Arrowes against Babylon. OR Certaine Quaeries serving to a cleere Disco­very of the Mystery of Iniquity.

1 Quae: WHether Israells going into Aegypt their bondage there, and their deli­verance, were not all typicall, to set forth the state of the Church and people of God under the New Te­stament?

And whether this hath not been by the tongues and pens of all parties of the godly in England, who have publickly contended for Re­formation in Religion, of late yeares generally confessed, and as­serted?

2. Whether the Church of Rome, and principally the head of that body, her Ecclesiasticall powers, the Pope, with his Cardinalls, Arch-Bishops, Bishops, &c. be not that Mysticall Babylon the Great, the Mother of Harlots; described in Rev: 17. who is said to be the Whore sitting upon many waters, commiting fornication with the Kings of the Earth, &c. Having in her hand a golden cup full of abominations &c. drunken with the blood of Saints and Martyrs of Jesus? And whether those Characters with others there layd downe by the blessed Spirit of God for our information,That the church of Rome is no true Church of Christ, have not divers Martyrs sealed it with their blood. Reade Acts and Mon. doe also fitly agree, and may be applyed to any Church or State whatsoe­ver, as to the Church of Rome? And if the Church of Rome be Mysticall Babylon, then whether is shee any more worthy to be ac­counted Syon, or a true visible Church of God, then was Babylon of old her proper type?

3. Whether the Church of England (the Nation considered as a Church) with the Parochiall Congregations, as Churches, be [Page 2] not a Daughter of that Babylon, the Mother of Harlots? and their Ministry, in point of Ordination, the off-spring of the Pope? Have they at any time, even to this day, either by word in any solemne Declaration, or by practise in gathering a Church out of the Na­tion, as out of the world, disclaimed that Church-state which in its grossest corruption was avowed and maintained by the Popish Mi­nistry and people of this Land in Queene Maries dayes? Is it not apparent that some new peices onely have been put to that old gar­ment, that old Church state, yea whilst first the same, and since the like people without any visible Marks of Conversion, with their Romish Baptisme and Ordination of Ministry are still retained? And whether the aforesaid Characters in the second Quaery descri­bing the Mother of Harlots the Church of Rome and her Ministry, doe not in like manner, in their measure, appeare upon her Daugh­ter, the Nationall Church of England, and her Ministry?

If so, then

4. Whether is it not the duty of all Gods people in this Natio­nall Church, and in the Parochiall (pretended) Churches, to sepe­rate from that false Church-state, and their professed Church wor­ship, in all the exercises thereof; together with their Church-Mi­nistry, as they stand and act on the account of office in that false Church? And whether the Commands of God to his people to come out of Babylon, Rev: 18. To flee out of the midst of her, Jer. 51. To depart thence and touch no uncleane thing, Isa: 52.11.Let such as [...] at the Word read and weigh those Scriptures quo­ted in this Quaery. be not a sufficient Scripture-warrant for their so doing? And whether Gods people neglecting to come out of Babylon, doe not thereby doe great disservice to the cause of Christ against Antichrist, and expose themselves by their disobedience in this thing, to the danger of receiving of her plagues, by pertaking of her sins? Rev: 18.4. v.

This Quaery with the two following may afford some help to discerne the times; and to resolve the [...] Question what is the work of the day?5. Whether the strange and wonderfull providences of God in the late Warrs in England, Ireland, and Scotland, have they not in their courses (not in one single act onely) agreed with his word, to cleere the call, and open the way, to his Saints to come out of Babylon? Hath not the Lord eminently appeared against King, Bishop, and Scotch-Presbyter, who refused to let Gods Israel goe free from the hard bondage of a forced Conformity to the Natio­nall Church-worship? And did not God (who put it into the heart of Cyrus, to give liberty to the Jewes to goe up to Jerusalem to build Gods house, Ezra 1.1.) put it also into the hearts of our [Page 3] Rulers, after great and signall successes given their Armies, to grant liberty to his people to walke according to their light without re­straint and confinement to the Parish-Churches? And was not the hand of God strong upon them to vouchsafe that release from our bondage, notwithstanding the uncessant provocations of some to compell us to their way? If wee aske our Fathers can they shew us, our Elders, can they tell us of such a deliverance wrought out with so high a hand for Gods people in this Island?

6. Whether if wee look at inward impressions on the hearts of Gods praying people, (which when they agree with the word, and providences of God, are speciall helps whereby to judge of our dutie, and the season thereunto belonging) may we not observe how the hearts of Saints have, during the late warres,Let such as have lost their first zeale a­gainst Baby­lon, remember from whence they are fallen and repent. The people had a minde to the work, as in the dayes of Nehe­miah, Neh 4.6. Such are more like the Chil­dren of Hagar the bond wo­man, then Sa­rah the free mother. Some are so fil­led with preju­dice against Se­peration, that they will not heare a word of it. Doe not such speak and thinke evill of the things they know not. Is it because they have no need of this. Or­dinance? or be­cause they have not living e­nough to bury their dead? Are not many theeves, mur­derers, adulte­rers, such as are publickly con­victed of such offences, harbou­red in the paro­chiall Churches without any Church censure upon them? And if this be so, there is lit­tle cause why they should blame those who leave such a company of corrupt men. O horrible hy­pocrisie! Do not some Pa­rish-Ministers act as if they were willing to slide out of their old way, not fai ely taking their leave, taking to them­selves the shame of their abomi­nations. Let such as speake against Babylon, take heed that they doe it in a right spirit. Rev. 18.6. Jer. 15.14. Shall not the steps of the poore [...] downe the lofty City Isa 36.6. Even the steps of those who walke by the footsteps of the flock? been stirred up to a great zeale against the whore of Babylon? Hath not God cast that false Church state and worship, roote, and branch, out of the hearts and affections of very many of his people, who being dead to mens traditions, minde a pure way of worship, cleerely dis­covering to them the confusions and corruptions of that way, cau­sing them to protest against it, and forsake it, though to the ha­zard of their credit and profit, suffering great opposition on that account from their neere relations? Have not few yeares brought out of that way many thousands in this Land, who have turned their back to Babylon with their faces towards Syon, enquiring the way thitherward? And of those who remaine behind, are not many held back by worldly interests, and slavish feare of man? The more ingenious of them blush to affirme (being driven to it in defence of their staying there) that their Congregations are true Churches, either in respect of matter, or forme, yet some there are who are so affrighted with feare of errour, that they are not free to enquire af­ter the truth in this thing.

7. Whether the zealous and tedious labours of the Parliament and Synod for reforming of the Nationall Church-Discipline, hath not proved like the washing of a Blackmore, and answer not to that saying Wee would have healed Babylon, but shee is not healed? What followes, as the Saints duty then but to forsake her? Are not the people in their Parish-Congregations so incorrigible, that their Physitians despaire of the cure? In stead of cutting off the corrupt part, have they not even rejected (for some yeares) that Ordi­nance of Excommunication which serves to keepe a true Church pure? If one wicked person must be cast out with his wickednesse, [Page 4] least a little Leaven might leaven the whole lumpe may wee not thinke their lump is long since leavened who have in their Con­gregations so long retained, as members, without rejection, so great swarmes of prophane ones? Is not their Nationall Church (if wee denominate them ought with respect to the greater number) ra­ther a Cage of uncleane birds, and a hold of every soule spirit, then a true visible Church of God, a spirituall house consisting of lively Stones? Some indeed exclude the rude rabble from parta­king in the Supper, which is but one act of Church-worship; but, Doe not many professing to be Ministers of their Churches, make large shew of zeale for Ordinances, as if they strained at a gnat, and yet in this thing easily swallow downe a Camell, taking no notice in any way of practise, of so great an Ordinance, which be­ing duely practised by a true Church, tends to the destruction of the flesh, and the saving of the soule in the day of the Lord, 1 Cor: 5.8? If men take not to themselves the shame of these their abo­minations in the matter of worship, what grounds have they, or their followers, to beleive, that God will shew them the patterne of his house, the goings out, and commings in thereof, &c. Ezek. 43.11.

And if these things be so,

8. Whether then the Saints and servants of God ought not to declare the Nationall-Church of England, (viz. the Nation pre­tending to be a Church) to be indeed no Church of Christ, but a Daughter of Babylon? And is it not their duty to discover her abominations, in such Language (in speaking of Babylon, either the Mother or her Daughter) as the Spirit of God makes use of, and commends to us in the holy Scriptures? Doth not that command to Gods people, to reward her as shee hath rewarded them, extend to a full reward, both in words, and deeds? And if through flatte­ries of men, slavish feare, or foolish pitty, Gods Archers (his Mi­nisters) withhold to shoote such arrowes against Babylon in preach­ing, or printing, as God hath put into their Quiver for that pur­pose, may they not be justly rebuked for it?

9. Whether a bare forsaking of the Nationall Church, and a verball declaring against it, be a sufficient witnesse-bearing for Christ, against Antichrist, in the matter of Worship? or whether besides all this, are not Gods people called by a bold profession, and visible practise of the ordinances of Christ, according to the Gospel pattern, to hold forth a true Baptisme, & Church-worship, [Page 5] and so by a contrary practise, to beare their testimony in the strength of Gods Spirit, and truth, against that false way? And in so doing, though the worke of Zions building, may appeare, now in its beginning, as nothing, in comparison of that glorious patterne in the Apostles dayes, is there not ground to beleive God will vouchsafe his presence and helpe to his people in the work, accord­ing to his good word, Haggai 2. 1, 2, 3? And when the Saints come out of Babylon, ought they not then to call upon one ano­ther, to flow to Zion, and there to declare the worke of the Lord? Jer. 1.6.9, 10. And if this be the season for the former duty, why not for the latter and having with, and amongst them, the Word, and Spirit, according to that stable Covenant to beleivers in all generations, Isa. 9.21.Neh. 2.18. What hinders but they should rise and build?

10. Whether many zealous Ministers and people in the Parish-way, by reason of their ignorance of the times, and seasons, and the great worke of God at this day, to bring his people out of Mysticall Babylon; may they not be in danger of fighting against God, and kicking against the pricks; as did many devout Jewes, who were zealous of the old legall Worship, not knowing or con­sidering that the time of reformation from Jewish rudiments,Heb 9.10. was come? And, doe not many now as they then, little consider Gods call to his people to reforme thorowly from all Antichristian pol­lutions, and to touch no uncleane thing, in this day of the Lords controversie for Sion? And may wee not see, as then, so now, the things which God winked at in times of ignorance, hee will not winke at, but witnesse against in times of light? And is there not a very great security upon many professors,Can yee not dis­cerne the signes of the times? Mat. 16.3. and darknesse upon their right eye, that notwithstanding all the signes of the times, and all the late wonderfull workes of God, they are not awakened to discerne, and doe the speciall duties, which God by his strange dispensations calls them to? And is it not apparent, that many who should instruct others in the duty of the day,It is the duty of the wise Ste­ward to give the Children of God the portion of Doctrine su­table to the season. Luk. 12 42. doe discourage them from enquiring into such things, telling them of the danger of mistakes, and the great difficultie of finding out truth, referring them in many things to the footesteps of the flock in times of Popish darknesse? But is it not high time for Gods people to goe a step beyond such Watch-men, enquiring after Christ in the fur­ther discovery of truth? And seeing God hath chosen the weake and foolish things of the world to confound the wise, ought not even such [Page 6] to search into the booke of revelation, seeking God by faithfull fervent prayer, for his promised Spirit to lead them into all truth, remembring the words of David, Thou through thy precepts hast made me wiser then mine enemies, I have more understanding then all my teachers, Psal. 119.98, 99.

11. Whether the Parish-Ministry in their standing, and acting, as such, are not found taking part with Babylon, and warring against the true visible Churches of Christ, and all others who withdraw from and witnesse against the Common polluted way of worship? And if so, whether those who are enlightened, may warrantably upon the account of the gifts and godlinesse of such Teachers fol­low after them, so as to have fellowship with them in their broad Church-way? And is it not to make Idolls of them, and preferre them before Christ, and set them above him, if they choose rather to follow after such Ministers in that way which hath no word of God for it, then to follow Christ in that despised way of worship, which hath the sure word of Scripture for its warrant?Mark how Sa­tan makes use of Eminent in­struments some­times, to pro­mote his wick­ed Designes. If Peter that eminent Preacher, might be, and was so farre captivated by the Tempter, as to oppose by rebuking Jesus Christ himselfe, when he spake of his suffering death, Mat: 16 21, 22, 23. And againe denied him shamefully when he came to suffer, with cursing and oathes, saying he never knew the man; And after all this at ano­ther time the same Peter who was so famous an instrument in Gods hand for converting so many soules, even he becomes a misleader in a way of dissimulation, Gal: 2.11, 12, 13, 14. so that Barna­bas an eminent Minister of Christ,If some who see such dissembling tell them that dissemble, that they are to be blamed, they do but as Paul did who told Peter of his fault. Gal. 2.14. and divers others were carried away with his dissimulation. If so it were with Peter, is there not ground enough for the good people in that way to feare, that their Ministers, even the choicest of them, may be fallen into temptati­on, to be prejudic't against the worke of a thorow-reformation, seeing their preferments, livings, and honours seeme to be struck at; and so being offended, labour to draw in others to be one with them, in their offence and opposition against the Saints in their present warfare for Christ against Antichrist?

12. Whether the greater number of people in the Parish-As­semblyes, are not in danger of eternall Damnation, through their high presumption that they are in Christ, and in a good estate? And whether have not Englands Church-Ministry much to an­swer for, who have begotten, and cherished this confidence in them, by declaring them in their old Catechisme, To be regenerate [Page 7] in their Baptisme, made Members of Christ, and inheritors of the kingdome of Heaven? If this be true, and no lye they have taught them who thus exalted them unto heaven, may they not boldly conclude from many promises to beleevers, that their soules are in a safe condition? But it may now be said, they have laid by that Catechisme, and now they preach to them a necessitie of regene­ration; But seeing they have been trained up from their infancy in this beleife, which they have by heart, as wee say, that they were regenerate in their Baptisme long wnce; Is it probable that the old evill sent which hath remained in the vessell, for so many yeares, will be removed by telling them now, and then, they must be borne againe? Although many declare this to them in the Pul­pit, and so wound them a little for the present time, yet doe they not quickly heale them againe at the Font, or Bason,Is not this to justifie the wic­ked? that evill condemned Prov. 24.24. accepting them there for beleevers, by administring that to the children of all or most of them, that which they declare to be the priviledge of the Children of godly beleeving Parents? Doth not this easily help them to conclude, that whatsoever they say in preaching, their Ministers by their practise declare them to be beleevers? And have their Ministers notwithstanding so much talke of refor­mation, at any time, plainely, solemnly, and openly declared their repentance for this their sin, or the sin of their predecessors in this thing, whereby they have deluded thousands of soules? Have they declared it so, that the common people might run, and read their meaning? should not the playster be made as broad as the soare?

If so then

13. Would it not be a praise-worthy deed, and that which would much tend to free the present Parish-Ministry from being guilty of the blood of their people, for them to confesse openly, the great sin of their predecessors, and their sin, so far as they have partaken with them, in declaring the people to be borne againe in Baptisme, and made inheritors of the kingdome of heaven, disco­vering the danger of this horrid delusion, giving them plainly to understand, that they, the generality among them, who say they are Christians, are not such, but are of the world, as appeares by their hatred of those whom God hath chosen out of the world? And should they not doe well to informe the godly among them, that they are in no visible orderly Church-state, provoking them to arise and measure the patterne, and sending them forth by the footsteps of the flocks in the primitive times? and would it not well [Page 8] become them having thus borne their testimony in word against the aforesaid evill, to back the same in their practise with a plaine deniall to administer any Ordinance of Christ to the common mul­titude, more then such as are for conversion, which belong to Hea­then and Publicans,Luk. 6.44. till they see them bring forth fruits meet for repentance,Good and bad men must be knowne by their fruit. Luk 6.44. The Parish people are a people of mans forming by such meanes. whereby a man may probably know, and warrantably judge them to be converted and brought to the most holy faith of Christ? And as for their present profession taught them by the tra­dition of fathers, and by the customes and precepts of men, not by the mighty power of God through the Word, what solid satis­faction can it administer whereon to ground a probable judgement that they are in the faith, Considering that in this Land, there is now no persecution as in the Apostles dayes, but on the contrary, many worldly advantages attending the common profession of Christ? And except some such effectuall course be taken, as is be­fore commended in this Quaery, can the Ministers of such a people by all their faire glosses and subtill arguings acquitt themselves from the blood of soules? Is it not their duty to take up the stum­bling blocks out of the way of their people? Are not many thou­sands of poore ignorant soules, by looking at such things as these, their supposed Christning, and Church-state, together with their dead saith, hindered from receiving Christ, and strongly armed a­gainst the sight and sence of a lost estate, to their eternall undo­ing? Shall God make inquisition for the blood of mens bodies, and shall he not one day make inquisition for the blood of soules, and require it of those who have holpen them to, and strengthened them in such delusions?

Woe to them that call evill good. Isay 5.20. If that old say­ing, Quod fieri non debet factum valet, will justifie such an unlaw­full act, why may it not justi­fie any other act of will-worship when it is done?14. And if so,

Whether the Ministry and people in some Congregations sepe­rated from the Parish way, may not doe well to consider, whether they be not found accessary to the aforesaid great transgression of the Parochiall Ministry, in justifying the sprinckling of ungodly prophane and Popish Parents Children, as a sufficient obedience to Christs command of Baptisme, doctrinally discharging from the obligation of that command the consciences of such of their Members as have no other visible Baptisme? Is not this to call evill good, will-worship service to Christ, and by mans tradition to make a command of God of none effect? Doe they not by such a practise, though themselves refuse to sprinckle such Children, yet strengthen the hands of those who doe? And whether this be [Page 9] not more then a touching, even the retaining an unclean thing, forbidden to those who come out of Babylon, the command requi­ring to destroy her utterly, Let nothing of her be left, Jer. 50.26. Whilest this unlawfull sprinckling of the seed of the ungodly is thus set up, may it not stand in their way as an obstruction to the sight and acknowledgement of the truth, concerning the true visi­ble Baptisme?Can it be true Baptisme accor­ding to rule without a right visible subject? And whether all their arguing to prove that sprinckling before spoken of (which themselves say hath not war­rant for it) to be sufficient obedience to the command, be not that which will be found wood, hay, and stubble, when every mans worke shall be tryed by fire?

15. Whether the unwarrantable mixture of Legall and Gospel-worship and worshippers, accounting this Nation a Church after the likenesse of the Jewish Nation, not by regeneration,Antichrists de­vice to forme a false Church. but by fleshly generation, gathering together into a pretended Church-body the visibly Godly with the ungodly, withall promoting a­gaine tythes, offerings, consecrated places, Altars, with many o­ther such like Jewish Ceremonies, which were typicall,The Priesthood being changed, there is made of necessitie a charge also of the Law. Heb. 7.12. and to cease in Gospel-dayes; the joyning with all these a shew of the Ordi­nance of breaking bread, and Baptisme? Whether, (I say) may not such a mixt worship, and the worshippers be fitly termed Ba­bylon, or confusion? And whether to establish such a worship be not to deny in a Mystery (as doth Antichrist, Christs greatest pro­fessed friend) that Christ,1 Joh. 4.3. the substance of the Legall shaddowes is come in the flesh?See Quae: the third. And whether the pretended reformed Church of England retaining the old Romish Church-state, and confused mixtures, maintaining the same things in substance with them, be not to be esteemed as a painted Jezebel?

16. Whether the Mystery of iniquity which wrought in Pauls time, were not the same which now workes in the Church of Rome, and her Daughter-Churches? Did it not then worke mainely, to bring the Saints back under the bondage of Moses his killing doc­trine; and his rudiments, and shaddowes? And whether the Apo­stle as a faithfull Witnesse and Watchman did not bend his doc­trines and discourses in his Epistles, especially to the Romans, Corin­thians, and Galatians, against this way of confounding the grace of God with mans works in justification, and confounding Moses his old Lawes with Christs New Testament Ordinances? The same my­stery being at worke now, not onely in Rome, but in this Nationall Church, Is it not the duty of Gods faithfull Ministers, and Watch­men [Page 10] to warre against it, by preaching, and discourse, with the sharp sword of Christs Word, warning Gods people to beware of being seduced with this iniquity, which being discovered in many things more grosse putts on a new dresse and works most myste­riously, so that the workmen say, who seeth us? Isa. 29.15.

The mystery of [...] is now [...] with a [...].17. Whether the Mystery of iniquity that now workes be not founded upon the will of man, confederate with Satan? And is it not promoted, and upheld by humane and Serpentine wisdome, with worldly power and pollicy, opposing and counter-working the Gospel-graces of God, and Spirit of Christ, exalting the crea­ture above the Creator? And whether the Abettors and promoters of this Mystery, may not be discovered and discerned in our dayes, by their prizing men much more for their naturall, and acquired parts and abilities, then for the anointing, looking more at a mans learning, and prudence, then at the teachings of the Spirit, minding excellency of speech more then the power of godlinesse, seeking more after their owne honour from men, then to bring honour and glory to God?

18. If so then,

May wee not well expect that God who hath laid by so many instruments, whose designe is to exalt his owne grace, his Son, and Spirit, will choose and use most unlikely instruments in mens ac­count, as the weake and foolish, in respect of worldly wisdome, even the younger brethren, even as David amongst the sons of Jesse, spiriting them through faith and prayer to bring to passe those things which by humane power and pollicy could not be ef­fected? Whether then are not many (and some good men) like to be deceived, who looke as did Samuel on Eliah, on some wise, ex­pert, prudent men to be the onely prime instruments for Gods great and strange worke,1 Cor. 1.26, 27, 28. which will not be done by power or might, but by the Spirit of God? Zach: 4.6.

19. Whether the faith and prayers of Gods people were not once as the Chariot-wheeles to the great worke of God in this Nation, but now of late since our enemies have been subdued, have not many good men slacked their hands to those duties, and by looking and leaning to mans wisdome, power and pollicy, tur­ned aside to crooked wayes, and so have lost the footsteps of the Lord in his worke? And whether can they come to a cleere sight of them againe, except they humble themselves and returne to a diligent exercise of faith and prayer? And if they will not be o­therwise [Page 11] provoked thereunto, may it not be just for God to re­duce them unto sore straites, that so they may learne to seeke him early? Hos. 5.15.

20. Whether the continuance of divers godly men in Babylon, and pertaking with her, be not one great occasion of stumbling many weake Christians, with some other enquirers after truth? And ought not such then in the feare of God, to consider and ex­amine their standing, and to lay to heart how great service they doe to Antichrist, and disservice to Christ, and his cause? And doth not the deceiver suck no small advantage from godly men serving his designe which puts a faire face thereon, though they doe it ig­norantly or inconsiderately? May we not observe that since god­linesse is in some request, Satan puts on such a dresse as may most take with the godly to seduce them? And if these should flee out of Babylon, would shee not soone appeare to all good men to be what shee is, and the judgements of God would they not come suddainly upon her, as did the fire and brimstone upon Sodome the day that Lot came out? Whether that which hinders many from comming out, be not a slavish feare of man, and the flattery and friendship of this world? Whether such onely will not be found fit to follow the Lambe even whither soever he goeth, who first sit downe and count the cost, and so build the Tower of their pro­fession upon Gods grace alone, as held out in his Covenant, trust­ing him with all their concernments? If they onely are said to overcome who loved not their lives unto the death, as Revel. 12. What becomes of all the other professors,Remember the hand of God against the re­bellious Scots at Dunbar. the fearefull and unbe­leeving, &c? If Gods servants shall abide there, notwithstanding all the warnings they have had, and all Gods patience towards them, may he not justly slay them with the wicked, though he save their soules at the last?

21. Whether the Antichristian Ministry in the Nations, which derive their Church-state from Rome, are not found committing fornication with the Kings of the earth?No Bishop, No King. And whether this forni­cation be not by interweaving their interests, for the upholding one another: thus by flatteries and by force bringing the people and keeping them in bondage to their wills, enslaving their bodyes and insnaring their soules?

22. Whether seeing the greatest judgements belong to Baby­lon, may not God in justice to aggravate their sins who receive not the love of truth, lend them so much light as that many of them [Page 12] shall be found willfull Apostates, after all their other persecutions, at length persecuting the Spirit of Christ, so bringing upon them­selves swift destruction? Are not many found persecuting that light which they once profest? Is not that word made good in them, They shall goe and fall backward, and be broken, and snared, and taken? and if it be so, is it not high time to bid them take heede, lest they sin willfully after they have received the know­ledge of the truth?

23. Whether by that sure rule of justice that all the blood from Abel should come upon the persecuting generation in Christs time, Math. 23.34, 35. And that in the Revel: 18.24. that in Babylon was found the blood of all the Saints shed from the foun­dation of the earth; Doth there not lye a heavy load of blood-guilt upon the Antichristian faction, who strike in with that deadly interest at the latter end of the day, to act their part against Christ and his Cause? Should not all men take heede how they touch or take part with that interest, least they come under the guilt of all the former bloody persecutions of Gods Saints? Whether are not the opposite interests of flesh and Spirit now at warre, the same interests which were at variance in Cain and Abell, the seeds be­ing the same two as formerly, though brought forth in severall ages, though the controversie betwixt them not alwayes upon the same part or point of truth or errour.

ENDEAVOVRS FOR REFORMATION IN APPARRELL. OR Some Reasons rendred for Saints forbearing to put upon their Garments such trimmings and ornaments as are all­together superfluous, and apparently uselesse. With Answers to severall Objections.

THe first reason, or argument,First Ground or Reason. takes its rise from the death and resurrection of Christ, and the Saints fellowship with him in both; and first, from his death; The Crosse of Christ is that by which every true beleever is taught with Paul to be crucified to the world; and that not onely, as his faith presents to him the glory of a crucified Christ, hidden from an eye of sence,Gal. 6.14. 1 Pet. 2.11. Tit. 2.11, 12. 1 Pet. 1.8, 9. farre exceeding all outward worldly glory; but also, as it teacheth him to warre against all sensuall worldly lusts, in confidence that Christ dyed to redeeme him from them. And herein doth the vertue and glory of the sufferings of Christ on the Crosse,Phil. 2.6, 7, 8. (wherein he is commended to us as amost glorious patterne of selfe-deniall) eminently ap­peare in his followers in crucifying the lusts of the flesh the lusts of the eyes,Gal. 5.24. and pride of life;Rom. 6.4. all which stand in opposition to that newnesse of life Saints are called to walke in. Now seeing the lusts of the flesh were found warring against Christ on the Crosse, and doe dayly warre against his Spirit in the hearts of Saints; and Christ warred and doth warre against them;Gal. 5.17. Rom. 13.14. his Souldiers ought not to make provision for them by such superfluous deckings, least [Page 20] in so doing they be found feeding and cloathing Christs enemies, whilst they neglect to feede and cloath his members; and least thereby they obscure or hide the glorious power of the death of Christ, which should appeare to the eyes of all men in the visible selfe-deniall of beleeversWhat is there that is more visible to all that behold the Saints then their apparrell. Phil 3.20..

Secondly, As in consideration of his death, the Saints are cal­led to dye to this world, so with respect to his resurrection, all those who are risen with him, ought to seeke those things which are above, Col: 3.1. And having their conversations with Christ in heaven, to mortifie their members which are upon earthDoe they mortifie their members, who seeke so much to please their eye. Joh. 15.19.: Col: 3.5. And thus plainely declaring by their words and actions, behaviour and apparrell, that they are not of this world, but are strangers to it; in so doing, they shew forth the power of Christs resurrection, drawing up their affections to himselfe. As the cor­ruption of mens hearts doth appeare (as it were written in their foreheads) in their vaine wanton fashionsHow doe these or their sureties for them keepe their promise at the [...], to forsake all the pomps and va­nities of this world? 1 Thes. 5 22.; so on the contra­trary, the grace of God in man doth appeare and shine in his Saints in their abstaining upon pure Gospell-grounds from all ap­pearance of pride, and vanity in apparrell, and cloathing themselves with humility, as becomes the selfe-denying followers of ChristSuch selfe-denyall doth become those who say they are [...] with Christ in Sap­ [...]isme.. But as Paul complaines sadly of some, who minded earthly things, that they were enemies to the Crosse of Christ, Phil. 3.18. May wee not take up a light complaint of many now, who in adorning themselves shew that they minde earthly things, by heaping on vaine superfluities; are not such enemies in this thing, or at least, apparent non-conformists to the Crosse of Christ? Great reason there is therefore that they who have otherwise learned Christ, dead and risen, should make it appeare, by putting off, or at least forbearing to put on, such things, which are not only unbecoming their profession, but also are abused by most men, for an occasion to the flesh; and as they are commonly borne about, are appa­rently uselesse to all, Eph. 4.17, 20, 21, 22.

2 Ground, or Reason.As the first reason chiefely respects the crosse of Christ, the se­second in like manner, relates to his yoake, to which all beleevers owe subjection, and ought to manifest the same by a visible uni­versall obedience to him, whom wee are bid to heare in all things, Acts 3.23. Who, as he hath by his owne mouth, spoken to his followers to deny themselves, Math. 10.38. Mark. 8.34. So hath he by the mouth of his Apostles, in the holy Scriptures which he hath given to furnish the man of God to every good worke, [Page 21] prescribed profitable and precious directions for regulating the Saints practise in apparrelling themselves. These are either, first, more expresse and perticular, as to this one thing of adorning; as in 1 Tim: 2.9. Where not onely is forbidden to beleeving women (that vanity they who have wherewith are too prone unto) to adorne themselves with gold or pearles; but also the adorning themselves with costly aray is there forbidden; that aray being there counted costly, which men crucified to this world,2 Cor. 6.4. 2 Cor. 11.27, 28. and often in necessities, and sensible of the wants of others, as Paul and Ti­mothy, with others like minded accounted costly.

Secondly, There are directions which are more generall; of which I have here set downe some of the principall; as, Rom, 12.2. Be not conformed to this world. 1 Pet. 1.14. Fashion not your selves according to the former lusts of your ignorance. Make no pro­vision for the flesh to fulfill the lusts thereof. Rom. 13.14. More­over, we are commanded to lay apart all filthinesse, and superfluity of naughtinesse. Jam: 1.21. And in the 1 Pet: 4.10. we are requi­red to be good Stewards of the manifold grace of God; which relates not only to spirituall gifts, but also to things of this life. Now with that speciall rule before-going, let us take these generall rules, and well apply themThose Rules with many more such are assented to in generall, but seldome applyed to any one thing in particular. 1 Joh. 2.16. 3. Ground. to the particulars of evills forbidden, and dutyes enjoyned in those Scriptures, and this doubt may soone be resolved, Whether Saints are called to refraine from further ex­pence in such vaine superfluities, which the men of this world pro­cure, and put on, to satisfie the lusts of the flesh, and the lust of the eye.

The third ground is made good from the present apparent wants and streights of divers poore precious Saints, that lack to be sup­plyed with things necessary; who by reason of sicknesse, weak­nesse, or want of Stock to manage their honest trades, are unable to provide for themselves, and theirs so, that they may attend on God without distraction. Is not the supplying of their neede, the feeding and cloathing of Christ in his poore members, (for so he accounts what done to them, done to him, Math. 25.40.) to be preferr'd before providing such needlesse trimmings? Let the ten­der-hearted sober Christian consider it well. should not Saints lay to heart these things, with a due respect to their receivings from Christ, and engagements to Christ, not forgetting the Law of their relation, as fellow-members with the meanest in that bo­dy whereof Christ is head.

[Page 22]The third ground thus briefely laid downe, (with the case of the poore Saints unrelieved, stated truly, as it is) I leave this to the judgement of those who are spirituall, and proceede to the fourth.

4. Ground.The fourth ground is, That by ceasing to cast away their sub­stance on such superfluities, Saints may be in a better capacity to adorne by their good works, the doctrine of God our Saviour; the credit whereof ought to be much dearer to us, then our lives; and how much then to be preferr'd before our needlesse orna­ments? How few of the men of the world are convinc't at this day by the Saints liberality to the poore, their seeking out the wid­dow, and the fatherlesse, the blind, and the lame, to relieve them in their distresse? How few, I say, are convinct on this account; viz. of such good works done by professors, that God is in them of a truth? and that the doctrine of grace they hold to, and main­taine is the true doctrine; Doe not many great professors (on their part) leave the Gospell naked, (without those good works of mercy and bounty which should adorne it) whilst their flesh is gorgeously arayed? Have not such need to be put in remembrance of their duty, To honour the Lord with their substance, and with the first fruits of their encrease, Prov. 3.9. No sooner doe they abound in wealth and riches, but suddenly they abound in costly superflui­ties (not in good works proportionable to their ability) thus in­stead of honouring the Lord, they honour themselves with their substance, and instead of serving him, they even serve their lusts with the first fruits of all their encrease.

5. Ground.A fifth reason for Saints reforming their apparrell, is taken from the manifold great temptations, and evills, Saints often fall into, to get that which is so lightly parted with in superfluous orna­ments. Is it not easie to be seene, and sadly to be lamented, that to provide and maintaine costly apparrell, stately houses, rich house-furniture, delicious fare, and such like things, according to the fa­shion of this world; those crying sinnes of covetousnesse, deceite, injustice, with other like evillsWhat evill fire is that which must be fed with such fewell?, act their parts in some pro­fessors of an high straine, to the great dishonour of the glorious name of God? And why is it that precious opportunities of assem­bling together, and visiting one another, are so often neglected by the Saints? And oh, whence is it that there is so little looking af­ter, and preparing for the great day of Christs comming; the hearts of professors being surfeited with the cares of this life, and [Page 23] that day ready to overtake them unawares; and they in danger to be found without their wedding garments? Is it not so with ma­ny, or most, because their endeavours are over-much laid out, and precious time (not to be redeemed with gold,) unprofitably spentIs this to walke wisely, redeeming the time, thus to spend it in vaine adornings?, and wasted in providing, and putting on costly and curious apparrell; whereas to provide convenient garments, with­out such ornaments, and to procure other accommodations in, and about their houses sutable thereunto, so much time need not to be taken up, nor carefull thoughtsHow many careful thoughts doe some take to provide and put on needlesse deckings? how doe such obey that word of Christ, Mat. 6.28. Take no thought for rayment? 6. Ground. (forbidden by Christ) laid out for themselves, or their Children after them. Observe that word, Mat. 6 28. Why take yee thought for rayment? and vers. 32. After all these things doe the Gentiles seeke.

A sixth ground is taken from the glorious things promised to the people of God, who deale their bread to the hungry, and bring the poore out-casts to their houses. Isai. 58. 7, 8. &c. viz. That their light shall rise in obscurity, their darknesse shall be as the noone day; they shall call, and the Lord will answer. Those high enjoyments are here promised to a people who make another use of their outward substance, then to lavish it on needlesse orna­ments, as the manner of some is. Unlesse there be a reformation in this thing, what singular works of this kinde before-mentioned can be done by the Saints, which may be good Evidences, that God hath sett them in the ready way to those high attainments. They who waite for such glorious things, and expect such large measures of the Spirit, must learne to be good Stewards of the things of this lifeThey who waite for the Spirit must be content to part with all their fleshly delights, and act as the wise Merchant man, who ha­ving found one pearle of great price, sold all and bought it. Mat. 13.45, 46. He that hath an eare, let him heare what Christ saith; If yee have not been faithfull in the unrighteous Mammon (the riches of this world) who will commit to your trust the true riches? Hee that is unjust (or unfaithfull) in that which is least, is unjust also in much, Luk. 16.10.11. The people whom God will use and ho­nour, to raise up the foundations of many generations, to repaire breaches, and to restore pathes to dwell in, Isaiah 58.12. They shall not (as others have done) seeke great things for themselves, but shall be a mercifull, holy, humble, selfe-denying people; as may appeare by comparing with the 12^th verse, the five foregoing ver­ses of that Chapter. And if God will doe such great things by them, without doubt the Spirit of the Lord shall be early and abundant­ly powred out upon them. These things duely considered, it ap­peares, that those precious promises, together with the Saints ear­nest expectation of such great and glorious things to be fullfilled [Page 24] in this generation, doe lay a strong engagement upon us, to cease from our superfluous ornaments, and all things else that hinder Saints from doing those singular things before expressed, Isai. 58.7, 8, 10.

7. Ground.Seventhly, The day and time we live in, calls to this refor­mation. Is it not a time of trouble, a day of great rebuke, and grievous blasphemiesSee how Hezekiah though he were a king humbled himselfe, & put on sackcloth and how the Lord takes notice of his so doing. Isa. 37.1, 2., wide breaches still remaining among Gods people, glorious things brought to the birth, and no strength to bring forth? And is not this a time for Saints rather to be rending, then decking their garmentsObserve the practise of Jo­soah and Ca­leb, when the people speke of making them a Captaine, and returning again into Aegypt, Num. 14.4.6. And see also the practise of Bar­rabas & Saul. Acts 14.14.. Undoubtedly, the day calls to mourning, and humbling our selves, laying aside our vaine ornaments? Is it a light thing to turne a deafe eare to Gods call by such dispensations? And when he thus calls to a people to deny themselves of their libertyAre there not many such professors who minde their li­berty more then their duty? in outward things, then to stretch to the utmost bounds thereof? Isai. 22.12, 13. In that day (saith the Prophet) did the Lord of hosts, call to weep­ing, and mourning, and girding with sackcloth; and behold killing of sheepe, and staying of Oxen, &c. And what followes? verse the 14, And it was revealed in mine eares, saith the Lord of hosts, This ini­quity shall not be purged from you till yee die. With this let the Reader compare diligently that noted word in Amos 6.5, 6, 7. Where those are severely threatned, who dranke wine in bowles, and forgatt the afflictions of Joseph Let the women profes­sors in London and elsewhere, who spend so little time in private praying and humbling themselves, and so much in adorning themselves with costly aray, and plaiting the hayre, let such, I say, reade and marke well Isaiah 3. From the sixteenth forward. Can they choose but blush or rather tremble at that word?. And can they escape much longer without correction, who doe such things at this day? Doe not Saints put farre away the evill day, when they put on their vaine ornaments, and appeare with badges of pride, and not the marke of mourners upon themWho that beholds the appartell of most professors at this day, would take them to be such as sigh and cry for all the abomination of Gods people? Is not pride in apparrell one abomination? their partaking in it so apparently, plainly shews them without griefe for it.? And should it not be a Lamentation (that which is yet more unbecoming Christian pro­fession) some glory in such things, which are indeed their shame? He that feeles not the force of this reason taken from the hand of God upon us, and the many abominations and grievances before-mentioned, and hath no heart-bleedings because of the reproach that is dayly cast upon the name of God, and his people, &c. let him examine himselfe, whether hath hePsal. 28.4, 5. due regard to the worke of the Lord at this day? And whether he be a reall mourner [Page 25] for Sion See those promises to them that mourne in Sion. Isa. 61.2.3. & 66.10. 8 Ground.? and one that preferres Jerusalem above his chiefe joy.

The eight is derived from that duty incumbent upon the Saints, to walke as lights amidst a crooked generation, Phil: 2.15. and as the Lords holy remnant whom he hath reserved to witnesse against the evills of the times. And who sees not that pride in apparrell, is now a raigning sin in this Land, even among professors, who, in their adorning themselves, differ little, or nothing, from the world, that wallowes in wickednesse, and vanity?1 John 5.19. That which aggravates this evill, and renders it more odious, and should set Saints at the greater distance from it, and from all appearance thereof, is, that there is a troope of evills, as covetousnesse, defrauding, lying, op­pression, grinding the faces of the poore, &c. with many such like sinnes, which doe attend it. Can wee be zealous and jealous for the Lord of hosts, and refraine from bearing a testimony of our dislike of this abomination? And how can this be done, except we first begin at home, putting from us all appearance of that evill, which wee condemne in others? Gods people,Rev. 18.4. who are called to come out of Babylon, are straitly charged not to partake of her sinnesChrists wit­nesses doe tor­ment the beast not onely by word but con­versation. Did not Noah by his practise in building an Arke condemne the old world?; One reason is because God will make use of them to declare against them. Now that the Saints may beare a full testi­mony against this evill of pride in apparrell, which is one of the sins of the times, and one of Babylons sins, (as appeares. Revel: 18.12. and 15, 16 verses.) It behoves them to cleere themselves from it by a contrary practiseIn such away wee ought to man fest our dislike, so that he may runne that readeth it. 9 Ground. to this corrupt generation in their proud manner of adorning themselves.

Ninthly, The presence of the Lord with his people, encoura­ging them to this reformation, affords another groundAs God goes before his peo­ple to bring them out of Ba­bylon, so to bring them off from her sins.: His hand (as they are perswaded) having strongly set it upon their hearts, in severall Assemblies, solemnly waiting on him, to re­forme without delay, accounting that now God is purging away all the drosse of Syon, he will not leave such worldly superfluities long remaining upon the garments of Saints. Its confest, that in­ward impulses, and perswasions of good men, are not alwayes good arguments to prove a matter: yet, when a praying people, such as desire to tremble at the Word, and labour to walke exactly, are unanimous in a perswasion or motion, which hath such Scrip­ture-grounds for it, as hath been alledged for this; Such an argu­ment in its place, well accompanied with other weighty reasons, deserves to be considered by such as feare the Lord.

[Page 26] 10 Ground.The tenth and last ground is, because of offence, which is taken by those who sigh and cry for all the abominations of profes­sorsGod hath great regard to such as sigh and cry for all the evills of profes­sors, though men make light and puffe at them. See & consider well, Ezek. 9.4, 5, 6.; They cannot but mourne to behold such needlesse cost­ly deckings upon the apparrell of Saints. They also declare their conscientious offence thereat. If Paul would not eate flesh while the world was to stand rather then put a stumbling block in the way of his weake Brother, 1 Cor: 8.13. should not Saints much rather refraine from those needlesse things, then give offence, and cause griefe to the tender hearts of those for whom Christ dyed? And whereas it may be said, some good men are offended at the leaving off such ornamentsWee may justly refraine from our liberty to avoid offence, but we may not neglect our duty to God for feare of offending good men.; Is it from their goodnesse? Is it not rather because some private interest of their owne, or their friends, is thereby struck at? If they be conscientiously offended, the reasons before-going may suffice to shew, that the offence is unjustly taken at those, who on the grounds layd downe, cease from putting on upon their garments such superfluous ornaments, and in conscience towards God choose to walke in that way of reformation, whereon so cleere a light of truth shines.

Now, for as much as all reformation meets with opposition, it cannot well be expected, that this, which runs so contrary to the streame of the common opinion and practise, and is so opposite to mens fleshly lusts and interests, should easily take place. I shall therefore proceed to consider, and answer severall Objections, which are, or may be made against the reformation pleaded for, and the grounds before laid downe.

1 Object. Did not Sarah and Rebeccah weare rich Jewells, and if so, why may not beleivers in these dayes, weare such ornaments, if their abillity will extend to provide them?

Answ. First, Wee finde not that there were at that day (as now there are) many poore Saints on every hand needing to be relieved.

Secondly, Neither was provision made for their costly orna­ments by such notorious abominations, of covetousnesse, and ex­tortion, &c. nor the pride of professors, their pride in apparrell, growne up to that height, as that there needed then, as now there doth, such a loud sounding-testimony in word, and practise, to be borne against it.

Thirdly, Some things practised by Abraham, and David, with as much approbation, as the wearing of Rings and JewellsDid not their ear-rings soone become a snare unto them, else why did Ja­cob take them away and hide them under an Oake when he reform'd his family, see Gen. 35.2, 3, 4. With this compare Exo. 32.2, 3, 4. See what use the Israelites made of their golden ear-rings. And did not golde eare-rings prove a snare to Gide­on and his house, Judg. 8.26, 27. by Sarah, and Rebeccah, it becomes not Saints to practise: Had not [Page 27] Abraham his Concubines, and children by them? Gen: 25.6. And did not David take unto him many wives and Concubines? 2 Sam: 5.13. Would not Saints blush to be found walking in their steps in these things now?

Fourthly, In those dayes of ignorance, in the infancy of the Church, God dealt with his people as Parents doe with their little Children, who give them such things as are taking to the eye, to win upon their affections; and lay such commands upon them, as are sutable to their tender age, and present capacity. So did God give goodly outward gifts, and ornaments to his people of old under the Law. And as he hath at sundry times, and in sundry wayes, so also by severall degrees, discovered his will to his peo­ple, according to that ability he hath given them to beare. Where­fore it will not follow, because God did at first tolerate the wear­ing of such ornaments, that therefore now he calls not his to de­ny themselves in these things. The president of some wearing such ornaments then, makes not so much for that practise, as those ma­ny Gospel-precepts laid downe in the second ground, with those other arguments accompanying make against it now.

2 Object. This is for the honour of Christ, that his servants and followers put on such ornaments, seeing thereby they make it ap­peare they serve a good Master.

Answ. It is for the honour of Christ our head, and Lord, to have his members and followers conformable to himIt is e­nough for the disciple that he be as his Ma­ster, and the servant as his Lord., even to Christ crucified, as were the Ministers of Christ, and his despised followers in the primitive times. As for those who judge of the condition of the servants of Christ, either of their happinesse or misery, with respect to their outward state, and accommodations, what would such have thought of Christ, had they seene him borne in a manger, and hanged on a tree? The mistaken world, which (as John saith, 1 John 3.2.) knoweth not the Saints, judging af­ter the wisdome of this world by such false rules, may, and shall, stumble at the Saints, as they did at Christ, who were offended at him, and said, Is not this the Carpenters sonne? It is the glory of the members to be like their head, the followers to be like their Ma­ster. The legall worship, Temple, and worshippers, had indeed rich adornings belonging to them, which was to the honour of God in that day, under that dispensation; But the new Testa­ment-glory is inward, in the Spirit, in the hidden man of the heart. The typicall Temple was adorned with Gold and Silver, but the [Page 28] true Temple spoken of 2 Cor. 6.16. is adorned within with that which is not corruptible, and outwardly with such selfe-denyall and good workes before men as doe become the Gospel.

3 Object. Some object, this would be to expose our selves to scorne, and to make our selves ridiculous in the eyes of men, if wee should put off our ornaments, and walke in that way which here seemes to be prescribed.

Answ. First, Such extremities are not here pleaded for, as may occasion such contempt to be cast upon you. Who will laugh at you, for forbearing to put on upon good and convenient gar­ments, such superfluous trimming, as hath no shew of use? Is it not usuall with civill people to commend going plaine, as they call it, and to condemne professors for their pride in apparrell? As for holy mortified persons, they are more exercised in sighing for all the abominations of the times, then that they should be found to contemne any man upon such an account. Some light professors there are, who neither lay to heart their owne, nor others sinnes, but like Dives, they cloath themselves sumptu­ously, and fare deliciously every dayLuk. 16.19.23, 24, 25, 28. This description of Dives his fine cloathing and sumptuous fare, &c. and withall his fear­full end, may serve for a pro­fitable Caution to some who even tread in his steps. They who keepe to the word may expect to be for signes & won­ders in Israel, even among professors. [...]a. 8.16, 17, 18., such (being too much accustomed to vaine laughter) may laugh in the face at such a re­formation, whilst inwardly they have indignation against it, be­cause it witnesseth against their vaine practise.

Secondly, The servants and followers of Christ ought not to thinke it strange if they be counted for signes and wonders, see­ing it is no other then what was prophesied before-hand in the Scriptures, Isai. 8.18. Zach: 3.8. How could such lay downe their lives for the truths of Christ, who cannot beare to be laugh­ed at for righteousnesse-sake? whilst the glory of God is pro­moted by their endeavours for such a reformation, whereof they see there is at this day among the Saints so great a neede.

4 Object. God hath promised that his people shall possesse the riches of the Gentiles, Isai. 60.9.17. and that they shall have plenty of Gold, and Silver, Isai. 61.6. If so, and God hath already begun to subdue our enemies, so that they submit them­selves, and come with presents to us; why then, may we not pre­pare, and put on costly jewells, and ornaments? What better use can wee make of the riches wee possesse?

Answ. First, That those Prophecies doe agree with what is written in the booke of Revelation concerning new Jerusalem, and have relation to the same glorious state of the Church, may evi­dently [Page 29] appeare by comparing the sixtieth Chapter of Isaiah with the 21 of Revelation. Its true indeed, the Kings shall bring their glory into it, &c. but that the Saints are not yet come to that new Jerusalem-state, is sufficiently manifest from that sorrow, and sigh­ing, and the many sad complaints of Gods people as at this day; all which, as also the present poverty and suffering, of many Saints, are inconsistent with their glorious priviledges in the New Jerusa­lem; for there shall be no sorrow, nor crying, Revel: 21.4. If it be granted, that such ornaments shall be worne by Saints in their tri­umphant state then, it will not therefore follow, that they may put them on in their militant state now, whilst the dayes of their mourning are not ended, and whilst the bridegroome is not with themThe children of the bride-chamber cannot but mourne whilst the bride-groome is not with them..

Secondly, Saints ought to be so afflicted in and for the afflictions one of another, that as fellow-members of one body; If one mem­ber suffer (saith the Apostle) all suffer with it, 1 Cor. 12.26. Upon this account, how deeply ought we to be affected with the lamentable miseries of Gods people in many Lands, who groane dayly under grievous sufferings by persecution, reproach, impri­sonment, and all manner of oppression? Are any of us set at liberty from such bondage, ought we not yet, to consider our selves in the same body with them? and be in bonds (in respect of a sympathy and fellow-feeling of their grievances) as if we were bound with them? Heb. 13.3. and can we be thus affected, and yet plead for, and put on costly aray, and rich ornaments (as the manner of some is, who lay not these things to heart) as if all were wellAre not such like Gal­lio, of whom its said when Sos­thens was bea­ten he cared for none of these things., and nothing aileth us? I shall not here meddle with that question, What times to come may allow of? onely let mee allude to the words of Haggai the Prophet, Hag. 3. Is this a time for you, O yee, to dwell in your ceiled houses? so, is this a time for Saints to be decking themselves with costly ornaments, whilst so many of their brethren abroad are wounded, and lye as it were bleeding even to deathMark how Moses reproves the children of Gad and of Reuben when they would sit downe before their brethren were put into their possession. Shall your brethren goe to warre, and shall yee sit here? Numb. 32.6.? Might it not rather become a true hearted Israelite, with a tender eye to these things, to say with Ʋriah, 2 Sam: 11.11. The Ark, and Israel, and Judah, remaine in tents, and the servants of the Lord are encamped in the open field, &c. shall I then goe into mine house, to eate, and drinke? &c. May not this his saying shame many professors now, who abate nothing of their superfluities upon the account of all the wants, sorrowes, and suf­ferings of the people of GodAs those who are not grieved for the afflictions of Jo­seph, give thē ­selves great li­berty to drinke wine in bowles, &c. Amos 3. So on the con­trary they who are grieved for Josephs afflic­tion are led to deny themselves to such things., and all that reproach which is cast upon the glorious name and cause of God?

[Page 30]Thirdly, Hath God blest his people in this Nation with the first-fruits of those promises? should they first serve and adorne themselves, and not rather honour the Lord, and adorne his Go­spel, by relieving the poore Saints, and others, with the first-fruits of all their encreaseGod requi­red of his peo­ple of old that they should of­fer to him with­out delay the first fruits of all their encrease. Exod. 22.29. With which compare that word in Ezek. 20.41. Which relates to latter or last dayes.? As for the late warre (wherein the cause of Christ and his Saints was pleaded with such great resolution and wonderfull successe) was it not at first promoted by the free offer­ings of the godly, and well-affected people, who brought in their money, plate, and jewells, and kept not backe their lives, when they were cal'd forDid not the people as in the dayes of old offer themselves and their's willingly to the worke of the Lord, asser­ting with their lives in their hands, that the cause was the Lords. The people went out as they were called thereunto, to helpe the Lord against the mighty.? Let it be considered whether the rich spoyles gotten by such a warre should not have been brought into a pub­lique treasury, to be faithfully disposed of for the benefit of the cause and people of GodJoshua 6.18, 19. the gold and silver taken from the enemy, converted to pri­vate ends and use, became a curse and a trouble to the Campe.; the instruments imployed taking to themselves food and raiment convenient for them, not laying up for themselves, nor laying out for their lusts? How well would such a course agree with that remarkeable word, Isai. 23.18. The merchandise of Tyre (which in respect of her fornication with the Nations doth fitly resemble mysticall Babylon) and her hire shall be holinesse to the Lord; it shall neither be treasured, nor laid up, but it shall be for them that dwell before the Lord, to eate sufficiently, and for durable Cloathing Doe not some to maintaine gay cloating, binde heavy burdens on the backs of Saints?? And if these things ought to have been done, and are not, but that which is contrary to them, may wee not conclude, that the costly apparrell, and the great treasures of many who are inriched by the late warres, (considering the state of affaires civill and spirituall in these nationsFasting and prayer are commendable things, but the breaking off hard yoakes is that which is more acceptable to God, Isa. 58.5, 6., and the condi­tion of thousands of Saints at this day in the world) are more like Achans golden wedge, & Babylonish garmentAre there not some Achans to be discove­red and punisht before the Lord will give his presence in the Campe? Doe not his late dispensations speake with a voice like that, Josh. 7.13. There is an accursed thing in the midst of thee O Israel, thou canst not stand before thine enemies, untill &c. Reade the 6 of Josh, 18, 19. and the 7th Chapter throughout, and compare diligently the things that have been, with the things that are, and take heed of being taken with goodly Babylolonish garments, gotten by the spoyles of the ene­mies, Josh. 7.21., then like the great riches Saints shall possesse, and the golden ornaments (as is suppo­sed) they shall put on, in the day of Jerusalems perfect prosperity?

5 Object. Others say we feare least by forbearing to put on such ornaments, wee should give occasion to the world to charge us with covetousnesse.

[Page 31] Answ. By the exercise of your liberality in relieving the poore Saints, by entertaining strangers, and such like workes, such cen­sures may easily be preventedWhether they who com­mit the keeping of their soules to God in well-doing, ought in like manner to commit the keeping of their good names to him.. If any forbeare the wearing of costly aray, in designe to reserve the gaine thereby for their co­vetousnesse, they are justly serv'd, if that reproach fall upon them. Yet all this makes nothing against a conscientious reformation in apparrell, which is a speciall helpe against covetousnesse, an evill practised by most men to uphold their pride. Wherefore let them both fall together, and this objection will be gone.

6 Object. What say some? wee feare least by leaving off our su­perfluous ornaments, wee should bring our selves into danger of being numbred with the Quakers, seeing they are observed to speake much against pride in apparrell.

Answ. I answer, First, May wee not as well on the same ground cease to declare against false worship, and to speake of the Spirit, because they who are called Quakers doe such things, and others who shall so doe are like to be so accounted?

Secondly, Some men doe good things on evill grounds, to pro­mote bad designes; wee may not therefore refuse to doe the same things on good and righteous grounds.

Thirdly,How few doe shew Go­spel-faith by their obedience to that Com­mand of Christ, which bids them to rejoyce and leape for joy, when men shall reproach them for his sake. Luk. 6.22, 23. If this thing be of God (as hath been before shewed at large) we ought not to be discouraged therein on any such ac­count: see Isa. 51.7. But herein rather to rejoyce (k), if we be counted worthy to suffer that, or any other shame for righte­ousnesse sake; for Christ hath pronounced such sufferers greatly blessed, Mat. 5.10, 11, 12. Luke 6.22, 23.

Fourthly, Consider whether this peoples standing up to plead for the Spirit; as also for reforming in habit, and for some other good things, at this time, may not have in it a designe of Satan, to bring up an evill report upon those good things, and the per­sons that practise, and seeke to promote themSatan he doth it in ma­lice, but God in just judge­ment doth lay stūbling blocks before men. Jer. 6.21. Luk. 2.34. Isa. 8.14. 1 Pet. 2.7.? May wee not, I say, looke at this as a stumbling blocke cast in the way to hinder this good worke by the Enemy of man, who leaves no way un­attempted to stirre up the minds of men to prejudice against the truth?

7 Object. The great cry of many is somewhat like to that of De­metrius, Act. 19.25. By this craft we have our wealth, viz. many rich trades by Sea and Land, whereby many families are maintai­ned, are upheld by the wearing of costly ornaments on apparrell.

Answ. First, Observe that this objection is agreeable to that [Page 32] prophecy, Rev: 18. which describes the dolefull complaint of the Merchants of the earth at Babylons fall, when her pride and pompe is brought downe, as we reade, vers. 18. They cast dust on their heads, and cry, Alas! Alas! that great City! wherein were made rich, all that had Ships in the Sea, by reason of her costlinesse Are there not divers com­plaints & mur­murings among the people of England at the removing of Popish supersti­tions, because the trade was maintained by costly provisions for them.. Such complaints becomes not the sons of Sion, who have their conversation in Heaven. They are bidden to rejoyce at her fall, even then when those Merchants mourne: see Revel: 18.20.

Secondly, As for the families maintained by such trades, are they rich? or are they poore? If rich, are the Saints bound to main­taine such? who hath required this at their hands? If poore, and if the good of the poore and their families be the mark aym'd at in such wearings, were it not much better that what they have to lay out in such superfluities, might be given immediately into the hands of the diligent poore? or such as through age, or other infirmity of body, and unable to work? If in buying such things at the shops, men act conscientiously for support of the poore; doe they act wisely, to let the rich shop-keeper gaine so much by themBy that time the gaines have passed through the shop-keepers hands, little is that which is left for the poore., who oft proves a bad Steward of their bounty, and an hard task-master to the poore that work for him? The Scripture abounds with many great and precious promises to him, who from a right principle within, gives liberally to the poore, as, Isaiah 53.7, 8, 9, &c. Luk. 14.13, 14. Prov. 28.27. Mat. 19.21. 2 Cor. 9.6, 7, 8, 9. Mat. 6.2, 3. Luke 11.41. Deut. 15. 10th. But what one word of them, or what other promise can a man war­rantably apply to himselfe in buying such trimmings? Let the gal­lant professors consider it well, and aske their experience, Will it give them a cleere testimony of Gods promise or presence with them in so doing? but in giving to the poore, that duty so oft commanded and commended to us by the Lord, many humble and mercifull men can say they have mett with many good words of promise,Psal. 19.10. more sweete then honey, and dearer then thousands of gold. Hee that pitieth the poore (saith Solomon) lendeth to the Lord, and that which he hath given will he pay him againe, Prov. 19.17. But can such who lay out their money at the shops in costly ornaments, account that in so doing they lend unto the Lord? and that God will pay it them again? so that they who thus act, shew thmselves in this matter neither wise for the poore, nor for themselves.

[Page 33]Thirdly, As for such as are poor in Churches, who are imployed in making Lace, and such like Ornaments, If God enlarge the hearts of the rich Members to study to do some singular works of mercy, causing them in order thereunto, to cease from their costly superflui­ties in house-furniture, apparell and delicious fare, and from seek­ing great things for themselves, and theirs, they may (without doubt) set their poor fellow-members on work, in providing things honest for necessary uses, whereby they may bee more profitable to their Generation, and spend their dayes on earth with more satisfaction, and to a better account, than in making, and providing such vain things, which tend to little profit, but for the most part meerly serve the lusts and humours of proud men. Let ours also (saith the A­postle, Tit. 3.14) Learn to maintain good works (some read ho­nest Trades) for necessary uses, that they bee not unfruitfull. Might not the poor Saints, if the rich were blest with an heart to devise li­berall things, bee set on work, in making coates (with Dorcas, Act. 9.39.) and other linnen and woollen Garments for poor wi­dows, and for the Fatherlesse? and would not this bee a praise-worthy work, and that which would give occasion to all behol­ders to glorify God? so that if wee respect the glory of God, the good of the Poor, and our own Comfort, the way that is ta­ken, to go to the shops, and upon the account of maintaining Trade, to lay out their mony in needlesse Laces, Points, and Ribbands to put them on upon good Cloathes, which are convenient, and may well become us without them, this way I say is not the best, and most excellent.

Obj. 8 Some great Professors are ready to object, we may provide and put on superfluous Ornaments, and yet reserve enough to bestow on the Poor, seeing the number of them whom wee are called to re­lieve is but small, and most of them can make a shift to live with little help.

Answ. First, Such ought to know and consider, that of those whom God hath blest with a liberall portion of outward things, hee expects and requires a proportionable excercise of liberality, for to whom much is given, of the same much shall bee required,Observe how the wid­dows two mites are valued above the great gifts of the rich, Mark. 12.43, 44. 1 Pet 1.14, 15. Luk. 12.48. Act. 11.29. And yet the rich (even in some Con­gregations of Saints) count they do well, and enough, if they give to the relief of the poor double what other mean men do, two shillings to their one; whereas (did they dispense their gift accord­ing to their ability) they would give fifty for others one. Be­leevers [Page 34] who are rich in this world, are required to bee rich in good works, 1 Tim 6.17.18. And if any man minister let him do it as of the ability which God giveth, 1 Pet. 4.11.

Secondly, Do such, in relieving the poor, walk by that rule, Deut. 15.11. Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy in the land? and in the verse before, Thou shalt surely give him, and shalt not bee grieved; and again in the 14. verse, Thou shalt furnish him liberally out of that wherewith the Lord thy God hath blessed thee. But on the contrary, is it not ordinary with some that are Rich, to count it enough to keep their Brethren from perishing? How few walk up to that Golden Rule, Thou shalt love thy Neighbour as thy self? hee that so loves his Neighbour, seeks to make his life in some measure comfortable as bee doth his own, and in so doing (though not for so doing in way of desert) more joy is to bee found, than in the greatest worldly glory, which when men have purchased with much expence, procures them little comfort here, and will afford them lesse in the day of Christ. May not many who so lavish out their Gold and Silver on their sumptuous cloathing, justly fear lest they fall under that heavy charge in the day of Christ; I was naked, and yee cloathed mee not, hungry, and yee fed me not, Mat. 25.42.43. Such as now wear costly apparell on the back, with great bunches of Ribbands on the belly (as the manner of some is) will they not then blush, and bee ashamed when they shall bee called to look back and see how they have used their talents, and be required to give up their account toDoe not the brave gal­lants put that great day of ac­counts far off? God?

Thirdly, They know few in want. If they were not willingly ig­norant, they might soon be informed of many objects of pity, who call for large bounty, and bowells to relieve them in their present wants andSuch give little encou­ragements to others to ac­quaint them with their wants. streights. The time is neer, wherein that word shall bee fullfilled. Esay 32.5. The vile person (such an one as first serveth his Lusts, and then throws a little of the overplus to the Poor) shall bee no more counted liberal, nor the Churl (who possibly will do something for the poor by much entreaty) shall no more bee said to bee bountifull, but the liberal man shall bee known by that cha­recter, in the 18. verse, by devising liberall things, and mark what fol­lows, by liberal things shall hee stand. To seek out the Poor and needy, the hungry and the naked to feed and cloath them, and to avoid all unnecessary expence, that he may be the better able to do such works, this speaks a man liberal indeed, thus to devise liberal things. [Page 35] And hee that doth thus (providing things honest and needful for him­self, and for his family) as hee is likely to find no lack, so to have little, or nothing over, wherewith to provide costly superfluities. For conclusion of the answer of this objection,2 Cor. 8.15. let mee without offence propose to some Saints in Churches, whether do they remember their Brethren in other Congregations besides their own, who suf­fer adversity, as being in the same body of Christ with them, and do they make it appear by caring naturally for them, and extending re­lief to them, according to examples of the primitive Saints, 1 Cor. 16.1, 2, 3. compared with 2 Cor. 8.1, 2, 3. &c. Act. 11.29, 30.

Object. 9. It is enough for us to avoid some extream vain fashi­ons, and to conform in our apparrel to other civil people of our de­gree?

Answ. This saying suites well with the Laodiocans of our times, who are much taken with the friendship of this world, but to such I shal use the words of the Prophet, Arise, depart yee, this is not your rest, for it is polluted: Hath not Pride infected all degrees, high, and low, from the greatest masters to the meanest of Servants? Not to speak of the Pride and pomp of some men, and how it is suppor­ted, Do wee not see, that even those who get their living hardly, by their daily labour, instead of laying up against the time of age or sicknesse, lightly lay out what with labour they get, on vain and costlySuch trim­mings as are used by poore servants are oft times more costly to them then other rich adornings worne by men of estates. superfluities? And what do they alledge, but that its ordina­ry for others as mean as themselves so to do? But let Saints remem­ber that command of God, Thou shalt not follow a multitude to do evil, Exo. 23.2. and the words of the Apostle, Rom. 12.2. where wee are commanded to bee non conformists to this World, and withal observe his earnest exhortation to the beleeving Ephesi­ans, not to walk as other Gentiles, in the vanitie of their mind, &c. Eph. 4.17. to the 23. verse, for further answer see the 8 ground.

Object. 10. Some who seem to bee high-flown in knowledge and contemplation, object against this Reformation, that this is a small matter, and so they puff at it, and are offended as Naaman the Syrian, when the Prophet bid him do a small thing, 2 King 5.11.13.

Answ. First, Doth God call for it? be it granted that the thing is but small, in comparison of some weighty matters, so much the ra­ther ought it to bee done by the Saints without gainsaying. But so small a thing as it is, weightier matters are highly concerned in it; for (besides the clear tendency of this Reformation, to promote many [Page 35] singular good works, which would adorn the Saints profession, and turn for a testimony to them, that God hath set them in the way of those choice and high enjoyments spoken of in the sixth ground) it lays siedge to those mighty sinnes, viz. Covetousnesse, Oppression, Extortion, Injustice, Fraudulent dealing, with many other like evills, which are practised mainly to maintain a worldly gallantry in costly apparell, and such like superfluities.

Secondly, To allow our selves in any evill, though but a small one, is no small evill but a great one, such as makes a deep wound in a tender Conscience, and prepares the way to the worst of evills,See the danger of sin­ing wilfully Heb. 10.25, 26 27, 28 and take heede of the least slip that leades to it. Have not these times abounded with sad examples of some, who at first slighting some lesser commands of the Gospell, and giving place to sinne by little and little, have at length become despisers of the Ordinances of Christ, and have set light by Christ himself, and his precious blood, turning the grace of God into wantonnesse; abusing Gospell liberty for an occasion to the flesh, even unto grosse Licenciousnesse? Wherefore the rather ought Saints to bee cir­cumspect in all things, and to avoid such arguing in defence of small sinnes,Gal. 5.13 Eph. 5.15 1 Thes. 5.22 seeing it proves oft times a sad beginning that leads to a fearful end. And now in as much as God is turning his hand up­on his People, to purge away all their drosse, according to his bles­sed word, Isay. 1.25. Wee ought to see his hand upon us, and rea­dily to submit thereunto, as workers with him in the strength of his grace,Isai. 4.4, 5. to clense our selves from all filthinesse of flesh and spirit, per­fecting holinesse in the fear of God, 2 Cor. 7.1.

Isai. 34, last. 3 Mal. 2, 3. Isai. 33.15The bright beams of that light, which is now rising on the Saints, will discover the least motes of evil remaining in them, and that fire which is in Sion wil leave no stubble remaining. These things duly considered, this objection is no just exception against the reformation aforesaid.

Object. 11. Some affirm with no small confidence, that their hearts are dead to things below, they take no pride or pleasure in their costly apparel, though it be made, and put on after the newest fashion, therefore they may, and can without scruple wear such things.

Ans. First, If your hearts are dead indeed to them, the offence that is given to many tender hearts by such adornings, were there no other ground, may the more easily prevail with you to part with them.

Secondly, Some who have thought thus of themselves, upon a [Page 36] sleight search, upon further and more strict inquiry, have not found their hearts free from the infection of pride in apparel, which where it is in most Professors, may be discerned by others, at least by themselves (upon a close search) in these two things.

First, Their clayming, or at least expecting some more than ordi­nary respect suitable to their habit; yea, and if they come into the as­semblies of Saints, they look to be preferred to the best places, and that it should be said or done to them according to that word in Jam. 2.2. If there come into your assemblies a man with a gold ring, and goodly apparel, and there come in also a poor man in vile rayment, you have respect to him that weareth the gay cloathing, and say to him, Sir, sit thou here in a good place, Is there not some such par­tiality to bee seen in the as­semblies of Saints at this day? &c.

Secondly, Their strange carriage to their poor brethren; How do such blush & are ashamed to walk the streets with their poor brethren in mean rayment?Is not this denial of Christ in his poor members like that of Peter when he said in the high Priests hall, I know not the man? Do they not shun their company in open places of concourse, and sometimes seem to dis-own them? Are they not ashamed to call them (or be called by them) brethren ^v? And why are they thus ashamed to own Christ in his poor members? It stands not with their honor to be seen with them, or at least to be familiar with themYet is not Christ ashamed to call them brethren. Heb. 2.11.. This becomes not those of their rank that wear such costly rich cloathing. And if these things be so, beware lest your hearts deceive you in this matter, but let that be taken away, which is such a snare, and a stumbling-block to Saints.

Obj ct. 12. Now may some say, we find our selves upon the consideration of the whole matter, so far informed, that we know where to begin; we are convinced of some of our adornings, that they are vain, foolish, and offensive, unbecoming Saints, but wee know not where to end, or what bounds to set to this reformation. Moreover we fear that hot contentions may arise among Saints about this matter.

Ans. In following our light,Phil. 3. we ought not to be of doubtful mind, but in this, as in other things, whereto wee have attained, wee ought to walk, waiting for further light in the improvement of the measure received. In reforming Religion from Popery and Pre­lacy, &c. who could at first set, or who can yet set the bounds to that reformation begun, so as to declare in every particular, whereto it will grow, so as to say hitherto shall it proceed, and no farther? or who could, or can yet resolve all the doubts and questions that have risen concerning that matter? nor was that or any other reformation that I could yet hear of, brought forth without some [Page 38] contentionWhat birth is there that comes without travel.; but if upon such accounts any persons whatso­ever, should (notwithstanding their being convinced of the need there was of a reformation) have withstood the work, or refused to enter upon it, they might bee justly judged for their opposition, or neglect; It being Gods ordinary way when hee sets his people upon a work at first, after conviction, to give them a measure of light accompanied with zeal and confidence, serving for an entrance, and after that, to come in with an in­crease of light for the carrying on the work begun, thus leading his people, as by step and step. These things are plain, and the application may easily bee made to the matter in hand.

As for the contention that may arise, Is it not the ordinary lot of the work of Reformation, and every part or peece thereof to passe thorow such fire, that both it and those who stand for it, may bee tryed? And such as hate to bee reformed (though they take Law and Gospel in their mouth) may bee discovered? But let men take heed to them­selves that they contend not against any part of Gods workPsa. 50, 16 2 Cor. 3, 18 wee can doe nothing against the truth but for the truth this becomes Saints thus to say and do Matt. 3, 15., or that they bee not found Newters when God cals to side with him in any part of righteousnesse, considering the words of our blessed Lord, Hee that is not with mee is against mee, and hee that gathereth not with mee scattereth abroad, Mat. 12.30. As for remo­ving any other obstruction that may lye in the way to hinder this Reformation, I referre the Godly Reader to a diligent perusall of the ground laid down, with the answers given to the several objections before mentioned.

Query. Here it may bee questioned by some, who are or may bee sa­tisfied touching the Reformation contended for, viz. Whether being con­vinc'd that Saints ought not to put on such superfluous trimmings as are before spoken against: Shall wee straightway take off such things if now wee have them on? What good way come to us, or others, by so doing?

Answ. Can you, being convinc'd in the thing, keep them on with comfort? Considering

First, That in continuing them on, by example (which is a thing many look at in such matters) you uphold the evill, and promote it in others, who are incouraged by beholding your vain adorning, to procure and put on the like.

Secondly, You can not well use tongue or pen to oppose such superfluous Ornaments on others, seeing they remain on your own Apparel. Will not every man bee ready to say, Pluck out [Page 39] first the beam which is in your own eye?

Thirdly, You may never live to wear out the cloathes you put on, so that if you should think then to reform, when you have done with them, and not before, you may never live to have the honour to do God that service to bear your testimony against that evill. Remember the wise mans words, Eccesiast. 9.10. Whatsoever thine hand findeth to do, do it with thy might, for there is no work nor device, nor wisdome, nor knowledge in the grave, whither thou goest. If therefore you have light leading you to bear your testimony in word and practice against such superfluities, Walk in the light, whilst you have the light, Joh. 12.36.

Fourthly, Although the putting off such things seems to pre­sent no present outward advantage to any man, yet inasmuch as it puts a man into the better capacity to help forward a generall Reformation among Gods people, and seeing the great good which may bee expected to come thereby, will, to the great sa­tisfaction of publick-spirited Christians, soon countervail the parting with those things, (which are no gain, but rather losse to them that wear them) therefore let them bee parted with, and no longer retained by Saints.The Conclusi­on.

That it is expedient there should bee some Reformation a­mong Saints in their Apparel, in respect of some extravagancies and vain superfluities, most, or all good men acknowledge. As for the way that is presented to the Saints in this Discourse, I de­ny not but it may bee liable to exceptions in some cases, and so are many or most generall Rules in the Scriptures ofThat great Command and for doing no man­ner of work on the Sabbath, did admit of exceptions in some cases, as appears Matth. 12. the begin­ning of the chapter. 2 Pet, 2.12. Truth. If they who are friends to this work, dislike this essay, or rough draught, let them bring forth their polished Endeavours on this Subject. In the mean time, this I say to all that fear the Lord, who upon the reading hereof shall remain dis-satisfyed in this matter: Take heed that yee speak not evill of the things yee know not, or have not considered, but seriously weigh, as in the sight of God, and in his holy fear, the things laid down in this Discourse, not forgetting or neglecting to seek the Lord herein, remembring the words of wisdom, Prov. 28.5. They that seek the Lord understand all things. I shall shut up all with the words of Gamaliel to the Jews. If this counsell or work bee of men, Acts 5. it will come to nought, but if it bee of God, yee cannot overthrow it, lest happily yee bee found to fight against God.