more in and by the spirit of the Lord John 4.25.24 But God is very exact as appears by the strictnesse of the woâ—d to have his Saints the Churches and Members thereof subject to his Laws even in Paradise even in the best reformed restored dayes Heb. 8.10 Ezek. 43.11 and 44.5.24 Yea the Royal Law James 2.8 And Law of truth Mal. 2.6 Yea the Law to go forth out of Zion to others Mich. 4.2 And seale the Law among my Disciples Isay. 8.16 So that God especially looks for it from them for they have more reason to live under the Order and Law of God then any others for they are to be Examples to others as lights on a hill and as the Salt to season others that are without They have it first that are in Churches most excellently as from the Lord and others as from them Micah 4.2 Adam had the Law first in Paradise as from the Lord most excellently of all and Eve afterwards as from him Besides the Majesty Authority of God is promised hereby especially in the Churches as Paul said 1 Cor. 11.23 For I have received of the Lord that which I delivered unto you c. so it shal be especially in the last days as Micah 5.4 He Christ shall stand and feed and rule in the strength of the Lord in the majesty of the name of the Lord his God and they the Churches shall abide For now after this shall he Christ be great unto the end of the Earth But yet marke this that the Man was first made and then commanded he had first a Principle and then a Precept the first is to the adesse and then the other to the bene esse So that to the singular Comfort of Saints and all Church Members here is much promised that he will first create and then command that he will first give them a power to do it and then give them a Precept to do it And then they shall be upon the Chariots of Aminadab First he 'l write his Law in them and then receive his Law of them i. e. that which is written in them in these latter days so that the Churches Saints shal not be yea caÌ„not be without Law nor without liberty nor without the perfect Law of liberty Jam. 1.25 5. Man though in Paradise must not be idle therefore v. 15. God put him in to dresse it and to keep it viz. it Garden for the word is hortus which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Feminine Gender with this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affixed and it is not without signification to all the Churches and Saints for as Zanchy sayes Paradisuâ— illa typus fuit Ecclesiae ergo qui in Ecclesiam positi sunt discaâ—t se non esse hîc positos ut otiosi vivant sed ut pro suâ quisque virili colat Ecclesiam camque custodiat Paradise was a Type of the Church and it concerns every Member of the Church to remember he must not be idle but up and about to work in the Vineyard to dresse and keep it for the manifestation of the spirit is given to every one to profit withall 1 Cor. 12.7 To doe something or other to the edifying of the Church 1 Cor. 14.12 Rom. 14.19 to instruct exhort build up and dresse it Ephes. 4.29 1 Thes. 5.11 Jude 20. Heb. 10.24.25 Yea and to keep it too from the Foxes of the Field and the Wild Bores of the Wood yea to keep out all Beasts and such as would hurt this Paradise and to keep in good Orders the Fences and Hedges the Lawes and Liberties of the Church Jude 3. Gal. 5.1 Heb. 12.3.4 Ephes. 4.3.4 Phil. 2.1.2.3 1 Cor. 1.10 2 Cor. 13.11 This Care lies upon all the Churches and Members thereof the Lord make them good Husband-men carefull and watchfull and painfull as he hath promised for the benefit of the Church and the good keeping of this Typified Paradise as Hosea 10.11.12 Obj. But Labour and Worke was poena peccati a Curse Gen. 3.17 and a Bondage Ans. Not every Labour and Worke but anxious vexatious grievous pains and labours but not to labour in Paradise in the Lords Garden or Vineyard to such as the Lord hath set therein his Yoke is easie and his Service is sweet to them Prov. 3.17 The Wayes of wisdome are pleasantnesse to their Souls they delight to be doing for the Lord for Christ for the edifying of his Church Psal. 1.2 and 16.3 and 40.8 Psal. 119.16.24.35.47.70.77.174 Duties are a Delight and Ordinances a Delight to them Cant. 2.3 Isay. 58.13.14 6. Man though in Paradise yet upon open Breach of Gods Law he was cast out and excommunicated Gen. 3.23.24 Therfore the Lord sent him out from the Garden of Eden to till the ground from whence he was taken and he drove out the man or expelled cast and shut him out which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hard word and a clear Excommunication whilst the former word he sent out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but a kind of command to him to pack away but now he 's thrust out and banish'd Paradise for indeed his offence was the greater that it was in Paradise after he was so blessed and had tasted the fruits of it c. So must Offenders though Members of the Church 1 Cor. 5.45 be dealt with their sins are of the greater aggravation by how much the longer they have been Members and by how much the more they have tasted of the Fruits and found of the Benefits of being inclosed and in the Garden of the Lord viz. Church-fellowship wherefore let Members beware of the forbidden Fruits and they may live diu die long and happily in the Churches of Christ in these last dayes 7. Man in Paradise might eat of every tree v. 16. of every tree of the Garden thou mayest freely eat that is of the Fruit of every Tree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex quavis arbore except as v. 17. of the tree of knowledge thou must eat freely is an excellent Hebraisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eat and eat again yea comedendo comedes you may eat by eating there be some that say under these words lye a Command upon the Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he must eat of the Fruits of every Tree without making difference of clean and unclean c. This shows the great advantage and priviledges of Saints and Members of the Churches in these last dayes they feed upon the Fruits of every Tree in the Garden not out of the Garden of every Ordinance of every Administration of every Gift Grace of every Saint or Member not putting of Differences making Distinctions or having of the Faith with respect of Persons or Opinions Micah 4.5 And they shall sit every one under his own Vine and they shall walke every one in the name of his God c. Yea then as every Tree
be suffered so as the true Israelites were Ezek. 22.26 So in Ezek. 44 6 7 c. for amongst other abominations is this brought in that they suffered such as were uncircumcised to be in his Sanctuary to pollute it c. but Object out of Jerem. 7.9 There were Adulterers Theeves and wicked ones c. Answ. This is answered already by many eminent men yet to adde a word you see before in Ezek. 44. there were strangers that had crept in through the negligence or crowded in through the ignorance of the Keepers but they are condemned and highly complained of as such who have prophaned the Sanctuary and defiled his Ordinances and despised his Lawes and made his house a very denne of Theeves whereupon the Lord threatens them for that they would suffer such to burne Incense amongst them but besides the abundance more of Scriptures which I might use to prove it I shall produce undeniable reasons to ratifie this truth that it may run in triumph yea in whole bundles of them that our Beloved may be to us a bundle of Myrrhe to lodge all night betwixt our breasts and the first sort of reasons run from Christ our King and the Lord our Law-giver Reas. 1. Is taken out of Mat. 16.16 17 18. where Christ our Lord and Law-giver hath promised himselfe to be the Churches foundation for ever and such as are built up by him and upon him as all true Church-members must be that would stand out and out-stand all stormes must be such Professors of this Christ as Peter here was and that is by such a profession as flesh and bloud revealed not but his heavenly Father Now none but Saints are such Professors at least they must be Saints in appearance who are able to hold forth the worke of the Fathers upon their soules which consists not in bare words or a verball acknowledging of Christ for words are but Cyphers which signifie nothing without other Figures And as it was said of Epicurus that he had the habit of a Philosopher but was none indeed so many have the habits and words of Christians that are not so indeed and the Church that is built upon the sand may and must consist of such Mat. 7.24 25 26 27. But if the Grapes painted by Zeuxes allured the Birds to peck at them would they not much more have flowen at them had they been true Grapes indeed So if such as seeme to be Saints and appeare visibly as to our eye godly are so good and attractive matter for the Church of Christ much more then are reall Saints so Obj. The Apostles admitted all sorts of Professors three thousand in one day Ans. First it is granted that they were Professors then before they were admitted Secondly It does contradict the text to say all sorts of Professors if yee meane thereby all that professe Christ with their mouthes meerly for the text tells us Acts 2.37 they were pricked in their hearts and at the heart for the word signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a most sad and sore rent to the very soule a punctuall wound in every part of their hearts as if Daggers were fastned at their depth in them and this word will shew their compunction was sound for it was not as now it is with some Acts 7.54 to kick against Christ but to cry out for Christ him whom they had crucified for which they were so wounded besides they were sensible that they were undone without Christ wherefore with wide mouthes say they to the Apostles Oh What shall we do Besides they repented and heard and obeyed and gladly received the Gospel ver 41. yea with greedy stomacks though many now have hot Livers and cold Stomacks and strong affections yea and embraced it and as it were kissed it for so farre the word will have it with affectionate acceptance Gratis animis and from their soules yea and therein they continued stedfast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. strong in the faith without staggering wavering or shrinking from their Professions and practise yea and in the midst of the greatest trials troubles persecutions perplexities they were yet most zealous and faithfull by an impregnable assistance and an invincible constancy And are not these the chariest Characters of true conversion Can yee so under-value this great worke of Gods Word surely all sorts of Professors could not doe thus so that I say such were all Saints in appearance and such and none but such are by Christ's Law allowable Members of Christ's Church although that afterward some will appeare Hypocrites who crept in as Judas Demas Ananias and Saphira with divers others But Secondly The King of Saints hath given orders to attach such as have unawares got in and have appeared ungodly when he whipped out buyers and sellers he signified thereby not only his Law against such as were not sound in holinesse after their unsoundnesse appeared but also to keep them without that they might not enter in now the Gospel-Temple was to be built no mixt Congregations were to be continued but Christ by his Scourge and Whip of Truth will have us to cast them and to keep them out Thus Christ commands Matth. 7.6 not to throw Pearles to Swine nor to give holy things to Dogges c. wicked ones are so called in sundry Scriptures for Phil. 3.2 Beware of Dogges beware of evil-workers so it is in Revel 22.15 Blessed are they that may enter in for without are Dogs and Sorcerers and Whoremongers and Idolaters c. They that are knowne to be such must be kept without or else there will be a violent violation of Christs Law Hence it is the Churches have rule to proceed with such prophane ones and sinners as have crept and crouded in Matth. 18.17 18. c. Hence it is also the professing-friend at the feast Matth. 22.12 in Church-fellowship yet wanting the wedding garment was called into question but the Text sayes the servants went out to gather all Ans. It is true All were said to be called by a publicke call but before they entred in their high-way-rags their hedge-religion and rayments were to be laid aside else the Lord would never have laid it in his dish What dost thou here without it nor would he have been put to a Non-plus and not have had a word to say nor should he have been for the want of that had it not been necessary cast out and punished but by all these and abundance more I might produce to prove this first reason 2 Are bundled up together out of severall Propheticall Scriptures for in Isa. 60.21 The people also shall be all righteous reason 2 they shall inherit the Land for ever the branch of my planting the worke of my hands that I may be glorified So in Isa. 35.8 9 10. It shall 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
that mourne for Tammuz who say as Agrippina Neroe's Mother did when she was told by Astrologers that her sonne should be Emperour indeed but he should slay her in the time of his Empire well saith she Occidat modo imperet So say many of the Beast and of Babylon let them reigne though they ruine for they cannot abide to heare of their fate Some old Jades there be that if they be put out of their shuffling pace they will doe just nothing neither amble nor trot so some old Soules there be that are but shufflers in Religion and their duties very unevenly brokenly and imperfectly unsetledly and superstitiously performed but take them off of their old pace and customary courses and think to put them into a well-ordered way and Discipline they cannot endure to be so checked but will either stand still and leave off all or else will goe on and in againe in their old wonted way and confused order without rule or reason Such as these are terribly prejudiciall against the worke which our God is going on with and in that I shall shew you a little of their temper that they may be knowne As first these Wildernesse-spirits have their dennes and habitations in the Wildernesse but Strangers I meane the Saints thinke it strange to stay there though it be but a little they cannot endure the thoughts of continuance in such a condition they take no joy nor content nor comfort as long as they are in such a Wildernesse-state and Wildernesse-ones doe feed and fill themselves with what they finde growing in a Wildernesse which others cannot doe nor endure So O how greedily doe some men swallow down the Doctrines and devices of men Ceremonies and Superstitions Traditions with abundance of such old trumpery and trash Jer. 14.9 10. enough to choake us Further as for your Wildernesse-ones they never complaine that they are lost in the Wildernesse for as long as they are there they are never out of the way come what will come this or that this religion or that this worship or that so it be in the Wildernesse where they may run and range about at liberty and as they list whilst the Saints alas are soone sensible that they are not in the way but that they are out of the way Psal. 38.3.5 they know not where they call and cry and sadly complaine all the day long and goe about lamenting for deliverance and every step they take they tread with teares and sighs Psal. 85.9 and full of cares Ephes. 5.15 with teares and prayers Hosea 14.8 Psal. 80.3.7.19 Jer. 17.14.16 c. yea and the rather for that they see such company is not according to their principles but that there is an apparent and vast difference between them and such wilde Beasts and bruits abroad Againe the Wildernesse-ones will agree well enough among themselves although they all set upon a poore Soule a bewildernessed stranger and will not agree with him unlesse to ruine him But lastly this marke never misses that the Wilderness-creatures are best content with darkness and doe most heartily affect and welcome the night of darkness for then are they in their element then they appeare most and meet oftenest and prog and pry and run and rant about most busily for their prey c. as the text sayes They love darknesse because their deeds are evill Joh. 3.19 they hate light and hide themselves from it no wonder then they cannot abide the Gospel and that the approaches of Christ perplex them and the appearances of Christ torment them who cry out as Matth. 8. Why comest thou to torment us before the time These hate the true Sonne and all light that shines immediately from him unlesse it be the Moon the light of nature the Candle of the Lord they will not allow of that light the Sun of the Lord wherein he appears most excellently and eminently nay the very Ordinances that are most speciall and refined they are offended at and under the notion of new light they loudly exclaime against true light and Ordinances and explode all Gospel-doctrine and Discipline the way and worship of Christ as precisenesse novelty and what not for indeed they cannot endure an element so neare them wherein the Sunne moves or whence he shines whilst the Saints who have sat sobb'd and suspir'd their hearts out almost in the former dayes of darknesse whilst they were in the wildernesse and durst not stirre for fear of stumbling in the darke they are glad at the heart the Sunne is up and that that light which hath been long sowne for the righteous they are now about to reap off But as to the vulgar people the Apostle sayes for mee in Gal. 3.1 O foolish people who hath bewitched you from the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what Basilisk hath look'd upon you what hath cast a mist before your eyes as if ye were bewitched what makes you so grossely mistake as to call good evill and evill good light darknesse and darknesse light Antichrist for Christ and Christ for Antichrist what makes yee thinke you see what you see not and take the flames of fire even of Hell for the beams of the Sunne even as your heaven and the true beams of the Sun the Ordinances Doctrine and Discipline of Christ as flames of fire your torment and hell O miserable wretches what Sorceries and Witchcrafts hath the Devill used thus to delude you who hath bewitched you that you yet love the Wildernesse Darknesse Barrennesse and Bruitishnesse to be without Gospel-government or Order Many are so in love with the Beast that no other company can content them And as Xerzes was so zealously affected to the Plane-tree that he would needs adorne it with most precious Jewels so are they with Babylon that they give up all their Crowns and Comforts and Credit and Riches and Liberties and all to adorne Babel But are yet yee so foolish saith the Text vers 3. or mad or wild wildernesse-headed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have yee lost your wits are yee so senselesse to runne ruine-ward to keep in Babylon to wait for the plagues of Babylon or to tarry in the wildernesse till the Sunne appeares and the Hunter pursues you into inevitable destiny distraction and destruction The Lord give yee light in the love of his holy truth to see at last what belongs to your peace but blessed shal be God and that for ever who hath called his Saints with an holy calling to separate from such wildernesse-creatures as distinct from them c. and not to be reckoned among them Numb 23.9 and that they may become a curious Garden for the beloved to live in Wherefore to conclude the Spirit and the Bride saith Come and whosoever will let him come Oh obey the call of Christ and come running and rowling Bowl-like well byassed for Christ into
him Pauls disciple in a book of his entituled Ecclesia hee mentions a vision which he had given him of the Church from that time to the last age what severall conditions shee should be in First he saw her like an Old woman sitting in a chaire The next alteration hee fore-saw in a second vision hee sayes of an Old woman onely having the countenance and face of a Young woman In the third shee had the shape of a Young woman but shee had the haires of an Old woman and undecent But in the fourth which is reserved for us and ready to be revealed these latter dayes shee was lively resembled in the forme of a Virgin and in the beauty of a Bride comming forth out of her Bride-chamber in great glory and setting forward to meet her beloved Bridegroome as being already set out and comming forward also in his great Majesty might and glory Many more I might produce that Prophesie of these dayes but doubtlesse the Scripture hath said enough had they said nothing to satisfie our soules and to set us forward afresh in this latter-dayes-disposition and grace of waiting yea though the vision stay yet to wait because it is for an appointed time Hab. 2.2 God doth alwayes and in every age stirre up in his Saints this disposition of waiting suitable to the blessings hee hath to give out and bestow upon the Saints So in this age wait in beleeving and beleeve in waiting for the time which they are to bee performed in is hard upon us Although alas how most men live most by sence what they see that they will beleeve but nothing without they see some signes as to their sense and reason of such dayes as are foretold of hence is there so much crying out of Taxes and complaining of troubles and of the times in the very streets tell them of blessed dayes it is to no purpose for they want faith to foresee them and poor creatures they cannot see that the Lords time is and his day comes when they least looke for him and before they be aware of it even then when men thinke he hath forgot his promises then is his time to come at the pinch to blow at the last sparke 2 Pet. 3.8 9. as when Abrahams hand was ready up to cut Isaaks throat at that moment of time the Lord made him stay and appeared to make good his promise then as that in Isaak all Nations should bee blessed c. yea then even then when Zion even the Saints may say the Lord hath forgotten me Isa. 49.14 then I say the Lord appeares even in the Mount when they are at the last and at the very top height pinch and point of all then the Lord appeares and then are they fittest for the enjoyments of those Promises O how welcome will they then bee to them Besides how many poore soules are lost in this because they cannot see light through darknesse good through evill peace through warres and blessings through combustions and confusions Nor doe they understand how God doth infatuate the wisdome of the world by working out greatest mercies through contrariest meanes and even then to be most of all making good of his Promises when he appeares most of all to work and walke in a point-blanke quite contrary-way When hee promises happinesse he sends us most unhappinesse when most truth is promised he sends in most errours when the Kingdome of Christ is to be most exalted he lets most enemies and oppositions to appeare against it so in all other maine mercies as when he promises most light for the accomplishing of the Promise he lets in most darknesse Zach. 14.7 So it may bee in a poore soule when hee is about the ruine of a lust he may suffer that lust the more to rage and even then when thou thinkest there is nothing more contrary to it it is in order to doe it Wherefore my deare friends beleeve and waite in hope even against hope though in your sence reason or wisdome you should see but small ground for it yet blessed be God! there is abundance of sound ground for faith safely to foot it upon but were it not so as to your sense yet God hath laid the earth upon nothing but the very ayre and yet makes the weake ayre a foundation and ground strong enough to support and beare the whole universe and globe And can hee not nay will he not raise up and lay the foundation of our hopes and happinesse in weak means in the day of small things poore and nothing beginnings that appeare to men no more then ayre and it may bee such as will vanish away Nay in and by contrary means that in mens wisdome will seem impossible to effect or to be a good foundation for such a frabricke of hopes or bee a suitable means for such a delight as seemes to bee set in a Diameter thereto and against the meanes although the meanes may produce that day and discovery yea and recovery of Zion which not onely seem contrary to that worke but which also the worke is contrary unto and will destroy Wherefore when the Sonne of man comes shall he finde faith on the earth to instance as clay and spittle are contrary meanes which opened the eyes of him that had faith Finde but faith and fire shall consume the waters and all contrary quenching meanes 1 King 18.38 and the waters shall not bee able to hinder the flaming of the fire So many Acts of Providence like Hebrew characters are to be read backward or else they cannot be read aright And so you may read many of Gods remarkable workes which he is about by contraries As the Fly on the wheele shee goes on though the wheele goes contrary so doe Gods workes goe on though the times and troubles warres and oppositions seeme to goe contrary wherefore by faith let us firmly expect the irresistable recovery of the primitive purity and piety in Doctrine and Discipline Doe Men or Devils what they can to hinder the brightnesse and beauty of Christs Churches in these latter dayes yet they will but set up the signe of the Labour in vaine to toule people in to them For Christ shall reigne though the Nations are angry at it and wrath shall come upon his enemies But the Temple of the Lord shall be set open for the Saints and the Arke of his Testament shall be seen therein yet I say not but lightnings and thunders earth-quakes and great hailstones we may yet meet with Rev. 11.17 18 19. But before I conclude this Chapter Let all the Churches remember that God will have his Gardens well-weeded and his houses well swept wherefore the Lord blesse you as the good old man Jacob did tangendo manu approbationis osculando instinctu inspirationis by his approbation and inspiration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erez
Antichristian which I shal shâ—w in all the essentials of it for in this first we finde how foulely they fall short of being fit matter for the veriest ranting revelling and reviling Swines that swill upon the earth the most notorious Drunkards and vicious wretches that are are Members of such Churches and so held De jure but this is from beneath of their Father the Devill and of his bottomlesse-pit-smoak the constitution of which comes from the busie braines of men for about Constantines time this corruption began to be great and was brought on as it was in Dionysius his dayes before him Bishop of Rome who sent out his Edicts not to emparadise but to emparish the people which I have spoke to in Chap. 2. and in England Honorius Canterburiensis was the first that I finde pragmaticall to promote this confused this corrupt and Christ-crucifying Christ-slighting and Christ-destroying Church-state who desire to be more satisfied herein may be pleased to peruse either Selden de Decimis or Polydor. Virgil. lib. 4. c. 9. or else Mr. Hookers Polity or Mr. Jacobs Attestation or honest Paul Baines Diocesan Triall or else Mr. Burtons Vindication of the Independant Churches and they may receive it in full and write it in folio But a burning shame it is so much of the Whores fore-head should be still in some men as to maintaine them to be Churches and to call them such and Saint them to boot but blessed be the Lord that Christs Church of his owne institution can be built up amongst us here in Ireland and that the Honourable Commissioners of Parliament are carefull to keep up Christs and to keep downe Antichrists Institutions Object But say some All are not such in our Parish as you speake of viz. scandalous persons but we have many precious Christians and Saints Ans. 1. Are there any Scandalous and not Members of your Parish-Church Do not your Minister give the Sacrament and both Seales to all without putting difference between the holy and prophane this is contrary to Christs rules and order and most dangerous and detestable Obj. But our Minister is an honest man and does not so but puts a difference Ans. 2. Why does he not then call them that are godly out of that condition and Church-state which he seemes to separate them from in making the difference which till then is but mocking God and Christ c. 2 He gives as some do the Lords Supper as a right Ordinance but in a wrong order but to answer 2 Yet ye are not therefore a Church of Christs own order because yee have some many though they should bee most which is scarce in any Parish precious to God which should consist of none else for a little leven levens the whole lump so doth not a little sweet meale sweeten the whole of our lump and what taste hath a little spoonfull of honey in a vessell of vinegar Nay were there as much honey as vinegar yet the worst would taste most Here I know they would faine bring in the former objections which are fruitlesse and frustrate In the best Churches have been as bad men as in Corinth c. This before in page 52. c. but they were not known such when they were taken in nor were they tolerated when so knowne for they must all be true Professours and not prophane ones or such as have cut a Covenant with hell and death as the word signifieth in Isa. 28.15 which is taken from a Simile of such as were wont of old to cut asunder the beasts they sacrificed So doe Hypocrites and prophane ones their hearts for they divide their hearts into two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so sacrifice them in part to the service of sinne Satan and their owne lusts Gen. 15.17 Jer. 34.18 These have cut a Covenant with hell and death though sometimes they seem to cut a part for God and to allow him a small portion of their hearts Most of our Parish are great Puritans and old Professours Yet it is not enough so to be which was proved page 62. and which appears 2 Tim. 3.5 although it is enough so to bee for Parish-constitutions and National Churches yet not for Gospel-ordered Congregationall-Churches For although a mud-wall may be made up of any thing seeing it consists of all kindes of stuffe and trash though ere so mixed and base yet Pallaces must be built up with better materials and so must the true Churches of Christ which are his Pallaces But these come all to heare Gods word they keep his Sabbaths and have Christs Ordinances dispenced amongst them c. What of all that Christs Ordinances were amongst the Jewes and they heard Christ and his Disciples gladly and so 1 Cor. 14.23 24. Heathens and unbeleevers heare the word Herod heard John gladly and now in New-England the Indians doe diligently heare the word but alas alas it is living the Word and doing the Word is requisite in every member of Christs-Church But let us lay aside those and all other objections and all Parish-Churches too and put on apace for Sion let us face about and bid faire for Church-communion according to Christs owne Discipline and Doctrine for the which none are fit matter and allowable but living Saints so in appearance as to us and whom wee have no cleare cause otherwise to judge of which brings me to the second Vse Depart yee Depart yee saith the Lord Esa. 52.11 for as Mr. vse 2 Hooker concludes in his Survey lib. 1. chap. 2. Parish Precincts give not a man right nor make him fit matter for the true Church of Christ but this we shall presse by unanswerable argument afterwards in the interim this doth very much vindicate the Churches that are Christs for matter from the wide-mouthed malice of wicked-mouthed men though Hypocrites perhaps have crept in for as the Giant in Gath 2 Sam. 21.20 was a true man though deformed with superfluous fingers and toes And as Naaman was a true man though a Leaper so may the Church be a true Church that hath such as do deforme her in her and such may bee in her that are not of her but an Hypocrite is like a weâ— in the body which seemeth to belong to the whole but indeed doth take away the credit and steale away as a thiefe the comfort of the whole though it bee skinned over with the same outside which the true members of the body have So I say Hypocrites who pretend and appear outwardly one with the Church as submissive reverent and worshippers of God as any but within they are corrupt hard and swelling against the truth and Gospel these doe more hurt then good although as the Ivie about the Tree which seemeth to imbrace it with much affection whilst indeed it takes away and steales from it and doth
are of right to be received The Oake that is rotten at the heart will never be good for the building wherefore stand by stand by or you shall be thrown by untill you are better and fitter for the builders use The stones that are for the building must be picked out by Christ the builders hand although perhaps at present they are in the heaps abroad which are in preparation to the building as Builders use to have in one place heaps of Lime in another place heaps of stone in another rubbish rude at present and undigested materials and a tumultuary noise of hammers and axes abroad which are very busie to set up the fallen Tabernacles of David but ere long every thing shall bee set in order and a beautifull structure laid whilst others without shall gather up the Chips which we leave behinde us to warm them with but for this more in the next Chapter yet in this I must tell you that the stones which are appointed for this glorious Fabricke must first passe under the saw and hammer For it is dangerous to put in a rotten unsound stone which will quickly fall out and make way for many others to follow enfeebling thereby the whole Edifice as in 1 Joh. 2.19 20. They went out from us but they were not of us for if they had been of us they would no doubt have continued with us but they went out that it might be manifest they were not of us i.e. us what us why us that have unction and are sincere reall Saints for yee have the unction from the holy One Buâ— they were hypocrites and therefore fell away as Demas did 2 Tim. 4.10 who was but a little before Pauls fellow-labourer Phil. 1.19 as well as Marcus and Aristarchus but he did discover himself after and so did Judas though a long time hee was well thought off amongst his brethren and fellow-disciples insomuch as he was made the Deacon So no doubt Sirs but your hypocrisie will bee as soon discovered if yee dare to enter with unsound unsettled and unsincere hearts as others have been for the weeds in the Gardens are sooner discovered and rooted out againe then they are in the fields or common high wayes but consider then O what a scandall you will bring upon the Gospel as they did at Dublin when your wickednesse wil appear to all the world O what reproaches to Religion dishonours to Christ discredit to the Gospel and tramplings upon the the truth will be laid in your dish at the last day yee being the cause of it For as it is with the Sunne and Sâ—arres if a thousand starres be eclipsed none takes notice of it nor mindes it but for the Sunne to be eclipsed it is sad and so accounted then every one talkes of it and looks at it and so it is when Church-members do the deeds of darknes that of al men should be lights to others as Christ sayes in Matth. 4.15 a little aberration makes every one to minde them and mark them and report of them abroad when many a thousand of others without or of wicked ones may be guilty of the like and not bee looked upon as Par. sayes on Rom. 11. It is not a formall Religion an old Profession or a high conception that either felicitates or facilitates your admission but you must have truth in the inward parts and have grace in your hearts for yee may have it in your heads and yet prove but a new Ranter or an old Protestant at the most None but the indeed holy must enter into these beauties of holinesse the more holy we are the more like our Head and the fitter for Church-members without which we shall not see the Lord but wee shall rather pollute the Sanctuary of the Lord. Thus much for the matter and the fifth Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pillegesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHAP. VI. This Gospelâ—Garden or Church-state of Christ's Institution and Order is further defined from the second essentiall Formal cause which is First a visible Segregation and Secondly Aggregation To the first First in this Chapter wherein it appears how all Saints are and ought to be separates THis Kingdome of Christ is not of the world though in the world for the Saints embodied by Gospel-rules in unity which makes the Forme of a true Church of Christ must of necessity be first called out before called in out of the world before into the Kingdome of Christ out of Babylon before into Sion for it is an infallible rule that a visible separation from the world and all false wayes worships c. and a visible application to Christ Jesus his wayes worships c. is of absolute necessity in Church-union and communion wherein consists the full essence of the forme thereof Wherefore to keep still to the comparison this Gospel-fellowship is fitly called the Lords temple 2 Cor. 6.16 1 Cor 3.17 made up of living stones 1 Pet. 2.5 A Spirituall Temple consisting of particular Saints taken out of the multitudes without here one and there one and united together into one body and like as the stones and materials for Salomon's Temple were picked out of the heaps that lay abroad here and there to make up one building so are the Saints into one body Now the first part of the forme to be considered is viz. the calling and culling out of the world and from the heaps without those Saints which are select Members of Christs-Church according to the order of the Gospel which we shall prove also from Prophecie precept and practise First It is fore-told that such a separation must be for even a Balaam was brought against his will to fore-see from the top of the rocks and from the height of the hills that Israel should be a people dwelling alone separated from and not reckoned among the Nations without Numb 23.9 So in Isa. 52 12. Awake awake put on thy strength O Zion put on thy beautifull garments O holy City shake thy selfe from the dust arise and sit down O Jerusalem loose thy selfe from the bonds of thy neck O captive daughter of Zion So in ver 11. Depart yee depart yee go yee out from thence touch yee no uncleane thing goe yee out of the midst of her c. So Isa. 62.10 Goe thorow goe thorow the Gates prepare the way cast up cast up the high-way and gather out the stones c. So is the precious to be taken from the vile in Jer. 15.19 and the cleane from the uncleane the holy from the prophane Ezek. 22.26 See Exod. 33.16 17. For wherein shall it be known that I and thy people have grace in thy sight Is it not in that thou goest with us so shall we be separated I and thy people from all people and in the latter dayes especially the Lord promises to make up his precious jewels
her my people Come out of her and vers 4. which is the last word I have to speak upon this part of the Forme to intreat you all for the Lords sake and for your soules sake to separate from as before all Parochiall and Popish worship and wayes of Babylon and come hither harke how Christ beckens thee poore soule into Zion to dwell with him there in his Discipline and Tabernacles Psal. 67.2 there is beauty Isa. 52.1 2. there is power Isa. 40.29 there is his presence Isa. 4.5 there is deliverance Isa. 54.17 there is pleasure and joy Psal. 46.3 4. there is plenty Isa. 25.6 and peace Isa. 48.18 and blessednesse Psal. 56.4 and salvation Isa. 46.13 What can yee aske for more How can yee then acquiesce in such a carnall corrupt Church-state mingled with more visibly ungodly then visibly godly If wee mingle bright and rusty mettal together the rusty will not become bright but the bright rusty and thus a rusty companion saith Seneca rubbeth some of his rust upon a man that is honest and faire-conditioned civill and well-given but the honest man cannot make the other any better or brighter As a weake eye is not strengthned by looking on a strong eye but on the contrary a strong may water by looking on a watry eye the sound man may lose his health by lying with the sicke So I say it is dangerous and doubtlesse a provocation to the Lord and a tempting him in the Wildernesse to continue yet in communion with such mixed multitudes in Parish Churches whereby wee grow worse and worse As a good horse put into the Teame among a company of Jades doth but learne to shuttle and become heady and untoward and so such as will have communion with the multitudes learne many ill-favoured tricks and are made the more obstinate and untoward but for shame let us haste in to the Lords Sanctuary and enter into the communion of Saints The least small coale raked up in ashes will live long and so will the least Saint and the least grace bee kept up and nourished in the true Churches of Christ which will bee it is likely extinguished whilst they are out of them and not wrapped up and kept warme in them Wherefore it will bee our continuall comfort to enter into such communion for I can name some that have been in abundance of doubts troubles suspense and uncertainty till they were well informed and fully satisfied of this way by the word and spirit and ever since their soules have been swallowed up in divine solace As Archimedes that matchlesse Mathematician after he had hammered his braines about a difficult conclusion leaped and danced and cryed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have found it I have found it so as Mr. Hoskins hath it the Saints cry out We have found him We have found him Wee have found Christ in his Ordinances Christ in his Spirit Christ in his graces Christ in his Churches Christ in his Doctrine Christ in his Discipline Wee have found him Wee have found him but yet nothing to what is to come Thus far for the seventh Chapter CHAP. VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cisse The third part of the second part of the Forme viz. Saints separate and gathered into one body as before are a true Church of Christ for matter and forme and every such particular Church hath as full compleat power as any without the least subordination power or authority of any Church whatsoever THrough the grace of Christ the Head and Husband of his Spouse his Church we have handled the Faire Forme of the true Church of Christ being very beautifull and faire having Doves eyes i. e. such as are the able discerning and directing members of the Church faire full clear as Num. 10.31 and chaste and ever as it were glazed with teares and having comely haire i. e. the ornament of her head who is Christ thus are all the Saints and sincere beleevers to their Lord Christ an ornament and a glory to him Isa 43.7 such as hang dependingly upon him their Head not else Col. 2.19 being nourished by him and growing from him and very smooth neat not rough rugged c. that appeare from Mount Gilead that is a pleasant and plenteous place Jer. 22.6 and signifies a witnesse or testimony and so I take it for then Saints appear loveliest liveliest longest smoothest and sweetest from Mount Gilead i. e. the Testimony of Christ the witnesse of the Spirit and the Word and Scriptures truth and Ordinances which do beare the Testimony of Christ when their soules are satisfied as in pleasant and plenteous places Gilead is mine Psal. 60.7 and Manasseh is mine c. Furthermore her Teeth are like a flocke of sheep that are even shorne which came up from the washing bearing Twins c. Cant. 4.2 Cant. 6.6 in the Chaldee it is thy Priests and Levites For Teeth are such as the Church eats with chews digests and divides by and receives for the use of the whole body and I beleeve her Ministers must be such who receive eat chew feed digest and divide the word of God and all that is hardest of digestion for the the rest of the people and Saints service to the capacities and for the concoction of all the body But they are even i. e. not one longer nor one shorter which would bee both uncomely and hurtfull but they must bee all even and equall and Brethren Matth. 20.25 26 27. not one higher nor one lower then another which would also be an hindrance to the bodies welfare for then they would be wanting or at least hindring in the use of feeding and chewing for the Church Away with Rabbies for yee are all brethren there is no superiority nor subordination to be suffered in Christs Church by way of Dominion which is the point I am now upon For they must bee all equall and even-shorne as come up from the washing that is white and lovely comely and cleane purged and purified and fairly washed never more need then now that the Sons of Levi be purged with Fullers Sope so that as some already have been rubbed hard over and over and are at last shorne and come up out of the washing bearing Twins being fruitfull and bringing forth as Ewes though with hazard and hardship and as Teeth even set in the gums doe give a good decorum and both rankes in each jaw full and faire are of excellent use and exceeding comely so ought they to bee in and to the Church of Christ that others beholding their good orders may rejoyce Col. 2.5 of all men also they must not bee harren but bearing-twins Besides her lips are like a thred of Scarlet Metonymically manifesting the excellency of the Doctrine of Christ which comes from her lips unto others Zeph. 3.9 which is described first from the matter most excellent first deeply dyed
another Wherefore to the second Vse Vse 2. Then we see such as are honoured though some vse 2 thinke naucified by the name of Independents I meane the Members of the Congregationall Churches and Presbyterie which we hold with although the Prelaticall be too presumptuous and usurping for us I say such are not without the Word for their warrant nor are they without Christs rule for their refusing the commands of men or their proud precepts tending to embondage the Saints by their usurping power One Church having as plenary power as any other Master Paul Baines that precious holy man and light of his age in his Treatise printed 1621. pag. 13. sayes plainly We affirm it that no such Headship of or in any Church was ordained by Christ our only Head over us either actually or virtually but that all Churches are equally INDEPENDENT being his owne word without any kinde of subjection one to any other Sweet Sibbs in his breathing c. pag. 94. speaking how amiable the Tabernacles were applies them as Types to particular Churches of Christ having equall beauty and glory and the said Sibbs in his said Treatise lib. 2. chap. 9. uses the very word also Independents Robinson in his Reasons discussed is large upon this point and Bullinger in the 5. Decad. Serm. 1. sayes it at large also That the power of governing and ordering all affaires and Church-matters belonging to the body is within the body whither with relation to the calling or chusing Church-Officers Pastors Teachers Elders Deacons and Ministers Act. 6. Act. 14. 15. or for binding and loosing and Censures and Sacraments examining of Doctrines admitting of Members and in all other Church-matters and that they have besides power to call Synods to consult upon weighty occasionâ— Ames in his Medul Theol. lib. 1. chap. 37. sect 6. sayes All power of Discipline De jure according to Christ's Institution is the Churches in Common and none ought to usurpe power over any such particular Church A many more Witnesses and eminent mens Certificates under their owne hands in their Writings might be produced to prove these truthes as Reynolds in his Conference with Hart Ainsworth in his Guide to Zion Willets Synopsis Cottons Keyes Bartlets Modell Taylor on Titus Cum multis aliis c. But by this you may see how unseemly it is for and how little it doth become our unbrotherly and unkind Kinsmen of the Presbyterians to be so bitter against us as to say only a few simple upstart fanaticks and giddy-headed illiterate fooles are of this opinion Why produce your cause bring forth your strong reasons saith the King of Jacob Isa. 41.21 it is no upstart Novelty but a truth of equall standing with the Kingdome of Christ and in all Ages the most eminent Lights were of this opinion though they had not the like liberty to put it into practise Besides should we not be worse then mad men to expose our selves poore Wives with little Children to the contempt of all to be reproached by all our persons to be hated of all and to be abused in the open streets our names to be all be spotted with the foulest filth and duâ—t which can bee cast upon them our Families and Friends to the ill-will of all almost and we our selves continually to feed upon afflictions and palpable injuries whilst none dare or doe appeare on our behalfe this was and yet is in many places in the Countries where we are in daily dangers and troubles Now I say what a madnesse were it we should enter into so strait a gate and run into the rage of all almost whether prophane or Professors were not the testimony of a good Conscience our continuall feast and refreshing and rejoycing if a meere head-strong will should hurry us on to such a way of thornes and bryers But beleeve it and the Lord is our witnesse it is our Consciences that carrie us on Now Conscience being a conjunct Science and a knowing of the Act with the Rule doth render us happy in this That we most faithfully and unfeignedly seeke the satisfying our Souls in the revealed Wil and declared minde of God to that which we know But thus we must and wil if the Lord please walk according to our light and as we are fully perswaded in our breasts that we may have peace at home though perils abroad and warres without continually See Rom. 14.5 Phil. 3.16 and let not the Saints be in the least discouraged at our sufferings which are a token to us of Salvation and that we are of God in Phil. 1.27 28 29. For we shall come shining out of the fire and in glistering glory 1 Pet. 1.6 7. although indeed so subtill is he that can transforme himselfe into an Angell of Light that Spirituall wickednesses are set up in holy places wickednesses that seeme Spirituall and carry a face and forme of holinesse For in every age have your formall Professours run posting to that Religion and worship which hath been in most request and highest esteem and hence it is whilst their Presbytery was best accepted of most of your Prelaticall ones proved Presbyterians and now Independency is in date and hath the day of it your Presbyterians turne Independents omnia pro tempore nihil pro veritate saith one or at least they gather together in the name of Independent Churches and such as are so called who are commonly the cruellest Persecutors and Petty-Popes over the poore Saints and over the Independents indeed Veram Ecclesiam non sequens sed persequens these being in their Judgements as rigid and inraged against the true Churches of Christ as the Presbyterians or Prelates And as one who hath the name of another great man therfore hopes to be the heire and have the day is in hot pursuit for the estate and will not compound for peace unlesse upon some unequall termes although hee hath no right thereunto so they and by their party they prevail to justle aside the just and true Heire indeed and to set him a begging for his livelyhood And yet it is possible a true Church of Christ shall bee prosecuted under another name too and that which is most odious it may bee But yet we will say as Isa. 63.16 Doubtlesse thou art our Father though Abraham be ignorant of us and Israel know us not Whilst our Cause is good our confidence is great our interest will hold when others forged Titles will not be worth two pence yet how impudent are some that like Praxiteles who made the poore people worship his Strumpet instead of Venus and under her name so they gull poore soules with a forme appearance and painted Picture These worshippers of the Forme are enemies to the Spirit and Power but let us not feare their frownes menaces nor malice but let us goe on though the bawling Curs run railing after the gallopping Passenger yet let
and the end of it be bitter and not blessed Prov. 20 21. All things in the Creation as well as in the Re-creation have one and the same ultimate end which all Saints should have in all their practices purposes and proposals to themselves The end though last in the execution yet is first in the intention in omnibus agendis c. and this is an undoubted truth Now agere prudenter to do wisely is adhibito certo fine to have before us fixed an honorable end and answerable to the business we are about Now our end in all things must be the same with Gods end in all viz. The glory of God no other end is honorable enough for us to aim at Hence it is said He created every one for his glory Isa. 43.7 and in Prov. 16.4 The Lord made all for himself yea the wicked c. i. e. The final cause of the Creation was his praise and glory so is it of his gubernation our redemption and salvation and whatsoever we can say hath all the same end which we are to aim at viz. The setting forth the praises of God Hence in so many Psalmes especially in Psalme one hundred forty eight David doth invoke all things and all Creatures in heaven and earth to praise the Lord but above all he calls on the Saints which is as much as to say in especiall manner it must be their end in all and by all and to doe all to his praise and glory 1 Cor. 10.31 so that Gods Angels Saints and all men and all Creatures humane or heavenly as they are God's all have the same end and that end is the honour and glory of God Now Saints have most especially this finall cause commanding them unto and commending them into this Gospel-Church-state this being their maine end and mighty designe to set forth the praise and glory of God This truth triumphs in armour of proofe out of Prophecies Precepts and practises with others For first in Isa. 35.10 The ransomed of the Lord shall come to Zion with songs and everlasting joy Isa. 51.11 ver 3. joy and gladnesse shall be found therein thankes-giving and the voyce of melody and they shall mention the Lords loving kindnesses and the praises of the Lord c. Isa. 63.7 thus in Cant. 8.2 the Church gives her Beloved to drinke of her spiced cup i. e. praise composed of the spices or graces of his owne Spirit and here is also juyce of the Pomegranats running out like little Rivers most sweet and acceptable unto the Lord. So Cant. 7.12 13. and Cant. 4.16 the end of her request is for the spices to flow out and that the Beloved may eate of his pleasant fruits This promise is also in that Prophecie of Jeremy 15.19 to comfort the cast-downe Prophet in his affliction the Lord promises when the precious are taken from the vile they shall be as his mouth i. e. filled with Hallelujahs of praises and honours and glory unto God So in Jer. 30.17 19. This is Zion whom no man seeketh after shall set forth his praises ver 19. And out of them shall proceed thankesgiving and the voyce of them that make merry thus Zeph. 3.9 I will turne to the people a pure Language a lip and what then they shall call upon the name of the Lord often read they shall praise the Lord with one consent This is fore-told in many chapters of the Revelations chap. 11.15.17 chap. 14.2.3 and in Revel 21.11 This new Jerusalem which is now coming downe hath the glory of God to fill her and ver 23 c. you shall finde the Types both of the Arke Tabernacle and Temple to fore-tell this was to be the end of every Church under the Gospel in 2 Chron. 5.13 14. wherein they had Musicke and Melodies Trumpets and Singers all as one shouting out one sound of praises and thankesgiving to the Lord and then the house of the Lord was filled with his glory Now much more is this new Jerusalem and so are these Gospel-temples for the praises and glory of God Praise waites for thee in Zion Psal. 65.1 and to thee shall the vowes be performed i. e. to thee in Zion as if Zion only were for the same purpose and in Psal. 67.2 3. Let thy way be knowne upon earth and then followes Let the people praise thee O God So Psal. 70.4 Let all those that seeke the Lord rejoyce and be glad in thee and let such as love thy salvation say continually Let God be magnified Thus is that in 2 Thes. 1.11 12. We pray for you that the name of our Lord Jesus may be glorified in you and yee in him according to the grace of our God and the Lord Jesus Christ by all which it appeares Praises are expected and required from all the Saints in Zion So Hebr. 13.15 Let us offer praises continually with all the cohabitants in the Gates of Zion which hath been in all Ages being it is for that purpose they are enchurched as in 1 Pet. 2.9 yee are a chosen Generation a royal Priesthood a peculiar purchased people and why for what end That ye should shew forth the praises of him who hath called you out of darkness into his marvellous light c. So in Isai. 64.10 11. Zion our holy and beautiful house where our fathers praised thee c. So Matth. 11 25. Heb. 2.12 sayes Christ I will sing praise unto thee in the midst of the Church Eph. 3.21 Vnto him be glory in the Church by Christ Jesus throughout all ages world without end Amen So that by all these Scriptures appears the final cause of Gods calling out of darkness into light out of the world into the Kingdom of Christ out from them without to Saints so embodied as before within I say the supream and ultimate end is to the setting forth of the praises and glory of God as a peculiar people in a peculiar manner Although I deny not but we are to aim at the edifying one another in Christ furthering of one another in the things of salvation watching over comforting and counselling of delighting and rejoycing in one another and having fellowship with the Father and the Son 1 Joh. 1.3 enjoying his presence there more especially 1 Cor. 6.26 and provoking one another to love and good lives Heb. 10.24 1 Cor. 1 9. Yet this of glorifying of God is the main most and moving end and all other things we aim at are but in subordination unto this in ordine ad gloriam Dei and good reason for it as will hereafter appear for they have most cause for it being the Redeemed reason 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and openly and apparently the Ransomed ones as in Revel 5.9 And they are most capable of it too Psal. 33.1 3. 53.6 being they have most reason 2 understanding Psal. 47.7 and are most
cancelled Col. 2.14 and his Lordship is good by Law Rom. 14.9 3. He is Lord by conquest too Heb. 2.9 10 14. he hath won us out of our enemies hands Joh. 16.30 Revel 17.14 from world sin death law hell devil all of us are his prize goods by the best and justest martial law for he hath led captivity captive Eph. 4.8 and we are freed 4 He is Lord by gift Psal. 2.8 Joh. 17.2 6 7 8 9. Thus hath his Father made him Heir and given him possession of all in Heaven and Earth This gift as from God is a gift that takes in the bounty bonity justice and mercy of God manifested in giving us to Christ as his rightful possession 5. He is Lord too by election and choice Psa. 78.70 Isa. 22.20 21 c. with reference to God the anointed and chosen one above all Matth. 12.18 Luke 23.35 1 Pet. 2.4 So in Christ he hath chosen us to Christ Eph. 1.4 1 Pet. 2.9 And he is chosen with reference to us too Isai. 26.13 Cant. 5.10 16. John 20.13 28. so Matth. 22.44 My Lord which particular appropriation implies the choice which is made of Christ for their Lord so do all the Saints as Col. 2.6 7. receive Christ for their Lord i. e. A ruling Christ as well as a Saving Christ Jesus the Lord 2 Cor. 4.5 Now election is the proper act of free-will whereby we would chuse one above all others Cant. 6.3 to which there must be a concurrence of knowledge and desire by the first we judge him to be fit preferred above all and in himself to excel all and by the latter we are made to long after him above all and to choose him before all both these are expressed by Paul Phil. 3.8 saying Jesus my Lord though we grant that the principal point of this choice lies in the appetite and thirsting faculty of the soul But all these ways Christ is Lord. 2. In what manner is Christ called Lord what kinde of Lord is he First He is an Independent Lord for he depends upon none answer 1 but all depend on him Psal 89.27 Dan. 2.21 He is Lord Paramount over all and above all Phil. 2 9. Eph. 4.6 Secondly He is a Spiriâ—ual Lord reigns within as well as without in the hearts and consciences of men 1 Cor. 12.3 2 Cor. 3.17 Matth. 22.43 Thirdly He is a most excellent Lord excelling all in their own excellencies of wisdom power prowess prudence valor virtue beauty righteousness Jer. 23.6 Heb. 1.8 And in whatsoever a Lord should have or be Psal 148.13 Fourthly He is an universal Lord over all the world Dan. 7.14 Matth. 21.3 living and dead Rom. 14.9 Over all his Church Eph. 4 5. And yet a peculiar Lord to every Church and Soul as appears before by choice Fifthly He is an alone Lord Mat. 23 8.10 Psal. 148.13 Isa. 63.3 and Isa. 2.11.17 without any other Vice-Roy or Lord-deputy and he will not allow any to usurpe his place or power or to arrogate this over any of his Saints in his Church Mat. 23.10 James 3.4 for hee alone is Lord Chiefe-Justice Joh. 5.27 and his Lordship is Royall-Prerogative for brethren are all equall it is the evill servant that lords it over his fellow and beats him and takes hold on his throat but Christ will issue out his warrants against him with a Habeas Corpus c. Sixthly Hee is an Eternall Lord and cannot be displaced or degraded Isa. 9.7 Heb. 12.27 yea all changes alterations and downfals of other Lords doe rather ratifie and set him up surer then damnifie or weaken his Dominion hee shall reigne for ever And thus wee see what manner of Lord hee is vse 1 Vse 1 Well then if this Lord be thus Lord Then let us see the Churches and Saints happinesse they have not many but one onely Lord so all Saints are fellowâ—subjects to this one Lord Had wee many Lords wee could not misse many miseries and slaveries for divers Lords have divers Laws and divers Lusts divers Minds divers Wils and divers Ends and all would breed divisions and distraction and destruction but this one Lord hath but one Law which is a Law of love the new Command as wee shall shew in the third Lib. which breeds peace joy grace and union O happy are the servants of this typified Solomon 1 King 10.8 2 Chron. 9.7 who are at peace in liberty and joy whilst all others poor soules have hard Lords to serve in a most miserable Babylonish bondage and Antichristian slavery Vse 2 The honour of the Saints and glory of the Church is Eph. 5.27 to have Christ their Lord and Ruler if it were an honour to be servants to Solomon 1 King 10. then a greater then Solomon is here See Isa. 43.4 Acts 13 40. John 5.44 they have their honour from above which is ad se ab aliis more then a praise which consists in words yea more then a Glory which consists in the good opinion of them and yet Christs is a praise and a glory to them but he is more and yet hee is our honour Joh. 12.26 and advances us and all his Saints and servants to the dignity of Kings and Princes and Crowns Glory Rev. 1.6 hee cannot want preferment that serves in Christs-Court and Kingdome 2 Pet. 1.17 Whilst it is most ignoble and basely dishonourable to serve the Beast Thirdly By this Lordship of Christ Saints are let out at large in their duties to God and men so far are they from being embondaged that they are loose and at Liberty within the Kingdome of Christ but not beyond those bounds hereby what a bond of unity is this as appeares Eph 4.3.5 to make the Saints one though they be of severall measures statures judgements heights enjoyments c. yet when they remember they have all but one Lord equally and the same How doth this whet their zeal and strengthen their hands and hearts for the truth when they come to contest together Jude 3. and against opposers to be unanimous Phil. 1.27 considering they all serve one Lord and Master what delight will they have in one another how they will encourage one another to be faithfull and industrious in serving of their Lord how ready will they be to vindicate one another and honestly and justly to take one anothers part against Opposers remembring they bee all fellow-servants how earnestly will they set upon a fellow-servant with arguments and reasons Scripture-proofes and reproofes and in the power of the Spirit speak home to such as are ready to be lead away with lusts and enter into the service of other Lords whether of Pope Prelate Councels Classâ—s or whatsoever that would rob Christ of his right yea how seriously and assiduously do they demonstrate to others that are not yet in this service â—he singular soule-advantages
Office of Preaching be denied any but that they have free Liberty yet if they transgress Gospel-bounds and will be seditious and fierce c. then it is your Lordships duty to suppress and banish them saying We will freely grant you to fight with the Word against all false Doctrines but we will restrain your hands and spirits from those things that belong to our Magistracy and Civil Power c. Either of these I say out of their orbs and places are of a Phaeton-spirit obnoxious to all and in such disorders as will set all on fire again Therefore such are said in Scriptures to be lifted up to their own destruction 2 Chro. 26.16 For such pride is never without a fall And till this be both Magistracy and Ministry must needs lie under much contempt both which in the restitution of times will be glorious at first Wherefore as Bishops had not best to storm that they are thrown down from their Lordships Judgeships Justices of Peace or the like neither let our Stately-Ministers be offended for calling them to and keeping them in the work of the Ministry of Christ whereinto they are called nor yet our honorable Rulers whose honor is to rule well within their sphere and not to meddle with matters of Faith which is an edge tool that will cut their fingers for Extorquere timidis commutationem possunt sed fidem inspirare non possunt Ambr. epist. 13. it is out of their orb Quest. But may not Magistrates suppress Errors c. Answ. Evil doings and practises as you heard before they may and must but they are not competent Judges of controversal points opinions and doctrines And thus that eminent servant of Christ Mr. Burroughs in his Vindication against Edwards answereth this Question he sayes That where the hainousness of the matter and turbulency of the carriage manifests stubbornness c. These hainous actions and turbulent carriages do come within their cognizance but they are not the fit Judges of controversies in Religion or matters of faith But why sayes hee for this should there be such a stirre and out-cry against that which is called the Independent way as if there must needs bee a confusion of all things if liberty in it bee but granted The Lord judge between us in this thing c. But as it is an intollerable wrong done to the truth Christ and his Churches to grade and grace Ministers with such a Power as we said before which is most properly the States so is it no lesse lamentable an injury done to Jesus Christ his Church and truth to gratifie Magistrates with such a Power which is most properly the Churches as to suppress sinne errours in opinions and judgements which is to bee by the word of Christ He is no Judge of Doctrine to pronounce which is true and which is not which shall stand and which shall not because as Mr. Dell sayes he is as liable to erre as any man Acts 14 14. vid. Owens Essay for Church government p. 72. Secondly Because he wil do all he can dentibus unguibus as wee may say to uphold his owne opinion and religion though never so false and to sentence others though ever so true as if they were false heresies blasphemies and the like as appears Acts 24.14 So did the Jewes Acts 28.22 and the Scribes and Pharisees sentence Christ and Christianity and all but their owne Thirdly Every Magistrate would make it his office to maintaine his owne Idol and what a world of false gods and false worships would be set up and worshipped then and in most places true Religion put into the Rack Object But they must have the advice of the Assembly of Divines or able Ministers Answ. 1. Then Magistrates must act upon an implicite answer 1 faith to see with their eyes and beleeve as they beleeve Secondly Then Magistrates were but the Ministers or Assemblies executioners a flat peece of Popery methinks Pilate stands for a Sea-mark before such to the end of the world who did but execute the Priests sentence upon Christ in crucifying him 3 This would take Ministers off the right means of ruining errour i. e. by the word of Christ and this would make them idle and neglect their duties in doing that by the word that such Magistrates would doe though they ought not to do by the sword but Fourthly Why Magistrates as Magistrates are not to suppresse errours c. is because Christ and his Apostles after him never medled as we heard before with secular powers to suppresse blasphemies c. neither was this Doctrine maintained or entertained as usefull in Christs Church for three hundred yeers after Christ. Fifthly Because Christ hath left other Lawes to suppresse Errours Heresies Blasphemies as appears in 1 Tim. 1.20 Mat. 18.17 1 Cor. 5.4 5 c. Cum multis aliis c. and by those Lawes left us upon record in Primitive times were errours depressed and punished Query Whether a Member cast out of a Church-society comes not under secular Cognizance for punishment Answ. Affirm So far as Christians whether in or out of Church-fellowship are of the world they are under worldly government and powers but no further For worldly government reaches not out of the world but Saints as Saints yea as members of the Church visible are called out of the world and Christs Church though in the world yet they are not of the world Church-government is over men as Members of the Church and Civill government is over them as members of the State or Nation or Commonwealth The first is Christs the second Caesars It is Antichrist arrogates both and casts a Christian under the notion of a Hereticke erroneous person or the like out of one hand into the other We grant that a member whether in the society or out for it is all one for that for as much as he is a member of the Nation must needs come under Civill Cognizance but answer 2 Secondly Negative I can finde no warrant in the word for any Church of Christ to deliver up any be he never so bad to secular powers for punishment for either he must bee delivered up before or after he is cast out if before then he is yet under the government of the Church and if after then the Church hath nothing to do with him being without her Lines I doe not finde this to be in practise in primitive times till Popery was pretty ripe and then under pretence of Hereticks the dear Saints suffered death presently and frequently Secondly But if Magistrates doe take Cognizance of Blasphemers Hereticks c. let them take heed they out-run not Gods rule in inflicting mulcts and punishments though it be for actions I say that they goe not too far Luke 9.55 56. I see not how they can sentence to death any for mis-beleeving or not beleeving our points
or the like hurrying and rushing into it without due regard and heed and neglecting prayers fastings holy conferences and preparatory means appointed to season us and sanctifie us and qualifie us for this great duty is doubtlesse a great offence to God and I am sure none of his order And what must we then expect beleeve it a sore blow The Lord smote them it proved a sad day to them at last and if this severity was but for failing in outward order in carrying the Arke on a Cart O! then sure it will be a sad day to such as fail in that inward and spiritual order with and in which this great duty is to be performed God will bee sought in a good order as well as in a good Ordinance or else he will deny his blessing But I shall performe my promise and so conclude this Chapter there is a great deale of reason and order in it to have the first solemne day when we are to embody and unite performed in publike in the times of the Churches peace and safety and that those who are judged indeed able to speak without discredit to the Gospel or the Church should make their speeches also in publick in the bearing of all that will First Experience hath given it in as a great means to convince men of the way such as upon that day have stepped out reason 1 of their shops and spared an houre or two out of meer novelty why these have heard the way so laid open before them out of Scriptures and so proved and pressed from precepts and practise that they have gone away with another spirit and if not altogether yet with Agrippa almost perswaded now they have not such an opportunity when you doe clandestinely and closely embody together Christ went often into the Synagogues to convince the Jewes and to reprove the Scribes and Pharisees he was sure to finde them there and he would lose no opportunity So he disputed with the Doctors in the Temple and put them to silence for he would goe to them where hee knew they would bee seeing they would not come to him Thus Act. 18.28 this is the eminent character of Apollos that he mightily convinced the Jewes and that publickly shewing by Scriptures c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee confuted them over and over and quite non-plussed them and for the greater honour to the truth and himselfe as a servant to the truth hee did this publickly saith the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in the company of multitudes of them in the midst of great Congregations he convinced them and the Lord is said openly in a great publike appearance that he shall come to convince all the ungodly of all their ungodly deeds and of all their hard speeches which he shall doe with a vengeance and that will be more then if it were done in a corner viz. to do it openly So certainly this is a fit opportunity to bee in publike for this purpose and to cast the net in where the most Fish meet together Secondly This would stop the wide mouths of many and prevent the scandals which are raised by reason of secret and reason 2 close embodying together many and such as are godly too be ready to censure such practises as if they were ashamed to bee seen as Joh. 3.19 This is their condemnation they loved darknesse rather then light because their deeds were evill Popish Religion was laid in darknesse and lives in it unlesse it be under bastard lights as candles and such as are of mens make Tenebriâ—nes Papistae male sibi conscii aeternum atri tetri c. and so doth all the false Truth is hurt and cannot helpe her selfe when she is kept a close prisoner and immured up and when shee is not let out to speake for her selfe men are apt to take for truth what is spoken against her therefore it is that Peter cals so upon us 1 Pet. 2.12 to have us come abroad and be seen among men that by our good workes we might stop their mouths that speake against us as evill doers This would remove many scandals which men raise as if we were of a false faith and all erroneous persons and a company of Hypocrites and Pharisees and the like would we but appear in publike upon that day of embodying whereby all men may hear our Creed and the Evidences of Gods gracious works upon our hearts and some signs of our onenesse with Christ and then the world will beleeve Joh. 17.21.23 Thirdly It is much for the credit of the Gospel and for the reason 3 praise of Zion that her beauty appears in publike and her amiable beams shine abroad Beauty loves to be seen the Sunne hath the more honour and praise and esteem by how much the more he shines abroad and about and the Church is in these dayes to look forth as the morning Cant. 6.10 bright beauteous lightsome and welcome after the darke night of Antichristian ignorance and error which we have been so long under Now shee is to arise in publike and to be seen by all and in an ascending light from year to year from one administration to another till it be perfect day Prov. 4.18 and high-noon Cant. 1.7 and every yeere there shall be more light then in the former Eph. 3.3 4. Veniente perfecto evacuatur imperfectum for it is not an evening but a morning light Isa. 58.8 and then follows Faire as the Moon in Heb. Lebanah shining bright to shew when she appears thus in publike as the morning she appears in pulchritude to the admiration of all others as in Verse 9. before Thus Ezek. 16.14 Thy renowne went forth among the heathen for thy beauty c. Clear as the Sunne and terrible as an Army with Banners i. e. then when shee appears and looks forth in publike abroad as the morning O what a terror is shee to all the enemies of truth when they see Saints in a good array ranke and order to march together in one body all armed with the Armor of God and under one Captaine of their salvation against one and the same enemy This is the benefit of appearing in publike and it addes much to the name of Christ and to the glory of the Church See but Act. 5.13 when the Saints came forth into a publike place viz. Solomons Porch O what honour they had by it in that little time saith the Text The people magnified them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and honoured them and the way which they were in Doubtlesse might Christians in primitive times have had their liberty they would alwayes have been in publike Fourthly It answers the Rule most to appear in publike reason 4 upon that day and in that duty It is most coming up to Christs Commands see Mat. 10.27 What I tell you whether concerning Doctrine or Discipline speake abroad in
or tender yet this makes him question with much indignation and heat how you dare to deny them admission who are the Lords servants and that of his owne houshold and the nighest to him in his Family Besides the Argument see the Amplification in verse 4. which shewes that thou art not to judge harshly of him for he standeth or falleth to his owne Master that is whether he doth well or ill pleases or displeases it belongs to the Master Stare vel eâ—dere est recte vel secus agere therefore prevent not the Lordâ— judgement who himselfe will take account of his servants and that strictly Mat. 18.23 Mat. 25.19 Reason 3. For God is able to make him stand Vers. 4. This reason 3 Argument is taken a spe profectus from the possibility and probability of their establishment in the faith he shall stand for God is able to make him but if you say it is an unsound conclusion or an absurd collection to argue a posse ad esse as the Papists doe in Transubstantiation we answer True if we bee not certaine of Gods will withall but his will with his power appears here for God hath received him Now if such a one be weake and of a differing opinion from you the Lord hath promised grace to him whereby he shall stand as well as you and as firme in the true faith and as fast in the truth and by his power be preserved from falling therefore receive such for the Lord will engage for him as Hezekiah said Lord undertake for me Reason 4. In Vers. 5. Let every man be fully perswaded in his reason 4 own minde this argument is gotten from the qualification of a member and the nature of his qualification which is the plerophory and full perswasion spoken of in Chap. 2. of this Book One man sayes the Apostle is of this minde and esteems this and another man is of that minde and esteeme that most this is the case Now the remedy is Let every one walke as he thinks best reject neither but he must be sure it be with a full perswasion in his owne minde that he be full and clear in his owne sense and opinion Quisquis suo sensu abundet Not so to abound in ones owne sense to give way to an unlimited liberty but to a Christian-liberty limited by the Lawes of Christ to be fully perswaded that it is on good grounds and by good arguments flowing from the Word and Spirit together Mark 12.24.27 Joh. 16.8 1 Thess. 2.13 and as Rom. 14.14 Isa. 8.20 A horse in a pasture hath liberty to run at randome range and friske but not when his Rider is upon his backe but then he is checked and curbed and kept in so must our apprehensions and perswasions therefore let every one look to his owne conscience and not look what others hold or doe but that what he holds he well grounded and warrantable in the word which the Scripture mentions in matters of faith though not alwayes in matters of fact who hath this plerophory and clear perswasion is to be received whether his reason 5 opinion be thus or thus in things indifferent Reason 5. Vers. 6.7 He that regardeth this regardeth it to the Lord and he that regards it not regards it not to the Lord c. This argument runs ab intentione generale fidelium or a bono fine utriusque partis from the unity and brevity of the end which the Saints of all opinions aime at and which is one and the same for all aime at the honour and glory of God Those of this opinion and those of that have the same end viz. to glorifie God 1 Cor. 10.31 Col. 3.17 to give God praise 1 Pet. 2.9 the summe of this then is to cease despising denying or rejecting such as aime at the same end with you viz. the praise and glory of God therefore receive them though of a differing opinion from you The Apostle hath it thus Those that do all to the glory of God are to be received of you but those of this opinion and those of that opinion aime all at the glory and praise of God ergo c. and this he proves 1 Ab adjuncto in Vers. 6. 2. He proves it V. 7. a toto ad partes thus who wholy lives and dyes to the Lord doth eat or not eat do or not do this or that thing use or not use this or that Christian liberty to the Lord and ab illatis V. 8. whether we live or dye we are the Lords Et a relatis we are the Lords servants having necessary relation to him wee are under his subjection and tuition and by all this hee teaches us to receive them as such who are the Lords in the Lords service and aiming at his honour and glory being perswaded from the word their opinion is to his praise and then as one sayes it is better to follow an erring conscience when it cannot be yet better informed and corrected then to doe against conscience so that though they are such as cannot in conscience come up to or unto our opinions in things indifferent yet we must not dare to put them by or therefore to deny them Reason 6. Vers. 10. Why dost thou judge thy brother c. This argument is taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad utramque partem from the relation the one stands in unto the other Art thou strong the weak one is thy brother c. And so on the other side though not by naturall generation yet by supernatural regeneration Have we not all one Father Mal. 2.10 all alike borne of God all alike beloved of God in one Christ Jesus God is to Saints of all opinions one Father without respect of persons or opinions Now the true Church of Christ is a Kingdome of brethren and it is an ill part for brethren to contend despise reject or shut doors against one another It was ABRAHAMS argument to Lot for peace and our Spiritual JOSEPH bids us not to fall out by the way which yet we doe and that for trifles too This is the new Commandement to love all Saints Eph. 1.15 Joh. 13.35 and 15.12.17 1 Joh. 4.21 not all Saints of such or such a judgement but all Saints being all one in the original love of God all one in Christ all one in the Covenant of grace all one in one and the same Spirit having all one and the same priviledges joy and glory therefore we should bee all one in our love and acceptance knowing no distinction but Saintship as Tichborn well notes on Job 13.35 Now it is our living too much in the flesh and forme as wee shall shew by and by which makes us mind so much such men as are of our judgement above others and to put a difference This will be cause of pale countenance one day that we should so fall out by the way whilst we are
God for him and the Church had prayed for him And that God had stayed his hand now and had forgiven him his sins past he was sure upon his promise to amend and that his Master tooke a great deal of pains with God and would not be quiet till the Lord had commanded the Serpents that had tormented him for his sinnes to fly back for a time c. with a great deal of such like language which yet the more amazed them they thinking him half frantick to talk so and looking on him as a man drawing on but as on the morning or last night and not like to live and yet he would needs be gone to the Pastor to tell him what God had done for him and had already got on his cloathes and got out of doores but being very weake and ready to reele downe in the way about a field off his wife and neighbours running after him much against his own minde got him in again But his wife and neighbours perceived him another manner of man then what he was before by his good motions prayers discourses and desires heavenward it being a great delight to him to acquaint them with his experiences of God under this sharp dispensation After a day or two he feeling strength would not be stayed from coming to the Pastor and it fell out to be upon a day when the Church gathered together to break bread but the Pastor coming to him called him aside and in a roome by themselves he set very severely and plainly upon the man in many particulars and especially for his presumption to enter into this way being such unsound and unfit matter and therefore that he could not long have continued with so fair an outside but the inside rottennesse would at length have broken out and he be cast from the rest of the building as 2 Tim. 3.5 1 Tim. 6.3 4 5. 1 Cor. 5.3 4 5 11 12 13. Tit. 3.10 Matth. 18.18 19 c. 1 Tim. 1.20 c. For though he had done contrary to the rules we must doe according to them Withall dealing with him upon such Scriptures as Jer. 7.9 10. Psal. 50.16 17 c. Isai. 35.8 9 10. questioning and expostulating with him upon them and those Ezek. 44.7 8. Jo. 4.23 and many others and charging it home upon him the wrong that he had done to Christ and his Church by opening the mouthes of her malitious adversaries to speak against Christs way the worst words in their hearts to vilifie and slander his Saints to deride Religion to wax proud against profession and grievously to offend those weak in the Faith yet though he had mocked men he could not mock God but now that the Lord had opened his inside to us that we might see what a Traitor he was to the Truth what a hypocrite to God and what not As the Pastor was opening him to himself yet more this Osborne told him that the Lord had pardoned him upon his promise to amend and the prayer of his Church for Christs sake and that he saw his pardon writ before him and his sinnes blotted out c. The Pastor urging it upon him how he knew he was pardoned and what he meant by seeing sinnes blotted out who then began to tell the whole story of his agony and torments and deliverance which being long the Pastor desired him to cut off and to acquaint the whole Body with them after the last Sermon before they dispersed to their severall homes Because that as there was visible offence given to Christ and his Church so there must be visible repentance and apparent evidences of his conversion c. So the Pastor parted with him the Church could not admit of him into Communion but hee must hold off till he could give satisfaction onely he had liberty in the converting Ordinances and to converse with any of the Society or the like In the Evening about five or six a clock the said Osborne was called into the Society to answer to such things as were laid to his charge and first the Pastor earnestly seeking God that nothing might be done or concluded on but what should be agreeable to the minde of Jesus Christ and the rules of the Gospel and to stablish all that are present in the faith and that they might be the more strengthened by what did or should of Gods power appeare to have been upon this man to punish him and of his love to deliver him and that this Church might not be deceived through the subtilty of Satan as to believe a lye or to give no credit to the Truth but to make them discerning in his wayes and to eye him in all his goings c. After the Pastor had prayed and the Church joined with him very devoutly the charges being uttered against this Osborne still hee continued his former story how God had forgiven him and he had seen his sins blotted out and how the Serpents were suffered to feed on him for his sins So urging on him what he meant by these things and straitly requiring him not to believe a delusion No! he said he was sure the Lord did not delude him and thus he began After the fits left me sayes he I sent for my Master i. e. the Pastor because I was to dye as I thought Then this being on May 2. the Lecture day at night when he despaired so that the Pastor was there I thought that I had dyed and was gone into Hell for my sinnes where God stretcht out his rod and then came out a huge great Serpent which God bid to goe and torment me and presently out of the belly of the great Serpent came out seven Serpents more so many Serpents for so many sinnes and they all together seised upon mee and stung and gnawed me and eat off all my flesh below and my thighes and gnawed all clean to the very bone and I heard my Master pray and say Lord punish him till he amend Let him be punished for a time and still these Serpents continued on mee and tormented me more and more for a long time as wee conceived for the space of two dayes or thereabouts by the Pastors words who acknowledged to the Church that there might be some likelyhood in what Osborne said because that he did indeed pray for two dayes or thereabouts in his study privately that the Lord would punish him severely in the flesh that his Spirit might be saved in the Day of the Lord which the Church never knew till he told them Moreover the said Osbornes tongue was bit quite through and a peece of his lip pulled off which hindred his speaking so as he could scarce be understood and being asked how it came he said he knew not unlesse the Serpents had bit it which hee thought because he knew nothing but that he was in Hell not so much as imagining that hee was
explicitely vote and offer or object c. THE Furies and Harpies are flowne up very high upon this point and most men doe arrogate a Soveraignty to themselves which I see no warrant for The difference that is to be made is already proved to be between the precious and the vile the clean and unclean and not to be a difference of Sexes ages or relations Now because there be too bitter contentions about this which was one thing that help'd to set at a distance the two societies in Dublin by such as would rob sisters of their just rights and priviledges we shall prove their liberty and leave others to practise accordingly Proofes for this may be taken from Prophecy Precept and Practise and which we shall ratifie by firm reasons out of the Word of God and answering objections shall leave all to stand or fall according to their foundation and bottome But The Prophet Joel chap. 2.29 tels us of the liberty of Saints in the last dayes for where the Spirit is there is liberty and this Spirit is promised to be powred-out i. e. most plentifully and largely in the latter dayes and as Luther sayes in these last dayes of the world although this was began in the Apostles time Act. 2.15 faciendum initium sed non est satis sayes Paraeus it is now to be further and fuller performed and is expected to be powr'd out ex abundanti but onely with this difference that it was then visible but it will be and is much already invisibly then extraordinarily and now more ordinarily powred out and not dropped but powred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vpon whom 1. Generally upon all Flesh non stillare sed plena copia fundere let out with a full stream and running force far surpassing former ages that is the 2. circumstance sayes Calvin and it is to be considered Sine discrimine populorum sexus aut aetatis so Esa. 66.18 Which 2. more particularly and expresly he explaines and confirms upon the Servants and upon the hand-maides for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies for certain accipitur confirmative that these latter dayes promises as Isa. 2.2.3 Jer. 50.4 c. doe most expressely and particularly relate to the weakest and contemptiblest sort of people in the Kingdome of Christ young men and women and it may be some aged men too but as Paul sayes 1 Cor. 1.26 27. Not many wise not many noble not many mighty are called but God hath chosen the weak ones and the despised ones and the poore mean base ones to confound the wise that no flesh might boast in his sight But by these and other Prophecies it will appear God had care of the weakest contemptible vessels viz. women that he would exalt them and powre out his Spirit much upon them As Mayer sayes that they as well as men even both sexes young men and women might manifestly appeare to defend the Truth vindicate their liberty prove their right to the Ordinances of Christ either by speaking pleading prophecying or the like and declaring their visions of truth Besides the precept which I finde for it is full enough Mat. 18.17 Goe tell the Church i. e. the whole Church to whom power is given to consult and conclude matters which relate to the whole not one member age or sex excepted but women that are members as well as men must equally know it and consensu omnium sayes Fenner conclude about it being to be by the concurrence of the whole But say the Pontificians tell the Church that is the Pope and his Cardinals the representative sayes Lyra tell the Prelate the representative sayes Chrysostome tell the Rulers the Representative say the Calvinists tell the Synod the Representative and Maldonat says the Judges So say the Presbyterians tell the Classes the Representative or the Presbytery for so they call them and some Independents say tell the Brethren but we say the whole body consisting of men and women For the word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Councel or Synod or some chose to consult and sitting for that purpose but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a people called together into one body being separate from the world and all false wayes and worships for the Lords use and service which word charges the whole body with this duty and that without difference of persons sexes ages or abilities but all together and thus sayes Mr. Cartwright in his 1. Reply to Whitaker p. 184. So in Act. 6.2 3. the whole Church taken collectively without any exception of any for sex or degrees they are all required to cull and call out looke out and chooseâ—it â—it Deacons that is that every member might have his or her liberty and give his or her consent thereto seeing iâ— concern'd every member Furthermore you finde this in practise in primitive times wherein the Acts of the Apostles and their Epistles are full in Act. 24.23 the whole Church collectively chose them Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the liftâ—ng up their hands so 1 Cor. 5.4 5. the whole Church as concern'd so concur'd in that businesse and Paul 2 Cor. 2.6 to 10. writes to the whole Church for their consent and concurrence in remitting and readmitting of love So that in those generall termes you find no excâ—ptiâ—n to one off or exclude sisters concurrence and complyance with the Brethren whether it be by voice or lifting up of hands or the like whether as we say explicitely or implicitely and more expressely you shall see in Act. 1.14 These brethren all continued with one accord in prayer and supplication with the women and Mary the Mother of Jesus and with his Brethren and then Peter stood up in the midst of the Disciples the number of whose names were 120 now you have it in totidem verbis that the sisters as well as brethren had a right and accordingly did take it in the choise even of another Apostle and in ver 23. they appointed even those 120 Disciples men and women two c. yea furthermore in Phil. 4.3 saith the Apostle I entreat thee help those women that labour'd with me in the Gospel with Clement also and with other my fellow-labourers whose names are in the book of life Magna libertas maxima laus mulierum sayes one for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is read actively wherein they were admired and much commended and yet men now think much to allow them that common liberty in Christs Kingdome which is the liberty of the Subject to vote or object or aske or answer or say or consent as need requires which liberty they are as I may say as they are member of the Church born to and cannot by right be deprived off which I shall prove further from the testimony of others eminent men yea out of their
will bear and then hee 'l put it in so is it with such as would see their works and their fruits first and then would to the Ordinances and to Christ No! get into Christ c. and then see what fruits and what works This ordinance is a soveraign remedy for a troubled conscience therefore be sure of faith 1 Cor. 11.28 2 Cor. 13.5 for according to your faith so be it and this also Protestants in Synopsis affirm to be sufficient But further whereas they make this ordinance of great use to strengthen their faith and preserve them against sin and temptations it is true and yet we goe further and affirm it more viz. to give nourishment and growth to Christians too to increase in faith love and grace and is therefore to be often as one of the standing dishes in the Church to be often renewed as a daily dyet Acts 2.42 46. therefore are there such elements as signifie to refresh cherish quicken strengthen sustaine and nourish and satisfie Joh. 4.14 7.37 How many in the next place put themselves and others upon fasting that day before they receive and still retain this Popish invention which we account a meere foppery for any man may eat if he will before as appears 1 Cor. 11.34 if any be hungry let him eat at home and besides we know Christ and his Disciples partaked of this Ordinance together presently after they had eaten at supper But whereas the Presbyterians take all to it that have those legal qualifications before hinted we cannot but declare against it as disorderly and unwarrantable as we have proved in the first book before and we wonder in what one Scripture they can finde that ever any out of Church-fellowship did take it or durst give it grant they were ever so holy Christians and Disciples yet they were not to sit down at this Table till in Gospel-fellowship together and in Christs Church-way For Christ had 70 Disciples as professors of Christ and Preachers too Luke 10.1 besides his twelve yet none but his twelve in fellowship with him distinct from the world and in communion together by themselves that sat down with him at this Ordinance and read Acts 2.42 Acts 20.7 1 Cor. 11.18 23 24 c. or any other Scripture about it and you shall finde that never any had it but the Churches thus in fellowship and that it was left by Christ in the Church for the Church and for none else that are without as I not long since proved out of Luke 14.23 where we finde the Lords commission to his servants is to call and bring the hungry needy lame blinde poore into his house his Church Ephes. 2. ult where the feast is viz. Christ c. dished out in his Ordinances in special manner and there the bread verse 15. is viz. this Ordinance of the Lords Supper so that we have no order to carry it out of the house to them without for then none as in verse 18 19 20. would have excused but any covetous voluptuous carnal drunkard epicure sinner will be glad of it so but our order is to call them first into the house and bring into the Church and then give them these Ordinances which are confirming Matth. 6.7 2 Cor. 6.16 17. Jer. 15.19 Ezek. 22.26 which twenty and twenty Scriptures more doe prove this is a truth maugre that malicious and spurious frog-like froth which appears in the Pamphlet entituled a Tast of the Doctrine of Thomas Apostles against this infallible truth which will live when that lies where it best agrees in dung penned by a furious-pated Jesuitick Presbyter if not worse hard by and wel known for scandall and malignancy which hath outed him elsewhere but I wish that he or any of his adherents would bring their works to light as we doe else we must condemne them John 3.19 20. as say they are deceivers and false-teachers For they do what they have neither precept nor practise for nor one Scripture to warrant and I instance in this of their giving the Lords Supper contrary to all rule and Religion yea reason it self And we say that they are none of the Lords Ministers in that point that dare doe it But furthermore what a deal of folly do some of them learn the people to adore and I think I may say Idolize the form to fall down before it and to keep devoutly on their knees and to sit or kneel or stand a distance from it whilest they alone are at the table unlesse they have others to wait on them From all which we dissent whilest we assert the people should sit up close to the table about and about and draw nigh with hearts fixed Psalm 57 7. upon the Lord by faith as much as may be in the manner of a feast and as much as may be without outward veneration or adoration as to the form but by faith full of inward For Christ's body visibly present among the brethren his Disciples was not nor was it to be worshipped so now there is no necessity of it nay there is a necessity of none of it because it is not of faith as the Protestants answer to the Papists 13 Controv Q. 9 Now what is not of faith is sin Rom. 14.23 and faith comes by hearing the Word but no where in the Word are ye taught to doe this but to sit about it and to receive by faith orderly and holily So that were it no offence to the Church or to any of the conscientious brethren one might as lawfully receive it with their hat on as off so he be a worshipper in spirit and truth John 4.23 24. but we shall handle these if God see it good in the next book Again some of them have avouched every one to have had Christ that had this Sacrament and have drunk and eat their own damnation which is too Popish for the Protestants protested against it Synops 13. Cont Q. 10. so doe we and say that unworthy receivers have made themselves guilty of judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thereby but they did not partake of Christ for then they eat and drink Salvation for as holy Bradford answered Harpsfield Fox 1615. Christs body is no dead carkasse but he that receiveth it receiveth the Spirit and that is not without grace Moreover we differ from them in that we according to the pattern Matth 26.26 27. Luke 22. set us doe seek a distinct blessing to the distinct parts of the Ordinance first to the head according to the first institution Christ tooke the bread and blessed it distinctly and then after that was done and delivered after the same manner Christ tooke the cup and blessed it i. e. distinctly not both together as the Papists now do and then give one for both and the first the Presbyterians and other Ministers do which we account an error in them that should be reformed and
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
that were uncleane lest they defiled the Tabernacle but if they did they were to be cast out Numb 19.13 and the Tabernacle and all therein was annoynted Lev. 8. and all loop'd and tach'd together that break one break all and the Lords presence was in one Tabernacle as well as in the other 1 Chron. 17.5 and Feasts of Tabernacles were kept Deut. 16.13 and the Tabernacle the Lord kept and encamped about and fill'd it with his glory Exodus 40.34 now that these Tabernacles doe by Types foretell the felicity of Christs Churches i. e. the particular Churches in these last days wil easily appeare Rev. 21.3 the Tabernacle of God is with us and Ps. 43.3 O let thy light lead me thy truth bring me into thy holy hill and to thy Tabernacles so Psal. 46.4 there is a River and there be streames which make glad the Tabernacles of the most high i. e. the particular Churches so sayes Doctor Sibs on Psa. 84.1 O how amiable are thy Tabernacles These in these latter dayes are to be built according to the primitive pattern all that are taken in are to be Free-will Offrings too in the day of his power Psa. 110.3 In these Churches are the Seat of mercy to be found in especiall manner and the Ark viz. Christ out of whom no salvation and the Testimony within the Ark i. e. the secret of his Tabernacle Psal. 275. viz. the spirit which is the witnesse so the Tabernacle of witnesse is the Tabernacle of the spirit Exod. 31 21. Numb 17.7.8 and there are the speciall Ordinances in order fixed and left there is the Lords Table and breaking of bread and prayers especially and orderly in the Churches Act. 2.42 not out of them None that are wicked dead in sin unclean Carkasses or defiled persons are to enter in Psal. 15.1 and to abide there but to be kept out and cast out 1 Cor. 5.4 These Churches of Saints and all in them must receive the annoynting 1 John 2.20.27 in a large measure ere long and all be link'd together in love and loop'd in one so as that to hurt one will be to hurt all c. The presence of the most high must be in one Church as well as in another to preserve them all to protect them all to fill all with his glory Rev. 21.11 and to feed all with fat things Corne and Wine and Oyle the feast of Tabernacles Isay 25. Zach. 14.16 Skenopegia of which the world shall not so much as taste of Isay 65.13 this is promised by the Type and much more I might mention Jerusalem the holy City set as a Type Rev. 21. as it stood high upon hills was the vision of peace and safety the habitation of Kings the place of the Temple and worship of God the City Compact and the glory of the Earth So wil the Church which the congregational ones make up as membra causalia be upon the top of all mountains above all in these latter dayes Isay 2.2.3 and be the only place of sweet Peace and sure safety for poore soules for Salvation shall be Walls and Bulworkes and Zach. 2.5 they shall not feare the Judgements that will be round about them So shall the Churches be the Pallaces of Christ the habitations of the King of Sion Psal. 48.3 Joel 3.17 in them the Lord will be worshipped above all and he will be there a Temple and Light himselfe Rev. 21.22.23 and they shall be all united as a City Compact and be the glory and praise of the whole Earth Isay 62.7 60.18 Zeph. 3.19.20 I might also instance in the Temple of Solomon as a Type of the Church universall not particular for I have handled that before but universall in three things 1. In the holy of holies 2. The holy place 3. The Porch 1. The holy of holies as a Figure of the triumphant part of the Church The 2. a Figure of the militant part of the Church as it is visible here consisting of such as are indeed holy and sanctified in Christ Jesus And 3. the Porch which as yet I account no part of the holy Temple for all to enter viz. mixt Congregations where all may heare till they be called into the holy place This Porch hath mixt company in it good and bad Saints and Hypocrites till they come to be call'd into the holy house and then they are separated In our dayes we are but in Tabernacles as we sayd before but the Temple is a building Solomons dayes are comming in the meane time matter must befetch'd from far as we shew in the Precious stones before as Solomon sent far about to find matter in all Countries for this building And at the last all our Tabernacles or particular Congregationall Churches shall be turned into this one Temple there shall be no more particular Churches as now but all shall be one Temple to the Lord all all Saints Churches past present and to come Jews and Gentiles gathered from farre East West North and South all shall make one Sheep-fold But before I conclude I shall bring in one Type more for all that is a fulfilling in our dayes and so will untill our compleat restauration and it is of Eden or Paradise and that it is a Type will appeare Isay 51.3 so Ezek. 31.16.18 Ezek. 36.35 â—6 he will make her like Eden So it appeares in Rev. 21. and 22.1.2 where there is also the Promise of the clear Rivers and the Tree of life againe So the Lord hath promised to make his Church a Paradise that is in Hebr. Pardâ—se an Orchard or Garden full of trees of Righteousnesse Cant. 4.12.13 Eccles. 2.5 a water'd Garden as Isay 58.11 c. See to this in Ch. 3. of 1. lib. the promise is too to make her an Eden Gr. of Hedone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pleasure where the Saints shall be fill'd with joyes Isay 35. ult c. But let us heare in what particulars the Type tells us of the spirituall happinesse and glory of Christ and his Churches in these latter dayes See Gen. 2 8.9.10 to 18. first from the Description of the Garden it selfe 2 Of Man plac'd therein First the Garden v. 8. is sayd to be of the Lords own planting plantavit aut plantaverat Jehova Elohim hortum aboriente so shall these Churches or Gardens inclosed Cant. 4 12. in these latter dayes wherein you have these five particulars 1. That the Lord himselfe hath provided and prepared this place the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plantavit implies the excellency of the place above all others which the Lord himselfe by his own hands as it were and with speciall wisdome power and industry had made for in Gen. 1.12 the earth is said to bring forth other fruits herbs trees c. But Paradise the Lord made i. e. to shew how far it excell'd all other places of the Earth so in Gen. 1.27 is
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
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