A Looking-glass FOR A PROUDLY PHARISEE, (very zealous and very ignorant:) As also for a TRUE CHRISTIAN (very meek and very merciful:) Discovering an Effectual way (by the Mystery of God) For the healing of the Land, through the Uniting all sides to God, and one to another, by JESUS CHRIST. Humbly presented to the City of London, By ROBERT PRIOR, a member of it. For I bear them record that they have a zeal of God, but not according to knowledge. ROM. 10.2, 3. LONDON, Printed by J. M. and are to be sold by Henry Overton in Popeshead Alley, and Giles Calvert at the West end of Paul's. 1648. THE EPISTLE: OR A Word in kindness, and good will, to inform the READER. Courteous Reader, I Have made bold to present unto you some plain words; and my advice is, judge not according to outward appearance, but judge righteous judgement; for a little Religion goes a great way amongst rich people; and the rich have many friends but the poor man hath but few in the day of his distress: And so likewise the most men and women have the truth of God in respect of men's persons, as a Bishop, or a great learned Doctor, or some noted man; these, and no other must be the men to speak the truths of God, because they have the School Arts and this is the people's cry as though the Ministry o● Christ were a Ministry o● Art; but I answer, the Ministry of Christ is a ministry and a gift of the Grace of Christ, given unto men of all sorts, as well to unlearned men as to learned men; as you may read ACTS 4.13. EPH. 3.7, 8, 9 And if there were less Art and more Honesty, it would be better for us all. And as for the Ministers sent forth only from men, there are two things that spoil them; And the first is, the looking after a great benefice; And secondly for honour among men: Now the deceitfulness of riches and honour are as thorns which choke the Word, which these men have got by Art, and other men as well as they, so that they all become unfruitful, Mat. 13.20, 21, 22. Now the Ministry of the grace of Christ, I mean all sorts of men, they are to mind the good of men's bodies, but especially the souls of men; for they freely receive, therefore they must freely give, and depend upon God, Mat. 10.8, 9 Courteous Reader, though I be mean, and illiterate, and a Tradesman, and so contemptible, and compassed about with sin, as all other men are, and in my own esteem a worm, nay a fool; yet do not trample upon me, nor be angry with me, for anger resteth in the bosom of fools, Eccles. 7.9. nor rise up in scorn against me, for any thing that I have done or writ: And I pray you, let not this little handful of words seem tedious to read: Read them all over before you judge; and then observe that golden rule, 1 Thes. 5.21. Prove all things, hold fast that which is good. Read with a single eye, and if you find any truth, mind the truth, mind not me; and mind the truth for the truth's sake, and take up no prejudice against the truth, because it comes through such unworthy hands as mine are: All things should be done for the glory of God, and for the good of one another. If you have found truth, give God the glory of it, and so you answer my desire; and as Paul saith, 2 COR. 4.5, 6, 7. I am your servant for Jesus sake, in all offices of love. The meanest of the servants of CHRIST, Robert Prior. A Vindication, etc. Courteous Reader, I Had finished all my Copy, and it was licenced, and almost finished at the Press, before Master Edward's departed this life: This I relate unto you, because I have spoken much of him in my Treatise; I should think it would have been a blemish unto me if I should have spoken but one word after his departure; for that would have been as the taking up of weapons to fight with a dead man: But let the living make use of what hath been said, and take heed that they be not such. An Explanation touching the word Note, Hand, or Behold. THe words [Note and Hand or Behold] in Scripture, when God speaks of himself in his Christ, these are remarkable and full of sweetness, and kindness; for the hand and finger of God, in a Believers heart, puts back all the bars, and bolts, & deadness in the soul, and leaves the soul full of sweetness and longing after him. The word Note, Rom. 16.7. or Hand, ☞ Cant. 5.4, 5. or Behold, Isa. 42.1, 2, 3, 4. are remarkable, excellent and full of sweetness. An Explanation touching the Hand or Finger of Oppression. BUt when God takes notice of the putting forth of the Finger of men, the Finger of Oppression by men, and the feigning love of men, and the winking with the eye, and the jeers with the tongue, that most men and women now use; this shows the great fall of men from God, and if so then no kindness but cruelty from them: the putting forth of the Finger by most men is grievous and burdensome. The Hand, ☞ Isaiah. 58.9. or Finger Ezek. 33.30, 31, 32. of Oppression, Psa. 35.19, 21. Jer. 5.1, 2, 5, 30, 31. Jer. 4.22. Joh. 7.48, 49. By the unjust Judges, and by the proud and ignorant Clergy, and the sottish people, which love to have it so, and the feigning love of most men, and the wink with the eye, and a jeer with the tongue, these are full of infamy, the Lord sees it. Why do poor souls here weep and wail When ordinances do them fail? Since they to substance are a shade And Christ to us their all is made. And though i'th' grave he's seen no more, He's risen and he's gone before, That where he is we all may be, As he is to eternity. R. P. A WORD To you that are SCHOLARS IN Christ's School. Courteous Readers, MY language in my Book may have something amiss in it, but it is plain to a single eye; and that which may seem to be amiss unto one, may not be amiss to another. Christian Readers, my language in my Book is not dressed with school Arts, nor with the curious phrases of Scholarship, for these do but dazzle the eyes of the people. I wonder that a beautiful child should be disliked because it is not dressed in fine clothes: the naked and plain truth is most beautiful; naked Christ is most amiable and sweet, when the wisdom of men doth not appear, but only the wisdom of God: God will have the foolish, and the weak, and the base things of this world to bring to nought the wisdom of fallen man, 1 Cor. 1.24, 25, 26, 27, 28. But the wisdom of the new man is a mystery in the world; and not many mighty, nor many learned men receive it, 1 Cor. 2.4, 5, 6, 7, 8. Therefore the loftiness and the haughtiness of men shall be made low; And the Word which was made flesh, and is the Lord our God, he alone shall be exalted singly in that day, and then we shall cease from man, Isa. 2.17, 22. Psa. 131.1, 2, 3. Now you that stand so much upon your scholarship, and rest upon that, consider what I have said, and the Lord teach you to know the plainness of Truth in singleness of heart, and to own the Truth for its own sake, and own naked Christ, which is the joy of the Lord and your strength, though he be not dressed with humane Eloquence, Nehem. 8.10. Yours in the Lord, RO. PRIOR. A WORD Touching the Author and Nature Of this TREATISE. I Shall not add much to the bulk of this book, though there's occasion administered unto me so to do; only three or four things (by way of preface) I judge meet thou shouldst be put in mind of, whoever thou art that seekest after God in reading it, viz. the Author, Nature, End, and opportuness' of it coming forth: As touching the Author, a thousand to one, if thou knewest his person, thou wouldst have him in very great contempt, not for the evilness of his conversation; for were his adversaries his judges, they would not be able scarce to charge him with those infirmities that are common to man, such is his known innocency, sweetness, meekness, faith, sincerity, love, God having very plentifully showered down of his grace upon him: But that which would be a stumbling block unto thee, is, the meaness, lowness, & obscureness of his Condition (in respect of writing books, according as man judgeth) who being neither a Prophet, nor a Prophet's son, as 'tis said of Amos, should thus boldly, and groundedly, stand up to the reproof of the Prophets and Seers of this Age, and Nation, making it to appear, that the most of them speak out of the vision of their own hearts, and say, the Lord, the Lord, when they have seen nothing: Will they not say he takes too much upon him? But their predecessors said so of Christ, and have charged the same offence upon his in all ages, especially if they have (as he) publicly appeared to discover the blindness of the leaders and teachers of the people. 2. As concerning the Nature of this book, I find three things excelling in it, plainness, homeness, and the heavenly favour of it; First, the plainness of it is such, that I may say to the readers of all sorts, that he of them that runs, may read it; the vision of God in it is made so evident, and written (as the Lord bid the Prophet Isaiah, stilo humano) with a man's pen, so that in it, as some say of the Scriptures, for the lowness of it, the Lamb may wade; and for its depth and glory, the Elephant may swim; or to make use of the Scripture simile, there's found in it, milk for babes, and stronger meat for them of riper age in Christ. In the second place, the homeness of it is no less to be observed, for we shall find scarce any man of any opinion whatsoever in these times, that is not touched to the quick, I mean justly judged and taxed in it, for one miscarriage or another tending to the scandal and reproach of pure Christianity, which is scarce thought on in these times: So that in it as in a glass, (a clear and crystal one), the Christians, whether Popish or Prelatical, Presbyterian or Independent (as we now speak) may at once see their deformities together with the way and means, as it were Bethesdas' pool stirred to their hands, by the descent of that high and holy Angel, the Angel of the Covenant, (Jesus our Lord) that they, yea even King and Parliament, and those of either party, might step therein, and be made every whit whole and in joint again. Lastly the savour of it is so sweet and heavenly, That, methinks I find it altogether such savoury meat, as the Author speaks of, in the body of his book, which Rebeccah (the Church's type) cooked, and Jacob brought (in Esau's a The man that makes so great ado in hunting up & down to no purpose in all Ages. absence) to his father Isaac when he was old, and not able to walk abroad, which he relished well (for he tasted God in it;) by this, Jacob a plain man, without art and fraud, got the blessing (as this man will certainly do) from his elder and churlish brother Esau (a forward man, that came forth first); In one word, it is of a most comforting, quickening nature, Aqua vitae to the drooping, fainting soul; not letters, and syllables only, or as the Apostle speaks, a voice of words, and no more, but as our Saviour says, Spirit and Life, to them that have their senses exercised, through the communication of the same spirit of truth, to discern betwixt good and evil: As for unspiritual men, and women, they are so vitiated by a customariness in feeding upon other things, the cucumbers, onions and garlic, the fleshpots of Egypt; I mean the traditions of men, that are, as themselves are, Carnal, that 'tis no marvel they so distaste this Manna, as the Israelites did the like, upon the same account, that they cry out in Town and Country (O si) O that they would give us flesh to eat; for our soul is dried up, for there is nothing, Numb. 11. besides this Manna (that which we know not what to make of) before our eyes: Yet let me tell thee Reader, (for therein I shall undertake to divine and prophesy;) wait but a while, and there will be nothing left for to refresh the Nation, but that which their soul abhors, this Manna, of which they say what is it? though they have had flesh in such abundance, as the Israelites had quails (a bird of the earth) that it comes out at their nostrils, their shame and folly is even now so manifest unto all. The third thing I propounded was to give a hint of the Author's end in framing this holy Conference within himself, concerning all sorts and sects of men in these times; and that I have learned only, by acquaintance with his person and perusal of his book; by means of both I have collected, and comforted myself with this, that he had in his eye, yea in his heart, as Moses sometimes had in Egypt, the falling out that was not only between the Egyptian and the Hebrew, in the which quarrel Moses willingly engaged himself and was the death of the Egyptian, as every true Israelite seeks to be, for who was this Egyptian a figure of? but the old man or the man of sin that transforms himself into all shapes, and under various pretences disquiets both Church and State even till now: Therefore Moses took care to bury him in the sand (when no body was by) into which Pharaoh with his mighty host sank afterwards, being offended greatly (as the world is now) at the meekness of this meek man Moses, by whom yet Egypt is overthrown and Israel set free: But that which Moses was most offended with, was to see two Hebrew brethren strive together, and therefore he is bold to tell him that did the wrong, Wherefore smitest thou thy fellow? to which the guilty person returns an angry answer, as though Moses were of his mind, to kill his brother; wilt thou kill me as thou didst the Egyptian yesterday? every man's afraid of his brother now; thus it is in the Egypt of this world, in the which the most, even of professors, are as yet found doing that, one against another in the face of Christendom and to the shame of Christianity, which the Egyptians do one against another; yea that which the Egyptian did against the Hebrew. And therefore as none was found so fit a man as Moses (a man mightily preserved, but the meekest man in all the earth) to bring these dissenting brethren out of Egypt, and be their Captain to lead them through the Wilderness; so none will or can in any age be found, (and therefore not in this) but one that is, as Moses was, a man of a meek and quiet spirit, I mean Christ himself brought forth in them that believe, none but he in the Spirit will ever be able effectually to bring the Church of God out of the Egypt it is yet in, and free it from under those infinite numbers of Taskmasters, that lie in wait (like foxes) to have dominion over it: Fo● what hath the Nation done hitherto, in a manner, (I mean in relation to Religion) but built Pithom and Raamses, two treasure Cities, to spiritual Pharaoh, the King of spiritual Egypt, the name of the one being by interpretation (as they say) os defectionis vel gehennae, the very mouth or gate of hell; the other importing a thing as evil, Commotionem tineae, the eating of the moth; the name of the one, in plain English, is, A Form of Godliness, the labour and strife of these times, accompanied with her sister, or rather her daughter City, situated next unto her, yea lying in her bosom, The want of the power of it (if called by her name Negative) but her positive name is, The superfluity, or the overflowings of evil: I have therefore prayed, that God would take of this spirit of Moses, I mean that meek and quiet, that sweet and saving, that high, holy, and healing Spirit that sometimes rested in our Lord, in the form of a Dove, and is in the same similitude in the heart, word, and life of his members, as appears in this man, and this discourse, and put it upon, and pour it out in great abundance upon the heads and hearts of all sorts of men, especially the leaders of the people, in the Land, for the reconciling and uniting them to God the fountain of peace and sweetness, and one to another, that the voice of the turtle (rara avis, a rare bird) may be heard again in our land, that every one may sit under his own vine, and under his own figtree, that the voice of war may be heard no more amongst us: This, we see evidently, was the drift of this author and this book. The last thing is the opportuness' of its coming forth; for it may serve to check those proud waves, that are now arising, I mean, calm those unruly passions that are this day found boiling up in the spirits of most men and factious, to the endangering and unquieting of all: How sweet and welcome, at such a time as this, would that prevailing, mighty voice of our Saviour be, which indeed is heard in this man and in this book, of them that have cars to hear, I mean that Peace be still which may save the ship we are all in as it did that wherein the Apostles were with Christ, in expectation and hope of which I remit all to wait on him, and rest, Yours in the service of the Gospel, R. B. IF Verse becomes a tract so grave, as this, As Psalms in Scripture show that treat of bliss; Then let's awake, and to Jehovah sing, For here's a Dove, that doth the Olive bring To England, and the Ark of God in it: The waters sink, that would have drowned it. The mountains, hills, and stately trees appear That overwhelmed with inundations were. A resting place on earth there's yet for God, The Sea's dried up by h's wonder-working rod. All sects and sides before him silent are. He quiets all and makes an end of War. R. B. The Author's Request. Courteous reader, for the better directing you in the reading of this book, look into the plainness of the Table, in the which many things remarkable may be found presently; and let me desire this one thing of you, and that is, to read the Table of Contents all over, which you shall find at the end of this Book. R. P. A LOOKING-GLASS FOR A Proud Pharisee, Who is Very Zealous and yet very Ignorant. CHAP. I. The Spiritual Opening and Application of these Scriptures: VIZ. JOhn 8.33. Joh. 8.36. Mat. 16.6. Mat. 15.1, 9 Rom. 10.2, 3. Isa. 63.3. Isa. 59.16. 2 Sam. 16.1, 2, 3, 4. compared with cap. 19.26, 27, 28, 29. Col. 1.18. Mat. 20.2, 13, 14. Rom. 9.31, 32. Rom. 9.32. Luk. 16.15. Den. 9.4. Ps. 101 5. Isa. 65.5. Joh 9.28, 29. Joh. 5.39, 40. Mat. 17.5. Joh. 7.49. 1 Cor. 1.27, 28. Mat. 9.2. Luk. 5.29, 30, 31. Isa. 53.2. Rev. 3.17. Eph. 1.7, 8, 9 Prov. 8.18. Rev. 3.17. Prov. 8.19, 20. Luk. 16.14. Mat. 21.31. Heb. 11.31. 1 Cor. 1.27, 28. Act. 13.46, 48. Mat. 6.7. Eccles. 7.16. Mat. 5.17. Mat. 6.5.6. Mark 12.38, 39, 40. Rom. 9.32. Luk. 18.9, 10, 11 12. 1 Chro. 29.14. 1 Cor. 15.8, 9, 10. Luk. 18.9, 10, 11, 12. Isa. 65.5. Dent. 8.17. CHristian Friend, I have made bold to present you with some Scripture cautions; they are such as our Saviour gave to his Disciples, and the Prophets gave to the high-conceited Jews, who boasted of a freedom by Abraham, which is without, Joh. 8.33. and called God Father, and yet knew not the Son of God whose freedom is within, which is best of all: Joh. 8.36. Now do ye Pharisees [says Christ] make clean the outside of the cup and the platter; but your inward part is full of ravening and envy: and yet you think you are righteous, and despise others: Luk. 11.37, 38, 39 Luk. 18.9. The kingdom of God cometh not with observation, or with outward show: Luk. 17.20, 21. For he is not a Jew, which is one outwardly, saith the Apostle: And there are now which say they are Christians, and are not; but are Antichristians: Rom. 2.28. Rev. 2.9, 10. But he is a Jew which is one inwardly, and Circumcision is that of the heart, [in the Spirit] and not in the letter, whose praise is not of men, [but of God:] Read these Scriptures and consider well of them: Rom. 2.29. The first Caution is, Mat. 16.6. Sect. 1 Take heed and beware of the leaven of the Pharisees, and of the Sadduces: which is called Vers. 12. the Doctrine of the Pharisees, and of the Sadduces. Pride and hatred do proceed from those that are ignorant of Jesus Christ; yet these Pharisees of Jerusalem knew the Commandments of God, and were strict in their Traditions, and yet none broke the Commandments of God more than they; for they were blind, and yet they said, we see; and so they supposed to draw nigh to honour God, but it was with the mouth and the lips, their hearts being far from me, saith our Saviour; as you may see in Mat. 15. from ver. 1. to 9 For in vain do they worship me, saith our Saviour, that break my Father's Laws, and teach men so to do. Sect. 2. Take heed and beware of an outside and a seeming show of zeal for God; as those had in Rom. 10.2, 3. For I bear them record, saith the Apostle, that they have a zeal of God, but not according to knowledge: For they being ignorant could not find the way to God's righteousness, so went about to establish their own works, and so submitted not to Jesus Christ. Sect. 3. Take heed and beware of being partners with Christ, and laying claim to do something with him, as many do in these our days, laying too much weight upon their prayers and fastings, and all other holy performances: Mistake me not; I prise them highly when Christ is all in them: For he is alone, and of the people there was none with him, Isa. 63.3. No intercessor: Therefore Christ's arm brings salvation and deliverance alone in all straits, Isa. 59.16. Take heed and follow not the example of Ziba in that unjust act of dividing with his Master, as you may read 2 Sam. 16.1, 2, 3, 4. verses, compared with cap. 19.26, 27, 28, 29. Christ is our Master, we must not divide with him, for in all things he will have the preeminence, Col. 1.18. Take heed likewise of making a bargain with him; for the labourer had his penny, but it was with this answer, Go thy way; as you have it in Mat 20.2, 13, 14. But to conclude with that woeful miscarriage of the Jews in Rom. 9.31, 32. But Israel which followed after the Law of Righteousness, hath not attained to the Law of Righteousness. What is the reason? because, saith the Apostle, they sought it not by faith, but as it were by the works of the Law: partly by their works, partly by Christ: O! it is a sweet and a precious work of the Spirit of Christ for man and woman to be brought wholly from themselves, and set wholly upon Christ, the root of Jesse, out of which root doth flow Light and Life, Rest and Peace, the Spirit of Knowledge and a right Understanding, and of the fear of the Lord, and unfeigned Love flowing forth to the Lord Jesus Christ, and to all the Saints. To conclude; Take notice of those words in Rom. 9.32. [but as it were] by the works of the Law, as it is to be feared many in these days do, and so stumble at Jesus Christ: Consider what is said, but God must give thee understanding. Take heed of Self-Righteousness, Sect. 4 a disease which is ancient; for Moses complains of it in his time, and Christ tells the Pharisees of it in Luk. 16.15. Ye are they which justify yourselves before men, but God knoweth your hearts. Speak not thou in thine heart, for my righteousness the Lord hath done this for me, Deut. 9.4. The righteousness of Christ, the riches of his goodness leadeth man to Repentance; but the conceited righteousness of man lifteth up the heart, but the heart that's lifted up is not right; the heart that's lifted up is full of several vanities, as a high look, private censures, disdainful behaviour, Psa. 101.5. Vain thoughts about their sacrifice, as those in Isa. 65.5. Which say, Stand by thyself, come not near to me; for I am holier than thou: these are a smoke in my nose, saith the Lord, a fire that burneth all the day. Beware of carnal confidence, Sect. 5 and be not like to those Pharisees in the 9 of John, which rest upon the Scriptures and not upon Jesus Christ; as you may read in the 28, 29. Verses: And they reviled him that was blind, and said, Thou art his Disciple, but we are Moses Disciples: We know that God spoke unto Moses; as for this fellow, (meaning jesus Christ) we know not, say they, from whence he is. Search the Scriptures, saith our Saviour, for they testify of me; for in them ye think ye have eternal life, by working out as it were your salvation; and ye will not come to me that ye might have life freely, joh. 5.39, 40. The Father himself which hath sent me hath born witness of me: Mat. 17.5. This is my beloved Son, hear ye him. But you have despised me and those that follow me: Joh. 7.49. 1 Cor. 1.27, 28. I bring good tidings to the world; I open the blind eyes of the body, and of the understanding: I set at liberty those that are bound up in prison by their sins, and bid them be of good cheer, Mat. 9.2. I break the heart, and bind it up comfortably again: I come not to call the righteous, but sinners, to repentance. The goodness of Christ to be amongst sinners makes the Pharisees murmur: Luk. 5.29, 30, 31. The whole need not a Physician, but they that are sick. For which of these good works do you persecute me, and those that follow me: You know not the gift of God for all your zeal for God: and I know you that ye have not the love of God in you: For I came out of the bosom of the Father, and ye hate me: but do not think I will accuse you to the Father: there is one that accuseth you, even Moses in whom ye trust. Take heed how, Sect. 6 and what ye see for the jews said, we see; but saw no form or comeliness in jesus Christ, whose beauty they desired not, Isa. 53.2. Take heed likewise how and with what you are rich: Thou sayest, I am rich, Rev. 3.17. but thou art miserable, poor blind and naked, and thy garments widow not cover thy nakedness. There is a poor rich man; but God has purposed in himself, the poor in spirit that are in this world, shall be made rich with the riches of his free grace, Eph. 1.7, 8, 9 And these Riches are in me, saith jesus Christ, Prov. 8.18. yea durable riches and righteousness. So likewise there is a rich poor man, as you may see in the forenamed place, Rev. 3.17. Thou sayest, I am rich, but thou art poor without me, saith Christ: Though thou hast great possessions in the world, as the youngman in the Gospel, came to Christ rich, but went away without him; therefore he was poor: as many men and women in the world that be rich, but not from the Creation of Christ jesus in them. Christ jesus comes down from heaven, laden with spiritual riches, and sends forth his voice, and cries, My commodity is better than gold, yea then fine gold: I will lead you in the way of righteousness, Prov. 8.19, 20. Now Christ jesus comes amongst the Scribes and Pharisees, and the jews, and the Lawyers, and the Chief Priests, and these were zealous men and had the Scriptures of the Prophets; and Christ was daily in the midst of them, and counselled them to buy of his gold and of his white raiment; and of his eyesalve, that they might see, Rev. 3.18. But now Christ being in the likeness of a poor man, and these Pharisees being rich of themselves, they would have none of his treasures, but scorned and derided him: Luk. 16.14. Insomuch that he told them, That the Publicans and the harlots go into the kingdom of God before you, Mat. 21.31. As you may see in Heb. 11.31. By faith the harlot Rahab perished not with them that believed not. Thus the Prince of Peace could have no place, amongst the Scribes and Pharisees, to put off his heavenly treasure; but sent for the same and the blind, and the foolish, and weak, and base, and despised creatures to confound the wisdom of this world, as you may read 1 Cor. 1.27, 28. and so in Acts 13.46. But seeing you put Christ, the Word of God, from you, lo we turn to the Gentiles, saith the Apostle; for they will be glad and rejoice in the grace of our Lord Jesus Christ, but you will not, vers. 48. Sect. 7 Take heed and beware of being like unto the Pharisees in your prayers; And when ye pray, use not vain repetitions, as the heathen do: [for they think] that they shall be heard for their much speaking, Mat. 6.7. Eccles. 7.16. These words were spoken by our Saviour in his Sermon upon the Mount, he being in the midst of the Scribes and Pharisees, who unjustly taxed him for coming to break the Law, Mat. 5.17. But he knowing their hearts, justly taxed them of their hypocrisy, For they love to stand in the corners of the streets and in the Synagogues, and to say their prayers, that they may be seen of men, Mat. 6.5. Now a Pharisaical-spirited man or woman may say a prayer, but they cannot pray, because they josle or crowd out the Spirit of Jesus Christ from them: Now the reason why a Pharisee shuffles out jesus Christ from him, is, because Christ will be all in all; but a Pharisaical man or woman will not have it so: for they will be some thing of themselves, in their prayers, and in their fasting, and jesus Christ shall not be all, as you may see in Mat. 6. and Mark 12.38, 39, 40. But more plainly in Rom. 9.32. where the Apostle doth plainly express in ten words; the words are these, [but as it were by the works of the Law] that is, partly by their own works, they looked for to have what they had; and partly by jesus Christ, and so they miss of Christ and stumbled at him: and thus the Pharisees do: and this was the condition of the jews; but especially of the precise Pharisees in that age; and in all ages down to this day: And so now the most men and women in the world, that seem to be religious, are like unto that unjust servant [Ziba] as you read of him, in 2 Sam. 19.29. and so in Chap. 16.1, 2, 3, 4. Verses: [Ziba] will divide with his Master, and so the Pharisee with Jesus Christ: Now the Pharisee's heart being lifted up, he will be something with Christ in all that he doth, as you read in Luk. 18.9, 10, 11, 22. He will be something in his prayers, and something in his humiliation, and he will do something in his preparations and in his qualifications, to fit him for Christ and to deserve from God: as those people that Moses brought out of the Land of Egypt to possess the good Land; for which they said, for my righteousness the Lord hath brought me in to possess this Land: No, saith Moses, Not for thy righteousness, for thou art a stiffnecked people against Jesus Christ: and thou dost set up thy own righteousness together with him: Deut. 9.4, 5, 6. Note; To be something. 2. Note; To be nothing. To be something in ourselves is a principle of corrupt nature: But to be nothing in our selus is a principle of divine grace: Lord, saith David, what am I, and what is my father's house, and what is this people? all that we do is from thy hand, 1 Chro. 29.14. And so likewise Paul, speaking of the appearance of Christ to him, as to one born out of due time: that is, an untimely birth which comes to nothing: so Paul accounts of himself as nothing: But by the grace of God, saith he, I am something; By grace I am what I am, 1 Cor. 15.8, 9, 10. But now on the contrary, you may see, To be something in ourselves, is, to be like that proud Pharisee that stood and prayed thus with himself: God I thank thee, I am not as other men are, or even as this Publican; for I fast twice in the week, I give tithes of all to the Priests: Here is one something of himself, and despises others, as you may read in Luk. 18.9, 10, 11, 12. And so likewise in Isa. 65.5. you have them that say, Stand by thyself, come not near to me, for I am holier than thou: Compare this place with that in Luke, and you shall see a Pharisee hangs upon every thing that he doth: But he will not come to Jesus Christ, because he cannot forsake himself: Therefore he hangs upon his prayers and upon his humiliations; and thinks they will satisfy God, and procure favour and peace from God for him: and so for preparations; He thinks to fit himself with his own qualifications for Christ: and if at any time he seem to come to Christ, it will be by virtue of something in himself, but as it were by my own works, Rom. 9.32. And if God at any time, cast any thing upon him that he would have, then, in his heart, he saith, my power and my performances hath gotten me these things, and so he robs Christ of his glory, Deut. 8.17. CHAP. II. The Spiritual Opening and Application of these Scriptures: VIZ. Psa. 69.12. Neh. 6.6. Joh. 12.19. Joh. 7.47, 48, 49. Joh. 12.10, 11. Acts 15.50. Jer. 7.4, 14. Mat. 7.21, 22, 23. Luk. 18.18. Ezek. 36.20, 21, 22, 23. Isa. 43.25. Numb. 14.12, 13, 17, 18, 19 Psa. 25.11. Tit. 3.5. Jer. 33.6. Isa. 58.2, 3, 4, 5, 6, 7. Joh. 8.42. Joh. 14.6. Heb. 10.29. Isa. 48.17. Job 8.13, 14. Eph. 5.5. Luk. 12.19. Psa. 116.7. Isa. 1.11.15. CHrist is the best thing that ever God sent down from Heaven; Sect. 1 as Christ told Martha, there is one thing needful: But the Pharisees saw no need of him; and though they seem to come to him, yet they would never be quiet till they had sent him out of the world again, as you may see an instance in Mark 15.9, 10, 11. [for Pilate knew that the Chief Priests and the Pharisees had delivered him up for envy:] And the Chief Priests and Pharisees moved the people: This is worth the taking notice of; The Pharisees and the Chief Priests moved the people: Is not this true in our days? Do not those that should teach the people to love one another, rather cause the people to hate one another, by laying foolish and false reproaches upon some; and tell the people that they say, God sees no sin in them; they need not to ask for pardon of sin, Christ hath done all for them, and such like discourse: And it may be, call them Independents that will live under no Government, and then the drunkards of a parish make songs of them, and swear the Kingdom must be rid of them before all be well: And if they be asked how they know all this; they answer, Our Parson said so: Psa. 69.12. and so in Neh. 6.6. There Sanballet chargeth the Prophet with rebellion, and those that were with him: and thus the Pharisees accused Jesus Christ of being a wine-bibber, & a gluttonous man, and a friend of Publicans and sinners, and of coming to break the Law, and to be a Ringleader of Sectaries, as you may read in Joh. 12.19. And the Pharisees therefore said among themselves; Perceive ye how ye prevail nothing, behold the world is gone after him: And they tell the people, they who know not the Law are accursed: and in the mean time they themselves believed not on him who was the Law, and the life of the Law, Joh. 7.47, 48, 49. And thus you see what usage Christ had, and those that followed him: As for instance, Jesus Christ loved Lazarus, therefore the Chief Priests and Pharisees hated him: as you may read in Joh. 12.10, 11. And the Chief Priests and Pharisees consulted, for they are all one, for to put Lazarus also to death, as well as his Master: Now the reason why they did so, was, because many of the Jews went away from them and believed on Jesus. Now who will follow Jesus Christ, must make account to suffer from the stricter sort: and as Paul said, all men have not faith, therefore unreasonable; so all men and women have not the knowledge of Christ, nor the love of Christ in them, therefore unreasonable, though they seem to be zealous: for the devout and honourable women, and the chief men of the City, raised persecution against Paul, for preaching Jesus Christ, Acts 13.50. Thus you may see what hard usage Christ had in the world, and those that he draws after him with the cords of his love. We seem all to profess and follow one Christ and one Religion; and yet we by't and backbite and devour one another: this is strange dissimulation. Sect. 2 But to make good what I did intent to say to the Pharisee, and to the Pharisaical and outside Religion that is in the world; Take special notice of three places of Scripture which I shall name. The first is, Jer. 7.4, 14. All things are as a shadow that passeth away; but Christ is the substance that endureth for ever and ever: therefore trust ye not in your own lying words, saying, the Temple of the Lord, the Temple of the Lord are these; For what profit hast thou in the Temple of the Lord, or in the Ordinances of the Lord, or these, if thou see not Jesus Christ there, and know him by the power of his Resurrection: It is a vain thing to rejoice in the Cabinet when the Pearl is not there. The second place of Scripture is, Mat. 7.21, 22, 23. To be something with Jesus Christ, by way of merit or desert, is the next way for Christ to shut us out of door: Lord, Lord, have we not prophesied, and prayed, and humbled ourselves, and in thy Name have cast out devils? and in thy Name done many wonderful works? Mark the argument that's pleaded; Lord, Lord, have not we done something to lean upon, and as it were with thy help to bring us to heaven? And so that proud Pharisee, in Luk. 18.11, 12. God I thank thee, I fast and pray, and give alms, and I am not as this Publican: and so saith the Ruler, What shall I do to inherit eternal life? Luk. 18.18. Now I will show you the difference betwixt a Pharisee and a true Believer: The Pharisee, or the outside Christian, argues from what he hath done, or from what he will do: But a true Believer argues with the same argument that God himself useth with himself; as you may read in Ezek. 36.20, 21, 22, 23. where the Lord argues with his own holy Name, for to deliver the people that was in bondage; But I had pity, saith the Lord, for mine holy Name, and gave them rest: and so in Isa. 43.25. I, even I am he, saith the Lord, that blotteth out thy sins for mine own sake: Now there is nothing of man that can move God, but God for his holy Names sake moves himself: This is the great argument which the Saints of old have made use of: as for instance, Lord, saith Moses, I beseech thee for thy Name sake, do not destroy this people, but let the power of my Lord be great, that is, let the Name of my Lord be great in showing mercy, Numb. 14.12, 13, 17, 18, 19 And so likewise David argues, Lord, saith he, for thy Names sake, pardon mine iniquity; not but that David knew that his sins were pardoned, but David desires a comfortable and a constant assurance of the pardon of his sin, in his own breast, Psa. 25.11. And so the Apostle speaks, Not by works of righteousness which we have done, but for his Names sake he saveth us, Tit. 3.5. Here I have showed you the difference between a true Believer and a Pharisee, or an outside Christian: Now a true Believer makes the Name of God his great argument, nay more, he calls the Name of God, The Lord his righteousness, Jer. 23.6. But a Pharisee, or an outside Christian, raiseth his argument upon what he hath done: instance that forenamed place, Luk. 18.11. God I thank thee, I am not as other men, I fast and pray and do many things: and so in Mat. 7.22. In thy Name we have done many wonderful works: Now Christ answers, I profess I never knew you, that is, I do not approve of you, depart from me: But why shall we departed from thee? Because you do but seem to draw nigh me with your mouth and with your lips, but your hearts are against me: And ye are they which justify your selus before men, and this you highly esteem, but God knoweth your hearts: for that which is highly esteemed amongst men, is abomination in the sight of God, Luk. 16.15. Now the third place of Scripture which I shall name, is, Isa. 58.2, 3, 4, 5, 6, 7. Now an ignorant zealous man or woman knows not jesus Christ to proceed forth & come forth from God, and to be sent forth from God, Joh. 8.42. to be the Way, joh. 14.6. for lost man to return back again to God. Now Christ is the new and living way, Heb. 10.20. Now mark, all those, that are not in this new and living way, are subject to walk in byways; and like unto a man that is in the water, and likely to be drowned, he will hang upon every thing to save himself; so the jews, for the most part, did hang upon their own performances; and so the Pharisees in Christ's time; and so to this very very day: as for instance in Isa. 58.3. Wherefore have we fasted and done so much, say they, and thou seest not? wherefore have we afflicted our soul, and thou takest no knowledge of us? Now the Lords answer is this; These be but your bodily exercises, and will profit you but little: It is not a form of godliness, but the powerfulness of God's Spirit in you, and that must teach you to profit, Isa. 48.17. Now in the next place you have the Lords description of these outside professors, in these words; Yet they seek me daily, and delight to know my ways: they ask of me the ordinances of justice: they take delight in approaching to God, Isa. 58.2. Now they reply from this, in these words, Wherefore have we humbled ourselves and prayed? why, saith the Lord, your performances which you have woven are but as the spider's web, which shall not be garments to cover you; for you are like unto the spider that leans upon his house, but it shall not stand, neither shall you cover yourselves with your own works, Isa. 59.6. compared with job 8.13, 14, 15. To what purpose is the multitude of your sacrifices unto me, saith the Lord, when you have not faith and love in your inward parts: I delight not in your vain repetitions and lukewarm discourse, it is an abomination unto me, saith the Lord, because they are your Idols, or a false Christ of your own making: if Christ, the Son of God, be not all in all in the heart of a man or woman, than the heart is full of Idols and false Christ's, Isa. 44.16, 17. So the most part of the world are full of heart Idolatry and false Christ's. Beware of Covetousness, Sect. 3 which is Idolatry, Eph. 5.5. And I will say to my soul, soul thou hast much goods, take thy rest; Luk. 12.19. now here is a false Christ, For there is no rest but in Christ, Psa. 116.7. Now it is a good thing to throw down outward Idolatry and Superstition; but in the mean time, if our hearts be as Temples full of Idols and of false Christ's, what have we done? Is not this that which the Lord complains of, and calls it an abomination unto him; and saith, he is weary of their performances; because they bring them, and their prayers, and their civil walking, and their good meaning unto him, and leave Christ behind them? Therefore, saith the Lord, When ye spread forth your hands, I will hid mine eyes from you; yea, when ye make many prayers, I will not hear you: that is, I will not regard you, Isa. 1.11, 12, 13, 14, 15. CHAP. III. The Spiritual Opening and Application of these Scriptures: VIZ. Leu. 10.1, 2. Rev. 8.3, 4. Prov. 15.8. Mark 11.13. Rev. 22.2. Gen. 3.7. Ezek. 16.8. Mark 15.16, 24. Joh. 6.63. Ezek. 36.22. Rom. 8.26. Mark. 10.17, 18, 19, 20, 21. Joh. 14.6. Joh. 4.23, 24. Joh. 1.4, 5. Rev. 3.7. 2 Tim. 3.15, 16, 17. 2 Cor. 3.6. Jam. 3.10, 13, 14, 15, 16. Gal. 5.22, 23. 2 Tim. 1.7. Joh. 5.39, 40, 41, 42, 43, 44. compared with Joh. 12.42, 43. Psa. 50.19, 20, 21, 22. Mat. 5.17. Mat. 9.3, 4. Luk. 7.33, 34. Mat. 12.24, 25. Joh. 5.16, 18. Joh. 9.16. Joh. 18.30. Joh. 11.47, 48. Joh. 12.19. Joh. 15.18, 19, 20. Joh. 18.30, 31. Mark 15.8, 9, 10, 11, 12, 13. Joh. 19.14, 15, 16. Joh. 5.39, 46, 47. Jer. 23.21. Jer. 14.12, 13, 14. Acts 24.2, 5, 6. Acts 19.23, 24, 25, 26. Acts 17.18, 19, 20. Gen. 9.22, 23, 24, 25. Acts 22.22, 23, 24, 25. Revelation 17.7, 9, 12, 13, 14, 15. 2 Thessalonians 2.3, 4, 7, 8, 9, 10, 11. Zachariah 2.7. Zachariah 1.19, 20, 21. Acts 26.11.22.3, 4, 5. Acts 22.3, 4, 5. Acts 26.9, 10, 11. Acts 8.3, 4. Exod. 7.10, 11, 12. 1 Kings 18.21, 22, 23, 24, 25.38. Leviticus 9.24. jeremiah 14.12, 13, 14, 15, 16. Ezekiel 13.10, 11. jer. 6.13, 14. Zach. 10.2, 3. Jer. 23.28, 31, 32. Mat. 24.24. 2 Tim. 3.2, 3, 4, 5. Phil. 1.15, 16. Act. 4.20. 2 Cor. 4.13. Phil. 3.2, 18, 19 3 Joh. 9, 10, 11. Psa. 15.3. Luk. 11.35. NOw to give you the reason of what hath been said of the Pharisee or outside professor, Sect. 1 is this, [God the Father will not accept of any thing out of Christ his Son, or besides Christ] instance in Nadab and Abihu, which took fire, but not from the Altar, and so offered strange fire; And there went out fire from the Lord, and devoured them, and they died before the Lord, Leu. 10.1, 2. Secondly, [Christ is that golden Censer in which the prayers of the Saints are.] Thirdly, [Christ as God is that golden Altar upon which the prayers of the Saints are offered.] Fourthly, [Christ is the first and the only accepted with God, and hath in himself much incense; and in him are all the prayers of the Saints acceptable and sweet before God; and by him alone are all the prayers of the Saints offered up to God as a sweet smelling savour:] Rev. 8.3, 4. Now it is otherwise with a Pharisee or an outside Christian; for they come to God alone by themselves, and bring their prayers, and performances, and good meanings to God without Christ, and leave jesus Christ behind them, and so they offer strange fire, as Nadab and Abihu did: And so likewise they have no golden censer for their prayers, nor sweet incense to offer with their prayers; nor any to offer their prayers upon the golden Altar, but themselves; for they know not jesus Christ, whose place it is to offer up prayers to God: for he is the only accepted of God: and if they seem to know him, yet they will not give him the preeminence in all things: instance in those jews, Rom. 9.31, 32. But as it were by the works of the Law; that is, partly by Christ, and partly by their own works, They would come to God; but to come to God without jesus Christ, is as if the stubble should come to the flaming fire to be agreed: and to come to God with a half Christ, or to be halves with Christ, is plain Popery, for it is to deny jesus Christ the preeminence in all things, as you may read in Col. 1.15, 16, 17, 18, 19 And thus they foolishly strive to be something of themselves, with Christ, in all things that they do; and Christ not to be all in all things for them; but themselves, as it were, to do something of themselves, and so their prayers become as vain babbling, as Christ speaks, Mat. 6.7. for Christ will be all in all things to a man, or else he will be nothing at all to a man: and then, as Solomon saith, The prayers of such a man, and all things that he doth, are an abomination to the Lord; but the prayers of the upright are his delight, Prov. 15.8. because he sees the Son of his delight to be all in them. Sect. 2 Now I shall make a comparison of the Pharisee, and of the outside Christian, which I shall make good by four places of Scripture. And the first place of Scripture is, in Mark 11.13. concerning the Figtree; And Christ seeing a figtree afar off, having leaves, he came, if haply he might find any thing thereon, and when he came to it, he found nothing but leaves: Here are three things remarkable, with relation to a Pharisee or an outside Christian. The first is, Christ sees a Pharisee afar off; he sees into their hearts; he sees them proud afar off; he tells them they are as graves full of rottenness, Luk 11.42, 43, 44. Secondly, Christ comes to the Pharisees, and they reject him, Joh. 11.47, 48, 53. and took counsel together to put Christ to death. Thirdly, Christ finds nothing in a Pharisee but leaves, and these leaves are not for the healing of the Nations, as is spoken of in Rev. 22.2. But rather a bringing in of judgement, and a wounding of a Nation; as Adam and Eve did, by seeking themselves, in eating the forbidden fruit, they brought sin upon the Nations of the world, and so became naked; and they sewed fig-leaves together to hid their nakedness, Gen. 3.7. And this is the Pharisee's way; But I will show you a more excellent way: The Lord God himself made coats of skins for Adam and Eve, and covered their nakedness; and in his goodness said, The seed of the woman, meaning Christ, should spread his skirt of love over them and cover their spiritual nakedness, Gen. 3.15, 21. Ezek. 16.8. And thus much shall serve by way of comparing the Pharisee to the Figtree, that had leaves but no fruit for Christ. The second comparison that I shall make of the Pharisees, is this; They are like to those Soldiers that led Christ away to crucify him; and after they had done, than they did strive for his garments, Mark 15.16, 24. The Pharisees caused Christ to be put to death: and I believe, that there are Pharisees now, that, though they cannot reach the person of Christ, yet they can reach the members of Christ, to kill them in their outward comforts, and in their good name, and in reproaching of them: for if they have done so to the green tree, what will they do to the dry tree? and if they have put Christ to death, they will proceed to put Lazarus to death also, Joh. 12.9, 10, 11. And yet they will strive for Christ's garments; I mean, they will strive for the ordinances of Christ, and seem to take delight in them, as a man doth in his garments; as you may plainly read in Isa. 58.2. And yet they are like dying men, whose garments can neither warm them nor keep life in them: If Jesus Christ be not the life and the heat in all his ordinances, though you lap yourselves about with them, as with a garment; yet you may perish for want of heat: for it is the Spirit of Christ that gives forth heat, and makes men lively: It is the Spirit that quickeneth, saith Christ, the letter profiteth nothing, Joh. 6.63. Jesus Christ tells the Pharisees, that they are miserable and naked: Rev. 3.17. No, say the Pharisees, for we have the ordinances of God and our duties, and these are as garments to cover our nakedness. Now this is a strain of spirit that doth rest upon most people and Ministers; as one may hear in these expressions: Since we have begun these morning Exercises, saith one, God hath given us in 70 victories; but mark what the Lord saith, these victories be but the effects; therefore ascribe not too much to your prayers, but consider the cause; Not for your sakes, O house of Israel, nor for your prayers, be it known unto you, but for mine holy Names sake, are these victories given unto you, Ezek. 36.22. Yet I will be sought unto, saith the Lord. O! Sect. 3 it is a sweet thing to pray, when the Spirit of Jesus Christ teacheth and helpeth us to pray; then we shall set the Crown of praise upon the head of Christ alone; for the Spirit itself helpeth us so to do, Rom. 8.26. But it is a bad thing to set the crown of praise upon the head of our prayers and performances. O that we could do our duties out of love to Christ alone! and than take our hearts and our hands off from them, and have our eyes fixed upon Christ alone, and not upon our duties: for why should we be like the [Hen] that when she hath done her duty, she tells all about her: Simile. The Pharisee seemeth to be much for the praise of God, yet hath but little or no acquaintance with Jesus Christ: Give God the praise, saith the Pharisee to the blind man that was cured, and as for this [Fellow] meaning Jesus Christ, we know not from whence he is, Joh. 9.24, 29. A Pharisee doth not really know Jesus Christ; therefore he doth carnally compliment with Christ jesus: Good Master, saith the Pharisee, what shall I do that I may get heaven? Why, saith Christ, thou knowest the Commandments, and yet thou canst not spell my Name in them; therefore thou art miserable, poor and naked: No, saith the Pharisee, I am not so; for I have observed all those Commands that thou didst bid me, from my youth to this day: Well, saith Christ, I see into thy heart, and that is not right to me, for all that thou hast done, Mark 10.17, 18, 19, 20, 21. And this web, saith Christ, which thou dost trust unto, shall be as a spider's web, and shall not cover thy nakedness; and this staff, which thou dost lean upon, shall be as the spider's house; But it shall not stand; though thou shalt hold it fast, it shall not endure, Job 8.13, 14, 15. Though a Pharisee seem to come to Christ; yet at the same time he doth thrust Jesus Christ away from him. Now the third comparison, Sect. 4 that I shall make of the Pharisee or outside Christian, is this: Now a Pharisee is like unto a Papist in two things. The first is this: A Pharisee is one that seems to worship God zealously, but hath no knowledge of jesus Christ: I bear them record, saith the Apostle, that they have a zeal of God, but not of Christ, Rom. 10.2, 3. and so they are ignorant of the true way which God will be worshipped in, which true way is jesus Christ, Joh. 14.6. I am the Way and the Truth, saith our Saviour: And God is a Spirit, and they that worship him, must worship him in Spirit and in Truth: for the Father seeketh such to worship him, [or inables such] and then they worship him spiritually in Christ jesus, Joh. 4.23, 24. Search the Scriptures, saith our Saviour to the Pharisees, for in them ye think ye have eternal life; and they testify of me: And ye will not come to me, that ye might have life. Now a Pharisee, or an outside Christian, searches the Scriptures, as a Papist searches his beads, by number and by tale, and when they have done, they have not found jesus Christ there: It is a great mistake, and the most, in our days, are subject to this mistake: They think the mere having of the letter of the Scripture, is sufficient for them to have eternal life; [& so in some sort they become Idolaters even with the Scriptures themselves:] What is the Scripture to thee, if thou mistake it? In them ye think ye have eternal life; but thy darkness comprehendeth not the light that shines in them; as you may read in the Gospel of John 1.4, 5. For what is the body without a soul? Or what is the Scriptures to thee, if thou hast not the key of David, to open and unfold them unto thee? Rev. 3.7. Or what is the Word to thee, if thou hast not the Spirit of God, by which it was given, to open the mystery unto thee, that is in it; and then that Spirit will teach thee to profit by the Word, and will instruct the in righteousness, 2 Tim. 3.15, 16, 17. And thou canst not take liberty to sin, as the great outcry goes now in our days: but so much for that. Mistake me not, my advice is to account it a very great mercy to have the Word of God amongst us, but ten thousand times a greater mercy to have the Spirit of the Word among us & our [Teachers:] and then that Spirit would heal our divisions, and shed his love abroad in our hearts, and then we should not by't and devour one another as we do: and this is the crown of Paul's rejoicing, to be made an able Minister, not of the letter, but of the Spirit, for the Spirit giveth life, and worketh love in our hearts, 2 Cor. 3.6. O Lord, Sect. 5 how little of thy sweet and peaceable Spirit is abroad in the world, amongst Ministers and people; if we consider the bitter envying and strife in men's hearts, which is brought forth in contention and reproaching one another. Now I shall speak, as S. James speaks: My brethren, these things ought not so to be, James 3.10, 13, 14, 15, 16. Is this the Spirit of jesus Christ? [No, in no wise:] For the fruit of the Spirit of Christ is love, joy, peace, long-suffering, gentleness, goodness, meekness, temperance, Gal. 5.22, 23. For these gifts the Spirit of God works in the hearts of the Saints, as the Apostle speaks: For God, saith he, hath not given us the spirit of fear, and of error, and heresy, and division; but of power, of love, and of a sound mind, as you may read, 2 Tim. 1.7. You Pharisees, saith our Saviour, you search the Scriptures, but ye will not come to me: For how can ye believe in me, when ye receive honour one of another, John 5.39, 40, 41, 42, 43, 44. compared with John 12.42, 43. and you shall find, that not to be of the Pharisees simple judgement, one shall have no place amongst them, no not so much as to be the Beadle of a Ward: not to be one in their way, is as much as to be put out of their Synagogue: as for instance in the blind man, And they cast him out, john 9.32, 33, 34. And so you may instance in Lazarus: But the Chief Priests consulted, that they might put Lazarus also to death: For he was a cause that the people went to meet jesus Christ, as you may read in the Gospel of John, Chap. 12. Vers. 10, 11, 18, 19 Have not we many chief Priests and Pharisees now in our days, as well as there were in Christ's time, that sit and consult against their brethren? as you may see in John, Chap. 11. Vers. 47, 48. Instance, if you will, in Mr [Edwards] a mighty man in the Scriptures, and yet hardly knows Jesus Christ, like to Nicodemus, Joh. 3.1, 4. He is something like to [Tertullus] too, who disputed maliciously against Paul; a notable Orator, and one that had learned a leaf past grace; and could talk nimbly, but to little purpose; as Mr [Edwards] doth: read Acts 24.1, 2, 5, 6. But now if Mr [Edwards] had an ear to hear what the Lord saith, he would tremble: Thou givest thy mouth to evil, saith the Lord, and thy tongue frameth deceit: Thou sittest and speakest against thy brother; thou slanderest thine own mother's son: Mr [Edwards] have you not done these things? doth not your conscience accuse you yet? The Lord will reprove you: Mr Edward's, consider whether you have not forgot God? read Psa. 50.19, 20, 21, 22. Mr Edward's, I shall refer you to one place more. Have you heard of the doctrine of jesus Christ? Now the doctrine of Christ is, First, For Information; Without me, saith Christ, ye can do nothing pleasing to God, Joh. 15.5. Secondly, It is for Exhortation to you, Mr Edward's; beware of being like to the Scribes and Pharisees, Mar. 12.38 which neither loved Christ nor his followers. Mistake me not, I am no favourer of Sectaries; yet I can, with patience, look upon them till God doth change their hearts. In the third place, I advise you not to be like an unskilful man, to pluck up the wheat in stead of tares. And in the fourth place, Beware of being like unto the Scribes and Pharisees, in loving to be chief, and to have the uppermost places, and to have domination; and beware that you be not like the Pharisees and Lawyers, that load men with burdens grievous to be born; and for a pretence make long prayers, and so devour widows houses; that is, you oppress the weak and poor, by your power and selfseeking: Read, if you please, Mark 12.38, 39, 40. and Luke 11.44, 45, 46. Master [Edwards] be not angry with me for quoting these Scriptures unto you; for they are the words of our Saviour to the Pharisees and to the Lawyers; and they were as wise men as yourself [Mr Edwards] and as zealous; read Joh. 5.16, 17, 18. and yet they made no conscience in seeking to kill Jesus Christ; as you do not, under the name of Sectaries, to kill the Saints in their good name, and in their reputation, by your reproaches which you lay upon them; and than you call for the Magistrate to punish them and imprison them: But God hath given the Parliament wisdom above such spirits as you are, [Mr Edwards] for to restrain you, or else what is it that you would not do? [and so the chief Priests and Pharisees likewise were very skilful in clothing Jesus Christ with a filthy garment of their reproaches; and then they made the people out of love with him; and than Barrabas must be let lose, and Christ must go to suffer:] As for instance in their reproaching of Christ: The first is this, They thought Christ was come to destroy the Law, Mat. 5.17. The second is this, They said Christ was a Blasphemer, Mat. 9.3, 4. The third is this, They said Jesus Christ was a gluttonous man, & a wine-bibber, and did resort to ungodly men, and to sinners, Luk. 7.33, 34. In the fourth place, They said that Christ was a Conjuror; This fellow, say they, doth cast out devils by Beelzebub the prince of devils, Mat. 12.24. In the fifth place, They accounted Jesus Christ to be a breaker of the Sabbath, and a lose fellow; for which they did persecute him, and sought to kill him, joh. 5.16.18. joh. 9.16. joh. 18.30 In the sixth place, They thought Christ would give liberty to sin; and this they said, tempting him; Moses, in the Law, commanded us that this woman should be stoned for the act of adultery, but what sayest thou? And thus the subtle Pharisees sought whereby they might have something to accuse Jesus Christ of, [as Mr Edward's doth his members;] Joh. 8.3, 4, 5, 6. In the seventh place, The chief Priests and the Pharisees took counsel against Jesus, and said, What do we? For this man with his new doctrine and his new light, will draw all men after him, and then we shall lose our places, Joh. 11.47, 48. In the eighth place, the Pharisees consulted among themselves against Christ, and said, Perceive ye how ye prevail nothing, [Behold, the world is gone after him] he will increase, and we shall come to nothing, if we let him alone, Joh. 12.19. Is not this your clamour [Master Edwards] against those that will stand, Sect. 6 when you shall fall? In the ninth place, Here you may see the base esteem that most in the world have against Jesus Christ, though they seem to profess Religion: [it appears in this] that they hate those which Christ loves; not directly as those that Christ loves, but under some notion, as the Pharisees persecuted Christ, not as Christ; but under some notion; as a Conqueror, or as a Blasphemer and a lose Fellow, and a Sectary, or one that did draw the world after him; [and so the world doth not hate men, as members of Christ, but under some notion, as Independent, Antinomian, Separate, Sectary, or a Troubler of the State: and so they will do them all the hurt they can, though they speak them fair to their face:] now the ground of all this hatred is, They hate Jesus Christ first,] as Christ himself speaks, If the world hate you, [ye know that it hated me before it hated you] Joh. 15.18, 19, 20. Now Master Edward's, if you will come in, and give your vote, with the High Priest, and Pharisees, and people, against Christ, come in; but that I suppose you will not do: But the Pharisees had incensed the people against Christ; And they all cry out to Pilate, If he were not a Malefactor, we would not have delivered him up unto thee, Joh. 18.30, 31. Here you may see the reproaches and mockings which Christ did bear. Mr Edward's, I would desire you to take notice of the spiteful behaviour of the [Chief Priests] and the people, whom the Chief Priests [had moved to call for Barrabas, a murderer, to be let lose, and Christ, our Saviour, to be crucified] For Pilate knew that the chief Priests had delivered him to be crucified for envy, read Mark 15.8, 9, 10, 11, 12, 13. And Pilate said, Behold your King: But they cried out, Away with him, away with him, crucify him: Pilate saith unto them, Shall I crucify your King? The chief Priests answered, he is none of our King; and thus you may see their blindness, Joh. 19.14, etc. Mr Edward's, I shall crave leave to ask you one question, and that is this, What is the reason that the chief Priests, and the Pharisees, and Lawyers were so blind concerning jesus Christ? They had the Scriptures of the Prophets, & they did testify plainly of Christ; as Christ himself speaks, joh. 5.39, 46, 47. But they had but the letter of the Word; and to deal plainly, Mr Edward's, A question. I think you have no more: They had the letter of the Word, but they had not the life and spirit of the Word: therefore they could not see jesus Christ, though he was amongst them; nor love him, because they had not the love of God in them. M. Edward's, Is not this your case? You have the letter of the Scriptures, and you say that you are a Minister of Christ; and by this rule the jesuits and Friars, and the learned Doctors of Rome, and the Pope, and all the false Prophets in the world, are Ministers of Christ; but these run, and the Lord hath not sent them: [M. Edwards] I ask the question: Have not you done so? Consider what God saith, I have not sent these Prophets, saith the Lord, yet they ran: I have not spoken to them, saith the Lord, yet they prophesied: read jer. 23.21. Beware of false Prophets, Sect. 7 saith our Saviour, which seem to be like sheep, Mat. 7.15. Act. 20.29 but would have an iron mace in their hand to drive the sheep of Christ withal; [as some have the black rod in their mouths, to spot the sheep with their reproaches, and make them odious in the eyes of all men:] Instance in that simple book, that libelling book of M. Edward's called the Gangraena, pag. 61. and 172. There are false Prophets now, and false Ministers; as you may read, 2 Pet. 2.1. Beware M. Edward's: Some call them dissenting brethren, whom you despise and reproach, and upbraid, because the hand of God hath sent the pestilence into their house; and another with his eyes being picked out with a pike in the streets. [M. Edwards] I did ask you, if you would give your vote with the chief Priests and Pharisees against Christ: but I did suppose that would be too gross for you in these days: but now I know you will come forth; nay, you are come forth to accuse your brethren, though unjustly: And now [Master Edwards] Try if you be not a Minister or an Orator like unto Tertullus that disputed against Paul that was a true Minister of the Gospel; read Acts 24.2, 5, 6. Or like unto Demetrius, who could not agree with Paul's way because he was like to lose his gain, read Acts 19.23, 24, 25, 26. And so likewise you do, as those in Acts 17.17, 18, 19, 20. If they cannot walk by your dark light, than you cry out of this new doctrine and this new light: The chief Priests and the Pharisees moved the people to envy against Christ: Mr Edward's, do not you move the people to envy the members of Jesus Christ? I ask you the question, it is plain, you have spoke very ill of some by name, instance in [Mr Bacon, M. John Goodwin, M. Henry Burton, M. Holmes, M. Burroughs, M. Greenhil, M. Peter, M. Walden, and divers others, both public men and private;] But God will cause these men to grow in favour, when the world shall see your folly and emptiness: Mr Edward's, consider that it was a sin in Ham, that he did not cover his father's nakedness; nay, it was a double sin, to declare his father's nakedness: he went and told his brethren; and this was a sin in Ham, as well as it was a sin in Noah to be drunk: But mark, M. Edward's, Noah's sin was forgiven him, but Ham was cursed for his sin: read Gen. 9.22, 23, 24, 25. And are not you, M. Edward's, like unto those in the Acts, that cried out against Paul, when he had spoken of Jesus Christ? And do not you so cry out, Mr Edward's, against these men, saying, Away with such fellows out of the Kingdom, for it is not fit that they should live amongst us? read Acts 22.22, 23, 24, 25. And in your tenth head, you charge them, under the name of Sectaries, with hypocrisy, under pretences of piety and holiness, pag. 61. [M. Edwards] do not these ten heads, which you have laid down to accuse your brethren, though falsely, come forth from you, like unto those ten horns which came out of the seven heads, and these seven heads are seven mountains; and this is the mystery of the woman, and of the beast that carried her: Read Rev. 17.7, 9, 12, 13, 14, 25. The Lord teach us to know this mystery and a false Prophet; for there is a mystery of iniquity, as well as of godliness, as the Apostle speaks in 2 Thes. 2.2, 3, 4, 7, 8, 9, 10, 11. Now in the next place, M. Edward's, Are not your ten Heads, which you have produced in your 61. page, like unto the horns which the Prophet Zechariah speaks of; and will you push the Church with these horns, and scatter Israel and judah? Here you may see a power that did scatter Israel: or here you may see a mountain of power that will scatter Israel: But who art thou, O great mountain? before Zerubbabel, that is, before jesus Christ, thou shalt become a plain, Zech. 4.7. For the Lord hath showed me four Carpenters, saith the Prophet: Then said I, What come these to do? And he spoke, saying, These are the horns which have scattered judah, so that no man did lift up his head: [but these are come to fray them, or to cut them off, and to cast out the horns of the Gentiles, which lift up their horn over the Land of judah to scatter it, Zech. 1.19, 20, 21.] This was the Prophet's glorious vision concerning the power of Christ, which is not by might nor by power, but by the Spirit of our Lord jesus Christ. And he shall bring forth the head stone of Reformation in the hearts and spirits of men, and then we should serve one another in love, and rejoice with shoutings, crying, Grace, grace unto it, Zech. 2.6, 7. Mr Edward's, I think you are but little, or nothing at all acquainted with these sweet workings of the Spirit of Christ: But with the former places, which I have named, I think you are very skilful, because you give your mouth to reproaching; and your tongue is like unto a horn that gores your neighbours and brethren; and this you do, as it were, out of zeal, pushing the members of Christ up and down; like unto Saul, Being exceedingly mad against them, he persecuted them even unto strange cities, Acts 26.11. Acts 22.3, 4, 5. And yet for all this [Mr Edwards] you say you are a Minister of Jesus CHRIST; which seemeth very strange. But, Mr Edward's, Sect. 8 I pray you from whence had you your ministerial gifts? I believe you will say either from Cambridg or Oxford: and there you learned your Arts, and the Tongues; and you can talk of the [Fathers by rote;] and by your Logic you mistake, and call white black, that is, you call Truth Error. Mistake me not; I highly prise the use of Tongues and all humane Learning, in its place; but this will not prove you to be a Minister of the Gospel, but only a Minister of men, and so sent out from amongst men: The Lord teach the people this mystery: [Saul was a Minister of the Gospel, if this rule be true, before he knew jesus Christ and the Gospel: for he had all humane Learning, and yet was no Minister of the Gospel, as he himself confesseth: I was brought up, saith he, at the feet of Gamaliel, a learned Rabbi, and taught according to the perfect manner of the Law of the fathers, and was zealous towards God, as ye all are this day: And I persecuted this way unto the death, binding and delivering into prisons both men and women: [as also the high Priest doth bear me witness,] read Acts 22.3, 4, 5. Acts 26.9, 10, 11. Acts 8.3, 4. [And thus you may see what it is to be a Minister sent out only from men:] A Minister sent out from men [is a Minister of Terror] and [not of Tenderness,] a Minister of the Law and not of the Gospel: a Minister of the Letter and not of the Spirit. And so likewise in the next place; Ministers sent out only from men, may be able externally to prophesy and to work miracles, as those Ministers do that are sent out from God; as for instance, the wise men of Egypt did cast down their rods, and they became serpents, in like manner as Aaron's rod did; but Aaron's rod had the preeminency, Exod. 7.10, 11, 12. And so likewise, Ahabs false Prophets externally did the same things that the true Prophet of the Lord did: These false Prophets did choose one bullock for themselves, and cut it in pieces, and laid it on wood, in like manner as Elijah the true Prophet did; [but they had no heavenly fire:] but Elijah the true Prophet called on the name of the Lord, and he was answered by fire from heaven; but the false Prophets had no answer from Baal: Therefore they were mad before the Altar: and the God that answered by fire, he was God: read 1 Kings 18.21, 22, 23, 24, 25, 26, 27, 28, 29, 38. Levit. 9.24. And thus you may see how far the false Prophets may go in external performances; they may run when God doth not send them, Jer. 14.12, 13, 14, 15, 16. and so seduce the people, Ezek. 13.10, 11. and heal the hurts of the people slightly: And this they do, in setting the old Adam up without the strength of the new Adam, Jer. 6.13, 14. And for this the Lord calls them idols, speakers of vanity, diviners, false dreamers, that comfort in vain, Zech. 10.2, 5. And use their tongues, and say, the Lord he saith; but this doth not profit the people: The Prophet that hath a dream, let him tell a dream; and he that hath my Word, faith the Lord, let him speak my Word faithfully: What is the chaff to the wheat, saith the Lord? Jer. 23.28, 31, 32. Take heed [M. Edwards] the false Prophets are like unto chaff, [but the true Prophets are like unto wheat:] The Old Testament declares that the false Prophets ran up & down amongst the true Prophets: [Consider those Scriptures forenamed.] And shall we think to be free now in the time of the Gospel? No, saith our Saviour, There shall arise false Christ's, and false Prophets, Mat. 24.24. and they will have a show of godliness, like the Pharisees, but they cannot see the power of it, and so they become proud and covetous, false accusers, fierce, despisers of those that are good, striving after high matters, loving of pleasures and profit: read 2 Tim. 3.2, 3, 4, 5. M. Edward's, I pray you mistake not yourself in the application of these few lines; for these are perilous times: for some indeed preach Christ out of envy and strife: and those that preach Christ thus, have it by Art and not by Grace, Phil. 1.15, 16. And thus a natural carnal man may preach Christ, having the common gifts of the Spirit, which are common to all men, as the Arts and the Tongues, which may be learned at Oxford; [and then the help of a great Library, and a good pen, and sit at it all the week, and then a good memory, and then a fluent tongue, & then such a man may talk of Christ an hour or two together; but I suppose this is not preaching;] if it be, we have great store of it now in our days: And those men, that so preach, are subject to speak evil of those that preach Christ out of good will: [To preach Christ out of good will is a saving gift:] And such men cannot but speak the things which they have seen and heard, Acts 4.20. Now true preaching is to believe: We having the same spirit of faith, saith the Apostle, therefore we speak, 2 Cor. 4.13. though we be evil spoken of, and upbraided with new doctrine and with a new light. M. Edward's, are not you guilty of this clamour? and I fear others besides you are. But I remember a caution that the Apostle gave to the Philippians; Beware of evil workers, saith he, who boast of the letter and of the outsides of Religion, and yet are enemies to Christ; for they mind earthly things, Phil. 3.2, 18, 19 as profit and preeminence. [M. Edwards] I pray you be not like unto [Diotrephes,] who loveth to have the preeminence among them, & receiveth us not, saith the Apostle: But when I come, saith the Apostle, I will remember his deeds which he doth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, but speaketh evil of them, and forbiddeth them that would receive them, and casteth them out of the Church: read 3. Epistle of Joh. 9, 10, 11. M. Edward's, I shall take leave of you now: I shall speak of you again: only I shall present you with two cautions. The first is, Fellow not that which is evil, and take not up a reproach against your neighbour to do him harm, Psa. 15.3. The second is, Take heed that the light which is in you, be not darkness, Luke 11.35. CHAP. IU. The Spiritual Opening and Application of these Scriptures: VIZ. Rev. 2.17.2.2. Cant. 2.8. John 10.4, 5, 27. 1 Cor. 2.10, 11, 12, 13, 14, 15, 16, joh. 14.10, 11, joh. 17.21, 22, 23, 14. Eph. 1.3, etc. Lu. 7.44, etc. Psa. 1.2. Psa. 66.16. 1 Pet. 2.5. Joh. 2.20, 27. Act. 2.17, 18. Joel 2.28. 2 Tim. 3.15, 16, 17. Joh. 3.2, 3, 4. Mat. 21.16. Psa. 8.2. 1 Thes. 5.21. 1 Joh. 4.1. Col. 4.17. Gal. 5.1. 2 Cor. 11.19, 20. Colos. 2.18, 19 1 Pet. 5.2. 1 Cor. 5.4, 12, 13. Mat. 18.17. 1 Cor. 5.13. Mark 9.35. 1 Cor. 7.23. Prov. 6.16, 19 Rom. 14.5.23. 1 Thes. 2.7, 8. 2 Cor. 1.24. Act. 15.5, 10. Joh. 11.47, 48. Luke 22.24, 25, 26. john 13.15. 1 Pet. 5.1, 2, 3. Psal. 133.1, 2. Gen. 13.8. Isa. 49.15, 16. jer. 32.40, 41. Gen. 42.36. Acts 27.22, 23, 24. Eph. 5.32. Gen. 30.27. Gen. 37.19, 20, 21, 22. Gen. 42.21, 22. Gen. 45.3, 4, 5. Gen. 50.20. Gen. 45.27, 28. Mat. 23.24, 25. Luke 17.20. Mat. 23.23. jer. 7.4. Mat. 25.8, 10, 11, 12. Gen. 45.24. 1 Thes. 5.21. 1 Pet. 4.10, 11. 1 Cor. 6.5, 6. Mat. 15.14. Isaiah 2.2, 3, 4, 5. Matthew 10.9, 10. Luke 10.4, 5, 6, 7, 8. Matthew 6.31, 32, 33, 34. Luke 22.22; 25, 26. Matthew 26.47, 48, 49, 50. Luke 11.45, 46, 52, 53, 54. Matthew 26.3, 4. Ephesians 4.22. Psalm 31.11, 13. Psalm 35.13, 14, 15, 16, 19, 20. Acts 14.22. Luke 18.9. john 8.41, 42. john 9.16, 29. john 2.3.11.47, 43. john 12.10, 11, 19 THere is great contending, Sect. 1 now in our days, how one should know who are the true Ministers of the Gospel. Ans. But they who have an ear to hear what the Spirit of God saith unto the Churches, Rev. 2.17. are enabled by the spirit of Christ, in some measure, to try them, which say they are Apostles and are not, and have found them liars, Rev. 2.2. The Church of Christ only knows the voice of Christ: It is the voice of my beloved, saith the Spouse, Cant. 2.8. My sheep hear my voice, saith Christ, and a stranger they will not follow, for they know not the voice of strangers, and will flee from them, john 10.4, 5, 27. Here is the report that Christ gives of his sheep, which holds forth a sufficiency in them by his holy Spirit, to try the messages that the messengers or ministers of the Gospel do bring unto them, [and that by a divine authority. Now here will arise an Objection: and that is this: Object. Can an unlearned man try the Doctrine of a learned man? Ans. Sol. Yes, for the doctrine of Christ is spiritual, though it may be delivered literally, or in the letter, and so it may be as a Cabinet sealed up to him that carries it or delivers it: [But an unlearned man may have, and hath the key of David, that is, the Spirit of God, to teach him the mystery] when the learned man may have but the history: There is no man in the world, though never so learned, so able as the Saints are. Are true Believers to give out the spiritual meaning of the Word of God? [It is true indeed, learned men may take up the Truth as other men lay it down, and so they may talk of it. But the believing man, Sect. 2 the new man, he is the only man, for he hath the Truth, and he can declare the Truth; [for the Spirit of God doth teach him:] read 1 Cor. 2.10, 11, 12, 13, 14, 15, 16. The believing man is the only man, for these Reasons. The first is, God is in Christ, Joh. 14.10, 11. The second is, Christ and God is in every true Believer: I in them, and thou in me, saith Jesus Christ, Joh. 17.21, 22, 23, 24. The third is, Every true believing man and woman were in Christ before the world was; and as soon as they came into the world, they went astray, and then were accepted again in the beloved, that is, in Christ; they have Redemption through his blood, the forgiveness of all their sins, at once, and not by piecemeal: and this is to the glory of free grace. O, there is nothing in the world that can cleanse the world of taking liberty to sin, but only free grace! read Eph. 1.3, 4, 5, 6, 7, 8. A great sinner once made a true believer; such a man and woman, is the only man and woman that can magnify free grace. Marry Magdalen, a great sinner, was overcome by the free grace of God in Christ; and then she washed Christ's feet with tears, and kissed his feet, and anointed them: [Free grace begets much love,] Luk. 7.44, 45, 46, 47. And so Paul, a great sinner; Blessed, saith he, be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ. [Jesus Christ is a Saints spiritual magazine for free grace: but if I speak of the things, I shall have the name of Independent or Antinomian put upon me,] which is to me a small thing. In the next place, Sect. 3 a true Believer is the only thankful man: Blessed be God, saith Paul, for his free grace. Secondly, The man in Christ is the most able of all men for to try the doctrines that men bring, whether they be of God or no: for a man in Christ is blessed with spiritual blessings in Christ; and he tries the doctrines of men, whether there be any spirituality in them or no; because he himself is exercised therein day and night, Psa. 1.2. Thirdly, A true Believer in Christ is able to declare the truth to others, and that out of experience; Come, saith David, I will tell you what God hath done for my soul, or in my soul, Psa. 66.16. Here you may see the ability and the authority of the members of Christ, which is the Church of Christ. Now for the abilities of the Saints there are degrees, some more able to try the doctrines of men, and some less able; and so some are more able to declare the truths of God to others, and some are less able, as it pleaseth God to bestow his gifts to men. Now the reason or ground, why, or how they come to be thus able? Ans. They are built upon Christ a spiritual house, an holy Priesthood to offer up spiritual sacrifice, acceptable to God by Jesus Christ: read 1 Pet. 2.5. And so likewise they have that unction from the holy One, that is, from God in Christ, and that abideth in them, and teacheth them above all the teaching of men: read 1 Joh. 2.20, 27. and by that they come to know the mind of God in Christ, 1 Cor. 2.16. And so it comes to pass, now in our days, that there is a beginning to fulfil the promise, which hath been spoken of long ago; I will (saith God) in the last days, pour out of my Spirit upon all flesh; and your young men, and your maidens, shall be able to declare the Truths of Jesus Christ to all that are about them, Act. 2.17, 18. Joel 2.28. It may be to more profit than those that are called their Teachers; and at this the world is angry; and says, that boys and girls, now adays, are become wiser than their Teachers: It pleased God to instruct Timothy from a child to know the holy Scriptures, and to know the mind of God in Christ therein, 2 Tim. 3.15, 16, 17. when the old zealous Nicodemus' know but little of God, and nothing of Christ, though they have the holy Scriptures before them: read joh. 3.2, 3, 4. But out of the mouth of babes and suckling's God doth perfect his praise: and they, for the most part, speak so, as though they had, by experience, tasted of the sweetness of the grace of God in Christ: read Mat. 21.16. Psa. 8.2. Now by these few lines you may take notice, That none but those that know the voice of Christ, whether young or old, are able to try the doctrines of those that say they are the Ministers of the Gospel. Secondly, All those that are thus enabled, have a divine right and authority to try the doctrines of men. The Church hath liberty from God to try their Officers before they trust them: [Prove all things; hold fast that which is good, 1 Thes. 5.21.] Secondly, Believe not every spirit, but try the spirits, whether they are of God; because many false Prophets are gone out into the world, 1 John Chap. 4. Vers. 1. Thirdly, The Church ought to admonish their Pastor and their Officers; for the shepherd may err, as well as the sheep may go astray: Therefore saith the Apostle to the Church of the Colossians; Bid Archippus take heed to his ministry, Col. 4.17. I shall now, in the next place, Sect. 4 crave leave to speak a word or two for the liberty of the subjects of the Kingdom of Christ; I mean the Church of Christ; which doth consist of believing men & women: I desire that they did know the liberty wherewith Christ hath made them free, than they would not gladly suffer men to bring them into bondage and devour them; then they would not be glad of men that do exalt themselves and so entangle them with a yoke of bondage: [but you that believe stand fast in the liberty of Christ, and for the liberty of Christ with meekness of spirit,] Gal. 5.1. 2 Cor. 11.19, 20. And beware lest any man spoil you through Philosophy and vain deceit; and let no man beguile you of your liberty nor of any part of it, [but hold fast Christ your head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God,] Col. 2.8, 18, 19 And consider those that you have given power to rule amongst you, I mean, your Ministers and your Church-Officers; for they are as servants to the Church: but it is an honourable service, if they rule well; [but beware they do not rule over you with constraint,] read 1 Pet. 5.2. and with a vast and unlimited power, and then put the name of Divine Right upon it; and so, by that means, they come to overpower the Church, which called them only to advise. The Ministers and Church Officers have not power, as of themselves, but the Church giveth them power, and hath power over them, even to put them out from amongst them, if they walk disorderly, as some in our days have done; When ye are come together, saith the Apostle to the Church of the Corinthians, put away from among yourselves that wicked person: and if that wicked person, then by the same power, the Church may put away from among them either Minister or Church-Officers, if they walk contrary to sound doctrine; 1 Cor. 5.4, 12, 13. The Bishops of late memory pleaded a Divine Right for what they did, and so they made fools of men and women; they made fools of women, in causing them to come covered with white vails through the streets, to be churched, as they call it: and they made fools both of young men and of old, in making them to sit bareheaded an hour or two together to hear their divine Service, as they call it; and they durst not be covered in their unsanctified presence: And so likewise they made fools both of men and women, in compelling them to come up to the Rails, and to fall down upon their knees, to receive the Sacrament; and this they did for decency and for uniformity, as they said: and so they made fools of the poor, that some of them were fain [to sell their pot to them their tithes:] And is this Divinity? Here you may see how these men were subject to err; Sect. 5 and are not we in the same condition now in our days? Have not we them that plead for divine Right? [And time was that these men, or the most of them, were the Bishop's servants in observations, and now I think they will be our Masters.] But let me, which am the least among all the sons of men, advise a little with you, and let us consider well what is Divine Right, and how far it doth extend, and whether it doth belong to the Clergy alone, and not to the people; or whether it doth belong to the people, as well as the Clergy; and whether the people, in particular Congregations or Parishes, have not power to call to account either Minister or Church-Officer that walks contrary to sound doctrine, and depose them and put them out of their places, if need so require, with the advice of moderate men; I mean those honourable Commissioners, who could have no place among our rigid Clergy. Let me, I pray you, once more give you advice; when you truly know what Divine Right is, then yield subjection unto it: nay, I know you that fear God, it is your delight so to do: and as for your Ministers and Church-Officers, they ought to be in subjection to the Church; for the Minister and the Church-Officers are not [the Church,] but members of the Church, and the Church calls them to be Officers, and gives them power to officiate in their places: Therefore they that call are greater than they that are called: I speak of an outward call; and this is the Churches Divine Right, and no no particular man's right. Apply yourselves to the Church, saith our Saviour, and if he neglect to hear the Church, the Church hath power over him, read Mat. 18.17. 1 Cor. 5.13. And so likewise, if you have any that would be great over all, let him be servant unto all, saith our Saviour, Mark 9.35. The Church of Christ knows the voice of Christ, and the mind of Christ; therefore they are able to discern the inward endowments of a Minister. The multitude of this Kingdom take all upon trust, and cry out, O! he is a brave scholar, he is a great learned man; and so they swallow down all, without any dislike at all Now you that are the freemen of Christ, endeavour to know the freedom that Christ hath purchased, even with an unvaluable price; and be not the servants of men; for ye are bought with a price, 1 Cor. 7.23. I shall now set forth three paths: and those that walk in them. I think they are not like unto the Ministers of Jesus Christ. The first is this: There is much talk, now adays, in public, of those that creep into houses, and lead captive silly women: [But I think never any crept more into houses, than those that would have had two shillings and nine pence in the pound: and so likewise those that labour, in the first place to make sure their tithes unto themselves, which both City and Country complain of: I ask the question: Do not these creep into houses, and lead captive silly men as well as women?] Mistake me not; it is fit that those that be Ministers of the Gospel indeed, should have means to live on; that they and theirs may live comfortably in this world, yet the people ought to be free, and not constrained. The second path is this, He that soweth discord among brethren, his way is an abomination to the Lord, Pro. 6.16, 19 I ask the question: Do not many of our Ministers walk in this way? O, it would be a sweet thing, if our Ministers were men of peace! and would labour to make peace among the people; but I think they are unfit men, because they cannot agree among themselves, many of them. The third path is this: Those that bind heavy burdens, and lay them upon men's consciences; such men are hinderers of a Christians joy and faith, for a man ought to be persuaded in his own heart; For whatsoever is not of faith, is sin, Rom. 14.5, 23. And such Ministers as compel men's consciences, are not like the true Ministers of the Gospel: For Paul proved himself to be a Minister of the Gospel, in these words, [We were gentle among you, even as a nurse cherisheth her children; and ye are dear unto us as our own souls, and this is the language of the true Ministers of the Gospel, 1 Thes. 2.7, 8. And as for us, saith the Apostle, we have not dominion over your faith, but are helpers of your joy; for by faith ye stand; read 2 Cor. 1.24. We have an old Proverb amongst us, Sect. 6 The child fears the fire: We are newly come out from Prelacy, and from the High Commission Court of bondage, which was at Lambeth house, where the Bishop of Canterbury did sit and impose an Oath upon men's consciences; and if they did scruple at it, than he did send them unto a reverend Divine, as he said, who did live in London, Dr Gouge. Dr Gouge by name; and he said, he would resolve them of the lawfulness of it; and if they could not be resolved by him, than they were sent to prison, except they would take that hellish Oath to accuse themselves: But I hope it will not be so now; yet this man is one that would sit at the stern of our Reformation: But I hope he and the rest of our Learned, will not strive for preeminence or domination, as Diotrephes did over the Church of Christ, read 3 John 9, 10. I desire likewise that there may be no fierceness of spirit in our Ministry or Ministers, to command by force, or to compel by violence, and so put a yoke upon the people of God, which neither our fathers nor we were able to bear; and thus the Apostle complains of a sect of Pharisees, that would have commanded the Church, by force, in his time, Acts 15.5, 10. [And so likewise the chief Priests and the Pharisees cried out against Jesus Christ, that there might be some speedy course and strict way considered of against him and his followers, for they were Sectaries, and would draw the people after them, and spoil their Kingdom;] and then the Romans would come and take away both their place and nation, Joh. 11.47, 48. Now if those that profess themselves to be the Ministers of the Gospel, desire to be great either over men's persons, or over men's consciences, let them well consider these two or three places of Scripture. The first is this: Our Saviour calls his Disciples, and tells them, The Kings of the Gentiles exercise Lordship over one another; and they that are great in authority are called Benefactors: And thus the Disciples, though they were with Christ, had foolish thoughts about greatness; but, saith Christ, it shall not be so amongst you, for ye are brethren, and I have given you an example that ye should go before one another in holiness and meekness of spirit: But he that will be greatest among you, let him be as the younger, and he that is chief, as he that doth serve, Luke 22.24, 25, 26. John 13.14, 15. Mark 10.42, 43, 44. The second place of Scripture is that in Peter, where the Apostle doth exhort the Elders of the Church, or the Ministers of the Church, to feed the flock of God gently, and not by constraint; neither to be as lords over God's heritage, or lordly against them, but to be as ensamples to the flock in all humility and love, 1 Peter 5.1, 2, 3. Now I shall desire, Sect. 7 with all humility and tenderness of affection, to speak a word in season, both to Ministers and to the people; Live in peace one with another, and have fervent love among yourselves; the which you shall be able to do when God doth shed his love abroad in your hearts; and these alone will heal our divisions, and put an end to our strife; and this will be amiable when our eyes are opened: For which consider these three places of Scripture. The first is this, Behold, saith the Prophet David, how good and how pleasant it is, when brethren dwell together in unity: It is like the precious ointment: It is like the smell of a pleasant field, Psa. 133.1, 2. The second place of Scripture is that of faithful Abraham, whose faith wrought by love; for Abraham said unto Lot, Let there be no strife, I pray thee, between me and thee, and between my herdsmen and thy herdsmen, [for we be brethren, Gen. 13.8.] Now those that would have some speedy course taken against their brethren, and so put them to grief, are not like unto faithful Abraham, but they are like Esau against Jacob; and in this they are like the Pharisees against Jesus Christ. The third place of Scripture is this, concerning Joseph, who was a type of Christ: Joseph gave gifts to all his brethren, but to Benjamin he gave double: God gave large gifts unto Joseph, and that was the ground why his brethren hated him, and called him dreamer, as you may read, and so they fought to slay him: Take heed ye sons of Jacob, do not think evil against Joseph, nor against Benjamin: but if there be any amongst you that is like unto Reuben, harken to him: for Reuben would have preserved Joseph from the rage of his brethren, but he could not; yet consider once more, Joseph hath his Benjamin, and Jesus Christ hath his Benjamins, and loves them, and hath engraven them upon the palms of his hands, Isa. 49.15, 16. Take heed, ye sons of Jacob, what ye do against your brethren: and be not like unto the world, which cry out for some speedy course to be taken for the suppressing of their brethren; but it is under the name of Sectaries: and so they cry out, that they may be declared against, and then they may have something to proceed against them for: But I will tell you what I think; that many of those that are so far out of your affections, are as Benjamin when his father Jacob named him, sons of the right hand; Benjamins that Jesus Christ loves, and will rejoice over them to do them good, Jer. 32.40, 41. Now you that think you do God service, when you put your brethren to grief, and speak harshly against them, because they are not of the same mind with you: Consider what Jacob said, Joseph is not, and Simeon is not, and now ye will take Benjamin away: [I cannot bear this:] all these things are against me, saith Jacob unto his sons. The irons have entered into Joseph sides in the Prelate's time, and Simeon was bound up in prison, and will you now take Benjamin from me, Gen. 42.36. and send him into a far Country, or else put him to grief at home? Consider Lot, he being in Sodom, it could not be destroyed for his sake, whilst he was there: And so likewise consider whether your zeal be according to knowledge, as the Apostle speaks, Rom. 10.1, 2, 3. And consider Paul's being in the ship; all the men's lives were preserved for his sake, Acts 27.22, 23, 24. These be great mysteries, as the Apostle speaks, Eph. 5.32. But I speak concerning Christ and his Church; Christ loves his Redeemed ones, one as well as another, and the world is blessed for their sakes: But I am sorry to see them that do profess themselves to be knowing men, and yet know not so much as Laban did concerning Jacob; [Laban said, he had learned by experience that the Lord had blessed him for jacob's sake:] And Laban did entreat jacob to abide with him and his family, and he should have contentment and respect, Gen. 30.27. But now ye sons of jacob, you are worse than Laban, for you evilly entreat your brethren and speak harshly of them; and the Kingdom is too little to hold you both; nay, say some, the Kingdom must be rid of them before all things can be well; and is this the way to make all things well? Will this please jacob? nay, will not this displease Jesus Christ, to see brethren of one profession, in a Kingdom, in a Family, to by't at one another, to strike at one another, and the one labouring to thrust the other out of the Kingdom, or else shut him up in a pinfold at home, and make all men to dislike him, and to speak evil of him, as jacobs' sons did of joseph. Object. But now I know that you will object and say, That you do not mean any hurt or speak any evil against them as they are brethren. But as they are Sectaries, Sol. and as they are Troublers of the STATE, and will not be conformable to our GOVERNMENT, and for this we ought to deal roughly with them. But now let me speak a word unto you that are of this mind; and I shall tell you that you are like to joseph's brethren; for they did not hate their brother as he was their brother, but because he did something, or said something that they did not like of, and so they called him Dreamer: And they said one to another, Behold this dreamer cometh: Come now therefore and let us slay him, Gen. 37.19, 20, 21, 22. Read the whole Chapter, if you please. Now Reuben, being one of the brothers, and amongst them, he said, Let us not kill him, let us shed no blood. Take notice of one thing that is remarkable here: There may be some among you that may be gentle towards their brethren, when they see the anguish of their soul, beseeching you to hear them, but you will not. There may be some remaining among you like unto Reuben, in the day of your distress, that may put you in mind of all your hard dealing and bitter words which you have used against your brethren: And this Reuben put his brethren in mind, and spoke unto them, saying, Spoke I not unto you, saying, Do not sin against the Child, and ye would not hear? therefore, saith Reuben, all this distress is come upon us, Gen. 42.21, 22. This Joseph was one of the sons of Jacob, [and a servant of Jesus Christ,] therefore his love continueth unto his brethren, and he speaks comfortably unto them in their great distress, when they were at their wit's end; then Joseph spoke un●● his brethren and said, I am Joseph; doth my father yet live? Come near to me: [notwithstanding ye put me away in your hatred,] but come near unto my love: Come near to me, I pray you: and they came near; and he said, I am Joseph your brother whom ye foolishly sold into Egypt: be not grieved nor angry with yourselves that ye sold me hither: for ye thought evil against me, but God meant it unto good: for God did send me before you to preserve life, Gen. 45.3, 4, 5. Gen. 50.20. The spiritual application of what hath been said, Sect. 8 is betwixt Christ and a poor soul: and if this were well taught and well learned, it would mitigate that heat of strife that is amongst us; and then we should observe that new Command which Christ gave; That we should love one another. Now I shall refer you unto that place of Scripture which Joseph gave unto his brethren for their advice; and he said unto them, See that you fall not out by the way, for ye be brethren: You may travel from Egypt to Canaan now with joy, for I have freed you from all your fears; see now that you fall not out by the way: [Consider Jesus Christ the spiritual Joseph, who hath delivered you from spiritual Egypt, and doth give you spiritual joy, that you may travel to the heavenly Canaan, and will you yet fall out by the way.] Again, consider Jesus Christ as he is a Prince of peace, and of his peace there shall be no end: Christ is our spiritual Joseph, and our elder brother, and hath left this Word, Go tell my brethren, that I ascend to my Father and their Father, to my God and their God; and I will prepare a place for them, and they all shall be where I am. A Prayer. O sweet Jesus, shall thy people be with thee, who art the Prince of peace, and live with thee in heaven? O Lord, make this a lively motive to all thy people, that as they shall live in heaven together, so they may live in love and be at peace on earth together, though they cannot agree about circumstances: if the Lord would be pleased to enlarge our hearts, than we should by his strength run the way of his new command, which is love, Love one another. Lord, do thou teach us and help us, that we may not fall out about the way to Canaan: but we pray thee plane us into Jesus Christ, who alone is the new and the living way, and gave unto us such a spirit as Jacob had, when he did see the wagons of joseph's love, than his spirit was revived; and he said, It is enough, Joseph my son is yet alive, Genesis 45.27, 28. When our spirits are a dying, then to have news from Jesus Christ would be a reviving to our spirits; and we shall say as Jacob said, It is enough, my son Joseph is alive. It is enough, my friend Jesus Christ is alive, and doth send good news to my soul, and I shall go and live with him. To conclude, We should not rest in making clean the outside of the cup, and of the platter, Mat. 23.25. For the kingdom of God cometh not with observation, or with outward show, Luk. 17.20. Neither let us take content in tithe-mint, and anise, and cummin, when we are ignorant of the weightier matters of the Law, as Judgement, Mercy and Faith, Mat. 23.23. And so it will be for our shame and loss, if we take the shadow for the substance, and say, The Temple of the Lord are these, Jer. 7.4. and so be like unto the five foolish Virgins whose lamps were out, and their oil was spent; and they went from Christ to buy grace, when as indeed they should have come to Christ; but in not coming they miss of Jesus Christ, Mat. 25.8, 10, 11, 12. Yet let us not fall out by the way as we are travelling through the wilderness of this world; but let us admonish one another in love, and think upon joseph's advice to his brethren, when they were to travel from Egypt to Canaan to their father; saith Joseph, Ye be brethren, see that ye fall not out by the way, Gen. 45.24. Sect. 9 I shall now crave leave to speak a word or two betwixt the Minister and the People; [but with submission to better judgements, for what I have said or shall say.] 1. We are not now to expect Prophets and Apostles to pen new Scripture. Secondly, We are now to look for men gifted, to open the mind and meaning of God in the Scriptures, which were written for our learning. Thirdly, We are not to take upon trust what men do deliver, because God doth command us to try that which men do deliver, whether it be from God or no, 1 Thes. 5.21. 1 joh. 4.1. Fourthly, Now we have no infallible men, as the Prophets and the Apostles were, therefore we should do as the noble Bereans did, search the Scriptures to see whether those men, that preach, preach according to the Scripture, or no, Acts 17.10, 11. But it may be you will object and say, Is there any that can infallibly search the Scriptures, and so be able to try others? I answer: Christ hath given gifts unto men to try as well as to teach, and it is his command to try; Try all things, hold fast that which is good, 1 Thes. 5.21. But it will be counted a boldness in a man that dwells in a Parish to try the Minister or the Church-Officers; but the Church may call them to account: I mean, the whole Parish, or a select Congregation may call their Officers to account, for they are but as Stewards to the Church. I shall conclude with that of the Apostle Peter; [As every man, saith he, hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God: And if any man speak, let him speak as from the Lord: and if any man minister, let him do it as of the ability which God giveth, that God in all things may be glorified through jesus Christ, 1 Pet. 4.10, 11. There hath been much said, Sect. 10 of late, about the power of the Church, and that this power doth belong, and that by Divine Right, unto the Officers of the Church, and to them only: and something hath been writ to that purpose, by him that answered the Queries [that the Parliament set out, but not for him to answer; neither did he answer them, though he said he did.] But I reason thus: If all the power be in the Church-Officers, and the keys be given unto them, [where shall the body, which is the Church, whereof these Officers be members, find relief] in case they should oppress or be found faulty, for they are but men? and the Shepherd may err as well as the sheep may go astray: as for instance, the Bishops said they were the Church: and every superstitious Priest in a parish, that could preach no better than a Cobbler, and yet had two or three hundred pound a year, he would say, he was an Officer in the Church, and who should control him? Now in this case, amongst them, the Officers would not cast out the Officers; but they all conspired against the people to keep them in bondage: and if they did but stir, than they had them up into their Courts, and they were very chargeable: But I hope it will not be so now. We use to say there are two things that make a Minister, a Cal of God, and a Call of men: and if the Call of men be able to instate them into a place, than that power that puts them into place, is able to put them out of place again: I mean, the whole Congregation have power, in themselves, to put out of place either Minister or Church-Officer, if need so require. But to prevent the charges of our new Courts, let us consider what the Apostle saith, Is it so, that there is not a wise man amongst you? if there be, then consider among yourselves, and if the case be difficult, then if you please, you may take the advice of your neighbour Church, and so end the difference among yourselves, and never trouble the Courts; and this will be a means to save the people's money, 1 Cor. 6.5, 6. Those that bear office in the Church ought to be meek and wise, and able to end all sorts of differences in the Church. I shalgive you but one instance more, and that is this: [The chief Magistrate of a City doth not move as of himself, but with the advice of his Society or the Common Council, which the people by their right do choose unto that place; and the people by their right do put them out of that place again: and no doubt but for very good reason.] And so likewise the people have a right and a power in the Church, as we as the Minister and the Church-Officers; [but every one in their place.] But I confess there is a mighty mist of ignorance before the eyes of all men, and we do but grope, as it were, and are feeble in our way; and we are not strong in the Lord, and in the power of his might: and how then shall we find out Gospel Ministers and Church-Officers which have discerning spirits? And if this gift of discerning be wanting, then, it may be, we shall take an enemy into our bosom, and cast out our friends, and then both the Ministers and Church-Officers will be at a loss among themselves. Now the Lord help us out of this way: and for the most part of the people in a parish, they have a vail before their eyes: [and how few in a parish are there that can make out a right knowledge of Jesus Christ! how unable then are such people to choose Church-Officers!] It may be they will choose ignorant men instead of knowing men, and blind men instead of seeing men: And then it will come to pass, as our Saviour said, If the blind lead the blind, it is very likely they may both fall into a ditch, Mat. 15.14. But you will say, what may help the people against this ignorance? I answer: The clear spiritual and Evangelical preaching of the Gospel: For unto this will all the Nations flow: And many people will say, Come ye, and let us go up to the mountain of the Lord, and he will teach us of his ways: for out of Zion shall go forth the Law. And we shall have the swords of our enemies beaten into ploughshares, and then we shall learn war no more: read that Evangelical Prophet Isaiah 2.2, 3, 4, 5. And so Jesus Christ doth enable his Apostles to be Evangelical: and those that be his Ministers, he doth enable them to deliver the spirituality of the Gospel: for they have received that freely, and they cannot but freely give that out again: And so likewise Christ doth send forth his Ministers, and bids them Provide neither gold nor silver in their purses: neither two coats, neither shoes, nor yet staves to lean upon, and so to be Independents, but lean upon him and depend upon him, for he will provide for them, and go before them, and move the hearts of some men, and they shall find favour, and be refreshed by them for their labour; and so they shall not need to make a bargain for a hundred or two hundred pound a year, [for this is to be an Independent,] but they shall be depending upon him as he is their Lord and Master: and as they teach others to live the life of faith, so they ought to be ensamples to live the life of faith in the use of that employment which God hath set them about, Mat. 10.9, 10. He that hath the faith of Jesus Christ is a son of peace, and doth not make a sale of the Gospel, but is content with that which is given him, and with that which is set before him, Luk. 10.4, 5, 6, 7, 8. In the time of greatest trouble, Sect. 11 some men seek to make their mountain strong, and to make themselves great both in purse and in power, when they are but only called to advise: [but we will read backwards] the words of Mat. 6.31, 32, 33, 34. First seek the things of this world; and then seek the things of heaven afterwards. In the time of Christ's great trouble, when Judas had his hand upon the Table to betray Jesus Christ, Then his Disciples were foolishly striving among themselves who should be counted the greatest: But mark now how Christ calls them, and tells them it shall not be so amongst them, for they were his Disciples; and it shall not be so amongst those that are my Ministers, saith Christ, for they shall be gentle, as a nurse amongst her children: My Ministers shall not strive nor be rough-handed: for this is the Heathens way, and the false Prophet's way; But ye, my Disciples, and you that be my Ministers indeed, ye shall not be so; but he that will be great among you, let him be in the lowest place; and he that will be as the chief among you, let him be as one that is a servant, Luk. 22.23, 24, 25, 26. To conclude, The Elders, which are amongst you, saith the Apostle, see that ye have a store-house spiritually furnished, to feed the flock of God, not Pharisaically, but Evangelically, to teach and exhort, and to admonish with all long-suffering and gentleness, for the servants of the Lord must be gentle, not striving to assume unto themselves above what is written; neither impose nor constrain that which cannot be received [but with doubting.] Now, in such cases as these, there is need of that gift of discerning: for in most parishes there are three sorts of people. The first sort is such as in some degree or other, they be like unto Judas; now Judas betrayed the Truth of God into the hands of sinners, and that with a kiss: Now Judas did not love Jesus Christ, therefore he did betray him with a fair word, Hail Master. Mat. 26.47, 48, 49, 50. Is not this in use now in our days, I ask the question: Are there not many, in most parishes now, that are like unto Judas in this? They will go along with the Truth in a formal way, and they will keep company with Jesus Christ as the time will bear it; as though the life of Religion did lie in outward forms, and observing of times: Now true love to God is the life and power of Religion: But if this love to God be wanting, and then the times do turn, and put on a Prelatical face, it is to be feared the most in a Parish, nay the most in a Kingdom, will face about and forget their Covenant, and embrace a Bishop again: nay it is well if many Church-Officers do not betray their trust, and face about, and bring up the rear: and if so, than it will be worse than it was at the first. The second sort of people in a parish are such, as are like unto those prating Lawyers, as you may read in Luk. 11.45, 46, 52, 53, 54. For they did urge and provoke jesus Christ to speak of many things; laying wait to catch something out of his mouth, that they might accuse him; for they consulted how they might take Jesus by subtlety, and kill him, or cause him to be put to death, Mat. 26.3, 4. I pray God that we may not use his members so in our days; for in most parishes there are many that can talk like Lawyers, yet they know not the truth as it is in Jesus, Eph. 4.21. Therefore there is such secret jeering and disdainful behaviour, and such vaunting in pride, and reproaching one another, and scornful looks against our brethren and neighbours: Take one instance, David he takes notice of these sorts of people; [Lord, saith he, I was a reproach among all mine enemies,] but especially among my neighbours; fear was upon me when they took counsel against me, Psa. 31.11, 13. But when they were sick, I prayed for them as though they had been my friend or brother; but they rendered evil for good: for when I was in distress they were glad, with hypocritical mockers in feasts, the abjects gnashed upon me, and did tear me; and when I went by them they winked with their eye: and if thy rod, O Lord, doth but touch me, than they say, Aha, aha, now God will forsake him: And besides all this, O Lord, saith David, they devise deceitful matters against them that are quiet in the Land, Psa. 35.13, 14, 15, 16, 19, 20, 21. But you will say, this was in David's time, and against David. I answer: It was so likewise in Christ's time, and against Christ; and it is so in our time, and against the members of Christ: for he that hath a mind to follow Christ, must take up a Cross; For the way to enter into the Kingdom of God is through much tribulation and accusation, Acts 14.22. The third sort of people, in most parishes, are such as are like unto those Pharisees that Christ speaks of, which trusted in themselves, that they were righteous, and despised others, Luke 18.9. Now a Pharisee is one that seemeth to worship God zealously, and yet knows not jesus Christ: We have one Father, even God, said the jews to jesus Christ: Now Christ answered the jews; If God were your Father, ye would love me: for I came out of the bosom of the Father, joh. 8.41, 42. And so likewise those Pharisees, that were so zealous for the Sabbath day, yet they knew not jesus Christ the Substance of the Sabbath, and the Rest of the day. jesus Christ had opened the eyes of one that was born blind; a convincing miracle; Yet these Pharisees said, This man is not of God, nor from God, because he keepeth not the Sabbath, but doth such things as these on the Sabbath day, joh. 9.16. These Pharisees had the Scriptures of the Prophets, which held forth Christ clearly, yet they were blind, and saw nothing but the outside of the letter; they did not know the mind of God in the letter, which mind of God is jesus Christ: We know that God spoke unto Moses, say the Pharisees, but as for this fellow, meaning jesus Christ, we know not from whence he is, joh. 9.29. So ignorant were the Pharisees, and yet very zealous. I ask a question, [Have not we, Sect. 12 now in our days, many Pharisaical-spirited men and women, as well as there were in Christ's time?] Let us then consider what Christ said to his Disciples, They will put you out of the Synagogues, saith Christ, yea, they will, even to the very killing of you, think that they do God service: And these things will they do unto you, because they have not known the Father nor me, joh. 16.2, 3. Take one instance; The chief Priests and Pharisees first gathered a counsel to put Jesus Christ to death, joh. 11.47, 53. And then after that, they consulted to put Lazarus to death also, joh. 12.10, 11, 19 [A zealous Pharisee, and an ignorant Protestant are two fit subjects to make two precise Papists,] and they both follow the Law of righteousness, like unto the jews; and neither of them attained to the Law of righteousness: [Wherefore? saith the Apostle, because they sought it not by faith, but as it were by the works of the Law,] Rom. 9.31, 32. Rom. 10.2, 3. CHAP. V. The Spiritual Opening and Application of these Scriptures: VIZ. Acts 20.28. 1 Tim. 5.17. Acts 11.20, 21, 22, 23, 24. Acts 15.2, 3, 4, 22. Col. 4.16, 17. Cant. 4.12, 13, 14. Eph. 4.20, 21. Psa. 32.8. Isa. 48.17. 1 Pet. 4.11. Acts 6.3, 5, 7, 8. Cant. 3.1, 2, 3, 4. Cant. 2.3. Mat. 23.4, 5, 6, 7.23, 24, 25, 26, 27, 28. Mat. 15.1, 2, 3. Jer. 7.4. Exod. 3.2, 6, 7, 8. Isa. 58.2. Zech. 7.5, 6, 7, 8, 9, 10. Isa. 58.6, 7. Mat. 23.27, 28. Micah 3.5, 6. Jer. 5.30, 31. Micah 3.9, 10, 11, 12. Zeph. 3.3, 4. Joh. 6.63. Luk. 3.16, 17. Isa. 35.5, 6. Isa. 30.18, 19, 21. Zeph. 3.9. 1 Sam. 3.9, 10. Mat. 22.11, 12. Luk. 2.29, 30. Cant. 2.3, 4, 5, 6. Cant. 4.8, 9, 10. Cant. 1.12, 13. Joh. 13.1. Heb. 13.5, 6. Mat. 6.9. Joh. 21.20. Isa. 41.10. Heb. 10.19, 20. Habbak. 3.17, 18. Psa. 121.1, 2, 3. 1 Joh. 1.3, 4. Joh. 17.23, 24. Eph. 1.4, 9 2 Tim. 1.9. Col. 3.3, 4. Joh. 14.19, 20. Joh. 17.23, 24, 26. Joh. 16.13, 14, 15. Isa. 33.16, 17. Mat. 3.11. Joh. 1.26. Act. 19.2, 3. 1 Cor. 3.1, 2, 3, 4, 5, 6, 7. 2 Tim. 3.2, 3, 4, 5. Ezek. 36.25. Isa. 44.3. Joh. 7.37, 38, 39 Mark 1.8. 1 Joh. 3.18, 19, 20, 21, 22, 23, 24. 1 Cor. 12.12, 13, 14. 1 Cor. 10.17. 1 Cor. 6.17. Gal. 6.15. 1 Cor. 1.14.19, 23, 24. Joh. 20.11, 16, 17, 18. Gal. 6.14, 15. Col. 2.12, 13, 14, 15. 1 Pet. 3.21. Eph. 2.5, 6. Joh. 29.30. 1 Joh. 3.18. 1 Cor. 14.20. Mark 10.16. Acts 2.39. Heb. 2. Rom. 9.11, 12, 13. Mal. 1.2. Luk. 1.43, 44. Joh. 3.29. Jer. 1.5. Exod. 2.3, 4, 6, 7, 8. Isa. 29.11, 12, 13. Exod. 12.33, 39 Exod. 14.19, 20. Isa. 58.3. Titus 3.4, 5, 6. Deuter. 9.4, 5. Isa. 64.6. Rev. 19.8. Mat. 7.22, 23. Mat, 25.11, 12. Gal. 2.20. Isa. 26.12. Rom. 7.12, 13, 14, 22. Joh. 16.7, 8, 9 Psa. 103. Rom. 5.8. Isa. 43.25. Col. 2.13, 14, 15. Psa. 68.13, 14. 2 Cor. 4.13. Cant. 1.3, 5. Ezek. 16.14. 2 Pet. 1.2, 3, 4. Isa. 53.6, 10, 11. Col. 2.15. 2 Cor. 4.10. Phil. 3.18, 19, 20, 21. 2 Tim. 2.11, 12. Mat. 6.7. 2 Tim. 2.19. Jer. 31.18. Rom. 6.12. Rom. 9.32. Eph. 6.13, 14, 15, 16, 17. 2 Cor. 10.4, 5. Rev. 19.13, 14, 15, 16, 20, 21. Heb. 4.12, 13. Rom. 2.4. Gen. 39.8, 9 2 Cor. 7.8, 9, 10, 11. 1 Joh. 1.7. Sect. 1 I Shall now crave leave to commend two or three words to the Elders. And the first is this, Word. 1 Take heed to yourselves, says the Apostle, that you be made skilful; for your skill, if it be right, doth extend to all the flock of God: Therefore such men must be taught of God, or else they will never be good guides, nor skilful watchmen; for these gifts must be singular in such men, and far above ordinary gifts: And so likewise, such men must be full of the holy Ghost; and the holy Ghost must make them overseers, and enable them, or else they cannot break the bread of Life, nor open the Fountain of living Water to hungry and thirsty souls, which gape for the sweet consolations that flow forth from Jesus Christ, to feed the Church of God which he hath purchased with his own blood. It is to be feared, many of our preaching Elders are not so enabled, as to preach out of their own experience, but speak other men's words, and deliver other men's judgements; and if it be so with our preaching Elders, it is likely to be so with our lay Elders: and if so, than the Church is like to be poor, and will be like a starved child with a bad nurse. Take heed, says the Apostle, to yourselves, and see that you make known the good will of God, as I have done, to all the flock of God, and that by the power of the holy Ghost, and feed them with the food of the Gospel, Acts 20.28. The second word that I shall commend to the Elders, is this, Word. 2 Let the elders that rule well, says the Apostle, be counted worthy of double honour, if they rule according to the Gospel, especially they who are made acquainted with the labour of love, in the word and doctrine of Jesus Christ, 1 Tim. 5.17. These be preaching Elders that are here spoken of, which are able in some measure to teach the people; for the Elders ought to be able to teach the people, and that for three Reasons. The first is this: It hath been the custom of the Church, to send their preaching Elders abroad to gather in souls into the Church, and to strengthen them that are gathered in [and the Church sent forth Barnabas, that he should go as far as Antioch, and the Elders were to teach the people, and to instruct them in his absence.] Read Act. 11.20, 21, 22, 23, 24. & 15.2, 3, 4, 22. The second Reason is this: The Elders together with the whole Church, aught to be able to vindicate the doctrine of the Gospel, and to keep it pure, in case their preaching Elder should corrupt it. Speak to Archippus, says the Apostle to the Church of Colossians, and bid him take heed to the ministry, and look that he speak no more but what he hath received from the Lord, and fulfil that with love and diligence. Read Colos. 4.16, 17. The third Reason is this. [The Church of Christ is a Fountain of Gardens, or Plants in an Orchard, that bringeth forth pleasant fruits.] Can. 4.12, 13, 14. The Church of Jesus Christ is like unto a pleasant University, whose Scholars are believing Christians, whose Schoolmaster is Jesus Christ, Ephes. 4.20, 21. And these Scholars are all taught of God. I will instruct thee, and teach thee in the way which thou shalt go, says the Lord, and I will guide thee with mine eye, Psal. 32.8. And again, I am the Lord thy God, which teacheth thee to profit, Isai. 48.17. Now for this Reason, the Elders which are but as stewards to the Church, aught to be able to teach the people, of the manifold grace of God, as the Apostle Peter speaks, 1 Pet. 4.10, 11. Put the case, the preaching Elder should die; than you may take, if you please, the Apostles advice; Look ye out among yourselves a man full of the holy Ghost, and wisdom, and choose such a man. Read Acts 6.3, 5, 6, 7, 8. This is the Apostles advice; for the Church of Christ in its young age, had many men in it that were full of the holy Ghost, and of heavenly wisdom: and I hope the Church now, in its old age, hath many more that are made able to teach others. If we do not set up a form for Religion, and deny, through ignorance, the power of Religion, and so take the shadow for the substance, which we shall do, if we rest upon those that seem to teach others that which they have not learned themselves. Now the third, Word. 3 is this: The Elders which are among you, says the Apostle, I exhort, who also am an Elder, [feed the flock of God.] Now the flock of God is full of hungry and thirsty souls, and nothing in heaven or earth can satisfy them, but only Jesus Christ. I have found him whom my soul loveth, says the poor soul that was sick with love to Christ, Can. 3.1, 2, 3, 4. Now the poor soul having found Jesus Christ, sits down under his shadow with great delight, and his fruit was sweet to my taste, says the thirsty soul, Can. 2.3. Now the Elders that are not able to feed the flock of God, are useless in their place; but the Elders that God doth send, are able to feed the flock of God; and therefore they are of excellent use in their place. Now the Elders that are not able to teach the flock of God; they apply themselves to do that which is something like unto the Pharisees; for they bound an outward profession upon upon men's shoulders; as the making clean the outside of the cup and platter, and the washing of hands; and in the mean time, these ignorant Pharisees omited the weightier matters of the Law, as Judgement, Mercy, Faith, and Love; for Love which comes forth from true Faith, I think there is but very little of it in use now in our days; if there be, What meaneth neighbours vaunting, in pride, against their neighbours? what meaneth those proud scornful looks, that one neighbour hath against another? if they be not of their mind, and dance not after their pipe, [one side of a street will not hold them, if they happen to meet.] And this is a sad thing to see: and yet we tithe Mint, anise, and Cummin, and such like things as these, Matth. 23.4, 5, 6, 7, 23, 24, 25, 26, 27, 28. And so in Matth. 15.1, 2, 3. And we seem to take content in outward observations, and say, O! the Temple of the Lord, the Temple of the Lord; and the ordinances of the Lord are these: and yet we know not the good will of him that dwelled in the bush, Jere. 7.4. Exod. 3.2, 6, 7, 8. And thus we outwardly appear before men, but inwardly we are ignorant of God, and of Jesus Christ, [as it will appear in most Parish Churches: for one saith, he hath believed ever since he could remember; and another, she saith, she hath as good a heart as the best; and another, he hopes to be saved for his good meaning, and for his good thoughts; and another saith, he believes as the Church believes; and another saith, he believes what the Preacher saith; and whether it be true or false, he cannot tell, but God forbidden, but he should believe his Minister.] Now such people are soon drawn to a form of Religion of any fashion; for as the State changes, so they will change. Now there are some others that can talk learnedly, & they think they know much; but indeed and in truth, they understand but little of Jesus Christ: yet they may have a curious form of Religion, and a glossie form of religious words, which they may get by a customary way of Religion; and by the abilities of nature, and by reading in good Books, as in a Catechism, and the like; and so they may speak the words that other men hath laboured for, and learn them; and so much a Parrot may do, and doth do. Mistake me not, I speak not against the using of good Books, for I know those that are lame must have a crurch. But one word with understanding and grace, is better than a thousand words in a Catechism without understanding. And so likewise, Sect. 2 we may be like to the Jews, in seeming to take delight in approaching to God upon our Fasting days, as the Prophet Isaiah speaketh, Isaiah 58.2. If we do that which is like unto the Jews, than we are like unto the Jews: and if we do not fast unto the Lord, than we do fast unto ourselves; but if we do fast unto the Lord, than what meaneth this bleating of the sheep, saith Samuel to Saul; what meaneth, saith the Prophet Isaiah, this putting forth of the finger, and speaking against our neighbours and brethren; what meaneth this strife and debate, and this biting and devouring one another, and this smiting with the fist in private? Is not this wickedness, to bow down our heads as a bulrush, and yet these things remain, and we seemingly call upon the Lord. But this is not to fast unto the Lord. Read Zech. 7.5, 6, 7, 8, 9, 10. [Now if it would please God to help us but to keep one right Fasting day, than we should lose the bands of wickedness, and undo the heavy burdens, and let the oppressed go free, and break every yoke, and deal our bread to the hungry, and cover the naked, and show mercy and compassion every man to his brother. Then this would be a fast unto the Lord, and a feast unto men.] Read Isai. 58.6, 7. Now the Elders that are not able to feed the flock of God, they outwardly appear to be religious before men, as Christ speaketh; so you may read Matth. 23.27, 28. And so saith the Prophet Micah, concerning the Prophets; and so saith the Lord, They make my people err, they seem to be that which they are not, that by't with their teeth and cry, Peace: and he that putteth not into their mouths, they even prepare war against him. Have not we had many such Prophets and Elders in our days? read Micah 3.5, 6. And so likewise the Lord takes notice of the people, as well as of the Prophets and the Priests. The Prophet's prophecy falsely, saith the Lord, and the Priests bear rule by their means; and this is a horrible thing committed in the land; and my people, saith the Lord, love to have it so: Mark this O ye people of England, for the Lord takes notice of you that call truth error, and error truth, Jere. 5.30, 31. Now the Elders that are not able to feed the flock of God; and the priests that teach for hire, and the heads of the house of Jacob that abhor judgement, or neglect to do justice to the poor, and so pervert all equity; yet saith the Prophet, they will lean upon the Lord, and say, Is not the Lord among us, none evil can come upon us. My desire is, that these things were not to be found amongst us at this day, read Micah 3.9, 10, 11, 12. Zeph. 3.3, 4. Mark what the Prophet Micah saith, They lean upon the Lord; that is, they lean upon the ordinances of the Lord in a carnal way; they lean upon being outwardly baptised, and the hearing of the Word preached, and the outward receiving of the Sacrament; and they lean upon Church-fellowship, and upon an outward Confession of Faith, only in words. But mark now what our Saviour Christ speaks, John 6.63. The flesh profiteeh nothing: mistake me not [I say to lean upon the outside of the ordinances of God, profiteth nothing; which the most part of the world doth to this day. The leaning upon being baptised with water, either young or old, profiteth nothing;] but the being baptised with the holy Ghost, and with fire; that will teach you, and help you to profit, and that will refine you, and thoroughly purge your hearts, and gather you as good wheat into Christ garner, Luke 3.16, 17. And so to lean upon the outward preaching of the Word, that will not profit us, until Christ open our ears and speak in our hearts, and say, this is the way, and I will enable you to walk in this my way, and you shall spiritually hear this voice; and I will wait, saith the Lord, to be gracious unto you, and I will turn a pure language unto you, and you shall serve the Lord with one consent, read Isai. 35.5, 6. & 30.18, 19, 21. Zeph. 3.9. And when this is, we shall profit, and with Samuel we shall say, Speak Lord for thy servant heareth, 1 Sam. 3.9, 10. And so likewise, to lean upon the outward receiving of the Sacrament, it will profit nothing. A blind man that's bid to a feast, though he cannot see the excellence of the feast, yet he may taste of the goodness and sweetness of the banquet: but in this case of coming to the Sacrament it is otherwise; for a man may see carnally, but he cannot taste spiritually; but he that cannot taste spiritually of the Lords banquet, he cannot see spiritually; and so he sits naked, not having faith to see the want of Christ's righteousness; and so he sits naked before the King and the Saints: Now Christ is the King of this banquet; and a man not having faith is speechless, when Christ speaks unto him, read Mat. 22.11, 12. Now a Saint and a true Believer are in a better condition, for they both see and taste of the sweetness of Christ, and of the infinite love of God the Father, and the unspeakable and sweet comforts of the holy Ghost, and that in a spiritual way; in all the ordinances [they do not, nor cannot lean upon the outside of any ordinance.] A true Believer sees within the vail, and sees the most holy of all; Mine eyes, saith old Simeon, have seen thy salvation, O Lord, Luk. 2.29, 30. A Saint sees Christ in the Spirit, though he be vailed with flesh: A true Believer sits down at the table with Christ, who is the King of this banquet, and there is friendly discourse between Christ and a poor soul: A poor soul sits down under the shadow of Christ with great delight; and the graces of Christ are sweet to my taste, saith the poor foul, Cant. 2.3, 4, 5, 6. Now Christ answers the poor soul again, and saith, Thy graces smell sweeter, that I have given thee, than the ointments of all spices, Cant. 4.8, 9, 10. Now a believing soul is married to God and Christ, and doth confess all her sufficiency is from God and from Christ, While the King siteth at his table, saith the poor soul, my spikenard sendeth forth the smell thereof; that is, while Christ is in the soul, to act those graces that he hath given into the soul, so long those graces send forth a pleasant sinel, Cant. 1.12, 13. Now Christ being once in the soul, is for ever in the soul, and with the poor soul for to help it in all its wants, and loves it to the end, that is, for evermore, Joh. 13.1. And Christ promises, That he will never leave the poor soul, nor forsake it in its greatest wants, Heb. 13.5, 6. Now a poor soul gins to be strong in the Lord, because Jesus Christ hath taught it to call God, Father, Mat. 6.9. And Christ himself calls the poor soul his brother and his sister, and tells them he will [pray] his Father, and their Father, for to send his love-token into their hearts; that is, the sweet Spirit of God, for to uphold them in the hour of temptation, and to comfort them in their greatest distress, and to teach them to have communion and fellowship with God, and with Jesus Christ; and this is the food that a true believing soul feeds upon, in all the ordinances of God, and in all the promises and providences of God in this world; and this is that which a Saint leans upon, even upon the very bosom of God and of Jesus Christ, as that beloved Disciple did lean upon the breast of Christ at Supper, Joh. 21.20. Sect. 3 Now by this means a true believing soul gins to be without slavish fear, and without bastardlike fear, because God hath said, [Fear thou not, for I am with thee; be not dismayed, for I am thy God; I will strengthen thee, yea, I will help thee, O thou poor weary soul! yea, I will uphold thee with the right hand of my righteousness,] Isa. 41.10. Now this is that which holds up the head of a believing man or woman in this troublesome world; for they see a way made by the blood of Jesus; a new and living way; and by the hand of faith they can take spiritual food out of that new and living way; and feed upon that, when worldly food seemeth to decay, Heb. 10.19, 20. And so likewise a believing man, by the eye of faith, doth see himself secure in this new and living way, though the world should be turned upside down: What saith the Prophet Habakkuk? Although, saith he, the fields should yield no meat, and the flocks were cut off from the fold; and there should be no herd in the stalls; Mark the condition of a true believing man; Yet, saith he, I will rejoice in the Lord, and I will joy in the God of my salvation, Habak. 3.17, 18. I will lift up mine eyes, saith the believing man, unto the hills, from whence cometh my help: My help cometh from the Lord, which made heaven and earth, Psa. 121.1, 2, 3. Now in the next place, to lean upon Church-fellowship, this will not profit us: But there is a fellowship, which the Apostle speaks of, which will profit us: Truly, saith the Apostle, we and all that do truly believe, our fellowship, saith he, is with God, and with Jesus Christ, read 1 Joh. 1.3, 4 and this fellowship is by way of union, I in them, and thou in me, saith Christ, that they may be made perfect in one, Joh. 17.23, 24. I shall now speak a word to those that are in external Church-fellowship, Sect. 4 who hold it not fit for to have communion with one in some ordinances, nay almost in all, if one be not in fellowship with them; but count of one as to be without, or to be men of the world, or almost as bad as Heathens, in that condition: But the Foundation or Being of the Saints is built upon the eternal good will and good pleasure of God, which he had purposed in himself before the world was; and hath chosen us with an unchangeable love in him, [that is, in Christ Jesus] before the foundation of the world, That we should be holy, and without blame before him in love, read Eph. 1.4, 9 2 Tim. 1.9. Here you may see the original of the Saints, from whence they are; They come forth from God, and they go with Jesus Christ to God their Father again: For their life is hid with [Christ in God,] read Col. 3.3, 4. Joh. 14.19, 20. For at that day, saith Christ to the Saints, ye shall know, that I am in my Father, and you in me, and I in you; and because I live, ye shall live also: And where I am, there shall you be also, and you shall behold my glory, saith Christ to the poor souls of men, and rejoice in that, and you shall see my Father's love in me, and it shall be in you, and I will be in you, read joh. 17.23, 24, 26. Here you may see from whence the Saints are, and upon what fellowship they lean; They lean upon the unchangeable love of God, and they lean upon their friend Jesus Christ, and they lean upon the coming forth of the sweet Spirit from God, and from Jesus Christ into their hearts; and that sweet Spirit will show them [things to come] as Christ tells them; and that blessed Spirit will teach them to profit, and he will make Jesus Christ beautiful in their eyes; for he shall receive from God and from Jesus Christ, [and shall show it unto them,] as Christ himself speaks; read joh. 16.13, 14, 15. Isa. 33.16, 17. Here you may see what heavenly provision, and what a sure place of rest the holy one of Israel hath prepared for every true believing soul: and here you may see what fellowship God and Jesus Christ have with every true believing man or woman: [And will you, that are called Anabaptists, have no fellowship with those that God, and Christ, and the holy Spirit of God have fellowship withal, except they be baptised your way?] You say, to be baptised young availeth nothing: I ask, Doth your baptising old men or women avail any thing? I indeed baptise you only with water, saith john, Mat. 3.11. Joh. 1.26. And this you do, and mightily lean upon this weak shadow or figure; and it is to be feared that many amongst you are like unto those in the Acts, where Paul asked them, If they had received the holy Ghost; and they said unto him, we have not so much as heard whether there be any holy Ghost, Acts 19.2, 3. Are not you carnally minded about the ordinances of God, for the most part of you, as the Apostle speaks in 1 Cor. 3.1, 2, 3, 4, 5, 6, 7. Doth not the most part of you rest in outsides of Religion, being but very little acquainted with the truth and power of Religion, as it is in the Spirit? What difference is there between parishes, and you, from which you descent? They for the most part rest in a mere outside form of godliness, read 2 Tim. 3.2, 3, 4, 5. and think they were baptised when they were young; and if they hear Sermons than they may be admitted to the Sacrament, as they think, by the Minister or Elders; and if there be no more but this, it is a mere outside show, and a form that will not profit; and is it not so with many of you that are called Anabaptists? If you be but admitted by those that say they will baptise you, than you lean much upon this, and say, now you are within the door; but beware, for many go in at this door, and return out again with little profit: mistake me not; I prise the ordinances of God; and therefore I speak of the formality that most use in and about them. I shall ask one question; Are you acquainted experimentally with the Baptism of Jesus Christ upon your spirits? even the sprinkling of clean water upon you, and this will purge your corrupt natures; Ezek. 36.25. And this water will refresh thy parched soul, Isa. 44.3. And this water will be as a Well of Living Water for to comfort thee in all thy straits, Joh. 7.37, 38, 39 He, saith John, shall baptise you with the holy Ghost, meaning Jesus Christ, Mark 1.8. Now you that are called Anabaptists, and you Presbyterians, if you were acquainted with the Baptism of Jesus Christ, that would clear up your judgements, which I conceive are very dark, [for God is Love;] and if you were acquainted with this Baptism, it would teach you to love one another, read 1 Joh. 3.18, 19, 20, 21, 22, 23, 24. But one of you prays against the other, which is not well. One word more to you that are rigid Anabaptists; for you make a division in the body of Christ, for Christ and his members are one, 1 Cor. 12.12, 13, 14. And those that are one with Jesus Christ, you judge not fit to be members or one with you, if they be not of your judgement or opinion; [But we being many, are one bread, and one body; for we are all partakers of that one bread,] 1 Cor. 10.17. And by one Spirit, saith the Apostle, we are all baptised into one body, 1 Cor. 12.13. [And those that are joined to the Lord, are one spirit with the Lord,] 1 Cor. 6.17. And will you slight those, or separate yourself from those that God hath joined to himself? This is not well; judge not according to externals, be not over rigid in censuring; [Cease to be legal; learn to be spiritual; and than you will love one another; for salvation doth not depend upon diping, or sprinkling, or plunging, or washing,] read Gal. 6.15. Sect. 5 One word to you that are moderate Anabaptists: Do not the public professors of this Kingdom, both Ministers and people, for the most part, rest in an outside and a visible form of Religion? I know you will answer, Yes. I ask, is it not so with the most part of those that are of your opinion? Do they not rest too much in the form and shadow, not being acquainted with Christ crucified, who is the power of God, and the wisdom of God, and the salvation that God gives to men, 1 Cor. 1.13, 14.23, 24. The Baptism of water, for profession, is nigh at hand, and both young and old receive it; But the Baptism of the Spirit is far off, and few there be that have it; but those that have it, do not go back again to the shadow, because Christ the Sun doth shine, who is the Substance. Marry Magdalen, after she had seen Christ was risen from the grave, she did not return back again to look Christ in the grave, Joh. 20.11.16, 17, 18. Now you that lean so much upon the Baptism of water, if you have no more, that will profit but little: But moderate and Christian friend, the Baptism of the Spirit of Christ will teach us to profit in all conditions; It will teach us to know the world to be passing away, and all the glory of it to be but as grass: It will teach us to die to the world with Christ upon the Cross, Gal. 6.14, 15. It will teach us to go down with Christ from the Cross into the Grave, and there to see sin, the devil, the world, the grave, and the old man conquered and subdued; and Jesus Christ triumphing from the Cross to the grave, and in the grave; and this is the Christians daily work, if they have faith, read Col. 2.12, 13, 14, 15. And so this blessed Spirit will baptise every true Believer every day more and more into the resurrection of jesus Christ, 1 Pet. 3.21. Now a true Believer, being raised up from the grave, together with Jesus Christ, is made to sit together in heavenly places in Christ jesus, Eph. 2.5, 6. And this is the Baptism that will profit us, and answer all our doubts, and fill our hearts full of the joy of the Lord, that is, Christ, the bridegroom of the soul; and the soul standeth to hear the voice of Christ, and greatly rejoiceth in that: Jesus Christ is the spiritual Loadstone that draws up the soul to himself, in whom the soul centres and finds its rest; and in him the soul spiritually enjoys all the ordinances, and with Jesus Christ comes down again to all external ordinances, and becomes weak to the weak, that he may gain some: and so likewise john Baptist did rejoice in Christ's Ministry, for he saw that to be glorious, and said, Christ should increase, and the glory of his Ministry should run up into Christ's Ministry; He must increase, saith John, but I must decrease, Joh. 3.29, 30. Now you that rest so much upon water, the Baptism of an outward profession, and slight all those that are not of your opinion, and you contend much for the time when, and the manner how, this ordinance of God must be administered; [Not to young children, you say, but to men and women of years, because a young child cannot make a verbal Confession of Faith,] it is true indeed; but a man or a woman, in years, may learn by education to make a verbal Confession of Faith in a customary way, as the most of you do, and almost all the kingdom besides. Much may be said of faith, in word, and in tongue, but very little said, in faith, in deed, and in truth, 1 John 3.18. Much may be said in formality, but very little said in spirituality: and is not this discernible to be in men and women of years, and of several opinions, which are like unto children taught of men for to read a form of letters, and to turn them into words; and so they speak like children in understanding, 1 Corinth. 14.20. One word concerning young children. Sect. 6 Christ shows his good will unto them, and takes them up in his arms and blesseth them, Mark 10.16. and makes a promise unto them, Acts 2.39. and [this promise begets faith in them;] Heb. 12.2. Now the God of all grace and power, is not beholding to the strength of natural parts, or the number of days and years, to make a believing soul; for a child in the womb, or newly born out of the womb, is a fit subject for God Almighty, and for Jesus Christ, to engraft faith and all other graces in their tender souls: and why then will not you admit them to the ordinance of baptism? I know you will say, because they cannot make a confession of their faith. I a●k, have you the gift of discerning for to know whether or no your men and women in years make a confession [in faith,] or not? You will say, you cannot look into their hearts. I ask, how know you then, whether they speak truth, or no? You will say, you ought to have charity towards them. [I pray you in like manner have charity towards young children, for they are object of God's love in Christ.] As for instance, Jacob have I loved in the womb, Rom. 9.11, 12, 13. Mal. 1.2. And so likewise, Christ is the object of his child's love, though it be in the womb. Instance, The babe leapt in my womb, saith Elizabeth, for joy, or with joy in Christ, Luk. 1.43, 44. John 3.29. And so instance in Jerem. 1.5. And so in that remarkable instance of Moses; where you may see the tender eye of God ever over them, for to preserve them in all straits and dangers in the womb, and at their mother's breast, and in their grown age, read Exod. 2.3, 4, 6, 7, 8. Loving and Christian friends, I have made bold to speak a word or two unto you, but with submission to better judgements; one word more, and I shall conclude. Friends in love, I conceive you are very dark in the spirituality of the Gospel; the Presbyterians are against you, and call you Anabaptists, and you are against the Presbyterians; but I shall make bold to tell you both, what my judgement is of you both. I conceive for the greatest part of you, both Ministers and people, That the Scriptures are to the learned as a book that is sealed, and the unlearned say, they cannot read this book, but are taught the fear of the Lord by the precept of men, Isai. 29.11, 12, 13. Yet they have the letter of this book in a form, but want the spiritual part of it, which is Light and Love: and for want of this, we are in a wilderness of war, and in a red sea of blood. Is Jesus Christ, and the Scriptures, become a pillar of a cloud, that is dark unto you Anabaptists, and to you Presbyterians; especially, such angry ones, and rigged ones, as Master Edward's is in his Gangraena, who would set up a form of Religion, and all that cannot sit down in that form, must be of no esteem among men? Nay, we will proceed against them as Sectaries, and thrust them out of the Kingdom, as the Egyptians did the Israelites, Exod. 12.33, 39 But stay a while, The angel of God, Jesus Christ, will go in a pillar of fire, and in the pillar of the cloud, for to be a light unto the despised ones, but no new light. Mark this, you that jeer at new light; but in a pillar of a cloud that is dark to you, that are despisers of your brethren; the Scriptures are as a cloud that gives light to Israel, but they are a cloud and darkness to the Egyptians; so that they could not see for to come to the Israelites, for to do them any harm at all, because the angel of God, which went before Israel, removed and went behind them in the pillar of the cloud; and that part of the cloud that was towards Israel, gave them light in the night; but that part of the cloud which was towards the Egyptians, was darkness to them, Exod. 14.19, 20. A word in next place, Sect. 7 concerning verbal confession before Elders, or others; and so of an outside profession before men. Now to lean upon this, as most do, it will not profit us. [Outward piety, without inward purity of heart, is like unto a painted sepulchre full of dead men's bones.] Wherefore, saith the outside Christian, have I fasted and prayed, and wherefore have I afflicted my soul, and thou takest no notice of me? Mark the Argument, Isai. 58.3. Not for my works, saith the true believing man, nor for my prayers and performances, but thy goodness, O Lord, moved thee to look upon me, read Titus 3.4, 5, 6. For my righteousness, saith the outside Professor, The Lord will open heaven to me, and I most do something with Christ for life, that God may bless me on earth, Deuter. 9.4, 5. But the true believing Christian saith, My righteousnesses are as filthy rags, and I am as an unclean thing; but I am pure and clean in Jesus Christ, and I shall be clothed in fine linen, clean and white; which linen is the righteousness of Christ for Saints, Isai. 64.6. Revel. 19.8. I have done, saith the carnal Professor, many works in thy name, O Jesus: I have preached, and I have been baptised, and I receive the Sacrament, and I gave alms to the poor, and I am a member of a Church; and will not all this deserve heaven, O Jesus, together with thy help? No saith Christ, I will be all in all things to men, or else I will be nothing at all to men; therefore, you that will do something with me, in that I will not own you: depart from me, for this is a work of iniquity, Mat. 7.22.23. & 25.11, 12. But the true believing man or woman says, Though they live and move, and act, yet not they, but Christ liveth in them, & the life which we now live, it is from Jesus Christ, and by his strength we do all that we do, and he shall have all the praise; for he works all our works for us, and in us, Gal. 2.20. Isai. 26.12. There hath been, and is now, much ado about confession of sin; but most men mistake in the doing of this thing; for to receive a report of sin, by tradition from the learned, or others, in a customary way; this is soon slighted over without love to God, without any dislike to sin, with a fancy concerning hell, as it is a prison for sin and sinners, and so ariseth a false fear, or a slavish fear; and so no true knowledge of God, nor of Jesus Christ, who is the Law of God; and he makes sin to become exceeding sinful, Romans 7. verses 12, 13, 14, 22. None but Christ can forgive sin, nor none but the Spirit of Christ can convince of sin, John 16.7, 8, 9 Our learned make large confessions of sin, and so almost all other men do, or may do; for to make a confession of sin by rote and in a customary way; and so to think by confession of sin, they have done enough to get the pardon of sin; and this the Papists do: but this will not profit neither them nor us. And do not the most of men do this? Mistake me not, I speak not against confession of sin to God; for a right confession of sin to God, turns to the praise of his freegrace, who hath forgiven our sins before we confess them, and hath blotted out our sins for ever, from before his face, and will not bear them in his mind any more. Read that remarkable story of David, Psalm 103. read the whole Psalm; and so Rom. 5.8. Isai. 43.25. The end of my speech is against the formality that is in the confession of sin, by the most of our learned and others; and how few there be that make a right confession of sin, as from the cross of Jesus Christ, believing the blotting out of their sin, and Christ taking it out of the way, and nailing it to his cross, Colos. 2.13, 14, 15. The unbelieving men, Ministers as well as others, may make a very specious confession of sin, for matter of form, and yet have neither faith in God, nor love to God, nor joy in the holy Ghost. But the believing men, Ministers as well as others; they are the most able men for to make confession of sin, because they have faith towards God, and love to God, and joy in the holy Ghost. As for instance, Though I have lain among the pots, saith the believing man, yet I shall be as white as snow in Salmon: I believe this, therefore have I spoken, Psalm 68.13, 14. 2 Cor. 4.13. I am black, saith the believing man or woman, but yet comely, through that comeliness which Christ hath put upon me; therefore my soul is in love with Jesus Christ, Cant. 1.3, 5. Ezek. 16.14. So likewise, the true believing Christian can make a confession of sin rejoicingly, and with great joy, seeing the victory, and the spoiling of the powers of sin, and darkness; by the divine nature of Jesus Christ, read 2 Peter 1.3, 4. Which threw down the humane nature of Christ, and bruised it; nay, it pleased the Lord, and he put it to grief and pain; and made it an offering for sin, that he might see his seed by the travel of his soul, and he is fully satisfied, and the pleasure of the Lord is in him, and upon all those which are his seed, and grow up in him, read Isai. 53.6, 10, 11. And this, Christ, as God, did, and does crucify sin and the old man every day, triumphing over them is it [or in himself,] Colos. 2.15. And is not this matter of great joy to a poo● soul, that carries about in his body, every day, the dying of the Lord Jesus 2 Cor. 4.10? O thou poor soul, thou must lose thyself, and be taken up by the power of God, and thou shall be found in Jesus Christ, Phil. 3.8, 9, 10. Ephes. 1.18, 19, 20, 21. Be of goo● cheer, O thou poor soul! for if thou be dead with Christ, thou shalt live in eternal glory with Christ; and if thou suffer persecution, either from the tongue, or from the hand, with Christ or for Christ, thou shalt reign with Christ, 2 Tim. 2.11, 12. O thou poor soul! if Christ hath enabled thee for to make such a confession of sin [in faith,] thou hast cause to walk rejoicingly. Now here will arise two objections. The first is this, Sect. 8 You will object and say, Object. there needs no confession of sin now, by your discourse; and so we shall forget that we are sinners, and continue in our sins, and live as we list; for there is one that hath done all for us, we need to do nothing. I answer, Sol. It is not a vain repeating of sin, as the Pharisee and the Heathen do, Matth. 6.7. and as most people do; but it is a forsaking of sin, as the man in Christ does, 2 Tim. 2.19. It is not a bare confession of sin in words, but it is a turning from sin to God: [and this is the work of Christ only,] and none of thine O man. Turn me, O Lord, saith Ephraim, for I cannot turn myself, Jere. 31.18. We that are dead to sin, saith the Apostle, and risen again with Christ; we cannot live any longer therein, because grace doth abound, Rom. 6.1, 2. Now you will ask in the next place, Object. what those must do that are said to make a confession of sin, with great joy, nay rejoicingly, which is a thing that you seldom hear of in our days; for we are taught to mourn, and to shed tears, [as it were] to wash away our sin, [that is in part,] Romans 9.32. I shall answer your question, Sol. and tell you what those do that make a confession of sin rejoicingly: they fight against sin, and they fight against Antichrist, which is very much amongst us; and they fight against the world: and I will tell you with what weapons they fight with all: the first weapon is, the shield of Faith, by which they are able for to quench all the fiery darts of the devil, and wicked men: the second weapon is, the helmet of salvation, which shall cover men in the day of battle: the third weapon is, the sword of the spirit, and that is Jesus Christ, the living Word of God, which will subdue all things unto himself. And is not this matter of great joy? Read those two remarkable Scriptures, Ephes. 6.13, 14, 15, 16, 17. 2 Cor. 10.4, 5. But you will object, and say, Object. that I exclude all outward sorrow for sin. [But I say no, by no means, Sol. if it be godly sorrow; for godly sorrow proceedeth from a right apprehension of the love of God, in slaying of sin with the sword of his mouth; and this sword is Jesus Christ, the living Word of God.] Read Revel. 19.13, 14, 15, 16, 20, 21. Heb. 4.12, 13. The goodness of God leadeth men to repentance, and makes a man fly from sin: How shall I, saith Joseph, do this sin against my good God? Rom. 2.4. Gen. 39.8, 9 Now this is the root that godly sorrow grows upon, and is not to be repent of; but fleshly and carnal sorrow causeth or worketh death; but godly sorrow causeth hatred against sin, and love to God; and is not this a great cause for to walk rejoicingly? Read that remarkable Scripture, 2 Cor. 7.8, 9, 10, 11. One word more, and so conclude: It is not thy brine tears, nor thy legal fears, nor thy sad countenance, when thou makest confession of thy sin; not it is not thy saying, that thou art sorry for thy sin, [but it is the blood of Jesus Christ that cleanseth us from all sin,] 1 John 1.7. CHAP. VI The Spiritual Opening and Application of these Scriptures: VIZ. John 5.10, 16. John 9.16. Isa. 581, 2. Jere. 7.4, 5, 6, 14. Luke 17.20. Neh. 8.8. Matth. 23.2.3, 4. Matth. 15.12, 13, 14. Phil. 1.16. Phil. 1.15, 16, 17. Rev. 2.2. Rom. 14.23. Rom. 14.15. 2 Thes. 2.4, 7, 8, 9, 10. Jere. 32.40, 41. Ephes. 5.27. Rom. 13.5. Dan. 3.18, 19, 20. 1 Tim. 2.1, 2. Rom. 15.23. 2 Pet. 2.1. Matth. 17.15. Matth. 7.16. 1 Cor. 1.19, 20, 28, 29. Matth. 23.28. Ephes. 4.21, 22, 23, 24. Ephes. 2.10. Joh. 15.4, 5. 1 Cor. 2.9, 10, 14, 15, 16. Act. 4.2, 3, 13, 21, 23. 1 John 5.20. Nehe. 8.2, 3, 5, 8. Acts 4.13, 20. Luke 24.27. Matth. 13.3, 34. John 3.3, 4. Luke 8.10. Psal. 25.14. John 3.1, 3, 4. Rom. 1.16. Psal. 110.2, 3. Psalm 116.7. Heb. 10. 2 John 9, Heb. 10.23. Heb. 2.14. Acts 22.22, 23. John 4.20, 21, 22, 23, 24. Acts 5.45. Isai. 29.11, 12. Matth. 13.11. Eph. 4.20, 21. Matth. 13.34, 35. Jere. 1.5. 1 Cor. 14.23, 24. Rom. 14.19. Judas 1.20. Revel. 19.10. 1 Cor. 2.10, 15, 16. Numb. 11.29. Luke 10.5, 6. Luke 6.22, 23, 26, 1 Thes. 2.7, 8, 9 Acts 20.33, 34. 1 Pet. 4.10, 11. John 4.10. Revel. 5.5. Isai. 29.18, 23, 24. 1 Cor. 13.1, 2. Isai. 29.11, 12. Acts 22.3, 4, 5. Phil. 3.4, 5, 6. John 3.1, 3, 4. Acts 26.9, 10, 11, 12. Luke 7.37, 38, 47. 1 Cor. 13.4, 5, 6, 7. Cant. 1.2, 3. Mark 14.3, 4. Matth. 15.1, 2. John 7.47, 48, 49. John 12.42, 43. 1 Cor. 13.6. 1 Pet. 3.4. 2 Pet. 1.7. Matth. 13.27, 28, 29. Mal. 3.1, 2, 3, 4. Matth. 13.30. James 3.8, 9, 10. James 3.17, 18. John 8.42. John 17.8. joh. 16.27. joh 15.4, 5. joh. 14.9, 10, 11. Phil. 4.13. Gal. 2.20. Gal. 4.19. 1 Cor. 6.17. 1 Cor. 12.13. 1 joh. 1.3. Rev. 5.8, 9, 10, 11. Mat. 7.15. Mat. 7.16. 2 Pet. 2.3. Eph. 4.14. 2 Tim. 3.6. Acts 5.42. Micah 3.5. Mat. 7.15. Col. 2.8, 18, 22, 23. 1 Cor. 2.14. Rom. 8.7, 8. joh. 16.2, 3. jer. 23.21, 30, 31. joh. 18.2, 3. Acts 20.29. jer. 5.31. Sect. 1 NOw the Pastors and Elders that are not able to feed the flock in a spiritual way, are such sent of God? or only called of men, or by men, and no more? And if so, then what do such men employ themselves in for the good of the flock? In spiritual things they cannot, but in external things they do what they can: They are strict in visible forms of Religion, which have a seeming show of piety; as for instance, The Scribes and Pharisees came to Christ to complain of his Disciples, that they transgressed the Traditions of the Elders, Mat. 15.1, 2. Now these Elders did assume unto themselves to be much for the glory and worship of God, and to have much zeal for the Sabbath day; and yet they knew not Christ the Lord of that day, and the Rest of the day: but sought to persecute him and to slay him, joh. 5.10, 16. & 9.16. And is it not so now in our Kingdom and Cities at this day? Do we not seemingly seek and delight to know the ways of God, as a Nation that did righteousness, and forsook not the ordinance of God, and take delight in outward approaching to God? Isa. 58.1, 2. And do not we rest upon the outward observations of these things, as the Jews did, and cry, The Temple of the Lord, and the ordinances of the Lord, are these? And thus the Jews did, Jer. 7.4, 5, 6, 14. And thus the Pharisees did; but Christ told them, That the Kingdom of God cometh not with observation, or with outward shows, Luk. 17.20. And do not the Pastors and Elders of our Kingdom, for the most part, insist and go on in observations and outward shows, which are as wells without water? As for instance, How many blind and ignorant Ministers have we in the severel parts of this Kingdom; and may not one say in this City also, that please themselves in outward shows, and observations, and times, and it may be read the book of Homilies, and the book of Common prayer? But now the time is altered for that; yet they have a good mind for to do it still, because they cannot indeed do any thing else, as they should do, in the work of of the Ministry: They cannot pray without a form; they can but only read the letter; they cannot give the sense of the words they read, as Ezra the Priest did, Neh. 8.8. And thus the most people are kept in ignorance by those that are only [Ministers of letters] and no more: and may not a boy of eight years old do as much as such men? Now the second sort of Ministers are such that have strength of natural parts, and no more, [as a strong memory, and a large utterance, and the gift of humane learning, and the help of a great Library, and so sit at that all the week; and so by this means a man may get one or two hours' discourse, for one day in a week:] Now such men are [Ministers only of words.] And have not we experience abundantly, in these our sad times, of their frothy and empty words? May not one say now of such men, as Christ said of the Pharisees, They only say? Mat. 23.2, 3, 4. And may not one say, Let them alone, as Christ said of the Pharisees, they be blind leaders of the blind: and if the blind lead the blind, what danger are they both in? And are not the most parishes in this Kingdom in such danger and in such a ditch? Mat. 15.12, 13, 14. Witness Cornwall, and Wales, and Oxfordshire. And may not one come nearer, even into London, and find the most people in most parishes so [sotish] that they will be led any way, and be pleased with any thing, as formerly with the reading of the Common prayer Book, which is a form of words that a boy may read: And so likewise they will say, such a man is a brave Teacher, or an excellent Preacher, a great Scholar, or a mighty learned man; not knowing that Christ may be preached by help of the Natural Arts that are among us, though grace may be wanting: And thus it comes to pass, that Christ is preached out of contention amongst us, and not sincerely, but in strife, as you may see plainly, Phil. 1.16. And thus the most people are pleased with outward shows, but little acquainted with the true preaching of Jesus Christ, which is the inward Substance. Now the third sort of Ministers, they profess themselves to be of the King's party; and they have their followers; and they say they preach the truth, and they stand for the truth. I ask, Is Christ divided, whose Ministers you say you are? You say those that preach against that which you preach are rebellious; for you preach the Truth, and you stand for the King. I have spoke of three sorts of Ministers; yet there is but one Truth: Now this one Truth not being rightly known, by these three sorts of Ministers, hence it comes to pass, That they preach Christ, saith the Apostle, out of envy and strife, one against another, Phil. 1.15, 16, 17. He that stands for the Truth as it is in Jesus, and so preacheth it, he only stands for the good of the King and Kingdom: All of you say that you stand for the truth, and preach the truth; so there were some in the Church of Ephesus, that seemed to be great, and said they were Apostles, but they were found liars, Revel. 2.2. There is an old proverb, Like Priests, Sect. 2 like people; and so on the other side, as a State changes or altars in matters of Religion, so the people will change and alter in matters of Religion: but a State or a Council of those men that are called Divines, are not to fit at the stern, as the steer-man doth; for to compel by force, or to force men in matters of Religion, contrary to that which he knows himself; and so doubtingly a man doth that out of fear, which afterwards becomes sin: For whatsoever is not of faith is sin, Rom. 14.23. Therefore we ought to wait till God doth persuade the heart of a man; for a man ought to be persuaded in his own mind, that he may do nothing against the truth, but for the truth, Rom. 14.5. So in the next place, let us look to him, whose place it is to sit at the stern, and that is Jesus Christ. Now there is none that will presume to sit in that place with Jesus Christ, but only one, and that is Antichrist; and he with his, do exalt themselves above Christ, who is God, as you may plainly see, 2 Thes. 2.4, 7, 8, 9, 10. And this mystery of iniquity is discovered in these latter times, by the Spirit of Christ's mouth, and with the brightness of his coming. Now Christ in the heart of a man, is the only and the alone steersman; he guides the soul in matters of Religion; he teaches the soul the pure Religion, which is to have faith in God, and to fear, and to love God, and to have hope, and confidence in God; and he teaches the soul to know, that he hath presented it to God, without sin, or spot of sin, or wrinkle, or any such thing, and that it shall stand without blame forever, before him in love; and Christ in the soul, doth help the soul in this present wicked world, for to fly from sin, as from a serpent; and Christ by his Spirit doth lead forth the soul for to rejoice in God, and to see God rejoicing over it, for to do it good, jere. 32.40, 41. Eph. 5.27. And so likewise, Christ leads forth the soul actively to be subject to the Magistrate in all lawful demands, Rom. 13.1, 5. And so likewise, Christ doth help the soul passively to be subject to the Magistrate in all unlawful demands; that is, to suffer, if you cannot do that which they command you: as for instance, Be it known unto thee, O King, say those three Worthies, we will not serve thy gods, though thou cast us into the burning fiery furnace, Dan. 3.18, 19, 20. And those that Christ doth thus enable, can pray, and do pray for the Magistrate; therefore let them live peaceably by you, in your Cities and Parishes, and do not disdain them and force them to say, as Paul said in another case, and now we shall have no more place in these parts, hardly to live in, 1 Tim. 2.1, 2. Rom. 15.23. There have been false Prophets, Sect. 3 and false Teachers amongst the Churches, in all ages of the world down to this very day, 2 Pet. 2.1. Therefore saith our Saviour, Beware of false Prophets, and false Teachers, Mat. 7.15. Quest. Object. But how shall one know the true Teachers from the false? Ans. By their fruits, saith Christ, Sol. ye shall know them, Mat. 7.16. Q. What is meant by Fruits, Object. Humane Learning, or an outside show of holiness, for this the chief Priests and Pharisees had? Ans. Sol. Humane Learning and an outside show of holiness are necessary; but they are fruits that will whither, as the chief Priests and Pharisees did, 1 Cor. 1.19, 20, 28, 29. Mat. 23.28. Q. Object. But how shall one know the fruits of the true Teachers of Christ, and a true Believer in Christ? A. Sol. He that hath heard Christ, and hath been taught by Christ, is one in Truth, and one with Truth, and is putting off the old man, and is putting on the new man; and they are renewed in the spirit of their minds, and are ordained of God in Christ to walk in good works before God and towards men, Eph. 4.21, 22, 23, 24. & 2.10. joh. 15.4, 5. Q. Quest. But you will say, who must judge of these things? A. Answ. Not the Learned of the world, nor the Elders that are in years; but he that is an Elder in Christ: for these things are foolishness to the natural learned men; and the Elders only in years cannot perceive them; how then can they judge? But the spiritual man is able to judge of all things, because he knows the mind of Jesus Christ, who only knows the mind of God, and reveals it to them by his Spirit, who searcheth the deep things of God, 1 Cor. 1.18, 19 1 Cor. 2.9, 10, 14, 15, 16. Q. Now you will ask, what can these men do more than other men, Quest. that you have spoke so much of? A. Answ. They can do more than the learned men of the world can do, for they can read the Scriptures, and speak the mind of Christ to the people distinctly, and give a right sense of the Word, because they have been with Jesus, and Jesus hath been [in them] and hath given them an understanding for to know him to be the only Truth: The chief Priests and Pharisees, being grieved at Peter and john, took notice of them that they had been with Jesus, and the chief Priests and the Elders put them into prison, and threatened them, as we do the poor Independents, read Acts 4.2, 3, 13, 21.23. and so 1 joh. 5.20. Q. But you will say, Quest. Can you give an instance of such abilities in learned men, and unlearned men, and are there any such now in our days? A. Ans. Yes, Ezra the Priest did read in the Book in the Law of God distinctly, and gave the sense, and caused them to understand the reading, Neh. 8.2, 3, 5, 8. And so likewise Peter and john, the Disciples of Christ, they were unlearned men, and yet they could not but speak the things which they had heard and seen, Acts 4.13, 20. And so likewise it was the practice of Christ himself, beginning at Moses, and all the Prophets, he expounded unto them in all the Scriptures [things concerning himself] Luke 24.27. The letter of the Scriptures is as a parable to the learned of the world, and to the unlearned, Mat. 13.3, 34. joh. 3.3, 4. But to the scholars of Christ, it is given to them, in all times, for to know the mysteries of the Scriptures, Luk. 8.10. The secret of the Lord is with them that love and fear him; and, because he loves them, he will show them, Christ, his Covenant, Psa. 25.14. Object. Now you will say, you speak much of learned men; Object. What mean you, or whom do you mean? Ans. Sol. I mean such learned men as can but only read the book of Common prayer, or a Homily, or can but only read the Scripture, and no more; and have not as yet learned of Christ to spell out the mind of God in the Scriptures; and I mean such as can but only preach by natural art, and not out of experience, as from Christ; and I mean such as can do no more but what they have a form for; and yet they call themselves Ministers of the Gospel; And how many such learned have we had in this Kingdom, and have at this day? and most people dote after such men. Object. Now you will object and say, you speak much of the unlearned, Object. and of an outside show in matters of Religion; what mean you, or whom do you so speak of? Ans. Sol. It is a very sad thing to be unlearned and untaught of Christ, and to rest and to take delight in an outside show in matters of Religion, as it doth appear most men do; and it is to be feared that many, amongst those that cry for Reformation in Religion, in the City of London, are ignorant of the pure Religion, and are like unto Nicodemus, that ignorant learned man, that came to Christ by night, and asked Christ, How a man can be born when he is old? Can he enter the second time into his mother's womb, and be born? John 3.1, 2, 4. Now there are abundance of such professors in our days, both learned and unlearned, that can compliment with Religion, and with Jesus Christ, as a good man: But there are but few that know Christ spiritually as the power of God, or the day of God's power; or as the day of God's rest; or as the day of a believing souls rest, Rom. 1.16. Psa. 110.2, 3. Psa. 116.7. Heb. 4.10. Q. Sect. 4 But what mean you by that word Pure Religion? Object. A. Sol. I mean a possession of Christ, and a profession of Christ, in faith and verity, which will expel sin, and vanquish the devil, 2 John 9 Heb. 10.23. Heb. 2.14. I confess, though I have made two objections, Presbyterian q. yet I cannot but grant, that the most of our learned and unlearned do differ about Discipline and make a great deal of ado, about an outward show in matters of Religion, which are but circumstances, and through ignorance they neglect the substance. A. Sir my answer to you is this: Answ. You are very much mistaken, though you confess and grant, that the most of the learned of the Church, and the unlearned do differ: I will tell you plainly, and consider well of it: The most of the learned in Christendom do agree, as one man, in three things, and that is, Pleasure, Ease and Profit: as for instance; Do not the Clergy of Rome take pleasure in usurping authority over Kings and over whole States: and those that differ with them about their ease and their profit are like to go to the Inquisition house? And so you may instance in the Lord Bishops of England; Those that did differ with them about their Lordly authority, or about their fifteen hundred or two thousand a year, were had up into the High Commission Court: And so now, those that differ with them about ease, or about the profit of three, four, or five hundred a year, shall be had up for a Sectary or an Antinomian: Mistake me not, I grudge not against the well being of a deserving Minister that preacheth Christ purely and without mixture; for such aught to be had in singular respect because of Christ; and such aught to be provided for, that they and their wives and children may live comfortably. Now the Discipline that you say the most of the learned differ about, is circumstances: but, I say it is well if they do not make them substances. Sir, I think you are mistaken, for not one of five hundred of the learned do differ about Discipline; for they are all of them as one man; and yet they are questionable; and he that differs from them gets himself a blot. Sir, are not we taught for to have the truth of God, in respect of places and persons, and cry one place up and another place down; and cry up such a man with respect to his habit, for he must have a black gown, or a black suit and cloak, and look like a Minister, or else most people will take up a prejudice against the truth of God; and so likewise a man must not worship God as the Spirit of God doth dictate unto him, or teach him; but a man must worship God after the rules of men, and according to a form which they will draw out for him: I speak not concerning the State, but I speak concerning the Clergy; I hope you will not be offended with me, because M Edward's siteth at the receipt of Custom, & raketh up all the filthy rags from all the parts of the Kingdom for to make paper of them; but it proves but bloting paper; and so is but little worth: but yet he makes a shift for to make a book of it full of accusations and filthy reproaches, and lays them upon the heads of his brethren, and brings them upon the stage of the world, and uncovers their nakedness, nay it may be their weakness, and saith, Lo these be the Sectaries that trouble us: and then he calls them Independents and Antinomians or Anabaptists: and then the people answer him, and say, as they said of Paul, Away with such fellows from the earth, for it is not fit that such fellows should live, read that place, Act. 22.22, 23. Is this the fruit of a Gospel Minister, Mr Edward's? for you say you are one. But if this be the fruit you bear, I shall pray to God for to deliver me from such a Ministry. Sir, I pray you one word more which I had almost forgot; many of those that seem to be zealous for the Presbyterian Government, do not care for coming to the Elders; I conceive it is because they are so ignorant, for the most part of them, in the principles of Religion, that they cannot tell what to say; and I do wonder at many that are forward for that Government they know not, neither can they soon understand it. Q. Quest. Is there some respect now to be given to some places of worship more than to other some? A. Answ. I know none, neither Church nor Chapel, nor Cathedral, as you call them; Believe me, saith Christ to the woman, neither in this place, nor in that place, Joh. 4.20, 21, 22, 23, 24. As well in a House as in a Church: and this was the practice of the Apostles to preach the Gospel of Jesus Christ, Acts 5.42. Object. Presbyterian. I hope for all this you will be cautious in what place you hear, and whom you hear? A. Answ. If Jesus Christ were personally upon the earth again, I should take great delight to hear him preach, though it were in a grey coat, or in a buff coat, or upon a ship side; or I should take delight to hear his Disciples speak, though it were in a Church with a chimney in it, or out of a prison window. Q. But what think you; Quest. Is it not fit and decent for Ministers to go all in black, as the custom is, and hath been? A. For decency I agree with you: Answ. but for this colour, or for that, it is all one to me; as the man pleases that is to wear it: I look at the Truth, I mind not his clothes as the most do: for if a man that preaches be not in black, the most people will say, he looks like some Shoemaker or Tailor: and so they have the Truth of God in esteem, as men wear clothes. Q. Is it not fit and necessary, Quest. that men that are Ministers should be learned men, both in Latin, Greek and Hebrew, and be ordained of men? A. Answ. Learning is commendable in all men; and the Clergy of Rome have abundance of it; and yet neither they nor we can open the mysteries of Christ in the Scriptures with that key of humane learning; Read Isa. 29.11, 12. [But the learned man in Christ, and the Scholars that are taught of Christ, to them it is given to know the mysteries of the Kingdom of God,] Mat. 13.11. Eph. 4.20, 21. [But those that are not taught of Christ only know the Scriptures as a Parable,] Mat. 13.34, 35. And that is the reason why there is such a hub-bub and such combustions in the world about Religion: and so likewise there is much ado about the ordination of men, and the laying on of hands, and sending out men from men. But alas how few have we, that are sent forth from God, amongst men, and ordained of God as Jeremiah was; I have ordained thee a Prophet unto the Nations, saith the Lord to Jeremiah, Chap. 1.5. Q. Quest. May all that have abilities exercise them in the Church; and if they do, to what end must they exercise? A. Ans. I shall prove this liberty unto you out of 1 Cor. 14.23, 24. But if all be able to prophesy, saith the Apostle, than they may, but it must be decently and in order. Now, whether you call this preaching or exercising, or speaking to the people out of the word of God, it is all one. Now every man ought to administer his gift as a good steward, [for this end] to make out the things of peace, wherewith one may edify one another, Rom. 14.19. And [for this end,] that the Church may know herself built upon the rock Christ, which is her most holy faith, praying in the holy Ghost, Judas 20. Q. Quest. Have all in the Church abilities to exercise, or may all those that have abilities in the Church, exercise them in the Church, and speak to the people: and how prove you this? A. All that are of the Church, Ans. have the testimony of Jesus, and the testimony of jesus is the spirit of prophecy, Revel. 19.10. And this spirit doth reveal the mind of God, and the mind of Christ to them, 1 Cor. 2.10, 15, 16. And they may all prophecy one by one, that all may learn, and all may be comforted; read these three places of Scripture, and consider well of them, Rev. 19.10. 1 Cor. 2.10, 15, 16. & 14.29.30, 31, 32. Object. Object. Now you will object and say, you will have all Prophets and Preachers, and so we shall have no order at all. Ans. Sol. My request is like unto Moses request; and Moses said, Would to God that all the Lords people were prophets, and that the Lord would put his Spirit upon them; and this sweet Spirit will teach them the order of God, Num. 11.29. Q. Quest. But you will say, If this should be, which you have spoken of, our Ministers of the Gospel would be neglected and disrespected, and would have no profit for their labour; and this would breed contentions and strife in our Parish ways, as we have at this day. A. Answ. The gifts of God are given for to declare peace to the world, Luke 10.5, 6. And why then may they not have a house to speak in? Now the true Ministers of the Gospel of Christ, they are not to expect any favour from the world of men, but they are for to expect reproach, and their name to be cast out with an evil report upon it, as Antinomians, Anabaptists, or Familist, or Sectary. And this is matter of joy for Christ sake. Read Luke 6.22, 23, 26. And so likewise, a Minister of Christ is tender and gentle, even as a nurse; and he doth not mind his back and his belly, but his aim is to bring Christ and the soul together; for that is dear unto him, 1 Thes. 2.7, 8, 9 And he doth not eagerly pursue, or covet after any man's silver or gold, Acts 20.33, 34. Now I think there is none, but ignorant and foolish men, that will be contentions, and speak evil of such men. Now I shall prove, Sect. 5 what I have said concerning prophecy: As every man hath received the gift, so let them minister the same one to another, as good stewards of the ability which God giveth to edify one another with all, and for the glory of his holy name, 1 Pet. 4.10, 11. I speak of the gift, I speak not of the office; for all may prophesy, yet all are not in office. Secondly, the place where these gifts are to be made out, it is in the Church, or where the Church doth meet. But if any more speak in our Parish Churches besides one man which we call our Minister, it is likely such a man may have dirt fling in his face. Q. Quest. But you will say, though such men as you have spoke of, may have very good gifts, yet for all that, they may, and do want the Tongues, and the Arts, and Sciences of the Schools; and so they may not know the original of the Letter. Answ. Ans. The want of Tongues and School Arts, do not hinder the gifts that Christ hath to bestow on men in the Church, for the good of those that are of the Church: And this good gift which you speak of, is Jesus Christ, john 4.10. And he will open the Book of letters, and give the original of it in the Spirit, which is best of all. Read that place, Revel. 5.5. And those that have not the Tongues, and yet no learning at all in the Book of Letters, and are weak in understanding, Jesus Christ will teach them for to know doctrine, and they shall be able for to speak of it unto others. Read Isai. 29.18, 23, 24. Now on the other side, Those that have all Tongues, and all the learning of men, they may want the testimony of Jesus, and become as sounding brass, which gives an unpleasant sound, because it cannot sound forth Christ, which is love, 1 Cor. 13.1, 2. And so likewise, the learned may both preach and speak from the Scriptures, and be zealous as Saul was, and yet the Scriptures may be as a sealed book to them; and so some learned, and some unlearned, are both of them in the dark, read Isai. 29.11, 12. Take two or three Instances for what hath been said; and the first is of Paul, when he was Saul, Acts 22.3, 4, 5. Phil. 3, 4, 5, 6. The second instance is of Nicodemus, a great ruler of the Jews, John 3.1, 3, 4. Now such men to whom the everlasting Gospel is as a book sealed; they are subject for to persecute others, either with the tongue, or with the hand, as Paul doth confess of himself; And being exceedingly mad against them, saith Paul, I persecuted them, even unto strange cities. Read this place, Acts 26.9, 10, 11, 12. Friend what think you, Quest. may not one instance in the third place, in Master Edward's, the Minister of Christ, as he calls himself, and some other men now in our days, Acts 9.1. who breathe out threaten and enmity against those that are not of the same opinion that they are. I ask, is not the Scripture to such men, as Mary's box of ointment, full of sweetness; but the Scripture; which is the box, it is sealed up to such men, and they have not the key of love for to open it, as Mary did, Luke 7.37, 38, 47. Is there not some ground for to judge thus, when one sees what vaunting there is against one another, and how little forbearing one another, and how little kindness there is amongst some men? this is for want of love, Read 1 Cor. 13.4, 5, 6, 7. And if there come one, that hath the key of love, for to open this box of ointment, I mean, the Scriptures, which are full of Christ, who alone is the sweetness in the box, which makes the Virgins for to love him, read Cant. 1.2, 3. Now when such men do appear, that can with spiritual skill speak of the sweetness of Jesus Christ, they may in some sort expect many men to be like unto Judas; for to have indignation against them, for opening this box of precious ointment, and pouring it out amongst poor souls, read Mark 14.3, 4. Friend, I have heard Mr Edward's many times, and I shall hear him sometimes still; but I confess unto you, that I hear but very poor and cold matter from him; and I tell you, I think that the most of his matter is taken out of other men's works: for a man may run into a great Library, and with the help of a pen and a good memory he may get an hours discourse; and so he may speak other men's words, and deliver other men's judgements: and thus I have heard him, for the most part of an hour, deliver this father's opinion, and the other father's judgement; and in the end he hath uttered bitter and unsavoury words: and is this preaching of Jesus Christ? Friend, I will tell you there are four or five men which he hath unchristianlike reproached, from which men you may hear more sound, and savoury, and plain words, for the edifying of you in the knowledge of Jesus Christ, in one hour, than you shall have from him in many hours, nay it may be in many years: I will name you the men: The first is Captain Hobson; the second is Mr Kissin; the third is Mr Patience, and the fourth is Mr Spencer, the new startup preacher, as he calls him, sometimes coachman to the Lord Brooks: And thus you may find him in his Gangraena jeering, I am loath to say, like Ishmael: I think if Paul were alive again, Mr Edwards would jeer him with being a Tentmaker. The fifth man is Mr Wallyn, an ancient acquaintance of his: I would Mr Edwards would be his scholar and learn good of him, and let him alone, and not put him into his book of bloting paper: but Mr Edward's will let no man alone that is not of his judgement: and this is Mr Edward's, and yet a preacher. Well, friend, to conclude my answer to you, I will deal ingenuously with you: It is a very rare thing to find a Minister that preacheth Jesus Christ purely and unmixedly. Q. Object. I think you are an Independent, for you do not speak like a Presbyterian! A. Ans. I am no Independent, nor Antinomian, nor Anabaptist, nor Presbyterian; but if there be any thing of Jesus Christ in any of these four that are named, I shall own that and give that the right hand of fellowship: And furthermore, I am a constant hearer in your public places, in your Churches, as you call them; and I do daily observe which way you steer your course: and my desire is that you may steer towards the Land of Canaan, and not towards Rome, to add burdens of grief to any man, as Mr Edwards would have the Magistrate to do. Q. Quest. What think you of our Religion in the bulk of it, as it is practised by all sorts of people in this Kingdom? A. Ans. I think the greatest part of the people, both in Parishes, and in the whole Kingdom, they take up their Religion by Tradition from the [Elders] and practise it, as the most do, in a customary way; Instance in the Jews in three things: And I think they were as wise as we are. The first thing is this; The Pharisees urged the people for to observe the Traditions of the Elders; and therefore they came to Christ for to know why his Disciples did not observe the Traditions of the Elders, Mat. 15.1, 2. The second thing is this: The Pharisees did sharply reprove and curb those that did not observe the Traditions of the Elders, read John 7.47, 48, 49. The third thing is this: The Pharisees held the people in great slavery, so that they durst not but observe the Traditions of the Elders, though they did know to the contrary; nay, they durst not confess Christ, for fear, lest they should be put out of the Synagogue, read Joh. 12.42, 43. But I hope it will not be so in our days. Friend, I shall conclude, with my last Answer unto you, in a few words: we all seem to be zealous for God; and the most men strive mightily for a form of Religion: But may not one ask, where is the power of Religion, and where is the power of Love to rejoice in Christ, for he is the Truth? 1 Cor. 13.6. And where is the power of a meek and a quiet spirit, which is in the sight of God of great price? 1 Pet. 3.4. And where is the power of Religion shown forth in brotherly kindness, and unfeigned love? read 2 Pet. 1.7. And when these things are in us, and abound, than we shall learn war with the sword no more; and then we shall cease to war with the tongue any more. Q. Quest. I shall ask but this one question and so conclude; What think you of the several opinions of Religion that are amongst us? And what think you of these Sectaries? Is it not fit that all of them should be suppressed and routed out of their holes? I shall return you an answer by way of caution: Answ. Beware that the enemy hath not sowed tares in your heart, and so your sight is become dim, so that you cannot judge between wheat and tares; and so you become as those servants which said, Sir, wilt thou that we go and pluck up, and separate these tares, or these sectaries, from the wheat? Now you that will be called Presbyterians, be cautious what you do; for if one should return this word Tares upon you, would you yourselves be willing to be routed up? Let me advise you to consider of that caution which Christ gave in his Parable; And [he said nay] lest while ye gather, or pluck up the tares, ye root up also the wheat with them, Mat. 13.27, 28, 29. There are no men, nor counsels of men, that are able to determine this great business, but the messenger of the Covenant, which is Jesus Christ, and those that he comes into, and makes his Temple: Now when Christ comes, be will sit as a refiner and purify both persons and ordinances; I mean all sorts of people, read Mala. 3.1, 2, 3, 4. Now the Ministers that come from Jesus Christ are full of meekness and love, and patience, and they wait upon Christ for to do his will, and not their own; and they wait for the Word from Christ's mouth, that is, his holy Spirit; And I will say to the reapers, saith Christ, Mat. 13.30. But some men will not stay till Christ saith. I humbly crave leave to ask two questions, and the first is this: What meaneth this throwing out of Common Council men and others? Quest. 1 Nay, they are not spared, though they be Parliament-men; if they have but the name of Independency upon them, than they must be Sectaries too, though they be godly, religious men, and have proved themselves faithful to the State, and have ventured their persons and their purses; and yet they, for all this, shall have no place of trust, no not so much as to be the Beadle of a Ward, if most may have their wil I ask, what do you judge these men to be tares that you strive to pluck them up? Stay till Christ speaks, for he will say to the reapers: But I am persuaded that Christ will never make you his reapers; for he loves them that you cannot endure to be near you. My second question is this, Quest. 2 with a desire to know (now you have cast out your friends) whether you have taken in such as are truly wise for the good of the Church, and such as will be truly faithful to the State, or else what have you done? I confess the casting out of these men, which I have spoken of, it was legal, according to our civil custom, which is only by vote. But mark now; here you may take notice of the temper of Parishes and Wards, that will vote out men that are able to speak both for Church and State: There are many men that are able to speak excellently for the State, but they want both will and skill for to speak a word for the Church: Now such men are content with any thing for the Church; and if they may have a specious form of Religion, which is as a shadow, they make no great matter for the substance: Is not this the temper of most Parishes and most Wards? How then will such men vote for the Church, and for Church-officers, as Pastors, Elders and Deacons? It is to be feared they vote some men to be Elders, as Dr Bastwick, one of their own judgement, said, some of the House of Commons had no more wit than would reach from their nose to their beard, and said they were Ninnyes and Grols: but I shall forbear such uncivil language to an Elder, much more to the Parliament: But if an Elder have not wisdom from above, such a man is not fit to be an Elder; yet why should he be upbraided? for what hath any man but what he hath received: yet I believe there are many unfit Elders abroad. Now this Dr Bastwick, that hath been spoke of, is he that gave an absolute Rout to the Independents, as he himself saith; but I rather think he hath faced about, and is now to be found in the front of a new Army, fight with his tongue, in reproaching of those that were in the rear with him in the Bishop's time, and did help to support and uphold him, in time of need, with a heart of love and with the hand of charity. But now Dr Bastwick is to be found in another posture, jeering of his friends, and telling the world that they have gristed faces, and that their countenances look like the belly of a toad: O horrid forgetfulness! I think Mr Edward's and Dr Bastwick may go together for the two Metropolitan Champions over all England. And in the first place, Dr Bastwick jeers one of his friends by name with having a basket-hilted beard, and a set of teeth in his head that stood a great distance one from another, so that he was fain to pick them every morning with a bedstaff: Take notice of such men as jeer the work of their Creator. In the second place, Mr Edward's, he sits jeering, in his Gangraena, of one Mr Spencer, a new upstart preacher, who was formerly a Coachman, as he calls him: It is no matter if he were a Coachman, if God be pleased for to make him a fisher of men: Surely, Mr Edward's thinks no man must or can speak of the Truths of God, but old Preachers: I am persuaded that this Spencer, which he calls the new startup preacher, is able to speak feelingly and experimentally of the Truths of God. A Lawyer may plead an hour at the Bar, and use a little divinity; and so may Mr Edward's preach an hour or two, and, as I conceive, use but a little divinity but what he hath by nature and by art: I speak not this for to upbraid Mr Edward's, but to declare what man may do by art: And if any man appear for to speak against the carnal preaching of Jesus Christ, he is presently accused of speaking of some new light. I honour Dr Bastwick for his sufferings, if he suffered singly for Christ's sake: But Mr Edward's is a dishonour to the Presbyterians, for jeering: and so will Dr Bastwick, for jeering of his friends, if they do not both mend. But I shall give them both a gentle reproof, as the Apostle james did to the scattered Tribes, My brethren, saith he, these things ought not so to be, read James 3.8, 9, 10. But it may be, they will jeer me for my love; but if they do, I shall take it patiently, and not answer them again. Loving and Christian Presbyterian friend, I shall take my leave of you, only I shall ask you one question, which is of great concernment; Do you and those of your opinion, know the pure Religion; the pure Religion which is from above, is first pure, then peaceable, gentle, and easy to be entreated, full of mercy, and good fruits, without partiality, and without hypocrisy: and the fruit of righteousness is sown in the prince of peace, and those that have this fruit, are sons of peace, read James 3.17, 18. Sect. 6 Now I shall give you the reason and ground of the abilities of those that I have spoken so much of: Christ proceedeth and cometh forth from God, John 8.42. & 16.27. & 17.8. And a true Christian he doth proceed and come forth from Jesus Christ, as the branches do from the vine, John 15.4, 5. And as Jesus Christ told Philip the words that he spoke, and the works that he did, it was not he that spoke the words, and did the works, but it was his Father, that dwelleth in him, that did speak the words, and do the works, John 14.9, 10, 11. And so a true believing Christian, he saith, it is not he that doth, but it is the strength of Christ that doth enable him for to do all that he doth, Phil. 4.13. And the life that he lives, it is not he, but Christ that lives in him, Gal. 2.20. And thus Christ is form in a Christian, and a Christian is form in Christ, Gal. 4.19. And he that is joined unto the Lord, is one spirit with the Lord, 1 Cor. 6.17. And being baptised into one body, all are made to drink into one spirit, 1 Cor. 12.13. And thus a true believing man hath fellowship with God, and with Jesus Christ, 1 john 1.3. And thus a true believer, being one with Jesus Christ, gives all praise and honour unto Jesus Christ, Revel. 5.8, 9, 10, 11. One word more concerning false Prophets, Sect. 7 and how one shall know them; Beware, saith our Saviour, of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves, Matth. 7.15. Q. Quest. But how shall one know the false Prophets, from the true Ministers of Jesus Christ? A. Ans. By their fruits ye shall know them, saith Christ; Do men gather grapes of thorns, or figs of thistles? Matth. 7.16. I shall name three things, by which you may in part know them: And the first is this, They with feigned words make merchandise of men, 2 Pet. 2.3. And with cunning craftiness, and a sleight, they lie in wait to deceive, Ephes. 4.14. And thus they creep into houses, nay, into men's purses, nay, into the house of men's judgements and affections; and these are they that creep into houses, and lead captive silly men, that are as weak as silly women: these silly women that are here spoken of, are unsufficient in nature for to discern the things of God, 2 Tim. 3.6. Mistake me not, I do not mean those that preach now in houses; for this was the Apostles practise, Read Acts 5.42. But there are others that creep into houses, witness the whole Clergy of Rome, a ministry, but not of Christ; and these are they that lead captive whole Kingdoms and Cities, and the people must not say, what do you; and if they put not into their mouths, they will prepare war against them, and though these crafty ones cry peace, yet they will by't with their teeth, Micah 3.5. And so they become like unto wolves in sheep's clothing, Matth. 7.15. But I hope it will not be so amongst us. The second thing, whereby you may know the false prophets from the true Ministers of Jesus Christ, if you have ears to hear, is this, You may know them by their preaching; for they preach but according to the notions of the brain, only by nature and by art, and so spoil men with vain philosophy and deceit, which is not after Christ the head; and so they beguile men with a voluntary humility of worshipping they know not what, Coloss. 2.8, 18, 22, 23. And so they, and those that they teach, are both natural and carnal: Now the natural man perceiveth not the things of God, but after a foolish manner, 1 Corinth. 2.14. And a carnal preacher and hearer, are both of them at enmity with God and Christ, and with the members of Christ, Rom. 8.7, 8. john 16.2, 3. But I hope we shall have none such amongst us. The third thing that discovers the false prophets from the true Ministers of Jesus Christ, is this, If you have an eye to see what light they see by, it is no new Light, for they jeer at that; but the light that they see by, is as old as old Adam, only natural as the heathen Philosophers were, and they were great Scholars. Now these pretending prophets and preachers, That run when the Lord doth not send them, and yet they say, he saith, Though they steal the word they speak from their neighbour, read jere. 23.21, 30, 31. Now the light that these false prophets and preachers walk by, it is the light of nature, and the light of the nation, and the light of morality; and they have a word to speak for Christ, and they have a word to speak against Jesus Christ when time shall serve; and they are most conversant in outward external observations for Christ, and none more forward, than they, for to persecute, or betray Christ and his members, when time doth serve. Instance in judas, john 18.2. Then they came with their lanterns, and their torch-lights, for to seek for jesus, and judas was in the midst of them, john 18.3. Now it is the nature of false prophets and preachers, for to be grievous wolvish to the flock, Acts 20.29. And though the prophets and priests be bad for the most part, and speak falsehood in the room of truth; yet there is a sort of people to be found in all ages answerable to these false prophets, that will receive error instead of truth; nay, they love to have it so, read jerem. 5.31. Who would think that there were such prophets and people in the world! it is to be feared, that there are such prophets and people, even now amongst us. CHAP. VII. The Spiritual Opening and Application of these Scriptures: VIZ. 1 Peter 5.1, 2, 3. Micah 2.5, 6, 11. Deut. 32.8, 9 Matth. 15.1, 2. Mat. 27.1. John 11.47, 53. 2 Tim. 3.5. 1 Cor. 2.14. 2 Tim. 4.5, 22. Gal. 6.12, 13. Gal. 4, 17, 21. Acts 6.3, 5, 6. 1 Tim. 5.17. 1 Cor. 12.6, 10, 11. Matth. 26.59. Acts 5.21, 28, 40 Act. 24.1, 2, 3, 4, 5. 1 Cor. 2.14. Isa. 56.10, 11, 12. Jere. 5.30, 32. Micah 3.5, 11. Ezek. 34.2, 3, 4. Phil. 3 2, 18, 19 Matth. 6.9, 10. James 3.9. 2 Cor. 12.14. Matth. 25.8. Psalm 82.5. 1 John 4.20, 21. Psal. 4.2, 6. Gal. 5.26. Psal. 68.26. Psal. 87.1. Revel. 21.2, 3, 4. Psal. 87.7. John 17.8. John 1.18. 1 Cor. 2.16. Joh. 17.18, 26. 1 John 1.3. John 16.13, 14. Heb. 2.12, 13. Isai. 54.13. Joh. 6.4, 5. 2 Cor. 5.19. John 16.13, 14, 15. John 3.1. 1 Cor. 2.14. Rom. 1.19, 20. 1 Corinth. 1.24. John 14.6. Rom. 3.11, 12. 1 Corinth. 15.46, 47. Rom. 5.14. Acts 22.2, 3, 4, 5. Phil. 3.4, 5, 6, 7, 8. 1 Cor. 2.14. Rom. 10.14, 15. Matth. 8.22. John 10.3, 4, 5. Psal. 23.1, 2, 3. 1 Pet. 5.1, 2, 3. 1 Thes. 2.7, 8. 1 Pet. 2.2, 3, 7. Isai. 66.11, 12, 13. Psal. 45.1. Psal. 66.16, 17. 2 Corinth. 4.5. John 10.12. Acts 20.28, 29, 30. Matth. 10.8. 1 Thes. 2.8. Ezek. 34.2, 3. John 10.12, 13. 2 Cor. 12.14, 15. 1 Cor. 12.4, 5, 6, 7. 2 Cor. 3.6. Rom. 7.4, 6. Rom. 7.4. Phil. 3.3. 1 Cor. 12.6, 7. 1 Cor. 15.45. John 6.63. A word in season to two sorts of Elders, in love. Sect. 1 THe Elders which are among you, saith the Apostle, I exhort you to feed the flock of God, read 1 Pet. 5.1, 2, 3. Now the Elders that are not able for to feed the flock of God, let them be of what sort of Elders you please for to call them; they are like unto a bad nurse, that fills the child full of bad milk and wind together, and so, as men walking with the wind of a false spirit, as you may read it in the margin; they profit the people nothing at all, Micah 2.5, 6, 11. Deut. 32.8, 9 Now there are two sorts of Elders. The first sort is such as the Pharisees were, that seemeth to be much for God, and for the worship of God by way of tradition, Matth. 15.1, 2. The second sort of Elders is directly such as the Pharisees were, that sought by all means for to put Jesus Christ to death, Matth. 27.1. John 11.47, 53. Now such Elders that are not able for to feed the flock of God, and possess, and keep that place, They do as much as in them lies for to starve the flock of God; now the Elders that are but only able for to feed the flock with shadows, and no more, as the letter of the Scriptures; so far as natural reason can reach, and so literally examine the people, and ask them questions, and legally admonish them, but not able for to break the bread of life to the people; and so they build one another up in a specious form of Religion; but they remain ignorant of Christ, the power of Religion, 2 Tim. 3.5. I believe that there are many [Elders] that are naturally very wise; But the natural man perceiveth not the things of God, neither doth this wise man know the things of God, read 1 Cor. 2.14. How then can they instruct the people of things they themselves know not? here are unfit Elders indeed. [But he that is an Elder in Jesus Christ, is the good Elder] and takes care for to make out Jesus Christ spiritually to the minds and spirits of men, 2 Tim. 4.5, 22. But the fleshly Elder, that is the natural man, he is not a fit, nor a true Elder; for he desires to make a fair show in the flesh, and constrain men for to submit to them, that they may glory in their flesh, Gal. 6.12, 13. And thus they zealously affect you, that you might affect them, and exclude us that are true Ministers and Elders of Jesus Christ, saith the Apostle; but this is not well, for they would draw you from the truth, and put you under the bondage of the law again, Gal. 4.17, 21. This may fill the ear, but it cannot feed the heart; this may please sense, but not have the benefit of faith. Now those that are right Elders, whether they be lay Elders or learned Elders, they must be men of honest report, and full of the holy Ghost and wisdom. If the Deacons were such as the Apostles did approve of, read Acts 6.3, 5, 6. much more the Elders, who are for to teach the people the word and doctrine of Jesus Christ, which is the ground of the people's being ruled well; [for the Elders are to teach the people, as well the Matter of the Gospel, as to admonish them of Manners to the Gospel,] and so sit and ask them questions, and then admit of them, 1 Tim. 5.17. [I do desire that the Elders had but discerning spirits. First, The gift of discerning their own spirits. Secondly, The gift to discern the spirits of the people, whom they receive.] This gift is, and is to be had, 1 Cor. 12.6, 10, 11. I ask, doth not the greatest part of people in this Kingdom, and the most people in most Parishes, resemble the Papists, as much as face doth face in a glass? The Roman Catholic must not, nor will not, do any thing in matters of Religion, without the consent of their holy Father the Pope; and then the Jesuit, and the Friar, and the Mass-Priest must be their Confessor, and what they spoke it must be Canonical. And thus the people are led along in ignorance; but they please the people once a year with a voluntary carrying of Christ upon the Cross, for the people to kiss at the high Altar; and than Christ is upon the Cross in another place a dying, and the people adoring his picture; and then there is public confession of sin, with penance and pilgrimage; and then there is private examination and confession of sin to the Priest at other times; and then he absolves them, and remits their sins, and then they are fit for the Eucharist, as they think; and when Easter day is come, and Christ is risen, and they have received the Eucharist, than they are merry, and think they have done enough for all the year after; and with a devotion they eat up that Christ, which they observe days and times for: for they say, The bread is his very flesh, and the wine is the very blood of Jesus Christ, which they drink; and thus they please themselves with shadows, and go crossing themselves to their graves, rejoicing in the shadow, and yet remain ignorant of Jesus Christ the substance. I ask again, Sect. 2 Doth not the greatest part of our English Protestants, and the greatest part of people in most Parishes, resemble the Papists, as face doth face in a glass; for they must not, nor will not do any thing in matters of Religion, without a Council or a Synod. Now it is plain, That a Council or a Synod may err. Instance, Now the chief Priests and Elders, and all the Council, sought false witness against Jesus to put him to death. And I think this was an error, read Matth. 26.59. Now these men had the Scriptures of the Prophets to be their guide, but they could not know Jesus by them, though he was present amongst them. The second instance is, A whole Council and a Synod together, may err; and the Council and the Synod met together, for to command the Apostles, That they should not teach in Jesus name, nor speak any more of his doctrine; and so when they had beaten them, they let them go. And I think this was an error, read Acts 5.21, 28, 40. And so the Synod of Clergymen of Rome, they sit and make Laws for men to walk by; and they lock up the Scriptures from the lay people, and teach them for to observe the traditions of the Elders. And thus Antichrist is crept in amongst all the world; and so far as Antichrist doth creep in amongst us, now in our days, so far we shall be corrupted and drawn from the simplicity of the truth, as it is in jesus. And thus far Antichrist hath crept in amongst us; he hath crept into our Almanacs, nay, into our Ordinances, nay, into men's hearts, and they dance after his pipe, in the observing of days and times, in a formal way of Religion; As the keeping of Christmas in a confused remembrance of our Saviour and the keeping of Candlemas out of love to the Virgin Mary, and the holy time of Lent for observation, and Good Friday, as you call it, for dolour, and Easter day, when Christ is risen, for Recreation; and so likewise, the most people amongst us, observe a day for superficial holiness, as for to be more holy upon a Sabbath day, then upon other days; [mistake me not,] and so upon Fasting days, and so likewise upon Sacrament days, as when they receive at a Cathedral Church, as Paul's, and the like; and so upon Easter day, in other places. All this is like unto a child that says his verbal prayers in a morning, and afterward grows wanton all the day after. But we are to be holy unto the Lord every day, as well as upon set days; and he that knows the Lord's day, is so. And thus foolish are we in our external devotion, as those silly women that went for to be churched in white Vails, and that devoutly, in the Prelates time; and so likewise, we have many amongst us, that think if they have not prayers said over their dead, when they bury them, that they are like unto heathens that know not God. Now the great business that makes all to be Christians, as we think, and all in Parishes strive after, is this; Some will have their children to be baptised, though it be with the sign of the Cross, and Godfathers for to witness it, because it is the old way; and some will have their children for to be baptised to make them Christian souls; and this is the reason that they give: And so likewise men and women of years, they must have the Eucharist given them, I mean the Sacrament, or else they will fall out with their Minister, though they be no more able for to give a good reason of the Lords Supper, than a young child is for to give a reason of his faith: And some again are able naturally for to give a strong reason of what shall be demanded of them by the Eldership, and to have words in abundance, even for to silence an Elder; and yet these men may be but Orators, like unto Tertullus that disputed against Paul, Acts 24.1, 2, 3, 4, 5. Though these men be naturally able for to speak fine words, it may be, Yet as natural men they cannot perceive the things of God, because they are spiritually discerned, 1 Cor. 2.14. How much need have we then of discerning [Elders;] for if they be not able for to discern, than they may cast out a lamb that is dumb before them, and receive in a wolf that will tear them in time, or else jeer them. It will be a difficult thing, for to get right Cedars in most Parishes for to build a Church on. The condition of most men and women, is such, That if they hear the Word preached, and receive the Sacrament, they think this is enough for to Christianize them, though they be but as Heathenized; for Christ hath no room with them, but in the stable, or in the High Priests hall; yet customarily they will go to the Church, and do as their neighbours do. Now, to come to the last act of Christianity, Our English Protestant's Religion explained for the most part. They will have their dead buried like unto Christians, that is to say, As the reading Priest hath used to say, Thou hast taken to thyself the soul of our dear brother, here departed: This they would say, Though he lived and died a blasphemer of God, and an enemy to Jesus Christ, and hath a heathen amongst men, and yet he will call him a Christian brother, and so commit his body to the earth, saying, Earth to earth, ashes to ashes, in sure and certain hope of resurrection. And thus with Mass and Matins, and saying Prayers over the dead, we make up our outside Christianity. And this is the common profession of the most of our Protestants in all Parishes. Mistake me not, I do not say all, in all Parishes; neither conceive of me, as though I did slight the Ordinances of God, or any decent way that is of good report, or praiseworthy: But I speak of the formality, and gross ignorance that is amongst us, which is like unto the Papists. Be not angry with me, I pray you, for I speak not to provoke you to anger, but to inform you of your gross ignorance in the substance of Religion, and being too like the Pharisees, in resting and glorying only in the outside of Religion. Now I conceive, the blind and ignorant Priests, are a great cause of the gross ignorance that is amongst the people; mark for the most part, Like priest, like people, as you may read, Isai. 56.10, 11, 12. Jere. 5.30, 31. Micah 3.5, 11. Ezek. 34.2, 3, 4. Phil. 3.2, 18, 19 Now he that will not marry with the Ring, and Christian with the Cross, and say Prayers over the dead, and say over the Ten Commandments, and the Creed for a prayer, together with the Litany, and Epistles, and Gospels upon holy days, and so conclude with the Lords prayer in a form of words; but when they come to that Petition, Thy Kingdom come, Matth. 6.9, 10. Then they become like unto those that Saint James speaks of, Jam. 3.9. They seem to pray, thy Kingdom come, but they indeed with the same tongue, revile and reproach those into whose heart the Kingdom of Grace is come. Now he that will not do this, that hath been spoke of, he shall not be the Parson of a Parish, by the most people's consent, though he were an Angel from Heaven: but he that will do these things, he is the only man with the most people; and such a man may tumble amongst his Tithes, Geese, Hens, Ducks, and Lambs, and sometimes a fat Calf; and so when he dies, it may be he will order a Cross for to be set upon his Grave-stone; as the Bishops of late memory, had their Crosses and Crucifixes. Their memory was so weak, that they could not remember Christ, except they saw him upon the Cross: And do not we, and our preaching Elders, and our lay Elders, in a great measure, for the most part, resemble the Papists; but more is the pity, that we should answer the Papists, as face answers face in a glass; as our pretending Elders do through ignorance and covetousness, if they seek yours, and not you: For this is contrary to the Apostle, which was a true Elder; for, saith he, I seek not yours, but you, 2 Cor. 12.14. I shall conclude in a word or two, All seeming and false pretences, whether in preaching Elders, or in lay Elders, or in seeming and outside Christians, though they be never so specious, they will vanish all of them when Jesus Christ doth appear; for they are foolish Virgins, and the foolish said unto the wise, Give us of your oil, for our Lamps are gone out; or they are a going out, Matth. 25.8. God standeth amongst the mighty, he judgeth among the gods; and those that say, They are for God, when they are not; he tells them, that they shall die like men, though they think they are as gods. Then let the gods do righteous judgement to the poor and needy; for the righteous God will judge the earth, and inherit all Nations: but I think as David did, for the present, That all the foundations of the earth, both Church and State, are out of course, and out of the order of Christ, whose order is love, Psal. 82.5. read the whole Psalm. How few are there, that in truth love one another; But he who loveth God, loveth his brother also, 1 John 4.20, 21. This will try our Christianity in the midst of our fleshly vanity, Psal. 4.2, 6. Therefore, Let us not be desirous of vain glory, provoking one another, envying one another, Gal. 5.26. Sect. 3 I shall speak a word of the Fountain and Wellspring of learning, Right Elders. from whence, the true, and the right Elders do proceed, and take their degrees; whether they be Preaching Elders, or Ruling Elders, or Lay Elders, as you call them; they all came from this Fountain and Wellspring of learning. Now this fountain is the blessed [God,] who is the fountain of Israel, Psal. 68.26. Now Jesus Christ is in this fountain, and in the holy mountains, Psal. 87.1. Now Jesus Christ and his Spouse, the Church, comes out of this blessed fountain, Revel 21.2, 3, 4. Now the Church, which is true believers, they confess all their springs of learning, [are in God, and in Jesus Christ.] All my springs are in thee, saith the Church, Psal. 87.7. Now Christ was sent out from God, john 17.8. None knoweth the mind of God, but Christ which is in the bosom of the Father, he hath declared him, and he doth declare him, john 1.18. 1 Corinth. 2.16. Christ sends his Scholars, and his Elders into the world, for to declare the good Will, and the Word of his Father; and that which they see and hear of Christ, that they declare unto men, john 17.18, 26. 1 john 1.3. john 16.13, 14. Christ, as an Elder brother, comes forth from God, and brings his brethren along with him, and declares his Father's name unto them, and saith, They are his children, and bids, Behold him, and the children which God hath given him, Heb. 2.12, 13. None so fit as these for to be Elders, because they come forth from the Fountain of Israel, which is an infinite Wellspring of heavenly learning, and they are taught of God, in Christ, by the blessed Spirit of God, Isai. 54.13. john 6.45. 2 Cor. 5.19. john 16.13, 14, 15. This is a happiness to be an Elder in Christ, or old in Christ: But it's but a small glory, to be an Elder amongst ●en. But you will object and say, Object. Here is no speech, nor respect, or taking notice by you, of Scholarship or Humane Learning, and School Arts; these are of no great esteem with you, I perceive by your discourse. I answer, Ans. you are mistaken, I honour and esteem humane learning, and for scholarship it is of good report, and many men have it, and grossly abuse it. Instance, in the Clergy men of Rome, and England too, for the most part, who keep a fluttering in the air, with the wings of their scholarship, as he did that had the waxed wings, who flying high, the Sun melted his wings, and down he fell; and so for School Arts, if they be accompanied with honesty, they are prais worthy; but it is to be feared, for the most part, there is more art used then honesty, and this deserves no esteem; and so likewise, there are learned ignorant men, such as Nicodemus was, john 3.1. And these are great disputants in matters of Religion: Instance, in your Bishops and great Doctors, and Deans, and your great Rabbis, for the most part: And these, naturally, are notionally full in the brain, and are fluent in their discourses; but for all this, these natural men receive not the things of the Spirit of God, but in a customary way, and by hear-say from others; neither can a natural man know the things of God, saith the Apostle, because they are spiritually discerned, 1 Cor. 2.14. The natural man compares the Scripture naturally or literally together with his natural reason; and so he may find out, that there is a God, a causer of all causes, Ro. 1.19, 20. but he cannot find out the way to this God: this is man's misery, that he knows not Christ the power of God and the wisdom of God, 1 Cor. 1.24. and the true, living and ready way to God, read Joh. 14.6. The natural and earthly Adam, Sect. 4 and his sons, are all gone out of the way; and Adam natural had no understanding for to seek after the man Christ, who is God blessed for evermore; the supernatural and second Adam, which is the Lord from heaven, of which the first Adam was a figure, Rom. 3.11, 12. 1 Cor. 15.46, 47. Rom. 5.14. All humane Learning and Scholarship, and the Arts and Sciences of Schools, and the speaking all Tongues and Languages, and to have all Logic, Rhetoric and Philosophy; this is the glory of natural men, as it was to Paul [when he was Saul, and had zeal to God joined with it,] Acts 22.2, 3, 4, 5. All this, in saul's account was his gain; but in Paul's account these things were counted as loss for Christ, after he did know Christ, Phil. 3.4, 5, 6, 7, 8. All these things grow in nature's garden and are excellent in that place; and a man by natural industry may attain unto them; and by the help of them he may both preach and pray, and dispute elegantly; and yet, for all this, be but natural; and from amongst such men may be raised a Ministry for to preach the Gospel, as we use to say. I ask then if they be but only natural? Though they be great learned men and brave scholars, yet they cannot perceive the things of God with the eye of nature, for they are seen only with the eye of Faith, 1 Cor. 2.14. And again, though they be never so great scholars, How can they call on him in whom they have not believed? Rom. 10.14, 15. A natural Ministry, gotten by natural art and industry, and no more, such a Ministry is likely for to starve the flock: I shall conclude of such a Ministry with the answer that Christ gave to one of his Disciples, and the answer is this, Let the dead bury their dead, Mat. 8.22. That is, let a dead living Ministry preach to a living dead Auditory, for these be strangers to Christ; and that is the reason there is so much barrenness in the most part of this Kingdom: Now the sheep of Christ will not follow strangers, but flee from them; for they know not the voice of strangers, but they know the voice of Christ only; and he calleth them by name, and leadeth them out into green pastures, and by still waters, read Joh. 10.3, 4, 5. Psa. 23.1, 2, 3. Sect. 5 The Elders that are old in Christ, and come from Christ, they are right Elders. NOw such Elders are able for to feed the flock of God, 1 Pet. 5.1, 2, 3. And they are gentle among them, even as a good nurse to her children, which out of her affection feeds them with good milk, 1 Thes. 2.7, 8. Even the sincere milk of the living Word, which is truth, and the taste of the grace of the Lord Christ; and he is preious in their esteem, 1 Pet. 2.2, 3, 7. And they suck and are satisfied with his breasts of consolation, and grow up into abundance of his glory; and he, like unto a mother, is always comforting them, read Isa. 66.11, 12, 13. Now such Elders as these are like unto a good nurse, Simile. whose breast is full of good milk; and she is pained until the child hath received it: instance in David, My heart, saith he, is inditing of Christ, and my heart boileth within me, or, as water, bubbleth up; I am pained until I have declared Jesus Christ, Psa. 45.1. Therefore, saith he, come thou poor soul, and I will declare unto thee what Christ hath done for my soul, and we will praise him both together, Psa. 66.16, 17. Now there is this difference between a good Elder and an Elder that is an hireling, or an Elder that doth pretend for to be one: Now a hireling is a servant to men for men's sakes, and for men's wages; but a good Elder is a servant to men for Jesus sake, 2 Cor. 4.5. But he that is an hireling seethe the wolf coming, which is fin and Antichrist; now this hireling loves not the sheep, therefore he leaveth the sheep to these wolves, because he is one with these wolves, and is not in relation to the sheep, and hath no will nor skill to help them, joh. 10.12. Acts 20.28, 29, 30. Now the good Elder is in relation to Jesus Christ, and so to the sheep of Christ; and hath both will and skill to lead the sheep apart from the wolves, and as they receive freely, so they give freely, Mat. 10.8. Out of their store-house of love and good affection, as Paul said, not only the Gospel of God, but our own souls, for ye are dear unto us, 1 Thes. 2.8. Now on the other side, the hireling loveth not the sheep, but to feed him and him, read Ezek. 34.2, 3. And so if he see a fatter benefice, or a better, abroad, he will leave the sheep for others that can feed them better, though he cannot feed them at all, but with husks in stead of fine wheat; for he can neither pray nor preach, but only say over a prayer, and read over a Sermon: Now the reason of all that hath been said is this, these be hirelings of men, and not sent out from Jesus Christ, as Christ himself speaketh, The circling fleeth, because he is an hireling, and he careth not for the sheep, read joh. 10.12, 13. Now on the other side, the good Elders, whether they be Lay Elders or preaching Elders, they will very gladly spend and be spent for the good of one another's souls, as Paul said of himself, for they have the same spirit that Paul had to make him a Minister, read 2 Cor. 12.14, 15. 1 Cor. 12.4, 5, 6, 7. Now the reason and the ground why the good Elders are so able, it is this, Jesus Christ hath made them able Ministers to speak of the New Testament, not of the letter only, but of the Spirit, 2 Cor. 3.6. And again, they are raised from the dead, with Jesus Christ, for to bring forth fruit unto God, But not in the oldness of the letter, but to serve him in newness of spirit, Rom. 7.4, 6. Now these being married unto Jesus Christ, are the circumcision, which worship God in spirit, and rejoice in Christ jesus, and have no confidence in the flesh, read Rom. 7.4. Phil. 3.3. Here you may see the Lay Elder as well as the Learned Elder, is, in some measure, able to feed the flock of God; For the Spirit is given to every man to profit withal; and God worketh all in all, 1 Cor. 12.6, 7. Now you will object and say, Object. That I am all Spirit, or all for the Spirit, and nothing is to be done but by the Spirit? I answer, Ans. As the body is dead without a soul, so is the soul dead without the last Adam's quickening spirit, 1 Cor. 15.45. Though the soul may seem to live a natural and fieshly life, yet it is as though it were dead, if the life of the Spirit of Christ be not communicated into it: It is the Spirit that quickeneth, saith Christ, your living soul and natural fleshly life will profit nothing; The words that I speak unto you [or in you] they are Spirit, and they are life, saith Christ, joh. 6.63. CHAP. VIII. The Spiritual Opening and Application of these Scriptures: VIZ. Phil. 2.1, 2, 3, 4, 5. Gal. 6.2. Rom. 14.5, 23. Mat. 7.12. john 13.35. Rom. 14.17, 18, 19 Col. 3.12. joh. 12.26. Isa. 14.12, 13, 14. Rev. 9.11, 18, 19, 20, 21. Revel. 12.10, 11, 12, 13. 2 Thes. 2.7, 8, 9 Gen. 3.4, 5, 6, 7, 8. Gen. 4.3, 4, 5. Acts 26.9. Acts 22.3. Rom. 9.31, 32. Zech. 7.10. Psa. 15.2, 3. John 8.44. Gen. 4.8. Acts 9.1, 2, 3, 4, 5, 6. Psa. 119.11. Psalm 119.105. John 14.6. Gen. 4.8. joh. 12.10, 11. 1 Cor. 2.6, 7, 8. Mat. 6.11. Psa. 150.5, 6, 7, 8. Hosea 13.9. Hosea 14.4. Isa. 43.25. jer. 31.33, 34. & 2.5.19. Micah 7.18, 19 Exo. 34.6, 7. Isa. 38.17. 1 john 3.1. 1 Tim. 2.5. Leu. 16.21, 22. job 33.23, 24. Isa. 61.1. Luk. 4.18. jere. 50.20. Isa. 53.6, 7. Col. 2.13, 14, 15. Rom. 8.33, 34. john 13.10. 1 john 3.23, 24. john 1.1, 2, 3, 4, 5. Prov. 8.22, 23. 1 Thes. 2.19, 20. Mark 8.24. Acts 17.18, 19, 20. john 18.19, 20, 21. Mark 8.25. Exo. 4.10, 12. & 4.14, 15, 16. c. 7.1, 2. Rom. 2.17, 18, 19, 20, 21, 22, 23. james 2.8. 1 john 3.23. james 4.11. 1 Cor. 13.4, 5. Phil. 3.15. Ez. 13.22. john 21.15. Psa. 64.3. Rev. 12.10. Prov. 6.16, 17, 18, 19 jer. 23.6, 7, 8. Eph. 1.4, 5. Gal. 4.19. Isa. 66.12, 13. Isa. 49.22, 23. Psa. 39.8. Prov. 6.22, 23. 1 joh. 5.3, 4, 9, 10. Rom. 5.8. 1 joh. 1.7.2.1, 2. Gal. 6.15, 16. Psa. 1.2. Eph. 4.20, 21. john 14.6, 7. Isa. 9.6. Psa. 90.1, 2. 1 Pet. 2.5, 6. 2 Pet. 1.3, 4. Eph. 1.3, 4, 5. john 8.42. Isa. 8.18. john 15.26. john 16.13, 14, 15. Isa. 32.15. 1 Cor. 8.5, 6. Gen. 1 26. Mat. 28.18, 19 2 Cor. 5.17. Gen. 2.11, 12, 29. Heb. 1.2, 3. Rev. 2.7. Gen. 2.9. Prov. 8.22, 30. Mat. 17.5. Col. 2.9. Psa. 68.26. Isa. 11.1, 10. John 14.10, 11. John 17.8, 21. John 1.18. Psa. 2.6. Eph. 1.22, 23. Col. 2.10. Psa. 45.13. Heb. 1.9. John 1.16. Psa. 133.2.3. Psa. 46.4, 5, 6. 1 Cor. 2.14. Zech. 6.12. John 15.4, 5. Phil. 4.13. Heb. 11.6. Isa. 26.12. Isa. 11.1, 10. John 1.18. John 17.23, 24. Eph. 4.6.4. John 1.32, 33, 34. John 3.34. Col. 2, 9 Col. 1.19. Col. 3.3, 4. John 5.30. Joh. 14.8, 9, 10, 11. Gal. 2.20. Eph. 2.10. John 4.24. Joh. 12.32. John 6.44, 45, 46. Col. 2.8, 18, 19, 20. Phil. 3.3. John 20.11, 12, 13, Luk. 24.5. Cant. 3.3, 4. 2 Cor. 4.13. Eph. 4.21. Isa. 60.8. 2 Tim. 4.22. james 1.17, 18. Acts 17.28. Isa. 61.3, 9, 10, 11. with Psa. 1.3. Isa. 26.12, 13, 19, 20. Isa. 30.21. Isa. 30.7. john 4.10. 2 Pet. 1.3, 4. Isa. 2.17, 20, 21, 22. 2 Pet. 1.5, 6, 7, 8. john 14.10. Isa. 44.22. Rom. 5.8, 9, 10, 11. Heb. 9.22, 28. 2 Sam. 23.4, 5. Heb. 10.16, 17, 18, 19 Isa. 42.6, 7. Heb. 10.12, 14. Rev. 13.8. Heb. 7.24, 25. Isa. 35.5, 6, 7. Lam. 1.16. Psa. 51.8, 9, 10, 11, 12. Cant. 6.3. 1 Cor. 2.12, 13. Psa. 103.4, 11, 12. Rom. 5.18. 1 Tim. 2.4, 5, 6. Deut. 30.13, 14, 15, 19 Ezek. 18.31. jer. 10.23. Rom. 3.11, 12, 18. john 8.44. jer. 13.23. Eph. 2.1, 4, 5. Ezek. 16.6, 7, 8. 1 Tim. 3.16. Heb. 2.14. Phil. 2.6, 7, 8. Col. 3.3. 2 Cor. 5.17, 18, 19 Mal. 1.23. 1 Tim. 3.15, 16. Mat. 16.16, 17. 1 Corinth. 2.12, 13, 16. Romans 9.16. Ephesians 2.8, 9 Genesis 6.5, 11, 12, 13. Prov. 20.27. Genesis 2.17. Romans 8.6, 7, 8. Psalm 135.5, 6, 7. Romans 9.17, 18, 19, 20, 21, 22, 23. A Cordial PETITION for our SICKLY TIMES, Humbly presented unto all sorts of men. Sect. 1 LEt me humbly crave leave to speak to you that are Petitioners, whether Common Council men or others, of what rank soever, within the City of London, that request and crave that thanks may be returned unto you by the several Wards in London: Let me humbly crave leave to present a second Petition unto you, which is from the word of Christ; and if this take effect, it will be for the healing of our Nation. My Petition is this: If there be therefore any consolation in Christ, saith the Apostle, if any comfort of love, if any fellowship of the spirit, if any bowels, and mercies; Fulfil ye my joy, that ye be like minded, having the same love, being of one accord, of one mind. Let nothing be done through strife or vain glory, but in lowliness of mind let each esteem other better than themselves. Look not every man on his own things, but every man also on the things of others. Let this mind be in you, which was also in Christ Jesus; Phil. 2.1, 2, 3, 4, 5. And so bear ye one another's burdens, and so fulfil the Law of Christ, Gal. 6.2. Let every man amongst you be fully persuaded in his own mind: For whatsoever is not of faith, is sin, Rom. 14.5, 23. Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the Law and the Prophets, Mat. 7.12. And by this shall all men know, saith Christ, that ye are my Disciples, if ye have love one to another, John 13.35. Now if there be but two men in a City, or one man in a Parish, that are able to serve Christ in these things, and so to get hands & hearts to follow after the things which make for peace, and things wherewith one may edify another, Rom. 14.17, 18, 19 And so put on bowels of mercies, kindness, humbleness of mind, meekness, long-suffering, Col. 3.12. Now if any man serve me, saith Christ, in these things, he shall not need to seek the praise of men, for him will my Father honour, John 12.26. Sect. 2 A word of vindication concerning those honest men which are called by that foolish name of Independents, whether they be Ministers or others. The Devil is an Independent; read O Lucifer, son of the morning, one of the first creation of Angels, who had a mind to exalt his throne above God, and to ascend above the heights of Jehovan, and to be like the most high, how art thou cast down? O thou Independent, that wouldst not depend upon God, how art thou cast down to Hell, Isa. 14.12, 13, 14. This great King of Assyria was a figure of the King of the bottomless pit, and the false prophets, whose hurt is in their mouths, Rev. 9.11.18, 19, 20, 21. Now these false prophets, and the great Dragon, that old serpent, called the Devil and Satan, have been a casting out of heaven in all ages, and that by the power of Christ; for this Satan is the accuser of the brethren: Now woe to the inhabiters of the earth, for the devil is come down unto earthly minded men, having great wrath, because he hath but a short time, and he and his Angels being Independents themselves, would others with that filthy garment, Rev. 12.9, 10, 11, 12, 13. Now this Mystery of iniquity which is amongst men, and men of specious pretences too, shall be consumed with the Spirit of Christ's mouth, and with the brightness of his coming, 2 Thess. 2.7, 8, 9 And so likewise every fallen man, is as Independent as Adam and Eve were by Satan's instigations, who would have them to be as Gods, but they did depend upon fig-leaves, in steed of depending upon God, as the most men do in these days, Cen. 3.4, 5, 6, 7, 8. And so every unregenerated man is an Independent as Cain was, who leaned upon his offering, and not upon God, Gen. 4.3, 4, 5. And so Saul before he was Paul, was an Independent, and apart from Christ, and did depend upon his zeal, and upon his own wisdom, For, saith he, Verily I thought with myself, that I ought to do many things contrary to the Name of jesus, Acts 26.9. And so likewise judas, he would not live under Christ's Government, but he would depend upon the bag, and make a fair show as long as he could, and I think we have many such judasses' now adays: and so likewise the chief Priests and Pharisees they were Independents. [Now he that doth depend upon any thing, besides God in Christ, and Christ in God, who is the living Word of God, such a man is an Independent:] And such were the chief Priests and Pharisees, which did depend upon their own wisdom, and upon their zealous performances towards God, Acts 22.3. and upon their own righteousness, Rom. 9.31, 32. Sect. 3 And what think you, Mr Edward's, are these Independents, or no? and I pray what rule do they and you walk by? I say not by the Law of God; for the Law of God saith, Let none of you imagine evil against his brother in your heart, read Zech. 7.10. What mean these filthy reproaches you cast upon honest men, Mr Edward's? I think they were in your heart, before they were in your mouth. Take heed, Mr Edward's; and not only you, but others as well as you; for it is a dangerous thing to take up a reproach against ones neighbour, read that place, Psa. 15.2, 3. Mr Edward's, I have drawn up * the Devil, Judas, the chief Priest and proud Pharisees, Cain, Pilate, the young man in the gospel, and so likewise Adam and Eve, For they sought to be better than GOD had made them. M. Edward's I think you are the fittest to bring up the rear. ten Independents into a file, an the Devil is their Captain, whose works they do, john 8.44. And Cain, he which slew his brother, Gen. 4.8. he is the half file leader; and now Mr Edward's, you may, if you please, bring up the rear! for that is a Lieutenant's place, to bring up the rear: But I hope you will be taught to face about and to leave that company, as Saul was taught when he was going post to Damascus with his letters, read this place, Acts 9.1, 2, 3, 4, 5, 6. And when you are taught thus, Mr Edward's, than you will be another manner of man than you are now: and so far you well for the present. Now those that are usually called by the name of Independents, whether they be Ministers or other men, they are not Independents: and this is their vindication which David doth express, Lord, saith he, thy Word have I hid in mine heart; that I might not sin against thee, Psa. 119.11. Or rather thus, Christ had lodged himself in David's heart, and Christ was a lamp of spiritual light in David's heart, and this light did shine in David's heart, as a bright candle in a clear lantern, to guide David's earthly feet; and this light did shine, as the Sun at noon day, in David's soul, and was his light to guide him in his heavenly pathway, which way is Christ: Thy Word is a lamp unto my feet, and a light unto my path, Psa. 119.105. John 14.6. Thus much by way of vindication of those which are called by that reproachful name of Independents, which will live under no Government, as they say. But here I have showed you what spiritual Government they live under, and what light they walk by and depend upon, it is even the Light and Government of Christ, which the chief Priests and Pharisees, those Independents, & the others which were afore-named, would not live under, nor endure them that did: Witness Cain, who slew his brother, Gen. 4.8. And witness the chief Priests and Pharisees, which consulted that they might put Lazarus to death also: Because that by reason of him, many of the Jews went away from them, and believed on Jesus, John 12.10, 11. And thus much shall serve for the internal part of Dependency, which those have in Christ and upon Christ, which are falsely so called by the name of Independents. Now this internal part of wisdom is a mystery, which none of the Princes of this world know, none of your great learned Rabbis, chief Priests and Pharisees know: For had they known it, they would not have crucified the Lord of glory, 1 Cor. 2.6, 7, 8. But I believe Christ is a crucifying in his members all Europe over, to this very day. In the next place, these Independents, falsely so called, and these Antinomians, foolishly so called and despised; all their Dependency, for external things, is upon that form of doctrine, which Christ taught his Disciples to say; Lord, give us this day our daily bread: and this is their daily prayer, which you call the Lords prayer; Mat. 6.11. And so likewise they depend upon a word of promise against all their sins, and against the devil and wicked men; and they hope in a Word that hath power in it to deliver them from all troubles, straits and difficulties, of what kind soever: I wait for the Lord, saith David, my soul doth wait; and in his Word, that is, in Christ, do I hope: For in him there is plenteous redemption; and he hath redeemed me from all my iniquities, Psa. 130.5, 6, 7, 8. Sect. 4 And shall such as these be reproached with the name of Independents and Antinomians, and called Heretics and Sectaries, and made as loathsome as a plague-sore? as M Edward's doth in his ●angraena, pag. 172. These things ought not so to be. In the Prelate's time all that went from them were called Separates and Brownists, and jeered for Puritans: and so now, all that are not of the Presbyterians judgement, and one with them, must be called Independents, that would live under no Government; or else Antinomians that will have the Law of God to be no rule to walk by. And thus honest men, that are sound in judgement, are become a scorn and a reproach even among fools, and no other name can be given them, but these Sectaries, these disturbers of the peace. Let me speak a word in the behalf of these men that are so reproached; They have been faithful to the State in time of trouble; they are peaceable among their neighbours; they desire the Kingdom may be in peace; they are subject to the Magistrate in all lawful demands: and for the worship they owe to God, I think they are the nearest to the Word of Christ and the practice of the Apostles: But if there be any that do walk contrary to found doctrine, as I believe there are many amongst you Presbyterians, both Ministers and people: I say, the Word of Christ gives neither them nor you any such order. I am sorry to hear such reproaching one of another: I shall instance in some particulars: And the first is this; saith one Presbyterian to another, you would little think M. Nye, the Minister, to be a Jesuit: and so likewise the many reproaches that have been cast upon Mr Saltmarsh, in printed books and by word of mouth, a man eminent for meekness of spirit, like unto Moses; and excellent in the mysteries of the Gospel, like unto Paul: And so likewise Mr Burton, a man well known, he is counted as a mad man, and such like reproaches as these may be found in the Gangraena's of Mr Edward's, and by word of mouth up and down: Put but the name of Antinomian or Independent upon a man, and then you may speak as bad of him as you please; as some feather-braind poetical man hath done in Print; who with his Poet Theme, and in his Verse against an Independent, as he calls him, he showeth great disdain; and in his verse breathes out a Cross, and saith; Let him be crossed and hanged, and so I pray That every wilful INDEPENDENT may: When once the gallows he is hanging on He hath got something to depend upon. Gentle Reader, This is a verse that strikes at honest godly men under that name of Independent: Such bitter and unsavoury spirits have we now adays, that under a shadow and outside form of zeal and piety they endeavour to make honest godly men seem odious to the world: Instance in Mr Edward's, read his first Gangraena, pag. 61. 172. and there you may find him reproaching of honest godly men under the name of Sectaries; and he draws them up into ten heads. And the first is looseness of life and liberty of conscience. The second is, Covetousness and Selfseeking. The third is, policy and subversion. The fourth is, seeming activity in the prosecution of that way. And the fifth is, Tumultuousness, Disorder and Confusion. The sixth is, Destruction of Government. The seventh is, Insolent Pride and Arrogance. The eighth is, Unhuman incivility, or to that effect. And the ninth is, to have power to carry on all before them, and throw down all that stands in their way: But me thinks this is a beam that sticks fast in Mr Edward's own eye, and a thing that he strives hard after himself. And the tenth thing is, what they do, saith he, they do it in hypocrisy under pretences of piety and holiness: And this is a garment that M. Edwards would have all men to be clothed in, that do not look like himself or tread in his steps. THE LOVE of GOD AND THE Blood of Jesus Christ Are a sovereign medicine to take away sin, past, present and to come, 1 JOHN 1.7, 9, 10. Christ is the Rule of a Christian, or the Law he walks by, Gal. 6.15, 16. Psa. 1.2. I Cannot but speak a word or two of the glorious Gospel of our Lord Jesus Christ, which is a Gospel of free grace, and the alone means to break a hard heart, and the only means to melt a frozen soul; and the only cordial to comfort a sick soul; and the only staff of love to stay up a drooping spirit; O Israel, thou hast destroyed thyself, but in me is thine help, saith the Lord, Hosea 13.9. I will heal thy backsliding, I will love thee freely, saith the Lord, The Lords free love unto all his people. Hosea 14.4. I, even I am he that bloteth out thy transgressions for mine own sake, saith the God of Love; and I will forgive thy iniquity, and I will remember thy sins no more, Isa. 43.25. Jer. 31.33, 34. Now he that knows the Lord for his own good, knows the Lord after this manner, and believes the report that God in Christ hath made of himself, That he is a God that delighteth in mercy; and that he hath cast all the sins of his people behind his back, and he hath cast all the sins of his beloved people into the depths of the sea of his Son's blood, which is able to quench the fears and the flames of hell in any man's soul, 2 Cor. 5.19. Mich 7.18, 19 Exodus 34.6, 7. Isa. 38.17. The learned world knoweth not this manner of God's love, 1 John 3.1. Neither do they know [that fit man] the one Mediator between God and men, the man Christ Jesus, 1 Tim. 2.5. Who hath carried all their sins into a Land of forgetfulness, a Land not inhabited; this is a fit man of the Lords sending out, Levit. 16.21, 22. This is a ransom that the Lord hath found, and he will be gracious through him, Job 33.23, 24. And this Messenger is sent to bind up the broken hearted, and to proclaim liberty to the captives, Isa. 61.1. Luk. 4.18 and the opening of the prison to them that are bound. Now in these days, and in this time, saith the Lord, The iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found any more, Jer. 50.20. For the Lord hath laid all our sins upon the back of Christ, Isa. 53.6, 7. And Christ hath nailed them to his cross, and buried them in his grave, and we are complete in him, Col. 2.13, 14, 15. And sin shall not condemn those that believe; for Christ is risen again, to save, and sanctify, and glorify those that are one in him, Rom. 8.33, 34. and he hath made them clean every whit, Joh. 13.10. But if I speak after this manner, Sect. 5 I shall be clothed with that reproachful name of Antinomian; of which name our Pulpits have rung of late time, and by this means some people have got a habit of a proud and a high look, and a scornful eye against their neighbours, and with disdain they will turn away from them, as from one that had a plague sore upon him; if it be their lot for to meet in the streets: this I myself, and others have experience of. For under the name of an Antinomian that will have no Law of God to walk by, as they say, and live as they list and pray for no pardon of sin; under this name which is a false one, many honest godly men seem odious to those they live by. I shall instance only in five men, which they say have, and do preach Freegrace, which is an occasion, to open a gap to all licentiousness. And the first man is Doctor Crisp, a man that was famous and eminent for virtue, and an able Minister of the Gospel of Grace, and one that made the Law of Faith and Love, his rule for to walk by, 1 Joh. 3.23, 24. Now this man was brought upon the stage for an Antinomian, and Master Burges at Laurence Church, did dispute learnedly against him (but to little purpose) as one that would take up the weapons of a dead man, to fight with him when he was dead. The second man is young Master Simpson, a man unblameable in his conversation, and a man eminent in the work of the Lord, but counted an Antinomian, and so looked upon as contemptible. The third man is Master Peter Sterry; such a man, as there are but a few in respect of the great number that are called the Ministers of England; yet this man lies under two reproachful names, as Antinomian or Familist, or else jeered at by some, for a Freegrace Preacher. This Peter Sterry is a man approved to be an Evangelical, Heavenly, Divine Preacher of the Mystery of the everlasting Gospel. Now, no ministry but such a ministry, can be a soul-comforting ministry, because it is full of Light and Life, Peace and Joy in the holy Ghost; But no new light, as some cry out; but an old light of Jesus Christ, John 1.1, 2, 3, 4, 5. which was before the foundations of the earth were laid, read Prov. 8.22, 23. Now the fourth man is one like unto Mr Stirrey, and that is Mr Saltmarsh, a man eminent to declare the King in his beauty, and that is Jesus Christ, who is the rose of Sharon, and the lily of the valleys; And as an apple tree among the trees of the wood, is excellent, even so is Christ among his sons and Christ is the pearl in the field; and as a shadow of a great rock in a weary land and all this Christ is to them that know him; and such can tell how to speak to his praise. The fifth man, that I shall speak of, is, Mr Bacon, a man of worth, if some amongst us had ears to hear and eyes to see: But there are some, nay many, both in London and in the Country, to whom he is approved, both in their hearts and consciences, to be an able Minister of the Gospel of our Lord Jesus Christ; and one that is Evangelical and spiritual; and one that is made able, by the Spirit of Christ, to give a good Exposition of the holy Word of God, which is a strengthening of the feeble knees, and the hands that hang down, and this is his glory and joy, as Paul said of the Church of the Thessalonians, read 1 Thes. 2.19, 20. And this is his crown, let him go where he wil But there are some that are like the blind man, as you may read in Mark 8.24. that are half-sighted men, and they encountered him, and call him babbler, and a setter forth of strange doctrine, or new doctrine, that they do not know, and it is strange unto them; and this was Paul's condition, read Acts 17.18, 19, 20. And so it was with Christ, joh. 18.19, etc. But when Christ doth touch these half-sighted men the second time, than they shall see doctrine clearly, Mark 8.25. But some do object and say, that he is slow of speech, and of a slow tongue, and so was Moses; Lord, saith he, I am slow of speech, and of a slow tongue, Exod. 4.10. But if Moses his Lord be with his mouth, and the Lords Christ teach him what he shall say: (for the Lords Aaron can speak well, and will be glad in his people, and he will be there spokesman.) I mean, God in Christ, is, and will be with those of a slow tongue, when he hath made them like unto Moses; and then he will teach them, and they shall teach others, Exod. 4.12, 14, 15, 16, & 7.1, 2. I desire that I may not be accused of seeking the applause of these men that I have spoken of: for the praise of men to me, is as a feather upon my sleeve, which the wind will blow away; but I have had thoughts of their worth, and not of theirs only, and so I rest. Now you that make your boast of the Law, and seem for to be a light, and a guide of the blind, and instructers of the foolish, and teachers of babes, and yet dishonour you the Lord, and break the Law of God, which you would seem to uphold, Rom. 2.17, 18, 19, 20, 21, 22, 23. If ye fulfil the royal Law according to the Scripture, than you would love your neighbour as yourself, James 2.8. But how little of this Law of Faith and Love, do you practice among your neighbours: if they be not of the same mind which you are? Do not you turn away from them with pride and disdain, 1 John 3.23. and so begin to speak evil of them, James 4.11. under some notion, as Antinomian, that will have no Law of God to be their rule, nor ask for the pardon of sin, and live as they list? And so you begin to call them Sectaries, and say there must be some course taken with them, for they are infectious; But if you had the Law of Christ in your hearts, that would be kind and suffer long, and not envy, nor vaunt itself, nor be puffed up, as some are, nor seek her own, nor easily be provoked, as the most are, love thinketh no evil, 1 Cor. 13.4, 5. And if in any thing ye be contrary minded one to another, God must reveal even this unto you, and love will suffer long for it, Phil. 3.15. But on the contrary side, Sect. 6 I myself have heard Master Calamy, to the grief of my heart, in an open and public Congregation, make these people loathsome by his expressions, meaning, nay, naming these Antinomians or Law-destroyers; saying, That these people are worse than the Papists, for they would but take away the second Commandment; and that they are worse than the Prelates, for they would but take away the fourth Commandment; and that they are worse than the bloody Cavallers, that burned Towns, and dashed out the brains of men. But saith he, These men do labour for to dash out the brains of all the Commandments at once, or to this effect. Now the Caution given with the accusation, which is false, in reference unto those that lie under this odious name of Antinomian. But his Caution was, That they should be as wary of them, and shun them, as they would shun a man that hath the plague, and have nothing to do with them: And this caused such postures, and such jestures, and such sighing in many of the hearers, that it caused a second grief of heart in me, to see it; and when they came forth from hearing, they fell into scorning and disdaining of the innocent, and contemning of the upright. But you will object and say, Object. That I would not have errors, nor Sectaries spoken against. I answer, Sol. I would not have Wheat called Tares, nor Tares called Wheat, as many men do that judge of Spiritual Truths with carnal reason; and so they call truth error, and error truth: Neither would I have the hearts of the righteous mad sad, whom God hath made glad; neither would I have the hand of the wicked strengthened, Eze. 13.22. Neither would I have the Lambs of Christ to want their food, read Joh. 21.15. and then put into a Beats skin, and worried with the tongue, and bitter words, Psal. 64.3. Now this is the fruit, and the effect, of those filthy devil-like names, as Antinomian, Independent. The devil would have no law of God, neither would he depend upon God; therefore cloth men and women with these names, and then they shall be odious; but let some take heed, lest they be like the accuser of the Brethren, which is cast down, Revel. 12.10. I am persuaded, there are many that shall live in Heaven together, that do not live in love and peace upon the earth together. And this is the issue, and the sad effect, that those filthy names do produce, which are frequent abroad, and it is an abomination to the Lord, for to sow discord among Brethren, Prov. 6.16, 17, 18, 19 If there be any errors abroad, or any thing amiss, throw your foolish and filthy names aside, and preach the Gospel of peace [if you can tell how,] for that only will bring health, and cure, and amendment, and reveal the truth, and bring abundance of peace and truth, read Jere. 23.6, 7, 8. Which will be as the Father's Commandment, and as a loadstone to draw thee up into Christ, out of whom, thou shalt proceed and be born, read Ephes. 1.4, 5. Gal. 4.19. Isa. 66.12, 13. & 49.22, Christ and a Christian together. 23. And Christ who is the Law of God, shall be with thee when thou goest, and shall lead thee; and when thou sleepest, he shall keep thee; and when thou awakest, he shall talk with thee read and consider these Scriptures, Psa. 32.8. Prov. 6.22. For Christ is a lamp, and the light of the Law, which is in no wise grievous, read Prov. 6.23. 1 joh. 5.3. And Christ is the love-token of his Father, read Rom. 5.8. And thus those that are counted loathsome Antinomians, do embrace him as the effect of his Father's love, which is the efficient cause of taking away sin from men, read 1 joh. 4.9, 10. And so they account the blood of Jesus Christ, God-man, to be the meritorious cause, that hath and doth cleanse us from all sin, past, present, and to come, 1 john 1.7. & 2.1, 2. And so likewise, Christ is the rule of a Christian, and the Law of God, which a Christian doth walk by: And so likewise, Christ is a Christian Schoolmaster for to bring him to God, Gal. 6.15, 16. Psa. 1.2. Eph. 4.20, 21. john 14.6. O sweet God, Sect. 7 and everlasting Father, Isa. 9.6. A Prayer from the Scripture, to the Father, Son, holy Spirit, opening that Mystery. Thou art a sure foundation, and a sure dwelling place, Psa. 90.1, 2. O sweet Jesus, thou that art built, in, and upon this foundation, 1 Pet. 2.5, 6. 2 Pet. 1.3, 4. And thy sons, and thy daughters, being in thee, thou proceedest forth, and comest forth from God, and bringest thy sons, and thy daughters along with thee, Eph. 1.3, 4, 5. john 8.42. Isa. 8.18. O sweet, and holy, and blessed Spirit of God, which cometh from the Father, john 15.26. and from the Son, and is sent by the Son into the hearts of his sons and daughters, for to make Christ, who is God-man, glorious in their eyes, john 16.13, 14, 15. Isa. 32.15. O sweet and blessed Spirit, which art one of three, and yet undividable, thou art but one God, blessed for evermore, and not three Gods, read 1 Cor. 8.5, 6. But out of thy love and wisdom, O sweet God, thou hast made a distinction of thyself in the first Creation, when thou saidst, Let us make man in our image, after our likeness, Gen. 1.26 And thou hast made it good again in the second Creation, when thou saidst, Go and make new Scholars, or new Disciples. Then thy power, O blessed Father, Son, and holy Spirit, goes along, and makes a new Creature in Christ, or for Christ; Old things are passed away, behold all things are become new, read Matth. 28.18, 19 2 Cor. 5.17. A natural Tree growing up out of the earth, An excellent Si mile. having his roots therein, and by the mighty power of God in his Creation, there goes effectual power from the earth into the roots, and so up into the body of the Tree, and so up into every branch, and causeth leaves and Fruit for the use of man, which Tree hath its Seed in its self, Gen. 1.11, 12, 29. Heb. 1.2, 3. Now our Friend, Jesus Christ, is the Spiritual Tree of Life, which grows in the midst of the paradise of God, Revel. 2.7. Gen. 2.9. Now God the Father is the paradise, and the only sweet Divine Garden, Revel. 2.7. And Christ his Son, is the only sweet Flower in the Garden; and he is daily his Father's delight, and in him only God takes his pleasure, read these two Scriptures, Prov. 8.22, 30. Matth. 17.5. Now the fullness of the Godhead is the infinite Fountain of Divinty, in which Christ is a root, or rooted, and so grows up in that, and so Christ cometh out of God, and from God, Col. 2.9. Psa. 68.26. Isa. 11.1, 10. John 14.10, 11. & 17.8, 21. & 1.18. And so Christ is God's King upon his holy Hill of Zion; and God hath given him to be the Head over all things to the Church, which is his Body; now the true Church of God, is the fullness of Christ; and the true Church, is most complete in Jesus Christ, Psal. 2.6, Ephes. 1.22, 23. Colos. 2.10. Psal. 45.13. Now this is matter of great comfort unto a particular poor soul, for to have the blessed and infinite God anointing Jesus Christ our Head with his fullness, that we might receive of his fullness, even grace for grace, in Christ Jesus, Heb. 1.9. John 1.16. And so likewise, it is an inlivening comfort to a poor fainting, panting, and thirsty soul, for God to pour out his precious ointment upon the Head of thy Aaron, that is, Jesus Christ: And so from him, as thy Head, this ointment runs down upon thy Beard; nay, it runs into thy heart, into every corner of thy heart, and it runs down to the skirts of his garments, that is, to every poor member of his; and he fills, and refreshes them with his Grace, which is as the dew that descended upon the mountains of Zion; for there the Lord gives a blessing, even life for evermore, read Psa. 133.2, 3. Now this is the River, the streams whereof shall make glad the City of God. [Now the heart of a right Christian; and a true believing man or woman, is the City of God,] and the holy place of the Tabernacles of the most High, and the infinite Divine Consolations of the Spirit, which is God, blessed for evermore; runs thorough this City, and maketh it glad, when the world is turned upside down, read Psa. 46.4, 5, 6. Now you that stand for Fruits, Sect. 8 and for Notes, and Signs, consider well what Tree they grow upon; for a natural tree may bring forth excellent Fruit, to the natural sight; and if you take this natural Fruit for to be Notes and Signs spiritual, you will deceive yourselves, as the most of the world do to this day, because the natural man receiveth not the things of the Spirit of God; neither can he know them: and if he hear of them, by the hearing of the ear, he makes a jest of them, for they are foolishness unto him, 1 Cor. 2.14. But if you grow in the Tree of Life, as the Branch doth in the Vine; which Tree and Branch, Zech. 6.12. is Jesus Christ; than you shall live and receive of his life, and bring forth fruit by his strength; for in him, and with him, and by him you shall be able to do all things, and without him you can do nothing to please God, John 15.4, 5. Phil. 4.13. Heb. 11.6. O sweet and blessed Spirit of God, which workest all our works in us, and for us, Isa. 26.12. And as a natural tree, whose seed is in itself, and having its roots in the earth; and so receiving nourishment in at the roots, without which it could not live: But that nourishment which the roots do receive in, runs up the body of the tree, into every branch of the tree, and causeth a fruitful flourishing of green leaves, and fruit for the use of men, and this turns to the praise of God, and the good of men; and all this is the work of the sweet Spirit of God, through the whole course of nature. But in a supernatural way of grace it is unspeakable, and full of glory: Christ is the spiritual tree of life, which is rooted in God, Isa. 11.1, 10. John 1.18. John 17.23, 24. Now the sweet Spirit of God, which is only one God, Eph. 4.6. cometh down from heaven into Christ, not by measure, but in the fullness of God, to dwell in the body of the tree of life, which tree is Jesus Christ, John 1.32, 33, 34. Joh. 3.34. Col. 2, 9 & 1.19. Now the sweet Spirit of God is the head and life of this tree; and this tree is the head and life of the branches, which are surely graffed into this tree. Now God is the head of Christ and his life; and Christ is the head of the Church and their life, Col. 3. ●, 4. Now Jesus Christ, being man united unto God, and God dwelling in this man Christ; now Christ, being man, and so weak, saith this of himself, I, saith he, can of mine own self do nothing; as I hear I judge, and I seek not mine own will, but the honour of the Father which hath sent me, John 5.30. And thus Christ reasons with Philip, that he might lead Philip through himself unto the Father, that he might give God the Father the honour of his love for Christ; & thus Christ seeks the honour of his Father. Now Christ, being the spiritual tree of life, and Philip a branch of this tree, the spirit of life runs through this tree into all the branches, and causeth the branches to bring forth the fruit of praise to God. And thus Christ and his members do seek to advance the glory of the Spirit of life, which is God, as you may see by these words, Have I been so long with you, saith Christ to Philip, and yet hast thou not not known me? He that hath seen me hath seen the Father: And how sayest thou then, Show us the Father? Believest not thou, that I am in the Father, and the Father in me: [The words that I speak unto you, I speak not of myself,] Mark this; But the Father that dwelleth in me, he speaketh the words, and he doth the works: Believe me Philip, saith Christ, that I am in the Father, and the Father in me, Joh. 14.8, 9, 10, 11. And thus Christ, the tree of life, bears and brings forth honour to his Father; and thus the branches of this tree bring forth fruit, and give the honour of it wholly unto God; instance in Paul, The life, saith he, that now I live, it is not I, but it is God in Christ that lives in me, Gal. 2.20. And thus the sweet Spirit of God cometh down into the head of the body, which head is Christ, and so down into the branches, which are the body of Christ, and the Church of Christ, which Church is created in Christ Jesus, Eph. 2.10. God is a Spirit, John 4.24. If I be lifted up from the earth, saith Christ, I will draw all men unto me, Joh. 12.32. that is, Christ, who is God in the Spirit, shall draw men, with the Spirit, up into Christ; and they shall be all taught of God the Father, who is a Spirit, and learn of him spiritually to come to Christ, John 6.44, 45, 46. And thus you may see, that a Christian, in deed and in truth, is not in Jesus Christ, or for Jesus Christ, after a carnal manner, or after the rudiments of the world, or after the laws of men's making, Col. 2.8, 18, 19, 20. But as the Apostle Paul saith, [We, saith he, worship God in the spirit, and we rejoice with the spirit in Christ jesus,] and have no confidence in the flesh, or fleshly ordinances, Phil. 3.3. Carnal reason and fleshly wisdom may and do handle those things which we call the ordinances of God, and it may be very learnedly, and with a seeming show of zeal and piety; and yet, for all this be but carnal and fleshly; and like the grave where Mary stood weeping, An allusion. because she could not find her Lord Christ there: now Christ was risen and gone, and she sought the living among the dead, John 20.11, 12, 13. Luk. 24.5. And so a poor soul stands by the ordinances, that most men handle, Observe. weeping; because it finds them dull, and cold, and dark: And if one ask the poor soul, why it weeps; it answers, as Mary did, I weep, because I cannot find my Christ here: These men cannot tell me of my beloved Lord, whom my soul loveth. Let me advise thee a little, An Advice. O thou poor soul, thou must go a little beyond these dark and dull watchmen; I was, saith the Church, but a little passed from these watchmen, but I found him whom my soul loveth; I held him and would not let him go: such is the love of the soul unto Jesus Christ, that it cannot be satisfied without Christ, read Cant. 3.3, 4. Such a man is the only man for a sick soul, that believes what he speaks, A true preacher. and speaks what he hath seen and learned of Christ, read 2 Cor. 4.13. Eph. 4.21. Now the man in Christ, Sect. 9 with the spirit of Christ, speaks spiritually of God in Christ: and the Spirit of Christ is the Saints rest, or resting place; for unto that the Saints flee as a cloud, and as the doves to their windows, for shelter and for food, Isa. 60.8. The Spirit of God is the original good, The Spirit of God and the only sweet good unto the spirits of men; The Lord jesus Christ, saith the Apostle, be with thy spirit, 2 Tim. 4.22. Thus the sweet Spirit of God comes down into the tree of life, which is Christ, and so into the branches that grow in this tree of life; Christ is the tree out of which these branches grow and come forth, james 1.17, 18. The Saint's life. Every true believing man and woman is a branch in Christ, the tree of life; and the sweet Spirit of God is their life that they live by, and move by, and act by, Acts 17.28. And it pleaseth the sweet Spirit of God, to give this title to the branches in Christ, That they might be called trees of righteousness, the planting of the Lord, by the rivers of his sweet Spirit, that he may bring forth fruit in his season; read and compare Isa. 61.3, 9, 10, 11. and Psa. 1.3. together. And thus the sweet Spirit of God works all the Saints works in them and for them, Isa. 26.12, 13, 19, 20. And thus the holy Spirit of God doth write his Law in their hearts, even the Law of Faith and Love, which they account of great use. Secondly, They live not as they list, but as the Law of the spirit of life in Christ Jesus doth constrain them; and so in its love it doth direct them, read Isa. 30.21. Thirdly, We are to do nothing for Christ, as the most people in the world do to this day; for this were to go down to Egypt, the flesh, for strength to get Christ: but this will be to no purpose, or vain labour. [Now in this case, Our strength is to sit still, saith the Prophet, read Isa. 30.7.] Christ is a gift of God, John 4.10. and not for us to get of God or from God. We are not to work for life, but we are to work from a principle of life which is in Christ Jesus: A right knowledge of this; and the exceeding great and precious promises, and the incomes, and the indwelling of the Divine Nature in our nature and in our hearts: Now this is the seed in the tree of life, which will cause us to ●ease from ourselves, whose breath is in our nostrils; and we shall cease from our own do; For wherein are we to be accounted of? Now in this day, and at this time, The loftiness and the haughtiness of men shall be made low: and the Lord alone shall be exalted in that day, read and compare 2 Pet. 1.3, 4. Isa. 2.17, 20, 21, 22. together. Now when the grace of God in Christ doth abound in your hearts, saith the Apostle, That will make you that ye shall neither be barren nor unfruitful in the works of the Lord, nor in the knowledge of our Lord Jesus Christ, read 2 Pet. 1.5, 6, 7, 8. Now this will stop the mouths of your adversaries, that say that you say, Christ hath done all for you, and you need to do nothing: Now I know you will answer and say, as Christ said to Philip, The words that you speak, The Saint's defence. and the works that you do, it is not you that do them, but it is Christ, who is God, that dwelleth in you, that doth all in you and for you; and by the strength of Christ you do what you do; and Christ shall have all the praise, joh. 14.10. Fourthly, You are accused of saying, That you need not pray for the pardon of sin: Of the pardon of Sin. Now the Love of God, and the Blood of Jesus are the pardon of sin, and the pardon for sin: and the sweet Spirit of God is the Messenger that brings the Manifestations of this pardon unto the soul, nay into the soul, and makes it glad: In my love I have bloated out thy sins as a thick cloud, saith the lord Isa. 44.22 And with my Son's blood I have written a pardon, Rom. 5.8, 9, 10, 11. Heb. 9.22, 28. Now this pardon lies in the Covenant, ordered in all things, and made everlastingly sure, though I do not as yet believe it, or at sometimes I do not so clearly see it, or feel it in my soul; Read and consider 2 Sam. 23.4, 5. Hebr. 10.16, 17, 18, 19 Now in time of Trouble, The time of Temptation. or in time of Ignorance, when men do not believe; or in time of Desertion, when God doth withdraw himself, or hid his face; or in the time of men being weak in faith, than they are apt to think that there is no pardon, or that there must be one got made for them; but there is one ready for them before they pray for it or call for it, Isa. 42.6, 7. Now the love of God, and the blood of this man, saith the Apostle, meaning Christ, who offered one sacrifice for sins, from the foundation of the world, 1 John 4.9. Heb. 10.12, 14. Rev. 13.8. Now this is the pardon that is ever ready for poor siners to come unto, and it is able to save them to the uttermost, Hebrews 7.24, 25, 26. Now we are not so much to ask for the pardon, for that is sure and steadfast in the heaven of God; but we are to ask much more for the manifestations of this pardon in our own souls, and that by the Spirit of God; and this will make the lame man leap as an Hart, Isa. 35.5, How the soul is refreshed. 6, 7. and make the sick man well, and heal all our doubts, and expel our fears, and make us holy and heavenly before God; as for instance, saith jeremiah, The Comforter that should relieve my soul, is far from me, Lam. 1.16. And so in David, Lord, saith he, I know my pardon is sure, but there is a cloud before me and it; Lord, saith he, take this cloud away, David's prayer Ps. 51. opened. and cause me to hear the joy and gladness that I had wont to have in and with the Spirit of Christ. O Lord, restore this joy, and let me have thy free Spirit to comfort me and uphold me. O Lord, let thy holy Spirit be constantly in my breast, or in my heart, that the bones which thou hast broken, may rejoice. The absence of thy Spirit, O God, is as the breaking of bones: and the presence of thy Spirit, O God, is as marrow and fatness, and as wine upon the lees: And thus it was in David, Psa. 51.8, 9, 10, 11, 12. And thus it was between the Church, and the Spirit of Christ, in her union and communion with the Spirit of Christ; I am thine, and thou art mine, saith the soul to Christ: I am my beloved's, and my beloved is mine: And this we know, saith the Apostle, by the Spirit of God, which he hath freely given unto us, Cant. 6.3. 1 Cor. 2.12, 13. Now the question is not, whether there be a pardon or not a pardon; but whether I, saith a poor soul, have any interest in this pardon, or no, The perplexities of a poor soul wanting assurance. I know not. And if I had, saith a poor soul; or if I could but get, saith another poor soul, the assurance of the pardon of my sins, than I should tread the world under my feet. I know, saith another poor soul, that there is a pardon, but whether it be for me or no, it is not as yet revealed unto me; but if it were revealed in my soul, than it would be as a crown of life to me: as David said, Lord, saith he, thou hast crowned me with loving kindness, and with tender mercies, Psa. 103.4, 10, 11, 12. Now the word Pardon, which is so much spoke of amongst us, and prayed for by us, it is apparently known to be, and to be generally held forth unto all men, for Christ hath spread as large a plaster as Adam made the sore, Rom. 5.18. 1 Tim. 2.4, 5, 6. And life, and death, good and evil, blessing and cursing, are set before men: therefore choose life, O men! for why will ye die, O ye sons of men? Deut. 30.13, 14, 15, 19 Ezek. 18.31. Now you will say, I am for general Redemption, and for free wil I answer; An Objectionmade and answered. I am for that which God is for; It is not in fallen man to direct his steps to God, Jer. 10.23. All men in Adam went out of the way from God and are to be found in a way of sin, Rom. 3.11, 12, 18. Can the Ethiopian change his skin? or the Leopard his spots? No, it is their nature: we have a proverb, That custom is a second nature: Man, at the first, falling into sin, sin is become a custom, and so is become a second nature; and so men drink in sin, as a fish drinks in water, John 8.44. The Ethiopian cannot change his skin, no more can a man change himself, that is accustomed to sin, jer. 13.23. A man, in his sins, is dead to true living actions, Eph. 2.1, 4, 5. Now God, in his time of love, came the second time to man, and said unto him, Live; and this was a more high and excellent life then that which the first Adam had, read Ezek. 16.6, 7, 8. Now a man, in and by nature, may give credit unto God: and thus the Heathen Philosophers did: And so men may naturally give credit to the Scriptures; and thus the most men do, and no more. But now to believe Evangelically, That the most high God came down, and became Christ, and was manifest in our flesh, 1 Tim. 3.16. Heb. 2.14. and was made in the likeness of man, and was found in fashion as a man, Phil. 2.6, 7, 8. And he was our pardon and our ransom to free us from sin, and from hell & the grave; and hath raised us up together with himself, that we may be where he is, and that is in God, Col. 3.3. Now if you would find God, you must look for him in Christ: and there you shall find him reconciled to his Church in Christ. Now if you ask, Where the Church is. where you may find the Church; you may find the Church and God both together in Christ, 2 Cor. 5.17, 18, 19 Now this is a great mystery, to know Emmanuel, God with us, or in us, Mat. 1.23. receiving us up into glory with his Son, or in his Son, 1 Tim. 3.15, 16. Now fallen man hath not free will to believe this great mystery: he may hear the report of it, but he cannot see it; For flesh and blood hath it not to reveal unto him, Mat. 16.16, 17. But the man that is raised up in Christ, the new man, he sees and believes this great mystery, 1 Cor. 2.12, 13, 16. and doth acknowledge, No free will to good. that it is not of him that willeth, nor of him that runeth, but of God that showeth mercy, Rom. 9.16. And Faith is the gift of God in his new Creation, that the boasting of free will which is natural, earthly, and a work of the old Creation, may be abased, Eph. 2.8, 9 Now free will, in fallen man, is, to do evil continually: every imagination and thought of his heart is evil; nay, the very purposes, and his desires every day are evil: and thus the earth is corrupt before God, and all earthly men, Gen. 6.5.11, 12, 13. read the whole Chapter. The spirit of a man is the candle of the Lord, as the Sun in the Firmament is, Prov. 20.27. Now the spirit of man being darkened by that sin of eating of the forbidden fruit and so degenerating from its first principle of light, remains now in a dark light, like unto that of the Moon, which is a light for the night, which a man cannot see by to do the works of the day, Gen. 2.17. Now mark, This is a way through which God doth produce & bring forth his greatest light into the world, to renew and restore men again: Now fallen man, in that estate, hath not free will to do good, but he hath free will to do evil constantly: And the reason is, because such a man is at enmity against God, Rom. 8.6, 7, 8. Now free will to do good doth only belong to the most high God, for evil he doth none: Whatsoever the Lord willed or pleased, mark this, that did he in heaven and in earth, in the sea and all deep places, Psa. 135.5, 6, 7. Therefore, Free will belongs alone to GOD. because he is above all and there is none equal with him, he may lay mercy on whom he will lay mercy, and whom he will withdraw his mercy from, such a man hardeneth presently: Instance in Pharaoh, Rom. 9.17, 18. Object. Now you will say unto me, saith the Apostle, Why doth God as yet find fault, or complain; for who hath resisted his will? Rom. 9.19. Nay, but, O man, Answ. who art thou, saith the Apostle, that repliest against God? There are secrets with the Lord concerning this thing, which thou canst not reach unto with thy natural reason, nor compass in thy carnal understanding: For what if God be willing to show mercy to one and not to another, and give no account of it: Is there any equal with him, for to call him to an account, and to judge him? if not: then be still O vain man; for he doth what he will, and which way he will, for to bring forth his own glory, and the riches of his grace, Rom. 9.20, 21, 22, 23. And thus much of freewill in the blessed God, and of freewill in sinful man. CHAP. IX. The Spiritual Opening and Application of these Scriptures: VIZ. Isai. 55.1, 2, 7. Revel. 13.8. Eph. 1.4, 5. Rom. 5.8. Psal. 68.18. Rom. 8.3. Heb. 9.22, 28. 1 Cor. 2.14. Psal. 25.11. 2 Sam. 23.5. Mal. 3.6. Psa. 30.7. 1 Pet. 1.5, 7. Isa. 43.1, 2, 5. Joh. 20.13. Psal. 4.6, 7, 8. Psal. 51.8, 12. Psal. 73.25, 26. Psal. 36.8, 9 Cant. 1.3, 12, 13. Eze. 16.14. Cant. 4.1. Psal. 118.22, 23, 24. Cant. 2.4. Ephes. 1.3, 4, 5. John 1.16, 17, 18. Isai. 53. the whole Chapter. Hosea 13.14. 1 Cor. 15.54, 55, 56, 57, 58. Heb. 2.14, 15. Heb. 12.2. Ephes. 2.10. Matth. 5.15, 16. 1 Cor. 1.30. Matth. 9.2. Revel. 2.9, 10, 11, 13. Luke 6.22, 23. John 16.32, 33. John 15.5. Psal. 119.32. Psal. 110.3. Rom. 7.22. Psal. 1.2. 1 John 5.3. 1 Cor. 6.17, 19, 20. Phil. 2.13. 2 Pet. 1.8. Heb. 2.9, 10, 11. John 17.4, 5, 6. john 19.30. john 4.10. joh. 15.5. Dan. 9.24. Psal. 17.15. Revel. 14.1, 2, 3, 4, 5. Psal. 149.4, 5, 6. 1 Cor. 15.47, 48, 49. Luke 1.35. Gal. 4.19. Psal. 27.4. 1 john 3.9. Luke 10.42. Luke 18.19. 1 Cor. 15.50. Rom. 7.18. Gal. 5.17. Gal. 6.14. Rom. 7.21, 22, 23, 24, 25. Col. 2.13, 14, 15. Heb. 2.14, 15. Rom. 7.4. Tit. 2.11, 12. Mark 10.17. Luke 18.11, 12. Rom. 9.30, 31, 32. Psal. 27.1, 3, 5. 1 Pet. 2.3, 7. Psal. 45.1, 2. 1 Tim. 1.12, 13, 14, 15, 16, 17. Psal. 27.13, 14. Tit. 2.11, 12. Cant. 2.4, 5, 6. Cant. 8.13, 14. Psal. 16.11. 1 john 4.8. 1 john 4.8, 9, 10. joh. 17.6. joh. 6.68, 69. 2 Sam. 23.2, 4, 5. Psal. 27.1, 3. john 15.26. Psal. 27.4, 5. Ephes. 3.16, 17, 18, 19 Rom. 5.5. john 16.13, 14, 15. john 17.21, 22, 23, 24, 25, 26. Psal. 103. read the whole Psalm, Revel. 22.1, 2, 3, 4, 5. Psal. 36.7, 8, 9 Acts 17.28. Revel. 14.4, 5, 6. Psal. 87.6, 7. Psal. 68.26. 2 Cor. 6.14, 15, 16. Heb. 12.18, 21, 27, 29. Heb. 1.10, 11, 12. 2 Pet. 3.10, 11, 12, 13. Isai. 33.14. Exod. 3.2, 3, 4. 1 Cor. 2.11, 12, 13. 1 Pet. 1.5, 7, 8. Heb. 13.8. Psal. 1.4, 5. Psal. 50.19, 20.21. Habak. 1.13. Heb. 2.14, 15. Revel. 22.16. 2 Chron. 18.19, 20, 21, 22, 33, 34. 1 Sam. 17.47, 48, 49, 50. Acts 14.15. Gen. 49.26. Psal. 107.8, 15, 21, 31, 42, 43. Psal. 139.14, 15, 16. Psal. 49.12. Gen. 1.31. Gen. 3.1, 5. Gen. 4.8. Gen. 2.7, 16, 17. Gen. 3.7, 8, 16, 17, 19 Rom. 8.21, 22. 1 Cor. 15, 44, 45, 47. Revel. 5.5, 8, to the end, Hebr. 1.10, 11, 12. 2 Cor. 3.17, 18. Psal. 94.7, 8, 9, 10, 11. Gen. 1.31. 1 john 3.8. Rom. 8.28. Psal. 103.14, 15. Hosea 13.9. Psal. 30.5. Isai. 27.4. Hosea 14.4. Gen. 3.8. Tit. 3.4, 5, 6. Psal. 110.3. Revel. 22.2, 4, 5, 16. 1 john 3.9. Matth. 12.28, 29. 2 Cor. 7.1. Luke 18.9. Rom. 7.18. Colos. 2.14. Gal. 6.14. Col. 1.27, 29. Gal. 6.14. Rom. 7.15. Rom. 7.25. jere. 23.21, 30, to the end, 1 King. 22.11, 12. 2 Pet. 2.1. Matth. 24.24, 25. Phil. 3.20. Ephes. 2.20, 21. john 14.2. Isai. 33.17. Phil. 3.20. Gen. 5.24. Heb. 11.5. Psal. 9.10. 1 john 4.1, 2, 3. Isai. 1.11, 12. Isai. 58.2, 3. jere. 7.4, 8, 14. jere. 5.30, 31. Phil. 3.4, 5, 6, 7, 8. 1 Corinth. 1.18, 19, to the end, 1 Corinth. 13.4, 5, 6, 7, 8. 1 john 3.11, 12, 13. james 4.1. Mark 7.21, 22. Revel. 12.1. Gen. 2.2, 3. Heb. 4.9, 10. Matth. 17.5. john 17.23, 24. Hebr. 2.11, 12, 13. I Shall speak a word of the freeness of the pardon, which is, in general, Sect. 1 held forth unto all men, Isai. 55.1, 2, 7. This is the ground, I confess, of every ones coming, that comes aright. If the pardon be free to every one, than I am within the number: Now this pardon of sin which we pray for, it is not to be made now; for it was in God with Christ, before the foundation of the world, Rev. 13.8. Eph. 1.4, 5. Rom. 5.8. Psa. 68.18. Rom. 8.3. Heb. 9.22, 28. And so much in general of the pardon of sin. Now I shall speak a word of this pardon in particular. And here lies a scruple, and here lies everlasting comfort. I know, Object. says some, this pardon is held forth to all: But yet for all this, I cannot believe that it is for me. I answer, Sol. If you know it by the hearing of the ear naturally and earnally, and by the seeing of the eye sensually, and according to your natural sense, and no more; than you cannot know it, nor believe it by these, for your good; because it is spiritually discerned, 1 Cor. 2.14. Secondly, I answer, A man may have a true knowledge of the pardon of his sin, and yet have the comfortableness of it withdrawn for a time. Now here comes in a right panting, and breathing, and praying; not for the pardon of sin, for that is sure in God: but here is a praying for a comfortable evidence, and the sweet manifestations of the Spirit of God, to my soul, or in my soul. O Lord (saith David) pardon my sin, Psalm 25.11. Now David, at this time, did know that his sins were pardoned. You will ask, how I know that? Quest. He himself said, Answ. That God had made with him an everlasting pardon or covenant, ordered in all things, and sure; and this is all my salvation, and all my desire, although he make it not to grow, saith he, 2 Sam. 23.5. And I know the Lord changeth not, for he hath said it, Mal. 3.6. Now David was a strong man in the Lord; and yet he was up one while, and down another while. Up when the Spirit of God did act the grace of Faith in him, than he did flourish like a green bay-tree, and then his mountain was strong; but when the sweet Spirit of God did withdraw itself, than David was troubled, Psal. 30.7. Now a poor soul in its winter season, when its fruits are in its roots, Sect. 2 is kept by the power of God, as in the secret chamber of God, and lives upon a word of promise, when it doth not see the spirits fruits at that time; it believes that God is faithful, though he doth not shine upon it, and cause it to grow, 1 Pet. 1.5, 7. Isai. 43.1, 2, 5. Now a poor soul not having the heat and sunshine of the Spirit, is discontented, though it may have its eye fixed upon its pardon, which is sure and steadfast. O, saith Mary Magdalen, they have taken away my Lord: And so saith the poor soul, john 20.13. O Lord, saith David, let the light of thy Spirit shi●e into my soul; and that will make me more glad, than corn and wine increased, Psal. 4.6, 7, 8. One smile from thy fatherly countenance, O Lord; one beam or glance of the refresh of thy sweet Spirit. O let me hear of spiritual joy and gladness, and then I shall follow thee all the day long. My soul panteth for thee the living God: I cannot live, but in thy light; restore my wont joys: My heart and my flesh fail me. But God is my rock, and my wellspring of joy, and he never faileth: and this is all my joy, Psal. 51.8, 12. & 73.25, 26. & 36.8, 9 The poor soul once being possessed of this spiritual dew, it gins to speak of the excellency of Christ, while the Spirit of grace sitteth as king in my soul, and hath spread his table full of divine Graces, upon which my soul doth feed: and while the King sitteth upon his throne in my soul, saith the Church, my graces send forth a pleasant smell. While the king lodgeth within my breast, saith the poor soul, he his sweet as a bundle of myrrh to my soul. And the king saith, I am fair, and there is no spot in me, because of the comeliness which he hath put upon me: and he saith, that I am fair, and have doves eyes, read Cant. 1.3, 12, 13. Eze. 16.14. Cant. 4.1. Now a poor soul being brought by the king into the banqueting house, on the day of the Lord, nay, in the day of the Lord, and upon the Lord's day, I mean Christ, who is the Lords day, Psalm 118.22, 23, 24. Now Christ is the king of this day, and the day itself, in which, every true believing soul doth abide for ever; any, Christ himself is the house, into which the poor soul is brought, and Christ himself holds his banner of love over a poor soul, and makes it glad in himself, Cant. 2.4. Now Christ and the soul have sweet communion together, Sect. 3 and Jesus Christ tells the soul of his Father's great love unto it, before the foundation of the world; and that he hath chosen it in him, and blessed it with all spiritual blessings, in heavenly places in himself. And Christ tells the soul, that it shall stand [in him] for ever [before God.] and be holy and without blame before him in love, Ephes. 1.3, 4. And Christ tells the soul, that he came out of the bosom of the Father, to be its ransom, and to pay its debts, to the law, and to sin, and to hell, and the devil, and the grave, John 1.16, 17, 18. Isai. 53. read the whole Chapter, Hosea 13.14. 1 Cor. 15.54, 55, 56, 57, 58. Heb. 2.14, 15. And so likewise, Christ tells the soul, he will enable it to believe all this, Heb. 12.2. And so Christ tells the soul, he will make it fruitful in good works, before God and men, that they may glorify God on their behalf, Eph. 2.10. Matth. 5.15, 16. And Christ tells the soul, he hath done all for it that it stands in need of, and that he is all unto it, that it wants, 1 Cor. 1.30. And Christ bids the soul, be of good cheer for its sins are forgiven, Matth. 9.2. and he hath overcome the world for it, though it live amongst men that are slanderers, and say, it will have none of his Law to be its rule, and call it Antinomian; that will live as its own list: For Christ hath done all for it, and it needs to do nothing at all. And this they say, It will not pray for pardon of sin; for God sees no sin in it: and they say, it takes liberty by Freegrace to sin, and is infectious as the plague. But mark how Christ speaks to the soul, Be of good cheer, poor soul, for I know thy works, and thy tribulation, and patience, and poverty, and where thou dwellest, even where Satan's throne is, Revel. 2.9, 10, 11, 13. But be of good cheer, O poor soul, though these men hate thee, yet thou art blessed; and when they shall separate thee from their company, and shall reproach thee, and cast out thy name as evil, for my sake; rejoice thou in that day, and be of good cheer; for I have overcome this world of men, Luke 6.22, 23. John 16.32, 33. Now mark how Jesus Christ doth vindicate these reproached one's. I know, saith Christ, that you acknowledge, that without me you can do nothing, Joh. 15.5. When I have enlarged thine heart, and put myself therein [saith Christ] then I will be thy law, and thy rule, and thy day, and thy power; and thou shalt be willing in me, and I will be thy law, in which thou shalt delight; and it shall not be grievous but thy joy, Psa. 119.32. & 110.3. Rom. 7.22. Psal. 1.2. 1 John 5.3. Secondly, Thou canst not live as thy own list, O thou poor soul, saith Christ, for thou art not thy own, I have bought thee with a price, and thou art joined unto me, in, and by the Spirit; and thou shalt live as I will have thee, saith Christ, for I will give thee, both to will, and to do of my good pleasure, and thou shalt not be barren nor unfruitful, 1 Cor. 6.17, 19, 20. Phil. 2.13. 2 Pet. 1.8. Thirdly, Jesus Christ did not suffer and die for himself, but he tells thee, O poor soul, that he died for thee, to bring thee as a son unto glory, and bids thee be of good cheer, for he hath finished the work which God gave him to do, for thee, O poor soul, [and thou needest not for to do any thing at all for life, or for to get Christ, who is thy life] [Mistake me not here,] Sect. 4 for most people do mistake this point. Christ tells thee, O poor soul again, That he hath finished all for thee upon the Cross, and thou needest not to work for life; neither needest thou to work for to get Christ [for Christ is a free gift of God,] and not for us to get of God. Now as Christ hath done all for the soul, so Christ tells the poor soul, he will do all in it, [for he is the vine, and the soul is a branch in him, and it shall work from a principle of life, which is in him, which is its original; and he will pour into it spiritual influence and nourishment, and it shall bring forth much fruit, because of him, read Heb. 2.9, 10, 11. John 17.4, 5, 6. & 19.30. & 4.10. & 15.5. Fourthly, Jesus Christ tells the poor soul, that it needs not doubt of the pardon of sin; for he hath put an end to its sins, and brought in everlasting righteousness unto it, for to cover it; and he will open its eyes and awaken it, that it may run and read its pardon, and be satisfied with beholding his face in righteousness, which will transform it into his likeness, and cause it for to sing the song of the Lamb, and to have the high praises of God in its mouth, Dan. 9.24. Psal. 17.15. Revel. 14.1, 2, 3, 4, 5. Psal. 149.4, 5, 6. Fifthly, Christ tells the soul, that God sees no sin in his, that is, in [the new man,] that is, the heavenly man, which is that holy thing which shall be born in thee, O thou poor soul; and this holy thing shall be form in thee, O thou poor soul: and this is [the seed of God] which shall [be born in thy heart] [and it cannot sin, because he is born of God.] And this is the good part, or the better part, which Christ speaks of to Martha. [Now this good thing, or this better part, is even God himself.] Now we are to consider, betwixt the spirit and the flesh. Now in the Spirit, which is of God, there is no evil or sin; but in the flesh, there is not this good, neither can flesh and blood inherit the Kingdom of God: for in my flesh, saith Paul, I know there dwelleth no good thing. Now a true Christian in this life, doth consist of good and evil. Now the good part in a true believing man or woman, brings the bad part every moment unto the Cross of our Lord Jesus Christ, to be crucified, as Paul speaks; By which Cross, saith he, I am crucified to the world, the flesh, and sin; and the world, the flesh, and sin, are crucified unto me, upon this Cross. And I thank God, through Christ my Lord, which hath freed me from the body of this death; So that with the mind, I myself, saith the Apostle, serve the Law of God; but in my flesh, there is a law of sin, which is nailing to the Cross of Christ every day, 1 Cor. 15.47, 48, 49. Luke 1.35. Gal. 4.19. Psal. 27.4. 1 john 3.9. Luke 10.41, 42. & 18.19. These Scriptures show where God sees no sin. And these Scriptures which I shall now name, show how and where God doth see sin; that is, in the flesh, and upon the Cross of Christ, 1 Corinth. 15.50. Rom. 7.18. Gal. 5.17. & 6.14. Rom. 7.21, 22, 23, 24, 25. Col. 2.13, 14, 15. Heb. 2.14, 15. Sixthly, Freegrace doth not open a door to let in sin into the soul; but the soul as a chaste Virgin, married unto Christ, the Fountain of Freegrace; by which grace, the soul is strong to shut the door against sin, Romans chap. verse 4. Titus 2. verses 11, 12. Seventhly, Those that speak so much of Freegrace, are not infectious as a plague [as some call them] and say, they are corrupt in the brain, and so they are dangerous. Now such men do labour to bring an evil report upon these men, for Freegrace sake. Now by this means, there is a disaffecting, and a great neglecting of the speaking of Freegrace, and rather a teaching of men for to do some good thing of their own, as it were, and so to get ourselves qualifications, as it were, for to fit us for Christ. Good master what shall I do, saith the young man, that I may inherit eternal life? Mark 10.17. And so saith the Pharisee, I have fasted and prayed, and done many things; therefore, I am not as other men are, Luke 18.11, 12. Now is it not apparent, that most people and Ministers, do fall in with these two, and make up their conclusion with the Jews, in the ninth of the Romans; But as it were by the works of the Law? Together with thy help, O Christ, we look for a blessing, and for heaven, and for what we have, Rom. 9.30, 31, 32. Now for want of Preaching of Freegrace, Sect. 5 A Simile. we know not where the strength of Samps●n lies, I mean Christ; and so we begin to set up ourselves, as it were, to be partners with Christ, and thus the people are at a loss. Now on the other side, Freegrace teaches a man for to deny himself, and to give God, in Christ, the preeminence alone, and to say, it is no more I, but the Lord is my light, and my life, and my strength, and in this will I be confident; and this Freegrace causeth to grow, Psal. 27.1, 3, 5. Now he that hath tasted of the sweetness of Freegrace, cannot but speak of it, because it is the only means for to break a hard heart, and the only cordial for to comfort a sick soul, 1 Pet. 2.3, 7. Psal. 45.1, 2. 1 Tim. 1.12, 13, 14, 15, 16, 17. Psal. 27.13, 14. Now on the other side, he that hath not tasted of Freegrace, but speaks of it by hear-say, though he be never so learned a man, yet he will be but a fumbler in speaking of Freegrace, or a bungler, as we use for to speak. And to deal plainly, I conceive, that the most of our Ministers, want both will and skill for to speak of the Freegrace of God, in and through Christ, for they speak but little of it; and that is the reason, that the most people are so ignorant of it, and live so much in sin, read Tit. 2.11, 12. When grace doth appear, sin vanishes away, O the glorious truths of grace, that lie under that black cloud of Antinomianism! That reproachful name, which causeth the people for to sin, in speaking evil of that which they know not. Now I shall reflect back, Sect. 6 and speak a word of the souls being taken by Christ into the banqueting house, where Christ doth acquaint the soul, what the pardon of sin is, and that its sins are done away, both past, present, and to come; of this I spoke before. Now Jesus Christ doth acquaint the soul, that it shall have the evidences of his Spirit, for to comfort it in time of distress, when temptation doth come upon it, and when the world doth trouble it, and when worldly men do oppose it; and if it doth begin to sink or to droop, than it shall call, but not for the pardon of sin, for that is sure in God for it; but it shall say with Peter, help Lord; send the evidences of thy Spirit to acquaint me of the sure mercies of David; and thus the soul doth acquaint Christ with its wants; and then the soul doth find the left hand of Christ to be under its head, when it is in communion with Christ in the banqueting house, which house is Christ himself; and there the right hand of Christ doth imbrance me, saith the soul: [Now these embraces, that Christ gives the soul, they are the sweet gayls of the Spirit, which put all things out of doubt in the soul,] Cant. 2.4, 5, 6. Now it pleaseth Jesus Christ, Christ like a mother draws a curtain. sometimes to draw a curtain between himself and the soul, as a mother doth sometimes in love to her child, and then the child cries after her; and thus the poor soul cries after the Spirit of Christ, in all occasions, to come and comfort it: Make hast my beloved, saith the soul to Christ, and be thou like to a Roe, or to a young Hart, upon the mountains of spices: Flee away, make haste, do not stay by the way, saith the soul that longs after Christ: No comfort like unto thine, O my Love! No love like unto thine, O my Joy! Cause me to hear thy voice quickly, that I faint not. O my dear! I harken to thy voice, O sweet Spirit of Christ, let me hear it, and it sufficeth me, though I die, and come to thee, which is best of all: For in thy presence is fullness of joy; and at thy right hand there are pleasures for evermore, Cant. 8.13, 14. Psa. 16.11. And thus he, whose Name is [Love] 1 Joh. 4.8. doth descend and come down into the hearts of his people, to manifest himself unto them and in them, 1 John 4.8, 9, 10. John 17.6. And thus the blessed God doth manifest himself, and make known things unspeakable and full of glory; and doth let into the soul high manifestations of his love, which is the original of the pardon of sin. Now if there come a black cloud, at any time, between the soul and the Sun of righteousness, who is God blessed for ever; yet the soul, in this case, can say, as Peter said, I am sure that my sun is in the living God, and he will speak words of eternal life unto me, john 6.68, 69. For the Spirit of the Lord put his Word in my mouth, saith David, and hath made with me an everlasting Covenant, which is sure, I know: and though my sun doth not always shine, yet in him will I be confident, read 2 Sam. 23.2, 4, 5. Psa. 27.1, 3. Now here comes in the work of the Sect. 7 third Person in the blessed Trinity, which is according to the promise of Christ, john 15.26. Now here follows the souls desires, that hath tasted how gracious the Lord is; first, That it may dwell in the house of the Lord, which house is Christ, and there to behold the beauty of the Lord, and to have it made out in his holy Temple, which Temple is Jesus Christ, Psa. 27.4, 5. And here to have the light of his fatherly countenance, and the sweet smiles of his holy Spirit, constantly upon its soul; and to have the high manifestations of the love of God in Christ, as the Apostle prays for, Eph. 3.16, 17, 18 19 and to have the evidences kept close unto its soul. Now Christ answers the soul; Answ. my Spirit shall come into thee, and shall keep thee, guide thee and show thee things to come concerning me; and he shall make me beautiful in thine eyes, and he shall shed his love into thy soul, which will cause thee to love me, Rom. 5.5. And thou shalt have all thy treasure in me, saith Christ to the soul: for all things that the Father hath are mine, and I and my Father are one, and thou shalt be one with us in my union, and with me shalt thou have communion, john 16 13, 14, 15. & 17.21, to 26. Answ. Now here is the souls answer unto Christ. O blessed God, the fountain of Israel: O my God, thou hast turned all my prayers, that I made for the pardon of my sin, into praises, or praising of thee, O my God, who hast forgiven all my sins: Bless the Lord, O my soul, saith David, and forget not to praise him for all his benefits, who hath forgiven thee all thy sins, whodoth forgive thee all thy sins; & he doth continually declare unto thee the forgiveness of all thine iniquities, that thou mightest rejoice before him in the forgiveness of all thy sins; for he hath healed all thy diseases, and he doth heal all thy diseases, and he will continually heal all thy diseases: Therefore thou mayst be of good cheer O my soul, for thou mayst and dost swim in rivers of pleasures for evermore: Now this river is loving kindness and tender mercies, whereof the soul doth drink and is abundantly satisfied; and it lives in this river, and shall never more thirst after sin, read Psa. 103.1, read the whole Psalm. Now this river is God himself, in which the soul doth live, and refresh itself, as in a fountain of life, and it never needs to fear drowning, read Rev. 22.1, 2, 3, 4, 5. Psa. 36.7, 8, 9 Secondly, This Fountain of Israel, which is the sweet God himself, is the air in which the soul doth live, and in which the soul doth move, and act, and hath its being, Acts 17.28. And so likewise the soul, as a bird, doth fly up and down in this air, admiring of God, and praising of God, and chirping forth praise unto God in the midst of this heaven; and thus the soul doth fly in the midst of the Heaven of God, delighting itself in God, where it shall abide for evermore, read Rev. 14.4, 5, 6. Now the soul doth wind up its conclusion in giving all honour unto its original, All my springs, saith the soul, are in thee, who art the fountain of Israel, which is God blessed for evermore, read Psa. 87.6, 7. Psa. 68.26. And so much, with submission to better judgement, about praying for a pardon for sin, nay rather a praying for the manifestations of the Spirit and the evidences of the Spirit, to be in my heart, of that pardon which God hath had ever ready, from the foundations of the world, and holds it forth unto all men. But I, Quest. saith some poor soul, want the Spirits application of this pardon, and if he would but keep it close unto my soul, or in my soul, than it would cause me to rejoice, both in life and at death: But the Spirit is free to work where he will, and in whom he will; and to pass by whom he will: and who shall say, Why dost thou so, unto him? Fifthly, You are accused of saying, That God sees no sin, or no sin in you: But how is it then, that God suffers sin to come into his Creation, as an accident, he not creating of sin? Answ. Because he will bring forth his own design, in manifesting of the glory of his free grace, and making out of Christ. Secondly, There is no equality between Christ and sin, or Christ and siners; neither hath Christ any accord with sin: And what agreement hath, Christ, the Temple of God with idols, which is sin? None at all, 2 Cor. 6.14, 15, 16. God sees sin contrary unto himself, therefore he appears as a consuming fire unto sin; and not unto sin only, but unto all created forms and beings, Heb. 12.18, 21, 27, 29. Heb. 1.10, 11, 12. 2 Pet. 3.10, 11, 12, 13. And so likewise to siners, that is, sinful men and women, in whom sin hath taken possession, and is their present king: Now such, in their capacity, look upon God as a dreadful Judge, because they look out of the prison house of sin, and think they most dwell with devouring fire, and with everlasting burn. And thus God appears unto all that look upon him out of Christ, Isai. 33.14. But now on the other side, Sect. 8 Those that are Baptised with the fire of the Holy Guest, this is their proper heavenly element that they live in; and they are like the bush that was all on a flame of fire, and was not consumed, Exod. 3.2, 3, 4. Now this fire will burn stubble and all manner of sinful works of men, 1 Cor. 2, 11, 12, 13. But this heavenly fire is nourishment unto that which is of itself, 1 Pet. 1.5, 7, 8. Now these seeing God in Christ, see him unchangeably good, and the same yesterday, and to day, and the same for ever, Heb. 13.8. Now God is not as sinful dark men judge him to be, that is, to be made up of love and hatred, Fury is not in God Isa 27 4. and wrath and fury; and so they stand a far off from him, and say, that he is an hard Master. Now what a mistake is here, for God is the only true Good, he is loving, merciful and just, and sin shall not stand near him; but sin shall be bowed down, and the sinner whose heart is a throne for sin to be his king, he shall not stand upright in the judgement of God in Christ, Psa. 1.4, 5. Now sin doth delude a man to think that God is like unto himself, read Psa. 50.19, 20, 21. But God is of purer eyes then to behold such evil, and to look on iniquity and sin, and not to destroy death with his sting, Habak. 1.13. Heb. 2.14, 15. Now I shall speak a word, by way of comparison, of sin coming in by way of accident, and God's design in suffering of it. Now the comparison will fall infinitely too short: But suppose, a curious Artificer makes a Watch very curiously, but something falls out in a very short time and puts the Watch out of order, and this we call an accident, and use to say, there is such an accident fallen out and hath put the Watch out of order, and it doth nothing now but jar; and it never goes right until it be taken in pieces, and a second Art applied unto it, and so new made up again; but now if this Artificer could have prevented this accident, he would not have suffered this accident to have fallen out upon his Watch, and spoilt it. But it is not so with God; for accidents are not against God, Nothing done without God's providence. but for God, and permitted by God to be or not to be, and are suffered by God and ordered by him to bring his own designs about. Now an accident is in relation to men, as not knowing God, and so they use that word accident, or luck, or chance, or, as some grossly call it, fortune; not knowing that God is near unto that which they call accident or luck, and doth dispose of it and them, as shall make most for his own glory: As for instance, The lying spirit was admitted to go into the mouth of the Prophets of Ahab, and so Ahab was deluded: And so likewise the arrow was ordered, that was drawn out of a bow at a venture, and was directed to the joints of the harness of the King of Israel, and so he was wounded: And so likewise David hasted and ran to meet the Army, and put his hand in his bag, and took thence a stone and slung it: Now David being a type of Christ, Revel. 22.16. as it is written, by promise, he shall bruise the head of Goliath, & cause the Champion of the Philistims to sink in the head of their Army: and though they may rise again, and bruise his heel, yet a stone shall be directed from a sling and shall sink in at Goliahs' forehead, and he shall fall, 2 Chron. 18.19, 20, 21, 22, 33, 34. 1 Sam. 17.47, 48, 49, 50. And so a man going along the streets, Nochance but providence doth all. a fly comes into his eye and troubles him; and so a tile falls from a house and hurts him: Now none of these be accidents in respect of God, but through our weakness we call them so; but God hath his design in them all. Sect. 9 Now God which made heaven and earth, and the sea, the round world, and all things that are therein, Acts 14.15. This God is a wonder-working God, and his blessings are unto the the utmost bound of the everlasting hills, Gen. 49.26. Now this wonder-working God, Psal. 107.8, 15, 21, 31, 42, 43. made and wrought curiously his first Creation, that we might behold him in it as in a glass, far more curiously than any Artificer can make a curious Watch: Lord, saith David, thou hast wonderfully made me, and curiously wrought me out of the dust of the earth, or belly of the earth thou hast fashioned me, Psa. 139.14, 15, 16. Now all this makes way for the appearance of Christ; yet nevertheless man being in this honour abideth not, Psal. 49.12. Now comes in that which God neither created nor made, and that is sin: Now God saw every thing that he had made, and behold it was very good, or very lovely, Gen. 1.31. Now God made not sin; Sin is none of God's Creation but a vail over it. for sin is very evil and very ugly, and sin hath drawn a vail of deformity over the whole Creation, that was given to the first Adam: Now Adam and Eve seeking themselves, and to advance themselves, in eating the forbidden fruit, they met with sin, and sin deceived them both; and before they were ware, they had slain a man, I mean Christ, Gen. 3.1, 5. And Cain did the like, Gen. 4.8. And thus you see what a curious piece of work the first Creation was: Instance in Adam, while he lay, in his form of a man, upon the earth before the Lord, without life; and after the Lord had breathed into him the breath of life, he was a very curious piece, but he continued but a very short time, for he forgot the Law of his God, and the Command of his Maker, Gen. 2.7, 16, 17. And so sin and the devil broke in upon him, and so in him sin brought shame, sorrow, pain and grief upon all, Gen. 3.7, 8, 16, 17, 19 And this is that which the Apostle speaks of and saith. The whole Creation groaneth and traveleth in pain, until now, to be delivered, Rom. 8.21, 22. And thus you see how sin hath caused a jarring in this earthly and natural Creation, 1 Cor. 15, 44, 45, 47. Instance in Adam and Eve, and Cain, & Job: So that nowhere is nothing but an earthly sound, Every one stands weeping for Christ though they know him not. and earthly music; and every man is groaning in the grave of his earth, and stands weeping until the Lion of the tribe of Judah teach him to know the time of restauration, and the time of refreshing, and the time of the new Creation, whereby they shall see the heavens that were first made to perish and wax old, as a garment and as a vesture; God will fold them up, or as a painted-cloth is taken down and folded up, so shall these first Heavens and this first Creation be changed: But the Heaven of God, or the Heaven in God, this was never made, but was before time, and shall swallow up time into eternity; and this Heaven shall never fail; and when the Lion of the tribe of judah shall unloose the seals of the Everlasting Gospel, and shall teach men to sing the new song, even the song of the Lamb that was slain by Adam and Eve, in the eating of the forbidden fruit, and so by Cain, in slaying of Abel. By this Lamb I mean Jesus Christ, who shall change men from the first Creation, which is full of sin and misery, into the Liberty of the Spirit of the Lord which is the new heaven, read these three Scriptures, Revel. 5.5, 8, to the end, Hebr. 1.10, 11, 12. 2 Cor. 3.17, 18. But you will say, Object. God might have prevented all this misery in the first Creation, which you have spoke of. My answer is, Answ. God could have prevented sin, if he would, for coming into his first Creation; but God suffers sin, or permits sin to be there: therefore God sees sin, Psal. 94.7, 8, 9, God permits of many things for his own glory. 10, 11. God did not create sin, nor make it; for sin is very evil; and that which God made, was very good, Gen. 1.31. Therefore God's design is to destroy sin, for he sent his own Son into the world for that purpose, 1 joh. 3.8. Sin shall work for good, Rom. 8.28. And God's design is to bring forth his own glory through all, in making a new Creation and bringing forth Jesus Christ: God in his first Creation considers the weakness of men in sinning, that they are but dust, Psal. 103.14, 15. Therefore he saith, you have destroyed yourselves, but in me is your help, Hosea 13.9. Now if God look away but a moment, man's capacity takes it for anger, Sect. 10 Psal. 30.5. Then God comes and saith, Anger is not in me, fury is not in me; I will love you freely, for I am love itself, Isai. 27.4. Hosea 14.4. And though thou hast crucified my Son, yet I will come to thee in the cool of the day; that is, Christ my son is the day, and with thee, in him, I am well pleased; The Godhead is the womb out of which every good & perfect gift doth proceed. and my Son's blood shall be a cool plaster to heal thy heat of sin, Gen. 3.8. By the washing of regeneration from the womb of the new birth, and the renewing of the holy Ghost, by which thou shalt be born, read Tit. 3.4, 5, 6. Now the Godhead is the womb of the morning, and Christ is the first child in that womb, Psal. 110.3. And Christ is the bright morning Star in that womb, read Revel. 22.2, 4, 5, 16. And all those that are Christ's are born out of that womb, and God sees no sin in himself; therefore God sees no sin in that which is born of himself: for that which is born of God, with reference to Christ, cannot sin, because it is born of God, and is the seed of God, 1 joh 3.9. And this is the new Creation in which God sees no sin, or sees no sin in them, or in that. Now here, God sees no sin in the new creature because it is his seed. upon consideration it may be found where sin hath its seat, or where sin is to be found, and that God sees this or that sin. A true believing man doth consist of two parts; A strong man to sin, and a strong man to cast out sin, Matth. 12.28, 29. Sin is a filthiness that doth rest both in flesh and spirit, 2 Cor. 7.1. Mark this you that are self-righteous, Luke 18.9. For the seat of sin is in the flesh, saith the Apostle, Rom. 7.18. But the death of sin is upon the Cross of Christ, Col. 2.14. Gal. 6.14. Christ in you the hope of your glory is the strong man in you that doth cast out sin and satan; and he doth bring sin every moment to his Cross, and there he is nailing it to his Cross, and crucifying sin and self upon his Cross, or by the power of his Cross, Col. 1.27, 29. Gal. 6.14. The best of men have sin in their flesh, and they hate it, Rom. 7.15. But in their spirit they observe no sin to obey it, but serve the Law of God, and love it, Rom. 7.25. Now God sees sin as the great false Prophet that hath deceived the false Prophets that were, and the false Teachers, or the false Prophets, that now are amongst us, which run before they be sent of the Lord; and they steal my Word every one from his neighbour, saith the Lord: And they say, I said, when I have not spoken to them; and yet they prophesy, saith the Lord: though it be but a dream, and it may be call themselves Ministers of the Gospel. Now none more likely than such men, who privily shall, saith the Apostle, Great learned men are as ignorant of Christ as unlearned men, instance in Nicodemus and Saul. bring in all manner of heresies, even denying the Lord that bought them: And yet for all this, these men may be great learned men, but the God of this world, that is, the Devil, hath blinded their minds, and yet they may remain Prophets and Teachers, though they do but teach the air of their own brain, according to the Prince of the air, who exalteth himself in the Temple of God, and is like unto a Lamb in sheep's clothing: beware of these, saith our Saviour, and so saith the Apostle. Let none of these men deceive you by any means, saith the Apostle, though they make a fair show in the flesh, showing themselves that they are for God, and so compel you; and if you oppose them, you shall find them inwardly ravening Wolves, or openly like Lions for to tear you. Now to make it appear to you, Sect. 11 that there have been false Prophets formerly, read Jere. 23.21, to the end; and so likewise, read 1 King. 22.11, 12. And so likewise, to make it appear to you, that there are false Prophets, and false Teachers, even now amongst us, read 2 Pet. 2.1. Matth. 24.24, 25. Now I would not be mistaken here, in what I have said concerning false Teachers; for I do not mean mechanic men, nor illiterate men; though there may be some things amiss amongst them; yet they can speak the true thetorick of the Heaven of God, which is very sweet unto them; for their conversation is in God, and with God, read Phil. 3.20. Now these mechanic men, which I mean, are such as are built upon the foundation of the Apostles, and Prophets; and Christ himself is the chief corner stone, Ephes. 2.20, 21. And they are acquainted, as Christ is, with the mansions in God, john 14.2. And they see the land that is afar off, read Isai. 33.17. Want of humane learning is no let in revealing Christ. Now I had rather hear such mechanic men one hour, than some great learned men twenty four hours, though they should come from Oxford or Cambridg: In case they should be but only learned in the brain, and so learned in the theoric, that is, to speak of an outside, and no more. Now I will give you a reason of what I have said. A learned man having the School-Arts, may by the help of a Globe, or a Map, discourse much of the Country of Spain or Italy, or Constantinople, though he himself were never there: And so by the letter of the Scripture, and the help of a Library, he may talk much of Heaven and God, and yet know but very little concerning that which they talk so much of: Therefore, I said I had rather hear some mechanic men, because their conversation is in heaven, as the Apostle speaks, Phil. 3.20. Now such men can speak the truest of that place, where they are most conversant, though it may be not so Schollar-like, yet they can, and do inwardly walk with God, as Enoch did, and they please God, Gen. 5.24. Heb. 11.5. And they know his name, and therefore they trust in his name, and speak good of it, Psal. 9.10. Therefore it is more profitable to hear such mechanic men, or such illiterate men, though it may be they are jeered with the spirit; and what they do, say some, they do it by the spirit: and this is spoken by way of a jeer. But I will tell you what I think, That God doth see this as great a sin in England, as any one sin. And this is that spirit of Antichrist, which denies Christ come in the flesh, or in our flesh, as you may read 1 john 4.1, 2, 3. The Papists confess Christ come in the flesh, but they must not confess him to be come into their flesh, for to guide and to lead them, and teach them; but they must be taught by their great Doctors and Rabbis of their Church, and they must be led which way they will: and is it not even so amongst us at this day? As for instance, in our Clergy men of England, they are divided into two parts, The one part for the King, and the other part for the Parliament. Now I ask, is Christ divided? how are the people like to be taught! The one party for the King, strives for that easy Common Service Book, or Common Prayer Book, and their own Will-worship, with their old ceremonies, which are as a shadow, or a vail before their eyes, so that they cannot see the Substance of Religion, but dote after the shadow: And the other party, which is for the Parliament, they strive for a Directory after the best Reformed Churches, and the nearest to the Word of God, as they say; but they themselves will be the Judges over other men's Consciences, and what they say, other men must do, if they had but power in their hands: And thus while these two sorts of Clergy men are striving for shadows, and the most people stand amazed to see them; and the people can say, there is but one God, one Christ, and one holy Spirit: And if these great learned men, could but speak experimentally of God the Father, who is first; and Christ coming out of the Father, who is second; and the Holy Ghost proceeding forth from them both, and is the third; and yet these three are but one. Now if our learned men could, or would insist upon this divine matter, which is the Substance of Religion, in exalting of Christ, and making out of Christ before the people, than it would be something likely, that the people would not dote, so much as they do, about shadows and outsides, in matters of Religion; crying up the shadow and the outside, as the Jews did, and yet remain ignorant of the Spiritual part of Religion, which is the Substance of Religion. Now to let you know, Sect. 12 what I mean by shadows and outsides in matters of Religion. Do but consider seriously these places of Scripture, Isai. 1.11, 12. & 58.2, 3. jere. 7.4, 8, 14. & 5.30, 31. Now when the Substance of Religion is come into you, or amongst you, than your Pharisaical shadows and outsides, wherein you trust, will vanish, and Christ will be all in all, unto you and in you, instance in Paul, Phil. 3.4, 5, 6, 7, 8. Now, as I spoke before of two sorts of Clergy men that were striving about the shadows and outsides: I do not mean all of them; for I am persuaded, that a few of them are feelingly acquainted with the substance and power of Religion; but for the most part of them, they have done, and do now, strive for outsides and for forms, in matters of Religion, and neglect the Substance of Religion, which is to speak of Christ spiritually. Now therefore, the most part being full of brain-knowledg, and humane eloquence; and so with the help of School-Arts, and the Tongues, they can dispute learnedly for outside forms. But while they are thus striving one with another, it pleases God to raise up a third man, or men, which we commonly call mechanic men or illiterate men; and use to say, These are foolish men, and these are weak men: And some amongst us, out of their pride and ignorance, call them base mechanic fellows, and simple unlearned men; and so make a jeer at them, or a jest of them; and so they become, as things which are despised, though it may be they can speak better rhetoric of the Heaven of God, than some of your Doctors and learned Rabbis. Now let me tell you, that God hath chosen these things which are foolish, as you call them, or these foolish men. Now if you ask me, What God hath chosen these foolish men for to do? the Apostle Paul will answer you, and give you the reason, and the ground of it: The reason is, for to destroy the wisdom of the worldly wise, or the wisdom of the flesh: For God calls for the worldly wise, and saith, where is the fleshly scribe, and where is the carnal disputer of this world? for I will make the wisdom of these men foolish. Now the ground of the reason is, That no flesh should glory in his presence, and say, I have done this, and by my wisdom, I have done that; and I hold it wisdom in me to be industrious, for to do something to please God. Now mark what the Apostle saith in another place, There is but one God, who is first of all, and he will be above all; and the loftiness of men's wisdom shall be below all, saith the Prophet; and the glorious outside Pharisees shall be brought low, saith our Lord Christ; and the Lords wisdom alone shall be exalted in that day, saith the Prophet: And the high looks, and the great strength of men, and all their natural parts, with their wit, and humane policy, shall be confounded, saith the lord For it is written, saith the Apostle, he that glorieth, let him glory in the Lord. The Apostle being in the Church of the Corinthians, amongst many, he took notice of some which had a spirit of pride, ignorance, contempt, and disdaining of their Brethren and Neighbours, as it is even now in the Church of England: And in all Parishes, more or less, there is a despising, and a disdaining of those which God loves; and a speaking such words of them, as the Apostle speaks, calling them foolish things, and week things, and base things, and things which are despised, and things which are to be of no account. But let me tell you what these foolish, base, and despised things are; they are men and women fearing God. Now the Apostle taking the part of the weak ones, and the despised ones, and the unlearned ones in his time; he takes occasion, for to speak the speech and the language of those that did vaunt themselves in their pride, over their Brethren and Neighbours, talking much of the Law of God, and of Reformation, and yet themselves quite out of the exercise of love to their Brethren; as you have it upon record, and written for our learning, read 1 Cor. 1.18. to the end, and so likewise read 1 Corinth. 13.4, 5, 6, 7, 8. 1 John 3.11, 12, 13. Now what think you, Sect. 13 if that the Apostle: were living now [in the Church of England, and should take notice of the most in all Parishes in England, would he not say, that they were carnal, and walk as men: Some proud and ignorant, and some ignorant, and yet zealous.] Now as Saint James saith, in the fourth Chapter of his Epistle, and the first verse, From whence, saith he, come the wars of the tongue? Now Christ answers, and tells us, the place from whence wars arise: Out of the heart, saith he, proceedeth evil thoughts, pride, and an evil eye against your Neighbours, Mark 7.21, 22. And the Apostle, he comes and rehearses, and explains the temper of our times, and tells our ignorant-zealous ones, that would rather raise a new war, then miss their design or be prevented of their end. And though they reproachfully call those that God hath chosen, by the name of foolish and weak men, and base men of the world; and it may be, call them base Independents or Antinomians, Brownists or Separatists, and the like; and so bring them into no account, or as men which are not, that they themselves may be mighty, or as lords over God's Heritage, as the Apostle speaks. But now mark what the Apostle saith, [you despisers of your Brethren,] God, saith he, hath set apart these foolish and weak men, to confound the worldly wise men, and to overturn the mighty; and those you so account, and call the basest men in a Kingdom, or in a Parish, and cause them for to be despised: Why, saith the Apostle, such hath God chosen which you disdain, and will hardly account of them to be as men; yet these men, saith the Apostle, which are not, or are not in your account, shall by the wisdom of Christ, God-man, bring to nought the wisdom of such men, as think themselves to be that which they are not; for Christ is the power of God, and the wisdom of God, unto such as are saved; for the foolishness of God is wiser than men, and the weakness of God is stronger than men, as we have experience at this day, and in our times; read and consider well that forenamed place, 1 Corinth. 1.18, to the end. The Child Jesus is the first wonder in Heaven. Now I stand amazed for to see the great wonder, that doth appear, in heaven, as you may read Revel. 12.1. Now Christ is the Heaven of God, Gen. 2.2, 3. Heb. 4.9, 10. Matth. 17.5. Christ and a true Christian are unseparable. I in them, and thou in me saith Christ, John 17.23, 24. For which cause he is not ashamed to cal● them Brethren; Saying, I will declare thy name unto my Brethren, i● the midst of the Church, Heb. 2.11. 12, 13. CHAP. X. The Spiritual Opening and Application of these Scriptures: VIZ. Luk. 7.30, 34. 2 Cor. 6.16. Joh. 14.23. Ephes. 1.3, 4, 5, 6, 9, 10, 11. Psal. 110.3. 2 Cor. 5.17. Isai. 43.14. John 3.3, 4, 5, 6, 7. 1 joh. 3.9. 1 Pet. 2.2, 3. Jere. 31.18, 20. Isai. 66.11, 12, 13. John 8.38, 39, 41, 42. 1 Joh. 3.12. Gal. 4.11, 19 Luke 2.40, 52. 1 Cor. 3.16. 2 Cor. 13.5. Colos. 1.27. Phil. 2.6, 7, 8. Ephes. 2.15, 16. Colos. 1.19, 20. Ephes. 2.15. 2 Pet. 1.3, 4. Phil. 2.7, 8. Psal. 40.6, 7, 8. Mark 14.29, 30, 31, 32. Luke 23.34. John 19.30. Isai. 52.14. & 53.2, 3, 4. Ephes. 4.9, 10. Psal. 68.18. Heb. 11.27. Colos. 3.3, 4. Gal. 2.20. Colos. 1.12, 13. Eph. 4.20, 21. 1 joh. 2.27, 28. 2 Cor. 3.17, 18. Col. 2.9, 10. Matth. 1.21, 23. Luke 2.26, 27. Ephes. 4.6. Colos. 3.4, 11. john 17.23, 24. john 1.16. Ephes. 4.13. Psal. 27.1. Matth. 1.23. Deut. 6.4. Luke 2.26. Isai. 62.3. Psal. 36.7, 8, 9 john 1.4, 5. Psal. 17.15. john 17.21. 1 Cor. 8.5, 6. Luk. 6.22, 23. Heb. 12.22, 23, 24. Revel. 5.4, 5, 6, 7. Colos. 3.4. Gal. 2.20. Rom. 8.33, 34, 35. john 15.26. john 14.19, 20. Rom. 8.7. 1 john 3.12. Rom. 2.17, 21, 23. Gen. 25.27, 30, 34. Gen. 27.41. john 9.13, 14, 15, 16, 29. john 7.45, 48, 49. Acts 9.3, 4, 5, 6. & 26.16. Acts 26.9, 10, 11. joh. 16.2, 3 Acts 7.58, 59, 60. Exod. 20.2, 3. jere. 31.33, 34. Cant. 5.4, 5. Psal. 40.7, 8, 9 Acts 16.14, 15. john 11.41, 42. Mal. 3.14, 15. job 7.19. Psal. 68.13. job 7.20. & 7.11. Isai. 49.14. & 49.13, 15, 16. Mal. 3.12. Phil. 1.29. Mat. 6.10. Luke 22.42. john 12.27, 28. john 12.24, 25, 26. NOw when I consider in myself, I wonder and admire, the good pleasure of the Lord, in choosing such men, and contemptible men and women, as he doth for the most part: for not many wise men after the flesh, not many mighty rich men after the world, nor many noble are called; but the foolish men are called foolish, in respect of the worldly wise, I mean; and the weak men are called, I say weak, in respect of the mighty worldly learned men; and the base men of the world are called, I mean, as the worldly men do account of them to be base, and do speak basely of them, and cause them to be despised. And thus the zealous Pharisees and Lawyers did, even against Christ himself, as you may read, Luke 7.30, 34. But Christ, the wisdom of God, is justified of all his children. Now Christ being the Heaven of God, and God choosing such foolish, weak, base, despised men and women, to be an habitation for himself and Christ, who is one in him, to dwell in, and to walk in them, and to take up their abode in them, read 2 Cor. 6.16. John 14.23. Now Christ may be said to be both the Mother and the Child: now as a young child naturally for certain, is at the first in the womb of his mother, so the children of God spiritually, Christ is the Mother of Spiritual Children. are said to be in Christ four or five several times, as you may read, Ephes. 1.3, 4, 5, 6, 9, 10, 11. Now Christ is the womb of the morning, and hath the Dew of his youth, as you may read, Psal. 110.3. And thus Christ may be said to be a Mother, as the Prophet and the Apostle doth allude unto; and Christ himself do confirm it, If any man be in Christ, saith the Apostle, he is a new creature, 2 Corinth. 5.17. And it shall spring forth, saith the Prophet, Isai. 43.19. And be born again, saith Jesus Christ, john 3.3, 4, 5, 6, 7. Now if any will inquire further, after this heavenly birth, let them consider the first Epistle of john, the third chapter and the ninth verse, and the Lord teach them to understand it. Now to show you what diet these newborn children do feed upon, it is that which the Apostle Peter speaks of, 1 Pet. 2.2, 3. Now, they once tasting of this heavenly Food, can never be content with a lame ministry, or a lame Minister; that is, only a reading Minister, whose food is likely to be but hay and stubble, or straw; or it may be a lame preaching Minister, who doth borrow his word from his neighbour, and so seemingly, he doth build gold, silver, precious stones, as the Apostle speaks. But upon trial this work proves but brass, or as a house that's built upon the sand. Now these newborn children, Sect. 2 which I spoken of, cannot be contented with hay, stubble and straw, or with guilded fig-leaves: But such a ministry that hath heard and learned of Jesus Christ, and speaks experimentally of the Faith of the Son of God: This is the only ministry for to feed these children. Now these newborn children do not hang upon the breasts of the creature, A new creature doth not suck the breasts of the creatures, but the breasts of God alone. or any created forms, no nor upon ordinances only, but even upon the breasts of God alone; and through Christ [they milk out their divine consolations, and therewith they are abundantly satisfied.] A true believer is as near unto Christ, as a natural child is unto his mother. [Christ as a Father or a Mother, is more indulgent unto his children, than any earthly mother can be,] as you may read, Ephraim is my dear son, he is a pleasant child: Surely, saith God in Christ, I have heard Ephraim bemoaning himself, therefore my bowels are troubled for him, I will surely have mercy upon him, saith the Lord, Jere. 31.18, 20. Christ as a mother doth bear his children upon his sides, A good precedent. and as a mother, doth bear with the weaknesses and infirmities of his children, and doth dandle them upon his knees; and as a mother, doth comfort his sick children and bemoan himself over them, Isa. 66.11, 12, 13. Now here is an only good precedent for you that do march so furiously up and down this City and Country too, Christ is pitiful and tenderhearted unto his children, and I hope you will be so too: But than what means this crying out, for to have something against them? I think you mean a power, and then you would proceed against them; and under the name of Sectaries or Independents, you would put the children out of house and home, and make the free children to sit at your footstool. But now you will say, as the Pharisees said to Christ, That you are the children of Abraham too, and have but one father, even God. Now I shall answer you, as Christ answered the Jews, If God were your father, saith Christ, than ye would love your Brethren, Joh. 8.38, etc. Now mark this, all you that verbally say, You believe in God the Father, Almighty, Maker of Heaven and Earth, and yet you hate your Brethren, as Cain, that wicked one did, who slew his brother; see the reason of it, and judge of it among yourselves, read 1 john 3.12. Now, Sect. 3 as Christ was said to be the Mother, and proved, so Christ may be said to be the child, the spiritual child that is born, Christ must be born in our hearts and then we shall grow. or is to be born in men and women, that come to be true Christians, as the Apostle makes it plain, My little children, saith he, of whom I travel in birth again, until Christ be form in you, or born in you, Gal. 4.11, 19 Mark this, all you that mind the shadow, more than growing up into the Substance; for this spiritual Child Jesus, must be born in thy heart, O man or woman! as well as in the womb of the Virgin Mary, and then this Child will grow up in thee, and wax strong in thy spirit, as [he] did in the days of [his] flesh, and then thy heart shall be filled with wisdom, and the grace of God through Jesus Christ, will be upon thee, or in thee: And this Child Jesus, will increase in wisdom; and thou, O man or woman! in whose heart this Child is born, thou shalt be in favour with God and man: But I do not mean fleshly man, for thou art out of favour with him; for he jeers and scoffs at thee, like Ishmael, for Christ's sake, as we almost all do at this day, though we talk so much of Reformation: But thou, O man! in whose heart this Child Jesus is born, shalt be in favour with God, and with the Man Christ, and in this favour, there is life for evermore, Luke 2.40, 52. Now I shall confirm what hath been said of the Child Jesus, being born in the heart of a man; with Christ in the Spirit, now dwelling in the hearts of some men. Know ye not, saith the Apostle, that the spirit of God dwelleth in you, and ye are the temple of God? and so examine yourselves: Know ye not how that jesus Christ is in you? 1 Cor. 3.16. 2 Cor. 13.5. Now Jesus Christ living in the heart, is the ground and the hope of a Christians glory, Colos. 1.27. Now Christ in God, and God in Christ, taking up the form of this Child Jesus, and every true believing man and woman, and that freely of Freegrace; and all this by way of union freely, read Phil. 2.6, 7, 8. Now God in Christ, making in himself of two, one new man; and this by way of union with himself, and the Cross of Christ, as you may read, Ephes. 2.15, 16. Colos. 1.19, 20. Sect. 4 Now by way of union with God in two natures, every man that hath this Child Jesus born in his heart, and that by virtue of a promise; such a man is the new man that the Apostle speaks of, Ephes. 2.15. Which comes to be made partaker of the divine nature, as you may read, 2 Pet. 1.3, 4. Now if one should say, The Child Jesus is the second wonder in Heaven, which the devil in men, doth seek for to persecute. That the most men in our age, nay, almost all men, doth persecute this Child Jesus, as soon as he gins to be born, but in a quite contrary way to that of the Jews, and the zealous Pharisees; for they persecuted this Child Jesus, from the first unto the last, because he came in the form of an unlearned and weak man; and he became as a servant, and humbled himself for to work out a redemption for his creation; Phi 2.7, 8 Psal. 40.6, 7, 8. No sufferings like unto Christ's sufferings. yet these blind learned Jews and Pharisees, persecuted this Jesus in the days of his flesh, from the very first unto the last, and said, he had a devil, and came to break the Law, and that he was a lose fellow, and a gluttonous man, and a wine bibber, and a friend of lewd persons; and they laughed him to scorn, an spit in his face, and struck him upon the face, and scourged him, and then put a gorgeous robe upon him, and jeered at him; but not being content with this, they plaited a crown of thorns, and put it on his sacred head; from which, the precious ointment runs down upon our souls: and when they had crowned him with prickling thorns, upon his tender head, than they jeered him, and said, Hail king of the Jews; and they put a reed in his right hand, and they bowed the knee before him, as to a King: And thus the learned Jews, and the precise Pharisees, together with the sotish chief Priests, and the rude multitude made a mocking stock of this Child Jesus: For at the first they had no room for [him] in the Inn, but he was fain to be laid in a [horse manger] and there they sought to destroy him: And as soon as he was grown a little in age, they thrust him out of their City, and led him unto the brow of an hill to cast him down headlong, to break his neck; thus they made him a man of sorrow and grief all along to the very last; & after they had made him a King, they took off the purple robe from him, and put his own raiment on him, and led him away to crucify him; and as they went they spit upon him, & took the reed out of his right hand and smote him on the head, and said he was a Malefactor, and so to the Cross he must go, and there to be hanged; that is, he had his arms stretched out, his merciful hands were both nailed to the Cross, & both his feet, in a cruel manner, and there his natural life did languish upon the Cross for some certainhours together, and in all this misery these hard hearts mocked at him, and gave him vinegar to drink mingled with gall, and they that passed by railed on him in this distress, when he hung by the hands and feet fast nailed to the Cross; then they wagging their heads at him, and bid him save himself and come down from the Cross. Now here is one thing of note, the chief Priests with the Scribes among themselves were mocking of Christ, Let Christ the King of Israel, A ministry or people, being ignorant of Christ, are the most forward to do all manner of cruelty even unto death. that saved others, descend from the Cross, that we may see and believe, Mark 15.29, 30, 31.32. Now Jesus being long upon the Cross for the sin of man, at length he gave up the ghost: But yet their malice did not rest here, though he was dead, for they came to break his legs, but being prevented of that, one of them took a spear and pierced his side, or thrust it into his side: All this was done unto his body, which was humane, besides his troubles in the spirit, when he was in an agony in the garden, where his sweat was as it were great drops of blood falling down to the ground. Now never were any man's sorrows like unto the sorrows of Jesus Christ: yet for all this their malice did not change the stream of love which was in Jesus Christ; for when they were a thrusting him out of the world, and he was going unto God his Father, than this Child Jesus, which was the Man Christ, and anointed of God above all his yellows, prayed, Father, saith he, for give them, for they know not what they do; for they are full of the seed of the serpent: Yet nevertheless O righteous Father, saith Jesus Christ, A full Redemption by Christ for all men if all men had but faith to believe. I have finished a sufficient Redemption for the whole world, if thou, O Father, wilt but give them faith to believe it, or to give a true credit unto that report, for it is finished: And thus [Jesus Christ bowed his head] and took his leave of this cruel people, and this wicked world together, as you may read, Luk. 23.34. John 19.30. Now these blind Jews, and Lawyers, Sect. 5 and zealous Pharisees, together with the blind devotion of the chief Priests and the rude multitude, they all looked upon an outside Christ, or a fleshly Christ, or Christ the Son of God vailed with flesh; so that they did not see [within the vail] the most holy of all: therefore they fell upon him and judged him to be forsaken of God, and so they marred his visage, and despised him, and saw no comeliness or beauty in him that he should be more desired than another man, Isa. 52.14. Isa. 53.2, 2, 4. Now the man in whose heart the Child Jesus is born, such a man or woman [sees within the vail] and sees Christ spiritually, sees Christ as God-man, full of divine amiableness and sweetnesses of beauty, and unspeakable comeliness of the spiritualnesses in Christ, when he was vailed with his flesh; but much more now, Christ is ascended far above all heavens, to fill the souls of men full of spiritual gifts, unutterable and full of glory, Eph. 49, 10. Psa. 68.18. Now the soul of such a man or woman is sick of love for the delightful incomes of a spiritual Christ now unvailed, which is not to be seen visibly, for he is invisible, and not to be seen now, but by the eye of faith, for by faith Moses saw him that was invisible, Heb. 11.27. Now a man in Christ is a new creature, and Christ being born in a man, makes him partaker of the Divine Nature, as the Apostle speaks; Now Christ is our life, and our life is hid in God, Col. 3.3, 4. Now the life which a true christianized man or woman, that is, a true believing man or woman, or a true believing man in his young age, as well as in his old age; now the life which they live, it is not they, but Christ liveth in them, and as a Father, he doth translate them into the substance of the Gospel, which is Christ, the inheritance of the Saints in light; but no new light: mark this, all you that mock and jeer at new light, Gal. 2.20. Col. 1.12, 13. Now Christ being in a Christian, and a Christian in Christ, Christ becomes the Christians Schoolmaster, and doth Gospelize him, and make him a new creature, and he doth spiritualise him, and make him heavenly and Christ-like, that is, like unto himself: Now a true believing man or woman are the auditors or the hearers, [and the holy Ghost is the preacher or the speaker,] and the heart of a true believing man is the place where this sweet Spirit of grace doth preach or make known the Lord who is our salvation, Eph. 4.20, 21. 1 Jo. 2.27, 28. Now the Lord is that Spirit that doth all in us and for us: And in the glory of the Lord every true believing man, or woman, is changed into the image of Christ, for in him dwelleth all the fullness of the Godhead bodily; and a true believing man or woman is comple at in him: Now all this is done by the Spirit of the Lord who is both Lord and Christ, read 2 Cor. 3.17, 18. Col. 2.9, 10. Now you will object and say, Object. that I seem to make more Christ's then one: whereas I say, that the child Jesus is to be born in the heart of a man, or Christ the Son of God for man, who is the Son of God in man, he is to be form in the hearts of men, or Christ to be born in the heart of a man, which is God with us, or God in us, Mat. 1.21, 23. Luk 2.26, 27. I answer, Answ. there is but one God and Christ, one Christ, who is above all, and through all, and in you all, and when this Christ doth appear in thy heart, O man or woman, than thou shalt also appear with him in glory, for grace is glory, Eph. 4.6. Col. 3.4, 11. One word more to prove that there is but one true Christ, Sect. 6 by way of simile; Simile. There is but one natural Sun in the Firmament that doth shine upon this world, and all men and creatures do live in this Sun and do partake of its light and heat, or else they would die and vanish away, and this Sun doth live in men and in all creatures, with his light and heat: but men and creatures are distinct from this Sun, and apart from it; so that every man or creature is not a Sun as this natural Sun in the Firmament, which I have spoken of, but every man and creature doth partake of the fullness of this Sun's light and heat, and so they are nourished: And so likewise in the last place, I shall prove, That every true Christian, or true believing man or woman, is not a Christ; neither are they Christ's as you did object and say, I seemed to make more Christ's then one: yet a true believer is one with Christ in union and communion, light and life: And first of all for union, I in them, and thou in me: I will, saith Christ, that they be with me, where I am, to behold my glory, Joh. 17.23, 24. Secondly, For communion of the fullness of Christ, Every true believer receiveth grace after grace, unto the measure of the stature of the fullness of Christ, Joh. 1.16. Eph. 4.13. Thirdly, The light of the Lord is my light, saith the soul of every true believing man, and it is my joy and delight to walk in this light, and his salvation is the strength of my life; of whom shall I be afraid? Psa. 27.1. Fourthly, Christ is my life, saith a true believing Christianized man, in whom I live, and move, and have my being; and the life which I now live in the flesh, I live by the faith of the Son of God, who is God with us, or God in us, and his name is Emmanucl, Mat. 1.23. Now every new born child of God, and every Christ-like man, doth live, and walk, and talk in the Son of God, who is the fountain of life and light, and is the divine Sun of righteousness, who doth shine into the hearts of true Believers. Now, as I spoke before of the new born children or true believers to be in the Sun of righteousness, the fountain of life and light, and that God is in them; it doth not follow that they are so many Gods or so many Christ's; no, there is but one God who is Christ; Hear O Israel, the Lord our God is one Lord, Deut. 6.4. And there is but one Lord Christ, Who is God blessed for ever, Luk. 2.26. Yet though these be not Gods nor Christ's, which have been spoken of, yet they are shining Stars in the Heaven of God; and they are Kings with crowns of glory in the hand of the Lord, A true believing man is as a shining star and a royal diadem in the hand of Christ. and a royal diadem in the hand of Christ, who is the hand of God and thy God; Isa. 62.3. Nay more, they are as streams flowing from the fountain of life; and as rivers run back again into the sea from whence they came, even so do the Saints return into God in Christ, from whence they came; and there they solace themselves in the ocean [sea] of divine pleasures, and they are abundantly satisfied with the drink of that river; for there they stand admiring of God, and praising of God, and rejoicing in God. Now as the men of this world do walk up and down in the light of the natural Sun in the Firmament, Sect. 7.3 even so do the Saints in light walk up and down in the light of the blessed God, who is the spiritual Sun that shines into their [souls,] And in his light they see light, for there is a fullness of light, read Psa. 36.7, 8, 9 joh. 1.4, 5. And every Saint or true Believer hath his part or portion, which is a fullness to him and in him: yet every true believing soul is apart from God, and doth behold his face in righteousness, Psa. Saints are not Gods nor Christ's but sparks of the divinenature 17.15. And though a true believing soul be in so near a union with God and so close a communion with Christ, and such an unsupparableness of oneness between God and the Saints, as you may read joh. 17.21. yet they are not Gods and Christ's unto themselves nor unto others, as you did object and say, that I seemed to make them so: but they all say, as the Apostle said, Though there be many that are called gods; yet, say they to us that believe, there is but one God, the Father, of whom are all things, and we in him, and for him; and to us, there is but one Lord Jesus Christ, by whom are all things, and we by him, and in him, 1 Cor. 8.5, 6. Now this is the poor souls rest, that all things are done by the hands of Christ's for its good; and this is the weary souls great comfort, that Christ is a City of rest for it to be in: and this is the great joy of an oppressed soul, that Christ is the King of that City, to whom it will run, together with an innumerable company of the first born, which are enrolled in heaven, and these run to God as a bride prepared and adorned for her husband: Now these poor jeered one's and hared for Christ's sake, and separated from their company, are reproached by zealous men, and their names cast out as evil: yet these persecuted one's in this storm have great cause to rejoice, for their rest is in heaven, Luk. 6.22, 23. And they, as loyal subjects, run unto their King Jesus for protection, and this King is their loving friend, and he is the Lamb which is in the midst of the throne of grace, before whom they stand with boldness and much confidence, as you may read at large, Heb. 12.22, 23, 24. Rev. 5.4, 5, 6, 7, 13. Now I shall make two Uses of Comfort, which will be useful unto a poor soul in every sad condition. And the first Use is this: Christ is the life of the oppressed soul, First Use of comfort. and the actings & movings of the soul; if the soul be spiritually sensible, it saith thus, Though I live, it is Christ that lives in me, and moveth me, and acteth in me; and the life which I now live in the flesh, I live by the faith of the Son of God, Col. 3.4. Gal. 2.20. Now the Faith of the Son of God, it is Christ, God-man, who is the substance of our effectual faith. Now a poor soul having the substance of faith within itself, the effects follow, as in the case of Mary towards Lazarus; even so a poor soul in its saddest conditions hath its head lifted up, until Christ speak in the soul, and then the soul is quickly upon the wing, and riseth hastily up to meet Jesus Christ its Lord, as Mary did, and then the poor sad soul saith, Lord if thou hadst been here, my brother, my husband, my child, had not died, nor my estate, which is so near unto me, and so comfortable unto me, had not wasted, nor been taken from me, and I left in such a sad condition: Now Christ seeing the soul in this sad condition, why, Christ himself groans in the Spirit and is troubled with the poor soul, and weeps, and again groaning in himself, he troubled himself, and labours to bring into the sad souls divine consolation to refresh it. Sect. 8 And whereas some soul doth object and say: If Christ had been with it, its brother, or its comfort, had not died. Now Christ answers the soul again, as he answered Nathaniel, The soul is weak in faith when it saith Christ is far from it. When thou wast under the figtree, I saw thee. O thou poor soul, when thou wast under such a sad burden; then I saw thee, and when thou wast in such a sad condition, than I was with thee, and when thou wast so much dejected and cast down, even than I was with thee, and held thee up, that thou shouldst not faint. I was never absent from thee, O poor soul, and the many tribulations which thou hast been under, it is not as punishment unto thee, but for a trial of thy faith, and for the exercise of thy graces. Fear not, O thou poor soul, for sin shall not condemn thee; for it is I, thy Christ, thy Jesus, that died for thee; yea, rather that is risen again, and is in God, ever speaking good of thee, and for thee, O thou poor soul, and my Father heareth me always, Rom. 8.33, 34, 35. And I and my Father will send a comforting spirit into thee, for to cheer thee up; and at that day thou shalt know, that I am in my Father, and that thou art in me, and that I am in thee, Joh. 15.26. Joh. 14.19, 20. Now this soft hand of the Gospel moveth the heart of a man to a godly sorrow: The goodness, and the kindness, and mercy of God, applied to the hearts of men, that leadeth men forth to a true repentance and a right breaking of heart. Now when the love of Jehovah doth break into the heart of a man or woman, than the soul doth cry out and say, the loving kindness and the goodness of God hath conquered my soul; and the Lord draws my soul after him with the cords of love, and how then shall I return again to folly, seeing Jehovah hath taken hold of my soul with his love? Now the rough hand of the Law, as it is unskilfully handled by the most of our learned, Men that know not Christ handle the law roughly. rather hardens the hearts of men, and sears them up in their sins, than it mollifies and softens the heart, because the Law is a strict rule, holy, just and good, not given for men to do and live thereby: Now the strict rule of the Law, in the letter, meeting with a crooked sinner, these two fall to variance, as Cain did with Abel: Now this carnal sinner looks upon the Law as too strict, that if he offend in one point, he is guilty of all, and so lies liable to a curse for not continuing in all things which are in the book of the Law to do them: Now this finer looking upon the Law [out] of the hand of Christ, his heart gins to harden against God, and he becomes an enemy against God, and is not subject to the Law of God, Rom. 8.7. And if it were possible, this carnal minded man would destroy both God and his Law, for the very same reason that Cain slew his brother, 1 Joh. 3.12. And thus a man comes to be seared up in his sins, when both he and his minister look upon the Law carnally and not in the hands of Christ, as we in our days have many pretenders for the Law, and many that rest in the Law, and not in Christ, and yet make their boast of God, and seem to be Teachers of others, and yet not able to teach themselves, and yet make their boast of the Law, and remain carnal in the Gospel, and can hardly tell how to speak any thing of Christ. Sect. 9 Now these rough handlers of the Law are like unto [Esau] cunning men of the field, men that love red pottage, and see no beauty in jacob's heritage, but despise it: How can these men apply savoury meat unto a poor hungry thirsty soul, whom they hate for the blessing wherewith it is blessed in Christ? And Esau said in his heart; Now Esau's heart being full of the seed of the serpent, he said, he would slay his brother Jacob, as Herod would have done Christ: Now by savoury meat, I mean, the sweetnesses and the refresh of Christ unto a poor weary soul, which these men by experience know not, as you may take an instance of the Jews and Pharisees, Instance. great zealous talkers of the Law of God, and the Worship of God: Nay, they made their boast of God, and yet they did not know Jesus Christ, though he was present amongst them, but dealt roughly with him, according as they did see the Law, as you may read at large Rom. 2.17, 21, 23. Gen. 25.27, 30, 34. & 27.41. john 9.13, 14, 15, 16, 29. Have not we many now in our days which hold forth the Law as the chief Priests and Pharisees did, that is, quite out of the hands of Christ, and they tell the people, they know not the Law, but they must believe it as they hold it out unto them; for the chief Priests and Pharisees told the people in Christ's time, That the people who know not the Law are cursed: And thus the Law did seem to be rough by their unskilful handling of it out of the hands of Christ, as we also may do at this day, john 7.45, 48, 49. How the Law in the hand of Christ turns to be Gospel, Christ is the living law of God and the only rule for a Christian. and doth the greatest work: as for instance, Saul in his height of malice, when he was going to Damascus, the light of Christ did shine round about him, and changed his evil heart; He did not hear the voice of thundering and lightning at Mount Sinai, but a gentle hand, and a soft sweet voice speaking unto him, and saying, Saul, Saul, why persecutest thou me in my members? Now Saul was not affrighted out of his wits, but said, Who art thou Lord? and the Lord said, I am jesus whom thou persecutest; but thou shalt do so no more, for I will make thee a Minister of grace; and though Saul trembled, yet his heart was possessed with love to the Lord, and to those that he had persecuted; for saith he, Lord what wilt thou have me to do for thee, and for them that I have so wronged? Now this is a Gospel-change, Acts 9.3, 4, 5, 6. & 26.16. Sect. 10 Now if this work of the Gospel had been wrought in the hearts of those that might have prevented bloodshed, or in those that were so exceeding mad to shed the blood that was shed in Guildhal-yard; but it seems they were of saul's mind, Men in our times, like unto Saul and the chief Priests and Pharisees. thinking that they might do many things, nay, any thing against a man or a woman, under the name of Independents or Sectaries; that is, to put Christ and his members out of their Synagogues and City, nay further, even to kill Christ in his members, or Christ and his members together, and in so doing, To think that they do God service: These things are done, and the cause is, they neither know God nor Christ: these are Christ's own words, as you may read Acts 26.9, 10, 11. John 16.2, 3. But I am of Stevens mind, and shall say, Lord, lay not this sin to the charge of this City, Acts 7.58, 59, 60. Now the Law being in the hands of Christ, and the Spirit of Christ, who is the only blessed God, and the efficient cause in changing of that which we call Law into Gospel. Thus God in Christ, saith unto every soul, I am the Lord thy God, thou shalt have no other Gods before me, Exod. 20.2, 3. Now this Law is brought by the Spirit of Christ, Christ makes way for himself in the hearts of men. into the heart of a man or a woman, and there it is planted and engraven, Jere. 31.33, 34. and Christ puts in the finger of his sweet Spirit in at the hole of the door of the heart, in at the hole of the lock, as it were, and his Spirit is the key that opens the heart; and Christ with his finger puts back all the bars and bolts that stand between him, and the soul; and Christ looks into the soul, and takes away all drowsy distempers, and waters the soul, and refreshes it with his sweet graces; Christ is a sweet Law, and the soul follows him in delight. and then the bowels of the soul were moved after its Christ, and risen up to open to it's beloved, and its hands dropped with myrrh, and my fingers dropped with sweet smelling myrrh ' which Christ had left for me upon the handles of the lock which he handled, Cant. 5.4, 5. Now Christ is the Law of God, and the Rule of a Christian, and he alone opens the heart, and plants himself therein; and then the soul doth begin to wait upon Christ, and attend to hear what Christ speaks, as it is plain in the case of Lydia. Now she being baptised with the baptism of the holy Ghost, she gins to love the servants of Christ, and to constrain them in love, to abide in her house, Psal. 40.7, 8, 9 Acts 16.14, 15. Now this is a good precedent for all you that are rigged Presbyterians, and endeavour under the name of Independents or Sectaries, to out the servants of Christ out of their own houses, nay, out of the City, if it were possible; and it is much ado for a man and his wife to live together, if they be not both of one opinion: but as for parents and children, there must be a separation between them for their opinion: and as for the poor hired sersant, some men in a Parish, it may be out of zeal, doth come into his or her Master and Mistress, and solicit them for to turn away their servant, because of their opinion, it may be for not coming unto their Parish Church, or the like. My Brethren, these things out not so to be; for it is believed, that these are the servants of Christ, which you labour for to put so far from you. This is not to be like unto Lydia, to constrain them to abide in your houses, but like Gaderens, to thrust them out of your coasts, and so to add trouble and grief unto a poor soul. But now let me speak a word, Sect. 11 by way of a second Use, unto thee, Use 2 O man or woman, that art thus troubled: The servant must be as the Lord is, it was even so with Christ; but comfort thyself with this, O thou poor soul, The Lord knows how to deliver thee; and before thou call, the Lord will answer thee, even the secret pant, and the inward struggle, and the lifting up of thy heart unto God, [and as Christ said] so mayest thou say, Father I thank thee, that thou hearest my inward groan, and complaints: I know that thou hearest me always, and seest me, and art ever present with me, john 11.41, 42. Now some will object and say, Object. That they are under great temptations, A sad complaint of a troubled soul. and extreme heavy burdens, and mighty difficulties, and in many wants; sorrows, griefs and pains, do possess them day and night: And the light of God's countenance is hid from them, and they want the assurance of his love and favour, and new troubles do arise every day and overtake them, and they are dejected in themselves, and either forsaken or forgotten of God, and rejected of the world; and as for their part, they cannot say as Christ said, Father I thank thee, that thou hearest me; I know that thou hearest me always; Christ indeed said so: And as for my part, in my troubles, I call upon God, and I know that he hears me, and sees me, and stands by me, and looks upon me in all my miseries; but yet he doth not deliver me out of my troubles, but lets them lie heavy upon me still. And I see likewise, That all things come alike to all; there is one event to the righteous, and to the wicked, to the good, and the clean, and to the unclean, to him that sacrificeth, and to him that sacrificeth not; as is the good, so is the sinner; and he that sweareth, as he that feareth an oath: Yet for all this, I do not say, It is in vain to serve God, or what profit is it that I have to keep his ordinances? Though I see, they that tempt God, are even delivered, Mal. 3.14, 15. But as for my part, I am not let alone so long as to have time for to swallow down my spittle, but one trouble is in the neck of another upon me, Job 7.19. And God stands by me, The reasoning of a troubled soul with God. and looks upon me in all my miseries; and I know that he is a pitiful heavenly Father. Now this is that which I wonder at, and am astonished to see a natural earthly Father, as soon as he sees his poor child in misery, he endeavours to help him out of it presently. Now I know, that God is a tenderhearted Father, and is able for to help his poor children out of all their troubles in a moment; but he suffers them to lie among the grimy pots, and the thorns a long time, it may be all their life time, Psal. 68.13. So that I may say as Job said, Why hast thou set me as a mark to be shot against, so that I am a burden to myself, Job 7.20. Alas poor soul, I shall answer thee; Thou speakest out of the anguish of thy own spirit, and out of the bitterness of thy own soul, as Job did, Job 7.11. Sect. 12 Now I shall answer these objections, Answ. which thou hast made, four several ways, and the first is by a comfortable persuasion. Alas poor soul, thou hast made a pitiful complaint, not knowing the mind and love of thy heavenly Father, in his deal towards thee; thou judgest according to thy sense, and so indeed thy outward miseries seem grievous: And this was the Church's fault, in the Prophet Isaiahs' time: And Zion said, The Lord hath forsaken me, and my Lord hath forgotten me, Isai. 49.14. Harken now, Christ's is near in troubles, to help his that they faint not. O poor soul, and behold thy God in Christ bids thee break forth into singing, for he hath graven thee upon the palms of his hands; and thou art continually in his eye, and his mercy is round about thee, when thou art afflicted; he stands but behind the curtain; though thou think he is far off, yet he is there to be thy protector, Isai. 49.13, 15, 16. And he will step into thee, and acquaint thee with his mind and deal towards thee; and when this is, thou shalt be a delightsome land, or as a fragrant Garden full of sweet smells unto thy God, Mal. 3.12. Now it is God's mind and will, that thou shalt suffer for Christ sakes, as well as to believe on him, that thou mayest be like unto him, Phil. 1.29. For he doth teach his Disciples to pray, Thy will be done in earth as it is in heaven, Matth. 6.10. And it was his own practice, O father, saith he, if thou be willing, remove this cup from me; nevertheless, not my will, but thine be done, Luke 22.42. But for this cause came I unto this hour, Father glorify thy Name, John 12.27, 28. Now let me tell thee, O poor soul, its God's mind that thy corn of wheat shall die, and bring forth much fruit unto life eternal; and it is for thy exceeding honour for to serve Christ, and to follow Christ; for where he hath been, thou must go, John 12.24, 25, 26. But now let me speak a word of comfort unto thee, that art a believing man or woman: Though thou be in never so great extremities, difficulties, wants, griefs and pains, and revile, temptations of the right hand, and of the left; and though all these should come as thick as the pains of a woman in travail, thou needest not to be disheartened, Christ's stands by the soul in trouble. for thy God stands by thee: The angel of the Covenant, the messenger of peace and rest, doth appear from Heaven, for to strengthen thy soul. CHAP. XI. The Spiritual Opening and Application of these Scriptures: VIZ. Ephes. 2.14, 15, 16. Rom. 5.14. Isai. 2.17. Luke 18.9, 11, 12. 1 John 3.2. 1 John 4.17. Colos. 2.2, 3. John 14.2, 3. Psal. 145.14. Luke 22.43. Revel. 3.19. Heb. 8.12. Jere. 31.34. Isai. 53.11. Mal. 3.2, 3. Rom. 5.3, 4, 5. Isai. 53.6. Heb. 2.10, 11. Isai. 43.2. Isai. 32.2. Psal. 46.1, 2. James 1.2, 3, 4. Revel. 1.9. Job 1.21. Revel. 3.18. Isai. 55.1, 2, 3, 4. Prov. 8.18, 19, 21. Acts 24.24, 25, 27. Luke 19.14. Matth. 27.62, 63. Luke 11.45. Jere. 4.22. Luke 19.27. Gen. 17.18. 2 Cor. 12.9, 10. Ephes. 6.10, 11, 12, 13. Ephes. 6.14, 15. Psal. 91.13. read the whole Psalm, Ephes. 6.16, 17. Joh. 1.1. & 4.24. & 15.26. 2 Cor. 12.10. 2 Cor. 4. read the whole Chapter, Psal. 66.16. Luke 8.2, 3. Mark 16.9. Acts 26.9, 10, 11. Acts 7.57, 58, 59 Acts 22.19, 20. & 26.10, 11. Numb. 11.26, 27, 28, 29. Jere. 50.6. 1 Tim. 1.12, 13, 14, 15, 16, 17. Rom. 2.29. Phil. 3.3, 4, 5, 6. Luke 19.5, 8, 9, & 8.43, 44, 45, 46. 1 Pet. 2.13, 14, 17. 2 Sam. 24.17, 24. 1 King. 3.16, 26, 27, 28. Isai. 58.2, 6, 7, 9 Zech. 7.5, 6, 9, 10. Isai. 58.8, 9 Jere. 31.24, 25, 26. Ezek. 13.7, 8, 9, 10. Jere. 23.30, 31, 32. & 14.18. & 50.6. Ezek. 34.2, 3, 4. Jere. 4.22. & 5.30, 31. Jere. 14.18. 2 Pet. 2.1, 2, 3. Matth. 7.15, 21, 22, 23, & 15.13, 14. Acts 8.30, 31, 34, 35. Luke 24.45. BUt now in the next place, let me speak a word for thy observation, O poor soul, that art so oppressed: Thy heart is like an earthly Garden, into which, Observation. the seed of some curious flower is sown; and in the growing up, it breaks through the earth, and grows up towards Heaven: Even so is the seed of God sown in thy heart, and comparatively, like as a Chicken grows in the shell, until it cracks the shell, and breaks it all to pieces; Christ is the seed of God, growing thorough the earthiness of men's hearts. even so Christ, the Rose of Sharon, the Lily of the Valleys, and the Seed of God, grows in thy natural, earthly, fleshly heart, and cracks the partition Wall all to pieces, Ephes. 2.14, 15, 16. and breaks down the strong holds of sin, and self, and high imaginations, and doth subdue every thought that is stout against God. Now Christ, the seed of God, which lay vailed and hid in the earth of the first Adam's heart, who is the figure of him that was to come, Rom. 5.14. Now this seed hath been a working itself out of the earth in all ages, but in several ways of working: As first, before the Law; and secondly, under the Law, and now under the Gospel. Christ will take away all men's righteousness and carnal confidence which they have of their own works. This seed is pulling down the foundations of the money changers, and the tables of those that sell doves, and endeavour to set up false christs in the earthy hearts of men. And this seed is now striking down all the self-righteousness of men and women, and all their fleshly wisdom and carnal confidence, that they have of themselves, and their ways and works. And this seed, Christ, will have the loftiness of men broke down, and the Lord alone shall be exalted in that day. Now Christ is that day, read Isai. 2.17. Now, thou poor soul, that made such a pitiful complaint, like a woman in travail, it may be Christ is breaking through the earth of thy heart, and throwing down the mountains, and filling up the valleys that were in thy heart, and taking every thing out of the way, that he may bring his whole train of graces into thy soul; and when he doth thus appear in thy heart, than he is a raising thee out of the grave, and he will cause thee to leave thy grave-clothes behind thee. I mean, the good opinion which thou hast had of thyself, and of thy performances which have been but as grave-clothes to wrap thee in, as the Pharisees did, Luke 18.9, 11, 12. And when this seed Christ, doth appear to be in the earthiness of thy heart, he will cause thee by his grace and power, to grow up out of that earthiness, together with himself; and he will enable thee to rise out of the grave, and make thee as the sons of God: And when he doth thus appear, we shall be like him; for we shall see him as he is, 1 john 3.2. Nay, more than so, for as he is, so are we in this world, 1 john 4.17. Sect. 2 Now I shall speak a word of Consolation unto thee that art exercised in all manner of troubles every day: Consolation. And though thou saidst, God lets thee alone in all thy troubles and miseries, and gives thee no ease, yet the Lord hath many a time in his love, opened or drawn back the curtain, that thou mightest see into his treasures of holiness and kindness, and mercy, love, wisdom, tender heartedness: And these are hid in Christ, and are as mansions for thy troubled soul to dwell in, Col. 2.2, 3. john 14.2, 3. Now when thou art in thy saddest troubles, and greatest perplexities, and sharpest miseries, and heavy temptations lying upon thee, ready to sink thee; then do but turn about, and look into these Treasures which are in Christ, and they will so refresh thee, that thou wilt count thy afflictions but as small things, and for a short time: And so likewise, when sad melancholy thoughts do take hold in thee, so that thou thinkest one day thou shalt perish by these troubles: Alas poor soul, these troubles are for the honour of God, and for thy own good, as I shall tell thee anon. Be of good cheer, thy troubles shall not sink thee; and when thou thinkest that [God] hath forsaken thee, or forgotten thee, he hath thee by the hand; Psal. 145.14. God is more tender hearted then a mother can be. and when thou thinkest that thou art falling, than God steps in like a tender hearted father, and saith, O my child, and takes thee up in his arms, and puts thee in his bosom, and thou lookest into the ark of his strength; which ark is Christ, and there thou receivest such food, that thou art able to go forty days in the strength of it, to encounter with new troubles again. One word more unto thee that seemest to be discontented in thy troubles, when they are more than ordinary; Thou oughtest to be contented and to rejoice in them; and if they seem too hard for thee, so that thou begin to wrestle with them, than there will appear thy God, An angel from Heaven to strengthen thee, and to uphold thee in the hour of thy distress, Luke 22.43. Now in the second place, I shall confirm what I have said, by Scripture. Every son of love must have his dross taken away, As many as I love, I rebuke and chasten, Revel. 3.19. Now by rebuke and chasten, it is not to be understood, that every trouble and affliction is so a rebuke from God, God is as good as his word, not to remember sin, because he is satisfied. that it is a punishment for sin; no, for this would be to remember sin again; but God hath said, He will remember their sins no more, Heb. 8.12. jere. 31.34. Because Christ hath paid a full price for all our sins, and he hath crossed the Book, and God is fully satisfied, Isai. 53.11. Now I tell thee, O distressed man or woman, God having brought a whole train of graces into thy soul, he will exercise them for his own honour, and for thy good; and if there be any rust at any time upon thy graces, Christ sits as a refiner of silver, and he will purify thy graces as gold, Mal. 3.2, 3. Now the end of exercising thy graces, is, that thou thyself mayest know that thou hast grace, and that the world may know that thou hast grace. Chastisements are for the exercise of Faith and Graces. Now thou having grace, art to exercise thy grace, in glorying in tribulations, knowing that tribulation worketh patience, and experience of the sufferings of Christ; of which, thou must be partaker, that thou mayest come to a lively hope through Christ; and this hope maketh not ashamed, Rom. 5.3, 4, 5. Now the miseries, Sect. 3 and the calamities, and the afflictions that do fall upon a true believing man or woman, it is not as punishment for sin, for that were to lay iniquities afresh upon Christ our surety again, Isai. 53.6. Mistake me not, I do not, in the least, give any liberty to sin; for if patience have its perfect work, it makes you perfect, and entire, wanting nothing: but that which doth befall thee in this life, it is for the trial of thy faith, and for the exercise of thy graces; and if any thing doth befall thee, which the world calls sin, then comes in the trial of thy faith, and lets thee see the wiles of Satan, and the sin that is in thy flesh; and then thy faith calls for all thy graces, and then thou goest to Jesus Christ, the Captain of thy salvation; who hath subdued all thy sins, who doth subdue all thy sorrows, who will subdue all thy griefs, Heb. 2.10, 11. And thus thy graces are exercised; and for this, God will be honoured before the world, because the world shall know that he doth uphold thee with his grace, and is with thee in a promise; And when thou passest through the waters, he will be with thee, and when thou goest through the rivers, they shall not overflow thee, because he is with thee; and when thou walkest through the fire, thou shalt not be burnt, because he is with thee; neither shall the flame kindle upon thee, because he is with thee, Isai. 43.2. Now this [man Christ, Christ is as a privy Chamber for the soul to retire into, to refresh itself. God and man] he is an hiding place for a poor distressed soul to go into, from the wrath and fury of the men of the world; and so he is a covering for a poor distempered spirit that is troubled with sin and Satan, fears and doubts; and as rivers of water in a dry place, are sweet and comfortable, and pleasant, even so is Christ unto a thirsty soul: And as the shadow of a great rock in a weary land, even so is Jesus Christ unto a poor panting, drooping, fainting, weary spirit, Isai. 32.2. Now, thou poor soul, that hast such a very present help in time of need, therefore thou needest not fear, read Psal. 46.1, 2. but count it all joy when thou fallest into divers sorts of troubles, and temptations; knowing this, that the trying of thy faith worketh patience: And this is a needful grace in this troublesome world, read Jam. 1.2, 3, 4. Now in the third place, I shall give thee, O poor soul, an instance, and an example of what I have said: I, says an experienced Christian, am your brother and companion in tribulation, and in the kingdom and patience of Jesus Christ, and this john said, Revel. 1.9. And so saith an exercised Christian, I brought nothing into this world but sin, The Lord gives trials, and takes away troubles as be pleases. and that I shall leave in the grave: The Lord gives trials, and the Lord takes away troubles, Blessed be the name of the Lord, saith Job, job 1.21. Now a Christian that hath been in the mount with God, Sect. 4 can tell how to speak good of his name, when he comes into a wilderness of troubles, as Moses and John did; and as Christ doth, so doth a true Christian. Christ comes and saith, The commodities of Christ, are his graces, and they run forth freely to sinners. Buy my white raiment, my righteousness to cloth thee, that thy nakedness do not appear; and anoint thine eyes with my grace, that thou mayest see. And thus Christ sets forth his commodities in the market places, and in the fairs amongst men, and saith, I beseech you, come and buy my riches; my honour, my riches will endure for ever: I entreat you to take my commodities, you shall have them without money, and without price; and if you take my commodities, your soul shall live, Revel. 3.18. Isai. 55.1, 2, 3, 4. Prov. 8.18, 19, 31. Now, Most men compliment and dissemble with Jesus Christ. the most men and women in the world, they come and compliment with Christ and his commodities, it may be his ordinances; and they will come and hear him, as Felix did Paul: But they have no mind at this time to buy his commodities; for they have married a wife, and bought a yoke of oxen, and they cannot stay now, but they will come some convenient season and call for him. And thus the most men and women do in a formal customary way, go to Church, and so come home again, and make a little verbal discourse, but leave Christ and his members, it may be, in prison, and in misery, out of some dislike against them; and to show some a favour, as Felix was willing to show the jews a pleasure, and left Paul bound, Acts 24.24, 25, 27. And thus for all the fair pretences of some men for Christ, yet they are like his Citizens, or those Citizens that hated him, and sent a messenger after him, saying, We will not have this man to reign over us, Luke 19.14. And thus Jesus Christ coming nigh to Jerusalem, and suppose to London, he added, and spoke a parable; for at Jerusalem there were the chief Priests and Pharisees, the politic Scribe, and the subtle Lawyer, and all the [sotish] people, together against Christ, Matth. 27.1, 62, 63. Luke 11.45. jere. 4.22. And these were his Citizens. I ask, may not one say so of a great many of our Citizens that did frequent Guildhall, in that troublesome time, when it was as much as a man's life was worth, though he were a good Christian, to be under the name of an Independent in that multitude. But now hearken, what Christ saith to such Citizens, But those mine enemies which would not that I should reign over them, bring hither, Luke 19.27. I have not spoken of the sentence which Christ gave in the end of this verse, but I shall conclude with that of Abraham. And Abraham said unto God, O that Ishmael might live before thee, Gen. 17.18. Sect. 5 A man that hath not the love of God in his heart, can neither speak well of God, nor act well for Christ; but the believing man he doth as Christ hath done, he comes in with his proclamation, and gives a good report of Christ and his graces. Christ saith, Come and buy without money. Now this buying, is but an exchanging of thy sins and thy lust, for grace to adorn thy soul; [Christ in thee] will take thy sins, and nail them to his cross, and then take them from his cross, and throw them into his grave, and there they shall die; and thou shalt have possessions of grace for them and this is a good change for thee. Now the living man, A man that hath been in the Mount with God, gives a most excellent repert of his graces, the believing Christ-like man, he comes and gives a most excellent report of this grace, and saith unto all, Come take this grace, thou mayest have it freely, thou needest not to labour and toil for it; and when you have this grace, it will enable you to run into Christ, who is the way of God's Commandments; and when thou art straitened in thy heart and thoughts, towards God, than this grace will enlarge thy heart; and when thou art withered as a tree in Winter, or as a dry tree, than this grace will so refresh thee, that thou wilt be as green as a tree in Summer, that is planted by the Rivers of water: And so likewise, this grace will cause thee to see sin in thyself, Grace discovers sin. every day more than other, and thou in thyself not able for to resist sin: But this grace will be sufficient for thee in thy weakness; so that thou mayest rejoice in thy infirmities, because this grace of Christ is made perfect in thy weakness, 2 Cor. 12.9, 10. This grace inables a man to wrestle with spiritual wickedness, or wicked spirits; for Christ stands about thee as the Armour of God, so that the wiles of the devil cannot pierce thorough to hurt thy poor soul, Christ the power of God is a Christians might, Ephel. 6.10. because thou standest in Christ, the power of God's might, Ephes. 6.10, 11, 12, 13. And this grace is a girdle of truth about thy loins, and Christ is thy breastplate of righteousness, through which no dart of wickedness can enter, and thy feet are shod with the grace of the Gospel of peace; so that thou mayst tread upon the Lion and Adder, and they shall not by't thee, Ephes. 6.14, 15. Psal. 91.13, to the end: And so likewise, this grace is as a shield to enable thee against danger, and to enable thee to do great things, as those Worthies did in the eleventh of Hebrews. Now Christ is the Fountain of this grace, and he is the helmet of salvation over thy head; so that those that strike at thee, strike Christ first: But he will be too hard for them; and so thou hast the sword of the Spirit, which is the Word of God. Now Christ is the Sword and the Spirit, and the living Word of God; and this Word is God, and this God is a Spirit, and none but he can comfort thy Spirit in time of need, Ephes. 6.16, 17. John 1.1. & 4.24. & 15.26. And so likewise, this grace will enable a man or a woman, to take pleasure in reproaches, in necessities, in persecutions, in distresses, in revile, in mockings, even in imprisonments. And this grace will enable a man to take pleasure in all manner of troubles; because when we are weak in ourselves, than Christ is our strength, 2 Corinth. 12.10. & 4. read the whole Chapter. Now those that have the trial of this grace, Sect. 6 find it to be a very precious balsam, a salve that will heal every sore; therefore David saith, Come all you that have the Lord for your portion; is not his grace very comfortable, and as marrow and fatness in your bones? Come let us speak to the honour of his grace, Psal. 66.16. Come thou likewise, that art the greatest sinner that ever the earth did bear: Come, though thou hast seven devils in thee, as Marry Magdalen had, The greatest sinner may have hope in Christ for cure. Luke 8.2, 3. Come to Jesus Christ, for he calls, and his grace is sufficient to heal thee; for I tell thee, his grace is a sovereign Antidote, O it is a precious balsam, it will cure every disease, it will heal any sore. Be of good cheer, wherefore dost thou doubt? I will speak a word of comfort in thine ear. When Christ is risen in thy heart, thou shalt know his appearance, he will appear first unto thee that wast a great sinner, sooner than he will to others. And this is for thy comfort; For when Jesus was risen early, he appeared first to Mary Magdalen, out of whom he had cast seven Devils, read Mark 16.9. Come you likewise, whether you be young men or old men: Come you young men that were too forward at Westminster, and at the Parliament door, and afterward at Guildhall for some days together, thrusting men up and down, from pillar to post, under the name of Sectaries or Independents, saying, it was not fit that they should live in the City; neither could they stand safe or quiet by you, though they were good Christians. May not one say of you, as Paul said of himself, when he was Saul, That you were exceedingly [mad] against them, to persecute them, even unto strange Cities? Acts 26.9, 10, 11. And yet you called for Reformation like unto Saul: And the witnesses laid down their clothes at a young man's feet, whose name was Saul, and they stoned Steven, Acts 7.57, 58, 59 Yet for all this, come to Jesus Christ, his grace is so sovereign a plaster, that it will heal this wound. Come, his grace will make up this breach; it may be it was done ignorantly. Come you old men, which consented and suffered your men to go forth in such multitudes to Westminster, and after that to Guildhall, it might have produced sad things, but God prevented it; even as sad things, All men by nature like unto Saul. as Saul accused himself of unto the Lord, Lord saith he, They know that I imprisoned and beat in every Synagogue, them that believed on thee; and when the blood of thy Martyr Steven was shed: I also was standing by, and consenting unto his death, and kept the raiment of them that slew him. And I gave my voice against those that did speak of the Name of Jesus; and when they were put to death, I gave my consent; and when they were to be persecuted, or any did but speak evil of them, I also gave my vote against them. I ask, Quest. is not this the temper of a great many in our Kingdom and City? read Acts 22.19, 20. & 26.10, 11. I am persuaded, that we have many Aldermen and Common-Councel men, and others, That are good religious men; yet it is possible that good men may do unworthy actions. As for instance, Instance. Joshua was a good man, Good men sometimes may do bad actions, as Joshua did, Numb. 11.28, 29. and the servant of Moses, and one of his young men; now he hearing another young man complaining to Moses of Eldad and Medad, that did prophesy in the Camp; Joshua he seconds him, and answered and said, My lord Moses, forbidden them, that they may not prophesy. Now this was an unworthy action of Joshua, as you may see by the reproof that Moses gave him, read Numbers 11. verses 26, 27, 28, 29. Now had we not a whole Council that did envy against such men as did prophesy, or preach, or speak, call it what you will? Witness our [City Remonstrance] which did request, That they might have something against such people; that they might proceed against them, as Sectaries or factious persons, and so stop their mouths, and compel them; and so likewise, our young men, and other good men amongst them, meeting at Guildhall many days together, they sotishly reviled those that were good Christians; and the sotish young men ignorantly cried, down with these Sectaries, down with these Independents; and so thrusting them up and down the Hall, and the yard, with their Elbows and Shoulders: And this was the simple behaviour, and gross ignorance, with their proud mockings, and secret whisper, and outward scorn, and contempt of those that are good Christians: and this was done by many or the most in that multitude, as also now at this day, under the name of Sectaries; as he that hath eyes in his head may see: And this did prove but of bad consequence at Guildhall, which made those wounds that are not healed yet, A word to the Citizens whom I love. to the grief of some. But shall I point you unto the word of the Lord, and consider well of it? My people, saith God, have been lost sheep, their shepherds have caused them to err, or to go astray, If God turn you, you shall see a fountain of grace to wash away your spots. Jere. 50.6. But yet for all this, turn not away from the Lord, but turn to the Lord with all your hearts; nay rather, the Lord will turn your hearts, and cause you to see a fountain of grace open, to wash off all your spots. O it is a comfortable grace, it will make you new men, it will purge your corrupt minds, it will make you love them that formerly you did hate, it will cause you sweetly to rejoice in Christ Jesus. O it is a sovereign Grace, it will heal you as it did Paul: It may be you did, what you did, ignorantly in unbelief; A man may be very zealous, and yet have neither faith nor love. yet be of good cheer, for it was Paul's condition, I, saith he, before I had this grace, was a blasphemer, and a persecutor, and injurious; and yet I was very zealous for the worship of God in my way, and yet I had neither faith in Christ, nor love to his people: But when this abundant grace, this translating grace, came into my heart; then I, that thought myself to be righteous, did see myself to be the chiefest of sinners. And when this sweet grace and mercy came, I was, and am a pattern, to show forth the long-suffering of God to me; and I also am taught of the Spirit of Christ, to give forth most excellent reports of this grace and mercy, saith Paul, An outward show may seem good, and yet not profit. No true ground to rejoice in, but only in Christ spiritual. because this mercy endureth for ever: It is not the having of an outward Church-fellowship, nor the being a member of a visible Church, nor any external privileges whatsoever, that is a sufficient ground for the soul to rejoice in; but only the circumcision of the heart in the Spirit, and to worship God in the Spirit, and to rejoice in Christ Jesus, and have no confidence in the flesh, but in the appearance of Christ alone in the Spirit, read these three Scriptures, 1 Tim. 1.12, 13, 14, 15, 16, 17. Rom. 2.29. Phil. 3.3, 4, 5, 6. O this grace of God is a sovereign grace, it healed Zacheus: Art thou an oppressor of the poor [hast thou plundered the poor Christians out of spite, against Jesus Christ,] these have been plundering times. But I will tell thee, if thou hadst but the grace of Christ in thy heart, it will make thee like Zacheus, Behold Lord, saith he, the half of my goods I give to the poor, and if I have taken any thing from any man, by false accusation, or by oppression, I restore him four fold for it, read Luke 19.5, 8, 9 O you ignorant, Sect. 8 and sotish ones of our times, The grace of Jesus Christ is a healing grace, it will heal a bloody issue; though a particular person, or a whole Kingdom have had a bloody issue twelve years, and have spent all their hope, and all their wit, and all their living, upon natural policy; and have fastened their hope upon the King, and upon the Parliament, and Army: Why none of these can heal this bloody issue, but only the grace of Jesus Christ alone. O poor, [England and Ireland, that have had this bloody issue seven years,] Nothing but the grace of Christ will heal England & Ireland. and yet uncured: Your Physicians cannot heal you, though you spend all; nothing but the grace of Jesus Christ can heal you. You have not as yet touched the hem of Christ garment, that virtue may come out from him, and stench your bloody issue, and heal you, Luke 8.43, 44, 45, 46. We have all looked for the King, and the Parliament, and the Army, to be our Physicians to heal us: but our Physicians have let the Kingdom blood, but the grace of Christ alone will heal us: Therefore let us pray to God, for to fill the King's heart brimful of this grace of Christ, that he may love the brotherhood; that is, the union between Christ and his Church; and that we may have all the fear of God, and then we shall honour the [King Jesus Christ,] and honour all men: The King as supreme, and Governors under him, 1 Pet. 2.13, 14, 17. Now this grace of Christ will move the [Kings heart] to be like a nursing father, and to say as David said, But [these sheep, what have they done?] But these thousands of poor harmless subjects, that have been stain in England and Ireland, what have they done? I shall easily be entreated now, to part with any thing, or to do any thing, to preserve those my poor subjects that are alive, that they may have a firm and a lasting peace, and live quietly all their days. And thus Davia reasoned with the Lord, as you may read, 2 Sam. 24.17, 24. Now this grace will help us to do more than a [Covenant of our own making:] Therefore let us pray to God, that he would be pleased to pour into the hearts of the King and Parliament, abundance of his grace, that they may be like unto Solomon, in dividing of their great affairs for the peace of the kingdom, and that with speed; even as Solomon did with the two harlots, in seeming to divide the child, the right mother came to enjoy her own child. Now amongst all your divisions, the Lord teach you to maintain the privilege of free Subjects, and that every man may enjoy his own in peace. Now if the wisdom and grace of Christ be in you, it will teach you, as it did Solomon, To give the living child to the right mother; and this will make you famous, 1 King. 3.16, 26, 27, 28. Now what hath been said, Sect. 9 must be done with speed, delays are dangerous, the Kingdom is weary, it gins for the kick, and there are many evil tongues abroad; the Lord keep us, that we may not be devoured like unto Germany: For the prevention of which, the Lord teach you, and enable you, for to keep one right Fasting day to the Lord; which is, to lose the bands of wickedness, and to undo the heavy burdens, and to let the oppressed go free; and that ye break every yoke, and deal your bread to the hungry, and bring the poor into their possessions again, and to relieve the naked; and hid not yourselves from your own flesh, for matter of opinion; and if you take away from the midst of you, the yoke, the putting forth of the finger, and the speaking of vanity by some of the ignorant and sottish Clergy, and those that stand to do justice, and do none, read Isai. 58.2, 6, 7, 9 Zech. 7.5, 6, 9, 10. Now when the grace and Spirit of Jesus Christ doth come, all these things will vanish away, as the mist doth before the Sun; and then your light shall break forth as the morning, and the health of the Kingdom shall spring forth speedily, and your righteous judgements shall go before you, and the glory of the Lord shall be your rearward; and when you cry, the Lord will say, here I am to help you. Now God in Christ, he is the good Physician that brings health and cure to Kingdoms and Cities, and bids the inhabitants dwell in peace, and go forth with their flocks; for he will satisfy the weary souls, and replenish every sorrowful soul: And when a Kingdom or a particular person do arise, and behold this, than their sleep will be sweet unto them, as it was to Jeremiah, Isai. 58.8, 9 Jere. 31.24, 25, 26. Now some will object and say, Object. That I seem to upbraid the Clergy with speaking vanity, and with being full of ignorance and sotishness. I answer, Answ. nay, rather the Prophets and the Apostles, they answer; for the speaking of vanity, and using deceit, by the most of the Prophets in their time, which stole their words from their neighbour, and say, [God saith,] read Ezek. 13.7, 8, 9, 10. Jere. 23.30, 31, 32. & 14.18. & 50.6. A Ministry not built upon Christ in the Spirit, doth not profit the people, for they seek themselves, and not the people's souls, read Ezek. 34.2, 3, 4. And so likewise, these Prophets, and Priests, and people, for the most part, are possessed with ignorance and sottishness, as you may read, and consider well of it, Jere. 4.22. & 5.30, 31. If I go forth into the field, saith the true Prophet, then behold the slain with the sword: And if I enter into the City, then behold them that are sick with famine: yea, both the Prophet and the Priest, go about into a Land that they know not. Or make merchandise, As the Margin of the Bible reads it. as the Margin reads it, against a Land, and the sottish people acknowledge it not, jere. 14.18. Now you will say, it is true, Sect. 10 there were such Prophets & Priests formerly, but you hope there are none such now. I shall answer you, nay rather the Apostle Peter shall answer you, There were false prophets formerly, saith he, and there will be, and are false teachers among you, even at this day; which come to you in sheep's clothing, saith Christ, and use fair and enticing words, and yet are ignorant and sottish concerning me, saith Christ himself: Beware of such teachers, for they are blind guides, saith Christ, 2 Pet. 2.1, 2, 3. Matth. 7.15, 21, 22, 23. & 15.13, 14. A Ministry built only upon Letters, I mean the Letter of the World, and so speak or preach external words, which may be got by natural industry, and art: But this learning only, and no more with it, will neither profit themselves, nor the people. Now such kind of learning as this, the most part of the Episcopal, or the Prelatical Clergy hath; and some of the Presbyterians, together with some of the Independents; but especially, the Minister of the Common-Prayer Book. Mistake me not, The Auditory of the Common Prayer Book, for the most part, are like little children that learn to say their lesson after their Master; and so they are weak in knowledge, like young children. I speak not against any thing that is good in that Book; but I speak of the unsufficiency of such a Minister, or Ministers; and then of the people's weakness and ignorance, in a customary way; like unto little children, they go to School to learn their letters, and after a short time, it may be they can say over an Epistle and a Gospel by rote, and understand but little or nothing at all; and it may be they can say over some Prayers without book, when their Minister it may be, cannot do so much: And this hath been the custom, and the rejoicing of the most people in this Kingdom; and it is so now at this day in this City. In some Parishes they rejoice in that easy Common-Prayer Book: I call it easy, because a child of six years old may read it over: And this they rejoice in, as the public Service of [God,] when it may be, neither they, nor their Minister understands what he reads, nor they, what they hear. No more than the Eunuch did, that was reading the Prophet Isaiah, but confessed he understood not that which he read, Acts 8.30, 31, 34, 35. Be not angry with me, I pray you, for I have not spoken to upbraid you, for at my heart I am sorry for you; for it is a miserable thing to be learned in the Letter only, or to be a Minister of the Letter only, and no more, or to be a hearer only of the Letter, and not to be acquainted with Jesus Christ in the Spirit. The Eunuch he read the Letter, as the most in our times do, and neither he, nor they, understand the mind of God in the Letter: The Eunuch he read of Jesus Christ, before he was come into the flesh, As a sheep led unto slaughter, and like a lamb dumb before the shearer, so opened he not his mouth. Now in our times, we read that Jesus Christ hath come in the flesh, and is gone again, and now he is to be looked for in the Spirit; and of this, the most in our times, are as ignorant as the Eunuch was; nay, some in our days will jeer at the Spirit, which the Eunuch did not: We indeed can read so many letters, as to make up two or three words, as Jesus Christ our Lord; and this is as common as the Light, and doth distinguish us from the Turks: And though we may read the Word of God, and the words of Christ, [yet I] and our reading Ministers of the Common-Prayer Book, nay, our Preaching Ministers may remain as ignorant as the Eunuch did; for he read, but he understood not what he read, until the Spirit said unto Philip, go and guide him, that he may understand what he reads: [Nay, it is the Spirit of Jesus Christ alone, that opens the understandings of men, to understand the Scriptures,] as you may read, Luke 24.45. CHAP. XII. The Spiritual Opening and Application of these Scriptures: VIZ. Phil. chap. 1. Acts 8.35. Mark 14.3. Acts 17.22, 23. Jere. 50.6. 2 Cor. 3.6. 2 Cor. 12.14, 15. 1 King. 18.23, 24, 25, 26, 27, 29, 33, 38. Phil. 1.15, 16. & 3.2. Jere. 4.22. & 5.31. Ezek. 34.2, 3, 4. Phil. 3.18, 19 Luke 4.16, 17, 18, 19, 20, 21, 22. Nehe. 8.2, 3, 4, 5, 6, 7, 8. Matth. 7.21, 22, 23. Isai. 29.11, 12. Mark 14.3. Luke 6.45, 46. 1 Cor. 14.14, 15. Rom. 8.26, 27. Rom. 7.4, 6. Act. 2.13, 15, 16, 17. & 26.24, 25. 1 King. 22.26, 27. Matth. 27.63. John 17.21, 23, 24. Ephes. 4.23, 24. 2 Cor. 6.16. Psal. 25.14. Ephes. 3.3, 4, to the end. Colos. 2.9, 10. John 1.16, 17. Ezek. 2.1, 2. Psal. 82.1, 2, 3, 4, 5, 6, 7, 8. Jere. 31.23, 24, 25, 26. Psal. 85.1, 2, 3, 4, 8, 9, 10, 11, 12, 13. Prov. 8.14, 15, 16. James 3.17. 1 Pet. 4.14, 15, 16, 19 Luke 3.14. Isai. 9.6. Luke 10.6. John 11.27. Luke 10, 38, 39, 40, 41, 42. Luke 10.40, 41. John 4.24. James 1.17. John 14.10, 11. Heb. 11.27. Col. 2.9, 10. 1 Tim. 3.16. 1 Joh. 3.9. Act. 2.24. Acts 2.36. Revel. 1.11. 1 Tim. 1.17. Joh. 1.13, 14. Matth. 5.48. Colos. 1.17, 18. Revel. 19.12, 13. 1 Corinth. 1.24. Colos. 2.3. Matth. 1.21. Heb. 7.25, 26. Heb. 9.14. Acts 20.28. Ephes. 2.15. Psal. 113.6, 7, 8. John 10.29, 30. John 16.32. john 11.42. Acts 2.22, 23. & 4.26, 27, 28. john 19.10, 11. Psal. 35.19, 20. 2 Thes. 2.3, 4. 1 john 4.2, 3. Acts 4.27, 30. Luke 1.31, 32, 35. Mark 12.4, 5, 6, 7, 8. Acts 4.25, 26, 27. Acts 2.36. john 11.47, 48. NOw I shall crave leave for to whisper a word or two in the ear of those that are Ministers of the Common-Prayer Book, or some others that can Preach, yet are like unto them. My two words are these: There are three sorts of Ministers; The first is, The Ministers of Christ, and those that he doth send, are lively, spiritual, and soul-comforting Ministers. And the second sort, is the Magistrate. Now these two sorts are true Ministers of God. But there is a third sort of Ministers, which lies between the true Ministers and the Magistrate; And these men are imitating Ministers, like unto those that Paul speaks of, in the first of the Philippians. Some, saith he, read Christ, even out of envy; and some, saith he, preach Christ out of envy and strife, and out of ostentation, and for the applause of men, or else, they would not take that humming of the simple people, as they do; for when they have spoken a word that doth tickle their brain, than the most of the people cry, [a hum,] and say, O he is a brave Scholar: And thus they read, and preach in a plausible way, and in an historical way, full of legality, Object. but little or no spirituality. Now I know that some will object and say, That knowledge comes by reading; but it seems, that I would deny the use of such means, as the reading of the Service Book. I answer, Answ. Use reading by all means, for Christ bids us search the Scriptures; but a Minister only of the Common-Prayer Book, cannot search the Scriptures; for he can but only read them, and so can I at home, as well as he doth at Church. But you will object and say, Object. Though I can read them at home, yet there are thousands of men and women in this Kingdom that cannot read at all, is it not fit then, that they should come to Church, and hear the Minister read over the Service Book, and say some Prayers? I answer, Answ. It is fit that they should come; and it is fit, that such as cannot read, should not be so slightly put off; as with bare reading of the Word, but with reading and expounding, and instructing out of the Word of God; as Philip did to the Eunuch, Act. 8.35. It is well if the Book be not sealed, so that they cannot expound nor preach Jesus to the people. If it should be so, than I shall give my second answer, That such men or Ministers as these, Answ. 2 are like unto a man that comes to a Market, and brings a box full of very precious commodities; and when the people come to hear of the commodities, they desire for to see these commodities, but he that should show these commodities, hath no key to open this box. Now by this Box, I mean, the Scriptures, the Word of God, which is full of the precious graces of Jesus Christ: But such men as I have spoken of, have no key to open this Box; they cannot break the bread of life to the hungry people; they cannot do so much as Mary Magdalen did, for she broke the Box of precious ointment, and poured it on Christ's head, Mark 14.3. Now the bare Letter of the Scriptures, is as a Box, and we have many men in this Kingdom, that have got this Box, and no more. I mean, the Letter of the Word, which being drawn out into a form of the Common-Prayer Book; These men are excellent outside men, they can read the Letter of the Word, with a humane courage, but they cannot give the sense of the Pearl in this Box, or Cabinet, or Field: They cannot expound the unsearchable riches of Jesus Christ, as Paul did; and for want of this, in many places of this Kingdom, the people are like the Athenians, ignorantly worshipping God, or more grossly and superstitiously, setting up Altars to the unknown God, Acts 17.22, 23. Yet these people have had the Service Book all their days, and they will have it still, and remain ignorant with it; and so the proverb holds true, Like Priest, like people. But mark you dark-sighted Ministers, Sect. 2 over such a people, My people have been lost sheep, saith the Lord, their shepherds have caused them to go astray, jere. 50.6. A Minister to be unskilful in the Gospel of Grace, begets ignorance in a people; ignorance in a people makes them unsteadfast. Now such a people will sooner fight against the Truth, and speak against the Truth, than they will entertain the Truth, or speak a good word for the Truth. Happy is such a people that have an able Minister of the New Testament, A Minister sent from the Spirit of Christ, is the most excellent Minister. not of the Letter, but of the Spirit; for such a ministry, or such a Minister is the most excellent Minister, for he cares for the souls of men, and would be spent for them; and the more he loves them, the less he is loved of them, 2 Cor. 3.6. & 12.14, 15. Now the reading Minister only of the Common-Prayer Book, and the [imitating] preaching Minister, that preaches literally, legally, historically, and artificially; These two are both alike, and they both seek themselves: But it may be some will take exception at this word [imitating.] But I shall give you two instances for it, One in the Old Testament, Two instances. and another in the New: The false Prophets of Baal did imitate, to do as the true Prophet Elijah did; they could choose one Bullock for a sacrifice, and cut it in pieces, and lay the wood together, and lay the Bullock upon the Altar; but they wanted fire from Heaven, they had no light in them, as the true Prophet had, read 1 Kings 18.23, 24, 25, 26, 27, 28, 29, 33, 38. The second instance is out of the New Testament. Some indeed imitate to do as the true Apostles did, but they cannot; so than they preach Christ out of envy, and some out of strife, Phil. 1.15, 16. & 3.2. Now these two sorts of Ministers are selfseeking men, as I shall give you instances, both from City and Country, and from Scriptures. Now these selfseeking men, seek great Benefices of six or seven hundred pounds a year, and then they will take the Charge, and the Cure of twenty or thirty thousand souls, as you may take an instance in Cripplegate Parish, London: And so likewise, in divers places of the Country, where there are great Benefices; and their Minister takes this, but the poor people have little or nothing but the Book of Common-Prayer, or the reading of a Homily, or the like. And thus they cure themselves, and take the charge of the people, but the poor people are still uncured. This the Lord takes notice of, and complains, and saith. His people perish for want of knowledge; they are sottish children, they have no knowledge of God in Christ: Is not this the condition of a great part of this Kingdom? They are wise to do evil, but to do good, they have no knowledge, read jere. 4.22. & 5.31. A ministry taken up only from men, or a Minister sent out only from men; such kind of men seek themselves, and not the flock; they feed themselves, and not the flock: they heal themselves, they wound the flock: they bind up themselves, they break the flock: they bring in to themselves, they scatter the flock: they seek themselves, and they lose the flock: they are not able to strengthen the weak; but with force and with cruelty have they ruled them, or do rule them: and is not this the seeking of vanity, and the speaking of vanity? read Ezek. 34.2, 3, 4. Phil. 3.18, 19 Sect. 3 Shall I now crave leave to speak a word in particular unto you that are Ministers only of the Common Prayer Book? I tell you, that you are not like Ministers of Christ, nor like Christ in his Ministry, For he stood up to read a place of Scripture unto the people; And when he had read the verse, he closed the Book, and sat down to teach the people: And the eyes of all them that were in the Synagogue were fastened on him: and all bore him witness, and wondered at the gracious words which proceeded out of his mouth, read Luk. 4.16, 17, 18, 19, 20, 21, 22. Now it is to be feared that you which are Ministers only of the Common Prayer Book, if the book should be closed up to you, all the people might bear you witness, that they could not hear one word of grace from you; and so you would not be like unto the Ministry of Christ, nor like unto the Ministers of Christ: For [Ezra] the Priest and those that were with him, caused the people to understand the Law: so they read in the book of the Law of God [distinctly, and gave the sense,] and caused them to understand the reading, read Nehem. 8.2, 3, 4, 5, 6, 7, 8. Now if the people should expect as much from you that are Ministers of the Common Prayer Book, [as Ezra the Priest did, who was a Minister of Jesus Christ] how unlike the Ministers of Christ would the people find you! Now I shall desire to speak a word jointly unto you that are Ministers of the Common Prayer Book, and unto you that are imitating preaching Ministers, A note agreeable for our times. Historical men, Litteral men, such a Christ will not own for the present, read Mat. 7.21, 22, 23. I desire likewise to join your hearers unto you, and so to speak a word unto you all three: Now the word is by way of question, as the Prophet Isaiah speaks of. Now the question is unto you that are Ministers only of the Common Prayer Book, and no more; and you that are imitating preaching Ministers, and no more; and you that are hearers, [and discern no better.] Are not the Scriptures, that you so much read over and talk of, The lively part of the Scriptures is as a book sealed to natural men, though never so learned. become as the words of a Book that is sealed, which men deliver to one that is learned, saying, Read this I pray thee, and he saith, I cannot, for it is sealed: And this book is delivered to him that is not learned, saying, Read this I pray thee; and he saith, I am not learned, read Isa. 29.11, 12. I would it were not so now in our days with the Ministers of the Common Prayer Book, and with the imitating preaching Ministers, which are historical men, artificial men, fine Theoricians, to whom the Scriptures seem to be as a book sealed, or as a box that hath far more precious ointment in it, then that of Mary Magdalen, as you may read, Mark 14.3. But such men want a key to open this box, A literal reading of preaching Minister doth but speak empty words in the ears of people. or they want heavenly art to break this box, that the sweet smells of Jesus Christ may come forth into the world amongst men: Such men can speak of the letter of the Word, which is as a Cabinet; but they can speak little or nothing of Christ in the Spirit, which is the Pearl in this Cabinet; and this is one reason why your hearers are so ignorant; and there is so little love to God in the world, and love unto our neighbours. Now I shall give your hearers one Caution, Sect. 4 which is this; It is not enough to call Lord, Lord: but to have the grace of Christ to enable them to do his will, read Luk. 6.45, 46. It is not the hearing of the Common Prayer Book read, nor the verbal reading of it yourself, A form of Prayer only taught by men doth but beat the air. that will profit you: It may be you may hear it read, and be zealous in that, and pray, and yet remain ignorant in what you hear, and in what you pray, and your understandings full of darkness: But the Apostle saith, He will pray with the light of the Spirit, and that light will enlighten his understanding, that he may edify others, 1 Cor. 14.14, 15. And so likewise you may learn to say over the prayers in that book, The definition of prayer, viz. nay it maybe say over many prayers without the book, but this is not prayer; & herein you are mistaken; [for prayer consists not in length of words, nor in strength of words, A true and a comfortable prayer comes from the spirit of grace & returns to the spirit again. but in the breathe of the Spirit of God into the soul, and the souls breathe back again unto God:] And this is that which the Apostle saith; The Spirit itself maketh intercession for us, or in us, with groan which cannot be uttered; And he that searcheth the hearts, knoweth what is the mind of the Spirit, Rom. 8.26, 27. because he maketh intercession for the Saints according to the will of God. Now this grace of Christ in prayer comforts every soul that hath it, and makes them able, in the public, for the Kingdom, and it makes them able for their families in private. This grace of Christ makes those that are the Ministers of his Gospel, sufficient and able, in the newness of the Spirit, to bring forth fruit unto God, Rom. 7.4, 6. Now I know that you that are readers and hearers of the Common Prayer Book, and of those imitating preaching Ministers, which can preach but little or nothing at all of the mystery of Christ, and of the unsearchable riches of the sweet grace of Jesus Christ; but they can speak pleasingly of the history of Christ, and of the letter only. I know now that you will plead liberty of conscience, to hear and to have this manner of reading and preaching: And for my part you should have the liberty of your conscience; A people delighting in a litter alministry are sotishly ignorant, for the most part of them, and full of segality. but I am sorry that your understandings are so dark, that you are not able to discern the natural artificialness that is in some men's reading and preaching: and I am grieved to see that you are not able to discern between the naturalness and the spiritualness of Ministers. Some by the principles of nature can preach elegantly and use plausible words, and this pleases you well; and this you cry up and magnify: But the spiritualness which some Ministers have from the Spirit of God, this you cry down, and say it is new light, or new wine; and with mockings say, these men are full of new light; or with a jeer, as Festus did to Paul, saying, Too much of this learning makes men mad: And thus natural parts are advanced, and true Ministers of the Gospel discountenanced, as you may read, Acts 2.13, 15, 16, 17. Acts 26.24, 25. 1 King. 22.26, 27. Mat. 27.63. Sect. 5 Now I shall speak a word in the behalf of those Ministers which are made able by the grace of the Gospel of God, as Paul was; such Ministers have the mystery of [God, manifest in the flesh] revealed unto them by the spirit of God: They are full likewise of knowledge, of the mystery of Christ in God, and God in Christ; and Christ who is God and the new man, dwelling in the Saints: now this is a glorious mystery, read John 17.21, 23, 24. Eph. 4.23, 24. 2 Cor. 6.16. Now such Ministers are made able by the gift of grace, and the effectual working of the power of God, that they may preach the unsearchable riches of Jesus Christ unto a poor soul; A ministry built on Christ doth administer grace to the hearts of the people now such Ministers have the secrets of the Lord revealed unto them, Psa. 25.14. And they do declare unto all the world, the mystery which hath been hid in God from the beginning of the world, but now in these last times it shall be made known by the Church of Christ, the manifold wisdom and love of God, in his eternal purpose in Christ Jesus our Lord, in whom we have boldness and access with confidence, that we shall be filled with all the fullness of God: And thus the true Ministers of Christ are furnished from God to speak the things of God Evangelically; and to speak spiritually what they hear and see of Jesus Christ; and this you may read at large Eph. 3.3. the whole Chapter. And so likewise every poor member of Christ is complete in Christ: For in him dwelleth all the fullness of the Godhead bodily, and of his fullness have all we received, and grace for grace, Col. 2.9, 10. Joh. 1.16, 17. Now if the Lord would be pleased to let this grace come down from above, as an overflowing stream of love into our Land, it would heal our breaches; it would move the King's heart to be easy to be entreated by the Parliament, for the good and peace of his subjects, that they might enjoy their own with quietness, and the freedom of free subjects, though he, as a King, lost something which is his own, to purchase peace for his people; and then he would be as a nursing Father unto his people, which I desire to see: all this a tenderhearted father doth for the good of his child; he will part with much of his own, because he loves his child. And this grace must move the Parliament, if they be like unto a tenderhearted father. Now those that are like unto a tender father; If they see any one lie under a burden, though it be but light, they go speedily, they make no delays in taking off the burden. Now when this grace and wisdom doth come from above, it will teach and move the Parliament to make haste without delays, to take off the unsupportable burdens from this Kingdom, which they groan so much under; and this grace of God in Christ will move them with speed, though they lose something of their own, to let the oppressed go free, and to ease those that bear the heavy yoke, and to lose the bands of wickedness, in taking away the finger of oppression, which makes men hang down their heads, and bring the poor into their possessions again: and give unto Caesar his due: for why are the King and the Parliament fallen from their glory? It is the glory of a King and a State, to have their subjects to flourish in peace and wealth. Now when the Spirit of God doth enter into the King and Parliament, The Spirit of God is the only curer both of King, Parliament & people. as he did into Ezekiel, than he will set them both upon their feet, and then they shall hear God speaking peace and rest unto his people; and if they deliver the poor and needy, and do justice to the afflicted and needy, than they shall be most like unto God: for God standeth in the Congregation, and he judgeth, and he seethe the King, and he seethe the Parliament, that both their foundations are out of course: he seethe the foundations of this poor Kingdom of England, and Ireland, and Scotland out of course: but now if the Lord would be pleased to help you both to do justice to the poor afflicted and needy, and to rid them out of the hand of the wicked, then both you and our King would flourish like a green bay tree: then our Land would flourish with the goodness of God, and yield her increase, read these Scriptures and consider well of them, Ezek. 2.1, 2. Psal. 82.1, 2, 3, 4, 5, 6, 7, 8. Jere. 31.23, 24, 25, 26. Psa. 85.1, 2, 3, 4, 8, 9, 10.11, 12, 13. Now when Christ comes into the heart of the King, and Parliament, and people, [he will set us all in the way of his steps, in mercy and in truth, in justice and peace,] read Psa. 85.13. Prov. 8.14, 15, 16. And this is the fruit that grows from above: It is first pure, then peaceable, gentle, and easy to be entreated; full of mercy and good fruits, without partiality, and without hypocrisy, James 3.17. Now I shall speak a word unto the Soldiery or Army, Sect. 6 which God hath made victorious and valiant, your enemies being judges: and those that seemed to be for you in the time of their need, now would have you to be removed, both from the King and Parliament: and others there be that speak evilly of you, and some speak enviously against you, and can show no reason for it. I know many of you are godly religious men, and for that you shall far the worse, in suffering reproaches, A word in season to the despised Army. and jeers, and slanders, being branded with the name of Sectaries and factious persons, by some of our proud ignorant Clergy, such as Mr Edward's was; and by some simple people likewise, who will say as they say. Suffer a word of advice now, I pray you: Let none of you suffer as a murderer, or as a thief, or as an evil doer, or as a busy body: But if you suffer and be reproached for the Name of Christ, happy are ye, for the spirit of glory and of God resteth upon you, 1 Pet. 4.14, 15, 16, 19 And if you suffer the loss of your Freedoms, and privileges of free subjects, after you have purchased them at so dear a rate; yet suffer all this with the spirit of meekness, and commit yourselves, and your losses, unto the Lord, and he will repay you. And to conclude, remember what St. John Baptist said unto the Soldiers, Do violence to no man, neither accuse any falsely, and be content with your wages [when you have it,] Luk. 3.14. Now let me advise you to trust [God] with the Liberty of your Consciences, and your wrongs, The grace of God through Christ is as fault, and it will season every condition. and your reputations: and you that are worthy, [God] will vindicate you in his own time: And let it appear from you, that the grace of God in Christ is the sweet and golden rule for a Christian to walk by, to make peace, because Jesus Christ is the Prince of peace, Isa. 9.6. And those that are his subjects are sons of peace, Luk. 10.6. Now I shall return to the second use, which I drew from the 11. Chapter of john; and I shall conclude with that of Martha and Mary: Now though Martha had received Christ into her house, nay Christ had entered himself into her heart, as you may see by her confession, john 11.27 yet for all this, Martha was cumbered, and troubled, and distracted about many things, which were below Jesus Christ; & this is the condition of many a poor soul, to be like unto Martha, in being angry with Mary for sitting at Jesus feet; and she heard his Word, for Christ had alured her to choose the good part, or the most excellent way, as the Apostle saith: that is the most excellent way, not to hear the voice of the world, but the voice of Jesus Christ, as Mary did, Luke 10.38, 39, 40, 41, 42. Sect. 7 Now we have many Christians in these our days that are like Martha, and if it were possible they would command Jesus Christ to send away those that sit at his feet, and hear him, who is the living Word of life; and like unto Martha, they would have Christ to send away those that are like unto Mary, to serve with them in their low acquaintances with God, as some of our learned are, and others as well as they, that have but little and low knowledge of Christ, and very little acquaintance with God; and that is the reason why they cannot understand those that sit at the feet of Jesus, nay in the bosom of Christ, and do taste of his sweet graces. Now those that are weak in Christianity like Martha, do not understand why Mary sat at the feet of Jesus, but they are ready to think much, and foolishly to say, they are looking after new light, they have got some notion into their brain, they are possessed with some whimsy or other, some new doctrine hath taken hold on them: now such poor silly men and women are cumbered and troubled about many things, which are below Christ, and are ready to say as Martha did unto Jesus, send them away, bid them come to us, and serve as we do, and be as we are. Now mark, for this is worth the noting; The spiritual Evangelical Christian that is like unto Mary, and sits close unto Jesus Christ, even at his feet, with his head in the bosom of Christ, like unto his beloved Disciple, and he doth taste of the spiritual sweetnesses which are in Christ, who is God; I say, such a soul cannot leave such delicate spiritual food to come to Martha: Such a lively Christian man, or woman, cannot leave Jesus Christ to come serve with Martha; neither doth Jesus bid Mary go and help Martha to serve: And this is worth your noting, Luk. 10.40, 41. Now in the second place, Sect. 8 One Christian may have greater discoveries of Christ then another; and yet the one and the other may, at some times, speak both ignorantly and carnally concerning Christ, as Martha and Mary did; Martha comes and saith, Lord, if thou hadst been here, my brother had not died; and so saith Mary too: Now this is according to the customary and verbal discourse which we have of Christ now in our days; we think Christ and God are far off in the time of our troubles: Christ indeed with his humane body [cannot be in two places together at one time:] and then we begin to say as Martha said, [Lord, if thou hadst been here, my brother had not died; but thou wast not here.] Now this is a carnal and a fleshly knowledge of Jesus Christ: as for instance; One man may know another by sight, but one man cannot see another man's spirit; even so Martha did see and know Jesus Christ by sight and by sense, as the most professors do now in our days, [they know Jesus Christ by hear-say, and by sense natural.] Now the spirit of a man cannot be seen, because it is not visible to natural sight; but there is a sight and a light which doth see Jesus Christ spiritually, A note of great concernment. and more than a man; it sees the Spirit of Jesus Christ, which is God, for God is a Spirit, Joh. 4.24. James 1.17. It sees the Father of spirits, which is God; this sight sees this one God, the Father of Christ, and of all, The sight of Faith is the only sight to see God in the man Christ. doing all the great works in Christ and by Christ, as Christ himself speaks, as you may read, John 14.10, 11. And this sight Moses had, for Moses saw him who is invisible, read Heb. 11.27. Now the Evangelical man, the spiritual man, the new man, the man in Christ, is taught and acted by the Father of spirits to see Christ in the Spirit, which is God, manifesting himself in the flesh, and taking up the humane body of Christ and the Saints to be an habitation for him to dwell in [with all the fullness of the Godhead,] Col. 2.9, 10. Now this [God] doth manifest himself in the flesh of men, and as a seed lies hid in the earthiness of men's hearts, but in his own time he breaks through, and unlooses the pains of death, and carries his believing one's up into glory; and this is a spiritual mystery, as you may read, 1 Tim. 3.16. 1 Joh. 3.9. Act. 2.24. Now he that is Alpha and Omega, Sect. 9 the first and the last, and the King eternal, and the immortal, and only wise God, [this God puts himself under many names, and makes himself both Lord, and Christ, and Jesus,] read Acts 2.36. And this is for us to distinguish, that we may see his love and his power, Revel. 1.11. 1 Tim. 1.17. Now God, as a Father, speaks forth a word of power and good will for men; [now this word of God] was clothed with flesh, or made flesh, as a man, Joh. 1.13, 14. And this God is in man making one perfect man; Christ the head, and true Believers as members answerable to their head Christ, Mat. 5.48. Colos. 1.17, 18. Now this word, which was spoken from the heart of God, Christ is the living Word of God. becomes our Christ, for his name is called the Word of God, and the wisdom and power of God, and in him are hid all the treasures of wisdom and knowledge, Rev. 19.12, 13. 1 Cor. 1.24. Colos. 2.3. Now God comes and brings forth himself under the name of Jesus, To save his people from their sins, Matth. 1.21. And those that see Christ as God, see him mighty and able to save them: they do not say as Martha said, Lord, if thou hadst been here, my brother had not died: No, God in Christ and both in the fl●sh making one new man; this is a great mystery, read Eph. 2.15. they see God in Christ ever present to save them to the uttermost, and they see Christ, as God, offering up himself by his own eternal Spirit, as a sacrifice without fault, to purge, and to purchase his Church with his own blood, Heb. 7.25, 26. Heb. 9.14. Acts 20.28. And this is the good will of our good God; He comes down from his Throne to behold what is amiss, nay he goeth into the dust of the earth to raise up the poor, and lifteth the needy out of the dunghill; this is the good pleasure of our God, Psal. 113.6, 7, 8. Now the design of God is to bring forth himself and his Christ to suffer both together for fallen man, and this in general. Now you object and say, Object. it is impossible that God should suffer. I answer, Answ. sin and fallen man did what they could to make God suffer: Instance. As for instance, The Sun shines upon a tree, and a man stands with an axe and hews through the shining of the Sun, and cuts the tree in pieces, cuts Christ in pieces; but the shining of the Sun is not capable of being cut: God cannot be cut with an axe, or thrust through with a spear, but Christ was, and so went into the grave. But mark now for your comfort; [God] goes along with Christ, God was with Christ in the grave for thy comfort, O poor soul. for God and Christ are one, John 10.29, 30. God goes in Christ before the chief Priests, and before Pontius Pilate, and so to the Cross, and there he was jeered; and he went with Christ from the Cross into the grave, and raised him out of the grave; God never left Christ alone, though Christ said, My God forsake me not: yet Christ said, God heard him always, read John 16.32. john 11.42. Now all this was done unto Jesus Christ by the determinate counsel of God, to redeem fallen man; and this is the good will of our God, Acts 2.22, 23. & 4.26, 27, 28. Now Christ himself doth confirm what I have said, Sect. 10 in his speech to Pilate; Pilate said unto Christ, knowest not thou that I have power to crucify thee, and have power to release thee? Jesus answered, thou couldst have no power at all against me, except it were given thee from above: And thus a true believer, in Christ and with Christ, saith, As God ordered and disposed of all the sufferings of Christ, even so are all my troubles and crosses, burdens and temptations ordered and designed from above, as they were to Christ, as you may read john 19.10, 11. [And God stands by, and looks upon the proud and disdainful behaviour of one neighbour towards another, read Psal. 35.19, 20.] 2. Notes in particular. Christ suffers and is crucified now in the hearts of men, in every particular man's heart, and that spiritually, as he was among the Jews, chief Priests and Pharisees, Pontius Pilate and Herod: [Man's heart should be an habitation for God to dwell in,] but That man of sin, and the world, and the devil hath taken possession of this Temple of God, and exalteth himself in the heart of a man above God, and shows that he is God; but this is that spirit of Antichrist which would keep the true Christ out of the hearts of men, and will not confess that Jesus Christ should come in the flesh of men, 2 Thes. 2.3, 4. 1 john 4.2, 3. Now when God will have the possession of the heart to be his Temple, than he sends his holy child Jesus, which was conceived by the Holy Ghost, into the heart of a man, read Acts 4.27, 30. Luke 1.31, 32, 35. Now the heart of every man, by nature, is like unto those husbandmen that consulted against the only beloved Son of God, and said, Come let us kill him; and they took him, and killed him, and cast him out of the vineyard, that is, out of their hearts, read Mark 12.4, 5, 6, 7, 8. And thus your ignorant Protestants do, and your carnal Christians, and your [outside zealous professors] stand up with the Kings and rulers of the earth, like unto the Jews, chief Priests and Pharisees, Herod, Pontius Pilate and the rude multitude, against the spiritual and holy Child Jesus, who is both Lord and Christ, Acts 4.25, 26, 27. Acts 2.36. john 11.47, 48. CHAP. XIII. The Spiritual Opening and Application of these Scriptures: VIZ. 1 John 4.20, 21. Acts 9.4, 5. & 26.14, 15. Acts 22.3, 4, 5. John 12.10, 11. John 5.18, 19, 20. Mat. 20.35, 36, 37, 38, 39 John 16.2, 3. Eccles. 7.29. Gen. 6.5. & 8.21. John 19.17, 18, 20. Mat. 15.19, 20. Luke 6.45, 46. Mark 3.27. Ephes. 4.24 Rom. 5.14. john 12.32. Heb. 2.14, 15. Acts 2.23, 24. Mat. 27.63, 64. Isai. 29.11. Col. 1.26, 27. Rom. 10.2, 3. Mark 15.10, 11, 15. john 10.19, 20, 24, 25, 31, 39 Luke 1.35. Heb. 2.14, 15. john 16.13, 14. Luk. 20.19, 20, 21. Matth. 13.25, 38, 39 Luke 6.45, 46. john 14.17, 18. Acts 4.28. joh. 12.32. Luke 3.16. 2 Thes. 2.7, 8, 9, 10. 1 Cor. 2.1, 2. john 12.23, 24. Eph. 1.3. Rom. 6.5, 6, 7, 8. Heb. 2.14, 15. Rom. 6.3, 4, 5. Gal. 6 14, 15. Eph. 4.22, 23, 24. Col. 1.12, 13. 2 Cor. 5.17. 2 Cor. 3.18. Rom. 6.5, 8. & 8.11. Phil. 3.9, 10. 1 john 1.3. Rom. 11.36. Rev. 19.4, 5, 6. & 21.3, 4, 9, 10, 11, 22, 23. john 11.42. 1 Cor. 2.13, 14. Gen. 18.1, 2, 3, 4. & 19.1, 2, 3, 4. Dan. 3.24, 25, 26. Isa. 43.2, 3. & 43.3, 4. Philip. 2.6, 7, 8. Rom. 8.3, 4. Heb. 10.5, 6, 7. 1 Tim. 3.16. Heb. 9.11, 12, 13, 14. Psa. 27.1. Rev. 1.10, 11, 12. john 16.13, 14, 15. 1 Cor. 3.22, 23. 1 Pet. 1.11, 12, 13. 1 Tim. 3.16. Luke 17.34, 35. Rev. 1.7, 8. Acts 26.18. Luke 3.16, 17. john 3.29, 30. Eph. 4.3, 4, 5, 6. Isai. 9.6. Mat. 1.20, 21, 22, 23. Isai. 7.14. Psa. 113.5, 6, 7, 8. Col. 2.19. Eph. 2.21, 22. Col. 2.9, 10. Eccles. 1.7. Eph. 3.17, 18, 19 Eph. 1.22, 23. & 5.32. Rom. 8.17. Phil. 3.10, 11. Gal. 6.14, 15. Isai. 29.20, 21. Acts 24.13, 14. Luke 18.11, 12. 2 Cor. 3.6. 2 Cor. 13.3, 4, 5. 1 Cor. 2.4, 5. Matth. 7.21, 22, 23. & 15.13, 14. Luke 6.39, 40. I Shall give you two instances of what I have said, and prove it by Scripture; We all say that we love God and Christ whom we never have seen, and yet the most of us hate our brother whom we see daily, 1 john 4.20, 21. Now this is a pure contradiction; A contradiction. for we all say that we love God, and yet God saith, Why persecute you me in my Christ, in my Saints? Saul, Saul, why persecutest thou me? Acts 9.4, 5. & 26.14, 15. Most men are zealous for God, Instance. and yet hate Christ who is the way of God; Instance in Paul, when he was Saul, Acts 22.3, 4, 5. And so likewise those that say verbally [Thy Kingdom come] and contend so much for the form of the Lords prayer, which I highly esteem, yet these men know not the power, and the glory of this kingdom, but labour to put those far from them, Instance. 2 into whose hearts this kingdom is come; instance in the chief Priests, who sought to put Lazarus to death, out of envy against Christ, john 12.10, 11. Yea the time cometh that [whosoever] killeth them in whom I appear, saith Christ, they will think they do God service: [Note] this; The time cometh, saith Christ, though men have fair pretences to know God and Christ, as the most in these our days have, yet they know God but after a customary way, and they know Jesus Christ verbally, to discourse of him only with the tip of the tongue, but in their hearts they seek to kill both him and his, as those husbandmen did, joh. 5.18, 19, 20. Mat. 20.35, 36, 37, 38, 39 Mark now, The time cometh, saith our Saviour, that is, in these our days we do as much as the Jews, chief Priests, Pharisees, and Pontius Pilate did, in a spiritual way, against the holy Child jesus. Now the ground of all this, is because we do not know God, nor Jesus Christ spiritually; and these are Christ's own words, read john 16.2, 3. I shall give you a reason, as God shall enable me, why I said Christ suffers and is crucified, even now, in everyparticular man's heart that shall reign with him. Reason. 1 Now my first reason is this; God hath made man upright: Eccl. 7.29. but they have sought out many sinful inventions, sinful inventions to slay Jesus Christ: Every imagination that is in the heart of fallen man, is evil from his childhood, his very purposes and desires, Gen 6.5. & 8.21. all his thoughts are evil continually. Now notwithstanding that Jesus Christ was crucified at Golgotha, Sect. 2 nigh unto jerusalem, in the days of his flesh, john 19.17, 18, 20. Yet for all this the most men's hearts remain as full of all manner of wickedness, as pride, & envy, and evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies; and these are Christ's own words, concerning fallen man, or corrupted man, or the old man, which bringeth forth abundance of evil treasure, Mat. 15.19, 20. Luke 6.45, 46. Now Jesus Christ is the only good man, and the only strong man, and the only new man, which the first Adam was a figure of, Luke 6.45. Mark 3.27. Eph. 4.24. Rom. 5.14. Reas. 2 Now I shall give you my second reason, which is this; [It is God's design to lift up Jesus Christ spiritually in the hearts of men; and I, if I be lifted up in the heart of a man, saith Christ, I will draw the whole heart unto me,] john 12.32. Now Jesus Christ, being lift up in the heart of a man, he gins to play the good man, and the strong man, and he delivers fallen man from the corrupted and old man, which is sin and the devil, Heb. 2.14, 15. [Now all this is done by the determinate counsel of God,] Acts 2.23, 24. And as the Jews did crucify Christ in the flesh, even so doth every particular man now crucify Christ in the spirit, as much as in him lies: The Jews gathered together in counsel against Christ, and had their chief Priests and Pharisees to accuse him, and they had a to condemn him; and they had a rude multitude that cried, Crucify him, Crucify him; release Barrabas and crucify Jesus; [and thus it is in every particular man's heart now.] For the corrupt heart of a man, now in our days, for all our customary and seeming outside shows, yet we are against the holy child Jesus in a spiritual way, as well as the Jews were in a fleshly way: but this holy thing, which shall be born in the heart of a man, will be both Lord and Christ now in a spiritual way, and rule in the midst of his enemies; [but when this holy Child Jesus, which is Emmanuel, God with us, or in us,] doth but begin to stir in the heart of a man, than the corrupt heart of a man doth gather up all his forces against God in Christ, A remarkable note. and saith, I will not have this man to reign over me: And so likewise the corrupt heart calls for a counsel against Christ in the Spirit. And the first in this counsel is the wilfulness of the will which is in fallen man, and this will is stubborn against God, and disaffected to the true Christ, as the ignorant chief Priests and Pharisees were, who called Jesus Christ Deceiver, and thought to have kept him in the grave with a band of men, Mat. 27.63, 64. God is but one & he is all in all his appearances. The second in counsel against [God, who is both Lord, and Christ, and Jesus,] it is the dark, and the blind understanding which is in the hearts of all men now, the most learned men as well as others; for the mystical book of God coming into the flesh, Col. 1.26, 27. Rom. 10.2, 3. Mark 15.10, 11, 15. even unto them, is sealed, Isai. 29.11. and likewise to the zealous for God, but without knowledge, to them also, as well as the rude and ignorant multitude. The understandings of most men are so full of darkness, even now in our days, Sect. 3 that they cannot see God in Christ; they cannot see God manifesting himself in the fleshly hearts of men; they cannot see [that spiritual Ministry which comes out from GOD; therefore they jeer at such a Ministry, or at such a Minister, with the name of new light or strange doctrine, and they are ready to say, as the Jews did unto Christ, He hath a Devil, and is mad; why hear ye him? And thus most men are confused in their understandings, not knowing Jesus Christ who is [Gods Truth,] but are ready to take up stones to stone him, as the Jews did, as you may read at large, John 10.19, 20, 24, 25, 31, 39 Now the third that comes in counsel [against God, who is that holy child Jesus,] who is that holy thing which was born of the Virgin Mary, and took our flesh upon him, Luke 1.35. This God will come now in another appearance and make way for himself into our hearts, God is the first & last and his Church in the middle. into our flesh, and that spiritually into his people, Heb. 2.14, 15. John 16.13, 14. Now the third, as I said before, that comes in counsel against God, it is the affections and the love that are in every man's heart, for I am now speaking of every man's heart in particular: Now so far as a man's heart is possessed with the old corrupt man, with the envious man, so far a man plays the Judas with Christ, to betray him, even in his heart; for you must know, from the heart proceedeth evil thoughts against God; and man's dissembling love, that feigns itself to be a [just man for Christ, when in the mean time he is like a spy to betray Christ, and to accuse Jesus Christ; such is the deceitful heart of man to God,] like unto those dissembling chief Priests, which are left upon record, as you may read Luke 20.19, 20, 21. Mat. 13.25, 38, 39 Luke 6.45, 46. Now the will of man, that will have none of Christ; and the understanding of man, that cannot see God in Christ, nor see any beauty in Christ why he should be desired, & the dissembling love of man, that cannot affect Jesus Christ. And then comes in the fourth, which is the blind judgement of man, and this gives sentence against Jesus Christ, and like Pilate condemns Christ and releaseth Barrabas: and all this is done in the heart of every particular man: And for all our talk of the Jews to be against Christ in the flesh we play the Jew, and the chief Priest and Pharisee, and Pontius Pilate, against Christ now in the Spirit; and thus doth every particular man in his own heart. And though Christ gave himself unto the Jews to be crucified, and to have his body lifted up on a tree, read John 10.17, 18. according to the counsel of his will determined before to be done, Acts 4.28. Yet it was his design, who is God blessed for evermore, [in his love, to lift up his Spirit within every particular man's heart, whom he doth intent to baptise with his Spirit,] read john 12.32. Luke 3.16. Now this being done, Sect. 4 Christ, who is God-man, brings in his Cross into a man's heart, and by the power of his Cross all his enemies in the heart of a man shall be crucified: Every man now hath something in his heart, like to the Jew & the Pharisee, and like to the high Priests and Pilate; but these shall all be crucified by the brightness of Christ's coming into the heart, and by the power of his Cross; I desire to know nothing, saith the Apostle, save jesus Christ [and him crucified; and him crucifying all within my heart that is contrary unto himself;] Read at large 2 Thes. 2.7, 8, 9, 10. 1 Cor. 2.1, 2. And every thing that is man's own shall be destroyed, and die on this Cross, as sin and selfseeking, [for the Son of man must be glorified; and except thy soul, O fallen man, as a corn of wheat fall into the ground and die, and be found in Christ, it abideth alone; but if thy soul die, O fallen man, and be buried with Christ in his grave, and there put off its naturalness, which is as thy grave clothes, and so arise with Christ, or so arise in Christ unto spiritualness in heavenly places; I say, if so, than thou shalt bring forth much fruit,] read John 12.23, 24. Eph. 1.3. Now if thy corn of wheat die, I mean thy soul, which is surrounded with sin, and the world, and the devil, than thy sin, and the world, and the devil must be crucified upon the Cross of Christ, and there die, and sin must be so destroyed, Rom. 6.5, 6, 7, 8 Heb. 2.14, 15. Now thou must know, O man, this Cross of Christ to be within thy heart, as well as to know by hear-say, the Cross of Christ which Christ was crucified on nigh unto Jerusalem: for thou hast as many enemies in thy heart against Christ spiritually, as Christ had enemies in and about Jerusalem. Now, as I said before, we must die upon this Cross of Christ, and be buried with Christ; nay, we have need of this Cross of Christ every day: for it is a Christians glory and joy to have this Cross of Christ; for by the power of this Cross, we die to sin, we live and arise more purely unto righteousness then ever we did in the first Adam; and by the power of this Cross of Christ, the world and sin are crucified unto a Christian daily, and a Christian is crucified unto sin, and the world, and himself, daily, [and liveth a new creature in the new Creation, in Christ and with Christ spiritually, and that continually,] Rom. 6.3, 4, 5. Gal. 6.14, 15. Now if we die upon this Cross of Christ, than Christ takes the soul down into his grave, and there he puts off the old man, and brings the soul up in a new Creation: and this is called a putting off the old man, which is corrupt, and a being renewed in the Spirit, and a putting on the new man, which after God is created in righteousness and true holiness, Eph. 4.22, 23, 24. And this is called a translating us into the kingdom of his dear Son, Col. 1.12, 13. And this is called a passing away of old things, for all things are become new, 2 Cor. 5.17. And this is called a being changed into the same image from glory to glory, even as by the Spirit of the Lord, 2 Corinth. 3.18. Now this is a very glorious condition, for a Christians comfort, Sect. 5 to be made conformable unto the death of Christ; for if we be made partakers with Christ in his death, then for certain we shall be made partakers with Christ in his resurrection, Rom. 6.5, 8. & 8.11. Phil. 3.9, 10. But first we must be crucified and die with Christ, and lose ourselves in Christ, and be found again in him [by the power of his resurrection, and the fellowship of God who is the holy Spirit,] read 1 John 1.3. For of him, and through him, and to him are all things, to whom be glory for ever, Amen, Rom. 11.36. And now, true believing man or woman, thou that hast walked through the vale of Death, and art arrived at the haven of Life, which is God in Christ; now this God is thy God in all his several appearances, [he is both thy God, and thy Jesus, and thy Christ.] And now, beloved Christian, God will dwell with thee, nay in thee; and thou shalt reign with him: Blessed and holy is he that hath his part in this first resurrection. And now, loving Christian, seeing thou art come into this haven of rest, here I will bid you farewell; for there shall be no more death to you, neither sorrow, nor crying, neither shall there be any more pain; for thy God will wipe away all tears from thine eyes; and the Spirit will show thee great things coming out from God; and the glory of God shall be thy light, which is a light most sweet and clear; and there shall be no night with thee, nor in thee; and thou and the whole Church of God shall be but as one Temple for the Lord God Almighty and the Lamb: [and there shall be no more confinement neither to places nor persons:] and the Lord God Almighty and the Lamb are a Temple for thee and the whole Church of God to worship in: And thou and the whole Church of God, are like unto a City that hath no need of the Sun: When God comes in his great appearances of glory, than you have no need of the dark Moon-lights of men; for the glory of God doth lighten you, and you are as a City, which the Lamb is the light of, read Revel. 20.4, 5, 6. Rev. 21 3, 4, 9, 10, 11, 22, 23. Now a Christian, Sect. 6 that hath but low and fleshly appearances of God, is ready to say as Martha and Mary did, Lord, if thou hadst been here, my brother had not died: Now such have but low comforts, because they think God to be in this place, and not in that place, as Martha and Mary did: But a Christian that knows Jesus Christ to be the only wise God, knows him to be omnipresent in every place, and knows all his wants, and hears all his cries and groans; and he can say as Christ did, Father, I know that thou hearest me always, John 11.42. Now the Gospelized man, and the Christ baptised man, he knows the [one God] who hath made divers appearances at several times in the flesh; but now in these last times his appearances in our flesh are in a spiritual way, and this most men cannot digest, for it is foolishness to them, 1 Cor. 2.13, 14. God hath made divers appearances in the flesh; as for instance, those three Angels which Abraham ran to meet, and they did appear to him as men, Gen. 18.1, 2, 3, 4. And these Angels do signify the Trinity, as some say; and so likewise those two Angels that Lot did meet and converse withal as men, Gen. 19.1, 2, 3, 4. And so likewise that same astonishing appearance of God in the fiery furnace with the three children, to make good his promise, read Dan. 3.24, 25, 26. Isa. 43.2, 3. And so likewise now in these last times [God] who is the Father of all, doth appear as a second, who is a Son and a Saviour of all, Isai. 43.3, 4. And thus God was found in the fashion of a man, and was made in the likeness of other men, and so he became our Jesus in this office, Phil. 2.6, 7, 8. And as he was second, so he was sent of the first in the likeness of sinful flesh to condemn sin in thy flesh, and to forgive thee thy sin: And this is that which the Jews stumbled at; for they did not see Jesus Christ as [God] to forgive sins: therefore they crucified the body which God gave unto Jesus Christ, Rom. 8.3, 4. Heb. 10.5, 6, 7. And so likewise this is a great mystery, for the only [one God to manifest himself in our flesh, and to become our Christ, and our high Priest to offer up himself as a sacrifice without spot unto himself, and that through the eternal spirit, which spirit is the only blessed God,] 1 Tim. 3.16. Heb. 9.11, 12, 13, 14. Now God comes in these latter days in his great and most excellent appearances, and that is spiritually in all his ordinances. What is the water to thee in Baptism, if thou find him not baptising thee with his Spirit? What is the bread and wine to thee in the Sacrament, if thou see not his Table spread with spiritual graces? What is an hours discourse, though never so learned, if God do not teach the Minister to speak spiritually? God is come into the hearts of men with large and spiritual appearances. I hope neither the learned nor the unlearned will jeer me for using these expressions: For by the light of these appearances God will dis-throne Antichrist which is very much amongst us; and this light will expel all that which seems to be light, and is but darkness; and God will set up his own true Christ, which is himself; and God alone will be the light of men, The Lord is my light, saith David, Psa. 27.1. Sect. 7 Now the worldly wise men are much displeased with these spiritual appearances, for it throws down their wisdom because it is fleshly and carnal: The wisdom of the flesh charges the wisdom of God with folly and madness, and saith, it doth infect the world, and therefore they take no delight in it, they see no beauty in it, why they should desire it. But when the Spirit comes into the heart of a man, and maketh his appearances, than this sweet Spirit, which is God, who is Alpha and Omega, and comes and doth the office of the third person, and so he is the first and the last, and so the poor soul is even at rest in the bosom of God, Rev. 1.10, 11, 12. And there it is taught all truths by the Spirit, who is God, and the Spirit shows the soul glorious things to come, and the Spirit makes Jesus Christ very glorious in the eyes of the soul; and here the soul sees Christ, and the Spirit, and God the Father One; and all that the Father hath, is Christ's, and all that Christ hath is a Christians; and Christ and a Christian are Gods, john 16.13, 14, 15. 1 Cor. 3.22, 23. Now when God doth make these glorious appearances in our flesh, than he doth teach us to justify him in his spiritual appearances, and to see him as well as the Angels; for we see by Faith the mystery of Christ and his Church, which things the Angels desire to look into, 1 Pet. 1.11, 12, 13. And we speak of this mystery unto men, and it is believed by some men in the world; and as Christ is received up into glory, so he will bring down his glorious wisdom and holiness into the hearts of his people: And as Christ is wisdom, even so he makes his children wise, that they may justify him who is wisdom itself; for wisdom is justified of her children, 1 Tim. 3.16. Luke 7.34, 35. Now it is plain to prove that there is but one God and Father of all in all his appearances, and through all the appearances which have been spoken of, as Jesus Christ our Lord; therefore we shall be enabled to keep the unity of the Spirit, and to be at peace with God; for there is but one body and one Spirit, one Lord jesus Christ, who is the one God, and he is first and last, the beginning and the ending of all things [saith the Lord] Which is, and which was, and which is to come; the Almighty, Rev. 1.7, 8. And there is but one true Faith, which is in him, and by him, and from him, which is the blessed God, Acts 26.18. And there is but one true Baptism, which is from him, and by him, and of him, who is the only wise God, and our good God: Now this one Baptism made john rejoice, and his joy was exceeding full, because of Christ which is the souls bridegroom, Luke 3.16, 17. john 3.29, 30. Sect. 8 Now this one sweet and blessed [God] is the Father of all; and every thing that is good doth proceed and come out from him: He is the original of all good: He is the first cause of all good to the creature: He is all in himself and to himself: He is all to the soul, and he is all in the poor soul: He is all in all his appearances: He is the Father of all, and above all, and through all, and in you all, read Eph. 4.3, 4, 5, 6. Now it is as plain to prove that this one [God] did and doth come under all these appearances. [To us a Child is born, to us a Son is given, and the government shall be upon his shoulders, and his name shall be called wonderful, counsellor, the mighty God, the everlasting Father, the Prince of peace.] God will renew the heart of a man, or woman, & make it as a chaste Virgin to bear Christ in the spirit, as well as the Virgin Mary did bear Christ in the flesh. Now here is one, and all; and all, and yet but one, read Isa. 9.6. And so likewise Behold a Virgin shall be with Child, and shall bring forth a Son: [Now it is meant thy heart, O man or woman, shall be a Virgin to bear this Child, as well as the Virgin Mary: And when [God] doth appear as the holy Child jesus, in a man, than man doth begin to be happy; and the name of this Child shall be called Emmanuel, which being spiritually interpreted, is God with us, or God in us,] Mat. 1.20, 21, 22, 23. Isa. 7.14. Who is like unto the Lord our God, who dwelleth on high, who humbleth himself to behold the things that are in heaven and in the earth? God comes down into every low condition to comfort a poor soul. in high places and in low places: Our God comes down into every low condition: Is not this a great comfort for the poor souls of men? He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill: This is the good will of our good God; He leaves no contemptible place unsought to find out his people, though it be in a dunghill: He was with job upon the dunghill, that he might set him and all his poor despised people, as Princes, even with the Princes of his people, Psa. 113.5, 6, 7, 8. O the wonderful greatness of our God that hath made his Christ, and given him to be the head over all things to the Church! O the wonderful wisdom and endless mercy of our God, who hath fited his Church to be his own body in Christ, Christ being the head! O what a sweet harmony and agreement there is between the head Christ, and his members! O poor drooping soul! Sect. 9 lift up thine eyes, A note of great comfort to a poor soul. and behold thy God who is thy head, from which all the body by joints and bands, having nourishment ministered and knit together, increaseth with the increase of God, Col. 2.19. And now, poor soul, thou art so fitly framed together, and so complete in Christ, that thou art become an holy Temple in the Lord, In whom ye also are builded together for an habitation of God through the Spirit, Eph. 2.21, 22. Col. 2.9, 10. Now when God doth teach a poor soul to live upon this, it will be as the lifting up the head above all waters, above all temptations, above all reproaches of men, and above all the false doctrines of the men of the world. And now I will call thee a full soul in the close of all that I shall say unto thee; [God hath fitted thee with a fullness of himself, so that thou art a complete body, The fullness of him that filleth all in all.] Now this is a wonder and a great mystery to the world, That the Church should be the fullness of God in Christ; That a poor soul should be the fullness of Christ which filleth all in all. All the rivers run into the sea, yet the sea itself is not full, Eccles. 1.7. All the rivers of grace and glory come from God, who is the fountain and the great sea, into which these rivers run again; and yet God, who is the fountain, is not capable of being filled the fuller: [The Church which is the Body of Christ, which is filled with all the fullness of God, and is the fullness of him which filleth all in all,] Eph. 3.17, 18, 19 & 1.22, 23. Now this is a great mystery, but I have spoken concerning Christ and his Church, read Eph. 5.32. I have in much weakness received a little strength, and I have in much dimness received a little sight, to see fallen man, the old man, the corrupt man, brought to the Cross of Christ, and there to die, and then from the Cross into the grave, and there to lie and put off the old man, the corrupt grave clothes of the soul; and then to rise the third day, which is the Lords day, [which day is Christ.] But first we must suffer and be crucified with Christ, and then we shall rise with Christ and be glorified together with Christ, read Rom. 8.17. And then we shall know the power of the resurrection of jesus Christ, read Phil. 3.10, 11. And this is a Christians glory to be made a new creature in jesus Christ, Gal. 6.14, 15. Now, to conclude, Sect. 10 I have taken notice of many things [which by some] are called Error and Heresy, Antinomianism, Familism, and then Sectaries: But under these reproachful names there may and do lie hid many glorious truths. And I have observed, that there are many which will charge a man with Error and Heresy when he speaks the Truth, and so make a man an offender for a word, and say he is in an Error, Isa. 29.20, 21. As it was said of that eminent and truly religious man, Dr Crisp by name, and many others besides him: But after the way which some call [Heresy,] so, saith the Apostle, worship a the God of my fathers, believing all things which are written in the Law and the Prophets, Acts 24.13, 14. We have an old Proverb amongst us; That the blind eat flies: Now if the blind feed the blind, they are both likely to eat hay, stubble, and chaff, in stea● of manna: By manna I mean [Christ;] and by hay, stubble, and chaff, I mean a natural gravity in years, and an artificial form of holiness before the eyes of men, and a feeding upon man's own actings & workings, good meanings and good endeavours: This is an Error, and much in use: And this is an earthly Christ, which most men lean upon. It is not the being old in years that makes a Minister of Christ, though never so learned, but to be grave in grace and in the knowledge of Christ. Now those that know not Christ, will take up any to be their guide or Minister, and say they understand them. Now I wonder that the ministry of Christ is so little understood amongst most men, but the Spirit of God will show the reason. Read these Scriptures, Matthew 23.24. and Chap. 15.14. The first Epistle to the Corinthians, Chap. 3. Vers. 12. Revel. 3.17. Matthew 19.20, 21. Jeremiah 5.31. The first Epistle to the Corinthians, Chap. 2. Verses 6, 7. NOw the occasion of all Errors amongst us is, because most men know not the true Christ; and if men know not the true Christ, than they will make unto themselves many fal●e Christ's, such as their good medning is, and their prayers and fastings, and their alms-deeds, and their own good endeavours to please God, as the Pharisee did, Luke 18.11, 12. And if men know not the true Christ, than they cannot know the true Ministry of Christ; for the Ministry of Christ is an able spiritual Ministry of the New Testament, 2 Cor. 3.6. Now for the proof of this Ministry, The ministry of Christ proved; Christ & his ministry always together. Christ and this Ministry are always together, and that in your hearts, always teaching you, saith the Apostle, except you have not as yet heard of Christ, nor as yet known Jesus Christ, 2 Cor. 13.3, 4, 5. Now if men know not the Ministry of Jesus Christ, than they are subject to take the wisdom of men for their Ministry, and to take humane learning for their Ministry, 1 Cor. 2.4, 5. And thus Antichrist is crept into the world. But it is not every learned man that comes up into a Pulpit, and saith, Lord, Lord, that makes a Minister of Christ; yet such a man may prophesy and preach of Christ, and do many things in his name, and yet for all this not know Christ, False Christ's are within a man as well as without a man, 1 Tim. 6 9, 10. Luk. 12 20, 21. Mat. 24.24 nor have any acquaintance with him, neither doth Christ approve of him, and if Christ approve not of him, [God will root him up] as you may read, Matth. 7.21, 22, 23. & 15.13, 14. For such a man is but a blind leader of the people, though the people think that he sees, Luke 6.39, 40. CHAP. XIV. The Spiritual Opening and Application of these Scriptures: VIZ. Psal. 27.4, 5. Luke 10.42. John 4.10, 14, 32. Rev. 4.6, 7, 8. Acts 22.24, 25. Heb. 5.11, 12, 13, 14. Jerem. 5.30, 31. & 4.22. Isai. 6.1, 2, 3. Rev. 1.10, 13, 19 & 4.6, 7, 8. John 20.11, 12, 13, 14, 15, 16. john 7.37, 38, 39 Acts 7.55, 56. Heb. 12.22, 23, 24. Psal. 45.9. 2 Tim. 3.12. Mat. 10.36. 1 Pet. 4.16, 17, 18, 19 Psa. 73.25, 26, 28. 1 john 1.3, 4. john 16.32, 33. Gal. 6.1, 2. 2 Sam. 23.3. Isai. 49.23. Psal. 78.70, 71, 72. 1 Tim. 2.1, 2. 2 Sam. 23.3. Ruth 2.7, 8, 9 Ruth 2.18. 1 john 2.20, 21. john 3.8. Psal. 45.1. Cant. 2.3. & 4.16. Matth. 10.19, 20. Joh. 17.23. Joh. 14.10. Mat. 10.20. Act. 3.6. Psal. 66.16. Ruth 2.15, 16. Psalm 103.1. Rev. 5.13, 14. Christ is the best thing in the worst times: No man can give him, and no man can take him away: Christ is the only good thing, he will make a man wise, and rich, and full of all good things in time of need, which no man can take away: [Christ is the free gift of God, and not for men to get, as some men teach.] NOw the best thing, in troublesome times, is to have one good thing, nay the only good thing which heaven and earth can afford, for which one needs not to be beholding to either King, Parliament, Army, Synod, or City, for they can neither give this good thing, nor hinder the one thing needful, nor take away this free gift of God, which will make a man free in troublesome times: An Use of sweet comfort. [Now Christ is the good thing, and the one thing needful, and the free gift of God, and the substance of Religion within a man; and by his Spirit he will be a Well of living water, springing up into everlasting life, within the soul and spirit of a man: And this will be meat and drink spiritual, which the world knows not of. This will refresh a man in the time of greatest troubles, and the world cannot take this sweet food away,] Psal. 27.4, 5. Luke 10.42. John 4.10, 14, 32. And though men of all sorts be striving now for externals in matters of Religion, mere circumstances, shadows that will fly away: Yet amongst these men there are two sorts of men which may be divided into four sorts of men, and these four sorts of men may be all the servants of Christ, as those four beasts were, which you may read of, Rev. 4.6, 7, 8. And these four sorts of men may be divided into two parts comparatively, as Presbyterians and Independents. Now if you will divide the Presbyterians into two parts, you shall find them acting like unto those two first beasts, which I before spoke of: And the first beast is like a Lion, and the second beast like a Calf; and the third beast had a face as a man; and the fourth beast was like a flying Eagle. Now the first part of the Presbyterians, did not they begin to move Lion-like with majesty, speed and roughness? and did not some of them say as the chief Captain said of Paul, Let him be brought into the Castle, and be examined by scourging? only they wanted power; read Acts 22.24, 25. The second part of the Presbyterians moves like a Calf, that is, more slowly, more moderately, and with less harm. Now divide the Independents into two parts; and the first of them moves, and hath a face like a man, that is, more rational, more temperate, more condescending in the worship of God, to do as he would be done by Now the second part of the Independents moves like an Eagle, that is, flying high, even unto the third Heaven, where Christ is, where they see things unutterable and full of glory; and for this [they] depend only upon God; and herein they are not Independents, as some call them. But now the Lion-like, and the Calf-like, and he that had the face like a man, begin to raise troubles and jealousies against him that is Eaglelike, [because, say they, he flies too high, we cannot discern him, nor agree with him.] But shall I now, Sect. 2 as a friend, give you a reason why you cannot discern him that is like an Eagle? [it is because you are dull of hearing, and are unskilful in the word of righteousness; for ye are as babes; for strong meat belongeth to them that are of full age, even those, who by reason of use have their senses exercised to discern both good and evil,] as you may read heb. 5.11, 12, 13, 14. And thus our dul-headed Prelatical Clergy, for the most part, were wont to call those that were Eaglelike, Puritan; and now at this time they call them Roundheads; and others there are that call them Familists and Sectaries. Now here are three that are striving in the world, and make a great deal of stir about circumstances and things which will change. And the first is the Presbytery, and they are striving for preeminence, and for a form to sit easy on. Now the second is the Independents, which would fain have their own way, but they shall suffer for it, if some had but power. Now, while these two are striving, the third party, which is the Episcopal or the Prelatical party, or Priests comes in with their long black gowns & coats, A ministry not coming out from Christ is not Christian but Antichristian, that loves not the flock, for they cannot feed the flock, Mar. 13.21, 22, 23 1 Joh. 4.1, 2, 3. John 21.15, 16, 17. skarves and girdles with roses at them, as though they were singular above all other men; and they bring in their easy common Service Book, and an old Homily, or a Sermon preached over and over, and it may be never the better; a piece of art which they for the most part study; and this art doth consist of Rhetoric, that is, to be elegant, and to speak plausible words, though it may be they are but little acquainted with the lively part of divine Theology, but only the Theoric; they are fine Theoricians, that is, they can speak much of that which they can practise little or nothing of, and with this the most people in this Kingdom are well pleased; Take an Instance Jere. 5.30, 31. & 4.22. And thus these three are striving for external things, mere outsides, circumstances, fig leaves: And thus these three feed upon low, mean food, but some of them, I hope, do feed upon true food, though like babes, weakly: But for the most part of these three, which I have spoken of, they feed upon low, earthly food, as outside forms, with little or no love in them; or, as it were, A ministry that hath Christ in possession witnesseth a good profession of Christ in Faith & Verity, 1 Tim. 6.11, 12, 13. with gilded fig leaves, and the like: But now the Eaglelike, or the man that is like the flying Eagle, he is about the throne of God, and feeds upon Angel's food, Isai. 6.1, 2, 3. Now such a man doth the work of Angels, because he is in the Spirit, as John was on the Lord's day, which day is Jesus Christ, Rev. 1.10, 13, 19 & 4.6, 7, 8. Now such a man feeds upon delicate spiritual food in the heaven of God, Sect. 3 which heaven is Christ. Now such a believing man, or woman, takes no delight in the box, except the pearl be therein: It is not the beautiful box that such a soul takes delight in, but it is the pearl Christ, or Christ the pearl, that the soul is fixed upon; as you may instance in Mary; It was not the two glorious Angels sitting in white, that gave Mary content, but she remains weeping and enquiring for her Lord Christ; and when Christ began to speak to her, [he so spoke to her heart, that her soul echoed again to him, and she said, Master, O Master! thou art he whom my soul loveth,] John 20.11, 12, 13, 14, 15, 16. Now the only good thing in troublesome times, and in the hour of distress, and in sad temptations, is to have rivers of living Water, living comforting water of life, which Christ gives: Now this water is the Spirit, the Spirit of comforts, or the gracious comforting Spirit, read John 7.37, 38, 39 Now this sweet water of life is comfortable in sickly times, but especially upon the sick bed, when a man comes to lie upon his dying pillow, [then] to have this sweet Spirit, which is God, to lift up his head that he may look into heaven, and see the glory of God, and Jesus Christ the right hand of God, opening himself to receive his poor weary soul; O what a refreshing comfort is this unto a dying man! to see the heavens of God in Christ opening, A believing soul sees itself happy and complete in God through jesus Christ. and the Son of man [God-man] standing with the souls of men which he hath made just and perfect, and they standing as the right hand of God in Christ, as a Queen in gold of Ophir: All this you may have an instance of in Steven, if you do but read Acts 7.55, 56. And so likewise in the whole Church of Christ, if you do but read Heb. 12.22, 23, 24. Psal. 45.9. And thus a poor soul is received from misery unto glory, even into Abraham's bosom, that is, [into the bosom of Jesus Christ, where it takes up its rest as Steven did;] but while the poor soul doth live in this world, it shall find trouble: For all that do live the life of God in Christ jesus, shall suffer persecution in this world, 2 Tim. 3.12. All relations under the Sun variable, as the relation to a wife, to a family, in Church fellowship in professed friends in parents, and in children, in riches and in outward contentments; but in Christ all these are constant and durable. For a man's enemies shall be they of his own household, Mat. 10.36. Nay in Church fellowship, which is like an household, if they differ in judgement; read, 1 Pet. 4.16, to 19 If it be so in a man's household and in Church fellowship, as there is experience, between the Presbyterian and the Independent; I shall conclude, and say as David said, It is good for me to draw near to God, and to desire him to plant my confidence and my joy in him alone; for in every external condition in this world I shall find trouble: But my fellowship is with the Father, and with his Son jesus Christ, and spiritually there I shall find good cheer, read these Scriptures, Psal. 73.25, 26, 28. 1 john 1.3, 4. john 16.32, 33. Sect. 4 I shall speak now of a precious balsam and a sweet cordial that will heal all our diseases [in this Kingdom,] that is, if the Lord would be pleased to raise a flood of the grace of our Lord Jesus Christ, and cause it to run with a mighty stream into the hearts of the King and the Parliament, this would enable them to bear one another's burdens, and so fulfil the Law of Christ, that is, to restore the poor groaning subjects in the spirit of meekness, that they may rejoice once again, Gal. 6.1, 2. Now he that ruleth over men must be just; [mark this] ruling in the fear of God, read 2 Sam. 23.3. Now my hope is, and my desire shall be, that God would be pleased through Christ his strong arm, to make good that Prophecy in our days, which is spoken of in the Prophet Isaiah, That Kings may be nursing Fathers, and Queens may be nursing mothers in these our days: O that we might truly say once, out of experience, that we are beholding to them as nourishers, or for their good nursing, Isai. 49.23. [For this end God did set up Kings at the first, as David and Solomon, who were types of the spiritual King Jesus; and fed their people with wholesome and sweet food, that is, with a peaceable life, as good Magistrates, and preserved them in all godliness, against those that would harm them and disquiet them] Psa. 78.70, 71, 72. But of this we have had but little these many years; instance in those domineering Bishops and the high Commission Court, which was of long standing, and persecuted godliness under the name of Puritans, or some other names; but I hope it will not be so now; therefore let us follow the Apostles Exhortation, That prayer be made for Kings and for all that are in Authority, that we may lead a quiet and peaceable life, in all godliness and honesty, for he, or they, that ruleth over men must be just, ruling in the fear of God, 1 Tim. 2.1, 2. and 2 Sam. 23.3. Courteous Reader, Sect. 5 I shall speak a word or two in my own defence, and so conclude. Now my first word is, When I first set my pen to paper, it was not with any sinister respect, or by-end, but it was for the glory of God: Neither was it for profit, nor the applause of men, for that to me is as a vain thing; I speak the words of truth and soberness. But seeing the customary and the outside Pharisaicalness, which most men and women of all sorts use in matters of Religion, Ministers as well as others; this I saw, and was at a loss within myself, [but the Lord did teach me to consider of it; and then I went to glean, as Ruth did into the field of Boaz,] read Ruth. 2.7, 8, 9 But the field that mine eyes was upon, to glean in, it was not the field of external Art, nor the field of a great Library, for that is to learn to speak other men's words, which I disclaim: But mine eyes were upon that only one field, where I gleaned among the sheaves; and that field is the Scriptures, the only one Book which I had, and no more, and that is the Bible, which is the Word of God. Now, courteous Reader, I have gleaned, and am satisfied; and I commend that unto you which I have reserved; and as Naomi did make use of the barley which Ruth did glean, as you may read Ruth 2.18. so I desire that you may be wise to make use of what hath been said, for your own good, and I shall be glad. Sect. 6 Now my second and last word is [to the Christ-baptized man or woman, ] for I speak unto thee, O man or woman, who art inwardly taught by the sweet Spirit of God, & hast that unction from the holy One, which will teach thee to know all things; for that anointing abideth in thee, an● teacheth thee all truths, and thou shalt abide in him, or it, 1 john 2.20, 27. Therefore I speak to thee, O man or woman, who art [baptised with the Spirit of Christ, ] because thou art the best able to discern between wheat and chaff. True Christian Reader, when I first set pen to paper, my heart was enabled to indite of matter concerning the Lord of Lords, and I spoke of things touching [Christ the King, ] and my heart was stirred within me, as the water is when it bubbleth up; or the water which the fire boileth: And I was made able by the sweet Spirit of God, who did blow sweet gales of wind spiritually into my heart, joh. 3.8. And I was so refreshed by them, for [they] so comforted my heart, that my tongue became as the pen of a ready writer: The knowledge of the mystery of God in the flesh of Christ & the Saints, and the givings forth of the Spirit are not got by labour & toiling, nor by industry; they are not got by studying in a great Library; but they are the incomes of God into the souls of men, & that in a moment, 1 Tim. 3.16 Mat. 10.19.20. Joh. 7.38, 39 & 16.13, 14, 15. And this shall be to the praise of my good God, as David doth express, Psa. 45.1. And I sat under the healing of Christ's wings with great delight, Cant. 2.3. And the North wind did blow, that is, the Spirit did blow [in or upon my garden or heart] and then the spices, and the graces, and the flowers did grow out; and then my soul, with Christ, did feed upon his pleasant fruits, which were very sweet to my taste, Cant. 4.16. And now, beloved Christian, I have gathered a posy of sweet flowers out of the living Word of God for you to smell upon; [And yet I neither laboured nor toiled for them, nor wrought for them; neither did I get them by my study, but they were given me freely and that in a moment;] for they were brought into my hand or heart, and droped down one by one; and I was enabled and taught the same hour to gather them up with great delight, Mat. 10.19, 20. Now I shall conclude, and give all honour, glory, and praise unto God my Father, as my sweet Saviour Christ did, and that by way of union, for every [true Believer is in the Father, read John 17.23. and the Father is in every true Believer; and the words which they speak, they speak not of themselves, but the Father that dweleth in them he speaketh the words,] read John 14.10. Mat. 10.20. Come, beloved Christian, and I will declare, Beloved Christians silver and gold have I none, but such as my God hath given me, such I give unto you for the honour of Christ my Lord and your Lord, Acts 3.6. to the glory and praise of the Lord my good God, what he hath done for me, and by me, Psa. 66.16. how bountifully he hath dealt with me [even as Boaz did with Ruth, Let her glean, saith he, even among the sheaves, and reproach her not; and let fall also some of the handfuls of purpose for her; and leave them, that she may glean them, and rebuke her not,] Ruth 2.15, 16. Even so bountifully hath the sweet Spirit of God dealt with me, he hath brought me in amongst the sheaves to glean; nay he hath [let handfuls fall of purpose for me to take up; this is the good will of my God;] He doth open the mouth of the soul wide, and then he doth feed it with spiritual food: God like a mother doth open the mouth of the soul and then he doth feed it with his divine sweetnesses, & then the soul saith, Bless the Lord. [He doth all for the soul, and he doth all in the soul, and he is all unto the soul:] Therefore bless the Lord, O my soul, as David said, and all that is within me bless his holy Name, Psa. 103.1. Rev. 5.13, 14. And to this every [Christ-baptized soul] will answer and say, Amen. So be it. IF Christ thou truly know, thou art not poor; He that hath Christ hath all, though in the world's eye he seem to have nothing. He will suffice thee, though thou hast no more. If Christ be hid from thee, thou art not wise: All other knowledge is not truth, but lies. THE CONTENTS Of this BOOK, Directing to the Chapters, Sections and Pages, where they are spoken to. CHAP. I. THe Scriptures insisted on, set down. Page 1, 2. The difference betwixt freedom without and freedom within. P. 2, 3. Sect. 1. The leaven of the Pharisees, ancient and modern, opened, and advised against. Pag. 3, 4. § 2. The danger of zeal without knowledge. P. 4. §. 3. Many deal with Christ, as Ziba with his Master, divide or make bargains with him. P. 5. S. ib. A sweet thing to stand on Christ alone. P. ib. §. 4. Self-righteousness and Christ's weighed together in the balance. Page 6, 7. §. 5. Confidence in the flesh, a cloud that darkens the sun of righteousness in men. P. 7, 8. S. 6. There's a poor rich man, and a rich poor man. P. 9 S. ib. The speech of Christ upon his coming down from heaven. P. ib. S. ib. Why the testimony of Christ is not received. P. 10. S. 7. The Pharisee thrusts out Christ of his prayer, and will be heard for his own sake. P. 11, 12. S. ib. To be something in ourselves, a principle of corrupt nature; but to be nothing, a principle of divine grace. P. 13. S. ib. A Pharisee hangs upon every thing he doth. P. 14. CHAP. II. THe Scriptures insisted on, set down. Page 15. Sect. 1. Who represent the chief Priests and Pharisees in these times. 15, 16 S. ib. Christ the Law and the life of the Law. P. 17. The followers of Christ suffer from the stricter sort. P. 17. Where men by't and devour one another (as in these times) Christ is not. P. 18. S. 2. All's but a shadow where Christ is not. P. 18. The different arguing with God betwixt a believer and an unbeliever. P. 19 Christ the way of God to man, and of man to God. P. 21. As the spider, the Pharisee leans upon his own building. P. 23. S. 3. Men have pulled down outward, but have set up inward Idolatry, in these times. P. 24. CHAP. III. THe Scriptures insisted on, set down. P. 24, 25 Sect. 1. God will not accept of any thing besides Christ. P. 26. Christ the golden censer in the which the prayers of the Saints are. P. ib. What 'tis to come to God with strange fire, as Nadab and Abihu did. P. 27 §. 2. How the Pharisees cloth themselves, and how God cloaths his people. P. 29. The outside Christian discovered by the figtree that had leaves only. P. ib. Men strive about ordinances but have Christ in contempt, they are like the soldiers that put him to death, but strove about his raiment. P. 30. Ordinances without Christ are as clothes about dead men. P. 31. An expression in the morning exercise London modestly reprehended. P. 31. §. 3. The Pharisee like the hen, having done his duty tells all about him. P. 32. §. 4. The Pharisee, Papist, and outside Christian all alike. P. 33, 34 Who are enabled of the Father to worship him. P. 34. How men become idolaters even with the Scriptures themselves. P. 34, 35. A mercy to have the Word, but a greater to have the Spirit of the Word among us. P. 35. §. 5. That the Spirit of Christ is scarce to be found amongst us. P. 36 Not to be of one faction or another is offence enough in these days. Page 37. A large debate with and about Mr Edward's touching his writings. P. 37, 38, 39, 40. That the Jews said as much against Christ as M. Edward's doth against his members. P. 40, 41, 42. §. 6. The course the world take to have a fling at the truth. P. 42. It's to be feared Mr Edward's had but the letter, not the life of the Word. Page 44. How the Jesuits, Popes, and Friars are Ministers of Christ. P. 44. ●. 7. The shepherds of these times would rule Christ's sheep with an iron mace. P. 45. Some named that were reproached in Mr Edward's book. P. 46. Mr Edward's ten heads in his book like the ten horns, Rev. Zech. P. 47 What it is that frays these horns, viz. the Spirit of our Lord Jesus. P. 48, 49 S. 8. That Saul was a Minister upon the same account that many are at this day. P. 50, 51. A Minister sent out from men, is a Minister of terror, not of tenderness. P. 51. How the false Prophets are mingled among true, as heretofore, so even now. P. 51, 52, 53. The Confidence of most Preachers, in these times, is their library and books. P. 53. Upon what account there is much preaching to little purpose in these times. P. 54. CHAP. IU. THe Scriptures insisted on, set down. P. 55 S. 1. None but believers able to prove, approve of, and reprove Ministers. P. 57, 58. S. 2. There is no cure for the world but free grace. P. 59 Jesus Christ is a Saints spiritual magazine. P. 60. S. 3. That in these days God gins to pour out of his Spirit upon all flesh. P. 61. That upon this account believers speak more profitably than their teachers. P. 62. That believers have a divine right and authority to try the doctrines of men. P. 63 A Caution given believers not to be despoiled of their liberties in Christ. P. 63, 64. Many pretend falsely to a divine right in these times. P. 64. S. 5. How the people have been, and yet are abused by Clergy men. 65, 66 What divine right is, and to whom it doth belong. P. 66, 67. The honourable Commissioners why not approved of by the Ministers. P. 67 The ignorance of the people taxed, in not being able to try their Ministers. P. 68 Who they be that creep into houses and lead captive silly women. P. 68 That discord among brethren ariseth from the Ministers of this age. 69. §. 6. Who they be that bind heavy burdens and lay them on men's shoulders. P. 69, 70. Dr Gouge his complying formerly with the Archbishop, reprehended. Page 70. To rule with force and violence doth ill become Ministers. P. 71, 72. §. 7. A word to Ministers and people, to unite them into one band of love by the Spirit. p. 72, 73. The story of Abraham and Lot, of Jacob, Joseph and his Brethren, excellently opened and applied to these times. p. 73, 74, 75, 76, 77. What men pretend that mind persecution. p. 77. §. 8. A sweet prayer to God for Unity. p. 80. §. 9 Arguments to persuade to Unity. p. 82, 83. §. 10. Where and what is the power of the Church. p. 84, 85. Who are Evangelical Preachers, and that none profit the people but they. p. 87, 88 §. 11. That most Ministers seem to read Christ's advice, Mat. 6.31. backwards. p. 89, 90. Who are Elders according to God. page 90. Three sorts of corrupt men in a parish. page 91, 94. That Jesus Christ is the mind of God. page 94. That most of our Protestants are fit matter to make Papists. p. 95. CHAP. V. THe Scriptures insisted on, set down. p. 100, 101. §. 1. A most excellent and spiritual instruction given to the Eldership in the Church of God. p. 101, 108. The Church is a school, and Christ the alone teacher in it. p. 104. The Church in the Apostles time had many young men in it that were full of the Holy Spirit. p. 105. Many hungry people in the Church, whom nothing can satisfy but Jesus Christ. p. 106. Great use of Elders (if right) in the Church of God. P. 106. Religion without love is Pharisaism. Page 107. How the Religion of the most is Popish. P. 108. That there hath been much hypocritical fasting in these times. P. 109 §. 2. A true fast to the Lord, is a feast to men. P. 110. The most content themselves with the shell, but neglect the kernel of Religion. P. 112, 113. The holy Spirit is the love-token of Christ in the hearts of the faithful. P. 115. §. 3. What food the Saints live upon. Page 116. §. 4. Too much confidence placed now adays in Church-fellowship. Page 117. A just reproof of such. P. ibid. What is the Church's foundation. 118 Upon what the Christians lean. 118 The commonly called Anabaptists reprehended and that justly. 119, 120. They justify the parishes they seem to condemn. Why the Anabaptist and Presbyterians disagree. P. 121. That Anabaptists are mistaken in the foundation of Church-fellowship. 122 An excellent reason against rebaptising. P. 123, 124. §. 5. A modest debate with a moderate Anabaptist. P. 124. That the soul enjoys all things in Christ. P. 125. Upon what account the believer is conversant in external observations. P. 125. §. 6. Of the baptism of infants, and that they have faith, and may be admitted as well as others thereto. P. 126, 127. A whisper in the ear of an Anabaptist and Presbyterian. P. 128 The same Lord is now a Cloud to the Egyptian world, but a pillar of light and fire to the spiritual Israel. 129. §. 7. The plea of an unbeliever. 131. Of the confession of sin, and how few confess sin aright. P. 132, 133. The believer hath joy from the Cross of Christ in the confession of sin. 134 The death of Christ most divinely opened. P. 134. Several Objections answered, made against confession of sin with joy. p. 135, 136, 137. CHAP. VI THe Scriptures insisted on, set down. page 138, 139. §. 1. What the most of our Elders and Pastors are, and what they are able to do. p. 140. Who seek the good of King and Kingdom. p. 144. §. 2. That there is no steersman in the Church on the heart of a true Christian but Jesus Christ. p. 145. Christ the guide of a Christian, in his active and passive obedience to Magistrates. p. 146, 147. A wise caution given to Magistrates, and why. page ibid. §. 3. Several objections answered touching the discerning of true teachers and false by their fruits. p. 147, 148. That the unlearned believer doth and knows more than the learned that believes not. p. 149. Those that have been with Jesus, and in whom Jesus is, alone understand the Scriptures. p. 149 Christ the Covenant of God. p. 150. What learned men they be that are unfit for the ministry. p. 151. Christ is the day of God's rest. p. 152. That many talk of Reformation that are ignorant of the pure Religion. page ibid. §. 3. What the pure Religion is. 152. The most of the learned in Christendom do agree in pleasure, ease and profit. p. 153. Many zealous for Presbyterian Government care not for coming to the Elders, and why. p. 156. That one place for worship is not to be preferred before another. ibid. Whether it be decent for Ministers to go all in black. p. 157. Of humane learning, of what use and profit it is. p. 158. A word of Ordination. ibid. That all men in the Church of God have liberty to exercise. p. 159. A word touching Order. p. 160. Who are and what the true Ministers of Christ must expect of men. p. 161 §. 5. That the Apostles order cannot be observed in our parish Churches without offence. p. 161, 162. The good gift of God to men in the Church is Jesus Christ. p. 162. The Scriptures as a box of ointment are full of Christ. p. 164. That this Author was a hearer of Mr Edward's. p. 165. A vindication of some reproached by Mr Edward's. p. 166. The Author no Sectary. p. 166, 167. That the Religion of most is but traditional. p. 167. That there is much form and little power of Religion in these days. 168 The Ministers that are for persecution put to silence by an argument of their own. p. 169. Many Citizens reprehended for changing their Common-Councel men. p. 170, 171. The corruption of the several Wards and Parishes. p. 172. Doctor Bastwick reprehended. p. 172. That old preachers are not always the best. p. 174. §. 6. That as Christ proceedeth and cometh forth from God, so doth a true Christian proceed and come forth from Jesus Christ. p. 175. §. 7. Who the silly women be that are lead captive. p. 177. Three characters by which to know the false Prophets of this age. p. 178, 179. CHAP. VII. THe Scriptures insisted on, set down. page 180, 181. §. 1. A word in season to two sorts of Elders. p. 182. Bad Elders like unto a bad Nurse. p. ibid. He that is an Elder in Jesus Christ is a good Elder. p. 183. The fleshly Elder fills the ear but feeds not the heart. p. 184. 'Twere to be wished that the Elders had the gift of discerning spirits. p. 185. Under what delusion the Papists are. p. 186. §. 2. How the Protestants resemble the Papists. p. 186. That a Synod or Council may err. p. 186, 187. How far Antichrist hath crept in among us in England. p. 188. How difficult it is to get right Cedars in a parish to build a Church on. p. 190. The superstition of the common Protestant. p. 191. From whence the ignorance of the people doth arise. p. 192. Why 'tis so hard a thing to get and keep a good preacher in a parish. p. 193. How few men will stand when Christ appears. p. 194. Why all things are out of course both in Church and State. p. 194. §. 3. The fountain from whence the true and the right Elders do proceed. p. 195. The fountain of Israel and the wellspring of learning is God himself in Christ. p. 196. That many men have, but grossly abuse school Arts and humane learning. p. 197. The way to God few men know. p. 198. Humane learning and School Arts grow in Nature's gardens. p. 199. §. 5. Of right and good Elders. 200 How the hireling and the true shepherd differ. p. 201, 202. What all things are without the Spirit. 204. CHAP. VIII. THe Scriptures insisted on, set down. p. 204, 205. §. 1. A cordial Petition for our sickly times. p. 208, 209. A vindication of those called by the foolish name of Independents. 210 §. 3. Ten Independents drawn up into a file: 1. the Devil, 2. Judas, 3. the chief Priest, 4. the Pharisee, 5. Cain, 6. Pilate, 7. the young man in the Gospel, 8. Dives or the rich man, Luke 12.9. 9 Adam, 10. Eve. p. 211, 212, 213. How Christ's lodge himself in David's heart. p. 214. How Christ is a crucifying in his members all Europe over. p. 215. Upon whom the Independents have their dependency. p. 216. §. 4. Whence 'tis honest men are called Sectaries. p. 216, 217. Mr Nye falsely reputed a Jesuit by some. p. 218. A Rhyme to reproach the Independents taxed. p. 219. The ten heads under which Mr Edward's ranks the Independents or Sectaries. 219, 220. R. B. THE CONTENTS Of this BOOK, Being the second Part, Directing to the Chapters, Sections, and Pages where they are spoken to. §. 5. THe love of God, and the blood of Jesus Christ, are a sovereign medicine to take away sin past, present, and to come. p. 221. What alone is able to quench the flames of hell in any man's soul. 222 The fit man that undertakes with God for man. p. 223. How unjustly men are charged with the name of Antinomian. p. 224. The person of Dr Crisp and several other men instanced in. 224, 225, 226 A word of Mr Burgess at Laurence Church. p. 225. The pretended Law-defenders the greatest Law-breakers. p. 228. §. 6. A word of Mr Calamy. p. 229. The filthy names on foot in these times the cause of much evil. p. 231. That Christ is the rule of a Christian. p. 232. A sweet prayer to the Father, Son, and holy Spirit, opening that mystery. p. 234. An excellent simile opening the mystery of Christ. p. 235. Whence the Christians comfort doth arise, even from the anointing of the Father. p. 236. §. 7. That the heart of a true Christian is the City of God, and the consolations of the Spirit the river that runs through it. p. 237. §. 8. Christ a spiritual tree, rooted in God, of which the Saints are branches. p. 238. How Christ led Philip, and every one that believes, through himself to the Father. p. 239. That the Spirit of Christ is God. 240. That a Christian is not in Christ after a carnal manner. p. 241. Why a Christian weeps (as Mary) by the ordinances, when handled after a carnal manner. p. 242. An excellent advice to a troubled soul. p. ibid. §. 9 A true preacher what he is. ib. The Spirit of Christ the Saints resting place. p. 243. The Saint's life, what it is. ibid. That the Saints cannot live as they list. p. 244. That they that believe work from, and not for life p. ibid. The Apology, they that believe, make for themselves. p. 245. What is the pardon of sin. p. 246. The condition of a man in trouble about the pardon of sin. p. 247. What is the refreshing of a weary soul. p. ibid. David's Prayer Psa. 51. opened. 248. The great business of assurance spoken to. p. 249. An objection touching general Redemption and free will. p. 250. Where the Church is to be found. 251. What is free will in man. p. 252. Who alone hath free will. p. 253. CHAP. IX. THe Scriptures opened, set down. P. 255. §. 1. By what a man is encouraged first to come to God. p. 256, 257. Touching a particular assurance some objections opened. p. 258. §. 2. Christ the day in which every true Christian abides for ever. 261. §. 3. How Christ opens himself in the heart of a true believer. 262, 263. How Christ vindicates a Christian from the slander of men. p. 264. §. 4. Christ hath done all for, and doth all in the soul. p. 265. How God sees no sin in his. p. 266. What was the better part of which Christ spoke. p. ibid. Of the Cross of Christ in the heart of a Christian. p. 267. How the soul becomes strong to shut the door against sin. p. ibid. A defence of the doctrine of free grace. p. 268. Who the most of men and women fall in with in these times. p. 268. §. 5. Whence 'tis that many learned men are mere fumblers in speaking of free grace. p. 269. What's the cloud that lies upon the doctrine of free grace. p. 270. §. 6. What is the banqueting house, into which a Christian is brought. p. 271. How a Christian opens himself (in his long) to Christ. p. 272. Of the work of the third person in the blessed Trinity. p. 273. §. 7. The air in which a Christian lives is God himself. p. 275. What is the appearance of God to sinners. §. 8. To whom the appearance of God is pleasant. p. 277. The multitudes mistake of God. 278. Whether sin came into the world by accident. p. 279. That accidents are not against, but for God. ibid. Not chance but providence doth all. p. 280. Sect. 9 Of the author, use, and end of the first Creation. p. 281. Sin is none of God's Creation, but a vail over it. p. 282. That Christ was slain by Adam and Eve. ibid. How Sin and the Devil broke in upon man. ibid. How the whole Creation greans till Christ appear. p. 283. What is the heaven of God. ibid. God permits of many things for his own glory. p. 284. §. 10. The Godhead is the womb out of which-every good and perfect gift doth proceed. p. 285. God sees no sin in the new Creature because it is his seed. p. 286. What is that air of which Satan is the Prince. p 287. Sect. 11. That there were, and yet are, false Prophets many. p. 288. Want of humane learning is no let in revealing Christ. p 289. Why unlearned men that believe speak more truly of heaven than others. p. 290. What is the great sin of England. ibid. How our English Clergy are divided. p. 291. Few of our learned men can speak experimentally of Father, Son, and holy Spirit. p. 291, 292. Sect. 12. That God hath made use of illiterate men for the propagating of the truth in these times. 293. What are the foolish things the world despise. 294. Sect. 13. What the Apostle Paul would say if he were now living in England. 296. Whence Wars arise. 296, 297. The child Jesus is the first wonder in heaven. 298. CHAP. X. THe Scriptures opened and applied set down. P. 299. Sect. 1. The womb in the which the Children of God are conceived. 302. What a one a lame Minister is. ibid. §. 2. What are the breasts the New Creature is nourished by. 303. Christ's tenderness a precedent to the Ministers of this age. That many call God, Father, who hate his children. 305. §. 3. How Christ is said to be both mother and child. P. 305. That the holy child Jesus must be born in the heart of man. ibid. How Christ is the ground and hope of a Christians glory. 306. How a Christian comes to partake of of the divine nature. 307. §. 4. How the Jews dealt with Christ in his low estate. 307. Christ overcame the malice of the world with love. 308, 309. §. 5. How a man comes to look within the vail. 312. That a Christian is Gospelized by Christ. 313. The heart of man is the pulpit in the which the spirit of grace preacheth. 314. §. 6. That Christ is but one, illustrated by a simile taken from the Sun. ibid. A true believing man is a shining star and a royal diadem in the hand of Christ. 317. §. 7. What is the light of that world to come in the which the believer walks. 317. Christ is the King of that City to which the Saints fly for rest. 318. Christ is the life of the oppressed soul. 319. That a poor soul hath the substance of faith within itself. 320. Sect. 8. The soul is weak in faith, when it saith, Christ is far from it. 321. The soft hand of the Gospel moveth the heart of a man to a godly sorrow. 322 The rough hand of the law unskilfully handled hardens the heart of men. 322, 323. What cain's enmity of Abel was a type of. 323. Sect. 9 The rough handlers of the Law set forth by Esau. 324. What was jacob's savoury meat. ibid. Many handle the law as the Pharisees, quite out of Christ. 325. The Law in the hands of Christ turns to be Gospel. 325. Paul's conversion well opened. 325, 326 Sect. 10. The madness of those in the Guildhal-yard taxed. 326. That the Law is planted by Christ in the heart of him that believes. 327. The fruit of rigid Presbyterianism. 328. Sect. 11. A sad complaint of a troubled soul. P. 330. Sect. 12. To which is a spiritual reply for consolation. 332, 333. CHAP. XI. THe Scriptures insisted on, set down. P. 334. Sect. 1. Christ is the seed of God, growing up through the earthiness of men's hearts. 337. How Christ, the seed of God, lies hid in the earth of the first Adam's heart. 336. Christ is the day of God, in the which the loftiness of man is laid low. 337. That a Christian in trouble is as a woman in travel till he bring forth Christ in the knowledge of him in his heart, Rev. 12. 337. What is the grave-clothes many a man is buried in. 338. Sect. 2. A word of consolation to one troubled every day. ibid. What are those treasures that are hid in Christ for a Christian. 339. What it is for a Christian to look into the Ark of God's strength. P. 339. That a Christian in his trouble hath an Angel from heaven to comfort him as Christ had. 340. How God remembers the sin of his people no more. ibid. Why chastisements from the Lord are upon the Christian. 341. Sect. 3. That God doth not punish a Christian for sin. ibid. Christ is as a privy Chamber for the soul to retire into, to refresh itself. 342, 343. Trials are given and taken away again according as God pleaseth. 344. Sect. 4. The commodities of Christ are his graces, and they run forth freely to sinners. 344. Most men compliment and dissemble with Jesus Christ. 345. Who were the Citizens that hated Christ. ibid. Of the trouble raised at Guildhall of late by some Citizens. 346. Sect. 5. What kind of bargain Christ makes with a believing sinner. 347. A man that hath been in the Mount with Christ gives an excellent report of him. P. 347. Christ the power of God is a Christians might. 348. Grace discovers sin. ibid. Those that strike at a Christian, hit Christ first. 349. S. 6. The greatest sinner Christ calls to himself to do cure on him. 350. A whisper in the ear of the young men of the City that made that ado at the Parliament door, Guidhal and elsewhere. 350, 351 That they did as Paul did whiles he was Saul. ibid. That Christ is calling and alluring them to himself. 351. A word to the old men that had their hand in the same thing. ibid. That good men may do bad actions. 352. The City Remonstrance the cause of much evil. 353. A sweet saving word to these troubles of the Land. 354. That a man may be very zealous yet have neither faith nor love. 355. How men are mistaken touching Church-fellowship. 355. A word to the plunderers of Christians in these times. P. 355. §. 8. A word to the sottish and ignorant people of these times. 356. Nothing but the grace of Jesus Christ can heal the Land. 356. That our Physicians (King, Parliament, and Army) have let the Kingdom blood, but none but Christ can heal it. 357. What will do the King good, and in him the Land. ibid. That the grace of God will do more than a Covenant of our own making. 358. A word to the Parliament, that they as Solomon give the living child to the right mother. ibid. §. 9 'Tis necessary that something be done with speed for the settling of the people. 359. One right Fasting day would set all right. ibid. Who are the obstructers of peace and truth in the Land. ib. Upon what account the Author upbrayds the ignorant and sottish Clergy for speaking lies. 360. Who hath made merchandise of the people. Page 361. §. 10. As there were in times past, so there are now false teachers among our chief rabbiss many. ibid. What is the learning the most of the Prelatical, many of the Presbyterian, and some of the Independent men lean on. 362. Of the people devoted to the Common Prayer. ibid. A miserable thing to be learned in the Letter only. 363 That Jesus Christ is now come in the Spirit. 364. That there is no other interpreter of the Scriptures but the holy Spirit. 364. CHAP. XII. THe Scriptures opened, set down. 365. § 1. There be three sorts of Ministers. Who preach for applause. 367. Of Ministers that cannot expound the Scriptures. Page 368. The Scriptures are a box of precious ointment, but the most want a key to open it. 369. § 2. Who be the true Ministers of Jesus Christ. 370. Imitating Ministers who they be. 371. How the people are deceived by their pretended Ministers. 372. That the most Ministers feed themselves and not the flock. 373. § 3. A word to the Common Prayer-book Ministers. ibid. A Note agreeable to these times. 374 Who they are to whom the Book of God is sealed. 375. Whence ignorance and enmity doth arise. 376. §. 4. Of the common sort of hearers. ibid. Of the nature and mystery of prayer. 377. A spiritual Ministry the people are much offended with. 378. §. 5. Of the Ministers that have the mystery of God manifest in them. 379. What alone will be able to make the heart of the King willing to yield to the Parliament. 380. What will do the Parliament good. 381. What is the glory of the King and Parliament. 382 What alone is able to settle the three Kingdoms, England, Ireland and Scotland. 382. §. 6. A word to and of the Army. 383 The Christian trusts God with his liberty. 384. §. 7. The strife betwixt Martha and Mary well opened and applied. 385, 386. The carnal Christian (as Martha and Mary) knows Christ as after off, but the spiritual sees him nigh at hand. 388, 389. A note of great concernment. 388. §. 9 How the Almighty God vails himself, that he may manifest himself to and in men. 390. Christ is the living Word of God. ibid. How God humbleth himself to do good to men. 391. Whether Christ suffered in his divine nature, an excellent similitude to open it. 391. How God went in Christ before the chief Priest and Pontius Pilate, yea into the grave with him. 392. Sect. 10. The fellowship of Christ's sufferings sweetly opened. 393. How Christ is crucified in man, and who have a hand in it. 394. CHAP. XIII. THe Scriptures spoken to, set down 395. Sect. 1. How many men are zealous for God, and yet have Christ in contempt. 397. That many think they do God service in killing those in whom Christ appears. 398. Sect. 2. That Christ hath as many enemies now as he had when he died at Golgotha. 399. When Christ is born in the heart of men there is a Council called there against him. P. 400 Who be those that sit in council in the heart of a man against Christ. 402. That every man hath a Judas in his heart to betray Christ. 403. Who it is that gives sentence against Christ in the heart of man. ibid. §. 4. How the Cross of Christ is in the heart of man, and what is crucified thereon. 404, 405. The spiritual and first Resurrection opened. 405. The virtue and power of Christ's Cross in the heart of man. 406. How Christ takes the soul into the grave with him. ibid. §. 5. What a blessed thing it is to be conformable to Christ's death. 407. A word to him that is arrived at the haven of life, which is God himself. 408. Here the Author takes his leave of the Reader. 408. §. 6. That the whole Church together are a Temple for God and the Lamb to dwell in. ib. The true Christian enjoys God every where. 409. Of the Gospelized man. ibid. Of the various appearances of God to man. P. 410. Of carnal Ordinances which profit not without Christ. 411. That neither the learned nor unlearned will have cause to jeer at these expressions, because after this manner Antichrist is disthroned. 412. How God is Father, Son, and holy Spirit, first and last. 410, 412. §. 7. That the Christians see Christ as the Angels do. 413. How the unity of the Spirit is kept in the Church through the knowledge of God. 414 S. 8. How all good is from God. 415 God will renew the heart, and make it as a chaste virgin, to bear Christ in the Spirit, as well as the virgin Mary did bear Christ in the flesh. 415 God comes down into every low condition to comfort a poor soul. 416 S. 9 A note of great comfort to a poor soul. 417 Ecclesiastes the first and the seventh sweetly applied. 418 The Author's Testimony concerning himself. P. 418. S. 10. What the names of Error and Heresy is a vail unto. 419 Whence it is that many feed on hay and stubble, in stead of Manna. 420 Whence Errors and false christs arise. 421. That Christ and his Ministry are still found together ib. That a Minister not rooted in Christ shall be rooted up. 422. CHAP. XIV. THe Scriptures opened, set down. 423. Christ is the best thing in the worst times. ib. What 'tis neither King or Parliament, Army, Synod or City can neither give nor take away. 424. The vanity of men's strive in these times about matters external and circumstantial in Religion. 425. Presbyterians and Independents like unto the four beasts, Revel. 4.6, 7, 8. ib. Two sorts of Presbyterians: The first like a Lion: The second like a Calf. 426. Two sorts of Independents: the one like a man, the other like an Eagle 426. The Lion-like, the Calf-like, and he that had the face like a man, are offended at the Eaglelike Christian. ib. The strife betwixt Presbyters, Independents and Prelatical men. 428. How they have not all the same food 429 Who they are that feed on Angel's food. ib. What gives fullness of comfort when a man lies on his deathbed. 431. How all relations fail, but that of a man to God in Christ. ib. That a flood of the grace of our Lord Jesus running into the hearts of King and Parliament will only heal the Land. 432. §. 4. The blessing of a right Magistracy. 433 Sect. 5. What moved the Author to undertake this work. 434. Boaz field in the which the Author as Ruth gleaned. 435. Sect. 6. Of what sort of readers 'tis the Author looks for acceptance. 436. Of the sweet refreshing the Author had in writing this book. ibid. That the writing of this book cost the Author no labour or study. 437. The Author gives the glory of all to God. 438. How God dealt with the Author as Boaz dealt with Ruth. 438. That God opens the mouth of the soul and fills it, as the mother deals with her child. The Conclusion of all is Christ the fullness of all ERRATA. PAg. 66. read, sold their pot to pay their tithes. P. 138. l. 5. r. thy. P. 156. l. 10. supply not. P. 182. l. 12. r. margin of the Bible. P. 303. l. 5. supply have. P. 328. l. 20. supply put. P. 329. l. 1. r. unto. P. 374. l. 27. r. as. Possibly some other faults and false pointings have escaped, which the Reader is desired to correct as he shall find them. FINIS.