willingness in Gods people to walk together in fellowship with the Father and the Son and such I desire to have fellowship with where Christ the King in his beauty appears most I do acknowledge as you have heard that account of faith before made by our Brother R. and do experimentally know and therefore must acknowledge that glorious Being of one God in his three distinct relations of Father and Creator Son and Redeemer and Spirit and Sanctifier and I finde in me by his Spirit and the several operations of this his Agent these things I believe the Scriptures Old and New Testament to be the very minde of God and do heartily desire my soul may be turned into the nature of those truths therein declared but to that which is expected from me most I come viz. to my conversation I was but yong when I began to be warmed yea within being under a zealous Ministry and much put upon duty I did use to read the Scriptures every night and to repeat Sermons often and so spent the first scene of my youth till I came to be sent by my friends to London and there I lived for a year or two but in that time as often as I saw any Minister I could not but weep and always wished that I might be one to be able to preach too After this I was sent to one of the Vniversities there but being wilde with youthful company I was soon after sent hither to this Colledge of Dublin where I am well known and here I continued till the Rebellion brake out at which time I left it and went for England into the North-parts and about Liverpool where I preached till now I returned hither But all this while I was but formal and as the yong-man that said he had kept all these from his youth So was I from my youth religious well-given loving the means following of them and seeking to serve God But alas yet all this while was I in darkness and did not know it but afterwards I saw that I was blinde and but carnal For about the year 1645. I began to be in great doubts and troubles and very much clouded in my spirit and was exceedingly bound and tyed up for a time under the sence of my formal holiness and sins till the Lord was pleased to give me light Once as I was walking all alone sadly upon the Mountains he immediately powred his Spirit upon me and satisfied my soul in Jesus Christ and filled my heart with heavenly joy and peace and with most ravishing contemplations which continued without a cloud for six weeks together which gave me full assurance of Gods love and ever since I have lived in the righteousness of the Lord Jesus though I have met with many clouds and storms since yet such as have passed away and cannot hinder me as long as Christ mine is above them Being thus translated from the form into the power I do heartily propose my self to be one with the members of Christ in his Church And although before I was not free in England or elsewhere to joyn thus it being so in controversie and disputable yet now I am fully satisfied and do see God building up his Jerusalem apace and am confident of what he is doing to Nations yea I joy to see that you all seek to unite by one Spirit and all to be one in Spirit if not all in one Form and so do I not doubting but this Ministration will be most to edification A further Testimony added to the truth by the experience
made me I could not tell what to say until once that I had a sweet dream which hath done my soul good to this day and in my dream I was told that Gods love was free in Christ Jesus I need not fear for his grace was granted in Christ and he puts none by that comes This proved to me a sure comfort in Christ that I was one of them that could not be put by but reâ—â—ived to mercy to this day but afterward I went into New-England and had much comfort from them and their Ministers and was affected with their way but by reason I could not before bring my Wife and Family over thither with me I came home again hither to my Wife and Family whom I found I thank God all well and living and ever since I have been here but walking alone and very desolate for want of such a society as this and I shall now much rejoyce if I may be one with you in this onenesse of love and spirit which I perceive you are in Experience of Francis Bishop MY earnest desire is that I may be worthy to have fellowship with you in Christ as for my Experiences they are many more then I can tell you in a long time My first main worke upon my spirit was suddenly and it was upon an Alarme given whilst I was in the Troop which took such successe that I lay all under an apprehension of Gods wrath upon me and was much cast down so that though I prayed and prayed yet I could not look up and had no confidence but confusion was before my face Presently after I came to Town here and was impeached upon an Article of War for to lose my life and I was imprisoned for the breach of it by all which I was in the apprehension of Hell about me and could doe nothing but weep and moan and pray sometimes and I counted my life as lost and yet was more troubled under the wrath of God then the wrath of man but it pleased God to give me great comfort even whilst I was thus in despaire and moaning one night in my bed of a sudden the room was all alight and I saw my selfe as in a lightning and being terrified I looked till I saw it written in these words Thy sinnes are pardoned and thy life is bid with Christ in God this comforted me much in that extraordinary trouble and despair which I was in but yet for want of faith this comfort did not continue with me for I thought after that that I saw God with a wrathful countenance and I could not dare to look upon him and the next news that I heard was that I was condemned to be shot to death O then I cannot expresâ— the terrours that I was in my woful misery was such that neither the reading of the Scriptures nor prayers nor the promises would do me any good for I could not beleeve I had a right to them I could not lay hold on them and in this woful misery I lay a condemned man both in soule and body and so lay lamenting When I turned open the Bible in Joel 2.13 and saw it thus written Turn to the Lord YOUR GOD for your God is gracious c. merciful slow to anger and of great kindnesse and repenteth him of the evill with that pondering a while upon it said I and is he such a God well then he is my God and with that I gave my selfe up into his hands to doe what he would with me yet he should be my God and so I resolved and was setled and satisfied but after this I was set free out of prison and though I thought this had been enough yet for all this I found much opposition afterwards in me against God which I did not thinke could have been but I was grievously wounded for it and could have no quiet but went to Mr. W. about it and he told me I had fallen from my first works I must repent which rent my heart and I had no rest I returned from him and applied to prayer and kept that course continually to pray and by little and little I was recovered out of that condition and I praise God since I have seen him smile and looke kindly on me and know that he loves mee and I am sure of my pardon in Jesus Christ on whose merits I relye in whose righteousnesse I rest and by his grace I am now set free to serve him Experience in Mihil made out by John Jecock Captain I Can say something and shall give out some account of Gods working upon me at the first when I was in a wretched state and without God in the world Once as I was walking alone by my selfe God did call to me and began to open and reveal himselfe to me but my heart was hardened and I refusing mercy at that time the Law laid hold upon me very fiercely and I was so terrified in my spirit and my conscience did so reprove me that I was afraid even of every bush and tree that I met with in the darke still I could have no rest nor quiet having refused mercy when it was lovingly tendered to me which I thought was so great a sin that it could not be forgiven me but yet I continued praying alwaies almost and heard the means and one time being in this affliction hard praying and with fervency of spirit seeking God there came and shone such light round about me and in such a way that I could not hold but my heart was full and all admiring I most wondered how the Lord should set his love so on me on such a one as I after this I was full of refreshment and have been by faith wonderfully carried out and I can see God doing great things in mee and for me Truly at sometimes I have had some sweet refreshments after troubles since and I find some enlightments in me oftentimes but nothing to the first which was so sweet that it was extreme glorious After that I was made ever more cautious of company and conversation and ever since that sweet manifestation of love as often as I offended God though but a little it strucke home to my heart and I was very sensible of it ever since and very carefull in my walkings Experience of John Cooper I Have longed to enter into this fellowship ever since January 4. last being the Lords day in the night time after prayers and many troubles I had earnestly praying to be confirmed in faith and fully perswaded for some way or other to walk in which the Lord was best pleased with and after prayer I slept and so continued in one sleep untill about five a clock in the morning having had this Dream that I now give in for I presently upon my waking made hast to write it down lest I should have forgotten it again or any
others of David when he said of his childe dead I shall go to it it shall not return to me Ay sayes one that is to the grave which word wounded me and I went into the Garden to wail and moan my self but soon after my Husband came and told me my childe was dying at which I was left in an horror as if I were in Hell none could comfort me nothing could satisfie me no Friends nothing then it was sad indeed to me a Hell indeed I sent for the Doctor and others but to no purpose Yet after this the Lord wrought on me much and one a Minister of Christ that had power from God to do me good gave me much satisfaction by a Letter of his And after that me thoughts I was content to part with all and to let all go then God tryed me and took away another childe from me and I could bear it very well and was not troubled but rather did rejoyce within me to be thus tryed No cross nor loss could trouble me then and I continued in this strength I praise God pretty long But after this I was like to have died and then to adde to my great sorrow the good Minister that did me so much good left the place and went away and my friends slighted me and one thing added to another made me begin to despair again but then I know not how God quieted me again which I wondered at and was much comforted and confident that God would do me good and I hoped and looked for it And the very next morning as I was at prayer God wonderfully appeared and then was it that Christ was manifested to my spirit and I was as in a trance for a while but after I awaked full of joy and yet for all this I was somewhat under bondage me thoughts but the Word and Means of Grace did confirm me and comfort me In the times of the Wars in England I was brought out of Egypt into the Wilderness O! I was much refreshed by the Lord two or three years and was much contented and had his teachings within me yea and many times without his outward instruments for I had his Spirit his voice speaking within me and God alone was with me and no strange god But when the wars began to cease my greatest trouble and that at which I took offence was That we were so without the means and without able Ministers for now I could not be satisfied but even doted on them and could not wait with patience for I had forgot now how God had taught me within before and without them Yet I followed and hunted after my lovers having mens persons in admiration and thus God suffered me for a while to go on after them A while after this Colonel Lambert desired me to go to Oxford and when I was to go I made ready my self packt up my cloaths and all and rid away most with desire for communion with godly people there for as yet I could see no further I heard their disputes between Master Kiffith and others very hot but saw nothing of God there and was troubled at it and could not after that hear him or others but I went into a Garden alone my self mourning and sat so a while under a Wall and by and by came three men to me passing that way and wondered to see me so they asked me many questions But a little after I recovered my self out of that passion and went and told Colonel Lambert how it was with me but he told me I should not onely be taken off of Ordinances but off of believing too within a while at which I was troubled and went away unsatisfied I was troubled to hear any Preach and being once got to go to the publick place I was so tormented that I could not bear it for I could not joyn with them nor hear nor pray nor had no rest no comfort nor ease nor could I eat or drink but went as I was wont to bewail in a Garden where I was moaning when there came one unto me and presently told me That I was under the opening of the fifth seal and very near the sixth in the condition which I was in and should be in Being thus afflicted I desired to go home again from Oxford and writ to my Husbaâ—d but the Letter was burnt but I was in such a condition to see Gods wrath in every thing against me as is not to be expressed I was left in all kindes of troubles as it were at once but here was all the comfort that was left me and it was my Heaven in my Hell that God would be glorified by my destruction And so long I found some ease and content me thought and it did joy me at my heart to think That all things should go well with the Saints and they should be happy though I had no share with them yet these things did me good And indeed I dare boldly say when my faith was gone and hope gone and all gone and flew from me and could not be seen in me that I had any yet love remained and might be seen and was not gone noe though I were to be cast presently into Hell yet I could love God and was glad he was to be glorified though I were to be ruined and so I was glad at the welfare of Gods people Thus I was three quarters of a year and did not now care for my self what became of me for the reasons I said before but it appeared my deliverance was near at hand though as yet I had no assurance of salvation yet at last I was carried out with a great confidence that light was near at hand And yet I met with terrible shakings for all that which lit altogether upon the flesh for the spirit was free So that some three years agone God came in upon my spirit and gave me full assurance and I heard a voice say And sorrow thou shalt see no more Then I writ down what God had done for me and writ about to my friends but yet I was struck in the flesh again which I wonder at and then I heard the voice again say It was sin that was suffering in me and the flesh as the punishment of sin and so I found it was for the destruction of the flesh and ever after that I found Christ in me ruling and reigning and taking all power to himself and he hath caught the man-childe up to God which I brought forth i. e. The flesh by his incarnation and I have found in me and do yet his judgement-seat sâ—t to judge and sentence sin and lust and corruption and his throne is there for himself to sit and to rule by his own Laws And thus it continues with me at this day and the Lord leads me on higher and higher in himself and for that
hath been ever since I acknowledge this great mercy to me and doe live upon Christ the true Messias whom I beleeve to have dyed for my sinnes and will save my soul. Experience of Lawrence Swinfield I Have been a Travellâ—ur for some yeares and wandred about in far Countries beyond Seas till I came backe againe into England and all this while in my natural condition and so I continued a great while but I came hither in a sad condition and very comfortlesse and could not tell what to doe but to fall to prayer and I did that often and found I thanke God much refreshment from that meanes but nothing to satisfie my minde for I have been much troubled in conscience and could not take comfort untill the Lord was pleased to give in some promises to feed upon as Matth. 11.28 29 30. where he promised to ease the heavy oppressed and to make his yoke easie and light and then I began to long for a Reformation and to desire to be under his yoke which was before I thought a burthen to me and so Esa. 55.1 Come buy without price and without money and so I came as freely as I was called and was presently confirmed by the Spirit of God perswading me to give my selfe up into Gods hands upon these his owne termes and so I did to this day and many other sweet promises I had whereby I had a great deale of peace and comfort and can confidently say the Lord is my God and I have ever since found in me a very great change from what I was before As to instance in anger I am now so free from that Passion that I thinke none can anger me and so for many other things and I have a great delight in the Word and Ordinances and have received a great deal of comfort and been much confirmed by Mr. Rogers and some others and I know now that my Redeemer lives Experience of John Chamberlain I Beleeve as you heard before in one God manifested by three Relations and I beleeve this Church-way is Christs and the very minde of God and that the Premises made to the Assemblies of Sion are yours being thus separate from them wihout But to tell you my life it hath been very evill but now the Spirit of God testifies in mee that I am his About fourteen years agone I was a grievous Wretch and was cast out of doors for my disobedience But afterward being bound an Apprentice the example of my Fellow-Prentice who was well-given wrought much upon mee and hee seemed to mee to doe all for Heaven and to minde Heaven altogether which began to incline mee much that way too and one time I went to him and desired him to own me and to let me be with him and partake but hee told mee hee must not cast bread to Dogs which troubled mee much but then I remembred to say But I may have the crummes and thence forward was hee willing to helpe mee all he could so I went with him often and by my selfe to heare good men and the word preached but I was yet puffed up with Spirituall pride and did backslide from my promises and the profession which I made wee were after that about such a way of walking together as this is but wee were not so strict and carefull of admitting so I was admitted without any great Examination or Triall but by reason of a Contract with a Woman which I could not owne I was much troubled and brake out into sinne and God would have one sinne a scourge to another sinne to fetch me home againe which hee did to the purpose and I was after much trouble in minde restored againe to the favour of God Since that being a Souldier I was thereby brought under many Temptations to sin especially that vile lust of Drunkennesse which too much pursued mee and so strongly that sometimes I was ready to yeeld at other times ready to make away my selfe which I oftentimes was tempted to doe and sometimes I was ready to wish all manner of curses upon mee for that sinne yet so I continued till the Lord at last came and delivered mee out of these snares and filled my heart with his promises and presence and assured me of love in Christ and now I long to enjoy more of him and therefore desire to seek him with you in this fellowship Experience of Adrian Strong In short thus FOr my life I was two and twenty yeares a childe of wrath and then by the word preached and read out of good Books and the Bible I was brought in to God for my precisenesse and walking in the wayes of God I have been imprisoned twice Sometimes I have had mony before these troubles and then my heart was set too much on it but afterwards I was taken off of all and then I began to leave swearing and drinking c. which I did too much incline to And ever since as afflictons have growne greater on mee grace hath growne greater in mee I was travelling into England but now I blesse God for this mercy ordained for his Saints that I can have so sweet fellowship with them here in Dublin Experience of Hugh Leeson I Have something to say and I desire that the grace of God may appear more in me every day I am convinced of this way of Christ for believers to walk in and I have nothing to plead but my own unworthiness yet fully assured in Christ I am emboldned to bring my desires here like smoaking flax I cannot deny but my life hath been very bad and I have been exceedingly given to ill company and courses and can complain and do of what I have been more then others viz. A great sinner till grace was given me and mercy shown to me and Christ manifested in me by his Spirit which was begun at first by my Wife a Widdows daughter in this Town a godly Christian and whom God made the first Instrument of my good by her often reading of the Scriptures to me and giving me good councels and admonitions and by the Spirits working within me with it And yet I did even hate the Saints and forbid many of them coming to my house and was yet under many temptations I must needs say but I am now made sure of Christ convinced by the Word and much comforted and established since Mr. Rogers came hither and do now long after nothing so much as Jesus Christ and do desire earnestly to be in one with his people and pray them all to pray for me that I may stand by faith established in the truth Experience of Frances Curtis I Cannot but condemn my self before I speak I am so unworthy of this mercy I have lived wantonly in my youth forgetting God doing no good but all evil till Gods hand was heavy upon me for about eleven years and when in
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
saw me in those head-long distempers did think me at the best fit for any place but Bedlam and that I should ever be restored to what I am which was also as strangely For as the distracted fits did much abate me they did turn more to inward malady and melancholy my continuall cry being I am damned I am damned I am sure I can't be saved it is impossible Oh! Hell Hell fire about me the Devils are at me and I thought I heard the damned roaring and raving and saw them as 't were roasting and their frisking and frying in everlasting torments My minde and all was taken up with their howlings and screechings This sad condition day and night lasted upon me untill I was perswaded that there was a God! and that this God was righteous and that he would hear prayers if I continued but knocking with importunity and gave not over seeing the unjust Judge that we read of in Scriptures was prevailed with by the widowes importunities then I resolved with my self and gathered together here and there those scatter'd reliques of reason which were leâ—t me that I would continue prayer and so I did though by fits I was froward and mute and wilde and I know not how yet off and on 5 daies together scarce eating a bit of bread in all that time and was after that in another form and frame of spirit though by fits full of distraction and desperate thoughts yet more serious and set to weigh things as in a ballance and to expostulate with the Lord and to pray by fits most furiously and now and then tears began again which were all dryed up before to trickle and come tumbling down my face like swollen drops of bloud and I continued thus three or four daies till one afternoon coming into a chamber my heart being as big as it could hold I threw my self flat on my face as I used to do knocking the boards and calling and crying to the Lord for deliverance and using such exorcising expressions as might discover me in despair and starting up I walked a turn or two saying Is there not a God is he gracious are the Scriptures false canst thou take delight to see a poor soul thus set on the rack sighing and roaring in torment rise up and appear for thy self thou God! shew thy self gracious in one act of mercy maugre all the Devils in hell and with knocking my breast and tearing my hair I threw my self upon the bed whilest my eyes were glazed with tears and there I lay in a sudden sleep which seised upon me and I dreamed of the same Scripture the letter which killed me and yet of Christ the Spirit which quickned me and that his righteousnesse by faith made mine did excell the righteousnesse of the Scribes and Pharisees and except I in and by the righteousnesse of Christ made mine did excell the righteousnesse of the Scribes and Pharisees I could not be saved that is not without the righteousnesse of Christ. When I awaked I was so much changed that I was amazed at my self at the suddennesse of it for I dream't I was comforted and my heart filled with joy and when I awaked it was so indeed I started up and rebuked my self saying Why I am not damned what 's the matter am I so filled with a fancy with a sudden hope of I know not what nor whence at which time I fell to pray and whilst I was praying I said Lord is this true say is it true if it be so let it be shewn me that it is so So I was perswaded that the righteousnesse of Christ was mine for that this garment was provided only for one so naked and torn out of all as I was which weighing I took the Scriptures and found these divine infusions and immediate resolutions given in me agreeing with the same will of God given out there and then I began to breath upon 't and to pant a little and by degrees to revive and look upward with some hope till the Lord satisfied me by pouring it upon me and writing it within me that I in Christs righteousnesse my only justification did exceed theirs And thus I had the first assurance of salvation for that very same Scripture that before condemn'd me did now justifie me that is in Christ. And after that I began plainly to see my self and by my self others why I despaired and was so long and so lamentably lost that it was because I sought in a wrong place for justification and therefore a wrong way for salvation as if one of you should dig in your yard for a mine of gold no wonder that you lose your labour at last after sweat tears prayers cares pains fears and all seeing that you look in a wrong place Thus it was with me all the while I was looking and poaring and paining my self for a righteousnesse of my own and to seek in my self to excell the Scribes and Pharisees alas I was lost undone and could not finde it nor see any door of hope set open for my soul till Christ in 's righteousnesse was revealed in me and then I knew him a Saviour to me Well with this joy I continued to this hour holding and keeping ground against all temptations which are infinite that I have met with ever since and such as you have scarce heard of of late For after I had solemnized and celebrated my new life and being begun anew in anothers righteousnesse and in another self by singing of Psalmes and then I began Hymns and spirituall songs to my self and continuall open-hearted returnes of praises whilest the Angels rejoyced with me Yet Satan my continuall and never ceasing enemy now began to muster up afresh more troubles against me and to follow me with an hoast of afflictions and temptations as Pharaoh followed Israel with a purpose to destroy him when once out of his territories and see how a bird that is escaped out of the hand is hunted up and down by the boyes the doors are shut the windowes and holes stopp'd to hinder her escape and see how they hunt her throw their hats at her scare her up and down till they think to tire her and make her fall into their fingers again So did Satan set upon me I may say a thousand waies by himself and his agents to hunt me up and down and to tire me out and to make me if he could fall into his fingers again but that my God whom I unfeignedly serve from my soul did deliver me does deliver me and I trust will deliver me as the Apostle saies For though the Devill did use many snares and beset me so about as you will hear that it seemed scarce possible I should escape yet the Lord set me at liberty from the snares of the Fowler though sometimes so subtilly layed that I could not discern them and what he could not
me even at that instant too when I took no care of my self at all but had devoted my self to death and that now he should not only deliver me but send me newes full of hopes O how these things did break my heart and work upon me most part of the night untill with an heart full and head full and eyes full and all I was fal'n into a deep sleep and visited with an extraordinary token from on high both in dream and vision which hath been since accomplished as I take it and the last in Ireland the last year The Dream was this that I was walking home to my Fathers house with a staffe in my hand and fearing lest I should be out of the way I looked for the path which at first I could scarce discerne was a path and began to look about and to question it till by and by I perceived some footsteps of some that had gone that way with that I went forward and the further I went the plainer I perceived it to be the path and that I was in the way and I could see no other at which I rejoyced and went on confidently as if I fear'd no evill nor enemy till I came to a fine glorious beautifull house and building on the left hand of me out of which came forth a beam which reached a little crosse the way I was to go in so that I being at a little stand at first yet would not stoop under this beam but stept aside and so pass'd away laying my hand on it as I step'd by the side of it but the house I thought was all in a flame of a sudden so that being something troubled thereat I passed on in the way wondring in my self what this should be till I was overtaken by some rude violent malicious men that laid to my charge the setting this house on fire and would not hear me speak but were harshly haling me away to prison with which being sufficiently frighted and all my flesh set a trembling I awaked and was offended with my self for being troubled at a dream a foolish fancy so I laid me it being yet dark and fell asleep again and was cast into the same dream again word for word and at my right hand I thought there was a grave ancient man full of white hairs like wooll a long white beard who stood by me and bid me chear up fear not for the Lord hath sent me to comfort thee and to tell thee that he hath chosen thee to preach his word and Gospell of Christ which is the staffe that thou hast in thy hand and which staffe that is the word of God thou shalt walk home with to thy Fathers house i. e. Heaven where is fulnesse of joy But after a time thou wilt be troubled with the different opinions and waies of men and seem at first to be at a losse but the Lord will be thy guide go on and as thou goest forward the way of the Lord will lye clearer and clearer before your eyes but the footsteps are the examples of the Saints that have gone before you which will be a great help unto you and you shall walk chearfully on in the way which is clear to you then the which you shall see no other but yet you must meet the fair house on the left hand i. e. the glory and great ones of the world who make a great and fair shew to men as built high but they must fall and are but on the left hand of you whilest you will despise them preach against them and turn your eye looking forward to go on in the way of God and turn not about but the beam that comes out of this great house which makes so much shew is meant the powers and opinions of such which whilest somewhat crosse to the way you step aside and will not stoop under they are set on fire and enflamed of a sudden but be not troubled go forward although they will send after you saying you have brought this fire upon them and they will falsly accuse you and seek to hale you away to prison for this fact At which I awaked again this being morning about day-break I wondred with my self what this meant I thought it surely more then ordinary and being filled with confidence and comfort I rose up and writ it down presently And away I went that day towards Didington in Huntington-shire where the Lord Brudenell once lived but was then sequestred and one that the Committee put in had Gentlemens children to board with him whom I afterward taught But after all these deliverances I did multiply abundantly in gifts and graces either to pray expound read sing Hymns and spirituall Songs with the Spirit and with understanding as Israel in Exod. 1. the more he was afflicted the more multiplyed so blessed be the Lord I was the more filled with the Spirit endued with strength and grace refreshed with peace and joy the more I had so suffered So that all my troubles were but a Josephs step through grace to higher enjoyments and finding the Lord so abundantly to endue me from above and to qualifie me for the call which I had before in the night for the ministry which then I little meant or imagin'd could be it being often resolved against before by my Father and my books ordered to be packed up but finding things following so fairly to concurre I was much confirmed in it that the Lord had design'd me thereunto In Huntington-shire teaching school first at Brudenel's house and afterwards the Free-school of St. Neotts I began with the boyes ever in prayer first at 7. 1. and ended with prayers at 11. 5. on the Saturdaies in the afternoon I catechised them and expounded their Catechismes by the Scriptures and expounded Scriptures and so singing a Psalm with prayer we concluded At this time I came to be convinced of the Parliaments proceedings and cause to be more regular and in order to the great work that God hath to doe in Nations then the Kings by comparing them together and bringing them to the Word and then I saw clearly by the Word that God would doe what he hath to be done by them and for them and for the Common-wealth it was not long after this that I was by a godly people in Tâ—seland earnestly importuned and at last prevailed with to preach the Gospel and I was soon known in the Countrey and after sent for into Essex where I setled passing twice through the Assemblie on Examination and approbation So although ever since I have met with many sorts of afflictions and oppositions lies slanders threatnings libels vows and endeavours to take away my life yet many have added testimony to the Word I have delivered in all places the Lord be praised to the great refreshing of my soule and towards the making
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
recovery But this was not all yet that God intended to doe for his people this man was not discovered to the Church to be what he was all this while And though the Lord heard the Churches prayers to recover this man out of this condition yet the Lord cast him into another condition for the Churches good But by this time was the messenger come for the Pastor it being above a mile distant to come quickly to the said Osborne Thither he hasted and carried with him the Churches contribution when he came into the house the people within told him how suddenly those strange fits left him and now how he was altered and taken in another course crying out to speak with the said Pastor who went in where this Osborne lay in another posture then formerly upon his bed and seeing the Pastor begins to howle and roar crying out O I 'me damn'd I 'me damn'd I goe to hell I goe to hell repeating every sentence he said I think at least a dozen times with a most deplorable voice O I am rotten I am rotten at the heart Oh the heart with aboundance of such bitter language the Pastor wondred began to say one thing and another to apply for one aile and for another but all in vain for the more he sought to help he seemed to hurt and the more he sought to cure he seemed to kill and the more to fret the disease The Pastor retiring himselfe for a time into the next roome as desirous to seek to God and to bewail the mans woefull misery was there told by one or two that the same Osborne has formerly been suspected for adultery lying with one Right 's wife hard by and for some other misdemeanors which were never before known or imagined to be in the man by any of the Church as I know of or that any of the Church did speak of Well the Pastor returning thanks to the parties that acquainted him with this went out into the yard and then earnestly sought the Lord that this mans afflâ—ction might be usefull to the Church and that by his own mouth that might be discovered within him which none could see and few suspect by his outward deportment and profession and if he were so wicked and that such sinnes and basenesse were in him that it might be manifested openly to the terror of the wicked that as at the judgement of Ananias and Saphira Act. 5.11 fear might come upon all the Church and those that hear these things With his heart ful of such hot desires the Pastor returned in to the man much relying on God and as soon as ever the said Osborne saw him he cryed out alowd Oh I 'me damn'd I 'me damn'd I 'me rotten I 'me rotten ' Ime rotten The Pastor asked him why and like a floud his voice violently bursting forth for lying with such a woman naming her openly to all commers and continuing this his unsavory speech so long and in so much despair that the Pastor was constrained to leave him so he being uncapable of making use of what so ere was said to him though ere so urgently so that the said J. R. the Pastor hasted home being now dark night hoping to doe him more good by dealing with God for him then by any further dealing with him being much afflicted for the great sinfulnesse of the man and for that those without would take all he said up in the worst sense and with the most malicious construction they could so reporting it about the Countrey as it might reflect much upon the Church and that to the publique reproach of profession and the Gospel practise which afterwards as wee shall hear through the great grace of our God who turns light out of darknesse and good out of eviâ—â— made mightily for the Churches advantage and comfort The next day the Pastor praising the Lord for this large discovery made of the mans sinfulnesse and unsoundnesse who was condemned out of his owne mouth in his private study strongly sets upon God and by a holy violence beseecht and begged of him hard that hee would scourge him here severely by some visible signe and that to the purpose for others to take warning by and for the further manifestation of such as were unsound and rotten in the Church and for the fuller strengthening and establishment of his sincere and pretious onâ—s in the Faith and that his soul might be saved at the last day Thus continuing his undeniable requests for the space of two dayes all this while newes was brought that Osborne was now drawing on in his last sweat and senselesse and knowing no body but speech lesse and upon giving up the ghost onely now and then he raged and flung about But every one had given him up for a dead man and without remedy in their eyes After this the said Pastor did set afresh upon the Lord and lay hard that it might be enough what was done and to withdraw his anger if he pleased to be prevailed with through Christ and now to spare him and try him a little longer if he did heartily repent what was past and resolve against temptations in time to come and to walke up more closely to the rules of the Gospel upon his promise so to doe that he would try him now and be pleased to be pacified and shew him love c. The Pastor continued praying for him the space of a day or two more and this not onely in private but publiquely in whole body and society May 7. it being a day of speciall Communion On which day one member of the Fellowship being sent to see him he was asleep fast so as he was not seen to rest for a long time before being tyred under so many torments as he was in and so 't was hard to say whether he were dead or alive thus he slept a long time At last when he awakâ—d both himself and others by him being wonderfully amazed at so sudden a change as he seem'd to be in for as others knew not well whether he were dead or alive and all concluded hee was drawing on untill this sleep so himself as he affirmed to the Church after wondred he was alive and altogether thought that he had been dead and cast into Hell and was there enduring the torments for his sinnes not imagining himself upon the earth for these four or five dayes ere since the Pastor J.R. last left him in a despairing condition not capable of comforting being senselesse But suddenly hee awaking and wondring at himself he starts up off of his bed and by all means would be going to the Pastors house and to the Church and told the people that now he was beholding to his Master for so he called the Pastor indeed and for that his Master had done wonderful things for him and the Company asking why Oh! he answered that his Master had prayed to
God for him and the Church had prayed for him And that God had stayed his hand now and had forgiven him his sins past he was sure upon his promise to amend and that his Master tooke a great deal of pains with God and would not be quiet till the Lord had commanded the Serpents that had tormented him for his sinnes to fly back for a time c. with a great deal of such like language which yet the more amazed them they thinking him half frantick to talk so and looking on him as a man drawing on but as on the morning or last night and not like to live and yet he would needs be gone to the Pastor to tell him what God had done for him and had already got on his cloathes and got out of doores but being very weake and ready to reele downe in the way about a field off his wife and neighbours running after him much against his own minde got him in again But his wife and neighbours perceived him another manner of man then what he was before by his good motions prayers discourses and desires heavenward it being a great delight to him to acquaint them with his experiences of God under this sharp dispensation After a day or two he feeling strength would not be stayed from coming to the Pastor and it fell out to be upon a day when the Church gathered together to break bread but the Pastor coming to him called him aside and in a roome by themselves he set very severely and plainly upon the man in many particulars and especially for his presumption to enter into this way being such unsound and unfit matter and therefore that he could not long have continued with so fair an outside but the inside rottennesse would at length have broken out and he be cast from the rest of the building as 2 Tim. 3.5 1 Tim. 6.3 4 5. 1 Cor. 5.3 4 5 11 12 13. Tit. 3.10 Matth. 18.18 19 c. 1 Tim. 1.20 c. For though he had done contrary to the rules we must doe according to them Withall dealing with him upon such Scriptures as Jer. 7.9 10. Psal. 50.16 17 c. Isai. 35.8 9 10. questioning and expostulating with him upon them and those Ezek. 44.7 8. Jo. 4.23 and many others and charging it home upon him the wrong that he had done to Christ and his Church by opening the mouthes of her malitious adversaries to speak against Christs way the worst words in their hearts to vilifie and slander his Saints to deride Religion to wax proud against profession and grievously to offend those weak in the Faith yet though he had mocked men he could not mock God but now that the Lord had opened his inside to us that we might see what a Traitor he was to the Truth what a hypocrite to God and what not As the Pastor was opening him to himself yet more this Osborne told him that the Lord had pardoned him upon his promise to amend and the prayer of his Church for Christs sake and that he saw his pardon writ before him and his sinnes blotted out c. The Pastor urging it upon him how he knew he was pardoned and what he meant by seeing sinnes blotted out who then began to tell the whole story of his agony and torments and deliverance which being long the Pastor desired him to cut off and to acquaint the whole Body with them after the last Sermon before they dispersed to their severall homes Because that as there was visible offence given to Christ and his Church so there must be visible repentance and apparent evidences of his conversion c. So the Pastor parted with him the Church could not admit of him into Communion but hee must hold off till he could give satisfaction onely he had liberty in the converting Ordinances and to converse with any of the Society or the like In the Evening about five or six a clock the said Osborne was called into the Society to answer to such things as were laid to his charge and first the Pastor earnestly seeking God that nothing might be done or concluded on but what should be agreeable to the minde of Jesus Christ and the rules of the Gospel and to stablish all that are present in the faith and that they might be the more strengthened by what did or should of Gods power appeare to have been upon this man to punish him and of his love to deliver him and that this Church might not be deceived through the subtilty of Satan as to believe a lye or to give no credit to the Truth but to make them discerning in his wayes and to eye him in all his goings c. After the Pastor had prayed and the Church joined with him very devoutly the charges being uttered against this Osborne still hee continued his former story how God had forgiven him and he had seen his sins blotted out and how the Serpents were suffered to feed on him for his sins So urging on him what he meant by these things and straitly requiring him not to believe a delusion No! he said he was sure the Lord did not delude him and thus he began After the fits left me sayes he I sent for my Master i. e. the Pastor because I was to dye as I thought Then this being on May 2. the Lecture day at night when he despaired so that the Pastor was there I thought that I had dyed and was gone into Hell for my sinnes where God stretcht out his rod and then came out a huge great Serpent which God bid to goe and torment me and presently out of the belly of the great Serpent came out seven Serpents more so many Serpents for so many sinnes and they all together seised upon mee and stung and gnawed me and eat off all my flesh below and my thighes and gnawed all clean to the very bone and I heard my Master pray and say Lord punish him till he amend Let him be punished for a time and still these Serpents continued on mee and tormented me more and more for a long time as wee conceived for the space of two dayes or thereabouts by the Pastors words who acknowledged to the Church that there might be some likelyhood in what Osborne said because that he did indeed pray for two dayes or thereabouts in his study privately that the Lord would punish him severely in the flesh that his Spirit might be saved in the Day of the Lord which the Church never knew till he told them Moreover the said Osbornes tongue was bit quite through and a peece of his lip pulled off which hindred his speaking so as he could scarce be understood and being asked how it came he said he knew not unlesse the Serpents had bit it which hee thought because he knew nothing but that he was in Hell not so much as imagining that hee was
alive upon the Earth But his wife said that once leaping up as in an infinite torment he bit his tongue quite through and through and on another time he run a pin quite through his lip and rung of a peece on it this being all in the time of these two dayes But to proceede to his story For these questions were asked at the Conclusion After these Serpents had fed upon my flesh sayes he for so long a time I saw a Rowle as of Parchment lying before me and upon it God had written that he would take Justice and my Master writ that hee would have mercy upon me and the Lord writ again that he would take vengeance and my Master writ again Lord let it be enough if he repents let it be enough now c. and I heard sayes he the words as they were writing then the Pastor so said to the Church that it was so after a day or two that he indeed desired the Lord to let it be enough if he did repent and unfeignedly promised amendment and that he would remove his hand and this he did both in publique upon the Lords dey and in his owne study he thus prayed not knowing all this while but that Osborne was as he left him on Thursday night and in despair And as men reported him to be drawing on So my Master would not leave the Lord says he till the Lord said well he would try me and so the Rowle vanished away and flew upward and God commanded the Serpents to withdraw so the little Serpents went into the great Serpents belly And by little and little sayes he the great Serpent did goe back and back till at last he went away downe as might bee at my Beds feet which I was mightily joyed at because I thought that he would have tormented me so for ever not knowing but that I was in Hell After that I heard the Church plainly to pray for me and I beheld the Lord not as before in his anger but smiling upon me as it were and there were before mee all the joyes that could be desired and Rivers ran before me as Crystall full of gold so as I had liberty to have taken what I would thinking I saw a Paradise Thus I continued till I awaked when I wondered where I was and could scarce think I was alive not knowing so much and he found his heart filled with gladnesse and hee said he fain would have come to the Pastors house but neighbours restrained him But now being night the Church-Society must disperse wherefore not being satisfied with such extraordinary things as he spake of he was held off Communion for a time being necessary that the Church should see a visible change in him by whom were such visible offences given I shall not tye this story to your Faith any further then as hee related it himself to the Society it is indeed wonderfull by God's wayes are wondrous these dayes This man cannot read a letter However the result of all this made much for the Churches good and to the strengthening and establishing of others and to the searching and examining of all which we looked upon as a speciall note of Gods approbation of us and love to us who are from the rootes of the heart given up freely and sincerely to be his servants And I shall only adde this more thereto that I have taken this story verbatim out of the Church Booke which registers up such eminent passages at Purleigh in Essex I shall tire the Reader with no more experiences These examples are sufficient and some of them are very eminent We are sweetly led by the hand manuducimur to drinke of these Brookes before we passe Some are deep but most shallow and all clear as Crystall streams unlesse at such times when Satan by temptations put in his cloven-foot Those which are the most extraordinary of them are uttered in Dream Trance Voice or Vision and Vision is taken two wayes either first actually by the senses of the body and so in some visible bodily shape or else 2. potentially thus that although the soul ut forma is joined to the body yet ut materia above the body And yet it uses not any bodily senses for such a service but sequesters all externals and the outward senses are as 't were dead or asleep not at all intervening to interrupt the soule but when the soule is soared up in any high exigency or excellency to see great things or is intent upon any rich discoveries as by Visions Revelations or the like all the bodily senses lye as 't were in a trance and all exterior motions are quieted and quash'd and flesh is silent whilest the Lord appeares out of his holy habitation Zach. 2. ult and some such speciall and spirirituall fruits I have presented the Saints with from secundum naturam to supra naturam whilest some of them were as in an Externination to selfe transported from darknesse into his most marvailous light by some extraordinary medium and prevalent inspirations and visions or the like which were taken up and arrested by the intellectuall and cognoscitive faculties of their soules And indeed dear friends the redoubled experiences which my soule hath had of a sweet Father who was found of me sometimes when I gave over seeking him as in some measure lies manifest in my testimony these facilitate my language and felicitate my lines to breath out somewhat for others of those involving rapsodicall visions and Love-discoveries And indeed many matchlesse manifestations I have taken from others in other parts where I have travell'd so alike and akin to these but many more Sun-like and excellent that I cannot omit to tell you that you have heard but stutterings and stammerings to what are to come and have seen but a jelly and imperfect embryon to that degree and measure which the Saints shall shortly meet with which will afford us matter of wordlesse worth and too high too for any language to delineate But in the meane time I have presented these to all precious saints as a fresh posie gathered for that purpose wherein they may have variety of colours and conditions and all sweet and lovely and they may finde in this posie the Rose of Sharon the pure Lilly of the Valleys the sweet Violets of humility Tyme and Winter-savory with a great deale of Hearts-ease all tyed up together with a thread of Scarlet Cant 4.3 But many experiences of inferior glory and lower appearance I have purposely omitted yet I must tell you in these their Dreams voices and cries they were not to be observed in themselves as in the effects the effects of them As for those which are the ordinary ones of them which are call'd home by such means as preaching praying reading writings or such like In and by them if you observe you shall find a Call twofold Legal and
them at a Font in the Name of the Father Son and holy Ghost yet how many imitate them therein and how hot the Presbyterians are for this positive necessity and order it is obvious to every eye As for the forme whether in the Name of Jesus Christ or of the Father Son and holy Ghost this hath been a doubt of long standing and this did cause Novatus to disowne the Church of Carthage for that this form of Father Son and holy Ghost and necessary baptizing of Infants were brought in and he and Cyprian were at great oddes about this order Anno. 240. whilest Novatus very earnestly pleads for it as the practise of Christ's Churches in primitive times and all along the Apostles daies to that hour viz. To baptize in the Name of the Lord Jesus the Head of his Church After that in Anno 400. was great contention about it but I leave this to further light and liberty only affirm with all the Protestants who are engaged against the Papists about the form Synops. 12. Controv. Q. 3. that the name is taken for the virtue power and authority Act. 3. and so doubtlesse the Apostles baptized in the Name of Jesus Christ and healed in his name and preached in his name only Beda Act. 10. Jussit eos in nomine Jesu Christi baptizari But I know no necessity of a Font nor of sprinkling more then of dipping nor any positive necessity of baptizing Infants who are soonest drowned but that these be left to light and liberty of conscience as things left either doubtfull or indifferent in Scripture without positive precept and I am perswaded for that purpose that every one may do as he is fully perswaded As for Infants the Papists make it a ground of their Baptisme that they have the habit of faith in themselves and so partly by their own faith and partly by the faith of others they are to be baptized Bellarm. lib. 1. de baptis cap. 11. So say our Ministers they have the habit of faith though not the act and by the faith of the Parents with that they are to be brought to baptisme but we say with the Protestants against the Papists that Infants have not true justifying faith which is alwaies actuall Gal. 5 6. in themselves nor yet are profited by the faith of others for Scripture saith Rom. 1.17 The just shall live by faith i. e. his own particular faith and beleeve and be baptized not let others beleeve for you for then it were as well that others were baptized for you but this will be enter'd at large I hope in the next part 3. lib. of the body organicall Tertulâ—ian speaking of Infants saies Fiant Christiani cum Christum nâ—sse potuerint Let them be made Christâ—ans and baptized into the faith when they be able to know Christ Et per fidem est cognitio Christi and that is by faith Wherefore we say that children as children have no right to Baptisme and then secondly that parents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as parents can't give them a right thereto and seeing Baptisme is the ordinance of initiation or entrance into the Church of Christ it is wonderfull to see how sudden some are to null the very nature of that ordinance But lastly they and the Papists are too nigh one another in the effects which they say such a Baptisme produces in children The Papists affirm that Baptisme takes away originall sin in Concil Trident. Sess. 5. Decret de origin Peccat and in Infants newly baptized there is no mortall sin Rhemists 1 Joh. 1. Sect. 5. So have some Ministers hotly pursued this benefit of baptisme viz. that baptisme wipes away sins going before whilest we dissent and deny this Jesuiticall doctrine applying this to be the effect of Christ's baptisme which none but Christ himself can baptize with Joh. 1.33 Mâ—t. 3.11 viz. the holy Ghost in a spirituall washing our hearts and consciences with the warm bloud of Christ whereof baptisme is a sign if not a seal and in this we have declared our judgement before to be different from the Anabaptists that attribute so much to the form and element as makes it an Idoll But to conclude this it is in baptisme as it was in the pool of Bethsaida if the Spirit move on the face of the waters there is a healâ—ng else none 3. There is too much alliance between them in that Ordinance of the Lords Supper so called I shall instance briefly for I have been too long in this chapter in some few particulars The Papists make it no more then a preservative against sin Bel. lib. 4. de Sacra cap 17. and would have confession and absolution of sinnes to qualifie for this ordinance Concil Trident. Sess. Can. 11. and that none are prepared but such as are absolved and then that all may come but that they must be sure to come fasting to it and eat nothing before all that day Concil Constant. Sess. 13. Bell. lib. 3. de Eucharist cap. 22. ratian 4. and then they would have every Communicant highly adore even cultu latreiae and worship the Host c. who doth not is to be accursed Trident. Concil Sess. 13. can 6. And they say even reprobates that receive the Sacrament receive the very body and bloud of Christ Rhem. 1 Cor. 11. Sect. 16. Now although our Ministers I speak of the violentest Presbyterians do not altogether agree with them in these particulars yet they are not far from them 1. For preparation how earnestly doe they presse men to Confession of sins sorrowes legall repentance and the like and bid the people to prepare themselves whilest we say the preparations of the heart are of the Lord Prov. 10.1 Psal. 10.17 Et opera sunt secundum principium a quo sunt and they are good as they are of grace our preparation is to be from Christ in us our wisdome righteousnesse sanctification we hold with the Orthodox Protestants against the Hetero-dox Papists Opinionists and Jesuites that we must have a lively faith who come to this Ordinance but it is to be the faith of the Son of God Gal. 2.20 and that we must have true Evangelical repentance which is for sin as sin but this must be in Christ Jesus repent in Christ believe in Christ for Acts 5.31 32. Christ was exalted to give repentance for remission of sins So that there is no preparation or qualification by any act of our own but all by Christ in us and grace teaching us to deny all ungodlinesse and wordly lusts Titus 2.12 14. For as Mr. Rogers sayes in his right way to be saved pag. 54. many mistake and are deceived whilest they dote for a faith and a repentance of their own make and look for something to ground on in themselves they are like one that does not set a young tree but lets it lye on the ground till he see what 't
varietate unity in verity though in variety of formes and ceremonies yet true unity stood well with the differences and varieties of formes c. because it was in the Spirit Psal. 45.13 the Church was all glorious within though without her outward cloathing was wrought with variety and diversity of needle-work Thirdly One Faith in all therefore Vnity is urged seeing all Saints in all ages Moses David Daniel Apostles and we now and all that were are and are to come under all forms live in one and the same mystery and truth of Faith 2. Cor. 4.13 apprehending the same Christ applying the same Salvation so are all the Churches Independent Baptized c. in one Faith though not in one Forme they live not by forme whether you call it a Conformity with the Prelates or Vniformity with the Rhemists or either with the Presbyterians or neither with us but they live by faith Not on this or that forme or worship so as to think our selves therefore good and others evill this is contrary to our life of faith which is all on Christ. This onenesse of faith est una eadem totius Ecclesiae Zanch. which is one and the same in every particular Church and throughout the whole agrees very well with the diversity of gifts parts formes c. so in and through all one and the same Christ be apprehended Therefore Vnity may well stand with it in all the Churches Fourthly he calls for Vnity from all that are called into one hope of their calling all that are called by the inward and effectuall voice of God into one and the same hope All hope for the same thing none for better or greater then another Unit as consist it in hoc quod una eademque sit omnibus spes una eademque omnibus proposita haeraditas coelestis Zanch. For 1. Cor. 1.9 God is faithfull by whom ye were all alike called into the fellowship of his son Jesus Christ our Lord. All the Churches doe a like expect the appearances of Christ the day of his comming the effusion of his spirit the restauration of Zion the reigne of Christ and the inheritance of the Saints Ergo Vnity for it is for such as differ in their hopes to differ in their love and waies Fifthly One Lord no more Lords but Jesus Christ nor no other Lawgiver in and to all the Churches therfore all should come under one Lord. For 't is divers Lords and masters that make divers Lawes and minds and wills and ends Hence a rise divisions indeed but one Lord and one Law one master and one mind should be in all the Churches Besides he is Lord to all alike as much to one as to another Ergo Vnity Sixthly One Baptisme with which all Churches are Baptized 1. Cor. 12.13 For by one spirit wee are all baptized into one body This is not the signe which hath beene often altered but the substance which will never be altered not the powring on of water but the powring on of the Holy Ghost in gifts and graces which is in all Christs Churches and the Baptisme of Christ indeed All that are thus Baptized with the spirit are Baptized into Vnity into one Body wherefore the Welsh Curat with his Welsh Crue would doe well to learne better English seeing he would insinuate that he is a Welshman of Cardiff yet is the Apostle of the English as he saith as Paul a Jew of Tarsus was yet the Apostle of the Gentiles then to asperse and despise those Churches of Christ that are under the administration and baptisme of the spirit He professes openly and in Print proclaims himselfe to have Pauls spirit he might have sayd Sauls spirit not to build up but to destroy so I thought the Churches For many of them are indeed such seducing dangerous spirits which cause division which I confesse I feare are many of them crept into some Churches Now as fiâ—e with fire and water with water agrees well enough so will all the Saints till there come in an Antipathy of spirit amongst them and as fire with water cannot agree together but make a â—â—ge nâ—yse quarrell and fight together and oppose one another violently with thundring threatnings till one destroy another unlesse one be thrown from the other So is it with such contrary spirits as are crept into the Churches till they be out againe fire with fire agrees because being of one and the same principle and spirit it addes to and edifies one another so the Saints with Saints c. but water and fire cannot because the water is of another principle and spirit and seeks to destroy the fire so it seems the Ranters spirits are Christ-Crucifying and Church destroying spirits by their owne confessions and in Antipathy to the Churches and Saints in fellowship that seek to build up and edifie one another and all in Christ but when this spirit comes the Welsh Curate tells us 't will doe all that may be to destroy us O that the Churches would then have a care in the admission Of such who as in Rev. 2.2 say they are Apostles but are not for they are Apostats And the Church of Ephesus was highly commended for their strict triall of them and for finding them liars seducers and false Teachers so let us doe and let us all march on to the Land of Promise under one and the same hope of our calling whereunto we are called and as baptized by one spirit into one body Seventhly Vnity is urged among all the Churches for that they have one God and Father of all One Father without respect of one more then another God and Father to all alike all alike deare to him 2. Cor. 6.17.18 who delights in all alike and walks in the midst of the seven golden Candlesticks without respect more to one then to another as that one is better meâ—tall then another seeing all are alike borne of God and all alike in one Covenant and in one Jesus Christ Mediator and Head of the Covenant therefore he calls for Vnity for that we are all a Kingdome of Brethren Mal. 2.10 one God and Father of us all 2. Above all We are not one above another but one aequall with another but only our God and Father in Christ is above us all Mat. 23.8.9 we are all his children and all alike live in his Will he alone commands and blesseth us all alike therefore we should be all in unity Psal. 133.1 O sweet for Brethren to live together in unity 3. Through all All alike professe him possesse of his nature and he through all the Churches and Ordinances appeares abroad too Isay 2.3 Micah 4.2 Ergo unity amongst all 4. And in you all He dwels in all the Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Cor. 6.16 Jo. 14.23 his presence is in this body of Christ mysticall as it was it was in Christs body when
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
so weâ—e divided into two parts as Independents and Anabaptists God hath promised to unite them under one Head when as circumcision and uncircumcision shall be nothing but a new creature though for a time by reason of our too much Idol-worship God suffered them to divide 1. King 11.33 Yet God hath promised the elect of them shall be all one under one Head i. e. Christ whom they shall appoint choose proclaime cry up with one suffrage he saith not a King for so he shall bee to the Nations and rule them with a rod of iron but a Head so he shall be to the Churches to testifie the firme sweet and inseparable union they have with Christ as a Head to give vitall spirits power nourishment â—ife wisedome influence and all to them as the members i. e. a more admirable usefull happifying excellent union beyond comparison then can be betweene a King and people And then they shall come up out of the Land the Churches shall arise out of that of Babylon which held them captive out of those forms which made them differ and from those Idols that caused their divisions then shal they come out of that Land that they were in bondage in and bee no more intangled with those yokes Gal. 5.1 and all this in the spirit as Zanchy observes on Hosea because great shall bee the day of Jezreel That is seminis Dei of the holy seed the elect of God that is of Christ as Psal. 118.24 the great and glorious day of Christs reigne and great shall be the day of his Churches i. e. the saints thus congregated that have as before is declared suffered affliction for a short time in the valley Jezreâ—l v. 4. wherfore in a word Exhort all the Churches as Hosea 2.1 say to your brethren Ammi and to your sisters Ruâ—hamah say one to another Ammi my people The Lord saith Ye are my people the people that all these things concern and this great day wil come upon O preach this doctrine and say to them Yee are my brethren and sisters O that we would begin this to stir up one another and to provoke one another to love and good workes Heb. 10.24.25 and so much the more the nigher this day is yea to call abroad to such of Israel and Judah that are not yet gathered with you under this one Head that they may make haste to come up out of the land wherein they are captive to the King of Babylon the Beast saying to them without there is mercy and they may be received for though by nature they are Lo-ruchamah and aliens to the Common-wealth of Israel without grace without God without mercy or love yet by grace they are Ruâ—hamah i. e. a people that have found mercy and hope and may be received as we for his bowels are not shut but means are offered Secondly the Prophesies and promises premonstrate the most precious matter which the Church shall be made up of in these last ages as jewels Mal. 3.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his peculium or pick'd out ones in that day So Esa. 54 11 12. Behold I will lay thy stones with Saphires and fair colours upon Christ as the Foundation of his Church which is already laid and from this very day of the laying Christ to be our Foundation God stands engaged to bless us Haggai 2.18 19. From this day will I bless you saith the Lord your Churches shall be blessed upon this foundation shall be laid up the most excellent stones living stones yea the liveliest 1 Pet. 2.5 having the fairest appearance and the fullest vertue and efficacy The Jaspers viz. are those that are heav'nly minded meant by the excellentest Skie-colour'd ones that are those whose conversations are in heaven and contemplations about heaven The windows viz. those that give light or rather through whom light as they receive from the Sun comes to others are to be of Agates or rather as some read it of Chrystals excelling all in purity and sanctity having of that pure river cleare as Chrystal in Rev. 22.1 yea and the gates by whom they enter into the Churches are to be as Carbuncles Trem. saith red stones Carbuncles being of a red colour like fire the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies fiery burning as well as red and seems to carry out the excellency of those that do receive others as gates to let in into the Church viz. being full of the Word and Spirit like fire in the bones by the searching Doctrine of the Word they make trial of those that would enter Rev. 2.2 as fire purges and tries and proves so do they being most excellent in divine and spiritual knowledge yea all the borders of precious pleasant stones all this showes the excellency of the Church for matter which is fore-told by this Prophet especially relating to these latter dayes all the stones of which this building consists even from the Foundation to the topstone yea and to the very borders are to be of the most precious stones the precious from the vile Ier. 15. not good and bad together or precious and common together as have been hitherto but all of precious stones at least so in appearance as Chrystals Agates Saphires Carbuncles and such like holy and excellent Saints shining severall wayes for singular uses with gifts and graces and what is spoken before figuratively follows plainly They shall be all taught of God i. e. by the Vnction from on high 1 Jo. 2.20.27 and built up in righteousnesse i. e. in grace spirit power c. Such transcendent matter to make up the Church in the latter daies lies evident for an undeniable truth in Rev. 21.17 18.19.20 and the foundations of the wall of this City were garnished with all manner of precious stones c. but that this is spoken of the Church here appears in Rev. 21.2 call'd New Jerusalem comming down to dwell amongst men not that Jerusalem above Gal. 4.26 as Paul speaks of it but the Tabernacles i. e. every particular Church of God with men to whom the Lords presence is sweetly promised v. 3. and all former afflictions and persecutions are to be removed v. 4 and times of restitution for new things to be restored v. 5. Now let the Churches that live in the dayes when the seven Vials full of the seven last plagues are to be powr'd out know that the particular description of their glory and excellency is obvious and view-able for though before till those days they wil be but as poore tabernacles with men yet then they in unity as before shall be the Great City having the glory of God v. 10.11 and light like a stone most precious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Luminosum Corpus lumen ex se diffundens i. e. the presence of God most gloriously in her viz. such a presence and such a light shall the Churches
the Emerauld Smaragd or in Hebr. Bareketh of Barak which is Lightning Ezek. 1.13 is of a most pleasant lovely lively fresh green colour on this stone Levi was ingra ved it grows in Scithia it is a very soft stone and soon broke and is not to be forced It is said of a certain King of Hungaria that once when he lay with his Wife having this stone on his finger it flew in three pieces which may easily be by over-heating it therefore but few weare them It is a great enemy to Bacchus and Venus and cures many Diseases helps the Memory and is good for the sight and much expels dreams and fancies from men when they would sleep and certainly such Emeralds are those Saints that lively represent the Green Spring that is come the flowering and blossoming dayes that doe come that are fat and green Olives in the house of the Lord ye green figs that gives a good smell and such as are Priests and Levites in Christ that are very tender-hearted a little passion or pride or carnall heat of flesh c. makes them humble and soone breaks their hearts they can't endure sin no not appearances of evill or the least occasions to sin though there be but few of them they comfort many a soul cure many a disease help many a bad memory enlighten many a dark understanding and do much enable against doating dreams and foolish fancies that have no good bottomes These are excellent matter indeed but they will not endure to be forc'd but easily yield and are willing in the day of his power Fifthly the Sardonix the word seems to bee made up out of the Sardine and Onix stone named in Hebr. Jahalom says Ainsworth of smiting for it is a very hard stone and will bear banging blowes it is as Pliny notes lib. 37. c. 6. of a fleshly ruddy colour to be found among the Indians and Arabians and is excellent to make one modest and may mean such sort of Saints as are found and will suffer all sorts yea the violenâ—est knocks strokes stripes and calamities for Christs sake the Churches and Gospels sake and yet will hold out and nothing fear at all and yet such as are innocent as Doves very modest men full of humanity and curtesie to all stoutly disposed and very gratious Sixthly the Sardius called in Hebr. Odem of Adam red For it is a Bloud coloured stone the Chaldee calls it Samkan and Thargum Jerusalemi Samketha it is found among the Sardians whence it hath it's name it is of excellent use to cheare up the heart and as Paraeus further notes to drive away fears to cause boldnesse to stay the issue of bloud to put an edge upon the ingenuity c. It hath an attractive power over wood and drawes it to it selfe as the Loadstone drawes iron and it is excellent to receive a Seale or Image neither is it dull'd by the often using it such precious matter are meant by this who are of the second Adam the image of him who is of the heaven heavenly 1. Cor. 15. wash'd with his bloud and so presented to the Church such can comfort poor soules as they have been comforted 2. Cor. l. 4. and then cheer drooping hearts by declaring their own experiences these Christians and precious stones will not suffer feares to possesse them but by faith are above feares full of fortitude and courage for Christ and the truth and evermore emboldning others to stand to it to fight a good fight of faith being clothed with the whole armour of God and to be strong in the Lord and in the power of his might putting an edge upon them to act and stir for the truth and never to be idle yea such as are attractive to draw the wood of Lebanon the Cedars of the Forrest and fit matter for the builders use into fellowship with them and such as have the image of God the likenesse of Christ admirably on them and the plaine seale of the spirit in them and such as are never weary with well doing nor dull'd with using these are precious ones indeed that shall bee found ere long in more plenty fit matter for the Church although as yet but few of them are gathered for they are somewhat obscure in outward appearance Seventhly the Chrysolite which in Hebr. is Tharshish the name of the Sea in Psa. 48.8 for it hath the name of a golden stone and is called in Chaldee Crum-jamma of the Seaâ—ole because that the glorious splendor of it is most splendent shining golden sea green it growes among the Indians and Arabians and fetched out of black earth oftentimes It is of excellent use to refrain from Venery and lust and layd under the tongue it doth admirably abate the thirsts of feavâ—rs or violent desires and it shines loveliest early horâ matutinâ by morning light such precious souls shal be found out too that shal be filled with the knowledge of the Lord which is to be as a mighty floud and as the Sea covers the Earth Sea-green i. e. having their colour and properties from this Sea and these waters Such as were fetched from the Blacks of darknesse into light out of the black Earth of the first man by the power of God although they will with the Chrysolite retaine some signes of that place from whence they are fetch'd by som black spots which wil appear viz. in their infirmities they are great enemies to the lusts of the flesh to carnall concupiscence having in them a restringent faculty to curb and keep back themselves from running out and they find a vertue in them that allayes all passionate and excessive thirstings after the world or things below and are means to coole this in others that have violent Feavorish humours and call and cry for those things to satisfie them and to quench their thirst which will but increase their thirst but these Saints have vertue from Christ the Sun that shines on them and makes them precious that they shall never thirst so more Jo. 4.14 and these precious ones will seek the Lord early as Mary Magdalen did early seek Christ Jo. 20.1 ev'n while it was yet dark they will lose no opportunity but take it betimes and they shine best earliest Such are the precious matter promised to make up the Church in these last ages Eighthly Beryll in Hebr. Shoham in Gr. Beryll the Chaldee is Burla Pliny saies it is an Indian-stone but Dionysius that it is found in Babylon also of a watrish sky-colour for the most part and somewhat dull to look on although they be of divers sorts and they having divers colours This is also of exceeding good Use against the humours of the Eyes and to suppresse sighes and to help the ill liver and set to the Sun to kindle a fire c. Such Saints are precious matter indeed who excell in these properties that
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
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
and Members and Ordinances of the Churches of Christ in the latter dayes which lies to me open out of Isay. 61.3 That they in Zion the Churches may be called trees of righteousnesse the planting of the Lord. So in Cant. 2.3 As the Apple tree among the trees of the Forrest so is my beloved Câ—rist among the Sons of God the Saints in fellowship So Ezek. 47.7.12 So Rev. 7.1 and 8.7 with Rev. 9.4 So Matt. 3.10 and 7.17 and 12.33 So in Psal. 92.12.13 Those trees that be planted in the house of the Lord shall flourish and Psal. 52.8 I am a green Olive-tree in the house of the Lord and in Psal. 13. Trees planted by rivers of water bringing forth fruits in due season Many other Scriptures prove this besides the ensuing Parallels but to the Particulars 1. That as every Tree in Paradise so shall every Member and Ordinance of the Church be grounded and rooted in Jesus Christ Ephes. 3.17.18 Col. 2.6 Job 8.17 and folded into and wrapped about Jesus Christ. 2. Every Tree in Paradise was of the Lords making so should every Ordinance and so should every Member of a Church of Christ being created a new thereto as the Lords Workmanship in Christ Jesus Ephes. 2.10 3. The Trees in Paradise the Lord caused to grow v. 9 Gen. 2. So the Lord by his Grace and giving of spirituall Sap and Life to the Members of the Churches makes them growing Christians spreading and flourishing Members of and Ornaments to his Garden inclosed 2 Pet. 3.18 and 2.2 Job 8.16.17 Psal. 80.9.10 and this is an especiall promise of ours for the Churches in Hosea 14.5.6 I sayes the Lord I by my Doctrine dropping as the rain Deut. 32.2 and by my spirit as the neather Springs and Streams from Lebanon Cant. 4.13 I will be as the dew unto Israell and he shall grow as the Lilly and cast forth his roots thick and threefold as Lebanon his branches shall spread 4. Most fruitfull trees of all the earth besides and this is expected of the Churches and their members to bring forth fruits not common fruits but Garden fruits not ordinary Garden fruits neither but Eden Garden fruits i. e. the fruits of the Lords own planting grafting growing the choysest fruits Jehovahs fruits of the spirit spirituall faith spirituall love spirituall holinesse spirituall obedience spirituall knowledge spirituall prayers preachings c. all of the spirits putting forth and blooming and setting increasing and ripening Jer. 17.8 then they 'le bring forth in a time of drought when all other trees are withered and burnt up as Rev. 8.7 and when the third part of the trees must be burnt up And why because they are so well rooted and the Lord causes them to grow Prov. 12.12 these bring forth the fruits of holinesse and righteousnesse which are in Christ Phil. 1.11 so that ye shall know them by their fruits for 5. They are pleasant for sight Gen. 2.9 so must the Saints and all Church-members ev'n to the world and in the eies of them without and shine as lights and by their conversations attract them Acts 2.47 Zeph. 3.20 I will make you a name and praise among all people of the Earth this will be as I have said before when the Saints shall be a sweet savour to all 2 cor 2.14 15. and amiable in the eyes of all 6. And their fruits good for food Gen. 2.9 So will it be again they shall feed the strong and the weake with such fruits of love faith holinesse obedience graces gifts prayers prophesies interpretations and exhortations and such like day by day as shal administer grace to the hearers Ephes. 4.29 Col. 4.6 and be full of refreshings and juice and sap and sweetnesse yea as Apples both meat and drinke to many poor hungry soules O sweet dayes when these fruits shall be ripe and gathered and given out in due season So that it appears the Lord hath promised us in these restitution of times the most precious fruits of imparadised Saints suaves ad visum ad vescendum so excellent as shall satisfie all the senses delightfull to heare of sweet to smell of most admirable to feele of most pleasant to the sight and exceedingly sweet savory and soule-satisfying to the taste Lord hasten these happy dayes Then the day of Jezreel will be great indeed thâ—n the Churches shall be Paradise when their members bring forth such dainty and diversity of fruits and that for all sorts of people that such as will not taste them may touch them or such as will not touch them may scent them or such as will not scent resent nor smell the Spices they bring forth Cant. 4 16. may see them amiable in their eyes as such as will not see them may and so they shall heare of them O precious precious days Come running Lord like the Roe 7. In Gen. 2.9 the Lord made every sort of good trees to grow in Paradise and so will he in these latter dayes for there shall not be a confining of a Garden or Church to one sort of trees onely and no more unlesse here and there one by chance so to one sort of Judgements or Opinions or People O no! but of every sort of trees and fruits of Persons Professions and Opinions that the Lord makes to grow and to bring forth shall be in Paradise Oh then will there be a glorious day for Sion indeed and Eden shall be the Garden of the Lord and the Saints shall feed upon all those sorts of fruits judgements gifts graces or whatever they be 8. The tree of life shall stand in the midst of other trees Gen. 2.9 as also the tree of knowledge in every Church or Garden of the Lord. The tree of life may be understood two wayes 1. as living and then 2. as life giving and in this sence I take it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that it was to give life but what kinde of life I conceive that in Gen. it may bee life to the body as our food does by maintaining the natuâ—all heat radicall moysture and animall spirits c. but I thinke it most of all intends some quickning power and vital strength if I may so say which was given by this fruit to the Eater above all other that he could not be sicke nor wax oâ—â— nor weake nor infirme nor dye but should live in perpetuall health and strength and vigor of spririt But however as that tree of life stood in the midst of the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and was more worth then all the rest Cant. 2.3 So does Christ in the midst of his Saints in the midst Rev. 1.13 and 2.1 of the seven golden Candlesticks in the midst of his Brethren Hebr. 2.12 his fellow trees in the midst of the Brethren in the midst of the Church will I give praises sayes Christ so is his Promise to be in
from thence divided severall wayes abroad so will the spirit as with one mighty rushing Sea into the Churches and from them be divided about and spread abroad But Secondly for what end to water the Garden So the Churches will be abundantly more fructifying and fresh when this spirit is poured out than now they are Cant. 4.15 And they shall be like a watered Garden whose waters faile not Isay. 58.11 they can't faile Heb. 2.14 they are already green and growing and shall no more be like a parched Wildernesse Thirdly a word more about the Division of this River v. 10. From thence it parted into four Heads From thence inde Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de ibi it is a question among some where this Division is made whether before it came into the Garden and after it went out or in Paradise now it appears to me although it came into the Garden uno influxo as by one stream yet it went out by four in v. 10.11.12 13. c. So that the Division was within the Garden and by this Division every part of the Garden was watered So the spirit though it is one and the same as from Christ yet in the Church it flows severall wayes in severall Gifts Graces and Administrations 1 Cor. 12.4 So that every part of the Church may be watered and every one have according to his measure some more and some lesse And from the Church it flows abroad to the World and this foretels us the spirit shall come flowing in such an ample manner into the Churches in these last dayes and that it shall flow from them and out of them run out to others several wayes in severall streams yea four Heads into the four Parts of the World East West North and South and as the foure Heads encompassed and took in many Lands v. 11.12.13.14 as Arabia Syria Chaldea Chus Aethiopia Aegypt c. So shall the spirit that goes out of the Churches in that Great Day of the flowing of it in and pouring of it on them I say that spirit shall go out of the Churches round about severall wayes into all Parts of the World to fetch in and to compasse about and to gather up of many Nations and Tongues and Languages and Lands to the Lord and his Christ who is the East Yea and many pretious stones and gold of Havilah shall be fetched in too as fit matter for the Lords house in those his latter Golden Dayes So that the great and glorious Work that God hath to do by his spirit in these dayes is in the Churches and then by the Churches abroad many wayes in the world but thus far for the second speciall Priviledges of the Churches typified by Paradise in the Rivers that shall run in the midst of their streets and run from them to others See Zach. 14.8 And in that day shall living water go out of Jerusalem the halfe of them one way and the halfe another c. Now we come to the last Description of the Type which is so full for these latter dayes and which relates so eminently and evidently to the Churches and that is in ver 15.16.17 The Lord God tooke the Man and put him into the Garden c. 1. The Man to shew that it was no place for Beasts the Lord hath promised no ravenous beasts shall enter into this earthly Paradise that is to come in these last Ages Isay. 35 9.10 2. The Lord tooke him tulit Jehovah Elohim to shew that he came not thither by nature and was not born to it or created in it but translated into it by the spirit of the Lord the Lord put him in so none are to be in the Churches as Members that be in their meer naturall Condition or as if born to it or born in it O no! only such as are brought in by Grace whom the Lord hath brought in and fitted for Church-Communion by his spirit that must be Members such as the Lord adds and he adds none but such as shall be saved Acts 2.47 Too too many naturall carnall men have crept into the Churches and have added themselves or else others have added them but the Lord will out them and rout them ere long he hath not added them And therefore the fiery tryall will purge them off and over with a powder And that Day will burn up the third part of the trees Rev. 8.7 with Zach. 13.9 and after that there shall be no more the Cananite in the Lords house Zach. 14.21 3. The Paradise was of use in mans innocency as an Academy or the Vniversity sayes Pareus to which men from all Parts might resort to praise the Lord and to learn of him and to behold his most excellent workes and to feed of the best fruits And from thence others might be sent abroad as the Rivers went to give knowledge to the people and of such excellent use will the Churches of Christ be in these latter dayes for all sorts of Saints to resort to them to praise the Lord in them to be instructed by him to be acquainted with his most gracious workings in us and for us and to feed upon the best priviledges and choisest fruits of restored Paradise and to be sent out thence to go abroad all along with the Rivers I mean with the rich measures of the spirit to teach the World to instruct them without that are ignorant of the truth mysteries of the Gospel as they are revealed to the Saints in fellowship Such Churches wil prove the usefullest Vniversities in the World to stock and store the Nation with able Spiritual Teachers and such as shall speake the things they heare and see being all taught of the Lord by the Anointing from on high so to doe and this is promised at large in these latter Dayes Jerem. 32.40 Isay. 46.13 and 54.13.14 For his Law shall go forth from Zion Isay. 22. Micha 4.8 4. God would not have man no not in his innocency to live no not in Paradise without Law but he kept him under strict Law v. 16. the Lord God commanded the man praecepto singulari obstrinxit the Hebrew notes the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Proposition or Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie more then simply to command viz. to command with an Interdiction and Prohibition as follows in v. 17. thus is the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vajesau read in Scripture and this is very significant for God doth not promise us a lawlesse liberty or licentious dayes in these latter dayes but that we shall be under his Lawes and Ordinances which he hath appoynted in the Church The Saints shall be exact walkers up to the rule of perfect righteousnesse in Christ Jesus not destroying but fulfilling the Law and that in Love which is the bond of perfection only this obedience shal be
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
shall be fruitfull Col. 1.10 Hosea 14.8 So every Saint and Member must eat of the Fruits of all out of all i. e. that grows out of every one yea of the least lowest darkest and most undershadow and meanest Member or Brother of the Church for every one shall bring in of his Fruits and none be hindred and every ones Fruits shall be in due season Ps. 1.2.3 and none before the time Mal. 3.11 but all ripened by the Sun and then every one will be desirous of them Micah 7.1 My soul desired the ripe fruits sayes the Prophet himselfe 8. Man in Paradise was forbidden the Tree of Knowledge v. 17. But of the tree of Knowledge thou shalt not eat of it for in the day thou eatest thereof thou shalt surely dye which words are full in Hebr. you shall not eat of it that is not eat out of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if the Lord should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poynt out with his finger the Tree he forbad if thou eatest thereof thou shalt not faile to dye thou shalt surely dye which is in Hebraisme too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moriendo merierie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt dye with dying thou shalt dye the death that is necessarily and unavoydably and most miserably thou shalt know 't is a fearfull thing to sin in Paradise so in Church-Fellowship therefore the command is interdicting and prohibiting the tree of Knowledg So are the Saints Members in the Churches forbid the tree of Knowledge that is humane Wisdom carnal Reason and Policy affectation of Word Gifts habituall Parts of Learning subtile Sophistry and all such forbidden fruits in Paradise so in the Churches Col. 2.8 That none spoyle you through Philosophy Arts and Sciences nor corrupt you with humane Wisdome 1 Cor. 1.20.21 2 Cor. 1.12 which Aegypt and Babylon did and yet do abound in but the Lord hath promised to destroy and bring this Wisdome to nought Isay. 29 14. And that the deafe shall hear and the blind see Isay. 29.18 The things and visions of the booke which the learned can't read in v. 11. Because 't is sealed to him but the spirit of the Lord shall reveale them to Babes And those that see not shall see whilst those that see shall be made blind Therefore let the Saints take heed of that Tree whose Fruits if they live upon them and prefer them for so Man did will be accursed to them Jer. 17.5.6 For cursed is the man that makes flesh his arm whose heart departeth from the Lord for he shall be like the heath in the desart and not see when good commeth This is a Curse indeed as full as the Fig-tree had and this dreadfull Curse is full of wrath for and to them that prefer and feed altogether on humane Parts habitual Gifts Wisdome Learning or the like for by these the Old Man who must fall gets to be enthroned and Christ and Truth justled out of doors not that we deny an use yea and sometimes a great use too that may be made of Parts Learning humane Knowledge habituall Gifts c. For if there were no use at all to be made of them then they were not to be there then this Tree of Knowledge should not have been set in Paradise at all much lesse in the midst of the Garden but this we say that though they may be suffered yea seen heard handled yet they must not be eaten fed on before the Tree of Life to live on or to be nourished by them O no! but feed on the Tree of Life Eate down the Fruits of the spirit the Graces Learning Wisdome of the spirit to live on to be quickned nourished comforted by and to have them consubstantiated into you So that the other fruits are not first to be feed on but to be looked on and to be used as Servants to the Tree of Life and by the bye therefore woe be to them that prefer the tree of knowledge before the tree of life it is that which is here forbid and is accursed with a most dreadfull sentence and doome upon it and they fall fowlest and most irrecoverably that fall by eating the fruits of the tree of knowledge viz. selfe-wisdome and parts c in preferring of these by Sathan's subtill insinuations before the tree of life Let all Churches and Members look to it then For they are under a desperate curse that do so and when they do Julian like Apostatize they are the most hurtfull unholy violent and unexecrable Enemies to Christ and his Gospel 9. The Serpent got even into Paradise it's selfe and presently pitcht upon the tree of knowledge to tempt the Woman and so the man with the fruits of that tree and the Woman seeing 't was to be desired to make one wise Gen. 3.16 Sayes the Text took it c. So Sathan that subtill Serpent creeps into the best Churches at some hole or other and appears in their Congregations as Job 1.6 where God sees him when men can't and so even in Judas in Christs little fellowship he crowded in and so in Jude 4 Gal. 2.4 and when they are at the best and busiâ—st duties he 'l be sure to teÌ„pt them that subtilly with wonderous art and cunning winding himselfe into the heart of one or other to tempt them to forbidden fruits and he usually gets up into the tree of knowledge i. e. by carnall reason humane wisdome c. to do it He oftentimes presents the fairest side of the fairest fruits of this Tree to tempt poor souls with And he sets upon the weakest vessels to seduce them with a supposition of Gifts Parts humane Wisdome Learning and the like that these will make them wise and as Gods c. O sad miserable sad souls that are so deceived by the fair shows of Gifts as to prefer them before graces Wherefore let all Members and Churches be warned hereby For Sathan is got in to tempt some of the weakest of them Therefore sayd Paul to the Church of Corinth 2 Epist. 11.3 I fear least by any means as the Serpent beguiled Eve through his subtlety so your mindes should be corrupted by his cunning Acts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the plain simplicity that is in Christ Wherefore let us all beware and believe graces more then gifts the tree of life is better for food then the tree of knowledge the spirit is better then the flesh and Christ to be preferred before the Creature or creature-parts and appearances And know that none are wise but the Saints the Churches and Saints are able to out-see all the Vniversities of the Earth in altissimis causis rerum Christ is their Wisdome 1 Cor. 1.30 Et dignoscitiva directiva in him they are wise 1 Cor. 4.10 and learned the learned of God are brought up in the Universities of Christ the Schooles of the Prophets indeed excelling all in
Knowledge Phil. 3.8 Jo. 7.3 and learning as the taught of God Isay. 29.11 and Isay. 50.4 John 6 45. Rev. 14 3. Rev. 5.5.6 and excelling all in the truest purest fullest sweetest and profitablest originall tongues and languages Dan. 1.17 Jo. 7.15 Viz. the language of Canaan the tongue of the spirit the purest originall Wherefore let not Sathan deceive us with his fair sides of Gifts and Parts so as to make us eat of them and chuse them before the tree of life And yet God forbid but that we should have gifts and parts and learning and languages in the Churches too for the service of the Church and to be under the spirit so that there is great reason that the tree of Knowledge should stand there though the Serpent do make it his Den and Tree of Temptation 10. It was the sixth day that man was put into Paradise by God and now a day is as a thousand years so that we live in the sixth day since the Creation and now God is restoring Paradise apace and he hath gathered some Churches his Garden is enclosed and he hath caused trees to grow there and the River to run there now it remaines that he by his own spirit do put man in we live in this day wherein he will do it as Ezek 36.33.35.36.37 Jer. 32.37 And I will gather them and I will bring them againe into this place Micah 7.9 He will bring me forth to light and I shall behold his righteousnesse Zach. 8.8 I will bring them and they shall dwell in the midst of Jerusalem and they shall be my People and I will be their God in truth and righteousnesse the Lord undertakes it himselfe by his owne hand to put men into his Churches and to bring in the sons of strangers and the outcasts of Israel Isay 56.6.7.8 and he will plant them Jerem 32.40.41 and bring all the good that he hath promised in his word upon them Jer. 32.42 and cause them to walk by Rivers of waters Jerem 31.9 Ezek. 34.13 c. 11. But to conclude the Type Paradise is the place wherein God did most familiarly appeare and acquaint himselfe to Man and manifest his love and glory Three wayes we read of by which God spake to men by dreams by visions or else face to face and in this manner whereby his Love and wherin his Glory did most appeare viz. face to face did the Lord manifest himselfe in Paradise although his face was seen but as in a Glasse 2 Cor. 3.18 under the similitude of an Angel or some other bodily appearance This signifies the singular appearances and presence of God which the Churches shall enjoy above all the world besides in these last dayes his presence is especially promised to appeare and his Love and Glory to be manifested in the Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Such a speciall manifestation as is mentioned in John 14.21 which is promised in these last dayes shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the brightnesse of his glory Heb. 1.2.3 Jo. 2.11 Eph. 3.3.4 so is it in Psal. 102.16 when the Lord shall build up Zion then he shall appeare in his glory So Habak 2.14 Then shall they bee filled with the knowledge of the glory of the Lord. So Zach. 2.5 Rev. 21.11.23 The glory of God shall lighten the New Jerusalem viz. the glorious presence of God in it Then the Saints in the Churches shall have the most familiar presence of God discourses with him discoveries of him walking in the Garden as Cant. 8.13 and Cant. 7.11 So Cant. 6.2 my beloved is gone down into his Garden to the beds of spices particular Churches to feed in the Gardens to gather lillies There is Christ most and best to be found So Cant. 4.16 and 5.1 c. Psal. 63.2 and Psal. 27.4 yea the Angel of his presence shall be there Isay 63.9 and the name of them from that day shall be Jehovah Shammah the Lord is there Ezek. 48.35 Thus we have done with these Types that foretell the happy state of Saints in Gospel-fellowship and the Glory of the Churches of Christ in these latter dayes sparkling through many more Types then I have mention'd but these are sufficient for present proofe though every day will bring forth more and more excellent matter of praises and rejoycings whilst the Church comes out of the Wildernesse leaning on her beloved persumed with mirrh and frankinsence and the Saints shal have beauty for ashes and be called trees of righteousnesse the Lords own planting that he might be glorified Isay 61.3 But lastly that the Churches of Christ are to stand apparantly distinct from all others we have already prov'd it Chap. 6. lib. 1. c. besides severall Prophesies and Types we might bring forth but that 't is time to conclude and rest me as Numb 239. Lo they shall not be reckoned among the Nations and Rev. 18.4 Johu 15.19 Hosea 4.15 and 14 8. Ephraim shall say what have I to do any more with Idols yea so as an apparent difference shall bee known and own'd betwixt them and others Mal. 3.16.17 Jer. 15.16 for the Lord hath made the difference as from the first s Gen. 1.4 God saw the light was good and therefore divided the light from darknesse to be distinct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. by an apparent difference to bee knowne by all and so will he make the Churches of Light distinct from them of darknesse so as it appeares in the Chaldee Paraphrase and tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so in the Samaritan tongue that God made a manifest and bounded separation between them And this distinct separation or division of Gods make must stand It is then no new thing to be distinct from Parishes and all false Antichristian Churches wherein there is a mixture 2 Cor. 6.1415 and is not so distinct a separation as is and ought to be in all true Churches from false wayes and worships We find this too typified by Israel separated from all others Numb 16.9 and they were not to joyn in Religion and worship with the other Nations 1 King 11.3 Joshua 2.3 Exod 23.16 Deut. 10.8 and 32.8 but separated from the mixed multitude Nehem. 13.3 Ezra 10.16 yea in Deut. 23.1 2.3 c. you will read who might and who might not enter into the Church which much concerns us now v. 1. not such as cannot retaine the seed of the word as it is in Heb. Shophcah which sheds and loses that precious seed how can they beget others to the faith that lose the seed such are not to be received into the Congregation of the Lord O precious promises which will produce and procreate a most excellent distinction in the latter dayes when the Lord shall adde to his Churches such as have a fulnesse of his seed 1 Pet. 1.23 1 Io. 3.9 remaining in them and then as v. 2.
Magistrates Judges of p. 164 c. 13 l. 2 Faire without and not within Hypocrites p. 66 c. 5 l. 1 Fair all over the Church of Christ p. 100 c. 8 l. 1 Faith never forced three hundred years after Christ p. 160 c. 13 l. 1 Faith more urged then Forme p. 208 c. 15 l. 1 Faith in prayer forces out a quick answer p. 370 c. 6 l. 2 In the Faith all are to be received p. 348 c. 5 l. 2 Fall suddenly to some Churches p. 188 189 191 c. 14 l. 1 False perswasions dangerous and how to know them p. 249 c. 1 l. 2 False friends flatter most 2 Epist. Familiarity with Christs enemies declined p. 76 c. 6 l. 1 M. 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Intigrale marg against l. 20. r. no Diocesan 467 marg against l. 20. r. duobus locis p. 469. l 33. oblit the p 470. l. 16. r. 1 Cor. 5.13 p. 4â—0 l. 7. r. and as are p. 507. line 37. read Forms of it page 511. l. 35. oblit to be p. 519 l 26. r. an Amethyst p. 523. l. 17. r. presence p. 531. l. 5. r. autem p. 464. l. 31. r. Scriptures p. 468. l. 1. r. to be baptised p. 472. l. 9. his haâ—â— l. 25. r. bread p. 478. l. 34. r. grant it p. 484. l. 37 r that they 480. l. 1. r. about Civil powers p 442. l 5. r For c. Other faults I beleeve there be that have given me the slip but I am not at leasur◠〈◊〉 pursue them Wisdomes Politie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sim. Divinity and Morality Expos. From Faâ—her and Mother Spirit and Truth Expos. Gods design in setting up Gospel-Discipline To make us Gospel Disciples 1 For order 2 For unâ—ty 3 For edification of one anoâ—her Hereby appeâ—rs Gods great love to us Th. Aqu. 22. Q. 80.1.3 Expos. And his great care over us Expos. The necessity of it is undeniable This Discipline is proved 1 cut of Old Testament Expos. It is the beauty of holinesse Expos. The glory of the latter house greatest Proved in New Testament by Christ Expos. It is a building fitly compacted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not an openly mixâ—d congregation Expos. Ecclesiam esse miscâ—llaneam falsum oft dicere Cam. in loc quia confusis cultibus confunditur vâ—rus Deus cum Idolis Vrsin in secundo praecepto Proved by the Apostles and primitive Saints Examples Christs Church Discipline or Politie why and how called so Visibly and invisibly all one Church Sim. How it differs from carnall worldly Politâ—e 1 One and the sâ—me in all places Sim. 2 In all ages Cuncta temporum cursu mutantur 3. In the interest it drives 4. In the Lawes outward and inward Directories or Cannons are of no use therein 5. In the King and Governor 6. In obedience 7. In altering or adding to Lawes Whenâ—e came Pope Prelates Hierarchy 8. In principle 9. About customs of long continuance 10. In power of making obedient and punishing Offenders 11. In the nature of it 12. In the pomp and beauty of it 13. In respecting persons or opinions 14. In respect of gifts and abilities 15. In the Consequence of it It differs from Ecclesiasticall Polity in a sense Who more Politick then the Beast seven-headed most subtill-pated in his Ecclesiasticall Discipline Saints suspâ—â—ring yet aspiring in a strange Land Revel 9.2 Rev. 12.1 Expos. What a happy condition the Church was in in the Apostles dayes both for Doctrine and Discipline Mat 10.16 17 18. Anno 110. vid. Euseb. lib. 3. chap. 29. 2 Cor. 11.2 The Dâ—agon persecutes her Rev. 12.4 Anno 179. Anno 204. Anno 256. Anno 162. Euseb. lib. 7 c. 17. Images and Idols Cent. 2 cap. 7. Anno 267. Anno 306. Euseb. lib. 8. 9. Rev. 12.3 She was brought into the Wildernesse When and how Pareus in Apoc. 12. v. 6. By loosing her Discipline And how Euseb. l. 10. cap. 3. Socrates lib. i. cap 6. When meeting-places were made Churches When Crucifixes Reliques of Saints c. came up Socrates lib. 1. cap. 1â— cap. 9. c. 17. Monkes Priests Popish Discipline Swum in bloud There were hopes of the recovery of Gospel-Diâ—cipline in King Henry 8. and in Edw. 6. Litâ—le hopes left againe in Q. Maries dayes Great hopes of her restauration were in Q. Elizabeths dayes Cant. 1.6 But what hindred it Prelates falsly accused it to the Queen They falsely accused and abused the Saints that called for Discipline Papists and Prelates alike in Discipline and in opposing the truth Prelates Mungrels Sim. K. James No Bishop No King Both alike have been from and for the beâ—st and shall be punished with the beast Presbyterians too must lose their Discipline in these dayes Sim. Isa. 8.20 The Law is for us the day will be ours Sim. The heat of their Sun meltâ— their waxen wings Sim. Simile Black Discipline will not be better but bitter till it tumble Church Discipline is best at last Rev. 12.8.13 Exhortation to England Ireland and Scotland Sim. We have been cheated in our Child-hood with Copper and counterfeit Coyne But Christs true Discipline is offered in these dayes with the crown of twelve Starres and cloathed with the Sunne i. e. Christ the Churches Light and Lord. Sim. Sim. The Devil takes up straies Sim. Christ in the Churches their fulnesse Sim. There Law of Love A word and a warning to Ireland Sim. Of Persecutors for forme or judgement Sim. Proph. Persecutors Sampsons Foxes that burne up themselves and benefit us Christ in you and with you Sim. Feare not Isa. 43.3 Sim. Proph. Expos. When the Church was Promised to be delivered out of the Wildernesse The time Iunius Parcus in â—a 1643. The Authors judgement Of her graduall deliverance Expos. Mr. Brightmans Judgement 1650. One thousand six hundred and fifty as to us in England Ireland and Scotland begins her graduall recovery The Authors judgement of her universall deliverance thirty five yeares hence to begin Zach 4.6 7. Two times more set for her deliverance Expos. Proph. From Constantine To begin at Anno 1647. The second time reckoned from Julian the Apostate Proph. Anno 362. To begin An. 1652. Gradually to go on till 45. years longer How Antichrist is to be destroyed Not by worldly weapons But by the spirit killed and Tormentâ—d Our troubles begin to be over An. 1656. Sim. Yet forty yeers on the world whiles we are safe in the Ark viz. Châ—ists Churches Forty yeers hence Christ comes to reign visibly Then the
utensils and materials holy 2 Chro. cha 4. chap. 5. So now in the Gospel-temple * In his holinesse of Church-Members read that Book p. 88. The Porters that kept out the uncleane Uncleane and uncircumcised ones doe pollute the Temple of the Lord And are not to be suffered Obj. Rutherford Bailey Answ. Expos. Cotton Hooker c. Zach. 9.9 Rev. 15.3 Isa. 33.22 Iam. 4.12 Reasons Expos. 1 Christ is the Churches foundation none are true Church-members but are built up by him and on him What sort of Professors and Professions requisite Ans. affirm Ans. negat not meere verball Sim. Many Professors not Christians Sim. Reall Saints most attractive matter Obj. Answ. Expos. What sort of Professors were taken in primitive times Sim. Not only puncti repuncti but also compuncti a sound worke Wounded for sin crying out foâ— Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repenting embracing the Gospel greedily Strong in the faith In midst of trials 2 Christ's countermand Mat. 21. Expos. Christ's command Expos. Violent violations of Christs Law to take in any but Saints in appearance and so far as we can judge of them Expos. Object Answ. All called by an outward converting calâ— But they are not to enter in till fitted All the Prophesies are â—ull to foretell that the Church in the latter daies shall consist of Saints and such as so appear Such are in the Lambs book of life Sim. Accounted necessary in the Law times and the Baptists time August in Mat 3. Act. 19 4. The Baptist admitted not of scandalous nor of bare professours Ierom 31 32. The sweet and unseparable relation that is betwixt God and his Saints Christ and his Church Christ our Husband Object Christ is Husband of mixed Congregations too Answ Expos. In the Church none members but such as appeared fit so in all ages in the true Church of Christ Object in Judas Answ. 1 Not known openly to the Church to be an hypocrite when admitted 2 Christ knew him so by an extraordinary Spirit 3 Great reason for Judas admission Christs fellowship is the patterne yet 〈◊〉 Judas was in it Sim. 2 King 15.25 Sim. Gods own Ark may have beasts and toads in it Sim. 2 Sam 23.4 5 6. 2 Christs Church is Gods holy Temple 3 It is the Lords house 4 His Houshold 5 It is Christs Body All these relations teach us what manner of persons Church-members ought to be The Church must judge of them according to orthodox rules of charity Vid. Hooker 1 lib. 2 ch Object Answ. Jude v 4. Not gifts or parts to pray preach c. that doe fit or qualifie us for Church members But union with Christ the Head by saving and sanctifying graces so called Sim. Others are but blazing Deceivers who must and will fall of themselves None but Saints can answer the ends of the Institution of Gospel-Discipline 1 The honour and glory of God which none but Saints can Others cannot 2. The promotion of the true light knowledge of God Others cannot answer this end 3. Edifying one another Others cannot 4. Saint-like love ☞ Others cannot learne this lesson Nor answer other ends of Church-fellowship None but visible Saints sutable matter 1 Cor. 1.2 Object Ans. No Scripture distinction of visible and invisible but all one Church 1 Tim. 3. â—5 2 So Ainsworth against Bernard pâ—g 174. and Robiâ—soâ—s Justif of separ p 112. Parish Churches as Churches Antichristian When Parish-Churches began in England Obj. Many Saints in our Parish Answ. Obj. Our Minister godly Answ. Answ. Sim. Object Answ. Expos. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sim. Object Answ. Sim. Churches as Christs Pallaces must be made of the best materials Object Answ. Hearing of the word without the Church Depart yee out of Babylonian bondage and Parochiall captivity A vindication of the Churches Sim. Sim. Hypocrites in them that are not of them Sim. Sim. Hypocrites hinder the Churches growth We in Dublin had this by wofull experience Sim. Some like wolves looked upward when they howled for lambs to be their prey Sim. They have retrograde motions Sim. Caution to the Churches have from our wofull experience Sim. A Riddle Sim. The Riddle opened in and by hypocrites 1 Eunuchs 2 Pumices 3 Bats 4 Fennels Sim. They had need to see on a good colour Sim. And to study tricks to keep their credit Sim. Like a faire white house within a house of Office Sim. Sim. A heavy action against them at the last day With a Judas kisse they betrayed us and gave us up to the crosse Our experience the mistresse of fools is to â—each other Churches Hypocrites must be that the sound may be manifested True matter must be of the Lords owne adding and ordering Hence in Act. 2.41 5.14 this manner of being made a disciple is expressed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added to or incorporated 2 Hypocrites hold off Sim. For they are forbidden in Law and Gospel Sim. Fit matter are sound and sincere Sim. The house is in the builders hands As yet in heaps in most places But must bee a fair structuâ—e They without gather up the châ—ps The matter before fitted must be tryed by saw and hammer Hypocrites will fall from the building ere long As Dâ—mas Judas Their hypocrisie will soon appear to all Sim. To the scandal of the Gospel Sim. Church-members miscarriagâ—s are mindâ—d by all and in every mouâ—h New Ranters nought Old Protestants not enough But aspiring growing Saints are sutable matter Genus cum formae constituit speciem The foâ—me hath two parts 1. Separation 2. Conjunction vide Mr. Owens Eshcoll or rules to the Reader 2 Chron. ch 2. ch 3. Sim. The first part of the forme is their separation from them without doors viz. the multitudes and heaps abroad 1 Proved by Prophesies that Saints must be Separates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niphal And sâ—t loose to bonds and bondages without Precious separate from the vile cleane from the uncleane Expos. Good from the bad As Israel was gathered out from others as a people by themselves so are the Saints now to be Delivered and brought out by the Spirit of the Lord God will judge for our former injuries And he wil save us for future And separate us from them without And gather us into our owne Land of Canaan And then be our God and we his people And his Sanctuary shall then be in the midst of us The Lord shall reigne over them especially that are thus gathered out Proved by positive precâ—pts that Saints must be separates Wisdome calls for it Expos. Required in the Leviticall Law Expos. Separate saith the Lord. And then I wil be a father to you Expos. Expos. Them without are a generation of frowardnesse and crossenesse Beleevers did separate from such Then calâ—ed a Church and not before Hence Ecclesia the Church is called 1 Cor. 1.9 3 Proved by the practise of Christs Prophets Apostles and all Saints in Primitive times Jeremy separated Calvin in loc
cap. 22. p. 157. Unsavoury fruits thereof ☜ These Idols must down though never so bold and brazen faced as yet A word more to the Magistrates They must not Head it over the Church Regnum Dei non est regnum in quo gladiis fustibus res agaetur Marlorat Expos. Eccles. in Luke 9.55 De Oecumen Pontif. Cham. None ought to be forced to the faith Vide chap. â— l. 2 Not in date 300 years after Christ. In opere Articulatorum Art 36. Deodate in loc Expos. Diodate in loc Piety must not dance after the pipe of policy Trap. in Mat. 21.7 ☞ Christ is a Iudge but in what Court of Iudicature Secular powers in and over the Churches or in matters of Religion are tyranny and why Constantines's Letter ☜ Cromwels Letter After Constantine Magistrates meddled not with matters of Religion Ambrose Valentinian the Emperor Expos. Answ. To the Objection in travel to bring forth at White-hal Feb. 22. 1652. 1. This Scripture teaches nothing of earthâ—â—ly powers or Magistrates The Text in the original will not bear it The context foregoing and following will not bear it Expos. ☞ Diodate Calvin Arias Montanus 2. Magistrates were the Idolaters 3. The grounds of their pretended Inference and new raised Arguments are of Humane invention 4. Should we grant this Text did touch Magistrates yet it could not be for Matters of Faith but for Matters of Fact They may as far as they break the Civil Laws They judge of practises but not of consciences Burtons Vindication Answer to Prynnes 12. Inâ—errog p. 70. And may take cognisance of Blasphemers Hereticks c. as well as of Swearers and Drunkards for their actions They may not usurpe Christs power to kill errors with the sword which ought to be destroyed by the Word Vide Vrsin de secundo Praecepto p. 737. de Potestate Magistratus Examples of Luthers conquest over errors Of Zuinglius respons in libel Strothionis Tom. 2. fol. 302. Errours all to be suppressed by the word not by the sword ☜ Vide ch 2. lib. 2. Obj. 1. Extraordinary and typicall 2 Priests and Prophets did civill offices then But the case is not the same with us now 3 There ever was a specifical distinction betwixt Church and State Magistracy and Ministry matters Civil and matters of Religion Moses and Aaâ—on Uzziah the first Civill Magistrate that durst meddle with matters beyond a Civill orb ☞ Aristobulus Proved in the New Testament Christ the High-priest ever kept his orbe So the Apostles The History How Bishops grew big and ambitious and became temporal Lords at first First by intrusting them with lands in controversie Bishops lands belongeth to the poor by right Then by the favour of Kings and Princes They had Civil powers lent them to punish offenders And then soon becomes Treasurers and Lord Keepers Judges c. Their priviledges from Civill powers Bishops-lands Barons Lordâ— And so things Civil Eccles. viz. Christs and Caesars came to be mixed together State-Ministers too much alike them Corrupted with honours and then they consent to the joyning of Civil and Eccles. Christs and Caesars together Many hundreds bewaile it That they turn great men in Civill Secular or Martial affairs These are sad and seldom failing Omens of the Chuâ—ches danger which is more now then it was in the Dragon â— days oâ— formeâ— times of persecution vide chap. 2. Such complain of others usurping their office and places and yet they usurpe others offices and places and turn Politicians O the shame of this age Sim. ☜ Sphinx an emblem of Policy A description of Politicians ☞ Christs appearance will ruine policy and Politicians Sim. Expos. Expos. Proph. Threats of Rulers ruine and of loosing their heads When and why When they are in most danger ☞ For Civil powers to meddle with matters of Religion as Judges is sacriledge The Authors Prayer to keep the Parliament from an Abimelechian fate and destiny Uzzah struck dead for meddling out of his Orb and with the Ark-matters Magistrates must not meddle with matters of Religion were Religion in danger Perez-Uzzah why so called ☜ Nor Ministers meddle with matters of State Vzziah Luther ☞ A word to both Quest. Answ. Not Judges of Opinions or Doctrines Vide Burroughs It is the Churches power or Christs in his Churches why Magistrates not Iudges of doctrines c. Magistratus non est Dominus nec author legis Noyes Temple 2 They would set up their own opinion and sentence others 3 And maintaine Idols crucifie truth Obj. Not on the advice of the Assembly of Ministers 2 Pilate is a warning-piece 3 This would hinder Ministers in their work of ruining errors by the word 4 Because Christ would never use them to suppresse errors 5 But Christ hath left other Laws in force to do it without them Ans. 1 Affirm So far as they are of the world they are under their powers Antichrist arrogates both Powers viz. Civil and Eccles Vide Synop 7. Gen. Con. q 2 p. 1277. Negat A Church cannot deliver up any to secular powers for punishment None to bee put to death for misbeleeving or not beleeving Witnesse John Husse See Fox 1. part p. 804. Mr. Hooper Mr. Bradford ☜ Bernard Saints shall judge their now judges They shall bee adjudged hereticks who have judged them heretickâ— Mrs. Askew Marlin vid. Bartlet ☞ Noâ— power to put to death the vilest Hereticks that ever lived Alphoneus K. Edw. 6 that young Saint More need that they live to repent then send their souls post to Hell if they be in the way· Eminent Martyrs breath'd out flames against this Antichristian bloody tenet Latimer Ridley Turks Saracens Jews not to be punished for their Religion Much less dare a Church deliver them up to be punished by secular Powers Antichrists weapons ☜ Must not be ours Quaere Answ. Magistrates may and must do all thâ—â— can to countenance the ways of God and Churches of Christ. Zuinglius Art 35. As Servants not as Iudges or Lawgivers Magistrates cannot hinder Ministers of Christ in their offices of preaching c. No Minister of Christ can be sequestred ab officio onely a beneficio Constantine mingled not Civil and Ecclesiasticals None must govern in â—he Kingdom of the Son but such as shall govern in the Kingdom of the Father but Magistrates as such must not rule in the Fathers Kingdom Ergo c. ☜ Brazen and Iron Heads no more but Gold for Brass and Silver for Iron Expos. Own no Head but Christ the Head of Gold John Hus Constant Concil Gregory the first to John of Constantinople Patriark Expos. The necessity of this Head Vid. Ca. 9. l. 2. Hold him fast Sim. ☞ Sim. Christ the foundation Vide Dr. Mayoâ— in loc Expos. Mat. 16.18 Christ the Rock Christ the Head the Builder and yet the Foundation how Vide Wilsons Cases Aenigma 99. Christ is the Rock for foundation how 1 The Rock is firm and wil never fail us ☞ Luther 2 Christ
names of dayes months c. Synops. We dissent Fulke Hierom. ☜ 4. They agree 1. That in the Churches God is most to be met with We differ Dr. Willet Proofes ☞ Origen ☞ Origen Witnessed by Martyrs Tindall ☜ 2. Too nigh one another about Churches as dedicated to Saints We differ Euseb. Lib. 4. devit Constant. Lambert ☞ Presbyterians 〈◊〉 truth out of dooâ—s Gospel-propagation by this means Churches how to be dedicated to Saints ☞ 6. Agree against us They alike do take advantages at our râ—nts differences schismes c. Bradford Latimer in epist. ad D. Baynton Hierome Cotton Austin ☞ Sim. Exhortation to unity to all the Churches Expos. Note ☜ How al Churches differing in forms are to be one vide chap. 5. Unity urged 1. Because all one body 2. One Head which is first in ordine Dell. Bullinger 3. Unity can stand well with variety 4. Unity is equality Zanchy 5. Each contented with their place 6. Sympathy 7. By the strings of love which one is drawn by to another 8 Unity is urg'd from the duty of one to another and to the whole Unity urged 1. That one spirits acts all 2. One spirit unites all things under different forms ☞ 3. Acts severally in all and yet but one and the same What breaks the peace of the Church and what not Zanchy Differing in circumstances in Austin's time Buccer For this vide ch 5. lib. 2. at large 3 Vnity urg'd for all that are in one faith ☜ Zanâ—h ☜ 4. Vnity because all alike in hope Zanch. ☜ 5 Because but one Lord 6. One Baptisme idest of the spirit ☞ The Welsh Curate his Rantisme in his Booke so stiled ☞ Sim. Caution to the Churches of that Church-destroying spirits for so they say of themselves 7 Vnity for that all have one God and Father alike of all Above all Through all In all The Churches â—it in unity is a great adâ—antage to Sathan Sim. Vt impâ—ret Dividâ—t is his 〈◊〉 In unity the greatest terrouâ— that can be to Christs enemies Sim. ☞ No feares if we want not in Vnity Sim. ☜ Sim. Three things expected â— an houre of Triall short but shaâ—pe to the Churches ☜ 1 Proph. The Churches more one then ever Sim. ☞ 2. Proph. The spirit poured out upon all Then unity most of all Expos. Sim. ☜ When ☜ 3. Proph. 3. The great dayâ— the Lord the nigher it is the more Churches will be united in every yeare ☜ This Gospel way is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The great promise of these later dayes 1. Christ shal reign over all in these latter dayes ☞ Especially as Head in his Church or Churches Expos. ☜ Christ a King how and to whom And a Head how Zanch. Expos. A word to the Churches ☞ 2. The precious Saints the matter of these latter dayes Expos. Proph. Jaspers who Agates who Tremel Carbuncles who Most precious Stones ☜ Expos. ☜ A word to the Churches When they shall excell ☞ ☜ ☞ 1. Who are Jaspers In what properties they â—xcell 2. Who are Saphiâ—es In what properties they excell ☞ 3. Who are the Chalcedonie's In what pâ—operties they excell Zanch. In what properties they excell Ignatius 4. Who are the Emeralds In what properties they excell ☜ 5. Who are the Sardonyx Ainsw ☜ 6. Who are the Sardius Paraeus In what properties they excell ☞ ☞ 7. Who are Chrysolites In what properties they excell 8. Who are the Berylls In what properties they excell 9. Who are the Topaz In what properties they excell ☞ 10. Who are the Chrysoprasus In what properties they excell 11. Who are the Hyacinths or Jacinths In what properties they excell 12. Who are Amethists In what properties they excell A mystery of the excellency of Church-members in the later daies Precious stones Gathered out of all parts of the world Proph. ☞ Variety in their excellency ☜ When high-priz'd Propâ—◠☜ When Jewes expected to be most precious Church matter ☜ A word to Churches and members ☜ 3. The forme of the Church promised in these last days ☞ How all enter in 4. The end of it largely promised Zanch. Two-fold Brightman ☞ 5. Spiritual unity and order of Churches promised in last daies Expos. Christs prayer 6. The Spirit poured out on the Churches and Saints in a larger measure By six Heads appeare the Gospel-Ordâ—r in Churches is a great promise Expos. The foundation of all this is layd Comfort to us our day is comming ☞ ☜ Et redirâ— in principium 2. The Types promise the fall of false worship and he glorious rising of the true Gospell spirituall worship ☜ Antichrist â—â—yâ—â—fied by Aegypt Expos. ☜ Sodome ☜ Babylon Expos. Pro Antiochus Epiphanes a figure of the Pope ☞ Polanus Brightman ☞ Types of the Churches Palaces of Sion Tabernacles Particular Churches Dr. Sibs ☜ ☜ Jerusalem a Type The Sun Christ must rule the Dâ—y that comes though the Moon hath ruled the Night till now Solomons Temple a type of the whole Church when all Tabernacles shall bee joyn'd ☞ Vid. 5. Zanch. lib. 1. de Hom. creatione v. 15. Pâ—radise and Eden excellent full types of the Church of Christ in these last dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Churches â—ypified The Garden was Gods own plantation The excellency of it beiâ—g his work ☜ 2. His protection of them ☞ 3. The name of them which takes in of all languages Zanch. ☞ ☞ 4. The Seat of them in all the World where the Rivers run Pareus ☜ 5. The East of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidas Lactantius ☜ The later days promise in the East whence the Sun shall rise to all the world Jo. 1.1.2 ☜ 2. The members and ordinances typified by trees of Paradise Odinances Church members trees how 1. Rooted 2. of the Lords making 3. The Lord causes them to grow and flourish ☞ ☜ 4. They are to bee the most fruitful of all the Earth ☜ 5. Lovely to the sight Colloquia congregationes gratiam spirent Bernard de Ecc. cap. 412. 6. Excellent to feed upon For all sorts and Senses ☞ ☞ 7. All sorts of trees that the Lord makes fruitfull must grow there 8. The â—râ—e of life in the midst of them Tree of life two wayes ☞ ☜ Diodate The two Sacraments within the Church kept And not to be carried out ☜ ☜ 9. The tree of life and other trees alike ☞ 3. The Spirit and Word typified by Rivers streams 1. From whence the Rivers came aborigine viz. from the East ☜ Two parts of the East 1. Knowne 2. Hidden but only the River runs from it ☜ ☜ 2. For Churches to what end ☞ 3. The River divided into foure heads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diodate Habes Paradi sum conclusuÌ„ Paradisum e mâ—ssum Beru de Serm. Cant. 35. To take in many Nations ☞ ☞ Where Gods great worke first begins as in the pouring out of the spirit The last discovery of the Type 1. No place for Beasts 2. It is not for meer naturall men For none but whom the Lord addes brings in These Churches must be purged ☜ 3. Of the greatest Use as Universities for others to resort unto and to learn in and to goe from to teach others ☞ Universities of what sort in the latter days 4. Such as are placed in this restored Paradise are under the strictest Lawes of the spirit The Law in love The Churches have their law from the Lord Oâ—hers from the Churches ☜ We have first Life and then Law first a Principle and then a Precept ☜ 5. Those therin are never to be idle but every day dressing and keeping it Zanch. What labours are accursed what not 6 Such as are sinners though in the Church must be cast out ☞ 7. Such as are therein may eat freely yea must of every tree ☜ Ripe fruits 8. Such forbid the Tree of Knowledge before the tree of Life ☞ ☞ Expos. An use of humane Wisdome Learning and knowledge in the Churches But not to be preferred first ☜ ☜ 9. The Serpent got in and tempted by the fruits of the tree of knowledge ☜ He tempts the weakest with Gifts Parts c. Churches beyond Universities Saints are the most and best learned ones ☞ 10. Man put in on the sixth day By the Lords own hand 11. Gods speciall presence there Justin Irenaeus Terâ—ullian Eusebius Ambrose alii in lec 3. The Churches of Christ distinct from all others And shal be so apparently to aâ—l Expos. Not Enemies Who Nor Bastardâ— Who ☜ Nor Ammon nor Moab shal enter in But the Edomits shall or the Jews ☜ Exhort To strive against Nationall and parochiall Churchâ—â— and why Expos. Zanch. A word to England Ireland and Scotland about Naâ—ionâ—ll and Pâ—rochiall Churches The standing impudence of Pâ—râ—sh Church Members ☞ Cawdrey p. 83. Sim. About the Sacraments They are guilty of Treason Felony and Whoredome ☜ ☜ ☜ How the Lord will strip them naked 1. Take away all their Ornaments and leave them naked 2. Show them in their blood and fâ—â—th 3. In their imbecillity 4. With a loud cry ☞ 5. Little 6. In utter darknesse Parish Churches the Children of the Whore shall fall without mercy ☞ Churches and Parishes differ much Flaccus Illiricus vide Bernardus Cant. Beda Serm. 14. Sim. But out of the Churches are great things to be done these latter dayes Sim. ☜ A good caution ☜ ☜ Sim. ☞ A Church is not so intire without Officers and Organs Psal. 48.12.13 The Authours resolve to go the rounds and to make a further and fuller search of Sion Peter
precious promises of Gods love presence and protection in a special mâ—nner more then all the world besides And although particular Churches be distinct and Independent Bodies even as Cities compact Temples Houses c. yet all Churches must walk by the same rule and have counsel and comfort and help from one another when need requires as being all Members of one Body of which Christ is the Head And to conclude I am fully perswaded in my very soul that at the day of judgement when the dead shall arise that I shall arise also and shall rejoyce in Jesus Christ my Saviour and reign with him for ever and sing Hallelujah for all Eternity in the Congregation of the first-born where the Spirits of just men are made perfect And this is my Faith fetched from my vâ—ry heart and presented in the hearing of a heart-searching God and all of you here present Thus after satisfaction is given to the Church of their sound faith I finde no other thing necessary for this fifth Chapter wherein I have been prolix but I hope profitably CHAP. VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chasid Every oâ—e to be ADMITTED gives out some EXPERMENTAL Eviâ—ences of the work of GRACE upon his SOUL for the Church to judge of whereby he or she is convinced that he is regenerate and received of God which is proved and approved by about forty examples of worth IT is said of Christ Mark. 7.24 That he could not be hid neither can grace nor the Spirit of Christ which is known vel per revelationem vel per operationem either First by Revelation as when God reveals it to a poor soule under extraordinary sad temptations and soule-miseries by extraordinary wayes many times in dreams and visions and voices c. all which you shall finde instanced by and by this way to some he takes to comfort them and recover them and to acquaint them as he did Paul 2 Cor. 12.9 that his grace was sufficient for them Or else secondly by the operation of the Spirit per aliqua signa in the wonder-working and changing effects of grace for then thou hatest those lusts that hinder thee of Christ and then thou longest vehemently after Christ and lovest the meanes of grace and livest in the workes of grace and findest a great change in thy judgement will and affections now and canst look up chearfully as to thy Father now being delivered from the bondage of feare and canst come with an humble boldnesse by the Spirit of adoption and say Father I want a new Coat I must have one viz. Christs garment and I must have a new Booke viz. the Book of life c. and thou canst finde a power in thee more then before for to resist sinne and temptation and a readinesse to obey Act. 2.41 and do any thing for God out of fondnes and sincerity of love to him yea thou contemnest worldly things and thinkest them below thee and eatest hidden manna Rev. 2.17 and hast the white stone and the new name which none knows but he that receives the sweetnesse of which thou tastest and canst tell it by experience which is by no others to be known And such kinde of experiences I could produce abundance and intended it but that I am this very week prevented by a little piece tituled Spiritual experiences of sundry Beleevers recommended by Mr. Powel yet how ever I shall instance in some of both these sorts of Experiences in such as are the most remarkable and picked out as they were given in at Dublin by such as were admitted the rather for that I finde not the like of some of them ever put forth for publick advantage and I beleeve they are some of the flowers of the Spring in these dayes But before this we must prove this practise warantable out of the word of God for I would not willingly offer any thing but what is Gods owne and in Gods order Now to a poore soule all such things as are in the soule are made known by experiences experience we say proves principles A mans principles are known and experienced by his actions as we know how the will stands by what it wills Homo pâ—r actus experitur principia intrinseca But to the thing it will appear by the word that the Saints are to hold out their experiences to others yea in the open Congregations and then we shall shew you the reasons and so to the examples to the proofes first by precept and practise by precept as Matth. 8.4 when Christ had cleansed the Leper he bid him â—oe and shew it for a testimony and Matth. 28.7 the Angels bid Mary Magdalen goe quickly and tell the Disciples that Christ whom yee seeke is risen Go tell them it and Verse 10. Christ meeting with the Maries renews the precept Goe tell them my brethren for all that I am risen yet they are my brethren Goe tell them c. for now yee know it and have seen me and can assuredly say that I am risen Joel 1.3 Tell your children and let their children tell your children and their children another generation And this is observed among the Jewes at this day out of Deut. 6.7 and to adde more solemnity to the commemoration of Gods Law and their deliverance from Aegypt c. they write it downe in a peece of Parchment and then rowling it up superscribe it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shaddai and fastened it to the wall or the post of the doore the right hand of the entrance and as often as thâ—y goe in and out they touch it and kisse it with great affection and devotion This also lyes commanded Psal. 34.8 Come taste and see that the Lord is good and 1 Thess. 5.11 Comfort your selves together and edifie one another even as alâ—o ye doe This is excellent to edification and consolation to tell what God hath done for thy soul for hereby many receive benefit and may meet with the like and other comforts who have met with the like Besides there be abundance of Scriptures to prove the practise of this as in Psal. 26.6 7. I will tell of all thy wondrous works yea Psal. 66.19 Come and heare sayes he all yee that feare the Lord and I will declare what he hath done for my soule for Verse 19. Verily God hath heard me and hath not turned away his mercy from me So that it is no new thing to tell our experiences in publicke to the whole Church and in the society of Saints I wish it were more in practise for the rich discoveries of grace in Christ and many wonderfull various wayes of Gods working in these dayes in his Saints would thereby be laid open But see further Psal. 18 30. The way of God is perfect sayes David God is a rocke faithfull c. How knowest thou this David O sayes he I have tried it the word of the
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
fear of hell or joyes of Heaven doe a duty or work doe a constrained service as hired men or waged servants which God will not have us doe but as children Lastly The Papists affirme a twofold merit of workes 1. meritum de congruo â— meritum de condigno 1. of congruity 2. of condignity and desert Rhenist Rom. 2. Sect. 3. the first kinde of merit most Ministers assert viz. those that call for preparative workes before justification and qualifying workes for Christ This was coined in the Popes â—onclave as that it doth agree with his justice and truth to give reward to such workes From which wee dissent but with this Proviso that we doe not dis-own a gracious congruity though we doe a meritorious congruity we grant that in respect of such and such promises which God hath freely made us in Christ that say it agrees with his Word c. to doe thus and thus as to pardon the penitent answer such as ask and seek satisfie such as hunger and thirst but then this congruity is grounded on free grace and Gods love and not at all on our workes for all is of free grace and nothing of merit The Papists finding works too light in the ballance wiâ—l have our Ladies beads put into their St. Michaels scoals to make weight and in parallel to this how many Ministers that must have teares and call for them as duely as the Papists doe for beads to help good deeds to weigh down But alas all workes beads and tears weigh too light and are little worth till Christ comes and faith be put in for allowance Christ in us will soon turn the scale for us For he is the weight of glory We say the eye must have the faculty of seeing before it can see and so the ear of hearing before it can hear So we first have infused habits before we exercise the operation of them and as the wheel doth not run round that it may be made round neither are we first to act whereby we may be fitted and formed but first formed and fashioned by the Spirit of Christ whereby we act and do good workes which then are opera congrua indeed And in this sense we assert the singular use of good workes to evidence what is within us and which way the winde lies as by a weather-cock and although we cannot see the winde yet we can see the sailes of a ship that are filled with the winde and so our workes that are filled with the Spirit of Christ. But this shall serve for the fourth general Controversie between the Papists and Protestants of old and the Presbyterians I mean the violentest of them and us now And to say no more of this then what Mr. Perkins says on Rev. 2.24 that Jezebel and her followers in every age have and doe highly esteem of their own doctrines for deep and opinions for Orthodox and cry them up for learned profound and Divine and onely Authentick thereby to bring misprision and contempt upon the Truth as a thing simple foolish and base So did the Pharisees and Rabbies in Christ's dayes to make the poore fishermen and Carpenters sons odious And so the Jesuites and Cardinals in the Protestants time so Prelates and Doctors in Puritans times Bishops and great Scholars of the Episcopalians in the short life of Presbyterianisme hot spirited and hair-brain'd Sophisters and Presbyterians in the time of Independency c. but saith the Lord I have known the deepnesse of Satan that subtill sophister against the truth to make it odious in all ages Lastly I might shew how Papists and Presbyterians agree in giving power to Magistrates as civill Magistrates over the Church as the Church and to constitute Synods make lawes for the Church punish offenders murther Hereticks c. from all which we differ and have declared it at large lib. 1. ch 11. ch 13 lib. 2. ch 2. But lastly The Presbyterians and Papists are too nigh one another in practise too as well as in doctrine and discipline which I shall instance in some few particulars for I have not undertaken a tract to shew their agreement but only a testimony or two to prove the truth of it how near the daughter looks like the mother under discipline doctrine and practise for truths sake instancing in some few things though I might produce many for one yet a few are enough for proof And now for their practise first as to their Ministers 1. Concerning their Ordination what it is 2. By whom it is 3. In what order it is 1. For ordination what it is the Papists call it a Sacrament Trident. concil sess 23. Bell. cap. 8. lib. de sacram ordinis can 3. The Presbyâ—erians call it a solemn inauguration of a person into the Ministeriall or sacred function as they call it by imposition of hands From both we dissent and assert Ordination to be a solemn setting apart of a brother chosen by the Church and approv'd of as fitly qualified for this or that office whereinto he is now set apart by prayer The Papists make imposition of hards the materiall part of ordination and to be essentiall Petrus a Soto lect 5. de ordin So Hosius confess Polonic c. 50. So Bell. cap. 9. So the Presbyterians tooth and nail cry up a necessity of imposition of hands as if no ordination without it Rutherf ch 17. ch 18. and the Libeller before mentioned that writ the Tast of Tho. Apostles Doctrine cals the denying of imposition of hands the denying of ordination in p. 3. whereas Mr. Crafton that preaches on Garliâ—k-hithe hath most falsly affirmed that I deliver'd ordination not worth disputing or time to speak of as in the Pamphlet it was proved to his face a forgery of his own busie brain and that imposition of hands which some called manumission was the word which I I said I would not meddle with as essentiall to ordination as not worth disputing about or spending time upon being a ceremony but not necessary for I sufficiently proved ordination that day as ere long will appear to the world viz. a setting a part such as were duly qualified which I proved at large into an office of Gospel-institution Eph. 4.11 having the Churches election approbation prayers and acceptation Act. 14.23 Act. 6.3 Gal. 4.14 1 Thess. 5.12 13. which Mr. Crafton could not deny before many witnesses notwithstanding his satanicall accusation not beseeming any Minister of this town as I know of that is look'd upon only himself who is to the grief of many godly men and Ministers known too well for one of his profession and to the scandall of the Ministery for his hot furious persecuting spirit and most unchristian uncivill practises and malignancy in many places as at New-castle in Cheshire and at Renbury being by the truly godly look'd upon as he is at this day to be
a crafty one and a violent enemy both to Church and State but the Lord hath and yet will rebuke his spirit I hope for good at the great day for truly I pity him and more such as are seduced and deluded by him against the truth But before many I offered him the challenge yea the advantage of stating the question himself to prove imposition of hands no materiall or essentiall part of ordination which he Popishly asserts but with words not with arguments and further I offer'd him fairly to prove and yet do it that his ordination which he makes to lye in the laying on of hands is Antichristian and successive from the Pope which I entreat him to accept of or else to lay down his boasting and belching out this against the truth and the friends of it For we affirm imposition of hands to signifie nothing as to the essence of ordination for though it may be used yet it is but a ceremony not as essentiall that it must be used So the Protestants accounted orthodox have unanimously declared against the Papists Synops. 16. controv q. 2. and Dr. Cartwright in 's Ecclesiasticall polity declares plainly that by laying on of hands in primitive times they did use to present the person so set apart to God for his gifts and graces to qualifie them for their offices and that this was their generall end Whence Mr. Hooker in 's Survey of Discipline part â— ch 2. argues thence that imposition of hands cannot be said to be a specâ—ficating act as to give one the essentials of an officer Thus eminent Bucer de Gubern Ecclâ—s p. 337. saies Manus impositio quid est nisi oratio â—uper hominem What is this laying on of hands but a praying oâ—e the person to be set apart We read Act. 6. c. that aâ—ter they had prayed they laid their hands on them not before they prayed nor in the time of prayer as the Presbyterians do but after and it was used some say rather in way of blessing of them as Christ blessed the little children by laying on his hands and so the sick then in a way of setting them apart to an office Chrysostome on 1 Tim 3. cals it plainly ferme nihil a nothing And saies Aug. lib. 5. c. 16. Ordinare quid est aliud nisi orare to ordain what is it but set apart by prayer Hear but the Confession of Bohemia ch 14. Harm sect 11. p. 356. They may use some seemly and indifferent ceremonies which are no waies necessary such as to lay on hands to reach out the right hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or else they omit them say they The like we have in the confession of Wittenbeâ—g Herm. sec. 17. art 35. who say imposition of hands is but an indiffernt ceremony and not alwaies necessary For there is no precept for it and the practise of it was extraordinary and significant yet not alwaies used Christ used it not when he sent forth his Disciples to preach nor gave it in commission to his Apostles nor have they enjoyned it to be a practise for succeeding ages And Matthias was chosen in Judas's room without it But to conclude Polanus Tilenus Calvin himself with many others say it is not necessary but a ceremony 2. By whom ordination is to be dispensed The Papists say by their Bishops or else that they are not ordained Bell. de sacram ordinis cap. 11. So said our Episcopalians the power of ordaining is alone in the Bishops who were rather aposcopi quam episcopi but that Controversie is ended as to the hand of a Bishop to set apart for as Cartwright saies in primitive times there was more then one to set apart Act. 13.1 3. Act. 6.6 the Prophets and Teachers set apart Paul and Barnabas at Antioch O the abominable blasphemies and wicked fogeries of Bishops in laying on hands and saying receive the holy Ghost But now the Presbyterians differ as to that whilest they give this power to a classes or company together in form of a Presbyterie yet in this they agree with Popery and Episcopacy to seat it in a Prelacy and primarily to settle it in a Classis which we deny for if the Classis be Ecclesia orta then the primary and first power must needs be in Ecclesia unde Classis est orta We affirm that first of all Christ had the sole power of ordaining in himself since that he hath left this power in the Church his Spouse and there it is seated And as Mr. Cotton notes in 's Way of congregationall Churches cleared part 1. p. 96. sect 2. that in the second century of years the government of the Church was administer'd not in a Classicall but in a Congregationall way and so in the first century witnesse the Magdeburgenses cent 2. ch 7. de consociatione ecclesiarum Si quis probatos authores hujus seculi perspiciat videbit formam gubernationis propemodum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 similem fuisse administrando sacramenta pure verbum dei docendo excommunicando Haereticos Ministros eligendo vocando ordi nando justissimas ob causas iterum deponendo Conventus Synodus congregando c. If a man say they do but search the authentick authors of this age he shall easily see the form of Church-government to be almost like a Democracy in the pure preaching the Gospell administring the Ordinances excommunicating offenders in choosing calling and ordaining Ministers and upon good grounds in deposing of them and calling Synods c. So that in those ages the power was in the Church yea in the third Century of years Cent. 3. cap. 7 to use the words of the Centurists we shall finde almost the like form of government although somewhat corrupt by ambition which brought in Antichrist For we shall finde Novatus excomunicate by a councell at Rome under Cornelius And Samosatenus was thrown out by a Councell at Antioch So that in those daies though corruption got in in a kind of Aristocracy like the Presbyterian way and after that a kind of Monarchy by the Popish and Episcopall way but even in those days some were orderly and some Churches kept their power liberty and priviledges so that then was the power of Ordination in the Church Cyprian tels us Epistolarum lib. 1. that then Bishops and Church officers were not chosen by a Consistory of Bishops or Pastors amongst themselves as is now in Classes but as they received it from the Apostles so they held it for the orderly celebration of Ordination the Bishop or Pastor is chosen in the presence of the people as was in the Ordination of our fellow Minister Sabinus his office was put upon him by the suffrage of the whole Brotherhood and by the judgement of other Pastors present so in Epist. 4. the people fearing God and obedient to the Laws and