learned saying Read this I pray thee Anâ— hee saith I am not learned Esay 29. 11 12 So that it is not in him that is learned noâ— in him that is unlearned to discover the mystery of iniquity by which Antichrisâ— hath filled the Temple so full of smoak that no man can see how to enter into it untiâ— God enlighten him which caused the Lord Jesus in the dayes of his flesh to break out into an Eucharistia of praise looking on his Disciples I thank thee O Father Lord of heaven and earth that thou hast hid these things from the wise and learned and hast revealed them unto babes Even so O Father because it seemed good in thy sight Mat. 11. 25 26. That the whole glory in discovering of truth to any might be given unto God Thirdly Know gentle Reader who art a searcher after truth in these inquiring times that the Publisher wrote this Treatise to discover that the difference lieth not so much amongst us in point of Baptisme as it is about the Doctrine of the Faith of Jesus the Christ the Sonne of God which whosoever beleeveth and confesseth that Jesus the Christ is the Son of God it is lawfull to baptize him Act. 8. 36 37 38. And to which Faith of Jesus the Christ and Baptisme the promise of receiving the gifts of the holy Spirit is given Act. 2. 38 39. And though for publishing this mystery of Faith which hath been hidden for some Ages and Generations that are past hee suffer reproach and contempt from the hands and tongues of some yet if the will of God be so it is better hee suffer for well-doing then for evill Yet the love that hee beareth to the loyall Covenanters in the Nation constraineth him to doe it rather then his Country-men should ever remaine in blindnesse under the power of Antichrist Thine who is the unworthiest of all the servants of Christ who is content it should be said of his good name that is as a precious oyntment as Luther said of Moses his body Let it die and rot so God may be glorified and Jesus the Christ exalted in all his royall Offices FRAN. CORNWELL A DESCRIPTION Of the Spirituall TEMPLE THe Spirituall Temple of the New Testament the New Jerusalem which came downe from heaven the Bride prepared for the Lambe the Lord Jesus the Christ Revel 21. 2. may not be unfitly compared to the materiall Temple of Jerusalem in the letter whose foundation stone was of earth whose materials were hewen stones compacted into one edifice or Temâ—le the furniture thereof was an Altar a Sacrifice and a Priesthood who were made after the law of a carnall Commandement Heb. 7. 16. which was typicall and was not to continue for ever but onely to the time of Reformation and then the glory of it should vanish away In which materiall Temple none must come thither to worship but the circumcised Jewes and Proselytes for the uncircumcised and unclean were an abomination and must not enter in at the gates thereof Ezek. 44. 6 7. And for the defects the people of Israel and Judah committed in their worship so long as they continued in their integrity the high Priest went once every yeare into the Holy of Holiest and that not without bloud to offer up for himselfe and for the errours of the people Heb. 9. 7. Yea and great were the priviledges that belonged to the Jewish Church To them saith Paul pertained the adoption and the glory and the Covenants and the giving of the Law and the service of God and the promises Who are the fathers and of whom as concerning the flesh Christ came who is over all God blessed for ever Amen Rom. 9 4 5. But Christ being come an high Priest of good things to come by a greater and a more perfect Tabernacle not made with hands that is to say not made of this building Heb. 9. 11. reareth up a spirituall structure or house 1. Whose Foundation was the living stone who hath life in himselfe Jesus the Christ 1 Cor. 3. 11. Seeing other foundation no man can lay save that is laid Jesus the Christ 1 Pet. 2. 4. For there is salvation in none other Acts 4. 12. 2. The spirituall Materialls are such as are borne of water and of the Spirit Joh. 3. 5. Who are they which are born of the Spirit Such men and women as through a Gospel Ministry are brought to beleeve and manifest by their confession that Jesus who was crucified dead and risen is the Christ is borne of God 1 Joh. 5. 1. For no man can say that is confesse that Jesus is the Lord but by the holy Spirit and being born of water they are manifested to be lively stones that have received life from Jesus the Christ the living stone 1 Pet. 2. 4. and fit spirituall materialls to be set into the spirituall house 1 Pet. 2. 5. 3. What is the Forme of this spirituall house Union They which gladly received the word were baptized and were added unto the Church and so were compacted into one spirituall house whereof Jesus the Christ is Lord Heb. 3. 6. But Christ as a Sonne over his owne house whose house are we if wee hold fast the confidence and the rejoycing of the hope firme unto the end And these continued stedfastly in the Apostles doctrine and fellowship in breaking of bread and prayers c. Act 2. 41 42. The Furniture of this spirituall â—ouse of the new Testament whereâ—f Jesus the Christ is the King Priest â—nd Prophet is a Priesthood Saâ—rifice and an Altar but all spiriâ—â—all First The Priests whether they â—e Male or Female they are all â—ne in Christ Gal. 3. 28. Yea every â—ember of this spirituall house are â—ade Kings and Priests to God the Faâ—her Revel 1. 6. Yea and the whole Church united into a body is a choâ—â—n Generation a royall Priesthood an â—oly Nation a peculiar People that they â—â—ould shew forth the vertues of him that hath called them out of darknesse into â—is marvellous light Which in times â—ast were not a â—eople but are now the people of God 1 Pet. 2. 9 10. Secondly The Sacrifices that â—â—ese Priests offer are all spiriâ—uall 1. The first is Prayer which the â—pirit of Christ formeth in the heart â—f a beleever whereby hee layeth â—pen all his spirituall and temporall wants unto God his Father in the name and mediation of Jesus Christ through whom hee hath received a promise to bee heard and to have his request granted Joh. 16. 23 24. 2. Secondly Praise is a spirituall sacrifice offered up unto God continually that is the fruit of our lips giving thanks to his name Heb. 13. 15. Which is done by praising God in Psalmes and Hymnes and spirituall Songs which the Spirit oâ— Christ formeth in us to sing and make melody in our hearts to thâ— Lord Ephes 5. 19. Col. 3. 16. What is a Psalme It is a rehearsall of those
specialâ— mercies and particular experienceâ— that the Lord hath done for a beleever when his soule was broughâ— into great adversity and when the Lord delivered him the Spirit oâ— God in the dayes of his mirth bringeth into his mind and causeth him with heart and lips to blesse thâ— Lord in the Congregation for his mercies received Thus Hannah that was barren â—he Lord made to keep house and â—o be the joyfull mother of a sonne â—ingeth her song of praise 1 Sam. 2. â— My heart rejoyceth in the Lord my â—orne is exalted in the Lord my mouth is enlarged over mine enemies because â— rejoyce in thy salvation Mary the mother of Jesus singeth her Magnificat My soule doth magnifie the Lord and my spirit rejoyceth in God my Saviour Luk. 1. 46 47. So when the Lord had made good unto old Zacharias what hee had foretold him concerning his sonne John Luk. 1. 13 14 15 16 17 18 19 20. being filled with the Spirit breaketh forth into his Eucharistia of praise Luk. 1. 68. Blessed be the Lord God of Israel for hee hath visited and redeemed his people Yea and old aged Simeon singeth his Nunc dimittis Lord let thy servant depart in peace for mine eyes have seene thy salvation Nay King David upon his harâ— warbles out the speciall mercies and favours and deliverances Goâ— had done for his soule Psal 103 Blesse the Lord O my soule and 〈◊〉 within mee blesse his holy Name Blesâ— the Lord O my soule and forget 〈◊〉 all his benefits Who forgiveth all thiâ—â—â— iniquities who healeth all thy diseases Who redeemeth thy life from destruction who crowneth thee with lovinâ— kindnesses and tender mercies â— Nay the Psalmist exhorteth thâ— Traveller the sicke man and thâ— Mariner to praise God for theiâ— speciall mercies received Psal 107. Hence holy Paul saith I will praâ— with the spirit and I will pray witâ— understanding also I will sing witâ— the spirit and I will sing with underâ—standing also Else when thou shalâ— blesse with the spirit how shall he whicâ— occupieth the roome of the unlearned say Amen at thy giving of thanks â— Cor. 14. 15 16. So that to sing blesse and give thanks in the language of holy Scripture is all one Hence as spirituall Prayer is a Sacrifice Psal 141. 2. offered up unto God our Father in the name of Christ to comfort solace and cure a sad and grieved spirit so spirituall praise is a Sacrifice tendered to the Father of our Lord Jesus Christ through Christ Heb. 13. 16. by a merry and rejoycing Spirit for the speciall mercies and blessings spirituall and temporall that the Lord hath bountifully bestowed on him According to that of the Apostle Iames Is any afflicted amongst yoâ— let him pray Is any merry amongst you let him sing James 5. 13. 3. Thirdly Sacrifice is a broâ—en and a contrite heart for his sins and his dayly failings he hath committed against a crucified Jesus when God powreth upon his people the Spirit of grace and supplication Zech. 12. 10. The more the Spirit of Christ openeth the eyes of their spirituall understanding to looke up by faith upon a Jesus who for their sinnes was peirced the more will their hearts bee pierced with godly sorrow for their sinnes which bringeth repentance to salvation never to be repented of 2 Cor. 7. 10 11. and to loath themselves in their owne eyes for all their spirituall and corporall abominations Ezek. 36. Hence beleeving David the King that sorrowed after a godly manner for all his iniquities said The sacrifices of God are a troubled spirit A broken and contrite heart for sinne oâ— God thou wilt not despise Psalm 51. 17. 4. Sacrifice is a free ready and cheerefull contribution to the poorâ— and needy members of Christ Hebr. 13. 16. To doe good and distribute forget not for with such a sacrifice God is well pleased Phil. 4. 18. 5. Sacrifice is an holy life which the Spirit of Christ formeth in us Rom. 12. 1. I beseech you brethren upon the mercifulnesse of God that yee present your bodies a living sacrifice holy and acceptable to God which is your reasonable service 1 Cor. 6. 20. Yee are bought with a price glorifie God therefore in body and spirits which are Gods Thirdly The Altar that sanctifieth the person and the Sacrifice and maketh them both acceptable unto God Is Jesus the Christ 1 Pet. 2. 5. Yee also as lively stones that have received life from Jesus the living stone are built up a spirituall house and holy Priest-hood to offer up spirituall sacrifices acceptable to God through Jesus Christ To this Spirituall House or Church of the New Testament gathered according to the royall Commission of King Jesus Matth. 28. 18 19 20. as the Churches in Judea in Rome Corinth Galatia Ephesus c. were constituted The Promises were made First that God would bee a Father to all those that did obey his voice and come out from among the Jewes Heathens and Gentiles and separate from their false waies and superstitious worship and touch not the uncleane thing and he will receive you And yee shall be his Sonnes and Daughters saith the Lord the Almighty 2 Corinth 6. 17 18. Secondly for all the defects that these commit against his Spirituall worship they have this promise The bloud of Iesus Christ his Sonne clenseth them from all their sinnes 1 Iohn 1. 7. 1 Iohn 2. 1 2. Thirdly So many as have been bâ—ptized into the name of the Lord Jesus that is into the profession of Faith that the Apostles taught to wit that men should beleeve in a Crucified dead and risen Jesus whom God hath exalted to be Lord and Christ had the promise of receiving the gifts of the holy Spirit How prove you that to this Faith and Baptisme the gift of the holy Spirit was granted Repent and be baptized every one of you in the name of Jesus for the remission of sinnes and yee shall receive the gâ—fts of the holy Spirit For the promise of giving the holy Spirit is to you and to your children as Joel the Prophet foretold I will powre out my spirit upon all flesh and your Sonnes and Daughters shall prophesie and your old men shall dreame Dreames and your young men shall see Vâ—sions and also upon the servants and upon the handmaides in those daies I will powre out my spirit Joel 2. â—8 â—9 And all that are a farre off even so many as the Lord our God shall call verse 29. and to the twelve in Asia â—he promise was made good Acts 19. 5 6 7. And when this Spirit is come he will guid thee into all truth for he shall not speake of himselfe but whatsoever he shall heare that shall â—ee speake and he will shew them things to come John 16. 13. Yea to be to the whole Church as a River that shall make glad the City of God Psal 46. 4. compared with John 7. 37. If any man thirst let him come
Christ I Iohn 2. 22. and will be partakers of their sinnes wee shall bee partakers of their plagues Revel 18. 4. And for our unbeliefe in persisting to persecute them that contend for the faith of Jesus the Christ Math. 16 16 17 18. The wrath of God abideth on them 1 Thess 2. 14 15 16. Fiftly There is no promise to any people that deny the Faith and Baptisme of Jesus the Christ that they waiting shall receive the gifts of the Spirit But rather that they shall be given up of God to strong delusions to beleeve a lye 2 Thess 2. 10. Because they received not the love of the truth that they might bee saved Verse 11. For this cause God shall give them up to strong delusions to beleeve a lye Verse 12. That all might bee damned that beleeve not the truth but have pleasure to continue in unrighteous practises 2 Thess 2 10 11 12. But there is a promise to all poore enquiring soules that in the time of their ignorance and unbeliefe have denyed Jesus the Christ their eternall King and Prophet aswell as Priest and now by the Spirit of God being convicted that they are lyars and Antichristian that deny the Father and the Son 1 Iohn 2. 22. And being pricked at the heart now trembling cry out Men and brethren what shall we doe The Spirit of Christ in the inspired Scripture saith Repent and be baptized every one of you in the name of Iesus for the remission of sins and yee shall receive the gifts of the holy Spirit Acts 2. 38. We have an instance of twelve Disciples found at Ephesus baptized in the name of the Lord Jesus and and Paul laid his hands on them and they spake with new tongues and Prophesied as Ioel the Prophet foretold Ioel 2. 28. I will powre out of my Spirit upon all flesh c. But were those Disciples Paul found at Ephesus that had beene baptized by Iohn the Paptist rebaptized by Paul In answering this objection I conceive First there was a vast difference betweene Faith and Baptisme Iohn preached before the suffering death and resurrection of Christ And the Faith and Baptisine Christ commanded his Disciples to preach after his Resurrection Luke 24. 46 47. Secondly Iohn the Baptist preached the Baptisme of repentance saying that they should beleeve on him that was to come after him Acts 19. 3 4. Whom Christ himselfe declareth to his Apostles being come in the flesh that he must goe up to Ierusalem fall into the hands of sinners bee killed and the third day rise againe but thâ— Disciples understood it not though it were declared to them and they were afraid to aske him Mark 9. 31 32. Much more John understood not that Christ should dye and rise againe from the dead First because it was not revealed to him though John sent two of his Disciples to demand of him Whether it were he that should come or shall we looke for another Christ answereth Goe tell John the blind see he deafe heare the dead are raised and the poore the Gospell is preached and lessed is he that is not offended in me Math. 11 2 3 4 5 6. Secondly Christ saith of John This was that Elias that was to come â—hat should prepare the way before him Mal. 3. 1. Thirdly Hee was the greatest Prophet borne amongst women for he saw him come in the flesh and said to two Disciples Behold that Lamb â—f God which taketh away the sinnes of he world John 1. 29. Yet hee that is he least member in the kingdom of heaven is greater then John because after the death and resurrection of Christ they could preach and declare that great mystâ—ry of godtinesse 1 Tim. 3. 16. that Iohn the Baptistnever knew But the Apostles after the resurrection of Christ he having opened their understanding that they might understand the Scriptures said unto them That it behoveth Christ to suffer and rise againe the third day that repentance and remission of sinnes should bee preached in his name amongst all Nations beginning at Ierusalem and yee are witnesses of these things Luke 24. 46 47 48. Again Iohn the Baptists baptisme was the Baptisme of water onely but had no promise of the holy Spirit annexed as himselfe confesseth Math. 3. 11. I indeed baptize you with water to repentance But he that commeth after mee is mightier then I he shall Baptize you with the holy Spirit and with fire Secondly The holy Spirit waâ— not to bee given in his full measure untill Christ was glorified Iohn 7. 39 compared with Acts 2. 33. But to the Faith and Baptisme the Apostles preached after the death and resurrection and ascention of Christ into glory there was a promise of giving the gifts of the holy Spirit Acts 2. 38. Repent and bâ— Baptized every one of you in the namâ— of Iesus for the remission of sinnes and yee shall receive the gift of the Holy Spirit as the Prophet Ioel foretold Ioel 2. 28. and the twelve at Ephesus received Acts 19. 6. I affirme that the twelve at Eâ—hesus that had beene Baptized by Iohn or his Disciples Ministry were re-baptized by Paul or them that were with him in the time of his Ministery for these ensuing Reasons First In respect of the different dispensations The Faith and Baptisme that these twelve had received from Iohn or his Disciples Ministerie though it was a saving Faith all the dayes of Iohn and his Disciples Ministry yet it was not a saving Faith after the death and resurrection and ascention of Christ into glory in the time of Pauls Ministery For Iohn and his Disciples preached the Baptisme of Repentance saying that they should beleeve on him that was to come after him that was in Jesus Christ that was to bee crucified But Paul and Timetheus preached that Jesus indeed is come and crucified dead and risen through whom all that beleeve shall have remission of sinnes Acts 13. 38 39. 1 Cor. 15. 3 4. Secondly Because this Faith that they had received from Iohn or his Disciples in the time of Pauls Ministery would not save them Because they denyed the Resurrection of Christ from the dead Looking onely for him to come and to be crucified and were ignorant that he was crucified dead and risen And then according to the doctrine of the Holy Spirit by the mouth of Paul 1 Cor. 15. 14. If Christ be not risen our Faith is vaine and our Preaching is vaine Thirdly If the Faith and Bapâ—isme of Iohn that declared that there was a Jesus to come to bee Crucified and the Faith and Baptimse of Paul that declareth that Christ dyed for our sins according to the Scriptures and rose againe the third day according to the Scripture 1 Cor. 15. 3 4. Be all one for substance as some of the Learned amongst us affirme then are wee found false witnesses of God because wee have testified of God that he hath raised up his Sonne Iesus
Christ whom he â—aised not up if the Faith and Bapâ—isme of Iohn be in force at his day â— Cor. 15. 15. Fourthly If the Faith and Bapâ—isme of Iohn be in force under the time of Pauls Ministery Acts 9. 3 â— Then was the preaching of Paul vaine and the faith of all that received his Gospell to wit That Christ dyed for our sinnes according to the Scriptures and rose againe the third day 1 Cor. 15. 3 4. vaine and â—hat they were yet in their sinnes 1 Cor. 15. 16. 17. Neither were the gifts oâ— the Spirit then given For they werâ— not to be shed forth until Christ waâ— risen and ascended up into glorâ— Acts 2. 33. which is blaspemous to imagine or to divulge and declare abroad For these Reasons I conceivâ— there was a nullity of the Faith anâ— Baptisme of John which was to continue but till the death and resur rection of Christ And the twelve in Asia were re-baptized into thâ— Faith of a crucified dead and risen Jesus whom God exalted to bâ— the Christ And Paul layd his hand on them and they received the holâ— Spirit Acts 19. 5. 6. May it not rather bee that with Apollos they were more fully instructed what it was to bee Baptized into the name of the Lord Jesus Nay Because there was as vast a difference according to the distinâ—â—ion I formerly layd downe beâ—weene the Faith and Baptisme of â—ohn and his Disciples before the eath of Christ and the Faith and â—aptisme of Paul and â—he residue of the Apostles after the death and resurrection of Christ As now is â—etwixt the Jewes at this day and â—s that truely beleeve in Jesus the Christ 1 Joh. 5. 1. Whosoever beleeveth that Jesus is the Christ is born of God For the Jewes at this day beâ—eeve as John and his Disciples then taught That they should beleeve on him that should come Acts 19. 4. even in that Messiiah whom they wait â—or And we beleeve as Peter and Paul then taught That Christ indeed is come and crucified dead and risen and exalted to bee the Christ Acts 2. 36 Ephes 1. 20 21 22 23. So that if the Jewish Faith be not a saving Faith at this day Seeing they looke for a Messiah to come when indeed hee is already come and crucified dead risen and ascended to glory So that we wait now for a Saviour from heaven Jesus that shall deliver us from the wrath tâ— come 1 Thess 1. 10. Neither coulâ— the Faith of those twelve Disciples Paul found at Ephesus bee a saving Faith in the time of his Ministery because Christ was come though they were ignorant of it being a that time in Asia and had finished all those things that were written of him in the Law of Moses the Prophets and the Psalmes Luke 24. 44. But as neither the twelve Disciples of Christ could not understand that all things were fulfilled of him untill hee had opened their understandings that they might understand the Scriptures And then they rightly understood the end of his suffering death and resurrection namely That repentance and remission of sinnes should bee preached in his name among all Nations beginning at Ierusalem Luke 24. 45 46 47 c. So neither could these twelve Paul found at Ephesus know it because they had not heard whether there were any holy Spirit yea or nay and so were ignorant of the death and resurrection of Christ untill the Lord was pleased by his good Spirit to open their understanding by the ministery of Paul therefore it is written When they heard it they were baptized in the name of the Lord Jesus Act. 19. 5. Was there any necessity that they should be Re-baptized would not a more perfect instruction have served Nay Because those twelve were departed into Asia after they had received the Faith and Baptisme of John and were ignorant whether there were any holy Spirit yea or nay Acts 19. 2. Because Johns Faith and Baptisme as I have formerly shewed had no promise of giving the gifts of the holy Spirit Mat. 3. 11. If they therefore should continue in the Faith and Baptisme they had received from John they had no promise that waiting they should receive the gift of the holy Spirit But to the Faith and Baptisme that Peter and the residue of the Apostles preached there was a promise of giving the gifts of the holy Spirit Acts 2. 38. And when these twelve which had been baptized by John or his Disciples heard it they submitted them selves and were baptized in the name of the Lord Jesus viz. into that profession of Faith Paul preached 1 Cor. 15. 3 4. And when Paul had laid his hands on them the holy Spirit came upon them and they spake with new tongues and prophesied and the men were about twelve Acts 19. 5 6. Such an instance likewise wee have in Samaria Philip preaching the things concerning the Kingdome of God and the name of Jesus Christ and they were baptized both men and women Act. 8. 12. When the Apostles which were at Hierusalem heard it they sent Peter and John unto them And when they were come down they prayed that they might receive the holy Spirit For as yet hee was fallen upon none of them onely they were baptized in the name of the Lord Jesus Then they laid their hands on them and they received the holy Spirit Acts 8. 14 15 16 17. So that by the examination of these texts of holy Scripture it appeareth to me that these twelve that were formerly baptized by Iohn and then afterwards by Paul were baptized in the name of the Lord Jesus and then the Lord according to his owne free promise Acts 2. 38. gave them the gifts of his holy Spirit by his ordinance of Imposition of hands that the earth might bee filled with his glory and his Church replenished with gifts meet for the ministery Ephes 4. 11 12. But was Andrew and the other Disciple Iohn baptized Re-baptized by the Disciples of Jesus the Christ Nay Because that Faith which Iohn preached and baptized into and the Faith and Baptisme that Jesus and his Disciples preached before his sufferings death and resurrection was all one in substance and to one peculiar people the Jewish Nation Mat. 3. 2. Iohn preached Repent for the kingdome of heaven is at hand So did Jesus Mat. 4. 17. Repent for the kingdome of heaven is at hand So Christ commanded the twelve As yee goe preach saying The kingdome of heaven is at hand Mat. 10. 7. Likewise the seventy The kingdome of heaven is come nigh unto you Luke 10. 9. Peter and all the Disciples were ignorant of the death and resurrection of Christ untill he was risen from the dead Mar. 9. 31 32. compared with Luk. 24. 6 7 8. They wait for the fulfilling of the promises as well as Iohns Disciples Luke 24. 19 20 21 22. But were the twelve Disciples of Christ and the seventy Luk. 10. that
had accompanied with him from the time of Iohns Baptisme untill the time of Christs ascension into glory that had been baptized were they also Re-baptized after the death and resurrection of Christ The Answer is Nay Because they had the promise of the holy Spirit to be given them without any more baptizing with water Acts 1. 5. Iohn truly baptized with water but yee shall be baptized with the holy Spirit not many dayes hence And the Lord made good his word of promise they were filled with the holy Spirit when the dayes of Pentecost were fully come Acts 2. 2 3 4 5. Thus I have answered the Objections Because If two Disciples of Christ agree together in earth touching any thing that they shall ask they have promise it shall bee done for them of his Father in heaven Mat. 18. 19. But there is no promise to any people in faith and order but a people agreed Reas 1. Because two cannot walk together unlesse they be agreed Amos 3. 3. neither can the heart of two beleevers truly consent to pray together unlesse they bee agreed touching the things they will ask of the Father of glory Reas 2. Difference of opinion causeth difference of affection and is an occasion of many deare and precious soules to withdraw communion as is to be seen in Barnabas and Paul dissenting about the choyce of a companion the contention grew so hot that they separated the one from the other Acts 15. 37 38 39 40. Two or three Disciples of Christ gathered together in his name that is by his power authority and royall Commission where-soever whether in the mountaine or in the desert or in ship or in the dungeon there will Christ be in the midst of them to heare and grant their petitions or deliver them out of trouble as he did Peter out of the prison at the intercession of the Church Act. 12. To all such as walk in this Gospel faith and order the Lord Jesus hath promised a greater manifestation of his presence and Spirit Joh. 14. 26. And John in the Island of Pathmos â—ound it Revel 1. 9 10. Yea and to all them that love him and keep his commandements the Father and the Sonne hath promised to owne their poor hearts to be his Temple and Palace where hee will abide and dwell Joh. 14. 23. Lastly All such as are congregated in Gospel faith and order have a promise from King Jesus of Royall Protection in their greatest dangers Heb. 13. 5 6. So that with the Prophet Habacuck they can glory in Christ in their greatest extremities Hab. 3. 17 18. Though the vine doe not yeeld her fruit and the fatnesse of the olive faile and the herd perish from the stall yet will I joy in the Lord and rejoyce in the God of my salvation But is there any hope to see the Nation of England reformed according to the Primitive pattern founded upon the word of the eternall Truth Ephes 2. 20. Yea. First Because there was never a more exact Covenant taken in no Realme or Nation since the dayes of zealous Josiah 2 Chron. 34. 31. and Nehemiah Nehem. 10. 29. than is in these our dayes to see a through Reformation in England and Ireland according to the word of God and to extirpate Popery Prelacy Superstition Schisme Heâ—esie in Doctrine Worship and Discipline that the Lord should be one and his Name one in the â—hree Kingdomes So that we are â—ot to leave so much as an hoofe behind us of any Superstition or Romish relique or any humane Tradition in Gods worship to be â—etained though it have remained â—nder the venerable garbe of Anâ—iquity Universality and Unity â—he three great pillars of the Roman Hierarchy Secondly Because there are in â—he Synod some learned pious tenâ—er conscientious men that in the â—ayes of the cruell and ambitious Prelates like the Priest and Levites 〈◊〉 the dayes of idolatrous Jeroboâ—m that served the Devils and the Calves hee made 2 Chron. 11. 13 14 â—5 left all their maintenance and went and lived in a strange land to enjoy the liberties of a good conscience and worship the Lord Jesus according to the light they had received that are at this day truly sensible what a burden thâ— Penall Statutes have beene in ouâ— Land in former times to tendeâ— consciences that desire without any sinister ends to see a Reformation according to Gods word therefore will never consent tâ— have such a Penall Law enacted as the Prelates of England oncâ— obtained by fraud and policy in the dayes of Richard the Second to kill the English Subjects that would declare the whole truth oâ— God so farre as it was revealed to them and keep a good consciencâ— toward God and man which occasioned the death of some of thâ— Nobility Gentry and Ministery in the Nation with many other of inferiour rank Thirdly There are in the higâ—â— and honourable Court of Parliament some such conscientious tender-hearted men that in the Preâ—ates dayes left if not sold their â—ossessions to goe into a desolate â—ildernesse to worship the Lord â—esus in spirit and truth according â—o the light God revealed unto â—hem and many other were folâ—owing after that are truly sensiâ—le that it hath ever been a plot of the Bishops and Priests to labour â—o enthrall the English Nobility and Commons in Parliament to â—â—ake Lawes to kill and imprison â—he conscientious in the Land that â—oe desire to worship the Father of our Lord Jesus Christ in spirit and â—ruth according to his revealed will in his owne word under the speâ—ious pretences of unity and uniformity in the worship of God as â—he Statutes of K. Henry 8. K. Edward 6. Q. Mary and Q. Elizabeth â—eclare Fourthly It is obvious to every well-affected Subject in the English Nation that when our Brethren that noble ancient warlike Nation the Scots contended for a Reformation according to the light they haâ— received and casting off Rome proud Papall and Prelaticall Government with all their deviseâ— formes of Worship they must havâ— dyed the English Prelates had sâ— farre incensed his Majesty against them and raised large summes oâ— money toward the levying of aâ— Army to kill and destroy them had not the Lord by his specialâ— providence prevented it Fifthly When the Lord opened the eyes of our deare and thricâ— noble Patriots of our Countrey assembled in Parliament to make a solemne Protestation to opposâ— all Popery and Popish innovations and to extirpate Episcopacy root and branch as a Plant thâ— heavenly Father never planted Then evill counsell prevailed with the King to withdraw from his Parliament and under the pretence of a Guard to protect his Person to make warre against his Parliament that they should dye But our faithfull Nobles and true hearted Commons in England reply Shall our Ionathans dye who have in part freed our consciences from Roman Traditions and ancient corrupt Festivals and covenanted with us for a
8. 56 The same Apostle saith that â—here bee six Witnesses that give â—ight and evidence unto our spiriâ—uall life in Christ of which three â—e in heaven and three on the earth â—nd the Spirit in both yet he did â—ot thinke it a vaine thing to give â—he water of Baptisme as out of â—he death and resurrection of Christ we receive the power to walk in newâ—esse of life Rom. 6. 3. 4. as a witnesse â—fter foure of the greater lights If you take Sanctification for a â—reated gift it is indeed but a Candle to the Sunne But when John â—aketh it but to confirme faith â—he meaneth then the Spirit of God beareth witnesse in it or else the testimony of sanctification though it be a divine gift or work yet it would not give a divine testimony nor increase divine faith for the heavens and earth are divine and supernaturall works yet they doe not give divine testimony of the Godhead unlesse the Spirit of God himself doe beare witnesse in them Therefore John giving sanctification for an evidence of a good estate to such as already knew it by the witnesse of the Spirit is not a lighting of a candle to the Sunne but as the setting up of another window though a lesser to convay the same Sun light into the house another way In 2 Pet. chap. 1. from verse 5. to 10. the Apostle exhorteth us by adding one gift of sanctification to another to make our calling and election sure Let Calvin answer for me This assurance saith hee whereof Peter speaketh by adding grace to grace is not in my judgement to be referred unto conscience as if the faithfull did thereby before God know themselves called and chosen but if any man will understand it of making of it sure before men there will be no absuâ—dity in this sense Neverthelesse it might be extended further that every one may be confirmed in their calling by their godly and holy life But that is a proofe not from â—he cause but from a signe and effect There be many conditionall promises in the Gospel which are made to the gifts and duties of sanctification which are all in vaine if poore drooping soules finding such gifts and duties of sanctification in themselves may not take comfort from them according to the promise The conditionall promises are made to poore drooping soules noâ— in respect of such conditions or as they are qualified with such gifts and duties of sanctification but in respect of their union with Christ to whom the promises belong Gal. 3. 26 28 29. The fruits of such an union with Christ such duties and gifts of sanctification be when they be sincere otherwise if the promises were made to such soules in respect of such conditions then the reward promised would belong unto them not of grace but of debt Rom. 4. 4. A promise made to any condition after it be made it becometh due debt to him in whomsoever such condition is to be found But therefore that such promises might be of grace they are made to us not as wee are indued with such and such conditions but as wee who have such and such conditions are united unto Christ Whence it is that such blessings offered in such promises as they are tendered to us in Christ so are they fulfilled to us in Christ Whereupon we look for the blessing not in our gifts and duties but in going still unto Christ for a clearer and fuller manifestation of him to us and of comfort in him As for example A thirsty soule to whom promise is made that hee shall be satisfied hee looketh not presently to be satisfied from his thirsting nor from any right his thirsting might give him in the promise but hee looketh to be satisfied by going unto Christ in drinking more abundantly of him by his Spirit as Christ himself directeth such drooping soules to doe and so we are to make use of such kind of promises Joh. 7. 37 38 39. No man can see his gifts and duties of sanctification in himselfe but hee must first have seen Christ by faith the Spirit of Christ enlightening his understanding in the knowledge of him As in case of mourning to which many promises are made No man can with Evangelicall repentance mourne over Christ and for himselfe untill the Spirit work faith and by faith beholding Christ hee hath seen him crucified and by him Zech. 12. 10. So then these conditions and the promises made to them doe not give us our first sight of Christ nor the first glymyse of light and comfort from him but rather our sight of Christ and some glympses of light and comfort from him doth beget such conditions in us Such conditionall promises are not in vain though poore drooping soules have found no comfort by them and though they cannot suck present comfort from them and from their good conditions accordingly to them Because these promises being discerned in a Covenant of free-grace made in Christ by them doe work if they were not wrought before or at least confirme such conditions in the soule As when God promised them to send a Redeemer out of Sion unto them which turne from transgression in Jacob Isai 59. 20. the Apostle expoundeth it That Christ shall come out of Sion and shall turne away transgression from Jacob which is as much as if hee should say He shall work that condition which the promise was made unto And this the Apostle maketh to be the meaning and the blessing of the promise according to the Covenant of grace Rom. 11. 26 27. The promises are not in vain to such soules in whom such good conditions are wrought because they direct them where they may find comfort and satisfying to their hearts desire to wit not by clearing their good conditions in themselves but by coming unto Christ and drinking a more full draught of his Spirit as Christ directeth thirsty soules to doe Joh. 7. 37. If any man thirst let him come to me and drink V. 38. Hee that beleeveth on me as the Scripture saith out of his belly shall flow rivers of living water V. 39. But this hee spake of the Spirit that they which beleeve on him shall receive But why may not the holy Spirit breathe his first comforts into our soules even on such conditions Is not this to limit the Spirit who is free and bloweth where hee listeth Joh. 3. 8. He doth not breathe his first comforts in such conditions because he listeth not it is not his good pleasure to give us our first comfort which is the comfort of our Justification from our owne righteousnesse before hee give us comfort in the righteousnesse of Christ The holy Spirit in all his dispensations to us ward delighteth to receive all from Christ rather then from us that so hee might glorifie Christ in us The Comforter whom I shall send to you hee shall glorifie me for hee shall receive of mine
and shew it unto you Joh. 16. 14. Nor will he so much dishonour the righteousnesse and grace of the Father of glory as first to pronounce and declare us justified in the sight of our owne righteousnesse In Mat. 7. from verse 16. to 20. The tree is knowne by his fruit True to others but not unto himselfe If a tree could know it selfe it would first come to know it selfe by seeing upon what root it grew before it came to see what fruit it did beare Joh. 15. 1 2 3 4 5. But this Doctrine is new it is not ancient nor gray-headed The Doctrines of the Covenant of free-grace are ever new because they are the Doctrines of the New-Covenant which can never waxe old should it once waxe old it would soone vanish away Heb. 8. from vers 8. to 13. though it be as ancient as Abraham yea as Adam for hee had his first comfort and assurance in an absolute promise of free-grace Gen. 3. 15. yet it hath ever seemed new in every age Augustines Doctrine of Conversion that is of grace and not of free-will Luthers Doctrine of Justification that is of faith not of works Calvins Doctrine of Predestination that is of grace not of faith and works fore-seen were all of them thought new Doctrines in their times and yet all of them the ancient truths of the everlasting Covenant of grace And surely for this Doctrine in hand Calvin is as clear as my hearts desire to God is wee all might be his words have been partly rehearfed before in the answer of some Objections and partly in my large Answer to your Reply Bellarmine taketh it to be the generall Doctrine of the Lutherans That Assurance of faith goeth before works and doth not follow after Institnt lib. 3. cap. 9. And Pareus in answer unto him saith That though there be an assurance that followeth good works yet the former assurance from the witnesse of the Spirit goeth before And seeing they that are the chief Reformers of the Protestant Assemblies doe generally make sanctification a fruit of faith and doe define faith to be A speciall assurance of mercy in Christ it must needs be out of controversie their judgement That a man receiveth his first assurance not from his sanctification which they make to be an effect flowing from it but from an higher principle even from the grace of the Father and the righteousnesse of the Sonne the Lord Jesus Christ and witnessed by the holy Spirit Bilney in the Book of Martyrs in his Epistle to B. Tuâ—stall relating the manner of his conversion proâ—ested That when hee had wearied himself in many superstitious works of fasting and Popish pennance hee received at last his first assurance from that place in Timothy 1 Tim. 1. 15. hee calleth it a most sweet word unto him This is a true saying and worthy of all men to be received Jesus Christ came into the world to save sinners of whom I am the chiefe A word from an absolute promise set home unto him by the â—oly Spirit without respect of any sanctification formerly wrought or seene in him Alas how farre are they mistaken that thinke the contrary Doctrine hath beene sealed with the bloud of Martyrs Zancheus his judgement though he was a godly and an eminent learned man yet I would not have named him but that Mr. Perkins highly approved his discourse and translated it as a choyce piece into his owne Volume which maketh it obvious to every godly Reader that studieth Perkins learned Workes Page 429. the first testimony saith Zanchey and Porâ—ius for him by which God assureth us of our election is that inward testimony of the Spirit of which the Apostle Paul speaketh Rom. 8. 16. The Spirit witnesseth to our spirits that wee are the sonnes of God And afterward comming to give some direction how a man may know whether this testimony be true and proceedeth from the holy Spirit or no. Hee answereth Page 433. three waies First A man may know it first by the perswasion it selfe Secondly By the manner of its perswasion Thirdly By the effects For the first the holy Spirit doth not simply say it but doth perswade with us that we are the sonnes of God And no flesh can doe it againe By reasons drawne not from our worke or from any worthinesse in us but from the alone goodnesse of God the Father and the grace of Christ freely bestowed and in this manner the Devill will never perswade any man The perswasion of the holy Spirit is full of power for they which are perswaded that they are the sons of God cannot but must needs call him Father and in regard of love to him do hate sinne and on the contrary they have a sound hearty desire to do his Word and Will revealed For the second Answer to the imputation of Novelty Either saith John Cotton I am exceedingly deceived or it justly falleth upon the contrary Doctrine and they are much mistaken that think otherwise I never read it to my best remembrance in any Author olde oâ— new that ever a man received his first evidence of the faith of his Justification from his Sanctification unlesse it be one whom I met with within these two dayes Printed within these two yeares that maintaineth our first comfort of Justification from Sanctification But â—enerally all our English Orthodox Teachers doe oppose it Amongst the English Teachers one for ought I know did more â—dvance the Doctrine of Marks and â—ignes then Master Nicholas Byfield â—â—d yet he himselfe professeth that â—umane reason cannot beleeve such â—reat things from God from any â—â—ing that is in us But onely beâ—use we having the Word of God â—suring such happinesse unto such â— lay hold upon the promises conâ—ined in it So that it is that which â—eedeth Faith or as he calleth it â—e perswasion of our good estatesâ—et notwithstanding saith he the â—â—surance of Faith is much increased â—â—d confirmed by Signes the forâ—er part of which speech touchâ—â—g the first begettings of the assuâ—â—nce of Faith consenteth with me the latter concerning the increasing and confirming of the assuranceâ— argueth plainely his consent thuâ— farre also that he meant not that thâ— assurance of the Faith of Justification should spring from Sanctification But when he would have thâ— assurance of Faith to bee increaseâ— and confirmed by the light 〈◊〉 Signes I would not refuse it 〈◊〉 by the assurance of Faith hâ—â— meanes onely assurance of Knowledge or if he meaneth onely aâ—surance of Faith properly so caâ—led I would then put in this caâ—tion That then the Spirit of Goâ— himfelfe had need by his owne tâ—stimony to reveale our justificatâ—on unto us and Gods free grace 〈◊〉 accepting us in Christ or else it 〈◊〉 not Word nor Worke nor tâ—â— light of a renewed conscience thâ—â— can increase or confirme the assâ—rance of Faith of our Justificatioâ— But only the manifestation of Goâ— Free-grace in a Divine testimony â—atified by his owne
Faith hath put forth any act as we were all guilty of Adams sinne before we were active to reach forth any consent unto it Faith may be said to bee passive in our justification because it doth not lay hold on Christ to fetch Justification from him till Christ have first laid hold on us and imputed his righteousnesse to us and declared it unto us by his Spirit in a free promise of Grace And then Faith becommeth active actually to receive Christs righteousnesse and actually to beleeve on it either by way of dependance or assurance For the truth is seengi wee are not justified neither as it is a gift in us nor as it is an acting and working from us but in regard of his object the righteousnesse of Christ whch it receiveth Therefore which way soever Faith may receive Christ first or last by the same way we may be justified by it Now Faith of it selfe even the habit of Faith is an emptying grace and so is as an empty vessell fit to receive Christ and his righteousnes And both the act of Faith whether of dependance on Christ or of our assrance in Christ carrieth us out of our selves unto him and so maketh us fit to receive Christ and his righteousnesse Thus I have explained what I meane by a passive Faith Let me shew you that neither the Word nor the naming of it is an untruth from our best learned men of eminent worth for parts and abilities Calvine in his Institutions Lib. 3. cap. 3. Sect. 5. Quoad Justificationem Ursinus in his Catechisme Quest 60 Sect. 5. Potius Deum primum Chemierius de fide lib. 13. Chap. 6. Verissimum esse duo Doctor Amesius in Medullam Theologiae lib. 1. Cap. 26. Recepti Christi Paul Banes on the Ephesians 2. Vivificant He quicken us since he acknowledge a passive receiving of Christ he must acknowledge a passive Faith for there is no receiving of Christ but by Faith In a Booke of choice English Sermons that goeth under the name of Doctor Sybbs and our Brother Hooker and master Davenport there one stiled the Witnesse of Salvation on Rom. 8. 15. 16. where in Page 135. are these words In Justification Faith is a sufferer onely But in Sanctification it worketh and purgeth the whole man As for our Learned men that doe generally make Faith an instrumentall cause of their Justificaâ—ion I confesse it is true But I doe not understand them as Chenerius doth in the like case to meane no other kinde of causa then Cause sine qua non or Causa removens or prohibens For Faith keepeth the Soule empty of confidence in it selfe and maketh a way for the receiving of the righteousnesse of Christ Even as the poore Widdowes empty vessells made a way for the receiving the oye out of the Cruse whereas the fulnesse of the Vessell caused the stay The good Lord empty us more and more of our selves that wee may be filled with him Out of whose fulnesse wee receive grace for grace John 1. 16. Gloria sit soli Deo Twelve Reasons laid down against prescribed and stinted Formes of Prayers or Prayses BEcause it is against Gods glory in stinting unto him such a daily measure of Service consisting of Prayer or Praise and so hindering the spirituall petitions and phrases that otherwise would be if Gods good gifts were used It is against the dignity of Christ which hath qualified his Saints with a proportionable measure of the gifts of the Spirit for Prayer or Praise 1 Cor. 14. 15 16. in making their gifts needlesse and uselesse when they can serve themselves with Books and Formes without them It quencheth the gifts of the holy Spirit because it hath no spirituall imployment for Prayer nor Praise in his spirituall house 1 Pet. 2. 5. God is so jealous of his glory that hee cannot endure his worship should be corrupted with the least mixture of man Nadab and Abihu for offering with strange fire which God commanded them not were destroyed with fire from the Lord Levit. 10. 1 2. Vzzah for touching the Ark contrary to the order of the God of Israel was smitten dead and Israel had a breach made amongst them 1 Chron. 13. 9 10 11. compared with 1 Chron. 15. 12 13. Jeroboam devised worship at Dan and Bethel though hee pretended by it to worship the true God and advance the worship of Jehovah yet hee worshipped nothing but the Devils and Calves that hee made 2 Chron. 11. 15. And it became a sinne to Jeroboam and his house to destroy it root and branch and all the Kings that countenanced and upheld it 1 Kin. 13. 34. 2 Kin. 17. 21 22 23. But such as feared the Lord amongst them both Levites and Priests left their Cities and possession and of the people such as set their heart to seeke the Lord God of Israel came to Jerusalem So Jeroboams Kingdome weakned but Rehoboam that gave liberty of conscience to worship the true God strengthened 2 Chron. 11. 16 17. Now was God so jealous of his glory under the Law that hee that â—inned against that worship which God by Moses prescribed hee died without mercy how much severer punishment are they worthy of that sinne against the Sonnes authority seeing hee is Lord of the spiriâ—uall house whose house are wee Heb. â— 6. And the heavenly Father commandeth us to heare him Mat. 17. 5. and that in all things or our soules must perish Acts 3. 22 23 Now if we worship God in prayer or praise or any other way by any innovation or invention of man let us heare what our Prophet Jesus saith In vaine yee worship me teaching fâ—â— Doctrines the Commandements of meâ— Esay 29. 13 14. Mar. 7 6 7 8. Anâ— however it may seeme glorious 〈◊〉 our eyes yet God hath set thâ—â— stigma on it That it is a vaiâ—â— worship I cannot worship God in a stinteâ— forme of worship in prayer aâ—â— praise and the like lest I make 〈◊〉 selfe guilty of the bloud of Christ Christ by his death hath free me from the whole Ceremoniaâ— Law so that if I consent to reaâ— againe what Christ by his deaâ— hath abolished I crucifie Chrisâ— make my selfe gailty of his blouâ— and as much as in me lieth expâ—â— him out of the Nation Now the Ceremoniall Law hâ— his constitution in Israel either froâ— Moses or from God Not from 〈◊〉 for hee was a servant in his â—ouse and hee did nothing in the Tabernacle nor about it but what God shewed him Exod. 25. 4. Acts â— 44. But the Ceremoniall Law 〈◊〉 his originall law from God Now if the death of Christ were â—f that power to put an end to the â—hole Ceremoniall prescribed â—orship so that whosoever should â—are it again should crucifie Christ â—nd make us guilty of his bloud c. â—hen that death of Christ is of â—â—rce to put an end to mans Cerenoniall Worship But the first is true Ergo the â—â—ter The Consequence is
to me and drinke vers 38. Hee that beleeveth on me as the Scripture hath said out of his belly shall flow rivers of living waters Vers 39. But this he spake of the Spirit that they that beleeve on him shall receive For the holy Spirit was not yet given because that Jesus waâ— not yet glorified But when Jesus was by the right hand of his Father exalted he received of the Father thâ— promise of the holy Spirit Heâ— hath shed forth this which you now seâ— and heare Acts 22. 33. Fourthly All things that arâ— lost and accursed to mankinde by the fall of the first Adam are restored and sanctified to the use oâ— the beleevers in and by the second Adam Jesus the Christ All thingâ— are yours Whether Paul or Apollo or Cephas or the world or life or death or things present or things to come all are yours and yee are Christs and Christ is Gods 1 Cor 3. 21 22 23. Hence the unbeleeving wife is sanctified to the use of the beleever And shee being an unbeleever dwelling with the beleeving husband is sanctified to bring forth an holy Seed to the use of the beleever though the childe be borne in sinne and by nature the child of wrath as the most prophanest Pagans are Psal 51. 5. Ephes 2. 3. Void of understanding not able to distinguish betwixt good and evill Yet Titus 1. 15 Unto the pure all things are pure Nay the meat and drinke and the Creature which God hath created are sanctified to his use 1 Tim 4. 3 4 5. For every creature of God is good and nothing to be refused If it bee received with thankesgiving For it is sanctified by the Word and Prayer What Priviledge hath the unbeleeving party by dwelling and abiding with the beleever Great is the Priviledge if he or shee will abide for living under them where the holy Spirit breatheth and his lips drop as the honey combe the sweet precious treasure of the Gospell of grace What knowst thou oh thou beleeving husband whether God will not make thee instrumentall to save thy wife though an unbeleever Or what knowest thou oh thou beleeving wife whether God will not make thee instrumentall to save thy husband 1 Cor. 7. 16. And when hee is converted hee will blesse God for you as David did for Abigail in another case Blessed be the Lord for you and blessed be your good counsell for you have been an instrument to convert a soule from the errour of his way and save a soule from death and hide a multitude of transgressions Is it not a greater Priviledge for an Infant to be borne of a beleever then to be borne of a Jew a Turke or an Heathen yea For the Children borne of beleevers are brought up in holy instruction and education from their childe-hood as young Timothy was taught in the Scriptures from his youth by his mother Eunice seeing it is the charge the holy Spirit hath laid upon beleeving Parents Ephes 6. 4. Fathers provoke not your children to wrath But bring them up in the nurture and feare of the Lord. Whereas if their Parents were Jewes and Turkes and Heathens the Parents being without Christ being Aliants from the Common-wealth of Israel and strangers from the covenant of Promise having no hope and without God in the world Ephes 2 12. Their children brought up with them follow after Superstitious vanities and ferve dumbe Idolls as their Teachers and Fathers led them â— Cor. 12. 1. Fiftly They are people live under precious promises And hee hath promised that the eye of his providence shall bee over them all their dayes for good He biddeth them not distract themselves with immoderate carking care For what they shall eate or what they shall drinke or yet for their bodies what they shall put on Reasons Christ giveth are two First Your heavenly Father knoweth yee have need of all these things Secondly But seeke yee first the Kingdome of God and his righteousnesse and all these things shall be added unto you Matth. 6. 33. Now the members of the Church of Christ gathered according to Christs Institution Matth. 28. 18 19 20. are the Children of the Kingdome and under the Promise that God as a Father will provide for them Therefore they are exhorted to bee carefull for nothing But in every thing by Prayer and Supplications with thankesgiving let their request be made knowne unto God Philip. 4. 6. Hence the Apostle exhorteth the Church of â—he Hebrewes Let your conversation bee without covetousnesse and bee content with such things as yee have For he hath said I will never faile thee nor forsake thee So that we may boldly say the Lord is my helper And I will not feare what man shall doe unto me Hebr. 13. 5 6. Sixtly They are under the promise of Audience whensoever they come to petition in the name of his Sonne Jesus the Christ for what they want be they few or many Matth. 18. 19. I say to you that if two of you beleevers baptized agree in earth as touching any thing that they shall aske It shall bee done for them of my Father in Heaven Vers 20. For where two or three are gathered together in my Name that is by his Power Authority and Royall Commission he hath promised his presence there am I in the midst of them to heare and returne them an answer to their request yea and to protect and preserve his Church gathered in every Age to the ends of the world Thus at the Prayer of the Church that was reproched for holding forth the Faith of Jesus the gift of the holy Spirit was given to speake the Word of God with boldnes Acts 4. 31. At the earnest suit and intercession the Church made unto God Peter the Apostle was released out of his Imprisonment and brought to the house where they were praying Acts 12. Seventhly Lastly there is no Society hath such Priviledges as this Spirituall Hoâ—se which is constituted according to the Magna Charta of the Gospel Matth. 28. 18 19 20. Marc. 16. 15 16. though while they are in the Woâ—ld they are for the Faith of Jesus the Christ killed all the day long either in their good names by râ—proch and â—lander or in their estates by the â—ighty Nimrods of these oppresâ—â—ng daies they are exposed to plunâ—er and spoiling which they are to â—ake patiently Hebr. 10. 32. or in â—heir Liberties to be imprisoned for â—ontending for the Faith of Jesus â—he Christ 1 John 5. 1. Once given â—nto the Saints or forbid to preach â—ny more in his name as the Apoâ—tle Peter was Acts 4 18. or to have â—heir lives taken violently fâ—om â—hem as James the Apostle was by â—he Tyrant Herod Acts 12. 2. 3. And accounted But as sheepe for the slaughter regarded no more by the Wolves in sheepes clothing then the bloudy Butcher regardeth the life of his sheepe yet the poorest member amongst them is rich