same for matter and substance made by all An Account of Faith as it was made and given in by word of Mouth on the Eighth day of the Eighth Moneth 1651. In a Publick Meeting-place at Dublin upon his entrance into Church-fellowship there By J. R. c. I Acknowledge and profess from my very heart before the Lord and you all here present That I do believe there is but one God who is omnipotent omniscient omni-present and an infinite and all-glorious Being and distinguished into three subsistences or if that word offend I will say into three personal proprieties and relations according to his several operations and administrations namely of the Father Son and Holy Ghost The Father is of himself the Son proceedeth from the Father and the Spirit from them both And although the Saints cannot take hold of God as God incomprehensible and inapprehensible yet they know him as a Father as a Son as a Spirit dwelling in them and so far as his several attributes makes him known to them First Concerning the first Person so called of the Trinity or God the Father that he is the great Creator and Governor of all things in Heaven and Earth eternally distinct as in himself from all Creatures as Creatures in his absolute Being and absolute Well-Being And that this God shall judge the World But Secondly Concerning the second in the Trinity the Son Jesus Christ of whom Moses the Prophets and the Apostles wrote and in whom all the Scriptures are and shall be fulfilled I believe him as he is both God and Man making a compleat Mediator and as God equal to the Father as Man of the tribe of Judah the line of David the seed of Abraham and born of Mary c. And as both the onely Mediator between God and Man And he was from everlasting and yet as Man from the Womb he was separated called appointed and anointed most fully with all gifts and graces necessary for all mankinde Concerning his Offices That he is King Priest and Prophet First As the Prophet he hath revealed his Fathers whole will so far as is necessary to Salvation in his Word and Ordinances and speaks it to his Church and Saints by his Word and Spirit Secondly As Priest being consecrated for us he hath appeared to put away sin and hath offered himself the sacrifice for the sins of the people once for all laying down his life for his sheep and he hath absolutely abolished all legal and Ceremonial rites and shadows and is now entred into the Holy of Holies and sits at the right hand of glory making intercession for us Thirdly As King in general all power is given him in Heaven and Earth and he doth exercise his power over men and Angels good and bad for the safety of his Saints and destruction of his enemies till he hath made them all his foot-stool In particular that Christ is King over his Church and shall reign on Earth spiritually in the hearts of his Saints and by his Word and Spirit he gathers all his peoples together from Idolatry Superstition Darkness c. into his own Spiritual way of worship and holiness and brings them to the Father and by his Spirit he makes them a peculiar people a royal Priesthood a holy generation and instructs and governs them by his Laws prepared for his Church and people Thirdly Concerning the Spirit the third of the Trinity that he is sent by the Father and the Son to make application of the whole work of Redemption to those whom the Father hath given to the Son by his decree and whom the Son hath brought to the Father by his blood according to the everlasting Covenant made between the Father and the Son which the Spirit carries on to us as the Covenant of Free-grace for our Salvation By the operation of this holy Spirit in me This Grace was begun first by and through the Law which awakned me so as that I saw I was lost and undone for ever and then by the Gospel whereby Christ was revealed to me and in me by his Spirit and his righteousness cleared up mine But of this hereafter This Spirit applyed Christ Jesus as far as I knew him manifested to and in me by which I was brought at length to close with Christ and that so unfainedly that I resolved to loose all before Christ. So such are First by Christs righteousness justified Secondly by his Spirit adopted sons Thirdly by his Grace sanctified and really changed to the piety and purity of Gods holy Image gradually and Fourthly Glorified and changed from misery to happiness which begins in the inward sence of Gods soul-melting love to them in Christ from whence is the hope of glory and assurance of salvation joy peace and happiness within c. Fifthly Concerning the Scriptures in Old and New Testament they are the Word of God as they were writ and indited by the holy Spirit and that they are the standing rule left us both for our knowledge and practise doctrine and Discipline here below Sixthly I believe that by the first Adams disobedience we all fell and that we are all by nature the children of wrath dead in sins and trespasses and that those who live and dye in their sins cannot be saved nor any without regeneration or new birth Seventhly Concerning the Church of Christ I know it is but one Body Universal and Catholick and that is of all Saints past present and to come invisible and visible yea spiritual and formal But this I also believe that God hath left a rule in his Word for Particular Congregational Churches here upon Earth as the visible to make up his one intire and universal Body Eighthly Now concerning Christs particular Churches I believe as I have preached and proved such a Church to be a Fellowship called out of the world and united to Christ As Members to the head and all one with another according to the Word for the worship of God and the edification one of another and that such must be separate from false ways worships Antichristian superstitions observancies c. and willingly joyn in Christian Communion and Covenant or resolution of cleaving close to the Lord in this his way with purpose of heart and by free confession of their Faith and subjection to the Gospel and therein especially I believe That the Ordinances of Christ are to be freely and frequently dispenced as preaching praying prophecying one by one Singing of Psalms Hymns and Spiritual Songs Sacraments Censures Offices and Officers and often and ordinary exercising of gifts And that there is a chusing of and setting apart Officers by the whole Body and that none doth orderly do the office of a Minister among them but such and besides to omit many other things and bring all up in this rear I do really believe that such orderly Churches have priviledges royal oracles and seals and
upon me wondred and asked me how I did I told them well at which they wondred more not thinking it possible but rather that I knew not what I said and telling them I was going forth though they thought me more mad then wise yet away I went to the Church who were yet praying and that hard blessed be the Lord that heard them and drew out their hearts on my behalfe My comming amongst them to tell the mercies of God was much like Peter in Act. 12. verse 16. at which they were astonished but as he Verse 17. Verse 13 14 16. So I did declare unto them how the Lord had brought me out of prison my bed my sicknesse so that this renewed pledge to us did throw us altogether upon praises and thankful returnes being so sweet and seasonable an experience that I hope it will never be forgot whereby the Church as it now is was exceedingly satisfied and ratified to this day that God was with us yet of a truth as much as before from which day as well as ever before I dare assuredly say the name of this Church may be The Lord is there Ezek. 48.35 as Mat 28.20 These things I have added to this fifth Reason whereby we were abundantly obliged for future to trust in the Lord so that experiences declared do much advantage others to relye upon him and to beleeve in him Ps. 37 40. and to plead with him the experience that others have had of him at such a time in such a need and extremity of trouble and sicknesse And as waters run strongest in narrowest passages so doth Gods Power and Providences appear most and greatest in greatest straits But thus for the second sort of Reasons Reason 3. Relates to themselves that doe declare their experiences for it is not enough to heare them but to have them as it is Joh. 4.42 First Hereby they try their owne satisfaction examine their assurance and plerophory by bringing all to light as the honest Draper doth his cloath to give any leave to object what they can against the goodnesse of it so Hall sayes in his Contemp. 4. part P. 120. Now a man that owes twenty shillings may as wel pay in silver as in gold and have as good a discharge given him but if he paies it in gold then it is discharged in one piece without telling or further trouble but if in silver then it is in many pieces and requires the pains to tell it over before he be sure that it be right so is it here the Saints have assurance of all discharged and payed and themselves set at large the Creditor reconciled the Law at an end c. and all this by the immediate testimony of the Spirit which is with more speed and lesse trouble as Eph. 4.30 or else by the markes and effects in many peeces which will aske much paines to examine and tell over And thus in the experiences by several peeces of good coine stamped with Gods image you have their assurance or pleonasmes of joy and love and light and all brought out so that they being openly attested and approved the Saints are thereby often advantaged for future attempts and troubles and suits in Law so that there is great reason the Assurance be brought out to light yet we must beware that mens applauding or approving of us or our assurance deceive us not wherefore let us a little call to account how a Saint knows that his assurance is real substantial and not shadowy counterfeit false To answer this we have Twin-testimonies and Single-testimonies to know it by the Twin-born testimonies are surest omni exceptione majores and such are infallible but the others are not so these are of two sorts The Spirit with our spirits bearing witnesse Rom. 8.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 co-witnesses so Rom. 9.1 so sayes Paul My conscience bearing witnesse by the Holy Ghost both goe together as honest Sibs hath it like a paire of Indentures one answers another and that the Holy Spirits witnesse is a clear testimony see 1 Joh. 3.24 he assures the soule by powerful application as Culverwel in his White stone well observes for the Father chuseth us and hath decreed it the Sonne executeth it to the full and the Spirit applies it and witnesses our interest in it and sets strong and vigorous apprehensions of love and mercy upon our heart they be sweet and secret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soule-whisperings and spirit-breathing by which the soul and spirit converses together secret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have silent entercourse one with another which is not an enthusiastical fancy or illusion but a reall truth which every Saint hath a taste of being inspirations then the Spirit assures or cleares by a pleasant irradiation or brightnesse beaming upon the soule whereby he sees the assurance reall and genuine see 1 Cor. 2 12. We have received the Spirit which is of God that we might know the things which are freely given us of God So Verse 9.10 by this Divine light what a glorious glosse a rich orjency a lively lustre and an excelling Exposition is upon thy assurance so that although from the flesh thou doubtest from the Spirit thou seest and art assured For seeing is beleeving as we say and you know this witnesse from a fancy to be true by its own convincing nature and efficacy as you know light by light and so you know the Word by the Word and are able to judge all other words false and all other lights painted and all other Suns shadows So you know the Spirit by the Spirit Joh. 16.8 by its owne conviction which it carries with it as true fire carries its owne evidences to declare that it is fire but false fire painted does not doe so The light of a Ranting presumptuous Spirit is but like a blazing Comet presaging his preposterous spirit or preparing a venemous malign and pestilential influence and portending his ruine and the light of an Hypocrite is but a transcient coruscation and flash for a sudden and is put ou◠but the Spirit displayes himselfe to the soul and gives a glistering manifestation of his presence in that heart of his motion in that horoscope and horison and by his owne beams as the Sun is to be seen and paraphrased upon himself and witnesses to himself that he is there so that as one sayes a man may sooner take the glo-worm for the Sunne then an experienced Saint can take a false light and delusion for the light of the Spirit And who would be further satisfied may see Sibs his Fountain sealed Page 169.170 c. The other Twin-testimony is taken from the Word and the Spirit the Law and the Testimony together Isa. 8.20 Deut. 1◠18 Mat. 22.29 the Scripture and the power of God which are to goe both together to give assurance else yee
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
Mal. 3.17 18. and to gather them up together not only from the â—rosse and out of the vile rubbish but also into one bundle by themselves and then sayes he shall yee discover and see an apparent and an undeniable difference or discerne between the righteous and the wicked him that serveth God and him that serveth him not Furthermore in Hosea 4.15 Though Israel play the Harlot yet let not Judah offend come not yee to Gilgal nor goe yee up to Beth-aven So in ver 17. Ephraim is ioyned to Idols let him alone their drink is sowre c. This kinde of with-drawing and gathering from is also mentioned in many other eminent Prophesies as in Ezek. 28.24 25 26. There shall be no more a pricking brier to Israel nor a grieving thorne of all that are round about them that despised them but when shall this be see the next verse 25. When I have gathered Israel out from the people among whom they are yet scattered and shall be sanctified in them in their Churches and Societies in the sight of the Heathen in the sight of all them without called Heathens often whilst the Saints under the Gospel are called and so in these Prophesies by the name of Israel Jacob Zion Jerusalem c. So Ezek. 34. the whole chapter and in vers 12 13. I will seek out my flock I will deliver my sheep out of all places where they have been scattered in the dark and cloudy day I will bring them out from the other peoples and gather them out from the Countries and will feed them on the mountaines of Israel by the rivers verse 16. And I will seek them that were lost and I will judge between cattell and cattell verse 17. and as for my flocke verse 19. They eate that which is trodden with your feet and they drinke that which is fouled with your feet I even I will judge vers 20. between the fat cattell and the leane And they vers 28. shall no more be a prey to the Heathen neither shall the beasts of the Land devour them but they shall dwell safely and none shall make them afraid neither shall they beare the shame of the Heathen any more vers 29. So in Ezek. 36.24 For I will take you from among the Heathen and gather you out of all Countries and will bring you into your owne Land then will I sprinckle cleane water upon you from all your filthinesse and from all your Idols will I cleanse you Also Ezek. 37.21 Behold I will take the children of Israel from among the Heathen and will gather them on every side and bring them out into their owne Land verse 27. My Tabernacle also shall be with them yea I will be their God and they shall be my people And verse 28. The Heathen shall know that I the Lord doe sanctifie Israel when my Sanctuary shall be in the middest of them for evermore but before the Lords Tabernacle a Type of Gospel-order and Church-state and his Sanctuary be set up in the midst of them they are first a people called out and separate from them without who are called Heathens abroad as other Nations were in opposition to the Jewes so is that in Micha 4.6 7. In that day saith the Lord I will assemble her that halteth and I will gather her that is driven out and her that I have afflicted And the Lord shall reigne over them in Mount Zion from hence-forth and for ever over them that are thus gathered out Hence also is that in Revel 18.4 Come out of her my people that yee be not partakers of her sinne and that yee receive not of her plagues c. By all these Propheticall Scriptures and by many more this truth triumphs and hath apparent testimony for it viz. That the Saints are a select number of Separates from the world and from all false wayes worships Doctrines and Discipline whatsoever Secondly Let us see what Precept there is for it in the first place he who is the wisdome of his Father would have us to separate from the company of fooles in Prov. 14.7 Prov. 9.6 Prov. 4.14 And in Ephes. 5.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Have no fellowship no commerce together nor concurrent communication or complyance to trade with with the fruitlesse workes of darknesse and in the Leviticall Law Levit. 20.25 26. a separation is required So in 2 Cor. 6.16 17 18. for what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellowship or communion or what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sweet consent or harmony can light have with darknesse or beleevers with unbeleevers Saints with Sinners or Gods Temple whom yee are with Idols wherefore come out from the midst of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are such and be yee separate saith the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. separate apart from them as such who are excellent and elect organs unto the Lord and touch no uncleane thing and I will receive you and will be a Father unto you and yee shall be my Sonnes and my Daughters saith the Lord Almighty So 2 Tim. 3.5 such as have the forme though large Professors aged and of long standing yet denying the power from such turne away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Turne off draw off not onely to shun them that we may not shew them or bee like them but also so as to labour with them and to win them into the sound and good old way of Christ which is of longest standing for truth is older then error So in Acts 2.39 40. is there the like call with the promise annexed which is to as many as the Lord shall call the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both advocate avocare and evocare to call out and separate from so that in verse 40 it follows with many other words did he testifie and exhort saying Save your selves from i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe yee set your selves free from get away and forsake or separate from this untoward generation or this generation of frowardnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from their abominable aberrations carnall customes depraved manners and from the crookednesse of this generation of perverse people which you are yet amongst Make haste out to save and separate your selves from them Now wee finde it follows those that believed did so and were a people separate from the rest Act. 19.9 by entring into fellowship with the Saints Verse 41 42. and verse 47. it appeares without the least exception For they that were thus called out from them without continued stedfastly in the fellowship and then were called the Church in breaking of bread from house to house praysing God and having favour with all the people that is with them without that they did separate from so sweet so good and Gospel-like was their conversations that they without could not condemn them but commend them at least if not be convinced
and the end of it be bitter and not blessed Prov. 20 21. All things in the Creation as well as in the Re-creation have one and the same ultimate end which all Saints should have in all their practices purposes and proposals to themselves The end though last in the execution yet is first in the intention in omnibus agendis c. and this is an undoubted truth Now agere prudenter to do wisely is adhibito certo fine to have before us fixed an honorable end and answerable to the business we are about Now our end in all things must be the same with Gods end in all viz. The glory of God no other end is honorable enough for us to aim at Hence it is said He created every one for his glory Isa. 43.7 and in Prov. 16.4 The Lord made all for himself yea the wicked c. i. e. The final cause of the Creation was his praise and glory so is it of his gubernation our redemption and salvation and whatsoever we can say hath all the same end which we are to aim at viz. The setting forth the praises of God Hence in so many Psalmes especially in Psalme one hundred forty eight David doth invoke all things and all Creatures in heaven and earth to praise the Lord but above all he calls on the Saints which is as much as to say in especiall manner it must be their end in all and by all and to doe all to his praise and glory 1 Cor. 10.31 so that Gods Angels Saints and all men and all Creatures humane or heavenly as they are God's all have the same end and that end is the honour and glory of God Now Saints have most especially this finall cause commanding them unto and commending them into this Gospel-Church-state this being their maine end and mighty designe to set forth the praise and glory of God This truth triumphs in armour of proofe out of Prophecies Precepts and practises with others For first in Isa. 35.10 The ransomed of the Lord shall come to Zion with songs and everlasting joy Isa. 51.11 ver 3. joy and gladnesse shall be found therein thankes-giving and the voyce of melody and they shall mention the Lords loving kindnesses and the praises of the Lord c. Isa. 63.7 thus in Cant. 8.2 the Church gives her Beloved to drinke of her spiced cup i. e. praise composed of the spices or graces of his owne Spirit and here is also juyce of the Pomegranats running out like little Rivers most sweet and acceptable unto the Lord. So Cant. 7.12 13. and Cant. 4.16 the end of her request is for the spices to flow out and that the Beloved may eate of his pleasant fruits This promise is also in that Prophecie of Jeremy 15.19 to comfort the cast-downe Prophet in his affliction the Lord promises when the precious are taken from the vile they shall be as his mouth i. e. filled with Hallelujahs of praises and honours and glory unto God So in Jer. 30.17 19. This is Zion whom no man seeketh after shall set forth his praises ver 19. And out of them shall proceed thankesgiving and the voyce of them that make merry thus Zeph. 3.9 I will turne to the people a pure Language a lip and what then they shall call upon the name of the Lord often read they shall praise the Lord with one consent This is fore-told in many chapters of the Revelations chap. 11.15.17 chap. 14.2.3 and in Revel 21.11 This new Jerusalem which is now coming downe hath the glory of God to fill her and ver 23 c. you shall finde the Types both of the Arke Tabernacle and Temple to fore-tell this was to be the end of every Church under the Gospel in 2 Chron. 5.13 14. wherein they had Musicke and Melodies Trumpets and Singers all as one shouting out one sound of praises and thankesgiving to the Lord and then the house of the Lord was filled with his glory Now much more is this new Jerusalem and so are these Gospel-temples for the praises and glory of God Praise waites for thee in Zion Psal. 65.1 and to thee shall the vowes be performed i. e. to thee in Zion as if Zion only were for the same purpose and in Psal. 67.2 3. Let thy way be knowne upon earth and then followes Let the people praise thee O God So Psal. 70.4 Let all those that seeke the Lord rejoyce and be glad in thee and let such as love thy salvation say continually Let God be magnified Thus is that in 2 Thes. 1.11 12. We pray for you that the name of our Lord Jesus may be glorified in you and yee in him according to the grace of our God and the Lord Jesus Christ by all which it appeares Praises are expected and required from all the Saints in Zion So Hebr. 13.15 Let us offer praises continually with all the cohabitants in the Gates of Zion which hath been in all Ages being it is for that purpose they are enchurched as in 1 Pet. 2.9 yee are a chosen Generation a royal Priesthood a peculiar purchased people and why for what end That ye should shew forth the praises of him who hath called you out of darkness into his marvellous light c. So in Isai. 64.10 11. Zion our holy and beautiful house where our fathers praised thee c. So Matth. 11 25. Heb. 2.12 sayes Christ I will sing praise unto thee in the midst of the Church Eph. 3.21 Vnto him be glory in the Church by Christ Jesus throughout all ages world without end Amen So that by all these Scriptures appears the final cause of Gods calling out of darkness into light out of the world into the Kingdom of Christ out from them without to Saints so embodied as before within I say the supream and ultimate end is to the setting forth of the praises and glory of God as a peculiar people in a peculiar manner Although I deny not but we are to aim at the edifying one another in Christ furthering of one another in the things of salvation watching over comforting and counselling of delighting and rejoycing in one another and having fellowship with the Father and the Son 1 Joh. 1.3 enjoying his presence there more especially 1 Cor. 6.26 and provoking one another to love and good lives Heb. 10.24 1 Cor. 1 9. Yet this of glorifying of God is the main most and moving end and all other things we aim at are but in subordination unto this in ordine ad gloriam Dei and good reason for it as will hereafter appear for they have most cause for it being the Redeemed reason 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and openly and apparently the Ransomed ones as in Revel 5.9 And they are most capable of it too Psal. 33.1 3. 53.6 being they have most reason 2 understanding Psal. 47.7 and are most
and voluntarily embodying without the least compulsion having communion with the Father and the Son 6. all seeking the same End viz. The honor and glory of God in his worship Herein though at length yet in strength have we as full a definition of Christs Church as I can collect and it is a compendium of what I have hitherto delivered in these Leaves Now on the other side An Antichristian Church is a mixed number of the multitudes of the world not allowing the difference between the holy and prophane being subordinate to a Prelatick power without the most spirituall presence of God being gathered and ordered by the Rules and Directories of men and maintained by Civill and Coercive powers not seeking the setting forth the praises of God as a peculiar people with one consent Now as Antichrist hath his Throne therein and sits and swayes as Lord and Lawgiver so in the Assembly of Saints Christ hath set his Throne and he alone is Lord Head and Law-giver of his Church which is the point I am now upon And all this and more then this I shall prove too by Prophesies Precepts and Practises in all Churches To begin with Isa. 9.6 And the government shall be upon his shoulders his name shall be called Wounderfull Counsellour the mighty God c. Verse 7. Of the encrease of Government shall be no end he shall sit upon his Throne and Kingdome to order it and to establish it c. Isa. 22.21 22. I will commit thy Government into his hand and he shall be a Father to the inhabitants of Jerusalem and the Key of the house of David will I lay upon his shoulders so hee shall open and none shall shut and he shut and none open The Key to let into the Kingdome of Christ is the Spirit Rev. 3.7 8. and where the Spirit is there is Liberty 2 Cor. 3.16.18 and the Sonne makes free indeed Joh. 8. from hence it is Saints are all let into one body by one Spirit 1 Cor. 11.13 and through the Spirit are become an habitation to the Lord Eph. 2.22 so the Keyes mentioned in Matth. 16 19. to open and shut are declared Joh. 20.22 to be the Holy Ghost and thereupon whose sinnes they remit or the Church forgives are forgiven but whom yee doe not are not that is by the Holy Ghost being the Key the meaning is during the direction of the Spirit yee the Church have the Key to open and shut binde and loose which is laid upon the shoulder of Christ and acted by his Authority For he is the Ruler and Instituter thereof Hence also in Zach. 6.12.13 And hee shall build the Temple of the Lord and he shall beare the glory and shall sit and rule upon his Throne c. None but Christ hath this Commission from the Father to rule here Matth. 11.27 Matth. 28.18 all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 authoritative power is his Hence it is we are called continually upon in order to positive Precept to submit to his Scepter acknowledge his Sovereignty and Zach. 9.9 Cant. chap. 3.11 Psal. 2.12 and royall Prerogative 1 Tim. 6.15 James 2.1 and onely Headship Col. 1.1.18 and 2.19 Eph. 1.22 and 5.23 which hath been the zeale of true Churches against all Opposers As the Apostles said Acts 5.29.31 to the Priests and others that commanded them to preach no more Christ We ought to obey God rather then men who hath exalted Christ to be a Prince and Saviour and we are his witnesses But this will appear by and by In the interim It is in all reason as well as in Religion that Christ alone rule as Head and Law-giver seeing none but Christ was able to institute this Gospel-Church-state therefore none but hee is to order it both which appears in the proofes above Now there is not a Man alive neither Moses David nor Sâ—lomon had understanding enough to undertake such a taske no nor Christ himselfe as man meerly in abstracto no nor all the Angels in heaven onely the Sonne of God that fetched it from the Fathers bosome First This typified Salomon his own self as I may say with his own hands Cant. 3.9 as with his own head builds this Chariot of Lebanon for were it left to mens wisdome or wills what a Chimaera or Monster must of necessity be set up in the sight of all Secondly And surely every man would abuse and beat his Brother and bring him into the hottest furnace that did not fall downe to his Image and bow down to that Babel which is in his breast Thirdly Besides ability would bee deficient in the best of men about such a worke so much rubbish is to be removed that men might breake their backs but doe no good of it for as in a house fallen to the ground before the foundation of it though it be good be found out for another superstructure or to build upon it a new the old heaps and confusions that hinder the comming at the foundation to build upon must bee removed and carried out of the way which will cost continuall labours and perplexable paines too and the longer these heaps have lay the more setled and the greater the toyl and the time will be to bring them off Now there is no building untill this for then the foundation and the building will be dis-united and the building being laid upon the rubbish cannot continue without Christ carry away the ruines and rubbish which have lay so long for above a thousand yeers of this fallen Church-estate of Christ I meane so to men we must say as Nehem. 4.10 We are not able to build O what abundance of false conceptions sinister thoughts harsh censures resolute carriages carnall reasons and what loud and large 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 10.4 5. and corrupt imaginations in most men must be removed before they can be built cleare upon Christ the Foundation Now it is not by might nor by power but by my Spirit saith the Lord unlesse the Lord build the house they labour but in vaine that would build it Psal. 127.1.2 None but Christ by his Spirit can remove these ruinous Masses strong holds of carnal reasonings and corrupt resolutions against his Church-way which is according to the order and Discipline of the Gospel whence it is as before I am free to affirme that none else is fit to rule rectifie and order in his Church hee being Lord and Master and onely Head thereof he is owned as the Master Joh. 13.13 14. Ephes. 4.4 5 6. Matth. 10.24 Mat. 23.18 For First Masters may and must have the commands of or rather over their servants and will not suffer them to bee their owne Masters or to Lord it over others or to have more Masters in his service Thus the Saints have but one Lord Eph. 4.4 5. that is Jesus Christ who can command them as having
approve of Christs Christ hath commanded theirs and obedience to them they must command Christs and obedience to him And as the Saints for Gods sake Rom. 13.1 Gal. 4.14 are obedient to them for sancti non subjiciunt se homini propter hominem sed propter Deum so they for Gods sake are to be obedient to Christ and servants to his Church his Saints and people of God Let them make much of the Ministers of Christ neither to corrupt them with honoâ—s nor to honor them in their corruptions As Ministers cannot make Magistrates neither can Magistrates make Ministers and as Ministers of Christ cannot hinder Ministers of State or Magistrates in doing their offices for Bodies and in Civil affairs neither can Ministers of State hinder the Ministers of Christ in doing their offices for souls and in spiritual affairs Wherefore as I said before each must remember his place as Constantine could say Vos est is in Ecclesia sed ego extra Ecclesiam Episcopus to a Bishop or Minister in those days ye are Overseers and Officers in the Church within and I am an Overseer and Officer out of the Church without Constantine kept his course some time very well within his own jurisdiction without mingling or mangling Ecclesiastical affairs with Civil or Civil with Ecclesiastical so must every Magistrate be sure to do For it is Gods design to destroy those powers and policies that hinder Christs reign in his Zion and Church as the alone Head and Lord. Christs Kingdom of the Son and the Kingdom of glory the Fathers are both alike who rules in one rules in the otherâ— who are admitted into one are admitted into the other whom the one receives the other receives and none else But the Kingdom of the Father receives not Magistrates as Civil Magistrates to rule and govern or punish there i. e. In Heaven to come therefore not here in the Kingdom of the Son And he that dares usurpe this power of Christ the alone Head and Lord takes too much upon him and as Chrysostom sayes Non est tributum Caesaris sed servitium diaboli c. It is not his due but the devils work And it will cause his unevitable downfal and confusion as it did the Devils Trap observes there on Matth. 22.21 the Greek Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is doubled and repeated for this purpose That our double and special care must be to give God his due Rom. 13.7 Oh! O that we did give the Lord his due then should we not plead so for Caesars Chair in Christs Church that he should sit there with the heel of his cruelty to kick the Saints brains out and to crush them headlong that stoop not to his form In a word Christ sits not on Caesars throne neither shall he who hath too long sit upon Christs throne For though other Lords have had dominion over us and have usurped Headships which are Brass and Iron Jer. 6.28 yet the Lord will give gold for brass and silver for iron Isai. 60.17 This Head of Gold and his Gospel which is better then the silver seven times purified And if the very Philosophers Aristotle Plato and others vid. Cartwrights Ecclesiastical Discipline of the Authority of the Church if they could see and say that Estate is best and those Citizens happiest that had God to be their King and Monarch and his Laws and Decrees to submit unto Sure I am the Church is never so happy holy and heavenly as when Christ alone sits upon his throne in the midst of them and governs them by his Word and Spirit see Cap. 2. 9. of Lib. 2. And sure this is the great work that our God is bringing about who is coming to reign for ever and ever In the mean time let us own neither the Brazen nor the Iron Heads for our Head I mean neither Spiritual nor Temporal Ecclesiastical nor Civil powers so called O none but Christ the Head of Gold our Master Lord Head and Law-giver without any other Partner or Paramount whatsoever as hath been at large proved Wherefore to conclude All others are beheaded having lost their long usurped ruledom and jurisdiction And with John Hus We say Christus sine talibus capitibus monstrosis melius ecclesiam suam regulavit Act. 27. Object Christ alone is Head and governs his own Church influendo infundendo without such prodigious helps or monstrous heads as Antichrist would crowd in Thus said Gregory the first Lib 6. Epist. 24. in his Letter to John Patriarch of Constantinople Quid tu Christo universalis ecclesiae capiti c. What will you answer at the last day to Christ the sole Universal Head of his Church and people that thou darest to arrogate that title which is Antichristian for thee so to do Hold fast the head saith the Apostle Col. 2.19 from which all the body by joynts and bands having nourishment ministred and knit together increaseth with the increase of God Therefore be sure you hold your Head For first it supplieth the members with all necessaries Secondly It knits every member to its self and one to another and thirdly It increaseth every one with a spiritual increase Now Christ in his The anthropie is this Head which we must fetch our life sense and motion from by Nerves Veins and Arteries Christiani Christo capiti adhaerent ab eo percipiunt hauriunt vitam spiritualem c. No Member of his but hath much moisture nourishment and spiritual growth And every Member is moved with their Head unless some Palsie-Members so Palsie-Christians that move not as the Head Christ directs When Cyneas the Ambassador of Pyrrhus after his return from Rome was asked by his Master What he thought of the City and State answered O Sir It is Respublica Regum a Commonwealth of Kings and a State of Statesmen And so is the Church wherein Christ is King and Head O happiness of such a Church For if he be in us Head he is heart hand and all For quickning of us he is our Anima the life and soul of the Church and of every Member as he resolves us he is Voluntas as he maketh us think he is Animus as he gives us to know he is our Intellectus as he deliberates us he is Mens as he keeps our remembrance he is Memoria as he gives us to judge he is our Ratio as he moves our desires he is Affectus as he breaths us and inspires us he is our Spiritus and as he enables us to apprehend he is our Sensus So that Christ our Head is our Heart and all VVherefore let us hold him fast for our Head and heare of no other no Brazen-face no Iron-pate no O monstrum horrendum informe ingens cui lumen ademptum Christ willed when he saw Caesars stamp on the coyne to give Caesar his due so when wee see Christs stampe
God in Christ in grace and glory This makes these Tabernacles so amiable his goodness in these gardens is so desireable Psa. 87.2 3. Isa. 33.17 Psa 27.4 Act. 2.28 Ps. 84.1 2 7 10. 63.1 2. 2 Cor. 3.18 6.16 5. Have ye a clear discovery of your fellowship with the Father and his Son Then ye may from the same principle and by the same spirit have fellowship with the Saints 1 John 1.7 but be sure ye begin in Christ first or else the foundation is not laid else ye will fall out and down in the dust 1 John 2.19 ye cannot continue else and then will your ending be worse then your beginning 6. What is your end is it that as the chosen ones and those bought by Christs blood you may set forth the praises of him that called you out of darkness into light 1 Pet. 2.9 2 Thes. 1.11 12. and is it nothing else but in subordination to this why then these are good grounds But many there be that have base by sinister ends for which they creep into this Church-way who are or will be ere long a scandal to the Gospel and do bring a scorn upon the truth O! how often hath it been said in Dublin and that by such whose sincerity is without exception with bleeding hearts Look yee there is one that could not tell how to live but hath lost his trade and for some place is got in to be a member of such a Church and he is now preferred and made a Gentleman c. Nay some have been so bold as to boast of it among themselves as if nothing else byassed them into these ways but politick ends O sad such as these do bring the ways of holiness into contempt they grieve many that are in and keep out many that are not in they raise fractions within factions without they open the wide mouthes of the enemies to blaspheme and they side for lucres sake or lusts sake with the great rather then with the good Ah! alas and indeed though upon the naked knees of our souls we cannot be thankful enough for the liberty the truth hath and that holiness and Religion is so much advanced Yet I do verily believe never more Hypocrites then now who because they know none but honest men must be preferred into places or offices do dissemble with God and men get into Church-fellowships the name of a Church-member making them of note and exercise their gifts and get up into Pulpits which God forbid but they should orderly and change their words ways and works but not their hearts Gen. 4.3 Hosea 7.16 These are lights before men but darkness before God Matth. 6.2 5 16. Isa. 58.2 and though these do not the evil which they love in their hearts if they durst do it or could not be seen by men yet they will do the good which they love not to be seen by men Numb 14.2 4.40 O these these are the scandal of this age this Land this Reformation and of the Church of Christ whererefo beware ye be not byassed by such sinister carnal fleshly ends for the Hypocrites hope will come to nothing Job 8.13 Their flower will fade and their joy is but for a moment Job 20.5 When Religion is much in fashion it is much a fancy and then most men will swim with the stream Thus have I roughly offered a few directions and have lent my hand by a few helps to such as do seek the way to Sion but least they leap before they look they will do well to weigh them in the ballance of the sanctuary and because many Church-fellowships in my judgement given me by the Word and Spirit are in a doubtful state at present and which I think must be purged with the Refiners fire and Fullers soap I do therefore beseech you seriously to seek such a society as hath 1. The sweetest harmony and most love and to all alike 2. Which hath Christian liberty and no one is robbed by the Rulers of his or her right 3. Where they live more in the Spirit then on the Forms 4. Where holiness is highest and appears in most power 5. Where every Saint may walk according to his light so he be holy humble c. though he differ in some things from others 6. Where you see most self-denial humility of minde and ready serving one another 7. Where you see most order and Gospel-decency 8. Where appears most sympathy and bowels of love and pity 9. VVhere their unity consists not in the unity of the foâ—m but in the unity of the Spirit 10. VVhere you finde most readiness to meet together to instruct counsel comfort and build up one another in the most holy Faith and where there is not honor given or taken Joh. 5.44 after the manner of men or a having mens persons in admiration Many such things I might offer now but I shall take more liberty hereafter onely these things in brief I lay before you till the next Books And this I do the rather being induced thereunto by abundance of experience afforded me through Gods goodness from variety of observations which I have taken of many gathered Churches in England and Ireland as they now stand The Lord open your eyes to see and your ears to hear and lead you by his light and Spirit of truth into his holy tabernacles Psal. 43.3 Thus far for the first Part of this Platform wherein you have the totum essentiale of a true Church of Christ from The Efficient Causes The Material Causes The Formal Causes The Objective Causes The Instrumental Causes The And Final Causes All this is to shew what is requisit before embodying but the next part relates to what is to be done in and the last to what is to be done after embodying together The End of the First Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Challah The Heavenly Nymph OR THE BRIDE Rising up to Perfection and preparing for the coming of her Bridegroom Being the Second Book of Church-Discipline Wherein appears the BRIDES beauty in her Members and Complexions her submission and obedience to Christ her Modesty and her Chastity her Humility and her Loves with other Graces and Ornaments that appertain to her AS ALSO The BRIDEGROOMS great love to her more then to all other the dwellings of Jacob Psal. 87.2 his care of her his special Presence and abode with her his Royal maintenance to her and provisions for her according to his owne fulnesse and the riches of his Grace that filleth all in all Eph. 1.23 Or you have in this Book a sight of the Moon shining though under Clouds and thick darknesse as she receives her light and life from the Sun in the former Book Or Christ her Head coming in glory being big-bellied with the precious Promises and Prophesies and Types never before so opened and which are travelling to be delivered in these latter dayes
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
2. We have not so much as heard whether there bee any Holy Ghost much lesse enjoyed it and therefore they were baptized now in Christs name for to receive the Spirit Vers. 5 6. or the inward baptisme with the outward but now we admit no members but such as we verily beleeve and judge to have been baptized into Christ and so indeed dead and buried with him in baptisme and such as have the inward baptisme of fire and the Holy Ghost which is the substance and thing signified Thirdly This baptisme or washing of John was to fore-run Christ. Vers. 4. That they should beleeve on him which should come after him But the baptisme that Christ hath instituted is to beleeve Christ is already come dead and buried rose and ascended and therefore of another nature for John who baptised Christ was baptised by Christ and with Christs baptisme the fore-running administration was as Johns passed away in the Apostles daies which when the Disciples heard and understood they were baptised with Christs Ordinance Vers. 5. Object 3. But we doe not account that baptisme which you were baptised with any thing and therefore we intend not a baptising againe for that we abhor say some godly people but we beleeve that baptisme you so call to be none and therefore would have you baptised before admitted Answ. Baptisme is Baptisme though corruptly administred and should we grant you a graine too much yet too little to make you weight that we when Infants were undue subjects yet the want of due order makes not the Ordinance no Ordinance no more then the preaching the Word to such as doe not hear or understand it makes the Word to bee no Word If they had the essentials of baptisme they had enough and need not nay must not de novâ— take it up againe The substance will stand without the circumstance or ceremony Now who can deny but the godly have had the essentials of Baptisme viz. matter and forme materia vel est remota vel proxima the matter is the water generally but the washing especially The forme without speaking de modo is the baptising them in or into the name of the Father of the Son and of of the Holy Ghost Now the godly have had this matter and this forme in their baptisme therefore were baptized But still you say you were not fit subjects what then is therefore the Ordinance no Ordinance Suppose my glove were put upon a childs hand would it therefore follow that it is no glove because it is not the childs glove and fits not the childs hand nay surely so long as there is the matter and the forme of the glove it is a glove but Object Fourthly You were not dipped in the water which is the right baptizing Answ. First It is true the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie to dip we say with Beza out of Matth. 3.13 to dip not to dive over head and ears but to dip as in Num. 19.18 Ruth 2.14 1 Sam. 14.27 Deut. 33.24 non per modum immersionis sed effusionis that is not to drowne throw downe dive all over keep under water but onely to dip And Secondly The word signifies to wash also and so is used in Scripture Luke 11.38 the very word there wash is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptize or dip Now Thirdly Washing is the maine thing meant by the institution of this Ordinance of baptisme of water ad corporis â—blutionem non modo per immersionem verum etiam per aspersionem vel effusionem aquae Thus Heb. 10.22 Let us draw neer to God with a true heart in full assurance of faith having our hearts sprinkled i. e. with the inward thing signified viz. the blood of Saints and our bodies washed i. e. with the outward thing signifying with pure water there you have it expressely in the terms of sprinkling and washing as also in Ezek. 36.25 I will sprinkle clean water upon you So the Apostle points at this 1 Pet. 3.21 and as Mr. Hooker observes in 2 Chap. 3. Part of Church Discipline God is said to save us by the washing of the new birth and the renewing of the Holy Ghost which is said to be powred out upon us Eph. 5.26 Tit. 3.5 6. following the resemblance of water powred out in the washing of baptisme which brings me to the fourth thing Fourthly Consider how we are baptized by the Holy Ghost so are we to be ad proportionem similitudinem by the water Act. 1.5 but we are not dived or drowned as yet into the Holy Ghost but onely the Spirit is powred upon us as yet guttatim as it were Act. 2.33 and 11.15 it falls on us we fall not into it although it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now we are baptized by the Spirit when that is applied to us first and administred upon us So that baptisme may be by sprinkling or powring water on and diving or plunging over head and ears in baptisme is not necessary and being a forme one is of as much force and as significant as the other and all is left to liberty For the casting water on the body resembles the nature of burial as sense will suggest in casting the mold and dust upon the dead as well the diving of the body into the water resembles the casting of the body into the dust and so the powring on of water the powring on of the Spirit or the sprinkling of it the sprinkling of Christs blood to wash c. so that this is left to liberty to doe that which is most orderly useful and significant whether to sprinkle powre on dip or dive and indeed I dare not deny my judgement to reach thus far for dipping above the other formes of sprinkling or powring that were it as orderly in our Church and used and no offence to weake souls I should sooner be induced to dip one that was never before baptised then to sprinkle one for to me it would be more significant and full and pregnant with former practises but all is one and signifies the same thing and is of the same use what need we jangle about Colours object 5 Fifthly But you were baptised by a corrupt and unlawfull administrator before Answ. Suppose that should be granted also which we may choose whether we wil or no for I am perswaded many godly were baptised by such as were orderly sent forth but I say grant this yet his corrupt hand or foule fingers doth not null the Ordinance and make it no baptisme a jewell though in a foule sinke an unfit place for it yet is as much a jewell in its self as if it were in a silver Cabinet Baptismus datus a meliori non est melior quia efficaciam ex merito spiritu Christi non alterius Secondly Let such dear Friends whom I highly prize and have in my heart and yet as yet cannot be of that judgement
if that should bee received before that fundamental Ordinance by which we put on Christ and are ingrafted into Christ and planted into his death Now we say this is a prophanation of Gods Ordinances the Jewes might as well hâ—ve admitted such uncircumcised persons to eat of the Passeover but the very end of Church-fellowship is the observation of all Christs commands as the Commission holds forth but this your practise crosseth in that you agree to walk with such as have not nor practise the Ordinance of dipping Beleevers and by your communion with them in Church-administrations you are made guilty of their sin of disobedience you willingly having communion with them in Church-admininistrations for Beloved you may upon the same principal admit into fellowship one that will not receive the Lords Supper but pleads want of satisfaction of that to be his duty another that will not owne the Ordinance of preaching but conferre onely as some such we know and others that will not give almes or contribute to the necessity of the Saints and thus in a word upon the same ground that you admit one that walks in disobedience to the Ordinance of baptisme whether through ignorance or error you may admit all manner of disobedience into your Society upon the same ground which is a total destroying the end of Church-fellowship which is to bring up every member to a visible subjection to all the Lawes of Christ their King or else cast them out of that Society as old leaven Besides as we must not allow in our selves any known sinne unrepented of so must wee not allow it in any in the fellowship but when wee shall begin and constitute a Church-fellowship to walke in sin and disobedience this is a horrible impiety Besides in the fifth place there cannot be a true visible Church union without baptisme as appears Eph. 4. * and beginning where the Apostle pressing union brings all these things essentials that must be agreed in to make a people one and that he takes for granted the Ephesians did agree in the same which as he saith There is one hope one Lord one Faith one Baptisme one God and Father of all Now observe a true Church must of necessity agree in owning one and the same Lord secondly one and the same Spirit one and the same Baptisme one and the same Faith without which they cannot walk together in the Lord. Againe many of these unbaptised persons doe justifie that Idol of childrens baptisme and consequently the Church and Ministery from whence they had it And you having communion with them judge what you do bring your selves into communion with by entertaining persons into communion with you that are unbaptised Thus beseeching you to beware of by-pathes that our Lord and his Ministers have left no footsteps for but rather beloved meet together and lead one example of sweet communion distinct using all means to convent such as have any fear of God that they may come into you through the door and not at the window as Christ saith in another case And thus leaving you to God and the word of his grace that is able to build you up we remain in the name and in the behalfe of the Church Yours in the Lord Tho. Patient Wil. Burgis Ed. Hutchinson Ed. Marshal Rich. Sutton James Standish Swads Tho. Brenton Peter Row Wil. Leigh Geo. Cawdron Rich. Ladbrooke Edw. Roberts Dated at Waterford Janu. 14. 1651. This Letter was brought by Capt. Vernon and A.G.A. to some seven or eight of their judgement whom they withdrew from the Church into private meetings on the Lords dayes especially where they with them that were sent from Mr. Patience clandestinely consulted how to carry on their designe against us These and none else are their Saints BEleevers * and such baptised ones i. e. Anabaptists they put together as if none were beleevers but Anabaptists Some of that judgement that were in fellowship with us they write unto as to Beleevers and exclude others that differed from them in that point of Rebaptisme Besides they account them disorderly walkers that have so much as Christian communion with us unlesse we would be dipped They say without this wee fundamentally differ from the true state of a visible Church Let discerning men judge then the foundation and dangerous scituation of such Formalists Fellowships I who by their owne confession have laid their foundation in the Water and on the Sand not on Christ the Rocke of ages that is Christ himselfe laid in the Spirit c. Vide cap. 14. lib. 1. In this sense they ought to read that Scripture which they mention with too much wrong to it as they use to doe qui Scripturis auferunt non afferunt it is Amos 3.3 Can two walke together unlesse they be agreed The Prophet means not Can two walke together unlesse washed together or unlesse in one Forme judgement opinion or practise for as Arias Montanus observes this was their sin for which he threatens them in v. 2 4 5. viz. for their great agreement in false Formes to adore Images and make them Idols herein they were very harmonious and unanimous to their cost and calamity sayes Theodoret. But the Prophet means they must be one in the Spirit Eph. 4 3 4. Even as Two Travellors who have one and the same end of their journey vid. Diodate minde one and the same home heaven happinesse therefore the word is pariter Can they walke alike without they be of one spirit thus sayes honest Calvin too Est igitur arcana ita consensio Spiritus sancti and to apply this to the forme or judgement as that there must be an agreement in dipping else none in beleeving or that there must be agreement in the outward else none in the inward is to make Faith a forme Religion a fancy to take a meer outside appearance and opinion for the inward power and life of godlinesse which is an agreement in Idolatry but not in the true worship of God Spirit and Truth so that these Gentlemen mistake the Prophet and compel a construction as it is coyned in their own brains * The Commission is next let us see what they would force from those words in Matth. 28.19 20. All power is given me c. Goe therefore teach all Nations and baptise them c. This hath been their hold for many yeers out of which they have been hunted by hundreds of orthodox able Writers which save me a labour but onely this I say 1 The Praeface viz. v. 18. All power is given me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is jus agendâ— tells us that this Commission is to bee executed by Christs power i. e. by the Spirit vide Pareus in loc so that some affirm this was the baptisme of the Spirit which Christ speaks of her 1 Cor. 12.13 which the Aâ—ostles as Apostles had commission in to baptise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. into the name of the Father Son and Holy
indifferent Quia Christi adventu lex ceremonialis obligare desiit Now such Ceremonies remained amongst the Jews as yet saith Paraeus upon the place in use because Christian liberty was not openly up and risen in their room Now with Christs death and resurrection they lost their life and gave up the ghost Col. 2.14 15. Quasi animam exhalarunt and breathed out their last but as yet they lay a while unburied and above ground which ought to have a religious and solemn sepulchre and which they had soon after in that solemn Church Assembly Acts 15. Where all such legal ritual observations were seriously and solemnly laid in their grave as being now but dead Corps and ready to stink and corrupt and too heavy to be longer borne above ground but before this their burial they were used as indifferent This Augustine declares in his 19. Ep. ad Hieron as Paraeus observes by an elegant similitude A mans friend dies he doth not so soon as breath is out of his body whilest his body is yet warm take him by the heels and drag him to the grave but he keeps him a while whilest he is yet sweet and wraps him up with fair cloaths and so with honor in due time accompanies him to his grave and thereby he avoides scandal suspition and contention which else might arise by giving sufficient content to all even to his best friends and mourners for him So it is here these Ceremonies were alive till Christ they died with Christ Now the Apostles did not presently drag them to the dunghil and cast them out ut faetida cadavera whilest they were yet warm no! but to avoid all scandal and doubt of their death they shew in the Acts that they were dead and to be buried which was done in a decent honorable maner as Acts 15.10 24. whilst they themselves accompanied them to the very grave Now that is the reason that Paul in this Chapter for so long a time did allow liberty to them as things indifferent but after they were buried their indifferency ceased and now they were absolutely forbidden Before their burial saith one they were mortuae dead but now after their burial they are mortiferae deadly and dangerous And now after this if a man raises them up again and rakes them out of the grave and digs them up again he endangers a many by their unwholsom stench Et non esset pius funeris deductor sed impius sepulturae violator Hence you read the reason of Pauls writing to the Church of Galatia Coloss and others against them now and after this burial of them he would not circumcise Titus though he did Timothy before but preaches their funeral Sermon and sayes it is dangerous to keep them above ground any longer Col. 2.20 21. and Gal. 5.2 4. tells them then Christ would profit them nothing and it would be to deny the effect of Christs death We shall finde Paul opposed Peter and that openly Gal. 2.11 to his face for urging these Ceremonies and pressing the Gentiles to Judaize But here in this Chapter the Apostle forbids the Gentiles to judge the Jews for their liberty in these things which might be used or not used as yet being things indifferent and left free which the Greeks call Adiaphora which things are to be considered either as they are in themselves and so they are said quoad substantiam operis to have an indifferency of doing or omitting as we said before or else as they are in the intention of that principle by which they are done or omitted and in that sense no action is said to bee indifferent taken with its circumstances but it is said to bee good or evill Prout ex mala vel bona intentione procedit for as much as it flowes from a principle intending good or evill hereby But thus I have done with the direction and rules and have opened the name and nature of things indifferent and do now reach the reasons which the Apostle renders to ratifie his and my assertion of accepting and receiving such as differ in judgement from us in things indifferent And first reason 1 The first Reason for God hath received him therefore you are to receive him and lovingly to take him in for God hath received him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is ut suus as his owne a member of Christ to grace an adopted one into his owne family how then darest thou deny him or despise him or not admit of him or the like for thus runs the Argument whom God hath received into his Family you ought not to despise or put by but him that eateth that is is of this opinion and him that eateth not that is is of that opinion God hath received therefore you ought not to put him by that is be he of this opinion or of that opinion but to receive him and admit of him as one that belongs to the Lord. This Reason runs a pari statu utriusque partis coram Deo from the common benefit of adoption which them of both opinions do equally partake of and as if he should say Such outward things as these do neither justifie nor unjustifie commend nor discommend before God they neither help to nor hinder from the Kingdome of God therefore they should neither helpe nor hinder any in the Church of God here below For such whom the Father receives the Son receives and who are admitted in heaven should be admitted in the earth but all Saints of all opinions are admitted in heaven and received of God ergo c. God regards here sayes one no more the manner time or such like circumstances then hee does the manner time or such like circumstances of eating drinking marrying c. being left to wisdome and discretion for order peace and unities sake without ties Now if thou seest one enlightened and livened by the Spirit of God thou seest enough sayes Calvin in loc Satis testimonii habes c. wherefore despise not contemn not refuse not condemne not one whom God hath received The second Reason or Argument is taken a jure gentium reason 2 from common right or equity which is that every man hath the rule and ordering of his owne family and none ought to be so polypragmatical as to meddle with other mens servants Who art thou that judgest another mans servant here is an objurgatory Apostrophe Who art thou how darest thou do it why for he is the Lords own servant whom thou thus puttest by for all his opinion as before the word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hired servant or a day-labourer but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a houshold servant one of the Lords owne Family who alwayes is waiting upon the Lord his Master in such services as are nearest his person and in his presence This makes the Apostle then whom none was more full of the bowels of love pitifull
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
saith he if it be appointed you shall dye the Physitian cannot helpe you if it be appointed you shall live you doe not need him but shall live without him Nay Sir answered hee but if I be appointed to live I will use the means which are also appointed thereunto for such an appointment to take effect Now I say there is a strict and inseparable connexion betwixt Election and Vocation and Vocation is a comment upon Election The letter sayes Culverwel in his White-stone was dated from Eternity but the Superscription was writ in time viz. Vocation now though the Letter be writ first yet the Superscription is read first and then the other is unsealed and read the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that was in Election well becomes saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Vocation Doctor Twisse on the point of Predestination telling us how God is not guided by second causes in any of his Decrees and how nothing in us was the cause of his Decree concerning us be it what it will yet sayes he in the execution of his Decree which is in time there is another order for to instance in the Decree it selfe from Eternity glory is first Salvation is first ordained which produces grace and sanctification but in the execution of the Decree in tempore grace is before glory and sanctification before salvation as was said before of the Letter the Superscription is first read though last writ Wherefore I say for to this end I speake it that it is altogether irregular and anomalous and out of our order for any to pry and pore and peek first out for Election and that would first look into the Decree Now would the Church know so far as they are able in charity for they cannot on certainty and wouldst thou know whether thou art an elect received of God decreed to be saved it is not to search the records in heaven first but the records in thy heart first for what is bound on earth is bound in heaven and loosed on earth is loosed in heaven how is it with thy heart art thou called yet changed yet art thou holy hast thou left off thy ill courses companies conditions c. for where there is fire there is heat and where there is true vocation there is inseparably sanctification and holy life would we know if the Sun shine why we shall not need to climbe up into the clouds to clamber to the skies no! but look upon the beams shining on the earth That Astrologer sayes one was sufficiently laughed at that looking so intensely upon the Stars and staring with so much amazement at their twinkling tumbled unawares over head and eares into the water whereas had it pleased him to have looked lower in the water he might have seen them lively represented in that Christal glasse so many doe but undo themselves and are over head and ears that look so high at first as to search the secret will which they shall easily see in sanctification and regeneration revealed And as a Father that resolves one son shal be his heir which shal be he amongst many he saith not but keeps that secret yet so far reveals his minde that it shall be he that observes him in obedience to his commands so God though he hath kept secret who they be that shall bee saved and whom he hath elected he locks this up in his own bosome yet he hath revealed it thus far that such shall bee holy obedient to his Gospel beleeve in Christ Jesus these effects Election brings forth and we are not able to judge of the cause but by the effects So that when poore soules powre out their experiences and tell the means and shew the effects of their Call we cannot but in the judgement of charity beleeve the cause of this their Call their faith their holinesse is the Decree of Election Eph. 2.10 2 Pet. 2.8 9 10. and that they shall attaine to the end viz. Salvation Now I say in the powring out Experiences they acquaint the Church with the means and the effects And you will finde both these in the examples that follow where they tell their preparation and qualification In their preparation 1 When they came to be taken off of sin selfe world lusts or the like some at one houre some at another some in the night some in the day some at home some abroad some when younger some when older but that is most seldome And secondly how some more violently the Lord came in the thunders stormes fire on Mount Sinai and in frightfull flashes of lightning like a Ghost a Destroyer a judge in flaming vengeance roaring like a Lion robbed of whelps to many In afflictions crosses losses dangers frights threatnings of Law terrors of Hell and the damned roaring in their ears in such dispensations as cut to the heart pierced to the quicke sharp and fetched blood from the soule wounded the conscience with a thousand stabs as Act. 2.37 such Sermons Mr. Rogers of Dedham Fenner preached c. But secondly others more gently were won in by love cheries promises warme tenders of the blood of Christ lively openings of a crucified Christ which melt their soules and make their hearts bleed and mourne to look up unto him whom they have pierced by such Sermons as Sibbs Crispe c. preached Thus they were brought low wounded in spirit broken in heart and with fresh bleeding wounds weep though some more some lesse for a Christ their Lord but they know not where he is laid Joh. 20.15 and know not where to look for him but sometimes are afraid and flye off and on and up and down and here and there under a thousand temptations being in a holy preparing desperation and utterly undone in their own sight and sense till by some Ordinance Promise or other Providence or other the Lord ministers comfort and by his secret Spirit whispers pardon and peace and joy abundantly and brings them to Jesus O then they say with Mary Rabboni My Lord have I found thee Oh what sweet claspings and closings and ravishing embracings and kisses of love and banquets and flaggons are betwixt Christ and such soules then none can expresse it O but it is best knowne by enjoying It is said in Samuelâ—f â—f many multitudes in Sauls Army that onely a few bankrupt undone beggars came to David in the Cave of Aâ—uâ—â—am and indeed it is true here none but a few undone soules poore beggars that have spent all lost all wounded Cripples broken-hearted Publicans troubled Hanna's weeping sobbing sighing and yet seeking Maries and sin-feeling soules that come to Christ and that are cast in upon him through meer misery and want and thus prepared for him are received of him Joh. 6.37 Mat. 12.20 Mark 5.26 and none can bee put by that thus come The second is Qualification In their
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
make them Now we all concur Schoolmen Ministers and all That where there is true grace experienced Saints know it sweeter then the drops from the honey comb and qui accipit gratiam per quandam experientiam dulcedinis novit se illam habere quam non experitur ille qui non accipit as we have amply before mentioned Such men must needs know the love of God is sweet who have tasted and digested it They can comfortably use Laban's words in Gen. 30.27 I have learned by experience that the Lord hath blessed me Jehovah hath raised me and increased me I have experience of it by comparing my former condition with my present So the Saints do tell by experience how Jehovah hath helped them and blessed them even with spiritual blessings in heavenly places Some of which though not so perfectly as they were delivered yet as well as I can collect them out of the Notes which I took of them from their own mouths when they were admitted into the Church I shall present as a sweet posie of some of the chiefest flowers that I have met with this spring-time in the Garden of the Lord the Church of Christ which is growing apace up to an Eden from flowers to fruits from Plants to Trees of Righteousness planted by Rivers of Water Examples of Experiences OR Discourses and Discoveries of the dead hearing the voice of the Son of God and now living As they were delivered in Dublin by divers Members admitted into the Church Being a clear account to the judgement of charity of the work of Grace upon their hearts in divers ways and sundry manners converted some extraordinarily and some ordinarily When where and how with the effects But before I begin I shall premise this for the godly Readers sake that I must contract much their experiences as they were taken least they be too voluminous And although in the choicest and most extraordinary ones I shall gather the stalk longer least I hurt the beauty and hide the excellency of those flowers yet without hurt to the rest in those which are ordinary I shall be very short being prevented by others in that little Treatise of Experiences newly put out I shall gather out the flowers onely and give you the sum of what they said and so tie them up together for a conclusion of the whole matter The most of these are mens and some womens and a very great many more I might adde to them which I have met with in England Essex and London and in Ireland and at Chester Holly-Head in Wales and in my travels but that I say I am I hope seasonably though unexpectedly prevented although many more do lie prepared by me But to the business as coming last from Dublin to declare some of those precious ones and which are the greatest treasure that I brought with me from thence The savor of which I hope will be attractive and encourage others over into Ireland where the Lord hath his Garden enclosed and full of Spices with the Mandrakes laid up for the Beloved against his coming which is looked for every day there as well as here and there the â—ride saith O! come Lord Jesus come quickly The Testimony of Tho. Huggins Preacher of the Gospel given in at the publick place Octob. 8. 1651. of Brides in Dublin IT is my joy to see willingness in Gods people to walk together in fellowship with the Father and the Son and such I desire to have fellowship with where Christ the King in his beauty appears most I do acknowledge as you have heard that account of faith before made by our Brother R. and do experimentally know and therefore must acknowledge that glorious Being of one God in his three distinct relations of Father and Creator Son and Redeemer and Spirit and Sanctifier and I finde in me by his Spirit and the several operations of this his Agent these things I believe the Scriptures Old and New Testament to be the very minde of God and do heartily desire my soul may be turned into the nature of those truths therein declared but to that which is expected from me most I come viz. to my conversation I was but yong when I began to be warmed yea within being under a zealous Ministry and much put upon duty I did use to read the Scriptures every night and to repeat Sermons often and so spent the first scene of my youth till I came to be sent by my friends to London and there I lived for a year or two but in that time as often as I saw any Minister I could not but weep and always wished that I might be one to be able to preach too After this I was sent to one of the Vniversities there but being wilde with youthful company I was soon after sent hither to this Colledge of Dublin where I am well known and here I continued till the Rebellion brake out at which time I left it and went for England into the North-parts and about Liverpool where I preached till now I returned hither But all this while I was but formal and as the yong-man that said he had kept all these from his youth So was I from my youth religious well-given loving the means following of them and seeking to serve God But alas yet all this while was I in darkness and did not know it but afterwards I saw that I was blinde and but carnal For about the year 1645. I began to be in great doubts and troubles and very much clouded in my spirit and was exceedingly bound and tyed up for a time under the sence of my formal holiness and sins till the Lord was pleased to give me light Once as I was walking all alone sadly upon the Mountains he immediately powred his Spirit upon me and satisfied my soul in Jesus Christ and filled my heart with heavenly joy and peace and with most ravishing contemplations which continued without a cloud for six weeks together which gave me full assurance of Gods love and ever since I have lived in the righteousness of the Lord Jesus though I have met with many clouds and storms since yet such as have passed away and cannot hinder me as long as Christ mine is above them Being thus translated from the form into the power I do heartily propose my self to be one with the members of Christ in his Church And although before I was not free in England or elsewhere to joyn thus it being so in controversie and disputable yet now I am fully satisfied and do see God building up his Jerusalem apace and am confident of what he is doing to Nations yea I joy to see that you all seek to unite by one Spirit and all to be one in Spirit if not all in one Form and so do I not doubting but this Ministration will be most to edification A further Testimony added to the truth by the experience
I thought was the Devil at which I waked with screeks and cries and such frights as for three weeks I thought I should have gone distracted for I found this was sent to raise me out of my sins which were after set so before me so that I was a long time afflicted and so as I could scarce walk about the streets for feebleness But it pleased God to comfort me since by Mr. Fowler and some others and in private meetings and in prayers So that I am sure I am pardoned in Christ and that God hath accepted of him as an offering for me I was zealous before for Forms but now I desire to be built up by the Spirit and to live by the Spirit in Christ whom I make my all And for that end I desire to joyn with you as you do with the Father and the Son Experience given in by Humphry Mills MY Father was a Gentleman of a fair estate had many children eleven Sons of us he was High-Sheriff and when he died we were all the Family of us broken in confusion and dispersed Two of us were brought up within five miles of Glocester in England but I was placed in London an Apprentice after and by this means my sorrow and troubles began to be great first out of consideration of this change and it continued so a while till I was about the seventeenth year of my age and then my sorrow was turned into another kinde of sorrow and trouble for sin I was for three years together wounded for sins and under a sense of my corruptions which were many and I followed Sermons pursuing the means and was constant in duties and doing looking for Heaven that way And then I was so precise for outward formalities That I censured all to be reprobates that wore their hair any thing long and not short above their ears or that wore great Ruffs and Gorgets or Fashions and Follies But yet I was distracted in my mind wounded in conscience and wept often and bitterly and prayed earnestly but yet had no comfort till I heard that sweet Saint now in Heaven Doctor Sibbs by whose means and Ministry I was brought to peace and joy in my spirit His sweet soul-melting Gospel-Sermons won my heart and refreshed me much for by him I saw and had much of God and was confident in Christ and could over-look the World and then I did not care for it and was not afraid of afflictions and yet sometimes I was under a spirit of bondage again unto fear But nevertheless my heart held firm and resolved and my desires all Heaven-ward I heard Funeral Sermons much but Doctor Sibbs most by whom I was most effectually wrought upon and satisfied with comforts After this I married a precious Christian full of Christ and a great comfort to me My Trade was in Whole-sale and since those times I have lost in England and Ireland Fourteen hundred pounds I did not think to have lived here when I came over first and brought wares but I found God to deal very graciously with me And being much refreshed by your Meetings and Members I desire to be one with you in Christ. Experience of Ruth Emerson as it came out of her own mouth in the Church at Dublin THe Lord hath exercised me much and to passe by all outward troubles which have been very many I shall declare what the Lord did for me when I was young I was called out once to hear one some four miles off where I lived who was counted a very good man and I went with others to hear him not knowing well what I went about but I got leave to goe and he was on that subject Thy testimonies are sure holinesse becommeth thy house for ever The Minister preached exceeding well and I began to be affected therewith and after that my mind ran much on what he said and I was carried much after the Word and went often five miles off to hear Mr. Archer whom I followed by whom I came to see that I was lost and left by Adam in a woful condition yet still I heard him one Sermon after another but was all this while in great woe and misery and so continued a long time under the sense of my undone condition and damnation untill Mr. Archer perceiving my condition offered me Christ freely onely upon thirstiness and weariness which he proved was as much as was required on our part to come to Christ upon and to tender him as he did I made many objections which would be long to tell now but he answered them all out of the Word so fully that I could not tell what to say more but was so wrapped in that I could not but resign my self up to this Saviour Jesus Christ and that I would rowl my soul upon him and leave my selfe so with him Yet afterwards not finding my selfe so gifted and graced nor having so much of Gods Spirit as I saw others had I was in great doubt for a while of my estate and was much troubled againe especially when I thought I heard how the damned roared in hell and blasphemed God to his face O this this cut me to the very heart to think I should be one of those that should blaspheme God this wounded me more then hell But after this hearing the Word constantly Christ was offered to me time after time till I was fully called to Christ and to hang upon him as I do at this day with confidence and assurance of grace and mercy And seeing God hath done thus for me and hath given me this beginning to let me see his everlasting love now surely I will relye upon him though I be in darkness and see no light Yet I confesse I walk not according to the mercies received but I find back-slidings yet I remember Gods everlasting love in Christ Jesus and whom he loves he loves to the end wherefore I relye on him and know that by his grace I shall stand and do much desire to walk with you that I may be watched over by you Experience of Anne Hewson wife to Col. Hewson as it was taken in the Church I Lived in London and was a frequent lover of good men and especially of one Mr. Culverwel a very able godly Minister and I received much comfort by him he preached the love of God so sweetly that my heart melted to hear him and hereby he first shewed me my miserable condition in shewing what the love of God had done for me and after I saw my misery in my selfe I came to see no happiness but in Christ alone and I was very much troubled because for a long time I could finde nothing but the legal worke upon my spirit and I feared that the worke was not yet perfect therefore I followed and heard the most searching Ministers I could and was still tormented in my minde but Mr. Culverwel
poor man did still doe all hee could to comfort me and to incourage me and told me that God would not break the bruised reed nor quench the smoaking flax and that I was in the way to have Christ a full satisfaction and bid me be of good comfort but I continued in these troubles and temptations as if Sathan had been let loose upon me yet this did something comfort me that other of Gods people were in the like condition with me but yet I was thus till I met with Mr. Bolton by whom I had much comfort and by other means together I became fully satisfied and assured of Gods love to me in Christ. Experience of Dorothy Emett MR. Owen was the first man by whose means and Ministry I became sensible of my condition I was much cast down and could have no rest within me and so I continued till his going away from us and at his going he bid me beleeve in Christ and be fervent in prayer but I said how should I do to beleeve I lay a long time in this trouble of minde untill in my sleep one night came to me a voyce I thought that said I am the Fountain of living water and when I awaked I was much refreshed for I had great thirstings after Christ and yet I was under some doubts untill I heard one at Cork-house upon that subject Rom. 8. The Spirit witnesseth with our spirits that we are the sons of God So that God satisfied me very much and I have had ever since a full assurance of Gods love to me in Christ. Experience of Anne Bishop I Have tasted much of God upon my spirit the first Sermon that I heard here so wrought upon me that for a year or two I was much tormented and could have no comfort at all or confidence to take Christ when he was offered for I had this objection continually that I was not fit to receive Christ but afterward bearing Christ freely offered without any fitnesse or qualification in us before-hand without any such conditions of worthinesse but with hungrings and thirstings and that hee must be taken thus barely as it were as from us and willingly so as to part with Father and Mother and all for him I was at last wrought upon to take him on these termes and yet I had abundance of temptations and trials both inward and outward which I hope to have time to tell hereafter but I durst not do any duty nor so much as pray before any apprehending that I was an hypocrite and once I sate down in great perplexities when it pleased God to come upon my spirit and to reveal to me that I must beleeve in him and cast my self upon him yet I was troubled and bid the Lord do what he would with me so I might but have him All this was before he made himselfe so known to me as he did afterwards for he made me first to see my selfe nothing and although before I rested on my workes and duties and so I did long yet now I could finde no rest there but thought all my former hopes were gone and Christ to be lost and I was destitute and comfortlesse but since I have found Christ to be mine and that I am his and the Lord hath appeared to be my righteousnesse and hath fully satisfied me so that I live barely upon him Experience of Tabitha Kelsall I Was determined once to have life by my owne actings and thus I was a long time in England I was of Paul Hobsons society and ere long all the Ordinances grew dead unto me and I knew not what to do I lay long under a sad condition and so as I could not read nor pray nor hear but found all unprofitable to me many wayes did God shake me sore and I lay under many trials and shakings long till the Lord came in by himselfe and setled that in my minde which is in Heb. 12.26 Yet once more I will shake not the earth onely but also heaven that those things which cannot be shaken may remaine For the Lord by his voice did thus comfort me that although heaven as wel as earth inward and outward man my spirit as well my flesh and all my works and righteousnesses were shaken yet it was to make way for what could never be shaken and yet after this I was lifted up to much by knowledge and withdrew from Ordinances but seeing how some that did so and denied Ordinances did live disorderly and walke wickedly I was much troubled at it and yet left in the Wildernesse a long time after untill God did discover by his word to me and declare clearly that I must not withdraw from the Ordinances nor deny communion with his people and then I made a Covenant with the Lord that I would not and that I would part with all for one smile and was glad at my heart that I was received again and brought under the means of grace and Ordinances of Christ Jesus Experience of Andr. Manwaring Major I Was brought up well by Parents accounted Puritans till about sixteen years of age after that I was Apprentice in London but ill company drew me away and I took but ill courses untill the three and twentieth or four and twentieth year of my age then I came into Ireland in the beginning of the Rebellion in the North of Ireland I passed through great dangers and many deaths as I may say for there my Father was killed my Wife was wounded and I my selfe with much danger escaped from the bloody Rebels after that at Tredah-fight I was when it was delivered and being laid in the field among the dead with fifteen wounds I was given up for one of the dead but after that recovering I went into Engl. and then returned into Ireland again at which time I began to looke about me to follow the Word to hear good men being sensible of my sinnes and former forgetfulnesse of God and goodnesse I heard one Mr. Owen here who did me much good and made me to see my misery in the want of Christ and so I continued till Mr. Rogers was sent over to us by whom I have received great comforts and assurance of Christ and now I doe verily beleeve I have fellowship with the Father and his Sonne Jesus Christ and finde a great change in me and I abhor ill company and courses and desire to walke in all well-pleasing to God and though I meet with temptations and hindrances yet I blesse God he carries me on in goodnesse and I can now pray and that by the Spirit and I love the Word and Ordinances and do earnestly long to have fellowship with the people of God to watch over me for I am yet weake Blessed be God for his free grace in Christ Jesus before I had any knowledge in Christ the Lord spoke to me by the means of an honest
sad discords even among true brethren and then it is farre from uniting or true order and ought to be abhorr'd But lest some lofty brethren look angry at this assertion and language and should fill my ears with clamours by reason of concurrent contra-position of many eminent Ministers and others of this Nation and of New-England of the congregationall way I will but lead them to the Apology of New-England for the Covenant p. 32. 44. wherein they acknowledge an agreement or consent of Saints together or of this or that Christian to walk in Church-fellowship with this or that society and that this is sufficient and equivalent with the others So saith Mr. Peters in his Discourse of Covenant p. 21 22 23. T.G. I.G. But yet we grant that if this implicite Covenantings should produce such ill consequences as of contentions discords disorders c. which the explicite Covenant would remedy and appease that then there may be such a Covenant writ in the Church book and handed by the Church members for so long as good use peace and order are brought forth by it but yet with this Caution that it be allowed only as a thing prudentiall for a time whilest the use or end is good of it and not as a thing necessary for all time or as without alteration or cessation for then you should say â—ie upon it we will have none of it when it begins to assault and intrench upon Christian liberty Now in this sense and in such cases a Church-covenant is lawfull decent and expedient and in such an exigency and emergency of time this was put in execution by the Church at Dublin as a medium in prudence to compose diffâ—â—â—nces and it proved very effectual blessed be God to end the former and to prevent future disturbances but it was not to be urged upon any one contrary to Christian liberty And thus farre we can freely concurre with Mr. Cotton Mr. Hooker Mr. Ainsworth and all other eminent ones that are so hot for an explicite covenanting though the implicite by your own confession carries the formalem rationem of the other which they so urge both being but adjuncts The forms of such Covenants are shorter or longer as the occasion requires I shall insert one or two for examples-sake 1. The Covenant of the English Church at Roterdam when Mr. H. P. was chosen Pastour WEE whose names are hereunder written having found by sad experience how uncomfortable it is to walk in an unsetled and disorder'd condition c. 1. We do renue our covenant in Baptisme and avouch God to be our God 2. We resolve to cleave to the true and pure worship of God opposing to our power all false waies 3. We will not allow our selves in any known sin buâ— will renounce it so soon as Gods word does manifest it so to be the Lord lending us power We resolve to carry our selves in our places of government and obedience with all good conscience knowing we must give an account to God Wee will labour for all further growth in grace by hearing reading praying meditation and all other wayes we can We mean not to over-burthen our hearts with earthly cares which are the bane of all holy duties the breach of the Sabbath and the other Commandements Wee will willingly and meekly submit to Christian Discipline without murmuring and shall labour so to continue and will endeavour to be more forward zealous loving faithfull and wise in admonishing others Wee will labour by all our abilities for the furtherance of the Gospel as occasion shall be offered to us We promise to have our children servants and all our charge taught the wayes of God We will strive to give no offence to our brethren by censuring them rashly by suspicions evill speakings or any other way Lastly We doe protest not onely against open and scandalous sins as drunkennesse swearing c. but also against evill company and all appearance of evill to the utmost of our power Per me F. H. I might make mention of others some of them very short and generall but others fuller and more particular But I shall trouble thee Reader but with one more which as thou heardst before was made use of as a remedy to end some disorders and disturbances and subscribed by all that were free thereto upon occasion of differences arising to which this much related II. The Covenant of the Church in Dublin collected out of the word of Christ according to the Order of the Gospel WEE whose Names are hereunder written do freely give up our hands and hearts to God the Father and his Son Christ Jesus our onely Lord and Law-giver and doe unanimously ingage in the fear of the Lord every one of us to our utmost powers through the gracious assistance of Gods holy Spirit That wee will walk together in one body with one minde in all sweetnesse of Spirit and Saint-like love each to other as the Disciples of Jesus Christ and all to the Church Joh. 15.12 13.34 Rom. 13.8 Ephes. 5.2 1 Thes. 3.12 1 Joh. 4.21 c. Jointly to contend and strive together in all good and lawfull wayes both by doing and by suffering for the purity of the Gospell the Truth of Christ his Ordinances and Orders the honour and liberty and priviledges of the Church against all opposers Jude 3. Gal. 5.1.13 c. With all care and conscience to study and labour to keepe up the unity of the spirit in the bond of peace both in the Church in generall and in particular between one another Phil. 2.1 2 3. 1 Cor. 1.10 Ephes. 4.3 2 Cor. 13.11 c. Carefully to avoid all causes and causers of Divisions as much as in us lies and to shun Seducers false-Teachers of errors or Heresies Rom. 16.17 18. 1 Tim. 6.3 4 5. Tit. 9.3 v. g. 10. 2 Joh. 10. Rev. 2.14.18 Partaking and fellow-feeling to our power with one another in every condition bearing each other burdens Gal. 6.2 Heb. 13.3 1 Cor. 12.25 2 Tim. 1.16 c. To forbear and bear with one another weaknesses and infirmities in much pity tendernesse meeknesse and patience not ripping up the weaknesse of any one to any other without our Church nor yet to any within unlesse according to Christs rule and Gospel-order endeavouring all we may for the glory of the Gospel and the credit of his Church to hide and cover one anothers slippings and failings Ephes. 4.32 Rom. 14.13 Rom. 15.1 Col. 3.12 13. 1 Cor. 13.4.7 c. And that we will as the Lord our God shall enable us to our utmost cleave close one to another and every one to the Lord and chearfully undergoe the condition and lot the Lord shall lay upon this his Church whether in perseeution or in prosperity without any wilfull drawing back or falling away from the fellowship or Faith which wee professe together Heb. 10.24 25 26 c. to the end 2 Tim. 4.10.16 If any
the midst of them Mat. 18.20 so Psal. 46 5. Hosea 11.9 Joel 2.27 So Zeph. 3.5.15 the King of Israel in the midst of thee So hath the Lord promised us in Zach. 2 5. he will be our glory in the midst of us and so v. 10.11 sing rejoyce O daughters of Sion every particular Church and Assembly of Sion for lo I come and I will dwell in the midst of thee and many Nations shal be joyn'd to the Lord in that day and shall be my joyn'd or gather'd people and I will dwell in the midst of thee Oh this is a singular happinesse for then one member and one Church and one tree and one Ordinance will be as neare to him as another and receive from him as well as another and all alike will fetch power and glory and grace and spirit and light and life and whatsoever else is communicable from him Some there be that make this tree a Symbole and the two trees the two Sacraments so far I agree with them as to say these speciall Ordinances are in the midst of the Churches and must not be dispensed without neither Baptisme nor the Lords Supper so call'd of breaking bread and they break the Command that dare to give them or receive them without for they are to be in the midst of the Churches and will be so ere long and kept there by the flaming sword from the sons of Adam that run greedily according to the Serpents insinuations 2 Cor. 11.3 to eat of the forbidden fruits But this tree of life which shal stand in the midst of the gatherd Churches in the restored Paradise is meant Christ and so hee shall stand as Rev. 22.2 and in the midst of the street of the holy City every Church that helps to make up the great City the tree of life which bare twelve manner of fruits c. Christ will be in the midst not onely to give fruits both meat and drinke for other trees the Saints and members will doe so too but he is there living and giving life 1 Cor. 15.45 a quickening i. e. life-giving spirit having twelve manner of fruits for twelve months of divers sorts for all sorts and conditions of souls and for as often as you will have of him and those that eat of him shall never dye Jo. 6.50 but grow livelier and lustier and stronger and healthfullier every day So that Christ hath promised to be a tree of life in the midst of the Churches to make them up an earthly Paradise which else cant be 9. Other trees and this tree of life were much alike for every tree hath the same wood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lignum and this foretels me how much the Saints the true Members of the Churches shall look like Christ and bring forth fruits like Saints and walk as he walked 1 John 4.17 And represent him as pertaking of divine and humane nature and being filled with the same spirit and we know when he shall appear we shall appear like him 1 Jo. 3.2 The second speciall priviledges of Paradise were in the River which watered the Garden and that this was also very significant as to these latter dayes will easily appear by the spirit which is promised to the Saints and Churches in these latter dayes as a River and the Graces as Streams and the Ordinances as Brooks c. Isay. 30.25 Isay. 33.21 Isay. 32.2 and Isay. 41.18 I will open rivers in high places and in the dry land springs of water and Isay. 43.19.20 Behold I will do a new thing and ye shall know it I will even make a Way in the Wildernesse and Rivers in the Desart I will give Rivers in the Desart to give drink to my people my chosen So Ezek 34.13.14 I will feed you upon the Mountains of Israel by the Rivers in fat pastures So Psal. 46.4 There is a River the streams whereof make glad the City of God So Psal. 65.9 Thou enrichest it with the River of God which is full of water Psal. 1.3 and besides many other Scriptures that in Rev. 22.1 He shewed me a pure River of water of life clear as Christall proceeding out of the Throne of God and of the Lamb i. e. the spirit powred cut in the latter dayes flowing from the Father and the Son but to some Particulars 1. Whence and whither the River flowed and 2. for what end See v. 10. A River went out of Eden to water the Garden and from thence it parted into four Heads 1. The River ran out of Eden Eden that lay in the East so that River ran from the East 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is a currere perpetuo cursu the River ran continually Some say the Fountain was in the midst of Paradise but the Text sayes non Fontem sed Fluvium it came out of Eden from the East the East we sayd before was Christ and from him out of God this River of the spirit continually runs Rev. 22 1. and shall flow ere long with mighty streams in midst of the streets or Churches The East was sayd to have two parts as Zanchy notes the first is clear in the Scriptures which we read much off as of Arabia Babylonica Persiae Chaldea c. in this part was Mesopotamia and the Garden of Paradise but secondly the other part of the East lay obscure and hidden to us unknown and unshown in the Scriptures and from that part some say the River ran whether it be so or no in the Letter yet this is certain that so much of the Will of God in Christ as is revealed declares to us Eden the Garden of the Lord the Churches of Christ in the latter dayes will be large and the Scriptures speak much of it and show it clearly but that part of the Will of God which is secret and in mystery hidden and obscure this River runs from also into the Churches by which River the secret and hidden mysteries may and must be found out and that which is not yet discovered of God and Christ must be revealed and the whole Book of Revelation and whatsoever is as yet sealed up must be layd open and made common to the Churches This River it ran into Paradise partly by secret close occult conveyances and partly by open ordinary courses and flowings sayes Pliny lib. 5. c. 24. So does the spirit and so it will come flowing into the Churches to water them fill them as Waters fill the Sea Isay. 11. partly by Meanes Ordinances Promises Providences and such ordinary Passages and Currents of the spirit and partly by secret wayes under ground mysterious occult conveyances but what with one way and what with another the Gardens of the Lord the Churches will be well refreshed and filled with this River which arises out of the East And to finish this Particular this River ran as with one stream into the Garden but
be Christs-members more then Church-members And in the Churches to be spiritual worshippers 3. We look for Zion and must first pass through the Gates Expos. Particular Churches are the Gates of Sion Expos. ☞ Quaere Clearly satisfied in it 2. Freely willing and longing 3. Ready to take up any Cross to follow Christ. 4. You have a sweet and true object 5. You have first fellowship with the Father and his Son and then with his Saints Else it is unsound 6. Your End is to set forth Gods praise and to glorifie God Many creep and crowd in for by base selfish Ends. In Dublin The mischief that such members do ☜ Never more Hypocrites then now and why Their character and conditions ☜ And their End ☞ What Church-fellowship is best for sincere hearted and tender Saints to get into Experience hath put the Author upon this Subject Iosh. 15.15 Sim. The Lambsâ— book will be ere long abroad In the mean time what is presented in this book Sim. Math. 22.3 ☞ Divers sorts of Readers 1 To feed their fancies 2 To feed their lusts 3 To carp like Criticks Sim. ☞ 4 Others mind more the man then the thing ☜ Sim. ☜ What Readers have promised me Sim. ☜ Sim. That read with carnal reason Sim. ☜ Sim. Such will be lost in this house To Civill Corrupt Lawyers ☞ Corrupt Lawyers Wicked men present corrupt Ministers to livings Horrible soul-tyanny sin and impiety which cryes for vengeance Mr. Colem Mr. M. M. R. Mr. Birk all eminent Ministers thus abused Lawyers live by sin Cursed of Christ. Their God is Terminus They mock at the word Lawyers hinder Reformation Sim. Why the Law is not regulated all this while Never the better for being Englished Sim. What we would have of the Law and what not Laws Lawyers purged Custom and Form is in the room of Reason and Right As Reason is better Law must be better Many of our Laws are but Mâ—ns Lusts Wils Humors to make themselves great Sim. The day is hard by when Laws and Iudges shall be restored as at fiâ—st i. e. according to Conscience Reason and Equity But as yet Reason is turned out of the room and Lust set up for Law Instance Ere long wo to the Lawyers and why The greatest Traytors and Oppressors in he world The greatest Traytors and Oppressors in the World A word and a warning to cut Governoâ—s about this Isai. 2â— 9 ☜ Let none be offended with me Sim. Sim. ☜ Sim. The way to disable Lawyers from hurting us ☞ The Author looks for Antagonists But prayes them not to rail but reason Sim. As the Libeller that put out the Tast of Doctrine at Tho. Apostles One Spirit will make us all one A word more to the Reader to instruct him Sim. C. Lucillius The Authors wishes for unlearnâ—d and learned Readers and why Not lâ—arned ones are best Readers 2 Chro. 12.10 Sim. Sim. ☜ Sim. Sim. â—oh 5. Sim. Sim. Sim. ☞ ☞ ☞ Sim. ☞ Honorius Julius Caesar. Sim. Jerom. ☜ Sim. Sim. ☜ ☞ Demosthenes Sim. Caesar. Sim. Sim. ☞ Sim. Gaddites ☞ Sim. Sim. ☜ Sim. Sim. ☜ The Authors leave of Purleigh and he may say of England His Prayer And Counsel And Promise ☞ The gates of Wisdome Eccles. 5.1 Expos. Consideration in some must be serious in the first place· Psal. 50.17 18. Prov. 15.8 Sim. A strict self-examination Expos. Such as come rashly in do but run themselves upon a Rock This consideration is of necessity Sim. Sim. Because of the variety of wayes men have to worship God in Cooper Expos. Ignorance is mother of mischiefs and false worships Negat quod non notat Tertul. lib. de Monogamia Deut. 11.16 Ier. 17.21 Mark 13.9 Expos. Sad complaints of such as consider nor first Expos. Mayor in loc ☜ What it is Consideratio importat actum intellectus seu veritatem rei intuentis c. What is required in consideration A sound judgement â— King 10. Expos. Four things in general to be seriously considered 1 Eye all the essentials 2 How all do agree in one in quantum est una 3 How this way builds us up in Christ secundum quod iâ—est viâ—tus 4. And how this Church-state doth nourish and cherish all the fruits iâ— brings forth Sim. ☜ Be fully perswaded Expos. Because it is very dangerous to doubt In your own minde i. e. not by other mens opinions c. What it is to doubt Else thou wilt be mistaken Budaeus Danger of doubting and the evil of it Par. The sin of doubting ☞ Such as doubt soon yield up the buckleâ— and are taken prisoners ☞ Implicite faith not enough Par. Cant. 6.12 Who are best Champions for Christ. Proprium principium actus sit in intellectu sicut in subjecto How to attain true perswasion 1. Perswasion must be by the word of Christ. 2 Pet. 1.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Learn the order of the Gospel as given at first The promises of the Restitutution of times are to a state as at first And why 2. See how far we are in our present condition from the order as at first Barlet Get into that Church that is according to your light and according to the word nighest Gospel-rule and primitive practise 4 Observe the concurrent motions of Providence Dr. ibs Sim. Second Direction Have no confidence in the flesh Third Direction Be impartial and unbyassed as to opinions Ierem. 4.14 Rom. 1.21 Sim. Prejudice does much wrong ☞ After perswasion follows an assurance Certainty or Assurance whence it is and how 1 Ex causa certitudinis 2 Ex parte subjecti The conclusions which arise Bring them to the Trial. False perswasion most dangerous Sim. How to know true perswasions 1 True perswasions proved and approved from the word and Spirit 2 Waits for fit time 3 Meets with trials yet gets the better Sim. 4 True perswasion makes obedient 5 It shews emptinesse in all other waies and worships 6 It makes thee long after them 7 Makes thee bold with humility Sim. 8 Puts thee upon inviting others saying come let us go up and joyn The sad consequences of doubtings and of not being fully perswaded Drives them into despair and errors Sim. ☞ They meet with a cuâ—se And are not welcome but provoke the Lord. Hinder the energy of Ordinanâ—es and obscure the excellency of the way Expos. The Lord draws with his arms the Spirit his right hand and word his left Men must come in voluntarily Proved by several considerations as 1 From the powerfull principles which carries them extra se. Vide Fenâ—ers Alarm Rom. 7. Because this principle is absolutely necessary in all that would be Church members which makes them willing Expos. Second consideration From the end which suit with the principles Voluntas suâ— natura vult finem Sim. 1 Pet. 4.17 Heb. 6 8. Phâ—l 3.19 Requiritur cognitio finis aliqualis the end must be known Sim. In alio a quo ei imprimitur principium suae motionis iâ— finem
1 The Father Isa. 40.28 43.15 1 Peter 4.19 Rom 3.14 2 Chro. 20 6. Psalm 66.7 2 The Son Acts 10.42 43. Isaiah 45.21 22 1 Iohn 5 29. Isaiah 9.6 7. 1 Tim. 2.5 1 Iohn 4.2 3. 2 Iohn 7. Hâ—s Offices 1 Prophet Micâ—h 5.4 Malachi 3.1 Deut. 18.15 Acts 3.22 2â— Isaiah 54.13 2 Priest Hebr. 9.12 14. 10.3 10. Ephes. 5.2 1 Peter 1.24 Iohn 10.15 Col. 2.14 15. Isaiah 53.12 Heb. 12.24 3 King First â—n general Mâ—tth 28.18 Psalm 2.6 Psalm 45.6 Hâ—b 8.8 Isaiah 9.6 7. Rev. 2.26 27. Secondly In particular Matth. 2.2 Luke 1.33 74 75. Luke 19.27 Phil. 2.9 Haggai 2.7 Heb. 12.27 28. Isaiah 45.22 Micah 4.2 c. 3 The Spirit Iohn 16.13 14. Eph. 1.13 14. 4.30 Zach. 9.11 Malachi 3.1 Heb. 10.29 13.20 8 6.8 9. Iohn 16.8 9. Rom 8.2 Rom. 4.8 Iohn 15.26 Râ—m 8.16 1.4 Gal. 5.22 23. 1 John 5.7 5 Scriptures Psalm 147.19 20. Iohn 5 39. 2 Cor. 1.13 Acts 26.22 2 Tim. 3.16 2 Pet. 1.20 21. Gal. 6.16 6 Man Eph. 2.1 3. Iohn 3.3 4. Acts 17.30 31. Rom. 8.13 7 The Church Eph. 4.4 Invisâ—ble and Universal 1 Cor. 12.27 28 8 Churches visible and congregational 1 Cor. 12.20 Col. â— 19. Eph 2.21 22. Matth. 28.20 Eph 4.29 1 Thes. 5.11 Iohn 15.19 2 Cor. 6.16 17 19. Revel 18.4 Psal 110.3 Isai. 2 2 4. 2 Cor. 8.5 Acts 11.23 Mal. 3.16 Iude 20. Hâ—b 10.24 25. Acts 6 3. 14.23 Exoâ— 20.24 1 Kings 9.3 Isaiah â— 5 6. 25.6 7 8. Psal 132.13 14 15. Revel 2.1 2 Coâ— 6.8 Cant. 4.16 6.2 3. 7.12 Isai. 33.17 20. Psal. 122.3 Iohn 5.28 1 Cor. 15.19 Acts 17 30 31. 2 Tim. 2.18 Heb. 12.23 Grace in a convert discovered two wayes 1 More extraordinary 2 More ordinary ☞ Of both those wayes excellent examples follow ☜ Experiences prove principles Proved by Precepts Jews practâ—se now Vide the Hist. of Iews by Leo Modena ch p. 2. 2 Proved by Practiâ—e in primitive times Expos. Expos. Expos. Expos. Expos. Dr. Ames It is muâ—h for Gods glory Sibs his Mariage feast pag. 103. Expos ☞ It is much for the Churches advantage 1 In judging of such as aâ—e Gods ☞ Election is a mystery Sim. Sim. ☞ Sim. Made known by Vocation Adams Sim. ☜ Obj. Answ. Origen Election from eternity Vocation in time Salvation in the Deâ—â—â—e before sanctification but in the execution of the decree sanctification is before salvation Dr. Twisse ☞ How the Church is to judâ—e of 〈◊〉 Elect. Sim. Sim. Sim. ☞ ☞ Sim And judges of the cause by the effects and means The order of telling experiences 1 Preparation 1 When the time 2 How the means To bring them down into hell Mr Rogers Mr. Fenner To bring 〈◊〉 down into 〈◊〉 Dr. Sibs Dr. Crâ—spe And to raise them up into heavenly places in Christ Jesus Sim. But fâ—w so 1 King 31. ☞ 2 Qualifica By the alteration that is in them and such like effects Expos. 2 Cor. 1. â— To give others warning Tho. Goodwin ☜ Else others shall finde these stories true Sim. ☜ Robinson Sim. Tertullia◠☞ Sim. Till buâ—ied in the flame some will take no warning Mat. 5.12 Mr. Nehemiah Rogers my honoured father in his Parables Ardeus To learn others to forbear censuring such ☞ Sr. Fran. Spira Rom. 7.24 Act. 2.37 2 Cor. 12. Expos. Sim. Saints have a seed-time and then a harvest Expos. ☜ ☜ A fighting time then a conquest Sim. A time of travel and then a birth of joy ☞ Keckerman ☞ 4 To teach others how variously God works Expos. Vide Goodwins Child of Light Chap. 12. Means to convert one not the means to convert another Experiences teach others to trust in God in times of troubles Expos. Expos. Thus Samaritanâ— brought in Thus was Junius converted And otheâ—s in time of Popery And in these dayes ☞ In Dublin Church experience Of prayer answered in a miraculous mercy ☜ Church experience of prayers answered in another parallel mercy upon the Author ☞ Faith in prayer forces out a quick answer ☜ A renewed pledge when most need ☜ Sim. 1 They bring their assurance to light 1 Pet. 5.16 Sim. Caution Quest. How to know it Answ. 1 By the Twin-testimonies Surest with sealing of the Spirit p. 170. Expos. ☜ 1 Spirit with our spirits ☜ How to be sure of it that it is a true spirit A Ranter what ☜ A Hypocrite Sibs 2 Twin-testimony is the word spirit Expos. Obj. Answ. A single testimony Sim. Is enough Sim. ☞ Obj. Answ. When thou art without a witnesse what to do Expos. Three considerations Vide Saltmarsh his Free-grace p. 80. 3 Considerat to assure poor souls in Christ. ☜ Sim. ☞ 2 When you want reflex acts run into direct acts with a resolute recumbency upon God Expos. Psal. 37.19 1 Joh. 3.10 Rom. 10.11 Sim. Single testimonies What assurance is Their experiences tell how much they differ now from what they were before their Assurance ☜ Single Testimonies not ever certain Sim. Times of assurance Experiences of Saints are demonstrations of their assurance to others ☞ Dr. Don. Sim. Full assurance affords full experiences even as it were with double Testimonies True experiences keep humble Sim. Vide Hist. of Standerbeg lib. 2. ☜ Hypocrites puffed up by them Expos. Sim. Dr. Staughton Saints humbled Sim. Sim. Sim. Truest experiences lay us the lowest Sim. Sim. Sim. ☞ Sim. Adams Souls slashed for sin low humble And souls exalted in Christ are the more low and nothing in their own eyes Expos. Examples 2 Cor. 11.23.25 26 27. Randal ☞ Sim. Sim. Expos. True experiences more declared the more humble us and lessen us lower us in our own eyes Experiences teach best ☜ As p. 8 ☜ Sim. ☜ Saints by experiences know more then men or Angels can tell them of Gods love Sim. ☞ Sim. Experiences make more bold for future Expos. Example David therefore declared his experience Sim More bold against enemies and in future troubles and trials Dr. Taylor More bold with God too Sim. Example Expos. ☞ Sim. Sim. They are as a store-house to give out new and old Expos. Sim. 1 To give out Expos. Experiences Mandrakes ☜ 2 To lay up Sim. Sim. ☜ Expos. ☞ They set the soul to long for more of Christ. ☞ Sim. Many content with Parish-Ministers provisions ☞ Sim. ☜ They yeeld further obedience to God And fill them with life spirit and love Sim. ☜ Sim. Sim. Sim. Donn Sim. In a time of darkness as well as in a time of light ☜ Expos. ☜ Vide Tho. Aquin 1.2 q. 112.5 o. Expos. ☜ Encouraging others over in to Ireland Cant. 7. ult In a formal righteousness from his youth Called first when and where 1645. called thence on the Mountains 2. How Extraordinarily and ravishingly â— Effects of this calâ— Called 1. When. 2. How In horror of Hell for an oath wept delivered out of it And cast into it again worse then before Delivered out of it upon surer terms