and the end of it be bitter and not blessed Prov. 20 21. All things in the Creation as well as in the Re-creation have one and the same ultimate end which all Saints should have in all their practices purposes and proposals to themselves The end though last in the execution yet is first in the intention in omnibus agendis c. and this is an undoubted truth Now agere prudenter to do wisely is adhibito certo fine to have before us fixed an honorable end and answerable to the business we are about Now our end in all things must be the same with Gods end in all viz. The glory of God no other end is honorable enough for us to aim at Hence it is said He created every one for his glory Isa. 43.7 and in Prov. 16.4 The Lord made all for himself yea the wicked c. i. e. The final cause of the Creation was his praise and glory so is it of his gubernation our redemption and salvation and whatsoever we can say hath all the same end which we are to aim at viz. The setting forth the praises of God Hence in so many Psalmes especially in Psalme one hundred forty eight David doth invoke all things and all Creatures in heaven and earth to praise the Lord but above all he calls on the Saints which is as much as to say in especiall manner it must be their end in all and by all and to doe all to his praise and glory 1 Cor. 10.31 so that Gods Angels Saints and all men and all Creatures humane or heavenly as they are God's all have the same end and that end is the honour and glory of God Now Saints have most especially this finall cause commanding them unto and commending them into this Gospel-Church-state this being their maine end and mighty designe to set forth the praise and glory of God This truth triumphs in armour of proofe out of Prophecies Precepts and practises with others For first in Isa. 35.10 The ransomed of the Lord shall come to Zion with songs and everlasting joy Isa. 51.11 ver 3. joy and gladnesse shall be found therein thankes-giving and the voyce of melody and they shall mention the Lords loving kindnesses and the praises of the Lord c. Isa. 63.7 thus in Cant. 8.2 the Church gives her Beloved to drinke of her spiced cup i. e. praise composed of the spices or graces of his owne Spirit and here is also juyce of the Pomegranats running out like little Rivers most sweet and acceptable unto the Lord. So Cant. 7.12 13. and Cant. 4.16 the end of her request is for the spices to flow out and that the Beloved may eate of his pleasant fruits This promise is also in that Prophecie of Jeremy 15.19 to comfort the cast-downe Prophet in his affliction the Lord promises when the precious are taken from the vile they shall be as his mouth i. e. filled with Hallelujahs of praises and honours and glory unto God So in Jer. 30.17 19. This is Zion whom no man seeketh after shall set forth his praises ver 19. And out of them shall proceed thankesgiving and the voyce of them that make merry thus Zeph. 3.9 I will turne to the people a pure Language a lip and what then they shall call upon the name of the Lord often read they shall praise the Lord with one consent This is fore-told in many chapters of the Revelations chap. 11.15.17 chap. 14.2.3 and in Revel 21.11 This new Jerusalem which is now coming downe hath the glory of God to fill her and ver 23 c. you shall finde the Types both of the Arke Tabernacle and Temple to fore-tell this was to be the end of every Church under the Gospel in 2 Chron. 5.13 14. wherein they had Musicke and Melodies Trumpets and Singers all as one shouting out one sound of praises and thankesgiving to the Lord and then the house of the Lord was filled with his glory Now much more is this new Jerusalem and so are these Gospel-temples for the praises and glory of God Praise waites for thee in Zion Psal. 65.1 and to thee shall the vowes be performed i. e. to thee in Zion as if Zion only were for the same purpose and in Psal. 67.2 3. Let thy way be knowne upon earth and then followes Let the people praise thee O God So Psal. 70.4 Let all those that seeke the Lord rejoyce and be glad in thee and let such as love thy salvation say continually Let God be magnified Thus is that in 2 Thes. 1.11 12. We pray for you that the name of our Lord Jesus may be glorified in you and yee in him according to the grace of our God and the Lord Jesus Christ by all which it appeares Praises are expected and required from all the Saints in Zion So Hebr. 13.15 Let us offer praises continually with all the cohabitants in the Gates of Zion which hath been in all Ages being it is for that purpose they are enchurched as in 1 Pet. 2.9 yee are a chosen Generation a royal Priesthood a peculiar purchased people and why for what end That ye should shew forth the praises of him who hath called you out of darkness into his marvellous light c. So in Isai. 64.10 11. Zion our holy and beautiful house where our fathers praised thee c. So Matth. 11 25. Heb. 2.12 sayes Christ I will sing praise unto thee in the midst of the Church Eph. 3.21 Vnto him be glory in the Church by Christ Jesus throughout all ages world without end Amen So that by all these Scriptures appears the final cause of Gods calling out of darkness into light out of the world into the Kingdom of Christ out from them without to Saints so embodied as before within I say the supream and ultimate end is to the setting forth of the praises and glory of God as a peculiar people in a peculiar manner Although I deny not but we are to aim at the edifying one another in Christ furthering of one another in the things of salvation watching over comforting and counselling of delighting and rejoycing in one another and having fellowship with the Father and the Son 1 Joh. 1.3 enjoying his presence there more especially 1 Cor. 6.26 and provoking one another to love and good lives Heb. 10.24 1 Cor. 1 9. Yet this of glorifying of God is the main most and moving end and all other things we aim at are but in subordination unto this in ordine ad gloriam Dei and good reason for it as will hereafter appear for they have most cause for it being the Redeemed reason 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and openly and apparently the Ransomed ones as in Revel 5.9 And they are most capable of it too Psal. 33.1 3. 53.6 being they have most reason 2 understanding Psal. 47.7 and are most
by them aâ— 1 Pet. 2.12 and 1 Pet. 3.1 Mat. 5.16 But for further proof that Saints are to bee such Separates see Rom. 1.6 7. 1 Cor. 1.2.9 where they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence ecclesia comes such are called out and separate from the world and false wayes So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are said to be called out into the fellowship of Christ so that first there is a calling out a comming out a separating from Besides you see positive â— precepts for it Psal. 45.10 11. Rev. 18.4 with many other places but to the third sort of proofes 3 By the practise of all the primitive Saints in Church-societies in Christ's and his Apostles dayes and many yeares after It appears the Saints were Separates such as I speake of wherefore wee know no cause either that we should complaine against it or question it Jeremy although a Prophet yet he separates from Jerusalem Jer. 37.12 Then Jeremy went forth out of Jerusalem to goe unto the land of Benjamin to separate himselfe from them in the middest of the people for they would not obey the word of the Lord and therefore the Lords wrath was now ready to be revealed against them and Jeremy would withdraw seeing them so refractory from them in their sight so saies he in Jer. 9.2 Oh! O that I had in the wildernesse a lodging place of wayfaring men that I might leave my people and goe from them for they be all Adulterers an assembly of treacherous men But besides we know the Jewes that were the people of God in a peculiar manner were first called out of Egypt and so were separate from other Nations and so looked upon as a people by themselves in Exod. 19.5 Deut 7.6 So is it said Israel shall dwell alone in Deut. 33 28 29. and not be suffered to be mixed among them without as in Num. 33.52 to the end So Exod. 24.12.15 c. and it was a judgement that Jerusalem should be mixed Jer. 9.11 Now every Saint is a spiritual Jew as appeares in Zach. 8.23 Rom. 2.28 or one inwardly and Saints are his peculiar people and chosen ones 1 Pet. 2.9 the true children of Abraham Gal. 3.7 called out of Egypt the house of slavery into Zion as dwelling alone from them that are without Thus in Joh. 15.19 Yee are not of the world but I have chosen you out of the world therefore the world hateth you As soon as the people of Israel passed out of Egypt the Egyptians pursued them upon hot spur with Armies and hoasts of threatnings and injuries even so deals the world with the Saints called out and separate from them therefore no wonder wee must learne to take up the crosse and follow him before we can be Christs disciples for Christ called them first out of the world before he called them into the Church And in the Acts of the Apostles Act. 19.7 8 9. c. And in all the Epistles of the Apostles to the Churches the Saints are saluted as Separates or called out Now is there not a cause 1 For hath not the Lord laid it as a command upon Christians reason 1 so to doe how then dare we delight in a condition which he countermands besides Dear Sirs what comfort can you have in Babylons streets 2 If you are guilty of her sinnes yee are guilty of her sentence if that be true in Rev. 18.4 to partake of her courses is the way to partake of her curses So not to separate from any sinfull unwarranted wayes of worship or the like is but to run the hazâ—rd of her ruine and neither to seeke preservation from her wickednesse nor protection from her woes 3 Besides to have yet such fellowship with fools society or converse with unsavoury carnall or disorderly persons publishes a loud and lamentable spirit of disobedience and proclaimes exclaimingly a corrupt heart not halfe enough endeared to Jesus Christ for Christ is for his Ordinances in his owne order and doth delight in the purity of them who walks amongst the best mettals in the middest of the seven golden Candlesticks with the seven stars in his band Rev. 2.1 the Saints separated are the golden Candlesticks Christ walkes so sweetly among or in the midst of How far reaches this Separation which you speake of First Negative Not from our duties in our Callings which none what ever ought to be without or to neglect our worke 1 Thess. 4.11 2 Thess. 3.10 11. which some slothfull Ranters would have 2 Nor yet from the duties of our Relations whether as Husband or Wife Eph. 5.22.25 1 Cor. 7 13. Parents and Children Eph. 6 1.4 Col. 3.20 21. Masters and servants Eph. 6.5.6.9 Col. 3.22 Col. 4.1 or Rulers and Subjects Rom. 13.1 2 3. Tit. 2.9.3.1 But to owne them in their respective relations for the Lords sake 3 Nor yet so to separate from them without as not to have civill converse with them 1 Cor. 5.10 in buying and selling or such necessary trading much lesse so as not to love them and lay out to doe them good and to seek their soules welfare 1 Tim. 2.1 Gal. 6.10 to be at peace with them Rom. 12.18 Heb. 12.14 and pious before them 1 Pet. 2.12 1 Pet. 3.1 Now in none of these sences are the Saints called Separates although they without may be separates from the Saints thus separating in their affections But answer 2 Secondly Affirmatively 1 To separate from all sinfull wayes and worship c. so as not to walke in them or with them after the manner of them that are without Christsâ—Church Eph. 4.17 1 Thess. 1.9 Rom. 12.2 Hos. 14.8 Isa. 30.21 22. c. 2 Cor. 6.16 17. 2 Cor. 5.16 Gal. 2.14 Eph. 2.2 c. 2 It is not to bee too familiar pleasant and delightfull with any that are at enmity and variance with the truth A man may passe through Aethiopia unchanged but he cannot dwel there but be discoloured so there may be civil commerce as we said before with the wicked and yet Saints keep their integrity but this cannot be if we have too much familiarity with them saies Hal. Men are as the Astronomers say of the star Mercury good or malignant according to their conjunction with others wherefore as Moses separated Israel from Corah saying Num. 16.26 Depart from the tents of those wicked men and touch nothing of theirs so must we separate from them that doe oppose Christs way or upbraid the Saints and so as to discover themselves ill-affected to Christs Kingdome or jurisdiction and be so far from familiarizing with them that weâ— must bring them hither saies Luke 19.27 and abhorre them Psal. 26.5 Psal. 119.115 For this is the Lords Law to bee at a distance from evill doers so sayes David Psal. 139 21 22. so Eph. 5.3 4.13 1 Cor. 5.12 Matth. â—4 49.50
how can these rules requiring obedience bee practised but by such Saints as are embodied into a Church of Christ but this Mr. Bartlet I remember in his Model mentions a man I have made much use of and for whose sake I have sufficiently suffered from some in Dublin whom I feare fuller of heat then of Heaven having no more of his booke which the Lord will one day witnesse to their faces then I beare in my breast omnia mecum c. But to passe by such blowes and buffetings of Sathan I say the Saints so embodied are best provided for their duties one to another And as in a bundle of sticks one kindles another so doe they Comes facundus in via pro vehiculo est and as one helpe another so all together like Bees labour to bring in hony all into one hive So every one hath the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 12.6 to bring into the stocke or common banke or to profit withall O then how sweet are they to God and men who are as so many flowers bound together in one nose-gay But Fifthly The sweet soule-ravishing and enamouring reason 5 issues which are the infallible sequell of Saints so embodied O the excellent priviledges Cant. 2 3 4 5. Cant. 5.1 Cant. 6.2 3. Cant. 7.10 11 12. Psal. 92.12 13.14 their precious promises Hos. 14.6 Isa. 59.22 the singular delights which the Lord takes amongst Saints so embodied Rev. 2.1 Psal. 132.13 14. Psal. 26.8 2 Cor. 6.16.18 Cant. 8.13 above all others Ps. 87.2 The Lord loveth the gates of Zion more then all the other dwellings of Jacob More then all Now such as are not in body together are deprived of the life and excellency of these as I shall shew hereafter I hope convinceingly if the Lord please but onely this I adde That the speciall benefits which beleevers so embodied doe enjoy are laid like Tiles one over another every day till the whole roofe be covered and the raine kept out Sixtly Which I would not omit though I might more reason 6 fitly have found it before is hereby the Saints are abundantly better fortified both to defend and occasionally to offend for to instance against Enemies they have an united force and they need not to feare an Adversary no not an Army if they be but in one for they are indeed terrible then as an Army with Banners displayed Drums beating Trumpets blowing Guns playing and discharging and all in good order keeping Ranke and File Why they need not to feare for their enemies then must fall before them in Joel 2.7.8.10 They shall run like mighty men they shall climbe the wall like men of warre and they shall march every one on his wayes and they shall not breake their rankes neither shall one thrust against another the earth shall quake before them the Heavens shall tremble the Sunne and the Moone shall be darke and the Starres shall with-draw their shining thus are the Saints in their united strength a terrour to the world Well might the Queene of Scots say Shee feared more the prayers of that one man John Knox then shee did an Army of thirty thousand men For when Gog and Magog doe gather together to battle in Revel 20.8 9. as the sand of the Sea they compasse the Camp of the Saints about and the beloved City But what successe have they Why fire comes downe from God out of heaven and destroyes them or eates them up that is out of the Churches according to Rev. 11.5 If any man will hurt them fire proceedeth out of their mouthes and devoureth him If any man dare to wrong them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to deale injuriously or unjustly with them he must in this manner be killed Now all the Saints and so the Churches are such witnesses and out of their mouthes by their prayers and powerfull breathings which will admit of no deniall they can conquer and consume their greatest adversaries Besides the enemy hath not that like advantage against us when we are linked as when we are alone As it is said that Siculus being on his Death-bed bid his Sons bring a Quiver of Arrowes and being brought would have them breake them altogether in the Quiver but they could not conquer them though they all tried then he bids them breake them asunder one by one which was soone done So sayes he my Sons if yee 'le breake asunder yee 'le be broken easily and throwne aside but if yee unite none can conquer you as long as yee live together in one yee will be too hard for every one So also in a Faggot of Wood there is no breaking the whole together but to take out stick after stick that wil make it easie to get the mastery of the whole Thus the Saints united together into one will be too hard for all the world but otherwise the world will have the advantage and they may be easily broken and scattered about with stormes so when they carrie on Gods cause with one shoulder and by one consent according to Zeph. 3.9 it goes on in post and against all oppositions For as Mathematicians say the strait line is alwayes weakest but the circle is the strongest and holds so the Saints in Fellowship are strongest and hold best because one is injoynted into another and thus the Saints ought unanimously and joyntly to contest together for the truth Jude ver 3. and joyntly to labour together in and for the Gospel 2 Cor. 6.1 and joyntly to put forth together for the purity priviledges orders and ordinances of Jesus Christ Gal. 5.1 and joyntly to receive together reproaches and wrongs Heb. 10.33 Gal. 6.2 2 Cor. 12.26 2 Tim. 1.16 and joyntly to refuse subjection to any persons principles or practises contrary to the word of truth and thus by their joynt powers opposers will be repulsed to their shame and losse and by their joynt-prayers heaven is taken by violence and the Lord is overcome Acts 12.5 by their joynt-praises and shoutings of joy the Heavens and Earth filled with ravishing melody and Musick Rev 14.2 As the many beames of the Sunne contracted into a little Burning-glasse doe glow and burne with abundance more light life and strength so Saints united doe Yea moreover as one Member or the Arme can act not only by its owne but also by the strength of the whole body to which it is united according to the bodies ability even so a Saint embodied may wrastle with God and against a sinne c. by the strength of the whole besides his owne as hereafter will appeare But thus much for the reasons though I might have added more Vse By all that hath been penned upon this point it appeares plainly that Parish-Churches have not the forme nor the face of a true Church of Christ according to Gospel-order for they have none of this union
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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
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
his Church whereof hee is Head And none else but such as the Church is perswaded of upon Testimony given in to have such a relation to the Lord Christ and whom in the charity of her judgement and in the judgement of her charity shee freely accepts of for such and in whom they finde the graces of Christ and the gifts of his Spirit in some measure and from whom they have some answerable fruits whereby they may be able to judge charitably for to receive a member which hath not virtuall power and operation from the Head is against reason yea and that reference and correspondence of members with the head But hence it is that many hypocrites are taken in who seem to have high injoyments and large gifts to wit Ranters and such like c. No! It is not hence but thence I meane by running from these rules that so many Hypocrites creep in as Gal. 2.4 for it is not enough to have heightened conceptions quicke apprehensions admirable gifts excellent parts and thereby to plead union with Christ our Head from the influence of common graces and injoyment of great gifts as Ranters may have very ravishingly to make a man fit for such fellowship of Saints no not though he prayes preaches discourses c. like an Angel if the Church conceive him not a Saint-called by some evidence given in or other whereby the Church doth judge him in union with his Head Christ according to the Influences of soule-sanctifying and soule-saving graces Simon Magus I make no doubt but had many common-gifts and graces which had a holy face by which he passed by Philip and crept in but yet had his hypocrisie appeared and that they were but counterfeit Coin I am confident Philip would have dealt with him home and have given him his owne as well as afterward Peter did Acts 8.20 21 22. And so as Tertullian sayes even Judas was honest and eminent at first to see to so here be many Blazing-stars and dangerous Comets which doe shine brightest as to sight as Ranters Hypocrites c. but evermore portend and presage eminent and imminent evills to the Church they are in unlesse much mercy prevent a many such meteors may seem fixed stars for some time so long as they are aloof off and high and so cozen us till they come to fall and then wee finde they were but Deceivers made of earthly slimy fleshly matter Thus have I offered the third bundle of Reasons and reach to the 4 Reason which is taken from the ends for the which reason 4 this Gospel-order and Church-fellowship is instituted the which none but Saints at least so visibly are able to answer which are of sundry sorts some few of them I shall instance in but not insist on for I feare I am too large and then ten to one but some will say my Pen is long-winged and my preaching is long-winded which is accounted an ill-favoured and an impardonable fault in Dublin I am sure but to be briefe 1 The maine end of this Gospel-Discipline is to set forth the honour and praises of God as a peculiar people 1 Pet. 2.9 Heb. 2.12 Ephes. 3.21 now none but visible Saints are fit to answer such an end Others indeed would be a chosen and peculiar people to dishonour God to rob him of his glory to Crucifie Christ afresh to bring a reproach upon the truth and to scandalize the Gospel but for nothing else in Christ's Church 2 Another end of this Gospel-practise is to promote the true light and to let in more of that knowledge of Christ which it is eternall life to know now none but the Saints are said to reach this end Ephes. 5.8 and in 1. Jo. 1.6 7. If we say we have fellowship with him and walk in darknesse we lye and doe not the truth But if we walke in the light as he is the light we have fellowship one with another Now prophane ones as Atheists scandalous persons and such like are fit for the promotion of darknesse and for the putting out of the true light but are not at all fit for fellowship upon this account A third thing to be shot at in Gospel-fellowship is the mutuall edification of one another and the building up of the body in Christ 1 Thes. 5.11 Ephes. 4.29 1 Cor. 14.26 now none but Saints doe hit this marke for wicked ones would serve to pull downe and destroy but not to build up in the most holy faith Jude 20. 4 Furthermore a maine thing we must not omit is an open-hearted Saint-like love by the same Spirit of love which Christ bare to us Joh. 15.12 Ephes. 5.2 1 Thes. 3.12 1 Jo. 3.22 c. now none but the Saints sit close to this duty and they hardly too in these dayes or that can live up to this end for indeed sinners so knowne will serve for nothing more and for little lâ—sse then to set at variance make breaches and rend the body being filled with unexorable yea unexuperable hatred and malice against the Saints by the same spirit which their Father the Devill was filled with against Christ. Many other ends might be mentioned for the which Saints are enchurched together according to the Gospel which I shall shew herafter in the last Book but neither to those nor these ends can any others but the Saints at least so visibly be said to live up This is no worke for them therefore there is no way in Christs-Church for Drunkards Swearers Sabbath-breakers Blasphemers Persecutors of Saints Scoffers or scandalous or such as may cause a Curse to pursue us and Gods wrath to be revealed against us by the with-drawment of his presence from us but for nothing more as I know of thus by all these reasons I have and by many more I might impregnably proved that only Saints visible so judged of by sufficient evidences given in to be such are competent Members of a true Church of Christ which ought to be a company of Saints called to be Christs Spouse and Temple of the Lord. Obj. Some may say with Master Rutherfurd as Cotton and Hooker notes but such termes are given to the Church of Christ as invisible Ans. 1. There is no such distinction in Scripture but Christs Church is so called whether visible or invisible 2 Paul stiles them such as a visible body if they will have it so 1 Cor. 3.16 2 Cor. 6.16 2 Cor. 11.2 saying Yee are the temple of God and what agreement hath the Temple of God with Idols and I will walke in the midst of you but who will be further informed in this subject may see Mr. Hooker's Survey 1 Lib. 2 Chap. where they have the terme opened the question stated and the conclusion proved Well a word of use which is Vse 1. To reprove whilst I prove Parochiall Churches vse 1
Antichristian which I shal shâ—w in all the essentials of it for in this first we finde how foulely they fall short of being fit matter for the veriest ranting revelling and reviling Swines that swill upon the earth the most notorious Drunkards and vicious wretches that are are Members of such Churches and so held De jure but this is from beneath of their Father the Devill and of his bottomlesse-pit-smoak the constitution of which comes from the busie braines of men for about Constantines time this corruption began to be great and was brought on as it was in Dionysius his dayes before him Bishop of Rome who sent out his Edicts not to emparadise but to emparish the people which I have spoke to in Chap. 2. and in England Honorius Canterburiensis was the first that I finde pragmaticall to promote this confused this corrupt and Christ-crucifying Christ-slighting and Christ-destroying Church-state who desire to be more satisfied herein may be pleased to peruse either Selden de Decimis or Polydor. Virgil. lib. 4. c. 9. or else Mr. Hookers Polity or Mr. Jacobs Attestation or honest Paul Baines Diocesan Triall or else Mr. Burtons Vindication of the Independant Churches and they may receive it in full and write it in folio But a burning shame it is so much of the Whores fore-head should be still in some men as to maintaine them to be Churches and to call them such and Saint them to boot but blessed be the Lord that Christs Church of his owne institution can be built up amongst us here in Ireland and that the Honourable Commissioners of Parliament are carefull to keep up Christs and to keep downe Antichrists Institutions Object But say some All are not such in our Parish as you speake of viz. scandalous persons but we have many precious Christians and Saints Ans. 1. Are there any Scandalous and not Members of your Parish-Church Do not your Minister give the Sacrament and both Seales to all without putting difference between the holy and prophane this is contrary to Christs rules and order and most dangerous and detestable Obj. But our Minister is an honest man and does not so but puts a difference Ans. 2. Why does he not then call them that are godly out of that condition and Church-state which he seemes to separate them from in making the difference which till then is but mocking God and Christ c. 2 He gives as some do the Lords Supper as a right Ordinance but in a wrong order but to answer 2 Yet ye are not therefore a Church of Christs own order because yee have some many though they should bee most which is scarce in any Parish precious to God which should consist of none else for a little leven levens the whole lump so doth not a little sweet meale sweeten the whole of our lump and what taste hath a little spoonfull of honey in a vessell of vinegar Nay were there as much honey as vinegar yet the worst would taste most Here I know they would faine bring in the former objections which are fruitlesse and frustrate In the best Churches have been as bad men as in Corinth c. This before in page 52. c. but they were not known such when they were taken in nor were they tolerated when so knowne for they must all be true Professours and not prophane ones or such as have cut a Covenant with hell and death as the word signifieth in Isa. 28.15 which is taken from a Simile of such as were wont of old to cut asunder the beasts they sacrificed So doe Hypocrites and prophane ones their hearts for they divide their hearts into two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so sacrifice them in part to the service of sinne Satan and their owne lusts Gen. 15.17 Jer. 34.18 These have cut a Covenant with hell and death though sometimes they seem to cut a part for God and to allow him a small portion of their hearts Most of our Parish are great Puritans and old Professours Yet it is not enough so to be which was proved page 62. and which appears 2 Tim. 3.5 although it is enough so to bee for Parish-constitutions and National Churches yet not for Gospel-ordered Congregationall-Churches For although a mud-wall may be made up of any thing seeing it consists of all kindes of stuffe and trash though ere so mixed and base yet Pallaces must be built up with better materials and so must the true Churches of Christ which are his Pallaces But these come all to heare Gods word they keep his Sabbaths and have Christs Ordinances dispenced amongst them c. What of all that Christs Ordinances were amongst the Jewes and they heard Christ and his Disciples gladly and so 1 Cor. 14.23 24. Heathens and unbeleevers heare the word Herod heard John gladly and now in New-England the Indians doe diligently heare the word but alas alas it is living the Word and doing the Word is requisite in every member of Christs-Church But let us lay aside those and all other objections and all Parish-Churches too and put on apace for Sion let us face about and bid faire for Church-communion according to Christs owne Discipline and Doctrine for the which none are fit matter and allowable but living Saints so in appearance as to us and whom wee have no cleare cause otherwise to judge of which brings me to the second Vse Depart yee Depart yee saith the Lord Esa. 52.11 for as Mr. vse 2 Hooker concludes in his Survey lib. 1. chap. 2. Parish Precincts give not a man right nor make him fit matter for the true Church of Christ but this we shall presse by unanswerable argument afterwards in the interim this doth very much vindicate the Churches that are Christs for matter from the wide-mouthed malice of wicked-mouthed men though Hypocrites perhaps have crept in for as the Giant in Gath 2 Sam. 21.20 was a true man though deformed with superfluous fingers and toes And as Naaman was a true man though a Leaper so may the Church be a true Church that hath such as do deforme her in her and such may bee in her that are not of her but an Hypocrite is like a weâ— in the body which seemeth to belong to the whole but indeed doth take away the credit and steale away as a thiefe the comfort of the whole though it bee skinned over with the same outside which the true members of the body have So I say Hypocrites who pretend and appear outwardly one with the Church as submissive reverent and worshippers of God as any but within they are corrupt hard and swelling against the truth and Gospel these doe more hurt then good although as the Ivie about the Tree which seemeth to imbrace it with much affection whilst indeed it takes away and steales from it and doth
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
word is an adjunct separable and not a note essential and inseparable for certainly as sensitiva faculâ—as is in a man yet not the true note of a man because it is but a common adjunct and not proprium in quarto modo as wee say So preaching of the Gospel is in the Church but not the note of the Church as all the Popish and Antichristian Antagonists would have it because it is a common adjunct and others have it also But for the Sacraments as I said before they must be administred in due order and to due persons and in a due way of worship and Discipline otherwise without doubt Saints may and must remove and separate for Gods greater glory and their better and more spirituall edification as Psal. 55.6 And I said O that I had wings like a Dove for then would I flye away and be at rest I would hasten v. 8. my escape Why so would David separate so what is the reason see verse 11. Wickednesse is in the midst thereof Deceit and guile depart not from her streets Wherefore dearest Friends read with a resolution to submit and that yee may no more be separates from Christ nor Schismaticks to your owne poore soules the Father of our Lord Jesus fill your hearts with that Spirit which writes these things unto you Little Children Fathers and young men looke about you for wee live in these last dayes wherein we expect most Joel 2. plentifull out-powrings of that blessed Spirit which convinces the world of Truth Righteousnesse and Judgement Joh. 16.8 And to conclude thinke it not enough to have outward Ordinances in Parish-Churches though God knows they be but as Pharaohs lean kine eating up the Fat as the preaching the word the holy Sacraments c. why Sirs to let them loose and run ranging about without bit or bridle may be to your cost and it may be they may dash your brains out at last but it is Christ must curbe and correct and direct them that they may be administred in due order to you within his line and limitation and then they will be blessings It is upon record of Austin that he would not say his mother gave him milke but God by his mother so will God by these means and Ordinances feed and fatten your soules in Sion and in his particular Churches and Assemblies But alas a day how lamentably men live as to Christs order Ordinances so they be but rich and bear a religious outside as K. John once said of a Buck when he had opened it O it is fat and yet it never heard Masse So because many thrive and live in credit rich and accounted religious that are not of the Churches many make little of it but I hope the Lord will convince them by his light And so much for the first part of the Forme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zaba Chap. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Aguddah This shewes the second part of the second part of the Forme of Church-fellowship First that the Saints separate as before are to be knit gathered and united together into one Body THe first part of the Forme is well proved but it is likely not so well approved without the second doe second it viz. That the Saints separated from the worlds false-wayes and worships and from all Parochiall Churches unwarrantable Discipline and Directories doe forth-with set upon Christs owne way and worship Discipline and Doctrine delivered to the Saints for after they come out of Babylon they must hast away into Zion or else they will be lost in the Wildernesse For what is the cause of so much complaint all men with the Ministers make up and downe and deplorable out-cryes of many that are mixed and loud lamentations are heard out of the Wildernesse of many wooded wilder'd and wandring and at a most miserable losse And what is the reason of all this I pray that so many Professors that have been abundantly precise and strict in their practises and curious in their conversation and such free frequenters of the meanes daily and diligent followers of their Ministers and so exceedingly holy in times past have since their separating from Parishes and Popish Institutions and Injunctions forsaken all publicke Dispensations denied Ordinances followed Familisme and run on even to Rantisme And what is the reason of all this Indeed I am ready now to reprove those Ministers whom most imagine without reproofe though able and otherwise accounted eminently godly yet too too slack and remisse in setting forward the building of the Lords house that say it is time enough and what needs such hast whilst they themselves dwell in their seiled houses the Lords lyes waste and worne out of mind O sad Consider your wayes saith the Lord of Hoasts How can yee be content to sit at ease to hold good Livings and to feed upon the fat of the flock and yet so easily to neglect them as to let them stray in the Wildernesse Oh! are not such who make the sorest and saddest complaints of them they call Anabaptists Seekers Familists Ranters c. are not such very much the cause of their miscarriage For seeing Saints must separate from such false wayes and worships why doe they not lead them then into Christs owne wayes and worship according to Gospel-order but suffer the poore soules and out of honest zeale I am perswaded at first to be lost in strange and straying untrue and untrodden paths Truly truly in all my applications to some very learned godly and most eminent Preachers with all the pregnant and pressing Arguments I could provide for this purpose that I might prevaile with them for and perswade them unto this work of the Lord as Fellow-labourers with me therein I found their Answers they made me me thoughts ever to smell too much of the grease of great Livings or else of man-pleasing or else and for the most part of Tyth-oppressions they may thank themselves that so many run into erroneous wayes For besides a Segregation a visible aggregation to the Lord Christ in his wayes and worship with the Saints separate making up one body of Beleevers iâ— of an absolute and undeniable necessity and followes next which I now come to Such Saints as are separate from Parish-wayes and Popish worships c. being ashamed of them and of all the follies of those false Church-states are forth-with to see the forme and fashion of the Lords house and not before are they to enter in Ezek. 43.10 11. and this is the Lords Law ver 12. now to such I shall shew the forme which followes for in the formation of this new Creation Christian Beleevers are to become first one body secondly a body Independent as it is termed by most But to the first in this Chapter viz. That Saints separate as before from the multitude as Acts 19.9 it
another Wherefore to the second Vse Vse 2. Then we see such as are honoured though some vse 2 thinke naucified by the name of Independents I meane the Members of the Congregationall Churches and Presbyterie which we hold with although the Prelaticall be too presumptuous and usurping for us I say such are not without the Word for their warrant nor are they without Christs rule for their refusing the commands of men or their proud precepts tending to embondage the Saints by their usurping power One Church having as plenary power as any other Master Paul Baines that precious holy man and light of his age in his Treatise printed 1621. pag. 13. sayes plainly We affirm it that no such Headship of or in any Church was ordained by Christ our only Head over us either actually or virtually but that all Churches are equally INDEPENDENT being his owne word without any kinde of subjection one to any other Sweet Sibbs in his breathing c. pag. 94. speaking how amiable the Tabernacles were applies them as Types to particular Churches of Christ having equall beauty and glory and the said Sibbs in his said Treatise lib. 2. chap. 9. uses the very word also Independents Robinson in his Reasons discussed is large upon this point and Bullinger in the 5. Decad. Serm. 1. sayes it at large also That the power of governing and ordering all affaires and Church-matters belonging to the body is within the body whither with relation to the calling or chusing Church-Officers Pastors Teachers Elders Deacons and Ministers Act. 6. Act. 14. 15. or for binding and loosing and Censures and Sacraments examining of Doctrines admitting of Members and in all other Church-matters and that they have besides power to call Synods to consult upon weighty occasionâ— Ames in his Medul Theol. lib. 1. chap. 37. sect 6. sayes All power of Discipline De jure according to Christ's Institution is the Churches in Common and none ought to usurpe power over any such particular Church A many more Witnesses and eminent mens Certificates under their owne hands in their Writings might be produced to prove these truthes as Reynolds in his Conference with Hart Ainsworth in his Guide to Zion Willets Synopsis Cottons Keyes Bartlets Modell Taylor on Titus Cum multis aliis c. But by this you may see how unseemly it is for and how little it doth become our unbrotherly and unkind Kinsmen of the Presbyterians to be so bitter against us as to say only a few simple upstart fanaticks and giddy-headed illiterate fooles are of this opinion Why produce your cause bring forth your strong reasons saith the King of Jacob Isa. 41.21 it is no upstart Novelty but a truth of equall standing with the Kingdome of Christ and in all Ages the most eminent Lights were of this opinion though they had not the like liberty to put it into practise Besides should we not be worse then mad men to expose our selves poore Wives with little Children to the contempt of all to be reproached by all our persons to be hated of all and to be abused in the open streets our names to be all be spotted with the foulest filth and duâ—t which can bee cast upon them our Families and Friends to the ill-will of all almost and we our selves continually to feed upon afflictions and palpable injuries whilst none dare or doe appeare on our behalfe this was and yet is in many places in the Countries where we are in daily dangers and troubles Now I say what a madnesse were it we should enter into so strait a gate and run into the rage of all almost whether prophane or Professors were not the testimony of a good Conscience our continuall feast and refreshing and rejoycing if a meere head-strong will should hurry us on to such a way of thornes and bryers But beleeve it and the Lord is our witnesse it is our Consciences that carrie us on Now Conscience being a conjunct Science and a knowing of the Act with the Rule doth render us happy in this That we most faithfully and unfeignedly seeke the satisfying our Souls in the revealed Wil and declared minde of God to that which we know But thus we must and wil if the Lord please walk according to our light and as we are fully perswaded in our breasts that we may have peace at home though perils abroad and warres without continually See Rom. 14.5 Phil. 3.16 and let not the Saints be in the least discouraged at our sufferings which are a token to us of Salvation and that we are of God in Phil. 1.27 28 29. For we shall come shining out of the fire and in glistering glory 1 Pet. 1.6 7. although indeed so subtill is he that can transforme himselfe into an Angell of Light that Spirituall wickednesses are set up in holy places wickednesses that seeme Spirituall and carry a face and forme of holinesse For in every age have your formall Professours run posting to that Religion and worship which hath been in most request and highest esteem and hence it is whilst their Presbytery was best accepted of most of your Prelaticall ones proved Presbyterians and now Independency is in date and hath the day of it your Presbyterians turne Independents omnia pro tempore nihil pro veritate saith one or at least they gather together in the name of Independent Churches and such as are so called who are commonly the cruellest Persecutors and Petty-Popes over the poore Saints and over the Independents indeed Veram Ecclesiam non sequens sed persequens these being in their Judgements as rigid and inraged against the true Churches of Christ as the Presbyterians or Prelates And as one who hath the name of another great man therfore hopes to be the heire and have the day is in hot pursuit for the estate and will not compound for peace unlesse upon some unequall termes although hee hath no right thereunto so they and by their party they prevail to justle aside the just and true Heire indeed and to set him a begging for his livelyhood And yet it is possible a true Church of Christ shall bee prosecuted under another name too and that which is most odious it may bee But yet we will say as Isa. 63.16 Doubtlesse thou art our Father though Abraham be ignorant of us and Israel know us not Whilst our Cause is good our confidence is great our interest will hold when others forged Titles will not be worth two pence yet how impudent are some that like Praxiteles who made the poore people worship his Strumpet instead of Venus and under her name so they gull poore soules with a forme appearance and painted Picture These worshippers of the Forme are enemies to the Spirit and Power but let us not feare their frownes menaces nor malice but let us goe on though the bawling Curs run railing after the gallopping Passenger yet let
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
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
So the Church is dilated into many Congregations but every good Christian is the Church contracted and condensed into one Bosome being alike built upon the Rockie Foundation which will never faile CHAP. XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ahezachecha That all the children of Sion called home are bound to make haste and to enter into this Way of Christ among his Companions in the Gardens THe next newes is that wisdome stands in the streets and calls to all yea the simple and poore to eat of her bread and drinke of her wine to forsake the foolish and to goe in the way of understanding she cries at the gates at the entry of the City at the coming in at the doores Prov. 8.1 2 3. yea shee hath sent out her Maidens the Ministers to cry aloud by preaching her doctrine Prov. 9.4 and her Discipline Prov. 9.1 For wisdome hath laid the foundation and hewed out her pillars as you have heard before what follows why hearken unto me O yee children blessed are they that keep in my wayes blessed is the man that heareth mee watching daily at my gates waiting at the posts of my doors The gates of Zion are the particular Churches of Christ into which Christ calls all that have communion with him Arise and come away which as Ainsworth sayes Beleevers are bound to doe and must labour forthwith to enter in and being come in to abide there and to contend together for the faith Phil. 1.27 which was once DELIVERED to the Saints For this is foretold in Isa. 2.3 and he will teach us his wayes the very next step is this and we will walke in his pathes as soone as ever we know the way of Christ the Lawes Ordinances Institutions and Discipline of Christ wee must make no delay at all but put into practise and enter into his way It argues carnality to procrastinate and put off Christ and to delay our comming at the call of Christ when wee have clearly and distinctly heard it Luke 14.18 and alwayes observe that it is something or other of the world that is the let but as Micah 4.2 sayes and Jer. 50.4 They shall go and seek the Lord and aske the way to Zion saying Come and let us joyne our selves to the Lord in a perpetuall Covenant Iâ—unt non subsistent ad vocationem Christi non moras trahent Oecolamp in loc So Psal 110.3 besides the Precepts Psal. 45.11 Mat. 28.20 and loud calls aâ— before the many menaces used in the Scriptures against Rebels and such disobedient subjects doe sufficiently testifie to this truth Psal. 2.12 Luke 19.23 1. Cor. 16.22 and the practises of the Saints in primitive times yea though times of hottest persecutions and fiery trials yet their then ready obedience to this order of Christ doth very much manifest the reality of this assertion viz. that Saints are bound by vertue of positive Precepts to joyn together somewhere in a Gospel-way and order as hath been before handled Act. 2.41 42. 1 Thes. 1 4 5 6 7. 2 Cor. 8.11.22 2 Cor. 8.5 Cum multis aliis Now is there not reason enough for it For First What other visible way for Beleevers to walke in together reason 1 and to worship in hath Christ brought out of his Fathers bosome and left behinde him when he ascended on high till his second coming but this see Eph. 4.11 12. Secondly What an apparent peece of disobedience and contempt of Christs Call and Command is this to live in Babylon streets or as Lot in Sodome notwithstanding the Angel of the Sunne is sent to cry aloud in our eares to come away into Sion and to make a habitation for the Lord to live in Isa. 52.11 Rev. 18.4 2 Cor. 6.16 17. Eph. 2.21.28 yea and the Spirit is to be our conduct Jo. 16.13 and 14.26 and knocks at our doors and tarries to know if we are ready and to put us in minde of making haste by many motions and instigations and instincts O then how roughly doe they resist the Holy Ghost and quench the motion of the Spirit that stirs in them and strives with them Act. 7.51 1 Thess. 5.19 which is a sinne of the saddest consequence if after they are convinced Mat. 12.31 Marke 3.28 29. Heb. 10.26.27 agnitam veritatem flagitiose insectari So Saul Julian Latomus of Loraine and many others sinned the sinne of death that is they madly and maliciously resisted the truth despised and despited the wayes of Christ notwithstanding their consciences checks and the Spirits motions and so did Stephen Gardiner Fox Act. and Mon. Fol. one thousand nine hundred and five and divers others O sad sad sinne to sinne against the office and operations of the good Spirit of grace which is more then to speake against his person in ignorance for so did the Sabellian Eunomian and Macedonian hereticks who yet found mercy Wherefore have a care how yee dare to live in the loathsome Babylonish wayes of confusion after yee are called out thence and convinced by the Spirit since of the gates of Sion whilst the Spirit moves in you to make haste into Church-fellowship he is doing his office in you look you to reason 3 yours Consider the abundance of ill consequences which must unavoydably follow this disobedience to Christ or this neglect or omission of these wayes of holinesse or Gospel-fellowship for First The worship of God or service to Christ Jesus which should be our joy and meat and drinke suffers by it which is more acceptably and orderly performed with joynt consent and in communion of Saints Rom. 15.16 1 Cor. 1.9 10. Zeph. 3.9 the Lambe is said to solemnize publick service upon Mount Sion with a hundred forty and foure thousand Saints there their voice is like the voice of many waters and mighty thunders Rev. 14.1 2 3. in the songs of praises and in their prayers but for this I refer to Ainsworths Communion Chap. 16. Secondly without this the Saints must needs fall short of that duty of edifying one another and of building up one another in the most holy faith but then they grow Jer. 23.3 4. Ezek. 34.14.16 and walke in light Isa. 60.3 1 Jo. 1.17 and love Eph. 5.2 1 Thess. 4.9 1 Pet. 1.22 and unity of the Spirit Phil. 2.1 2 3. 2 Cor. 13.11 Eph. 4.3 instructing and provoking one another to holinesse and good works Mal. 3.16 Jude 20. 1 Thess. 5.11 Heb. 10.24 therefore are they implanted together to flourish in the Lords Courts and to bring forth fruits Psal. 92.13 14. which will not faile for the waters run out of the Sanctuary Ezek. 47.1 Thirdly otherwise they have not that mutuall aid and assistance for the counsel and comfort of one another which they ought to have Rom. 12.3 1 Cor. 12.22.26 Fourthly nor is there that unanimous compliance or united force made against the opposers of the truth
as is required Phil. 1.27 Jude 3 Gal. 5.1 1 Cor. 7 23. Can. 6.4 til they be in communion as an Army with Banners and then they are terrible to their enemies being all under one Captaine Heb. 2.10 grant there be divers colours having all the same word Jer. 31.33 marching all in order and ranke Col. 2.5 making all one arme and strength against the same enemies and joyntly vindicating the truth joyntly praying and then out of their mouths comes fire to destroy their Adversaries Rom. 11.5 joyntly suffering for the truth 1 Cor. 11.26 Rom. 12.8 joyntly refusing traditions trumperies and whatsoever is contrary to Christs word joyntly disputing for and maintaining of their Liberties and Priviledges Gal. 5.1 Fifthly without this Fellowship together there is not that fellow-feeling or Saintly sympathy as ought to be 1 Cor. 12.25.26 Rom. 12.16 nor is there that bearing one anothers burthens Gal. 6.2 Heb. 13.3 nor forbearing one with anothers weaknesses as Eph. 4.32 Col. 3 12 13. in bowels of love pity patience and without censures Rom. 14.13 Rom. 13.1 2 c. Sixthly besides they are exceeding deficient in many other Christian duties who are not in Gospel-fellowship for how can they Prophesie in the Church 1 Cor. 14. or tell the Church as Mat. 18.17 if they are not members of a Church or obey them that are Elders Heb. 13.17 or vigilantly watch over one anothers conversation and admonish or reprove orderly Mat. 18.15 1 Thess. 5.14 and 4.18 2 Thess. 3.15 Rom. 15.14 c. But for this I refer to Mr. Bartlets Model But to the reason 4 Fourth Reason or Argument which is taken from the special priviledges which are proper to them that are in the way of Christ above all others which are abundance As first among them Christ doth most manifest his presence Psal. 36.2 in a more then ordinary measure the glory of God is seen in the face of Christ 2 Cor. 4.6 Christ takes most delight in the midst of them to walke there Rev. 1.12 13. and 2 1. in his rich robes of righteousnesse to cloath or cover with the meanest Saints or member of his body i. e. with a garment downe to the foot and girt about the paps with a golden girdle for himselfe as High-priest and his Saints as Priests The names of Temples house Kingdome Tabernacle yea and golden Candlesticks are given to Beleevers in Church-fellowship 2 Cor. 6.16 1 Cor. 3.16.17 Eph. 2.22 Heb. 3.6 Rev. 21.3 for this very reason not onely because he walks in them but there he lodges Psal. 132.13 14. lives and rests in a most remarkable manner there the Kingdome and King is seen in his beauty Isa. 33.17 And for this I referre to the object of the Church in Chap 9. Secondly In this Way of Christ the Saints have most singular refreshments and the sweetest and highest enjoyments of love and grace and powrings of the unction from on high upon them we shall finde how Christ yea and his Apostles after him did daily visit the Synagogues and publick Assemblies and amongst them he uttered so many gracious words and wrought so many mighty miracles and why so if not to foreshew by this how he would regard the Church-assemblies of his people and be their Prophet to declare excellent truths and to open the Fathers bosome to them above all for there hee feeds Cant. 1.7 and 6.2 3. and eats pleasant fruits i. e. of his owne planting Cant. 4.16 there the Lord is a place of broad rivers Isa. 33.21 and Christ is there and to them streams from Lebanon and a Fountaine in the middest of them Cant. 4.12 as in Florence and Naples where they have the most excellent Gardens they have in the midst a most excellent Spring a Fountaine from which with an Engine they can sprout out water and streams round about the Garden so alluding to this is Christ in the midst of such a Church-fellowship as we have spoken of a Fountaine and streams i. e. they are refreshed with streams in a more eminent manner then all in the world besides For the common-fields flowers and trees without have the benefit of the clouds and ordinaryâ— raine and showers but the particular Churches of Christ his bed of spices Cant. 6.2 are more watered then all others for besides the outward meanes of grace and preaching praying expounding and ordinary publick showers or refreshments they have a fountaine within that is never dry of purer and more Chrystall showers that cannot be taken away from them the Word and Spirit are as it were entailed to them in a most spirituall manner above all Exod. 20.24 Isa. 4.5.6 Isa. 25.6 7 8. Psal. 132.13 14 15 Isa. 56.7 Isa. 59.21 and are as it were seated there to sanctifie season counsell quicken comfort encourage and assist them in Church-fellowship above any other So that when there is a drought without and the Clouds are steril and the earth barren yet there is even there within a fountaine and streams for the Gardens So that though Ministers i. e. Clouds may be empty yet the Fountaine i. e. Christ cannot Thus Saints in fellowship are fed with fat things Isa. 25.6 7. with flaggons and apples Cant. 2.5 and full refreshments and that above all other the dwellings of Jacob and they bring forth fruits even in old age Psal. 92.13 14. Thirdly Christ is more free with them then with any others as a Husband with his Wife to impart his most intimate bosome-loves and secrets Cant. 7.12 2 Cor. 11.2 and to let out his very heart-loves into his wives arms and bosome Isa. 62.4 5 and Isa. 61.10 Psal. 36.8 Fourthly Such of all are under his protection and banner of love Cant. 2.4 Isa. 4.5 6. Joel 2.32 Isa. 54.17 and in the midst of them is salvation placed Isa. 46.13 Zach. 2.5 And in a word they have a heaven upon earth Rev. 12.1.12 O! it is good being here For these and many more the like Reasons hath this Gospel-order of Beleevers in fellowship been alwayes praised prized and indefatigably sought for and accounted of even as of necessity for beleevers in all ages For the Lord though hee loves all his Saints Deut. 33 3. yet he loves the gates of Zion more then all other the dwellings of Jacob Psal. 87.2 and so much the Saints have loved these Courts of the Lord that they have accounted a day better there then a thousand elsewhere Psal. 84.10 the Apostles longed after it and to see the brethren in it Rom. 1.11.12 1 Thes. 2.17 yea and esteemed them the Crown of their joy 1 Thes. 2.19.20 yea Christ himselfe as man exceedingly desired it and sought comfort by his Disciples prayers Mat. 26.40.43 Luke 22.46 and he exceedingly longed after a most speciall communion with them in fellowship with him before hee parted from them and was taken away to suffer See Luke 22.15 with desire
art subject to wandrings now and may be runnest in a full career without stop or stay warning or check besides you have not here without in your Parishes the benefit of many ordinances as exercising of gifts prophesying one by one and frequent communication and conference in the things of God Mal. 3.16 And such-like pretious benefits as are in this Church-way to be had at large for your edification 4. And lastly it is just with the Lord to leave thee to thy lusts to swear in his wrath thou shalt never enter into his rest never to make one motion more at thy soul by his spirit to enter into this way or once to encline thine heart thereunto If now now I say after so many clear calls thou doest resist the Holy Ghost Wherefore as Heb. 3 10 11 12 13. harden not your hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which comes of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dry up or wither do not snib or nip off those buds or blast those blooms which are in you and like to set so fair for fruit nor by the hardness of your hearts and unkindness and cruelties to the conceptions of Christ within you do not dry up those sweet sappy motions which are made in your heart by his spirit if you do you will prove but a barren branch a withered sear stick to be cut up for the fire John 15.16 Heb. 6.8 they are nigh the curse that do so in the deceitfulness of sin i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex à privat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drawn out of the way of Christ by some fallacy or other who ever refuseth this way of Christ runs a desperater hazard then he is aware off wherefore then let him take heed take heed And let Ministers so called look about them too and beware for a greater alteration is yet to come and to befal them then ever hath been before O then Sirs that they would be busie about the Lords house and no longer delay it or do it by halves Numb 14.24 or by haltings between too Do they yet know what was the meaning of the last lightning and thunder the last year which grew so angry at their Morter-Churches and Parish-Temples what houses were burnt or beaten down to the ground but those Churches and on that day of worship too and in several Counties too and which is not without a Mystery but it shall be plain and made an History ere long in the interim it were well that Ministers and all would take warning and sin no more by dishonoring God in idolizing forms and humane inventions or in worshipping of Christ in Anti-christian ways and traditions least a worse thing happen unto them Was there ever any that hardned his heart against the Lord and prospered at last Job 9.4 But some it may be will say Sir You forget your self and so I would whilest you urge so much your Form of Discipline For we look for Zion more spiritually and for spiritual worshippers Answ. 1. It is not so much the Form as the Faith that I would urge I mean obedience to Christs positive commands as I told you before although some soar too high into the air that account the Practical Part of Worship a meer Form 2. I urge it not so much to be Church-members as Christs-members but first to have fellowship with the Son and then with the Saints as I said before but I say both these are enjoyned to be enjoyed Yet I say further whilest in the Form out of the Form and whilest under it yet above it and so are all Saints in the Church spiritual worshippers of God John 4.23 yea in spirit and in truth together Wherefore let none be so censorious as to say We are all for the form of Discipline when indeed we are least for it and would have all our Brethren to live above it in their Spirits with God and with Christ in the Temple and the Light of the New Jerusalem We live in them as Abraham lived in Tents and David in Tabernacles 3. We also look for Sion more spiritually but this is in order thereunto Before we can get into the City which is all glorious within we must pass through the gates as appears Psal. 87.2 3. His foundation is in the holy mountains The Lord loveth the gates of Zion more then all the dwellings of Jacob. Glorious things are spoken of thee O City of God! There is first the foundation laid by the Lord himself and then secondly the particular Churches or the gates of Zion which the Lord so loves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then thirdly the City its self which is so glorious But I say before we can come into the City we must enter through the gates which are these Churches gathered So that this is in the way to that City where Salvation is placed Isa. 46.13 This is the way to Zion as Jer. 50.5 They shall ask the way to Sion with their faces thitherward saying Come let us joyn our selves together c. We must ask first the way i. e. the Churches and when we are in the way then for Zion And thus the Saints come to Sion Jer. 3.14 Isa. 51.11 35.10 i. e. By this way and through these gates we must first live in Tents and then in the City Heb. 11.9.10 First in Tabernacles then in the Temple and that those that would live in Sion in her glory and full effusion of the Spirit must be in the Churches in order thereunto which appears plainly in Chap. 9. lib. 2. For the Lord will be known in her Gates Towers and Palaces Psal. 48.3 44.12 Quaere How we should groundedly know we are fitted for this Communion of Saints in Church-society as hath been pressed answer 1 Answ. 1. There must be clear satisfaction to your judgement and full perswasion in your brest Rom. 14. the whole Chapter especially Vers. 1 2 4 14. Acts 2. 19. 8. Saints ever first believed and were fully perswaded and then they entered 2. You must be exceedingly longing and desirous after it and then make ready for it be freely willing to it by the Spirit of Christ in you Psal. 110.3 Jer. 50.4 5. For all in Christs Kingdom are voluntiers 1 Thes. 1.6 7. Acts 4.32 2 Cor. 8.3 5. 3. Such are made free to follow Christ any where soever Revel 14.4 And as they come at his call Mark 1.18 so they are prepared to leave all and to take up the cross Mat. 19.27 accounting before hand what it will cost them so that they pass not a pin for storms and afflictions which they expect before hand as 1 Thes. 3.3 Phil. 1.27 28. but they will hold out to the end 4. What is the object ye look on in these overtures of your affections It is the King in his beauty O the sweet Soul-ravishing presence of
wherein the light of the Moon shall be as the light of the Sun and the light of the Sun as of seven dayes c. Isa. 30.26 By JOHN ROGERS A friend of the Bridegrooms and of the Brides Preacher of the Gospel of Jesus Christ. Now at Thomas Apostles Lond. But communicated at Brides in Dublin in Ireland Psal. 45.11 So shall the King greatly desire thy beauty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 62.5 As the Bridegroom rejoyceth over the Bride so shall the Lord over thee Rev. 21.2 The holy City the new Jerusalem prepared as a Bride adorned for her husband Zach. 14.20 21. Holinesse to the Lord and every pot in Jerusalem shall be holinesse to the Lord and no more Canaanite shall be in the house of the Lord in that day Zeph 3.20 I will make you a name and praise among all peoples of the earth Rev. 19.5 6 7. Be glad O all Saints for the mariage of the Lamb is come the Bride hath made her self ready 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ier. 30.17 This is Sion which none to speak on seek after Rev. 22 17. But the Spirit and the Bride saith Come LONDON Printed for R. Ibbitson 1653. To all Christian Readers of all Judgements a word or two first Christian Reader IF thou beest so thou wilt not wonder that I say unto thee The Day is coming when Kiriath-Sepher shall be smitten whose name signifies the City of Books and our City and Country are full these times which by the next Age will be all out of date and lye moulding like old Almanacks in corners for then the Lamb shall be our Light and the Lord our Temple And as Solon said of Laws sayes he We have many good LAWS made indeed but alas there wants ONE yet and what is that Why a LAW to put all the rest in EXECUTION so we have many good Books abroad but give way to one more I pray for there wants one more and that is the Book which will put us upon the practise of all the rest I mean the Lambs Book written within and without Rev. 5.2 3. and Ezek. 2.9 this is ere long to come abroad though I feare it will finde but few Readers In the mean time the Presse sayes to the Pulpit as Esaiah said to Jacob Plurima habeo sint tua tibi Gen. 32.4 I have enough my brother Gen. 33.9 keep what thou hast to thy selfe And amongst the multitude it comes to my turne to bring in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I hardly know whom to invite for although I may find a few guests these stomack-full times that may come to feed yet I know that most will but sit to looke on And indeed I have not provided for the proud or Prelatick Palat neither puffe-paste nor kick-shawes But as Aeschilus the Poet said of his Tragedies that they were but small dishes of great Homers supper so I say I here present you a poore Dish or two from the Lamb who will sup with you in this the Kings house and Palace wherein you shall finde the feast of fat things flaggons of Wine and the Apples of the Tree of life yea spiced Cups and green Sallets and sweet flowers to boot gathered out of Spring-garden and because some men must have their dishes set out with flourishes they shall finde the attestation of the most eminent and orthodox Writers in all Ages to this Treatises truth And to satisfie all senses the Bridegroom hath provided the best soul-ravishing Musick I mean the melody of the Spirit for his guests that come at his call to this marriage-house and Feast for all things are ready the fatlings and oxen are killed Come But I know the wantonnesse of the times make many look for pretty knacks now as the last courses but soft there Those Spaniards are wisest who will have the best at last and your toyes at first It is true the Books of these few years coming are like to be the last course but let me tell you they must bee the best most solid sweet spiritual Dishes that have not been yet brought in Some there be that will read good Books and Authors but as the Butter-flye that sucks flowers onely to paint her wings with so to feed their fancies opinions and judgements with but not like the Bee to fetch out the hony of them Others there be that are worse and would sucke out poyson to satisfie the lusts of their hearts these may hap be taken too as those in the act of Adultery for if one reads two are catched Others there be that come out of Criticisme too and to shew the ambo-dexterity of their captiosities I should say capacities little to their credit do they buffet words with blows and pick holes in cyphers to satisfie the curiositie of their quick-silvered Genius Alexander when one did present him with his dexterity in finding fault with and vilipending of others and in extolling his owne Arts and Activities desired to see what he could doe so his choice art appearing to be so poor as onely to cast a Pease through the eye of a Needle a little bigger Well sayes Alexander Give Give him a bushel of pease for his pains to maintain his sport with And though Alexander was very free in giving gifts and rewards he thought a bushel of pease reward enough to keep up his curiosity So I say to recompence such Readers if they come hither I have a whole bushel full for them to keep up their trade Other Readers we have who minde more the mark then the mettal and more minde who writes then what is written the name carries it upon the wings of credit whereby many are bribed to buy and sell their time their judgement and the truth at the Authors rate The rich Citizens are their best Readers for they will pay most for it And many I was saying orthod but I mean Organ-players will play no longer then such blow the bellows and fill the pipes for their fame makes things furthest off look fairest best and greatest But although I make account to meet with many of the third sort of Readers who have said before-hand they will salute this Book with Argos-eyes and with a Zoilus his zeal yet they are accounted as Crates the Theban was called the Door-opener for that he would rush into every mans company to hear what they said and to gain-say it at a venture and so do these sometimes they reprehend what they understand not and sometimes they â—ail because they thinke they understand what indeed they understand not and like Dogs they choose to pisse in the fairest places and all times with naked natural reason they read Like the Smith that smoaks for it for that he takes a red-hot iron glowing out of the fire with his bare hands so I warrant them they burne their fingers at least for it and will be branded It is
as are fully perswaded as before must become voluntary and freely assent to what they are so perswaded of persuasio importat assensum intellectus ad id quod creditur before they enter into it or act in it which we offer proof for under several considerations whence the reasons are raised to ratifie this truth As First A principio agente from the principle that moves them and makes them a willing people which is either in se or extra se a natural principle which produces natural effects and natural actions and natural motions from natural reasons for natural ends or else a principle above nature that is a principle of grace which produces acts of grace flowing from divine reason for divine ends and such a kind of voluntarinesse I speak of here as from such a principle which carries the soule on through a thousand difficulties and dangers though it cost never so much though flesh and blood and world and devils be all against it yet he will do it because hee is carried on by an high and holier and more God-like principle and power thus the Spirit is said to be willing Mat. 26.41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or free with alacrity and readinesse to run Psal. 119.32 Gal. 5.7 thus Luke 15.18 I will arise and I will goe to my Father I will come what will come come death come life come temptations come troubles come all that can come yet I will home to my fathers house there is bread enough and I will no longer be starved with husks among a swinish multitude no but I will arise and runne into the Lords house thus to will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is present with me sayes Paul that is Chapter 2. an efficacious will which takes in both the principle and the act O then the heart is hurried away indeed upon the Chariots of a most noble people Cant. 6.11 with strong and lusty flaming affections and desires I will goe in the Lords way I will get out of this bondage this Babylon this Cage of unclean birds I will not have the Cage-door shut I will be set at liberty though the flesh be never so violent though my friends nothing but frown on me though all the devils of Hell rage yet I will be gone for Zion and get into those assemblies c. This may serve for a reason why this voluntary consent is so reason 1 requisite viz. because it is a living principle which produces such gracious effects And this is the act of a perfect heart 1 Chron. 28.9 Serve him with a perfect heart and willing minde they come otherwise without hearts Psal. 119.145 dead to duty and heavily forward but when men are made willing as before they have a principle of agency and need no constraint at all 1 Pet. 5.2 not by constraint but willingly O then a man is in motion indeed and will doe the will of God and go into the way of God! though no body else of his friends or family will do it nay though he be hated of all his neighbours and acquaintance for it and have no thanks at all among men by it but hee being carried on by a divine principle extra se considers not what he suffers as what hee seeks which is abundantly above himselfe therefore Secondly Consider that omne agens seu motum agat moveatur propter finem every man who is moved as before by the above-said principle in the day of his power whereby hee is become a cordial Volunteer I say that every such a willing man proposes to himself some end that suits his principle a divine end for his divine principle but a carnal principle seeks a carnal end for alwayes observe the end to which the principle carries is evermore of the same make and nature with the principle be it good or bad spiritual or carnal if the principle by which he is moved be above himselfe then the end for which he is moved is above himselfe see but in a stone which you throw up to hit such a mark with the up-motion of the stone is by a power which is not in it it flyes upward by a principle extra se and a power seated in the man that throwes it and therefore the up-mark of the upward motion is the end extra se which is appointed by him that throws it and according to that principle that appoints it but in the falling downe of the said stone again this downward motion is by a principle of its own in se and seeks its owne Center viz. the earth which is the end answerable to the principle Now I say it is not enough for a man to move but to move to some end Non solum ut moveantur sed ut moveantur in finem What is the end of those things whereof ye are now ashamed saith the Apostle Rom. 6.21 the end of those things is death but the end of holinesse is everlasting life Destructive principles have destructive ends but saving principles saving ends wherefore the Apostle would have us look to the end We have used to say every one knows his beginning but not his end Yet in this sense I say men may know their end if they know their principles And now I am upon it I must presse the knowledge of the end at well as the motion to the end lest ye bring but the sacrifice of fools Eccles. 1. a wise man sets the end of his motion or action ever before him both before hee begins and when he hath begun and as he is proceeding Every one who is wise in Christ and would fain be in the wayes of Christ who is carried to Zion-ward by such a principle as before hath a certain knowledge of the end which hee purposes promises and proposes to himself and he hath not onely his principles to move but to move for that end proposed as if it be for the honour and glory of God to set forth his praises as a peculiar one called thereto 1 Pet. 2.9 But he that hath no knowledge of the end though he hath in him a principle of motion or action yet the principle which moves or acts him for such or such an end is not in him but in another as was shewn before in the simile of the stone by whom hee is said to be moved for such an end Now I say a Saint who is moved by the Spirit hath spirituall ends and by a principle from above hath ends from above glorious divine ends above himselfe but a natural principle hath natural ends and so such as are carried on into these assemblies of Sion by carnal principles come alwayes in for carnal ends reason 2 Now this is another reason why such as would be Church-members must be volunteers and carried on by divine principles into these divine wayes that is to say for divine ends Now when a man knows the end to be
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
time as they are rent and ripped and torne as it were in peeces and beat and bruised and trampled on and harrowed with sharp cutting goads and daggers Act. 2.37 prickt in their hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stabb'd as 't were with a world of troubles wounds temptations piercings to the quick now alas to look upon them then to heare how they complaine of themselves then and of their condition as if in despaire then c. you would thinke them without hopes in a very sad case dead barren and unprofitable but alas the seed is in the ground and lyes hid under clods now but come afterward in the harvest time and see then Oh how white their fields are what big-bellied crops they then bring forth Joh. 4.35 36. what abundance of smiling fruits flowing and blossoming grow then upon them happy are those that reap from them Surely you will say here is an alteration indeed even to admiration what is it possible that this can be that same black barren ground that seemed so rent torne uselesse and disorderly it is scarce to be beleeved that it can be the same when you see such a change So that before their joy be as the joy in harvest for others to reap of them too and get by their Experiences c. they must meet with a Seed-time And so with a fighting-time too a time of great troubles dangers desperate conflicts against sin and Sathan giving no quarter but kill or be killed crying Arme Arme fight for thy life strike with all thy strength against thy lusts against their lives with the two-edged sword O spare none none rout them all ransacke the Camp pursue them hard beat them out of the field and keep thy ground c. now it will cost many a blâ—w a wound a hazard a desperate engagement on all sides before the Saints can come to joy as those that divide the spoyle neither can they come off without wounds c. but then their sorrow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as of a woman in travel that is full of pangs c. shall be turned into joy Joh. 16.20 21 22. O sweet change but before this joy Christ himselfe tels them of sorrows yea of such as their soules shall bee in travel with bitter great sharp pangs Medea was wont to say she had rather a thousand times bee slaine in battel then bring forth one child mallem peâ—ire quam parere but all tends to the birth of joy sed finis edulcat media sayes Keckerman Now whilst poor soules are in their pangs it is neither piety nor charity to censure them for in so doing as Asaph sayes Psal 73.13 14. you will condemne the generation of the just and will but gratifie the Devil to scandalize the wayes of grace in those strict passages which are through the strait-gate All this will appeare by observing the Saints in their Experiences whereby as thou mayest learn the way to live in Christ so thou mayest to avoid the censures of such as pâ—sse that way which is at first so full of Difficulties and dangers and gulfes and shelves and as we say By weeping-crosse reason 4 Fourthly By their Experiences you will learne how various God is in his wayes and workings as Heb. 1.1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in divers wayes and sundry manners for some men he comes to in one way to some in another to some as a Lamb to some as a Lion to some as a whirlewind to others as a Noah's-flood to others as a flash of lightning to others as a Thiefe in the night to some by sicknesse to others by crosses and losses to others by Sermons c. he leaves some a while in darknesse where they see no light Isa. 50.10 11. in distresses of conscience and their soules on the rack where they see no way for deliverance and others are in dull duskish imperfect light whilst their Sunne is in the eclipse yet some againe he sweetly shines upon even in the morning at their first conversion and Call and yet their Sunne may be soon over-shadowed and some that have lesse grace and have lived basely it may be they have especially at death splendent and most radiant shinings and goe into Christs Kingdome with full sailes swelling desires and have abundant entrance whilst others that have walked more strictly with God and who you would thinke should enter more Champion-like triumphingly and glorious are fraught with fears and doubts and have their Sunne set in a cloud Now God workes diversly according to the divers complexions conditions constitutions dispositions or the like that he hath to worke upon because spiritual comforts doe not tend simply ad esse but bene esse to the well-being as well as to the being of a Christian. Now by these Experiences of Saints you wil learn that God hath divers wayes and divers times and divers mâ—ans to worke with and some that seem very contemptible too so that if he doe not worke on thee or thine one way hee may another he knows what means is proper for that which will helpe this man may be a wrong means and it may be will not help that man or another Fifthly Experiences declared do oblige others and allure them exceedingly to relye upon God and to beleeve in him reason 5 Jo. 11.48 Act. 3.9 c. For as David sayes in Psal. 22 1 2. I cry I roar night and day for deliverance but what argument doth he make use of why verse 4 5. Our Fathers trusted in thee they trusted and thou didst deliver them they cryed unto thee and were delivered they trusted in thee and were not confounded Therefore deliver me too for I trust in thee Verse 11. so that the experiences which others have had of Gods gracious dealings with them and deliverances of them doe encourage David to cast his care upon the Lord too for the like deliverances out of his troubles So in Psal. 31.24 Be of good courage and he shall strengthen your heart all ye that hope in the Lord even as he hath strengthned mine heart and heard my voice and cryes as in the verses before so hee will yours O all ye Saints Thus you shall see in Joh. 4.28 29. the woman of Samaria ran into the City and told her experiences of the Messiah come how he told her all things c. and loe how this weake means worked upon a many and effected a great matter in verse 39. for the Text sayes That many of the Samaritans be-beleeved on him because of the sayings of the poor woman though many more in Verse 41. because of his owne word but I pray marke what a profitable means the poor womans experiences told were to win them and to worke upon them to come to Christ and then in Verse 40. they besought Christ to tarry with them And thus Junius professeth that the very
doctrine Why for they never yet tasted it and so Act. 17.19 they thinke it cannot be good and therefore doe not yet desire it till they taste it and then O how they prize the Ordinances Ministers means administrations and manifestations of the love of God! The horse that hath fed on Provender will look and neigh and with a wanton laughing eye turne about and about and long for it whilst the Jade that eats no oats but feeds onely on hay in the racke requires no more so such Saints as have fed upon the bread of life and tasted of the lâ—ve of God in Christ cannot but look after it and long for it and stir about and about till they enjoy more of it whilst such as never tasted it but onely heard of it are content with their common fare of hearing and formal worshipping according to what is before them in the racke and what the Parish Ministers appoint them and that is all when alas experienced Saints long for lustier food and provision A man it may be that should newly come out some deep dark Dungeon who never before saw the Sunne noâ— ever so much as heard of it when he sees the Sim go down set and gone is in a great perplexity and peradventure thinks it is quite lost but experience now teaches others otherwise and that it will the next day arise again and give us fresh light therefore they are content to wait for it and they wish it with expectation and so doe all experienced Saints with assured confidence call for more of Christ and more of grace and of the love of God which they have experienced and they wish for more with expectation of more as John that looked still for more visions and revelations yet the Saints prize them at their hearts that they have already So the Spouse Cant. 3.2 loses him but Verse 4. findes him again and then she holds him and would not let him go Seventhly Experiences declared doe oblige them that have them more in obedience to God for by them thou reason 7 knowest thou obeyest a dear a gracious God indeed and a Father Now you shall a finde a child if a stranger bid him do this or that he will not obey him but if a Father bids him then he obeys and runs strait so dost thou willingly and runing readily obey the Lord when thou knowest by experience hee is thy Father and lookest not on him as a stranger and then thy obedience is full of life and spirit indeed as Joh. 4.24 for thou canst not be dull in his service that art full of experience because thou art then full of love and life 2 Cor. 5.14 1 Joh 5.3 Exod. 21.5 Take a glasse and knock it with thy finger if it sound dull surely thou wilt say there is some flaw in it so a dull obedience is but cracked but a filial obedience which flows from love is shril sounds well and is full of spirit and life Phil. 1.11 it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 9.7 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 3.23 Rom. 6.17 Now their experiences prompt them up to it Psal. 40.8 and are directory as well as consolatory in a time of darknesse and trouble even in the shadow of death as well as in a time of light and peace to serve the Lord so Phil. 2.8 even with a Daniel in the Den as well as with a David on the Throne See a man that is used to walk in the night as well as in the day fears no more one then the other and as some man can better finde the way in the darke to which he hath been used and which he knows by often going it then another that never went it it may be can do by the best instructions can be given him by others so such as have experiences have the best instructions and directions in their obedience and are better and more orderly walkers in the dark then others in the day in trouble then others in peace in afflictions then others in joyes in any manner of adversity then others in any manner of prosperity and they will keep within their bounds in obedience which others cannot and therefore are in greater danger then experienced Christians As the Dear that is leapt over the Pale and is gotten out of the Park is in greater danger then the rest and every dog is at his heels Such as have most experience of the love of God seek themselves least and therefore are the best in obedience to God But we see as the Hunter that crosseth the high-way and keeps it not is but following his own game all this while for the way is not there So the Hypocrite crosseth the high-way that you read off Isai. 40.3 and runs out of Gods road whilest the seeks his own game and serves himself more then God But the Saints of God are guided by the Spirit of God and have the Pillar of fire by night to direct them as well as a cloud by day And whither it be night or day adversity or prosperity still they can see to follow Christ and as Donn sayes in his Serm. in fol. p. 139. You shall see a man that is reading in the Evening he hath read a pretty while before all in one and the same Book and on the same Subject now night comes in twilight is on he can hardly see a Letter Yet let him alone he will see to read longer in that Book and on that Subject which he hath been on all the while then if he took a new book or new subject to read on So we that have been all the day-long doing Gods service and in the Sun-shine of peace and prosperity about our duties and obedience We I say shall the better do them that have been used to them and experienced in them Now darkness surprises us and adversity comes upon us and in a time of darkness when we see no light yet we shall obey the Lord and hear his voice having continual experiences to direct us Isai. 50.10 11. And yet we shall walk though in darkness without the immediate light of Gods love and countenance seen yea without the former evidences and comfort of graces in a stormy night without light or star Acts 27.20 But to be in doubt what will become of us and to be stumbling at all our comforts and to be filled with great fears and terrors yet I say we shall continue walking and serving God hearing and obeying his voice which is an argument of a stout experienced Christian indeed Experiences conducing very much hereto But thus for this and all the Reasons which I shall gather to ratifie this undeniable Truth We have sufficiently I suppose proved the assertion of the use of Experiences declared in the Church being much for the honor and glory of God the advantage of the Church and themselves that
one Brother or Sister be afflicted c. fellow-feelingly to be afflicted with that Brother or Sister and in all Christian wayes we can to counsell comfort or assist and to pray hard for such a Member 1 Cor. 12.26 2 Thes. 3.2 Rom. 12.15 Act. 12.15 Freely to contribute and communicate of things temporall and spirituall according to our abilities out of our aboundance both to particular members in want and also into the Publique-Treasury or Chuâ—ch-stock 1 Joh. 3.17 18. 1 Cor. 16.1 2. 2 Cor. 9.5 6 7. Rom. 12.13 1 Tim. 6.17 c. Vigilantly to watch over each others conversation so as to counsell comfort or correct according to Christs rules in such cases provoking one another to love and good workes with brotherly bowels and affections 1 Thes. 5.4.14 Heb. 3.12 13. Heb. 10.24 Heb. 12.13 15 17. Rom. 15.14 Carefully walking together in all holinesse godlinesse and humility of minde to our uttermost every day and often and orderly meeting together to the edifying of the body for the glory of the Gospell credit of the Church convincing of our adversaries and them that are without Mat. 5.16.20 Mal. 3.16 17. 2 Tim. 2.19 2 Cor. 7.1 1 Pet. 3.12 Heb. 12.14 Praying continually for the prosperity of this Church for Gods presence in it and protection of it against all the gates of Hell Phil. 1.4 5. Rom. 1.9 Ephes. 6.18 Col. 4.12 Psal. 122.6 Isa. 62.6 7. c. And lastly because differences have formerly arose about a Pastor we doe freely declare to embrace and owne our brother for our Pastor according to the order of the Gospel to submit with all ready obedience in the Lord to Christs Ordinances dispensed by him Ephes. 4.11 1 Cor. 4.1 2 Cor. 5.18 19. Heb. 13.7.17 2 Thes. 3.14 to pray for assistance from the Lord in the administration to him committed Ephes. 6.18 19. Col. 4.3 2 Thes. 3.1 2. and to esteem of him as the Lord requires 1 Cor. 4.1 1 Thes. 5.12 13. 1 Tim. 5.17 and to adhere and cleave to him in the Lord 2 Tim. 4.6 2 Tim. 1.16.18 c. All which we doe in the sincerity of our soules declare promise purpose and engage to as our God shall enable us by his own gracious Spirit Per me W. H. Such like are the formes of the Church-Covenant which are according to the rules of prudence and piety to be altered taken up or laid aside for love peace and orders sake and are all alwayes left to Christian liberty For the necessary combination consolation and confederation of Saints together is spirituall but the indifferent is this Bernard tels us de triplici necessario of three wayes that a thing is necessary and this formall Covenanting is none of them I am sure necessarium aut stabile aut inviolabile aut incommutabile viz. that which is stable and standeth sure and though the formall Covenant will not appeare necessary in this yet for this one reason the spirituall obligation is necessary for that is the bond of perfection Col. 3.14 as well as the bond of Peace Ephes. 4.3 And 2. that which is inviolable and cannot be broken is necessary which is this spirituall engagement not the decree of the hand but of the heart whilest the formall Covenant is oft broken to pieces and to powder But 3. the necessary is unchangeable without alteration or cessation so is not the formall kinde of Covenant Wherefore I cannot account so of the Church-covenant as that it must be to make up the true form of the Church as a thing essentiall and constitutive to it and of the true Church as most doe affirm or as if without this there could be no true Church but all harlots Oh fearfull doating upon the form For as one says It is not possible that these things which are knit together by outward bands and sinews should hold longer then their bands hold But spirituall bands are everlasting and the two staves viz. Beauty and Bands are the unity of the Spirit in the band of Peace and both hold together and both broke together by unbelief as appeares Zach. 11. Wherefore I am much affected with that prophesie in Ezek. 20.38 to confirm this Covenant and spirituall Obligation which lies upon us as a stable inviolable and unchangeable tye upon our spirits where the Lord promises to make his people passe under the rod and then to bring them into the band of the Covenant that is saith Polanus in loc the Lord will bring the godly under affliction and whip them into obedience as they are bound But sayes Calvin thus the rod is meant a shepheards crooke by which the Lord gathers in the strayers to keep them within the fold and not suffering his to Apostatize or fall away wherefore this cannot be meant the formall covenant but I had rather read it with the vulgar that the Lord will subject them to his Scepter i. e. to be swayed and ruled by himself the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Scepter I will cause them by my Word and Spirit to come under my Rod that is my Scepter to rule them and then it followes I will i. e. by the same power and Spirit bring them into the band of the Covenant that is by this means I shall oblige them to mee to keep Covenant with me or to cleave close to the Lord as Act. 11.23 Wherefore to conclude in what Congregation so ever thou art Reader thâ—u wilt doe well enough who art united to Christ the Head for the Spirit of Christ obliges thee then which obligation is absolutely necessary and must be and the other kinde of Covenant if need be may be but in congregatione bene vivis si vivis ordinabiliter sociabiliter humiliter saith Bernard Serm. 1 de Apost Pet. Paulo thou wilt doe well to walk 1. orderly avoiding sin and scandall and all appearances of evill and holily as one called 1 Pet. 1.15 1 Thes. 4.7 from all manner of sin to all manner of holy conversation and 2. sociably or in Saint-like fellowship in love peace and good will to all the brethren in watching over them comforting counselling and assisting of them all that thou can'st in love and 3. walk humbly look not on others at a distance be not puff'd up with conceit keep continually low before the Lord for he measures the valleys and gathers the violets that hang their heads continually by self-deniall O learne hard to be nothing in thine own eyes The humble he will teach in his wayes Psal. 25. The first of these nelates to thy self tibi the second to thy brother proximo and the third to thy God Deo who accepts of all But thus for this Chapter CHAP. VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pupilla That in the Church all the Members even Sisters as well as Brothers have a right to all Church-affairs and may not onely implicitely but
explicitely vote and offer or object c. THE Furies and Harpies are flowne up very high upon this point and most men doe arrogate a Soveraignty to themselves which I see no warrant for The difference that is to be made is already proved to be between the precious and the vile the clean and unclean and not to be a difference of Sexes ages or relations Now because there be too bitter contentions about this which was one thing that help'd to set at a distance the two societies in Dublin by such as would rob sisters of their just rights and priviledges we shall prove their liberty and leave others to practise accordingly Proofes for this may be taken from Prophecy Precept and Practise and which we shall ratifie by firm reasons out of the Word of God and answering objections shall leave all to stand or fall according to their foundation and bottome But The Prophet Joel chap. 2.29 tels us of the liberty of Saints in the last dayes for where the Spirit is there is liberty and this Spirit is promised to be powred-out i. e. most plentifully and largely in the latter dayes and as Luther sayes in these last dayes of the world although this was began in the Apostles time Act. 2.15 faciendum initium sed non est satis sayes Paraeus it is now to be further and fuller performed and is expected to be powr'd out ex abundanti but onely with this difference that it was then visible but it will be and is much already invisibly then extraordinarily and now more ordinarily powred out and not dropped but powred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vpon whom 1. Generally upon all Flesh non stillare sed plena copia fundere let out with a full stream and running force far surpassing former ages that is the 2. circumstance sayes Calvin and it is to be considered Sine discrimine populorum sexus aut aetatis so Esa. 66.18 Which 2. more particularly and expresly he explaines and confirms upon the Servants and upon the hand-maides for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies for certain accipitur confirmative that these latter dayes promises as Isa. 2.2.3 Jer. 50.4 c. doe most expressely and particularly relate to the weakest and contemptiblest sort of people in the Kingdome of Christ young men and women and it may be some aged men too but as Paul sayes 1 Cor. 1.26 27. Not many wise not many noble not many mighty are called but God hath chosen the weak ones and the despised ones and the poore mean base ones to confound the wise that no flesh might boast in his sight But by these and other Prophecies it will appear God had care of the weakest contemptible vessels viz. women that he would exalt them and powre out his Spirit much upon them As Mayer sayes that they as well as men even both sexes young men and women might manifestly appeare to defend the Truth vindicate their liberty prove their right to the Ordinances of Christ either by speaking pleading prophecying or the like and declaring their visions of truth Besides the precept which I finde for it is full enough Mat. 18.17 Goe tell the Church i. e. the whole Church to whom power is given to consult and conclude matters which relate to the whole not one member age or sex excepted but women that are members as well as men must equally know it and consensu omnium sayes Fenner conclude about it being to be by the concurrence of the whole But say the Pontificians tell the Church that is the Pope and his Cardinals the representative sayes Lyra tell the Prelate the representative sayes Chrysostome tell the Rulers the Representative say the Calvinists tell the Synod the Representative and Maldonat says the Judges So say the Presbyterians tell the Classes the Representative or the Presbytery for so they call them and some Independents say tell the Brethren but we say the whole body consisting of men and women For the word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Councel or Synod or some chose to consult and sitting for that purpose but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a people called together into one body being separate from the world and all false wayes and worships for the Lords use and service which word charges the whole body with this duty and that without difference of persons sexes ages or abilities but all together and thus sayes Mr. Cartwright in his 1. Reply to Whitaker p. 184. So in Act. 6.2 3. the whole Church taken collectively without any exception of any for sex or degrees they are all required to cull and call out looke out and chooseâ—it â—it Deacons that is that every member might have his or her liberty and give his or her consent thereto seeing iâ— concern'd every member Furthermore you finde this in practise in primitive times wherein the Acts of the Apostles and their Epistles are full in Act. 24.23 the whole Church collectively chose them Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the liftâ—ng up their hands so 1 Cor. 5.4 5. the whole Church as concern'd so concur'd in that businesse and Paul 2 Cor. 2.6 to 10. writes to the whole Church for their consent and concurrence in remitting and readmitting of love So that in those generall termes you find no excâ—ptiâ—n to one off or exclude sisters concurrence and complyance with the Brethren whether it be by voice or lifting up of hands or the like whether as we say explicitely or implicitely and more expressely you shall see in Act. 1.14 These brethren all continued with one accord in prayer and supplication with the women and Mary the Mother of Jesus and with his Brethren and then Peter stood up in the midst of the Disciples the number of whose names were 120 now you have it in totidem verbis that the sisters as well as brethren had a right and accordingly did take it in the choise even of another Apostle and in ver 23. they appointed even those 120 Disciples men and women two c. yea furthermore in Phil. 4.3 saith the Apostle I entreat thee help those women that labour'd with me in the Gospel with Clement also and with other my fellow-labourers whose names are in the book of life Magna libertas maxima laus mulierum sayes one for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is read actively wherein they were admired and much commended and yet men now think much to allow them that common liberty in Christs Kingdome which is the liberty of the Subject to vote or object or aske or answer or say or consent as need requires which liberty they are as I may say as they are member of the Church born to and cannot by right be deprived off which I shall prove further from the testimony of others eminent men yea out of their
properties of the Precious stones and certainly Zion will be a beautifull scituation and the joy of the whole Earth And who will not in those dayes desire to have a right in them and highly prize them that are members of the Churches which make up this great and holy City the Jerusalem as Precious stones though now they are contemned and cursed by many and thought fit for the most furious and spurious foote of disdaine to trample upon Oh alas be they poore to look upon plaine simple in appearance many of them yet their worth is not known to men as yet but dogs do rent them and swine would trample them into the mire But then when the seven Vials are poured out they shall be no more reviled or vilipended there shall be no more death or sorrow or trouble or paine upon the Churches but they of a little one shall become a thousand and as Isay 60.5.6 and Isay 49.18.19 their destroyers and those that made them wast must be gone packing v. 7. and then saith the Lord lift up your eyes round about and behold all these gather themselves together and come to thee to be joyn'd and he sayes they shall be ornaments to the Church and all her waste desolate places shall be re-edified and yet too little to hold such a company of Zion-Citizens and Inhabitants insomuch as the Church shall say the place is too strait give me roome make way yee Kings Nobles Nations I must have more and more roome every year till this now very little stone grow greater and greater till it fill the whole earth looke for this hastily and be assured the Jewes will be admirable ornaments and excellent Church matter by 1666. and many before but of all the Tribes the Church must have matter as appears by the twelve stones which had the names of the twelve Tribes engraven though some apply them particularly one by one to the twelve Apostles Oh! that in the mean time every Church and every member would make one or other of these Precious stones and let them but study by the properties and excellencies of ev'ry stone how far the following Ages will exceed ours and Saints exceed us and Churches exceed ours who shall be more and more to be accounted of for their inward excellencies spirituall and divine vertues with varieties of them then they shall be for their outward appearances or professions or formes c. But thus for the matter fore-told which I chose to demonstrate from the signification of these Precious stones that I might not labour in vaine Thirdly The Prophecyes and Promises to be made good in the latter dayes are very full for the forme of the Church which we have sufficiently proved in many Chapters before and which appears Ezek. 37.19.21.22 Zeph. 3.9 so in Hosea 1.13 Isaiah 35.8.9 2 Cor. 6.17.18 and in a word all Churches shall admit her mâ—mbers one way therefore all the Gates through which men enter into this City are Pearles all the Gates of one Pearle i. e. Christ the Pearle of price in and by whom alone shall be entrance into all Churches and Pallaces of Sion Rev. 21.21 and no other way Act. 4.12 but something to this afterwards only this know that his fanne is in his hand now Mat. 3.12 to make separation betweene Wheat and Chaffe Saints and Hypocrites to the purpose ere long Fourthly the finall cause of the Church is also promised in the latter dayes at large what this finall cause is we have showne in 1 lib. which some make two-fold so Zanch. lib. 4. cap. 10. S. 39. 1. the glory of Christ to be thereby known as Jo. 17.10 I am glorified in them saith Christ now this is foretold Mat. 16.26 Act. 3.13 with 21. Mat. 24.30 Rev. 5.12 thou art worthy of all glory 2. the latitude of Gods love even to East West North and South as before Jer. 31.3 to gather the Elect from all corners of the Earth Mat. 24.31 Oh how this doth commend his love Rev. 5.8 Ezek. 16.6 Hosea 14.4 Rev. 1.5 Jer. 31.3 But in a word the general end promised and prophesied in the latter days is to set forth his glory and praise as Ephes. 2.21 so is it in Isay 65.17 as if he should say saies Brightman I will make to me a new people in whose Assemblies I will be praised and glorified so is it in Ier. 31.7 Rev. 21.11 Isay 66.18 to Isay 49.3 in whom in whose Churches of Israel I will be glorified Isay 43. 21. so 1 Pet. 1.7 1 Pet. 2.9 Rev. 15.2.3 this is especially a worke that will lye upon the latter dayes let the Churches look after it But the finall cause with reference to us is that God may dwell with us 2 cor 6.16 Rev. 21.3 let the Churches make these their end Fifthly the Vnity and Order of the Churches is prophesied and promised two to be excellent and spirituall in the latter dayes Jer. 24.7 Isay 54.13 Isay 56.6.7.8 Isay 60.21 worshipping him in spirit and in truth Jo. 4.23.24.25 Eph. 2.19.22 and 1 Pet. 2.5 then shall there be gold for brasse silver for iron brasse for wood c. Isay 60.17 spirit for forme truth for tradition life for letter power for appearance both in unity and order 1 cor 13.9 and that which is more perfect shall do away that which is more imperfect but I have spoke to this also at large before I shall conclude with Christs prayer John 17.21.22 which as appears in v. 20. does include us in these dayes as much concerned that the Saints and Churches may all be one as the Father is in Christ and Christ in the Father that is spiritually and in power mystery and in truth And for that end sayes Christ the glory which thou hast given me I have given them those Saints Churches that I pray for what glory is that see v. 5. i. e. with thine own selfe not with the worlds earthly pomp jollities or terrene enjoyments but with thine owne presence and divine being this glory saith Christ that thou hast given me I have given them that is of this divine phesence power grace and being communicated to them by the holy spirit why so that they may be one there is unity and order meant spiritually as we are one one with us one one with another by one and the same spirit this will be especially in these latter dayes because Sixthly the Promises and Prophesies are very pregnant and big-belly'd for the breaking out of his spirit upon his Saints and Churches in these latter dayes Ioel 2. so Isay 59.20 the Redeemer shall come to Zion and then v. 21. my spirit shall be upon thee and my words which I put in thy mouth shall never depart out of thy mouth nor out of the mouth of thy seed nor of thy seeds seed saith the Lord from henceforth and for ever
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
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
6. l. 2 Bastards who p. 549. c. 9. l. 2 Beast seven-headed politick in all ages p. 10. c. 1. l. 1 Beasts made their Stie of the Church p. 36 37. c. 3. l. 1 Beasts carried the Arke till they overturn'd it p. 36. c. 3. l. 1 Beasts meet together in Parish Churches p. 93. c. 7. l. 1 Bed of Christ where p. 50. c. 5. l. 1 Beleevers bound to walk together in Christs way of Church-fellowship p 198. c. 15. l. 1 Benefits in Churches p. 201 202 203 204. c. 15. l. 1 Beleevers of all sorts to be received p. 312. c. 5. l. 2 Beauties of holinesse p. 3. c. 1. l. 1. p. 69. c. 5. l. 1 Beauty of Saints embodied p. 87. c. 7. l. 1 Beautifull object of the Churches is attractive p. 177. c. 9. 1 Beauty of Gospel-fellowship appears in publick embodying p. 282. c. 3. l. 2 Beauty of Sion is all in one p. 337 338. c. 5. l. 2 Beryls precious stones who p. 517. c. 9. l. 2 Bishops how they got to be so big as Lords Judges Barons c. p. 106 107 c. 8. l. 1. p. 166. c. 13. l. 1 Bishops with their Diocesses how they got in and how Heads of brasse p. 156. c. 13. l. 1 Bishops Lands belong to the poor p. 167. c. 13. l. 1 F. and A. Bishop's Experience p. 398. c. 6. l. 2 Blossomes of these daies and Blessings promised us p. 30 31 32 33 34 c. c. 3. l. 1 Blow to Parish-Churches fatall p. 94. c. 7. l. 1 Body of Christ his Church p. 83 ibid. Body together consults in Church-affairs p. 110. c. 8. l. 1 Bondage of works p. 420. c. 6. l. 2 Book of the lamb ere long out p. 217. epist. l. 2 Bosome-love to Church of Saints p. 103. ibid. Breach upon some Churches p. 280 c. 3. l. 2 Brazen fac'd men set up Brazen head p. 151. c. 13. l. 1 Brazen head compels by force is a mixt metall best in outside hath an ill savour and is mans creature c. p. 152 153 154 155. c. 13. l. 1 2 Breasts of the Churches p. 99. c. 8 l. 1 Bride cals to her friends p. 40. c. 3 l. 1 Bride coming forth in these daies p. 46 c. 4. l. 1 Building of Christ is his Church p. 4. c. 1. l. 1 Builders are yet unskilfull and not such spirited Aholiabs as will be p. 123. c. 10. l. 1 Builders wise who and how p. 142 c. 13. l. 1 Build first in Christ then into Churches p. 188. c. 14. l. 1 Builders foolish how they differ from the wise p. 190. c. 14. l. 1 Builders most of them reject the right stone p. 193. ibid. Builders warn'd of Christning Churches into their own names p. 197. ibid. Buriall of all ceremonies when and how p. 313 314 c. 5. l. 2 M. Burrels Experience p. 413. c. 6 l. 2. J. Bywater Preacher his Exper. p. 394. c. 6. l. 2 CAll into Christs Gardens these daies pag. 45. chap. 4. lib. 1 Call to convert all p. 55. c. 5. l. 1 Called number the Church p. 73. c. 6 l. 1 Call of Christ makes us volunteers p. 124. c. 11. l. 1 Call when and how extraordinary and ordinary legall and evangelicall p. 394 403 406 c. c. 6. l. 2 a Call most orderly when p. 450. ib. a Call to the Ministry how p. 436 437. c. 6 l. 2. Callings to be followed p. 75. c. 6. l. 1 Canons though ere so charg'd the Church fears not p. 185. c. 14 l. 1 Care God hath to provide a Gospelâ—Discipline p. 3. c 1. l. 1 Care of Christ greatest to his Churches p. 204. c. 15 l. 1. 44 4.1 Captivity of Babylon in Parish Churches bondage pag. 64 c. 5. l. 1 Carnall Reason keeps off of Church-fellowship pag. 80. ch 6 lib. 1 Castle of defence Christ to 's Churches p. 185. c. 14. l. 1 Cause judged by the Effects p. 361 c. 6. l. 2 Catholick Church what p. 480. c. 9. l. 2 Caution to the Churches of the Church-destroying ranting spirit which is abroad p. 553. c. 9 l. 2 p. 502. ibi â— Censuring taken off how p. 364. c. 6 l. 2 Censurers admonish'd first p. 418 c. 6. l. 2 Ceremonies dead when and how p. 314. c. 5. l. 2 Chalcedonies precious stones who p. 514. c. 9. l. 2 E. Chambers her Experience p. 406 407. c. 6 l. 2 I. Chamberlains Experience p. Exp. 6. l. 2 Champions for Christ who best p. 245. c. 1. l. 2 Change for the Churches p. 42. c. 4 l. 1 Character of Wildernesse-ones p. 38. c 3. l. 1 Character of Hypocrites that crowd into Churches p. 211. c. 15.1 Chariot of Sol. typified p. 50. c. 5 l. 1 Charity a standing rule p. 58. c. 5 l. 1 Cherubims the Saints how p. 47 epist. l. 1 Children not necessary to be baptized p 466. c. 9. 2 Christ the Churches fulnesse p. 17 c. 2. l. 1 Christ's reign 40 years hence p. 24 c. 3. l. 1 Christ's own planting who p 43 c. 4. l. 1 Christ commands Saints to enter p. 54. c. 5. l. 1. and to separate from them without p. 75. c. 6. l. 1 94. c 7. l. 1 Christ's Rule for building Churches p. 120 121. c. 10. l. 1 Christ alone institutes instructs builds and orders his Churches p. 139. c. 13. l. 1 Christ alone Lord how and why p. 143 144. c. 13. l. 1 Christ a most absolute Independent p 147. c. 13. l. 1 Christ and Church Head and Body make up a whole Christ p. 147. c. 13. l. 1 Christlesse Church is a headlesse body p. 148. c 13. l. 1 Christ Head and yet Member p. 148. c. 13. l. 1 Christ Head is highest ore Churches p. 148. c. 13. l. 1 Christ Head is excellency of gives vertue to governs all in sympathy w th Churches p. 149. ibi Christ our Head hath our eyes ears tongue all p. 150. c. 13. l. 1 Christ alone lawfull Judge in Religion p. 151. c. 13. l. 1 Christ Head Builder and yet Foundation p. 184. c. 14. l. 1 Christ alwaies the same to Saints and Churches p 186. c. 14. l. 1 in Christ first and then get into Churches p. 188. c. 14.1 Christ the Fountain of Gardens p. 203. c. 15. l. 1 Christs-memb more then Church-members p. 209. c. 15. l. 1 Christ in 's fleshly-form and Church-form alike p. 244. c. 5 l. 2 Christ crucified in spirituall Aegypt where p. 342. ibid. in Christ the nigher the more all in one p. 339. ibid. Christ found after lost how p. 407 408. c. 6. l. 2 Christ Head in Churches King in Nations p. 509. c. 9 l. 2 Christian Liberty in opinions p. 318 328. c. 5. l. 2 Chrysolites precious stones who p. 516. c. 9. l. 2 Chrysoprasus's who and how p. 519. c 9. l. 2 Church in wildernesse when and how p. 10. c. 2. l. 1 Church how out of the Wildernesse into Gardens p. 42. c. 4. l. 1 Churches most fruitfull
most eminent men Independents ☞ Our Consciences carry us on What is Conscience Formall Professours time-servers Many take up the name of Independents and Independent-Churches that are not so Sim. Our faith and fortitude Sim. The beautifull object of Christs Church What it is Proved by Scriptures His power and glory there His name and best blessings there His presence by his Word and Spirit there Fat things and feasts there There is the King in his beauty And place of broad rivers Thâ— most soul-ravishing object there Whâ—te and ruâ—dy To the end of the world Saints and Churches in all ages have experienced this point Vse The object invites and incites us into the Churches This made David even dote in love on them And in these Assemblies of Sion God appears most glorious and gladsome Parishes have not this object Forma formae Those that are not longing after these wayes of Sion see not this object in them Dr. Ames left his Professorship of Friezland for Church fellowship Vid. Peters Report of Eng. wars His dying words Ignorance of the object hinders the affection Sim. Christs Rule to build the Church by Proved necessary 1 By Scâ—ipture Expos. 2 By Precept Christs Commands and Rules 3. Proved by practise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expos. The Apostle urges the Rule Not as a head but as a helper Expos. Mans unfitness Mad Church-work made by mens rules Gods strict command Moses durst do nothing on hâ—s own head Nor David nor Solomon 2 Chro. 8.14 2 Kings 6.38 Nor Apostles nor any Without Christ's Rule Christ's Commission Rev. 21.2 3. Expos. To rule order and take the whole Government All the Churâ—h matter and the form is to be fitted by his Rule Parish-Churches never according to Christ's Rule Acts of the Apostles the Churches best Directory We walk by Rule Independent Churches according to Christs Rule Dr. Sibbs Neither must we make rules nor slight Christs Rules Mr. Brightman Expos. Then her paths shall glister and shine In many gathered Churches Ordinances prisoners as in Babylon Trap. Exod. Unskilful builders nor yet so spirited for the work as they will be Sim. Sim. All that joyn in this way must do it by free and uncompelled consent Lib. 2. c. 2. 1. Proved by Prophecies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expos. More fluminis All flow freely Jer. 31.33 c. All mutually and concurrently give themselves up with one consent 2. Proved by Precepts Acts 11.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calls to come freely Expos. Christ's call to come freely and fervently Chephetz in Hebrew Vide Beza in loc Et Hugo Grotius See Burroughs on the Excellency of a gracious Spirit p. 281. 3. Proved by continual Practise of Christs Twelve Disciples And Churches in all ages Proved by Types None else fit for the setting up of Gods Sanctuary All were to be free and willing else not to be accepted Saints in all ages such free-willers Expos. In primitivo times so Expos. Expos. Examples 1 Thess. 1.6 7. Otherwise we were short of the very Heathens Else in bondage Else soon fall off Vse Parish Churches upheld by carnall weapons Whilst the Spirit it is that convinces us of the truth constrains us to the truth and makes us worshippers in the truth Compulsive powers doe more hurt then good And makes many hypocrites but few true Proselites Cartwright Christs government and civill Magistrates are distinct in specie geâ—ore Psal 2. Civill Rulers within civill Rules and Precincts Rom. 13.1 2. A Word and a warning to Rulers K. Vzziah And Perez-Vzziah Not to meddle with the matters of Religion Example Christ would not meddle with civill Magistracy The Spirituall and Eccles. is above the civil which the civil power is to serve ☞ Theodosius an example All to teach Magistrates to be under Christs Discipline and not that Christ is under theirs But what Magistrates and Rulers may do as to matters of Religion How far they may go Vide ch 13. Examples Not to force consciences Expos. But with gentlenesse to win them in to the truth Object Expos. Answ. 1 Negatively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Ans Affirmatively shew them a nâ—câ—ssity of Christ and his Church-way Grotius Sim. True Magistrates in their respective places much owned and honoured by all the Churches Vide ch 13. Adversaries of old accused us as enemies to the Magistrates Vid ch 2. The Spirit compels us and yet we are voluntiers Dr. Sibs God works in us the will first Vide l. 2. c. 2. Sim. Take heed of setting on Magistrates Sim. Some busie to do it Sim. It will run Rulers the hazard of ruine Vide ch 13. Sim. Sim. Sim. The finall cause the first in the eye though the last in the act The End is first and most minded And why All thâ—ngs in the first and second Creation have one and the same Head Col. 1.18.20 and one and the same end The glory of God the one and the same End of all Creation Gubernation Redemption Salvation and all hath one and the same End This End most of all moves Saints into Church-fellowship That this must be the End 1. Proved by Prophecy Expos. The Churches spiced Cup. Expos. Expos. Types Musicks and singers For the filling his housâ— with praise and glory Expos. 2. Precepts Psal. 140.13 3. Proofs by practise of all Saints in fellowship Expos. Christ in the Churches sings praises All other ends are subordinate to this End which is the supream Isai. 51 9 10. Psal. 49.15 The redeemed Isai. 35.10 Most capable No hypocrisie Virgins Expos. Have sweetest voices best songs In fittest tunes They make melody with grace in their hearts Whilest mixed Congregations rob him of his praise and glory Parish Churches fail in the Final Cause Their End is to good peny-worths to have their tithes at an easie rate and to make their own endâ— Parishes excommunicated if ever they were Churches A word to Saints in fellowship Make Gods honor and glory all in your End and your End in All. Expos. An ordinary Rule of wisdom to weigh the End Vide cap. 5· Expos. Joh. 8. Sing praises Sim. All for Gods glory Some minde it not Sim. Sim. Some unfit to do it Some desire it All are to give God the glory of all Proved from the essential material formal objective organical and final causes and so defined The definition of Christs Church The definition of Anrichrists Church Arrogans sibi titulum Ecclesiae at eam non sequens sed persequens Christ alone Head and Law-giver Proved 1 By Prophesies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What the Key is that is laid on his shoulder Expos. The Spirit is to let us in Expos. This Key opens and shuts binds looses 2 Precepts All power given him and all judgement committed to him Ioh. 5.21 3 Practise proves this Reason Because none but Christ could institute therefore none else can order it Why none but Christ could undertâ—ke it 1 Because he hath his spirit above measure 2 Man would make
the Rock is high whence we look round us Without lets 3 Christ the Rock is the place of refuge the Castle of defence impregnable c. Tertullian de Patientis Expos. Ferus Cameron in Mat. 16. Against all Powers and Policies whatsover The Church fears no Cannons nor Ordinances ☜ Nor can she be ruineâ—â—hat is founded on the Rock ☜ ☞ 4 Châ—ist the Rock keeps alwayes the same in place and power 5 The Rocke is lasting for ever 6 The Rock yeelds severall benefits Keeps from being Sun-burnt Jewels come from the Rock Yeelds honey Yeelds oyle Yeelds wholesome sallets And the best springs and streams 7 Rock is so hard that it will cost much paines before a foundation in it Expos. Expos. 8· A Rock is most dangerous to such as through heedlesseness or hautiness stumble at it and on it Austin in Mat. 16. Peter Martyr For safeties sake in the midst of her manifold troubles Omnis Christianus Crucianus ☞ 2 For orders sake i. e. to begin at Christ this Foundation first and so to build upward and onward 1 We must be in Christ and then get into his Churches Many gathered Churches in danger of falling that are not built on the Foundation Christ first For Reasons sake i e to support the rest Fundamentum est primum sustentare connectere Tho. Aquin. 22. Q. 4.7.4 Expos. 1 Be sure of the Foundation 2 That that be laid first Pareus in loc Expos. What gathered Churches will fal of a sudden And what gathered Churches will ouâ—stand all storms and abide ever How to build Diodate in loc The typified must answer the Type in laying the fâ—undation first Expos. Else they are not to be regardâ—d or worth considering Be sure the foundation be a sound one Sim. And not a sâ—ndy one Dixon in Mat. 7.26 How the wise builders house differs from the fools 1. In the subterstructure or foundation 2. In the superstructure or building True Churches knit fast to the foundation and one another as if they were all but one Other reasons why many gathered Churches foolish buildings will suddenly fall and so must Peter Martyr Expos. Hab. 3.13 Rotten foundations shall be discovered ☜ Members of such Churches are in great danger in a storm time Be sure Christ be your foundation 1. 1 King 5.16 Who are fit to lay the foundation and who not Another reason why many gathered Churches will down again 2. The most precious matter must be for the foundation 3. The greatest joy at the laying the Foundation Expos. ☜ Informs 1. Necessiâ—y of being well-grounded 2 Of being well united Without both these the building falls 1. If Christ this Rock be your foundation you will stand till the coming of Christ. Media cultus sunt immutabilia Junius Politicians and States sins herein Sim. Sim. Politicians Profession of Religion Seekers sins herein Expos. Gualther in loc ☞ They wait for miracles And run a desperate hazard 2 Part of the Use. Union necessary In his twelfth Chapter of Communion of Saints Sim. Col. 1.18 2.19 1 Cor. 12.12 Gal. 2.20 Rom. 8.32 Sim. Iohn 15.14 Rom. 11.17 Churches and Saints under different forms yet are all to be one with Christ and with one another In unity not in uniformity or all of one judgment Ainsw cap. 16. Communion of Saints All members even of the most discrepant opinions and judgements and under the most different forms are useful and necessary Anâ—ther reason why many of our gathered Churches must fall viz. Their standing by an uniformity Unispirituality amongst all i. e. Having one spirit though many opinions Those Churches whose unity is in the Spirit will stand and are the Lords buildings All laid on one foundation which is Christ. A word to Builders Churches must not bee called by our names Eagle-Saints are setled in the Rock Sim. Prov. 9.1 2 3 4 5. Wisdoms care of us and call to us Prov 9.32 34. Expos. Cant. 2. In his communion of Saints First proved by Prophesie 2 Proved by Precept Oecolampad Threatnings 3 Proved by Practise The onely visible way that Christ hath left for Saints 2 It is disobedience to live in Babylon And such are resisters of the holy Ghost Trap in loc Melancthon Chron p. 5. A sad sin The sad consequences which follow the neglect of entring 1 A great wrong to the worship and service of God 2 A great let to their duties 3 Hinders mutuall assistance 4 Hinders opposition of enemies by an united strength as one Arme and Army Joel 2.7 5 Else there is not such a sympathy as ought to be in bearing forbearing c. 6 They faile in many other Christian duties required of them aâ— Church members There be speciall priviledges of Saints in fellowship above all others 1 Christs presence is promised most to them There is the King and Kingdome in his beauty 2 Saints have highest enjoyments and best refreshments there Jo. 18.20 Act. 3.1 Act. 13.5 Luke 4.15 Act. 14.44 Expos. Christ is a Fountain in the midst of his Gardens Sim. More then in all the world besides Wherein the Churches have the happinesse of all others ☜ Others are watered from the ordinary clouds without but these are from the fountain within When clouds are barren the fountain is ful 3 Christ is most free to impart his best bosome-loves to such 4 They are most under his care and protection and on his account For these reasons Saints in Primitive times even longed after Church fellowship Apostles longed after it Christ himself desired it Expos. We do but as Christ his Apostles and primitive Saints did in entring into Church-fellowship Vse To put forward apace for Zion and in order thereto get into the Gates Object Learned and godly in appearance the strictest Professors in every Age Christs and his Churches greatest enemies 2 They are but men and subject to errors 3 Many counted learned godly that are not truly so Who are 〈◊〉 learned 4 Men know but in part 5 â—earned and godly of all sorts for this way 6 Their opposition makes for it Object 1 This is not the cause of it 2 It is a great enemy to error 3 The not entring into this way makes men run into wayes of error 4 Errors are necessary Truth and error must be both together ☞ Object Not enough to be in Parishes though salvation could be had there 2. This argues a base carnal spirit To be content with the Onions and Leeks of Egypt ☜ 3. Thou arâ— else a hinderer of thine own comfort and salvation And why Quia quoscunque deus eligit ad finem eos eligit ad media Ursin. de Eccles 4. If thou continuest obstinate it may be just with God to give thee up to the hardness and deceitfulness of thine own heart Expos. Wherefore take heed how you reject it Ministers must have a care too A great change nigh Their warning peece the last year A mortal blow to Morter-Churches Obj. We urge Faith more then Form 2. To
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