Truth shut out of doors being brief discovery of the partial and unjust proceedings of some formal professors, members of a church at Rumney in Kent, against John Day, the publisher hereof. Day, John, 1574-1640? 1653 Approx. 32 KB of XML-encoded text transcribed from 9 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A37286 Wing D468 ESTC R16961 12256155 ocm 12256155 57513

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Early English books online. (EEBO-TCP ; phase 1, no. A37286) Transcribed from: (Early English Books Online ; image set 57513) Images scanned from microfilm: (Early English books, 1641-1700 ; 913:28) Truth shut out of doors being brief discovery of the partial and unjust proceedings of some formal professors, members of a church at Rumney in Kent, against John Day, the publisher hereof. Day, John, 1574-1640? [4], 12 p. Printed for Giles Calvert ..., London : 1653. Reproduction of original in Bodleian Library.

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eng Great Britain -- Church history -- 17th century. 2006-09 Assigned for keying and markup 2006-09 Keyed and coded from ProQuest page images 2006-10 Sampled and proofread 2006-10 Text and markup reviewed and edited 2007-02 Batch review (QC) and XML conversion

Truth ſhut out of doors: BEING A BRIEF DISCOVERY Of The partial and unjuſt proceedings OF Some formal profeſſors, Members of a Church at Rumney in Kent, AGAINST JOHN DAY, The Publiſher hereof.

Iſai. 5. 7.

—And he looked for judgement, but behold oppreſſion; for righteouſneſs, but behold a cry.

Iſai. 59. 14. 15.

And judgement is turned away backward, and juſtice ſtandeth afar off: for truth is fallen in the ſtreet, and equity cannot enter. Yea truth faileth; and he that departeth from evil, maketh himſelf a prey: and the Lord ſaw it, and it diſpleaſed him that there was no judgement.

London, Printed for Giles Calvert, at the black Spread-Eagle at the weſt-end of Pauls. 1653.

To the impartial Readers, who have not the faith of our L ••• Chriſt, the Lord of glory, 〈◊◊〉 of perſons.

IT may ſeem ſtrange to many hearts, that ſuch an illiterate man as I am in Tongues of the Learned, ſhould encounter with ſo many who have the learned one to ſay for them. And truely I ſhould have born it, if the Truth were much regarded by them, were it againſt my perſon onely, though it wound my reputation and livelyhood; but they ſmite me, and take away my veil from me, and veil, me with reproach and lying Pamphlets, onely to render me odious through my native County. If they had been my profeſſed enemies, I ſhould have born it; but being ſeeming friends, yet proved not onely enemies, but wolves to me in ſheeps clothing: therefore what ſentence ſoever mans judgement paſs on me, it ſhall not hinder me from declaring the truth of the proceedings which were between us: truth maketh not ſhamed; it is ſtronger then Wine, Kings, or Women: therefore Chriſtian reader, I beſeech thee be not troubled, but read and judge impartially, and then thou ſhalt find it is the Lords doing, and that he is ſhaking not the earth onely, but the heaven alſo, that that which cannot be ſhaken may remaine. What if the Lord came to ſend fire on the earth, and hath already kindled it? he came not to ſend peace, but a ſword of the ſpirit, to cauſe diviſion, that the word of God might be fulfilled; five in one houſe, three againſt two, and two againſt three: and it is the Lords doing, and it is marvellous in our eyes: ſeeing therefore that by the mouth of babes and ſucklings he will perfect his praiſes, I ſhall indeavour to give you a perfect veiw of my charging them with partiality, and their unjuſt proceedings againſt me, and leave the ſucceſs to God. My Brethren that hated me, caſt me out, ſaying, Let God be glorified: but he hath appeared to my joy and comfort, and I hope they will be aſhamed: although they have judged me born in ſin, and muſt not teach them, yet my integrity ſhall carry me forth, until the Lord raiſe me from among the pots, with ſuch a beauty or honour as it pleaſeth him.

Truth ſhut out of doors, &c.

I Having had ſad experience, for theſe ſeven yeers and more, of the tyranny which thoſe that bear rule do execute upon their poor brethren in Congregations of profeſſed Saints as not onely tything of mint, anniſe, and cummin neglecting the weighty matters of mercy and judgement, and non-reſpect of perſons: contrarywiſe, they have laid heavie burthens upon others which they themſelves would not willingly bear; taking all advantage againſt thoſe they affect not, to take them by the throat, and will be paid the uttermoſt farthing though they owe them nothing but love: which on the ſufferers part, hath paſſed by many of their infirmities: yet ſtill they make them offenders for a word, or hearing any they affect not, and ſuch-like trifles; ſtraining at gnats and beholding of motes in others, and are ſo far from beholding the beam in their own, that they ſwallow a Camel of the Scribes and Phariſees hypocriſie; outwardly appearing to men to be righteous, when within they are full of all iniquity and filthineſs. And finding Partiality to be the root of all other branches in Congregations, I have laboured with my beſt ſtrength to fight againſt it: And in walking with a people in Rumney and Lidd, and thereabouts, finding it predominate in many of them in ſeveral particulars, I informed them of it: but they ſlighted and envied me yet the more.

And firſt of all, a poor woman of the Congregation being ſick, deſired me that interceſſion might be made to God for her. Which being done, and publikely known in the Church, I lodging in the houſe, beholding the ſick not viſited by them, and ſometimes in want of both ſpiritual and temporal relief. I diſcharged my duty in encouraging her in the faith of Jeſus, and ſuch-like, as I had opportunity: and ſhe being deſirous, I prayed with and for her: but they came not at her: had not two or three of the National Church (Samaritane-like) relieved her, ſhe would have had little comfort or company; for none of the brethren came to viſit her: which was the firſt cauſe of my charging them with Partiality, in ſlighting the poor, and honouring and viſiting the rich often, as James ſaith, deſpiſing the poor. After reproving them, a worthy Deacon, which can neither read nor preach, ſent her a little portion; but came not at her himſelf, becauſe he had ſo many ſheep of his own, that did hinder him from viſiting Chriſt's. And not onely he, but generally they all neglected viſiting of Chriſt in his poor member. But if a rich man's head doth but ake; O what haſte they make to viſit him. And this is the firſt particular I charged them with.

Secondly, they making me an offender for a word ſpeaking, in calling one fool, and another knave, for belying of me; which charge of theirs I proved falſe: but they queſtioned them not for belying me, but publikely admoniſhed me, and I gave all ſatisfaction in confeſſing my fault. Although I reproved their evil, yet they partially paſſed by others belying of me. Several weeks after, I informed them again of their neglect, and told them they were partial, becauſe they did not as well reprove them for wronging of me, as openly reprove me for miſ-placing a word in reproving their untruth. Judge me, O my friend, impartially. At which time being not able to clear themſelves from partiality, they were ſilent. Then Satan appeared in an old man, like one of Suſanna's accuſing Elders, with a lye of inveterate envie, as followeth; which was this, That he ſhould ask the fore-mentioned woman if I were not a comfort to her; and ſhe anſwered, No, but in calling her devil when ſhe was ſick. He affirming this, I abſolutely denyed it to be true, that I called her ſo when ſhe was ſick; but I denyed not but I had called her devil before, in reproving Satan in her often: and ſhe hath and will again bear me record, that it was in love, and not in hatred. He thus accuſing me, I deſired ſome of the Congregation ſpeedily to enquire of the woman the truth concerning it: and two Members going that way by chance, met with an Elder there, and deſired him to ask the truth of it in their hearing: and they heard her tell him that ſhe never ſaid ſo to him. For all this, the Elder bearing a prejudice againſt me, willingly ſmothering his lye, brought it not to the Congregation. I being acquainted with it by one of thoſe that heard her tell the buſineſs, yet remained ſilent many weeks: and knowing it to be their duty to endeavour to finde out the truth of the matter, or his to declare it, and not to let his brother lie under ſin; but he partially willingly neglected the matter, as did the reſt of them: at laſt, being weary of their partial Babyloniſh carriage, I plainly told them they were partial concerning me, in not clearing me, and admoniſhing my accuſers, when eſpecially one of the chief Elders knew of it many weeks before. And when the matter was declared by me, after my charging them, and proving him a lyer, they reproved him for wronging me; but they would not confeſs themſelves in a fault being partial, and ſo far from acknowledging their own, that they took his part that was chiefeſt guilty, he being a rich man outwardly in worldly goods or an Elder & Maior Governor of Rumney the yeer before, could not forget to bear rule in the Church the yeer after; nor by any means would they hinder him, but bear him out in excuſing him in his evils: as firſt, when I proved them partially negligent, in not bringing my guilty accuſer to acknowledgement of the wrong he did me, he anſwered, he had not been with the Congregation many weeks before: which I proved falſe to his face, before them all; yet they did not blame him for that neglect, but they, to pleaſe him and their proud fleſh, would deal with me contrary to the Law of God and man; and onely they that I accuſed were my Judges, and many of them would not proceed to caſt me out for charging them with partiality: but the Biſhop whom I charged replied he would lay down his office, and act no more in it with them, and further, that they ſhould caſt me or him out. So, to ſatisfie his minde, ſome have took upon them the whole power into their hands, and would not be ſatisfied, unleſs I would acknowledge my ſelf to be faulty in charging them with Partiality. To whom I replied, I would never be ſorry for ſpeaking the truth, ſeeing I had evidently made it appear to many of the ſaid Congregation: and thoſe whom I chiefly accuſed being judges in their own cauſe, I did beſeech them in the name of the Lord Jeſus Chriſt, that they would admit my trial of charging them to the judgement of ſome other Congregation and that I might not be judged and condemned by thoſe perſons onely which I juſtly accuſed; but beſeeched them that they would be pleaſed to grant me the favour that I might chuſe two or three of ſome other Congregation, and they to chuſe whom they pleaſed, although it were the heads of thoſe I accuſed. But this reaſonable requeſt of mine would not be granted, but they replied they would make uſe of their power themſelves, and deal with me, and not give way to the judgement of others: which power, whence they had it, from heaven or hell, I know not well; but I leave it to the judgement of others. I beſeech you, Chriſtian friends, conſider whether ever there were ſuch a thing heard of, that a man muſt be judged and condemned by thoſe whom he juſtly accuſed. Was it ever heard in the Church of the Saints in the Primitive times? And if this be Canonical Scripture Churchorder, root out the Covenant of Separation and expound me old Jeſus the ſon of Sirach's Apocrypha, in his 13 Chap. as followeth: If a rich man fall into an errour, he hath many helpers; he ſpeaketh proud words, and yet men juſtifie him: but if a poor man go wrong, he is puniſhed; yoa, though he ſpeak wiſely, yet'can it have no place. When the rich man ſpeaketh, every man holdeth his tongue: and look what he ſaith, they praiſe it unto the clouds: but if the poor man ſpeak, they ſays what fellow is this? and if he do amiſs, they ſhall deſtroy him. Riches are good unto him that hath no ſin in his conſcience, and poverty is a wicked thing in the mouth of the ungodly. Seeing by ſad experience toward my ſelf and others, I can diſcover their partial dealings, to parallel or really fulfil theſe Scriptures to be a true prophecie concerning themſelves and many others in theſe times, as well as formerly, therefore I deſire to be excuſed for quoting them, for becauſe when the ſaid Biſhop or Elder whom I chiefly accuſed, declared he would lay down his office in caſe they caſt me not out; they telling him he ſpake raſhly, and that he muſt be humbled for it, but after I informed them of it, and charged them with wilful partiality in the act; they not before reproved him: and there, in the audience of the people, he ſaid he would never be ſorry for his wilful raſh ſpeeches; which thing was ſmothered by them, and he juſtified. Which when I ſaw they walked not uprightly, and they hated reproof from me, and became perſecuting enemies to me for telling of them the truth; ſo perceiveing their intent to root me out, though they could bring nothing for matter of fact againſt my perſon; but their wills their laws to proceed againſt me; being void of hopes, after a long time forbearing this unjuſt carriage, and knowing their ſpeedy intentions, I took an occaſion to diſcharge my conſcience, to ſhew them in an Excerciſe how the poor Saints of Chriſt were crucified as well as others by falſe brethren: But the foreſaid Biſhop, with his Lordly words, would have ſilenced me, to whom I replyed, My meſſage was the minde and will of God, and I would declare it. Which when he ſaw, he ſtrived to cauſe the people to withdraw, but they ſtood not in ſo much in awe of him: but when he ſaw they followed him not, he ſtood to hear what fell to his lot; but patience from murmuring he had not: But when I had ended, ſome objections he had got; which before the people I anſwered: But when he could ſay no more, he complained of me before them all, for not doffing my hat I told him the reaſon was my hands were both full, with a Lock Key, and Pot and therefore deſired to be excuſed for than Satiſfaction being given, the Lord opened the mouth of a worthy Gentelman, though one of the world, to reprove the folly or madneſs of the Elder or Prophet. The next firſt day following, the Paſtor of the ſaid Congregation was exceeding earneſt, beyond the truth, in rendering me odious unto the people there preſent; and could prove nothing for matter of fact againſt me: but I did acknowledge unto them that I was ſubject to many infirmities and for what they could deſire in matter of ſatisfaction according to the Scripture, I would lay my ſelfe down at their feet: and I did demand often, beſeeching them to name any thing they had againſt me for matter of fact, and I would acknowledge my ſelfe before them all; but they proved nothing but that only which I freely acknowledged, and gave them all ſatisfaction in namely jeſting, which is my natural infirmity: but this would not ſatisfie; but the Paſtor would proceed to deal with me for charging them with partiality; but an Elder whoſe tender conſcience being more unſeared, would not conſent unto it, nor very few of thoſe that I had charged: but he being reſolved to proceed, as I perceived, I took my leave of him, ſaying, I would obey God in my conſcience, rather then man; and ſo I came away. So the week following they appointed to meet privately at the Paſtors houſe, pretending a full Church-meeting, when moſt of the people were gone that day before they appointed; onely ſome halfe a ſcore, or not ſo many, were at this conſultation: and having ſome private advantage, as they ſuppoſed, againſt me, ſent to me to meet them there, but made me not acquainted with it, untill I came to the place where they appointed to deale with me: which was as followeth; That I ſhould tell a member in caſe the ſaid Elder ſhould not bring the forementioned buſineſs to light, concerning my accuſer which he knew had falſely accuſed me, I would kindle a fire among them: Which words, as they judged carnally, made a mountain, and they would know whether I would be humbled for them: I anſwered, I ſhould never, my intention being real for the glory of God. But they were ſo far from demanding a reaſon of me, that the Paſtor replyed to the reſt of the Soliciters, We have heard, what need we any further witneſs? So they put their names to fignifie their mindes one to another; and ſome few of that ſmall company would not conſent unto it, but withdrew: ſo eleven or twelve at the moſt paſſed vote upon me, whereas there was above threeſcore perſons at that time members of that Congregation; yet theſe few took all the power in their own hands; and the Paſtor, to pleaſe them, as ſhall be proved, gave them the next firſt day ſuch an afternoons drinking, as pleaſed their Herodias daughter-like hearts: But I ſhall leave this, and haſten to reply an anſwer to their Libellous letters throughout.

And firſt, they judged me a ſuperfluous branch, and rotten member; but wherefore, I know not, except it be for diſcovering their rotten Principles, and corrupt dealing and carriage to their poor brethren that believe not implicitely with them: yet they ſay, Not onely for my evil carriage, and charging them with partiality; yet proveth nothing as to the particular caſe of my charging them; which I ſhall leave to impartial judgments, and not only call heaven and earth to witneſs, and my own conſcience and theirs, but ſeveral witneſſes which are yet members of the Congregation, to juſtifie the truth of my writing, and their partiallity towards me, before the ſentence of non-communion with me: I ſhall paſs by their cenſure of rendering me odious in pride and ambition, though they ought to have bin ſilent, ſeeing I did ſatisfie them with confeſſion and replyed to their mentioned particulars: as firſt, that I have falſely accuſed the Church; ſecondly, that I apprehended a Brother in a fault through forgetfulneſs, not only through neglect, but through an evil intent: They ſay, I did not minde that Brother of his forgetfulneſs, but ſay I ſtraitly charged another that he ſhould not minde him of it, and did declare to the ſame Brother that I would ſet a fire among them; the which they ſay hath appeared, by cauſing a diviſion. Thirdly, They ſay, I have often diſturbed the Church on the firſt day, and many dayes, and thereby cauſed much diviſion; ſo that when I begun to diſpute, they could enjoy no more teaching among them that day, and many days, and thereby cauſed much diviſion among them, to the making a rent in the Church; and but a few in the Church, ſave thoſe perſons that ſide with me, are worthy of any better terms from me then Devils, or Calves, or Alexanders. Fourthly, They ſay I juſtifie my ſelfe in a lye: and when two Elders came to admoniſh me, I ſhould ſay they came to intrap me; and by that time they ſhould ſpeak twenty words, I ſhould tell them that they had told a hundred lyes: and alſo they ſay I am both in exerciſe and in common diſcourſe, and in reaſoning about the things of God, exceedingly given to jeering and mocking: And this is the whole ſum of their charging me: which things I briefly reply unto.

As firſt, for my falſe accuſing of the Church, they ſhould have done well to have mentioned wherefore or in what I accuſed the Church, and not to require me to be humbled for I know not what.

And as for the Second particular, you here diſcover your ſelves plainly, that you are partial, becauſe you judge me before the time, and excuſe him with forgetfulneſs; which is more then you know, and I through an evil intent: alas poor hearts, you are fitter to be Lawyers then impartial Judges in Churches: but I would have you know, that my conſcience is clear in that matter, for not minding him of that you ſay he forgot: it is ſtrange he ſhould forget the weightieſt matters of the Church, and remember very trifles: but being an Elder, he ought to have more care of his charge then fo. A bad excuſe ſome ſay is better then none. And for my telling him of it if you knew what you wrote, it lay on their parts that heard him made acquainted with it; on yours to enquire after it, you being not ignorant of the buſineſs, and not for me to be troubled to bring my own cauſe before you: not ſhould I now, if the truth ſuffered not as well as my perſon by you. For my ſtraitly charging another you ſpeak falſe; but I told him the Elder did know my accuſer had belyed me: and in caſe he did not bring it to light, I ſhould kindle fire among them: but their carnal hearts diſcerned not what fire I meant: but had there been evil in it, and I had charged him; was not he more to blame to keep it ſo many months, and the laſt day that I was at the meeting not to ſpeak of it, when I demanded ſeveral times before his face and above forty more, which will juſtifie that I demanded often of them all, he being preſent what they had againſt me? yet not mentioned by him, but privately conſulted together that evening: but had they done juſtly they ſhould have dealt with him for hiding it from them, and not to ſend Libells up and down the Country of me. If it be as you ſay it hath appeared; if it be the fire that Chriſt came to ſend, it is that I did indeavour to ſet, to the burning the hay and ſtubble partial works among them.

And as for the Third particular, my diſturbing of them on the firſt day, it is falſe, except you mean in objecting, when things appear to me to be falſe that you teach: and that you injoyed no more teaching that day and many dayes, it is a very lye; except you were free to diſpute as well as I. But indeed you would faine have people believe as you ſay and no more, and none to queſtion what you preach, as your Canons you ordered maintain; and this is one; That no Brother ſhould object till your whole days-work were ended, or moſt people gone. If I made a diviſion, or did cauſe a rent it were better for people to be broken to pieces, then eſtabliſhed upon your carnal legal Principles: But how or for what I cauſed a rent you write not. It is well you grant that ſome of thoſe which ſide not with me are worthy of better terms from me: but there are two lyes in your three terms; for Calves I called Alexander not, nor Alexanders in the plural number; but onely the Smith, one of the inditers or writers of that letter, I called Alexander becauſe he did me much evil: nor called I any Devils ſo often as my moſt intimate friends; and that never but in love, when they reaſoned fleſhly or carnally from the ſpirit of Satan.

For the Fourth particular, for my juſtifying my ſelf in a lye and for the Elders admoniſhing me privately for charging them with partiality, which I publickly proved: for their diſorderly admoniſhing me in private; I told them it was diſorderly and they came to intrap me: which thing appeared by that odious untruth, that they ſpake but twenty words; they ſpake above halfe an hour and were not ſilent: and ſpake above five hundred words, and at leaſt twenty falſe; and that was all I charged them with: But they hear with their harveſt-ears too ſoon: but when the great harveſt is come, I fear they will be ſound ſome of them to be Apoſtles in ſhew, but proved lyers: in the mean time I leave them to God.

And for this Laſt, I ſhall acknowledge that ſome times and in ſome caſes, I cannot but with the Saints of old cloſely check them for their carnal reaſon: but for Exerciſing and reaſoning about the things of God, they do me wrong, and are more exceedingly given to judge me and others and dote more upon our motes, then behold the beams in their own eyes: although I muſt confeſs I am too guilty of it, yet I ſhall intreat them to bear with me a little for this time; and further, I ſhall intreat them to leave ſubſcribing their names that appoint them not; neither give conſent as they have done in their Letter: as for inſtance the laſt Elder mentioned in the Letter never ſubſcribed to it; but on the contrary told ſeveral friends they did it contrary to hi will; and alſo if he could ſee his name in the Letter he would blot it out. Theſe things an I prove by ſeveral witneſſes of the Church to their faces. Now judg, I beſeech you, all that fear God whether this be juſt to ſubſcribe mens names againſt me throughout the Country that conſent not unto it. Alſo in the ſecond place they ſubſcribed the Elders name which I proved chiefly guilty: and I ſuppoſe he would not diſcover his folly ſo much, as to ſubſcribe his own name; ſeeing it was to pleaſe his wilful and unjuſt minde, they caſt me out.

To the Paſtor of the ſaid Congregation. Moſt learned Apollo,

I Beſeech you not to deſpiſe the inſtruction of a poor Trades-man, but in love and ſelf-denial examine your heart, and receive counſel from an inferiour. I have been informed of your late danger you were in in Smithfield, or thereabout; which I am ſorry for: but your call you had to it, is beſt known to God and your ſelf. You were a great Idol to many hearts before, and ſince I fear you are more. That which I have to ſay unto you, is this: I adviſe you to have a ſpecial care you be not liſted high in your minde, and ſo become an Idol to your ſelf. I am the more jealous of you, becauſe the more you are looked upon, the more you are tempted to look upon your ſelf. Examine your heart, and anſwer me theſe ſew Queries at your leaſure.

As firſt, Whether thoſe ſeveral ſcore pounds gathered for you by the foreſaid Elder and another, were not a great cauſe of your doing that you did to pleaſe him.

Secondly, Whether you did not object againſt and oppoſe my doctrine, rather for fear your own would not be ſo much exalted as formerly it hath been, then any juſt ground you could bring from Scripture, ſeeing you confeſs'd the truth of it in diſpute.

Thirdly, Whether you did not ſin againſt the light of your conſcience, in paſſing ſentence againſt me to pleaſe others; becauſe when you were demanded by a faithful brother whether you did it not with abundance of paſſion? you replyed, with tears, that you did; and that you ſhould not have proceeded againſt me ſo ſoon, if at all, but others provoked you to do it before you went to London.

Of this I was informed by faithful members of the Church.

The Lord open your heart: for it is not impoſſible for you, as well as Ephraim, to have here and there gray hairs, and ſee it not. So farewel.

Let all Chriſtian friends that ſhall read this Treatiſe, conſider this following diſcourſe.

When Iſrael of old went out of his Maker, God, to live upon objects of his own ſelf-righteouſneſs, he ſacrificed unto Baal, and burnt Incenſe unto graven Images; but when he was a childe, the Lord loved him; and becauſe Ephraim made many altars to ſin, altars were unto him to ſin: and that was the reaſon the Lord accepted them not, but remembred their iniquities, and viſited their ſins with their return into Egypt. The reaſon why is rendered Hoſ. 8. the laſt verſe: For Iſrael hath forgot his Maker, and hath built temples, and multiplied fenced cities: but I (faith the 〈◊◊〉 send a fire upon his cities, and it ſhall devour the 〈◊〉 thereof. Now I conſider Iſrael of old to be a real Type of the profeſſed Church of God outwardly; and as they were not all Iſrael that were of Iſrael then; ſo (as the Apoſtle ſaith) they are not now, but thoſe that are circumciſed in heart, and love mercy, and do juſtly, and walk humbly with God, and not with Ephraim build temples, or Judah multiply fenced cities of their own righteouſneſs; nor with the laſt mentioned ſeed of theirs in Matth. 23. from verſ. 27. to 31. where the wo is pronounced to men outwardly appearing righteous, but inwardly are full of violence; and build the Tombs of the Prophets Religion, and garniſh the Sepulchres of the righteous, and ſay If they had lived in thoſe days, they would not have done that which their conſciences were witneſſes to themſelves they did. Theſe later are the fleſhly formal Iſrael now, as well as then: but the ſpiritual Iſrael is the fore-mentioned ones: And the Lord is kindling a fire, as I conceive, with the ſword of the Spirit to divide the mixt multitude, that be the pro eſſed Iſrael, that thoſe that be approved may be made manifeſt. If I miſtake not in the underſtanding God hath given me, the Lord is not a ſhaking the earth onely, but the heavens alſo, that that which cannot be ſhaken may remain; I mean, the Churches of the profeſſed Saints, which are with Peter building tabernacles of contentedneſs in their mindes with that light or knowledge they have already, or glory which they ſee of Chriſt; which cauſeth many to differ becauſe there is a longing in ſome to be clothed upon with their houſe which is from heaven more then others. And becauſe of the Tye of Conformity which is in Churches to implicite lights, the Lord may juſtly break them to pieces: for I conceive that by the kingdom ſpoken of by our Saviour to be divided againſt it ſelf is not meant onely an earthly kingdom but may have reference to the viſible Church, or children of the kingdom of Chriſt; and that fulfilled ſpoken by the Spirit, If ye bite and devour one another ye ſhall be devoured one of another. And I ſuppoſe the Lord doth ſet the pure Iſrael free: he will deſtroy ſpeedily, or ere long, the wiſdom of the wiſe, and bring to nothing the underſtanding of the prudent, that thoſe that the Son hath made free, may be free indeed, and the Lord that is the Spirit may give them the perfect law of liberty which he 〈…〉 the oppreſſed members, and letting the captive free, 〈◊〉 laine a long time under the bondage of their Brethrend yoak 〈◊〉 Spirit of Chriſt is now calling them to take his Yoak only, 〈◊〉 is eafie and light: and be weary in their minde of their old capti •• ty; and joyfully embrace the reſt and peace he giveth them: yea, I ſay, he is breaking Congregations to pieces; calling his out from among then, commanding them to touch no unclean thing of mens traditions, or Phariſaical ſelf-righteouſneſs, having nothing to do any more with Idols: and I, ſaith Chriſt, will reign you, and will be a Father to you, and ye ſhall be my ſons and daughters, ſaith the Lord Almighty. The Lord Jeſus Chriſt is now a deſtroying of Churches meerly formal, and will gather the ſpiritual to himſelf having therefore the aforeſaid Promiſes, let us cleanſe our ſelves from all filthineſs of fleſhly ſelf-righteouſneſs, and ſpiritual wickedneſs in high places of the fleſh, and perfect holineſs in the ſelf denialfear and real love of God; ſo ſhall we rejoyce in the Lord alwayes and again, I ſay rejoyce.

FINIS.