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
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
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
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
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
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
wherein the light of the Moon shall be as the light of the Sun and the light of the Sun as of seven dayes c. Isa. 30.26 By JOHN ROGERS A friend of the Bridegrooms and of the Brides Preacher of the Gospel of Jesus Christ. Now at Thomas Apostles Lond. But communicated at Brides in Dublin in Ireland Psal. 45.11 So shall the King greatly desire thy beauty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 62.5 As the Bridegroom rejoyceth over the Bride so shall the Lord over thee Rev. 21.2 The holy City the new Jerusalem prepared as a Bride adorned for her husband Zach. 14.20 21. Holinesse to the Lord and every pot in Jerusalem shall be holinesse to the Lord and no more Canaanite shall be in the house of the Lord in that day Zeph 3.20 I will make you a name and praise among all peoples of the earth Rev. 19.5 6 7. Be glad O all Saints for the mariage of the Lamb is come the Bride hath made her self ready 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ier. 30.17 This is Sion which none to speak on seek after Rev. 22 17. But the Spirit and the Bride saith Come LONDON Printed for R. Ibbitson 1653. To all Christian Readers of all Judgements a word or two first Christian Reader IF thou beest so thou wilt not wonder that I say unto thee The Day is coming when Kiriath-Sepher shall be smitten whose name signifies the City of Books and our City and Country are full these times which by the next Age will be all out of date and lye moulding like old Almanacks in corners for then the Lamb shall be our Light and the Lord our Temple And as Solon said of Laws sayes he We have many good LAWS made indeed but alas there wants ONE yet and what is that Why a LAW to put all the rest in EXECUTION so we have many good Books abroad but give way to one more I pray for there wants one more and that is the Book which will put us upon the practise of all the rest I mean the Lambs Book written within and without Rev. 5.2 3. and Ezek. 2.9 this is ere long to come abroad though I feare it will finde but few Readers In the mean time the Presse sayes to the Pulpit as Esaiah said to Jacob Plurima habeo sint tua tibi Gen. 32.4 I have enough my brother Gen. 33.9 keep what thou hast to thy selfe And amongst the multitude it comes to my turne to bring in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I hardly know whom to invite for although I may find a few guests these stomack-full times that may come to feed yet I know that most will but sit to looke on And indeed I have not provided for the proud or Prelatick Palat neither puffe-paste nor kick-shawes But as Aeschilus the Poet said of his Tragedies that they were but small dishes of great Homers supper so I say I here present you a poore Dish or two from the Lamb who will sup with you in this the Kings house and Palace wherein you shall finde the feast of fat things flaggons of Wine and the Apples of the Tree of life yea spiced Cups and green Sallets and sweet flowers to boot gathered out of Spring-garden and because some men must have their dishes set out with flourishes they shall finde the attestation of the most eminent and orthodox Writers in all Ages to this Treatises truth And to satisfie all senses the Bridegroom hath provided the best soul-ravishing Musick I mean the melody of the Spirit for his guests that come at his call to this marriage-house and Feast for all things are ready the fatlings and oxen are killed Come But I know the wantonnesse of the times make many look for pretty knacks now as the last courses but soft there Those Spaniards are wisest who will have the best at last and your toyes at first It is true the Books of these few years coming are like to be the last course but let me tell you they must bee the best most solid sweet spiritual Dishes that have not been yet brought in Some there be that will read good Books and Authors but as the Butter-flye that sucks flowers onely to paint her wings with so to feed their fancies opinions and judgements with but not like the Bee to fetch out the hony of them Others there be that are worse and would sucke out poyson to satisfie the lusts of their hearts these may hap be taken too as those in the act of Adultery for if one reads two are catched Others there be that come out of Criticisme too and to shew the ambo-dexterity of their captiosities I should say capacities little to their credit do they buffet words with blows and pick holes in cyphers to satisfie the curiositie of their quick-silvered Genius Alexander when one did present him with his dexterity in finding fault with and vilipending of others and in extolling his owne Arts and Activities desired to see what he could doe so his choice art appearing to be so poor as onely to cast a Pease through the eye of a Needle a little bigger Well sayes Alexander Give Give him a bushel of pease for his pains to maintain his sport with And though Alexander was very free in giving gifts and rewards he thought a bushel of pease reward enough to keep up his curiosity So I say to recompence such Readers if they come hither I have a whole bushel full for them to keep up their trade Other Readers we have who minde more the mark then the mettal and more minde who writes then what is written the name carries it upon the wings of credit whereby many are bribed to buy and sell their time their judgement and the truth at the Authors rate The rich Citizens are their best Readers for they will pay most for it And many I was saying orthod but I mean Organ-players will play no longer then such blow the bellows and fill the pipes for their fame makes things furthest off look fairest best and greatest But although I make account to meet with many of the third sort of Readers who have said before-hand they will salute this Book with Argos-eyes and with a Zoilus his zeal yet they are accounted as Crates the Theban was called the Door-opener for that he would rush into every mans company to hear what they said and to gain-say it at a venture and so do these sometimes they reprehend what they understand not and sometimes they â—ail because they thinke they understand what indeed they understand not and like Dogs they choose to pisse in the fairest places and all times with naked natural reason they read Like the Smith that smoaks for it for that he takes a red-hot iron glowing out of the fire with his bare hands so I warrant them they burne their fingers at least for it and will be branded It is
as are fully perswaded as before must become voluntary and freely assent to what they are so perswaded of persuasio importat assensum intellectus ad id quod creditur before they enter into it or act in it which we offer proof for under several considerations whence the reasons are raised to ratifie this truth As First A principio agente from the principle that moves them and makes them a willing people which is either in se or extra se a natural principle which produces natural effects and natural actions and natural motions from natural reasons for natural ends or else a principle above nature that is a principle of grace which produces acts of grace flowing from divine reason for divine ends and such a kind of voluntarinesse I speak of here as from such a principle which carries the soule on through a thousand difficulties and dangers though it cost never so much though flesh and blood and world and devils be all against it yet he will do it because hee is carried on by an high and holier and more God-like principle and power thus the Spirit is said to be willing Mat. 26.41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or free with alacrity and readinesse to run Psal. 119.32 Gal. 5.7 thus Luke 15.18 I will arise and I will goe to my Father I will come what will come come death come life come temptations come troubles come all that can come yet I will home to my fathers house there is bread enough and I will no longer be starved with husks among a swinish multitude no but I will arise and runne into the Lords house thus to will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is present with me sayes Paul that is Chapter 2. an efficacious will which takes in both the principle and the act O then the heart is hurried away indeed upon the Chariots of a most noble people Cant. 6.11 with strong and lusty flaming affections and desires I will goe in the Lords way I will get out of this bondage this Babylon this Cage of unclean birds I will not have the Cage-door shut I will be set at liberty though the flesh be never so violent though my friends nothing but frown on me though all the devils of Hell rage yet I will be gone for Zion and get into those assemblies c. This may serve for a reason why this voluntary consent is so reason 1 requisite viz. because it is a living principle which produces such gracious effects And this is the act of a perfect heart 1 Chron. 28.9 Serve him with a perfect heart and willing minde they come otherwise without hearts Psal. 119.145 dead to duty and heavily forward but when men are made willing as before they have a principle of agency and need no constraint at all 1 Pet. 5.2 not by constraint but willingly O then a man is in motion indeed and will doe the will of God and go into the way of God! though no body else of his friends or family will do it nay though he be hated of all his neighbours and acquaintance for it and have no thanks at all among men by it but hee being carried on by a divine principle extra se considers not what he suffers as what hee seeks which is abundantly above himselfe therefore Secondly Consider that omne agens seu motum agat moveatur propter finem every man who is moved as before by the above-said principle in the day of his power whereby hee is become a cordial Volunteer I say that every such a willing man proposes to himself some end that suits his principle a divine end for his divine principle but a carnal principle seeks a carnal end for alwayes observe the end to which the principle carries is evermore of the same make and nature with the principle be it good or bad spiritual or carnal if the principle by which he is moved be above himselfe then the end for which he is moved is above himselfe see but in a stone which you throw up to hit such a mark with the up-motion of the stone is by a power which is not in it it flyes upward by a principle extra se and a power seated in the man that throwes it and therefore the up-mark of the upward motion is the end extra se which is appointed by him that throws it and according to that principle that appoints it but in the falling downe of the said stone again this downward motion is by a principle of its own in se and seeks its owne Center viz. the earth which is the end answerable to the principle Now I say it is not enough for a man to move but to move to some end Non solum ut moveantur sed ut moveantur in finem What is the end of those things whereof ye are now ashamed saith the Apostle Rom. 6.21 the end of those things is death but the end of holinesse is everlasting life Destructive principles have destructive ends but saving principles saving ends wherefore the Apostle would have us look to the end We have used to say every one knows his beginning but not his end Yet in this sense I say men may know their end if they know their principles And now I am upon it I must presse the knowledge of the end at well as the motion to the end lest ye bring but the sacrifice of fools Eccles. 1. a wise man sets the end of his motion or action ever before him both before hee begins and when he hath begun and as he is proceeding Every one who is wise in Christ and would fain be in the wayes of Christ who is carried to Zion-ward by such a principle as before hath a certain knowledge of the end which hee purposes promises and proposes to himself and he hath not onely his principles to move but to move for that end proposed as if it be for the honour and glory of God to set forth his praises as a peculiar one called thereto 1 Pet. 2.9 But he that hath no knowledge of the end though he hath in him a principle of motion or action yet the principle which moves or acts him for such or such an end is not in him but in another as was shewn before in the simile of the stone by whom hee is said to be moved for such an end Now I say a Saint who is moved by the Spirit hath spirituall ends and by a principle from above hath ends from above glorious divine ends above himselfe but a natural principle hath natural ends and so such as are carried on into these assemblies of Sion by carnal principles come alwayes in for carnal ends reason 2 Now this is another reason why such as would be Church-members must be volunteers and carried on by divine principles into these divine wayes that is to say for divine ends Now when a man knows the end to be
if that should bee received before that fundamental Ordinance by which we put on Christ and are ingrafted into Christ and planted into his death Now we say this is a prophanation of Gods Ordinances the Jewes might as well hâ—ve admitted such uncircumcised persons to eat of the Passeover but the very end of Church-fellowship is the observation of all Christs commands as the Commission holds forth but this your practise crosseth in that you agree to walk with such as have not nor practise the Ordinance of dipping Beleevers and by your communion with them in Church-administrations you are made guilty of their sin of disobedience you willingly having communion with them in Church-admininistrations for Beloved you may upon the same principal admit into fellowship one that will not receive the Lords Supper but pleads want of satisfaction of that to be his duty another that will not owne the Ordinance of preaching but conferre onely as some such we know and others that will not give almes or contribute to the necessity of the Saints and thus in a word upon the same ground that you admit one that walks in disobedience to the Ordinance of baptisme whether through ignorance or error you may admit all manner of disobedience into your Society upon the same ground which is a total destroying the end of Church-fellowship which is to bring up every member to a visible subjection to all the Lawes of Christ their King or else cast them out of that Society as old leaven Besides as we must not allow in our selves any known sinne unrepented of so must wee not allow it in any in the fellowship but when wee shall begin and constitute a Church-fellowship to walke in sin and disobedience this is a horrible impiety Besides in the fifth place there cannot be a true visible Church union without baptisme as appears Eph. 4. * and beginning where the Apostle pressing union brings all these things essentials that must be agreed in to make a people one and that he takes for granted the Ephesians did agree in the same which as he saith There is one hope one Lord one Faith one Baptisme one God and Father of all Now observe a true Church must of necessity agree in owning one and the same Lord secondly one and the same Spirit one and the same Baptisme one and the same Faith without which they cannot walk together in the Lord. Againe many of these unbaptised persons doe justifie that Idol of childrens baptisme and consequently the Church and Ministery from whence they had it And you having communion with them judge what you do bring your selves into communion with by entertaining persons into communion with you that are unbaptised Thus beseeching you to beware of by-pathes that our Lord and his Ministers have left no footsteps for but rather beloved meet together and lead one example of sweet communion distinct using all means to convent such as have any fear of God that they may come into you through the door and not at the window as Christ saith in another case And thus leaving you to God and the word of his grace that is able to build you up we remain in the name and in the behalfe of the Church Yours in the Lord Tho. Patient Wil. Burgis Ed. Hutchinson Ed. Marshal Rich. Sutton James Standish Swads Tho. Brenton Peter Row Wil. Leigh Geo. Cawdron Rich. Ladbrooke Edw. Roberts Dated at Waterford Janu. 14. 1651. This Letter was brought by Capt. Vernon and A.G.A. to some seven or eight of their judgement whom they withdrew from the Church into private meetings on the Lords dayes especially where they with them that were sent from Mr. Patience clandestinely consulted how to carry on their designe against us These and none else are their Saints BEleevers * and such baptised ones i. e. Anabaptists they put together as if none were beleevers but Anabaptists Some of that judgement that were in fellowship with us they write unto as to Beleevers and exclude others that differed from them in that point of Rebaptisme Besides they account them disorderly walkers that have so much as Christian communion with us unlesse we would be dipped They say without this wee fundamentally differ from the true state of a visible Church Let discerning men judge then the foundation and dangerous scituation of such Formalists Fellowships I who by their owne confession have laid their foundation in the Water and on the Sand not on Christ the Rocke of ages that is Christ himselfe laid in the Spirit c. Vide cap. 14. lib. 1. In this sense they ought to read that Scripture which they mention with too much wrong to it as they use to doe qui Scripturis auferunt non afferunt it is Amos 3.3 Can two walke together unlesse they be agreed The Prophet means not Can two walke together unlesse washed together or unlesse in one Forme judgement opinion or practise for as Arias Montanus observes this was their sin for which he threatens them in v. 2 4 5. viz. for their great agreement in false Formes to adore Images and make them Idols herein they were very harmonious and unanimous to their cost and calamity sayes Theodoret. But the Prophet means they must be one in the Spirit Eph. 4 3 4. Even as Two Travellors who have one and the same end of their journey vid. Diodate minde one and the same home heaven happinesse therefore the word is pariter Can they walke alike without they be of one spirit thus sayes honest Calvin too Est igitur arcana ita consensio Spiritus sancti and to apply this to the forme or judgement as that there must be an agreement in dipping else none in beleeving or that there must be agreement in the outward else none in the inward is to make Faith a forme Religion a fancy to take a meer outside appearance and opinion for the inward power and life of godlinesse which is an agreement in Idolatry but not in the true worship of God Spirit and Truth so that these Gentlemen mistake the Prophet and compel a construction as it is coyned in their own brains * The Commission is next let us see what they would force from those words in Matth. 28.19 20. All power is given me c. Goe therefore teach all Nations and baptise them c. This hath been their hold for many yeers out of which they have been hunted by hundreds of orthodox able Writers which save me a labour but onely this I say 1 The Praeface viz. v. 18. All power is given me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is jus agendâ— tells us that this Commission is to bee executed by Christs power i. e. by the Spirit vide Pareus in loc so that some affirm this was the baptisme of the Spirit which Christ speaks of her 1 Cor. 12.13 which the Aâ—ostles as Apostles had commission in to baptise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. into the name of the Father Son and Holy
Ghost which Water-baptisme could not doe Orig. An. 200. in Rom. but how ever it was to be executed by Christs Spirit 2 The command is Teach them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make them my schollars now little ones as well as great ones Infants as well as growne ones may be his schollars in his school to learne for a little childe that knowes not a letter in the book is a schollar as well as others that do so not onely the lowest boughes but the uppermost and least twigs partake of the nature of the root But What do they infer 1 That none must be admitted but such as are baptized we say so too but we deny they must be rebaptized And whereas they instance in the Apostles practise they would doe well to cleare up the difference of old betwixt adulti and catechumeni for qui bene distinguit bene docet otherwise they will but lead about the blinde and leave them in the ditch in darknesse 2 They say this is that fundamental Ordinance by which we put on Christ. Ans. To call the watry part of baptisme viz. in abstracto I say the element the fundamental Ordinance by which wee put on Christ and are ingrafted into Christ and planted into his death c. is to make no lesse if not more then an Idol of it and so it is to attribute to Dipping what is onely attributed to Christ himselfe for what is Idolatry but exhibere cultum Dei honorem Christi creaturae Th. Aq. 22. q. 94.10 to give the worship and service of God the glory and honour of Christ to a contemptible poore creature Is not this to say Lo here is Christ but beleeve them not O sad sad sinne of this age that Professors should fall down so to this Image which they imagine must doe all for them without which no salvation Were ever the Pontificians or Prelates more uncharitably rigid for it to Idolize it on Infants then they are to Idolize it on grown ones that then presently they are accounted Saints Beleevers Christians ingrafted into Christ c. as if Dipping did all Alas a day what could the Pool of Bethesda doe till the Spirit moved the waters there was no healing O this soule-dangerous and dreadfull glorifying the forme Idolatry is gravissimum peccatorum say the Schoolmen and makes the shortest cut to confusion The Lord help poor Ireland still the land of Idols and Ire 3 They say the Jewes might as well have admitted uncircumcised ones as they uâ— to have communion with them O charity where art thou that thou shouldest live longest and strongest of all O unchristian and uncomfortable tenet For 1 Their non-communion with such was by the command of God but yours is not with us 2 Jewish Church was national ours not 3 Jewish worship was in the forme but ours in Spirit and Truth 4 Jewish eating the Passeover was typical 5 Circumcised ones after the flesh was enough with Jewes but it is not with us 6 We have been baptized as you put it in the room of circumcision and more answerably unto it then you 7 The case being altered as it is now we finde that Jews and Gentiles circumcised and uncircumcised had sweet communion together Act. 15.5 Gal. 2.3.7 12. 1 Cor. 12.13 in severall Churches so that the outward forme was left to liberty Rom. 14.2.5 as a thing of nothing Gal. 6.15 as it is nâ—w to be 8 Their end and their beginning they make one viz. Dipping i. e. their all in all and indeed very indiscreetly and disorderly they lay that downe for the end which is the Rule by which they are brought into fellowship so that it is like enough Logicke is the language of the Beast to them that know not how to define Church fellowship Lastly Because I want room to write more They conclude that because of their great disobedience in joyning with us they must make amends by casting all of us that would not be dipped out of Church-fellowship for old leaven and accordingly the members of them sent from Mr. Patient with those of them that walked with us consulted often together conspired and plotted and laid snares in designes to break us in peeces but when that would not be they bruited abroad scurrilous and scandalous reports of many of us to represent us wicked and unworthy to the world and others after that they thought to have excommunicated us for old leaven but the Lord would not suffer it so that their plots and designs brought forth nothing but wind which became a blast to themselves at last But whereas they say they may as well admit all manner of wicked men as one that wil not be dipped do but observe their spirit in deifying Dipping and in vilifying the Spirit that without this though we be under Spirit-baptisme we must not have so much mercy shewn to us as to partake of Church-Priviledges is this doctrine of Christ or the Devil but I pray mark their ground for you may say they as well admit one that will not partake of the Lords Supper c. Ans. Suppose one should be admitted that were unsatisfied therein were that a sinne But Secondly we deny this their haire-brained assertion for that there is positive command for the Lords Supper Preaching Almes c. and so there is not for Dipping but all the Scripture is against Re-baptising as being but the Idol of the Braine and a brat that must be dashed a peeces Psal. 137.9 * The next thing to this Commission with their several forced and unworthy Inferences In the fifth place they would faine insinuate a necessity of Dipping out of Ephes. 4.4 5. Endeavouring to keep the unity of the Spirit in the bond of peace he saith not the union of the Forme but of the Spirit which is preserved not by outward formes but by inward principles Then follows Verse 4.5 One Faith one Bapâ—isme c. all these must be to make up the Vnity of the Spirit and it is true that they all must owne one and the same Baptisme but what is that I pray not dipping but Christs Baptisme Matth. 3.11 We are all mark all Jewes and Gentiles before and since the Law before and since Christ all Saints of all ages members of one Body viz. the Church of Christ mystical and all this by one Baptisme 1 Cor. 12 13. For by one Spirit we are All baptised into one Body Now this cannot be as by this Letter they would faine have us beleeve by water for so all Saints in all Ages were not so baptized into one Body or Church for before the Law this was not the fundamental point which these men say we must hold so that they peel but the barke of the tree and the Goars may doe so but we feed upon the sap and substance This is a principle of spirituall union viz. the baptisme of the Spirit which all Saints of all judgements must doe and have enjoyed for the life remains
though the Letter alters as the soule doth though the body be altered variante materia yet forma manet eadem But let these uncharitable Formalists and unkinde unchristian friends know that by this Letter and their suitable practises seeming to answer most cruell and unchristian principles that they have frighted many of their wel-wishers from them for Fishes will not be catched in a bloody net though some Commanders or great ones amongst them may drive many times some silly little ones in And indeed I fear that Religion which lyes so much in the Form or outside will doe but little service in the day of the Lord to shelter us from heat and storme yea I fear that the life and kernel of it is already perished when ear-wigs and vermine have eaten so into it and can finde a hole through the outside of it to go in and out as they list You know what I mean and be PATIENT In this Letter you find Reader how Dipping called their fundamental Ordinance without which they were to have no communion with us but either to draw us thereto or else to cast us out for old leaven and be distinct from us Now it appears not to me to be a fundamental Ordinance on which as on a foundation should lye the Church no though it bee taken in their owne sense for the true and right administration but rather it is an initiating Ordinance or entry through which we enter into the Church so that there is a great difference between a foundation and an entry or doore And for their calling us persons unbaptised and threatning them that have any communion with us as guilty of the sinne of disobedience We have proved that we have passed through the water and the fire and the Lord hath been with us and his Spirit rests upon us We have been under the element of water and the baptisme of the Spirit and if these satisfie not wee are to seek in a new way which they make their Foundation but it is of water and will not hold long whilst Christ is our Foundation who is a Rocke and standeth sure As for the particulars in that Letter they are easily answered and have been often over and over The Baptisme therein mentioned out of Eph. 4. which the Apostle indeed makes an argument of union is the one baptisme of the Spirit not the sign so often altered but the substance by which all beleevers in all ages under all forms and dispensations are and ever were all baptised into one body both before Christ and since 1 Cor. 12.13 this is Christs baptisme Mat. 3.11 Now the unity of the Spirit consists not in uniformity in that outward forme and element for men may and do differ for all that but in the baptisme of the Spirit which the Apostle plainly speaks of it is an unanimity not an uniformity as we shall find out hereafter wherfore let all wise sober spiritual discerning Christians yea even of that judgement which are without exception many of them but tell me First Doe not these lay too much upon the Letter to call it a Fundamental Ordinance without which they are to have no communion with us but to cast us out for old leaven and which in the very element they lay downe to be a putting on of Christ an ingrafting into Christ a planting into his death c. Now let any judge if this be not an Idolizing of a Forme which they cry downe so much in others is not this a worshipping of the Element to attribute so much to it as is true in no baptisme but of the Spirit Surely this must bee grownd to powder But Secondly Ought we to be so severely sentenced as to bee cast out for Dung old Leaven and uncircumcised ones because we could not nor can we find a word to warrant our consciences in the practise of this which is their opinion Oh! uniformity enforced sayes one is the very break-neck of peace and love we durst not have dealt so with them it is point-blank against our principles and practises Thirdly Ought any sober sound Christians to have sent any such Letters to make a breach in a Church and by secret and under-working instruments to doe the more mischiefe without any discourse or knowledge of us as from our selves that were not of that opinion and onely for one Form wherein neither the unity of the Spirit nor our communion with Christ Jesus can consist this I am sure was none of Christs doctrine nor device to sow such seeds of Divisions But I shall leave them to the Lord who loves not confusion nor I am sure can allow of such unchristian practises like carnal men to watch for our mischiefe and to lye in wait for our bâ—ltings and to render us odious to all as persons fit for excommunication and onely because wee could not turne againe to that low and beggarly element I mean so to us now that are in and under the unction from on high For Act. 11 15. when they were under the Holy Ghost which had fallen upon them then came to minde in Verse 16. John baptised with water indeed but ye shall be baptised with the Holy Ghost that is far beyond the other of water And should wee be so foolish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mad Gal. 3.3 having begun and thus far gone on in the Spirit to thinke or seek to be perfect by the flesh no! God forbid therefore our sufferings are sweet even as drops of Christ blood and draughts out of Christs cup for our consciences sake Well I could wish them to be more moderate lest haply they be found fighters against God Act. 5.39 that have been too rough to the poore harmlesse Saints at Dublin on this account And let them do all in peace and by love as becometh Christians and not by plottings power force or censures as the carnal Churches of Antichrist to this day and let them not busie themselves too much about empty things so as to presse and promote traditions for truths the letter for the Spirit the creature in the room of Christ and husks and shadows that are past away as to us or to passe away in the room of righteousnesse peace and joy in the Holy Ghost That although we differ in judgement yet wee may be all of one Body one Spirit one hope of our calling having one Lord one Faith one Baptisme one God and Father of all above all through all and in us all it is this that keeps the unity of the Spirit in the bond of peace This leads me to the next Chapter CHAP. V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regneh In admitting none that are godly are to be put by though of different opinions but all Believers are to be received yea of all judgements WE have heard how the Word warrants all that are godly that are fully satisfied of the way and excludes all the wicked and
let them alone lest haply ye be found even to fight against God Mr. John Goodwin hereon affirmes it is wisdome not to oppresse any in Gods wayes of Gods servants and to attempt any thing against a way which for all that we know is the way of God may be found but a fond engagement and a fighting even against God himselfe so it is to shut out any for an opinion he holds which is left doubtful or indifferent in the Scripture a great imprudence if not impudence And a zeale without knowledge Rom. 10.2 Eccles 7.18 which is full of selfe-conceit Now the Rule is a sound knowledge out of Gods word of the thing for which we are zealous that it is right and required in Gods word and Gospel Gal. 4.18 and let it be ad aequale according to our knowledge Duo sunt sayes Anselme out of Augustin Serm. 202. de temp in quibus temerarium judicium cavere debemus cum incertum est quo animo quicquam factum est vel cum incertum est qualis futurus sit qui nunc vel bonus vel malus apparet Rash judgement of any brother we must beware of in two things First when we know not with what a mind the thing is done And then secondly when we know not what the man may be that thus appeares good at present or bad to us O then therefore take heed how we judge condemne or keep out any beleever be he of what opinion soever But so far for Explication To be briefe in Application Vse 1 Reproof Are not they too to blame then that stand too stifly upon Circumstances and trifles and forms and vse 1 such things as are left to liberty and yet to impose a necessity upon them is not this pestilent and unsufferable And yet Oh how many unskilful builders in this age that urge and that strongly an Vniformity Vniformity as the Bishops cryed out for a Conformity without which and they say true their Churches cannot stand O sad how this mystery of iniquity works yet when the Churches order peace and happinesse consists in unity of the Spirit and not in the unity of the Forme as of a Prelatical Presbyterian forme or Prelatick Independent Forme or Anabaptistical Forme O no! but in unanimity not in uniformity For all outward Formes be they what they will as Mr. Warr sayes in his Dispute betwixt Form and Power a pretty Tract pag. 33. are part of those childish things which are to be done away as Paul sayes hence it is that even as childhood is done away and ceases in a more excellent growth and glory viz. in the state of man-hood and perfection so shall all Formes of Discipline whatsoever Wherefore it is wrong done to the Church of Christ to keep up a Fâ—rme to hurt or hinder our growth or offend any of the Saints or as a dead Carcasse when it stinks not to suffer it to be buried so I say to keep up any Forme as an engine of cruelty or persecution or to make variance betwixt brethren For who is so ready to crucifie Christ as the Pharisee or man of forme who is so contentious and quarrelsome at the approaches and appearances of Christ in Spirit who is so captious at the truth shining in splendent spirituality who is so ready to betray them who sits so much at Councel against them and all lest if Christ in the Spirit should bee beleeved their Mosaical Levitical rites and forms would fall apace and be of small repute and not be received So that that Church-society whose peace love order and unity lyes altogether in the Forme I may safely say is such a spiritual Aegypt as we read of in Rev. 11 8. which is full of dead carcasses and where Christ is crucified at this day For as Aegypt which typified darknesse so it is a place of darknesse and at least a vaile to keep poor creatures under ignorance and to hinder them and hide from them the excellencies and discoveries of Christ in the Spirit In this Aegypt are many Magicians and wise men who imitate Moses and Aaron and they take counsel against the servants of God the spiritualized ones and Saints of Christ saying Let us deal wisely with them Exod. 1.10 lest they multiply and be more then we c. or let us deal subtlely against them as Stephen sayes the Greek renders it to keep them under us So that they work against us more by policie then by piety As by putting strange names on the truth to make it odious as the Pharisees did on Christ in the flesh sometimes calling him Samaritan sometimes Wine-bibber and Glutton sometimes one that works by Beelzebub and Devil sometimes the friend of sinners c. all this to render him odious that they might have the more suffrage to make him suffer as a blasphemer and malefactor and none to pity him so subtilly do they disguise the true Gospel of Christ the wayes of Christ and spirituall truths with new and strange names calling them Errors Heresies Blasphemies c. and what not And why but that they may the more unanimously and with the freer consent of the poore ignorant people who know not what they do crucifie Christ in the Spirit such subtilties are in such societies as we finde amongst the Presbyterians and others counted Independents too at this day O how confidently they accuse condemne and crucifie the Lord and spit on his face and lash him with their tongues in those truths that they with wide-mouthed malice naucifie and scurrilize and speake so unmercifully against Besides O what severe Task-masters are in this Aegypt how the Ministers of it put poore men upon works lay burthens on their consciences compell them to their opinions and set them upon doing day and night and presse them to it on paine of death hell and all but alas a day poore Saints they have not where withall in themselves to doe any thing but to build a Pithom and Rameses Treasure-Cities for Pharaoh the God of this world to garrison against the appearances of Jesus Christ Furthermore they in this Aegypt would confine Saints Israel to their land to worship there and to serve there and then they could be content if we would but keep within the bounds of Aegypt and not goe from our own Parishes Classes Teachers or the like And moreover O what a trouble to them it is to see Gods Israel doth encrease and multiply doe what they can and how are they afraid such a Church I say is but a Spiritual Aegypt whose streets are full of dead carcasses corrupt unsavoury stinking dead uselesse life-lesse and abominable Formes which are not fit to be above ground in any place but where our Lord is crucified Now I say O it is sad where we yet meet with such hard Taskmasters as would keep us in perpetual bondage under their
Formes and Ordinances and impose things upon us which wee are not able to beare Seeing all Administrations and Formes must runne their race and fall And we finde not that a Forme was created for a standing rule but a temporary helpe to serve a turne for an age or so wherein it is once usefull and then veniente perfecto evacuatur imperfectum For as every man will dye in time when his radical moisture is spent and yet he may be said to dye before his time being anticipated in his course by intemperance or miscarriage and mischance and the like so every Forme will fall in time and naturally expire and yet as we say may be cut off in the midst and the fall of it hastened by the intemperance and miscarriages of such fondlings as abuse it and adore it As the Brazen-serpent was suddenly knocked downe when people began to give honour to it and to Idolize it for God is jealous of his honour and rather then his glory shall be given to the Form he will break it in peeces like a Potters vessel and grinde it to powder to bee no more seen nor set up againe as he did the golden Calfe wherefore how dare wee doat upon any Formâ— which must and shall passe away wee read that Austin An. 598. asked Gregory how it came to passe there should be so many forms and such diversity of customes and ceremonies in severall Churches and Countries seeing there was but one Faith all this while why saith he that you may choose out of all the best and picked out things out of all the Churches about here and there whether in Rome France or else where they being left to take which you best like and approve of in conscience to practise as most usefull and orderly So that we are not to be tyed up to any one Forme nor to have our consciences bound up to things left to liberty Now methinks the Church of Christ which is his body too and flesh as I may say now in his Saints doth appear much parallel with Christs fleshly appearance upon earth For Christ in his flesh when he was here and Christ in his Church now here to my judgement are said both to be his body in a parallel Forme For in this Church-forme every member or Christian brother therein is as it were an emblem representing Christ in one stage or other of his life some live in a crucified Christ some in an exalted and glorified Jesus some live in his life some in his death some are debased and abused some are honoured and owned some live in Christ after the flesh and forme others live in Christ after the Spirit and power And in this forme or appearance as it were in his flesh Christ does and suffers lives and dyes descends and ascends into a higher glory and the highest pitch of a Christian's life is Christ risen and sitting at the right hand of God In this forme hee silences the Doctors whips out buyers and sellers too out of the Temple turnes out mixed multitudes teaches in the Synagogues or Parishes yea and works miracles and yet for all that the Pharisees of the Synagogues do slander him and seek to crucifie him as we said before so that in a Forme he is capable of suffering too especially when his people are inslaved by an inforced uniformity for which Antichrist makes use of Secular powers But God hath in all ages powred his Vnction the Spirit upon some of his choisest servants to oppose Vniformity enforced and John Gerson Chancellor of Paris a hundred years before Luthers time layes about him hard to beat down this Antichristian doctrine of Vniformity or tying all to a Forme For in his Sermon before the King of France pro pace unione Graecorum in his seventh Consideration he sayes Men ought not to be bound up to beleeve and hold one and the same manner of Government in things that doe not immediately concerne the truth of faith and the Gospel of Christ and saith he were this well observed it would be the principal key to open a door of peace and love and union among all different brethren and Churches and now between the Greeks and Latines who differ in many actions and forms and rites and rules As for BAPTISME the Latines say I baptise thee but the Greeks say Let us this servant be baptized c. So for the SVPPER the Latines will have leavened bread the Greeks unleavened bread but sayes he Let every Province and Church be at liberty about in his owne sense and use his owne order and forme Our Fathers before the Flood lived and worshipped in one Form after the Flood in another before the Law in one and under it in another and after it under the Baptist in another under the ministration of Christ in the flesh in another under the Gospel in another under the dispensations of the Spirit another way c. as Heb. 1 1 2. divers wayes and in sundry manners Now all such Formes as Gerson speaks of and of such I speak why they are left free to use or not use as there is need of them without tyes wherefore no Forme should be so urged or pressed upon any brother or Saint as to despise judge cast him out or keep him off if he come not up to it and under it which is a yoke to him who is not free Now wee must willingly lay them aside rather then lay them on any as a burthen for even Gods owne Ceremonies Eph. 2.15 and Commandements were laid aside and put by to make peace and unity that there might not be any difference among brothers no not between Jew and Gentile so far off but that they might be one Much more must all our Formes for of such I speake all this while let none mistake me they must much rather be throwne aside then thrust on any Saint whatsoever Famous is the answer of Eleutherius Bishop of Rome to Lucius K. of Brittain as Hollinshed in his Description of Brittaine chap. 7 Anno 187. historifies when the Gospel began to be preached freely and Brittaine received the faith and without any impeachment impediment or Ceremonies at all yet King Lucius sends to Eleutherius for some model or forme of Church-government who had this answer That Christ hath left sufficient order in the Scriptures for the government of his Church you require saith he Our Forms and Laws but our Laws are faulty Gâ—ds Laws are never so take the Scriptures and look you out a government there and follow that So that this was rare even from a Bishop of Rome himselfe being the fourteenth after Platina's Arithmeticke but it seems in those dayes they were more modest then they were afterwards when they haled in and hoised up humane inventions and would make men submit to them or else censure them yea I may say then they are in these dayes that doe even
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
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
to all the world Churches united p. 90 c. 7 l. 1 Tenderness in admitting Members p. 291 c. 4 l. 2 Testimony threefold of all admitted 290 294 ib. Things indifferent and doubtful what are so p. 313 314 c. 5 l. 2 Things of a middle size left to liberty p. 327 ib. Thoughts of Hell scaring at first p. 419 c. 6 l. 2 Twin-Testimonies give assurance p. 372 ib. Single testimony how enough and how uncertain 374 377 ib. Throne of Christ usurped by some p. 320 c. 5 l. 2 Times of restitution tumbling in a pace p. 28 c. 3 l. 1 In times of popery Experiences were told to convert p. 368 c. 6 l. 2 Times of assurance p. 378 ib. Time of tryal sharp to the Churches is coming p. 505 c. 9 l. 2 Topaz's precious stones who they be p. 518 ib. A Trance 404 62 Travel in souls before birth of joy p. 366 ib. Trees of Christs own planting fruitful p. 43 c. 4 l. 1 Trees of typified paradise who and what p. 532 533 c. 9 l. 2 Tree of Life who it is p. 534 ib. Troubles in minde and conscience 410 7 Exp. 6 2 In troubles experiences are cordials p. 367 ib. Truths occasion errors but how 25 Epist. Trust in God is helped by experiences p. 367 c. 6 l. 2 Turks and fit for none else that will not have their forms questioned p. 346 c. 5 l. 2 M. Turrents Experience 11 Exp. 6 2 Types of Church-matter p. 51 52 c. 5 l. 1 Types which foretel the ruine of false Churches and the rising of the true Churches p. 525 526 527 c. 9 l. 2 Tyranny and persecution to have secular powers over us in matters of faith p. 160 c. 13 l. 1 Tithes a heavy yoke 6 Epist. Tithes when and how confirmed to Ministers 28 Epist. 491 9 2 Tithes how Presbyterians and Papists agree in them p. 488 ib. Tithes how judaical how ceremonial how moral and how that maintenance must be altered when they keep up sin and superstition c. 489 490 ib. V. Variety in unity is most beauteous p. 337 338 c. 5 l. 2 Variety of Gods workings appear by the Experiences of Saints p. 366 c. 6 l. 2 Violation of Christs Laws to take into Churches any but visible Saints p. 55 c. 5 l. 1 Vindication of Congregational-Churches for matter p. 64 ib. Violence and voluntariness repugnant p. 269 c. 2 l. 2 Visions of various conditions of the Churches in all ages and how in these days by Hermes p. 46 c. 4 l. 1 Visible and invisible no Scripture distinction p. 61 c. 5 l. 1 A vision 423 425 398 409 6 2 Vision what it is and twofold p. 449 ib. 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utensils and materials holy 2 Chro. cha 4. chap. 5. So now in the Gospel-temple * In his holinesse of Church-Members read that Book p. 88. The Porters that kept out the uncleane Uncleane and uncircumcised ones doe pollute the Temple of the Lord And are not to be suffered Obj. Rutherford Bailey Answ. Expos. Cotton Hooker c. Zach. 9.9 Rev. 15.3 Isa. 33.22 Iam. 4.12 Reasons Expos. 1 Christ is the Churches foundation none are true Church-members but are built up by him and on him What sort of Professors and Professions requisite Ans. affirm Ans. negat not meere verball Sim. Many Professors not Christians Sim. Reall Saints most attractive matter Obj. Answ. Expos. What sort of Professors were taken in primitive times Sim. Not only puncti repuncti but also compuncti a sound worke Wounded for sin crying out foâ— Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repenting embracing the Gospel greedily Strong in the faith In midst of trials 2 Christ's countermand Mat. 21. Expos. Christ's command Expos. Violent violations of Christs Law to take in any but Saints in appearance and so far as we can judge of them Expos. Object Answ. All called by an outward converting calâ— But they are not to enter in till fitted All the Prophesies are â—ull to foretell that the Church in the latter daies shall consist of Saints and such as so appear Such are in the Lambs book of life Sim. Accounted necessary in the Law times and the Baptists time August in Mat 3. Act. 19 4. The Baptist admitted not of scandalous nor of bare professours Ierom 31 32. The sweet and unseparable relation that is betwixt God and his Saints Christ and his Church Christ our Husband Object Christ is Husband of mixed Congregations too Answ Expos. In the Church none members but such as appeared fit so in all ages in the true Church of Christ Object in Judas Answ. 1 Not known openly to the Church to be an hypocrite when admitted 2 Christ knew him so by an extraordinary Spirit 3 Great reason for Judas admission Christs fellowship is the patterne yet 〈◊〉 Judas was in it Sim. 2 King 15.25 Sim. Gods own Ark may have beasts and toads in it Sim. 2 Sam 23.4 5 6. 2 Christs Church is Gods holy Temple 3 It is the Lords house 4 His Houshold 5 It is Christs Body All these relations teach us what manner of persons Church-members ought to be The Church must judge of them according to orthodox rules of charity Vid. Hooker 1 lib. 2 ch Object Answ. Jude v 4. Not gifts or parts to pray preach c. that doe fit or qualifie us for Church members But union with Christ the Head by saving and sanctifying graces so called Sim. Others are but blazing Deceivers who must and will fall of themselves None but Saints can answer the ends of the Institution of Gospel-Discipline 1 The honour and glory of God which none but Saints can Others cannot 2. The promotion of the true light knowledge of God Others cannot answer this end 3. Edifying one another Others cannot 4. Saint-like love ☞ Others cannot learne this lesson Nor answer other ends of Church-fellowship None but visible Saints sutable matter 1 Cor. 1.2 Object Ans. No Scripture distinction of visible and invisible but all one Church 1 Tim. 3. â—5 2 So Ainsworth against Bernard pâ—g 174. and Robiâ—soâ—s Justif of separ p 112. Parish Churches as Churches Antichristian When Parish-Churches began in England Obj. Many Saints in our Parish Answ. Obj. Our Minister godly Answ. Answ. Sim. Object Answ. Expos. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sim. Object Answ. Sim. Churches as Christs Pallaces must be made of the best materials Object Answ. Hearing of the word without the Church Depart yee out of Babylonian bondage and Parochiall captivity A vindication of the Churches Sim. Sim. Hypocrites in them that are not of them Sim. Sim. Hypocrites hinder the Churches growth We in Dublin had this by wofull experience Sim. Some like wolves looked upward when they howled for lambs to be their prey Sim. They have retrograde motions Sim. Caution to the Churches have from our wofull experience Sim. A Riddle Sim. The Riddle opened in and by hypocrites 1 Eunuchs 2 Pumices 3 Bats 4 Fennels Sim. They had need to see on a good colour Sim. And to study tricks to keep their credit Sim. Like a faire white house within a house of Office Sim. Sim. A heavy action against them at the last day With a Judas kisse they betrayed us and gave us up to the crosse Our experience the mistresse of fools is to â—each other Churches Hypocrites must be that the sound may be manifested True matter must be of the Lords owne adding and ordering Hence in Act. 2.41 5.14 this manner of being made a disciple is expressed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added to or incorporated 2 Hypocrites hold off Sim. For they are forbidden in Law and Gospel Sim. Fit matter are sound and sincere Sim. The house is in the builders hands As yet in heaps in most places But must bee a fair structuâ—e They without gather up the châ—ps The matter before fitted must be tryed by saw and hammer Hypocrites will fall from the building ere long As Dâ—mas Judas Their hypocrisie will soon appear to all Sim. To the scandal of the Gospel Sim. Church-members miscarriagâ—s are mindâ—d by all and in every mouâ—h New Ranters nought Old Protestants not enough But aspiring growing Saints are sutable matter Genus cum formae constituit speciem The foâ—me hath two parts 1. Separation 2. Conjunction vide Mr. Owens Eshcoll or rules to the Reader 2 Chron. ch 2. ch 3. Sim. The first part of the forme is their separation from them without doors viz. the multitudes and heaps abroad 1 Proved by Prophesies that Saints must be Separates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niphal And sâ—t loose to bonds and bondages without Precious separate from the vile cleane from the uncleane Expos. Good from the bad As Israel was gathered out from others as a people by themselves so are the Saints now to be Delivered and brought out by the Spirit of the Lord God will judge for our former injuries And he wil save us for future And separate us from them without And gather us into our owne Land of Canaan And then be our God and we his people And his Sanctuary shall then be in the midst of us The Lord shall reigne over them especially that are thus gathered out Proved by positive precâ—pts that Saints must be separates Wisdome calls for it Expos. Required in the Leviticall Law Expos. Separate saith the Lord. And then I wil be a father to you Expos. Expos. Them without are a generation of frowardnesse and crossenesse Beleevers did separate from such Then calâ—ed a Church and not before Hence Ecclesia the Church is called 1 Cor. 1.9 3 Proved by the practise of Christs Prophets Apostles and all Saints in Primitive times Jeremy separated Calvin in loc
most eminent men Independents ☞ Our Consciences carry us on What is Conscience Formall Professours time-servers Many take up the name of Independents and Independent-Churches that are not so Sim. Our faith and fortitude Sim. The beautifull object of Christs Church What it is Proved by Scriptures His power and glory there His name and best blessings there His presence by his Word and Spirit there Fat things and feasts there There is the King in his beauty And place of broad rivers Thâ— most soul-ravishing object there Whâ—te and ruâ—dy To the end of the world Saints and Churches in all ages have experienced this point Vse The object invites and incites us into the Churches This made David even dote in love on them And in these Assemblies of Sion God appears most glorious and gladsome Parishes have not this object Forma formae Those that are not longing after these wayes of Sion see not this object in them Dr. Ames left his Professorship of Friezland for Church fellowship Vid. Peters Report of Eng. wars His dying words Ignorance of the object hinders the affection Sim. Christs Rule to build the Church by Proved necessary 1 By Scâ—ipture Expos. 2 By Precept Christs Commands and Rules 3. Proved by practise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expos. The Apostle urges the Rule Not as a head but as a helper Expos. Mans unfitness Mad Church-work made by mens rules Gods strict command Moses durst do nothing on hâ—s own head Nor David nor Solomon 2 Chro. 8.14 2 Kings 6.38 Nor Apostles nor any Without Christ's Rule Christ's Commission Rev. 21.2 3. Expos. To rule order and take the whole Government All the Churâ—h matter and the form is to be fitted by his Rule Parish-Churches never according to Christ's Rule Acts of the Apostles the Churches best Directory We walk by Rule Independent Churches according to Christs Rule Dr. Sibbs Neither must we make rules nor slight Christs Rules Mr. Brightman Expos. Then her paths shall glister and shine In many gathered Churches Ordinances prisoners as in Babylon Trap. Exod. Unskilful builders nor yet so spirited for the work as they will be Sim. Sim. All that joyn in this way must do it by free and uncompelled consent Lib. 2. c. 2. 1. Proved by Prophecies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expos. More fluminis All flow freely Jer. 31.33 c. All mutually and concurrently give themselves up with one consent 2. Proved by Precepts Acts 11.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calls to come freely Expos. Christ's call to come freely and fervently Chephetz in Hebrew Vide Beza in loc Et Hugo Grotius See Burroughs on the Excellency of a gracious Spirit p. 281. 3. Proved by continual Practise of Christs Twelve Disciples And Churches in all ages Proved by Types None else fit for the setting up of Gods Sanctuary All were to be free and willing else not to be accepted Saints in all ages such free-willers Expos. In primitivo times so Expos. Expos. Examples 1 Thess. 1.6 7. Otherwise we were short of the very Heathens Else in bondage Else soon fall off Vse Parish Churches upheld by carnall weapons Whilst the Spirit it is that convinces us of the truth constrains us to the truth and makes us worshippers in the truth Compulsive powers doe more hurt then good And makes many hypocrites but few true Proselites Cartwright Christs government and civill Magistrates are distinct in specie geâ—ore Psal 2. Civill Rulers within civill Rules and Precincts Rom. 13.1 2. A Word and a warning to Rulers K. Vzziah And Perez-Vzziah Not to meddle with the matters of Religion Example Christ would not meddle with civill Magistracy The Spirituall and Eccles. is above the civil which the civil power is to serve ☞ Theodosius an example All to teach Magistrates to be under Christs Discipline and not that Christ is under theirs But what Magistrates and Rulers may do as to matters of Religion How far they may go Vide ch 13. Examples Not to force consciences Expos. But with gentlenesse to win them in to the truth Object Expos. Answ. 1 Negatively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Ans Affirmatively shew them a nâ—câ—ssity of Christ and his Church-way Grotius Sim. True Magistrates in their respective places much owned and honoured by all the Churches Vide ch 13. Adversaries of old accused us as enemies to the Magistrates Vid ch 2. The Spirit compels us and yet we are voluntiers Dr. Sibs God works in us the will first Vide l. 2. c. 2. Sim. Take heed of setting on Magistrates Sim. Some busie to do it Sim. It will run Rulers the hazard of ruine Vide ch 13. Sim. Sim. Sim. The finall cause the first in the eye though the last in the act The End is first and most minded And why All thâ—ngs in the first and second Creation have one and the same Head Col. 1.18.20 and one and the same end The glory of God the one and the same End of all Creation Gubernation Redemption Salvation and all hath one and the same End This End most of all moves Saints into Church-fellowship That this must be the End 1. Proved by Prophecy Expos. The Churches spiced Cup. Expos. Expos. Types Musicks and singers For the filling his housâ— with praise and glory Expos. 2. Precepts Psal. 140.13 3. Proofs by practise of all Saints in fellowship Expos. Christ in the Churches sings praises All other ends are subordinate to this End which is the supream Isai. 51 9 10. Psal. 49.15 The redeemed Isai. 35.10 Most capable No hypocrisie Virgins Expos. Have sweetest voices best songs In fittest tunes They make melody with grace in their hearts Whilest mixed Congregations rob him of his praise and glory Parish Churches fail in the Final Cause Their End is to good peny-worths to have their tithes at an easie rate and to make their own endâ— Parishes excommunicated if ever they were Churches A word to Saints in fellowship Make Gods honor and glory all in your End and your End in All. Expos. An ordinary Rule of wisdom to weigh the End Vide cap. 5· Expos. Joh. 8. Sing praises Sim. All for Gods glory Some minde it not Sim. Sim. Some unfit to do it Some desire it All are to give God the glory of all Proved from the essential material formal objective organical and final causes and so defined The definition of Christs Church The definition of Anrichrists Church Arrogans sibi titulum Ecclesiae at eam non sequens sed persequens Christ alone Head and Law-giver Proved 1 By Prophesies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What the Key is that is laid on his shoulder Expos. The Spirit is to let us in Expos. This Key opens and shuts binds looses 2 Precepts All power given him and all judgement committed to him Ioh. 5.21 3 Practise proves this Reason Because none but Christ could institute therefore none else can order it Why none but Christ could undertâ—ke it 1 Because he hath his spirit above measure 2 Man would make