CHAP. I.

CHristian Friend, I have made bold to present you with some Scripture cau­tions; they are such as our Savior gave to his Disciples, and the Prophets gave to the high-conceited Jews, who boasted of a freedom by Abraham, which is with­out, Joh. 8.33. and called God Fa­ther, and yet knew not the Son of God whose freedom is within, which is best of all: Joh. 8.36.

Now do ye Pharisees [says Christ] make clean the outside of the cup and the platter; but your inward part is [Page 3]ful of ravening and envy: and yet you think you are righteous, and despise others: Luk. 11.37, 38, 39. Luk. 18.9.

The kingdom of God cometh not with observation, or with outward shew: Luk. 17.20, 21.

For he is not a Jew, which is one outwardly, saith the Apostle: And there are now which say they are Christians, and are not; but are Antichristians: Rom. 2.28. Rev. 2.9, 10.

But he is a Jew which is one inward­ly, and Circumcision is that of the heart, [in the Spirit] and not in the letter, whose praise is not of men, [but of God:] Read these Scriptures and consider wel of them: Rom. 2.29.

The first Caution is, Mat. 16.6. Sect. 1 Take heed and beware of the leaven of the Pharisees, and of the Sadduces: which is called Vers. 12. the Doctrine of the Pharisees, and of the Sadduces.

Pride and hatred do proceed from those that are ignorant of Jesus Christ; yet these Pharisees of Jerusalem knew the Commandments of God, and were strickt in their Traditions, and yet none broke the Commandments of God more then they; for they were [Page 4]blind, and yet they said, we see; and so they supposed to draw nigh to ho­nor God, but it was with the mouth and the lips, their hearts being far from me, saith our Savior; as you may see in Mat. 15. from ver. 1. to 9. For in vain do they worship me, saith our Savior, that break my Fathers Laws, and teach men so to do.

Sect. 2. Take heed and beware of an outside and a seeming shew of zeal for God; as those had in Rom. 10.2, 3. For I bear them record, saith the Apostle, that they have a zeal of God, but not according to knowledg: For they being ignorant could not find the way to Gods righte­ousness, so went about to establish their own works, and so submitted not to Jesus Christ.

Sect. 3. Take heed and beware of being part­ners with Christ, and laying claim to do something with him, as many do in these our days, laying too much weight upon their prayers and fastings, and all other holy performances: Mi­stake me not; I prize them highly when Christ is all in them: For he is alone, and of the people there was none with him, Isa. 63.3. No intercessor: There­fore [Page 5]Christs arm brings salvation and deliverance alone in all straits, Isa. 59.16. Take heed and follow not the ex­ample of Ziba in that unjust act of di­viding with his Master, as you may read 2 Sam. 16.1, 2, 3, 4. verses, compared with cap. 19.26, 27, 28, 29. Christ is our Master, we must not divide with him, for in all things he wil have the preemi­nence, Col. 1.18. Take heed likewise of making a bargain with him; for the laborer had his peny, ☜ but it was with this answer, Go thy way; as you have it in Mat 20.2, 13, 14. But to con­clude with that woful miscarriage of the Jews in Rom. 9.31, 32. But Israel which followed after the Law of Righ­teousness, hath not attained to the Law of Righteousness. What is the reason? because, saith the Apostle, they sought it not by faith, but as it were by the works of the Law: partly by their works, partly by Christ: O! it is a sweet and a precious work of the Spirit of Christ for man and woman to be brought wholy from themselves, and set wholy upon Christ, the root of Jesse, out of which root doth flow Light and Life, Rest and Peace, the [Page 6]Spirit of Knowledg and a right Un­derstanding, and of the fear of the Lord, and unfained Love flowing forth to the Lord Jesus Christ, and to all the Saints. To conclude; Take notice of those words in Rom. 9.32. [but as it were] by the works of the Law, as it is to be feared many in these days do, and so stumble at Jesus Christ: Consider what is said, but God must give thee under­standing.

Take heed of Self-Righteousness, Sect. 4 a disease which is ancient; for Moses complains of it in his time, and Christ tels the Pharisees of it in Luk. 16.15. Ye are they which justifie your selves before men, but God knoweth your hearts. Speak not thou in thine heart, for my righteousness the Lord hath done this for me, Deut. 9.4. The righte­ousness of Christ, the riches of his good­ness leadeth man to Repentance; but the conceited righteousness of man lift­eth up the heart, ☞ but the heart thats lifted up is not right; the heart thats lifted up is ful of several vanities, as a high look, private censures, disdainful behavior, Psa. 101.5. Vain thoughts about their sacrifice, as those in [Page 7] Isa. 65.5. Which say, Stand by thy self, come not neer to me; for I am holier then thou: these are a smoak in my nose, saith the Lord, a fire that burneth all the day.

Beware of carnal confidence, Sect. 5 and be not like to those Pharisees in the 9. of John, which rest upon the Scriptures and not upon Jesus Christ; as you may read in the 28, 29. Verses: And they reviled him that was blind, and said, Thou art his Disciple, but we are Moses Disciples: We know that God spake unto Moses; as for this fellow, (meaning Iesus Christ) we know not, say they, from whence he is. Search the Scriptures, saith our Savior, for they testifie of me; for in them ye think ye have eternal life, by working out as it were your salvation; and ye wil not come to me that ye might have life freely, Ioh. 5.39, 40. The Father himself which hath sent me hath born witness of me: Mat. 17.5. This is my beloved Son, hear ye him. But you have despised me and those that follow me: Joh. 7.49. 1 Cor. 1.27, 28. I bring good tydings to the world; I open the blind eyes of the body, and of [Page 8]the understanding: I set at liberty those that are bound up in prison by their sins, and bid them be of good cheer, Mat. 9.2. I break the heart, and bind it up comfortably again: I come not to cal the righteous, but sinners, to re­pentance. The goodness of Christ to be amongst sinners makes the Pharisees murmur: Luk. 5.29, 30, 31. The whole need not a Physitian, but they that are sick. For which of these good works do you persecute me, and those that follow me: You know not the gift of God for all your zeal for God: ☞ and I know you that ye have not the love of God in you: For I came out of the bosom of the Father, and ye hate me: but do not think I wil accuse you to the Father: there is one that accu­seth you, even Moses in whom ye trust.

Take heed how, Sect. 6 and what ye see for the Iews said, we see; but saw no form or comeliness in Iesus Christ, whose beauty they desired not, Isa. 53.2. Take heed likewise how and with what you are rich: Thou sayst, I am rich, Rev. 3.17. but thou art miserable, poor blind and naked, and thy garments wi [Page 9]not cover thy nakedness. There is a poor rich man; but God has purposed in himself, the poor in spirit that are in this world, shal be made rich with the riches of his free grace, Eph. 1.7, 8, 9. And these Riches are in me, saith Iesus Christ, Prov. 8.18. yea durable riches and righteousness. So likewise there is a rich poor man, as you may see in the forenamed place, Rev. 3.17. Thou sayst, I am rich, but thou art poor without me, saith Christ: Though thou hast great possessions in the world, as the young-man in the Go­spel, came to Christ rich, but went a­way without him; therefore he was poor: as many men and women in the world that be rich, but not from the Creation of Christ Iesus in them. Christ Iesus comes down from heaven, loden with spiritual riches, and sends forth his voyce, and cries, My commodity is better then gold, yea then fine gold: ☜ I wil lead you in the way of righteous­ness, Prov. 8.19, 20. Now Christ Ie­sus comes amongst the Scribes and Pha­risees, and the Iews, and the Lawyers, and the Chief Priests, and these were zealous men and had the Scriptures of [Page 10]the Prophets; and Christ was dayly in the midst of them, and councelled them to buy of his gold and of his white rayment; and of his eye-salve, that they might see, Rev. 3.18. But now Christ being in the likeness of a poor man, and these Pharisees being rich of themselves, they would have none of his treasures, but scorned and derided him: Luk. 16.14. Insomuch that he told them, That the Publicans and the harlots go into the kingdom of God before you, Mat. 21.31. As you may see in Heb. 11.31. By faith the harlot Rahab perished not with them that beleeved not. Thus the Prince of Peace could have no place, amongst the Scribes and Pharisees, to put off his hea­venly treasure; but sent for the same and the blind, and the foolish, and weak, and base, and despised creatures to confound the wisdom of this world, as you may read 1 Cor. 1.27, ☞ 28. and so in Acts 13.46. But seeing you put Christ, the Word of God, from you, lo we turn to the Gentiles, saith the A­postle; for they wil be glad and rejoyce in the grace of our Lord Jesus Christ, but you wil not, vers. 48.

Sect. 7 Take heed and beware of being like unto the Pharisees in your prayers; And when ye pray, use not vain repe­titions, as the heathen do: [for they think] that they shal be heard for their much speaking, Mat. 6.7. Eccles. NOTE. 7.16. These words were spoken by our Savior in his Sermon upon the Mount, he being in the midst of the Scribes and Pharisees, who unjustly taxt him for coming to break the Law, Mat. 5.17. But he knowing their hearts, justly taxed them of their hy­pocrisie, For they love to stand in the corners of the streets and in the Syna­gogues, and to say their prayers, that they may be seen of men, Mat. 6.5. Now a Pharisaical-spirited man or wo­man may say a prayer, but they cannot pray, because they josle or croud out the Spirit of Jesus Christ from them: ☜ Now the reason why a Pharisee shuffles out Iesus Christ from him, is, because Christ wil be all in all; but a Pharisaical man or woman wil not have it so: for they wil be some thing of themselves, in their prayers, and in their fasting, and Iesus Christ shal not be all, as you may see in Mat. 6. and [Page 12] Mark 12.38, 39, 40. But more plainly in Rom. 9.32. where the Apostle doth plainly express in ten words; the words are these, [but as it were by the works of the Law] that is, partly by their own works, they looked for to have what they had; and partly by Iesus Christ, and so they missed of Christ and stumbled at him: and thus the Pharisees do: and this was the condi­tion of the Iews; but especially of the precise Pharisees in that age; and in all ages down to this day: And so now the most men and women in the world, that seem to be religious, are like unto that unjust servant [Ziba] as you read of him, in 2 Sam. 19.29. and so in Chap. 16.1, 2, 3, 4. Verses: [Ziba] wil divide with his Master, and so the Pharisee with Jesus Christ: Now the Pharisee's heart being lifted up, he wil be something with Christ in all that he doth, as you read in Luk. 18.9, 10, 11, 22. He wil be something in his prayers, and something in his humilia­tion, and he wil do something in his preparations and in his qualifications, to fit him for Christ and to deserve from God: as those people that Mo­ses [Page 13]brought out of the Land of Egypt to possess the good Land; for which they said, for my righteousness the Lord hath brought me in to possess this Land: No, saith Moses, Not for thy righteousness, for thou art a stiff­necked people against Jesus Christ: and thou dost set up thy own righte­ousness together with him: Deut. 9.4, 5, 6. Note; To be some­thing. 2. Note; To be no­thing. To be something in our selves is a principle of corrupt nature: But to be nothing in our selvs is a principle of divine grace: Lord, saith David, what am I, and what is my fathers house, and what is this people? all that we do is from thy hand, 1 Chro. 29.14. And so likewise Paul, speaking of the ap­pearance of Christ to him, as to one born out of due time: that is, an un­timely birth which comes to nothing: so Paul accounts of himself as nothing: But by the grace of God, saith he, I am something; By grace I am what I am, 1 Cor. 15.8, 9, 10. ☜ But now on the contrary, you may see, To be something in our selves, is, to be like that proud Pharisee that stood and prayed thus with himself: God I thank thee, I am not as other men are, or even [Page 14]as this Publican; for I fast twice in the week, I give tithes of all to the Priests: Here is one something of himself, and despises others, as you may read in Luk. 18.9, 10, 11, 12. And so likewise in Isa. 65.5. you have them that say, Stand by thy self, come not neer to me, for I am holier then thou: Compare this place with that in Luke, and you shal see a Pharisee hangs upon every thing that he doth: ☞ But he wil not come to Jesus Christ, because he can­not forsake himself: Therefore he hangs upon his prayers and upon his humiliations; and thinks they wil sa­tisfie God, and procure favor and peace from God for him: and so for preparations; He thinks to fit himself with his own qualifications for Christ: and if at any time he seem to come to Christ, it wil be by vertue of some­thing in himself, but as it were by my own works, Rom. 9.32. And if God at any time, cast any thing upon him that he would have, then, in his heart, he saith, my power and my performan­ces hath gotten me these things, and so he robs Christ of his glory, Deut. 8.17.

CHAP. II.

CHrist is the best thing that ever God sent down from Heaven; Sect. 1 as Christ told Martha, there is one thing needful: But the Pharisees saw no need of him; and though they seem to come to him, yet they would never be quiet til they had sent him out of the world again, as you may see an instance in Mark 15.9, 10, 11. [for Pilate knew that the Chief Priests and the Phari­sees had delivered him up for envy:] And the Chief Priests and Pharisees [Page 16]moved the people: This is worth the taking notice of; ☞ The Pharisees and the Chief Priests moved the people: Is not this true in our days? Do not those that should teach the people to love one another, rather cause the people to hate one another, by laying foolish and false reproaches upon some; and tel the people that they say, God sees no sin in them; they need not to ask for pardon of sin, Christ hath done al for them, and such like discourse: And it may be, cal them Independents that wil live under no Government, and then the drunkards of a parish make songs of them, ☞ and swear the Kingdom must be rid of them before all be wel: And if they be asked how they know all this; they answer, Our Parson said so: Psa. 69.12. and so in Neh. 6.6. There Sanballet chargeth the Prophet with rebellion, and those that were with him: and thus the Pharisees accused Jesus Christ of being a wine-bibber, & a gluttonous man, and a friend of Pub­licans and sinners, and of coming to break the Law, and to be a Ringleader of Sectaries, as you may read in Joh. 12.19. And the Pharisees therefore said [Page 17]among themselves; Perceive ye how ye prevail nothing, behold the world is gone after him: And they tel the peo­ple, they who know not the Law are ac­cursed: and in the mean time they them­selvs beleeved not on him who was the Law, and the life of the Law, Joh. 7.47, ☜ 48, 49. And thus you see what u­sage Christ had, and those that follow­ed him: As for instance, Jesus Christ loved Lazarus, therefore the Chief Priests and Pharisees hated him: as you may read in Joh. 12.10, 11. And the Chief Priests and Pharisees consulted, ☜ for they are all one, for to put Lazarus also to death, as wel as his Master: Now the reason why they did so, was, be­cause many of the Jews went away from them and beleeved on Jesus. Now who wil follow Jesus Christ, must make account to suffer from the stricter sort: and as Paul said, all men have not faith, therefore unreasonable; so all men and women have not the knowledg of Christ, nor the love of Christ in them, therefore unreasonable, though they seem to be zealous: for the devout and honorable women, and the chief men of the City, raised persecution a­gainst [Page 18]Paul, for preaching Jesus Christ, Acts 13.50. Thus you may see what hard usage Christ had in the world, and those that he draws after him with the cords of his love. We seem all to pro­fess and follow one Christ and one Re­ligion; ☞ and yet we bite and backbite and devour one another: this is strange dissimulation.

Sect. 2 But to make good what I did intend to say to the Pharisee, and to the Phari­saical and outside Religion that is in the world; Take special notice of three places of Scripture which I shal name.

The first is, Jer. 7.4, 14. All things are as a shadow that passeth away; 1 but Christ is the substance that endu­reth for ever and ever: therfore trust ye not in your own lying words, saying, the Temple of the Lord, the Temple of the Lord are these; For what profit hast thou in the Temple of the Lord, or in the Ordinances of the Lord, or these, if thou see not Jesus Christ there, and know him by the power of his Resur­rection: ☞ It is a vain thing to rejoyce in the Cabinet when the Pearl is not there.

The second place of Scripture is, 2 [Page 19] Mat. 7.21, 22, 23. To be something with Jesus Christ, by way of merit or desert, is the next way for Christ to shut us out of door: Lord, Lord, have we not prophecyed, and prayed, and humbled our selves, and in thy Name have cast out devils? and in thy Name done many wonderful works? Mark the argument thats pleaded; Lord, Lord, have not we done something to lean upon, and as it were with thy help to bring us to heaven? And so that proud Pharisee, in Luk. 18.11, 12. God I thank thee, I fast and pray, and give alms, and I am not as this Publican: and so saith the Ruler, What shal I do to inherit eternal life? Luk. 18.18. Now I wil shew you the difference be­twixt a Pharisee and a true Beleever: The Pharisee, or the outside Christian, argues from what he hath done, or from what he wil do: ☜ NOTE. But a true Beleever argues with the same argument that God himself useth with himself; as you may read in Ezek. 36.20, 21, 22, 23. where the Lord argues with his own holy Name, for to deliver the people that was in bondage; But I had pity, saith the Lord, for mine holy Name, [Page 20]and gave them rest: and so in Isa. 43.25. I, even I am he, saith the Lord, that blotteth out thy sins for mine own sake: Now there is nothing of man that can move God, but God for his holy Names sake moves himself: This is the great argument which the Saints of old have made use of: as for instance, Lord, saith Moses, I beseech thee for thy Name sake, do not destroy this people, but let the power of my Lord be great, that is, let the Name of my Lord be great in shewing mercy, Numb. 14.12, 13, 17, 18, 19. And so likewise David argues, Lord, saith he, for thy Names sake, pardon mine ini­quity; not but that David knew that his sins were pardoned, but David de­sires a comfortable and a constant assu­rance of the pardon of his sin, in his own breast, Psa. 25.11. And so the A­postle speaks, Not by works of righte­ousness which we have done, but for his Names sake he saveth us, Tit. 3.5. Here I have shewed you the difference between a true Beleever and a Pharisee, or an outside Christian: Now a true Beleever makes the Name of God his great argument, nay more, he cals the [Page 21]Name of God, The Lord his righte­ousness, Jer. 23.6. But a Pharisee, or an outside Christian, raiseth his argu­ment upon what he hath done: instance that forenamed place, Luk. 18.11. God I thank thee, I am not as other men, I fast and pray and do many things: and so in Mat. 7.22. In thy Name we have done many wonderful works: Now Christ answers, I profess I never knew you, that is, I do not ap­prove of you, depart from me: But why shal we depart from thee? Because you do but seem to draw nigh me with your mouth and with your lips, but your hearts are against me: And ye are they which justifie your selvs before men, and this you highly esteem, but God knoweth your hearts: for that which is highly esteemed amongst men, is abomi­nation in the sight of God, Luk. 16.15. 3

Now the third place of Scripture which I shal name, is, Isa. 58.2, 3, 4, 5, 6, 7. Now an ignorant zealous man or woman knows not Iesus Christ to proceed forth & come forth from God, and to be sent forth from God, Joh. 8.42. to be the Way, Ioh. 14.6. for lost man to return back again to God. Now [Page 22]Christ is the new and living way, Heb. 10.20. Now mark, all those, that are not in this new and living way, are sub­ject to walk in by-ways; and like un­to a man that is in the water, and likely to be drown'd, he wil hang upon eve­ry thing to save himself; so the Iews, for the most part, did hang upon their own performances; and so the Phari­sees in Christs time; and so to this very very day: as for instance in Isa. 58.3. Wherefore have we fasted and done so much, say they, and thou seest not? wherefore have we afflicted our soul, and thou takest no knowledg of us? Now the Lords answer is this; These be but your bodily exercises, and wil profit you but little: It is not a form of godliness, but the powerfulness of Gods Spirit in you, and that must teach you to profit, Isa. 48.17. Now in the next place you have the Lords description of these outside professors, in these words; Yet they seek me day­ly, and delight to know my ways: they ask of me the ordinances of justice: they take delight in approaching to God, Isa. 58.2. Now they reply from this, in these words, Wherefore have we [Page 23]humbled our selves and prayed? why, saith the Lord, your performances which you have woven are but as the spiders web, which shal not be gar­ments to cover you; ☜ for you are like unto the spider that leans upon his house, but it shal not stand, neither shal you cover your selves with your own works, Isa. 59.6. compared with Iob 8.13, 14, 15. To what pur­pose is the multitude of your sacrifices unto me, saith the Lord, when you have not faith and love in your inward parts: I delight not in your vain repe­titions and luke-warm discourse, it is an abomination unto me, saith the Lord, because they are your Idols, or a false Christ of your own making: if Christ, the Son of God, be not all in all in the heart of a man or woman, then the heart is ful of Idols and false Christs, Isa. 44.16, 17. So the most part of the world are ful of heart Idolatry and false Christs.

Beware of Covetousness, Sect. 3 which is I­dolatry, Eph. 5.5. And I wil say to my soul, soul thou hast much goods, take thy rest; Luk. 12.19. now here is a false Christ, For there is no rest but [Page 4]in Christ, Psa. 116.7. Now it is a good thing to throw down outward Idolatry and Superstition; ☞ but in the mean time, if our hearts be as Tem­ples ful of Idols and of false Christs, what have we done? Is not this that which the Lord complains of, and cals it an abomination unto him; and saith, he is weary of their performances; because they bring them, and their prayers, and their civil walking, and their good meaning unto him, and leave Christ behind them? Therefore, saith the Lord, When ye spread forth your hands, I wil hide mine eyes from you; yea, when ye make many prayers, I wil not hear you: that is, I wil not regard you, Isa. 1.11, 12, 13, 14, 15.

CHAP. III.

NOw to give you the reason of what hath been said of the Pha­risee or outside professor, Sect. 1 is this, [God the Father wil not accept of any thing out of Christ his Son, or besides Christ] instance in Nadab and Abihu, which took fire, but not from the Altar, and so offered strange fire; And there went out fire from the Lord, and devoured them, and they dyed before the Lord, Lev. 10.1, 2.

Secondly, [Christ is that golden Censer in which the prayers of the Saints are.] ☞

Thirdly, [Christ as God is that gol­den Altar upon which the prayers of the Saints are offered.]

Fourthly, [Christ is the first and the only accepted with God, and hath in himself much incense; and in him are all the prayers of the Saints acceptable and sweet before God; and by him alone are all the prayers of the Saints [Page 27]offered up to God as a sweet smelling savor:] Rev. 8.3, 4.

Now it is otherwise with a Pharisee or an outside Christian; for they come to God alone by themselves, ☜ and bring their prayers, and performances, and good meanings to God without Christ, and leave Iesus Christ behind them, and so they offer strange fire, as Nadab and Abihu did: And so likewise they have no golden censer for their prayers, nor sweet incense to offer with their prayers; nor any to offer their prayers upon the golden Altar, but themselves; for they know not Iesus Christ, whose place it is to offer up prayers to God: for he is the only accepted of God: and if they seem to know him, yet they wil not give him the preeminence in all things: instance in those Iews, Rom. 9.31, 32. But as it were by the works of the Law; that is, partly by Christ, and partly by their own works, They would come to God; but to come to God without Iesus Christ, is as if the stubble should come to the flaming fire to be agreed: ☜ and to come to God with a half Christ, or to be halfes with Christ, is plain Popery, for it is to deny [Page 28]Iesus Christ the preeminence in all things, as you may read in Col. 1.15, 16, 17, 18, 19. And thus they foolish­ly strive to be something of themselves, with Christ, in all things that they do; and Christ not to be all in all things for them; but themselves, as it were, to do something of themselves, and so their prayers become as vain babling, as Christ speaks, Mat. 6.7. for Christ wil be all in all things to a man, ☞ or else he wil be nothing at all to a man: and then, as Solomon saith, The prayers of such a man, and all things that he doth, are an abomination to the Lord; but the prayers of the upright are his delight, Prov. 15.8. because he sees the Son of his delight to be all in them.

Sect. 2 Now I shal make a comparison of the Pharisee, and of the outside Chri­stian, which I shal make good by four places of Scripture.

And the first place of Scripture is, 1 in Mark 11.13. concerning the Fig-tree; And Christ seeing a fig-tree afar off, having leaves, he came, if haply he might find any thing thereon, and when he came to it, he found nothing but leaves: Here are three things remark­able, [Page 29]with relation to a Pharisee or an outside Christian.

The first is, 1 Christ sees a Pharisee afar off; he sees into their hearts; he sees them proud afar off; he tels them they are as graves ful of rotten­ness, Luk 11.42, 43, 44.

Secondly, 2 Christ comes to the Pha­risees, and they reject him, Joh. 11.47, 48, 53. and took counsel together to put Christ to death.

Thirdly, 3 Christ finds nothing in a Pharisee but leaves, and these leaves are not for the healing of the Nations, as is spoken of in Rev. 22.2. But rather a bringing in of judgment, and a woun­ding of a Nation; as Adam and Eve did, by seeking themselves, in eating the forbidden fruit, they brought sin upon the Nations of the world, and so became naked; and they sewed fig­leaves together to hide their nakednes, Gen. 3.7. And this is the Pharisee's way; But I wil shew you a more excellent way: The Lord God himself made coats of skins for Adam and Eve, and co­vered their nakedness; and in his goodness said, The seed of the woman, meaning Christ, should spread his [Page 30]skirt of love over them and cover their spiritual nakedness, Gen. 3.15, 21. Ezek. 16.8. And thus much shal serve by way of comparing the Pharisee to the Fig-tree, that had leaves but no fruit for Christ.

2 The second comparison that I shal make of the Pharisees, is this; They are like to those Soldiers that led Christ a­way to crucifie him; and after they had done, then they did strive for his garments, Mark 15.16, 24. The Pha­risees caused Christ to be put to death: and I beleeve, that there are Pharisees now, ☞ that, though they cannot reach the person of Christ, yet they can reach the members of Christ, to kil them in their outward comforts, and in their good name, and in reproaching of them: for if they have done so to the green tree, what wil they do to the dry tree? and if they have put Christ to death, they wil proceed to put Laza­rus to death also, Joh. 12.9, 10, 11. And yet they wil strive for Christs gar­ments; ☞ I mean, they wil strive for the ordinances of Christ, and seem to take delight in them, as a man doth in his garments; as you may plainly read in Isa. [Page 31]58.2. And yet they are like dying men, whose garments can neither warm them nor keep life in them: If Jesus Christ be not the life and the heat in all his ordinances, ☜ though you lap your selves about with them, as with a gar­ment; yet you may perish for want of heat: for it is the Spirit of Christ that gives forth heat, and makes men lively: It is the Spirit that quickneth, saith Christ, the letter profiteth nothing, Joh. 6.63. Jesus Christ tels the Phari­sees, that they are miserable and naked: Rev. 3.17. No, say the Pharisees, for we have the ordinances of God and our duties, and these are as garments to cover our nakedness. Now this is a strain of spirit that doth rest upon most people and Ministers; as one may hear in these expressions: Since we have begun these morning Exercises, saith one, God hath given us in 70 victories; ☜ but mark what the Lord saith, these victories be but the effects; therefore ascribe not too much to your prayers, but consider the cause; Not for your sakes, O house of Israel, nor for your prayers, be it known unto you, but for mine holy Names sake, are these [Page 32]victories given unto you, Ezek. 36.22. Yet I wil be sought unto, saith the Lord.

O! Sect. 3 it is a sweet thing to pray, when the Spirit of Jesus Christ teacheth and helpeth us to pray; then we shal set the Crown of praise upon the head of Christ alone; for the Spirit it self help­eth us so to do, Rom. 8.26. But it is a bad thing to set the crown of praise up­on the head of our prayers and perfor­mances. O that we could do our duties out of love to Christ alone! and then take our hearts and our hands off from them, and have our eyes fixed upon Christ alone, and not upon our duties: for why should we be like the [Hen] that when she hath done her duty, she tels all about her: Simile. The Pharisee seem­eth to be much for the praise of God, yet hath but little or no acquaintance with Jesus Christ: Give God the praise, saith the Pharisee to the blind man that was cured, and as for this [Follow] meaning Jesus Christ, we know not from whence he is, Joh. 9.24, 29. A Pharisee doth not really know Jesus Christ; therefore he doth car­nally complement with Christ Iesus: [Page 33] Good Master, saith the Pharisee, what shal I do that I may get heaven? Why, saith Christ, thou knowest the Com­mandments, and yet thou canst not spel my Name in them; ☜ therefore thou art miserable, poor and naked: No, saith the Pharisee, I am not so; for I have observed all those Commands that thou didst bid me, from my youth to this day: Wel, saith Christ, I see into thy heart, and that is not right to me, for all that thou hast done, Mark 10.17, 18, 19, 20, 21. And this web, saith Christ, which thou dost trust un­to, shal be as a spiders web, and shal not cover thy nakedness; and this staff, which thou dost lean upon, shal be as the spiders house; But it shal not stand; though thou shalt hold it fast, it shal not endure, Job 8.13, 14, 15. Though a Pharisee seem to come to Christ; yet at the same time he doth thrust Jesus Christ away from him.

Now the third comparison, Sect. 4 that I shal make of the Pharisee or outside Christian, is this: Now a Pharisee is like unto a Papist in two things.

The first is this: A Pharisee is one that seems to worship God zealously, [Page 34]but hath no knowledg of Iesus Christ: I bear them record, saith the Apostle, that they have a zeal of God, but not of Christ, Rom. 10.2, 3. and so they are ignorant of the true way which God wil be worshiped in, which true way is Iesus Christ, Joh. 14.6. I am the Way and the Truth, saith our Savior: And God is a Spirit, and they that worship him, must worship him in Spirit and in Truth: for the Father seeketh such to worship him, ☞[or inables such] and then they worship him spi­ritually in Christ Iesus, Joh. 4.23, 24. Search the Scriptures, saith our Sa­vior to the Pharisees, for in them ye think ye have eternal life; and they testifie of me: And ye wil not come to me, that ye might have life. Now a Pharisee, ☞ or an outside Christian, searches the Scriptures, as a Papist searches his beads, by number and by tale, and when they have done, they have not found Iesus Christ there: It is a great mistake, and the most, in our days, are subject to this mistake: They think the meer having of the letter of the Scripture, is sufficient for them to have eternal life; NOTE.[& so in some sort they be­come [Page 35]Idolaters even with the Scriptures themselves:] What is the Scripture to thee, if thou mistake it? In them ye think ye have eternal life; but thy dark­ness comprehendeth not the light that shines in them; as you may read in the Gospel of John 1.4, 5. For what is the body without a soul? Or what is the Scriptures to thee, if thou hast not the key of David, to open and unfold them unto thee? Rev. 3.7. Or what is the Word to thee, if thou hast not the Spirit of God, by which it was gi­ven, to open the mystery unto thee, that is in it; and then that Spirit wil teach thee to profit by the Word, and wil instruct the in righteousness, 2 Tim. 3.15, 16, 17. And thou canst not take liberty to sin, as the great out-cry goes now in our days: but so much for that. Mistake me not, my advice is to account it a very great mercy to have the Word of God a­mongst us, ☜ but ten thousand times a greater mercy to have the Spirit of the Word among us & our [Teachers:] and then that Spirit would heal our divisions, and shed his love abroad in our hearts, and then we should not bite and de­vour [Page 36]one another as we do: and this is the crown of Pauls rejoycing, to be made an able Minister, not of the let­ter, but of the Spirit, for the Spirit giveth life, and worketh love in our hearts, 2 Cor. 3.6.

O Lord, Sect. 5 how little of thy sweet and peaceable Spirit is abroad in the world, amongst Ministers and peo­ple; if we consider the bitter envying and strife in mens hearts, which is brought forth in contention and re­proaching one another. Now I shal speak, as S. James speaks: My bre­thren, these things ought not so to be, James 3.10, 13, 14, 15, 16. Is this the Spirit of Iesus Christ? [No, in no wise:] For the fruit of the Spi­rit of Christ is love, joy, peace, long­suffering, gentleness, goodness, meek­ness, temperance, Gal. 5.22, 23. For these gifts the Spirit of God works in the hearts of the Saints, as the Apostle speaks: For God, saith he, hath not given us the spirit of fear, and of error, and heresie, and division; but of power, of love, and of a sound mind, as you may read, 2 Tim. 1.7. You Pharisees, NO saith our Savior, you search [Page 37]the Scriptures, but ye wil not come to me: For how can ye beleeve in me, when ye receive honor one of another, John 5.39, 40, 41, 42, 43, 44. compared with John 12.42, 43. and you shal find, NOTE. that not to be of the Pharisees simple judgment, one shal have no place amongst them, no not so much as to be the Beadle of a Ward: not to be one in their way, is as much as to be put out of their Synagogue: as for instance in the blind man, And they cast him out, Iohn 9.32, 33, 34. And so you may instance in Lazarus: But the Chief Priests consulted, that they might put Lazarus also to death: For he was a cause that the people went to meet Iesus Christ, as you may read in the Gospel of John, Chap. 12. Vers. 10, 11, 18, 19. Have not we many chief Priests and Pharisees now in our days, as wel as there were in Christs time, that sit and con­sult against their brethren? as you may see in John, Chap. 11. Vers. 47, 48. Instance, if you wil, in Mr [Ed­wards] a mighty man in the Scriptures, and yet hardly knows Jesus Christ, [Page 38]like to Nicodemus, Joh. 3.1, 4. He is something like to [Tertullus] too, who disputed maliciously against Paul; a notable Orator, and one that had learned a leaf past grace; and could talk nimbly, but to little purpose; as Mr [Edwards] doth: read Acts 24.1, 2, 5, 6. But now if Mr [Edwards] had an ear to hear what the Lord saith, he would tremble: Thou givest thy mouth to evil, saith the Lord, and thy tongue frameth deceit: Thou sittest and speakest against thy brother; thou slanderest thine own mothers son: Mr [Edwards] have you not done these things? doth not your conscience accuse you yet? The Lord wil reprove you: Mr Edwards, consider whether you have not forgot God? read Psa. 50.19, 20, 21, 22. Mr Edwards, I shal refer you to one place more. Have you heard of the doctrine of Iesus Christ? Now the doctrine of Christ is,

First, For Information; Without me, saith Christ, ye can do nothing pleasing to God, Joh. 15.5.

Secondly, It is for Exhortation to you, Mr Edwards; beware of being like to the Scribes and Pharisees, Mar. 12.38 which [Page 39]neither loved Christ nor his followers. Mistake me not, I am no favorer of Sectaries; yet I can, with patience, look upon them til God doth change their hearts.

In the third place, I advise you not to be like an unskilful man, to pluck up the wheat in stead of tares.

And in the fourth place, Beware of being like unto the Scribes and Phari­sees, in loving to be chief, and to have the uppermost places, and to have do­mination; and beware that you be not like the Pharisees and Lawyers, that lode men with burdens grievous to be born; and for a pretence make long prayers, and so devour widows houses; that is, you oppress the weak and poor, by your power and self-seeking: Read, if you please, Mark 12.38, 39, 40. and Luke 11.44, 45, 46. Master [Edwards] be not angry with me for quoting these Scriptures unto you; for they are the words of our Savior to the Pharisees and to the Lawyers; and they were as wise men as your self [Mr Edwards] and as zealous; read Joh. 5.16, 17, 18. and yet they made no conscience in seeking to kil Jesus [Page 40]Christ; ☞ as you do not, under the name of Sectaries, to kil the Saints in their good name, and in their reputation, by your reproaches which you lay up­on them; and then you cal for the Magistrate to punish them and im­prison them: But God hath given the Parliament wisdom above such spirits as you are, [Mr Edwards] for to re­strain you, or else what is it that you would not do? [and so the chief Priests and Pharisees likewise were very skilful in clothing Jesus Christ with a filthy garment of their re­proaches; and then they made the people out of love with him; ☞ and then Barabbas must be let loose, and Christ must go to suffer:] As for instance in their reproaching of Christ:

The first is this, They thought Christ was come to destroy the Law, Mat. 5.17.

The second is this, They said Christ was a Blasphemer, Mat. 9.3, 4.

The third is this, They said Jesus Christ was a gluttonous man, & a wine­bibber, and did resort to ungodly men, and to sinners, Luk. 7.33, 34.

In the fourth place, They said that Christ was a Conjuror; This fellow, say they, doth cast out devils by Beel­zebub the prince of devils, Mat. 12.24.

In the fifth place, They accounted Jesus Christ to be a breaker of the Sab­bath, and a loose fellow; for which they did persecute him, and sought to kil him, Ioh. 5.16.18. Ioh. 9.16. Ioh. 18.30

In the sixth place, They thought Christ would give liberty to sin; and this they said, tempting him; Moses, in the Law, commanded us that this woman should be stoned for the act of adultery, but what sayst thou? And thus the subtil Pharisees sought where­by they might have something to ac­cuse Jesus Christ of, [as Mr Edwards doth his members;] Joh. 8.3, 4, 5, 6.

In the seventh place, The chief Priests and the Pharisees took counsel against Jesus, and said, What do we? For this man with his new doctrine and his new light, wil draw all men af­ter him, and then we shal lose our pla­ces, Joh. 11.47, 48.

In the eighth place, the Pharisees consulted among themselves against Christ, and said, Perceive ye how ye [Page 42]prevail nothing, [Behold, the world is gone after him] he wil increase, and we shal come to nothing, if we let him alone, Joh. 12.19.

Is not this your clamor [Master Ed­wards] against those that wil stand, Sect. 6 when you shal fal?

In the ninth place, Here you may see the base esteem that most in the world have against Jesus Christ, though they seem to profess Religion: [it appears in this] that they hate those which Christ loves; ☞ not directly as those that Christ loves, but under some notion, as the Pharisees persecuted Christ, not as Christ; but under some notion; as a Conqueror, or as a Blasphemer and a loose Fellow, and a Sectary, or one that did draw the world after him; [and so the world doth not hate men, as members of Christ, NOTE. but under some notion, as Independent, Antinomian, Separate, Sectary, or a Troubler of the State: and so they wil do them all the hurt they can, though they speak them fair to their face:] now the ground of all this hatred is, They hate Jesus Christ first,] as Christ himself speaks, If the world hate you, [ye [Page 43]know that it hated me before it hated you] Joh. 15.18, 19, 20. Now Master Edwards, if you wil come in, and give your vote, with the High Priest, and Pharisees, and people, against Christ, come in; but that I suppose you wil not do: But the Pharisees had incensed the people against Christ; And they all cry out to Pilate, If he were not a Malefactor, we would not have deli­vered him up unto thee, Joh. 18.30, 31. Here you may see the reproaches and mockings which Christ did bear. Mr Edwards, I would desire you to take notice of the spiteful behavior of the [Chief Priests] and the people, whom the Chief Priests [had moved to cal for Barrabas, a murderer, to be let loose, and Christ, our Savior, to be crucified] For Pilate knew that the chief Priests had delivered him to be crucified for envy, read Mark 15.8, 9, 10, 11, 12, 13. And Pilate said, Behold your King: But they cryed out, Away with him, away with him, crucifie him: Pilate saith unto them, Shal I crucifie your King? The chief Priests answered, he is none of our King; and thus you may see their [Page 44]blindness, Joh. 19.14, &c. Mr Edwards, I shal crave leave to ask you one questi­on, and that is this, What is the reason that the chief Priests, and the Pharisees, and Lawyers were so blind concerning Iesus Christ? They had the Scriptures of the Prophets, & they did testifie plainly of Christ; as Christ himself speaks, Ioh. 5.39, 46, 47. But they had but the let­ter of the Word; and to deal plainly, Mr Edwards, A question. I think you have no more: They had the letter of the Word, but they had not the life and spirit of the Word: therefore they could not see Iesus Christ, though he was amongst them; nor love him, because they had not the love of God in them. M. Ed­wards, Is not this your case? You have the letter of the Scriptures, and you say that you are a Minister of Christ; and by this rule the Iesuits and Friers, and the learned Doctors of Rome, NOTE. and the Pope, and all the false Prophets in the world, are Ministers of Christ; but these run, and the Lord hath not sent them: [M. Edwards] I ask the question: Have not you done so? Consider what God saith, I have not sent these Prophets, saith the Lord, yet they ran: I have [Page 45]not spoken to them, saith the Lord, yet they prophesied: read Ier. 23.21.

Beware of false Prophets, Sect. 7 saith our Savior, which seem to be like sheep, Mat. 7.15. Act. 20.29 but would have an iron mace in their hand to drive the sheep of Christ withal; [as some have the black rod in their mouths, to spot the sheep with their re­proaches, and make them odious in the eyes of all men:] Instance in that simple book, that libelling book of M. Edwards called the Gangraena, pag. 61. and 172. There are false Prophets now, and false Ministers; as you may read, 2 Pet. 2.1. Beware M. Edwards: Some cal them dissenting brethren, whom you despise and reproach, and upbraid, because the hand of God hath sent the pestilence into their house; and another with his eyes being pickt out with a pike in the streets. [M. Edwards] I did ask you, if you would give your vote with the chief Priests and Pharisees against Christ: but I did suppose that would be too gross for you in these days: but now I know you wil come forth; nay, you are come forth to accuse your brethren, though unjustly: And now [Master Ed­wards] Try if you be not a Minister [Page 46]or an Orator like unto Tertullus that disputed against Paul that was a true Minister of the Gospel; read Acts 24.2, 5, 6. Or like unto Demetrius, who could not agree with Pauls way be­cause he was like to lose his gain, read Acts 19.23, 24, 25, 26. And so like­wise you do, as those in Acts 17.17, 18, 19, 20. If they cannot walk by your dark light, then you cry out of this new doctrine and this new light: The chief Priests and the Pharisees mo­ved the people to envy against Christ: Mr Edwards, do not you move the people to envy the members of Jesus Christ? I ask you the question, it is plain, you have spoke very ill of some by name, instance in [Mr Bacon, M. John Goodwin, M. Henry Burton, M. Holmes, M. Bur­roughs, M. Greenhil, M. Peters, M. Walden, and divers others, both publick men and private;] But God wil cause these men to grow in favor, when the world shal see your folly and emptiness: Mr Edwards, consider that it was a sin in Ham, that he did not cover his fathers nakedness; nay, it was a double sin, to declare his fa­thers [Page 47]nakedness: he went and told his brethren; and this was a sin in Ham, as wel as it was a sin in Noah to be drunk: But mark, M. Edwards, Noahs sin was forgiven him, but Ham was cursed for his sin: read Gen. 9.22, 23, 24, 25. And are not you, M. Edwards, like unto those in the Acts, that cryed out against Paul, when he had spoken of Jesus Christ? And do not you so cry out, Mr Edwards, against these men, saying, Away with such fellows out of the Kingdom, for it is not fit that they should live amongst us? read Acts 22.22, 23, 24, 25. And in your tenth head, you charge them, under the name of Sectaries, with hypocrisie, under pretences of piety and holiness, pag. 61. [M. Edwards] do not these ten heads, which you have layd down to accuse your brethren, though falsly, come forth from you, like unto those ten horns which came out of the seven heads, and these seven heads are seven mountains; and this is the mystery of the woman, and of the beast that carry­ed her: Read Rev. 17.7, 9, 12, 13, 14, 25. The Lord teach us to know this mystery and a false Prophet; for [Page 48]there is a mystery of iniquity, as wel as of godliness, as the Apostle speaks in 2 Thes. 2.2, 3, 4, 7, 8, 9, 10, 11. Now in the next place, M. Edwards, Are not your ten Heads, which you have produced in your 61. page, like unto the horns which the Prophet Zecha­riah speaks of; and wil you push the Church with these horns, and scatter Israel and Iudah? Here you may see a power that did scatter Israel: or here you may see a mountain of power that wil scatter Israel: But who art thou, O great mountain? be­fore Zerubbabel, that is, before Iesus Christ, thou shalt become a plain, Zech. 4.7. For the Lord hath shewed me four Carpenters, saith the Prophet: Then said I, What come these to do? And he spake, saying, These are the horns which have scattered Iudah, so that no man did lift up his head: [but these are come to fray them, or to cut them off, and to cast out the horns of the Gentiles, which lift up their horn over the Land of Iudah to scatter it, Zech. 1.19, 20, 21.] This was the Pro­phets glorious vision concerning the power of Christ, which is not by [Page 49]might nor by power, but by the Spi­rit of our Lord Iesus Christ. And he shal bring forth the head stone of Re­formation in the hearts and spirits of men, and then we should serve one another in love, and rejoyce with shoutings, crying, Grace, grace unto it, Zech. 2.6, 7. Mr Edwards, I think you are but little, or nothing at all ac­quainted with these sweet workings of the Spirit of Christ: But with the former places, which I have named, I think you are very skilful, because you give your mouth to reproaching; and your tongue is like unto a horn that gores your neighbors and bre­thren; and this you do, as it were, out of zeal, pushing the members of Christ up and down; like unto Saul, Being exceedingly mad against them, he persecuted them even unto strange cities, Acts 26.11. Acts 22.3, 4, 5. And yet for all this [Mr Edwards] you say you are a Minister of Jesus CHRIST; which seemeth very strange.

But, Mr Edwards, Sect. 8 I pray you from whence had you your mini­sterial gifts? I beleeve you wil [Page 50]say either from Cambridg or Oxford: and there you learned your Arts, and the Tongues; and you can talk of the [Fathers by roat;] and by your Logick you mistake, and cal white black, that is, you cal Truth Error. Mistake me not; I highly prize the use of Tongues and all humane Learning, in its place; but this wil not prove you to be a Mi­nister of the Gospel, but only a Mini­ster of men, and so sent out from a­mongst men: The Lord teach the peo­ple this mystery: [Saul was a Mini­ster of the Gospel, if this rule be true, before he knew Iesus Christ and the Gospel: for he had all humane Lear­ning, and yet was no Minister of the Gospel, as he himself confesseth: I was brought up, saith he, at the feet of Gamaliel, a learned Rabby, and taught according to the perfect man­ner of the Law of the fathers, and was zealous towards God, as ye all are this day: And I persecuted this way unto the death, binding and delivering into prisons both men and women: [as also the high Priest doth bear me witness,] read Acts 22.3, 4, 5. Acts 26.9, 10, 11. Acts 8.3, 4. [And thus you may see [Page 51]what it is to be a Minister sent out only from men:] A Minister sent out from men [is a Minister of Terror] and [not of Tenderness,] ☜ a Minister of the Law and not of the Gospel: a Minister of the Letter and not of the Spirit. And so likewise in the next place; Ministers sent out only from men, may be able externally to prophe­sie and to work miracles, as those Mi­nisters do that are sent out from God; as for instance, the wise men of Egypt did cast down their rods, and they be­came serpents, in like manner as Aarons rod did; but Aarons rod had the pre­eminency, Exod. 7.10, 11, 12. And so likewise, Ahabs false Prophets exter­nally did the same things that the true Prophet of the Lord did: These false Prophets did chuse one bullock for themselves, and cut it in pieces, and laid it on wood, in like manner as Eli­jah the true Prophet did; [but they had no heavenly fire:] but Elijah the true Prophet called on the name of the Lord, and he was answered by fire from heaven; but the false Prophets had no answer from Baal: There­fore they were mad before the Altar: [Page 52]and the God that answered by fire, he was God: read 1 Kings 18.21, 22, 23, 24, 25, 26, 27, 28, 29, 38. Levit. 9.24. And thus you may see how far the false Prophets may go in external performances; they may run when God doth not send them, Jer. 14.12, 13, 14, 15, 16. and so seduce the people, Ezek. 13.10, 11. and heal the hurts of the people slightly: And this they do, in seting the old Adam up without the strength of the new Adam, Jer. 6.13, 14. And for this the Lord cals them idols, speakers of vanity, di­viners, false dreamers, that comfort in vain, Zech. 10.2, 5. And use their tongues, and say, the Lord he saith; but this doth not profit the people: The Prophet that hath a dream, let him tel a dream; and he that hath my Word, faith the Lord, let him speak my Word faithfully: What is the chaff to the wheat, saith the Lord? Jer. 23.28, 31, 32. Take heed [M. Edwards] the false Prophets are like unto chaff, [but the true Prophets are like unto wheat:] The Old Testament declares that the false Prophets ran up & down amongst the true Prophets: [Consider those Scrip­tures [Page 53]forenamed.] And shal we think to be free now in the time of the Go­spel? No, saith our Savior, There shal arise false Christs, and false Prophets, Mat. 24.24. and they wil have a shew of godliness, like the Pharisees, but they cannot see the power of it, and so they become proud and covetous, false ac­cusers, fierce, despisers of those that are good, striving after high matters, loving of pleasures and profit: read 2 Tim. 3.2, 3, 4, 5. M. Edwards, I pray you mi­stake not your self in the application of these few lines; for these are pe­rilous times: for some indeed preach Christ out of envy and strife: and those that preach Christ thus, have it by Art and not by Grace, Phil. 1.15, 16. And thus a natural carnal man may preach Christ, having the common gifts of the Spirit, which are common to all men, as the Arts and the Tongues, which may be learned at Oxford; [and then the help of a great Library, and a good pen, and sit at it all the week, NOTE. and then a good memory, and then a fluent tongue, ☜ & then such a man may talk of Christ an hour or two together; but I suppose this is not preaching;] if [Page 54]it be, we have great store of it now in our days: And those men, that so preach, are subject to speak evil of those that preach Christ out of good wil: [To preach Christ out of good wil is a saving gift:] And such men cannot but speak the things which they have seen and heard, Acts 4.20. Now true preaching is to beleeve: We having the same spirit of faith, saith the Apostle, therefore we speak, 2 Cor. 4.13. though we be evil spoken of, and upbraided with new doctrine and with a new light. M. Edwards, are not you guilty of this clamor? and I fear others besides you are. But I remem­ber a caution that the Apostle gave to the Philippians; Beware of evil work­ers, saith he, who boast of the letter and of the outsides of Religion, and yet are enemies to Christ; for they mind earthly things, Phil. 3.2, 18, 19. as profit and preeminence. [M. Edwards] I pray you be not like unto [Diotre­phes,] who loveth to have the preemi­nence among them, & receiveth us not, saith the Apostle: But when I come, saith the Apostle, I wil remember his deeds which he doth, prating against us with [Page 55]malicious words: and not content therewith, neither doth he himself re­ceive the brethren, but speaketh evil of them, and forbiddeth them that would receive them, and casteth them out of the Church: read 3. Epistle of Joh. 9, 10, 11. M. Edwards, I shal take leave of you now: I shal speak of you again: only I shal present you with two cautions.

The first is, Follow not that which is evil, and take not up a reproach a­gainst your neighbor to do him harm, Psa. 15.3.

The second is, Take heed that the light which is in you, be not darkness, Luke 11.35.

CHAP. IV.

THere is great contending, Sect. 1 now in our days, how one should know who are the true Ministers of the Go­spel. Ans. But they who have an ear to hear what the Spirit of God saith unto the Churches, Rev. 2.17. are inabled by the spirit of Christ, in some measure, to try them, which say they are Apo­stles and are not, and have found them lyars, Rev. 2.2. The Church of Christ only knows the voyce of Christ: It is the voyce of my beloved, saith the Spouse, Cant. 2.8. My sheep hear my voyce, saith Christ, and a stranger they wil not follow, for they know not the voyce of strangers, and wil flee from them, Iohn 10.4, 5, 27. Here is the report that Christ gives of his sheep, which holds forth a suffici­ency in them by his holy Spirit, to try the messages that the messen­gers or ministers of the Gospel [Page 58]do bring unto them, [and that by a di­vine authority.

Now here wil arise an Objection: and that is this:

Object. Can an unlearned man try the Do­ctrine of a learned man?

Ans. Sol. Yes, for the doctrine of Christ is spiritual, though it may be delivered literally, or in the letter, and so it may be as a Cabinet sealed up to him that carries it or delivers it: ☞[But an un­learned man may have, and hath the key of David, that is, the Spirit of God, to teach him the mystery] when the learned man may have but the history: There is no man in the world, though never so learned, so able as the Saints are. Are true Beleevers to give out the spiritual meaning of the Word of God? [It is true indeed, learned men may take up the Truth as other men lay it down, and so they may talk of it.

But the beleeving man, Sect. 2 the new man, he is the only man, for he hath the Truth, and he can declare the Truth; [for the Spirit of God doth teach him:] NOTE. read 1 Cor. 2.10, 11, 12, 13, 14, 15, 16. The beleeving man is the only man, for these Reasons.

The first is, God is in Christ, Joh. 14.10, 11.

The second is, Christ and God is in every true Beleever: I in them, and thou in me, saith Jesus Christ, Joh. 17.21, 22, 23, 24.

The third is, Every true beleeving man and woman were in Christ before the world was; and as soon as they came into the world, they went astray, ☜ and then were accepted again in the beloved, that is, in Christ; they have Redemption through his blood, the forgiveness of all their sins, at once, and not by peece-meal: and this is to the glory of free grace. O, there is nothing in the world that can cleanse the world of taking liberty to sin, but only free grace! read Eph. 1.3, 4, 5, 6, 7, 8. A great sinner once made a true belee­ver; such a man and woman, is the only man and woman that can magni­fie free grace. Mary Magdalen, a great sinner, was overcome by the free grace of God in Christ; and then she washed Christs feet with tears, and kissed his feet, and anointed them: [Free grace begets much love,] Luk. 7.44, 45, 46, 47. And so Paul, a great [Page 60]sinner; Blessed, saith he, be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ. NOTE.[Jesus Christ is a Saints spiritual maga­zine for free grace: ☞ but if I speak of the things, I shal have the name of Independent or Antinomian put up­on me,] which is to me a smal thing.

In the next place, Sect. 3 a true Beleever is the only thankful man: Blessed be God, saith Paul, for his free grace.

Secondly, The man in Christ is the most able of all men for to try the do­ctrines that men bring, whether they be of God or no: for a man in Christ is blessed with spiritual blessings in Christ; and he tries the doctrines of men, whether there be any spirituality in them or no; ☞ because he himself is exercised therein day and night, Psa. 1.2.

Thirdly, A true Beleever in Christ is able to declare the truth to others, and that out of experience; Come, saith David, I wil tel you what God hath done for my soul, or in my soul, Psa. 66.16. Here you may see the [Page 61]ability and the authority of the mem­bers of Christ, which is the Church of Christ. Now for the abilities of the Saints there are degrees, some more able to try the doctrines of men, and some less able; and so some are more able to declare the truths of God to others, and some are less able, as it pleaseth God to bestow his gifts to men.

Now the reason or ground, why, or how they come to be thus able?

Ans. They are built upon Christ a spiritual house, an holy Priesthood to offer up spiritual sacrifice, acceptable to God by Jesus Christ: read 1 Pet. 2.5. And so likewise they have that unction from the holy One, that is, NOTE. from God in Christ, and that abideth in them, ☜ and teacheth them above all the teach­ing of men: read 1 Joh. 2.20, 27. and by that they come to know the mind of God in Christ, 1 Cor. 2.16. And so it comes to pass, now in our days, that there is a beginning to fulfil the promise, which hath been spoken of long ago; I wil (saith God) in the last days, pour out of my Spirit upon all flesh; and your young men, and your maidens, shal be able to declare [Page 62]the Truths of Jesus Christ to all that are about them, Act. 2.17, 18. Joel 2.28. ☞ It may be to more profit then those that are called their Teachers; and at this the world is angry; and says, that boys and girles, now adays, are become wiser then their Teachers: It pleased God to instruct Timothy from a child to know the holy Scriptures, and to know the mind of God in Christ there­in, 2 Tim. 3.15, 16, 17. when the old zealous Nicodemus's know but little of God, and nothing of Christ, though they have the holy Scriptures before them: read Ioh. 3.2, 3, 4. But out of the mouth of babes and suck­lings God doth perfect his praise: and they, for the most part, speak so, as though they had, by experience, tasted of the sweetness of the grace of God in Christ: read Mat. 21.16. Psa. 8.2.

Now by these few lines you may take notice, That none but those that know the voyce of Christ, whether young or old, are able to try the do­ctrines of those that say they are the Ministers of the Gospel.

Secondly, All those that are thus in­abled, have a divine right and autho­rity [Page 63]to try the doctrines of men.

The Church hath liberty from God to try their Officers before they trust them: [Prove all things; hold fast that which is good, 1 Thes. 5.21.]

Secondly, Beleeve not every spirit, but try the spirits, whether they are of God; because many false Prophets are gone out into the world, 1 John Chap. 4. Vers. 1.

Thirdly, The Church ought to ad­monish their Pastor and their Officers; for the shepherd may err, as wel as the sheep may go astray: Therefore saith the Apostle to the Church of the Colos­sians; Bid Archippus take heed to his ministry, Col. 4.17.

I shal now, in the next place, Sect. 4 crave leave to speak a word or two for the liberty of the subjects of the Kingdom of Christ; I mean the Church of Christ; which doth consist of beleeving men & women: I desire that they did know the liberty wherewith Christ hath made them free, then they would not gladly suffer men to bring them into bondage and devour them; then they would not be glad of men that do exalt them­selves and so intangle them with a yoke [Page 64]of bondage: [but you that beleeve stand fast in the liberty of Christ, and for the liberty of Christ with meekness of spirit,] Gal. 5.1. 2 Cor. 11.19, 20. And beware lest any man spoil you through Philosophy and vain deceit; and let no man beguile you of your li­berty nor of any part of it, [but hold fast Christ your head, from which all the body by joynts and bands having nourishment ministred, and knit toge­ther, increaseth with the increase of God,] Col. 2.8, 18, 19. And consider those that you have given power to rule amongst you, I mean, your Mini­sters and your Church-Officers; for they are as servants to the Church: but it is an honorable service, if they rule wel; [but beware they do not rule over you with constraint,] read 1 Pet. 5.2. and with a vast and unlimited power, and then put the name of Di­vine Right upon it; ☞ and so, by that means, they come to over-power the Church, which called them only to advise. The Ministers and Church Officers have not power, as of them­selves, but the Church giveth them power, and hath power over them, [Page 65]even to put them out from amongst them, if they walk disorderly, as some in our days have done; When ye are come together, saith the Apostle to the Church of the Corinthians, put a­way from among your selves that wicked person: and if that wicked person, then by the same power, the Church may put away from among them either Minister or Church-Offi­cers, if they walk contrary to sound doctrine; 1 Cor. 5.4, 12, 13. The Bi­shops of late memory pleaded a Divine Right for what they did, and so they made fools of men and women; they made fools of women, in causing them to come covered with white vails through the streets, to be church­ed, as they cal it: and they made fools both of young men and of old, in ma­king them to sit bare-headed an hour or two together to hear their divine Service, as they cal it; and they durst not be covered in their unsanctified presence: And so likewise they made fools both of men and women, in compelling them to come up to the Rails, and to fal down upon their knees, to receive the Sacrament; and [Page 66]this they did for decency and for uni­formity, as they said: and so they made fools of the poor, that some of them were fain [to sel their pot to them their tithes:] And is this Divinity?

Here you may see how these men were subject to err; Sect. 5 and are not we in the same condition now in our days? Have not we them that plead for di­vine Right? ☞[And time was that these men, or the most of them, were the Bishops servants in observations, and now I think they wil be our Ma­sters.] But let me, which am the least among all the sons of men, advise a little with you, and let us consider wel what is Divine Right, and how far it doth extend, and whether it doth be­long to the Clergy alone, and not to the people; or whether it doth belong to the people, as wel as the Clergy; and whether the people, in particular Congregations or Parishes, have not power to cal to account either Minister or Church-Officer that walks contrary to sound doctrine, and depose them and put them out of their places, if need so require, with the advice of moderate men; I mean those honor­able [Page 67]Commissioners, who could have no place among our rigid Clergy. ☜ Let me, I pray you, once more give you advice; when you truly know what Divine Right is, then yeeld subjection unto it: nay, I know you that fear God, it is your delight so to do: and as for your Ministers and Church-Offi­cers, they ought to be in subjection to the Church; for the Minister and the Church-Officers are not [the Church,] but members of the Church, and the Church cals them to be Offi­cers, and gives them power to officiate in their places: Therefore they that cal are greater then they that are called: I speak of an outward cal; and this is the Churches Divine Right, and no no particular mans right. Apply your selves to the Church, saith our Savior, and if he neglect to hear the Church, the Church hath power over him, read Mat. 18.17. 1 Cor. 5.13. And so likewise, if you have any that would be great over all, let him be servant unto all, saith our Savior, Mark 9.35. The Church of Christ knows the voyce of Christ, and the mind of Christ; there­fore they are able to discern the inward [Page 68]indowments of a Minister. The multi­tude of this Kingdom take al upon trust, and cry out, O! he is a brave scholer, he is a great learned man; ☞ and so they swallow down all, without any dislike at all Now you that are the freemen of Christ, endeavor to know the free­dom that Christ hath purchased, even with an unvaluable price; and be not the servants of men; for ye are bought with a price, 1 Cor. 7.23.

I shal now set forth three paths: and those that walk in them. I think they are not like unto the Ministers of Jesus Christ.

The first is this: There is much talk, now adays, 1 in publick, of those that creep into houses, ☞ and lead captive silly women: [But I think never any crept more into houses, then those that would have had two shillings and nine pence in the pound: and so likewise those that labor, in the first place to make sure their tithes unto themselves, which both City and Country com­plain of: I ask the question: Do not these creep into houses, and lead cap­tive silly men as wel as women?] Mistake me not; it is fit that those [Page 69]that be Ministers of the Gospel indeed, should have means to live on; that they and theirs may live comfortably in this world, yet the people ought to be free, and not constrained.

The second path is this, He that soweth discord among brethren, 2 his way is an abomination to the Lord, ☜ Pro. 6.16, 19. I ask the question: Do not many of our Ministers walk in this way? O, it would be a sweet thing, if our Ministers were men of peace! and would labor to make peace among the people; but I think they are unfit men, because they cannot agree a­mong themselves, many of them.

The third path is this: 3 Those that bind heavy burthens, and lay them up­on mens consciences; such men are hin­derers of a Christians joy and faith, for a man ought to be perswaded in his own heart; For whatsoever is not of faith, is sin, Rom. 14.5, 23. And such Ministers as compel mens consciences, are not like the true Ministers of the Gospel: For Paul proved himself to be a Minister of the Gospel, in these words, [We were gentle among you, even as a nurse cherisheth her children; and ye are [Page 70]dear unto us as our own souls, and this is the language of the true Ministers of the Gospel, 1 Thes. 2.7, 8. And as for us, saith the Apostle, we have not dominion over your faith, but are helpers of your joy; for by faith ye stand; read 2 Cor. 1.24.

We have an old Proverb amongst us, Sect. 6 The burnt child fears the fire: We are newly come out from Prelacy, and from the High Commission Court of bondage, which was at Lambeth house, where the Bishop of Canter­bury did sit and impose an Oath upon mens consciences; and if they did scruple at it, then he did send them un­to a reverend Divine, as he said, who did live in London, Dr Gouge. Dr Gouge by name; and he said, he would resolve them of the lawfulness of it; and if they could not be resolved by him, then they were sent to prison, ☞ except they would take that hellish Oath to ac­cuse themselves: But I hope it wil not be so now; yet this man is one that would sit at the stern of our Re­formation: But I hope he and the rest of our Learned, wil not strive for pre­eminence or domination, as Diotre­phes [Page 71]did over the Church of Christ, read 3 John 9, 10. I desire likewise that there may be no fierceness of spirit in our Ministry or Ministers, to com­mand by force, or to compel by vio­lence, and so put a yoke upon the people of God, which neither our fathers nor we were able to bear; and thus the Apostle complains of a sect of Pharisees, that would have commanded the Church, by force, in his time, Acts 15.5, 10. [And so likewise the chief Priests and the Pharisees cryed out a­gainst Jesus Christ, NOTE. that there might be some speedy course and strict way considered of against him and his fol­lowers, for they were Sectaries, ☜ and would draw the people after them, and spoil their Kingdom;] and then the Ro­mans would come and take away both their place and nation, Joh. 11.47, 48. Now if those that profess themselves to be the Ministers of the Gospel, desire to be great either over mens persons, or over mens consciences, let them wel consider these two or three places of Scripture.

The first is this: Our Savior cals his Disciples, and tels them, The Kings of [Page 72]the Gentiles exercise Lordship over one another; and they that are great in authority are called Benefactors: And thus the Disciples, though they were with Christ, had foolish thoughts about greatness; but, saith Christ, it shal not be so amongst you, for ye are brethren, and I have given you an ex­ample that ye should go before one an­other in holiness and meekness of spi­rit: But he that wil be greatest among you, let him be as the younger, and he that is chief, as he that doth serve, Luke 22.24, 25, 26. John 13.14, 15. Mark 10.42, 43, 44.

The second place of Scripture is that in Peter, where the Apostle doth ex­hort the Elders of the Church, or the Ministers of the Church, to feed the flock of God gently, and not by con­straint; neither to be as lords over Gods heritage, or lordly against them, but to be as ensamples to the flock in all humility and love, 1 Peter 5.1, 2, 3.

Now I shal desire, Sect. 7 with all humility and tenderness of affection, to speak a word in season, both to Ministers and to the people; Live in peace one with [Page 73]another, and have fervent love among your selves; the which you shal be able to do when God doth shed his love abroad in your hearts; and these alone wil heal our divisions, and put an end to our strife; and this wil be ami­able when our eyes are opened: For which consider these three places of Scripture.

The first is this, Behold, saith the Prophet David, how good and how pleasant it is, when brethren dwel to­gether in unity: It is like the precious ointment: It is like the smel of a plea­sant field, Psa. 133.1, 2.

The second place of Scripture is that of faithful Abraham, whose faith wrought by love; for Abraham said unto Lot, Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen, [for we be brethren, Gen. 13.8.] Now those that would have some speedy course taken against their bre­thren, and so put them to grief, ☜ are not like unto faithful Abraham, but they are like Esau against Jacob; and in this they are like the Pharisees a­gainst Jesus Christ.

The third place of Scripture is this, concerning Joseph, who was a type of Christ: Joseph gave gifts to all his brethren, but to Benjamin he gave double: God gave large gifts unto Joseph, and that was the ground why his brethren hated him, and called him dreamer, as you may read, and so they fought to slay him: Take heed ye sons of Jacob, do not think evil a­gainst Joseph, nor against Benjamin: but if there be any amongst you that is like unto Reuben, hearken to him: for Reuben would have preserved Jo­seph from the rage of his brethren, but he could not; yet consider once more, Joseph hath his Benjamin, and Jesus Christ hath his Benjamins, and loves them, and hath ingraven them upon the palms of his hands, Isa. 49.15, 16. Take heed, ye sons of Jacob, what ye do against your brethren: and be not like unto the world, which cry out for some speedy course to be taken for the suppressing of their brethren; but it is under the name of Sectaries: and so they cry out, that they may be declared against, and then they may have some­thing to proceed against them for: But [Page 75]I wil tel you what I think; that many of those that are so far out of your af­fections, are as Benjamin when his fa­ther Jacob named him, sons of the right hand; Benjamins that Jesus Christ loves, ☜ and wil rejoyce over them to do them good, Jer. 32.40, 41. Now you that think you do God ser­vice, when you put your brethren to grief, and speak harshly against them, because they are not of the same mind with you: Consider what Jacob said, Joseph is not, and Simeon is not, and now ye wil take Benjamin away: [I cannot bear this:] all these things are against me, saith Jacob unto his sons. The irons have entred into Joseph sides in the Prelates time, and Simeon was bound up in prison, and wil you now take Benjamin from me, Gen. 42.36. and send him into a far Country, or else put him to grief at home? Consider Lot, he being in Sodom, it could not be destroyed for his sake, whilest he was there: And so likewise consider whether your zeal be according to knowledg, as the Apostle speaks, Rom. 10.1, 2, 3. And consider Pauls being in the ship; all the mens lives were [Page 76]preserved for his sake, Acts 27.22, 23, 24. These be great mysteries, as the Apostle speaks, Eph. 5.32. But I speak concerning Christ and his Church; Christ loves his Redeemed ones, one as wel as another, and the world is blessed for their sakes: But I am sorry to see them that do profess themselves to be knowing men, and yet know not so much as Laban did concerning Jacob; NOTE.[Laban said, he had learned by experience that the Lord had blessed him for Jacobs sake:] And Laban did intreat Iacob to abide with him and his family, and he should have contentment and respect, Gen. 30.27. But now ye sons of Iacob, you are worse then Laban, for you evilly in­treat your brethren and speak harshly of them; and the Kingdom is too little to hold you both; nay, say some, the Kingdom must be rid of them be­fore all things can be wel; and is this the way to make all things wel? Wil this please Iacob? nay, wil not this displease Jesus Christ, to see brethren of one profession, in a Kingdom, in a Family, to bite at one another, to strike at one ano­ther, [Page 77] NOTE and the one laboring to thrust the other out of the Kingdom, or else shut him up in a pinfold at home, and make all men to dislike him, and to speak evil of him, as Iacobs sons did of Ioseph.

Object. But now I know that you wil object and say, NOTE. That you do not mean any hurt or speak any evil against them as they are brethren.

But as they are Sectaries, Sol. and as they are Troublers of the STATE, and wil not be conformable to our GOVERNMENT, and for this we ought to deal roughly with them.

But now let me speak a word unto you that are of this mind; and I shal tel you that you are like to Josephs brethren; for they did not hate their brother as he was their brother, but because he did some­thing, or said something that they did not like of, and so they called him Dreamer: And they said one to another, Behold this dreamer cometh: Come now therefore and let us slay him, Gen. 37.19, 20, 21, 22. Read the whole Chapter, if you please. [Page 78]Now Reuben, being one of the bro­thers, and amongst them, he said, Let us not kil him, let us shed no blood. Take notice of one thing that is re­markable here: There may be some among you that may be gentle to­wards their brethren, when they see the anguish of their soul, beseeching you to hear them, but you wil not. There may be some remaining among you like unto Reuben, in the day of your distress, that may put you in mind of all your hard dealing and bit­ter words which you have used against your brethren: And this Reuben put his brethren in mind, and spake unto them, saying, Spake I not unto you, saying, Do not sin against the Child, and ye would not hear? therefore, saith Reuben, all this distress is come upon us, Gen. 42.21, 22. This Joseph was one of the sons of Jacob, [and a servant of Jesus Christ,] therefore his love continueth unto his brethren, and he speaks comfortably unto them in their great distress, when they were at their wits end; then Joseph spake un [...] his brethren and said, I am Joseph; doth my father yet live? Come neer to me: [Page 79][notwithstanding ye put me away in your hatred,] but come neer unto my love: Come neer to me, I pray you: and they came neer; and he said, I am Joseph your brother whom ye foolishly sold into Egypt: be not grieved nor angry with your selves that ye sold me hither: for ye thought evil against me, but God meant it unto good: NOTE. for God did send me before you to preserve life, Gen. 45.3, 4, 5. Gen. 50.20. ☜

The spiritual application of what hath been said, Sect. 8 is betwixt Christ and a poor soul: and if this were wel taught and wel learned, it would mitigate that heat of strife that is amongst us; and then we should observe that new Command which Christ gave; That we should love one another. Now I shal refer you unto that place of Scrip­ture which Joseph gave unto his bre­thren for their advice; and he said un­to them, See that you fal not out by the way, for ye be brethren: You may travel from Egypt to Canaan now with joy, for I have freed you from all your fears; see now that you fal not out by the way: [Consi­der Jesus Christ the spiritual Joseph, [Page 80]who hath delivered you from spiritual Egypt, and doth give you spiritual joy, that you may travel to the hea­venly Canaan, and wil you yet fal out by the way.] Again, consider Jesus Christ as he is a Prince of peace, and of his peace there shal be no end: Christ is our spiritual Joseph, and our elder brother, and hath left this Word, Go tel my brethren, that I ascend to my Father and their Father, to my God and their God; and I wil prepare a place for them, and they all shal be where I am.

A Prayer. O sweet Jesus, shal thy people be with thee, who art the Prince of peace, and live with thee in heaven? O Lord, make this a lively motive to all thy people, that as they shal live in hea­ven together, so they may live in love and be at peace on earth together, though they cannot agree about cir­cumstances: if the Lord would be pleased to enlarge our hearts, then we should by his strength run the way of his new command, ☞ which is love, Love one another. Lord, do thou teach us and help us, that we may not fal out a­bout the way to Canaan: but we pray [Page 81]thee plane us into Jesus Christ, who alone is the new and the living way, and gave unto us such a spirit as Jacob had, when he did see the wagons of Josephs love, NOTE. then his spirit was re­vived; and he said, It is enough, Jo­seph my son is yet alive, Genesis 45.27, ☜ 28.

When our spirits are a dying, then to have news from Jesus Christ would be a reviving to our spirits; and we shal say as Jacob said, It is enough, my son Joseph is alive. It is enough, my friend Jesus Christ is alive, and doth send good news to my soul, and I shal go and live with him.

To conclude, We should not rest in making clean the outside of the cup, and of the platter, Mat. 23.25. For the kingdom of God cometh not with observation, or with outward shew, Luk. 17.20. Neither let us take con­tent in tithe-mint, and anise, and cummin, when we are ignorant of the weightier matters of the Law, as Judg­ment, Mercy and Faith, Mat. 23.23. And so it wil be for our shame and loss, if we take the shadow for the substance, and say, The Temple of the [Page 82]Lord are these, Jer. 7.4. and so be like unto the five foolish Virgins whose lamps were out, and their oyl was spent; and they went from Christ to buy grace, when as indeed they should have come to Christ; but in not coming they missed of Jesus Christ, Mat. 25.8, 10, 11, 12. Yet let us not fal out by the way as we are traveling through the wilderness of this world; but let us admonish one another in love, and think upon Josephs advice to his brethren, when they were to travel from Egypt to Canaan to their father; saith Joseph, Ye be brethren, see that ye fal not out by the way, Gen. 45.24.

Sect. 9 I shal now crave leave to speak a word or two betwixt the Minister and the People; [but with submission to better judgments, for what I have said or shal say.]

1. We are not now to expect Prophets and Apostles to pen new Scripture.

Secondly, We are now to look for men gifted, to open the mind and meaning of God in the Scriptures, which were written for our learn­ing.

Thirdly, We are not to take upon trust what men do deliver, because God doth command us to try that which men do deliver, whether it be from God or no, 1 Thes. 5.21. 1 Ioh. 4.1.

Fourthly, Now we have no infallible men, as the Prophets and the Apostles were, therefore we should do as the noble Bereans did, search the Scrip­tures to see whether those men, that preach, preach according to the Scrip­ture, or no, Acts 17.10, 11.

But it may be you wil object and say, Is there any that can infallibly search the Scriptures, and so be able to try others?

I answer: Christ hath given gifts unto men to try as wel as to teach, and it is his command to try; Try all things, hold fast that which is good, 1 Thes. 5.21.

But it wil be counted a boldness in a man that dwels in a Parish to try the Minister or the Church-Officers; but the Church may cal them to account: I mean, the whole Parish, or a select Congregation may cal their Officers to account, for they are but as Stewards [Page 84]to the Church. I shal conclude with that of the Apostle Peter; [As every man, saith he, hath received the gift, even so minister the same one to ano­ther, as good stewards of the manifold grace of God: And if any man speak, let him speak as from the Lord: and if any man minister, let him do it as of the ability which God giveth, that God in all things may be glorified through Iesus Christ, 1 Pet. 4.10, 11.

There hath been much said, Sect. 10 of late, about the power of the Church, and that this power doth belong, and that by Divine Right, unto the Officers of the Church, and to them only: and something hath been writ to that pur­pose, NOTE. by him that answered the Queries [that the Parliament set out, ☞ but not for him to answer; neither did he an­swer them, though he said he did.] But I reason thus: If all the power be in the Church-Officers, and the keys be given unto them, [where shal the body, which is the Church, whereof these Officers be members, find relief] in case they should oppress or be found faulty, for they are but men? and the Shepherd may err as wel as the sheep [Page 85]may go astray: as for instance, the Bishops said they were the Church: and every superstitious Priest in a parish, that could preach no better then a Cobler, and yet had two or three hundred pound a year, he would say, he was an Officer in the Church, and who should controul him? Now in this case, amongst them, the Officers would not cast out the Officers; but they all conspired against the people to keep them in bondage: ☜ and if they did but stir, then they had them up into their Courts, and they were very chargeable: But I hope it wil not be so now. We use to say there are two things that make a Minister, a Cal of God, and a Cal of men: and if the Cal of men be able to instate them in­to a place, then that power that puts them into place, is able to put them out of place again: I mean, the whole Congregation have power, in them­selves, to put out of place either Mini­ster or Church-Officer, if need so re­quire. But to prevent the charges of our new Courts, let us consider what the Apostle saith, Is it so, that there is not a wise man amongst you? if [Page 86]there be, then consider among your selves, and if the case be difficult, then if you please, you may take the ad­vice of your neighbor Church, and so end the difference among your selves, and never trouble the Courts; and this wil be a means to save the peoples money, 1 Cor. 6.5, 6. Those that bear office in the Church ought to be meek and wise, ☞ and able to end all sorts of differences in the Church. NOTE. I shalgive you but one instance more, and that is this: [The chief Magistrate of a City doth not move as of himself, but with the advice of his Society or the Common Councel, which the people by their right do chuse unto that place; and the people by their right do put them out of that place again: and no doubt but for very good reason.] And so likewise the people have a right and a power in the Church, as we as the Minister and the Church-Officers; [but every one in their place.] But I confess there is a mighty mist of igno­rance before the eyes of all men, ☞ and we do but grope, as it were, and are feeble in our way; and we are not strong in the Lord, and in the power of his [Page 87]might: and how then shal we find out Gospel Ministers and Church-Officers which have discerning spirits? And if this gift of discerning be wanting, then, it may be, we shal take an enemy into our bosom, and cast out our friends, and then both the Ministers and Church-Officers wil be at a loss among themselves. Now the Lord help us out of this way: and for the most part of the people in a parish, they have a vail before their eyes: [and how few in a parish are there that can make out a right knowledg of Jesus Christ! how unable then are such people to chuse Church-Officers!] It may be they wil chuse ignorant men instead of knowing men, and blind men instead of seeing men: And then it wil come to pass, as our Savior said, If the blind lead the blind, it is very likely they may both fal into a ditch, Mat. 15.14.

But you wil say, NOTE. what may help the people against this ignorance?

I answer: The clear spiritual and Evangelical preaching of the Gospel: For unto this wil all the Nations flow: ☜ And many people wil say, Come ye, and let us go up to the mountain of the [Page 88]Lord, and he wil teach us of his ways: for out of Zion shal go forth the Law. And we shal have the swords of our enemies beaten into plow-shares, and then we shal learn war no more: read that Evangelical Prophet Isaiah 2.2, 3, 4, 5. And so Jesus Christ doth in­able his Apostles to be Evangelical: and those that be his Ministers, he doth inable them to deliver the spirituality of the Gospel: for they have received that freely, and they cannot but freely give that out again: And so likewise Christ doth send forth his Ministers, and bids them Provide neither gold nor silver in their purses: neither two coats, neither shoes, nor yet staves to lean upon, and so to be Inde­pendents, but lean upon him and de­pend upon him, for he wil provide for them, and go before them, and move the hearts of some men, and they shal find favor, and be refreshed by them for their labor; and so they shal not need to make a bargain for a hun­dred or two hundred pound a year, ☞[for this is to be an Independent,] but they shal be depending upon him as he is their Lord and Master: and as they [Page 89]teach others to live the life of faith, so they ought to be ensamples to live the life of faith in the use of that imploy­ment which God hath set them about, Mat. 10.9, 10. He that hath the faith of Jesus Christ is a son of peace, and doth not make a sale of the Gospel, but is content with that which is given him, and with that which is set before him, Luk. 10.4, 5, 6, 7, 8.

In the time of greatest trouble, Sect. 11 some men seek to make their mountain strong, and to make themselves great both in purse and in power, when they are but only called to advise: [but we wil read backwards] the words of Mat. 6.31, 32, 33, 34. ☜ First seek the things of this world; and then seek the things of heaven afterwards. In the time of Christs great trouble, when Judas had his hand upon the Table to betray Jesus Christ, Then his Disciples were foolishly striving among them­selves who should be counted the greatest: But mark now how Christ cals them, and tels them it shal not be so amongst them, for they were his Disciples; and it shal not be so amongst those that are my Ministers, saith Christ, [Page 90]for they shal be gentle, as a nurse a­mongst her children: My Ministers shal not strive nor be rough-handed: for this is the Heathens way, and the false Prophets way; But ye, my Dis­ciples, and you that be my Ministers indeed, ye shal not be so; but he that wil be great among you, let him be in the lowest place; and he that wil be as the chief among you, let him be as one that is a servant, Luk. 22.23, 24, 25, 26.

To conclude, NOTE. The Elders, which are amongst you, ☞ saith the Apostle, see that ye have a store-house spiritually furnished, to feed the flock of God, not Pharisaically, but Evangelically, to teach and exhort, and to admonish with all long-suffering and gentleness, for the servants of the Lord must be gentle, not striving to assume unto themselves above what is writen; nei­ther impose nor constrain that which cannot be received [but with doubting.]

Now, in such cases as these, there is need of that gift of discerning: for in most parishes there are three sorts of people.

1 The first sort is such as in some degree or other, they be like unto Judas; now Judas betrayed the Truth of God into the hands of sinners, NOTE. and that with a kiss: Now Judas did not love Jesus Christ, therefore he did betray him with a fair word, Hail Master. Mat. 26.47, 48, 49, 50. Is not this in use now in our days, I ask the questi­on: Are there not many, in most parishes now, that are like unto Judas in this? They wil go along with the Truth in a formal way, and they wil keep company with Jesus Christ as the time wil bear it; as though the life of Religion did lie in outward forms, and observing of times: Now true love to God is the life and power of Religi­on: But if this love to God be wanting, and then the times do turn, and put on a Prelatical face, ☜ it is to be feared the most in a Parish, nay the most in a Kingdom, wil face about and forget their Covenant, and imbrace a Bishop again: nay it is wel if many Church-Of­ficers do not betray their trust, and face about, and bring up the rear: and if so, then it wil be worse then it was at the first.

2 The second sort of people in a parish are such, as are like unto those prating Lawyers, as you may read in Luk. 11.45, 46, 52, 53, 54. For they did urge and provoke Iesus Christ to speak of many things; laying wait to catch something out of his mouth, that they might accuse him; for they con­sulted how they might take Jesus by subtilty, and kil him, or cause him to be put to death, Mat. 26.3, 4. I pray God that we may not use his members so in our days; for in most parishes there are many that can talk like Lawyers, ☞ yet they know not the truth as it is in Jesus, Eph. 4.21. There­fore there is such secret jeering and dis­dainful behavior, and such vaunting in pride, and reproaching one another, and scornful looks against our brethren and neighbors: Take one instance, David he takes notice of these sorts of people; [Lord, saith he, I was a reproach a­mong all mine enemies,] but especi­ally among my neighbors; fear was upon me when they took counsel a­gainst me, Psa. 31.11, 13. But when they were sick, I prayed for them as though they had been my friend or bro­ther; [Page 93]but they rendred evil for good: for when I was in distress they were glad, with hypocritical mockers in feasts, the abjects gnashed upon me, and did tear me; and when I went by them they winked with their eye: and if thy rod, O Lord, doth but touch me, then they say, Aha, aha, now God wil forsake him: And besides all this, O Lord, saith David, they devise de­ceitful matters against them that are quiet in the Land, Psa. 35.13, 14, 15, 16, 19, 20, 21. But you wil say, this was in Davids time, and against David. I answer: It was so likewise in Christs time, and against Christ; and it is so in our time, and against the members of Christ: for he that hath a mind to follow Christ, must take up a Cross; For the way to enter into the Kingdom of God is through much tri­bulation and accusation, Acts 14.22.

The third sort of people, 3 in most parishes, are such as are like unto those Pharisees that Christ speaks of, which trusted in themselves, that they were righteous, and despised others, Luke 18.9. Now a Pharisee is one that seemeth to worship God zealously, [Page 94]and yet knows not Iesus Christ: We have one Father, ☞ even God, said the Iews to Iesus Christ: Now Christ an­swered the Iews; If God were your Father, ye would love me: for I came out of the bosom of the Father, Ioh. 8.41, 42. And so likewise those Phari­sees, that were so zealous for the Sab­bath day, yet they knew not Iesus Christ the Substance of the Sabbath, and the Rest of the day. Iesus Christ had opened the eyes of one that was born blind; a convincing miracle; Yet these Pharisees said, This man is not of God, nor from God, because he keepeth not the Sabbath, but doth such things as these on the Sabbath day, Ioh. 9.16. These Pharisees had the Scriptures of the Prophets, which held forth Christ clearly, yet they were blind, and saw nothing but the outside of the letter; they did not know the mind of God in the letter, which mind of God is Iesus Christ: We know that God spake unto Moses, say the Phari­sees, but as for this fellow, meaning Iesus Christ, we know not from whence he is, Ioh. 9.29. So ignorant were the Pharisees, and yet very zealous.

I ask a question, [Have not we, Sect. 12 now in our days, many Pharisaical-spirited men and women, as wel as there were in Christs time?] Let us then con­sider what Christ said to his Disciples, They wil put you out of the Syna­gogues, saith Christ, yea, they wil, even to the very killing of you, think that they do God service: And these things wil they do unto you, because they have not known the Father nor me, Ioh. 16.2, 3. Take one instance; The chief Priests and Pharisees first gathered a counsel to put Jesus Christ to death, Ioh. 11.47, 53. And then after that, they consulted to put La­zarus to death also, Ioh. 12.10, 11, 19. ☜[A zealous Pharisee, and an ignorant Protestant are two fit subjects to make two precise Papists,] and they both follow the Law of righteousness, like unto the Iews; and neither of them attained to the Law of righteous­ness: [Wherefore? saith the Apostle, because they sought it not by faith, but as it were by the works of the Law,] Rom. 9.31, 32. Rom. 10.2, 3.

CHAP. V.

Sect. 1 I Shall now crave leave to commend two or three words to the Elders.

And the first is this, Word. 1 Take heed to your selves, says the Apostle, that you be made skilful; for your skil, if it be right, doth extend to all the flock of God: Therefore such men must be taught of God, or else they will never be good guides, nor skilful watchmen; for these gifts must be singular in such men, and far above ordinary gifts: And so likewise, such men must be full of the holy Ghost; and the holy Ghost must make them overseers, and inable them, or else they cannot break the bread of Life, nor open the Fountain of living Water to hungry and thirsty souls, which gape for the sweet conso­lations that flow forth from Jesus Christ, to feed the Church of God which he hath purchased with his own blood. It is to be feared, many of our preaching Elders are not so inabled, as [Page 103]to preach out of their own experience, but speak other mens words, and de­liver other mens judgments; and if it be so with our preaching Elders, it is likely to be so with our lay Elders: and if so, then the Church is like to be poor, and will be like a starved childe with a bad nurse. Take heed, says the Apostle, to your selves, and see that you make known the good will of God, as I have done, to all the flock of God, and that by the power of the holy Ghost, and feed them with the food of the Gospel, Acts 20.28.

The second word that I shall com­mend to the Elders, is this, Word. 2 Let the elders that rule well, says the Apostle, be counted worthy of double honor, if they rule according to the Gospel, especially they who are made acquaint­ed with the labor of love, in the word and doctrine of Jesus Christ, 1 Tim. 5.17. These be preaching Elders that are here spoken of, which are able in some measure to teach the people; for the Elders ought to be able to teach the people, and that for three Reasons.

The first is this: 1 It hath been the custom of the Church, to send their [Page 104]preaching Elders abroad to gather in souls into the Church, and to strengthen them that are gathered in [and the Church sent forth Barnabas, that he should go as far as Antioch, and the Elders were to teach the people, and to instruct them in his absence.] Read Act. 11.20, 21, 22, 23, 24. & 15.2, 3, 4, 22.

The second Reason is this: 2 The Elders together with the whole Church, ought to be able to vindicate the doctrine of the Gospel, and to keep it pure, in case their preaching Elder should corrupt it. Speak to Archip­pus, says the Apostle to the Church of Colossians, and bid him take heed to the ministery, and look that he speak no more but what he hath received from the Lord, and fulfil that with love and diligence. Read Colos. 4.16, 17.

The third Reason is this. 3[The Church of Christ is a Fountain of Gardens, or Plants in an Orchard, that bringeth forth pleasant fruits.] Can. 4.12, 13, 14. The Church of Jesus Christ is like unto a pleasant Universi­ty, whose Schollars are believing Chri­stians, whose School-master is Jesus Christ, Ephes. 4.20, 21. And these [Page 105]Schollars are all taught of God. I will instruct thee, and teach thee in the way which thou shalt go, says the Lord, and I will guide thee with mine eye, Psal. 32.8. And again, I am the Lord thy God, which teacheth thee to profit, Isai. 48.17. Now for this Reason, the Elders which are but as stewards to the Church, ought to be able to teach the people, of the manifold grace of God, as the Apostle Peter speaks, 1 Pet. 4.10, 11. Put the case, the preaching Elder should die; then you may take, if you please, the Apostles advice; Look ye out among your selves a man full of the holy Ghost, and wisdom, and chuse such a man. Read Acts 6.3, 5, 6, 7, 8. This is the Apostles advice; for the Church of Christ in its young age, had many men in it that were ful of the holy Ghost, and of heavenly wisdom: and I hope the Church now, in its old age, hath many more that are made able to teach others. If we do not set up a form for Religion, and deny, through ignorance, the power of Religion, and so take the shadow for the substance, which we shall do, if we rest upon those that seem to teach others that [Page 106]which they have not learned them­selves.

Now the third, Word. 3 is this: The Elders which are among you, says the Apostle, I exhort, who also am an Elder, [feed the flock of God.] Now the flock of God is full of hungry and thirsty souls, and nothing in heaven or earth can satisfie them, but onely Jesus Christ. I have found him whom my soul loveth, says the poor soul that was sick with love to Christ, Can. 3.1, 2, 3, 4. Now the poor soul having found Jesus Christ, sits down under his shadow with great delight, and his fruit was sweet to my taste, says the thirsty soul, Can. 2.3. Now the Elders ☞ that are not able to feed the flock of God, are useless in their place; but the Elders that God doth send, are able to feed the flock of God; and therefore they are of excellent use in their place. Now the Elders that are not able to teach the flock of God; ☞ they ap­ply themselves to do that which is something like unto the Pharisees; for they bound an outward profession up­on upon mens shoulders; as the making [Page 107]clean the outside of the cup and platter, and the washing of hands; and in the mean time, these ignorant Pharisees omited the weightier matters of the Law, as Judgment, Mercy, Faith, and Love; for Love which comes forth from true Faith, I think there is but very little of it in use now in our days; if there be, What meaneth neighbors vaunting, in pride, NOTE. against their neighbors? what meaneth those proud scornful looks, that one neigh­bor hath against another? if they be not of their mind, and dance not after their pipe, ☜[one side of a street will not hold them, if they happen to meet.] And this is a sad thing to see: and yet we tithe Mint, Annise, and Cummin, and such like things as these, Matth. 23.4, 5, 6, 7, 23, 24, 25, 26, 27, 28. And so in Matth. 15.1, 2, 3. And we seem to take content in outward observations, and say, O! the Temple of the Lord, the Temple of the Lord; and the ordi­nances of the Lord are these: and yet we know not the good will of him that dwelt in the bush, Jere. 7.4. Exod. 3.2, 6, 7, 8. And thus we outwardly appear before men, but inwardly we [Page 108]are ignorant of God, and of Jesus Christ, [as it will appear in most Parish Churches: for one saith, he hath be­lieved ever since he could remember; and another, she saith, she hath as good a heart as the best; and another, he hopes to be saved for his good meaning, and for his good thoughts; and another saith, he believes as the Church believes; and another saith, he believes what the Preacher saith; and whether it be true or false, he cannot tell, but God for­bid, but he should believe his Minister.] Now such people are soon drawn to a form of Religion of any fashion; for as the State changes, so they wil change. Now there are some others that can talk learnedly, & they think they know much; but indeed and in truth, they understand but little of Jesus Christ: yet they may have a curious form of Religion, ☞ and a glossie form of reli­gious words, which they may get by a customary way of Religion; and by the abilities of nature, and by reading in good Books, as in a Catechism, and the like; and so they may speak the words that other men hath labored for, and learn them; and so much a Parrot [Page 109]may do, and doth do. Mistake me not, I speak not against the using of good Books, for I know those that are lame must have a crurch. But one word with understanding and grace, is better then a thousand words in a Catechism with­out understanding.

And so likewise, Sect. 2 we may be like to the Jews, in seeming to take delight in approaching to God upon our Fasting days, as the Prophet Isaiah speaketh, Isaiah 58.2. If we do that which is like unto the Jews, then we are like un­to the Jews: and if we do not fast unto the Lord, then we do fast unto our selves; but if we do fast unto the Lord, then what meaneth this bleat­ing of the sheep, saith Samuel to Saul; what meaneth, saith the Prophet Isaiah, this putting forth of the finger, and speaking against our neighbors and brethren; what meaneth this strife and debate, and this biting and devouring one another, and this smitting with the fist in private? Is not this wickedness, to bow down our heads as a bull-rush, and yet these things remain, and we seemingly call upon the Lord. But this is not to fast unto the Lord. Read Zech. [Page 110]7.5, 6, 7, 8, 9, 10. [Now if it would please God to help us but to keep one right Fasting day, then we should loose the bands of wickedness, and undo the heavy burdens, ☞ and let the oppressed go free, and break every yoke, and deal our bread to the hungry, and cover the naked, and shew mercy and compassi­on every man to his brother. Then this would be a fast unto the Lord, and a feast unto men.] Read Isai. 58.6, 7. Now the Elders that are not able to feed the flock of God, they outwardly appear to be religious before men, as Christ speaketh; so you may read Matth. 23.27, 28. And so saith the Prophet Micah, concerning the Pro­phets; and so saith the Lord, They make my people erre, they seem to be that which they are not, that bite with their teeth and cry, Peace: and he that putteth not into their mouths, ☞ they even prepare war against him. Have not we had many such Prophets and Elders in our days? read Micah 3.5, 6. And so likewise the Lord takes notice of the people, as well as of the Prophets and the Priests. The Prophets prophecy falsly, saith the Lord, and the [Page 111]Priests bear rule by their means; and this is a horrible thing committed in the land; and my people, saith the Lord, love to have it so: Mark this O ye people of England, for the Lord takes notice of you that call truth error, and error truth, Jere. 5.30, 31. Now the Elders that are not able to feed the flock of God; and the priests that teach for hire, and the heads of the house of Jacob that abhor judg­ment, or neglect to do justice to the poor, and so pervert all equity; yet saith the Prophet, they will lean upon the Lord, and say, Is not the Lord a­mong us, none evil can come upon us. My desire is, that these things were not to be found amongst us at this day, read Micah 3.9, 10, 11, 12. Zeph. 3.3, 4. Mark what the Prophet Micah saith, They lean upon the Lord; that is, they lean upon the ordinances of the Lord in a carnal way; they lean upon being outwardly baptized, and the hearing of the Word preached, and the outward receiving of the Sacrament; and they lean upon Church-fellowship, and upon an outward Confession of Faith, onely in words. But mark now what [Page 112]our Saviour Christ speaks, John 6.63. The flesh profiteeh nothing: mistake me not [I say to lean upon the outside of the ordinances of God, profiteth no­thing; which the most part of the world doth to this day. The leaning upon being baptized with water, ei­ther young or old, profiteth nothing;] but the being baptized with the holy Ghost, ☞ and with fire; that will teach you, and help you to profit, and that will refine you, and thorowly purge your hearts, and gather you as good wheat into Christ garner, Luke 3.16, 17. And so to lean upon the outward preaching of the Word, that will not profit us, until Christ open our ears and speak in our hearts, and say, this is the way, and I will inable you to walk in this my way, and you shall spiritually hear this voice; and I will wait, saith the Lord, to be gracious unto you, and I will turn a pure language unto you, and you shall serve the Lord with one consent, read Isai. 35.5, 6. & 30.18, 19, 21. Zeph. 3.9. And when this is, we shall profit, and with Samuel we shall say, Speak Lord for thy servant heareth, 1 Sam. 3.9, 10. And so like­wise, [Page 113]to lean upon the outward recei­ving of the Sacrament, it will profit nothing. ☜ A blinde man thats bid to a feast, though he cannot see the excel­lence of the feast, yet he may tast of the goodness and sweetness of the ban­quet: but in this case of coming to the Sacrament it is otherwise; for a man may see carnally, but he cannot tast spiritually; but he that cannot tast spiritually of the Lords banquet, he cannot see spiritually; and so he sits naked, not having faith to see the want of Christs righteousness; and so he sits naked before the King and the Saints: Now Christ is the King of this ban­quet; and a man not having faith is speechless, when Christ speaks unto him, read Mat. 22.11, 12.

Now a Saint and a true Beleever are in a better condition, NOTE. for they both see and tast of the sweetness of Christ, and of the infinite love of God the Father, and the unspeakable and sweet com­forts of the holy Ghost, and that in a spiritual way; in all the ordinances [they do not, ☜ nor cannot lean upon the outside of any ordinance.] A true Be­leever sees within the vail, and sees [Page 114]the most holy of all; Mine eyes, saith old Simeon, have seen thy salvation, O Lord, Luk. 2.29, 30. A Saint sees Christ in the Spirit, though he be vail­ed with flesh: A true Beleever sits down at the table with Christ, who is the King of this banquet, and there is friendly discourse between Christ and a poor soul: A poor soul sits down under the shadow of Christ with great delight; and the graces of Christ are sweet to my tast, saith the poor foul, Cant. 2.3, 4, 5, 6. Now Christ answers the poor soul again, and saith, Thy graces smel sweeter, that I have given thee, then the ointments of all spices, Cant. 4.8, 9, 10. Now a be­leeving soul is married to God and Christ, and doth confess all her suffici­ency is from God and from Christ, While the King siteth at his table, saith the poor soul, my spikenard send­eth forth the smel thereof; ☞ that is, while Christ is in the soul, to act those graces that he hath given into the soul, so long those graces send forth a plea­sant sinel, Cant. 1.12, 13. Now Christ being once in the soul, is for ever in the soul, and with the poor soul [Page 115]for to help it in all its wants, and loves it to the end, that is, for evermore, Joh. 13.1. And Christ promises, That he wil never leave the poor soul, nor forsake it in its greatest wants, Heb. 13.5, 6. Now a poor soul begins to be strong in the Lord, because Jesus Christ hath taught it to cal God, Fa­ther, Mat. 6.9. And Christ himself cals the poor soul his brother and his sister, and tels them he wil [pray] his Father, and their Father, ☜ for to send his love-token into their hearts; that is, the sweet Spirit of God, for to up­hold them in the hour of temptation, and to comfort them in their greatest distress, and to teach them to have communion and fellowship with God, and with Jesus Christ; and this is the food that a true beleeving soul feeds upon, in all the ordinances of God, and in all the promises and providences of God in this world; and this is that which a Saint leans upon, even upon the very bosome of God and of Jesus Christ, as that beloved Disciple did lean upon the brest of Christ at Supper, Joh. 21.20.

Sect. 3 Now by this means a true beleeving [Page 116]soul begins to be without slavish fear, and without bastard-like fear, because God hath said, [Fear thou not, for I am with thee; be not dismayed, for I am thy God; I wil strengthen thee, yea, I wil help thee, O thou poor weary soul! yea, I wil uphold thee with the right hand of my righteous­ness,] Isa. 41.10. Now this is that which holds up the head of a beleeving man or woman in this troublesom world; ☞ for they see a way made by the blood of Jesus; a new and living way; and by the hand of faith they can take spiritual food out of that new and living way; and feed upon that, when worldly food seemeth to decay, Heb. 10.19, 20. And so likewise a be­leeving man, by the eye of faith, doth see himself secure in this new and living way, though the world should be turned upside down: What saith the Prophet Habakkuk? Although, saith he, the fields should yeeld no meat, and the flocks were cut off from the fold; and there should be no herd in the stals; Mark the condition of a true beleeving man; Yet, saith he, I wil rejoyce in the Lord, and I wil joy [Page 117]in the God of my salvation, Habak. 3.17, 18. I wil lift up mine eyes, saith the beleeving man, unto the hils, from whence cometh my help: My help cometh from the Lord, which made heaven and earth, Psa. 121.1, 2, 3.

Now in the next place, to lean up­on Church-fellowship, this wil not profit us: But there is a fellowship, which the Apostle speaks of, ☜ which wil profit us: Truly, saith the Apostle, we and all that do truly beleeve, our fellowship, saith he, is with God, and with Jesus Christ, read 1 Joh. 1.3, 4 and this fellowship is by way of union, I in them, and thou in me, ☜ saith Christ, that they may be made perfect in one, Joh. 17.23, 24.

I shal now speak a word to those that are in external Church-fellowship, Sect. 4 who hold it not fit for to have com­munion with one in some ordinances, nay almost in all, if one be not in fel­lowship with them; but count of one as to be without, or to be men of the world, or almost as bad as Heathens, in that condition: NOTE. But the Foundation or Being of the Saints is built upon the eternal good wil and good pleasure of [Page 118]God, which he had purposed in him­self before the world was; and hath chosen us with an unchangeable love in him, [that is, in Christ Jesus] be­fore the foundation of the world, That we should be holy, and without blame before him in love, read Eph. 1.4, 9. 2 Tim. 1.9. Here you may see the ori­ginal of the Saints, from whence they are; They come forth from God, and they go with Jesus Christ to God their Father again: For their life is hid with [Christ in God,] read Col. 3.3, 4. Joh. 14.19, 20. For at that day, saith Christ to the Saints, ye shal know, that I am in my Father, and you in me, and I in you; and because I live, ye shal live also: And where I am, there shal you be also, and you shal behold my glory, saith Christ to the poor souls of men, and rejoyce in that, and you shal see my Fathers love in me, and it shal be in you, and I wil be in you, read Ioh. 17.23, 24, 26. Here you may see from whence the Saints are, and upon what fellowship they lean; They lean upon the unchangable love of God, and they lean upon their friend Jesus Christ, ☞ and they lean upon the coming [Page 119]forth of the sweet Spirit from God, and from Jesus Christ into their hearts; and that sweet Spirit wil shew them [things to come] as Christ tels them; and that blessed Spirit wil teach them to profit, and he wil make Jesus Christ beautiful in their eyes; for he shal re­ceive from God and from Jesus Christ, [and shal shew it unto them,] as Christ himself speaks; read Ioh. 16.13, 14, 15. Isa. 33.16, 17. Here you may see what heavenly provision, and what a sure place of rest the holy one of Israel hath prepared for every true beleeving soul: and here you may see what fellowship God and Jesus Christ have with every true beleeving man or woman: [And wil you, that are called Anabaptists, ☜ have no fellowship with those that God, and Christ, and the holy Spirit of God have fellowship withall, except they be baptized your way?] You say, to be baptized young availeth nothing: I ask, Doth your baptizing old men or women avail any thing? I indeed baptize you onely with water, saith Iohn, Mat. 3.11. Joh. 1.26. And this you do, and mightily lean upon this weak shadow or figure; [Page 120]and it is to be feared that many amongst you are like unto those in the Acts, where Paul asked them, If they had received the holy Ghost; and they said unto him, we have not so much as heard whether there be any holy Ghost, Acts 19.2, 3. Are not you carnally minded about the ordinances of God, for the most part of you, as the Apostle speaks in 1 Cor. 3.1, 2, 3, 4, 5, 6, 7. Doth not the most part of you rest in outsides of Religion, be­ing but very little acquainted with the truth and power of Religion, as it is in the Spirit? What difference is there between parishes, and you, from which you dissent? ☞ They for the most part rest in a meer outside form of godli­ness, read 2 Tim. 3.2, 3, 4, 5. and think they were baptized when they were young; and if they hear Sermons then they may be admitted to the Sacrament, as they think, by the Minister or Elders; and if there be no more but this, it is a meer outside shew, and a form that wil not profit; and is it not so with many of you that are called Anabaptists? If you be but admited by those that say they [Page 121]wil baptize you, ☜ then you lean much upon this, and say, now you are with­in the door; but beware, for many go in at this door, and return out again with litle profit: mistake me not; I prize the ordinances of God; and therefore I speak of the formality that most use in and about them. I shal ask one question; Are you acquainted experi­mentally with the Baptism of Jesus Christ upon your spirits? even the sprinkling of clean water upon you, and this wil purge your corrupt natures; Ezek. 36.25. And this water wil re­fresh thy parched soul, Isa. 44.3. And this water wil be as a Wel of Living Water for to comfort thee in all thy straits, Joh. 7.37, 38, 39. He, ☜ saith John, shal baptize you with the holy Ghost, meaning Jesus Christ, Mark 1.8. Now you that are called Ana­baptists, and you Presbyterians, if you were acquainted with the Baptism of Jesus Christ, that would clear up your judgments, which I conceive are very dark, [for God is Love;] and if you were acquainted with this Baptism, it would teach you to love one another, read 1 Joh. 3.18, 19, 20, 21, 22, 23, 24. [Page 122]But one of you prays against the other, which is not wel.

One word more to you that are rigid Anabaptists; ☞ for you make a division in the body of Christ, for Christ and his members are one, 1 Cor. 12.12, 13, 14. And those that are one with Jesus Christ, you judg not fit to be members or one with you, if they be not of your judgment or opinion; [But we being many, are one bread, and one body; for we are all partakers of that one bread,] 1 Cor. 10.17. And by one Spirit, saith the Apostle, we are all baptized into one body, 1 Cor. 12.13. [And those that are joyned to the Lord, are one spirit with the Lord,] 1 Cor. 6.17. And wil you slight those, or separate your self from those that God hath joyned to himself? This is not wel; judg not according to externals, be not over rigid in cen­suring; [Cease to be legal; learn to be spiritual; and then you wil love one another; for salvation doth not depend upon diping, or sprinkling, or plunging, or washing,] read Gal. 6.15.

Sect. 5 One word to you that are moderate [Page 123] Anabaptists: Do not the publick professors of this Kingdom, both Mi­nisters and people, for the most part, rest in an outside and a visible form of Religion? I know you wil answer, ☜ Yes. I ask, is it not so with the most part of those that are of your opinion? Do they not rest too much in the form and shadow, not being acquainted with Christ crucified, who is the power of God, and the wisdom of God, and the salvation that God gives to men, 1 Cor. 1.13, 14.23, 24. The Baptism of water, for profession, is nigh at hand, and both young and old receive it; But the Baptism of the Spi­rit is far off, and few there be that have it; but those that have it, do not go back again to the shadow, because Christ the Sun doth shine, who is the Substance. Mary Magdalen, after she had seen Christ was risen from the grave, she did not return back again to look Christ in the grave, Joh. 20.11.16, 17, 18. Now you that lean so much upon the Baptism of water, if you have no more, that wil profit but little: But moderate and Christian friend, the Baptism of the Spirit of [Page 124]Christ wil teach us to profit in all con­ditions; It wil teach us to know the world to be passing away, and all the glory of it to be but as grass: It wil teach us to dye to the world with Christ upon the Cross, Gal. 6.14, 15. It wil teach us to go down with Christ from the Cross into the Grave, and there to see sin, the devil, the world, the grave, and the old man conquered and subdued; and Jesus Christ triumphing from the Cross to the grave, and in the grave; and this is the Christians dayly work, if they have faith, read Col. 2.12, 13, 14, 15. And so this blessed Spirit wil baptize every true Beleever every day more and more into the re­surrection of Iesus Christ, 1 Pet. 3.21. Now a true Beleever, being raised up from the grave, together with Jesus Christ, is made to sit together in hea­venly places in Christ Iesus, Eph. 2.5, 6. And this is the Baptism that wil profit us, and answer all our doubts, and fil our hearts ful of the joy of the Lord, that is, Christ, the bridegroom of the soul; and the soul standeth to hear the voyce of Christ, and greatly rejoyceth in that: Jesus Christ is the [Page 125]spiritual Loadstone that draws up the soul to himself, NOTE. in whom the soul centers and finds its rest; and in him the soul spiritually injoys all the ordi­nances, and with Jesus Christ comes down again to all external ordinances, and becomes weak to the weak, that he may gain some: and so likewise Iohn Baptist did rejoyce in Christs Ministry, for he saw that to be glori­ous, and said, Christ should increase, and the glory of his Ministry should run up into Christs Ministry; ☜ He must increase, saith John, but I must de­crease, Joh. 3.29, 30. Now you that rest so much upon water, the Baptism of an outward profession, and slight all those that are not of your opinion, and you contend much for the time when, and the manner how, this or­dinance of God must be administred; [Not to young children, you say, but to men and women of years, because a young child cannot make a verbal Con­fession of Faith,] it is true indeed; but a man or a woman, in years, may learn by education to make a verbal Con­fession of Faith in a customary way, ☜ as the most of you do, and almost all [Page 126]the kingdom besides. Much may be said of faith, in word, and in tongue, but very little said, in faith, in deed, and in truth, 1 John 3.18. Much may be said in formality, but very little said in spirituality: and is not this discern­able to be in men and women of yeers, and of several opinions, which are like unto children taught of men for to read a form of letters, and to turn them into words; and so they speak like children in understanding, 1 Corinth. 14.20.

One word concerning young chil­dren. Sect. 6 Christ shews his good will unto them, and takes them up in his arms and blesseth them, Mark 10.16. and makes a promise unto them, Acts 2.39. and [this promise begets faith in them;] NOTE. Heb. 12.2. Now the God of all grace and power, ☞ is not beholding to the strength of natural parts, or the number of days and yeers, to make a be­lieving soul; for a childe in the womb, or newly born out of the womb, is a fit subject for God Almighty, and for Jesus Christ, to ingraft faith and all o­ther graces in their tender souls: and why then will not you admit them to [Page 127]the ordinance of baptism? I know you will say, because they cannot make a confession of their faith.

I a [...]k, have you the gift of discerning for to know whether or no your men and women in yeers make a confession [in faith,] or not?

You will say, you cannot look into their hearts.

I ask, how know you then, ☜ whether they speak truth, or no?

You will say, you ought to have cha­rity towards them.

[I pray you in like manner have cha­rity towards young children, ☜ for they are object of Gods love in Christ.] As for instance, Jacob have I loved in the womb, Rom. 9.11, 12, 13. Mal. 1.2. And so likewise, Christ is the object of his childes love, though it be in the womb. Instance, The babe leaped in my womb, saith Elizabeth, for joy, or with joy in Christ, Luk. 1.43, 44. John 3.29. And so instance in Jerem. 1.5. And so in that remarkable instance of Moses; where you may see the tender eye of God ever over them, for to pre­serve them in all straits and dangers in the womb, and at their mothers brest, [Page 128]and in their grown age, read Exod. 2.3, 4, 6, 7, 8.

Loving and Christian friends, I have made bold to speak a word or two unto you, but with submission to better judgments; one word more, and I shall conclude. Friends in love, I conceive you are very dark in the spirituality of the Gospel; the Presby­terians are against you, and call you Anabaptists, and you are against the Presbyterians; but I shall make bold to tell you both, what my judgment is of you both. I conceive for the greatest part of you, ☞ both Ministers and people, That the Scriptures are to the learned as a book that is sealed, and the unlearn­ed say, they cannot read this book, but are taught the fear of the Lord by the precept of men, Isai. 29.11, 12, 13. Yet they have the letter of this book in a form, but want the spiritual part of it, which is Light and Love: and for want of this, we are in a wilderness of war, and in a red sea of blood. Is Jesus Christ, and the Scriptures, become a pillar of a cloud, that is dark unto you Anabaptists, ☞ and to you Presbyterians; especially, such angry ones, and rigged [Page 129]ones, as Master Edwards is in his Gan­graena, who would set up a form of Religion, and all that cannot sit down in that form, must be of no esteem a­mong men? Nay, we will proceed a­gainst them as Sectaries, and thrust them out of the Kingdom, NOTE. as the E­gyptians did the Israelites, Exod. 12.33, 39. But stay a while, The angel of God, Jesus Christ, will go in a pillar of fire, and in the pillar of the cloud, for to be a light unto the despised ones, but no new light. Mark this, you that jeer at new light; but in a pillar of a cloud that is dark to you, that are de­spisers of your brethren; the Scriptures are as a cloud that gives light to Israel, but they are a cloud and darkness to the Egyptians; so that they could not see for to come to the Israelites, for to do them any harm at all, because the angel of God, which went before Israel, removed and went behinde them in the pillar of the cloud; and that part of the cloud that was to­wards Israel, gave them light in the night; but that part of the cloud which was towards the Egyptians, was darkness to them, Exod. 14.19, 20.

A word in next place, Sect. 7 concerning verbal confession before Elders, or o­thers; and so of an outside profession before men. Now to lean upon this, as most do, it will not profit us. [Outward piety, NOTE. without inward pu­rity of heart, ☞ is like unto a painted se­pulchre full of dead mens bones.] Wherefore, saith the outside Christian, have I fasted and prayed, and where­fore have I afflicted my soul, and thou takest no notice of me? Mark the Ar­gument, Isai. 58.3. Not for my works, saith the true believing man, nor for my prayers and performances, but thy goodness, O Lord, moved thee to look upon me, read Titus 3.4, 5, 6. For my righteousness, saith the outside Profes­sor, The Lord will open heaven to me, and I most do something with Christ for life, that God may bless me on earth, Deuter. 9.4, 5. But the true be­lieving Christian saith, My righteous­nesses are as filthy rags, and I am as an unclean thing; but I am pure and clean in Jesus Christ, and I shall be clothed in fine linnen, clean and white; which linnen is the righteousness of Christ for Saints, Isai. 64.6. Revel. 19.8. [Page 131]I have done, saith the carnal Pro­fessor, many works in thy name, O Jesus: I have preached, and I have been baptized, and I receive the Sacra­ment, and I gave alms to the poor, and I am a member of a Church; and will not all this deserve heaven, O Jesus, together with thy help? No saith Christ, I will be all in all things to men, or else I will be nothing at all to men; there­fore, you that will do something with me, in that I will not own you: de­part from me, for this is a work of ini­quity, Mat. 7.22.23. & 25.11, 12. But the true believing man or woman says, Though they live and move, and act, yet not they, but Christ liveth in them, & the life which we now live, it is from Jesus Christ, and by his strength we do all that we do, and he shall have all the praise; for he works all our works for us, and in us, Gal. 2.20. Isai. 26.12. There hath been, and is now, NOTE. much a­do about confession of sin; ☜ but most men mistake in the doing of this thing; for to receive a report of sin, by tradi­tion from the learned, or others, in a customary way; this is soon slighted over without love to God, without [Page 132]any dislike to sin, with a fancy concern­ing hell, as it is a prison for sin and sin­ners, and so ariseth a false fear, or a slavish fear; and so no true knowledg of God, nor of Jesus Christ, who is the Law of God; and he makes sin to become exceeding sinful, Romans 7. verses 12, 13, 14, 22. None but Christ can forgive sin, nor none but the Spirit of Christ can convince of sin, John 16.7, 8, 9. Our learned make large con­fessions of sin, and so almost all other men do, or may do; for to make a con­fession of sin by roat and in a custom­ary way; and so to think by confessi­on of sin, they have done enough to get the pardon of sin; and this the Papists do: but this will not profit neither them nor us. And do not the most of men do this? Mistake me not, I speak not against confession of sin to God; for a right confession of sin to God, turns to the praise of his free­grace, who hath forgiven our sins be­fore we confess them, and hath blotted out our sins for ever, from before his face, and will not bear them in his minde any more. Read that remark­able story of David, Psalm 103. read [Page 133]the whole Psalm; and so Rom. 5.8. Isai. 43.25. The end of my speech is against the formality that is in the con­fession of sin, by the most of our learned and others; and how few there be that make a right confession of sin, as from the cross of Jesus Christ, NOTE. belie­ving the blotting out of their sin, ☜ and Christ taking it out of the way, and nailing it to his cross, Colos. 2.13, 14, 15. The unbelieving men, Ministers as well as others, may make a very speci­ous confession of sin, for matter of form, and yet have neither faith in God, nor love to God, nor joy in the holy Ghost. But the believing men, Ministers as well as others; they are the most able men for to make con­fession of sin, because they have faith towards God, and love to God, and joy in the holy Ghost. As for instance, Though I have lien among the pots, saith the believing man, yet I shall be as white as snow in Salmon: I beleeve this, therefore have I spoken, Psalm 68.13, 14. 2 Cor. 4.13. I am black, saith the believing man or woman, but yet comely, through that comeliness which Christ hath put upon me; there­fore [Page 134]my soul is in love with Jesus Christ, Cant. 1.3, 5. Ezek. 16.14. So likewise, the true believing Christian can make a confession of sin rejoycing­ly, and with great joy, seeing the victo­ry, and the spoiling of the powres of sin, and darkness; by the divine nature of Jesus Christ, read 2 Peter 1.3, 4. Which threw down the humane na­ture of Christ, NOTE. and bruised it; nay, it pleased the Lord, and he put it to greif and pain; and made it an offering for sin, that he might see his seed by the travel of his soul, and he is fully satisfied, and the pleasure of the Lord is in him, and upon all those which are his seed, and grow up in him, read Isai. 53.6, 10, 11. And this, Christ, as God, did, and does crucifie sin and the old man every day, triumphing over them is it [or in himself,] Colos. 2.15. And is not this matter of great joy to a poo [...] soul, that carries about in his body, e­very day, the dying of the Lord Jesus 2 Cor. 4.10? O thou poor soul, thou must lose thy self, and be taken up by the power of God, and thou shal be found in Jesus Christ, Phil. 3.8, 9, 10. Ephes. 1.18, 19, 20, 21. Be of goo [...] [Page 135]cheer, O thou poor soul! for if thou be dead with Christ, thou shalt live in eternal glory with Christ; and if thou suffer persecution, either from the tongue, or from the hand, with Christ or for Christ, thou shalt reign with Christ, 2 Tim. 2.11, 12. O thou poor soul! if Christ hath inabled thee for to make such a confession of sin [in faith,] thou hast cause to walk re­joycingly. Now here will arise two objections.

The first is this, Sect. 8 You will object and say, Object. there needs no confession of sin now, by your discourse; and so we shall forget that we are sinners, and continue in our sins, and live as we list; for there is one that hath done all for us, we need to do nothing.

I answer, Sol. It is not a vain repeating of sin, as the Pharisee and the Heathen do, Matth. 6.7. and as most people do; but it is a forsaking of sin, as the man in Christ does, 2 Tim. 2.19. It is not a bare confession of sin in words, but it is a turning from sin to God: [and this is the work of Christ onely,] and none of thine O man. Turn me, O Lord, saith Ephraim, for I cannot turn [Page 136]my self, Jere. 31.18. We that are dead to sin, saith the Apostle, and risen a­gain with Christ; we cannot live any longer therein, because grace doth a­bound, Rom. 6.1, 2.

Now you will ask in the next place, Object. what those must do that are said to make a confession of sin, with great joy, nay rejoycingly, which is a thing that you seldom hear of in our days; for we are taught to mourn, and to shed tears, [as it were] to wash away our sin, [that is in part,] Romans 9.32.

I shall answer your question, Sol. and tell you what those do that make a confession of sin rejoycingly: they fight against sin, and they fight against Antichrist, which is very much amongst us; and they fight against the world: and I will tell you with what weapons they fight with all: the first weapon is, the sheild of Faith, by which they are able for to quench all the fiery darts of the devil, and wicked men: the second weapon is, the helmet of salvation, which shall cover men in the day of battel: the third weapon is, the sword of the spirit, and that is Jesus Christ, [Page 137]the living Word of God, which will subdue all things unto himself. And is not this matter of great joy? Read those two remarkable Scriptures, Ephes. 6.13, 14, 15, 16, 17. 2 Cor. 10.4, 5.

But you will object, and say, Object. that I exclude all outward sorrow for sin.

[But I say no, by no means, Sol. if it be godly sorrow; for godly sorrow pro­ceedeth from a right apprehension of the love of God, in slaying of sin with the sword of his mouth; and this sword is Jesus Christ, the living Word of God.] Read Revel. 19.13, 14, 15, 16, 20, 21. Heb. 4.12, 13. The goodness of God leadeth men to repent­ance, and makes a man flie from sin: ☜ How shall I, saith Joseph, do this sin against my good God? Rom. 2.4. Gen. 39.8, 9. Now this is the root that godly sorrow grows upon, and is not to be repented of; but fleshly and car­nal sorrow causeth or worketh death; but godly sorrow causeth hatred a­gainst sin, and love to God; and is not this a great cause for to walk re­joycingly? Read that remarkable Scri­pture, 2 Cor. 7.8, 9, 10, 11.

One word more, and so conclude: It is not thy brine teares, nor thy legal fears, nor thy sad countenance, when thou makest confession of thy sin; not it is not thy saying, that thou art sorry for thy sin, [but it is the blood of Jesus Christ that cleanseth us from all sin,] 1 John 1.7.

CHAP. VI.

Sect. 1 NOw the Pastors and Elders that are not able to feed the flock in a spiritual way, are such sent of God? or only called of men, or by men, and no more? And if so, then what do such men imploy them­selves in for the good of the flock? In spiritual things they cannot, but in external things they do what they can: They are strict in visible forms of Re­ligion, which have a seeming shew of piety; as for instance, The Scribes and Pharisees came to Christ to com­plain of his Disciples, that they trans­gressed the Traditions of the Elders, Mat. 15.1, 2. Now these Elders did as­sume unto themselves to be much for the glory and worship of God, and to have much zeal for the Sabbath [Page 141]day; and yet they knew not Christ the Lord of that day, and the Rest of the day: but sought to persecute him and to slay him, Ioh. 5.10, 16. & 9.16. And is it not so now in our Kingdom and Cities at this day? Do we not seemingly seek and delight to know the ways of God, as a Nation that did righteousness, and forsook not the ordinance of God, and take delight in outward approaching to God? Isa. 58.1, 2. And do not we rest upon the out­ward observations of these things, as the Jews did, and cry, The Temple of the Lord, and the ordinances of the Lord, are these? And thus the Jews did, Jer. 7.4, 5, 6, 14. And thus the Pharisees did; but Christ told them, That the Kingdom of God cometh not with observation, or with outward shews, Luk. 17.20. And do not the Pastors and Elders of our Kingdom, for the most part, insist and go on in observations and outward shews, which are as wels without water? As for instance, How many blind and ig­norant Ministers have we in the se­verel parts of this Kingdom; and may not one say in this City also, that please [Page 142]themselves in outward shews, and ob­servations, and times, and it may be read the book of Homilies, and the book of Common prayer? But now the time is altered for that; yet they have a good mind for to do it stil, NOTE. be­cause they cannot indeed do any thing else, ☞ as they should do, in the work of of the Ministry: They cannot pray without a form; they can but only read the letter; they cannot give the sense of the words they read, as Ezra the Priest did, Neh. 8.8. And thus the most people are kept in ignorance by those that are only [Ministers of let­ters] and no more: and may not a boy of eight years old do as much as such men?

Now the second sort of Ministers are such that have strength of natural parts, and no more, [as a strong me­mory, and a large utterance, and the gift of humane learning, and the help of a great Library, and so sit at that all the week; and so by this means a man may get one or two hours dis­course, for one day in a week:] Now such men are [Ministers only of words.] And have not we experience [Page 143]abundantly, in these our sad times, of their frothy and empty words? May not one say now of such men, as Christ said of the Pharisees, They only say? Mat. 23.2, 3, 4. And may not one say, Let them alone, as Christ said of the Pharisees, they be blind leaders of the blind: and if the blind lead the blind, what danger are they both in? And are not the most parishes in this King­dom in such danger and in such a ditch? Mat. 15.12, 13, 14. Witness Cornwal, and Wales, and Oxfordshire. And may not one come neerer, even into London, and find the most people in most parishes so [sotish] that they wil be led any way, and be pleased with any thing, as formerly with the reading of the Common prayer Book, which is a form of words that a boy may read: And so likewise they wil say, such a man is a brave Teacher, or an excellent Preacher, a great Scholar, or a mighty learned man; not knowing that Christ may be preached by help of the Natu­ral Arts that are among us, though grace may be wanting: And thus it comes to pass, that Christ is preached out of contention amongst us, and not sincere­ly, [Page 144]but in strife, as you may see plainly, Phil. 1.16. And thus the most people are pleased with outward shews, but little acquainted with the true preach­ing of Jesus Christ, which is the in­ward Substance.

Now the third sort of Ministers, they profess themselves to be of the Kings party; and they have their fol­lowers; and they say they preach the truth, and they stand for the truth. I ask, Is Christ divided, whose Mini­sters you say you are? You say those that preach against that which you preach are rebellious; for you preach the Truth, and you stand for the King.

I have spoke of three sorts of Mini­sters; yet there is but one Truth: Now this one Truth not being rightly known, by these three sorts of Mini­sters, hence it comes to pass, That they preach Christ, saith the A­postle, out of envy and strife, one a­gainst another, Phil. 1.15, 16, 17. He that stands for the Truth as it is in Je­sus, and so preacheth it, he only stands for the good of the King and King­dom: All of you say that you stand for the truth, and preach the truth; so [Page 145]there were some in the Church of Ephesus, that seemed to be great, and said they were Apostles, but they were found lyers, Revel. 2.2.

There is an old proverb, Like Priests, Sect. 2 like people; and so on the other side, as a State changes or alters in matters of Religion, so the people will change and alter in matters of Religion: but a State or a Councel of those men that are called Divines, are not to fit at the stern, as the steer-man doth; for to compel by force, or to force men in matters of Religion, contrary to that which he knows himself; and so doubt­ingly a man doth that out of fear, which afterwards becomes sin: For whatso­ever is not of faith is sin, Rom. 14.23. Therefore we ought to wait till God doth perswade the heart of a man; for a man ought to be perswaded in his own minde, that he may do nothing against the truth, but for the truth, Rom. 14.5. So in the next place, let us look to him, whose place it is to sit at the stern, and that is Jesus Christ. Now there is none that will presume to sit in that place with Jesus Christ, but onely one, and that is Antichrist; and [Page 146]he with his, do exalt themselves a­bove Christ, who is God, as you may plainly see, 2 Thes. 2.4, 7, 8, 9, 10. And this mystery of iniquity is discovered in these latter times, by the Spirit of Christs mouth, and with the bright­ness of his coming. NOTE. Now Christ in the heart of a man, is the onely and the alone steers-man; he guides the soul in matters of Religion; he teaches the soul the pure Religion, which is to have faith in God, and to fear, and to love God, and to have hope, and con­fidence in God; and he teaches the soul to know, that he hath presented it to God, without sin, or spot of sin, or wrinkle, or any such thing, and that it shall stand without blame forever, be­fore him in love; and Christ in the soul, doth help the soul in this present wicked world, for to fly from sin, as from a serpent; and Christ by his Spirit doth lead forth the soul for to rejoyce in God, and to see God rejoycing over it, for to do it good, Iere. 32.40, 41. Eph. 5.27. And so likewise, Christ leads forth the soul actively to be subject to the Magistrate in all lawful demands, Rom. 13.1, 5. And so likewise, Christ [Page 147]doth help the soul passively to be sub­ject to the Magistrate in all unlawful demands; that is, to suffer, if you can­not do that which they command you: as for instance, Be it known unto thee, O King, say those three Worthies, we wil not serve thy gods, though thou cast us into the burning fiery furnace, Dan. 3.18, 19, 20. And those that Christ doth thus inable, can pray, and do pray for the Magistrate; therefore let them live peaceably by you, in your Cities and Parishes, and do not disdain them and force them to say, as Paul said in another case, and now we shal have no more place in these parts, hard­ly to live in, 1 Tim. 2.1, 2. Rom. 15.23.

There have been false Prophets, Sect. 3 and false Teachers amongst the Churches, in all ages of the world down to this very day, 2 Pet. 2.1. Therefore saith our Savior, Beware of false Prophets, and false Teachers, Mat. 7.15.

Quest. Object. But how shal one know the true Teachers from the false?

Ans. By their fruits, saith Christ, Sol. ye shal know them, Mat. 7.16.

Q. What is meant by Fruits, Object. Hu­mane [Page 148]Learning, or an outside shew of holiness, for this the chief Priests and Pharisees had?

Ans. Sol. Humane Learning and an out­side shew of holiness are necessary; but they are fruits that wil wither, as the chief Priests and Pharisees did, 1 Cor. 1.19, 20, 28, 29. Mat. 23.28.

Q. Object. But how shal one know the fruits of the true Teachers of Christ, and a true Beleever in Christ?

A. Sol. He that hath heard Christ, and hath been taught by Christ, is one in Truth, and one with Truth, and is puting off the old man, and is puting on the new man; and they are renew­ed in the spirit of their minds, and are ordained of God in Christ to walk in good works before God and towards men, Eph. 4.21, 22, 23, 24. & 2.10. Ioh. 15.4, 5.

Q. Quest. But you wil say, who must judg of these things?

A. Answ. Not the Learned of the world, nor the Elders that are in years; but he that is an Elder in Christ: for these things are foolishness to the natural learned men; and the Elders only in years cannot perceive them; how then [Page 149]can they judg? But the spiritual man is able to judg of all things, because he knows the mind of Jesus Christ, who only knows the mind of God, and reveals it to them by his Spirit, who searcheth the deep things of God, 1 Cor. 1.18, 19. 1 Cor. 2.9, 10, 14, 15, 16.

Q. Now you wil ask, what can these men do more then other men, Quest. that you have spoke so much of?

A. Answ. They can do more then the learned men of the world can do, for they can read the Scriptures, and speak the mind of Christ to the people di­stinctly, and give a right sense of the Word, NOTE. because they have been with Jesus, and Jesus hath been [in them] and hath given them an understanding for to know him to be the only Truth: The chief Priests and Pharisees, being grieved at Peter and Iohn, took notice of them that they had been with Je­sus, and the chief Priests and the El­ders put them into prison, and threat­ned them, as we do the poor Indepen­dents, read Acts 4.2, 3, 13, 21.23. and so 1 Ioh. 5.20.

Q. But you wil say, Quest. Can you give [Page 150]an instance of such abilities in learned men, and unlearned men, and are there any such now in our days?

A. Ans. Yes, Ezra the Priest did read in the Book in the Law of God distinctly, and gave the sense, and caused them to understand the reading, Neh. 8.2, 3, 5, 8. And so likewise Peter and Iohn, the Disciples of Christ, they were unlearn­ed men, and yet they could not but speak the things which they had heard and seen, Acts 4.13, 20. And so like­wise it was the practise of Christ him­self, begining at Moses, and all the Prophets, he expounded unto them in all the Scriptures [things concerning himself] Luke 24.27. The letter of the Scriptures is as a parable to the learned of the world, and to the un­learned, Mat. 13.3, 34. Ioh. 3.3, 4. But to the scholars of Christ, it is given to them, in all times, for to know the mysteries of the Scriptures, Luk. 8.10. The secret of the Lord is with them that love and fear him; and, because he loves them, he wil shew them, Christ, his Covenant, Psa. 25.14.

Object. 1 Now you wil say, you speak much of learned men; Object. What mean [Page 151]you, or whom do you mean?

Ans. Sol. I mean such learned men as can but only read the book of Com­mon prayer, or a Homily, or can but only read the Scripture, and no more; and have not as yet learned of Christ to spel out the mind of God in the Scriptures; and I mean such as can but only preach by natural art, and not out of experience, as from Christ; and I mean such as can do no more but what they have a form for; and yet they cal themselves Ministers of the Gospel; And how many such learned have we had in this Kingdom, and have at this day? and most people dote after such men.

Object. 2 Now you wil object and say, you speak much of the unlearned, Object. and of an outside shew in matters of Religion; what mean you, or whom do you so speak of?

Ans. Sol. It is a very sad thing to be un­learned and untaught of Christ, and to rest and to take delight in an outside shew in matters of Religion, as it doth appear most men do; and it is to be feared that many, amongst those that cry for Reformation in Religion, in [Page 152]the City of London, are ignorant of the pure Religion, NOTE. and are like unto Nicodemus, that ignorant learned man, that came to Christ by night, and asked Christ, How a man can be born when he is old? Can he enter the second time into his mothers womb, and be born? John 3.1, 2, 4. Now there are abundance of such professors in our days, both learned and unlearned, that can complement with Religion, and with Jesus Christ, as a good man: But there are but few that know Christ spi­ritually as the power of God, or the day of Gods power; or as the day of Gods rest; NOTE. or as the day of a beleeving souls rest, Rom. 1.16. Psa. 110.2, 3. Psa. 116.7. Heb. 4.10.

Q. Sect. 4 But what mean you by that word Pure Religion? Object.

A. Sol. I mean a possession of Christ, and a profession of Christ, in faith and verity, which wil expel sin, and van­quish the devil, 2 John 9. Heb. 10.23. Heb. 2.14.

I confess, though I have made two objections, Presby∣terian q. yet I cannot but grant, that the most of our learned and un­learned do differ about Discipline and [Page 153]make a great deal of ado, about an out­ward shew in matters of Reli­gion, which are but circumstances, and through ignorance they neglect the substance.

A. Sir my answer to you is this: Answ. You are very much mistaken, though you confess and grant, that the most of the learned of the Church, and the unlearned do differ: I wil tel you plainly, and consider wel of it: The most of the learned in Christendom do agree, as one man, in three things, and that is, Pleasure, Ease and Profit: ☜ as for instance; Do not the Clergy of Rome take pleasure in usurping autho­rity over Kings and over whole States: and those that differ with them about their ease and their profit are like to go to the Inquisition house? And so you may instance in the Lord Bishops of England; Those that did differ with them about their Lordly authority, or about their fifteen hundred or two thousand a year, were had up into the High Commission Court: And so now, those that differ with them about ease, or about the profit of three, four, or five hundred a year, shal be had up [Page 154]for a Sectary or an Antinomian: Mi­stake me not, I grudg not against the wel being of a deserving Minister that preacheth Christ purely and without mixture; for such ought to be had in singular respect because of Christ; and such ought to be provided for, that they and their wives and children may live comfortably. Now the Discipline that you say the most of the learned differ about, is circumstances: but, I say it is wel if they do not make them substances. Sir, I think you are mi­staken, for not one of five hundred of the learned do differ about Discipline; for they are all of them as one man; and yet they are questionable; and he that differs from them gets himself a blot. Sir, are not we taught for to have the truth of God, in respect of places and persons, and cry one place up and another place down; and cry up such a man with respect to his habit, for he must have a black gown, or a black suit and cloak, and look like a Minister, or else most people wil take up a prejudice against the truth of God; and so likewise a man must not worship God as the Spirit of God [Page 155]doth dictate unto him, or teach him; NOTE. but a man must worship God after the rules of men, and according to a form which they wil draw out for him: I speak not concerning the State, but I speak concerning the Clergy; I hope you wil not be offended with me, ☜ be­cause M Edwards siteth at the receit of Custom, & raketh up all the filthy rags from all the parts of the Kingdom for to make paper of them; but it proves but bloting paper; and so is but little worth: but yet he makes a shift for to make a book of it ful of accusations and filthy reproaches, and lays them upon the heads of his brethren, and brings them upon the stage of the world, and uncovers their nakedness, nay it may be their weakness, and saith, Lo these be the Sectaries that trouble us: and then he cals them Indepen­dents and Antinomians or Anabap­tists: and then the people answer him, and say, as they said of Paul, Away with such fellows from the earth, ☜ for it is not fit that such fellows should live, read that place, Act. 22.22, 23. Is this the fruit of a Gospel Minister, Mr Edwards? for you say you are one. [Page 156]But if this be the fruit you bear, I shal pray to God for to deliver me from such a Ministry.

Sir, I pray you one word more which I had almost forgot; many of those that seem to be zealous for the Presbyterian Government, do not care for coming to the Elders; I con­ceive it is because they are so ignorant, for the most part of them, in the princi­ples of Religion, that they cannot tel what to say; and I do wonder at many that are forward for that Government they know not, neither can they soon understand it.

Q. Quest. Is there some respect now to be given to some places of worship more then to other some?

A. Answ. I know none, neither Church nor Chappel, nor Cathedral, as you cal them; Beleeve me, saith Christ to the woman, neither in this place, nor in that place, Joh. 4.20, 21, 22, 23, 24. As wel in a House as in a Church: and this was the practise of the Apostles to preach the Gospel of Jesus Christ, Acts 5.42.

Object. Presby∣terian. I hope for all this you wil be cautious in what place you hear, [Page 157]and whom you hear?

A. Answ. If Jesus Christ were personally upon the earth again, I should take great delight to hear him preach, though it were in a gray coat, or in a buff coat, or upon a ship side; or I should take delight to hear his Dis­ciples speak, though it were in a Church with a chimney in it, or out of a prison window.

Q. But what think you; Quest. Is it not fit and decent for Ministers to go all in black, as the custom is, and hath been?

A. For decency I agree with you: Answ. but for this colour, or for that, it is all one to me; as the man pleases that is to wear it: I look at the Truth, I mind not his clothes as the most do: for if a man that preaches be not in black, the most people wil say, he looks like some Sho-maker or Taylor: and so they have the Truth of God in esteem, as men wear clothes.

Q. Is it not fit and necessary, Quest. that men that are Ministers should be learn­ed men, both in Latin, Greek and Hebrew, and be ordained of men?

A. Answ. Learning is commendable in all [Page 158]men; and the Clergy of Rome have a­bundance of it; and yet neither they nor we can open the mysteries of Christ in the Scriptures with that key of humane learning; Read Isa. 29.11, 12. [But the learned man in Christ, and the Scholars that are taught of Christ, to them it is given to know the myste­ries of the Kingdom of God,] Mat. 13.11. Eph. 4.20, 21. [But those that are not taught of Christ only know the Scriptures as a Parable,] Mat. 13.34, 35. And that is the reason why there is such a hub-bub and such combustions in the world about Reli­gion: ☞ and so likewise there is much ado about the ordination of men, and the laying on of hands, and sending out men from men. But alas how few have we, that are sent forth from God, a­mongst men, and ordained of God as Jeremiah was; I have ordained thee a Prophet unto the Nations, saith the Lord to Jeremiah, Chap. 1.5.

Q. Quest. May all that have abilities exer­cise them in the Church; and if they do, to what end must they exercise?

A. Ans. I shall prove this liberty unto [Page 159]you out of 1 Cor. 14.23, 24. But if all be able to prophecy, saith the Apostle, then they may, but it must be decently and in order. Now, whether you call this preaching or exercising, or speak­ing to the people out of the word of God, it is all one. Now every man ought to administer his gift as a good steward, [for this end] to make out the things of peace, wherewith one may edifie one another, Rom. 14.19. And [for this end,] that the Church may know her self built upon the rock Christ, which is her most holy faith, praying in the holy Ghost, Jude 20.

Q. Quest. Have all in the Church abilities to exercise, or may all those that have abilities in the Church, exercise them in the Church, and speak to the people: and how prove you this?

A. All that are of the Church, Ans. have the testimony of Jesus, NOTE. and the testimony of Iesus is the spirit of pro­phecy, Revel. 19.10. And this spirit doth reveal the minde of God, and the minde of Christ to them, 1 Cor. 2.10, 15, 16. And they may all prophecy one by one, that all may learn, and all may be com­forted; read these three places of Scri­pture, [Page 160]and consider well of them, Rev. 19.10. 1 Cor. 2.10, 15, 16. & 14.29.30, 31, 32.

Object. Object. Now you will object and say, you will have all Prophets and Preachers, and so we shall have no or­der at all.

Ans. Sol. My request is like unto Moses request; and Moses said, Would to God that all the Lords people were pro­phets, and that the Lord would put his Spirit upon them; and this sweet Spi­rit will teach them the order of God, Num. 11.29.

Q. Quest. But you will say, If this should be, which you have spoken of, our Ministers of the Gospel would be neg­lected and disrespected, and would have no profit for their labor; and this would breed contentions and strife in our Pa­rish ways, as we have at this day.

A. Answ. The gifts of God are given for to declare peace to the world, Luke 10.5, 6. And why then may they not have a house to speak in? Now the true Mi­nisters of the Gospel of Christ, they are not to expect any favor from the world of men, but they are for to ex­pect reproach, and their name to be [Page 161]cast out with an evil report upon it, as Antinomians, Anabaptists, or Fami­list, or Sectary. And this is matter of joy for Christ sake. Read Luke 6.22, 23, 26. And so likewise, a Minister of Christ is tender and gentle, even as a nurse; and he doth not minde his back and his belly, but his aym is to bring Christ and the soul together; for that is dear unto him, 1 Thes. 2.7, 8, 9. And he doth not eagerly pursue, or covet af­ter any mans silver or gold, Acts 20.33, 34. Now I think there is none, but ignorant and foolish men, that will be contentions, and speak evil of such men.

Now I shall prove, Sect. 5 what I have said concerning prophecy: As every man hath received the gift, so let them minister the same one to another, as good stewards of the ability which God giveth to edifie one another with all, and for the glory of his holy name, 1 Pet. 4.10, 11. I speak of the gift, I speak not of the office; for all may prophecy, yet all are not in office. Se­condly, the place where these gifts are to be made out, it is in the Church, or where the Church doth meet. But if any more speak in our Parish Churches [Page 162]besides one man which we call our Minister, it is likely such a man may have dirt flung in his face.

Q. Quest. But you will say, though such men as you have spoke of, may have very good gifts, yet for all that, they may, and do want the Tongues, and the Arts, and Sciences of the Schools; and so they may not know the original of the Letter.

Answ. Ans. The want of Tongues and School Arts, do not hinder the gifts that Christ hath to bestow on men in the Church, for the good of those that are of the Church: And this good gift which you speak of, is Jesus Christ, Iohn 4.10. And he will open the Book of letters, and give the original of it in the Spirit, which is best of all. Read that place, Revel. 5.5. And those that have not the Tongues, and yet no learn­ing at all in the Book of Letters, and are weak in understanding, Jesus Christ will teach them for to know doctrine, and they shall be able for to speak of it unto others. Read Isai. 29.18, 23, 24. Now on the other side, Those that have all Tongues, and all the learning of men, they may want the testimony of Jesus, [Page 163]and become as sounding brass, which gives an unpleasant sound, because it cannot sound forth Christ, which is love, 1 Cor. 13.1, 2. And so likewise, the learned may both preach and speak from the Scriptures, and be zealous as Saul was, and yet the Scriptures may be as a sealed book to them; and so some learned, and some unlearned, are both of them in the dark, read Isai. 29.11, 12.

Take two or three Instances for what hath been said; and the first is of Paul, when he was Saul, Acts 22.3, 4, 5. Phil. 3, 4, 5, 6. The second instance is of Nicodemus, a great ruler of the Jews, John 3.1, 3, 4. Now such men to whom the everlasting Gospel is as a book sealed; they are subject for to persecute others, either with the tongue, or with the hand, as Paul doth confess of himself; And being exceed­ingly mad against them, saith Paul, I persecuted them, even unto strange cities. Read this place, Acts 26.9, 10, 11, 12.

Friend what think you, Quest. may not one instance in the third place, in Master Edwards, the Minister of Christ, as he [Page 164]cals himself, and some other men now in our days, Acts 9.1. who breathe out threat­nings and enmity against those that are not of the same opinion that they are. I ask, is not the Scripture to such men, as Maries box of ointment, full of sweetness; but the Scripture; which is the box, it is sealed up to such men, and they have not the key of love for to open it, as Mary did, Luke 7.37, 38, 47. Is there not some ground for to judg thus, when one sees what vaunt­ing there is against one another, and how little forbearing one another, and how little kindness there is amongst some men? this is for want of love, Read 1 Cor. 13.4, 5, 6, 7. And if there come one, that hath the key of love, for to open this box of ointment, I mean, the Scriptures, which are ful of Christ, who alone is the sweetness in the box, which makes the Virgins for to love him, read Cant. 1.2, 3. Now when such men do appear, that can with spiritual skil speak of the sweetness of Jesus Christ, they may in some sort expect many men to be like unto Judas; for to have indignation against them, for opening this box of precious ointment, [Page 165]and pouring it out amongst poor souls, read Mark 14.3, 4.

Friend, I have heard Mr Edwards many times, and I shal hear him some­times stil; but I confess unto you, that I hear but very poor and cold matter from him; and I tel you, I think that the most of his matter is taken out of o­ther mens works: for a man may run into a great Library, and with the help of a pen and a good memory he may get an hours discourse; and so he may speak other mens words, and deliver other mens judgments: and thus I have heard him, for the most part of an hour, deliver this fathers opinion, and the other fathers judgment; and in the end he hath uttered bitter and unsavory words: and is this preach­ing of Jesus Christ?

Friend, I wil tel you there are four or five men which he hath unchristianlike reproached, from which men you may hear more sound, and savory, and plain words, for the edifying of you in the knowledg of Jesus Christ, in one hour, then you shal have from him in many hours, nay it may be in many years: I wil name you the men: The [Page 166]first is Captain Hobson; the second is Mr Kissin; the third is Mr Patience, and the fourth is Mr Spencer, the new start­up preacher, as he cals him, sometimes coachman to the Lord Brooks: And thus you may find him in his Gangraena jeering, I am loth to say, like Ishmael: I think if Paul were alive again, Mr Edwards would jeer him with being a Tent-maker. The fifth man is Mr Wallyn, an ancient acquaintance of his: I would Mr Edwards would be his scholar and learn good of him, and let him alone, and not put him into his book of bloting paper: but Mr Edwards wil let no man alone that is not of his judgment: and this is Mr Edwards, and yet a preacher.

Wel, NOTE. friend, to conclude my answer to you, I wil deal ingenuously with you: It is a very rare thing to find a Minister that preacheth Jesus Christ purely and unmixedly.

Q. Object. I think you are an Independent, for you do not speak like a Presby­terian!

A. Ans. I am no Independent, nor Anti­nomian, nor Anabaptist, nor Presby­terian; but if there be any thing of [Page 167]Jesus Christ in any of these four that are named, I shal own that and give that the right hand of fellowship: And furthermore, I am a constant hearer in your publick places, in your Churches, as you cal them; and I do dayly ob­serve which way you steer your course: and my desire is that you may steer towards the Land of Canaan, and not towards Rome, to add burthens of grief to any man, as Mr Edwards would have the Magistrate to do.

Q. Quest. What think you of our Religion in the bulk of it, as it is practised by all sorts of people in this Kingdom?

A. Ans. I think the greatest part of the people, both in Parishes, and in the whole Kingdom, they take up their Religion by Tradition from the [El­ders] and practise it, as the most do, in a customary way; Instance in the Jews in three things: And I think they were as wise as we are.

The first thing is this; 1 The Pharisees urged the people for to observe the Traditions of the Elders; and there­fore they came to Christ for to know why his Disciples did not observe the Traditions of the Elders, Mat. 15.1, 2.

The second thing is this: 2 The Pha­risees did sharply reprove and curb those that did not observe the Tradi­tions of the Elders, read John 7.47, 48, 49.

The third thing is this: The Phari­sees held the people in great slavery, 3 so that they durst not but observe the Traditions of the Elders, though they did know to the contrary; nay, they durst not confess Christ, for fear, lest they should be put out of the Syna­gogue, read Joh. 12.42, 43. But I hope it wil not be so in our days.

Friend, I shal conclude, with my last Answer unto you, in a few words: we all seem to be zealous for God; and the most men strive mightily for a form of Religion: But may not one ask, where is the power of Religion, and where is the power of Love to rejoyce in Christ, NOTE. for he is the Truth? 1 Cor. ☞ 13.6. And where is the power of a meek and a quiet spirit, which is in the sight of God of great price? 1 Pet. 3.4. And where is the power of Religion shewn forth in brotherly kindness, and unfained love? read 2 Pet. 1.7. And when [Page 169]these things are in us, and abound, then we shal learn war with the sword no more; and then we shal cease to war with the tongue any more.

Q. Quest. I shal ask but this one question and so conclude; What think you of the several opinions of Religion that are amongst us? And what think you of these Sectaries? Is it not fit that all of them should be suppressed and rout­ed out of their holes?

I shal return you an answer by way of caution: Answ. Beware that the enemy hath not sowed tares in your heart, and so your sight is become dim, so that you cannot judg between wheat and tares; and so you become as those ser­vants which said, Sir, wilt thou that we go and pluck up, and separate these tares, or these sectaries, from the wheat? Now you that wil be called Presbyterians, be cautious what you do; for if one should return this word Tares upon you, would you your selves be willing to be routed up? ☜ Let me advise you to consider of that cau­tion which Christ gave in his Parable; And [he said nay] lest while ye gather, or pluck up the tares, ye root up also [Page 170]the wheat with them, NOTE. Mat. 13.27, 28, 29. There are no men, nor councels of men, that are able to determine this great business, but the messenger of the Covenant, which is Jesus Christ, and those that he comes into, and makes his Temple: Now when Christ comes, be wil sit as a refiner and purifie both persons and ordinances; I mean all sorts of people, read Mala. 3.1, 2, 3, 4. Now the Ministers that come from Jesus Christ are ful of meekness and love, and patience, and they wait upon Christ for to do his wil, and not their own; and they wait for the Word from Christs mouth, that is, his holy Spirit; And I wil say to the reap­ers, saith Christ, Mat. 13.30. But some men wil not stay til Christ saith.

I humbly crave leave to ask two questions, and the first is this:

What meaneth this throwing out of Common Councel men and others? Quest. 1 Nay, they are not spared, though they be Parliament-men; if they have but the name of Independency upon them, then they must be Sectaries too, though they be godly, religious men, and have proved themselves faithful to [Page 171]the State, and have ventured their per­sons and their purses; and yet they, for all this, shal have no place of trust, no not so much as to be the Beadle of a Ward, if most may have their wil. I ask, what do you judg these men to be tares that you strive to pluck them up? Stay til Christ speaks, for he wil say to the reapers: But I am perswaded that Christ wil never make you his reapers; for he loves them that you cannot endure to be neer you.

My second question is this, Quest. 2 with a desire to know (now you have cast out your friends) whether you have taken in such as are truly wise for the good of the Church, ☜ and such as wil be tru­ly faithful to the State, or else what have you done? I confess the casting out of these men, which I have spoken of, it was legal, according to our civil custom, which is only by vote. But mark now; here you may take notice of the temper of Parishes and Wards, that wil vote out men that are able to speak both for Church and State: NOTE. There are many men that are able to speak excellently for the State, but they want both wil and skil for to [Page 172]speak a word for the Church: Now such men are content with any thing for the Church; and if they may have a specious form of Religion, which is as a shadow, they make no great mat­ter for the substance: Is not this the temper of most Parishes and most Wards? ☞ How then wil such men vote for the Church, and for Church-officers, as Pastors, Elders and Deacons? It is to be feared they vote some men to be Elders, as Dr Bastwick, one of their own judgment, ☞ said, some of the House of Commons had no more wit then would reach from their nose to their beard, and said they were Ninnyes and Grols: but I shal forbear such uncivil language to an Elder, much more to the Parliament: But if an Elder have not wisdom from above, such a man is not fit to be an Elder; yet why should he be upbraided? for what hath any man but what he hath re­ceived: yet I beleeve there are many unfit Elders abroad. NOTE. Now this Dr Bastwick, that hath been spoke of, is he that gave an absolute Rout to the Independents, as he himself saith; but I rather think he hath faced about, and [Page 173]is now to be found in the front of a new Army, fighting with his tongue, ☜ in reproaching of those that were in the rear with him in the Bishops time, and did help to support and uphold him, in time of need, with a heart of love and with the hand of charity. But now Dr Bastwick is to be found in another posture, jeering of his friends, and telling the world that they have gristed faces, and that their countenances look like the belly of a toad: O horrid forgetfulness! I think Mr Edwards and Dr Bastwick may go together for the two Metropolitan Champions over all England. ☜

And in the first place, Dr Bastwick jeers one of his friends by name with having a basket-hilted beard, and a set of teeth in his head that stood a great distance one from another, so that he was fain to pick them every morning with a bed-staff: Take notice of such men as jeer the work of their Creator.

In the second place, Mr Edwards, he sits jeering, in his Gangraena, of one Mr Spencer, a new up-start preacher, who was formerly a Coachman, as he [Page 174]cals him: It is no matter if he were a Coachman, if God be pleased for to make him a fisher of men: Surely, Mr Edwards thinks no man must or can speak of the Truths of God, but old Preachers: I am perswaded that this Spencer, which he cals the new start­up preacher, is able to speak feelingly and experimentally of the Truths of God. A Lawyer may plead an hour at the Bar, and use a little divinity; and so may Mr Edwards preach an hour or two, ☞ and, as I conceive, use but a little divinity but what he hath by nature and by art: I speak not this for to upbraid Mr Edwards, but to de­clare what man may do by art: And if any man appear for to speak against the carnal preaching of Jesus Christ, he is presently accused of speaking of some new light. I honor Dr Bastwick for his sufferings, if he suffered singly for Christs sake: But Mr Edwards is a dishonor to the Presbyterians, for jeering: and so wil Dr Bastwick, for jeering of his friends, if they do not both mend. But I shal give them both a gentle reproof, as the Apostle Iames did to the scattered Tribes, My brethren, [Page 175]saith he, these things ought not so to be, read James 3.8, 9, 10. But it may be, they will jeer me for my love; but if they do, I shall take it patiently, and not answer them again.

Loving and Christian Presbyterian friend, I shall take my leave of you, onely I shall ask you one question, which is of great concernment; Do you and those of your opinion, know the pure Religion; the pure Religion which is from above, is first pure, then peaceable, gentle, and easie to be in­treated, full of mercy, and good fruits, without partiality, and without hypo­crisie: and the fruit of righteousness is sown in the prince of peace, and those that have this fruit, are sons of peace, read James 3.17, 18.

Sect. 6 Now I shall give you the reason and ground of the abilities of those that I have spoken so much of: Christ pro­ceedeth and cometh forth from God, John 8.42. & 16.27. & 17.8. And a true Christian he doth proceed and come forth from Jesus Christ, as the branches do from the vine, John 15.4, 5. And as Jesus Christ told Philip the words that he spake, and the works [Page 176]that he did, it was not he that spake the words, and did the works, but it was his Father, that dwelleth in him, that did speak the words, and do the works, John 14.9, 10, 11. And so a true believing Christian, he saith, it is not he that doth, but it is the strength of Christ that doth inable him for to do all that he doth, Phil. 4.13. And the life that he lives, it is not he, but Christ that lives in him, Gal. 2.20. And thus Christ is formed in a Christian, NOTE. and a Christian is formed in Christ, Gal. 4.19. And he that is joyned unto the Lord, is one spirit with the Lord, 1 Cor. 6.17. And being baptized into one body, all are made to drink into one spirit, 1 Cor. 12.13. And thus a true believing man hath fellowship with God, and with Jesus Christ, 1 Iohn 1.3. And thus a true believer, being one with Jesus Christ, gives all praise and honor unto Jesus Christ, Revel. 5.8, 9, 10, 11.

One word more concerning false Prophets, Sect. 7 and how one shall know them; Beware, saith our Saviour, of false prophets, which come to you in sheeps clothing, but inwardly they are ravening wolves, Matth. 7.15.

Q. Quest. But how shall one know the false Prophets, from the true Ministers of Jesus Christ?

A. Ans. By their fruits ye shall know them, saith Christ; Do men gather grapes of thorns, or figs of thistles? Matth. 7.16. I shall name three things, by which you may in part know them: And the first is this, 1 They with fained words make merchandise of men, 2 Pet. 2.3. And with cunning craftiness, ☜ and a sleight, they lie in wait to deceive, Ephes. 4.14. And thus they creep into houses, nay, into mens purses, nay, into the house of mens judgments and affections; NOTE. and these are they that creep into houses, and lead captive silly men, that are as weak as silly women: these silly women that are here spoken of, are unsufficient in nature for to discern the things of God, 2 Tim. 3.6. Mistake me not, I do not mean those that preach now in houses; for this was the Apo­stles practise, Read Acts 5.42. But there are others that creep into houses, witness the whole Clergy of Rome, a ministery, but not of Christ; and these are they that lead captive whole King­doms and Cities, and the people must [Page 178]not say, what do you; and if they put not into their mouths, they will prepare war against them, and though these crafty ones cry peace, yet they will bite with their teeth, Micah 3.5. And so they become like unto wolves in sheeps clothing, Matth. 7.15. But I hope it will not be so amongst us.

The second thing, 2 whereby you may know the false prophets from the true Ministers of Jesus Christ, if you have ears to hear, is this, You may know them by their preaching; for they preach but according to the notions of the brain, onely by nature and by art, and so spoil men with vain philosophy and deceit, which is not after Christ the head; and so they beguile men with a voluntary humility of worship­ing they know not what, Coloss. 2.8, 18, 22, 23. And so they, and those that they teach, are both natural and carnal: Now the natural man perceiveth not the things of God, but after a foolish manner, 1 Corinth. 2.14. And a carnal preacher and hearer, are both of them at enmity with God and Christ, and with the members of Christ, Rom. 8.7, 8. Iohn 16.2, 3. But I hope we shall [Page 179]have none such amongst us.

The third thing that discovers the false prophets from the true Ministers of Jesus Christ, is this, 3 If you have an eye to see what light they see by, ☜ it is no new Light, for they jeer at that; but the light that they see by, is as old as old Adam, onely natural as the heathen Philosophers were, and they were great Scholars. Now these pretending pro­phets and preachers, That run when the Lord doth not send them, and yet they say, he saith, Though they steal the word they speak from their neighbor, read Iere. 23.21, 30, 31. Now the light that these false prophets and preachers walk by, it is the light of nature, and the light of the nation, and the light of morality; and they have a word to speak for Christ, and they have a word to speak against Jesus Christ when time shall serve; and they are most convers­ant in outward external observations for Christ, and none more forward, then they, for to persecute, or betray Christ and his members, when time doth serve. Instance in Iudas, Iohn 18.2. Then they came with their lant­horns, and their torch-lights, for to seek [Page 180]for Iesus, and Iudas was in the midst of them, Iohn 18.3. Now it is the na­ture of false prophets and preachers, for to be grievous wolvish to the flock, Acts 20.29. ☞ And though the prophets and priests be bad for the most part, and speak falshood in the room of truth; yet there is a sort of people to be found in all ages answerable to these false prophets, that will receive error in­stead of truth; nay, they love to have it so, read Ierem. 5.31. Who would think that there were such prophets and people in the world! it is to be feared, ☞ that there are such prophets and people, even now amongst us.

CHAP. VII.
A word in season to two sorts of Elders, in love.

Sect. 1 THe Elders which are among you, saith the Apostle, I exhort you to feed the flock of God, read 1 Pet. 5.1, 2, 3.

Now the Elders that are not able for to feed the flock of God, let them be of what sort of Elders you please for to call them; NOTE. they are like unto a bad nurse, ☞ that fills the childe full of bad milk and winde together, and so, as men walking with the winde of a false spirit, as you may read it in the mar­gent; they profit the people nothing at all, Micah 2.5, 6, 11. Deut. 32.8, 9. Now there are two sorts of Elders.

1 The first sort is such as the Pharisees were, that seemeth to be much for God, and for the worship of God by way of tradition, Matth. 15.1, 2.

2 The second sort of Elders is directly such as the Pharisees were, that sought by all means for to put Jesus Christ to death, Matth. 27.1. John 11.47, 53. [Page 183]Now such Elders that are not able for to feed the flock of God, and possess, and keep that place, They do as much as in them lies for to sterve the flock of God; now the Elders that are but one­ly able for to feed the flock with shad­ows, and no more, as the letter of the Scriptures; so far as natural reason can reach, and so litterally examine the people, and ask them questions, and legally admonish them, but not able for to break the bread of life to the people; ☜ and so they build one another up in a specious form of Religion; but they remain ignorant of Christ, the power of Religion, 2 Tim. 3.5. I believe that there are many [Elders] that are naturally very wise; NOTE. But the natural man per­ceiveth not the things of God, neither doth this wise man know the things of God, read 1 Cor. 2.14. ☜ How then can they instruct the people of things they themselves know not? here are unfit Elders indeed. [But he that is an Elder in Jesus Christ, is the good Elder] and takes care for to make out Jesus Christ spiritually to the mindes and spirits of men, 2 Tim. 4.5, 22. But the fleshly El­der, that is the natural man, he is not a [Page 184]fit, nor a true Elder; for he desires to make a fair shew in the flesh, and con­strain men for to submit to them, that they may glory in their flesh, Gal. 6.12, 13. And thus they zealously affect you, that you might affect them, and exclude us that are true Ministers and Elders of Jesus Christ, saith the Apostle; but this is not well, for they would draw you from the truth, and put you under the bondage of the law again, Gal. 4.17, 21. This may fill the ear, but it cannot feed the heart; this may please sense, but not have the benefit of faith. Now those that are right Elders, whether they be lay Elders or learned Elders, they must be men of honest report, and full of the holy Ghost and wisdom. If the Deacons were such as the Apostles did approve of, read Acts 6.3, 5, 6. much more the Elders, who are for to teach the people the word and doctrine of Jesus Christ, which is the ground of the peoples being ruled well; [for the Elders are to teach the people, NOTE. as well the Matter of the Gospel, ☞ as to admonish them of Manners to the Gospel,] and so sit and ask them questi­ons, and then admit of them, 1 Tim. [Page 185]5.17. ☜[I do desire that the Elders had but discerning spirits.

First, 1 The gift of discerning their own spirits.

Secondly, 2 The gift to discern the spirits of the people, whom they re­ceive.] This gift is, and is to be had, 1 Cor. 12.6, 10, 11.

I ask, doth not the greatest part of people in this Kingdom, and the most people in most Parishes, resemble the Papists, as much as face doth face in a glass? The Roman Catholike must not, nor will not, do any thing in matters of Religion, without the consent of their holy Father the Pope; and then the Jesuite, and the Fryer, and the Mass-Priest must be their Confessor, and what they spake it must be Canonical. And thus the people are led along in ignorance; but they please the people once a yeer with a voluntary carrying of Christ upon the Cross, for the peo­ple to kiss at the high Altar; and then Christ is upon the Cross in another place a dying, and the people adoring his picture; and then there is publike confession of sin, with penance and pilgrimage; and then there is private [Page 186]examination and confession of sin to the Priest at other times; and then he absolves them, and remits their sins, and then they are fit for the Eucharist, as they think; and when Easter day is come, and Christ is risen, and they have received the Eucharist, then they are merry, and think they have done enough for all the yeer after; and with a devotion they eat up that Christ, which they observe days and times for: for they say, The bread is his very flesh, and the wine is the very blood of Jesus Christ, which they drink; and thus they please themselves with shad­ows, and go crossing themselves to their graves, rejoycing in the shadow, and yet remain ignorant of Jesus Christ the substance.

I ask again, Sect. 2 Doth not the greatest part of our English Protestants, and the greatest part of people in most Pa­rishes, resemble the Papists, as face doth face in a glass; for they must not, nor will not do any thing in matters of Re­ligion, without a Councel or a Synod. Now it is plain, ☞ That a Councel or a Synod may erre.

Instance, 1 Now the chief Priests and [Page 187]Elders, and all the Councel, sought false witness against Jesus to put him to death. NOTE. And I think this was an er­ror, read Matth. 26.59. Now these men had the Scriptures of the Prophets to be their guide, ☜ but they could not know Jesus by them, though he was present amongst them.

The second instance is, 2 A whole Councel and a Synod together, may erre; and the Councel and the Synod met together, for to command the A­postles, That they should not teach in Jesus name, nor speak any more of his doctrine; and so when they had beaten them, they let them go. And I think this was an error, read Acts 5.21, 28, 40.

And so the Synod of Clergy-men of Rome, 3 ☜ they sit and make Laws for men to walk by; and they lock up the Scri­ptures from the lay people, and teach them for to observe the traditions of the Elders. And thus Antichrist is crept in amongst all the world; and so far as Antichrist doth creep in amongst us, now in our days, so far we shall be cor­rupted and drawn from the simplicity of the truth, as it is in Iesus. And [Page 188]thus far Antichrist hath crept in a­mongst us; he hath crept into our Al­manacks, nay, into our Ordinances, nay, into mens hearts, and they dance after his pipe, in the observing of days and times, ☞ in a formal way of Religion; As the keeping of Christmas in a con­fused remembrance of our Saviour and the keeping of Candlemas out of love to the Virgin Mary, and the holy time of Lent for observation, and Good Friday, as you call it, for dolor, and Easter day, when Christ is risen, for Recreation; and so likewise, the most people amongst us, observe a day for superficial holiness, as for to be more holy upon a Sabbath day, then upon other days; [mistake me not,] and so upon Fasting days, and so likewise up­on Sacrament days, as when they re­ceive at a Cathedral Church, as Pauls, and the like; and so upon Easter day, in other places. All this is like unto a childe that says his verbal prayers in a morning, and afterward grows wanton all the day after. NOTE. But we are to be holy unto the Lord every day, as well as up­on set days; ☞ and he that knows the Lords day, is so. And thus foolish are [Page 189]we in our external devotion, as those silly women that went for to be churched in white Vails, and that de­voutly, in the Prelats time; and so like­wise, we have many amongst us, that think if they have not prayers said over their dead, when they bury them, that they are like unto heathens that know not God. Now the great business that makes all to be Christians, as we think, and all in Parishes strive after, is this; Some will have their children to be baptized, though it be with the signe of the Cross, and Godfathers for to witness it, because it is the old way; and some will have their children for to be baptized to make them Christian souls; and this is the reason that they give: ☜ And so likewise men and wo­men of yeers, they must have the Eu­charist given them, I mean the Sacra­ment, or else they will fall out with their Minister, though they be no more able for to give a good reason of the Lords Supper, NOTE. then a young childe is for to give a reason of his faith: And some again are able naturally for to give a strong reason of what shall be demanded of them by the Eldership, [Page 190]and to have words in abundance, even for to silence an Elder; and yet these men may be but Orators, like unto Tertullus that disputed against Paul, Acts 24.1, 2, 3, 4, 5. Though these men be naturally able for to speak fine words, it may be, Yet as natural men they cannot perceive the things of God, because they are spiritually discerned, 1 Cor. 2.14. How much need have we then of discerning [Elders;] NOTE. for if they be not able for to discern, then they may cast out a lamb that is dumb before them, and receive in a wolf that will tear them in time, or else jeer them. It will be a difficult thing, NOTE. for to get right Cedars in most Parishes for to build a Church on. ☞

The condition of most men and wo­men, is such, That if they hear the Word preached, and receive the Sacra­ment, they think this is enough for to Christianize them, though they be but as Heathenized; for Christ hath no room with them, but in the stable, or in the High Priests hall; yet customari­ly they will go to the Church, and do as their neighbors do.

Now, to come to the last act of [Page 191]Christianity, Our Eng­lish Pro­testants Religion explained for the most part. They will have their dead buried like unto Christians, that is to say, As the reading Priest hath used to say, Thou hast taken to thy self the soul of our dear brother, here departed: This they would say, Though he lived and died a blasphemer of God, and an enemy to Jesus Christ, and hath a hea­then amongst men, and yet he will call him a Christian brother, and so commit his body to the earth, saying, Earth to earth, ashes to ashes, in sure and cer­tain hope of resurrection. And thus with Mass and Mattins, and saying Prayers over the dead, we make up our outside Christianity. And this is the common profession of the most of our Protestants in all Parishes. Mistake me not, I do not say all, in all Parishes; neither conceive of me, as though I did slight the Ordinances of God, or any decent way that is of good report, or praise-worthy: But I speak of the formality, and gross ignorance that is amongst us, NOTE. which is like unto the Pa­pists. Be not angry with me, I pray you, for I speak not to provoke you to anger, but to inform you of your gross ignorance in the substance of Religion, [Page 192]and being too like the Pharisees, in rest­ing and glorying onely in the outside of Religion. Now I conceive, the blinde and ignorant Priests, are a great cause of the gross ignorance that is amongst the people; NOTE. mark for the most part, Like priest, ☞ like people, as you may read, Isai. 56.10, 11, 12. Jere. 5.30, 31. Mi­cah 3.5, 11. Ezek. 34.2, 3, 4. Phil. 3.2, 18, 19. Now he that will not marry with the Ring, and Christen with the Cross, and say Prayers over the dead, and say over the Ten Commandments, and the Creed for a prayer, together with the Letany, and Epistles, and Go­spels upon holy days, and so conclude with the Lords prayer in a form of words; but when they come to that Petition, Thy Kingdom come, Matth. 6.9, 10. Then they become like unto those that Saint James speaks of, Jam. 3.9. They seem to pray, thy Kingdom come, but they indeed with the same tongue, revile and reproach those into whose heart the Kingdom of Grace is come.

Now he that will not do this, that hath been spoke of, he shall not be the Parson of a Parish, by the most peoples [Page 193]consent, ☜ though he were an Angel from Heaven: but he that will do these things, he is the onely man with the most people; and such a man may tumble amongst his Tithes, Geese, Hens, Ducks, and Lambs, and some­times a fat Calf; and so when he dies, it may be he will order a Cross for to be set upon his Grave-stone; as the Bishops of late memory, had their Crosses and Crucifixes. Their memory was so weak, that they could not re­member Christ, except they saw him upon the Cross: And do not we, and our preaching Elders, and our lay El­ders, in a great measure, for the most part, resemble the Papists; but more is the pity, that we should answer the Papists, as face answers face in a glass; as our pretending Elders do through ignorance and coveteousness, if they seek yours, and not you: For this is contrary to the Apostle, which was a true Elder; for, saith he, I seek not yours, but you, 2 Cor. 12.14.

I shall conclude in a word or two, All seeming and false pretences, whe­ther in preaching Elders, or in lay El­ders, or in seeming and outside Christi­ans, [Page 194]though they be never so specious, they will vanish all of them when Jesus Christ doth appear; ☞ for they are fool­ish Virgins, and the foolish said unto the wise, Give us of your oyl, for our Lamps are gone out; or they are a going out, Matth. 25.8. God standeth amongst the mighty, he judgeth among the gods; and those that say, They are for God, when they are not; he tells them, that they shal die like men, though they think they are as gods. Then let the gods do righteous judgment to the poor and needy; for the righteous God will judg the earth, and inherit all Nations: but I think as David did, for the present, That all the foundati­ons of the earth, ☞ both Church and State, are out of course, and out of the order of Christ, whose order is love, Psal. 82.5. read the whole Psalm. How few are there, that in truth love one an­other; But he who loveth God, loveth his brother also, 1 John 4.20, 21. This will try our Christianity in the midst of our fleshly vanity, Psal. 4.2, 6. There­fore, Let us not be desirous of vain glory, provoking one another, envying one another, Gal. 5.26.

Sect. 3 I shall speak a word of the Fountain and Well-spring of learning, Right El­ders. from whence, the true, and the right Elders do proceed, and take their degrees; whether they be Preaching Elders, or Ruling Elders, or Lay Elders, as you call them; they all came from this Fountain and Well-spring of learning. Now this fountain is the blessed [God,] who is the fountain of Israel, Psal. 68.26. Now Jesus Christ is in this fountain, and in the holy mountains, Psal. 87.1. Now Jesus Christ and his Spouse, the Church, comes out of this blessed foun­tain, Revel 21.2, 3, 4. Now the Church, which is true believers, they confess all their springs of learning, [are in God, and in Jesus Christ.] All my springs are in thee, saith the Church, Psal. 87.7. Now Christ was sent out from God, Iohn 17.8. None knoweth the minde of God, but Christ which is in the bosome of the Father, he hath declared him, and he doth declare him, Iohn 1.18. 1 Corinth. 2.16. Christ sends his Scholars, and his Elders into the world, for to declare the good Will, and the Word of his Father; and that which they see and hear of Christ, that they [Page 196]declare unto men, Iohn 17.18, 26. 1 Iohn 1.3. Iohn 16.13, 14. Christ, as an Elder brother, comes forth from God, and brings his brethren along with him, and declares his Fathers name unto them, and saith, They are his children, and bids, Behold him, and the children which God hath given him, Heb. 2.12, 13.

None so fit as these for to be Elders, NOTE. ☞ because they come forth from the Fountain of Israel, which is an in­finite Well-spring of heavenly learn­ing, and they are taught of God, in Christ, by the blessed Spirit of God, Isai. 54.13. Iohn 6.45. 2 Cor. 5.19. Iohn 16.13, 14, 15. This is a happiness to be an Elder in Christ, or old in Christ: But its but a small glory, to be an Elder amongst [...]en.

But you will object and say, Object. Here is no speech, nor respect, or taking notice by you, of Schollarship or Humane Learning, and School Arts; these are of no great esteem with you, I per­ceive by your discourse.

I answer, Ans. you are mistaken, I honor and esteem humane learning, and for schollarship it is of good report, and [Page 197]many men have it, and grosly abuse it. Instance, in the Clergy men of Rome, and England too, for the most part, who keep a fluttering in the ayr, with the wings of their schollarship, ☜ as he did that had the waxed wings, who flying high, the Sun melted his wings, and down he fel; and so for School Arts, if they be accompanied with honesty, they are prais worthy; but it is to be fea­red, for the most part, there is more art used then honesty, and this deserves no esteem; and so likewise, there are learn­ed ignorant men, such as Nicodemus was, Iohn 3.1. And these are great dis­putants in matters of Religion: In­stance, in your Bishops and great Do­ctors, and Deans, and your great Rab­bies, for the most part: And these, na­turally, are notionally full in the brain, and are fluent in their discourses; but for all this, these natural men receive not the things of the Spirit of God, but in a customary way, and by hear-say from others; neither can a natural man know the things of God, saith the Apostle, because they are spiritually discerned, 1 Cor. 2.14. The natural man compares the Scripture naturally [Page 198]or litterally together with his natural reason; and so he may find out, that there is a God, a causer of all causes, Ro. 1.19, 20. but he cannot find out the way to this God: this is mans misery, that he knows not Christ the power of God and the wisdom of God, 1 Cor. 1.24. and the true, living and ready way to God, read Joh. 14.6.

The natural and earthly Adam, Sect. 4 and his sons, are all gone out of the way; and Adam natural had no understand­ing for to seek after the man Christ, who is God blessed for evermore; the supernatural and second Adam, which is the Lord from heaven, of which the first Adam was a figure, Rom. 3.11, 12. 1 Cor. 15.46, 47. Rom. 5.14. All hu­mane Learning and Scholarship, and the Arts and Sciences of Schools, and the speaking all Tongues and Langua­ges, and to have all Logick, Rhetorick and Philosophy; this is the glory of na­tural men, as it was to Paul [when he was Saul, and had zeal to God joyned with it,] Acts 22.2, 3, 4, 5. All this, in Sauls account was his gain; but in Pauls account these things were counted as loss for Christ, after [Page 199]he did know Christ, Phil. 3.4, 5, 6, 7, 8. All these things grow in natures garden and are excellent in that place; NOTE. and a man by natural industry may attain un­to them; and by the help of them he may both preach and pray, and dispute elegantly; and yet, for all this, ☜ be but natural; and from amongst such men may be raised a Ministry for to preach the Gospel, as we use to say. I ask then if they be but only natural? Though they be great learned men and brave scholars, yet they cannot per­ceive the things of God with the eye of nature, for they are seen only with the eye of Faith, 1 Cor. 2.14. And again, though they be never so great scholars, How can they cal on him in whom they have not beleeved? ☜ Rom. 10.14, 15. A natural Ministry, gotten by natural art and industry, and no more, such a Ministry is likely for to starve the flock: I shal conclude of such a Ministry with the answer that Christ gave to one of his Disciples, and the answer is this, Let the dead bury their dead, Mat. 8.22. That is, ☜ let a dead living Ministry preach to a living dead Auditory, NOTE. for these be strangers [Page 200]to Christ; and that is the reason there is so much barrenness in the most part of this Kingdom: Now the sheep of Christ wil not follow strangers, but flee from them; for they know not the voyce of strangers, but they know the voyce of Christ only; and he calleth them by name, and leadeth them out into green pastures, and by stil waters, read Joh. 10.3, 4, 5. Psa. 23.1, 2, 3.

Sect. 5 The Elders that are old in Christ, and come from Christ, they are right Elders.

NOw such Elders are able for to feed the flock of God, 1 Pet. 5.1, 2, 3. And they are gentle among them, even as a good nurse to her chil­dren, which out of her affection feeds them with good milk, 1 Thes. 2.7, 8. Even the sincere milk of the living Word, which is truth, and the taste of the grace of the Lord Christ; and he is preious in their esteem, 1 Pet. 2.2, 3, 7. And they suck and are satisfied [Page 201]with his brests of consolation, and grow up into abundance of his glory; and he, like unto a mother, is always comforting them, read Isa. 66.11, 12, 13. Now such Elders as these are like unto a good nurse, Simile. whose brest is ful of good milk; and she is pained until the child hath received it: instance in David, My heart, saith he, is inditing of Christ, and my heart boyleth within me, or, as water, bubbleth up; I am pained until I have declared Jesus Christ, Psa. 45.1. Therefore, saith he, come thou poor soul, and I wil declare unto thee what Christ hath done for my soul, and we wil praise him both together, Psa. 66.16, 17. NOTE. Now there is this difference between a good Elder and an Elder that is an hireling, or an Elder that doth pretend for to be one: Now a hireling is a servant to men for mens sakes, and for mens wages; but a good Elder is a servant to men for Jesus sake, 2 Cor. 4.5. But he that is an hireling seeth the wolf coming, ☜ which is fin and Antichrist; NOTE. now this hireling loves not the sheep, therefore he leaveth the sheep to these wolves, because he is one with these wolves, [Page 202]and is not in relation to the sheep, and hath no wil nor skil to help them, Ioh. 10.12. ☞ Acts 20.28, 29, 30. Now the good Elder is in relation to Jesus Christ, and so to the sheep of Christ; and hath both wil and skil to lead the sheep apart from the wolves, and as they receive freely, so they give freely, Mat. 10.8. Out of their store-house of love and good affection, as Paul said, not only the Gospel of God, but our own souls, for ye are dear unto us, 1 Thes. 2.8. Now on the other side, the hireling loveth not the sheep, ☞ but to feed him and cloath him, NOTE. read Ezek. 34.2, 3. And so if he see a fatter be­nefice, or a better, abroad, he wil leave the sheep for others that can feed them better, though he cannot feed them at all, but with husks in stead of fine wheat; for he can neither pray nor preach, NOTE. but only say over a prayer, and read over a Sermon: ☞ Now the reason of all that hath been said is this, these be hirelings of men, and not sent out from Jesus Christ, as Christ himself speaketh, The [...]ircling fleeth, because he is an hireling, and he careth not for the sheep, read Ioh. 10.12, 13. Now [Page 203]on the other side, the good Elders, whether they be Lay Elders or preach­ing Elders, they wil very gladly spend and be spent for the good of one ano­thers souls, as Paul said of himself, for they have the same spirit that Paul had to make him a Minister, read 2 Cor. 12.14, 15. 1 Cor. 12.4, 5, 6, 7. Now the reason and the ground why the good Elders are so able, it is this, NOTE. ☜ Jesus Christ hath made them able Mi­nisters to speak of the New Testament, not of the letter only, but of the Spirit, 2 Cor. 3.6. And again, they are raised from the dead, with Jesus Christ, for to bring forth fruit unto God, But not in the oldness of the letter, but to serve him in newness of spirit, Rom. 7.4, 6. Now these being married unto Jesus Christ, are the circumcision, which worship God in spirit, and rejoyce in Christ Iesus, and have no confidence in the flesh, read Rom. 7.4. Phil. 3.3. Here you may see the Lay Elder as wel as the Learned Elder, is, in some mea­sure, able to feed the flock of God; For the Spirit is given to every man to profit withall; and God worketh all in all, 1 Cor. 12.6, 7.

Now you wil object and say, Object. That I am all Spirit, or all for the Spirit, and nothing is to be done but by the Spirit?

I answer, Ans. As the body is dead with­out a soul, so is the soul dead without the last Adams quickening spirit, 1 Cor. 15.45. Though the soul may seem to live a natural and fieshly life, yet it is as though it were dead, if the life of the Spirit of Christ be not communi­cated into it: It is the Spirit that quickeneth, saith Christ, your living soul and natural fleshly life wil profit nothing; The words that I speak unto you [or in you] they are Spirit, and they are life, saith Christ, Ioh. 6.63.

CHAP. VIII.

CHAP. IX.

I Shall speak a word of the freeness of the pardon, which is, in general, Sect. 1 held forth unto all men, Isai. 55.1, 2, 7. This is the ground, I confess, of every ones coming, that comes aright. If the pardon be free to every one, NOTE. then I am within the number: Now this pardon of sin which we pray for, it is not to be made now; for it was in God with Christ, before the foundation of the world, Rev. 13.8. Eph. 1.4, 5. Rom. 5.8. Psa. 68.18. Rom. 8.3. Heb. 9.22, 28. And so much in general of the [Page 258]pardon of sin. Now I shall speak a word of this pardon in particular. And here lyes a scruple, and here lyes ever­lasting comfort.

I know, Object. says some, this pardon is held forth to all: But yet for all this, I can­not beleeve that it is for me.

I answer, Sol. If you know it by the hearing of the ear naturally and earnal­ly, NOTE. and by the seeing of the eye sensu­ally, and according to your natural sense, and no more; then you cannot know it, ☞ nor beleeve it by these, for your good; because it is spiritually discerned, 1 Cor. 2.14.

Secondly, 2 I answer, A man may have a true knowledg of the pardon of his sin, and yet have the comfortableness of it withdrawn for a time.

Now here comes in a right panting, and breathing, NOTE. and praying; not for the pardon of sin, for that is sure in God: but here is a praying for a com­fortable evidence, and the sweet mani­festations of the Spirit of God, to my soul, or in my soul. O Lord (saith Da­vid) pardon my sin, Psalm 25.11. Now David, at this time, did know that his sins were pardoned.

You will ask, how I know that? Quest.

He himself said, Answ. That God had made with him an everlasting pardon or covenant, ordered in all things, and sure; and this is all my salvation, and all my desire, although he make it not to grow, saith he, 2 Sam. 23.5. And I know the Lord changeth not, ☜ for he hath said it, Mal. 3.6. Now David was a strong man in the Lord; and yet he was up one while, and down ano­ther while. NOTE. Up when the Spirit of God did act the grace of Faith in him, then he did flourish like a green bay­tree, and then his mountain was strong; but when the sweet Spirit of God did withdraw it self, then David was troubled, Psal. 30.7.

Now a poor soul in its winter sea­son, when its fruits are in its roots, Sect. 2 NOTE. is kept by the power of God, as in the secret chamber of God, and lives up­on a word of promise, when it doth not see the spirits fruits at that time; it beleeves that God is faithful, though he doth not shine upon it, and cause it to grow, 1 Pet. 1.5, 7. Isai. 43.1, 2, 5.

Now a poor soul not having the heat and sunshine of the Spirit, is discon­tented, [Page 260]though it may have its eye fix­ed upon its pardon, which is sure and stedfast. O, saith Mary Magdalen, they have taken away my Lord: And so saith the poor soul, Iohn 20.13. O Lord, saith David, let the light of thy Spirit shi [...]e into my soul; and that will make me more glad, then corn and wine increased, Psal. 4.6, 7, 8. One smile from thy fatherly countenance, O Lord; one beam or glance of the re­freshings of thy sweet Spirit. O let me hear of spiritual joy and gladness, and then I shall follow thee all the day long. My soul panteth for thee the living God: NOTE. I cannot live, but in thy light; restore my wonted joys: My heart and my flesh fail me. But God is my rock, and my well-spring of joy, and he never faileth: and this is all my joy, Psal. 51.8, 12. & 73.25, 26. & 36.8, 9.

The poor soul once being possessed of this spiritual dew, it begins to speak of the excellency of Christ, while the Spirit of grace sitteth as king in my soul, NOTE. and hath spred his table full of di­vine Graces, upon which my soul doth feed: and while the King sitteth upon [Page 261]his throne in my soul, saith the Church, my graces send forth a pleasant smell. ☜ While the king lodgeth within my brest, saith the poor soul, he his sweet as a bundle of myrrhe to my soul. And the king saith, I am fair, and there is no spot in me, because of the comeliness which he hath put upon me: and he saith, that I am fair, and have doves eyes, read Cant. 1.3, 12, 13. Eze. 16.14. Cant. 4.1. Now a poor soul being brought by the king into the banqueting house, on the day of the Lord, nay, in the day of the Lord, NOTE. and upon the Lords day, I mean Christ, who is the Lords day, Psalm 118.22, 23, 24. Now Christ is the king of this day, and the day it self, in which, every true believing soul doth abide for ever; any, Christ himself is the house, ☜ into which the poor soul is brought, and Christ himself holds his banner of love over a poor soul, and makes it glad in himself, Cant. 2.4.

Now Christ and the soul have sweet communion together, Sect. 3 and Jesus Christ tells the soul of his Fathers great love unto it, before the foundation of the world; and that he hath chosen it in him, [Page 262]and blessed it with all spiritual bles­sings, in heavenly places in himself. And Christ tells the soul, that it shall stand [in him] for ever [before God.] NOTE. and be holy and without blame before him in love, Ephes. 1.3, 4. And Christ tells the soul, that he came out of the bosom of the Father, to be its ransom, and to pay its debts, to the law, and to sin, and to hell, and the devil, and the grave, John 1.16, 17, 18. Isai. 53. read the whole Chapter, Hosea 13.14. 1 Cor. 15.54, 55, 56, 57, 58. Heb. 2.14, 15. And so likewise, Christ tells the soul, he will inable it to beleeve all this, Heb. 12.2. And so Christ tells the soul, he will make it fruitful in good works, before God and men, that they may glorifie God on their behalf, Eph. 2.10. Matth. 5.15, 16. And Christ tells the soul, NOTE. he hath done all for it that it stands in need of, and that he is all unto it, that it wants, 1 Cor. 1.30. And Christ bids the soul, be of good cheer for its sins are forgiven, Matth. 9.2. and he hath overcome the world for it, ☞ though it live amongst men that are slanderers, and say, it will have none of his Law to be its rule, and [Page 263]call it Antinomian; that will live as its own list: For Christ hath done all for it, and it needs to do nothing at all. And this they say, It will not pray for pardon of sin; for God sees no sin in it: and they say, ☜ it takes liberty by Freegrace to sin, and is infectious as the plague. But mark how Christ speaks to the soul, Be of good cheer, poor soul, for I know thy works, and thy tribula­tion, and patience, and poverty, and where thou dwellest, even where Sa­tans throne is, Revel. 2.9, 10, 11, 13. But be of good cheer, O poor soul, though these men hate thee, yet thou art blessed; NOTE. and when they shall sepa­rate thee from their company, and shall reproach thee, and cast out thy name as evil, for my sake; rejoyce thou in that day, and be of good cheer; for I have overcome this world of men, Luke 6.22, 23. John 16.32, 33.

Now mark how Jesus Christ doth vindicate these reproached ones. NOTE. ☜ I know, saith Christ, that you acknow­ledg, that without me you can do no­thing, Joh. 15.5. When I have inlarged thine heart, and put my self therein [saith Christ] then I will be thy law, [Page 264]and thy rule, and thy day, and thy power; and thou shalt be willing in me, and I will be thy law, in which thou shalt delight; and it shall not be grievous but thy joy, Psa. 119.32. & 110.3. Rom. 7.22. Psal. 1.2. 1 John 5.3.

Secondly, 2 Thou canst not live as thy own list, O thou poor soul, saith Christ, for thou art not thy own, I have bought thee with a price, and thou art joyned unto me, in, and by the Spirit; and thou shalt live as I will have thee, ☞ saith Christ, for I will give thee, both to will, and to do of my good pleasure, and thou shalt not be barren nor unfruitful, 1 Cor. 6.17, 19, 20. Phil. 2.13. 2 Pet. 1.8.

Thirdly, 3 Jesus Christ did not suffer and die for himself, but he tells thee, O poor soul, that he died for thee, to bring thee as a son unto glory, and bids thee be of good cheer, for he hath finished the work which God gave him to do, for thee, O poor soul, [and thou needest not for to do any thing at all for life, or for to get Christ, who is thy life]

[Mistake me not here,] Sect. 4 for most [Page 265]people do mistake this point. Christ tells thee, O poor soul again, That he hath finished all for thee upon the Crose, ☜ and thou needest not to work for life; neither needest thou to work for to get Christ [for Christ is a free gift of God,] and not for us to get of God.

Now as Christ hath done all for the soul, so Christ tells the poor soul, NOTE. he will do all in it, [for he is the vine, and the soul is a branch in him, and it shall work from a principle of life, which is in him, which is its original; and he will pour into it spiritual influ­ence and nourishment, and it shall bring forth much fruit, because of him, read Heb. 2.9, 10, 11. John 17.4, 5, 6. & 19.30. & 4.10. & 15.5.

Fourthly, 4 Jesus Christ tells the poor soul, NOTE. that it needs not doubt of the par­don of sin; for he hath put an end to its sins, and brought in everlasting righ­teousness unto it, for to cover it; and he will open its eyes and awaken it, that it may run and read its pardon, and be satisfied with beholding his face in righteousness, which will transform it into his likeness, and cause it for to sing [Page 266]the song of the Lamb, and to have the high praises of God in its mouth, Dan. 9.24. Psal. 17.15. Revel. 14.1, 2, 3, 4, 5. Psal. 149.4, 5, 6.

Fifthly, 5 Christ tells the soul, that God sees no sin in his, NOTE. that is, in [the new man,] ☞ that is, the heavenly man, which is that holy thing which shall be born in thee, O thou poor soul; and this holy thing shall be formed in thee, O thou poor soul: and this is [the seed of God] which shall [be born in thy heart] [and it cannot sin, because he is born of God.] NOTE. And this is the good part, or the better part, which Christ speaks of to Martha. [Now this good thing, ☞ or this better part, is even God himself.] Now we are to con­sider, betwixt the spirit and the flesh. Now in the Spirit, which is of God, there is no evil or sin; NOTE. but in the flesh, there is not this good, neither can flesh and blood inherit the Kingdom of God: for in my flesh, saith Paul, I know there dwelleth no good thing. Now a true Christian in this life, doth consist of good and evill. Now the good part in a true believing man or woman, ☞ brings the bad part every moment unto the [Page 267]Cross of our Lord Jesus Christ, to be crucified, as Paul speaks; By which Cross, saith he, I am crucified to the world, the flesh, and sin; and the world, the flesh, and sin, are crucified unto me, upon this Cross. And I thank God, through Christ my Lord, which hath freed me from the body of this death; So that with the minde, I my self, saith the Apostle, serve the Law of God; but in my flesh, there is a law of sin, which is nailing to the Cross of Christ every day, 1 Cor. 15.47, 48, 49. NOTE. Luke 1.35. Gal. 4.19. Psal. 27.4. 1 Iohn 3.9. Luke 10.41, 42. & 18.19. These Scriptures shew where God sees no sin. ☜ And these Scriptures which I shall now name, shew how and where God doth see sin; that is, in the flesh, and upon the Cross of Christ, 1 Corinth. 15.50. Rom. 7.18. Gal. 5.17. & 6.14. Rom. 7.21, 22, 23, 24, 25. Col. 2.13, 14, 15. Heb. 2.14, 15.

Sixthly, 6 Free-grace doth not open a door to let in sin into the soul; but the soul as a chaste Virgin, married unto Christ, the Fountain of Free-grace; by which grace, the soul is strong to shut the door against sin, Romans chap. [Page 268]verse 4. Titus 2. verses 11, 12.

Seventhly, 7 Those that speak so much of Free-grace, are not infectious as a plague [as some call them] and say, they are corrupt in the brain, and so they are dangerous. Now such men do labor to bring an evil report upon these men, for Free-grace sake. Now by this means, there is a disaffecting, and a great neglecting of the speaking of Free-grace, and rather a teaching of men for to do some good thing of their own, NOTE. as it were, and so to get our selves qualifications, as it were, for to fit us for Christ. Good master what shall I do, saith the young man, that I may inherit eternal life? Mark 10.17. And so saith the Pharisee, I have fasted and prayed, and done many things; therefore, I am not as other men are, Luke 18.11, 12.

Now is it not apparent, that most people and Ministers, ☞ do fall in with these two, and make up their conclusi­on with the Jews, in the ninth of the Romans; But as it were by the works of the Law? Together with thy help, O Christ, we look for a blessing, and for heaven, and for what we have, Rom. 9.30, 31, 32.

Now for want of Preaching of Free­grace, Sect. 5 A Simile. we know not where the strength of Samps [...]n lyes, I mean Christ; and so we begin to set up our selves, as it were, to be partners with Christ, and thus the people are at a loss. Now on the other side, ☜ Free-grace teaches a man for to deny himself, and to give God, in Christ, the preeminence alone, and to say, it is no more I, but the Lord is my light, and my life, and my strength, and in this will I be confident; and this Free-grace causeth to grow, Psal. 27.1, 3, 5.

Now he that hath tasted of the sweetness of Free-grace, cannot but speak of it, because it is the onely means for to break a hard heart, and the onely cordial for to comfort a sick soul, 1 Pet. 2.3, 7. Psal. 45.1, 2. 1 Tim. 1.12, 13, 14, 15, 16, 17. Psal. 27.13, 14. Now on the other side, he that hath not tast­ed of Free-grace, but speaks of it by hear-say, NOTE. though he be never so learned a man, yet he will be but a fumbler in speaking of Free-grace, or a bungler, as we use for to speak. And to deal plainly, I conceive, that the most of our Ministers, ☜ want both will and skill for [Page 270]to speak of the Free-grace of God, in and through Christ, for they speak but little of it; and that is the reason, that the most people are so ignorant of it, and live so much in sin, read Tit. 2.11, 12. When grace doth appear, sin vanishes away, O the glorious truths of grace, that lye under that black cloud of Antinomianism! That re­proachful name, which causeth the peo­ple for to sin, in speaking evil of that which they know not.

Now I shall reflect back, Sect. 6 and speak a word of the souls being taken by Christ into the banqueting house, where Christ doth acquaint the soul, what the pardon of sin is, and that its sins are done away, both past, present, and to come; of this I spake before. NOTE. Now Jesus Christ doth acquaint the soul, that it shall have the evidences of his Spirit, for to comfort it in time of distress, when temptation doth come upon it, and when the world doth trouble it, and when worldly men do oppose it; and if it doth begin to sink or to droup, ☞ then it shall call, but not for the pardon of sin, for that is sure in God for it; but it shall say with [Page 271] Peter, help Lord; send the evidences of thy Spirit to acquaint me of the sure mercies of David; and thus the soul doth acquaint Christ with its wants; and then the soul doth find the left hand of Christ to be under its head, when it is in communion with Christ in the banqueting house, NOTE. which house is Christ himself; and there the right hand of Christ doth imbrance me, saith the soul: [Now these embraces, that Christ gives the soul, they are the sweet gayls of the Spirit, which put all things out of doubt in the soul,] Cant. 2.4, 5, 6.

Now it pleaseth Jesus Christ, Christ like a mother draws a curtain. some­times to draw a curtain between him­self and the soul, as a mother doth sometimes in love to her child, and then the child cries after her; and thus the poor soul cries after the Spirit of Christ, in all occasions, to come and comfort it: Make hast my beloved, saith the soul to Christ, and be thou like to a Roe, or to a young Hart, up­on the mountains of spices: Flee a­way, make haste, do not stay by the way, saith the soul that longs after Christ: No comfort like unto thine, O [Page 272]my Love! No love like unto thine, O my Joy! Cause me to hear thy voyce quickly, that I faint not. O my dear! I hearken to thy voyce, O sweet Spi­rit of Christ, let me hear it, and it suf­ficeth me, though I dye, and come to thee, which is best of all: For in thy presence is fulness of joy; and at thy right hand there are pleasures for e­vermore, Cant. 8.13, 14. Psa. 16.11. And thus he, whose Name is [Love] 1 Joh. 4.8. doth descend and come down into the hearts of his people, to manifest himself unto them and in them, 1 John 4.8, 9, 10. John 17.6. And thus the blessed God doth mani­fest himself, and make known things unspeakable and ful of glory; and doth let into the soul high manifesta­tions of his love, which is the original of the pardon of sin. Now if there come a black cloud, at any time, be­tween the soul and the Sun of righte­ousness, who is God blessed for ever; yet the soul, in this case, can say, as Peter said, I am sure that my sun is in the living God, NOTE. and he wil speak words of eternal life unto me, ☞ Iohn 6.68, 69. For the Spirit of the Lord put his [Page 273]Word in my mouth, saith David, and hath made with me an everlasting Co­venant, which is sure, I know: and though my sun doth not always shine, yet in him wil I be confident, read 2 Sam. 23.2, 4, 5. Psa. 27.1, 3.

Now here comes in the work of the Sect. 7 third Person in the blessed Trinity, which is according to the promise of Christ, Iohn 15.26. Now here follows the souls desires, that hath tasted how gra­cious the Lord is; first, That it may dwel in the house of the Lord, which house is Christ, and there to behold the beauty of the Lord, and to have it made out in his holy Temple, which Temple is Jesus Christ, Psa. 27.4, 5. And here to have the light of his father­ly countenance, and the sweet smiles of his holy Spirit, constantly upon its soul; and to have the high manifesta­tions of the love of God in Christ, as the Apostle prays for, Eph. 3.16, 17, 18 19. and to have the evidences kept close unto its soul.

Now Christ answers the soul; Answ. my Spirit shal come into thee, and shal keep thee, guide thee and shew thee things to come concerning me; and he shal make me [Page 274]beautiful in thine eyes, and he shal shed his love into thy soul, which wil cause thee to love me, Rom. 5.5. And thou shalt have all thy treasure in me, saith Christ to the soul: for all things that the Father hath are mine, and I and my Father are one, and thou shalt be one with us in my union, and with me shalt thou have communion, Iohn 16 13, 14, 15. & 17.21, to 26.

Answ. Now here is the souls answer unto Christ.

O blessed God, the fountain of Is­rael: O my God, thou hast turned all my prayers, that I made for the pardon of my sin, into praises, or praising of thee, O my God, who hast forgiven all my sins: Bless the Lord, O my soul, saith David, and forget not to praise him for all his benefits, who hath forgiven thee all thy sins, whodoth forgive thee al thy sins; & he doth continually declare unto thee the forgiveness of all thine iniqui­ties, that thou mightest rejoyce before him in the forgiveness of all thy sins; for he hath healed all thy diseases, and he doth heal all thy diseases, and he wil continually heal all thy diseases: Therefore thou mayst be of good cheer [Page 275]O my soul, for thou mayst and dost swim in rivers of pleasures for ever­more: Now this river is loving kind­ness and tender mercies, whereof the soul doth drink and is abundantly sa­tisfied; and it lives in this river, and shal never more thirst after sin, read Psa. 103.1, read the whole Psalm.

Now this river is God himself, NOTE. in which the soul doth live, and refresh it self, as in a fountain of life, and it never needs to fear drowning, read Rev. 22.1, 2, 3, 4, 5. Psa. 36.7, 8, 9.

Secondly, This Fountain of Israel, which is the sweet God himself, is the ayr in which the soul doth live, and in which the soul doth move, and act, and hath its being, Acts 17.28. And so likewise the soul, as a bird, doth fly up and down in this ayr, admiring of God, and praising of God, ☜ and chirp­ing forth praise unto God in the midst of this heaven; and thus the soul doth fly in the midst of the Heaven of God, delighting it self in God, where it shal abide for evermore, read Rev. 14.4, 5, 6.

Now the soul doth wind up its con­clusion in giving all honor unto its ori­ginal, [Page 276] All my springs, saith the soul, are in thee, who art the fountain of Israel, which is God blessed for ever­more, read Psa. 87.6, 7. Psa. 68.26.

And so much, NOTE. with submission to bet­ter judgment, about praying for a pard­on for sin, nay rather a praying for the manifestations of the Spirit and the evi­dences of the Spirit, to be in my heart, of that pardon which God hath had ever ready, from the foundations of the world, and holds it forth unto all men.

But I, Quest. saith some poor soul, want the Spirits application of this pardon, and if he would but keep it close unto my soul, or in my soul, then it would cause me to rejoyce, both in life and at death: But the Spirit is free to work where he wil, and in whom he wil; and to pass by whom he wil: and who shal say, Why dost thou so, unto him?

Fifthly, You are accused of saying, That God sees no sin, ☞ or no sin in you: But how is it then, that God suffers sin to come into his Creation, as an acci­dent, he not creating of sin?

Answ. Because he wil bring forth his own de­fign, in manifesting of the glory of his free grace, and making out of Christ.

Secondly, There is no equality between Christ and sin, or Christ and siners; neither hath Christ any accord with sin: And what agreement hath, Christ, the Temple of God with idols, which is sin? None at all, 2 Cor. 6.14, 15, 16. God sees sin contrary unto himself, there­fore he appears as a consuming fire un­to sin; and not unto sin only, but un­to all created forms and beings, Heb. 12.18, 21, 27, 29. Heb. 1.10, 11, 12. 2 Pet. 3.10, 11, 12, 13. And so likewise to siners, that is, sinful men and wo­men, ☜ in whom sin hath taken possessi­on, and is their present king: Now such, in their capacity, look upon God as a dreadful Judg, because they look out of the prison house of sin, and think they most dwel with devouring fire, and with everlasting burnings. And thus God appears unto all that look upon him out of Christ, Isai. 33.14.

But now on the other side, Sect. 8 Those that are Baptized with the fire of the Holy Ghest, this is their proper hea­venly element that they live in; and they are like the bush that was all on a flame of fire, and was not consumed, [Page 278] Exod. 3.2, 3, 4. Now this fire wil burn stubble and all maner of sinful works of men, 1 Cor. 2, 11, 12, 13. But this heavenly fire is nourishment unto that which is of it self, 1 Pet. 1.5, 7, 8. Now these seeing God in Christ, see him un­changeably good, and the same yester­day, and to day, and the same for ever, Heb. 13.8. Now God is not as sinful dark men judg him to be, that is, to be made up of love and hatred, Fury is not in God Isa 27 4. and wrath and fury; and so they stand a far off from him, ☞ and say, that he is an hard Master. Now what a mistake is here, for God is the only true Good, he is loving, merciful and just, and sin shal not stand neer him; but sin shal be bowed down, and the siner whose heart is a throne for sin to be his king, he shal not stand upright in the judg­ment of God in Christ, Psa. 1.4, 5. Now sin doth delude a man to think that God is like unto himself, read Psa. 50.19, 20, 21. But God is of purer eyes then to behold such evil, and to look on iniquity and sin, and not to destroy death with his sting, Habak. 1.13. Heb. 2.14, 15.

Now I shal speak a word, by way [Page 279]of comparison, NOTE. of sin coming in by way of accident, and Gods design in suffering of it.

Now the comparison wil fal infinit­ly too short: But suppose, a curious Artificer makes a Watch very curious­ly, but something fals out in a very short time and puts the Watch out of order, and this we cal an accident, and use to say, there is such an acci­dent faln out and hath put the Watch out of order, and it doth nothing now but jar; and it never goes right until it be taken in pieces, and a second Art applied unto it, and so new made up again; but now if this Artificer could have prevented this accident, he would not have suffered this accident to have faln out upon his Watch, and spoiled it. But it is not so with God; NOTE. for acci­dents are not against God, Nothing done with­out Gods providence. but for God, and permited by God to be or not to be, and are suffered by God and ordered by him to bring his own de­signs about. Now an accident is in re­lation to men, as not knowing God, and so they use that word accident, or luck, or chance, or, as some grosly cal it, fortune; not knowing that God [Page 280]is neer unto that which they cal accident or luck, and doth dispose of it and them, as shal make most for his own glory: As for instance, The lying spirit was admited to go into the mouth of the Prophets of Ahab, and so Ahab was deluded: And so likewise the arrow was ordered, that was drawn out of a bow at a venture, and was directed to the joynts of the harness of the King of Israel, NOTE. and so he was wounded: And so likewise David hasted and ran to meet the Ar­my, ☞ and put his hand in his bag, and took thence a stone and slung it: Now David being a type of Christ, Revel. 22.16. as it is writen, by promise, he shal bruise the head of Goliah, & cause the Champion of the Philistims to sink in the head of their Army: and though they may rise again, and bruise his heel, yet a stone shal be directed from a sling and shal sink in at Goliahs forehead, and he shal fal, 2 Chron. 18.19, 20, 21, 22, 33, 34. 1 Sam. 17.47, 48, 49, 50. And so a man going along the streets, Nochance but provi­dence doth all. a flie comes into his eye and troubles him; and so a tile fals from a house and hurts him: Now none of these [Page 281]be accidents in respect of God, but through our weakness we cal them so; but God hath his design in them all.

Sect. 9 Now God which made heaven and earth, and the sea, the round world, and all things that are therein, Acts 14.15. This God is a wonder-work­ing God, and his blessings are unto the the utmost bound of the everlasting hils, Gen. 49.26. Now this wonder­working God, Psal. 107.8, 15, 21, 31, 42, 43. made and wrought curiously his first Creation, that we might be­hold him in it as in a glass, far more curiously then any Artificer can make a curious Watch: Lord, saith David, thou hast wonderfully made me, and curiously wrought me out of the dust of the earth, or belly of the earth thou hast fashioned me, Psa. 139.14, 15, 16. Now all this makes way for the appearance of Christ; yet ne­vertheless man being in this honor a­bideth not, Psal. 49.12.

Now comes in that which God nei­ther created nor made, and that is sin: Now God saw every thing that he had made, and behold it was very good, NOTE. or very lovely, Gen. 1.31. Now God [Page 282]made not sin; Sin is none of Gods Cre­ation but a vail over it. for sin is very evil and very ugly, and sin hath drawn a vail of deformity over the whole Creation, that was given to the first Adam: Now Adam and Eve seeking them­selves, and to advance themselves, in eating the forbiden fruit, they met with sin, and sin deceived them both; and before they were aware, they had slain a man, ☞ I mean Christ, Gen. 3.1, 5. And Cain did the like, Gen. 4.8. And thus you see what a curious piece of work the first Creation was: Instance in Adam, while he lay, in his form of a man, upon the earth before the Lord, without life; and after the Lord had breathed into him the breath of life, he was a very curious piece, but he continued but a very short time, for he forgot the Law of his God, and the Command of his Maker, Gen. 2.7, 16, 17. And so sin and the devil broke in upon him, and so in him sin brought shame, sor­row, pain and grief upon all, Gen. 3.7, 8, 16, 17, 19. And this is that which the Apostle speaks of and saith. The whole Creation groaneth and travel­eth in pain, until now, to be delivered, [Page 283]Rom. 8.21, 22. And thus you see how sin hath caused a jarring in this earthly and natural Creation, 1 Cor. 15, 44, 45, 47. Instance in Adam and Eve, and Cain, & Job: So that nowhere is no­thing but an earthly sound, Every one stands weeping for Christ though they know him not. and earthly musick; and every man is groaning in the grave of his earth, and stands weep­ing until the Lion of the tribe of Ju­dah teach him to know the time of re­stauration, and the time of refreshing, and the time of the new Creation, whereby they shal see the heavens that were first made to perish and wax old, as a garment and as a vesture; God wil fold them up, or as a painted-cloth is taken down and folded up, so shal these first Heavens and this first Crea­tion be changed: NOTE. But the Heaven of God, or the Heaven in God, this was never made, but was before time, and shal swallow up time into eternity; and this Heaven shal never fail; and when the Lion of the tribe of Iudah shal unloose the seals of the Everlast­ing Gospel, and shal teach men to sing the new song, ☞ even the song of the Lamb that was slain by Adam and Eve, in the eating of the forbiden fruit, [Page 284]and so by Cain, in slaying of Abel. By this Lamb I mean Jesus Christ, who shal change men from the first Creati­on, which is ful of sin and misery, in­to the Liberty of the Spirit of the Lord which is the new heaven, read these three Scriptures, Revel. 5.5, 8, to the end, Hebr. 1.10, 11, 12. 2 Cor. 3.17, 18.

But you wil say, Object. God might have prevented all this misery in the first Creation, which you have spoke of.

My answer is, Answ. God could have pre­vented sin, if he would, for coming into his first Creation; but God suf­fers sin, or permits sin to be there: therefore God sees sin, Psal. 94.7, 8, 9, God per­mits of many things for his own glory. 10, 11. God did not create sin, nor make it; for sin is very evil; and that which God made, was very good, Gen. 1.31. Therefore Gods design is to destroy sin, for he sent his own Son into the world for that purpose, 1 Ioh. 3.8. Sin shal work for good, Rom. 8.28. And Gods design is to bring forth his own glory through all, in making a new Creation and bringing forth Je­sus Christ: God in his first Creation considers the weakness of men in sin­ing, [Page 285]that they are but dust, Psal. 103.14, 15. Therefore he saith, you have destroyed your selves, but in me is your help, Hosea 13.9.

Now if God look away but a mo­ment, mans capacity takes it for anger, Sect. 10 Psal. 30.5. Then God comes and saith, Anger is not in me, fury is not in me; I wil love you freely, NOTE. for I am love it self, Isai. 27.4. Hosea 14.4. ☜ And though thou hast crucified my Son, yet I wil come to thee in the cool of the day; that is, Christ my son is the day, and with thee, in him, I am wel pleased; The God­head is the womb out of which every good & perfect gift doth proceed. and my Sons blood shal be a cool plaister to heal thy heat of sin, Gen. 3.8. By the washing of regenera­tion from the womb of the new birth, and the renewing of the holy Ghost, by which thou shalt be born, read Tit. 3.4, 5, 6. Now the Godhead is the womb of the morning, and Christ is the first child in that womb, Psal. 110.3. And Christ is the bright morning Star in that womb, read Revel. 22.2, 4, 5, 16. And all those that are Christs are born out of that womb, and God sees no sin in himself; therefore God sees no sin in that which is born of [Page 286]himself: for that which is born of God, with reference to Christ, cannot sin, because it is born of God, and is the seed of God, 1 Ioh 3.9. And this is the new Creation in which God sees no sin, or sees no sin in them, or in that.

Now here, God sees no sin in the new creature because it is his seed. upon consideration it may be found where sin hath its seat, or where sin is to be found, and that God sees this or that sin. A true beleeving man doth consist of two parts; A strong man to sin, and a strong man to cast out sin, Matth. 12.28, 29. Sin is a filthiness that doth rest both in flesh and spirit, 2 Cor. 7.1. Mark this you that are self-righteous, Luke 18.9. For the seat of sin is in the flesh, saith the Apostle, Rom. 7.18. But the death of sin is upon the Cross of Christ, Col. 2.14. Gal. 6.14. Christ in you the hope of your glory is the strong man in you that doth cast out sin and satan; NOTE. and he doth bring sin every moment to his Cross, and there he is nailing it to his Cross, ☞ and crucifying sin and self upon his Cross, or by the power of his Cross, Col. 1.27, 29. Gal. 6.14. The best of men have sin in their flesh, and they hate it, Rom. 7.15. But in their [Page 287]spirit they observe no sin to obey it, but serve the Law of God, and love it, Rom. 7.25.

Now God sees sin as the great false ☜ Prophet that hath deceived the false Prophets that were, and the false Teachers, or the false Prophets, that now are amongst us, which run be­fore they be sent of the Lord; and they steal my Word every one from his neighbor, saith the Lord: NOTE. And they say, I said, when I have not spoken to them; and yet they prophesie, saith the Lord: though it be but a dream, and it may be cal themselves Ministers of the Gospel. Now none more likely then such men, who privily shal, saith the Apostle, Great learned men are as ignorant of Christ as unlear­ned men, instance in Nicodemus and Saul. bring in all manner of heresies, even denying the Lord that bought them: And yet for all this, these men may be great learned men, but the God of this world, that is, the Devil, hath blinded their minds, and yet they may remain Prophets and Teachers, though they do but teach the ayr of their own brain, ☜ according to the Prince of the ayr, who exalt­eth himself in the Temple of God, and is like unto a Lamb in sheeps clothing: [Page 288] beware of these, saith our Saviour, and so saith the Apostle. Let none of these men deceive you by any means, saith the Apostle, though they make a fair shew in the flesh, shewing themselves that they are for God, and so compel you; and if you oppose them, you shall finde them inwardly ravening Wolves, or openly like Lyons for to tear you.

Now to make it appear to you, Sect. 11 that there have been false Prophets former­ly, read Jere. 23.21, to the end; and so likewise, read 1 King. 22.11, 12. And so likewise, to make it appear to you, that there are false Prophets, and false Teachers, even now amongst us, read 2 Pet. 2.1. Matth. 24.24, 25. Now I would not be mistaken here, in what I have said concerning false Teachers; for I do not mean mechanick men, nor illiterate men; though there may be some things amiss amongst them; yet they can speak the true the­torick of the Heaven of God, which is very sweet unto them; for their con­versation is in God, and with God, read Phil. 3.20.

Now these mechanick men, NOTE. which I mean, are such as are built upon the [Page 289]foundation of the Apostles, ☜ and Pro­phets; and Christ himself is the chief corner stone, Ephes. 2.20, 21. And they are acquainted, as Christ is, with the mansions in God, Iohn 14.2. And they see the land that is afar off, read Isai. 33.17. Want of humane learning is no let in revealing Christ. Now I had rather hear such mechanick men one hour, then some great learned men twenty four hours, though they should come from Oxford or Cambridg: In case they should be but only learned in the brain, and so learned in the theorick, that is, to speak of an outside, and no more.

Now I will give you a reason of what I have said. A learned man having the School-Arts, may by the help of a Globe, or a Map, NOTE. discourse much of the Countrey of Spain or Italy, or Con­stantinople, though he himself were never there: And so by the letter of the Scripture, and the help of a Library, he may talk much of Heaven and God, and yet know but very little concern­ing that which they talk so much of: Therefore, I said I had rather hear some mechanick men, because their conver­sation is in heaven, as the Apostle speaks, Phil. 3.20. Now such men can [Page 290]speak the truest of that place, ☞ where they are most conversant, though it may be not so Schollar-like, yet they can, and do inwardly walk with God, as Enoch did, and they please God, Gen. 5.24. Heb. 11.5. And they know his name, and therefore they trust in his name, and speak good of it, Psal. 9.10. Therefore it is more profitable to hear such mechanick men, or such illi­terate men, though it may be they are jeered with the spirit; and what they do, say some, they do it by the spirit: and this is spoken by way of a jeer. But I will tell you what I think, That God doth see this as great a sin in England, as any one sin. And this is that spirit of Antichrist, which denies Christ come in the flesh, or in our flesh, as you may read 1 Iohn 4.1, 2, 3. The Papists con­fess Christ come in the flesh, but they must not confess him to be come into their flesh, for to guide and to lead them, and teach them; but they must be taught by their great Doctors and Rabbies of their Church, and they must be led which way they will: and is it not even so amongst us at this day? As for instance, in our Clergy men of [Page 291] England, they are divided into two parts, The one part for the King, and the other part for the Parliament. Now I ask, is Christ divided? NOTE. how are the people like to be taught! The one party for the King, strives for that easie Com­mon Service Book, or Common Prayer Book, and their own Will-worship, with their old ceremonies, which are as a shadow, or a vail before their eyes, so that they cannot see the Substance of Religion, but dote after the shadow: And the other party, which is for the Parliament, they strive for a Directory after the best Reformed Churches, and the neerest to the Word of God, as they say; but they themselves will be the Judges over other mens Consciences, ☜ and what they say, other men must do, if they had but power in their hands: And thus while these two sorts of Clergy men are striving for shadows, and the most people stand amazed to see them; and the people can say, there is but one God, one Christ, and one holy Spirit: And if these great learned men, could but speak experimentally of God the Father, who is first; and Christ coming out of the Father, who is se­cond; [Page 292]and the Holy Ghost proceeding forth from them both, and is the third; and yet these three are but one. Now if our learned men could, or would in­sist upon this divine matter, which is the Substance of Religion, NOTE. in exalting of Christ, and making out of Christ before the people, then it would be something likely, that the people would not dote, ☞ so much as they do, about shadows and outsides, in matters of Religion; crying up the shadow and the outside, as the Jews did, and yet remain ignorant of the Spiritual part of Religion, which is the Substance of Religion.

Now to let you know, Sect. 12 what I mean by shadows and outsides in matters of Religion. Do but consider seriously these places of Scripture, Isai. 1.11, 12. & 58.2, 3. Iere. 7.4, 8, 14. & 5.30, 31. Now when the Substance of Re­ligion is come into you, or amongst you, then your Pharisaical shadows and out­sides, wherein you trust, will vanish, and Christ will be all in all, unto you and in you, instance in Paul, Phil. 3.4, 5, 6, 7, 8.

Now, NOTE. as I spake before of two sorts [Page 293]of Clergy men that were striving about the sha [...]ows and outsides: I do not mean all of them; for I am perswaded, that a few of them are feelingly ac­quainted with the substance and power of Religion; but for the most part of them, they have done, and do now, strive for outsides and for forms, in matters of Religion, and neglect the Substance of Religion, which is to speak of Christ spiritually. Now there­fore, ☜ the most part being full of brain-knowledg, and humane eloquence; and so with the help of School-Arts, and the Tongues, they can dispute learned­ly for outside forms. But while they are thus striving one with another, it pleases God to raise up a third man, or men, which we commonly call me­chanick men or illiterate men; and use to say, These are foolish men, and these are weak men: And some amongst us, out of their pride and ignorance, call them base mechanick fellows, and sim­ple unlearned men; and so make a jeer at them, or a jest of them; and so they become, as things which are dispised, though it may be they can speak better rhetorique of the Heaven of God, [Page 294]then some of your Doctors and learned Rabbies. Now let me tell you, that God hath chosen these things which are foolish, as you call them, or these fool­ish men. Now if you ask me, What God hath chosen these foolish men for to do? the Apostle Paul will answer you, and give you the reason, and the ground of it: The reason is, for to de­stroy the wisdom of the worldly wise, or the wisdom of the flesh: For God calls for the worldly wise, and saith, where is the fleshly scribe, and where is the carnal disputer of this world? for I will make the wisdom of these men foolish. NOTE. Now the ground of the rea­son is, That no flesh should glory in his presence, and say, I have done this, and by my wisdom, I have done that; and ☞ I hold it wisdom in me to be industri­ous, for to do something to please God. Now mark what the Apostle saith in another place, There is but one God, who is first of all, and he will be above all; and the loftiness of mens wisdom shall be below all, saith the Prophet; and the glorious outside Pharisees shall be brought low, saith our Lord Christ; and the Lords wisdom alone shall be [Page 295]exalted in that day, saith the Prophet: And the high looks, and the great strength of men, and all their natural parts, with their wit, and humane policy, shall be confounded, saith the Lord. For it is written, saith the Apo­stle, he that glorieth, let him glory in the Lord. The Apostle being in the Church of the Corinthians, amongst many, he took notice of some which had a spirit of pride, ignorance, con­tempt, and disdaining of their Brethren and Neighbors, as it is even now in the Church of England: And in all Parishes, more or less, there is a de­spising, and a disdaining of those which God loves; and a speaking such words of them, as the Apostle speaks, calling them foolish things, and week things, and base things, and things which are despised, and things which are to be of no account. But let me tell you what these foolish, base, and despised things are; NOTE. they are men and women fearing God.

Now the Apostle taking the part of the weak ones, and the despised ones, and the unlearned ones in his time; he takes occasion, for to speak the speech [Page 296]and the language of those that did vaunt themselves in their pride, over their Brethren and Neighbors, talking much of the Law of God, and of Re­formation, and yet themselves quite out of the exercise of love to their Brethren; as you have it upon record, and written for our learning, read 1 Cor. 1.18. to the end, and so likewise read 1 Corinth. 13.4, 5, 6, 7, 8. 1 John 3.11, 12, 13.

Now what think you, Sect. 13 if that the Apostle: NOTE. were living now [in the Church of England, and should take notice of the most in all Parishes in England, would he not say, that they were carnal, ☞ and walk as men: Some proud and ignorant, and some ignorant, and yet zealous.] Now as Saint James saith, in the fourth Chapter of his E­pistle, and the first verse, From whence, saith he, come the wars of the tongue? Now Christ answers, and tells us, the place from whence wars arise: Out of the heart, saith he, proceedeth evil thoughts, pride, and an evil eye against your Neighbors, Mark 7.21, 22. And the Apostle, he comes and rehearses, and explains the temper of our times, and [Page 297]tells our ignorant-zealous ones, NOTE. that would rather raise a new war, ☜ then miss their designe or be prevented of their end. And though they reproach­fully call those that God hath chosen, by the name of foolish and weak men, and base men of the world; and it may be, call them base Independents or Anti­nomians, Brownists or Separatists, and the like; and so bring them into no account, or as men which are not, that they themselves may be mighty, or as lords over Gods Heritage, as the A­postle speaks. But now mark what the Apostle saith, [you despisers of your Brethren,] God, saith he, hath set a­part these foolish and weak men, to confound the worldly wise men, and to overturn the mighty; and those you so account, and call the basest men in a Kingdom, or in a Parish, and cause them for to be despised: Why, saith the Apostle, such hath God chosen which you disdain, and will hardly account of them to be as men; yet these men, saith the Apostle, which are not, or are not in your account, shall by the wis­dom of Christ, God-man, bring to nought the wisdom of such men, as [Page 298]think themselves to be that which they are not; for Christ is the power of God, and the wisdom of God, unto such as are saved; for the foolishness of God is wiser then men, and the weak­ness of God is stronger then men, as we have experience at this day, and in our times; read and consider well that forenamed place, 1 Corinth. 1.18, to the end. The Childe Jesus is the first wonder in Heaven. Now I stand amazed for to see the great wonder, that doth appear, in heaven, as you may read Revel. 12.1. Now Christ is the Heaven of God, Gen. 2.2, 3. Heb. 4.9, 10. Matth. 17.5. Christ and a true Christian are un­separable. I in them, and thou in me saith Christ, John 17.23, 24. For which cause he is not ashamed to cal [...] them Brethren; Saying, I will de­clare thy name unto my Brethren, i [...] the midst of the Church, Heb. 2.11. 12, 13.

CHAP. X.

NOw when I consider in my self, I wonder and admire, the good pleasure of the Lord, in chusing such men, and contemptible men and wo­men, as he doth for the most part: for not many wise men after the flesh, not many mighty rich men after the world, nor many noble are called; but the [Page 301] foolish men are called foolish, NOTE. in respect of the worldly wise, I mean; and the weak men are called, I say weak, in re­spect of the mighty worldly learned men; and the base men of the world are called, I mean, as the worldly men do account of them to be base, and do speak basely of them, and cause them to be despised. And thus the zealous Pharisees and Lawyers did, ☜ even against Christ himself, as you may read, Luke 7.30, 34. But Christ, the wisdom of God, is justified of all his children. Now Christ being the Heaven of God, and God chusing such foolish, weak, base, despised men and women, to be an habitation for himself and Christ, who is one in him, to dwel in, and to walk in them, and to take up their a­bode in them, read 2 Cor. 6.16. John 14.23.

NOTE. Now Christ may be said to be both the Mother and the Childe: now as a young childe naturally for certain, is at the first in the womb of his mother, so the children of God spiritually, Christ is the Mo­ther of Spiritual Children. are said to be in Christ four or five several times, as you may read, Ephes. 1.3, 4, 5, 6, 9, 10, 11.

Now Christ is the womb of the morning, and hath the Dew of his youth, as you may read, Psal. 110.3. And thus Christ may be said to be a Mother, as the Prophet and the Apostle doth alude unto; and Christ himself do confirm it, If any man be in Christ, saith the Apostle, he is a new creature, 2 Corinth. 5.17. And it shall spring forth, saith the Prophet, Isai. 43.19. And be born again, saith Jesus Christ, Iohn 3.3, 4, 5, 6, 7.

Now if any will inquire further, after this heavenly birth, let them con­sider the first Epistle of Iohn, the third chapter and the ninth verse, and the Lord teach them to understand it.

Now to shew you what dyet these new-born children do feed upon, it is that which the Apostle Peter speaks of, 1 Pet. 2.2, 3. Now, they once tast­ing of this heavenly Food, can never be content with a lame ministery, or a lame Minister; that is, onely a reading Minister, whose food is likely to be but hay and stubble, or straw; or it may be a lame preaching Minister, ☞ who doth borrow his word from his neighbor, and so seemingly, he doth build gold, [Page 303]silver, precious stones, as the Apostle speaks. But upon tryal this work proves but brass, or as a house thats built upon the sand.

Now these new-born children, Sect. 2 which I spoken of, cannot be contented with hay, stubble and straw, or with guilded fig-leaves: NOTE. But such a ministery that hath heard and learned of Jesus Christ, and speaks experimentally of the Faith of the Son of God: This is the onely ministery for to feed these children. Now these new-born children do not hang upon the brests of the creature, A new creature doth not suck the brests of the crea­tures, but the brests of God alone. or any created forms, no nor upon or­dinances onely, but even upon the brests of God alone; and through Christ [they milk out their divine con­solations, and therewith they are a­bundantly satisfied.] A true believer is as neer unto Christ, as a natural childe is unto his mother. [Christ as a Father or a Mother, is more indulgent unto his children, then any earthly mother can be,] as you may read, Ephraim is my dear son, he is a pleasant childe: Surely, saith God in Christ, I have heard Ephraim bemoaning himself, therefore my bowels are troubled for [Page 304]him, I will surely have mercy upon him, saith the Lord, Jere. 31.18, 20. Christ as a mother doth bear his chil­dren upon his sides, A good president. and as a mother, doth bear with the weaknesses and in­firmities of his children, and doth dan­dle them upon his knees; and as a mo­ther, doth comfort his sick children and bemoan himself over them, Isa. 66.11, 12, 13.

NOTE. Now here is an onely good president for you that do march so furiously up and down this City and Countrey too, Christ is pitiful and tender-hearted un­to his children, and I hope you will be so too: But then what means this cry­ing out, for to have something against them? I think you mean a power, and then you would proceed against them; and under the name of Sectaries or Independents, you would put the chil­dren out of house and home, and make the free children to sit at your footstool. But now you will say, as the Pharisees said to Christ, That you are the chil­dren of Abraham too, and have but one father, even God. Now I shall answer you, as Christ answered the Jews, If God were your father, saith [Page 305]Christ, then ye would love your Bre­thren, Joh. 8.38, &c. Now mark this, all you that verbally say, ☜ You beleeve in God the Father, Almighty, Maker of Heaven and Earth, and yet you hate your Brethren, as Cain, that wicked one did, who slew his brother; see the reason of it, and judg of it among your selves, read 1 Iohn 3.12.

Now, Sect. 3 NOTE. as Christ was said to be the Mother, and proved, so Christ may be said to be the childe, the spiritual childe that is born, Christ must be born in our hearts and then we shall grow. or is to be born in men and women, that come to be true Christi­ans, as the Apostle makes it plain, My little children, saith he, of whom I tra­vel in birth again, until Christ be formed in you, or born in you, Gal. 4.11, 19.

Mark this, all you that minde the shadow, more then growing up into the Substance; for this spiritual Childe Jesus, must be born in thy heart, O man or woman! as well as in the womb of the Virgin Mary, NOTE. and then this Childe will grow up in thee, and wax strong in thy spirit, as [he] did in the days of [his] flesh, and then thy heart shall be filled with wisdom, and [Page 306]the grace of God through Jesus Christ, will be upon thee, or in thee: And this Childe Jesus, will increase in wisdom; and thou, O man or woman! in whose heart this Childe is born, thou shalt be in favor with God and man: But I do not mean fleshly man, for thou art out of favor with him; for he jeers and scoffs at thee, like Ishmael, for Christs sake, as we almost all do at this day, though we talk so much of Reforma­tion: But thou, O man! in whose heart this Childe Jesus is born, shalt be in favor with God, and with the Man Christ, and in this favor, there is life for evermore, Luke 2.40, 52.

Now I shall confirm what hath been said of the Childe Jesus, being born in the heart of a man; with Christ in the Spirit, now dwelling in the hearts of some men. Know ye not, saith the A­postle, that the spirit of God dwelleth in you, and ye are the temple of God? and so examine your selves: Know ye not how that Iesus Christ is in you? 1 Cor. 3.16. NOTE. 2 Cor. 13.5. Now Jesus Christ living in the heart, is the ground and the hope of a Christians glory, Colos. 1.27. Now Christ in God, and [Page 307]God in Christ, taking up the form of this Childe Jesus, and every true be­lieving man and woman, and that free­ly of Free-grace; and all this by way of union freely, read Phil. 2.6, 7, 8. Now God in Christ, making in himself of two, one new man; and this by way of union with himself, and the Cross of Christ, as you may read, Ephes. 2.15, 16. Colos. 1.19, 20.

Sect. 4 NOTE. Now by way of union with God in two natures, every man that hath this Childe Jesus born in his heart, and that by vertue of a promise; such a man is the new man that the Apostle speaks of, Ephes. 2.15. Which comes to be made partaker of the divine nature, as you may read, 2 Pet. 1.3, 4.

Now if one should say, The Childe Jesus is the second wonder in Heaven, which the devil in men, doth seek for to persecute. That the most men in our age, nay, almost all men, doth persecute this Childe Jesus, as soon as he begins to be born, but in a quite contrary way to that of the Jews, and the zealous Pharisees; for they persecuted this Childe Jesus, from the first unto the last, because he came in the form of an unlearned and weak man; and he became as a servant, and [Page 308] humbled himself for to work out a re­demption for his creation; Phi 2.7, 8 Psal. 40.6, 7, 8. No suffer­ings like unto Christs suffrings. yet these blinde learned Jews and Pharisees, per­secuted this Jesus in the days of his flesh, from the very first unto the last, and said, he had a devil, and came to break the Law, and that he was a loose fellow, and a gluttonous man, and a wine bibber, and a friend of leud per­sons; and they laughed him to scorn, an spit in his face, and struck him up­on the face, and scourged him, and then put a gorgeous robe upon him, and jeer­ed at him; but not being content with this, they platted a crown of thorns, and put it on his sacred head; from which, NOTE. the precious oyntment runs down upon our souls: and when they had crowned him with prickling thorns, upon his tender head, then they jeered him, and said, Hail king of the Jews; and they put a reed in his right hand, and they bowed the knee before him, as to a King: And thus the learned Jews, and the precise Pharisees, toge­ther with the sotish chief Priests, and the rude multitude made a mocking stock of this Childe Jesus: NOTE. ☞ For at the first they had no room for [him] in the [Page 309]Inne, but he was fain to be laid in a [horse manger] and there they sought to destroy him: And as soon as he was grown a little in age, they thrust him out of their City, and led him unto the brow of an hill to cast him down head­long, to break his neck; thus they made him a man of sorrow and grief all along to the very last; & after they had made him a King, they took off the purple robe from him, and put his own raiment on him, and led him away to crucifie him; and as they went they spit upon him, & took the reed out of his right hand and smote him on the head, and said he was a Malefactor, and so to the Cross he must go, and there to be hanged; that is, he had his arms stretched out, his merciful hands were both nailed to the Cross, & both his feet, in a cruel manner, and there his natural life did languish upon the Cross for som certainhours together, and in all this misery these hard hearts mocked at him, and gave him vineger to drink mingled with gall, and they that passed by railed on him in this distress, when he hung by the hands and feet fast nailed to the Cross; then they wagging their heads at him, and [Page 310]bid him save himself and come down from the Cross. Now here is one thing of note, the chief Priests with the Scribes among themselves were mocking of Christ, NOTE. Let Christ the King of Israel, A ministry or people, being ig­norant of Christ, are the most forward to do all maner of cruelty e­ven unto death.that saved others, descend from the Cross, that we may see and beleeve, Mark 15.29, 30, 31.32. Now Jesus being long upon the Cross for the sin of man, at length he gave up the ghost: But yet their malice did not rest here, though he was dead, for they came to break his legs, but being prevented of that, one of them took a spear and pierced his side, or thrust it into his side: All this was done unto his body, which was humane, besides his troubles in the spirit, when he was in an agony in the garden, where his sweat was as it were great drops of blood falling down to the ground. Now never were any mans sorrows like un­to the sorrows of Jesus Christ: yet for all this their malice did not change the stream of love which was in Jesus Christ; for when they were a thrust­ing him out of the world, and he was going unto God his Father, NOTE. then this Child Jesus, which was the Man [Page 311]Christ, and anointed of God above all his yellows, prayed, Father, saith he, for give them, for they know not what they do; for they are ful of the seed of the serpent: Yet nevertheless O righ­teous Father, saith Jesus Christ, ☜ A ful Re­demption by Christ for al men if all men had but faith to beleeve. I have finished a sufficient Redemption for the whole world, if thou, O Father, wilt but give them faith to beleeve it, or to give a true credit unto that re­port, for it is finished: And thus [Jesus Christ bowed his head] and took his leave of this cruel people, and this wicked world together, as you may read, Luk. 23.34. John 19.30.

Now these blind Jews, and Lawyers, Sect. 5 and zealous Pharisees, together with the blind devotion of the chief Priests and the rude multitude, ☜ they all looked upon an outside Christ, or a fleshly Christ, or Christ the Son of God vailed with flesh; so that they did not see [within the vail] the most holy of all: therefore they fel upon him and judged him to be forsaken of God, and so they marred his visage, and despised him, and saw no comeliness or beauty in him that he should be more desired then an­other man, Isa. 52.14. Isa. 53.2, 2, 4.

Now the man in whose heart the Child Jesus is born, NOTE. such a man or woman [sees within the vail] and sees Christ spiritually, sees Christ as God-man, ful of divine amiableness and sweetnesses of beauty, and un­speakable comeliness of the spiritual­nesses in Christ, when he was vailed with his flesh; but much more now, Christ is ascended far above all hea­vens, to fil the souls of men ful of spiritual gifts, unutterable and ful of glory, Eph. 49, 10. Psa. 68.18. Now the soul of such a man or woman is sick of love for the delightful in-comes of a spiritual Christ now unvailed, ☞ which is not to be seen visibly, for he is invisible, and not to be seen now, but by the eye of faith, for by faith Moses saw him that was invisible, Heb. 11.27. Now a man in Christ is a new creature, and Christ being born in a man, makes him partaker of the Divine Nature, as the Apostle speaks; Now Christ is our life, and our life is hid in God, Col. 3.3, 4. Now the life which a true christianized man or wo­man, that is, a true beleeving man or woman, or a true beleeving man in his [Page 313]young age, as wel as in his old age; now the life which they live, it is not they, but Christ liveth in them, and as a Father, he doth translate them into the substance of the Gospel, NOTE. which is Christ, the inheritance of the Saints in light; but no new light: ☜ mark this, all you that mock and jeer at new light, Gal. 2.20. Col. 1.12, 13. Now Christ being in a Christian, and a Christian in Christ, Christ becomes the Christians School-master, and doth Gospelize him, ☜ and make him a new creature, and he doth spiritualize him, and make him heavenly and Christ-like, that is, like unto himself: Now a true beleeving man or woman are the audi­tors or the hearers, NOTE.[and the holy Ghost is the preacher or the speaker,] and the heart of a true beleeving man is the place where this sweet Spirit of grace doth preach or make known the Lord who is our salvation, Eph. 4.20, 21. 1 Jo. ☜ 2.27, 28. Now the Lord is that Spirit that doth all in us and for us: And in the glory of the Lord every true be­leeving man, or woman, is changed into the image of Christ, for in him dwelleth all the fulness of the God­head [Page 314]bodily; and a true beleeving man or woman is comple at in him: Now all this is done by the Spirit of the Lord who is both Lord and Christ, read 2 Cor. 3.17, 18. Col. 2.9, 10.

Now you wil object and say, Object. that I seem to make more Christs then one: whereas I say, that the child Jesus is to be born in the heart of a man, or Christ the Son of God for man, who is the Son of God in man, he is to be formed in the hearts of men, or Christ to be born in the heart of a man, which is God with us, or God in us, Mat. 1.21, 23. Luk 2.26, 27.

I answer, Answ. there is but one God and Christ, one Christ, who is above all, and through all, and in you all, and when this Christ doth appear in thy heart, O man or woman, then thou shalt also appear with him in glory, ☞ for grace is glory, Eph. 4.6. Col. 3.4, 11.

One word more to prove that there is but one true Christ, Sect. 6 by way of si­mile; Simile. There is but one natural Sun in the Firmament that doth shine upon this world, and all men and creatures do live in this Sun and do partake of its light and heat, or else they would [Page 315]dye and vanish away, and this Sun doth live in men and in all creatures, with his light and heat: but men and creatures are distinct from this Sun, and apart from it; so that every man or creature is not a Sun as this natural Sun in the Firmament, which I have spoken of, but every man and creature doth partake of the fulness of this Suns light and heat, and so they are nourished: And so likewise in the last place, I shal prove, That every true Christian, NOTE. or true beleeving man or woman, is not a Christ; neither are they Christs as you did object and say, I seemed to make more Christs then one: yet a true beleever is one with Christ in uni­on and communion, light and life: And first of all for union, I in them, and thou in me: I wil, saith Christ, that they be with me, where I am, to behold my glory, Joh. 17.23, 24.

Secondly, For communion of the fulness of Christ, Every true beleever receiveth grace after grace, ☜ unto the measure of the stature of the fulness of Christ, Joh. 1.16. Eph. 4.13.

Thirdly, The light of the Lord is my light, saith the soul of every true [Page 316]beleeving man, and it is my joy and de­light to walk in this light, and his sal­vation is the strength of my life; of whom shal I be afraid? Psa. 27.1.

Fourthly, Christ is my life, saith a true beleeving Christianized man, in whom I live, and move, and have my being; and the life which I now live in the flesh, I live by the faith of the Son of God, NOTE. who is God with us, or God in us, and his name is Emma­nucl, Mat. 1.23.

Now every new born child of God, and every Christ-like man, doth live, and walk, and talk in the Son of God, who is the fountain of life and light, and is the divine Sun of righteousness, who doth shine into the hearts of true Beleevers.

Now, as I spake before of the new born children or true beleevers to be in the Sun of righteousness, the foun­tain of life and light, and that God is in them; it doth not follow that they are so many Gods or so many Christs; no, there is but one God who is Christ; Hear O Israel, the Lord our God is one Lord, NOTE. Deut. 6.4. And there is but one Lord Christ, ☞ Who is God blessed [Page 317]for ever, Luk. 2.26. Yet though these be not Gods nor Christs, which have been spoken of, yet they are shining Stars in the Heaven of God; and they are Kings with crowns of glory in the hand of the Lord, A true be­leeving man is as a shining star and a royal dia­dem in the hand of Christ. and a royal diadem in the hand of Christ, who is the hand of God and thy God; Isa. 62.3. Nay more, they are as streams flowing from the fountain of life; and as rivers run back again into the sea from whence they came, even so do the Saints return into God in Christ, from whence they came; and there they solace themselves in the ocean [sea] of divine pleasures, and they are abundantly satisfied with the drink of that river; ☜ for there they stand admiring of God, and praising of God, and rejoycing in God.

Now as the men of this world do walk up and down in the light of the natural Sun in the Firmament, Sect. 7.3 even so do the Saints in light walk up and down in the light of the blessed God, who is the spiritual Sun that shines into their [souls,] And in his light they see light, for there is a fulness of light, read Psa. 36.7, 8, 9. Ioh. 1.4, 5. And every Saint or true Beleever hath [Page 318]his part or portion, which is a fulness to him and in him: NOTE. yet every true be­leeving soul is apart from God, and doth behold his face in righteousness, Psa. Saints are not Gods nor Christs but sparks of the di­vinenature 17.15. And though a true be­leeving soul be in so neer a union with God and so close a communion with Christ, and such an unsupparableness of oneness between God and the Saints, as you may read Ioh. 17.21. yet they are not Gods and Christs unto themselves nor unto others, as you did object and say, that I seemed to make them so: but they all say, as the Apo­stle said, Though there be many that are called gods; yet, say they to us that beleeve, NOTE. there is but one God, the Father, of whom are all things, and we in him, and for him; and to us, there is but one Lord Jesus Christ, by whom are all things, and we by him, and in him, 1 Cor. 8.5, 6. Now this is the poor souls rest, that all things are done by the hands of Christs for its good; and this is the weary souls great com­fort, that Christ is a City of rest for it to be in: and this is the great joy of an oppressed soul, that Christ is the King of that City, ☞ to whom it wil run, [Page 319]together with an innumerable compa­ny of the first born, which are inrolled in heaven, and these run to God as a bride prepared and adorned for her husband: Now these poor jeered ones and hared for Christs sake, and sepa­rated from their company, are re­proached by zealous men, ☜ and their names cast out as evil: yet these per­secuted ones in this storm have great cause to rejoyce, for their rest is in heaven, Luk. 6.22, 23. And they, as loyal subjects, ☜ run unto their King Je­sus for protection, and this King is their loving friend, and he is the Lamb which is in the midst of the throne of grace, before whom they stand with boldness and much confidence, as you may read at large, Heb. 12.22, 23, 24. Rev. 5.4, 5, 6, 7, 13.

Now I shal make two Uses of Com­fort, which wil be useful unto a poor soul in every sad condition. And the first Use is this:

Christ is the life of the oppressed soul, First Use of comfort. and the actings & movings of the soul; if the soul be spiritually sensible, it saith thus, Though I live, it is Christ that lives in me, and moveth me, and act­eth [Page 320]in me; and the life which I now live in the flesh, I live by the faith of the Son of God, Col. 3.4. Gal. 2.20. Now the Faith of the Son of God, it is Christ, NOTE. God-man, who is the sub­stance of our effectual faith. Now a poor soul having the substance of faith within it self, the effects follow, as in the case of Mary towards Lazarus; even so a poor soul in its sadest condi­tions hath its head lifted up, until Christ speak in the soul, and then the soul is quickly upon the wing, ☞ and riseth hastily up to meet Jesus Christ its Lord, as Mary did, and then the poor sad soul saith, Lord if thou hadst been here, my brother, my husband, my child, had not dyed, nor my estate, which is so neer unto me, and so com­fortable unto me, had not wasted, nor been taken from me, and I left in such a sad condition: Now Christ seeing the soul in this sad condition, why, Christ himself groans in the Spirit and is troubled with the poor soul, and weeps, and again groaning in himself, he troubled himself, ☞ and labors to bring into the sad souls divine consolation to refresh it.

Sect. 8 And whereas some soul doth object and say: If Christ had been with it, its brother, or its comfort, had not died.

Now Christ answers the soul again, as he answered Nathaniel, The soul is weak in faith when it saith Christ is far from it.When thou wast under the fig-tree, I saw thee. O thou poor soul, when thou wast under such a sad burden; then I saw thee, and when thou wast in such a sad conditi­on, then I was with thee, and when thou wast so much dejected and cast down, even then I was with thee, and held thee up, that thou shouldst not faint. I was never absent from thee, ☜ O poor soul, and the many tribulations which thou hast been under, it is not as punishment unto thee, but for a tryal of thy faith, and for the exercise of thy graces. Fear not, O thou poor soul, for sin shall not condemn thee; for it is I, thy Christ, thy Jesus, that died for thee; yea, rather that is risen again, and is in God, ever speaking good of thee, and for thee, O thou poor soul, and my Father heareth me always, Rom. 8.33, 34, 35. And I and my Fa­ther will send a comforting spirit into thee, for to cheer thee up; and at that [Page 322]day thou shalt know, that I am in my Father, and that thou art in me, and that I am in thee, Joh. 15.26. Joh. 14.19, 20.

Now this soft hand of the Gospel moveth the heart of a man to a godly sorrow: The goodness, and the kind­ness, and mercy of God, applyed to the hearts of men, that leadeth men forth to a true repentance and a right breaking of heart. ☞ Now when the love of Jehovah doth break into the heart of a man or woman, then the soul doth cry out and say, the loving kindness and the goodness of God hath conquered my soul; and the Lord draws my soul after him with the cords of love, NOTE. and how then shal I re­turn again to folly, seeing Jehovah hath taken hold of my soul with his love?

Now the rough hand of the Law, as it is unskilfully handled by the most of our learned, Men that know not Christ handle the law rough­ly. rather hardens the hearts of men, and sears them up in their sins, then it mollifies and softens the heart, because the Law is a strict rule, holy, jvst and good, not given for men to do and live thereby: Now the [Page 323]strict rule of the Law, in the letter, meeting with a crooked siner, these two fal to variance, as Cain did with Abel: Now this carnal siner looks up­on the Law as too strict, NOTE. that if he of­fend in one point, he is guilty of all, and so lies lyable to a curse for not continu­ing in all things which are in the book of the Law to do them: Now this sin­er looking upon the Law [out] of the hand of Christ, ☜ his heart begins to harden against God, and he becomes an enemy against God, and is not sub­ject to the Law of God, Rom. 8.7. And if it were possible, this carnal minded man would destroy both God and his Law, for the very same reason that Cain slew his brother, 1 Joh. 3.12. And thus a man comes to be seared up in his sins, when both he and his mi­nister look upon the Law carnally and not in the hands of Christ, ☜ as we in our days have many pretenders for the Law, and many that rest in the Law, and not in Christ, and yet make their boast of God, and seem to be Teachers of others, and yet not able to teach them­selves, and yet make their boast of the Law, and remain carnal in the Gospel, [Page 324]and can hardly tel how to speak any thing of Christ.

Sect. 9 Now these rough handlers of the Law are like unto [Esau] cuning men of the field, men that love red pottage, and see no beauty in Jacobs heritage, but despise it: How can these men apply savory meat unto a poor hungry thirsty soul, whom they hate for the blessing wherewith it is blessed in Christ? ☞ And Esau said in his heart; Now Esaus heart being ful of the seed of the serpent, he said, he would slay his brother Jacob, as Herod would have done Christ: Now by savory meat, I mean, the sweetnesses and the refreshings of Christ unto a poor weary soul, which these men by ex­perience know not, as you may take an instance of the Jews and Pharisees, Instance. great zealous talkers of the Law of God, and the Worship of God: Nay, they made their boast of God, and yet they did not know Jesus Christ, though he was present amongst them, but dealt roughly with him, according as they did see the Law, as you may read at large Rom. 2.17, 21, 23. Gen. 25.27, 30, 34. & 27.41. Iohn 9.13, 14, [Page 325]15, 16, 29. Have not we many now in our days which hold forth the Law as the chief Priests and Pharisees did, that is, quite out of the hands of Christ, and they tel the people, they know not the Law, but they must beleeve it as they hold it out unto them; for the chief Priests and Pharisees told the peo­ple in Christs time, That the people who know not the Law are cursed: And thus the Law did seem to be rough by their unskilful handling of it out of the hands of Christ, as we also may do at this day, Iohn 7.45, 48, 49.

How the Law in the hand of Christ turns to be Gospel, Christ is the living law of God and the onely rule for a Christian. and doth the great­est work: as for instance, Saul in his height of malice, when he was going to Damascus, the light of Christ did shine round about him, and changed his evil heart; He did not hear the voyce of thundering and lightning at Mount Sinai, but a gentle hand, and a soft sweet voyce speaking unto him, and saying, Saul, Saul, why persecutest thou me in my members? Now Saul was not afrighted out of his wits, but said, Who art thou Lord? and the Lord said, I am Iesus whom thou [Page 326]persecutest; but thou shalt do so no more, for I will make thee a Minister of grace; and though Saul trembled, yet his heart was possest with love to the Lord, and to those that he had persecuted; for saith he, Lord what wilt thou have me to do for thee, and for them that I have so wronged? Now this is a Gos­pel-change, Acts 9.3, 4, 5, 6. & 26.16.

Sect. 10 Now if this work of the Gospel had been wrought in the hearts of those that might have prevented blood­shed, or in those that were so exceed­ing mad to shed the blood that was shed in Guildhal-yard; but it seems they were of Sauls minde, Men in our times, like unto Saul and the chief Priests and Pharisees. thinking that they might do many things, nay, any thing against a man or a woman, under the name of Independents or Sectaries; that is, to put Christ and his members out of their Synagogues and City, nay further, even to kill Christ in his members, or Christ and his mem­bers together, and in so doing, To think that they do God service: These things are done, and the cause is, they neither know God nor Christ: these are Christs own words, as you may read Acts 26.9, 10, 11. John 16.2, 3. [Page 327]But I am of Stevens minde, and shall say, Lord, lay not this sin to the charge of this City, Acts 7.58, 59, 60. Now the Law being in the hands of Christ, and the Spirit of Christ, who is the onely blessed God, and the efficient cause in changing of that which we call Law into Gospel. Thus God in Christ, saith unto every soul, I am the Lord thy God, ☜ thou shalt have no other Gods before me, Exod. 20.2, 3. Now this Law is brought by the Spirit of Christ, Christ makes way for himself in the hearts of men. into the heart of a man or a woman, and there it is planted and ingraven, Jere. 31.33, 34. and Christ puts in the finger of his sweet Spirit in at the hole of the door of the heart, in at the hole of the lock, as it were, and his Spirit is the key that opens the heart; and Christ with his finger puts back all the barrs and bolts that stand between him, and the soul; and Christ looks into the soul, and takes away all drousie distempers, and waters the soul, and refreshes it with his sweet graces; Christ is a sweet Law, and the soul fol­lows him in delight. and then the bowels of the soul were moved after its Christ, and rose up to open to its beloved, and its hands dropped with myrrhe, and my fingers [Page 328]dropped with sweet smelling myrrhe' which Christ had left for me upon the handles of the lock which he handled, Cant. 5.4, 5.

Now Christ is the Law of God, and the Rule of a Christian, and he alone opens the heart, and plants himself therein; and then the soul doth begin to wait upon Christ, and attend to hear what Christ speaks, as it is plain in the case of Lydia. Now she being baptized with the baptism of the holy Ghost, she begins to love the servants of Christ, and to constrain them in love, to abide in her house, Psal. 40.7, 8, 9. Acts 16.14, 15.

Now this is a good president for all you that are rigged Presbyterians, ☞ and endeavor under the name of Independ­ents or Sectaries, to out the ser­vants of Christ out of their own houses, nay, out of the City, if it were possible; and it is much ado for a man and his wife to live together, if they be not both of one opinion: but as for parents and children, there must be a separation between them for their opinion: NOTE. and as for the poor hired sersant, ☞ some men in a Parish, it may [Page 329]be out of zeal, doth come into his or her Master and Mistriss, and solicite them for to turn away their servant, because of their opinion, it may be for not coming unto their Parish Church, or the like. My Brethren, these things out not so to be; for it is believed, that these are the servants of Christ, which you labor for to put so far from you. This is not to be like unto Lydia, to constrain them to abide in your houses, but like Gaderens, to thrust them out of your coasts, and so to adde trouble and grief unto a poor soul.

But now let me speak a word, Sect. 11 by way of a second Use, unto thee, Ʋse 2 O man or woman, that art thus troubled: The servant must be as the Lord is, it was even so with Christ; but comfort thy self with this, O thou poor soul, The Lord knows how to deliver thee; and before thou call, the Lord will answer thee, even the secret pantings, ☜ and the inward struglings, and the lift­ing up of thy heart unto God, [and as Christ said] so mayest thou say, Father I thank thee, that thou hearest my in­ward groanings, and complaints: I [Page 330]know that thou hearest me always, and seest me, and art ever present with me, Iohn 11.41, 42.

Now some will object and say, Object. That they are under great temptations, A sad com­plaint of a troubled soul. and extream heavy burdens, and mighty difficulties, and in many wants; sor­rows, griefs and pains, do possess them day and night: And the light of Gods countenance is hid from them, and they want the assurance of his love and favor, and new troubles do arise every day and overtake them, and they are dejected in themselves, and either forsaken or forgotten of God, and re­jected of the world; and as for their part, they cannot say as Christ said, Father I thank thee, that thou hearest me; I know that thou hearest me al­ways; Christ indeed said so: And as for my part, in my troubles, I call upon God, and I know that he hears me, and sees me, and stands by me, and looks upon me in all my miseries; but yet he doth not deliver me out of my trou­bles, but lets them lye heavy upon me still. And I see likewise, That all things come alike to all; there is one event to the righteous, and to the wick­ed, [Page 331]to the good, and the clean, and to the unclean, to him that sacrificeth, and to him that sacrificeth not; as is the good, so is the sinner; and he that sweareth, as he that feareth an oath: Yet for all this, I do not say, NOTE. It is in vain to serve God, or what profit is it that I have to keep his ordinances? ☜ Though I see, they that tempt God, are even delivered, Mal. 3.14, 15. But as for my part, I am not let alone so long as to have time for to swallow down my spittle, but one trouble is in the neck of another upon me, Job 7.19. And God stands by me, The rea­soning of a troubled soul with God. and looks upon me in all my miseries; and I know that he is a pitiful heavenly Father. Now this is that which I wonder at, and am astonished to see a natural earthly Fa­ther, as soon as he sees his poor childe in misery, he indeavors to help him out of it presently. Now I know, that God is a tender-hearted Father, and is able for to help his poor children out of all their troubles in a moment; but he suffers them to lye among the grimy pots, and the thorns a long time, it may be all their life time, Psal. 68.13. So that I may say as Job said, Why hast [Page 332]thou set me as a mark to be shot against, so that I am a burden to my self, Job 7.20.

Alass poor soul, I shall answer thee; Thou speakest out of the anguish of thy own spirit, and out of the bitter­ness of thy own soul, as Job did, Job 7.11. Sect. 12

Now I shall answer these objecti­ons, Answ. which thou hast made, four several ways, and the first is by a comfortable perswasion.

Alass poor soul, 1 thou hast made a pitiful complaint, not knowing the minde and love of thy heavenly Fa­ther, in his dealings towards thee; thou judgest according to thy sense, and so indeed thy outward miseries seem grie­vous: ☞ And this was the Churches fault, in the Prophet Isaiahs time: And Zion said, The Lord hath forsaken me, and my Lord hath forgotten me, Isai. 49.14.

Hearken now, Christs is neer in troubles, to help his that they faint not. O poor soul, and be­hold thy God in Christ bids thee break forth into singing, for he hath graven thee upon the palms of his hands; and thou art continually in his eye, and his mercy is round about thee, when thou [Page 333]art afflicted; he stands but behinde the curtain; though thou think he is far off, yet he is there to be thy protector, Isai. 49.13, 15, 16. And he will step into thee, and acquaint thee with his minde and dealings towards thee; and when this is, thou shalt be a delight­some land, or as a fragrant Garden full of sweet smells unto thy God, Mal. 3.12.

Now it is Gods minde and will, that thou shalt suffer for Christ sakes, as well as to beleeve on him, that thou mayest be like unto him, Phil. 1.29. For he doth teach his Disciples to pray, NOTE. ☜ Thy will be done in earth as it is in heaven, Matth. 6.10. And it was his own practice, O father, saith he, if thou be willing, remove this cup from me; nevertheless, not my will, but thine be done, Luke 22.42. But for this cause came I unto this hour, Father glorifie thy Name, John 12.27, 28.

Now let me tell thee, O poor soul, NOTE. its Gods minde that thy corn of wheat shall die, and bring forth much fruit unto life eternal; and it is for thy ex­ceeding honor for to serve Christ, and [Page 334]to follow Christ; for where he hath been, thou must go, John 12.24, 25, 26.

But now let me speak a word of comfort unto thee, that art a believing man or woman: Though thou be in never so great extremities, difficulties, wants, griefs and pains, and revilings, temptations of the right hand, and of the left; and though all these should come as thick as the pains of a woman in travail, thou needest not to be dis­heartned, Christs stands by the soul in trouble. for thy God stands by thee: The angel of the Covenant, the mes­senger of peace and rest, doth appear from Heaven, for to strengthen thy soul.

CHAP. XI.

BUt now in the next place, let me speak a word for thy observation, O poor soul, that art so opprest: Thy heart is like an earthly Garden, ☞ into which, Obser∣vation. the seed of some curious flower is sown; and in the growing up, it breaks through the earth, and grows up towards Heaven: Even so is the seed of God sown in thy heart, and com­paratively, like as a Chicken grows in the shell, until it cracks the shell, and breaks it all to peeces; Christ is the seed of God, grow­ing tho­row the earthiness of mens hearts. even so Christ, the Rose of Sharon, the Lilly of the Valleys, and the Seed of God, grows in thy natural, earthly, fleshly heart, and cracks the partition Wall all to peeces, Ephes. 2.14, 15, 16. and breaks down the strong holds of sin, and self, and high imaginations, and doth subdue every thought that is stout against God. Now Christ, the seed of God, which lay vailed and hid in the earth of the first Adams heart, who is the figure of him that was to come, Rom. [Page 337]5.14. Now this seed hath been a work­ing it self out of the earth in all ages, but in several ways of working: NOTE. As first, before the Law; and secondly, ☜ under the Law, and now under the Gospel. Christ will take away all mens righteous­ness and carnal confidence which they have of their own works. This seed is pulling down the foundations of the money changers, and the tables of those that sell doves, and endeavor to set up false christs in the earthy hearts of men. And this seed is now striking down all the self-righ­teousness of men and women, and all their fleshly wisdom and carnal confi­dence, that they have of themselves, and their ways and works. And this seed, Christ, will have the loftiness of men broke down, and the Lord alone shall be exalted in that day. Now Christ is that day, read Isai. 2.17.

Now, thou poor soul, that made such a pitiful complaint, like a woman in travail, ☜ it may be Christ is breaking through the earth of thy heart, and throwing down the mountains, and filling up the valleys that were in thy heart, and taking every thing out of the way, that he may bring his whole train of graces into thy soul; and when he doth thus appear in thy heart, then [Page 338]he is a raising thee out of the grave, and he will cause thee to leave thy grave-clothes behinde thee. NOTE. I mean, the good opinion which thou hast had of thy self, and of thy performances which have been but as grave-clothes to wrap thee in, as the Pharisees did, Luke 18.9, 11, 12. And when this seed Christ, doth appear to be in the earthiness of thy heart, he will cause thee by his grace and power, to grow up out of that earthiness, together with himself; and he will inable thee to rise out of the grave, and make thee as the sons of God: And when he doth thus appear, we shall be like him; for we shall see him as he is, 1 Iohn 3.2. Nay, more then so, for as he is, so are we in this world, 1 Iohn 4.17.

Sect. 2 Now I shall speak a word of Con­solation unto thee that art exercised in all maner of troubles every day: NOTE. Consola∣tion. And though thou saidst, God lets thee alone in all thy troubles and miseries, and gives thee no ease, yet the Lord hath many a time in his love, opened or drawn back the curtain, that thou mightest see into his treasures of holi­ness and kindness, and mercy, love, [Page 339]wisdom, tender heartedness: And these are hid in Christ, and are as mansions for thy troubled soul to dwell in, ☜ Col. 2.2, 3. Iohn 14.2, 3. Now when thou art in thy saddest troubles, and greatest perplexities, and sharpest miseries, and heavy temptations lying upon thee, ready to sink thee; NOTE. then do but turn about, and look into these Treasures which are in Christ, and they will so refresh thee, that thou wilt count thy afflictions but as small things, and for a short time: And so likewise, when sad melancholly thoughts do take hold in thee, so that thou thinkest one day thou shalt perish by these troubles: Alass poor soul, these troubles are for the honor of God, and for thy own good, as I shall tell thee anon.

Be of good chear, thy troubles shall not sink thee; and when thou thinkest that [God] hath forsaken thee, or for­gotten thee, he hath thee by the hand; ☜ Psal. 145.14. God is more tend­er hearted then a mother can be. and when thou thinkest that thou art falling, then God steps in like a tender hearted father, and saith, O my childe, and takes thee up in his arms, and puts thee in his bosom, and thou lookest in­to the ark of his strength; which ark [Page 340]is Christ, and there thou receivest such food, that thou art able to go fourty days in the strength of it, to incounter with new troubles again.

One word more unto thee that seemest to be discontented in thy trou­bles, when they are more then ordina­ry; Thou oughtest to be contented and to rejoyce in them; and if they seem too hard for thee, so that thou be­gin to wrastle with them, then there will appear thy God, An angel from Heaven to strengthen thee, and to up­hold thee in the hour of thy distress, Luke 22.43.

Now in the second place, 2 I shall confirm what I have said, by Scripture. Every son of love must have his dross taken away, As many as I love, I re­buke and chasten, Revel. 3.19.

Now by rebuke and chasten, NOTE. it is not to be understood, that every trou­ble and affliction is so a rebuke from God, God is as good as his word, not to remem­ber sin, because he is satisfied. that it is a punishment for sin; no, for this would be to remember sin again; but God hath said, He will remember their sins no more, Heb. 8.12. Iere. 31.34. Because Christ hath paid a full price for all our sins, and he [Page 341]hath crossed the Book, and God is fully satisfied, Isai. 53.11.

Now I tell thee, O distressed man or woman, God having brought a whole train of graces into thy soul, he will exercise them for his own ho­nor, and for thy good; and if there be any rust at any time upon thy graces, Christ sits as a refiner of silver, and he will purifie thy graces as gold, Mal. 3.2, 3. Now the end of exercising thy graces, is, that thou thy self mayest know that thou hast grace, and that the world may know that thou hast grace. Chastise­ments are for the ex­ercise of Faith and Graces. Now thou having grace, art to exercise thy grace, in glorying in tribulations, knowing that tribulation worketh patience, and experience of the suffer­ings of Christ; of which, thou must be partaker, that thou mayest come to a lively hope through Christ; and this hope maketh not ashamed, Rom. 5.3, 4, 5.

Now the miseries, Sect. 3 and the calami­ties, and the afflictions that do fall up­on a true beleeving man or woman, it is not as punishment for sin, for that were to lay iniquities afresh upon Christ our surety again, Isai. 53.6. Mistake [Page 342]me not, I do not, in the least, give any liberty to sin; for if patience have its perfect work, it makes you perfect, and intire, wanting nothing: but that which doth befal thee in this life, it is for the tryal of thy faith, and for the exercise of thy graces; and if any thing doth befal thee, which the world calls sin, then comes in the tryal of thy faith, and lets thee see the wiles of Satan, NOTE. and the sin that is in thy flesh; and then thy faith calls for all thy graces, and then thou goest to Jesus Christ, the Captain of thy salvation; ☞ who hath subdued all thy sins, who doth subdue all thy sorrows, who will subdue all thy griefs, Heb. 2.10, 11. And thus thy graces are exercised; and for this, God will be honored before the world, be­cause the world shall know that he doth uphold thee with his grace, and is with thee in a promise; And when thou passest through the waters, he will be with thee, and when thou goest through the rivers, they shall not over­flow thee, because he is with thee; and when thou walkest through the fire, thou shalt not be burnt, because he is with thee; neither shall the flame [Page 343]kindle upon thee, because he is with thee, Isai. 43.2.

Now this [man Christ, Christ is as a privy Chamber for the soul to retire into, to refresh it self. God and man] he is an hiding place for a poor distressed soul to go into, from the wrath and fury of the men of the world; and so he is a covering for a poor distempered spirit that is troubled with sin and Satan, fears and doubts; and as rivers of water in a dry place, are sweet and comfortable, and pleasant, even so is Christ unto a thirsty soul: And as the shadow of a great rock in a weary land, even so is Jesus Christ un­to a poor panting, drouping, fainting, weary spirit, Isai. 32.2. Now, thou poor soul, that hast such a very present help in time of need, therefore thou needest not fear, read Psal. 46.1, 2. but count it all joy when thou fallest into divers sorts of troubles, and temptati­ons; knowing this, that the trying of thy faith worketh patience: And this is a needful grace in this troublesom world, read Jam. 1.2, 3, 4.

Now in the third place, 3 I shall give thee, O poor soul, an instance, and an example of what I have said: I, says an experienced Christian, am your bro­ther [Page 344]and companion in tribulation, and in the kingdom and patience of Jesus Christ, and this Iohn said, Revel. 1.9. And so saith an exercised Christian, I brought nothing into this world but sin, The Lord gives try­als, and takes away troubles as be pleases. and that I shall leave in the grave: The Lord gives tryals, and the Lord takes away troubles, Blessed be the name of the Lord, saith Job, Iob 1.21.

Now a Christian that hath been in the mount with God, Sect. 4 can tell how to speak good of his name, when he comes into a wilderness of troubles, as Moses and John did; and as Christ doth, so doth a true Christian. Christ comes and saith, The com­modities of Christ, are his graces, and they run forth freely to sinners. Buy my white raiment, my righteousness to clothe thee, that thy nakedness do not appear; and anoint thine eyes with my grace, that thou mayest see. And thus Christ sets forth his commodities in the market places, and in the fairs amongst men, and saith, I beseech you, come and buy my riches; my honor, my riches will endure for ever: I intreat you to take my com­modities, you shall have them without money, and without price; and if you take my commodities, your soul shall live, Revel. 3.18. Isai. 55.1, 2, 3, 4. [Page 345] Prov. 8.18, 19, 31. Now, Most men comple­ment and dissemble with Jesus Christ. the most men and women in the world, they come and complement with Christ and his commodities, it may be his ordi­nances; and they will come and hear him, as Felix did Paul: But they have no minde at this time to buy his com­modities; for they have married a wife, and bought a yoke of oxen, and they cannot stay now, but they will come some convenient season and call for him. And thus the most men and wo­men do in a formal customary way, go to Church, and so come home again, and make a little verbal discourse, but leave Christ and his members, it may be, in prison, and in misery, out of some dislike against them; and to shew some a favor, as Felix was willing to shew the Iews a pleasure, and left Paul bound, Acts 24.24, 25, 27. And thus for all the fair pretences of some men for Christ, yet they are like his Citizens, or those Citizens that hated him, ☜ and sent a messenger after him, saying, We will not have this man to reign over us, Luke 19.14. And thus Jesus Christ coming nigh to Jerusalem, and suppose to London, he added, NOTE. and spake a para­ble; [Page 346]for at Jerusalem there were the chief Priests and Pharisees, the politick Scribe, and the subtle Lawyer, and all the [sotish] people, together against Christ, Matth. 27.1, 62, 63. Luke 11.45. Iere. ☞ 4.22. And these were his Citizens.

I ask, may not one say so of a great many of our Citizens that did frequent Guildhal, in that troublesom time, when it was as much as a mans life was worth, though he were a good Christi­an, to be under the name of an Inde­pendent in that multitude. But now hearken, what Christ saith to such Citizens, But those mine enemies which would not that I should reign over them, bring hither, Luke 19.27. I have not spoken of the sentence which Christ gave in the end of this verse, but I shall conclude with that of A­braham. And Abraham said unto God, O that Ishmael might live before thee, Gen. 17.18. Sect. 5

A man that hath not the love of God in his heart, NOTE. can neither speak well of God, nor act well for Christ; but the believing man he doth as Christ hath done, he comes in with his pro­clamation, [Page 347]and gives a good report of Christ and his graces. Christ saith, Come and buy without money. Now this buying, is but an exchanging of thy sins and thy lust, for grace to adorn thy soul; [Christ in thee] will take thy sins, and nail them to his cross, and then take them from his cross, and throw them into his grave, and there they shall die; and thou shalt have possessions of grace for them and this is a good change for thee. NOTE. Now the living man, A man that hath bin in the Mount with God, gives a most excel­lent repert of his graces, the believing Christ-like man, he comes and gives a most excel­lent report of this grace, and saith unto all, Come take this grace, thou mayest have it freely, thou needest not to labor and toyl for it; and when you have this grace, it will inable you to run into Christ, who is the way of Gods Com­mandments; and when thou art strait­ned in thy heart and thoughts, towards God, then this grace will inlarge thy heart; and when thou art withered as a tree in Winter, or as a dry tree, then this grace will so refresh thee, that thou wilt be as green as a tree in Summer, that is planted by the Rivers of water: And so likewise, this grace [Page 348]will cause thee to see sin in thy self, Grace discovers sin. e­very day more then other, and thou in thy self not able for to resist sin: But this grace will be sufficient for thee in thy weakness; so that thou mayest re­joyce in thy infirmities, because this grace of Christ is made perfect in thy weakness, 2 Cor. 12.9, 10. This grace inables a man to wrestle with spiritual wickedness, or wicked spirits; for Christ stands about thee as the Armor of God, so that the wiles of the devil cannot peirce thorow to hurt thy poor soul, Christ the power of God is a Christians might, Ephel. 6.10. because thou standest in Christ, the power of Gods might, Ephes. 6.10, 11, 12, 13. And this grace is a girdle of truth about thy loyns, and Christ is thy brest-plate of righteousness, through which no dart of wickedness can en­ter, and thy feet are shod with the grace of the Gospel of peace; so that thou mayst tread upon the Lyon and Adder, and they shall not bite thee, Ephes. 6.14, 15. Psal. 91.13, to the end: And so likewise, this grace is as a shield to inable thee against danger, and to inable thee to do great things, as those Wor­thies did in the eleventh of Hebrews. Now Christ is the Fountain of this [Page 349]grace, and he is the helmet of salvati­on over thy head; so that those that strike at thee, strike Christ first: But he will be too hard for them; and so thou hast the sword of the Spirit, which is the Word of God. NOTE. Now Christ is the Sword and the Spirit, ☜ and the living Word of God; and this Word is God, and this God is a Spirit, and none but he can comfort thy Spirit in time of need, Ephes. 6.16, 17. John 1.1. & 4.24. & 15.26. And so likewise, this grace will inable a man or a wo­man, to take pleasure in reproaches, in necessities, in persecutions, in distresses, in revilings, in mockings, even in im­prisonments. And this grace will inable a man to take pleasure in all maner of troubles; because when we are weak in our selves, then Christ is our strength, 2 Corinth. 12.10. & 4. read the whole Chapter.

Now those that have the tryal of this grace, Sect. 6 NOTE. finde it to be a very preci­ous balsam, a salve that will heal every sore; therefore David saith, Come all you that have the Lord for your porti­on; is not his grace very comfortable, and as marrow and fatness in your [Page 350]bones? Come let us speak to the honor of his grace, Psal. 66.16. Come thou likewise, that art the greatest sinner that ever the earth did bear: ☞ Come, though thou hast seven devils in thee, as Mary Magdalen had, The great­est sinner may have hope in Christ for cure. Luke 8.2, 3. Come to Jesus Christ, for he calls, and his grace is sufficient to heal thee; for I tell thee, his grace is a soveraign Anti­dote, O it is a precious balsam, it will cure every disease, it will heal any sore. Be of good cheer, wherefore dost thou doubt? I will speak a word of com­fort in thine ear. When Christ is risen in thy heart, thou shalt know his ap­pearance, he will appear first unto thee that wast a great sinner, sooner then he will to others. And this is for thy comfort; For when Jesus was risen early, he appeared first to Mary Magdalen, ☞ out of whom he had cast seven Devils, read Mark 16.9. Come you likewise, whether you be young men or old men: Come you young men that were too forward at West­minster, and at the Parliament door, and afterward at Guildhal for some days together, NOTE. thrusting men up and down, from pillar to post, under the [Page 351]name of Sectaries or Independents, saying, it was not fit that they should live in the City; neither could they stand safe or quiet by you, though they were good Christians. May not one say of you, as Paul said of himself, when he was Saul, That you were ex­ceedingly [mad] against them, to per­secute them, even unto strange Cities? Acts 26.9, 10, 11. And yet you called for Reformation like unto Saul: ☜ And the witnesses laid down their clothes at a young mans feet, whose name was Saul, and they stoned Steven, Acts 7.57, 58, 59. Yet for all this, come to Jesus Christ, his grace is so soveraign a plaister, that it will heal this wound. Come, his grace will make up this breach; it may be it was done ignorant­ly. Come you old men, NOTE. which consent­ed and suffered your men to go forth in such multitudes to Westminster, and af­ter that to Guildhal, it might have pro­duced sad things, but God prevented it; even as sad things, All men by nature like unto Saul. as Saul accused himself of unto the Lord, Lord saith he, They know that I imprisoned and beat in every Synagogue, them that beleeved on thee; and when the blood [Page 352]of thy Martyr Steven was shed: I also was standing by, and consenting unto his death, and kept the rayment of them that slew him. And I gave my voice against those that did speak of the Name of Jesus; and when they were put to death, I gave my consent; and when they were to be persecuted, or any did but speak evil of them, I also gave my vote against them.

I ask, Quest. is not this the temper of a great many in our Kingdom and City? read Acts 22.19, 20. & 26.10, 11. I am perswaded, that we have many Aldermen and Common-Councel men, and others, That are good religious men; yet it is possible that good men may do unworthy actions.

As for instance, Instance. NOTE. Joshua was a good man, Good men sometimes may do bad acti­ons, as Joshua did, Numb. 11.28, 29. and the servant of Moses, and one of his young men; now he hearing another young man complaining to Moses of Eldad and Medad, that did prophesie in the Camp; Joshua he se­conds him, and answered and said, My lord Moses, forbid them, that they may not prophesie. Now this was an unworthy action of Joshua, as you may see by the reproof that Moses gave [Page 353]him, read Numbers 11. verses 26, 27, 28, 29.

Now had we not a whole Councel that did envy against such men as did prophesie, or preach, or speak, call it what you will? Witness our [City Remonstrance] which did request, That they might have something against such people; that they might proceed against them, as Sectaries or factious persons, and so stop their mouths, and compel them; and so likewise, our young men, and other good men amongst them, meeting at Guildhal many days toge­ther, they sotishly reviled those that were good Christians; ☜ and the sotish young men ignorantly cryed, down with these Sectaries, NOTE. down with these Independents; and so thrusting them up and down the Hall, and the yard, with their Elbows and Shoulders: And this was the simple behavior, and gross ignorance, with their proud mockings, and secret whisperings, and outward scornings, and contempt of those that are good Christians: and this was done by many or the most in that multitude, as also now at this day, under the name of Sectaries; as he that hath eyes in his [Page 354]head may see: And this did prove but of bad consequence at Guildhal, which made those wounds that are not healed yet, A word to the Citi­zens whom I love. to the grief of some. But shall I point you unto the word of the Lord, and consider well of it? My people, saith God, have been lost sheep, their shepherds have caused them to erre, or to go astray, If God turn you, you shall see a foun­tain of grace to wash away your spots. Jere. 50.6. But yet for all this, turn not away from the Lord, but turn to the Lord with all your hearts; nay rather, the Lord will turn your hearts, and cause you to see a fountain of grace open, to wash off all your spots. O it is a comfortable grace, it will make you new men, it will purge your cor­rupt mindes, it will make you love them that formerly you did hate, it will cause you sweetly to rejoyce in Christ Jesus. O it is a soveraign Grace, it will heal you as it did Paul: It may be you did, what you did, ignorantly in unbelief; A man may be very zeal­ous, and yet have neither faith nor love. yet be of good cheer, for it was Pauls condition, I, saith he, before I had this grace, was a blasphe­mer, and a persecutor, and injurious; and yet I was very zealous for the wor­ship of God in my way, and yet I had neither faith in Christ, nor love to his [Page 355]people: But when this abundant grace, this translating grace, came into my heart; then I, that thought my self to be righteous, did see my self to be the chiefest of sinners. And when this sweet grace and mercy came, I was, and am a pattern, to shew forth the long-suffer­ing of God to me; and I also am taught of the Spirit of Christ, to give forth most excellent reports of this grace and mercy, saith Paul, An out­ward shew may seem good, and yet not profit. No true ground to rejoyce in, but onely in Christ spiritual. because this mercy endureth for ever: It is not the having of an outward Church-fellowship, nor the being a member of a visible Church, nor any external priviledges whatso­ever, that is a sufficient ground for the soul to rejoyce in; but onely the cir­cumcision of the heart in the Spirit, and to worship God in the Spirit, and to rejoyce in Christ Jesus, and have no confidence in the flesh, but in the ap­pearance of Christ alone in the Spirit, read these three Scriptures, 1 Tim. 1.12, 13, 14, 15, 16, 17. Rom. 2.29. Phil. 3.3, 4, 5, 6.

O this grace of God is a soveraign grace, it healed Zacheus: Art thou an oppressor of the poor [hast thou plun­dered the poor Christians out of spight, [Page 356]against Jesus Christ,] ☞ these have been plundering times. But I will tell thee, if thou hadst but the grace of Christ in thy heart, it will make thee like Zacheus, Behold Lord, saith he, the half of my goods I give to the poor, and if I have taken any thing from any man, by false accusation, or by oppression, I restore him four fold for it, read Luke 19.5, 8, 9.

O you ignorant, Sect. 8 and sotish ones of our times, The grace of Jesus Christ is a healing grace, it will heal a bloody issue; NOTE. though a particular person, or a whole Kingdom have had a bloody issue twelve yeers, and have spent all their hope, and all their wit, and all their living, upon natural policy; and have fastened their hope upon the King, and upon the Parliament, and Army: Why none of these can heal this bloody issue, ☞ but onely the grace of Jesus Christ a­lone. O poor, [England and Ireland, that have had this bloody issue seven yeers,] Nothing but the grace of Christ will heal England & Ireland. and yet uncured: Your Physi­tians cannot heal you, though you spend all; nothing but the grace of Jesus Christ can heal you. You have not as yet touched the hem of Christ garment, [Page 357]that vertue may come out from him, and stench your bloody issue, and heal you, Luke 8.43, 44, 45, 46. We have all looked for the King, and the Parlia­ment, and the Army, to be our Physi­tians to heal us: but our Physitians have let the Kingdom blood, but the grace of Christ alone will heal us: Therefore let us pray to God, for to fill the Kings heart brim-full of this grace of Christ, that he may love the brother­hood; that is, the union between Christ and his Church; and that we may have all the fear of God, and then we shall honor the [King Jesus Christ,] and honor all men: The King as supreme, and Governors under him, 1 Pet. 2.13, 14, 17. Now this grace of Christ will move the [Kings heart] to be like a nursing father, NOTE. and to say as David said, But [these sheep, what have they done?] ☜ But these thousands of poor harmless subjects, that have been stain in England and Ireland, what have they done? I shall easily be intreated now, to part with any thing, or to do any thing, NOTE to preserve those my poor subjects that are alive, that they may have a firm and a lasting peace, and live [Page 358]quietly all their days. And thus Davia reasoned with the Lord, as you may read, NOTE. 2 Sam. 24.17, 24. Now this grace will help us to do more then a [Cove­nant of our own making:] Therefore let us pray to God, that he would be pleased to pour into the hearts of the King and Parliament, ☞ abundance of his grace, that they may be like unto Solo­mon, in dividing of their great affairs for the peace of the kingdom, and that with speed; even as Solomon did with the two harlots, in seeming to divide the childe, the right mother came to enjoy her own childe. Now amongst all your divisions, the Lord teach you to maintain the pri­viledg of free Subjects, ☞ and that every man may enjoy his own in peace. Now if the wisdom and grace of Christ be in you, it will teach you, as it did Solomon, To give the living childe to the right mother; and this will make you famous, 1 King. 3.16, 26, 27, 28.

Now what hath been said, Sect. 9 must be done with speed, NOTE. delays are dangerous, the Kingdom is weary, it begins for the kick, and there are many evil tongues abroad; the Lord keep us, that we may not be devoured like unto Ger­many: [Page 359]For the prevention of which, the Lord teach you, and inable you, for to keep one right Fasting day to the Lord; which is, ☜ to loose the bands of wickedness, and to undo the heavy burdens, and to let the oppressed go free; and that ye break every yoke, and deal your bread to the hungry, and bring the poor into their possessions a­gain, and to relieve the naked; and hide not your selves from your own flesh, for matter of opinion; and if you take away from the midst of you, the yoke, the putting forth of the finger, ☜ and the speaking of vanity by some of the ignorant and sottish Clergy, and those that stand to do justice, and do none, read Isai. 58.2, 6, 7, 9. Zech. 7.5, 6, 9, 10. NOTE. Now when the grace and Spirit of Jesus Christ doth come, all these things will vanish away, as the mist doth before the Sun; and then your light shall break forth as the morning, ☜ and the health of the King­dom shall spring forth speedily, and your righteous judgments shall go be­fore you, and the glory of the Lord shall be your rereward; and when you cry, the Lord will say, here I am to help [Page 360]you. Now God in Christ, he is the good Physitian that brings health and cure to Kingdoms and Cities, and bids the inhabitants dwell in peace, and go forth with their flocks; for he will sa­tisfie the weary souls, and replenish e­very sorrowful soul: And when a Kingdom or a particular person do a­rise, and behold this, then their sleep will be sweet unto them, as it was to Jeremiah, Isai. 58.8, 9. Jere. 31.24, 25, 26.

Now some will object and say, Object. That I seem to upbraid the Clergy with speaking vanity, and with being full of ignorance and sotishness.

I answer, Answ. nay, rather the Prophets and the Apostles, they answer; for the speaking of vanity, and using deceit, by the most of the Prophets in their time, which stole their words from their neighbor, and say, [God saith,] read Ezek. 13.7, 8, 9, 10. Jere. 23.30, 31, 32. & 14.18. & 50.6. A Mini­stry not built upon Christ in the Spirit, doth not profit the people, for they seek themselves, and not the peoples souls, NOTE. read Ezek. 34.2, 3, 4. And so likewise, ☞ these Prophets, and Priests, [Page 361]and people, for the most part, are pos­sessed with ignorance and sottishness, as you may read, and consider well of it, Jere. 4.22. & 5.30, 31. If I go forth into the field, saith the true Pro­phet, then behold the slain with the sword: And if I enter into the City, then behold them that are sick with famine: yea, both the Prophet and the Priest, go about into a Land that they know not. Or make merchandise, As the Margent of the Bible reads it. as the Margent reads it, against a Land, and the sottish people acknowledg it not, Iere. 14.18.

Now you will say, it is true, Sect. 10 there were such Prophets & Priests formerly, but you hope there are none such now. I shall answer you, nay rather the A­postle Peter shall answer you, There were false prophets formerly, saith he, and there will be, and are false teachers among you, even at this day; ☜ which come to you in sheeps clothing, saith Christ, and use fair and enticing words, and yet are ignorant and sottish con­cerning me, saith Christ himself: Be­ware of such teachers, for they are blinde guides, saith Christ, 2 Pet. 2.1, 2, 3. Matth. 7.15, 21, 22, 23. & 15.13, [Page 362]14. NOTE. A Ministry built onely upon Letters, I mean the Letter of the World, and so speak or preach external words, which may be got by natural industry, ☞ and art: But this learning onely, and no more with it, will neither profit themselves, nor the people. Now such kinde of learning as this, the most part of the Episcopal, NOTE. or the Prelatical Clergy hath; ☞ and some of the Presby­terians, together with some of the In­dependents; NOTE. but especially, the Minister of the Common-Prayer Book. Mistake me not, The Au­ditory of the Com­mon Prayer Book, for the most part, are like little children that learn to say their lesson after their Ma­ster; and so they are weak in knowledg, like young children. I speak not against any thing that is good in that Book; but I speak of the unsufficiency of such a Minister, or Ministers; and then of the peoples weakness and ignorance, in a customary way; like unto little children, they go to School to learn their letters, and after a short time, it may be they can say over an Epistle and a Gospel by rote, and understand but little or nothing at all; and it may be they can say over some Prayers without book, when their Minister it may be, cannot do so much: And this hath been the custom, and the rejoycing of the most people in this Kingdom; and it is so now at this [Page 363]day in this City. In some Parishes they rejoyce in that easie Common-Prayer Book: I call it easie, ☜ because a childe of six yeers old may read it over: And this they rejoyce in, as the publike Ser­vice of [God,] when it may be, neither they, nor their Minister understands what he reads, nor they, what they hear. No more then the Eunuch did, that was reading the Prophet Isaiah, but confessed he understood not that which he read, Acts 8.30, 31, 34, 35. Be not angry with me, I pray you, NOTE. for I have not spoken to upbraid you, for at my heart I am sorry for you; for it is a miserable thing to be learned in the Letter onely, or to be a Mini­ster of the Letter onely, and no more, or to be a hearer onely of the Letter, and not to be acquainted with Jesus Christ in the Spirit. The Eunuch he read the Letter, as the most in our times do, and neither he, nor they, understand the minde of God in the Letter: The Eunuch he read of Jesus Christ, before he was come into the flesh, As a sheep led unto slaughter, and like a lamb dumb before the shear­er, so opened he not his mouth. Now [Page 364]in our times, we read that Jesus Christ hath come in the flesh, and is gone a­gain, and now he is to be looked for in the Spirit; and of this, the most in our times, are as ignorant as the Eunuch was; nay, some in our days will jeer at the Spirit, NOTE. which the Eunuch did not: We indeed can read so many letters, as to make up two or three words, as Jesus Christ our Lord; ☞ and this is as common as the Light, and doth distin­guish us from the Turks: And though we may read the Word of God, and the words of Christ, [yet I] and our reading Ministers of the Common-Prayer Book, nay, our Preaching Mini­sters may remain as ignorant as the Eu­nuch did; for he read, but he under­stood not what he read, until the Spirit said unto Philip, NOTE. go and guide him, that he may understand what he reads: [Nay, it is the Spirit of Jesus Christ alone, that opens the understandings of men, to understand the Scriptures,] as you may read, Luke 24.45.

CHAP. XII.

NOw I shall crave leave for to whisper a word or two in the ear of those that are Ministers of the Com­mon-Prayer Book, or some others that can Preach, yet are like unto them. My two words are these: NOTE. There are three sorts of Ministers;

The first is, 1 The Ministers of Christ, and those that he doth send, are lively, [Page 367]spiritual, and soul-comforting Mini­sters.

And the second sort, 2 is the Magi­strate. Now these two sorts are true Ministers of God. 3

But there is a third sort of Ministers, which lyes between the true Ministers and the Magistrate;

And these men are imitating Mini­sters, like unto those that Paul speaks of, in the first of the Philippians. Some, saith he, read Christ, even out of envy; and some, saith he, preach Christ out of envy and strife, and out of ostentation, and for the applause of men, ☜ or else, they would not take that hum­ming of the simple people, as they do; for when they have spoken a word that doth tickle their brain, then the most of the people cry, [a hum,] and say, O he is a brave Schollar: And thus they read, and preach in a plausible way, and in an historical way, full of legality, Object. but little or no spirituality.

Now I know that some will object and say, That knowledg comes by reading; but it seems, that I would deny the use of such means, as the read­ing of the Service Book.

I answer, Answ. Use reading by all means, for Christ bids us search the Scri­ptures; but a Minister onely of the Common-Prayer Book, cannot search the Scriptures; for he can but onely read them, and so can I at home, as well as he doth at Church.

But you will object and say, Object. Though I can read them at home, yet there are thousands of men and women in this Kingdom that cannot read at all, is it not fit then, that they should come to Church, and hear the Minister read over the Service Book, and say some Prayers?

I answer, Answ. It is fit that they should come; and it is fit, that such as cannot read, should not be so slightly put off; as with bare reading of the Word, but with reading and expounding, and instructing out of the Word of God; as Philip did to the Eunuch, Act. 8.35. It is well if the Book be not sealed, so that they cannot expound nor preach Jesus to the people. If it should be so, then I shall give my second answer,

That such men or Ministers as these, Answ. 2 are like unto a man that comes to a Market, and brings a box full of very precious commodities; and when the [Page 369]people come to hear of the commodi­ties, they desire for to see these commo­dities, but he that should shew these commodities, hath no key to open this box.

Now by this Box, I mean, the Scriptures, the Word of God, which is full of the precious graces of Jesus Christ: But such men as I have spoken of, have no key to open this Box; they cannot break the bread of life to the hungry people; they cannot do so much as Mary Magdalen did, for she brake the Box of precious oyntment, and poured it on Christs head, Mark 14.3.

Now the bare Letter of the Scri­ptures, is as a Box, and we have many men in this Kingdom, that have got this Box, and no more. I mean, NOTE. the Letter of the Word, which being drawn out into a form of the Common-Prayer Book; These men are excellent outside men, they can read the Letter of the Word, with a humane courage, ☜ but they cannot give the sense of the Pearl in this Box, or Cabinet, or Field: They cannot expound the unsearchable rich­es of Jesus Christ, as Paul did; and [Page 370]for want of this, in many places of this Kingdom, the people are like the Athe­nians, ignorantly worshiping God, or more grosly and superstitiously, setting up Altars to the unknown God, Acts 17.22, 23. Yet these people have had the Service Book all their days, and they will have it still, and remain ignorant with it; and so the proverb holds true, Like Priest, like people.

But mark you dark-sighted Ministers, Sect. 2 over such a people, NOTE. My people have been lost sheep, saith the Lord, their shepherds have caused them to go a­stray, ☞ Iere. 50.6. A Minister to be un­skilful in the Gospel of Grace, begets ignorance in a people; ignorance in a people makes them unstedfast. Now such a people will sooner fight against the Truth, and speak against the Truth, then they will entertain the Truth, or speak a good word for the Truth. ☞ Happy is such a people that have an able Minister of the New Testament, A Mini­ster sent from the Spirit of Christ, is the most excellent Minister.not of the Letter, but of the Spirit; for such a ministry, or such a Minister is the most excellent Minister, for he cares for the souls of men, and would be spent for them; and the more he loves [Page 371]them, the less he is loved of them, 2 Cor. 3.6. & 12.14, 15. Now the reading Minister onely of the Com­mon-Prayer Book, and the [imitating] preaching Minister, that preaches litter­ally, legally, historically, and artificially; These two are both alike, and they both seek themselves: But it may be some will take exception at this word [imitating.]

But I shall give you two instances for it, One in the Old Testament, Two in­stances. and another in the New: The false Pro­phets of Baal did imitate, to do as the true Prophet Elijah did; they could chuse one Bullock for a sacrifice, and cut it in peices, and lay the wood toge­ther, and lay the Bullock upon the Altar; but they wanted fire from Heaven, they had no light in them, ☜ as the true Prophet had, read 1 Kings 18.23, 24, 25, 26, 27, 28, 29, 33, 38.

The second instance is out of the New Testament. Some indeed imitate to do as the true Apostles did, but they cannot; so then they preach Christ out of envy, and some out of strife, Phil. 1.15, 16. & 3.2.

Now these two sorts of Ministers [Page 372]are self-seeking men, ☞ as I shall give you instances, both from City and Country, and from Scriptures.

Now these self-seeking men, NOTE. seek great Benefices of six or seven hundred pounds a yeer, and then they will take the Charge, and the Cure of twenty or thirty thousand souls, as you may take an instance in Cripplegate Parish, ☞ London: And so likewise, in divers places of the Country, where there are great Benefices; and their Minister takes this, but the poor people have little or nothing but the Book of Common-Prayer, or the reading of a Homily, or the like. And thus they cure themselves, and take the charge of the people, but the poor people are still uncured. This the Lord takes notice of, and com­plains, and saith. His people perish for want of knowledg; they are sottish children, ☞ they have no knowledg of God in Christ: Is not this the condi­tion of a great part of this Kingdom? They are wise to do evil, but to do good, they have no knowledg, read Iere. 4.22. & 5.31.

A ministry taken up onely from men, NOTE. or a Minister sent out onely from men; [Page 373]such kind of men seek themselves, and not the flock; they feed themselves, ☜ and not the flock: they heal themselves, they wound the flock: they bind up themselves, they break the flock: they bring in to themselves, they scatter the flock: they seek themselves, and they lose the flock: they are not able to strengthen the weak; but with force and with cruelty have they ruled them, or do rule them: NOTE. and is not this the seeking of vanity, ☜ and the speak­ing of vanity? read Ezek. 34.2, 3, 4. Phil. 3.18, 19.

Sect. 3 Shal I now crave leave to speak a word in particular unto you that are Ministers only of the Common Prayer Book? I tel you, NOTE. that you are not like Ministers of Christ, nor like Christ in his Ministry, For he stood up to read a place of Scripture unto the people; And when he had read the verse, he closed the Book, NOTE. and sat down to teach the people: ☜ And the eyes of all them that were in the Synagogue were fast­ned on him: and all bare him witness, and wondered at the gracious words which proceeded out of his mouth, read Luk. 4.16, 17, 18, 19, 20, 21, 22. [Page 374]Now it is to be feared that you which are Ministers only of the Common Prayer Book, if the book should be closed up to you, all the people might bear you witness, NOTE. that they could not hear one word of grace from you; and so you would not be like unto the Mi­nistry of Christ, nor like unto the Mi­nisters of Christ: For [Ezra] the Priest and those that were with him, caused the people to understand the Law: so they read in the book of the Law of God [distinctly, and gave the sense,] and caused them to understand the reading, read Nehem. 8.2, 3, 4, 5, 6, 7, 8. Now if the people should expect as much from you that are Ministers of the Common Prayer Book, NOTE.[as Ezra the Priest did, who was a Minister of Jesus Christ] how unlike the Ministers of Christ would the people find you!

Now I shal desire to speak a word joyntly unto you that are Ministers of the Common Prayer Book, and unto you that are imitating preaching Mi­nisters, A note a­greeable for our times. Historical men, Litteral men, such a Christ wil not own for the pre­sent, read Mat. 7.21, 22, 23.

I desire likewise to joyn your hear­ers [Page 375]unto you, and so to speak a word un­to you all three: Now the word is by way of question, as the Prophet Isaiah speaks of.

Now the question is unto you that are Ministers only of the Common Prayer Book, and no more; ☜ and you that are imitating preaching Ministers, and no more; and you that are hearers, [and discern no better.] Are not the Scriptures, that you so much read over and talk of, The live­ly part of the Scrip­tures is as a book sealed to natural men, though never so learned. become as the words of a Book that is sealed, which men de­liver to one that is learned, saying, Read this I pray thee, and he saith, I cannot, for it is sealed: And this book is delivered to him that is not learned, saying, Read this I pray thee; and he saith, I am not learned, read Isa. 29.11, 12. I would it were not so now in our days with the Ministers of the Common Prayer Book, and with the imitating preaching Ministers, which are historical men, artificial men, fine Theoricians, to whom the Scriptures seem to be as a book sealed, ☜ or as a box that hath far more precious oint­ment in it, then that of Mary Mag­dalen, as you may read, Mark 14.3. [Page 376]But such men want a key to open this box, A literal reading of preaching Minister doth but speak empty words in the ears of people. or they want heavenly art to break this box, that the sweet smels of Jesus Christ may come forth into the world amongst men: Such men can speak of the letter of the Word, which is as a Cabinet; but they can speak little or nothing of Christ in the Spirit, which is the Pearl in this Cabinet; and this is one reason why your hearers are so ignorant; and there is so little love to God in the world, and love unto our neighbors.

Now I shal give your hearers one Caution, Sect. 4 which is this; It is not e­nough to cal Lord, NOTE. Lord: but to have the grace of Christ to inable them to do his wil, read Luk. 6.45, 46. It is not the hearing of the Common Prayer Book read, ☞ nor the verbal reading of it your self, A form of Prayer only taught by men doth but beat the ayr. that wil profit you: It may be you may hear it read, and be zealous in that, and pray, and yet remain ig­norant in what you hear, and in what you pray, and your understandings ful of darkness: But the Apostle saith, He wil pray with the light of the Spi­rit, and that light wil enlighten his un­derstanding, that he may edifie others, [Page 377]1 Cor. 14.14, 15. NOTE. And so likewise you may learn to say over the prayers in that book, The defi­nition of prayer, viz. nay it maybe say over many pray­ers without the book, but this is not prayer; & herein you are mistaken; [for prayer consists not in length of words, nor in strength of words, A true and a comfort­able prayer comes from the spirit of grace & returns to the spirit again. but in the breathings of the Spirit of God into the soul, and the souls breathings back again unto God:] And this is that which the Apostle saith; The Spirit it self maketh intercession for us, or in us, with groanings which cannot be uttered; And he that searcheth the hearts, knoweth what is the mind of the Spirit, Rom. 8.26, 27.because he maketh intercession for the Saints according to the wil of God. Now this grace of Christ in prayer comforts every soul that hath it, and makes them able, in the publick, for the Kingdom, and it makes them able for their families in private. This grace of Christ makes those that are the Mi­nisters of his Gospel, sufficient and able, in the newness of the Spirit, to bring forth fruit unto God, Rom. 7.4, 6.

Now I know that you that are read­ers and hearers of the Common Prayer Book, NOTE. and of those imitating preach­ing [Page 378]Ministers, ☞ which can preach but little or nothing at all of the mystery of Christ, and of the unsearchable riches of the sweet grace of Jesus Christ; but they can speak pleasingly of the history of Christ, and of the letter only. I know now that you wil plead liberty of conscience, to hear and to have this manner of reading and preaching: And for my part you should have the liberty of your conscience; A people delighting in a litter alministry are sotish­ly igno­rant, for the most part of them, and ful of se­gality. but I am sorry that your understandings are so dark, that you are not able to discern the natural artificialness that is in some mens reading and preaching: and I am grieved to see that you are not able to discern between the naturalness and the spiritualness of Ministers. Some by the principles of nature can preach elegantly and use plausible words, and this pleases you wel; and this you cry up and magnifie: But the spiritualness which some Ministers have from the Spirit of God, this you cry down, and say it is new light, or new wine; and with mockings say, these men are ful of new light; or with a jeer, ☞ as Festus did to Paul, saying, Too much of this learning [Page 379]makes men mad: And thus natural parts are advanced, and true Ministers of the Gospel discountenanced, as you may read, Acts 2.13, 15, 16, 17. Acts 26.24, 25. 1 King. 22.26, 27. Mat. 27.63.

Sect. 5 Now I shal speak a word in the be­half of those Ministers which are made able by the grace of the Gospel of God, as Paul was; such Ministers have the mystery of [God, ☜ manifest in the flesh] revealed unto them by the spirit of God: They are ful likewise of knowledg, of the mystery of Christ in God, and God in Christ; and Christ who is God and the new man, NOTE. dwelling in the Saints: now this is a glorious mystery, read John 17.21, 23, 24. Eph. 4.23, 24. 2 Cor. 6.16. Now such Ministers are made able by the gift of grace, and the effectual working of the power of God, that they may preach the un­searchable riches of Jesus Christ unto a poor soul; A ministry built on Christ doth administer grace to the hearts of the people now such Ministers have the secrets of the Lord revealed unto them, Psa. 25.14. And they do declare unto all the world, the mystery which hath been hid in God from the begining of the world, but now in these last times [Page 380]it shal be made known by the Church of Christ, the manifold wisdom and love of God, in his eternal purpose in Christ Jesus our Lord, in whom we have boldness and access with confi­dence, that we shal be filled with all the fulness of God: And thus the true Mi­nisters of Christ are furnished from God to speak the things of God Evangeli­cally; and to speak spiritually what they hear and see of Jesus Christ; and this you may read at large Eph. 3.3. the whole Chapter. And so likewise every poor member of Christ is com­pleat in Christ: For in him dwelleth all the fulness of the God-head bodily, and of his fulness have all we received, and grace for grace, Col. 2.9, 10. Joh. 1.16, 17.

Now if the Lord would be pleased NOTE. to let this grace come down from a­bove, as an overflowing stream of love into our Land, it would heal our breaches; it would move the Kings heart to be easie to be intreated by the Parliament, ☞ for the good and peace of his subjects, that they might enjoy their own with quietness, and the freedom of free subjects, though he, as [Page 381]a King, lost something which is his own, to purchase peace for his people; and then he would be as a nursing Fa­ther unto his people, which I desire to see: all this a tender-hearted father doth for the good of his child; he wil part with much of his own, because he loves his child. And this grace must move the Parliament, if they be like unto a tender-hearted father. Now those that are like unto a tender father; If they see any one lie under a burden, though it be but light, they go speedily, they make no delays in taking off the burden.

Now when this grace and wisdom NOTE. doth come from above, it wil teach and move the Parliament to make haste without delays, to take off the un­supportable burdens from this King­dom, which they groan so much under; ☜ and this grace of God in Christ wil move them with speed, though they lose something of their own, to let the oppressed go free, and to ease those that bear the heavy yoke, and to loose the bands of wickedness, in taking away the finger of oppression, which makes men hang down their heads, and bring [Page 382]the poor into their possessions again: NOTE. and give unto Caesar his due: for why are ☞ the King and the Parliament faln from their glory? It is the glory of a King and a State, to have their subjects to flourish in peace and wealth.

NOTE. Now when the Spirit of God doth enter into the King and Parliament, The Spirit of God is the only curer both of King, Parliament & people. as he did into Ezekiel, then he wil set them both upon their feet, and then they shal hear God speaking peace and rest unto his people; and if they deli­ver the poor and needy, and do justice to the afflicted and needy, then they shal be most like unto God: for God standeth in the Congregation, and he judgeth, and he seeth the King, and he seeth the Parliament, that both their foundations are out of course: he seeth NOTE. the foundations of this poor Kingdom of England, and Ireland, and Scotland out of course: but now if the Lord would be pleased to help you both to do justice to the poor afflicted and needy, and to rid them out of the hand of the wicked, NOTE. then both you and our ☞ King would flourish like a green bay tree: then our Land would flourish with the goodness of God, and yeeld her [Page 383]increase, read these Scriptures and consider wel of them, Ezek. 2.1, 2. Psal. 82.1, 2, 3, 4, 5, 6, 7, 8. Jere. 31.23, 24, 25, 26. Psa. 85.1, 2, 3, 4, 8, 9, 10.11, 12, 13.

Now when Christ comes into the heart of the King, and Parliament, and people, [he wil set us all in the way of his steps, in mercy and in truth, in justice and peace,] read Psa. 85.13. Prov. 8.14, 15, 16. NOTE. And this is the fruit that grows from above: It is first pure, ☞ then peaceable, gentle, and easie to be intreated; ful of mercy and good fruits, without partiality, and without hypocrisie, James 3.17.

Now I shal speak a word unto the Soldiery or Army, Sect. 6 which God hath made victorious and valiant, your e­nemies being judges: and those that seemed to be for you in the time of their need, now would have you to be removed, both from the King and Par­liament: and others there be that speak evilly of you, and some speak enviously against you, and can shew no reason for it. I know many of you are godly religious men, and for that you shal fare the worse, in suffering [Page 384]reproaches, A word in season to the despi­sed Army. and jeers, and slanders, being branded with the name of Se­ctaries and factious persons, by some of our proud ignorant Clergy, such as Mr Edwards was; and by some simple people likewise, who wil say as they say.

Suffer a word of advice now, I pray you: Let none of you suffer as a mur­derer, or as a thief, or as an evil doer, or as a busie body: But if you suffer and be reproached for the Name of Christ, happy are ye, for the spirit of glory and of God resteth upon you, 1 Pet. 4.14, 15, 16, 19. And if you suf­fer the loss of your Freedoms, and pri­viledges of free subjects, after you have purchased them at so dear a rate; yet suffer all this with the spirit of meekness, and commit your selves, and your losses, unto the Lord, and he wil repay you.

And to conclude, NOTE. remember what St. John Baptist said unto the Soldiers, Do violence to no man, ☞ neither accuse any falsly, and be content with your wages [when you have it,] Luk. 3.14.

Now let me advise you to trust [God] with the Liberty of your Con­sciences, [Page 385]and your wrongs, The grace of God through Christ is as falt, and it wil sea­son every condition. and your reputations: and you that are worthy, [God] wil vindicate you in his own time: And let it appear from you, that the grace of God in Christ is the sweet and golden rule for a Christian to walk by, to make peace, because Jesus Christ is the Prince of peace, Isa. 9.6. And those that are his subjects are sons of peace, Luk. 10.6.

Now I shal return to the second use, which I drew from the 11. Chapter of Iohn; and I shal conclude with that of Martha and Mary: Now though Martha had received Christ into her house, nay Christ had entered himself into her heart, as you may see by her confession, Iohn 11.27 yet for all this, Martha was cumbred, and trou­bled, and distracted about many things, which were below Jesus Christ; NOTE. & this is the condition of many a poor soul, to be like unto Martha, in being angry with Mary for sitting at Jesus feet; and she heard his Word, ☞ for Christ had allured her to chuse the good part, or the most excellent way, as the Apostle saith: that is the most excellent way, not to hear the voyce [Page 386]of the world, but the voyce of Jesus Christ, as Mary did, Luke 10.38, 39, 40, 41, 42.

Sect. 7 Now we have many Christians in these our days that are like Martha, and if it were possible they would command Jesus Christ to send away those that sit at his feet, and hear him, who is the living Word of life; and like unto Martha, they would have Christ to send away those that are like unto Mary, to serve with them in their low acquaintances with God, as some of our learned are, ☞ and others as wel as they, that have but little and low knowledg of Christ, and very lit­tle acquaintance with God; and that is the reason why they cannot under­stand those that sit at the feet of Jesus, nay in the bosom of Christ, and do taste of his sweet graces. Now those NOTE. that are weak in Christianity like Martha, do not understand why Mary sat at the feet of Jesus, but they are ready to think much, and fool­ishly to say, they are looking after new light, they have got some notion into their brain, they are possessed with some whimsey or other, some [Page 387]new doctrine hath taken hold on them: now such poor silly men and women are cumbred and troubled about many things, which are below Christ, and are ready to say as Martha did unto Jesus, send them away, bid them come to us, and serve as we do, and be as we are. Now mark, for this is worth the noting; The spiritual Evan­gelical Christian that is like unto Mary, NOTE. and sits close unto Jesus Christ, even at his feet, ☜ with his head in the bosom of Christ, like unto his beloved Disciple, and he doth taste of the spiritual sweet­nesses which are in Christ, who is God; I say, such a soul cannot leave such de­licate spiritual food to come to Mar­tha: Such a lively Christian man, NOTE. or woman, cannot leave Jesus Christ to come serve with Martha; neither doth Jesus bid Mary go and help Martha to serve: And this is worth your noting, Luk. 10.40, 41.

Now in the second place, Sect. 8 One Christian may have greater discoveries of Christ then another; and yet the one and the other may, at some times, speak both ignorantly and carnally concerning Christ, as Martha and [Page 388] Mary did; Martha comes and saith, Lord, if thou hadst been here, my bro­ther had not dyed; and so saith Mary too: Now this is according to the NOTE. customary and verbal discourse which we have of Christ now in our days; we think Christ and God are far off in the time of our troubles: ☞ Christ indeed with his humane body [cannot be in two pla­ces together at one time:] and then we begin to say as Martha said, [Lord, if thou hadst been here, my brother had not dyed; but thou wast not here.] Now this is a carnal and a fleshly knowledg of Jesus Christ: as for instance; One man may know another by sight, but one man cannot see another mans spi­rit; even so Martha did see and know Jesus Christ by sight and by sense, as ☞ the most professors do now in our days, [they know Jesus Christ by hear-say, and by sense natural.] Now the spirit of a man cannot be seen, because it is not visible to natural sight; but there is a sight and a light which doth see Jesus Christ spiritually, A note of great con­cernment. and more then a man; it sees the Spirit of Jesus Christ, which is God, for God is a Spirit, Joh. 4.24. James 1.17. It sees [Page 389]the Father of spirits, which is God; this sight sees this one God, the Fa­ther of Christ, and of all, The sight of Faith is the only sight to see God in the man Christ. doing all the great works in Christ and by Christ, as Christ himself speaks, as you may read, John 14.10, 11. And this sight Moses had, for Moses saw him who is invisible, read Heb. 11.27. Now the Evangelical man, the spiritual man, the new man, the man in Christ, is taught and acted by the Father of spi­rits to see Christ in the Spirit, which is God, manifesting himself in the flesh, and taking up the humane body of Christ and the Saints to be an habitati­on for him to dwel in [with all the ful­ness of the God-head,] Col. 2.9, 10. Now this [God] doth manifest him­self in the flesh of men, and as a seed lies hid in the earthiness of mens hearts, but in his own time he breaks through, NOTE. and unlooses the pains of death, ☜ and carries his beleeving ones up into glo­ry; and this is a spiritual mystery, as you may read, 1 Tim. 3.16. 1 Joh. 3.9. Act. 2.24.

Now he that is Alpha and Omega, Sect. 9 the first and the last, and the King eternal, and the immortal, NOTE. and only [Page 390]wise God, [this God puts himself un­der many names, ☞ and makes himself both Lord, and Christ, and Jesus,] read Acts 2.36. And this is for us to distinguish, that we may see his love and his power, Revel. 1.11. 1 Tim. 1.17.

Now God, as a Father, speaks forth a word of power and good wil for men; [now this word of God] was clothed with flesh, or made flesh, as a man, Joh. 1.13, 14. And this God is in man making one perfect man; NOTE. Christ the head, and true Beleevers as members answerable to their head Christ, Mat. 5.48. Colos. 1.17, 18. Now this word, which was spoken from the heart of God, Christ is the living Word of God. becomes our Christ, for his name is called the Word of God, and the wisdom and power of God, and in him are hid all the treasures of wisdom and knowledg, Rev. 19.12, 13. 1 Cor. 1.24. Colos. 2.3. Now God comes and brings forth himself under the name of Jesus, To save his people from their sins, Matth. 1.21. And those that see Christ as God, see him mighty and able to save them: they do not say as Martha said, Lord, if thou [Page 391]hadst been here, my brother had not dyed: No, God in Christ and both in the fl [...]sh ma­king one new man; this is a great my­stery, read Eph. 2.15. they see God in Christ ever present to save them to the uttermost, and they see Christ, as God, offering up himself by his own eternal Spirit, as a sacrifice without fault, to purge, and to purchase his Church with his own blood, Heb. 7.25, 26. Heb. 9.14. Acts 20.28. And this is the good wil of our good God; He comes down from his Throne to behold what is a­miss, nay he goeth into the dust of the earth to raise up the poor, and lifteth the needy out of the dunghil; this is the good pleasure of our God, Psal. 113.6, 7, 8.

Now the design of God is to bring forth himself and his Christ to suffer both together for faln man, NOTE. and this in general.

Now you object and say, Object. it is im­possible that God should suffer.

I answer, Answ. sin and faln man did what they could to make God suffer: Instance. As for instance, The Sun shines upon a tree, and a man stands with an ax and hews through the shining of the Sun, ☜ and cuts the tree in pieces, cuts Christ in pieces; but the shining of the Sun is [Page 392]not capable of being cut: God cannot be cut with an ax, NOTE. or thrust through with a spear, but Christ was, and so went into the grave. ☞

But mark now for your comfort; [God] goes along with Christ, God was with Christ in the grave for thy com­fort, O poor soul. for God and Christ are one, John 10.29, 30. God goes in Christ before the chief Priests, and before Pontius Pilate, and so to the Cross, and there he was jeered; and he went with Christ from the Cross into the grave, and raised him out of the grave; God never left Christ alone, though Christ said, My God forsake me not: yet Christ said, God heard him always, read John 16.32. Iohn 11.42. NOTE. Now all this was done unto Jesus Christ by the determinate counsel of God, ☞ to redeem faln man; and this is the good wil of our God, Acts 2.22, 23. & 4.26, 27, 28.

Now Christ himself doth confirm what I have said, Sect. 10 in his speech to Pi­late; NOTE. Pilate said unto Christ, knowest not thou that I have power to crucifie thee, and have power to release thee? Jesus answered, ☞ thou couldest have no power at all against me, except it were given thee from above: And thus a [Page 393]true beleever, in Christ and with Christ, saith, NOTE. As God ordered and disposed of all the sufferings of Christ, even so are all my troubles and crosses, burthens and temptations ordered and designed from above, as they were to Christ, as you may read Iohn 19.10, 11. [And God stands by, and looks upon the proud and disdainful behavior of one neighbor towards another, read Psal. 35.19, 20.] 2. Notes in particular.

Christ suffers and is crucified now in the hearts of men, 1 in every particular mans heart, and that spiritually, as he was among the Jews, chief Priests and Pharisees, Pontius Pilate and Herod: [Mans heart should be an habitation for God to dwel in,] but That man of sin, and the world, NOTE. and the devil hath taken possession of this Temple of God, and exalteth himself in the heart of a man above God, and shews that he is God; but this is that spirit of Anti­christ which would keep the true Christ out of the hearts of men, ☜ and wil not confess that Jesus Christ should come in the flesh of men, 2 2 Thes. 2.3, 4. 1 Iohn 4.2, 3. Now when God wil have the possession of the [Page 394]heart to be his Temple, then he sends his holy child Jesus, NOTE. which was concei­ved by the Holy Ghost, ☞ into the heart of a man, read Acts 4.27, 30. Luke 1.31, 32, 35.

Now the heart of every man, by na­ture, is like unto those husbandmen that consulted against the only beloved Son of God, and said, Come let us kil him; and they took him, and killed him, and cast him out of the vineyard, that is, out of their hearts, read Mark 12.4, 5, 6, NOTE. 7, 8. And thus your ignorant Prote­stants do, and your carnal Christians, and your [outside zealous professors] stand up with the Kings and rulers of the earth, ☞ like unto the Jews, chief Priests and Pharisees, Herod, Pontius Pilate and the rude multitude, against the spiritual and holy Child Jesus, who is both Lord and Christ, Acts 4.25, 26, 27. Acts 2.36. Iohn 11.47, 48.

CHAP. XIII.

I Shal give you two instances of what I have said, and prove it by Scrip­ture; We all say that we love God and Christ whom we never have seen, and [Page 397]yet the most of us hate our brother whom we see dayly, 1 Iohn 4.20, 21. Now this is a pure contradiction; A contra­diction. for we all say that we love God, and yet God saith, Why persecute you me in my Christ, in my Saints? Saul, Saul, why persecutest thou me? Acts 9.4, 5. & 26.14, 15. Most men are zealous for God, Instance. and yet hate Christ who is the way of God; Instance in Paul, when he was Saul, Acts 22.3, 4, 5. And so likewise those that say verbally [Thy Kingdom come] and contend so much for the form of the Lords prayer, NOTE. which I highly esteem, ☜ yet these men know not the power, and the glory of this kingdom, but labor to put those far from them, Instance. 2 into whose hearts this kingdom is come; instance in the chief Priests, who sought to put Lazarus to death, out of envy against Christ, Iohn 12.10, 11. Yea the time cometh that [whosoever] killeth them in whom I appear, saith Christ, NOTE. they wil think they do God service: [Note] this; The time cometh, saith Christ, though men have fair pretences to know God and Christ, as the most in these our days have, ☜ yet they know God but after a cu­stomary [Page 398]way, and they know Jesus Christ verbally, to discourse of him only with the tip of the tongue, ☞ but in their hearts they seek to kil both him and his, as those husbandmen did, Ioh. 5.18, 19, 20. Mat. 20.35, 36, 37, 38, 39. Mark now, NOTE. The time cometh, saith our Savior, that is, in these our days we do as much as the Jews, ☞ chief Priests, Pha­risees, and Pontius Pilate did, in a spi­ritual way, against the holy Child Ie­sus. Now the ground of all this, is be­cause we do not know God, nor Jesus Christ spiritually; and these are Christs own words, read Iohn 16.2, 3.

I shal give you a reason, as God shal enable me, why I said Christ suffers and is crucified, even now, in everyparticular mans heart that shal reign with him.

Reason. 1 Now my first reason is this; God hath made man upright: Eccl. 7.29.but they have sought out many sinful inventi­ons, NOTE. sinful inventions to slay Jesus Christ: Every imagination that is in the heart of faln man, ☞ is evil from his childhood, his very purposes and desires, Gen 6.5. & 8.21. all his thoughts are evil continually.

Now notwithstanding that Jesus Christ was crucified at Golgotha, Sect. 2 nigh [Page 399]unto Ierusalem, in the days of his flesh, Iohn 19.17, 18, 20. Yet for all this the most mens hearts remain as ful of all maner of wickedness, as pride, & envy, and evil thoughts, murthers, adulte­ries, fornications, thefts, false witness, blasphemies; and these are Christs own words, concerning faln man, or corrupted man, or the old man, which bringeth forth abundance of evil trea­sure, Mat. 15.19, 20. Luke 6.45, 46.

Now Jesus Christ is the only good man, and the only strong man, NOTE. and the only new man, ☜ which the first Adam was a figure of, Luke 6.45. Mark 3.27. Eph. 4.24. Rom. 5.14.

Reas. 2 Now I shal give you my second rea­son, which is this; [It is Gods design to lift up Jesus Christ spiritually in the hearts of men; and I, NOTE. if I be lifted up in the heart of a man, saith Christ, I wil draw the whole heart unto me,] ☜ Iohn 12.32. Now Jesus Christ, being lift up in the heart of a man, he begins to play the good man, and the strong man, and he delivers faln man from the corrupted and old man, which is sin and the devil, Heb. 2.14, 15. NOTE.[Now all this is done by the determinate [Page 400]counsel of God,] Acts 2.23, 24. And as the Jews did crucifie Christ in the flesh, even so doth every particular man now crucifie Christ in the spirit, ☞ as much as in him lies: The Jews ga­thered together in counsel against Christ, and had their chief Priests and Pharisees to accuse him, and they had a Pilate to condemn him; and they had a rude multitude that cryed, Crucifie him, Crucifie him; release Barabbas and crucifie Jesus; [and thus it is in every particular mans heart now.] For the corrupt heart of a man, now in our days, for all our customary and seem­ing outside shews, NOTE. yet we are against the holy child Jesus in a spiritual way, ☞ as wel as the Jews were in a fleshly way: but this holy thing, which shal be born in the heart of a man, wil be both Lord and Christ now in a spiri­tual way, and rule in the midst of his enemies; [but when this holy Child Jesus, which is Emmanuel, God with us, or in us,] doth but begin to stir in the heart of a man, then the cor­rupt heart of a man doth gather up all his forces against God in Christ, A remark­able note. and saith, I wil not have this man to reign [Page 401]over me: And so likewise the corrupt heart cals for a counsel against Christ in the Spirit.

And the first in this counsel is the wilfulness of the wil which is in faln man, and this wil is stubborn against God, and disaffected to the true Christ, as the ignorant chief Priests and Phari­sees were, who called Jesus Christ De­ceiver, and thought to have kept him in the grave with a band of men, Mat. 27.63, 64. God is but one & he is all in all his ap­pearances. The second in counsel against [God, who is both Lord, and Christ, and Jesus,] it is the dark, and the blind understanding which is in the hearts of all men now, the most learn­ed men as wel as others; for the mysti­cal book of God coming into the flesh, Col. 1.26, 27. Rom. 10.2, 3. Mark 15.10, 11, 15. even unto them, is sealed, Isai. 29.11. and likewise to the zealous for God, but without knowledg, to them also, as wel as the rude and ignorant multitude.

The understandings of most men are so ful of darkness, even now in our days, Sect. 3 that they cannot see God in Christ; NOTE. they cannot see God manifesting him­self in the fleshly hearts of men; ☜ they cannot see [that spiritual Ministry which comes out from GOD; [Page 402]therefore they jeer at such a Ministry, or at such a Minister, with the name of new light or strange doctrine, NOTE. and they are ready to say, as the Jews did unto Christ, He hath a Devil, and is mad; ☞ why hear ye him? And thus most men are confused in their understand­ings, not knowing Jesus Christ who is [Gods Truth,] but are ready to take up stones to stone him, as the Jews did, as you may read at large, John 10.19, 20, 24, 25, 31, 39.

Now the third that comes in coun­sel [against God, who is that holy child Jesus,] who is that holy thing which was born of the Virgin Mary, and took our flesh upon him, Luke 1.35. This God wil come now in another appearance and make way for himself into our hearts, God is the first & last and his Church in the midle. into our flesh, and that spiritually into his people, Heb. 2.14, 15. John 16.13, 14. Now the third, as I said before, that comes in counsel against God, it is the affecti­ons and the love that are in every mans heart, for I am now speaking of every mans heart in particular: Now so far as a mans heart is possessed with the old corrupt man, with the envious [Page 403]man, so far a man plays the Judas with Christ, to betray him, even in his heart; NOTE. for you must know, from the heart proceedeth evil thoughts against God; and mans dissembling love, that feigns it self to be a [just man for Christ, when in the mean time he is like a spy to betray Christ, and to accuse Jesus Christ; ☜ such is the deceitful heart of man to God,] like unto those dissem­bling chief Priests, which are left upon record, as you may read Luke 20.19, 20, 21. Mat. 13.25, 38, 39. Luke 6.45, 46. Now the wil of man, that wil have none of Christ; NOTE. and the understanding of man, that cannot see God in Christ, ☜ nor see any beauty in Christ why he should be desired, & the dissembling love of man, that cannot affect Jesus Christ.

And then comes in the fourth, which is the blind judgment of man, and this gives sentence against Jesus Christ, and like Pilate condemns Christ and re­leaseth Barabbas: NOTE. and all this is done in the heart of every particular man: And for all our talk of the Jews to be against Christ in the flesh we play the Jew, and the chief Priest and Pharisee, and Pontius Pilate, against Christ [Page 404]now in the Spirit; and thus doth e­very particular man in his own heart. And though Christ gave himself unto the Jews to be crucified, and to have his body lifted up on a tree, read John 10.17, 18. according to the counsel of his wil determined before to be done, Acts 4.28. Yet it was his design, who is God blessed for evermore, [in his love, to lift up his Spirit within every particular mans heart, whom he doth intend to baptize with his Spirit,] read Iohn 12.32. Luke 3.16.

Now this being done, Sect. 4 Christ, who is God-man, NOTE. brings in his Cross into a mans heart, ☞ and by the power of his Cross all his enemies in the heart of a man shal be crucified: Every man now hath something in his heart, like to the Jew & the Pharisee, and like to the high Priests and Pilate; NOTE. but these shal all be crucified by the brightness of Christs coming into the heart, ☞ and by the pow­er of his Cross; I desire to know no­thing, saith the Apostle, save Iesus Christ [and him crucified; and him crucifying all within my heart that is contrary unto himself;] Read at large 2 Thes. 2.7, 8, 9, 10. 1 Cor. 2.1, 2. [Page 405]And every thing that is mans own shal be destroyed, and dye on this Cross, NOTE. as sin and self-seeking, [for the Son of man must be glorified; and except thy soul, O faln man, ☜ as a corn of wheat fal into the ground and dye, and be found in Christ, it abideth alone; but if thy soul dye, O faln man, and be buried with Christ in his grave, and there put off its naturalness, which is as thy grave clothes, and so arise with Christ, or so arise in Christ unto spi­ritualness in heavenly places; I say, if so, then thou shalt bring forth much fruit,] read John 12.23, 24. Eph. 1.3.

Now if thy corn of wheat dye, I mean thy soul, NOTE. which is surrounded with sin, and the world, ☜ and the devil, then thy sin, and the world, and the devil must be crucified upon the Cross of Christ, and there dye, and sin must be so destroyed, Rom. 6.5, 6, 7, 8 Heb. 2.14, 15. Now thou must know, O man, this Cross of Christ to be within thy heart, as wel as to know by hear-say, the Cross of Christ which Christ was crucified on nigh unto Jeru­salem: NOTE. for thou hast as many enemies [Page 406]in thy heart against Christ spiritually, as Christ had enemies in and about Je­rusalem. ☞

Now, as I said before, we must dye upon this Cross of Christ, and be bu­ried with Christ; nay, we have need of this Cross of Christ every day: for it is a Christians glory and joy to have this Cross of Christ; for by the pow­er of this Cross, NOTE. we dye to sin, we live and arise more purely unto righte­ousness then ever we did in the first Adam; and by the power of this Cross of Christ, the world and sin are cruci­fied unto a Christian dayly, and a Chri­stian is crucified unto sin, and the world, and himself, dayly, [and liveth a new creature in the new Creation, in Christ and with Christ spiritually, and that continually,] Rom. 6.3, 4, 5. Gal. 6.14, 15.

Now if we dye upon this Cross of Christ, then Christ takes the soul down into his grave, NOTE. and there he puts off the old man, and brings the soul up in a new Creation: ☞ and this is called a putting off the old man, which is corrupt, and a being renewed in the Spirit, and a putting on the new man, [Page 407]which after God is created in righte­ousness and true holiness, Eph. 4.22, 23, 24. NOTE. And this is called a translating us into the kingdom of his dear Son, Col. 1.12, 13. And this is called a pas­sing away of old things, for all things are become new, 2 Cor. 5.17. ☜ And this is called a being changed into the same image from glory to glory, even as by the Spirit of the Lord, 2 Corinth. 3.18.

Now this is a very glorious conditi­on, for a Christians comfort, Sect. 5 to be made conformable unto the death of Christ; NOTE. for if we be made partakers with Christ in his death, then for cer­tain we shal be made partakers with Christ in his resurrection, Rom. 6.5, 8. & 8.11. Phil. 3.9, 10.

But first we must be crucified and dye with Christ, ☜ and lose our selves in Christ, and be found again in him [by the power of his resurrection, and the fellowship of God who is the holy Spirit,] read 1 John 1.3. For of him, and through him, and to him are all things, to whom be glory for ever, Amen, Rom. 11.36.

And now, NOTE. true beleeving man or [Page 408]woman, thou that hast walked through the vale of Death, and art arrived at the haven of Life, which is God in Christ; now this God is thy God in all his se­veral appearances, ☞[he is both thy God, and thy Jesus, and thy Christ.] And now, beloved Christian, God wil dwel with thee, nay in thee; and thou shalt reign with him: Blessed and ho­ly is he that hath his part in this first resurrection. And now, loving Chri­stian, seeing thou art come into this haven of rest, here I wil bid you fare­wel; NOTE. for there shal be no more death to you, neither sorrow, nor crying, neither shal there be any more pain; for thy God wil wipe away all tears from thine eyes; and the Spirit wil shew thee great things coming out from God; and the glory of God shal be thy light, which is a light most sweet and clear; and there shal be no night with thee, nor in thee; and thou and the whole Church of God shal be but as one Temple for the Lord God Almighty and the Lamb: ☞[and there shal be no more confinement neither to places nor persons:] and the Lord God Almighty and the Lamb are a [Page 409] Temple for thee and the whole Church of God to worship in: And thou and the whole Church of God, are like un­to a City that hath no need of the Sun: NOTE. When God comes in his great appear­ances of glory, then you have no need of the dark Moon-lights of men; ☜ for the glory of God doth lighten you, and you are as a City, which the Lamb is the light of, read Revel. 20.4, 5, 6. Rev. 21 3, 4, 9, 10, 11, 22, 23.

Now a Christian, Sect. 6 that hath but low and fleshly appearances of God, NOTE. is ready to say as Martha and Mary did, Lord, if thou hadst been here, my brother had not dyed: Now such have but low comforts, because they think God to be in this place, ☜ and not in that place, as Martha and Mary did: But a Christian that knows Jesus Christ to be the only wise God, knows him to be omnipresent in every place, and knows all his wants, and hears all his cries and groans; and he can say as Christ did, Father, I know that thou hearest me always, John 11.42.

Now the Gospelized man, NOTE. and the Christ baptized man, he knows the [one God] who hath made divers ap­pearances [Page 410]at several times in the flesh; but now in these last times his appear­ances in our flesh are in a spiritual way, ☞ and this most men cannot disgest, for it is foolishness to them, 1 Cor. 2.13, 14. God hath made divers appearances in the flesh; as for instance, those three Angels which Abraham ran to meet, NOTE. and they did appear to him as men, Gen. 18.1, 2, 3, 4. And these Angels do signifie the Trinity, as some say; and so likewise those two Angels that Lot did meet and converse withal as men, Gen. 19.1, 2, 3, 4. And so likewise that same astonishing appearance of God in the fiery furnace with the three chil­dren, to make good his promise, read Dan. 3.24, 25, 26. Isa. 43.2, 3. And so likewise now in these last times [God] who is the Father of all, NOTE. doth appear as a second, who is a Son and a Savior of all, Isai. 43.3, 4. And thus God was found in the fashion of a man, ☞ and was made in the likeness of other men, and so he became our Jesus in this of­fice, Phil. 2.6, 7, 8. And as he was se­cond, so he was sent of the first in the likeness of sinful flesh to condemn sin in thy flesh, and to forgive thee thy sin: [Page 411]And this is that which the Jews stum­bled at; for they did not see Jesus Christ as [God] to forgive sins: therefore they crucified the body which God gave unto Jesus Christ, Rom. 8.3, 4. Heb. 10.5, 6, 7.

And so likewise this is a great my­stery, NOTE. for the only [one God to mani­fest himself in our flesh, and to become our Christ, ☜ and our high Priest to of­fer up himself as a sacrifice without spot unto himself, and that through the eternal spirit, which spirit is the only blessed God,] 1 Tim. 3.16. Heb. 9.11, ☜ 12, 13, 14.

Now God comes in these latter days in his great and most excellent appear­ances, and that is spiritually in all his ordinances. NOTE. What is the water to thee in Baptism, if thou find him not bap­tizing thee with his Spirit? What is the bread and wine to thee in the Sa­crament, if thou see not his Table spred with spiritual graces? What is an hours discourse, ☜ though never so learn­ed, if God do not teach the Mini­ster to speak spiritually? God is come into the hearts of men with large and spiritual appearances. I hope neither [Page 412]the learned nor the unlearned wil jeer me for using these expressions: For by the light of these appearances God wil dis-throne Antichrist which is very much amongst us; ☞ and this light wil expel all that which seems to be light, and is but darkness; and God wil set up his own true Christ, which is him­self; NOTE. and God alone wil be the light of men, The Lord is my light, saith David, Psa. 27.1.

Sect. 7 Now the worldly wise men are much displeased with these spiritual appearances, for it throws down their wisdom because it is fleshly and carnal: The wisdom of the flesh charges the wisdom of God with folly and mad­ness, NOTE. and saith, it doth infect the world, and therefore they take no de­light in it, they see no beauty in it, why they should desire it. But when the Spirit comes into the heart of a man, and maketh his appearances, then this sweet Spirit, which is God, who is Alpha and Omega, NOTE. and comes and doth the office of the third person, ☞ and so he is the first and the last, and so the poor soul is even at rest in the bosom of God, Rev. 1.10, 11, 12. And [Page 413]there it is taught all truths by the Spirit, who is God, and the Spirit shews the soul glorious things to come, and the Spirit makes Jesus Christ very glorious in the eyes of the soul; NOTE. and here the soul sees Christ, and the Spirit, and God the Father One; and all that the Father hath, is Christs, and all that Christ hath is a Christians; and Christ and a Christian are Gods, Iohn 16.13, 14, 15. 1 Cor. 3.22, 23.

Now when God doth make these glorious appearances in our flesh, then he doth teach us to justifie him in his spiritual appearances, NOTE. ☜ and to see him as wel as the Angels; for we see by Faith the mystery of Christ and his Church, which things the Angels de­sire to look into, 1 Pet. 1.11, 12, 13. And we speak of this mystery unto men, and it is beleeved by some men in the world; and as Christ is received up into glory, so he wil bring down his glorious wisdom and holiness into the hearts of his people: And as Christ is wisdom, even so he makes his chil­dren wise, that they may justifie him who is wisdom it self; for wisdom is justified of her children, 1 Tim. 3.16. [Page 414] Luke 7.34, NOTE. 35. Now it is plain to prove that there is but one God and Father of all in all his appearances, and through all the appearances which have been spoken of, as Jesus Christ our Lord; therefore we shal be inabled to keep the unity of the Spirit, and to be at peace with God; NOTE. for there is but one body and one Spirit, one Lord Ie­sus Christ, who is the one God, and he is first and last, ☞ the beginning and the ending of all things [saith the Lord] Which is, and which was, and which is to come; the Almighty, Rev. 1.7, 8. And there is but one true Faith, which is in him, and by him, and from him, which is the blessed God, Acts 26.18. And there is but one true Bap­tism, which is from him, and by him, and of him, who is the only wise God, and our good God: Now this one Baptism made Iohn rejoyce, and his joy was exceeding ful, because of Christ which is the souls bridegroom, Luke 3.16, 17. Iohn 3.29, 30.

Sect. 8 Now this one sweet and blessed [God] is the Father of all; and eve­ry thing that is good doth proceed and come out from him: NOTE. He is the original [Page 415]of all good: He is the first cause of all good to the creature: He is all in him­self and to himself: He is all to the soul, and he is all in the poor soul: He is all in all his appearances: He is the Father of all, and above all, and through all, and in you all, read Eph. 4.3, 4, 5, 6.

NOTE. Now it is as plain to prove that this one [God] did and doth come under all these appearances. ☜ [To us a Child is born, to us a Son is given, and the government shal be upon his shoulders, and his name shal be called wonderful, counsellor, the mighty God, the ever­lasting Father, the Prince of peace.] God wil renew the heart of a man, or woman, & make it as a chaste Virgin to bear Christ in the spi­rit, as wel as the Vir­gin Mary did bear Christ in the flesh. Now here is one, and all; and all, and yet but one, read Isa. 9.6. And so likewise Behold a Virgin shal be with Child, and shal bring forth a Son: [Now it is meant thy heart, O man or woman, shal be a Virgin to bear this Child, as wel as the Virgin Mary: And when [God] doth appear as the holy Child Iesus, in a man, then man doth begin to be happy; and the name of this Child shal be called Em­manuel, which being spiritually inter­preted, is God with us, or God in us,] [Page 416] Mat. 1.20, 21, 22, 23. Isa. 7.14. Who is like unto the Lord our God, NOTE. who dwelleth on high, ☞ who humbleth him­self to behold the things that are in heaven and in the earth? God comes down into every low condition to comfort a poor soul. in high pla­ces and in low places: Our God comes down into every low condition: Is not this a great comfort for the poor souls of men? He raiseth up the poor out of the dust, and lifteth the needy out of the dunghil: This is the good wil of our good God; He leaves no contemptible place unsought to find out his people, though it be in a dung­hil: He was with Iob upon the dung­hil, that he might set him and all his poor despised people, as Princes, even with the Princes of his people, Psa. 113.5, 6, 7, 8.

O the wonderful greatness of our God that hath made his Christ, and given him to be the head over all things to the Church!

O the wonderful wisdom and end­less mercy of our God, NOTE. ☞ who hath fit­ed his Church to be his own body in Christ, Christ being the head!

O what a sweet harmony and agree­ment there is between the head [Page 417]Christ, and his members!

O poor drouping soul! Sect. 9 lift up thine eyes, A note of great com­fort to a poor soul. and behold thy God who is thy head, from which all the body by joynts and bands, having nourishment mini­stred and knit together, increaseth with the increase of God, Col. 2.19.

And now, poor soul, thou art so fitly framed together, and so compleat in Christ, that thou art become an holy Temple in the Lord, In whom ye also are builded together for an habi­tation of God through the Spirit, Eph. 2.21, 22. Col. 2.9, 10.

Now when God doth teach a poor soul to live upon this, it wil be as the lifting up the head above all waters, above all temptations, above all re­proaches of men, and above all the false doctrines of the men of the world.

And now I wil cal thee a ful soul in the close of all that I shal say unto thee; NOTE. ☜[God hath fitted thee with a fulness of himself, so that thou art a compleat body, The fulness of him that filleth all in all.]

Now this is a wonder and a great mystery to the world, That the Church [Page 418]should be the fulness of God in Christ; That a poor soul should be the fulness of Christ which filleth all in all. All the rivers run into the sea, yet the sea it self is not ful, Eccles. 1.7. All the rivers of grace and glory come from God, NOTE. ☞ who is the fountain and the great sea, into which these rivers run again; and yet God, who is the foun­tain, is not capable of being filled the fuller: [The Church which is the Body of Christ, which is filled with all the fulness of God, and is the fulness of him which filleth all in all,] Eph. 3.17, 18, 19. & 1.22, 23.

Now this is a great mystery, but I have spoken concerning Christ and his Church, NOTE. read Eph. 5.32.

I have in much weakness received a little strength, and I have in much dimness received a little sight, to see faln man, ☞ the old man, the corrupt man, brought to the Cross of Christ, and there to dye, and then from the Cross into the grave, and there to lie and put off the old man, the corrupt grave clothes of the soul; and then to rise the third day, which is the Lords day, NOTE.[which day is Christ.] But first [Page 419]we must suffer and be crucified with Christ, ☜ and then we shal rise with Christ and be glorified together with Christ, read Rom. 8.17. And then we shal know the power of the resurrecti­on of Iesus Christ, read Phil. 3.10, 11. And this is a Christians glory to be made a new creature in Iesus Christ, Gal. 6.14, 15.

Now, to conclude, Sect. 10 I have taken notice of many things [which by some] are called Error and Heresie, NOTE. ☜ Antinomia­nism, Familism, and then Sectaries: But under these reproachful names there may and do lie hid many glorious truths. And I have observed, that there are many which wil charge a man with Error and Heresie when he speaks the Truth, and so make a man an of­fender for a word, and say he is in an Error, Isa. 29.20, 21. As it was said of that eminent and truly religious man, Dr Crisp by name, and many o­thers besides him: But after the way which some cal [Heresie,] so, saith the Apostle, worship a the God of my fa­thers, beleeving all things which are written in the Law and the Prophets, Acts 24.13, 14.

‘We have an old Proverb amongst us; That the blind eat flies: Now if the blind feed the blind, they are both likely to eat hay, stubble, and chaff, in stea [...] of manna: By manna I mean [Christ;] and by hay, stubble, and chaff, I mean a natu­ral gravity in years, and an arti­ficial form of holiness before the eyes of men, and a feeding upon mans own actings & workings, good meanings and good endevors: This is an Error, and much in use: And this is an earthly Christ, which most men lean upon. It is not the being old in years that makes a Minister of Christ, though never so learned, but to be grave in grace and in the knowledg of Christ. Now those that know not Christ, wil take up any to be their guide or Minister, and say they understand them. Now I wonder that the ministry of Christ is so little understood a­mongst most men, but the Spirit of God wil shew the reason.’ Read these Scriptures, Matthew 23.24. and Chap. 15.14. The first Epistle [Page 421]to the Corinthians, Chap. 3. Vers. 12. Revel. 3.17. Matthew 19.20, 21. Jeremiah 5.31. The first Epistle to the Corinthians, Chap. 2. Verses 6, 7.

NOw the occasion of all Errors a­mongst us is, because most men know not the true Christ; NOTE. and if men know not the true Christ, then they wil make unto themselves many fal [...]e Christs, such as their good medning is, ☜ and their prayers and fastings, and their alms-deeds, and their own good ende­vors to please God, as the Pharisee did, Luke 18.11, 12. And if men know not the true Christ, NOTE. then they cannot know the true Ministry of Christ; for the Ministry of Christ is an able spiri­tual Ministry of the New Testament, 2 Cor. 3.6.

Now for the proof of this Ministry, The mini­stry of Christ proved; Christ & his mini­stry always together. Christ and this Ministry are always to­gether, and that in your hearts, al­ways teaching you, saith the Apostle, except you have not as yet heard of Christ, nor as yet known Jesus Christ, 2 Cor. 13.3, 4, 5.

Now if men know not the Ministry [Page 422]of Jesus Christ, then they are subject to take the wisdom of men for their Ministry, NOTE. and to take humane learning for their Ministry, 1 Cor. 2.4, 5. And thus Antichrist is crept into the world. ☞ But it is not every learned man that comes up into a Pulpit, and saith, Lord, Lord, that makes a Minister of Christ; yet such a man may prophecy and preach of Christ, NOTE. and do many things in his name, and yet for all this not know Christ, False Christs are within a man as wel as without a man, 1 Tim. 6 9, 10. Luk. 12 20, 21. Mat. 24.24 nor have any acquaint­ance with him, neither doth Christ ap­prove of him, and if Christ approve not of him, [God will root him up] as you may read, Matth. 7.21, 22, 23. & 15.13, 14. For such a man is but a blind leader of the people, though the people think that he sees, Luke 6.39, 40.

CHAP. XIV.

NOw the best thing, in trouble­som times, is to have one good thing, nay the only good thing which heaven and earth can afford, NOTE. for which one needs not to be beholding to either King, Parliament, Army, Synod, or City, for they can neither give this good thing, nor hinder the one thing need­ful, nor take away this free gift of God, which wil make a man free in troublesom times: An Use of sweet comfort. [Now Christ is the good thing, and the one thing needful, and the free gift of God, and [Page 425]the substance of Religion within a man; and by his Spirit he wil be a Wel of living water, springing up into e­verlasting life, within the soul and spirit of a man: NOTE. And this wil be meat and drink spiritual, which the world knows not of. This wil refresh a man in the time of greatest troubles, ☜ and the world cannot take this sweet food away,] Psal. 27.4, 5. Luke 10.42. John 4.10, 14, 32.

And though men of all sorts be striving now for externals in matters of Religi­on, meer circumstances, shadows that wil flie away: Yet amongst these men there are two sorts of men which may be divided into four sorts of men, NOTE. and these four sorts of men may be all the servants of Christ, ☜ as those four beasts were, which you may read of, Rev. 4.6, 7, 8. And these four sorts of men may be divided into two parts comparatively, NOTE. as Presbyterians and Independents.

Now if you wil divide the Presbyteri­ans into two parts, ☜ you shal find them acting like unto those two first beasts, which I before spake of: And the first beast is like a Lion, and the second beast [Page 426]like a Calf; and the third beast had a face as a man; NOTE. and the fourth beast was like a flying Eagle.

Now the first part of the Presbyte­rians, ☞ did not they begin to move Lion­like with majesty, speed and roughness? and did not some of them say as the chief Captain said of Paul, Let him be brought into the Castle, and be ex­amined by scourging? ☞ only they want­ed power; read Acts 22.24, 25.

The second part of the Presbyteri­ans moves like a Calf, that is, more slowly, more moderately, and with less harm.

NOTE. Now divide the Independents into two parts; and the first of them moves, and hath a face like a man, that is, more rational, more temperate, more condescending in the worship of God, to do as he would be done by

Now the second part of the Inde­pendents moves like an Eagle, that is, flying high, NOTE. even unto the third Hea­ven, where Christ is, where they see things unutterable and ful of glory; ☞ and for this [they] depend only upon God; and herein they are not Inde­pendents, [Page 427]as some cal them.

But now the Lion-like, and the Calf-like, and he that had the face like a man, begin to raise troubles and jealousies against him that is Eagle­like, [because, say they, he flies too high, we cannot discern him, nor agree with him.]

But shal I now, Sect. 2 as a friend, give you NOTE. a reason why you cannot discern him that is like an Eagle? ☜[it is because you are dul of hearing, and are unskil­ful in the word of righteousnes; for ye are as babes; for strong meat belong­eth to them that are of ful age, even those, who by reason of use have their senses exercised to discern both good and evil,] as you may read heb. 5.11, 12, 13, 14. NOTE. And thus our dul-headed Prelatical Clergy, for the most part, were wont to cal those that were Eagle-like, Puritans; ☜ and now at this time they cal them Roundheads; and others there are that cal them Fa­milists and Sectaries.

Now here are three that are striving in the world, and make a great deal of stir about circumstances and things which wil change.

And the first is the Presbytery, NOTE. and they are striving for preeminence, and for a form to sit easie on.

Now the second is the Independents, which would fain have their own way, but they shal suffer for it, if some had but power.

Now, while these two are striving, the third party, NOTE. which is the Episcopal or the Prelatical party, ☞ or Priests comes in with their long black gowns & coats, A ministry not com­ing out from Christ is not Chri­stian but Antichri­stian, that loves not the flock, for they cannot feed the flock, Mar. 13.21, 22, 23 1 Joh. 4.1, 2, 3. John 21.15, 16, 17. skarfs and girdles with roses at them, as though they were singular above all other men; and they bring in their easie common Service Book, and an old Homily, or a Sermon preached over and over, and it may be never the bet­ter; a piece of art which they for the most part study; and this art doth con­sist of Rhetorick, that is, to be elegant, and to speak plausible words, though it may be they are but little acquainted with the lively part of divine Theolo­gy, but only the Theorick; they are fine Theoricians, that is, they can speak much of that which they can practise little or nothing of, and with this the most people in this Kingdom are wel pleased; Take an Instance Jere. 5.30, [Page 429]31. & 4.22. And thus these three are striving for external things, meer out­sides, circumstances, fig leaves: And thus these three feed upon low, mean food, but some of them, I hope, do feed upon true food, though like babes, weakly: But for the most part of these three, which I have spoken of, they feed upon low, earthly food, as outside forms, with little or no love in them; or, as it were, A ministry that hath Christ in possession witnesseth a good profession of Christ in Faith & Verity, 1 Tim. 6.11, 12, 13. with gilded fig leaves, and the like: But now the Eagle-like, or the man that is like the flying Eagle, he is a­bout the throne of God, and feeds up­on Angels food, Isai. 6.1, 2, 3. Now such a man doth the work of Angels, because he is in the Spirit, as John was on the Lords day, which day is Jesus Christ, Rev. 1.10, 13, 19. & 4.6, 7, 8.

Now such a man feeds upon delicate spiritual food in the heaven of God, Sect. 3 which heaven is Christ. Now such a beleeving man, or woman, takes no de­light in the box, except the pearl be therein: It is not the beautiful box that such a soul takes delight in, but it is the pearl Christ, or Christ the pearl, that the soul is fixed upon; as you may [Page 430]instance in Mary; NOTE. It was not the two glorious Angels sitting in white, that gave Mary content, ☞ but she remains weeping and enquiring for her Lord Christ; and when Christ began to speak to her, [he so spake to her heart, that her soul ecchoed again to him, and she said, Master, O Master! thou art he whom my soul loveth,] John 20.11, 12, 13, 14, 15, 16.

Now the only good thing in trouble­som times, and in the hour of distress, and in sad temptations, is to have ri­vers of living Water, living comfort­ing water of life, which Christ gives: Now this water is the Spirit, the Spirit of comforts, or the gracious comfort­ing Spirit, NOTE. read John 7.37, 38, 39.

Now this sweet water of life is com­fortable in sickly times, ☞ but especially upon the sick bed, when a man comes to lie upon his dying pillow, [then] to have this sweet Spirit, which is God, to lift up his head that he may look into heaven, and see the glory of God, and Jesus Christ the right hand of God, opening himself to receive his poor weary soul; O what a refresh­ing [Page 431]comfort is this unto a dying man! NOTE. to see the heavens of God in Christ opening, A beleev­ing soul sees it self happy and compleat in God through Iesus Christ. and the Son of man [God­man] standing with the souls of men which he hath made just and perfect, and they standing as the right hand of God in Christ, as a Queen in gold of Ophir: All this you may have an in­stance of in Steven, if you do but read Acts 7.55, 56. And so likewise in the whole Church of Christ, if you do but read Heb. 12.22, 23, 24. Psal. 45.9. And thus a poor soul is received from misery unto glory, even into Abra­hams bosom, that is, NOTE.[into the bosom of Jesus Christ, where it takes up its rest as Steven did;] but while the poor soul doth live in this world, it shal find trouble: For all that do live the life of God in Christ Iesus, shal suffer perse­cution in this world, 2 Tim. 3.12. All relati­ons under the Sun variable, as the re­lation to a wife, to a family, in Church fellowship in profess­ed friends in parents, and in children, in riches and in outward content­ments; but in Christ all these are constant and dure­able. For a mans enemies shal be they of his own houshold, Mat. 10.36. Nay in Church fellowship, which is like an houshold, if they differ in judgment; read, 1 Pet. 4.16, to 19. If it be so in a mans houshold and in Church fellowship, as there is ex­perience, between the Presbyterian [Page 432]and the Independent; I shal conclude, and say as David said, It is good for me to draw neer to God, and to desire him to plant my confidence and my joy in him alone; for in every external condition in this world I shal find trouble: But my fellowship is with the Father, and with his Son Iesus Christ, and spiritually there I shal find good cheer, read these Scriptures, Psal. 73.25, 26, 28. 1 Iohn 1.3, 4. Iohn 16.32, 33.

Sect. 4 I shal speak now of a precious bal­sam and a sweet cordial that wil heal all our diseases [in this Kingdom,] that is, if the Lord would be pleased to raise a flood of the grace of our Lord Jesus Christ, NOTE. and cause it to run with a mighty stream into the hearts of the King and the Parliament, this would enable them to bear one anothers bur­thens, and so fulfil the Law of Christ, that is, to restore the poor groaning subjects in the spirit of meekness, that they may rejoyce once again, Gal. 6.1, 2. Now he that ruleth over men must be just; NOTE.[mark this] ruling in the fear of [Page 433]God, read 2 Sam. 23.3.

Now my hope is, and my desire shal be, that God would be pleased through Christ his strong arm, to make good that Prophesie in our days, which is spoken of in the Prophet Isaiah, That Kings may be nursing Fathers, and Queens may be nursing mothers in these our days: O that we might truly say once, out of experience, that we are beholding to them as nourishers, or for their good nursing, Isai. 49.23. [For this end God did set up Kings at the first, as David and Solomon, NOTE. who were types of the spiritual King Jesus; and fed their people with wholsom and sweet food, that is, with a peace­able life, as good Magistrates, and pre­served them in all godliness, against those that would harm them and dis­quiet them] Psa. 78.70, 71, 72. But of this we have had but little these many years; instance in those domineering Bishops and the high Commission Court, which was of long standing, and persecuted godliness under the name of Puritans, or some other names; but I hope it will not be so [Page 434]now; therefore let us follow the Apo­stles Exhortation, That prayer be made for Kings and for all that are in Au­thority, that we may lead a quiet and peaceable life, in all godliness and ho­nesty, for he, or they, that ruleth over men must be just, ruling in the fear of God, 1 Tim. 2.1, 2. and 2 Sam. 23.3.

Courteous Reader, Sect. 5 I shal speak a word or two in my own defence, and so conclude.

Now my first word is, 1 When I first set my pen to paper, NOTE. it was not with a­ny sinister respect, or by-end, but it was for the glory of God: Neither was it for profit, nor the applause of men, for that to me is as a vain thing; I speak the words of truth and soberness.

But seeing the customary and the outside Pharisaicalness, which most men and women of all sorts use in matters of Religion, Ministers as wel as others; this I saw, and was at a loss within my self, [but the Lord did teach me to consider of it; and then I went to [Page 435] glean, as Ruth did into the field of Boaz,] read Ruth. 2.7, 8, 9.

But the field that mine eyes was up­on, to glean in, it was not the field of external Art, nor the field of a great Library, NOTE. for that is to learn to speak other mens words, which I disclaim: ☜ But mine eyes were upon that only one field, where I gleaned among the sheaves; and that field is the Scrip­tures, the only one Book which I had, and no more, and that is the Bible, which is the Word of God.

Now, courteous Reader, I have gleaned, and am satisfied; and I commend that unto you which I have reserved; and as Naomi did make use of the barley which Ruth did glean, as you may read Ruth 2.18. so I desire that you may be wise to make use of what hath been said, for your own good, and I shal be glad.