tantum in se perditionis habet quantum quod reliqui ad peccandum inducuntur Chrysost. Hom. 25 in Epist. ad Rom. Secondly It is a scandal with reference to Christ. Vers. 15. for whom Christ dyed O! what will the world say what are these Christs Disciples that gurn bite at abuse despise refuse and condemne one another thus is this all their charity of weake ones to shut them out of doors and besides how dare you to offend one of them for whom Christ dyed doe ye thinke they are of so little worth for whom Christ dyed that you will not receive them what do you make of his blood what a scandal is this Further the Apostle to enforce this findes out this scandal to reach to Profession Religion the truth and Gospel its selfe In Vers. 16. Let not your good be evil spoken of or your Gospel liberty and way of Christ be defamed nor truth traduced nor Doctrine nor Discipline nor the Kingdome of grace as Olevian sayes be blasphemed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or evill spoken of 1 Tim. 6.1 1 Pet. 2.12 1 Cor. 29.30 How eagerly did Mr. Prin Bastwick and others take advantage to write and print all they could against this Gospel of Christ for that the niceties and curiosities of some Church societies did exclude others that were not of their judgement though truly godly and holy Therefore for the Gospels sake receive them and have special regard for by not admitting such and judging hardly of them you will open the mouths of Gods enemies against the truth and give them advantages against the way whereby with Bernard in Serm. Ezek. 38.17 the Church sustaines great damage even by her own Children Reason 9. Runs from Vers. 14 15 c. I am perswaded by the Lord Jesus Christ nothing is unclean of it self but to him that esteemeth it so c. from this Concession that nothing of its selfe is unclean comes out a correction Vers. 15. Therefore condemn not thy brother for eating because it is an erronious conscience that makes a thing unlawful For all actions receive their qualifications according to the will of the Agents and the will acts according to the object a thing apprehended by reason If thou judgest by thy light that to doe this is sinne and yet thy will carries thee to it why then it is unlawfull indeed and thou sinnest to doe it but if thou judgest it no sinne it is lawfull according to thy light and conscience to bee by will carried thereto therefore let thy light be Gods light grounded on the word and then be perswaded It is miserable to doubt in things commanded and to be commanded in things doubtful and indifferent praejudicium non est judicium sed vitium Things indifferent are lawful to him that esteems them so and unlawfull to him that esteems and is perswaded they are unlawfull see Chap. 1. therefore let not one censure condemne cast by or grieve the other but receive each other in charity and bowels of love and each walk according to his judgement and perswasion ch 1. Reason 10. Vers. 17. For the Kingdome of God is not meat reason 10 and drinke but righteousnesse and peace and joy in the Holy Ghost This Argument is taken a natura rerum mediarum from the nature of things indifferent and drawne up from the definition of the Kingdome of God from the Thesis and Antithesis take this argument in forme thus for those things the Kingdome of God consists not of we ought not so to contend but meats drinks outward formes and Covenants c. the Kingdome of God consists not of c. ergo c. contend not so for such indifferent things as to judge or not to admit and receive a brother The Kingdome of God consists not of things doubtful or indifferent but absolute and necessary Luke 17.20 21. 1 Cor. 8.8 therefore none are to be shut or kept out of this Kingdome for their judgement in things doubtful or indifferent This Kingdome sumitur pro regno gloriae sometimes is taken for that of Glory the Fathers which is to come ubi Deus erit omnia in omnibus and by some pro regno gratiae and so here for the Church of Christ the Kingdome of the Son the state of grace here but take which you will they are both of one kind of one make have one and the same matter forme and end and neither of them consists in outward forms or is in meat and drink or the like but both of them consist in righteousnes peace joy in the Holy Ghost that is the substantialia regni are one the same and such members as are fit for one are fit for the other These are Characters of such Citizens as are fit whose Christianity Religion Profession enchurchment c. lyes not in meat and drinke that is in the outward formes letters and things left to liberty whether to do or not doe but in righteousnesse inherent and infused and also expressive and declared in faith and holinesse and in their duties of obedience and in peace which follows justification and unity one with another which is unity of the Spirit the Holy Ghost being the procreant cause of this peace and love and joy which issues and runs out of such a righteousnesse and peace before spoken of now those things are necessary which the Kingdome of God consists of Oh then that differences should arise about such things as the Kingdome of God consists not of but can as well bee without as about Covenants Confessions and Subscriptions and such things that are indifferent or that are doubtful as the subjects of baptisme and whether dipped or sprinkled or such like being left without positive warrant in the word Oh then learne learne to put a difference where the Lord puts a difference as between things spiritual and things carnal things of a middle nature and things necessary which the Kingdome of God the Church of Christ cannot be without And let us make no difference where the Lord would have none Reason 11 from Vers. 18. For he that in these things serves reason 11 Christ is acceptable to God and approved of men The Argument is thus He that is the servant of Christ is to be received but he that is righteous and beleeves and obeyes the Gospel whether he eats or eats not notwithstanding these formes is the servant of Christ therefore to be received Thus the argument is a genere but from the effects 1 Gods acceptation 2 Mans approbation He that is acceptable to God is to be received but he that serves Christ beleeves in Christ and obeyes the Gospel in righteousnesse peace and joy of the Ghost though he be not of your opinion in things indifferent doubtful yet is acceptable to God therefore to be received Further thus from the other effect Hee that
them at a Font in the Name of the Father Son and holy Ghost yet how many imitate them therein and how hot the Presbyterians are for this positive necessity and order it is obvious to every eye As for the forme whether in the Name of Jesus Christ or of the Father Son and holy Ghost this hath been a doubt of long standing and this did cause Novatus to disowne the Church of Carthage for that this form of Father Son and holy Ghost and necessary baptizing of Infants were brought in and he and Cyprian were at great oddes about this order Anno. 240. whilest Novatus very earnestly pleads for it as the practise of Christ's Churches in primitive times and all along the Apostles daies to that hour viz. To baptize in the Name of the Lord Jesus the Head of his Church After that in Anno 400. was great contention about it but I leave this to further light and liberty only affirm with all the Protestants who are engaged against the Papists about the form Synops. 12. Controv. Q. 3. that the name is taken for the virtue power and authority Act. 3. and so doubtlesse the Apostles baptized in the Name of Jesus Christ and healed in his name and preached in his name only Beda Act. 10. Jussit eos in nomine Jesu Christi baptizari But I know no necessity of a Font nor of sprinkling more then of dipping nor any positive necessity of baptizing Infants who are soonest drowned but that these be left to light and liberty of conscience as things left either doubtfull or indifferent in Scripture without positive precept and I am perswaded for that purpose that every one may do as he is fully perswaded As for Infants the Papists make it a ground of their Baptisme that they have the habit of faith in themselves and so partly by their own faith and partly by the faith of others they are to be baptized Bellarm. lib. 1. de baptis cap. 11. So say our Ministers they have the habit of faith though not the act and by the faith of the Parents with that they are to be brought to baptisme but we say with the Protestants against the Papists that Infants have not true justifying faith which is alwaies actuall Gal. 5 6. in themselves nor yet are profited by the faith of others for Scripture saith Rom. 1.17 The just shall live by faith i. e. his own particular faith and beleeve and be baptized not let others beleeve for you for then it were as well that others were baptized for you but this will be enter'd at large I hope in the next part 3. lib. of the body organicall Tertulâ—ian speaking of Infants saies Fiant Christiani cum Christum nâ—sse potuerint Let them be made Christâ—ans and baptized into the faith when they be able to know Christ Et per fidem est cognitio Christi and that is by faith Wherefore we say that children as children have no right to Baptisme and then secondly that parents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as parents can't give them a right thereto and seeing Baptisme is the ordinance of initiation or entrance into the Church of Christ it is wonderfull to see how sudden some are to null the very nature of that ordinance But lastly they and the Papists are too nigh one another in the effects which they say such a Baptisme produces in children The Papists affirm that Baptisme takes away originall sin in Concil Trident. Sess. 5. Decret de origin Peccat and in Infants newly baptized there is no mortall sin Rhemists 1 Joh. 1. Sect. 5. So have some Ministers hotly pursued this benefit of baptisme viz. that baptisme wipes away sins going before whilest we dissent and deny this Jesuiticall doctrine applying this to be the effect of Christ's baptisme which none but Christ himself can baptize with Joh. 1.33 Mâ—t. 3.11 viz. the holy Ghost in a spirituall washing our hearts and consciences with the warm bloud of Christ whereof baptisme is a sign if not a seal and in this we have declared our judgement before to be different from the Anabaptists that attribute so much to the form and element as makes it an Idoll But to conclude this it is in baptisme as it was in the pool of Bethsaida if the Spirit move on the face of the waters there is a healâ—ng else none 3. There is too much alliance between them in that Ordinance of the Lords Supper so called I shall instance briefly for I have been too long in this chapter in some few particulars The Papists make it no more then a preservative against sin Bel. lib. 4. de Sacra cap 17. and would have confession and absolution of sinnes to qualifie for this ordinance Concil Trident. Sess. Can. 11. and that none are prepared but such as are absolved and then that all may come but that they must be sure to come fasting to it and eat nothing before all that day Concil Constant. Sess. 13. Bell. lib. 3. de Eucharist cap. 22. ratian 4. and then they would have every Communicant highly adore even cultu latreiae and worship the Host c. who doth not is to be accursed Trident. Concil Sess. 13. can 6. And they say even reprobates that receive the Sacrament receive the very body and bloud of Christ Rhem. 1 Cor. 11. Sect. 16. Now although our Ministers I speak of the violentest Presbyterians do not altogether agree with them in these particulars yet they are not far from them 1. For preparation how earnestly doe they presse men to Confession of sins sorrowes legall repentance and the like and bid the people to prepare themselves whilest we say the preparations of the heart are of the Lord Prov. 10.1 Psal. 10.17 Et opera sunt secundum principium a quo sunt and they are good as they are of grace our preparation is to be from Christ in us our wisdome righteousnesse sanctification we hold with the Orthodox Protestants against the Hetero-dox Papists Opinionists and Jesuites that we must have a lively faith who come to this Ordinance but it is to be the faith of the Son of God Gal. 2.20 and that we must have true Evangelical repentance which is for sin as sin but this must be in Christ Jesus repent in Christ believe in Christ for Acts 5.31 32. Christ was exalted to give repentance for remission of sins So that there is no preparation or qualification by any act of our own but all by Christ in us and grace teaching us to deny all ungodlinesse and wordly lusts Titus 2.12 14. For as Mr. Rogers sayes in his right way to be saved pag. 54. many mistake and are deceived whilest they dote for a faith and a repentance of their own make and look for something to ground on in themselves they are like one that does not set a young tree but lets it lye on the ground till he see what 't
according to his desire and suitable to the principle by which he moves to that special end then hee is become in a special manner voluntary in his motions and into means conducing to that end and to say something more he sets before him not onely what is the end but also why it is the end that he seeks after and centers toward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is my Motto And consider Thirdly Regula voluntatis the Rule according to which the will is moved and the heart is carried and continued for every principium ad cerâ—um finem principle putting forth to some end hath some kinde of order or other in his motion to that end now debitus ordo ad finem secundum aliquam regulam mensuratur the will without a Rule is like an unbroken colt without a curbe kicking and flinging and running any way at randome without order or equity In all things which are done by the will there should be a Rule and this Rule is either humane reason which is homogenean and most nigh the will and mind of man this is regula proxima say the Schoolmen or else it is divine Reason the Wisdome and Word of God the eternal Law of God which is the supreme and primary rule of the will Regula suprema which some call Heterogenean to it Now such men as move obliquely and crossely to this Rule walk disorderly and sinfully and from such withdraw thy self ab hac rectitudine obliquatur as 2 Thess. 3.6 7.11 for every good action and motion agrees with the Law of God the commands of Christ which are their Rule Now as many as walke according to this rule peace be on them Gal. 6.16 and let us all walke by the same rule Phil. 3.15 16. By this Divine reason and rule are the wils of all that are made willing to be ordered and fitted and directed into this way Thus Christ sits and rules by his Law upon his Throne in the Temple Zach. 6.13 Mat. 2.6 Now this serves for another Reason why we should voluntarily come in because those have this rule to order their steps reason 3 and direct them into these wayes of holinesse Now the order according to the Rule of Christ viz. the word of God whereby the will is brought into obedience is First By inclining the will to the wayes of God so Psal. 119.112 then you have a good minde to them as suiting your condition and the need you have of them for Omnis inclinatio is ad conveniens Secondly The Intentions and Purposes of the will follow which you read of Heb. 4.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the intents of the heart which word takes in both the cause and the effect 1 The cause that is the faculty of conceiving And 2 The effect that is the things conceived viz. the purposes and intentions Thus Daniel purposed in his heart Dan. 1.8 and Paul purposed in the Spirit Act. 19.21 Rom. 1.13 this is the act of a deliberate will spontaneously and freely carried out after inclination into resolution and determination This made Paul determine to know nothing save Christ and him crucified 1 Cor. 2.2 so eager he was after Christ alone nothing else would serve his turne but all else is as drosse and dirt to him because the intentions of his will heart and all were after Christ. Thirdly Then the will comes to turn aside from all other vain and false wayes Psal. 119.113 Psal. 119.101 And Fourthly To make absolute choise of the way of God above all Psal. 119.30 so Isa. 56.4 this election is the proper effect of a free-will or will set at liberty whereby a man picks and culs out one way that is the way of God to walke in aliis recusatis letting all others alone Now to this free election or choise which the will makes two things concur 1 Knowledge ex parte cognitivae virtutis c. whereby a man must discerne a difference between that way which his will most affects inclines to resolves upon and makes choise of and other wayes and must know wherein this way that he chooses to walke in excels all others and is to be preferred and chosen 2 Desire ex parte appetitivae whereby is requisite that he be of a sound judgement and so as that he doth most ardently desire to walk in that way which he judges by the word of God to be the way of God thus Psal. 119.173 and this sets the soul a longing and desiring Psal. 119.5.174 and Psal. 62.2 Fifthly and lastly then the will comes to challenge and the heart to appropriate an interest in the way of God 1 Pet. 1.7 O this is the way for me to walke in and here is my Beloved to be found Cant. 5.16 O then the soule clings close to Christ in this way as Hezekiah did cleave unto the Lord 2 King 18.6 And as Ruth did cleave unto her mother Ruth 1.14 that is whilst Orpah left her and went from her Ruth would not leave her Verse 16. Intreat me not to doe it saith shee for where thou goest I will goe and where thou livest I will live and where thou dyest I will dye and thy God shall be my God and thy people my people nothing shall hinder it Oh! so to cleave close to Christ whilst others Orpah's fall from him and to continue in his way and worship when others contemne it and fall away from it this is a signe his way is indeared to you indeed and that you prize him and his way indeed to make his God your God and to make his people yours his wayes yours to live where he lives c O when no discouragement can daunt ye or drive you to decline the truth or way of Christ no not all the world that can stir you thence this is sweet indeed then you say with David I have stuck to thy testimonies Psal. 119.31 O then then how precious are all the Promises Providences Ordinances Priviledges which you enjoy by vertue of a right and propriety you have to them And thus the will is ordered by the Rule and carried on by divine reason into the Temple of the Lord to worship there Now every voluntary action or motion is good or bad according to the recourse that it hath to this order taken from Divine reason Fourthly Furthermore let us set before us the objectum voluntatis object of will so fitted as before which is bonum apprehensum something that is desirable at least so apprehended to bee which moves the will and affection bonum omnia appetunt say the Philosophers Tho. Aq. Ethic. lib. 1. Tom. 5. some good or other that is conceived to be proper and convenient to the Principle which moves the Will every man desires and looks upon and makes his object in his voluntary motions into the house of the Lord. Who will shew us any good Psal. 4.6 is every ones question
Eph. 4.4 We are one Body and have one Spirit that is As one Soul in the Body quickens moves governs comprehends all and every Member so doth one Spirit in the Church every Member Eye Ear Hand Head Foot c. It is one and the same Soul that acts in every one and all the Members though in a different way as the Eye to see with Ear to hear with Hand to work with Foot to walk with tongue to speak with Head to plot with c. And so many several ways the Soul works and yet is but one and the same so the Spirit works in divers ways and sundry manners 1 Cor. 12.4 in several Members some to prophecy some to teach some to exhort some to oversee some to direct and rule some to distribute c. Rom. 12.4 6 7 8. some to one thing some to another and yet it is but one and the same Spirit This one and the same Spirit rests upon every Member and we must by this one Spirit be brought into this Body of Christ which is his Church Thus I have done with the inward instrument of working in us and winning upon us to enter into Church-fellowship Now in this there is an apparent difference between Hypocrites and true Saints entring into this way A true Saint is made willing and spontaneous by a principle within but a Hypocrite or any other man is moved as the Automata are moved or things of artificial motion as Clocks Jacks or the like engines of ingenuity It is some weight without that poyseth them and puts them upon motion so something or other that is without swayeth and worketh and weigheth upon the hearts of Hypocrites to make them willing as we said before concerning Dublin and not an inward principle But thus we have done with the instrumental or organical reason 6 causes of carrying the will on in the way of Christ which is matter for a Reason of the necessity of a voluntary cause that is because the Word and Spirit are the two arms which the Lord hath appointed to pull them out of Babylon with and into Sion and no other instruments or means must do it until these hands of Jesus Christ do lead them out of their carnal corrupt or Antichristian condition they have no call to come and when they are thus called and convinced as before they come running by a voluntary instinct and consent flowing up more fluminis as the tide by a natural instinct and not by compulsion into the mountain where the Lords house is on the top of all mountains Isai. 2. But consider 7. Lastly That because the will of man is inclined and reason 7 carried on into the way of Christ as we said before ab interiori principio by an inward instinct and principle and all kinde of coaction or violent compulsion comes from without ab exteriori principio therefore it is a high absurdity a groundless and irregular opinion and positively repugnant even to the principles of one spiritualized and made willing by the power of Christ to call for compulsive powers to promote the ways of Christ or to bring in any man that way seeing violentia directe opponitur voluntario violentia causat involuntarium he must be a voluntier And this will serve as the seventh Reason to ratifie this truth That men must not be compelled but come in voluntarily for violence is inconsistent with the will Thus under several considerations hath this point been offered for a voluntariness to be wrought in us by the power of Christ before we venture or enter into his Church-way Now a man may be said to be voluntary two ways directly or indirectly 1. Directly Then the will is the agent of his willingliness having an inward principle even as the fire having the principle of heat is the agent of heat in the water But such a one as is 2. Indirectly voluntary is made so by some outward means promises or threatnings hopes or fears or the like and such a one will be a dangerous doubting and disturbing Member But such men and women as are directly voluntary by the means I have mentioned in this Chapter may come with welcome For they are called and invited and if there be first a willing minde saith the Apostle you are accepted 2 Cor. 8.12 For Christ will enjoy sayes one his Spouses love and person by a willing contract and not by a ravishment He is none of them he will have the heart to consent with all the heart O then let us say with the Apostle The love of Christ constraineth us and with Job 32.18 The Spirit constraineth us These are the best and sweetest compulsive powers But thus for this Chapter CHAP. III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sagad Dur. or Pagad Dur. After this full perswasion and voluntary motion and concurrence comes in the communion of Saints by an orderly uniting and embodying together in a solemne order suitable to the solemnity of the Ordinance and that in some publike place MAny there be that in the time of the Churches tranquillity will intrude and pretend willingnesse with the Lords people to goe about the Lords work and build especially when earthly powers and Rulers look kindly upon us and allow us our liberty to go and build and when they as Patrons and protecting Fathers prove favourers and abetters of what we are about But let us have a care and say with Zerubbabel and the rest of the Fathers of Israel Ezra 4.2 3. It is not for you and us joyntly to build an house unto our God you have nothing to doe with us but we our selves together will build it unto the Lord God of Israel Remember that wee are a people that must be separate the cleane from the uncleane the holy from the prophane and by one free consent being fully convinced concurre together in this worke of the Lord without the unclean hands or helpâ— of them without who are adversaries to Sion Now because our Ruler is the God of order and not of confusion he would have all things done in decency and in order 1 Cor. 14.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is compositis moribus fitly for use and ornament to the Church which is a rule saies one of great request and inquest both for real and ritual decency which is to be observed and is of much concernment And for this Colosse was so largely commended Col. 2.5 and Christ himselfe our sweet Master intimates so much in setting downe the people on the grasse Matth. 14.18 and 15. and feeding them ranke by ranke as it were as they sat So his Churches are called beds of spices Cant. 6.2 that is as beds and borders orderly set out to sâ—ew us what delight he hath to live in an orderly and well set out society Order is Gods Ordinance Now to make up this order some things are
erre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea cause others to erre too as the word signifies the Scriptures were endited by the Spirit therefore the Spirit and they must agree now mark then what your joyes raptures comforts graces peace hopes evidences are bring them to the Word doe they agree with the Scriptures these are the undeniable Testimonies which never faile and are ever joynt-witnesses to make thy assurance the clearer But before I come to the Single-Testimonies which are the lesse certaine and safe some object I have not the Twin-Testimonies as I know of but onely the Testimony of my own spirit and conscience If thou findest not as yet the testimony of the Spirit saies Mr. Perkins yet the other testimony viz. sanctification of the heart will suffice to assure us for in true fire there will bee heat though thou seest no flame or seest it not yet this is not such a plerophory or swelling pleonasme of joy and peace which others have that have the Double-testimony for certainty is not in puncto but hath a latitude per magis minus a man may be certaine by an assurance and Deed of an estate but yet he may be more certaine of that estate which he is now already certaine of so though one testimony is enough for assurance yet a Double-testimony is not more then enough but makes the assurance more illustrious of two Christians who are assured of salvation one may have a clearer and consequently a comfortabler assurance then the other for one may have a double-testimony and the other but a single nay the same Saint at some time may have a double-testimony and at another time but a single one Oh alas I have had not long since a large Testimony but now I am without light and finde none neither the testimony of Gods Spirit nor yet of my own but all clouds eclipses blacknesse c. First There is a way left open yet for thee O have recourse to thy former experiences evidence assurance didst thou ever enjoy a sweet serenity of spirit a calmnesse in conscience on good grounds did the Spirit once bear witnesse with thy spirit then run to former assurance and evidences for comfort so did that good man David Psal. 51.12 O restore to me the joy of salvation O that it were with mee as it hath been Oh that my candle were light again but this is the spring within that cannot be dryed up viz. it was thus with me once And then consider 1 Gods love is everlasting his mercies sure for ever he is still the same his Covenant cannot be broken 2 Sam. 23.5 Ezek. 16.60 61. Psal. 89.31.33 hee changes not though thou changest and art not sensible at all times of it 2 All the Father loves he loves in his Sonne Christ now his Son alwaies pleaseth him is ever alike beloved of him so that nothing can separate us from his love Rom. 8. because it is in Christ Jesus he loves us and not for any thing in our selves And 3 Consider poor souls If God love us lesse or more as we are lesse or more sinfull in our selves then he should love as man but his wayes are not as our wayes nor thoughts as our thoughts for all his love to us is in Christ who is an unchangeable object therefore Rom. 8.1.33 34 35 38. 2 Tim. 2.19 O then did he ever but once smile on thee embrace thee embâ—some thee and wilt thou now feare and doubt O no! rest satisfied in his unchangeablenesse dear heart and thou shalt finde the least drop of true grace shal never be exhausted nor the least dram of true joy be dryed up or annihilated And as it is in a Court the seale is as true a seale and as good a sufficient evidence in Law though the print be defaced diminished and not so apparent as a stamp that is most faire fresh and full and not defaced at all So shalt thou finde it in the Court of Heaven that the dimnesse of the seale or thy sight though thou thinkest the Markes are all worne out the faire image and print which formerly thou sawest so much defaced though thy faith cannot finde out that apparent stampe that thou once sawest in thy heart yet all this mars not thine evidence or assurance in heaven this defaced seale shall goe current there and a little imperfect seale is as good to thy assurance as a greater in heaven and gives as good an assurance of heaven as a fairer and fuller why so for it was once as good as any and that in the Records and Books of heaven therefore look to the initials of grace But further Secondly Is it so as thou sayest art thou all in the clouds answer 2 darknesse c. well then if reflex acts of assurance such as we spake of before be wanting make them up in multiplying direct and resolute acts now where wants evidence make it up in adherence Now graspe a promise with both hands and say Psal. 23.4 though I walke through the valley of the shadow of death yet will I fear none evill O roule thy selfe resolutely upon free grace and love and resolve there to lye live and dye though he slay me yet I will trust in him and Isa. 50.10 When thou seest no lighâ— yet stay upon your God Thus the Spouse came out of the wildernesse Cant. 8.5 leaning i. e. laying all her weight care body soule burthen all upon her beloved O so with a sweet recumbency cast thy selfe upon God and see how that will worke Like men ready to be drowned who will lay hold fast for fear the waves should throw them off and he that beleeves shall never be ashamed But thus for the Double-testimonies the Single are such as follow in the effects and marks which may be testimonies to others as well as to our selves of our assurance but such are not alwayes certaine yet such as the Church judges upon in Charity those marks they hold out in their experiences for assurance is a reflecting act of the soule by which a Saint sees clearly he is in the state of grace and heir of glory Vita est in se reflectio said Seneca so the Prodigal came to himselfe and 1 King 8.47 we see that we are sure 1 Jo. 2.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we know that wee know him Thus much we expresse in our experiences of his love shed abroad in our hearts so that assurance is more then perswasion it is the top-branch and flourishing triumph of faith Now do but minde these men how much they differ from what they were before their assurance of Gods favour and love before whilst they were doubting they did but stagger at best if not tumble and now being assured they stand fast before they did but smoake now they flame before full of faintings palenesse and shiverings now full of
varietate unity in verity though in variety of formes and ceremonies yet true unity stood well with the differences and varieties of formes c. because it was in the Spirit Psal. 45.13 the Church was all glorious within though without her outward cloathing was wrought with variety and diversity of needle-work Thirdly One Faith in all therefore Vnity is urged seeing all Saints in all ages Moses David Daniel Apostles and we now and all that were are and are to come under all forms live in one and the same mystery and truth of Faith 2. Cor. 4.13 apprehending the same Christ applying the same Salvation so are all the Churches Independent Baptized c. in one Faith though not in one Forme they live not by forme whether you call it a Conformity with the Prelates or Vniformity with the Rhemists or either with the Presbyterians or neither with us but they live by faith Not on this or that forme or worship so as to think our selves therefore good and others evill this is contrary to our life of faith which is all on Christ. This onenesse of faith est una eadem totius Ecclesiae Zanch. which is one and the same in every particular Church and throughout the whole agrees very well with the diversity of gifts parts formes c. so in and through all one and the same Christ be apprehended Therefore Vnity may well stand with it in all the Churches Fourthly he calls for Vnity from all that are called into one hope of their calling all that are called by the inward and effectuall voice of God into one and the same hope All hope for the same thing none for better or greater then another Unit as consist it in hoc quod una eademque sit omnibus spes una eademque omnibus proposita haeraditas coelestis Zanch. For 1. Cor. 1.9 God is faithfull by whom ye were all alike called into the fellowship of his son Jesus Christ our Lord. All the Churches doe a like expect the appearances of Christ the day of his comming the effusion of his spirit the restauration of Zion the reigne of Christ and the inheritance of the Saints Ergo Vnity for it is for such as differ in their hopes to differ in their love and waies Fifthly One Lord no more Lords but Jesus Christ nor no other Lawgiver in and to all the Churches therfore all should come under one Lord. For 't is divers Lords and masters that make divers Lawes and minds and wills and ends Hence a rise divisions indeed but one Lord and one Law one master and one mind should be in all the Churches Besides he is Lord to all alike as much to one as to another Ergo Vnity Sixthly One Baptisme with which all Churches are Baptized 1. Cor. 12.13 For by one spirit wee are all baptized into one body This is not the signe which hath beene often altered but the substance which will never be altered not the powring on of water but the powring on of the Holy Ghost in gifts and graces which is in all Christs Churches and the Baptisme of Christ indeed All that are thus Baptized with the spirit are Baptized into Vnity into one Body wherefore the Welsh Curat with his Welsh Crue would doe well to learne better English seeing he would insinuate that he is a Welshman of Cardiff yet is the Apostle of the English as he saith as Paul a Jew of Tarsus was yet the Apostle of the Gentiles then to asperse and despise those Churches of Christ that are under the administration and baptisme of the spirit He professes openly and in Print proclaims himselfe to have Pauls spirit he might have sayd Sauls spirit not to build up but to destroy so I thought the Churches For many of them are indeed such seducing dangerous spirits which cause division which I confesse I feare are many of them crept into some Churches Now as fiâ—e with fire and water with water agrees well enough so will all the Saints till there come in an Antipathy of spirit amongst them and as fire with water cannot agree together but make a â—â—ge nâ—yse quarrell and fight together and oppose one another violently with thundring threatnings till one destroy another unlesse one be thrown from the other So is it with such contrary spirits as are crept into the Churches till they be out againe fire with fire agrees because being of one and the same principle and spirit it addes to and edifies one another so the Saints with Saints c. but water and fire cannot because the water is of another principle and spirit and seeks to destroy the fire so it seems the Ranters spirits are Christ-Crucifying and Church destroying spirits by their owne confessions and in Antipathy to the Churches and Saints in fellowship that seek to build up and edifie one another and all in Christ but when this spirit comes the Welsh Curate tells us 't will doe all that may be to destroy us O that the Churches would then have a care in the admission Of such who as in Rev. 2.2 say they are Apostles but are not for they are Apostats And the Church of Ephesus was highly commended for their strict triall of them and for finding them liars seducers and false Teachers so let us doe and let us all march on to the Land of Promise under one and the same hope of our calling whereunto we are called and as baptized by one spirit into one body Seventhly Vnity is urged among all the Churches for that they have one God and Father of all One Father without respect of one more then another God and Father to all alike all alike deare to him 2. Cor. 6.17.18 who delights in all alike and walks in the midst of the seven golden Candlesticks without respect more to one then to another as that one is better meâ—tall then another seeing all are alike borne of God and all alike in one Covenant and in one Jesus Christ Mediator and Head of the Covenant therefore he calls for Vnity for that we are all a Kingdome of Brethren Mal. 2.10 one God and Father of us all 2. Above all We are not one above another but one aequall with another but only our God and Father in Christ is above us all Mat. 23.8.9 we are all his children and all alike live in his Will he alone commands and blesseth us all alike therefore we should be all in unity Psal. 133.1 O sweet for Brethren to live together in unity 3. Through all All alike professe him possesse of his nature and he through all the Churches and Ordinances appeares abroad too Isay 2.3 Micah 4.2 Ergo unity amongst all 4. And in you all He dwels in all the Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Cor. 6.16 Jo. 14.23 his presence is in this body of Christ mysticall as it was it was in Christs body when
p. 136 c. 12 l. 1 Wisdom hath sent out to all p. 198 c. 15 l. 1 Witness of the Spirit on his own knowledge p. 266 c. 2 l. 2 Witness what it is p. 353 354 c. 6 l. 2 Witness if without it what we must do p. 375 ib. Wives and children of faithful Ministers must be provided for after the death of those Ministers 30 Epist. Winter-time is nigh over to all the Churches p. 28 c. 3 l. 1 Whores children Parish Churches and how p. 552 553 c. 9 l. 2 Wolves look upward when they howl for prey p. 65 c. 5 l. 1 Women may and must speak in the Churches subjective p. 294 c. 4 l. 2 Womens right in Churches proved p. 464 465 466 c. 8 l. 2 Women have a good example p. 407 c. 6 l. 2 Women have preached p. 468 474 c. 8 l. 2 Women how and why they have equal liberty with men as Church-members 472 473 ib. Women excelling men p. 473 474 c. 8 l. 2 Women how and when they are not to speak 475 476 ib. 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Zeal that is false fights against God in his Saints and Churches p. 340 c. 5 l. 2 One word for the Printer Honest friends FRown not for who shall throw the first stone you or I You that are without faults finde faults but make not faults I fear we shall meet with more Errata's at the end of our lives then at the end of these lines though here be many and more then my leasure can enter together into the list but being they are baggage it shall cost the less care onely this I believe that the miscarriages of the Press and mens practises with some mens malicious misconstructions will have alike look and language and may express Light a Lie Truth Ruth Mystery Mysty c. For for the most part their fault is to diminish and detract But it may be some men will read with a Romish gloss or glance as the Prelate or Presbyteer and then I look they that will willingly read as in Luk. 15 8. for domum everrit domum everâ—it for when they should sweep the house they would pull it down So that instead of meâ—ding worth I must look for some to be rending words till they make them worse then they are it may be as bad as themselves aâ— last But to thee Honest Reader I wish with all my heart that I had more leasure to direct and you lift and light to correct I hope wee shall meet with some candid Christians and honest men who will amend in the life what is amisse in the leafe and with some patient well-minded Readers who will turn the other side to make it true sence for the Printers sake and sentence for the Publishers sake Passe by the Typographick errors for his sake and the Hypographick errors for mine For I could not follow the Presse and the Presse would not follow me And to be ingenuous I shall finde out some faults for you many from you but most in you that are ever and most finding fault Errata's in the Epistles PAge 17. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fourth month p. 30. line 27. r. deeply incumbent upon Magistrates p. 26. l. 1. r. Christ's p. 29. l. 29. r. you know what I p. 37. l. 18. margin r. redire iâ— principium p. 55. in margin against l. 6. obliterate the p 70. l 9. in margin r. the way to make it p. 64. l 19 r. him in i. e. in one p. 63 l. 37. r Churches p. 73. l. 37. r. do save p. 79. in verses l. ult r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Book p 5. l. 27 r. Policie p. â—4 in margent against l. 16. r. loose and l 24 r. because that they p. 15. l. 32. r. cheat us p. 16. l. 1. r. Discipline p. 17. l. 15 r. viz. in the Church p. 23. l. 7. r. and five and thirty dayes l. 29. r. that it is in p. 30. l. 3. r. that holds p. 34. in margent against 17. and 18. l. r. Form are least in Spirit p. 39. l 6. r. Sun p. 46. l. 21. r. Hermes p 50. l. 37. r. others and obliterare all p. 54. l. 14. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 56. in margent under object r. is nâ—t p. 63. l 7. r. p 59. and in p. 65. against l. 16 margent r. Churches which they have in p. 66. l. 14. r. sorts p 67. l. 28. r. they obliterate ye p. 69. l. 9. r. new Ranters or old Protestants p. 72. l. 23. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 109. l. 1. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 23. r. undeniable p 86 in margent against l. 25. r. love p 96. l. 1. Contents r. The second part of the sâ—cond c l. â—ast Contents r. any Church p. 139.