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
defend it by arguments out of Scriptures that art not convinced of it by the Word and Spirit and perswaded in thy very heart that thou art in the right yea though all the world yea the Angels of Heaven should say against it be fully perswaded your good meanings and mindes will not serve turn nor yet the gray Colliar-like implicite faith of Papists which believe as the Church believe they say And this is the most you have from your Irish Catholicks at this hour and yet ask them what the Church believes why they will say as we believe and what do ye believe why as the Church believes and that is they know not what But such a simplex conversio is all we can get from most of them talk a day together with them But a Christian must be able to maintain his doctrine and to warrant his opinion and judgement whether in doctrine or discipline by the Word Isa. 8 20. Or else saith the Prophet there is no light in them That is else they want understanding which ought to be rightly informed and inlightned as a beginning imperant saith Par upon Rom. 14. and they want the will too well sanctified and made pliant as a beginning obsequent and eâ—cequent and then ere you are aware your soul will be set on the chariots of Amminadib as we may show in the next Chapter For conscience carries thee out sweetly and with a sure testimony within thee that white stone when by good arguments out of the Word thou art assured That thou art in the Lords way of worship when thou canst comfortably and cordially say as Rom. 14.14 I know and am perswaded by the Lord Jesus Not I think or it is very likely but I am sure upon certain and infallible Scriptures and I do stedfastly believe it in my heart O then thou wilt prove a stout Champion for the truth indeed and darest stand for it when thou knowest thou art right Thou knowest it first for thy faith and perswasion is in a sense subjective seated in thy knowledge and understanding as in the subject thy opinion or perswasion is according to thy apprehension and understanding wherefore in order to your full perswasion of and satisfaction in this way of Christ or Gospel-fellowship you shall do well 1. To examine your knowledge of the Scriptures concerning this way 2 Pet. 1.19 have ye searched the Scriptures and do you finde them to bear a clear testimony to this truth doth the Word in your judgement and understanding warrant and witness to this way of worship as the way of Christ And to this Gospel-fellowship as the Gospel order then you will well do to walk in it fear not yet discouragements or troubles you must meet with in it let them not daunt yee do you your duty and let God alone to defend ye and to do ye your good When our Saviour bad Peter with the rest throw their nets in for a draught of fish why they had many discouragements for all night long they had thrown in and lost their labors Nevertheless at thy word saith Peter I will let down the net So should we say though our friends will be offended our persons hated our names traduced our injuries great our enemies many and multitudes of discouragements that we must be sure and look for it aforehand though the skies are very calm at this present that we shall meet with yet for all that At thy Word O Lord we will enter into this way so we have but Christs word and warrant for it we may be confident and couragious and fully satisfied But to further this direction those that would enter into this way must 1. Be well instructed and informed of the order of the Gospel in primitive times what manner of fellowship they finde the Word to hold forth in the Apostles days and some hundred yeers after them that is before the Church was deflowred and defiled with humane inventions dregs and devices whilest the pattern was in the Mount and the institution of Christ was the onely Canon-law and liberty As the Apostle would 1 Cor. 11.24 25. bring them to consider the first institution so doth Christ about divorcement bring them to the beginning and first institution and that divorces were not lawful Christ proves that they were not so from the first Matth. 19.4 7 8. So in great and rich promises the Lord is pleased to foretel the restauration of his people as at first Jer. 33.7 11. so Acts 3.19 21. To teach us what we are to look for that is things as at first holiness fellowship doctrine discipline as at first and we should ask after Jer 6.16 The good old way quam primum verum optimum that is the true way for truth is older then error and error is nothing but the excrement and corruption of truth The Primitive practise and order of Christs Church is to be sâ—t before us for our satisfaction because it is as a pattern to all succeeding ages 2. Be also well informed of the order and practise of our Churches now in these days Sit down sayes Mr. Bartlet and compare our present stations with the first order of the Gospel and see wherein we fall short and blush and be ashamed Ezek. 43.11 12. and then come out of Babylon But for this I refer the Reader to the former Book Thirdly Then when ye have found out in your judgements and beleefe a Church-society in Gospel-order and are fully perswaded of it and doe finde it in your heart that you are prepared and ordered for it doe not delay entring into it but be sure first it be into such a society and Church-communion of Saints as you see and that upon Scripture grounds you judge to come up nighest to Rule and closest to the Primitive patterne and practise which yee shall do well very diligently to look out for And fourthly observe the motions of the spheres and all the particular becks of providence how things joyne together and so fittly concur for your admittance into this Church-way for as holy Sibs saith fitting occasions and suiting of things well together doe intimate Gods will and Gods time And indeed all Providences have their language to Gods people and they minde their Call cleare when Providence makes the way for them For indeed Gods Providence runs along like waters in a Brook where every little peble hath a language in it therefore wee shall doe well to understand them For as wrong reading spoyles the sense so will the not reading of Gods Providences to a full period and stop But thus far for the first Direction Secondly Be sure ye have no confidence in the flesh Phil. 3.3 neither in your selfe i. e. your own wit parts gifts or the like thereupon to run rashly into this way rather upon a presumption out of pride vain-glory selfe-love or curiosity then upon well-grounded
perswasion nor yet have any dependance upon any others whosoever they bee for then the Lord will reject both you and your carnall confidences Jer. 2.37 Thirdly Be not byassed one way or other as by imaginations taken from your owne senses which are very shallow and unsound for by such spirits full of spight came Christs way to be evill spoken of in Act. 28.22 and so 2 Cor. 10.5 Sathan hath strong-holds in such mens hearts to keep out Christ and Gospel wherefore let your judgement master your affections lest false conclusions bee ushered in by carnall reason fancy and conceit For the wisdome which is from above is without partiality Jam. 3.17 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mis-judging i. e. either out of love to one way or out of prejudice being prepossessed with hard conceits and opinions of any other way We wrong a man much by prejudice when we take up prejudicate opinions of him without grounds so suffer our conceits of him to be envenomed against him by unjust suspicions whereby we deprive our selves of the good which we might have by him So the Pharisees were set against Christ and the Jewes against the Gospel yea this prejudice made Nathaniels question in Joh. 1.46 Canany good come out of Nazareth wherefore bee impartial without any conceit or deceit when thou searchest the Scriptures hearest the word enquirest out for the Truth O then then let the Lord cast the scales and this is the way to be sweetly satisfied in your own breasts and to have a heart full of perswasion according to the word of God When yee have attained to this sweet and swelling Plerophory yee may yea must move accordingly and that upon a certainty which certitude or assurance being the highest part of your perswasion that yee are in Christs way is to bee considered First Ex causa certitudinis from the verity of the word and certainty of the divine truths which do so perswade and assure you and thus yee conclude seeing the word of Christ is sure and true c. the perswasion which it begets must bee so too and sound And then Ex parte subjecti from your own capacities and qualifications according to your knowledge and judgements thâ—nce yee gather up this conclusion that yee are the persons called into this way of Christ by his Word and Spirit and that ye stand in great need of this way and that for divers reasons being fully perswaded of it that yee are appointed and prepared for it and it for you hence arises a full perswasion to enter into it and a clear satisfaction about it which is given by the Word and Spirit and which is so necessary for all that would enter into it and continue in it and have the comforts of it that they should not dare to venture or enter one foot without it For what is not of faith is sinne Now as it will doe well that every one of us bee fully perswaded that it is the very visible way of worship that Jesus Christ hath brought out of his Fathers bosome the Tabernacles that came downe from above and when he ascended on high Eph. 4.10 11 12. that he left behinde him for all beleevers to dwell and be perfected in so also will it be necessary for every one to bring his perswasion to the triall and touchstone that they may be sure else as Dike saith upon Faith you may be left in the lurch gulled and cheated in this point too for in 1 King 22.20 21 22. you read of a lying false spirit that perswades and prevails Now as Clement lib. 5. Recognitionum sayes What is more obnoxious and hurtfull to the Church of Christ then for a man who beleeves he knows what he knows not and sees what he sees not to maintaine that a thing is what it is not being but to him what he imagines tooth and nail he strikes at truth for falsehood and falsehood for truth Like a drunken fellow that thinks himselfe sober he doth all things goes all wayes like a Drunkard and yet is perswaded he doth and goes as well as any sober man whatsoever and would have all others to thinke so too and yet perhaps his giddy braines and fancies make him beleeve that it is others that stagger who goe stedfastly and that he goes steadily whilst he staggers such whimsical perswasions are of dangerous consequence It concerns us then to know whence our full perswasion arises and whither it reaches or what it brings forth But to the first First A true and full perswasion flows from the word of Christ without Thess. 2.13 as we have said before and the Spirit of Christ within us Joh. 16.8 Joh. 14.16 1 Job 2.20.27 1 Joh. 5.6 these have convinced our judgements inlightened our understandings conformed our wills and perswaded our hearts with undeniable arguments and proofs Secondly If it be true it waits upon the Lord with patience for his concurring Providences and for the accomplishing his promises as David did for his Kingdome Abraham for his Son Israel for Canaan runs not rashly without feare or wit as we use to say before God He that beleeves makes not haste Isa. 28. not too much haste or more haste then good speed but he waits to go along with God with his presence by his Providence as is said before into this way of Gospel-fellowship Thirdly It will meet with many trials and assaults but yet will get the better and abide firme So Act. 19.23 What a stir there was about the way of the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra viam Domini or as some read it against the Gospel-way this way of the Lord which Paul preached at Ephesus and yet it gained the ground So 2 Cor. 7.5 they have no rest but threats and fears and troubles and oppositions yet this faith and full perswasion stayes the soul quiets and satisfies the spirits establishes the heart 2 Chron. 20.20 ie staies the inward man in much peace and assurance in the midst of multitudes of troubles and trials As the ship that lyes at anchor though something tossed with wind and weather and with the swelling threatning Surges of the Sea rising thick one on another and boysterous beating about the ship yet remains safe unmoved being firme and fastened and cannot bee carried away So art thou able to undergo all oppositions threats swelling surging waves or the like if thou rest resolved established and fully perswaded by the word of God so that stil thou wilt stand by faith and grow stronger and stronger as the house of David did 2 Sam. 3.1 in the midst of his dangerous conflicts and trucelesse troubles with the house of Saul and as Israel the more afflicted the more multiplied Exod. 1. for true faith will have the conquest and triumph at last 1 Joh. 5.4 1 Pet. 5.8 Heb. 11.33 34. Eph. 6.16
Formes and Ordinances and impose things upon us which wee are not able to beare Seeing all Administrations and Formes must runne their race and fall And we finde not that a Forme was created for a standing rule but a temporary helpe to serve a turne for an age or so wherein it is once usefull and then veniente perfecto evacuatur imperfectum For as every man will dye in time when his radical moisture is spent and yet he may be said to dye before his time being anticipated in his course by intemperance or miscarriage and mischance and the like so every Forme will fall in time and naturally expire and yet as we say may be cut off in the midst and the fall of it hastened by the intemperance and miscarriages of such fondlings as abuse it and adore it As the Brazen-serpent was suddenly knocked downe when people began to give honour to it and to Idolize it for God is jealous of his honour and rather then his glory shall be given to the Form he will break it in peeces like a Potters vessel and grinde it to powder to bee no more seen nor set up againe as he did the golden Calfe wherefore how dare wee doat upon any Formâ— which must and shall passe away wee read that Austin An. 598. asked Gregory how it came to passe there should be so many forms and such diversity of customes and ceremonies in severall Churches and Countries seeing there was but one Faith all this while why saith he that you may choose out of all the best and picked out things out of all the Churches about here and there whether in Rome France or else where they being left to take which you best like and approve of in conscience to practise as most usefull and orderly So that we are not to be tyed up to any one Forme nor to have our consciences bound up to things left to liberty Now methinks the Church of Christ which is his body too and flesh as I may say now in his Saints doth appear much parallel with Christs fleshly appearance upon earth For Christ in his flesh when he was here and Christ in his Church now here to my judgement are said both to be his body in a parallel Forme For in this Church-forme every member or Christian brother therein is as it were an emblem representing Christ in one stage or other of his life some live in a crucified Christ some in an exalted and glorified Jesus some live in his life some in his death some are debased and abused some are honoured and owned some live in Christ after the flesh and forme others live in Christ after the Spirit and power And in this forme or appearance as it were in his flesh Christ does and suffers lives and dyes descends and ascends into a higher glory and the highest pitch of a Christian's life is Christ risen and sitting at the right hand of God In this forme hee silences the Doctors whips out buyers and sellers too out of the Temple turnes out mixed multitudes teaches in the Synagogues or Parishes yea and works miracles and yet for all that the Pharisees of the Synagogues do slander him and seek to crucifie him as we said before so that in a Forme he is capable of suffering too especially when his people are inslaved by an inforced uniformity for which Antichrist makes use of Secular powers But God hath in all ages powred his Vnction the Spirit upon some of his choisest servants to oppose Vniformity enforced and John Gerson Chancellor of Paris a hundred years before Luthers time layes about him hard to beat down this Antichristian doctrine of Vniformity or tying all to a Forme For in his Sermon before the King of France pro pace unione Graecorum in his seventh Consideration he sayes Men ought not to be bound up to beleeve and hold one and the same manner of Government in things that doe not immediately concerne the truth of faith and the Gospel of Christ and saith he were this well observed it would be the principal key to open a door of peace and love and union among all different brethren and Churches and now between the Greeks and Latines who differ in many actions and forms and rites and rules As for BAPTISME the Latines say I baptise thee but the Greeks say Let us this servant be baptized c. So for the SVPPER the Latines will have leavened bread the Greeks unleavened bread but sayes he Let every Province and Church be at liberty about in his owne sense and use his owne order and forme Our Fathers before the Flood lived and worshipped in one Form after the Flood in another before the Law in one and under it in another and after it under the Baptist in another under the ministration of Christ in the flesh in another under the Gospel in another under the dispensations of the Spirit another way c. as Heb. 1 1 2. divers wayes and in sundry manners Now all such Formes as Gerson speaks of and of such I speak why they are left free to use or not use as there is need of them without tyes wherefore no Forme should be so urged or pressed upon any brother or Saint as to despise judge cast him out or keep him off if he come not up to it and under it which is a yoke to him who is not free Now wee must willingly lay them aside rather then lay them on any as a burthen for even Gods owne Ceremonies Eph. 2.15 and Commandements were laid aside and put by to make peace and unity that there might not be any difference among brothers no not between Jew and Gentile so far off but that they might be one Much more must all our Formes for of such I speake all this while let none mistake me they must much rather be throwne aside then thrust on any Saint whatsoever Famous is the answer of Eleutherius Bishop of Rome to Lucius K. of Brittain as Hollinshed in his Description of Brittaine chap. 7 Anno 187. historifies when the Gospel began to be preached freely and Brittaine received the faith and without any impeachment impediment or Ceremonies at all yet King Lucius sends to Eleutherius for some model or forme of Church-government who had this answer That Christ hath left sufficient order in the Scriptures for the government of his Church you require saith he Our Forms and Laws but our Laws are faulty Gâ—ds Laws are never so take the Scriptures and look you out a government there and follow that So that this was rare even from a Bishop of Rome himselfe being the fourteenth after Platina's Arithmeticke but it seems in those dayes they were more modest then they were afterwards when they haled in and hoised up humane inventions and would make men submit to them or else censure them yea I may say then they are in these dayes that doe even
hath been ever since I acknowledge this great mercy to me and doe live upon Christ the true Messias whom I beleeve to have dyed for my sinnes and will save my soul. Experience of Lawrence Swinfield I Have been a Travellâ—ur for some yeares and wandred about in far Countries beyond Seas till I came backe againe into England and all this while in my natural condition and so I continued a great while but I came hither in a sad condition and very comfortlesse and could not tell what to doe but to fall to prayer and I did that often and found I thanke God much refreshment from that meanes but nothing to satisfie my minde for I have been much troubled in conscience and could not take comfort untill the Lord was pleased to give in some promises to feed upon as Matth. 11.28 29 30. where he promised to ease the heavy oppressed and to make his yoke easie and light and then I began to long for a Reformation and to desire to be under his yoke which was before I thought a burthen to me and so Esa. 55.1 Come buy without price and without money and so I came as freely as I was called and was presently confirmed by the Spirit of God perswading me to give my selfe up into Gods hands upon these his owne termes and so I did to this day and many other sweet promises I had whereby I had a great deale of peace and comfort and can confidently say the Lord is my God and I have ever since found in me a very great change from what I was before As to instance in anger I am now so free from that Passion that I thinke none can anger me and so for many other things and I have a great delight in the Word and Ordinances and have received a great deal of comfort and been much confirmed by Mr. Rogers and some others and I know now that my Redeemer lives Experience of John Chamberlain I Beleeve as you heard before in one God manifested by three Relations and I beleeve this Church-way is Christs and the very minde of God and that the Premises made to the Assemblies of Sion are yours being thus separate from them wihout But to tell you my life it hath been very evill but now the Spirit of God testifies in mee that I am his About fourteen years agone I was a grievous Wretch and was cast out of doors for my disobedience But afterward being bound an Apprentice the example of my Fellow-Prentice who was well-given wrought much upon mee and hee seemed to mee to doe all for Heaven and to minde Heaven altogether which began to incline mee much that way too and one time I went to him and desired him to own me and to let me be with him and partake but hee told mee hee must not cast bread to Dogs which troubled mee much but then I remembred to say But I may have the crummes and thence forward was hee willing to helpe mee all he could so I went with him often and by my selfe to heare good men and the word preached but I was yet puffed up with Spirituall pride and did backslide from my promises and the profession which I made wee were after that about such a way of walking together as this is but wee were not so strict and carefull of admitting so I was admitted without any great Examination or Triall but by reason of a Contract with a Woman which I could not owne I was much troubled and brake out into sinne and God would have one sinne a scourge to another sinne to fetch me home againe which hee did to the purpose and I was after much trouble in minde restored againe to the favour of God Since that being a Souldier I was thereby brought under many Temptations to sin especially that vile lust of Drunkennesse which too much pursued mee and so strongly that sometimes I was ready to yeeld at other times ready to make away my selfe which I oftentimes was tempted to doe and sometimes I was ready to wish all manner of curses upon mee for that sinne yet so I continued till the Lord at last came and delivered mee out of these snares and filled my heart with his promises and presence and assured me of love in Christ and now I long to enjoy more of him and therefore desire to seek him with you in this fellowship Experience of Adrian Strong In short thus FOr my life I was two and twenty yeares a childe of wrath and then by the word preached and read out of good Books and the Bible I was brought in to God for my precisenesse and walking in the wayes of God I have been imprisoned twice Sometimes I have had mony before these troubles and then my heart was set too much on it but afterwards I was taken off of all and then I began to leave swearing and drinking c. which I did too much incline to And ever since as afflictons have growne greater on mee grace hath growne greater in mee I was travelling into England but now I blesse God for this mercy ordained for his Saints that I can have so sweet fellowship with them here in Dublin Experience of Hugh Leeson I Have something to say and I desire that the grace of God may appear more in me every day I am convinced of this way of Christ for believers to walk in and I have nothing to plead but my own unworthiness yet fully assured in Christ I am emboldned to bring my desires here like smoaking flax I cannot deny but my life hath been very bad and I have been exceedingly given to ill company and courses and can complain and do of what I have been more then others viz. A great sinner till grace was given me and mercy shown to me and Christ manifested in me by his Spirit which was begun at first by my Wife a Widdows daughter in this Town a godly Christian and whom God made the first Instrument of my good by her often reading of the Scriptures to me and giving me good councels and admonitions and by the Spirits working within me with it And yet I did even hate the Saints and forbid many of them coming to my house and was yet under many temptations I must needs say but I am now made sure of Christ convinced by the Word and much comforted and established since Mr. Rogers came hither and do now long after nothing so much as Jesus Christ and do desire earnestly to be in one with his people and pray them all to pray for me that I may stand by faith established in the truth Experience of Frances Curtis I Cannot but condemn my self before I speak I am so unworthy of this mercy I have lived wantonly in my youth forgetting God doing no good but all evil till Gods hand was heavy upon me for about eleven years and when in
God for him and the Church had prayed for him And that God had stayed his hand now and had forgiven him his sins past he was sure upon his promise to amend and that his Master tooke a great deal of pains with God and would not be quiet till the Lord had commanded the Serpents that had tormented him for his sinnes to fly back for a time c. with a great deal of such like language which yet the more amazed them they thinking him half frantick to talk so and looking on him as a man drawing on but as on the morning or last night and not like to live and yet he would needs be gone to the Pastor to tell him what God had done for him and had already got on his cloathes and got out of doores but being very weake and ready to reele downe in the way about a field off his wife and neighbours running after him much against his own minde got him in again But his wife and neighbours perceived him another manner of man then what he was before by his good motions prayers discourses and desires heavenward it being a great delight to him to acquaint them with his experiences of God under this sharp dispensation After a day or two he feeling strength would not be stayed from coming to the Pastor and it fell out to be upon a day when the Church gathered together to break bread but the Pastor coming to him called him aside and in a roome by themselves he set very severely and plainly upon the man in many particulars and especially for his presumption to enter into this way being such unsound and unfit matter and therefore that he could not long have continued with so fair an outside but the inside rottennesse would at length have broken out and he be cast from the rest of the building as 2 Tim. 3.5 1 Tim. 6.3 4 5. 1 Cor. 5.3 4 5 11 12 13. Tit. 3.10 Matth. 18.18 19 c. 1 Tim. 1.20 c. For though he had done contrary to the rules we must doe according to them Withall dealing with him upon such Scriptures as Jer. 7.9 10. Psal. 50.16 17 c. Isai. 35.8 9 10. questioning and expostulating with him upon them and those Ezek. 44.7 8. Jo. 4.23 and many others and charging it home upon him the wrong that he had done to Christ and his Church by opening the mouthes of her malitious adversaries to speak against Christs way the worst words in their hearts to vilifie and slander his Saints to deride Religion to wax proud against profession and grievously to offend those weak in the Faith yet though he had mocked men he could not mock God but now that the Lord had opened his inside to us that we might see what a Traitor he was to the Truth what a hypocrite to God and what not As the Pastor was opening him to himself yet more this Osborne told him that the Lord had pardoned him upon his promise to amend and the prayer of his Church for Christs sake and that he saw his pardon writ before him and his sinnes blotted out c. The Pastor urging it upon him how he knew he was pardoned and what he meant by seeing sinnes blotted out who then began to tell the whole story of his agony and torments and deliverance which being long the Pastor desired him to cut off and to acquaint the whole Body with them after the last Sermon before they dispersed to their severall homes Because that as there was visible offence given to Christ and his Church so there must be visible repentance and apparent evidences of his conversion c. So the Pastor parted with him the Church could not admit of him into Communion but hee must hold off till he could give satisfaction onely he had liberty in the converting Ordinances and to converse with any of the Society or the like In the Evening about five or six a clock the said Osborne was called into the Society to answer to such things as were laid to his charge and first the Pastor earnestly seeking God that nothing might be done or concluded on but what should be agreeable to the minde of Jesus Christ and the rules of the Gospel and to stablish all that are present in the faith and that they might be the more strengthened by what did or should of Gods power appeare to have been upon this man to punish him and of his love to deliver him and that this Church might not be deceived through the subtilty of Satan as to believe a lye or to give no credit to the Truth but to make them discerning in his wayes and to eye him in all his goings c. After the Pastor had prayed and the Church joined with him very devoutly the charges being uttered against this Osborne still hee continued his former story how God had forgiven him and he had seen his sins blotted out and how the Serpents were suffered to feed on him for his sins So urging on him what he meant by these things and straitly requiring him not to believe a delusion No! he said he was sure the Lord did not delude him and thus he began After the fits left me sayes he I sent for my Master i. e. the Pastor because I was to dye as I thought Then this being on May 2. the Lecture day at night when he despaired so that the Pastor was there I thought that I had dyed and was gone into Hell for my sinnes where God stretcht out his rod and then came out a huge great Serpent which God bid to goe and torment me and presently out of the belly of the great Serpent came out seven Serpents more so many Serpents for so many sinnes and they all together seised upon mee and stung and gnawed me and eat off all my flesh below and my thighes and gnawed all clean to the very bone and I heard my Master pray and say Lord punish him till he amend Let him be punished for a time and still these Serpents continued on mee and tormented me more and more for a long time as wee conceived for the space of two dayes or thereabouts by the Pastors words who acknowledged to the Church that there might be some likelyhood in what Osborne said because that he did indeed pray for two dayes or thereabouts in his study privately that the Lord would punish him severely in the flesh that his Spirit might be saved in the Day of the Lord which the Church never knew till he told them Moreover the said Osbornes tongue was bit quite through and a peece of his lip pulled off which hindred his speaking so as he could scarce be understood and being asked how it came he said he knew not unlesse the Serpents had bit it which hee thought because he knew nothing but that he was in Hell not so much as imagining that hee was
unfeigned ejaculations for the fall of this Babylon and the overthrow of these Popish tenets I leave them to agrâ—e together if they will not be wise and face about to Zion and joyn together against the beast and the whore and trample under these Babylonish garments whereby such Citizens are eminently and evidently known but I must tell them that partaking of her sins they will partake of her plagues without a comming out from her i. e. her false waies worship and discipline whilest the Lord will give his Zion-citizens victory over the beast and over his image and over his mark and over the number of his name holding the harps of God in their hands singing the song of Moses and the Lamb. but thus much for their alikenesse in discipline They agree also in doctrine in many points which I cannot orderly or properly in this place present to view only in some few for our purpose with relation to ordinances and duties that I shall offer to any serious eye As 1. Concerning the Scriptures the Papists to keep off people from readâ—ng them find fault continually with the vulgar translation Rhem. praefat sect 6. and they say the Church by her authority makes them authentick so Echius enchirid loc de authorit eccles Pigghius lib. 1. de Hierarch Stapleton lib. 9. doc princip cap. 1. So Canus Bellarmine c. and they affirm the Scriptures to be most hard difficult and obscure Bell. de verbo dei lib. 3. c. 1. So saith Petrus a Soto and Lindanus and further they affirm the Scriptures in their true sense are as they are expounded by Fathers Prelates Councels and so to be beleeved and that we must have recourse to them for answer and satisfaction Rhem. praef sect 18. Bell. l. 3. de scrip cap. 3. and they say Scriptures are not absolutely necessary So Petrus a Soto Tilmam de verbo dei error 17. Bell. de verbo dei lib. 4. cap. 4. arg 1. but besides them other things as traditions are necessary Bell. cap. 3 4. So Andradius ex Tilmam de verb. error 2. Now under this Doctrine of theirs are severall grosse errors which our Protestant Divines of old yea in all ages some or other have impugned and ingaged against most of these errors if not all implicitely and obscurely if not plainly and clearly are come up again under another cloak And not only the Prelates of late but some of the Presbyterians even now are too rigid and resolute to keep off poor people from the Scriptures fearing thereby that they would soon excell their teachers and take their Pulpits from them For how fearfull a thing it is to them of that judgement to see such in Pulpits as have not had hands laid upon them is obvious to every eye O how they screeâ—h out for fear See this in that frothy namelesse Pamphlet of a lying Libeller and scandalous Philo-compos that is much cryed up by that party for his voluble tongue It is entituled a Tast of the Doctrine of the newly erected exercise at Tho. Apostles in page 2. he saies your setting up men of private places and particular callings whose education and want of intention to the work of the Ministry must needs bespeak want of qualification whilest they unacquainted with the originall of the Scriptures which are emphaticall must needs see dark obscure places but by the light of our translation which is but a dim and thick medium c. Their frequent manner is to fright people from the Scriptures by telling them they want the originall and so stave them with this Popish trick Others of them have affirmed that their Classes Synods or such like should deliver the authentick sense of the Scriptures and adde their authority thereto in which others should rest satisfied and they would have all to beleeve the Scriptures according to the interpretation of those whom they account orthodox Fathers Commentators or the like and not others and look out for no further About which I have been in the lists with many and that it is not simply necessary to read them hear them know them or the like so they do but hear and beleeve what the Ministers tell them what need they more and that other things besides what are in the Scriptures are necessary and pretending the difficulty and danger of medling with hard places of Scriptures they telling them they are obscure and not to be ventured on as the Revelation and the like keep off many poor souls who stand in ignorance at a distance from them and as Exod. 20.18 the people removed from the mount and stood afarre off being afraid so doe they that are so terrified by these thundrings that they hear But we do dissent from them both in these things whilest we assent to the Protestants of old that the vulgar translation of Scriptures is necessary and sufficient in matters of faith for knowledge which Lambert argues for Fox p. 1116. col 1. and Chrysostome for when he cals all people to study the Scriptures in their own language Homil. 9. epist. ad Coloss. and therefore he himself translated the Bible into the Armenian tongue Hierome into the Dalmatick Methodius into the Sclavonian Nelphilas into the Gothick yea saies Theodoret Serm. 5. de Graecor affect for this end were Conversi erant libri Hebraici in omnes linguas were the Hebrew turn'd into all languages that every one might search the Scriptures Joh. 5. â—9 though they understand not the originall We also say we beleeve not Scriptures authentick because men Councels Synods tell us so but because the Spirit tels us so and 't is the Spirit must adde his authority to the Scriptures and tell us they be true and interpret them to us and lead us into the genuine sense and sound truthes of them without which all the Exposition of Fathers or writers in the world should not satisfie us And we say further that we should sin against our consciences to sit down content with the Exposition of others counted ever so orthodox without seeking further and fuller For the way of the righteous shineth more and more to the perfect day Prov. 4.18 Et veniente perfecto evacuatur imperfectum 1 Cor. 13.10 Now every man is bound to beleeve the Scriptures as Fulk saith 2 Gal. 6 and Whit. Quest. 3. cap. 1. de Scripturis without the approbation of the Church Synod or Councell to declare them neither do we beleeve them because men say it is so but because the Spirit saith it is so who is the judge and witnesse 1 Joh. 5.7 to testifie of Christ Joh. 15.16 to reveal the deep things of God 1 Cor. 2.10 12. Esay 1.7 to teach the faithfull Joh. 19.26 I remember Dr. Whit. hath an argument for this thus That only hath the power to give the sense of the Scriptures which doth beget in us faith but the Spirit only by the
p. 136 c. 12 l. 1 Wisdom hath sent out to all p. 198 c. 15 l. 1 Witness of the Spirit on his own knowledge p. 266 c. 2 l. 2 Witness what it is p. 353 354 c. 6 l. 2 Witness if without it what we must do p. 375 ib. Wives and children of faithful Ministers must be provided for after the death of those Ministers 30 Epist. Winter-time is nigh over to all the Churches p. 28 c. 3 l. 1 Whores children Parish Churches and how p. 552 553 c. 9 l. 2 Wolves look upward when they howl for prey p. 65 c. 5 l. 1 Women may and must speak in the Churches subjective p. 294 c. 4 l. 2 Womens right in Churches proved p. 464 465 466 c. 8 l. 2 Women have a good example p. 407 c. 6 l. 2 Women have preached p. 468 474 c. 8 l. 2 Women how and why they have equal liberty with men as Church-members 472 473 ib. Women excelling men p. 473 474 c. 8 l. 2 Women how and when they are not to speak 475 476 ib. A word to the three Nations p. 15 c. 2 l. 1 A word to the Churches p. 29 49 3 c. 4 l. 1 A word to all to come into Christ p. 80 c. 6 l. 1 A word to Saints to begin their Hallelujah apace p. 135 136 c. 12 l. 1 A word to Magistrates p. 1â—9 c. 13 l. 1 A word both to Magistrates and Ministers p. 174 ib. A word to the builders of these days p. 197 c. 14 l. 1 A word to the Anabaptists in Dublin and Waterford· p. 334 c. 5 l. 2 A word to the wicked indeed p. 430 c. 6 l. 2 A word more to Church-members p. 455 c. 7 l. 2 A word to women p. 476 c. 8 l. 2 A word more to the Churches p. 510 511 521 c. 9 l. 2 Word preached makes not Churches p. 63 c. 5 l. 1 Word preached is not the indelible note of a true Church p. 79 c. 6 l. 1 Word of God must be the ground of our perswasion p. â—45 c. 1 l. 2 Word of God the instrumental cause of the will p. 261 c. 2 l. 2 Word converting and confirming 404 414 11 Exp. 6 2 Word awakens 397 411 419 420 422 426 ib. Word and Spirit twin testimonies p. 374 ib. Work of Churches too hard for men p. 139 c. 13 l. 1 Work of Ministers and Saints is by the Word to ruine errors p. 175 ib. Work of God in these days is to bring all into one p. 330 c. 5 l. 2 Workings under the Law heavy p. 415 c. 6 l. 2 Works how Presbyterians and Papists agree in them p. 473 477 478 c. 9 l. 2 Worship of God is in Spirit and Truth p. 1 c. 1 l. 1 Work that God is about in these days p. 24 25 26 c. 3 l. 1 The world will finde Churches too hard for them p. 90 c. 7 l. 1 World much convinced by publick imbodying p. 281 c. 2 l. 2 Worships that are false we must separate from p. 76 c. 6 l. 1 Y. Forty years hence of Christs coming to reign p. 24 c. 3 l. 1 Ynough and to spare we shall have ere long p. 36 c. 3 l. 1 Yron heads p. 160 c. 13 l. 1 Yron vide Iron Z. Zeal that is false fights against God in his Saints and Churches p. 340 c. 5 l. 2 One word for the Printer Honest friends FRown not for who shall throw the first stone you or I You that are without faults finde faults but make not faults I fear we shall meet with more Errata's at the end of our lives then at the end of these lines though here be many and more then my leasure can enter together into the list but being they are baggage it shall cost the less care onely this I believe that the miscarriages of the Press and mens practises with some mens malicious misconstructions will have alike look and language and may express Light a Lie Truth Ruth Mystery Mysty c. For for the most part their fault is to diminish and detract But it may be some men will read with a Romish gloss or glance as the Prelate or Presbyteer and then I look they that will willingly read as in Luk. 15 8. for domum everrit domum everâ—it for when they should sweep the house they would pull it down So that instead of meâ—ding worth I must look for some to be rending words till they make them worse then they are it may be as bad as themselves aâ— last But to thee Honest Reader I wish with all my heart that I had more leasure to direct and you lift and light to correct I hope wee shall meet with some candid Christians and honest men who will amend in the life what is amisse in the leafe and with some patient well-minded Readers who will turn the other side to make it true sence for the Printers sake and sentence for the Publishers sake Passe by the Typographick errors for his sake and the Hypographick errors for mine For I could not follow the Presse and the Presse would not follow me And to be ingenuous I shall finde out some faults for you many from you but most in you that are ever and most finding fault Errata's in the Epistles PAge 17. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fourth month p. 30. line 27. r. deeply incumbent upon Magistrates p. 26. l. 1. r. Christ's p. 29. l. 29. r. you know what I p. 37. l. 18. margin r. redire iâ— principium p. 55. in margin against l. 6. obliterate the p 70. l 9. in margin r. the way to make it p. 64. l 19 r. him in i. e. in one p. 63 l. 37. r Churches p. 73. l. 37. r. do save p. 79. in verses l. ult r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Book p 5. l. 27 r. Policie p. â—4 in margent against l. 16. r. loose and l 24 r. because that they p. 15. l. 32. r. cheat us p. 16. l. 1. r. Discipline p. 17. l. 15 r. viz. in the Church p. 23. l. 7. r. and five and thirty dayes l. 29. r. that it is in p. 30. l. 3. r. that holds p. 34. in margent against 17. and 18. l. r. Form are least in Spirit p. 39. l 6. r. Sun p. 46. l. 21. r. Hermes p 50. l. 37. r. others and obliterare all p. 54. l. 14. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 56. in margent under object r. is nâ—t p. 63. l 7. r. p 59. and in p. 65. against l. 16 margent r. Churches which they have in p. 66. l. 14. r. sorts p 67. l. 28. r. they obliterate ye p. 69. l. 9. r. new Ranters or old Protestants p. 72. l. 23. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 109. l. 1. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 23. r. undeniable p 86 in margent against l. 25. r. love p 96. l. 1. Contents r. The second part of the sâ—cond c l. â—ast Contents r. any Church p. 139.
l. 24. r. and oblit as and in marg against l. 30. r. not able p. 141. l. 36 mar r. force p. 152. r. â—ron sides p. 217. l. 20. r. Esau p 320. l. 3. r. that p. 253. l. 14. r. Sun p. 255. l. 13. oblit seu before motum and put in seu before mâ—veâ—tur l. 33. r. men p 261. l. 21. r. approbatione p. 264. l. 31. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 marg l. 24 r. Interior p. 268. l. 3. r. found no rest p. 304. l. 11. r. here p. 305. l. ult r. thou before that p. 308. l. 12 r. is called p. 301. l. 4 r. judgements p 316. l. 30. r. they p. 320. l. 12. r. be the cause of a pale p. 328 l. 3. r subscriptions p. 334. l. 32. r. Psal. 36.9 p. 336. l. 1. r. a tenondo p. 358. l. 14. r. they p. 319. l. 9 r. a poor wretch who sayes p 418. l. 38. r unrighteous ones p. 419 l 2. r. full of variety p. 739. marg r. dum sursum sursim p. 453. l. 22. r. those p. 457. l. 19. r. by ther p. 465. l. ult but one r. Act â—4 p. 466 l. 4 r. re-admitting of one l. 5 r. to hold off p. 482. l. 8. r. Intigrale marg against l. 20. r. no Diocesan 467 marg against l. 20. r. duobus locis p. 469. l 33. oblit the p 470. l. 16. r. 1 Cor. 5.13 p. 4â—0 l. 7. r. and as are p. 507. line 37. read Forms of it page 511. l. 35. oblit to be p. 519 l 26. r. an Amethyst p. 523. l. 17. r. presence p. 531. l. 5. r. autem p. 464. l. 31. r. Scriptures p. 468. l. 1. r. to be baptised p. 472. l. 9. his haâ—â— l. 25. r. bread p. 478. l. 34. r. grant it p. 484. l. 37 r that they 480. l. 1. r. about Civil powers p 442. l 5. r For c. Other faults I beleeve there be that have given me the slip but I am not at leasur◠〈◊〉 pursue them Wisdomes Politie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sim. Divinity and Morality Expos. From Faâ—her and Mother Spirit and Truth Expos. Gods design in setting up Gospel-Discipline To make us Gospel Disciples 1 For order 2 For unâ—ty 3 For edification of one anoâ—her Hereby appeâ—rs Gods great love to us Th. Aqu. 22. Q. 80.1.3 Expos. And his great care over us Expos. The necessity of it is undeniable This Discipline is proved 1 cut of Old Testament Expos. It is the beauty of holinesse Expos. The glory of the latter house greatest Proved in New Testament by Christ Expos. It is a building fitly compacted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not an openly mixâ—d congregation Expos. Ecclesiam esse miscâ—llaneam falsum oft dicere Cam. in loc quia confusis cultibus confunditur vâ—rus Deus cum Idolis Vrsin in secundo praecepto Proved by the Apostles and primitive Saints Examples Christs Church Discipline or Politie why and how called so Visibly and invisibly all one Church Sim. How it differs from carnall worldly Politâ—e 1 One and the sâ—me in all places Sim. 2 In all ages Cuncta temporum cursu mutantur 3. In the interest it drives 4. In the Lawes outward and inward Directories or Cannons are of no use therein 5. In the King and Governor 6. In obedience 7. In altering or adding to Lawes Whenâ—e came Pope Prelates Hierarchy 8. In principle 9. About customs of long continuance 10. In power of making obedient and punishing Offenders 11. In the nature of it 12. In the pomp and beauty of it 13. In respecting persons or opinions 14. In respect of gifts and abilities 15. In the Consequence of it It differs from Ecclesiasticall Polity in a sense Who more Politick then the Beast seven-headed most subtill-pated in his Ecclesiasticall Discipline Saints suspâ—â—ring yet aspiring in a strange Land Revel 9.2 Rev. 12.1 Expos. What a happy condition the Church was in in the Apostles dayes both for Doctrine and Discipline Mat 10.16 17 18. Anno 110. vid. Euseb. lib. 3. chap. 29. 2 Cor. 11.2 The Dâ—agon persecutes her Rev. 12.4 Anno 179. Anno 204. Anno 256. Anno 162. Euseb. lib. 7 c. 17. Images and Idols Cent. 2 cap. 7. Anno 267. Anno 306. Euseb. lib. 8. 9. Rev. 12.3 She was brought into the Wildernesse When and how Pareus in Apoc. 12. v. 6. By loosing her Discipline And how Euseb. l. 10. cap. 3. Socrates lib. i. cap 6. When meeting-places were made Churches When Crucifixes Reliques of Saints c. came up Socrates lib. 1. cap. 1â— cap. 9. c. 17. Monkes Priests Popish Discipline Swum in bloud There were hopes of the recovery of Gospel-Diâ—cipline in King Henry 8. and in Edw. 6. Litâ—le hopes left againe in Q. Maries dayes Great hopes of her restauration were in Q. Elizabeths dayes Cant. 1.6 But what hindred it Prelates falsly accused it to the Queen They falsely accused and abused the Saints that called for Discipline Papists and Prelates alike in Discipline and in opposing the truth Prelates Mungrels Sim. K. James No Bishop No King Both alike have been from and for the beâ—st and shall be punished with the beast Presbyterians too must lose their Discipline in these dayes Sim. Isa. 8.20 The Law is for us the day will be ours Sim. The heat of their Sun meltâ— their waxen wings Sim. Simile Black Discipline will not be better but bitter till it tumble Church Discipline is best at last Rev. 12.8.13 Exhortation to England Ireland and Scotland Sim. We have been cheated in our Child-hood with Copper and counterfeit Coyne But Christs true Discipline is offered in these dayes with the crown of twelve Starres and cloathed with the Sunne i. e. Christ the Churches Light and Lord. Sim. Sim. The Devil takes up straies Sim. Christ in the Churches their fulnesse Sim. There Law of Love A word and a warning to Ireland Sim. Of Persecutors for forme or judgement Sim. Proph. Persecutors Sampsons Foxes that burne up themselves and benefit us Christ in you and with you Sim. Feare not Isa. 43.3 Sim. Proph. Expos. When the Church was Promised to be delivered out of the Wildernesse The time Iunius Parcus in â—a 1643. The Authors judgement Of her graduall deliverance Expos. Mr. Brightmans Judgement 1650. One thousand six hundred and fifty as to us in England Ireland and Scotland begins her graduall recovery The Authors judgement of her universall deliverance thirty five yeares hence to begin Zach 4.6 7. Two times more set for her deliverance Expos. Proph. From Constantine To begin at Anno 1647. The second time reckoned from Julian the Apostate Proph. Anno 362. To begin An. 1652. Gradually to go on till 45. years longer How Antichrist is to be destroyed Not by worldly weapons But by the spirit killed and Tormentâ—d Our troubles begin to be over An. 1656. Sim. Yet forty yeers on the world whiles we are safe in the Ark viz. Châ—ists Churches Forty yeers hence Christ comes to reign visibly Then the