this bids them to eat of the forbidden fruit and makes them Owl-like frowne at the face of the Sun Those that make reason their guide do but set a mad unruly horse to be formost in the Team Wherefore as Abraham when he went up to the sacrifice of his Son he left his servants and his Asse below so though our natural Reason and humane Arts may serve for below yet they must bee left behinde if wee will come up to the top of this Mount for our Reason without the Grace and the Spirit that leads up is but like Sampson without his Guide when his eyes were out for without the direction of his Guide he could not finde the Pillars of the house Nor shall you finde the Pillars of the Lords house without the guidance of his gracious Spirit Thus Reader thou art invited to come and welcome be of what judgement thou wilt it is all one for that for thou art bidden to the Feast thou art guided in hither by grace Wherefore come hither heartily yea as into a Wardrobe not to finde an Inventory of new things for that is too troublesome but to find out what is fit for thy weare use and application In the last Book I was much engaged upon the Power of Civil and Ecclesiastical but in this I shall bee most in the power of the Church and Spirit the Spirit and the Bride The Spirit in the Churches which will be abundantly powred forth in these latter dayes Vide chap. 9. As to Civil Magistrates I have done my duty in shewing their duties and dare not like some Mermaid-like sing them into the Sea But I feare I may be answered as Antigonus answered one that presented him a Book concerning Justice Thou art a Fool sayes he to present me a Book of Justice when thou seest me making wars with other Cities and Countries Little lesse said one of the corrupt Lawyers viz. Mr Maynard â—o me last March before the Lords Commissioners of the Seale in the Parliament Chamber at the Temple whilst he was pleading the Law for a Delinquent Malignant Patron over and over an open notorious Enemy and Cavalier against God and State yet having compounded he must have the power to present a man of a wicked malignant spirit none else and knowne for swearing company-keeping and other vices and hee must force such a one upon the poore people that never heard him so muâ—h as preach to the joy of all the malignant godlesse wretches in the Country all about and to the griefe of all the godly who cry and complaine of this detestable unsufferable injustice and foule-oppression which will never leave crying for vengeance till it come with a powder upon the heads of some O! that godly eminent holy men whom all the Country would petition and beg for the very faithful useful Ministers of Jesus Christ must be justled out from a godly people and a Church-communion too and that by Church-enemies Christs enemies and State-enemies and all this is known most notoriously yea that Soules must be thus made sale of and slaves of to serve mens lusts and all this too by bribes extortion oppression injustice and thorough friends made by money or gifts O let the righteous God come downe and judge The whole world that hears of it abhors it And with tears and prayers some are crying aloud to the Lord of this lamentable Reformation in the want of the Laws Regulation The very justice of the Law as it now stands is most monstrous injustice and sends many a precious soule and family a begging against all honesty and Christianity for the wicked Lawyers who live no other way but by sin and one may in the sight of God be as lawfully tolerated to live in drunkennesse swearing whoredome and to get money by it and to make a trade of it as to live by take money for and make a trade of lying oppressing the Fatherlesse and widows cheating of the Nation eating up the bread of the poor yea the poor as bread turning out godly putting in ungodly and wicked debauched Whoremongers Adulterers Drunkards or the like in their room I say these ungodly ones for I cannot see how they can be other Christ himselfe deprecates and accuses as a crew from hell that live by sin Wo to you Lawyers Luke 11.46 47. for these are the enemies of Christ and have another God as the Romans had which they called Terminus But for the incredible wickednesse of those of that Profession their guiltinesse of all manner of sinnes which the Nation lyes under as Blood Theft Oppression Injustice Contentions Hatred Cozenage and Fraud Rebellion Lying Perjury and what not and for the injustice and tyranny of the Law as it now stands without regulation or reformation to the utter undoing of thousands that are aged godly and deserving Families with many a sad and lamentable history thereof and for the late excessive exorbitances of their injustice and oppression scarce paralleld in any of the former ages I doubt not but an accurate account will be given thereof to all the world in a book compiled for that purpose But in the mean time this Mr. M. one of the cast out members of the house I hear pleading for this cause of the Dâ—vill for I dare call it no other much offended me insomuch that I was urged in conscience to say before the Lords Commissioners Sir the Acts of the Apostles had been your best Statute-book in this businesse about souls You use not Gods word but before I could goe further he punched mee aside with some abusive fowl-mouthed language as I hope ere long to declare to the world saying What do yee tell us of the word we have the Law c. So the Lawyers pushed me aside But what a sad thing is this that such Laws and such Laywers should bee suffered and how can a good reformation be laid upon so base a foundation They are the Lawyers all this while that have hindered the Reformation and so they will as long as they have such influence upon the Parliament In reforming of the Commonwealth I wish our Governours would beware of leaning to Policie too much for hitherto like Jewellers when they see a spot or spek or cloud in the Jewel which cannot be grownd out without sensible abatement of the stone they will not meddle with it neither will our Governors as yet meddle with the regulation of the Law it seems because there must then be abundance of the corrupt cloudy spotty oppressive part of it be quite taken away and grownd to powder then but I hope ere long that policie will be out of power and prevalency I remember I have read Caligula upon the suit and out-cry of the people desired the Law might be set up that all might know it and not be ensnared by it but he had so well learned the art of
his Churches his Gardens inclosed though it may be yee may meet with many rubs and lets in the way Neither let it be selfe-love that swayes you for as there is a difference betwixt a childe and a horse in following of a man the childe follows his father for love but the horse for hay lay downe the hay or oats and the horse stayes but the childe goes sayes Mr. Harris So indeed is the Saints following of Christ into his Churches and Hypocrites very different for the Saints follow and obey him for love but Hypocrites for the loaves Wherefore Take heed to thy foot when thou enterest in and yet be incouraged all that can be into these Gardens to get out of the wildernesse and desolate place and that without delay considering the dayes we live in for as Dr. Williams sayes in Elijahs-wish page 2. It is reported of the Birds of Norway that they flye faster then the Fowles of any other Country and that by an instinct which they have whereby they know the dayes of that Climate to be very short and not above three houres long and therefore they hasten with double flight and wings So let it be reported of us in this Common-wealth that we of all other Nations in the World doe discerne the times and seasons and to finde this day do be shortened for the Elects sake And that now as it is high time wee make haste into the Lords house and with double-winged faith and affections we enter into his Gardens O let us not delay the time Hag. 1.4 or delude our selves but above all other let us make haste Many there bee who cry like nimble-tongued Tapsters Anon Anon Sir but modò modò non habet modum make haste then I have read that after the Grecians had won the City of Sardis that Darius or Zerzes who were Kings of Persia gave a charge that every day at Dinner one should speake aloud and remember him that Sardis was taken and captivated he intending not to be quiet till he had recovered it So should we every day remember the Church in the the wildernesse resolving never to be quiet day nor night with God nor men till she be recovered and restored into the Garden of the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pardes CHAP. IV. The Church is to be called out of the Wildernesse into an Eden or Garden enclosed in what respects particular Churches are particular Gardens and our duty to wait for this Restauration WHat Fruits have wee had of all those things whereof we are now or at least shall be ashamed For unto such as are ashamed of their former abomination doth the Lord bid us to shew the patterne of his house which is to be built up in these dayes as wee shall shew hereafter In the meane time now the winter is past our dayes of light will bee dayes of delight and our wildernesse-sorrows altered seasonably into Garden-solaces and our humane traditions for heavenly truths our wildernesse-company and mixed multitudes for the society of the first-borne God in Christ Angels and Saints our darknesse for light our deadnesse for life from being wilde to bee wise and our barrennesse for fruitfulnesse our want for plenty our dangers for safety our coldnesse for zeale our flesh for spirit our creatures for Christ our earth for heaven c. Now what shall we lose by such an exchange yee that are yet for the old Administrations Will-worships and ordinances of mens creation whilst Ephraim whose name notes fruitfulnesse shall say What have I to doe any more with Idols for why I have heard the Lord and observed the Lord I am like a green Fir-tree from me is thy fruit found Who is wise and he shall understand these things c Christs Church is called the Garden of the Lord an Eden a Paradise c. In the places forenamed and in Cant. 8.13 there Christ is said to dwell with the Saints his brethren and companions in a most eminent manner But why is the Church called his Garden First because by Christ they are as a Garden taken out of the fields commons or high-wayes abroad and separate from them as a peece of ground by its selfe distinct and independent with relation to the rest round about So in Joh. 15.19 I have chosen you out of the world c. Eph. 5.11 therefore have no fellowship with workers of darknesse unfruitfull ones and those not fit for a Garden of Christ. Secondly Saints are by him an enclosed people from them without they are hedged in by Christs owne hands Isa. 5.2 hee hath fenced it in and gathered out the stones c. So in Mark 12.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 21. hee hath round about it raised his hedge In the time of the Law the then hedge was full of sharp thorns and now by a Gospel-fence as we shall see afterward wee are kept in and others out that are not Christs Disciples for by his own rules he hath paled his people into a communion of love light life and liberty and thus his Church is a Garden enclosed Cant. 4.12 as a people by themselves and separate from them that are without Thirdly He hath planted this his Garden as he did Paradise Gen. 28. with his owne hand and hath by his owne labours and industry ordered his Church he casts out the stones he cuts up the brambles he who whipped out the buyers and sellers sets and sowes with singular heed to his Fathers will whatsoever he sees for his Garden-use and every other plant he puls up by the roots See it in Isa. 5.2 Matth. 4.33 he hath planted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with great pains whatsoever is of his Garden he will have his owne handy-worke in that the beauty thereof may be the greater c. and above all the world beside Fourthly this is his Garden for fruitfulnesse which hee is the cause of when a Gardiner sees one of his Grafts bud and beare he is glad and boasts of it so is Christ to see any one to take well but yet in this Christ excels all other Gardiners as Joh. 20.15 that he sets no Tree but for Fruits As Lucian fained the gods sate in Parliament to choose their Trees one chose the Oake for strength another chose the Bay-tree for greennesse another the Cedar for talnesse but Minerva to the shame of all the rest chose the Olive for fatnesse So Christ to the shame of all others chooseth Trees for fruitfulnesse not for strength talnesse or the like 1 Cor. 1.28 Not wise not noble c. Christs Church is like Canaan a land full of Brooks Springs Deut. 8.7 Vines Figs Spices Apples and all fruits that ripen by degrees as the Sun growes hotter they are to be the choisest these Gardens are
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
thy despised people have found grace in thy sight is it not in that thou art with us and goest with us and guidest us By this shall we Lord and thy people be separated and knowe from all the other people without that are round about us Therefore say they For Zions sake we will not hold our peace nor give thee rest till thy righteousnesse goe before us as brightnesse and salvation be in the midst of us as a lamp that burneth Isa. 62.1.7 and till thou hast made us a praise in the earth and we be called the holy people the redeemed of the Lord Hephzibah and Beulah Verse 4. and 12. We will not goe up say they to the Lord without thy presence with us if thy presence go not with us carry us not up hence c. This or these dayes thus holily solemnly and spiritually spent the people look like the new mown grasse or tender springs that hath the Sun shining upon it after a showre O then what a humble holy frâ—me of spirit may wee finde amongst them what Angel-like looks sweet words Christian carriages are there then O how they blesse the Lord with much alacrity and life for the returns made upon their spirits that the Lord is with them and will guide them by his owne presence and they give in an account to one another before they part of their confidence and comforts which they finde within being fully perswaded the Lord will be with them and calling for the time to be appointed when they shall make a Church-body and unite having nothing to obstruct but the worke of the Lord lying plaine before them they set apart the day for that duty and if any be nigh they send and seek out for the assistance of some other Church as it were to joyne with them and bear testimony to them upon that day and at the parting at the end of the day and duty will give to them the right hand of fellowship as a Symbole of love and of approbation as Pareus hath it in the Margin lib. 2. p. 161. Intimae conjunctionis symbolum non authoritatis of friendship and familiarity not of Lordship and authority But as Beza sayes Porrexerunt manum quod symbolum esset nostrae in Evangelii doctrinâ summae consensionis So sayes Paul Gal. 2. when James and Cephas and John perceived the grace that was given me they gave unto mee and Barnabas the right hand of fellowship vide Expositors and Septuagint in Gal. 2. so that it will bee very comely and an argument of their love and good-liking but it is not necessary wherefore to proceed The day appointed being brought in now as upon the shoulders of the Saints to be united together I meane by the daily prayers and preparations for this great and weighty worke they judge it for the reasons which follow to bee most expedient and more to the honour of Jesus Christ and more to the convincing of them without on this day however to appear in publike unlesse there be persecution I meane in such a place where any that will may come to hear and carry away what they can This day is begun and kept on for some houres with the prayers of the faithful as Act. 8.15 as John and Peter began it in Samaria and for the same effect viz. that the Holy Ghost might fall upon them this day and rest on them They pray not in a sleight overly formal way but with an holy violence to beset and to take heaven by force and bounce hard with the greatest might for the greatest mercy and with an united lively power for the large pourings out of the unction from on high upon them Act. 1.14 even untill the room or house is ready to shake again But after this there is some preparatory Sermon or speech made by one that is able and appointed thereto full of exhortation as Act. 11.23 Barnabas bid them with purpose of heart to cleave unto the Lord and as in Nehem. 8 1. c. the book of the Law was brought out and read in a most religious manner to all that could hear both men and women and all the peoples ears were attentive V. 2 3. which Ezra opened in a Pulpit of wood where he stood for that purpose v. 4.5 And then blessed the Lord and all the people said Amen Amen lifting up their hands Verse 6. and besides Ezra Joshua also and Bani and Sherebiah Jamin and others c. Vers. 7.8 read in the book in the Law of God distinctly and gave the sense and caused the people to understand So I say it is fit that the book of Christs Law be at that time read openly unto which he who preaches and exhorts is principally appointed in a Pulpit of wood in the publike place or elsewhere which is as convenient for all peoples men and women that will come of all sorts to hear For then the rules that the Church is gathered by the grounds upon which they embody together and the Gospel-order and fellowship of Saints according to Christs Law are all laid open proved and pressed that it may appeare to all that heare and understand that they doe nothing without the Law of Christ to which the peoples ears will be very attentive as we have experienced in some places already and such as have before through ignorance of this Gospel-order been enemies to it and inveighed against it and now came but to laugh at it and to carry tales and make scoffes were upon such a day convinced by it and inclined to it enquired after it being as it were dazled and amazed at the beauty of it when it came to bee opened out of the Word and to appear armed with argument of proof out of the Lawes of Jesus Christ and then they cryed Amen Amen unto it probatum est But now after this is declared to all what they doe and why they do this which they are about to doe their Rules Reasons Grounds Scriptâ—res and Proofs being produced and drawn up as it were into a compendium but so as that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe lye obvious and as much as may be beyond objection Then the next thing that followes is the Confession of Faith begun by him who is appointed thereunto as the ablest to lead the way hitherto this brother besides gives an account of the worke of grace upon his heart holding out at least some of his Experiences and such as are most usefull for such an Auditory 1 Pet. 3.15 with sweetnesse and humility of spirit so as thereby others may judge him laid upon the Foundation and be in a regenerate state and changed from darknesse into light from death to life from a state of nature into a state of grace and to have indeed fellowship with the Father and the Sonne 1 Joh. 1.7 But I purpose to insist upon these particulars more at large in the Chapters that follow
But after this Brother hath delivered himselfe at large having the more liberty because he leads as it were others and declared his clear satisfaction and undoubted perswasion to walk in the way whereinto hee is now entring as the very way of Christ appointed for beleevers to worship God in as the will of God wherein he is confident upon a Scripture and Spiritual account that he pleases God Then follows some others of the ablest of the Brethren for herein care must bee had in publike lest the weaknesse of a Brother give advantage to them without to harden their hearts against the truth and lest thereby Christ should suffer in his honour and the Church in her happinesse I say such Brethren as are ablest to speake are appointed for that one day being so publike And these as Jeshua Bani Sherebiah Jamin c. read in the Scriptures the Law of Christ distinctly I mean they lay down the Scriptures and grounds of their satisfaction and full perswasion to enter into this way as that which Jesus Christ our Law-giver hath laid out and they declare their sense and judgements and then proceed as the former Brother did in rendring a reason of that lively hope which is in them by Confession of faith Experiences of the worke of Grace and the like declaring their cleaving to the Lord in this way with full purpose of heart Thus as many as are appointed and thought fit for that day doe goe on one by one in order as they are set out and possibly on this day but few as eight or ten or more or lesse may be appointed and in the number for the first because the worke is this day the most difficult the most publike and must be most especially regarded and wisely and watchfully carried on Besides as Ainsworth sayes the Church is small at first a little graine of mustard-seed which is the least of all seeds Mat. 13.32 and as Israel once was the fewest of all peoples Deut. 77. Christ began but with two at first and God hath promised to take them but one of a City and two of a Tribe Jer. 3.14 and these are the poore despised contemptible ones of the world too for the most part 1 Cor. 1.26 27 28. and it shal be said of Sion Psal. 87.5 6. This or that man was born there so that not numbers are to bee expected or indeed to be desired at first but rather to be a little stone cut without hands and growing greater and greater and so a little one shal become a thousand After they be gone thus far some will have a formal Covenant in writing brought forth for these to subscribe and so all others as they enter but a Covenant they have taken and engagement made before which may be will appear sufficient when wee come in the following Chapters to speake of the Covenant But after all this is done their names are taken together into the Register Nehem. 7.5 Act. 1.15 upon Record against whom no exceptions could be made as before and these doe by prayer together give themselves up unto God and one to another willingly 2 Cor. 8.5 to worship the Lord and to walke together with him as a Church and to serve him in all his will revealed to them as such whom the Father hath picked out for that purpose Joâ— 4 23. 1 Pet. 2 9. and to bee helpfull to one another in particular and to the whole body in general according to their duties mentioned in the Statute-book of Christ which is alwayes to lye open before their eyes And to conclude this busie day they poure out prayers and praises in such a measure that as it was said of Israel in Ezra 3.13 when the Foundation of the Temple was laid that they could not discerne the noise of the shout of joy from the noise of weeping both were so great So here it may bee said the Saints are so filled with praises and with prayers that the noise of the one can hardly be discerned from the noise of the other And as upon the reading of the Law in Nehem. 13.13 separation was presently practised from the mixed multitude so that they separated from Israel all the mixed multitude so these are now a people no more to be reckoned among the Nations without but such as are separated from the mixed multitude As for other Brethren and the Sisters which are to bee admitted they doe make their Confession of Faith and as wee have heard before declare their full satisfaction and clear the worke of God upon their hearts by his Spirit in private I meane when these people thus enchurchedâ—together â—together are alone by themselves separate from the mixed multitude being now a Church in visible order And their admission is most proper so because the world should take no notice of their weaknesse in utterance or expression or the like whereby to upbraid them and the truth But this I purpose to speak to afterward in the mean time I and hundreds of the godly with me must needs be much offended at the practise of some that run preposterously into a way of fellowship without any rule laid downe or any Law of Christ read and opened upon which they embody together clearing nothing of the way first to give satisfaction to such as sit in darknesse to it but without any day of humiliation or due preparation for this weighty worke without any solemne prayers and serious self-examinations on a sudden in an hours warning or two and in some place or other too that is unknowne to any but themselves they write down their names together choose officers and all at once and so in an houre or two's time make up a Body and call themselves a Church and then all that will be joyned must bee joyned to them that are thus jumbled together in darknesse and in a most undecent and undue order but let them remember that in 1 Chron. 15.23 The Lord made a breach upon them for that they sought him not after the due order as Dike saith The failing in a prescribed formality which some would think nothing and that God regards not causes a breach upon them instead of a blessing so precisely strict is God to require the most solemne order too in the most solemne Ordinances and so quick-sighted a Judge he is in small prevarications in such cases For as to goe and fetch the Arke and to enquire of God at it was an Ordinance of God but to neglect the solemnity of carrying it and to carry it in a Cart hurrying and not on their shoulders and to neglect to sanctifie themselves for that service but to runne to it hand over head was not Gods order So also this Church-gathering or uniting together into a Gospel Church-state is an undeniable and solemne Ordinance of God and Law of Christ but to doe it without any seriousnesse solemnity
the Persons that are taken in First The power is the Churches not the Elders or Officers as some would assert to which I cannot assent because that the Keyes were given to the Church and left with them Mat. 16.19 John 20.23 And whom ye receive shall be received whom ye loose or give liberty to shall be loosed and whom ye restrain shall be restrained The words are read in the plural number in John 20. and in Matth. 16. spoken to Peter as the Representative of the rest of the Disciples and in the room of the whole Church as appears from Vers. 15. and 20. where he speaks to all and we finde the Church ever took this Power in the places before mentioned So Acts 9.26 c. and in Revel 2.2 saith the Lord to the Church of Ephesus Thou tryest or examinest them which say they are Apostles and are not and hast found them liers Now as Perkins upon the place sayes Christ gave every one of the seven Churches and so Ephesus as well as any other power and authority to take in or keep out or cast out obstinate sinners from partaking with them in their spiritual and special priviledges else he would not have commended them for executing this Power Doctor Ames in his Medul Theol. lib. 1. cap. 37. sect 6. saith Potestas quoad jus pertinet ad ecclesiam illam in communi pertinet enim ad illos ejicere pertinet ad illos admittere c. The power by right is the Churches in common for it belongs to them to cast out and to admit Members c. this is most certain And Mr. Dudly Fenner de Sacr. Theol. l. 7. p. 277 278. affirms for affairs that concern the whole body and matters of publick moment that they are to be done in the Assembly by the authority of the whole Church and if the people have any thing to offer or any thing to object or exhort or counsel they have their liberty and after that the matters are to be determined when they have been heard to speak all they can and have given their consent Now I say Officers have not the power to admit or exclude Clave non errante for as Acts 15.22 It pleased the Apostles and Elders with the whole Church c. The whole Church had the knowledge of it the voting in it and consenting to it the Elders neither had nor have any absolute power in themselves and therefore can do nothing on their own heads that concerns the whole as hath been spoken in Cap. 8. of the first Book and is like to be at large discussed in the third Book The Church hath the power and authority positively seated in her â—ui inest virtus authoritas essentialiter necessario which she may execute by her self which is always best and safest or by her servants that derive it from her Quibus inest contingenter accidentaliter minus principaliter sayes Dr. Whitaker de Cavil q. 5. p. 178 179. Now if by her servants as from her then let the Church be sure to set orders and limits for her officers in the execution of their derived or borrowed power that they may know they are but servants and not masters and are to be ordered by the Church not to order the Church For all are yours saith the Apostle to the Church of Corinth all whether Paul Apollo's or Cephas all yours to serve you Now in this sence we consent to a derivative power in Officers if need be to prepare matters for the Churches judgement and they may make way ready for the admission of Members as by inquiring into their lives questioning with the persons propounding them to the Church and the like but neither by taking any in nor putting any by nor the like for that Power is absolutely in the Body to admit and judge fit Thus Cyprian Epistolarum lib. 1. epist. 3. And I am much mistaken if Master Hooker grants not as much in his Survey of Church-Discipline Part. 3. chap. 1. but whether he does or no that is all one to me the thing is proved 2. The Persons to be admitted or taken in are chiefly to lie under consideration which are men or women Wherein as Mr. Hooker hath it two things are to be attended 1. What is to be done before 2. What in their admission First What is to be done before The person or persons that does earnestly desire to be admitted makes his desire known to the Elder or some Officer or Brother who acquaints the Church therewith then order is given to take his name into the first Record among those that have been propounded for admission and the person is desired to come on another day In the mean time the Church gives order to some Officers or others to inquire strictly and to inform the Church carefully and honestly of the persons life the uprightness of his conversation his carriage to them without and to them within at home and abroad and what report he hath among those that fear the Lord As also to deal with the said person at some time by conference and questions and to gather what he can of his knowledge and acquaintance in the things of God For the hottest Presbyterians Mr. Rutherford himself admits of this That they ought to be neither scandalous nor ignorant wherefore a searching enquiry must be made of them Now I confess I cannot finde this work with the New England Brethren to be onely the Elders and those that do it to entrench upon the place of the Elders but such as the Church appoints thereunto have a sufficient call and do but their duty therein Now the day appointed being come and nothing appears scandalous or sufficient to the Church to keep him off any longer after this sufficient time of information he is then called in to be admitted But some may say before I step further stay Sir Quest. What is it you count sufficient to keep one off Answ. This hath been at large discussed in the former Book Chapter 5. But in a word If he lives in any known sin either in commissions of evil or omissions of his known duty and makes this his practise Why he professes himself sayes Mr. Hooker thereby not free to submit to the Laws of Christ nor fit to be his subject nor to enjoy the priviledges of his Kingdom not obeying the Authority of his Scepter Nay by such a sinful life in case he had crept into the Church he did enough to be cast out again Secondly what is to be done now in admitting them The Church appoints whom to speak who is usually the Pastor as the mouth of the Church and this the rather to restrin the wantonness and pride as Mr. Hooker hath it of some mens spirits which are ready to impede the progress and profit of Gods ordinance in admitting Members by asking
Lord is tryed I can tell it by experience and I know that he is a buckler to all that trust in him And David Psal. 51. promises that as soon as his broken bones were healed and the joy of his salvation was restored to him Verse 12.13 that he would presently preach it and teach even sinners Gods wayes to give them warning of uncleannesse sinne c. and to tell them what it is to lye in hell horror to have a wounded spirit an accusing conscience and the judgements of an angry frowning God Thus also 2 Cor. 5.11 Wee knowing the terror of the Lord that is by terrible things which would make a man tremble and his heart ake we perswade men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we tell them the condition we were in and now how wee are out on purpose to perswade them to beleeve in God and to get out of their carnal condition for presidents sometimes doe prevaile before precepts so that this is no novelty to declare the condition which we have been in and are in Taste and see the mercy grace and love of God in Christ in the Gospel by pardon peace reconciliation assurance or whatsoever is to be tasted as Dr. Ames observes on 1 Pet. 2.3 if so be ye have tasted how gracious the Lord is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely taken grace for so many do but tasted grace per metonymiam effecti and found experimentally feelingly feedingly how it tastes O then you will say O it is good O this is sweet and say to others Come and taste The Israelites when they had tasted the manna they called it Angels food but before they sleighted it What is this Thus Psal. 119.103 but why should we taste it and tell it to others There be divers Reasons both with reference to God the Church and those Saints themselves that doe enjoy them why they should declare them to the Church First It is a bearing the best outward testimony to God reason 1 and his Attributes that can be when we can say by experience that God is gracious loving slow to anger ready to forgive that he is true and faithful for we have tryed him and therefore know it Psal. 18.30 But on the other side it is the want of this that makes us call his care and his truth and his mercy and love so often into question especially in times of trials as Sibbs sayes in his soule-conflicts chap. 18. in Joh. 15.27 and ye shall beare witnesse sayes Christ because ye have been wâ—tâ— to mee from the beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye shall witnesse upon your owne knowledge the word is not from hear-say but have-say from your own experiences yee shall testifie even before the Judge in the eye and ears of all the people that I am full of grace light life and salvation You shall know it by experience and witnesse to his truth faithfulnesse righteousnesse justice mercy c. And though a thousand should deny it a child of God that can say by experience that God is a good God the word is a true word his love is a most soul-ravishing and never-ending love and the like and his hand helped me his blood cleansed cured comforted me his owne good will restored me Oh such a one opens the mouths of many to praise the Lord Psal. 35.18.27 and to beleeve in the Lord Joh. 17.21.23 Jo. 11.48 Act. 3.9 Luke 18.43 reason 2 Secondly It is needful for the Churches benefit too to set upon this duty to declare experiences of Gods worke on the soule and that for these several Reasons which follow As 1 To know so far as may be judged by the effects who are the Elect of God 1 Thess. 1.4 beloved of God that is by the judgement of charity not of infallibility for none can say for certainty thou art a Saint or elect but so far as we judge and beleeve in Vers 5. the proof of Election lyes in Vocation and ye know what manner of men we were sayes he so that the Church was endued with a spirit of discerning 1 Cor. 12.10 Now such as the Church beleeves to be called of God she beleeves to be of the election of grace Rom. 11.5 and such she must admit Now to make Election sure as 2 Pet. 1.10 and cleare we must make our Vocation sure and Calling clear 2 Tim. 1.9 where it is called a Holy calling that is from sin to grace Tit. 2.11 12. from darknesse to light 1 Pet. 2.9 from former sins and lusts to holy life 1 Pet. 1.14 15. and by this our election is knowne To open which note know that Election it selfe is secret and mysterious as it lyes in the decree it is from all Eternity Now poor man must needs bee lost to look what was done from all Eternity in the secret conclave and councell of Heaven a Being that is spanned by time cannot reach to it his Decrees are kept close under locke and key till it is time to open them wherefore I finde it not praise-worthy in them that so distract themselves and others by their curious disquisitions and nice disputations in this point For our way to have the fruit of it is not to dig deep and to search to the root but to reach to the boughs and branches thereof So look out and take hold on the Holy calling For the head of Nilus cannot be found out but the many sweet issues and Springs of that hidden head are found out and known So though the Head is secret and kept hid yet the Springs break out in our vocations and holy obedience and conversation as Adams on Peter P. 210. hath it for a River may runne a great while and a great way under ground but in time and in some place it breaks out and runs openly So the Decree may bee hid and secret for a while but the streams break out in Vocations which is the way from Predestination to Glorification Rom. 8.30 This cuts off that absurd sottish and soule-overwhelming opinion of many poor wretches who say if I am decreed to bee saved then I may live as I list for I am sure I shall be saved if it be decreed but if it be decreed I shall be damned why I shall bee damned doe what I can and my best way is to live in pleasure loving and serving my selfe here for I am sure all my care cannot alter Gods counsel Oh alas how subtil is the Devil but does the Word say thus no! but the Word sayes If God have decreed thy salvation as elect why then thou shalt walke in the way of salvation and then thou art decreed to be called as well as saved from sin to grace to a holy life from all uncleannesse 1 Thess. 4.7 to sanctification Origen makes mention of one sicke who was perswaded by a friend not to send for a Physitian for
us but now to double our diligence and redeem the time we have lost by making more hast taking more care and pains or else we should be lost for ever O! I was sufficiently wounded and fell a weeping I could not hold and after Sermon I went home where I boarded and sate alone crying and complaining that I had lost my time and at that time I took up a purpose never to sleep at Church more and made a covenant with it which I think to this day I observed ever since and when I began as at first I was often tempted to be drowsie I would alwaies stand and hold on nothing and cast my eyes about to open them more But after this I was not content with my former customary duties for now I must double them and do more then before wherefore I resolved to write down as well as I could every Sermon I heard and to get them by heart and to say every night one Sermon and to learn out of a book for I knew no better yet another prayer for morning and another for night and sometimes for noon too especially on the Lords daies so that my task was now doubled So I began to write down the Sermons which for a time was very little having no skill to write fast nor orderly but I ever observed the Doctrine and would write down the Reasons and the heads of the Vses and when I came at home I would get it by heart at noon that which I heard in the fore-noon and at night that which I heard in the after-noon and this course which I took made me more ready at night when my Father repeated the Sermons or the Landlord where I boarded for they both did it being very godly this made me readier to answer when we were asked what we could remember or what the Doctrine or Reason or Vse was then any other and this course I took customarily for nine or ten years together long after I came from Cambridge every night to repeat Sermons to my self alone or rather to say them by heart as duly as I went to bed the Lords-day night that Sermon which I heard in the forenoon the Munday night so called that which I heard on the last Lords day in the afternoon the Tuesday night Wednesday night Thursday night alwaies left to say by heart Sermons I heard a month 2. months 12. months and so as I encreased in years for 2 or 3 or 4 5 or 10. years before and I would usually get up the oldest and of longest standing and such as I had almost forgot or not lately recovered my memory with so that by this means I could remember many Sermons and such as were long agone preached perfectly Now on Friday nights I repeated as I did on the Lords day nights alwaies and on Saturday nights and Munday nights alwaies alike But you must observe if Sermons fell out in the week daies as on fasts or otherwise then I was wont to pick out Tuesday nights Wednesday or Thursday nights and so kept on the order and was fit for fresh Sermons on the Lords day and the Lord lead me on into this orderly way I know not how by himself without any creatures direction on the earth so much did I plot out for salvation by such means as these and to redeem my time Yet you must know having so much to do every night I sometimes began to my self whilst I sâ—te in the Chimney corner before supper and usually left nothing but my Sermon to repeat for my bed and my prayers by my bed-side morning and evening but this I must say from this form I learnt much of God and goodnesse for what I did at first for fear of hell I did at last out of love to heaven and of late to God and Christ as if it were without heaven and hereby I was not only able to tell many mens Sermons together and it may be ten years after they were preached but also able though chiefly by higher means as I may shew afterward to preach at 18 or 19 years of age as I did in Huntington-shire if not sooner to the amazement of many but to the table talk of more Well thus you hear how formall I was and yet as I may say I was but feared not loved into this strictnesse of religion and I remember then I should have been glad if any occasion hapned that there were no Sermons on the Lords daies or if I heard them not which I dare not but do notwithstanding if I were well for it was more ease to me I thought or else the Devill in me to repeat the old then to get in nâ—w But not long after this that I had heard Mr. Marshall as before I was further awakened by my Father afterward who preaching upon the good Samaritan and shewing his compassion to wounded ones yet in reproof to sinners shew how they were more guilty then the hard hearted Jewes that crucified Christ afresh now and have no compassion on him now he is in glory but spit on him and made him suffer and how his bloud would rise against them and if Abels a meer mans did so much more his and if David prayed from bloud-guiltinesse how much more from this guiltinesse of the precious bloud of Christ c. which he preached and pressed so powerfully that I was thrown into a trembling as lying under the guilt of Christs bloud and was long perplexed about it but after all this there is another remarkable passage that I must never forget which I met with or rather met with me to the purpose about 1637. as I take it at Messing in Essex I was playing with children my fittest companions then and running round about the house we lived in through two or three little gates in sport and idlenesse as I was running with the rest I know not how nor upon what occasion I threw out vain words and crying O Lord which we were not suffered to do my heart was suddenly smitten upon it and I was suddenly set a running as if I had been possessed by I know not what power or spirit not having any strength to stay my self were it upon my life untill I was headlong carried through a little gate-way where as plainly to my thinking and in my appearance as ever I saw any thing by the Sun-shine there was set a naked sword glistering with a fearfull edge I thought and which took up the whole space of the gate from one post to another with a broad blade most keen and cruell at which sad sight so fraught with frights I gastly screeched and yet had not the least power to stay or stop my precipitant course but I was quickly carryed quite unto it so as that the edge of the cruell blade meeting with my body it seemed to me impossible I should escape death and I made no other account but
up of my joy when I shall give an account to their comfort at the great day And since that I have been sent forth as a Pastor and publique Teacher by the Church and I know my Ministeriall commission and authority to be from the Lord and notwithstanding the divers temptations that I meet with yet finding my heart full of corruption and my life a continuall warfare of flesh against spirit yet I blesse God who hath delivered me in diverse wayes which I have not yet declared from the fraudulent gins and snares of the Devill and who hath called me out of darknesse into light that his power is stronger in me then any that hath been against me and I am the better provided against Satan for that I live now by faith in the Son of God above the letter in the life above the form in the power above self in an higher self altogether where I have my abode so that I am not I but by the grace of God it is that I am what I am as the Apostle said Why weep ye for me for I am ready not onely to be bound but to dye so I say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have provision within me seeing Christ is in me the hope of glory I am assured of Salvation in Christ Jesus my head my Lord my elder brother and the first fruits of all them that rise again And although I meet with daily troubles at home and abroad within and without yet am I all the way ascending heaven though descending hell the same way with Christ who hath through the vail consecrated a new and living way for me into the Holy of Holies I can comfortably drink after Christ out of his own cup and in eating his meat and drinking his drink take gall and vinegar as wel as wine and honey I prefer Christ before Salvation and had if I know my heart yet not I but my spirituall self had rather goe to Hell with Christ in my armes if 't were possible then to heaven without him accounting the enjoyment of him to be the enjoyment of all the excellencies and happinesse in heaven and earth Super omnia Christum I am very confident Christ can't be perfect without me nor I without him but that I shall appear perfect for all Eternity in Christs righteousnesse and am pardoned by his death purged by his bloud sanctified by his Spirit and saved by his power and this I am as sure of to be glorified as he is glorified and shall see him as he is I could say much more and have many more experiences but I fear I offend others I shall cut off in an Apocope but pray pray for me that Gods power may appear more in my weaknesse and whilest I live and breath I hope and resolve it shall be with him and for him as well as by him and that I shall not desire to live one minute longer then to his honour and glory and for his service which the Lord make me fit for and faithfull in and prepare me for that glory which is to be revealed But these things I have spoken in the fear of God wherein you hear what I was what I am and what I shall be I know no more yet to trouble you with but according to the accreasings of the holy one in me and effusions of the unctions upon me I shall speak more hereafter for your advantage I were a wicked wretch should I smother any of the appearances of God which I meet with 40. An eminent Experience or relation of John Osborne member of the Church at Purleigh of the which Mr. R. was Pastor as was taken out of the Church Register word for word JOhn Osborne a poore labouring man was admitted a Member of this Church April 16. 1650. his visible carriage in word and deed seeming holy and his outward conversation such as he was well approved of after his confession of Christ and resolution to cleave close to the Lord in this way nemine contradicente but it seemes this man was much unsound and not yet fit matter within whatsoever he seemed without and it being best known to God and himself Gods designe was to work out the discovery of him out of himself he began to manifest much grief and gall within him by his outward colour and complexion but kept it close to all the Church that his ill life was the cause of his ill looks yet he followed the means frequented the Communion used the Ordinances at home and abroad in publique and private so that nothing could be gathered in the Churches apprehension but godlinesse in him He would presse an exact walking Gospell duties and in discourse cast in his mite of knowledge and measure of light So that some tooke much content in him much comfort of him but for all this his heavy countenance did discover that there was somewhat in him lay undiscovered and not yet brought to light But Gods time was near to doe his Church good and to give them some reall testimony and tasts of the first fruit of his love towards them by making him known to them whom they thought they knew but indeed did not know for what God saw in him that was naught was not visible to the Church but what was visible was good but that which was invisible to us was the rottennesse and unsound part of the man But mark how God met with him who upon the 28. day of April 1650. was after Sermons being the Lords day struck by a sudden distemper which in the night produced dangerous fits which continued at times for two or three dayes the Pastor of the Church J. R. he did visit him but at that time being Wednesday May 1. following he discovered no discomfort discontent or burthen within him at all but he had good expressions and motions yet was once or twice in his fits very fearfully but after he was recovered the Pastor with prayers for him and directions given him departed home The next day being the Lecture day after Sermon was ended it was moved in the Church to contribute unto him who did it freely and largely and that very night the Pastor J. R. was sent for again to him but first the Church made prayers for him And it is observable that this Osborne being in very strange fits as ever were seen like one possessed he groveling and foaming and his hands feet eyes mouth were most gastlike drawn out into a Convulsion-manner but much worse at that very hower that the Church made prayers for him and not ceasing till God were prevailed with those strange kinde of fits and distempers left him to the amazement of all that knew it so that after that not one fit more had he though they continued upon him so thick and for so long a time before that no Doctor could help him but all gave him over for a dead man without
sweet unity love and harmony was among the Puritans and Professors when they were under persecution how they priz'd one another and so it will be again and much more Secondly This Vnity of the Churches will be honoured from Heaven with a large effusion and powring out of the spirit upon them for in that day they shall know the Lord to be their God and as one people they shall acknowledge and never be ashamed and then shall it come to passe that he wil powr out of his spirit upon all Joel 2.27.28 And by this they will bee yet more one then ever before as appears Act. 2.17 and 4.31.32 when those that were filled with the holy Ghost were of one heart and one mind and of one soule neither sayd any of them that ought of the things which he possessed was his own and then great Grace was upon them all Great grace then indeed Having favour with all people Act. 2.47 This blessed day is hard by us when Jerusalem shall be a praise in the whole Earth round about us but we must be purged first In Ezek. 37.7 as the bones there came together by the shaking bone to bone so will the Churches by the shaking before mentioned in the time of triall cling and come up closer together then ever before Church to Church and all as one Though they were before as the bones scattered so in their affections and far asunder they shall bee shaked together beleeve it and then they shall receive life and breath from God more then ever before v. 9.10 Yea they shall not only be shaked together but tied together with sinewes and cords and lawes of Love that shall never break and this is to be before the full winde from all 4. parts blow upon them and fill them with breath and life So I am assured from the Lord and the Churches shall find it that they must be united together with strong ties and lawes of Love even with the liveliest sinews and strength of affections before they shall enjoy that great and notable effusion of the spirit which is the winde that blowes where it lists in such a measure as from all parts in all gifts graces and admirable administrations as from all quarters to enliven them and multiply them for in that day they will be as an exceeding great army Eze. 37.10 Lastly consider the great and notable day of the Lord is then the next that comes upon us Ioel 2.31 and Zion shall be glorious In the mean time as the lines of a circumference the nigher they come to the center the more they are united and the nigher they are one to another So for certain Sirs the nigher we are to that time the more we are united and the nigher we are one to another So that we shall see every yeare the Churches more and more united and that in the spirit untill the dispensation of the fulnesse of times when all things shall be in one Ephes. 110. The Lord hasten these happy daies I was pressed in my spirit to acquaint the Churches thus much and to call upon them to unity that the enemies might not have such advantages against us as they doe take for our defect in this duty and that our unity consist not in formes but in the spirit as for practicall rules heerto I shall refer the Reader to the following book But thus I have shewn wherein the Presbyterians and Papists agree and are alike in Discipline Doctrine Ordinances and Practises In Discipline for the Church Catholike Head of the Church matter of it force of it foundation of it and in laying their foundation and about the Keyes and Synods and in Officers to all which we have declared our dissent and abhorrance and so for Doctrine and Practises in all in neere fifty particulars wherein I have clearly instanced the Lord make his people in England wise enough to avoyd such Popish tenets and doctrines and give our Brethren that power and will to cry Down with Antichrist Down with Babylon as we do that hear the voice lest pertaking of her sins they pertake of her plagues Rev 18.4 And let them not think me their enemy for telling them the Truth Gal. 4.16 But to the 3. Consid. The 3 Consideration to come to a Conclusion is that the consideration 3 Gospel Order in the Congregationall Church-way which wee have treated of restored to its primitive purity and beauty is one of the great promises of these latter dayes and the spirituall glory of it sparkles in sight of the saints out of many promises prophesies and varietie of the richest types and is to stand apparently distinct by its selfe from all other orders wayes worships or Churches whatsoever as the visible Kingdome of Jesus Christ for his subjects to walk in That it is one of the great promises to bee accomplished in these latter dayes appears Isa. 2.2.3 Micah 4.1 Isa. 35.1 8 9.10 Isa. 30.21 Psal. 110.3 Ps. 46.2.3.4.5 and 48. P. 3. Malach. 3.17.18 Isa. 51.3.4 Dan. 2.32.33.34 Act. 3.21 Dan. 8.3 The higher is last the best wine at last and the glory of the latter house shall be greater then the former Hag. 2.6.7.9.21.22.23 For further Explication though I have beene full in former Chapters yet to conclude this I shall name these 6. speciall Heads which ensue to prove this Generall Assertions without exception The Prophesies and mproises are full for Christs reigne as Head and alone Ruler in his Church especially and most visibly in these latter dayes He alone shall reign over them in Zion and for ever Micah 2 17. Psal. 99.1.2 Isai 9.2.7 and 22.23 Psa. 2.6 And is set up King in Sion He will be greatest in Zion· Rev. 2.26 Yea and rule the nations to Rev. 11.15.17.18 Zach. 14.9 Therefore all power is given him in heaven and earth Church and State Mat. 28.18 to rule all as being more excellent then the mountains of prey Ps. 76.4 till all be under him 1. Cor. 15.25 Thus he â—ides in our dayes conquering and to conquer But to speak to his Headship In his Zion his most speciall habitation and Kingdome Hee is the alone Head of whom all members aptly joyned receive life and growth And this he is to us as he is one with the Father Jo. 17.21 From whom we have life and grace In especiall maner hee is to bee manifested such a Head in these dayes of restauration Hosea 1.11 the children of Judah and Israel though they differ as to form as Independents and Anabaptists c. shall be gathered together and appoint to themselves one Head and come up out of the Land for great shall be the day of Jezreel So the Churches of Christ shall be all one as we said before in Vnity under one Head viz. Jesus Christ. For although the Churches have stood off hitherto one from another as the 10. Tribes did from Iudah and
more in and by the spirit of the Lord John 4.25.24 But God is very exact as appears by the strictnesse of the woâ—d to have his Saints the Churches and Members thereof subject to his Laws even in Paradise even in the best reformed restored dayes Heb. 8.10 Ezek. 43.11 and 44.5.24 Yea the Royal Law James 2.8 And Law of truth Mal. 2.6 Yea the Law to go forth out of Zion to others Mich. 4.2 And seale the Law among my Disciples Isay. 8.16 So that God especially looks for it from them for they have more reason to live under the Order and Law of God then any others for they are to be Examples to others as lights on a hill and as the Salt to season others that are without They have it first that are in Churches most excellently as from the Lord and others as from them Micah 4.2 Adam had the Law first in Paradise as from the Lord most excellently of all and Eve afterwards as from him Besides the Majesty Authority of God is promised hereby especially in the Churches as Paul said 1 Cor. 11.23 For I have received of the Lord that which I delivered unto you c. so it shal be especially in the last days as Micah 5.4 He Christ shall stand and feed and rule in the strength of the Lord in the majesty of the name of the Lord his God and they the Churches shall abide For now after this shall he Christ be great unto the end of the Earth But yet marke this that the Man was first made and then commanded he had first a Principle and then a Precept the first is to the adesse and then the other to the bene esse So that to the singular Comfort of Saints and all Church Members here is much promised that he will first create and then command that he will first give them a power to do it and then give them a Precept to do it And then they shall be upon the Chariots of Aminadab First he 'l write his Law in them and then receive his Law of them i. e. that which is written in them in these latter days so that the Churches Saints shal not be yea caÌ„not be without Law nor without liberty nor without the perfect Law of liberty Jam. 1.25 5. Man though in Paradise must not be idle therefore v. 15. God put him in to dresse it and to keep it viz. it Garden for the word is hortus which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Feminine Gender with this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affixed and it is not without signification to all the Churches and Saints for as Zanchy sayes Paradisuâ— illa typus fuit Ecclesiae ergo qui in Ecclesiam positi sunt discaâ—t se non esse hîc positos ut otiosi vivant sed ut pro suâ quisque virili colat Ecclesiam camque custodiat Paradise was a Type of the Church and it concerns every Member of the Church to remember he must not be idle but up and about to work in the Vineyard to dresse and keep it for the manifestation of the spirit is given to every one to profit withall 1 Cor. 12.7 To doe something or other to the edifying of the Church 1 Cor. 14.12 Rom. 14.19 to instruct exhort build up and dresse it Ephes. 4.29 1 Thes. 5.11 Jude 20. Heb. 10.24.25 Yea and to keep it too from the Foxes of the Field and the Wild Bores of the Wood yea to keep out all Beasts and such as would hurt this Paradise and to keep in good Orders the Fences and Hedges the Lawes and Liberties of the Church Jude 3. Gal. 5.1 Heb. 12.3.4 Ephes. 4.3.4 Phil. 2.1.2.3 1 Cor. 1.10 2 Cor. 13.11 This Care lies upon all the Churches and Members thereof the Lord make them good Husband-men carefull and watchfull and painfull as he hath promised for the benefit of the Church and the good keeping of this Typified Paradise as Hosea 10.11.12 Obj. But Labour and Worke was poena peccati a Curse Gen. 3.17 and a Bondage Ans. Not every Labour and Worke but anxious vexatious grievous pains and labours but not to labour in Paradise in the Lords Garden or Vineyard to such as the Lord hath set therein his Yoke is easie and his Service is sweet to them Prov. 3.17 The Wayes of wisdome are pleasantnesse to their Souls they delight to be doing for the Lord for Christ for the edifying of his Church Psal. 1.2 and 16.3 and 40.8 Psal. 119.16.24.35.47.70.77.174 Duties are a Delight and Ordinances a Delight to them Cant. 2.3 Isay. 58.13.14 6. Man though in Paradise yet upon open Breach of Gods Law he was cast out and excommunicated Gen. 3.23.24 Therfore the Lord sent him out from the Garden of Eden to till the ground from whence he was taken and he drove out the man or expelled cast and shut him out which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hard word and a clear Excommunication whilst the former word he sent out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but a kind of command to him to pack away but now he 's thrust out and banish'd Paradise for indeed his offence was the greater that it was in Paradise after he was so blessed and had tasted the fruits of it c. So must Offenders though Members of the Church 1 Cor. 5.45 be dealt with their sins are of the greater aggravation by how much the longer they have been Members and by how much the more they have tasted of the Fruits and found of the Benefits of being inclosed and in the Garden of the Lord viz. Church-fellowship wherefore let Members beware of the forbidden Fruits and they may live diu die long and happily in the Churches of Christ in these last dayes 7. Man in Paradise might eat of every tree v. 16. of every tree of the Garden thou mayest freely eat that is of the Fruit of every Tree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex quavis arbore except as v. 17. of the tree of knowledge thou must eat freely is an excellent Hebraisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eat and eat again yea comedendo comedes you may eat by eating there be some that say under these words lye a Command upon the Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he must eat of the Fruits of every Tree without making difference of clean and unclean c. This shows the great advantage and priviledges of Saints and Members of the Churches in these last dayes they feed upon the Fruits of every Tree in the Garden not out of the Garden of every Ordinance of every Administration of every Gift Grace of every Saint or Member not putting of Differences making Distinctions or having of the Faith with respect of Persons or Opinions Micah 4.5 And they shall sit every one under his own Vine and they shall walke every one in the name of his God c. Yea then as every Tree
shall be fruitfull Col. 1.10 Hosea 14.8 So every Saint and Member must eat of the Fruits of all out of all i. e. that grows out of every one yea of the least lowest darkest and most undershadow and meanest Member or Brother of the Church for every one shall bring in of his Fruits and none be hindred and every ones Fruits shall be in due season Ps. 1.2.3 and none before the time Mal. 3.11 but all ripened by the Sun and then every one will be desirous of them Micah 7.1 My soul desired the ripe fruits sayes the Prophet himselfe 8. Man in Paradise was forbidden the Tree of Knowledge v. 17. But of the tree of Knowledge thou shalt not eat of it for in the day thou eatest thereof thou shalt surely dye which words are full in Hebr. you shall not eat of it that is not eat out of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if the Lord should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poynt out with his finger the Tree he forbad if thou eatest thereof thou shalt not faile to dye thou shalt surely dye which is in Hebraisme too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moriendo merierie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt dye with dying thou shalt dye the death that is necessarily and unavoydably and most miserably thou shalt know 't is a fearfull thing to sin in Paradise so in Church-Fellowship therefore the command is interdicting and prohibiting the tree of Knowledg So are the Saints Members in the Churches forbid the tree of Knowledge that is humane Wisdom carnal Reason and Policy affectation of Word Gifts habituall Parts of Learning subtile Sophistry and all such forbidden fruits in Paradise so in the Churches Col. 2.8 That none spoyle you through Philosophy Arts and Sciences nor corrupt you with humane Wisdome 1 Cor. 1.20.21 2 Cor. 1.12 which Aegypt and Babylon did and yet do abound in but the Lord hath promised to destroy and bring this Wisdome to nought Isay. 29 14. And that the deafe shall hear and the blind see Isay. 29.18 The things and visions of the booke which the learned can't read in v. 11. Because 't is sealed to him but the spirit of the Lord shall reveale them to Babes And those that see not shall see whilst those that see shall be made blind Therefore let the Saints take heed of that Tree whose Fruits if they live upon them and prefer them for so Man did will be accursed to them Jer. 17.5.6 For cursed is the man that makes flesh his arm whose heart departeth from the Lord for he shall be like the heath in the desart and not see when good commeth This is a Curse indeed as full as the Fig-tree had and this dreadfull Curse is full of wrath for and to them that prefer and feed altogether on humane Parts habitual Gifts Wisdome Learning or the like for by these the Old Man who must fall gets to be enthroned and Christ and Truth justled out of doors not that we deny an use yea and sometimes a great use too that may be made of Parts Learning humane Knowledge habituall Gifts c. For if there were no use at all to be made of them then they were not to be there then this Tree of Knowledge should not have been set in Paradise at all much lesse in the midst of the Garden but this we say that though they may be suffered yea seen heard handled yet they must not be eaten fed on before the Tree of Life to live on or to be nourished by them O no! but feed on the Tree of Life Eate down the Fruits of the spirit the Graces Learning Wisdome of the spirit to live on to be quickned nourished comforted by and to have them consubstantiated into you So that the other fruits are not first to be feed on but to be looked on and to be used as Servants to the Tree of Life and by the bye therefore woe be to them that prefer the tree of knowledge before the tree of life it is that which is here forbid and is accursed with a most dreadfull sentence and doome upon it and they fall fowlest and most irrecoverably that fall by eating the fruits of the tree of knowledge viz. selfe-wisdome and parts c in preferring of these by Sathan's subtill insinuations before the tree of life Let all Churches and Members look to it then For they are under a desperate curse that do so and when they do Julian like Apostatize they are the most hurtfull unholy violent and unexecrable Enemies to Christ and his Gospel 9. The Serpent got even into Paradise it's selfe and presently pitcht upon the tree of knowledge to tempt the Woman and so the man with the fruits of that tree and the Woman seeing 't was to be desired to make one wise Gen. 3.16 Sayes the Text took it c. So Sathan that subtill Serpent creeps into the best Churches at some hole or other and appears in their Congregations as Job 1.6 where God sees him when men can't and so even in Judas in Christs little fellowship he crowded in and so in Jude 4 Gal. 2.4 and when they are at the best and busiâ—st duties he 'l be sure to teÌ„pt them that subtilly with wonderous art and cunning winding himselfe into the heart of one or other to tempt them to forbidden fruits and he usually gets up into the tree of knowledge i. e. by carnall reason humane wisdome c. to do it He oftentimes presents the fairest side of the fairest fruits of this Tree to tempt poor souls with And he sets upon the weakest vessels to seduce them with a supposition of Gifts Parts humane Wisdome Learning and the like that these will make them wise and as Gods c. O sad miserable sad souls that are so deceived by the fair shows of Gifts as to prefer them before graces Wherefore let all Members and Churches be warned hereby For Sathan is got in to tempt some of the weakest of them Therefore sayd Paul to the Church of Corinth 2 Epist. 11.3 I fear least by any means as the Serpent beguiled Eve through his subtlety so your mindes should be corrupted by his cunning Acts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the plain simplicity that is in Christ Wherefore let us all beware and believe graces more then gifts the tree of life is better for food then the tree of knowledge the spirit is better then the flesh and Christ to be preferred before the Creature or creature-parts and appearances And know that none are wise but the Saints the Churches and Saints are able to out-see all the Vniversities of the Earth in altissimis causis rerum Christ is their Wisdome 1 Cor. 1.30 Et dignoscitiva directiva in him they are wise 1 Cor. 4.10 and learned the learned of God are brought up in the Universities of Christ the Schooles of the Prophets indeed excelling all in
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all Idols And torment such as did not bow down to them 3 Man notable to remove the Rubbish A hard work and why Sim. ☞ Much to bee done before men be built clear upon Christ the Foundation Expos. Zach. 4 6. None but Christ can remove thâ—s grosse rubbiâ—sh Châ—ist is Lord and Master-Builder how 1 We have all but one Master 2 This Master hath set us our work both what and where 3 This Master makes us all good provision for our selves and our service 4 This Master paies us honestly and wel and before-hand 5 This Master hath the honour and name of all the work 6 This Master defends his servants from such as would hurt them or hinder the work Lastly this Masters word is of focce to make us worke against all gainsayers So that his order and direction must be served Obj. Answ. Expos. Paul calls not himself the Master-builder but as a Master-builder 1. In laying the foundation well and deep 2. In that the foundation laid is of sound substance 3. In laying the foundation first of all and from thence building upon Ranters flie aloft first into the air and are without foundation 4. Having skill sound judgement and experience Sim. And taking pains himself too to build up 5. An Overseer over the rest Christ onely the Master of the building Christ the Lord over all 1. How he is Lord or by what means 1. By power Th. Aquin. 1.33.7 â— 2. By Purchase His deeds do shew it written with his blood sealed by his Spirit c. 3. By Conquest We are his prize-goods 4. By gift and inheritance 5. By free choice 1. So God hath chosen him the Lord. Hag. 2.23 2. We have chosen him our Lord. Expos. Christ to rule as well as Christ to save What it is to choose him Aliquid ex parte cognitiâ—vae virtutis aliquid ex parte appotitivae Expos. 2. Christ is the Lord but what manner of Lord. He is an Independent Lord. 2. A Spiritual Lord. 3. A most excellent Lord. 4. An universal Lord and yet peculiar 5. A sole Lord and Soveraign Lord Chief Justice in his Churches Christs warrants with a Habeas Corpus 6 The Everlasting Lord. All troubles and alterations ratifie him Saints happiness in the Lordship of Christ. We have but one Lord and one Law Happy are his subjects and servants Whilst othâ—â— are most unhappy 2. Saints singular honor to have him their Lord. What honor is More then a praise and a glory and yet Christ is all these to his Churches No want of preferment to them that are in Christs cause 3 Saints liberty and duties under Christ as Lord. How much this makes for unity in all Christian duties One to another to counsell comfort encourage vindicate Reprove admonish invite and perswade This advantages us much against sin Expos. The soules Soliloquy under the sence of Christâ— Scepter 3 Christ and none else the Head of his Church which is more then Master oâ— Lord. 1 Why the head A whole Christ Head Body united Who Head Who Necke Who Body Al together make up Christ compleat A mystery to most The work of former ages To know him in part viz. as Head Of this age to know the Body his Church Of the next to know whole Christ. Vide ch 3. Is taken from the similitude of the Head of a humane body 1 In order the head is highest yet but a member Head and brother 2 The head in excellency and perfection Expos. The fulnesse honour grace glory of his body Christ alone the head of gold 3 In the vertues and influences of the head A headlesse body is lightlesse lifelesse and senselesse All our vital Spirits from our Head Christ. This Head giveth all grace life motion judgement wisdom c. 4 Head in Government Gubernare est movere aliquos in debitum finem· Sim. Vid Zuinglium Artic. 2. de Eccles Et Bullinger Decad. 5. Serm. 2. de unitate ecclesiae 5. In Sympathy with the least and lowest member of the body Gadius Martyr Our eyes ears tongue all in our Head Christ. 6. In health and sanity When head is well all is out of danger but when the head is ill all is ill and out of order Many turn mad and why Zuing. Artic. 11. de Christo capite Expos. Expos. Capitis est incolumitatem dare corpori c. Bull. de civit eccles Decad. 5. Serm. 2. 7. Saints as hairs grow and hang on Christ their head Saints priviledg that Christ is their head The Church hath but one head What I mean by Church Viz. All Saints in all ages under all forms Sim. Brazen-hearted and faced men that set up the head of brass for the head of gold And so iron-hearted to tender Saints that set up the iron head Christ is and shall be the alone Judge do men what they can in matters of Religion A lesson long a learning and yet not learnt They resist Christ and this stone will crush them A difference betwixt true and false Churches in this The false haâ—h the Head of brass The properties of the Head of brass different from the Head of gold 1. The Head of brass compels by force 2. The Head of brass seeks secular powers to stand by his side and to support him Mark 7.7 Isai. 29.13 3. The Head of brass is made of mixed principles 4. The Head of Brass approves of the outside appearance as sufficient to be a member with him 5. His Officers and Members are all of the same mettal with himself 6. The Head of Brass hath and giveth an ill savor 7. Head of Brass looks bravely and brightly before a better comes whereby many souls have been deceived Expos. 8. It is but mans creature and must â—umble Expos. Matth. 16.18 Christs Headship will hold for ever Quest. Who be the Heads of Brass Answ. The first Head of Brass is the Pope who calls himself Christ his Vicar The History how Bishops Popes Prelates Metropolitans c. entred in at first ☜ How Bishops came in with their Diocesses Ever since Lords Spiritual and Temporal Their ambition like a Bladder Sim. From Bishops to Archbishops Primates To Quadrumvirats or Patriarks and to Popes 2 Thes. 2.4 Antichrist Vide Cartwrights Eccles. Discipline Antichrist begins to fall the same way he began to rise ☜ 2. Head of Brass a Councel as Christs Vicar 3. Archbishop next head of Brass Bulling de unit Eccles. Serm. 2. ☜ Not warranted in the Word ☜ All in primitive equal in honor dignity c. 4 Head of Brasse an Assembly of Diâ—vines or Synod ☞ Chap. 9. 5 Head of Brasse succeeds in Presbytery Classes that are ruling They breath by the Popes soule Mr. Dell in 's way of Peace p. 32 33.34 Mat. 18. Go tel the Church i e the whole Elders brethren and all Vide Cottons Keyes p 46. c. Philips Ans. to Lamb p. 150. Vide Damports reply to Paget p. 227 228 229.230 c. Burroughs his heart-divisions