we differ from them in their cutting the bread and so in distributing it which destroyes the nature of an ordinance of breaking bread Acts 2.42 46. Acts 20.7 as it is properly called in Scripture seeing they who will have some of their humane inventions in it and will be medling though not mending doe slice or cut it ready to be given about but this ordinance of mans make and mixture I confesse the poore people have had and been gull'd with for many a year whilest they are kept and continued in ignorance as to the Ordinance of Christ to the Ordinance of breaking bread and scoffe at it not knowing what it is Thus the poore people as long as they are without are caged up under Antichristian darknesse and discipline 4. The Presbyterians and Papists agree much about their Doctrine of works which I shall instance in some particulars As first of the necessity of good workes The Papists say that good workes are necessary to Salvation not onely necessitate praesentiae but efficientiae as efficient causes together with faith of our salvation Bellarm lib 6. de justificat cap 7. The Presbyterians I mean the rigid amongst them have affirmed and yet doe the like necessity of good workes to qualifie us and prepare us for Christ viz repentance tears confession of sins c. But we dissent from both and say with Mr. Rogers in his Right way to be saved pag 54. there be no works of ours which prepare us for Christ and such as look for something to ground on in themselves mistake grossely and are lost Like one that does not set the young tree but lets it lye on the ground till he sees what fruits t will bear as we said before O no! but let it first be rooted and grounded and then you shall see what fruits so must you be grounded in Christ and then bring forth fruits and workes from Christ then your repentance is in Christ Acts 5.31 32. your faith in Christ Col 2.20 which is the work of God John 6. Fac Christi opera c. sayes Bernard in Paschal Serm 2. Doe Christ's workes good workes we grant but not as our owne but as Christs for as Augustine on John 15.5 sayes sive parum sive mullum sine illo fieri non potest in Tract 82. nothing little or much can be done without Christ for Phil 2.13 4.13 he worketh in you both to will and to doe Est deus in nobis agitante calescimus illo and I can doe all things through Christ that strengtheneth me sayes the Apostle and in this sense is that negative assertion of Dr. Twisse's quod homo nihil boni facit nisi deus in illo efficiat ut faciat Therefore we must not be puzzled and perplexed about works de nostro of our owne to fit us for Christ for whilest men think they must doe something themselves or else they cannot be justified and doe nothing for it or in it but onely believe and whilest they think God cannot but approve of their workes and accept of their services they run a great hazare with the Papists 1 Sam. 16.7 Psal. 62 9. and are with perplexible anxiety of spirit spying out for good works of their own make whilest the Apostle sayes Ephes 2.10 we are all his workmanship in Christ Jesus and tels us plainly our new works arise from this new creation for that no flesh might boast in his sight seeing Christ is not ours therefore salvation is not ours by any act of ours but of God in us and of grace teaching us Tim. 2.12 13. within hence is vocation 2 Tim. 1 â—9 Sanctification 2 Thes. 2.13 faith love repentance Rom. 2.4 every good woorke Ezek. 36.27 and everlasting life Rom. 6.23 all given by grace Therefore no good works of ours qualifie us for any of these thus sayes Mr. Perkins upon Galat. pag. 159. the Gospel offers and gives life freely without any condition of workes and requires nothing but receiving Object Yes on condition of faith Answ. Faith saith he is mentioned in the manner of a condition but it is of free grace and the meer gift of God as well as life eternall So that Faith brings forth workes but not workes faith for good workes sayes one followes Christ in us by faith as the fruits of the tree follow the growing and grounding of it a woman first is marryed then conceives then brings forth or else the children are illegitimate and so are those works illegitimate which flow not from the conjunction and conception of Christ in the heart but if they be before wee may blush at the sight of them and be ashamed of them and cannot boast of any credit or comfort of them Opera sunt secundum principium a quo sunt and till Christ be in us we say our best works are but dead workes two wayes 1. effectivè as sin 2. privativè without grace or the Spirit of Gods working But furthermore in the formal cause of justification the Papists affirm an inherent righteousnesse in us to make compleat the formality of justification Trident. concil sess 6. Can. 11. Rhemist Rom. 2. Sect. 4. Bel. lib. 2. de justif cap. 3. many Clergy men unguibus dentibus doe cry up an inherent righteousnesse too to make up compleat justification which we deny and abhor allowing the alone righteousnesse of Christ to justifie us before God and fully able to doe it without any addition of ours or any inherent qualification as to that See Rom. 8.2 Rom. 4.56 Rom. 5.24 2 Cor. 5 21· Phil. 3.9 for Christ's righteousnesse alone hath fulfilled the Law which is ours by imputation for our justification Rom. 8.4 being absolutely justified by that Christ's righteousnesse alone as our good workes doe not justifie us any thing so our evill workes doe not unjustifie us and so it is the weakest Saint is as absolutely righteous in the sight of God and as fully justified in the righteousnesse of another as the strongest And as most of the eminent Presbyterians are now come in to be one with us in this point so some of the Popish speciall Champions upon a parley have laid down their arms and doe join issue with us herein as Pighius de fide justifiâ— Cont 2. p. 45. who grants that we have no other righteousnesse to rest upon then that which Christus imputat nobis sine operibus nostris Christ imputes to us without works so Vatablus in Psalm 18.23 and the Author of Antididâ—g Coloniens as Bell. confesses c. besides aboundance of famous writers which prove it at large Now lest I should be misconstrued by Criticks know that we affirm an inherent righteousnesse wrought by the Spirit in all such as are justified by faith in Christ but we say that it is rather a sanctification or the fruit and effect of justification then any wayes to be accounted of
they know what is good for them and will not eat any thing but consider first what is before them yet Israel doth not know my people doth not consider They are said to be more brutish and foolish and void of understanding because they did not consider what was before them whether it was good for them or no but that would swallow downe any unwholesome trash or trumpery superstition or Idolatry and so like as one who hath surfeited with unwholesome food and trash breakes out into scabs botches and boiles So Israel broke out into rebellion and sinfull stinking soares verse 6. This same consideration so pressed imports and takes up the truth of the intuitive part and property of the soule and requires a clear understanding to be actuated and put forth with a sound and authentick judgement Whence it is that the defect of a faithfull and regular judgement oftentimes arises from rashnesse and precipitancy and inconsideration whilst a man omits those things which produce a right and sound judgement wherefore a serious consideration is a most necessary injunction laid upon all that are entring into the Lords house for otherwise how can they be fully satisfied and safely perswaded of the verity and vertue of this way of worship the Queen of Sheba was fully satisfied of Solomons building and of the truth of the report that ran abroad of him of the Temple when she saw him and his house and the order thereof and then no more spirit was left in her in the least to doubt or question the truth And so it will bee with us therefore with a serious eye let us observe what wee are about and not leap before we look In this point of consideration for satisfactions sake these four ensuing things will occur in order First you must eye the essentiall parts of this Church or building of the Lord whether it be of God or no for if it bee it will stand Act. 5.39 else it shall bee rooted up Matth. 15.13 and fall Psal. 127.1 Now for this I refer to the former Book But Secondly consider how all these parts agree in one to make up one compact building in unity and order being aptly disposed according to the word of God and rule which Christ hath left us behinde him The third consideration arises from the excellent vertue and efficacious faculty and ability ad operandum ad causandum which this Church-way of Christ hath in her as to build us up in grace and holinesse to strengthen us in the faith to establish us in the truth to edifie exhort instruct and provoke to love and good works to exercise gifts and graces and to bring forth fruits in due season 4. Consider this Gospel-order and Church-state secundum habitudinem quam habet ad causata according to the sweet care habitude and disposition it hath to those gracious holy effects which are produced by it as to faith love holiness gifts graces and the like O how tender is she of them the Hen hath not so much care to hatch up her chickens nor the fond Mother to nurse up her darling babe but this way of Christ hath as much yea more to nourish cherish and perfect up Faith Love Peace Purity Humility Holiness and such like fruits as are brought forth hereby in abundant measure both for quantity and quality Now for your satisfaction let your eye I say be set seriously on these things and be fully perswaded saith the Apostle Rom. 14.5 in your own mindes and so let every man be for in Vers. 23. he that reason 1 doubteth is damned a smart Aphorism which is here rendred for a reason of the necessity of being fully perswaded in your own hearts That you are in the way of Christ In your own minde not by anothers mans opinion be he ever so able learned wise godly yet man is but man therefore be thou careful Christian for thy self look to thy own conscience and let other men alone to walk according to their light other mens opinions or conceits or doings are not to be thy rule but let every one understand what he doth whether he goeth and be fully perswaded or have his heart filled with perswasions that he is according to the Word of God in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the way For he that doubteth i. e. dijudicare that is alternantibus sententiis secum disceptare is double-minded Jam. 1.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a heart and a heart halts between two opinions as to be now for the Presbyterians another time for the Independents Now of this minde and resolves this then of that minde and inclines to that Such a one is unstable in all his ways 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in the Septuagint stands but upon one leg a little thing will throw him down and that is another reason reason 2 to ratifie this truth viz. That you must be fully perswaded and satisfied in thy heart that thou art in the right way else thou wilt never stand long but the least wind of doctrine will throw thee down in the dust and thy fall will bring a foul scandal upon the truth and raise the dust But he that doubteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he still puts a difference and is at variance with himself and knows not fully freely certainly or absolutely what to do but as Budaeus saith is at no certainty with himself whose understanding is confounded and judgement is divided into divers parts as when one of two or three ways knows not which to take is damned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is condemned of his conscience and adjudged guilty of sin The reason of this is taken saith Par from the procreant cause of godly actions and motions as they are holy and of God which is Faith For whatsoever is not of faith is sin this is the confirmation of the former Aphorism and Maxim reason 3 And from another Maxim or general Rule which is yet an undeniable truth and which makes me up a third Reason in order for to doubt a thing and yet to do it is a great sin and against the first Table it takes away faith for how can one believe he pleases God or God accepts of him that doubts whether he does or no that which pleases him and is his will By faith is here meant a full perswasion a sweet plerophory which makes the way sweet that we are in and the work sweet that we are about when we know and are perswaded of the lawfulness of it and that it is the Lords and according to his minde and will reason 4 Furthermore Thou wilt never be able to contend for the truth lustily and lively Jude 3. yea against all opposers to thy very heart-blood Heb. 12.3 4. 10.32 33. No nor be so much as able to maintain the truth by the Word or to
Fourthly A true and full perswasion in the way of Christ makes thee most ready to run into it but orderly and very obsequious Gal. 5.6 Heb. 11.8 Rom. 16.26 O then how readily desirous and thankfully observant art thou to do the will of God to please him in his way of worship and to be obedient to his command of coming out of Babel confusion into Zion Fifthly A true and full perswasion of the way of Christ makes thee see an emptinesse and a worthlesnesse in all other wayes and an excellency and usefulnâ—sse of this way which is Christs that all others fall short of Thus David seeing an amiablenesse in the Lords Tabernacles above all others had rather be there one day then a thousand in any other tents Psal. 84.1 2.10 and saith Psal. 86.8 There is none like thee No wayes like thy wayes c. Sixthly A true full perswasion makes thee exceedingly fond of and longing and labouring after these wayes of Sion O! how dost thou thirst to be in them Psal. 84 2. Psal 63.1.2 and enjoy the benefit of them Psal. 42.2 Cant. 8.1 Cant. 7.10 11. Rev. 22.20 and though he that beleeves makes not haste as before yet in this sense he hath fullest perswasions and most faith makes most haste of all and cannot but make haste but regularly Seventhly True and full perswasion makes thee very confident but with a holy confidence and bold but with an humble boldnesse having the testimony of a good conscience to bear thee out against all adversaries or oppositions whatsoever therefore in Heb. 10.22 Heb. 4.16 Eph. 3.12 It is not a sawcy impudent boldnesse which strangers that intrude may have and carry a boldnesse whilst their hearts tell them they goe beyond good manners but this is a sweet humble and friendly familiar boldnesse upon invitation and calls from Christ grounded upon Gods free love warranted by the word not swelling at all with selfe-confidence or conceit but alleadging meerly love and grace from above such a confidence in Christ makes them humbly bold and ready to approach his Court and Sanctuary audaces sunt promptiores Eighthly This full perswasion puts thee upon others to perswade them by the Word and Spirit that they may also participate with thee in this Church-way Cant. 6.1 Mal. 3.16 Eph. 4.29 Col. 4.5 6. Heb. 3.13 Thus Andrew called Peter in and Philip Nathaniel and Paul young Timothy and Titus and many others We cannot be idle to others then especially those whom we love those we would faine get in Prov. 11.30 By these few notes from the true rise and effects of the true and sound perswasion ye may examine before yee enter I have been the longer on this Point because many people run hudling on headlong in and they scarce know how nor care how so they get in but this may be had for a lamentation And poor souls what comfort can they finde in this way without faith who stagger through unbeleef and cannot tell being full of doubts whether they are right or no! alas for them the Ordinances are nothing to speak of sweet to them whilst they think to do this or to bee in this way which it may be they think pleases God and it may be it displeased him and this drives them often-times into despaire and alwayes into error This makes so many run into strange opinions and errors that run so rashly into this way of fellowship which is the Churches Threnodia and deep sorrow at this day O then that men would be more carefull for as the Sun saies Erasm. Roterod. in Simil. the more directly he bears upon us with his beams the lesse shadow he makes but the more obliquely the greater So a wise man that understands himselfe and is informed and fully perswaded by the divine light of the word the beams of Christ the Son of righteousnesse the more this Sonne hath shined upon him and he is satisfied with the truth the lesse fancy imagination or foolish opinions he hath and the lesse he runs into errours but the more obliquely he enters into the Lords way and the lesse he is by this divine light from above informed and fully perswaded the more he runs into errours and the longer shadows he makes But to conclude I beseech ye beware O beware how yee enter into this way of worship let serious and due consideration be had that yee come in due order otherwise yee will meet with a breach instead of a blessing 1 Chron. 15.23 and this Church-state instead of Peniel may be called Perez-uzza or Perez-nephesh i. e. the breach of thy soule so see Mat 22.12 13. what befel the friend that came in and not in a right order Besides the Lord doth not make them welcome Mal. 1.10 for they are a provocation to him in Numb 14.11 Psal. 78.21 22. and the Ordinances of Christ are not so effectual to them Heb. 4.12 13. this want of faith and full perswasion that they are in the Lords way in Christs Gospel Church-state doing the Lords will doth enervate enfeeble and deforce the efficacie and excellency vertue and operation and spirituall advantages which beleevers finde in it As thou hast believed so be it Matth. 8.13 and chap. 9.29 See Mark 6.5 6. one such a doubting member doth much mischiefe in a Church and is a great hindrance to it But dear friends if ye have faith and doubt not Mat. 21.21 and are but fully perswaded in your souls that this is the way of Christ you are entring into then welcome expect great blessings and mighty works and energy in the midst of you Eph. 1.19 CHAP. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nahar Sahhish Those that are thus satisfied and fully perswaded as before must by a voluntary consent unite and knit together in one body THis comes in order next of which in the former Booke Chap. 11. and 13. you may read at large but let this be brought into the ballance of the Sanctuary too and let every soule see to it how he enters into this way of Fellowship that it be by a voluntary and freeâ—motion without a coaction No earthly power can compell a man into this Church of Christ for the Father must draw him Joh. 6.44 that is with his spiritual armes the Word and the Spirit which are the Lords hands and his two armes reached out all the day long Rom. 10.21 None are to bee constrained into this communion unlesse it be by the Word and the Spirit thus the Lord is said to adde to the Church Act. 2.47 and by his power makes them a willing people Psal. 100.3 and so Cant. 6.12 when the will is set upon the Chariots or wheels a man must needs run Cant. 1.3 hence a man is often-times said to be according to his will a volunteer or not which is as the great Wheele that sets all others a going Now it should necessarily follow that such
thy despised people have found grace in thy sight is it not in that thou art with us and goest with us and guidest us By this shall we Lord and thy people be separated and knowe from all the other people without that are round about us Therefore say they For Zions sake we will not hold our peace nor give thee rest till thy righteousnesse goe before us as brightnesse and salvation be in the midst of us as a lamp that burneth Isa. 62.1.7 and till thou hast made us a praise in the earth and we be called the holy people the redeemed of the Lord Hephzibah and Beulah Verse 4. and 12. We will not goe up say they to the Lord without thy presence with us if thy presence go not with us carry us not up hence c. This or these dayes thus holily solemnly and spiritually spent the people look like the new mown grasse or tender springs that hath the Sun shining upon it after a showre O then what a humble holy frâ—me of spirit may wee finde amongst them what Angel-like looks sweet words Christian carriages are there then O how they blesse the Lord with much alacrity and life for the returns made upon their spirits that the Lord is with them and will guide them by his owne presence and they give in an account to one another before they part of their confidence and comforts which they finde within being fully perswaded the Lord will be with them and calling for the time to be appointed when they shall make a Church-body and unite having nothing to obstruct but the worke of the Lord lying plaine before them they set apart the day for that duty and if any be nigh they send and seek out for the assistance of some other Church as it were to joyne with them and bear testimony to them upon that day and at the parting at the end of the day and duty will give to them the right hand of fellowship as a Symbole of love and of approbation as Pareus hath it in the Margin lib. 2. p. 161. Intimae conjunctionis symbolum non authoritatis of friendship and familiarity not of Lordship and authority But as Beza sayes Porrexerunt manum quod symbolum esset nostrae in Evangelii doctrinâ summae consensionis So sayes Paul Gal. 2. when James and Cephas and John perceived the grace that was given me they gave unto mee and Barnabas the right hand of fellowship vide Expositors and Septuagint in Gal. 2. so that it will bee very comely and an argument of their love and good-liking but it is not necessary wherefore to proceed The day appointed being brought in now as upon the shoulders of the Saints to be united together I meane by the daily prayers and preparations for this great and weighty worke they judge it for the reasons which follow to bee most expedient and more to the honour of Jesus Christ and more to the convincing of them without on this day however to appear in publike unlesse there be persecution I meane in such a place where any that will may come to hear and carry away what they can This day is begun and kept on for some houres with the prayers of the faithful as Act. 8.15 as John and Peter began it in Samaria and for the same effect viz. that the Holy Ghost might fall upon them this day and rest on them They pray not in a sleight overly formal way but with an holy violence to beset and to take heaven by force and bounce hard with the greatest might for the greatest mercy and with an united lively power for the large pourings out of the unction from on high upon them Act. 1.14 even untill the room or house is ready to shake again But after this there is some preparatory Sermon or speech made by one that is able and appointed thereto full of exhortation as Act. 11.23 Barnabas bid them with purpose of heart to cleave unto the Lord and as in Nehem. 8 1. c. the book of the Law was brought out and read in a most religious manner to all that could hear both men and women and all the peoples ears were attentive V. 2 3. which Ezra opened in a Pulpit of wood where he stood for that purpose v. 4.5 And then blessed the Lord and all the people said Amen Amen lifting up their hands Verse 6. and besides Ezra Joshua also and Bani and Sherebiah Jamin and others c. Vers. 7.8 read in the book in the Law of God distinctly and gave the sense and caused the people to understand So I say it is fit that the book of Christs Law be at that time read openly unto which he who preaches and exhorts is principally appointed in a Pulpit of wood in the publike place or elsewhere which is as convenient for all peoples men and women that will come of all sorts to hear For then the rules that the Church is gathered by the grounds upon which they embody together and the Gospel-order and fellowship of Saints according to Christs Law are all laid open proved and pressed that it may appeare to all that heare and understand that they doe nothing without the Law of Christ to which the peoples ears will be very attentive as we have experienced in some places already and such as have before through ignorance of this Gospel-order been enemies to it and inveighed against it and now came but to laugh at it and to carry tales and make scoffes were upon such a day convinced by it and inclined to it enquired after it being as it were dazled and amazed at the beauty of it when it came to bee opened out of the Word and to appear armed with argument of proof out of the Lawes of Jesus Christ and then they cryed Amen Amen unto it probatum est But now after this is declared to all what they doe and why they do this which they are about to doe their Rules Reasons Grounds Scriptâ—res and Proofs being produced and drawn up as it were into a compendium but so as that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe lye obvious and as much as may be beyond objection Then the next thing that followes is the Confession of Faith begun by him who is appointed thereunto as the ablest to lead the way hitherto this brother besides gives an account of the worke of grace upon his heart holding out at least some of his Experiences and such as are most usefull for such an Auditory 1 Pet. 3.15 with sweetnesse and humility of spirit so as thereby others may judge him laid upon the Foundation and be in a regenerate state and changed from darknesse into light from death to life from a state of nature into a state of grace and to have indeed fellowship with the Father and the Sonne 1 Joh. 1.7 But I purpose to insist upon these particulars more at large in the Chapters that follow
But after this Brother hath delivered himselfe at large having the more liberty because he leads as it were others and declared his clear satisfaction and undoubted perswasion to walk in the way whereinto hee is now entring as the very way of Christ appointed for beleevers to worship God in as the will of God wherein he is confident upon a Scripture and Spiritual account that he pleases God Then follows some others of the ablest of the Brethren for herein care must bee had in publike lest the weaknesse of a Brother give advantage to them without to harden their hearts against the truth and lest thereby Christ should suffer in his honour and the Church in her happinesse I say such Brethren as are ablest to speake are appointed for that one day being so publike And these as Jeshua Bani Sherebiah Jamin c. read in the Scriptures the Law of Christ distinctly I mean they lay down the Scriptures and grounds of their satisfaction and full perswasion to enter into this way as that which Jesus Christ our Law-giver hath laid out and they declare their sense and judgements and then proceed as the former Brother did in rendring a reason of that lively hope which is in them by Confession of faith Experiences of the worke of Grace and the like declaring their cleaving to the Lord in this way with full purpose of heart Thus as many as are appointed and thought fit for that day doe goe on one by one in order as they are set out and possibly on this day but few as eight or ten or more or lesse may be appointed and in the number for the first because the worke is this day the most difficult the most publike and must be most especially regarded and wisely and watchfully carried on Besides as Ainsworth sayes the Church is small at first a little graine of mustard-seed which is the least of all seeds Mat. 13.32 and as Israel once was the fewest of all peoples Deut. 77. Christ began but with two at first and God hath promised to take them but one of a City and two of a Tribe Jer. 3.14 and these are the poore despised contemptible ones of the world too for the most part 1 Cor. 1.26 27 28. and it shal be said of Sion Psal. 87.5 6. This or that man was born there so that not numbers are to bee expected or indeed to be desired at first but rather to be a little stone cut without hands and growing greater and greater and so a little one shal become a thousand After they be gone thus far some will have a formal Covenant in writing brought forth for these to subscribe and so all others as they enter but a Covenant they have taken and engagement made before which may be will appear sufficient when wee come in the following Chapters to speake of the Covenant But after all this is done their names are taken together into the Register Nehem. 7.5 Act. 1.15 upon Record against whom no exceptions could be made as before and these doe by prayer together give themselves up unto God and one to another willingly 2 Cor. 8.5 to worship the Lord and to walke together with him as a Church and to serve him in all his will revealed to them as such whom the Father hath picked out for that purpose Joâ— 4 23. 1 Pet. 2 9. and to bee helpfull to one another in particular and to the whole body in general according to their duties mentioned in the Statute-book of Christ which is alwayes to lye open before their eyes And to conclude this busie day they poure out prayers and praises in such a measure that as it was said of Israel in Ezra 3.13 when the Foundation of the Temple was laid that they could not discerne the noise of the shout of joy from the noise of weeping both were so great So here it may bee said the Saints are so filled with praises and with prayers that the noise of the one can hardly be discerned from the noise of the other And as upon the reading of the Law in Nehem. 13.13 separation was presently practised from the mixed multitude so that they separated from Israel all the mixed multitude so these are now a people no more to be reckoned among the Nations without but such as are separated from the mixed multitude As for other Brethren and the Sisters which are to bee admitted they doe make their Confession of Faith and as wee have heard before declare their full satisfaction and clear the worke of God upon their hearts by his Spirit in private I meane when these people thus enchurchedâ—together â—together are alone by themselves separate from the mixed multitude being now a Church in visible order And their admission is most proper so because the world should take no notice of their weaknesse in utterance or expression or the like whereby to upbraid them and the truth But this I purpose to speak to afterward in the mean time I and hundreds of the godly with me must needs be much offended at the practise of some that run preposterously into a way of fellowship without any rule laid downe or any Law of Christ read and opened upon which they embody together clearing nothing of the way first to give satisfaction to such as sit in darknesse to it but without any day of humiliation or due preparation for this weighty worke without any solemne prayers and serious self-examinations on a sudden in an hours warning or two and in some place or other too that is unknowne to any but themselves they write down their names together choose officers and all at once and so in an houre or two's time make up a Body and call themselves a Church and then all that will be joyned must bee joyned to them that are thus jumbled together in darknesse and in a most undecent and undue order but let them remember that in 1 Chron. 15.23 The Lord made a breach upon them for that they sought him not after the due order as Dike saith The failing in a prescribed formality which some would think nothing and that God regards not causes a breach upon them instead of a blessing so precisely strict is God to require the most solemne order too in the most solemne Ordinances and so quick-sighted a Judge he is in small prevarications in such cases For as to goe and fetch the Arke and to enquire of God at it was an Ordinance of God but to neglect the solemnity of carrying it and to carry it in a Cart hurrying and not on their shoulders and to neglect to sanctifie themselves for that service but to runne to it hand over head was not Gods order So also this Church-gathering or uniting together into a Gospel Church-state is an undeniable and solemne Ordinance of God and Law of Christ but to doe it without any seriousnesse solemnity
or the like hurrying and rushing into it without due regard and heed and neglecting prayers fastings holy conferences and preparatory means appointed to season us and sanctifie us and qualifie us for this great duty is doubtlesse a great offence to God and I am sure none of his order And what must we then expect beleeve it a sore blow The Lord smote them it proved a sad day to them at last and if this severity was but for failing in outward order in carrying the Arke on a Cart O! then sure it will be a sad day to such as fail in that inward and spiritual order with and in which this great duty is to be performed God will bee sought in a good order as well as in a good Ordinance or else he will deny his blessing But I shall performe my promise and so conclude this Chapter there is a great deale of reason and order in it to have the first solemne day when we are to embody and unite performed in publike in the times of the Churches peace and safety and that those who are judged indeed able to speak without discredit to the Gospel or the Church should make their speeches also in publick in the bearing of all that will First Experience hath given it in as a great means to convince men of the way such as upon that day have stepped out reason 1 of their shops and spared an houre or two out of meer novelty why these have heard the way so laid open before them out of Scriptures and so proved and pressed from precepts and practise that they have gone away with another spirit and if not altogether yet with Agrippa almost perswaded now they have not such an opportunity when you doe clandestinely and closely embody together Christ went often into the Synagogues to convince the Jewes and to reprove the Scribes and Pharisees he was sure to finde them there and he would lose no opportunity So he disputed with the Doctors in the Temple and put them to silence for he would goe to them where hee knew they would bee seeing they would not come to him Thus Act. 18.28 this is the eminent character of Apollos that he mightily convinced the Jewes and that publickly shewing by Scriptures c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee confuted them over and over and quite non-plussed them and for the greater honour to the truth and himselfe as a servant to the truth hee did this publickly saith the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in the company of multitudes of them in the midst of great Congregations he convinced them and the Lord is said openly in a great publike appearance that he shall come to convince all the ungodly of all their ungodly deeds and of all their hard speeches which he shall doe with a vengeance and that will be more then if it were done in a corner viz. to do it openly So certainly this is a fit opportunity to bee in publike for this purpose and to cast the net in where the most Fish meet together Secondly This would stop the wide mouths of many and prevent the scandals which are raised by reason of secret and reason 2 close embodying together many and such as are godly too be ready to censure such practises as if they were ashamed to bee seen as Joh. 3.19 This is their condemnation they loved darknesse rather then light because their deeds were evill Popish Religion was laid in darknesse and lives in it unlesse it be under bastard lights as candles and such as are of mens make Tenebriâ—nes Papistae male sibi conscii aeternum atri tetri c. and so doth all the false Truth is hurt and cannot helpe her selfe when she is kept a close prisoner and immured up and when shee is not let out to speake for her selfe men are apt to take for truth what is spoken against her therefore it is that Peter cals so upon us 1 Pet. 2.12 to have us come abroad and be seen among men that by our good workes we might stop their mouths that speake against us as evill doers This would remove many scandals which men raise as if we were of a false faith and all erroneous persons and a company of Hypocrites and Pharisees and the like would we but appear in publike upon that day of embodying whereby all men may hear our Creed and the Evidences of Gods gracious works upon our hearts and some signs of our onenesse with Christ and then the world will beleeve Joh. 17.21.23 Thirdly It is much for the credit of the Gospel and for the reason 3 praise of Zion that her beauty appears in publike and her amiable beams shine abroad Beauty loves to be seen the Sunne hath the more honour and praise and esteem by how much the more he shines abroad and about and the Church is in these dayes to look forth as the morning Cant. 6.10 bright beauteous lightsome and welcome after the darke night of Antichristian ignorance and error which we have been so long under Now shee is to arise in publike and to be seen by all and in an ascending light from year to year from one administration to another till it be perfect day Prov. 4.18 and high-noon Cant. 1.7 and every yeere there shall be more light then in the former Eph. 3.3 4. Veniente perfecto evacuatur imperfectum for it is not an evening but a morning light Isa. 58.8 and then follows Faire as the Moon in Heb. Lebanah shining bright to shew when she appears thus in publike as the morning she appears in pulchritude to the admiration of all others as in Verse 9. before Thus Ezek. 16.14 Thy renowne went forth among the heathen for thy beauty c. Clear as the Sunne and terrible as an Army with Banners i. e. then when shee appears and looks forth in publike abroad as the morning O what a terror is shee to all the enemies of truth when they see Saints in a good array ranke and order to march together in one body all armed with the Armor of God and under one Captaine of their salvation against one and the same enemy This is the benefit of appearing in publike and it addes much to the name of Christ and to the glory of the Church See but Act. 5.13 when the Saints came forth into a publike place viz. Solomons Porch O what honour they had by it in that little time saith the Text The people magnified them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and honoured them and the way which they were in Doubtlesse might Christians in primitive times have had their liberty they would alwayes have been in publike Fourthly It answers the Rule most to appear in publike reason 4 upon that day and in that duty It is most coming up to Christs Commands see Mat. 10.27 What I tell you whether concerning Doctrine or Discipline speake abroad in
many nice indirect and unprofitable questions or the like Now for orders sake and the peace of the Church when they have appointed whom to speak for the Church the person formerly propounded enquired of and now to be admitted is called in His name is called and prayer made for direction from above that they might have a discerning spirit in this great work to put the Lords difference between holy and unholy sheep and goats and remembring promises made as in such cases This done the person to be admitted doth express his earnest desire of entring and so is to be received upon a threefold Testimony Negative and Affirmative The first is When he is propounded and no body can object against the person propounded which is desired of any that can and upon what grounds For Acts 9.26 though Paul assayed to joyn himself to the Church yet so long as the Disciples were afraid of him and did question him and were in doubt of him he was not received Wherefore he is propounded to them all to know who can object any thing as Mr. Dudley Fenner said before But further 2. Another testimony of him is from others who can give him a testimony upon their own knowledge and for how long if there be any Church-member whose testimony is most valid can so do it will do well as Rom. 16.1 Col. 4.12 13. whose testimonies are many times writ down and upon record for future use if need be Or else such as testifie from the mouths of others as those that the Church sent out to enquire of him giving in their best information and experience of the person and this faithfully and especially touching his unblameableness in conversation as much as may be But 3. For a further and fuller and most satisfactory testimony that comes from within the person to be admitted being desired for the Churches satisfaction to make an account of his faith and of the work of grace upon his heart he does so as we have said before and shall show in the next Chapters what manner of confessions are made or experiences produced But now if enough be not spoken to the satisfaction of all he that hath any doubts doth ask some question for his satisfaction and none can deny that liberty Now this testimony is for the most part most sweet and useful indeed and deserves to be registred Some of the most special that I have met with and written down I shall instance in in the Chapters following and often times from a gracious heart they come undeniably before they have done Although we grant that some are very imperfect in utterance and cannot express themselves so well as others that it may be are most gracious precious Christians Then one of these ways we take either to get what we can from them by asking them some easie questions and that discreetly too and yet such as are useful for that season and so receiving such broken and imperfect answers as they give though they be but words dropping sweetness and savoring of grace yet put together may make weight and will signifie something well-spelled I remember once in Dublin a sister propounded to be admitted as before was thus quaeried with by the Churches appointment and answering at first very fearfully and uncertainly so that some were unsatisfied and desired that she might be past by for this present till the next meeting not daring to put her by because she was an approved godly Christian in life But when she heard this she burst out into tears bitterly before the Church and amongst many other words which argued a broken heart Sir saith she to me then present it was but the last Lords day saith she you preaching over the water said Christ called us freely without any such qualifications first and that he said Joh. 6. that those that come to him he would in no wise put by and upon these promises I am come the Word hath called me and Christ hath called me and bid me come and I must come without any worthiness in my self and shall I now be put by With that poor heart her passage was stopt with tears for a while which drew tears from the tender hearts of divers in the Church who observed a great deal of grace thorough these weeping words and yet her bold challenge of the promise and of an interest in the Church Christs Body upon as free account without any formal qualifications as she had an interest in Christ the Head having the like call c. though there might be a mistake in such an apprehension for qualifications are requisite in this external union that are not in the internal we must take Christ on his terms and the Church on hers yet I say as when the Sun shines through a watry cloud so she appeared gracious and amiable in the eye of the Church and upon debate her love faith zeal obedience and grace appearing to the satisfaction of all this tender soul was received I remember Master Fenner in his Sermon called Christs Alarum to sinners mentions a story of Demosthenes That when a man came and told him how a Neighbor had abused him and beaten him uttering it coldly and carelesly and spoke it as if he dreamed Demosthenes answered the man That he could not believe it No! saith the man in a passion do you not why he took me thus and held me here and struck me thus and thus the man acting it now zealously c. And do ye not saith he call this beating will you not believe it yes saith Demosthenes now I believe thee for now thou speakest as if it were so indeed So many will hardly believe any to be a Christian but such as can word it well and speak and act zealously but let them take heed of grieving tender hearts in expecting too much from them after the formal way of speaking least they should send any away that keep not touch to their fancy and form For as Dell saith and it is true It is a most pestilent doctrine to make things necessary that are not so for God regards not the form time or circumstances of such things as to him but they are left to us to be used according to the wisdom and discretion of the Church without tyes upon the spirits of any It is not the form but the faith nor the appearance but the power of godliness which we are to eye and own and which God does eye and own In the mean time seeing the Church whilst she is with men and dwells with flesh and blood must use some external rites which are not absolutely necessary by which the Church is nothing sanctified nor satisfied and things meerly of outward order and decency Yet let her be sure to observe these rules 1. To order none of them as of necessity or as if they were enough to take in
or keep out any and 2. Let all be done in the wisdom of grace and by the discretion and direction of the Spirit and Thirdly To do all for peace and pieties sake for order and edification And Fourthly Let all be done in deep love and with sweetnesse of spirit in meeknesse and humility without rashnesse or roughnesse These things observed such a forme as wee before spake of will not keep a good Christian out of the Church who is more to eye the substance then the circumstance But of this more hereafter Secondly Or if any is to be admitted that is very unable to speake in publike I mean in the Church as some Maids and others that are bashful or the like Then the Church chooses out some whom she sees fit against the next Assembly to take in private the account of Faith the evidences of Gods worke of grace upon his or her heart which they either take in writing and bring in into the Church or else which is most approved when that person is to be admitted they doe declare by word of mouth whilst some easie questions are notwithstanding asked of him or her for the Churches satisfaction and for the confirmation of what was before delivered in private to the brethren and then declaring his or her clear satisfaction in and full perswasion of this way of Christ the party withdraws untill it be debated and when all consent to his admittance and all objections and scruples are answered and every one declares his consent to accept of him into fellowship with them by some token or other the person is called in againe and the Pastor most ordinarily or whom the Church appoints in his absence to receive him with the right hand of fellowship in the name of the whole Church using a short Exhortation and requiring some resolution which is often done by a formal Covenant from him to cleave close unto the Lord in this way and to his utmost power to walk as becometh his calling the Faith which he professes in all the Rules of the Gospel and under all the Lawes of Jesus Christ which are or shall bee manifested unto him After admission as they end with prayer and praiseâ— so the persons or person now newly admitted must be mentioned especially to the Lord. If any before I goe further should aske me why wee are so strict to have a threefold testimony for all we admit it is to keep out scandalous and ignorant persons as much as we can which makes us so strict and yet we are very tender as I told you before of tying any to a forme or of putting any by that we can judge truly godly Mr. Rutherford in his Right of Presbyteries Lib. 2. pag. 296. requires Profession to be of that nature that it may notifie to the Church that there is indeed saving faith in the soules of such as professe and that they be invisible Saints who desire to joyne themselves members to a visible Church Therefore it is the Church is bound to have her eyes in her head and in an orderly way as Mr. Hooker saith to informe her selfe as fully as she can of the fitnesse of them that she takes in lest she break the Laws of Christ and bring a scandal upon the order of the Gospel Obj. In receiving women you will have them that are able to doe it to make their account of Faith and give out some experience of saving grace on their souls and so to speak in the Church which the Apostle forbids 1 Cor. 14. Answ. Though we shall speak to that more hereafter yet at present I answer onely thus That women are forbid to speak by way of Teaching or Ruling in the Church but they are not forbid to speak when it is in obedience and subjection to the Church for this suits with their sexes as in this case to give account of faith or the like to answer to any questions that the Church asks or the like But I shall answer to this at large afterward because it is so much opposed Quest. What if wee bee to receive a member of another Church Answ. First He must make it appeare that he is so and then Secondly That hee hath liberty from them to joyn with you and is free from any Church-censure and so Thirdly He must have the Testimony of a Church of Christ which will be sufficient to recommend him unlesse there be any suspicion of the person and then for the Churches satisfaction several questions may bee propounded but be sure he hath a recommendation from the Church or at least some Church-members or other as can upon their owne knowledge testifie for him so 2 Cor. 8.18 The brother whose praise is through all the Churches and so Rom. 16.1 Col. 4.13 Eph. 6.21 The Disciples were very cautious of Paul and would not admit him Act. 19.27 till Barnabas did bear a testimony to him which is very large and so exiled the jealousies and fears that they before had of him Thus the Church is to seek such satisfaction as suits with the rule of Christ of all that are admitted and must require therefore some report of the worke of God in them and of the frame of their Spirits tâ—wards him as hath been said before unlesse they bee members of other Churches recommended by a full and satisfactory testimony from a true Church of Christ. But before I conclude this Chapter there bee one or two grand Objections to answer Object First But you take in members such as you judge godly without baptizing them which the Apostles never did in primitive times but first baptised then admitted Answ. First Those that were baptized as Act. 2.41 and 8.12 c. before admitted were such as never were before baptised but those members which we admit have been baptized already which is but once to be administred and never to bee repeated because of the stability of the Covenant of grace and his gifts and calling are without repentance and there is but one Faith one Baptisme Eph. 4. and by this configuramur morti Christi now Christ dyed but once and this is our initiation too Now I say such have been baptized already and they must not be baptized againe And for this see Euseb. Eccl. Hist. Lib. 7. cap. 8. Perkin 1. Vol. p. 75. cap. 34. August lib. 3. cap. 2. contra Petil. Secondly But in Act. 19.4 5. we hear of some Disciples baptized again Answ. First Because they were before washed indeed but answer 1 not baptized but onely to Johns washing Vers. 3. that is first in Johns name which was not Christs institution and therefore none of his Hence it is in Vers. 5. they were baptized now in the name of Jesus Christ but those members wee admit have been baptized in the name of Jesus Christ and then Secondly The Holy Ghost had not yet fallen on them in answer 2 Vers.
precious promises of Gods love presence and protection in a special mâ—nner more then all the world besides And although particular Churches be distinct and Independent Bodies even as Cities compact Temples Houses c. yet all Churches must walk by the same rule and have counsel and comfort and help from one another when need requires as being all Members of one Body of which Christ is the Head And to conclude I am fully perswaded in my very soul that at the day of judgement when the dead shall arise that I shall arise also and shall rejoyce in Jesus Christ my Saviour and reign with him for ever and sing Hallelujah for all Eternity in the Congregation of the first-born where the Spirits of just men are made perfect And this is my Faith fetched from my vâ—ry heart and presented in the hearing of a heart-searching God and all of you here present Thus after satisfaction is given to the Church of their sound faith I finde no other thing necessary for this fifth Chapter wherein I have been prolix but I hope profitably CHAP. VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chasid Every oâ—e to be ADMITTED gives out some EXPERMENTAL Eviâ—ences of the work of GRACE upon his SOUL for the Church to judge of whereby he or she is convinced that he is regenerate and received of God which is proved and approved by about forty examples of worth IT is said of Christ Mark. 7.24 That he could not be hid neither can grace nor the Spirit of Christ which is known vel per revelationem vel per operationem either First by Revelation as when God reveals it to a poor soule under extraordinary sad temptations and soule-miseries by extraordinary wayes many times in dreams and visions and voices c. all which you shall finde instanced by and by this way to some he takes to comfort them and recover them and to acquaint them as he did Paul 2 Cor. 12.9 that his grace was sufficient for them Or else secondly by the operation of the Spirit per aliqua signa in the wonder-working and changing effects of grace for then thou hatest those lusts that hinder thee of Christ and then thou longest vehemently after Christ and lovest the meanes of grace and livest in the workes of grace and findest a great change in thy judgement will and affections now and canst look up chearfully as to thy Father now being delivered from the bondage of feare and canst come with an humble boldnesse by the Spirit of adoption and say Father I want a new Coat I must have one viz. Christs garment and I must have a new Booke viz. the Book of life c. and thou canst finde a power in thee more then before for to resist sinne and temptation and a readinesse to obey Act. 2.41 and do any thing for God out of fondnes and sincerity of love to him yea thou contemnest worldly things and thinkest them below thee and eatest hidden manna Rev. 2.17 and hast the white stone and the new name which none knows but he that receives the sweetnesse of which thou tastest and canst tell it by experience which is by no others to be known And such kinde of experiences I could produce abundance and intended it but that I am this very week prevented by a little piece tituled Spiritual experiences of sundry Beleevers recommended by Mr. Powel yet how ever I shall instance in some of both these sorts of Experiences in such as are the most remarkable and picked out as they were given in at Dublin by such as were admitted the rather for that I finde not the like of some of them ever put forth for publick advantage and I beleeve they are some of the flowers of the Spring in these dayes But before this we must prove this practise warantable out of the word of God for I would not willingly offer any thing but what is Gods owne and in Gods order Now to a poore soule all such things as are in the soule are made known by experiences experience we say proves principles A mans principles are known and experienced by his actions as we know how the will stands by what it wills Homo pâ—r actus experitur principia intrinseca But to the thing it will appear by the word that the Saints are to hold out their experiences to others yea in the open Congregations and then we shall shew you the reasons and so to the examples to the proofes first by precept and practise by precept as Matth. 8.4 when Christ had cleansed the Leper he bid him â—oe and shew it for a testimony and Matth. 28.7 the Angels bid Mary Magdalen goe quickly and tell the Disciples that Christ whom yee seeke is risen Go tell them it and Verse 10. Christ meeting with the Maries renews the precept Goe tell them my brethren for all that I am risen yet they are my brethren Goe tell them c. for now yee know it and have seen me and can assuredly say that I am risen Joel 1.3 Tell your children and let their children tell your children and their children another generation And this is observed among the Jewes at this day out of Deut. 6.7 and to adde more solemnity to the commemoration of Gods Law and their deliverance from Aegypt c. they write it downe in a peece of Parchment and then rowling it up superscribe it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shaddai and fastened it to the wall or the post of the doore the right hand of the entrance and as often as thâ—y goe in and out they touch it and kisse it with great affection and devotion This also lyes commanded Psal. 34.8 Come taste and see that the Lord is good and 1 Thess. 5.11 Comfort your selves together and edifie one another even as alâ—o ye doe This is excellent to edification and consolation to tell what God hath done for thy soul for hereby many receive benefit and may meet with the like and other comforts who have met with the like Besides there be abundance of Scriptures to prove the practise of this as in Psal. 26.6 7. I will tell of all thy wondrous works yea Psal. 66.19 Come and heare sayes he all yee that feare the Lord and I will declare what he hath done for my soule for Verse 19. Verily God hath heard me and hath not turned away his mercy from me So that it is no new thing to tell our experiences in publicke to the whole Church and in the society of Saints I wish it were more in practise for the rich discoveries of grace in Christ and many wonderfull various wayes of Gods working in these dayes in his Saints would thereby be laid open But see further Psal. 18 30. The way of God is perfect sayes David God is a rocke faithfull c. How knowest thou this David O sayes he I have tried it the word of the
universal Restitution 45. yeers hence at furthest Proph. In order to this God is making Mountains plains Who are the Mountaines Isa. 41.15 16.21.23 Hag. 2.6.21 22 Expos. Rev. 12.17 18 Rev 18. â— Pâ—al 83.11.12 Thâ—s work is also graduall at first And will bee universal Esa. 63.1 2 3 4. Psal. 8.2 Zach. 12 3 6. Wo to the enemies Ioy to Christs and the Churches friends Mat. 24. Expos. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sim. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 97.12.6 and 67.3 4. Isa. 22.22 23. Dan. 4.34 The Lord is at work hard in thâ—se dayes The richest blessings reserved for these dayes Like a Kid in Hebr. Rakad Rev. 18.4 How to Prophesie as to foretell what is to come Times of restitution Spring time is entered Winter time is over Yet storms Vid ch 9. lib. 2 Most precious Cordials Sim. To comfort us â—n the wildernesse Sim. Promises to anchor at in God A word to the Churches to fathom A good harbor Sim. Our harbour in these dayes i. e gathered Churches Sim. How we reckon one estate and make our accounts Sim. The blossomes and flowery promises that are upon us 1 By parallel from the wildernesse Iob 12.24 Gen. 21.14 1 The Church discipline over grown with traditâ—ons and trumperies Vitiis divitiis Ezek. 36.9 10. 1 The promise is to till her as his husbandry Pareus in loc Ier. 4.3 4. Rev. 15.2 Ezek 36.38 1 Cor. 3.8 9 Beza in loc Expos. Sim. The Churches are the Lord husbandry 2 Wilderness a fruitlesse barren place Sâ— hath Sion been But now shall be blooming and branching and fruit-bearing and flourishing Amos 9.13 14 15. Cant. 4.12 Isa. 61.11 Sim. Thirdly a wildernesse without a way The Church was so in it Ier. 9.13 14. Joh 14. Cant. 8.5 Promise is to bring her into the way The Lord will be her guide Io. 4. Expos. Isa. 30.22 Spirituall worshippers in Doctrine and Discipline 2 Cor. 4.3 Most in the forme least in the Spirit Sim. Sim. The Spirit guides into the way 4. A Wildâ—rnesse most dangerous Psal. 55.23 Psal. 26.9 The Church in such danger Mat. 3.7 Psal. 104.21 Psal. 58.4 Mat. 1â— 16 Prov. 29.10 Psal. 11.2 Expos. Prov. 12.10 How persecuted up and downe Promises of her deliverance Isa. 65.23 Wild Beasts shall have no power to hurt us Wild Beasts afraid of the wall of fire Mat. 4. 5. Wilderness of want Expos. The Church in such wofull wants of necessaries Expos. Vers. 13. Sim. O how sweet are the dayes that approach Sim. Sim. Sim. Good store of Manna Isa. 11.9 Isa. 35.2 Psal. 63.5 Isa. 25.6 7 Psal. 65.4 Saints shall have enough and no more want 6. With wildernesse creatures and companies Ezek. 22.26 2 Cor. 6 16 17 So the Church was in the wildernesse to this day Sim. Sim. And quite overturned into a stie of Beasts Precious promises of her deliverance Ier. 15.19 How many bewaile the fall of Babylon Sim. Sueton in Ner. And would have the Strumpet rule though she ruine us Sim. They will not be got out of the old pace Characters of Wildernesse-ones are 1 Their habitation and abode No content to us 2 Their food is wild fâ—uit Enough to choake us 3 Never lost We are soone lost and sensible of it Psal. 94 17 Psal. 55.22 Psal. 12.4 4 They agree together to seize on a stranger to their wayes 5 Best pleased with darknesse And hate the light But those that have a right to these latter daies promises love rejoyce at the light Expos. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cashaph People are bewitched why and how Sim. They give all up to Babel till they themselves be made a Babel or confusion But we are called our A call from the Spirit and the Bride to come Sim. But not for self-ends· Saints and hypocrites different entrance into Church-fellowship Why make haste into Church-fellowship Sim. Haste haste haste in England Ireland and Scotland more then all the world beside Sim. Sim. Every day remember the Church in Wildernesse till she be recovered Rom. 6.21 Ezek. 43.10 11 The happy change 1 Ioh. 1.3 Veniente perfecto evacuatur imperfectum Col. 2.22 23. Hos. 14.8 Christs Garden Isa. 51.3 Isa 35.2 Isa. 5.1 Mat. 21.23 Ier. 2.21 1 Taken out and separate distinct from the commons Num. 23.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Inclosed in themselves Mat. 21.33 Expos. By Gospel-fences and hedges Vide Sibs in Cant 4.12 Expos. 3 Christs own planting Vide lib. 2. ch 9 Mat. 15.13 Expos. 4 For fruitfulnesse Sim. Vide Paul Hobsons Garden inclosed All trees in his Garden are for fruits Sim. 1 Cor. 1.28 Sim. Surpassing all others for magnitude multitude and plenitude 2 Cor. 7.11 Eph. 3.19 Cant. 4.13.14 Expos. Cant. 4.12 Expos. Expos. Sim. 5 The Lords speciall care Mat. 21.33 Expos. Of least of his Garden plants 6 His choysest delights are his Gardens 2 Cor. 6.17 Rev. 2.1 Here is the Suns orbe to move in and to give light to others Sim. Sim. How long we are light Sim. This blessing is begun in our dayes A loud call from Christ to come Expos. And separate from them without Expos. Cant. 2.14 The last dayes best dayes Isa 64.4 Isa. 2.2 Zach. 14.7 Proph. Rev. 12.1 Prophesies of the Churches restauration in these latter dayes Methodius Hermes vision of the Churches restauration gradually 1 An old woman in a chair 2 An old woman with the face of a young woman 3 A young woman with old womans hairs in Q Eliz. and to these dayes 4 A fair Bride coming out to meet the Bridegroom so she is now The latter dayes disposition is to wait Isa. 25.9 Dan. 12.13 Micah 7.7 Iam. 5.7 Few can get beyond sense Sim. God appears to perform his promise at the last pinch Psal. 3.1.12 13.14 Prov. 22.18 Rom. 9.22.23 Gods strange wayes He works by contraries For his Churches For poor souls Beleeve and wait Rom. 4.18 19. Sim. When little grounds for faith and hope appears Contrary means effect that work which will destroy the means Sim. Many acts of Providence like Hebrew must be read backward Sim. Sim. A word to the Churches 2 Maccab. 1.20 21.22 We are to fetch out what hath been hid many hundreds of years First we must gather the wood together Latimer The Authors prayer is that like a light he may be spent to give others light Ainsw in loc 3.9 Expos. What the Church is viz. The typified Chariot of Salamon how and why It is a bed a Throne a Palace a Chamber of presence a secret Chamber A Couch The matter of this Gospel-Chariot Expos. Psal. 1.3 52.8 92.12 Ier. 17.8 Such as are sound faire tall fat upright strong and well rooted are fit for Church-Fellowship Such are to be alwayes a sweet savour Visible Saints only matter of the Church to be made up of Types of it 1 King 6. â— Sim. The Stones of the Temple hewen 2 Chron. 23.19 None entrâ—d into the Temple that were known unholy or unclean All the
Because a volunteer hath the end for which he moves before him Res quae est ratio finis ratio finis Second consideration is from the rule of the will Sim. Which is twofold The Rule which certifies is divine Reason Expos. Volunteers have this Rules to order their will how Expos. Propositum est actus voluntatis deliberata c. ☞ Two Things must be 1 Knowledge 2 Desire ☞ Fourth consideration is From the object of the will which is good Good differs how Expos. ☜ Nam appetibile non movet appetitum nisi in quantum est apprehensum Because of the good in this way of Christ. Sim. The universal good that is God moves the will most Fifâ—h consideration from the operation of the will Because such labour most sweetly for the good Austin God is in us the principle to us the object and the end of all Sixth consideration from the instrumentall causes of this voluntarinesse 1 The word Christs sword and Scepter Expos. Ainsworth Mr. Dell. Luther Without addition of Doctors Fathers Councels ☞ And without the iron weapons of Secular powers Luther What Magistrates may do and what not Dublin Without any other indirect means Hypocrites by that means in abundance And such are all but the Word and Spirit Caution ☜ The Power of the Word The Word is the arm that gathers into the Fold and makes men â—un willingly 2. The Spirit makes willing the inferior instrument Expos. ☞ Christs Spirit known Quest. Answ. Sim. How he convinces it 1. By inlightning 2. By in livening 3. By preparing the way and making paths strait The Spirit carries thorough all calamities clearly Expos. 4 By ratifying In the way of Christ the spirit witnesses On his own knowledge as a witness in a Court. Sim. Expos. The Spirit seals An image of God confirms Sibs Distinguish es betwixt true and false Dr. Sibs Fountain sealed Sets a propriety Sim. Expos. Thus God seals And every Saint seals by the same Spirit 5. By resting on thee in the way Sim. This Dove rests in the Ark no where else The Church is the Ark. The Spirit is but one in all Sim. ☞ The difference betwixt Hypocrites and true Church-Members in the voluntary motions into this Church-state Sim. The Spirit is Gods other arm Till then on men come before called Violence is repugnant to voluntariness How voluntarily 1. Directe Sim. 2. Indirecte Virtus no lentium nulla est Trap in loc Many Intruders Caution Order in the Church 1 Cor. 14.33 Expos. Trap in loâ— Ordinationes in ecclesia faciendae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ordo formae Et materiae Ritual order and decency Left to liberty Luther ☞ Caution This is no sâ—â— form 1 Christians meet together often fiâ—st and why To prepare for the work Expos. Saints not tyed to one Church And secondly â—o give up their names together 3 Keep dayes of humiliation prayer Which habent quatuor 1 Invocationem Dei 2 Commemorationem beneficii Dei 3 Petitionem 4 Et obsâ—â—rationem All which must be 1 In elevatione mentis ad Deum 2 Fiducia impetrandi And unity 4 The day they are embodyed They appear in publike Powerful in prayer Nehem. 9.1 2. Exhortations Order of Christ opâ—ned and proved Account of faith made Experiences of the work of grace A declaration of full sâ—tisfaction from Gods word By the ablest in pâ—blick In his communion of Saints Chap. 17. Few at fiâ—st those that are without exception fittest and ablest Dan. 2. A Covenant Register Prayer And Resolution And Praises The Church admits when she is alone How rashly some embody Sad sign of a breach Expos. The most solemne Oâ—der must accompany the most solemne Ordinance Sim. Dike Why the first day in publike solemnity It is more to conviction Vide chap. 6. p. 98. c. Christ did so Expos. Jude v. 15 It would prevent many scandals Râ—x Plat. Expos. For the honour of the way Sim. Expos. ☜ Much honour is had by publick embodying Act. 2.24 Expos. ☜ Most consonant to Christs Law Expos. And to Christs practise To the way it self Sim. Frith In Fox Act. and Mon. fol. 1927. To stir up others into the way Expos. But see Hookers Survey of Church Discipline 3. part ch 1. Appear theâ— in publike Sim. Sim. Many wonder at this way of the Gospel till they know it ☜ Dublins experience teaches most of these things mentioned 1. The power is in the Body â—o admit Members Expos. Proved Expos. Mr. Perkins Dr. Ames Mr. Fenner It is nor in the Elders to admit Who are servants A warning 1 Cor. 3. * Vix plebi persuadeo ut tales patiantur admitti So Epist 11. Caeteros cumiâ—genti populi suffragio recipimus And cannot admit any 2. The persons admitted Men or Women 1. What must be done before they be admitted Their names to be taken Strict enquiry made of them By such whom the Church appoints therunto What is enough to keep him off of admission Mr. Hooker 2. What is done when they are to be admitted He is called into the Church Prayer first made Their testimony threefold 1. Negatively When none 〈◊〉 object Fenner 2. Affirmative First from others Affirmative Secondly from himself 1 Pet. 3.3 Experiences If weâ—k in utterance what then Ask them questâ—ons easie and according to the ability of the person Leeson of Dublin admitted Her broken yet broken-hearted speech Sim. Mr. Wil. Fenner ☞ Take heed none be put by for a form Mr. Dell. In outward forms and rites Caution Rules 2 Such as are weak are sent to for their inward testimony So was it at Dublin when Mrs. Amee Avery was admitted Receive the right hand of fellowship End with prayer for them and praises Why so strict to have a threefold testimony Mr. Rutherf Mr. Hooker Women may and must speak in the Church Members of other Churches taken in and how ☜ Church must take full satisfaction No baptising again Euseb. Perkins August Object Expos. The baptisme of Christ that he looks on is with the holy Ghost Baptisme of John and Christ differs Our baptisme before was true baptisme true ordâ—nance if not true order For matter and form Sim. Dipped how Not dived nor drowned under water Sprinkled and washed same with dipped The Holy Ghost is powred on us and falls on us as yet not we into it That which is most significant is best Ans. Sim. The latter baptisme dispensed disorderly and without an administrator lawfully called and sent out Anabaptists in Dublin not like the Christians Far differing from them in London The inward Baptisme the efficacy of the outward should satisfie us Dipping is not the fundamental ordinance of Church-fellowship though initiating What is a fundamental Ordinance Robinson Justif. pag. 230. sayes it is an error which some hold that Baptisme constitutes the visible Church Expos. Baptisme of the Spirit by which we enter into Christs body In baptismatâ— flaminis non fluminis 1 They attribute too much to the