Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	apostle_n	faith_n	grace_n	2,198	5	5.4104	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85551	Truths victory against heresie; all sorts comprehended under these ten mentioned: 1. Papists, 2. Familists, 3. Arrians, 4. Arminians, 5. Anabaptists, 6. Separatists, 7. Antinomists, 8. Monarchists. 9. Millenarists, 10. Independents. As also a description of the truth, the Church of Christ, her present suffering estate for a short time yet to come; and the glory that followeth at the generall resurrection. / By I.G. a faithfull lover and obeyer of the truth. Imprimatur, John Downame.	Graunt, John, of Bucklersbury.	1645 (1645)	Wing G1597; Thomason E277_7; ESTC R200005	70,586	79

thereunto by the Gospel vers. 15. Now the Gospel as I touched before consists of two parts repentance and remission of sinnes Luke 24. 47. which comprehends the two next particulars our effectuall calling by the work of repentance and whose sinnes whosoever is remitted that soule is justified in the Apostles meaning and both these effected by the Gospel and covenant of life and therefore called in Scripture the grace of God the grace of our Lord Jesus Christ the Gospel of the grace of God Acts 20. 24. the word of his grace verse 32. the word speaking peace by Jesus Christ Acts 1. the word of the Gospel Acts 15. 7. And these two effects which the Spirit of God works by his word in his elect to life and salvation are called in Scripture regeneration conversion a renewing a birth from above a new making and such like not in a naturall but a spirituall sense not as the first birth of our parents which procreated and produced us out of their bowels but by way of similitude and likenesse that as by nature we are born carnall unclean and children of wrath so by this spirituall birth we are born of God from above holy spirituall free even the sons of God as the Scripture saith for as that which is of the flesh is flesh so that which is of the spirit is spirit Now as by Adam came the offence and by Moses came the Law through which the offence abounded Rom. 5. 19 20. to mans greater misery so grace and truth came by Jesus Christ Joh. 1. 17. Adam was the authour of sin to his posteritie Moses was the Minister of the Law that condemned that sin but the grace and mercy of God the means of salvation both from sin and death that is only by Jesus Christ blessed for ever Now the manner and order the Holy Ghost taketh in working this grace in the hearts of Gods elect is plainly laid down in Scripture for him that is Christ saith St. Peter with the rest of the Apostles hath God exalted with his right hand to be a Prince and a Saviour to give repentance to Israel and forgivenesse of sins Act. 5. 31. And these two parts of the Gospel which is the free grace of God to man-kinde are plainly and generally observed and preached by all the Prophets and Apostles and our Lord himself I will take from you saith the Lord your stony heart and give you a heart of flesh there 's the first part and in that new heart that I shall give you saith the Lord I will write my Law that is his Statute and love mercy and forgivenesse even a new and holy Spirit and that 's the second part of the Gospel Ezek. 11. 19. Chap. 26. 36. The baptisme of John that 's the first and the baptisme of Christ that 's the second part and both parts our Lord joynes together Joh. 3. 3. Except a man be born again of water and the Spirit hee cannot see the Kingdome of God neither to mourn with the Bridegrooms friends nor rejoyce with the Bridegroom himself and for as much as these making parts of a Christian are not of our selves but both the gifts of God it doth abundantly set forth unto us this excellent doctrine of Gods free Grace as the Apostle St. James saith who of his own will begat us with the word of trub Jam. 1. 18. And the grace of God saith holy Titus that bringeth salvation hath appeared unto all men and teacheth us to deny ungodlinesse and worldly lnsts c. Tit. 2. 11 12. Yea it is Gods free Grace and abundant compassionate goodnesse to finde out this new and living way to happinesse through Christ Jesus for hee himself is the way the truth and the life and God so loved the world that hee gave his Son that whosoever believeth in him should not perish but have eternall life Joh. 3. 16. and none can so believe but hee that is regenerate John 1. 12 13. And the Lord is the spirituall bread that every one must eat of that shall be saved but none can so eat his flesh and drink his blood but by faith and none can believe but to whom it is given and it is given to comfort none but to the broken hearted and none are made penitent and humble thirsting and desiring Christians but to such as God gives repentance for this is the nature and method of this free Grace of God which the Scriptures set forth to us even that free Grace that Christ gives to him that is athirst freely to drink of Rev. 21. 7. hee gives the thirst and hee freely gives the water of life that so quenches that whosoever drinketh shall never thirst again Joh. 7. 37 38. And the Lord saith Come and drink but this coming is by repentance and this drinking is by faith Whosoever saith the Lord believeth in mee as the Scripture saith out of his belly shall flow rivers of the water of life yea to set forth the excellency of this doctrine of free Grace the Spirit of God takes upon him the office of a cryer in a court of Records Ho every one that thirsteth come yee to the waters come yee buy and eat yea the third time he cries come buy wine and milk without money and without price Isa. 55. 1. Heare now you Antinomians if any of you have an eare to heare the wisdome of God in the truth of the free Grace purchased and preached by Jesus Christ that it is not phantasticall as you have exprest it but that reall and substantiall grace that gives being to the new and spirituall man the very regeneration of the elect of God and as they are born of the Spirit so they are taught led and guided anointed and sanctified by the Holy Ghost who dwelleth in none of the bodies of the elected ones but where he hath wrought this heavenly work of grace there he dwells there he witnesseth there is but three that bear witnesse for God to the truth in the whole world and the Apostle tells us 1 Joh. 5. 8. it is the Spirit that 's the Spirit of God water that 's his first work and beginning of regeneration and blood that 's the finishing and accomplishing the new birth the sanctifying the binding up the broken heart by faith wherefore blush and be ashamed of your blasphemy against the truth in calling repentance a work of the Law and the preparation to faith a Popish doctrine and for ever hereafter take notice that the way of Christs free Grace is by water and blood 1 Joh. 5. 6. And that repentance is the beginning of the Gospel of Jesus Christ Mark 1. 1 2. Now I should have spoke of the fourth particular of free Grace which is glorification but of that hereafter Heresie I beare you witnesse you have a zeale but it is not according to knowledge for if you did understand that excellent doctrine of justification before beleeving you would not speak so much of

is justified before hee believes I will asswage the hardnesse of the question by the mildness of a comparison that which acquits and frees a malefactor is the sealed pardon of the King so likewise that which comforts and assures the penitent heart of mercy and forgiveness is the sealing witness which Gods Spirit beareth to or assureth the humble heart of the free Grace and love of God through Jesus Christ so that justifying faith to the sorrowfull sinner is as the sealed pardon to the malefactor and to this agrees the Scriptures Acts 10. 43. To him that is to Jesus Christ give all the Prophets witnesse that through his Name whosoever believeth in him shall receive remission of sins thus speaks Gods Word and not as you speak so that it cannot truly be said neither ought any dare so to preach that a man is justified before he believes nor that he believes before he be justified but that it is the same gift of Gods Spirit at one and the same time even then to believe our justification when he accepts us just in him that justifieth the ungodly and as it is given by the Holy Ghost to believe so it is continued maintained and increased by the same Spirit as the other spirituall gifts as hope love joy and patience are and whosoever doth receive the Spirit of adoption he hath with it the testimony of it which is justifying faith let us take heed wee do not separate that which God hath joyned together for that is directly against the commandment Matth. 9. 6. Let no man put asunder that which God hath joyned together and in vain doth that man argue to prove which is first in the Sun the heat or the light so vain it is in you to argue whether justification or faith be first for when or to whomsover God gives one he gives them both Rom. 3. 26. wherefore I retort your arguments thus If God give remission of sins to the penitent elect then the impenitent elect are not justified but hee gives remission of sins to the penitent elect Acts 2. 38. therefore none of Gods elect are justified before they are called and their sins remitted wherefore never hereafter teach your disciples that the elect of God are justified before they believe but learn to teach them to repent that their sins may be done away as the Apostle teacheth to life and salvation Act. 3. 19. and so St. John saith of the Jewes they did not repent that they might believe and consider our Lords doctrine to Nicodemus hee tells him not of his election although our Lord knew well that secret but hee preaches to him conversion Except a man be borne again he cannot see the kingdome of God Joh. 3. Regeneration must be sought for by the elect and by these effects and operations of the Holy Ghost to make sure to themselves their election this is Gods way prescribed in his Word And lest I fall into your error as I have briefly disproved your doctrine and discovered the falshood and mistie sophistrie of your arguments so now by the help of God I will lay down and confirm the truth it self how the Scriptures do speak of justifying and believing that so you may come to know that which hitherto I perceive you are very ignorant of Wherefore thus saith the Scriptures concerning justification We are justified freely by his grace saith the Apostle Rom. 3 24. Titus 3. 11. likewise that wee are justified by his blood that is by the blood of Christ Rom. 5. 9. and also that wee are justified by saith Rom. 3. 28. so then these three terms are to be considered in our justification the blood of Christ purchasing the grace and favour of God and an assurance of it given to the lost the dead the broken penitent mourning heart whereby though it be dead yet it is made to live the broken is healed the emptinesse is filled the thirstinesse is quenched comforted and refreshed with the favour and love of God in and through Jesus Christ justification then is the imputed righteousnesse of Christ assured and made known to the elect by faith and this doctrine is cleared by the Apostle beyond the least exception speaking of holy Abrahams justification and being fully assured saith hee Rom. 4. 21 24. that what God had promised hee was able to perform therefore it was imputed to him for righteousnesse Now it was not imputed for his sake alone that it was imputed to him but for us also to whom it shall be imputed if wee believe Observe first that the Apostle affirmeth justifying faith a full assurance for wee shall have occasion by and by to make use of this and secondly that the righteousnesse of Christ which is our justification is not given to us but by faith in these words to whom it shall be imputed if wee believe so that justification and justifying faith can no more be severed parted or divided then the light and the heat from the fire and to this purpose St. Paul calls Christ the just one and the justifier of him that believeth in Jesus Rom. 3. 26. so that it is proved against all the Antinomians in the world that then and not before when God justifies his elect then and at that time he gives justifying faith Act. 13. 38 39. And as I promised before so I will here briefly shew the divers acceptations and distinctions of faith and three particulars do comprehend all other sorts and distinctions whatsoever Historicall faith to believe Gods Word the faith of miracles by which it is given to a Saint or a sinner to work this or that miracle so also in the third place the Scriptures speak of justifying faith of which it is said wee live by wee are comforted by through which wee are purified and justified and this sort of faith is called in Scriptures the faith of God the faith of Jesus the faith of Abraham the faith of Gods elect the faith that worketh by love the faith in the blood of Christ the faith accounted for righteousnesse the faith of the operation of God the most holy faith and may be thus defined that it is a full firm and certain trust or confidence written by the power and Spirit of God in the low humble penitent and broken-heart whereby it is given assuredly to believe that all his sins are forgiven and thus he is made one with God by reconciliation and atonement in and through the eternall and everlasting love of Jesus Christ the materiall cause of this justifying faith thus defined is a full sure and undoubted trust or confidence the formall cause is the free grace and favour of God the Father and of his Sonne Jesus Christ the efficient cause is the alone work of the holy Ghost thereby imprinting in and assuring of the hearts of the elect of this confidence of this grace and mercie the principall and finall cause is the glory of God and our Lord Jesus Christ and the end

Christian Church the washing with water or dipping in water is the doing away the filth of the flesh which saveth not for this a man may have and perish as those Disciples that fell away from Christ and walked no more with him Joh. 6. 66. but the washing or baptisme that saveth 1 Pet. 3. 21. is the answer of a good conscience unto God by the resurrection of Jesus Christ not the washing of the flesh but the purifying of the heart by faith and this spirituall baptisme or washing it is that works that full assurance of faith having our hearts strinkled from an evill conscience by the blood of Christ and our bodies washed with pure water Heb. 10. 22. that water that Christ giveth his Disciples Joh. 4. 14. and washeth his Apostles with John 13. and this is that which maketh the truly faithfull Jew by vertue of the circumcision of the heart and the truly faithfull Christian by vertue of the baptisme of the heart all one as the holy Apostle saith and that God did beare witnesse with him also to the truth of it that there is no difference between us and them that is us Jewes and them Gentiles purifying their hearts by faith Acts 15. 8 9. and the Scriptures shew that the Jewes did well know that when the Messiah should come that then baptisme or washing should be the distinction of Christians from others as circumcision by Gods own ordinance was the distinction the Jewes had from all the people of the whole world and therefore it is written that when the Jewes sent Priests and Levites of the Pharisees from Jerusalem to John the Baptist to Bethabara beyond Jordan where John was baptizing the messengers askt him whether he were the Christ or Elias or the Prophet and upon his answer no that he was not they then asked him why hee did baptize then hereby cleerly shewing that they understood by the Scriptures that when Elias Messiah and the Prophet foretold of should come that then baptisme should be in use in the Church and accordingly it was so practised by John the Baptist Christ and his Apostles and ever since continued and of the very same use to Christians both outwardly and inwardly as circumcision was to the Jewes And the Apostle to the Church of Colosse useth both the terms baptisme and circumcision to set forth and teach unto us one and the same thing in Jesus Christ Col. 2. 10 11 12. You are compleat saith he in Christ which is the head of all principalities and power in whom also you are circumcised with the circumcision made without hands in putting off the body of the sins of the flesh by the circumcision of Christ buried with him in baptisme wherein also you are risen with him through the faith of the operation of God c. Mark now friend Anabaptist the truth of this doctrine of the cleer distinction the Holy Ghost makes of baptisme and circumcision and in both double and two-fold as in circumcision the one outward the other inward so in baptisme both in the flesh and both in the heart both made by hands and both without hands a man may partake of both in one distinction and perish but whosoever doth receive one or both in the speciall sense hee shall be saved and as the terms in the meaning do agree so they do both agree in their administration for as Abraham received the sign of circumcision a seal or signe of the righteousnesse of the faith which he had before be was circumcised in the flesh Rom. 4. 11. so the regenerate and faithfull servants of God Nathaniel in whom was no guile the Eunuch Lydia and Cornelius of whom the Holy Ghost bears witnesse that they were true worshipers of God these all as Abraham had the inward baptisme of the blood of Christ through faith in the promise before they received the outward baptisme the washing their bodies with water a lively representation of the washing their hearts by the blood of the Lamb Christ And for the generall use of Baptisme as in the Jewes Church all that believed the Law of God were to be circumcised and so admitted into the Congregation and communion of all the holy ordinances of Gods worship and service so now who ever believes that Christ is come in the flesh and acknowledgeth the glad tidings of the Gospel the Ministery and Doctrine of Christ and his Apostles to be the truth they upon this generall or historicall faith ought to be baptized and to be admitted to communion in the Word and Sacraments as Simon Magus Demas the faulty Christians in the Church of Corinth and a thousand more had as the Scriptures shew so that now you see Gods Word forces you to distinguish of baptisme and so also of the terme Faith and the name Lord and yet but one baptisme one faith and one Lord to salvation Now the Scriptures plainly set forth unto us a three-fold faith which may be truly distinguished by these termes historicall miraculous or justifying faith and all these a full assurance and are to be believed with all the heart of the two first sorts wicked men devils may partake of them as well as the Saints yea sometimes exceed therein for Judas wrought miracles among the twelve but John the Baptist did no miracle saith the Text so many are called to believe the truth to work in the Vineyard but few are chosen unto salvation and rewarded with eternall life that is the speciall peculiar faith Joh. 7. 38. that whosoever believeth shall not perish but have eternall life And there is a great deal of difference between him that by faith eateth Christs flesh and drinketh his blood to eternall life Joh. 6. 54. and their faith by which they are baptized preach and communicate in the other ordinances and boldly pray and call upon the name of Christ and yet notwithstanding are not acknowledged by him but shut out and excluded from eternall life and assign'd and sentenced to everlasting destruction and to be rewarded as the workers of iniquity Mat. 7. 22 23. Now considering how cleare the Scriptures are in distinguishing between faith and faith I did admire when I was in company with you to see you all so earnest as in baptisme so in faith to maintaine but one sort under either term wherefore I would here make the severall definitions of faith thereby to make the distinctions the more clear but that I shall do hereafter when I come to speak of the Antinomians mistakes in these things also and I much marvell at your ignorance in Scripture distinctions for as much as you all professe you read them much in which except you distinguish rightly you can understand no truth cleerly nor fully for the letter of the Scriptures are but the body or corps but it is the intention and meaning of the Holy Ghost by the words of the Text which is the spirit and life of them therefore it doth behove us and stands us

the rule of Gods Word by expresse words or necessary consequence and therefore your separation from us is groundlesse and not warranted in the Scriptures for consider how the rule of truth would direct you and observe how it was with those that were effectually called by the ministery of John Baptist and our Lord himself and truly converted unto God from amongst the Jews in such times when those in the outward state of the Church were most corrupt for they preached for doctrine the commandments of men nor would not receive the truth themselves nor suffer such as would receive it against which doctrine our Lord exhorts his hearers to take heed and beware of the leven of the Pharisees but never taught the Disciples to separate from the Church of the Jewes nor to enter into a formed covenant among themselves as you do but on the contrarary hee commanded them to continue hearers and doers The Scribes and Pharisees sit in Moses chair or seat whatsoever they bid you observe that observe and do c. Mat. 23. 2 3. And himself as his Disciples continued still repairing to the Temple and Synagogue and participated in the service and publike worship of God making no separation for when our Lord gave his account to the high Priest of his Disciples and doctrine Joh. 18. 19 20. he saith I ever taught in the Synagogue and in the Temple whither the Jewes alwayes resort and in secret have I said nothing And for the Apostles practice in many Churches mentioned in the Acts both in Judea and among the Gentiles therein is no separation in your sense spoken of although many things were reprovable and admonished against both in doctrine and practice the truth is the good seed in the field are the Saints the Church of Christ the tares the wicked but both must grow together in the same field till the harvest Matth. 13. 30. As the lilly growes amongst the thornes so the chaffe lies in the same floor with the wheat the Goats feed in the same pasture with the sheep and the crafty Wolves among the harmlesse lambs and cannot be separated till our Lord comes to judge and part them never again to participate afterwards together Heres I pray heare mee all those that have already spoke are old like their doctrine and it is high time their errors should be thus discovered but I pray take notice of mee for I have received a new cleare light of heavenly doctrine a light of free grace and justification in and by Christ from all eternity so that the elect cannot properly be said at any time to be unrighteous ungodly or unholy for they are justified before they beleeve even before the foundations of the world even then when God elected them Truth Free grace rightly understood as the Scriptures declare it is a heavenly and comfortable Doctrine but me thinkes by your confession you should be an Antinomian who speake very much of free grace but doe not at all understand it for they say the free grace of God towards his elect that are justified before the world was is like unto the Sun-beames in the morning when she rises that enlightens the dark earth in which there is no preparation to the enlightning so the Lord shines into the hearts of his elected justified ones in the very time of their wickedest workes of darknesse And then in the midst of their sinnes as in the very acts of adultery and murther even then God lifts up the light of his countenance upon them and gives them peace the effect of their justification with God from all eternity These slight and contemne repentance and call it a worke of the Law and the preparation to justifying faith they call a munkish Popish doctrine and their own fancie or presumptuous conceit they call that justifying faith or free grace by which say they the justified before God come to understand and know their justification from all eternity Oh what a grosse seducement and delusion is this even a generall mistake of the whole Gospel in every part of it Therefore now I will first shew you what free grace is which the Scripture sets forth to us And then shew you how clearly and fully Gods word declares the justifying the elect by faith in Jesus Christ Now this is a written and a certain truth that God loves his Israel his chosen freely Hosea 14. 4 5 6. I will heale their back-slidings saith the Lord I will love them freely for mine anger is turned away from him I will be as the dew unto Israel he shall grow as the Lilly and cast forth his root as Lebanon Also it is written Ezek. 16. 6. When I saw thee polluted in thy own blood I said unto thee Live when thou wast in thy blood Live yea I said unto thee when thou wast in thy blood Live and have caused thee to multiply as the bud of the field Observe how abundantly the free grace of God is manifested to his elect that of themselves are quite contrary to deserving for they are polluted with the most abominable pollution and that is with blood and not a little but extreamly in the third degree blood three times repeated by the holy Ghost And that this threefold uncleannesse should bee washed and made pure and that this exceeding deadnesse should be made to live and so to live as the bud of the field to multiply and increase and bring forth fruit unto God and man even holy grapes to refresh the hearts of both this shewes the wonderfull freenesse of Gods grace so to love as there is none like it nor to be compared to it Now because you have spoken of this free grace in a fancy I shall endevour to shew it you in reality And that we may know the things that are freely given us of God 1 Cor. 2. 12. that is of his own will free grace and goodnesse and eternall love Let us consider it in these foure particulars which onely and alone are peculiar to the Saints and Church of God that is their election and predestination before all times their effectuall calling and justification in time and their eternal glorification for ever in the world to come which world shall be endlesse deathlesse and sinlesse for evermore And all these in all the causes the free grace of God And therefore it is said by S. Peter that the Saints and Church of God are elect according to the foreknowledg of God the Father 1 Pet. 1. 2. And S. Paul saith According as he hath chosen us in him before the foundation of the world Ephes. 1. 4. And the Apostle to the Church of Thessalonica testifies that God had from the beginning chosen them to salvation 2 Thess. 2. 13. so then it is cleare that the electare chosen in Christ to salvation Which secret purpose and foreknowledge of God towards his elect before all time is made good and effected in and upon his elect in all times being called

is true Moses is said to be faithfull to make and do every thing according to the plat-form and pattern which he saw that was shewed him in the Mount and his work was to make a temporall resemblance of the eternall Tabernacle which in a vision was shewed him and therefore he made the Tabernacle or moving Temple and every particular that concerned the materiall things both for substance and circumstance which were all figures and shadowes of that to come and will you make that to come the Apostle speaks of outward materiall externall things and circumstances and the Church of Christ under the Gospel answerable in outward materiall externall things and circumstances prescribed to the Jewes by the Law of Moses then you must have a word for the form and matter of Churches or houses of meeting a word to direct us who and how shall be Ministers who for what sort of men and how they shal be ordained and a word for the bels for calling the congregation together a word for the Ministers actions in the administration of all holy services a rule for dismissing the assembly with a blessing a word for childrens baptisme as for circumcision a word for the time matter of the Lords Supper as which of all grapes for wine and which of all grains for bread and for the manner and gesture for communication as for the Passeover and the severall other circumstances about Gods publike worship which Moses by a plain word prescribed to the people Now if Christ by himself or his Apostles have left no such particular word or direction for the externall manner of his Churches publique services and order as before are exprest then by your argument Christ the Lord is not so faithfull as Moses the servant which is blasphemy in any one so to speak Wherefore it appeares plainly you do not understand the Apostles meaning And that you may consider the Text look again and it will teach you which saith this man was counted worthy of more glory then Moses in as much as he who hath builded the house hath more honour then the house and again Christ is faithfull as a son over his own house to purchase and redeem to call to make to blesse to sanctifie and save it eternally and this spirituall house this heavenly Tabernacle is that which the Apostle proves Christ to exceed Moses in even in the substance it self which all Moses work did but witnesse to and figure forth and therefore the Apostle makes the Sons house to be the Saints the called and justified of God whose house are wee c. that is all Gods elect regenerated ones wherefore as the Holy Ghost saith To day saith he if you will hear his voyce harden not your hearts that is repent that your sins may be done away this is Christs way and method to build his House his Church to make them spirituall by regeneration and of these spirituall sons to build his everlasting Tabernacle and thus Christ the Lord the Son the great Master-builder is the high Priest and Minister of the holy sanctuary the true Tabernacle which God doth build or pitch and not man Heb. 8. 2. and in this sense every where doth the Holy Ghost understand the Sons House or Church of Christ the Temple of God is holy saith the Apostle which Temple yee are 1 Cor. 3. 17. and again Yee are the Temple of the Holy Ghost which is in you which you have of God and not of man 1 Cor. 6. 19. and in the 20th verse that it is the purchase of Christs blood and the faithfulnesse of the son of the House and again saith hee Christ loveth the Church and gave himself for it that hee might wash it and cleanse it with the washing of water by the word Ephes. 5. 25 26. this is the body that is of Christ which the whole ceremoniall law of Moses were but shadowes of and the faithfulnesse of Christ in his house consisting of such spirituall substances as hath been before described take heed how you affect outward externall forms rules and order for we find in Scripture that such as have been of your mind to promote and advance resting and glorying in the outward observation and common things of the Church that they have been the worst of Christians and the persecutors of the Saints wherefore take heed of popularity and externall dignity for the outward state of the Church of the Jewes killed the prophets and stoned them that were sent unto them and yet their outward state was of Gods ordinance and yours of your own inventions like the case of the Scribes and Pharisees in our Saviour Christs time whose fair speeches pretences and colourable shewes were high in esteem amongst men yet an abomination before the Lord Luke 16. 15. And the Prophet Jeremiah saith the Pastors that should have gathered and fed Christs sheep did destroy and scatter the sheep of Gods pasture and tread down the faithfull like the dirt of the street Isa. 51. 23. Prophesie against the Shepherds saith the Lord to the Prophet Son of man prophesie against the Shepherds of Israel and say unto them Wo be to the Shepherds of Israel who feed themselves and not the flock c. the diseased have they not strengthened neither have they healed that which was sick neither have they bound up that which was broken nor brought that which was driven away nor sought that which was lost but with force and with cruelty have you ruled them Ezek. 34. 2 3 4. How many of you Independents is there that deny the food of life to the Lambs of Christ and will neither preach to them the Word nor deliver to them the Sacraments except they submit to your devised fancied covenant and yeeld to such a confession of your own devising or else to be excluded your Church and communion in Gods ordinances which God himself freely offers to all that receive the common faith this new Independency is but old Popery who laid as fair claims to the name Riches and Treasurie of Christs Church as you can do by what ever I have found published by any of your leaders and your humane church constitution no better then that of Babylon wherefore omit not to procure oil for your Lamps while the market lasteth lest your indeavour be too late when you cannot purchase it You that talk so much of Gods Word and understand so little of it I pray you tell me where the name that most of you call your selves by is to be found in the Scriptures I am sure the term Independency is not once mentioned in all the Churches of the Saints yea of and by them the quite contrary is affirmed For saith the Apostle the eye cannot say to the hand I have no need of thee nor again the head to the feet I have no need of you for as the body is one and hath in my members and all the members of that one body being many are one

body so is Christ 1 Cor. 12. 21. and again by one Spirit wee are baptized into one body vers. 12 13. that is the whole Church whether we be Jews or Gentiles So then to follow the Apostles argument if there can be no Independency of the members of or in one body then no particular Congregation or Church can be independent from the rest and the reason is beyond answering because all particular Churches make but one which is the body of Christ and this is the Apostles inference and so also is Christ vers. 5. so we being many are one body in Christ and every one members one of another so then see the membership and Church-way of Gods Church in a spirituall and supernaturall respect and not in a humane voluntary covenant of which the Scripture saith they confederate but not by me saith the Lord therefore acknowledge not a confederacy to all them to whom this people saith the Lord shall say a confederacy Isa. 8. 12. For the confederacy or people convenanted together by God the Apostle calls all the suffering Saints these are the body of Christ in these words for his body sake which is his Church Col. 1 24. Wherefore now see in a word how by mistaking Gods Word you mistake the Scriptures and the meaning of Christs faithfulness in his house as a son in comparison of Moses faithfulness as a servant Heresie In this his saying hee reproaches us all for his speech against the externall and outward gathering of Churches whether Authority allow of it or no is against us all in particular for we all agree in that and in the freedome and liberty of our consciences without question or any controul of any power authority or magistracie whatsoever Truth Indeed this is the doctrine you all teach and cry out for with one voyce or consent for which cause I term'd you all at first all one enemy bound together wich the new-found common With of Independency which under a fair pretence as under the pleasant object of green grasse lies the Snake or Serpent to destroy the very truth of God and how ever you endeavour to bind Sampson the holy childe of God as Dalilah the Harlot did yet the With of your own invention which you call Independency can the child and mother of Truth break in sunder like a straw of Rye and grasse of the field to be burned with fire never again to be reckoned amongst the matter of Gods building and that we may discover this straw and stubble more cleerly let us consider what you say in that you all agree in the freedome and liberty of conscience c. whereby the term Conscience without due distinction you put upon us most grosse and absurd conclusions For what do you say in the generall you all say as much for Popery Familisme Arrianisme Arminianisme and all the rest of the Heresies in particular as for your selves Wherefore to cleere the question by the rule of truth note and observe that the Scripture speaks of the term conscience in a manifold distinction first generally of two sorts good and bad secondly apart and of both particularly and First for the good which is to be considered in a double respect a strong conscience and a weak conscience so distinguished because some are strong through experience of the truth and a great measure of knowledge others through want thereof are weak which weak conscience ought not to be forc'd but born withall and supported as 1 Thes. 5. 14. 1 Cor. 8. 7 9 10. 11. and chap. 9. 22. both which consciences the Scripture calls good pure washed and purged 1 Tim. 1. 5. 1 Pet. 3. 21. 2 Tim. 1. 3. Heb. 9. 14. and 13. 18. Again in the generall sense the bad or evill conscience that ought not to be born with and supported in no respect whatsoever which conscience hath a twofold distinction also for every man by nature the elect as well as the reprobate hath an evill conscience and therefore the Apostle speaking in the person of the regenerate elect Heb. 10. 22. saith thus Having our hearts sprinckled from an evill conscience and our bodies washed with pure water cleerly shewing hereby that the consciences of the elect themselves are wicked and evill by nature before regeneration And in the second place the Apostle to Timothy and to the Church of Thessalonica speaks of a higher degree of an evill conscience even of such as had known the truth and yet had not received the love of the truth for which cause God sends such strong delusions that they should believe lies 2 Thes. 2. And as such do not love the truth so they depart from the true faith and in stead thereof give heed to seducing spirits and doctrines of Devils speaking and preaching lies in hypocrisie having their consciences seared with a hot iron 1 Tim. 4. 1 2. And the Spirit of God speaks expresly of the latter times in which last dayes of the world wee now live in which dayes and times wee by experience find to be perillous and dangerous and by reason of the crafty cunning devillish doctrines that are invented and sown amongst us that wee find our Lords words true If it were possible they should deceive the very elect for under fair speeches and religious pretences they broach and sow dangerous doctrines one cries out for Popery and all the abominations thereof another with his pretended new light doth even darken the true light of men others say the Spirit of adoption is in all men a shining and burning light in the regenerate and in the naturall obscured and covered over with corruptions as the fire is rak'd up in ashes others say a man hath no more soule then a horse and that the resurrection shall be alike between men and beasts others say there is neither Angel nor Spirit neither heaven nor hell neither resurrection nor perfection others say they are Christ the prophesied Messiah others affirm of themselves they are the two Witnesses the two Olive-trees the two Prophets and the two Candlesticks others blasphemously say that our Lord Jesus Christ was a deceiver and so was the Apostles they also speak sleighly of the Scriptures and say of themselves that they can write as good scripture as any of those wee have others are meere Atheists and say all things come by nature and that they know not nor hope for any better condition then the present and will say these words and such like Let us eat and drink and be merry for to morrow wee shall die these and a thousand such blasphemies are maintained amongst us and will every one of them plead it is their conscience so to believe which by your doctrine should all be suffered without opposition and punishment for shame never plead any longer for Baal but search the Scriptures the Word of God and it will teach you that the mouths of such Heretiques and blasphemers must be stopped 1 Tim. 1. 11. and St. Paul is as

subordinate is the salvation of the Saints the chosen ones of God from the beginning of the world And this is the faith that justifieth that comforteth that overcommeth that excelleth whose dignity and excellencie every where shineth throughout the Scriptures the ignorance of which this very age yea I say it again this very age of ours deserves all these present judgements and more also then lie upon us at this time we having had from God afforded us so great meanes to come to the knowledge of it which sort of faith whosoever hath shall never perish but men may partake of both the other sorts to their condemnation Other acceptations the terme Faith hath in the Scriptures also having reference sometimes to God himselfe and therein importing the stedfastnesse and unchangeable truth of his decree and promise And in other places it is to be understood of the doctrine of the Gospel and so also of their faithfull discharge of their office that are gifted to declare and preach the glad tidings of peace and salvation Of which office it is hard for an Antinomian holding such principles as he doth to come to understand wherefore repent in time lest at last you turn all Familists which you cannot avoid if you continue in your principles Her We have had the experience of this new found conceited light that such as have been dazled with it have been staggred in the truth and some have been so blinded therewithall that they have fallen from the faith But what say you to us We have the doctrine of the Gospel pure and cleare we hold faith and repentance to be the first works to life and salvation and that the Church of God are a company of holy beleevers and that now the time is come that the Church shall bee delivered from all her sufferings according to the testimony of the Prophets and Apostles the purity of Christs Ordinances shall be established Christ shall bee set up upon his Throne and his Church shall have the rule and preheminence in the world in greater power dignity and externall authority then all the Monarchs that ever have been in the world before And in this outward glory shall shee continue till her Lord come to translate her Truth You speak like those that maintaine that the Church of Christ shall now so flourish and prosper as that it shall extend its bounds and borders all Christendome over and most part of the world besides into a Monarchy and as formerly the temporall power in Christianity hath had the rule and greatnesse so now the Ecclesiasticall power shall take place and the Scepter of Christ in the censure of the Church shall be advanced and bear rule above all other government And that now already it is begun that God makes the kingdomes of this world our Lords and his Christs and that now it is come to passe that the godly shall rule over the wicked for now they are given to be captives to Gods people whose captives Gods people were before this time Wherefore I answer Great are the privileges and prerogatives that the Scriptures speak of Gods Church and people in the world to come after the resurrection is plain and evident in holy Writ but to apply those prophesies and promises to the Church in this present evill world it is not well considered of you for the Lord by his servants speaks of his Church in a double consideration as oppressed afflected and suffering here in this life and as delivered perfected and saved in the life to come then to rule but here to suffer then to bee advanced into Christs Throne but now and here to submit to the Crosse now his house is a house of mourning but then it shall be a palace of glory Jerusalem the Citie of the great King shall be set up the praise of the whole earth And in regard of his Churches present suffering her Lord himselfe thus speaketh to her Feare not little flocke and comforts her with the grace and favour of God for the time to come in these words For it is your Fathers pleasure to give you a Kingdom And it is a truth concluded of by all if we follow Christ in the estate of regeneration we shall be made partakers of his glorification if wee suffer with him we shall reigne with him the one condition is here the other hereafter the one in this world the other in the world to come This is the testimony of our Lord and all his servants Matth. 19. 28. 2 Tim. 2. 12. And that short time or while of suffering Saint Peter speaks of is this present life and the time of making such sufferers perfect is the life to come 1 Pet. 5. 10. agreeing with his brother Paul who according to the wisdome of God given to him had cast up his accounts in these words I reckon saith he that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us Even then saith S. John when Christ which is our life shall appear then shall we appear with him then shall we be like him in his dignity as in this life we are like him in his ignominy 1 John 3. 2. And friend looke into the Scriptures and you shall find the Church the blessed assembly described now to suffer to mourn to bee hated to weep to be persecuted for righteousnesse sake and the contrary estate to be none of Gods Church or inheritance Woe be to yee that laugh and rejoyce that are full and enjoy greatnesse and prosperity those that are rich here have received their consolation those that are full in this life shall hunger in the life to come those that are merry laugh and want not here shall weep and waile when the day of redemption comes then shall be fulfilled to him that suffers not here these words Thou in thy life time receivedst thy good things and to him that suffered here these words He his evill things therefore thou that sufferedst not art tormented but thou that didst suffer thou art comforted Matth. 5. Luke 6. and Luke 16. When Gods suffering people shall bee rewarded then such as have enjoyed their prosperity here shall be condemned I beseech you as you love the truth decline this doctrine of yours for by it you doe revive againe that old tenent of Popery For what ever you affirme in your confession they have maintained it with fire and sword execration and excommunication for they would prove that their Church by Christs appointment was to have supreme authority power and jurisdiction over all they place themselves above the starres of God And as in power so in title he must be called and stiled the Lord God the Pope And so he challenged worship also that Kings and Emperours must kisse his stinking feet and toes in token of their slavish subjection in honouring him with the power of heaven and earth to kill make alive to pardon and retain sins falsly