no person but the sin for in forsaking Ordinances Assemblies Christian-duties c. They run a desperate hazard Heb. 10.23 24 25. which some say is the Prodromus or Harbinger of that pardonless pitiless sin of the Holy Ghost Vers. 26 27 28 29. and of ruine V. 39. But this I have offered on the first part of this use to show a necessity of being well-grounded upon this Rock Christ and Secondly To be well-united in and to this Rock Christ by communion as 1 Cor. 1.9 God is faithful by whom ye are called unto the communion of his Son Jesus Christ our Lord This is the voice of all the Oracles sayes Mr. Ainsworth to raise men into communion with Christ the Rock and then with one another 1 John 1.3 7. Hence it is that there be such variety of similitudes to resemble this communion and to illustrate it as Christ the Head we the Members and all by due joynts arteries and sinews united to the Head receiving life motion and government in all actions and affairs from the Head and yet by the same arteries sinews joynts and spirits united one to another so Christ is the Vine we the branches i. e. One with the vine the stock the root all participating of the same juice fatness sap sweetness and yet one branch deriving from another refreshed by another growing to another and one with another So Christ is the foundation we are the building Eph. 2.21 1 Cor. 3.9 all fastned knit and united to the foundation Christ although one may differ from another in form shape order place c. And although some be of a courser and some of a finer substance and appearance in this building although some be greater and some lesser some in one fashion and some in another yet all alike do depend upon and are set upon Christ the foundation all are rooted in him Col. 2.7 Eph. 3.17 grounded and built upon him and pinned fastned and united to him and yet are so to one another in faith and love as if they could not live or stand one without the other for they be many in particulars and some are under one form and some under another yet all are coupled together tacked and nailed together so that they grow together up unto an holy temple in the Lord. Now if we lie loosely and not firmly fastned as I said before we shall slip aside and fall out 1 Joh. 2.19 20. and thereby bring danger to the whole building This communion makes us in unity without which is neither comfort nor continuance in a Church-state neither am I of opinion with some that they must be all of one judgement and under one form and of one opinion in one body or society c. that hold together in love and faith For I finde no building no body no Church that ever was or will be without different forms opinions appearances c. according to the nature of the Members and Matter they are made up of There be many Members and particular parcels of several shape and use and yet by the wisdom of God all are so well-united and set together that there appears so admirable a decorum so goodly a frame and lovely a proportion and symmetry of the whole I say of the whole that not the least Member though the most differing from others in form or fashion could be spared for the Lord hath use of all his people under what dispensation soever to build up his house withal as I shall if the Lord please shew in the second Book Wherefore I am perswaded those Churches that consist so much in and subsist so much of and upon an uniformity will fall for they are not of Gods building but those the Lord builds as before though many Members be in them that differ in opinions forms or the like yet all shall be very useful and necessary in the place the Lord hath put them in by his holy Spirit and shall be so far from making fractions or divisions that they shall promote the unity of the Spirit in the bond of peace being all are borne up by one foundation upon whom all are built one as well as another and that foundation which is the strength of the building is as able and fit to keep up one as another so fastened in him bee hee of what judgement soever and under what shape soever hee appeares to others so he be but good matter Now those Churches are of the Lords building doubtlesse that doe agree in Spirit though differ in forme and though they have in them of sundry Nations natures languages judgements or opinions yet are all one in Christ the foundation and are firmly cemented and united one to another in Christ by his own and the same spirit which enlivens enlightens quickens comprehends acts inables moves and governs all though under diversity of gifts and administrations And these are they that shall stand by his wisdome though not in the wisdome of flesh and blood or of the world Well in a word Sion thus governed thus grounded and thus united as before must be the delight of the whole earth beautifull for scituation not onely in a faire air lovely climate and good land but lying on a fair full and sure foundation which shall never bee removed but which he will establish for ever Psal. 48.2.8 SELAH Wherefore thus saith the Lord of hosts let your hands be strong ye that heare in the day the foundation of the Lords house is laid Christ being for that purpose preached that the Temple might be built For the building is all in vaine that is not laid upon this Foundation And to conclude The Lord make our Builders wise in laying the Foundation first I feare too many and I desire to deale home with my owne naughty deceitfull heart herein that have sought more their owne fame then others felicity more to glorifie themselves then God in gathering the godly into Fellowships and so they have gotten a good many and those great ones too and made themselves some body then they Christen their Churches into their owne names The Lord shame us for it whom he findes guilty Constantine the Great called Trajane who was a Great Builder the wal-flower for that his name was engraven on so many walls So indeed are many mens names most shamefully if not impudently ingraven on your Churches This was not in Primitive times we never read of any Churches called by mens names then as St. Pauls Church or Peters Church but all called the Churches of Christ for they were built upon him for a foundation upon this Rocke which Eagles flye up to but the Ostridges have their nests in Sand. So that all true Churches and Saints have one and the same substantiall Foundation For as Rhetoricke is said to be a Fist extended and displayed into an open hand but Logick a hand contracted into a close Fist
perswasion nor yet have any dependance upon any others whosoever they bee for then the Lord will reject both you and your carnall confidences Jer. 2.37 Thirdly Be not byassed one way or other as by imaginations taken from your owne senses which are very shallow and unsound for by such spirits full of spight came Christs way to be evill spoken of in Act. 28.22 and so 2 Cor. 10.5 Sathan hath strong-holds in such mens hearts to keep out Christ and Gospel wherefore let your judgement master your affections lest false conclusions bee ushered in by carnall reason fancy and conceit For the wisdome which is from above is without partiality Jam. 3.17 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mis-judging i. e. either out of love to one way or out of prejudice being prepossessed with hard conceits and opinions of any other way We wrong a man much by prejudice when we take up prejudicate opinions of him without grounds so suffer our conceits of him to be envenomed against him by unjust suspicions whereby we deprive our selves of the good which we might have by him So the Pharisees were set against Christ and the Jewes against the Gospel yea this prejudice made Nathaniels question in Joh. 1.46 Canany good come out of Nazareth wherefore bee impartial without any conceit or deceit when thou searchest the Scriptures hearest the word enquirest out for the Truth O then then let the Lord cast the scales and this is the way to be sweetly satisfied in your own breasts and to have a heart full of perswasion according to the word of God When yee have attained to this sweet and swelling Plerophory yee may yea must move accordingly and that upon a certainty which certitude or assurance being the highest part of your perswasion that yee are in Christs way is to bee considered First Ex causa certitudinis from the verity of the word and certainty of the divine truths which do so perswade and assure you and thus yee conclude seeing the word of Christ is sure and true c. the perswasion which it begets must bee so too and sound And then Ex parte subjecti from your own capacities and qualifications according to your knowledge and judgements thâ—nce yee gather up this conclusion that yee are the persons called into this way of Christ by his Word and Spirit and that ye stand in great need of this way and that for divers reasons being fully perswaded of it that yee are appointed and prepared for it and it for you hence arises a full perswasion to enter into it and a clear satisfaction about it which is given by the Word and Spirit and which is so necessary for all that would enter into it and continue in it and have the comforts of it that they should not dare to venture or enter one foot without it For what is not of faith is sinne Now as it will doe well that every one of us bee fully perswaded that it is the very visible way of worship that Jesus Christ hath brought out of his Fathers bosome the Tabernacles that came downe from above and when he ascended on high Eph. 4.10 11 12. that he left behinde him for all beleevers to dwell and be perfected in so also will it be necessary for every one to bring his perswasion to the triall and touchstone that they may be sure else as Dike saith upon Faith you may be left in the lurch gulled and cheated in this point too for in 1 King 22.20 21 22. you read of a lying false spirit that perswades and prevails Now as Clement lib. 5. Recognitionum sayes What is more obnoxious and hurtfull to the Church of Christ then for a man who beleeves he knows what he knows not and sees what he sees not to maintaine that a thing is what it is not being but to him what he imagines tooth and nail he strikes at truth for falsehood and falsehood for truth Like a drunken fellow that thinks himselfe sober he doth all things goes all wayes like a Drunkard and yet is perswaded he doth and goes as well as any sober man whatsoever and would have all others to thinke so too and yet perhaps his giddy braines and fancies make him beleeve that it is others that stagger who goe stedfastly and that he goes steadily whilst he staggers such whimsical perswasions are of dangerous consequence It concerns us then to know whence our full perswasion arises and whither it reaches or what it brings forth But to the first First A true and full perswasion flows from the word of Christ without Thess. 2.13 as we have said before and the Spirit of Christ within us Joh. 16.8 Joh. 14.16 1 Job 2.20.27 1 Joh. 5.6 these have convinced our judgements inlightened our understandings conformed our wills and perswaded our hearts with undeniable arguments and proofs Secondly If it be true it waits upon the Lord with patience for his concurring Providences and for the accomplishing his promises as David did for his Kingdome Abraham for his Son Israel for Canaan runs not rashly without feare or wit as we use to say before God He that beleeves makes not haste Isa. 28. not too much haste or more haste then good speed but he waits to go along with God with his presence by his Providence as is said before into this way of Gospel-fellowship Thirdly It will meet with many trials and assaults but yet will get the better and abide firme So Act. 19.23 What a stir there was about the way of the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra viam Domini or as some read it against the Gospel-way this way of the Lord which Paul preached at Ephesus and yet it gained the ground So 2 Cor. 7.5 they have no rest but threats and fears and troubles and oppositions yet this faith and full perswasion stayes the soul quiets and satisfies the spirits establishes the heart 2 Chron. 20.20 ie staies the inward man in much peace and assurance in the midst of multitudes of troubles and trials As the ship that lyes at anchor though something tossed with wind and weather and with the swelling threatning Surges of the Sea rising thick one on another and boysterous beating about the ship yet remains safe unmoved being firme and fastened and cannot bee carried away So art thou able to undergo all oppositions threats swelling surging waves or the like if thou rest resolved established and fully perswaded by the word of God so that stil thou wilt stand by faith and grow stronger and stronger as the house of David did 2 Sam. 3.1 in the midst of his dangerous conflicts and trucelesse troubles with the house of Saul and as Israel the more afflicted the more multiplied Exod. 1. for true faith will have the conquest and triumph at last 1 Joh. 5.4 1 Pet. 5.8 Heb. 11.33 34. Eph. 6.16
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
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
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
offenders or the like Et istâ—s vi coercere ac ferro punire potest but the Church-power is from above the weapons of her warfare are spirituall Non ferro sed verbo non vi armis sed vi efficacia she uses the two-edged-sword of the Spirit and Word against all her opposers and offenders neither are men compelled as by Politicall powers to obey but they are drawne of God and the Spirit constraineth them Job 32.18 2 Cor. 5.14 Eleventhly Polity is full of Tricks Arts Quilits and Aequivocations and lies ready at the catch according to a Judges or great mans interpretation or construction but this Gospel-way is full of plainenesse truth and simplicity 2 Cor. 1.12 and 2.17 and is not according to mans interpretation but the spirits Rom. 12.8 1 Cor. 5.8 Rom. 16.19 Twelfthly Polity consists most in the Forme and lives most in the out-ward show pomp and appearance but this way of Christ consists most of inward beauty pomp and excellency 2 Cor. 5.12 and 2 Cor. 10.7 Joh. 7.24 and lives most in the spirit and least in the forme Thirteenthly In Polity is the greatest respect of persons one higher then another making some Slaves and others Lords but in this Church-state of Christ it is an intolerable Tyranny and hath not the least allowance Mark 10.42 43. lest thereby we should have mens persons or opinions in admiration Jam. 2.1.3 1 Pet. 5.3 Fourteenthly Polity preferres men according to their outward parts fleshly habits of learning wit or prudence but Christs Church-state sets up Christ and his Spirit for Officers in chiefe and such who are ruled and filled with the Spirit of Christ under them so that not men but Christ rules Judas that had not this Spirit proved a Traitor so will others Fifteenthly Polity grows every day more and more rusty and the longer it lives the more it will be out of date and loathed at last and like a Potsheard be dashed a peeces but this way of Christ growes every day more and more glorious and will be the beauty of the whole earth Piety shall stand whilst Policy shall fall and the Church of Christ that little stone cut without hands shall crowd Policy out of doores and fill the whole earth Dan. 2.35 Rev. 11.15 Psal. 48.1 2. Isa. 62.4.7 In all these respects and many more might I not be too tedious I might easily demonstrate to all men the vast disproportion between this Gospel-Church-state and Policy whither in Church where it hath been set up instead of Piety or State so that I meane not in any such sense that there is an Ecclesiasticall Polity but as I have hinted before and in order to visibles Now who hath been more politick and subtill then that Beast that hath for so long usurped Christs Seat and what a many Romish Ornaments like unto the Aegyptian Jewels doe many men and Ministers yet retaine fitter for a Golden Calfe which is to be grownd to powder then to adorne the Temple or Tabernacles of God O that they were sent away from whence they came and that we would come in sincerity to the Lords worke before us which is the building of his house for his honour to dwell in But thus I have proved that there is a Gospel orderly Church Discipline and how farre it differs from Policy whether called Ecclesiasticall as some make it to consist altogether in formes and things carnall or civill Now the Lord lead us into his owne Spirituall Temple and Gospel-Church-state by his owne light for how sad a thing is it to see his flock so scattered among Wolves and the Saints in a confused darke corrupt Disciplinary way of walking without order rule and ordinances which so many Soules doe sit moaning for and in the want of them in this their Wildernesse-estate wherein they have been lost for many ages together and whilst they are sighing and sobbing in a strange Land they that have led them into this Babylonian Captivity doe call upon them to sing the Songs of Sion but alas their Harps are hung up upon the willowes and they as in a strange Land are silent which is the next thing I come unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnaraphel CHAP. II. We have had our abode a long time under Antichristian darknesse and Discipline and the Church was driven by the Dragon and drawne by the Beast into a Wilderness for many hundred yeares and ever since how miserably Soules have been blinded by bottomlesse smoake in a Popish Hierarchy and so have continued to these dayes IN the next place we are to shew how for many Ages together we have fallen foulely short of this holy and wholsome Discipline of Christs Church and have been abominably cheated with the rotten figgs and choaked with the thick Romish foggs and filthy infectious mists of Popish inventions so that thereby the Sunne and the Aire have been abundantly darkned The poore Church she was before cloathed with the Sunne encompassed round with purity of Religion with brightnesse of Discipline and in the clear light of Christ and Scriptures which were her rich ornaments in the twelve Apostles dayes yea and after that till Constantines time she wore this Crowne of the twelve Starres those glistring lights And not only were the Saints such as then lived above the Moone and all sublunary enjoyments but they had this borrowed light of the Word meanes and ordinances to guide them in their pathes and to direct them in their Discipline and Church state but alas as our Saviour foretold what would follow it fell out afterward that the red Dragon raged and watched to persecute the Church which was done very sorely in Domitians dayes and in Nero's at which time the Church was pure notwithstanding and as yet presented for a chast Virgin to Christ though tormented because she would not be deflowred and although then the Apostles being all dead fierce wolves met together by Flockes and false Teachers and Pseudo-Apostles rose up apace to oppose openly true Doctrine and Discipline This continued under the Emperours Verus and Severus and Valerianus O then how this red Dragon this bloudy Abaddon followed the Church foaming with flouds of indignation and yet for all that the poore and almost breathlesse Saints had a little respite under Galienus Anno 262. and till that time I finde the Church continued yet very chast but then presently after began Images to be set up and Monuments to be erected in Caesarea Philippi and other places and in Dionysius his dayes Bishop of Rome Anno 267. the Church began abominably to be deflowred and defiled so that the true Saints and Churches could not escape a most sad persecution under Dioclesian and most hot and heavie under Maximinus that matchlesse Tyrant till torments in his bowels moved his bowels against his will to mitigate the violence of the persecution
hath a few Friends and tryed Subjects but such Craterus's are rare too wherefore let all the faithfull friends of Christ of what judgement soever that are under his Command and Lordship come and enter into these Gospel-wayes of Worship into Christs order and path ordinance and Discipline for the Lord of the Mannour I meane the God of this world will take up all wefts and straies that are out of this way and empound them wherefore for shame friends make haste Hye out of Babylon flye into Sion into the Fellowship and Church-way of the Gospel wherein Christ is King and Lord and where this Sunne is highest brightest and swiftest in his ascendent motions wherein Christ appeares in his richest perfection and fulnesse For as Nature who hath drawne with her Pencill a perfect Grasse-greene in the Emerald as Pliny sayes a skie-colour in the Saphire a fire colour in the Carbuncle a sanguine in the Rubie and a starry in the Diamond hath also drawne all these together in one viz. the Ophal so hath Christ by his Spirit in his Church for there is one gift and grace in one Saint another gift in another and other graces in others and blessings in the Gospell and power in the Word and sweetnesse in the Ordinances and all in one viz. the Church Some excell in one thing some in another but the Church is the summary of all all excellencies are there in one viz. in one Christ who is in every Church the fulnesse and perfection of all Christ sayes Bernard De advent serm 2. is the Bee which flew into the City of Nazareth which is interpreted Flower and there he alighted on the sweetest flower of Virginity that ever the earth bore and so doth Christ now in the Churches finde sweet flowers who hath Et mel aculeum sayes Doctor Rawlinjon on 's Mercy to a Beast p. 13. both Mercy and Judgement yea he is both Love and Law in all his Churches yea the Law of Love and the Lord grant we may finde it so in these dayes Heare O Ireland heare the Lord run into his Courts live in his Sanctuary for in a special manner I speake to you from the Lord for whose sake I dare not bury these truthes as dead or in silence which doe so much concerne you and seeing I am now with you I wish from my soule that most of your Professors prove not Moone-sicke I meane Lunaticks that sometimes fall or plunge into the water and sometimes into the fire of persecuting the Saints that wil not over head and eares with them in the waters yee know what I meane for I shrewdly feare this wherefore I say forsake not Aegypt to fall into Babylon nor Babylon to fall into the forme againe and to make a Church of forme meerly and to drive in or draw in poore hearts through ignorance and folly into a formall Discipline by urging the forme or tying others to such a judgement with you for this is clearly against God's designe and Christs Gospel-Discipline which is to be in the Spirit and in truth and therefore I have many precious and pregnant truthes to hand forth and handle to you as they are hearted in me from the Fathers bosome of light in this ensuing Treatise especially in Lib. 2. but in the meane time make haste into Sion into a pure orderly Gospel Spirituall way of Worship and the Lord be with you and speed you But if before I have done some doe say Why then we shall be persecuted by Presbyterians or some call'd Independants or the bitter ones of the Anabaptists or the like as well as by Malignants and open enemies I say that they shall be but like Sampsons Foxes who were themselves burnt amongst the Corne which they fired but the Land brought Corne againe and the ground was made the better by it and the fruitfullâ—r but the Foxes came up no more so be yee sure that such will by their persecutions burne up themselves but better the true Churches though it may be some members may suffer in the fire first yet take us the Foxes the little Foxes saith the Lord Cant. 1. he will not suffer them to escape scot-free Phil. 1.28 for it is to them a token of perdition sayes Paul but to you of salvation the true Churches shall maugre all their might and malice appeare again and triumph the more and be yet the more glorious and fruitful but these persecuting Foxes can never come up againe but must lye buried in the field which they have fired and so be the Authours of their owne end Wherefore feare not my Friends their frownes nor crownes but as Alexander was wont to say to his Souldiers when they were in danger or went on any designe Sed habebis Alexandrum my brave Blades you shall have Alexander with you so say I you shall have Christ with you in the midst of you and engaged for you feare not and then you shall no more be termed desolate or forsaken but be called the Lord's Hephzibah and Beulah but thus for the second chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Midbar CHAP. III. That the Churches full deliverance drawes nigh and is upon entrance at first gradually her Discipline shall be restored as at first First proved by parallel from the Wildernesse wherein she hath been long lost as to true Discipline and Doctrine TO proceed the Call continues to hast us out of Babylon It is Historied of Darius's Generall that when he had Orders from Darius his King to revenge the wrongs done him by the Athenians that he commanded his Servants every day at every dish of meat they brought in to the Table to say Sir remember the Athenians Now Christ hath sent to us and calls upon us every foote to Remember the ruine of Babylon and the rising of Sion for Babylon must fall and Sion must fill and grow up apace to perfection-ward but although this is graduall at first yet the restauration shall be universall at last In the interim we heare how long and how lamentably the poore despised Church hath been in the Wildernesse wofully bewayling but now followes what hopes we finde of her deliverance now Mr. Brightman the brightest man of his age that I have met with lends his Light to this Age out of Revel 12.14 where we read the Church was to continue in the Wildernesse for a time times and halfe a time besides the thousand two hundred and threescore dayes in ver 6. which is all one with that in Rev. 11.2 of forty and two months for at thirty dayes to the moneth it comes to one thousand two hundred and sixty dayes which if we account from Christ's time was to begin one thousand sixe hundred and ten dayes viz. three hundred and fifty and one thousand two hundred and sixty and the thirty three yeares that Christ lived makes it one
Hence are so many godless hardned sinners subjects in his dominion but the head of gold is of such a principle that none will serve him nor will he that any should worship him but the precious separate from the vile the pure from impure and visibly unholy Jer. 15.19 Isa. 60.21 Fourthly This head of brass which is black within though it shines without accepts of a meer outside appearance and verbal confession of Christ let him be as black as Hell within so his words be good and he look like Heaven without it is enough to answer his principle But this head of gold who is better within then without would have all his like himself all glorious within Psal. 45. as the curtains of Solomon Cant. 1.5 being born of God for what is of flesh is flesh and what is of Spirit is Spirit Joh. 3. Fifthly This head of brass hath members and officers of mettal like himself and of no better principle if so good for some are iron and clay who act according to their own natural principles or points c. But the head of gold hath members and officers qualified with his own Spirit and excellencies and filled with his own fulness Eph. 1.23 and partaking of his own divine nature 2 Pet. 1.4 Christ and his Spirit are the Officers in Christs Church and none other any further then Christ and his Spirit dwells in them and acts them so that then it is not they but Christ rules orders directs disposes or dispenses c. Sixthly This head of brass hath an ill-savor Joel 2.20 and all his doctrines traditions and discipline sent strongly of himself so that whosoever handles them their hands will smell of the brazen head therefore beware of their leaven c. But this head of gold and all his ordinances doctrines laws and discipline are of a most sweet and pretious savor Cant. 1.3 2 Cor. 2.14 15. Eph. 5.2 c. As oyntment poured out Seventhly This head of brass seen and observed by himself makes a rich rare and amiable show to most men but when he comes to be compared to the head of gold he falls and then looks like himself viz. dull dead black earthly filthy and unfit for to be a head or foot in Christs Church Thus in these days his doctrine and devices traditions and trumperies being brought into the light and compared with the truth can no longer triumph but must fall before this head of gold who excels him as far as light darkness good evil and as Heaven excels Earth although before this he fetcht in many to him from far and sat in glory and majesty exalting himself above all that is called God 2 Thes. 2.4 But now he is to be destroyed by the bright appearance of this head of gold 2 Thes. 2.8 that is he is to be rendred useless and uneffectual as before in the Septuag 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he shall weaken him or break his strength or glory he shall lessen his lustre and make him forlorn and loose his pride Nothinging him by his spiritual appearance and in the brightness of his presence Eighthly This head of brass is the work of mens hands and but of mans Creation and must be broken to shatters Psal. 29. this Image must fall Dan. 2.32 But for the head of gold the headship of Christ the gates of hell shall not prevail against him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the powers of hell the policies of hell the very strength and force of hell shall be set against him but to no purpose for of his government there shall be no end Thus I have cursorily set before you a vast difference between a false and true Church-state from the Heads the one being of mans make and the other of Gods appointment Psal. 2.6 All things are to be put under Christs feet and this head of gold shall wear a crown of gold for ever and ever Heb. 2.7 8. Therefore it is that Kings Crowns Kingdoms Councels Classes and Synods National Churches and States are shaken and shall be shaken that the Kingship of Christ which shall never be shaken Heb. 12.27 28. may remain for ever Thus you see how false Church-states are but the habitations of Antichrist built up by men but the true ones are built up by Christ Zach. 6.12 and the habitation for his presence and honor to dwell in Eph. 2.22 2 Cor. 6.16 Wherefore Friends beware beware of brazen faces that have the face to cry up that Head which you have heard of These are those that consult to cast Christ down from his excellency and delight in lies Psal. 62.4 Such brazen heads fall by thousands short yea by millions of myriades of the orders excellencies perfections plenitudes virtue of influence Government Sympathy health and soundness of this true Head of the Church viz. The head of gold But now who be such heads of brass First is that head of brass the brazen-faced Pope always brought up in Brazen-Nose Colledge he was the first that had the face to prefer himself general-master of the Church Lord Head and Law-giver There was no such thing from the beginning but by little and little and as ambition and base thirst of ruling began to rage the care of Christs Church began to asswage and then we shall finde first began to be given to one man the name of Bishop a name common to all Ministers of Christ Acts 20.28 who was chose by the rest of the Ministers and Elders to be as it were Consul in a Senate or as a speaker in the house and which was to be for the time being and present upon urgent occasions to sit as Chair-man And though he had the honor the name yet no more authority nor voice nor determination then any other he had no negative power or voice which all lordly spirits pretend unto The next step after this was by reason of the paucity and poorness of Ministers and Overseers and by reason of the rigor of hot persecutions the Church was neglected and Bishops so called or Ministers grew most ignorant and very few to be â—ound fit for Church-affairs as Overseers and of those very few most of them unlearned and very blinde and dumb and so idle that they regarded not the Church and let things go how they would Then began the care of one Church to be given up to one more then to any other and then did one take the most charge of Church-orders Ordinances and Discipline which occasioned him to hoise up his ambitious sails to be filled with honor And so it began to be a perpetual and continual course and office which was onely for a time at first and that upon necessity too in times of persecution conferred upon one and so all began to be guided and governed by one mans authority and no more by joynt consent concurrence and votes c. of the whole
on his Saints Ordinances Worships Churches wee must give Christ his due there which is to be the alone Head and Law-giver amongst them But thus far for this Chapter CHAP. XIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsur That Christ is the onely Rocke and sure Foundation for his Church to be built upon All other Foundations being false sandy and such as will fail A House without a foundation cannot stand and to have an unsound sandy foundation is little better then none at all if not sometimes worse as being more deceitfull and dangerous Great is the fall of such an house Luke 6.49 Matth. 7.27 But this spirituall house hath a sure foundation if it be of Christs building which Christ hath laid with his owne hands as Zach. 4.9 Isa. 14.32 other places are founded by the arme of flesh but this by the Power and Spirit of the Lord. Palestina must fall but Zion i. e. sayes Sasbout the spirituall Zion meant Christs Church under the Gospel shall never fall for the Lord hath founded it upon a Rocke too so Mat. 7.25 Mat. 6.18 Luke 6.48 and this Rocke is Christ as 1 Cor. 10.4 2 Sam. 23.3 so that Christ is also the foundation of the Church which the Church is built upon Eph. 2.20 1 Cor. 3.14 Christ is not the Head of that Church whereof he is not the foundation sayes Cotton Christ is King Priest Prophet Head Master Lord and Lawgiver Advocate Husband Brother Builder and yet the Foundation of his Church what is hee not unto his people in any condition he is man and Minister to himselfe as God so that as he may be both the Prophet and the Word the Advocate and yet the Argument the Law-giver and yet the Law the Master and yet the member the Priest and yet the sacrifice even so may he be by the same rule and order the Founder and yet the foundation For as he preaches himselfe and this testimony was true as he pleads himselfe and this argument is full as he gives out himself and this Law is life as hee offers himselfe and this Sacrifice is precious and effectuall Even so he layes himselfe low to be our Foundation that wee might bee fitly built upon him and this Foundation will never faile for he is a Rockie foundation First Because the Rock is a sure and firme foundation which will not sinke nor shrinke per saxum foederis firmitatem notabant antiqui Venning but soft or sandy stones will give way and endanger the whole structure Now God in Christ is a sure and most firme foundation 1 Cor. 3.11 2 Tim. 2.19 which cannot faile us our Salvation lyes upon him he cannot deceive us The Church is like Mount Sion which abides for ever and is immoveable because founded upon the Rocke of ages Si nos ruemus ruet Christus una said that loud-tongued and liveli-spirited Luther If we fall Christ shall fall too and malo cum Christo ruere quam cum Caesare stare I had rather sayes another ruine with Christ then run with Caesar I had rather fall with Christ then stand with Caesar such can never fall 1 Pet. 2.6 as long as Christ the foundation stands Secondly A Rocke is high whence we have pleasant prospects and see far round the Horizon and Hemisphere whence wee look with delight and have the least hindrances Num. 23.9 Christ is such a high Rocke Psal. 61.2 and the Saints foundation lyes in him who is higher then all Rocks and mountaines Psal. 87.1 or places Isa. 57.15 Psal. 91.14 From this high Rock i. e. Christ the Saints see far and faire and have most eminent discoveries and the sweetest Survey of Heaven and happinesse all other things being below them And they have the least hindrance in their prospects either up or downe or round about being filled with loveliest liveliest richest highest and heavenliest soul-ravishing Discoveries Thirdly A Rocke is a place of refuge of great strength and security thither people run for refuge and safety Isa. 2.21 1 Sam. 13.6 and 23.25 a Castle in a Rocke is accounted impregnable and cannon proof Such a Rocke is Christ to the Church and his Saints Deut. 32.31 Psal. 18.2 Psal. 31.2 a strong Rocke and Castle of defence Hence it is Saints are so safe in Christ that they cannot bee stormed or taken Saints are secure in him when all Devils in hell let flye upon them For as Tertullian sayes the desperatest Bullets and Darts that men or Devils can shoo◠at this impregnable and impenetrable Rocke are either returned with a powder or bounded backe upon the heads of them that shot them or else are fallen down dead and blunted without any more mischiefe The Gates of Hell shall not prevaile against them that is neither the power nor policy of Hell combined together no not though the Devill doth by himselfe or others plot with his seven-heads or push with his ten-hornes neither can all the fraudulent plots practises malices machinations policies powers or engines that Earth or Hell can bring forth bee enough to ruine the Church who is seated sure and safe upon a Rocke that is higher and mightier then they It is true they may batter but cannot conquer they may reach to her heel and peradventure bruise her heele but they cannot reach to the Head but they will break themselves a peeces They cannot make a breach in true Religion or a battery in this Rocke no though the Devill should discharge the Popes Cannons or the greatest Ordinances hee hath at them say they were as big as those two cast by Alphonsus the Duke of Ferrara the one of which he called the Earthquake the other the Grandiabolo or the Great-devill neither Earth nor Hell the Earthquake nor the greatest Devils can remove the Church founded upon this Rocke they may shake her but not shame her disturb her but not destroy her who may challenge the Venetian Motto Nec fluctu nec flatu movetur as Mat. 7.25 and Psal. 62.2 Hee onely is my rocke and my SALVATION he is my DEFENCE I shall not be greatly moved so vers 6 7. But to make haste Fourthly A Rocke keeps his place removes not and thus doth Christ who is the same yesterday to day and for ever hee alters not nor removes from being the foundation of his peoples principles graces happinesse joyes enjoyments and all he is ever in this place and therefore he is in Zion a sure foundation Isa. 28.26 and cannot bee removed Hebr. 12.28 immobile saxum Fifthly A Rocke is very lasting an Heiroglyphick of permanency durability and perpetuity so is Christ who can never decay or decrease but of the increase of his Government and peace there shall be no end Isa. 9.7 Sixthly A Rocke yeelds severall and singular Benefits it is a shade from the scorching heat
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
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
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
Eph. 4.4 We are one Body and have one Spirit that is As one Soul in the Body quickens moves governs comprehends all and every Member so doth one Spirit in the Church every Member Eye Ear Hand Head Foot c. It is one and the same Soul that acts in every one and all the Members though in a different way as the Eye to see with Ear to hear with Hand to work with Foot to walk with tongue to speak with Head to plot with c. And so many several ways the Soul works and yet is but one and the same so the Spirit works in divers ways and sundry manners 1 Cor. 12.4 in several Members some to prophecy some to teach some to exhort some to oversee some to direct and rule some to distribute c. Rom. 12.4 6 7 8. some to one thing some to another and yet it is but one and the same Spirit This one and the same Spirit rests upon every Member and we must by this one Spirit be brought into this Body of Christ which is his Church Thus I have done with the inward instrument of working in us and winning upon us to enter into Church-fellowship Now in this there is an apparent difference between Hypocrites and true Saints entring into this way A true Saint is made willing and spontaneous by a principle within but a Hypocrite or any other man is moved as the Automata are moved or things of artificial motion as Clocks Jacks or the like engines of ingenuity It is some weight without that poyseth them and puts them upon motion so something or other that is without swayeth and worketh and weigheth upon the hearts of Hypocrites to make them willing as we said before concerning Dublin and not an inward principle But thus we have done with the instrumental or organical reason 6 causes of carrying the will on in the way of Christ which is matter for a Reason of the necessity of a voluntary cause that is because the Word and Spirit are the two arms which the Lord hath appointed to pull them out of Babylon with and into Sion and no other instruments or means must do it until these hands of Jesus Christ do lead them out of their carnal corrupt or Antichristian condition they have no call to come and when they are thus called and convinced as before they come running by a voluntary instinct and consent flowing up more fluminis as the tide by a natural instinct and not by compulsion into the mountain where the Lords house is on the top of all mountains Isai. 2. But consider 7. Lastly That because the will of man is inclined and reason 7 carried on into the way of Christ as we said before ab interiori principio by an inward instinct and principle and all kinde of coaction or violent compulsion comes from without ab exteriori principio therefore it is a high absurdity a groundless and irregular opinion and positively repugnant even to the principles of one spiritualized and made willing by the power of Christ to call for compulsive powers to promote the ways of Christ or to bring in any man that way seeing violentia directe opponitur voluntario violentia causat involuntarium he must be a voluntier And this will serve as the seventh Reason to ratifie this truth That men must not be compelled but come in voluntarily for violence is inconsistent with the will Thus under several considerations hath this point been offered for a voluntariness to be wrought in us by the power of Christ before we venture or enter into his Church-way Now a man may be said to be voluntary two ways directly or indirectly 1. Directly Then the will is the agent of his willingliness having an inward principle even as the fire having the principle of heat is the agent of heat in the water But such a one as is 2. Indirectly voluntary is made so by some outward means promises or threatnings hopes or fears or the like and such a one will be a dangerous doubting and disturbing Member But such men and women as are directly voluntary by the means I have mentioned in this Chapter may come with welcome For they are called and invited and if there be first a willing minde saith the Apostle you are accepted 2 Cor. 8.12 For Christ will enjoy sayes one his Spouses love and person by a willing contract and not by a ravishment He is none of them he will have the heart to consent with all the heart O then let us say with the Apostle The love of Christ constraineth us and with Job 32.18 The Spirit constraineth us These are the best and sweetest compulsive powers But thus for this Chapter CHAP. III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sagad Dur. or Pagad Dur. After this full perswasion and voluntary motion and concurrence comes in the communion of Saints by an orderly uniting and embodying together in a solemne order suitable to the solemnity of the Ordinance and that in some publike place MAny there be that in the time of the Churches tranquillity will intrude and pretend willingnesse with the Lords people to goe about the Lords work and build especially when earthly powers and Rulers look kindly upon us and allow us our liberty to go and build and when they as Patrons and protecting Fathers prove favourers and abetters of what we are about But let us have a care and say with Zerubbabel and the rest of the Fathers of Israel Ezra 4.2 3. It is not for you and us joyntly to build an house unto our God you have nothing to doe with us but we our selves together will build it unto the Lord God of Israel Remember that wee are a people that must be separate the cleane from the uncleane the holy from the prophane and by one free consent being fully convinced concurre together in this worke of the Lord without the unclean hands or helpâ— of them without who are adversaries to Sion Now because our Ruler is the God of order and not of confusion he would have all things done in decency and in order 1 Cor. 14.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is compositis moribus fitly for use and ornament to the Church which is a rule saies one of great request and inquest both for real and ritual decency which is to be observed and is of much concernment And for this Colosse was so largely commended Col. 2.5 and Christ himselfe our sweet Master intimates so much in setting downe the people on the grasse Matth. 14.18 and 15. and feeding them ranke by ranke as it were as they sat So his Churches are called beds of spices Cant. 6.2 that is as beds and borders orderly set out to sâ—ew us what delight he hath to live in an orderly and well set out society Order is Gods Ordinance Now to make up this order some things are
many nice indirect and unprofitable questions or the like Now for orders sake and the peace of the Church when they have appointed whom to speak for the Church the person formerly propounded enquired of and now to be admitted is called in His name is called and prayer made for direction from above that they might have a discerning spirit in this great work to put the Lords difference between holy and unholy sheep and goats and remembring promises made as in such cases This done the person to be admitted doth express his earnest desire of entring and so is to be received upon a threefold Testimony Negative and Affirmative The first is When he is propounded and no body can object against the person propounded which is desired of any that can and upon what grounds For Acts 9.26 though Paul assayed to joyn himself to the Church yet so long as the Disciples were afraid of him and did question him and were in doubt of him he was not received Wherefore he is propounded to them all to know who can object any thing as Mr. Dudley Fenner said before But further 2. Another testimony of him is from others who can give him a testimony upon their own knowledge and for how long if there be any Church-member whose testimony is most valid can so do it will do well as Rom. 16.1 Col. 4.12 13. whose testimonies are many times writ down and upon record for future use if need be Or else such as testifie from the mouths of others as those that the Church sent out to enquire of him giving in their best information and experience of the person and this faithfully and especially touching his unblameableness in conversation as much as may be But 3. For a further and fuller and most satisfactory testimony that comes from within the person to be admitted being desired for the Churches satisfaction to make an account of his faith and of the work of grace upon his heart he does so as we have said before and shall show in the next Chapters what manner of confessions are made or experiences produced But now if enough be not spoken to the satisfaction of all he that hath any doubts doth ask some question for his satisfaction and none can deny that liberty Now this testimony is for the most part most sweet and useful indeed and deserves to be registred Some of the most special that I have met with and written down I shall instance in in the Chapters following and often times from a gracious heart they come undeniably before they have done Although we grant that some are very imperfect in utterance and cannot express themselves so well as others that it may be are most gracious precious Christians Then one of these ways we take either to get what we can from them by asking them some easie questions and that discreetly too and yet such as are useful for that season and so receiving such broken and imperfect answers as they give though they be but words dropping sweetness and savoring of grace yet put together may make weight and will signifie something well-spelled I remember once in Dublin a sister propounded to be admitted as before was thus quaeried with by the Churches appointment and answering at first very fearfully and uncertainly so that some were unsatisfied and desired that she might be past by for this present till the next meeting not daring to put her by because she was an approved godly Christian in life But when she heard this she burst out into tears bitterly before the Church and amongst many other words which argued a broken heart Sir saith she to me then present it was but the last Lords day saith she you preaching over the water said Christ called us freely without any such qualifications first and that he said Joh. 6. that those that come to him he would in no wise put by and upon these promises I am come the Word hath called me and Christ hath called me and bid me come and I must come without any worthiness in my self and shall I now be put by With that poor heart her passage was stopt with tears for a while which drew tears from the tender hearts of divers in the Church who observed a great deal of grace thorough these weeping words and yet her bold challenge of the promise and of an interest in the Church Christs Body upon as free account without any formal qualifications as she had an interest in Christ the Head having the like call c. though there might be a mistake in such an apprehension for qualifications are requisite in this external union that are not in the internal we must take Christ on his terms and the Church on hers yet I say as when the Sun shines through a watry cloud so she appeared gracious and amiable in the eye of the Church and upon debate her love faith zeal obedience and grace appearing to the satisfaction of all this tender soul was received I remember Master Fenner in his Sermon called Christs Alarum to sinners mentions a story of Demosthenes That when a man came and told him how a Neighbor had abused him and beaten him uttering it coldly and carelesly and spoke it as if he dreamed Demosthenes answered the man That he could not believe it No! saith the man in a passion do you not why he took me thus and held me here and struck me thus and thus the man acting it now zealously c. And do ye not saith he call this beating will you not believe it yes saith Demosthenes now I believe thee for now thou speakest as if it were so indeed So many will hardly believe any to be a Christian but such as can word it well and speak and act zealously but let them take heed of grieving tender hearts in expecting too much from them after the formal way of speaking least they should send any away that keep not touch to their fancy and form For as Dell saith and it is true It is a most pestilent doctrine to make things necessary that are not so for God regards not the form time or circumstances of such things as to him but they are left to us to be used according to the wisdom and discretion of the Church without tyes upon the spirits of any It is not the form but the faith nor the appearance but the power of godliness which we are to eye and own and which God does eye and own In the mean time seeing the Church whilst she is with men and dwells with flesh and blood must use some external rites which are not absolutely necessary by which the Church is nothing sanctified nor satisfied and things meerly of outward order and decency Yet let her be sure to observe these rules 1. To order none of them as of necessity or as if they were enough to take in
varietate unity in verity though in variety of formes and ceremonies yet true unity stood well with the differences and varieties of formes c. because it was in the Spirit Psal. 45.13 the Church was all glorious within though without her outward cloathing was wrought with variety and diversity of needle-work Thirdly One Faith in all therefore Vnity is urged seeing all Saints in all ages Moses David Daniel Apostles and we now and all that were are and are to come under all forms live in one and the same mystery and truth of Faith 2. Cor. 4.13 apprehending the same Christ applying the same Salvation so are all the Churches Independent Baptized c. in one Faith though not in one Forme they live not by forme whether you call it a Conformity with the Prelates or Vniformity with the Rhemists or either with the Presbyterians or neither with us but they live by faith Not on this or that forme or worship so as to think our selves therefore good and others evill this is contrary to our life of faith which is all on Christ. This onenesse of faith est una eadem totius Ecclesiae Zanch. which is one and the same in every particular Church and throughout the whole agrees very well with the diversity of gifts parts formes c. so in and through all one and the same Christ be apprehended Therefore Vnity may well stand with it in all the Churches Fourthly he calls for Vnity from all that are called into one hope of their calling all that are called by the inward and effectuall voice of God into one and the same hope All hope for the same thing none for better or greater then another Unit as consist it in hoc quod una eademque sit omnibus spes una eademque omnibus proposita haeraditas coelestis Zanch. For 1. Cor. 1.9 God is faithfull by whom ye were all alike called into the fellowship of his son Jesus Christ our Lord. All the Churches doe a like expect the appearances of Christ the day of his comming the effusion of his spirit the restauration of Zion the reigne of Christ and the inheritance of the Saints Ergo Vnity for it is for such as differ in their hopes to differ in their love and waies Fifthly One Lord no more Lords but Jesus Christ nor no other Lawgiver in and to all the Churches therfore all should come under one Lord. For 't is divers Lords and masters that make divers Lawes and minds and wills and ends Hence a rise divisions indeed but one Lord and one Law one master and one mind should be in all the Churches Besides he is Lord to all alike as much to one as to another Ergo Vnity Sixthly One Baptisme with which all Churches are Baptized 1. Cor. 12.13 For by one spirit wee are all baptized into one body This is not the signe which hath beene often altered but the substance which will never be altered not the powring on of water but the powring on of the Holy Ghost in gifts and graces which is in all Christs Churches and the Baptisme of Christ indeed All that are thus Baptized with the spirit are Baptized into Vnity into one Body wherefore the Welsh Curat with his Welsh Crue would doe well to learne better English seeing he would insinuate that he is a Welshman of Cardiff yet is the Apostle of the English as he saith as Paul a Jew of Tarsus was yet the Apostle of the Gentiles then to asperse and despise those Churches of Christ that are under the administration and baptisme of the spirit He professes openly and in Print proclaims himselfe to have Pauls spirit he might have sayd Sauls spirit not to build up but to destroy so I thought the Churches For many of them are indeed such seducing dangerous spirits which cause division which I confesse I feare are many of them crept into some Churches Now as fiâ—e with fire and water with water agrees well enough so will all the Saints till there come in an Antipathy of spirit amongst them and as fire with water cannot agree together but make a â—â—ge nâ—yse quarrell and fight together and oppose one another violently with thundring threatnings till one destroy another unlesse one be thrown from the other So is it with such contrary spirits as are crept into the Churches till they be out againe fire with fire agrees because being of one and the same principle and spirit it addes to and edifies one another so the Saints with Saints c. but water and fire cannot because the water is of another principle and spirit and seeks to destroy the fire so it seems the Ranters spirits are Christ-Crucifying and Church destroying spirits by their owne confessions and in Antipathy to the Churches and Saints in fellowship that seek to build up and edifie one another and all in Christ but when this spirit comes the Welsh Curate tells us 't will doe all that may be to destroy us O that the Churches would then have a care in the admission Of such who as in Rev. 2.2 say they are Apostles but are not for they are Apostats And the Church of Ephesus was highly commended for their strict triall of them and for finding them liars seducers and false Teachers so let us doe and let us all march on to the Land of Promise under one and the same hope of our calling whereunto we are called and as baptized by one spirit into one body Seventhly Vnity is urged among all the Churches for that they have one God and Father of all One Father without respect of one more then another God and Father to all alike all alike deare to him 2. Cor. 6.17.18 who delights in all alike and walks in the midst of the seven golden Candlesticks without respect more to one then to another as that one is better meâ—tall then another seeing all are alike borne of God and all alike in one Covenant and in one Jesus Christ Mediator and Head of the Covenant therefore he calls for Vnity for that we are all a Kingdome of Brethren Mal. 2.10 one God and Father of us all 2. Above all We are not one above another but one aequall with another but only our God and Father in Christ is above us all Mat. 23.8.9 we are all his children and all alike live in his Will he alone commands and blesseth us all alike therefore we should be all in unity Psal. 133.1 O sweet for Brethren to live together in unity 3. Through all All alike professe him possesse of his nature and he through all the Churches and Ordinances appeares abroad too Isay 2.3 Micah 4.2 Ergo unity amongst all 4. And in you all He dwels in all the Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Cor. 6.16 Jo. 14.23 his presence is in this body of Christ mysticall as it was it was in Christs body when
from thence divided severall wayes abroad so will the spirit as with one mighty rushing Sea into the Churches and from them be divided about and spread abroad But Secondly for what end to water the Garden So the Churches will be abundantly more fructifying and fresh when this spirit is poured out than now they are Cant. 4.15 And they shall be like a watered Garden whose waters faile not Isay. 58.11 they can't faile Heb. 2.14 they are already green and growing and shall no more be like a parched Wildernesse Thirdly a word more about the Division of this River v. 10. From thence it parted into four Heads From thence inde Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de ibi it is a question among some where this Division is made whether before it came into the Garden and after it went out or in Paradise now it appears to me although it came into the Garden uno influxo as by one stream yet it went out by four in v. 10.11.12 13. c. So that the Division was within the Garden and by this Division every part of the Garden was watered So the spirit though it is one and the same as from Christ yet in the Church it flows severall wayes in severall Gifts Graces and Administrations 1 Cor. 12.4 So that every part of the Church may be watered and every one have according to his measure some more and some lesse And from the Church it flows abroad to the World and this foretels us the spirit shall come flowing in such an ample manner into the Churches in these last dayes and that it shall flow from them and out of them run out to others several wayes in severall streams yea four Heads into the four Parts of the World East West North and South and as the foure Heads encompassed and took in many Lands v. 11.12.13.14 as Arabia Syria Chaldea Chus Aethiopia Aegypt c. So shall the spirit that goes out of the Churches in that Great Day of the flowing of it in and pouring of it on them I say that spirit shall go out of the Churches round about severall wayes into all Parts of the World to fetch in and to compasse about and to gather up of many Nations and Tongues and Languages and Lands to the Lord and his Christ who is the East Yea and many pretious stones and gold of Havilah shall be fetched in too as fit matter for the Lords house in those his latter Golden Dayes So that the great and glorious Work that God hath to do by his spirit in these dayes is in the Churches and then by the Churches abroad many wayes in the world but thus far for the second speciall Priviledges of the Churches typified by Paradise in the Rivers that shall run in the midst of their streets and run from them to others See Zach. 14.8 And in that day shall living water go out of Jerusalem the halfe of them one way and the halfe another c. Now we come to the last Description of the Type which is so full for these latter dayes and which relates so eminently and evidently to the Churches and that is in ver 15.16.17 The Lord God tooke the Man and put him into the Garden c. 1. The Man to shew that it was no place for Beasts the Lord hath promised no ravenous beasts shall enter into this earthly Paradise that is to come in these last Ages Isay. 35 9.10 2. The Lord tooke him tulit Jehovah Elohim to shew that he came not thither by nature and was not born to it or created in it but translated into it by the spirit of the Lord the Lord put him in so none are to be in the Churches as Members that be in their meer naturall Condition or as if born to it or born in it O no! only such as are brought in by Grace whom the Lord hath brought in and fitted for Church-Communion by his spirit that must be Members such as the Lord adds and he adds none but such as shall be saved Acts 2.47 Too too many naturall carnall men have crept into the Churches and have added themselves or else others have added them but the Lord will out them and rout them ere long he hath not added them And therefore the fiery tryall will purge them off and over with a powder And that Day will burn up the third part of the trees Rev. 8.7 with Zach. 13.9 and after that there shall be no more the Cananite in the Lords house Zach. 14.21 3. The Paradise was of use in mans innocency as an Academy or the Vniversity sayes Pareus to which men from all Parts might resort to praise the Lord and to learn of him and to behold his most excellent workes and to feed of the best fruits And from thence others might be sent abroad as the Rivers went to give knowledge to the people and of such excellent use will the Churches of Christ be in these latter dayes for all sorts of Saints to resort to them to praise the Lord in them to be instructed by him to be acquainted with his most gracious workings in us and for us and to feed upon the best priviledges and choisest fruits of restored Paradise and to be sent out thence to go abroad all along with the Rivers I mean with the rich measures of the spirit to teach the World to instruct them without that are ignorant of the truth mysteries of the Gospel as they are revealed to the Saints in fellowship Such Churches wil prove the usefullest Vniversities in the World to stock and store the Nation with able Spiritual Teachers and such as shall speake the things they heare and see being all taught of the Lord by the Anointing from on high so to doe and this is promised at large in these latter Dayes Jerem. 32.40 Isay. 46.13 and 54.13.14 For his Law shall go forth from Zion Isay. 22. Micha 4.8 4. God would not have man no not in his innocency to live no not in Paradise without Law but he kept him under strict Law v. 16. the Lord God commanded the man praecepto singulari obstrinxit the Hebrew notes the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Proposition or Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie more then simply to command viz. to command with an Interdiction and Prohibition as follows in v. 17. thus is the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vajesau read in Scripture and this is very significant for God doth not promise us a lawlesse liberty or licentious dayes in these latter dayes but that we shall be under his Lawes and Ordinances which he hath appoynted in the Church The Saints shall be exact walkers up to the rule of perfect righteousnesse in Christ Jesus not destroying but fulfilling the Law and that in Love which is the bond of perfection only this obedience shal be
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