p

THE

TESTIMONY^

O F

William Erbery,

LEFT UPON

RECORD

FOR

The Saints of [weeding

BEING

A Collection of the Writings of the
. aforefaid Authour, for the
benefit of Pofterity.

Whercunto is added , The Hw/l Hfrttiek^ Being his Tryal ac
tinfler, a piec« never Printed before, .

>t£

LONDOtf,

Printed for (jilts Ctlvert , and arc to be fold at the 5ign of
the BUck-Sprcid-Eagk at the Weft end ot

.M 5 *.

"V,

,"&, •,

TO THE

C H RISTIAN

Hac Speech of the Pfalmift is much commended
( perhaps) by thole who through miiunderliandino;
do pervert and abufe it; The ***l of thine htvfe hati
eateamcMp: which Scripture hath been urged by
Pepe, Prelate, a ad all other Factions and Parties in
the vforUly Church, for the judifying of their impe-
tuoufnefs and fury, in carrying on and maintaining all their Cerento~
niet, formalities, and out fide Appendixes to their Flefolj T^tl'gio* ,
agai mt the true fpir>tu*lWfjhippers, who in all ages have appeared
as Wtneffes agamlt Them: N°c but that there is an H9UfeofCod>
and a Zeal for it ; yea, the Lord's Houle is One of thofe good things
mentioned Gal. 4. in which it i* good for a Christian to bezsalovf-
Ij arfe£kd ; But the Formal Church doth both mihntcrprec this
JFffufe, and miliake in its z,eal about ir. For,

i. The Houfc of God ztt his Saints, for the prote^ing whereof,
the g»od man watches left it (hofttt ire hrokert up, and the wife ferv-aw
gives all the hoHfoold me*t in due fcafon, Matth. 14-43 >45»

2» The true x*eal of the fpiritual ( irifii** in order to this Houfc,
is not that kindled from a Legal spirit, Which calls down F ire front
heaven, Lttke 9.54. (of wnich nature and kind much of the^eal
now appearing ieems to be) but an inward, fpirifual, and fervent ^~
(ire to lever the preciotu trotn the vile; and todifcever, and wittrefs
aga'mll all the cleaving defilements to the Spirits, Conl'ciences, and
Worfhips of Prtfefflng Ckriiliavs. leal rfthis nature) is an Evan-
gelicall°uce. The Admini^.'4tif)n cfche Gofpel as it wrought Ibme
alteration in the Faith and worfhj , for which read John 4.2®, H.
and Job* 14. i. So likewile it hach made a great change in the zetl
of the Saints, qualifying and f«ftrting[ heir fpir its, and rcndring of
ihena morcf/V^rr, and tender one towards another, and towards

A 2 the

To the Chriftidn Deader ,?

the whole world. The *•*<*/ ot the L/tvfdidJeftroft but tfr*
doth preferve ; it is as F/r<r, not fo much to burn and cwftttne, as \ o
ettigkten and dfiover; it tries and fearches out the offender • and ha
ving dilcovered him in the light of the Spirit, it leaves him to
the mote Legal and fecttUr zealot (JtfefititJtl fpirits5to yunifh and
corrttt.

The -/4/«&0r of ihefe following Treatifes, though in the dayes o£
bis yilgrimagt) he met with much oppofiuon from the fir& kind of
z,ealy yet (I am perfwadedj his even Spirit wastipt and fealoned
with a pure HvAngelictl xj*k which though it feemed t© break forth
into fome expt efttons, which by their fltming, might leem to import
* mixture of Legal z^Al; yet he was iotr#ei Malier of it, and it was
fo much in \tsoven pi ace <> that it did cn/igktcaind warm rather then
and by the Light thereof did diftwertbc Formal Religion,
ltes and Ordinance of the earthly Chttrch.

In which undertakirg> if .ittnocexcy and integrity of fpitit could
have tnteritcd any Chriftltn from the wtrfare of reproaches and fttf-
ferixgS) then certainly the Author rf the following Difcourfes, might
well have pleaded his difcharge from that fcrvice ; but iuchisthe
JeprMveAttitt of mankind5that the arrow ofperfecurion is nfnally di-
rc6^ed at the moft inmcevt S^/W, as the very 7w<*r^,and white in the
whole Bfttt of Profcffion and Holynefy.

But wherein He did deferve to hear fo ill of any man profefling
€hrinianity in thepwtfrof it, HBderfta»ding perfovs are yet to feek :
Was it becauft be'laboured to discover and purge out the droffe of
dlPrtfefiexsandPartief) Epifcopstl, 'Pffihtfwl, and Congregatio
nal? Forgive him this wrong. Did he become any maasfwfw/,,
any oth«rw!e then by telling of himtheTr«f£> Did he nourifh
frivciples tfftrifc and dlvljlon amongtt Vrofeffors ? In a corrttyt Hate
of things, fortf} him:cif ctrae not to fend Ptact on the eath, but a

The whole 2W/ oCTmth teems to be rent and torn in fandcr,and
ihe feveral limbi of it in frnall Iota's and diminutive f«m/j-are fcat-
tered up a»d down (as it were) Mpou the face of the whole earth ;
each Party and Seft of Profe/ors^ orating at forae i mall pnion and
fttedot Truth,, and covering it under Tatious mixtures o£thtirow»y
wbich many times do fleal away the heart from the cowcmplatian
of Truth it felf; moft people eying only the Bnlldlxg^ which
doth appear? and neglcsftiDg the fwndttien which lyes undec

To the tyriftian Deader.

\Vhe» the Al**$tj\y] tho Cfaviftrybi his ty/nVfhall gather up
all the fragments ot Truth from every lev era! Profejjvon (where ic
now lies Icattered and divided, as aforeiaid, \ntoontintire
bofy and lump, how t>i**ttf*l will it then appear? whilit every
farty (lull fee its A*; and flnbble^ burnt np before their eyes, and
their £0/^( whether little ormuch)puririccr and added to the whole
w*fs , and thewfcl-ves by.this means no longer placing their unity in
tut vr*rd Rites and obfcrvatlous : but being united ami reconciled in
the c»mr»on unity of the fanw/V/n>.

* :J.o) > ,'i *1C . • v V "

It appears then, that there are vMriottt Out-goings of 9^5 accor
ding to the fiiiall portions otTrxtlrs revealed to C^nf#/4»/ o^feverat
judgments and opinions, which when they arc gathered up into
O*, and enlarged with that/wrfformanii'elUtion of 7>/rtA, \>hich U
yet in God. and not pswcrfullj hitherto revealed to the Ions of men,
will make up ttut tomplctt fjjtemc and entire b»Ay of Tm^which
the S/W/) CotncelS) and slfcntblies of the *»r/dlj Church hate in
vain attempted to aytfaft**; and hold forth in their Cr«^j and
ftjfions for many agef.

Now for the fpirit of a Chriftitn to run out after one par -titular
nifcftttion of <W, and his 7V*f/> (fuppofe he could avoid the hu
mixtures, adhering thereto) excluding *ll others, is the way for a
man to^jW.iahtsown fcnlc; but not to be pKtd with the Spirit.
And indeed i uch fer/ons are tcry nam» and moii nnlikc God) ic be
ing ihe privilege of the Almighty to comprehend things even of
Jifert*t natures io thelargneisot his Ovtn hc*n, which is the wtwb
and matrix of all his varwHi^rL&Aiftintt Af ye trances And outgoings
arnongrt the So»s of men.

If this be fo, then tho'c fpirits are moft H1& G*4, who com-
frehendti^s^s Cod doth ; and who are «ot fo fixed to one appc*-
rtncetfzf articular Truth i but in the mean time can have rtipeft
toother *ppe4r*»ccs of feveral pirtioas of the UmeTmA, macl-
fttting therafelvcs in thtproff/fions of other

Thi* \1to\XfMcklyfarittd in the things of (?«t/,not to reft IB
t\>eCh*xne/oiiparti'tuI*r Truth, bat to trace every Truth to the
Few*-* thereof, which is God-> and there to embrace it at frflhand^
as it (lands in relarion to the who'c Body of Truth, before it
comes to be retty/tdout to ©ur rve/ti^ fpirits-, according t« ihc parti'
f»/*rdilcovcrics , which we are capable of.

Tb the QwiftiAn Deader.

This A#thar did difcovcr a w*W much 1 ike Ged herein ; The
of all prsfejftons he did own> and walked up with them by the hand
to their bead and faring ; The mixture and iAhertkctes o£Ftf/ha»4
bloed, which caraalfpirtts had introduced .on a /fcyfr/y defign-) preten-
dedly to beautifiethe 7>»//?,he did dfclaim and condemn, in which
attempt his ftefi fttffered, and underwent many reproaches^ by the
litteral Profeffors or the Formal Church*.

Outward klteSy Ceremonies, and Obfcrvatlons^ appertaining to <che
Diana of the worldly Church, arc the Craft by which the Demetrius*.
thcreofget their living : and to riave their gain violently rent and
tornc from them, is a thin» not pleafmg toflejh and blood, • whereas
the invihble feed of Truth , is not calculated for the Meridian of
world \y- interest siehes^yrtfermwts^ or fafig*f ; but is contested to
be crmcified together mihChrisT-^ that (bit may rife, and live with
him in the power of his rtfirrt&tift as it hath paiTed with him
through the power of his Death.

Thus the Crofs of Chrift is made/wtff zndglorlous to the fplrttaal
Saint, as being the firft principle and feed ot tlie G 'oj )el- For that
which we/^w is not qtttckpt*) ex. cpt it dye • And if we frffcr with
Chrift' we (hall likewise reign with him; The Gsfcl of theG*r»4/
Church runs Counter and Retrograde to thi^ motion ; for it doth not
pn<& it ielf in the leetning^/or/J, and beauties ot an outwtirdprrftjji-
cM) which is the lire of F*r/» ; but (in an high myficry ot iniquity and
^cm) facrifices the very notions of f elf-deny *l> and the Crofe to its
more defirable end infa/fe zadjaiftedvijibili'ties,

To ciilcover inch lujtbilitlcs oiLo here is Chrift and Is there is Chrlfl^
was.the^<f/%« of this Author •, grounded on the \wyProphccy •••('Scn-
,ff«r^ to that purpofe,U^^.24.23. For he well knew thitfa/fc Pro
phets fliould arilc, hold forth falfe Chrtfh, (I.e.") a fetming ^ofpe/op-
pohte to the trfieGofpcl, which (liouldlo carry the Image and /<?rw of
ihe*r#* Goffel, that the very dtft (iT poffible) (bould be deceived
by it*

Which feeming Cofpel is the raore^»f<?rpi«, in that* iaftead of
f»bd*ingt it eftabllfhes the jfr/f Adam^ ana the natural principles in
man, by cauiing ir to pafs only through thejZ?«*<W of the Crofs ; but
not through the true venue and crucifying power of it, by which
means the Soulandw^«^/^<w^/V»^isluli'dafleepbya fained cru
cifixion, whilli the natural man liill //v« ; yea, and dtck* it ielf with
the ipoi!? and Trophies of the w« C«|/p#/, »nd crucified Saints , faying
• wiih Agag) That the bitterneft of death it p*fi .

=Tis more <///jfc^ to reduce inch fpiritt w \ht\z true death and

To the Chrijtian Deader ^

CVtf/Vm regard thete is fuch a Mi ft cry of iniqniry to be unravelled,
andfuch zdifcovcr) and difench.:ntment to be made of their falfc
frirccipleS) fit/pel, Death* Criftj and R(fttrrtftio»> bciore the true feed
can grow up in them. Hence it is, that Scribes and Pharifees are
iarcher off from the KiKgdaw of Heaven, th.n Publicaxs And (ixxtrs.
Bcfidesjihedktffrrot iuch fpirits lyes here, in that they are apt to
b^carryed fotth with indignation and ficrj x,c*l> againlHhe trueG*-
fpelitftff, as that which holds forth thole thing-; in truth andporve ry
which they have but in *atio» only : Hence it comes to pais, That
umder pretence oi fyjligio* and £z*/P**/*,tbc proffjftrs of the formal
OwrcTrdoperiecwe and oppsfe the ffiritUAl worfhippers, calViugo-k
them out in tbe name of the Lord^ndfajinfr Let the Lord bt glorifi-

This Fr/V0</hael much experience oftA^; /"p>;>, which did not only
encounter him with all Native and home- bred flan iers ( that 1 may io
Ip-ak) but allo leryed in many ^onclgn and auxiliary reproaches ȣ
iftrange nature and import, on pur pofe to weaken the credit and
authority of his difcoftrfes • (o Chrift hintfe/f was u'.cd by rhe Thari-
ffes of his time^ being charged? not only asanEww/ ro rheir Jempfe
swdworfo/p, but r'a^oas \Wi*c ^/^r, a pcrfoa not /rr/fl-, but //^«-
rww, a frienA Q^Tttblicttits and fittners.

Thou hall here many of thole accu^itions charged upon, and an-
fwercd by this Author, before a ( omntittfe of Parliament, fin the
THrdt^/Ventltttlod) Thehoneft Heretic^) by whom he was required to
puc his anfvrer in writing, which he did with his w« A<*«^, and it is
here prefemcd te thee in the forementioncd Treatife; Thou haft
like wife in rhe beginning thereof, a brief and more fuccixtt anfwer,
whith to prevent redioulnefs and too much offence* Cfnch was the
n»dernefsothisfpiritj he gave into the hidCowmittee with his own
hand.

If any do dcfire a further tccsttnt 6f this/n>»^, his rvritMfs, fptrity
and principles* Take it thus ;

Hfrfpmt was ftHl^w^iVf? «?> to the higbeft pitch of attainments,
though he were fenfibie ot his-prefem friitty, and could (ay with
Prf»/; not M though 1 had already attained^ or -were already pertett) by
re*foh whereof he didfe/ve ind groan under prefent bondage, and was
as zfervant inthehcu e; ytt there was tfetdo^freedtmin his fpi-
rit) which wis not iatisfiec', but with the higheft enquiries, and did
«ot reO but in the fearch after, and defke of the/»/w/V of God, to be
nnaniieftedin him accordirg to his meafure: Io fbftt he was a Son
t bough tinder age, and in his thoughts did £rrf/j!>tbc T/?r«^,asyou
may Ice in the Treatife emiculed, Ner Truth nor Error, &c.

This

jTo the Chriftian

This prectfutfeedofFrceden* in che heart of the S*;*tf r, n&w groa-
*'*g being burdened, yet will in time brcak^fortb powerfully and ef-
ieituallyia them, and by them wil accomplifh gre/tt things in the
wrld. The £0nrf will appear as a J/<t« »/*w, This was his JW^-
«*«r f in the Trcttiff called, 7"fo Lordof Hotts &c.
•* In the mean time ail pretenders to this true freedom, and to the.
/r*/Vj Axdffrtts of ir, being judged by their /p/r/Yj *»<i »>*/;; , (of
what opinion loever) were decryed by this «X#r^»r, and their »•*-
k*d*ejs laid open. Read Tfo Bijkopsf Louden Sec.

To discover luch Pretenders in th&tungoJpL-Lke and ***poftoltkf
WdlmenAnce by 7jthf> and in their inefetttttl *d#ti»iftratieM of the
Letter of the Gofpe/y with the Rites thereof without the true [wer, as
allb rodifcover the/<rAof 6eth3 & the judgment of the Lord upon
6oth,is the /«w of the fw« Tr^i .//« enutuicd, The Sword dtu6ted,&c.
loipetUing relating thereunto being contained in that called, The

Monftreuf difytttt.

Yea5 That none might be left without txcufr, he gave in his TtsK-

ny and witnels to the Truth of what he did apprehendidilcovcring
tef<7rw4//f;ofthe vforldl) Cku>eh >y and prefling to *tt*i*wents in-
dtcd , in the Paper entituled , A C^lt to the Churches.

And what thole Attainments arc > is infotr,e«z^/^r/held forth
by this 4uthir, ic the Babt tfglorj^ &reakj»g forth in the broken flejb
of the Saints.

In the mean time, fuch Christians who were pttre and inftofe#ti&
all appearances were much owned by this/r/W/ he had a fit it and a
fecond Olive leaf for them , wherein he eo favours td ^/ aad re
concile the 6rgke*fpirits of the fcattered S*ints+

Yet thi? he did without compliance with their fin ful vtales and
Cuftoms, er givisg them the leati countenance in any Forwal or CV-
r^ monisHt WAJ ot werfhip whatfoever ; His //>/V/t was much driwa
forth'againft this. The great E*rt by u*kc, and £**£*« i/?tf Churches will
be a witnefs for him, when the Tm/> which he law (hall be made
vifiblcby the power of 6W to fft^r Saints in after-times ; In which
tcftimeny as he was/«/f f/W in his weafurey fo doubtlel5^4f is his

So w«c4 work tffuch a nature againft//*^ adverfaries, managed
with/0 w*/f/> induftryand faithfulnefs could »ot butraifeupmBch
^»/r aboac him , I mean many reproaches and ranch opprftivt, o£
which you may read fome in the foremcntioned Ireatifc called,
The hofttft Heretic]^,

There were ftur things IB ^hc Minifterj which he cnfttntly held
forth.

i. Tkac

To the Chrijtian Deader.

1. That there was a me^ftirt oft f*re tppctrtHcc of S/>/r/rtn.d
"Truth, in the jipo files dales.

2. That about the latter end of their dates or loon aftcr> a C/<W oc
j4poft*ej cUr kncd and Ecdipjedi\\c.f*ld Appearance ; the Sj>/n> ot the
Zori wuhdrawin" ic felt", and rpenj&£/to#f/*g an outline cttrn4lvp&r-
(hip in the room thereof.

3.Thatthis^<^*rjwas«f Yttremofcd from the generality of
profefiinj; ClariJHansy notwthlianding their prett»ces of deliverance -
buc that they lay under it, till this very day> and were likely to to do
foribmetime.

4. Thit when the appointed feafoircitt\t> the -^0/f4fj {hould be
removed and the »<?>* Jerusalem come down from GW, out of H?*-
t'fw, of which though looae £/»!»£/« might now appear \vfArticuUr
Saints ; yet the/«^ v-Vir, and accompliQirneot thereof teemed to
be farther off.

And /Wf<^ concerning the redemft'un of the Saints from the £*#- :
^? ind^rkvffff of the Apojttc}^ which after the Afoftlcsfayts
overfpread the Churches , I hive obferved a ^»^/r txerdfe upon the
fpirits of Chrifliaiis.

i. S0/«* apprehend ic »«r *th*Ndy and the Prophecies In order
thereto; to be upon /w'«r of fttlfUl'mg. Yea, ibmc haftj fpirits. being
deceived by this mifttk** have laboured Us it were) by their <?»»
f ow^r to r^» them e.ves , upon which accompt they have catchcd
at a feeding deliverance beforehand, which not being principled ia
the^y»<?rand vc/-/«« of the ^^ dtllvtraticc^ hath (ucdcr the (hadow
of a deliverance} rivttttdthcm more clofcly Co their c*ptivit/&nd
bondage. M\ frlff and counterfeit wAicsofdtliverar.cej are far worfc
then the bonda^e '.it felf.

I have observed ijo the Captivities of the Jfraglitts, (which were
^ T//»« of the^ Saiats bondage uoder the Apofiacy the Letter of
the Scripture-Sis very punctual zndexprefs , in letting c'o<vn the
jjtftfftce find period ot their fervitudc *txd bsxdagc , aiad (as ic
were) the ver) pHKttHm an i minute of //'r/r deliverance • i'o that, if
they hid attempted before that very minute and anointed ftafon
came to deliver themfelves , They had not only failed in their tndca-
wurs, but had commit i.cd 7^^/w agai»(t the Lord.

The Ifraetitfs icrved the Egyptians four hundred aid thirty jcurs ,
and after the tx.iration of thittimc? T£*/'/fjf*4K* ^/ ^^7 »1^r </r-
livercd; Exod. 12.40^ They ferved the Ki^rf Afcfifottmi* eight
jears, Judges ?.8» Ttiey ferved the Af;/»^ ofMoabe ^ghtetn years, ver.
1-4. *Jw l^0jfj ofC<inaan twenty years ^ Cap. 4, ver. 5. Midian feven
uJges^f Jt The TkHifa** eighteen ye*rt ^ c»p, 1 0,8, And

C » ) tgain,-

To the ffirifiian reader.

zgi'm forty years, cay. ll. l- neither could they at any time extricate
themielves t'rom thole bondages by their orv» might and power, until
the Lsrd raifed up Great and mighty men in the power of his fflrlt
( Types of the efettttal mlniftery o' his y/?/V/V after the Apoftacy )
mSampfon^GideoniJcpthA) who at the appointed feafons, did deliver
them.

The like we may obferve in ihtHifiery of the deluge (7<w.c, 7.^.8,
(which was a T/p of the inundation by the Afoftajie} AT^entred
into the Arke by (3W* exprefs command, <r. 7. vf i. Then"ffcr; pre
vailed juft /« w<*#7 ^7^-, <w<? hundred and fifty, v. 24. Tfie lime when
the £<*r?fc was dryed, is exprefly declared ; The day> month., and/**rt
c. 8+ v. i 3) 14. Then and not foffar, AW& was commanded^ gQ
forth of the -4r^.

So like wile in the Bdyfartifh Captivity :It was to laft juft 70 years,
iChro. 56. 21, Jer. 25, 1 1, 1 2* Dan. 9. 2. Then and not &r/«r*
did the £0r<fraife upC^r»j a deliverer to rebuild his Temp/c and re-
fiore his feople(a. Type of the fr«* C)rw in the Miniftrj of his Spirit),
But,

2 The exfeftati«* of this trtf* C;r»i, and of the rebuilding the fpi-
ricual Temple by fc/w, though it was up«O the tairf of this Friend ,
and of f owe others likefpirited with A/w , yet^ approach was noc
ib [xddainly expected by him, upon which account he fuffcred in the
ilidfrmexts ol many who call themfelves Prophtu, juft as Jeremiah
did before him in the like cafe. You may read the ftory in the 2%.a»d
liven 'ty ninth Chapters of Jeremiah. HanAHtAh prophefi'd in the hotife
tnd name of the Lord, That the Captivity of the people fhould be
fliortlivcd, once in twoyearcs all fliould be reflored , i/erfe 3. Amen
( fait \\jtrcmj the true Prophet) TheZ/or^dofo. As if he had faid ,
I wifla with all my heart that it were fo, I have no delight in the^w-
&*ge of the Saints, I dejircit were atjnend: yet^w, that the
gl*f* of the jeAres tnuft run out, and thole prophets that anticipate or
antedate your deliverance , do but deceive you and bring )tt&gmcnt on
tkemfclvcS) for Hananiah dyed the fame year , verft 17.

And indeed, if weconlider the great write} yet to do , and the
minyprophefosytt to be /"*//? Wi we may well conclude, That the
reftitHtion of at things is yet afarr off ^ Tnc Saints running from
Mountain to Hill , is rather an exchange otone bondage for another
then any reall redemption from the Ancient;^* .

I mention this point the rather, becaule the right ttndcrftanding
of the Saint* Condition > whether they be in the Bondage , «r;in the
, which in the Seriptitrt phrafe is called a diverting of the

To the Qiriftian

fcAfwsj is of great ufe in order to the Saints carriage and
in thefe fetfons. That may be done in the time or Bondage , which
ought not to be done IB the time of deliverance. The fetves, in their
Bondage were to fervc the Kixg of Babylon. In their ddivcrtnc*)
They were to flee from and feriake it , fsr. 27. 12, 15. compared
with, /rr. 51,6* Let the wife hearted jttdgemd gather teaching
from hence* For,

During this State of^ffoftacy and Captivity , this Author was of
an excellent Ipiiit in reference to thep*m><rrj and rulers of thu world ,He
followed the advice of the Prophet /nvwjtothe Captived Je voei >
Jcr. 29. &*£j? f fo pfrfc* off /tf GV/ ivhtther I have caufedjett to Ire far -
ryed away captive, and pray ante the Lord for it , ftr in the peace there"
of^ye (halt have yeace. He did »ot calttmnlat e or reproach the King ff
EAJrylo*, asiomeofthofe (called) Prophets had done > who by that
meanes brought deftruttion onthemfclvcs, verfe ii< but in ndarkc
itidcaptived eftate , he per!waded/»^w^» , as (toxi the Lord to
ther»//r/ot this world. Tbis Anther knew that the Creation wa*
madefubjeft tov^n/r^by a greater power then itsovn, and that ic
was to r*/J in that vanity, in 60/?<? , till the number of the years were
fulfilled : to that it was the v/lfoom , as well as the obedience of the-
Saints, to make their Captivity as comfortable as they could ; but to
J^*V tf&tjtkf before the/<r^» camc? was to r^/againft the Lardy
Jcr* 18. 16-

Beftdes his interest lay not in the powers and priviledgcs of this
jwr/^, herras crucified to the world, and the world was crucified
unto him.

Let no man from hence chtrge him as»»*that/V//<>jf, or compfyeA
with the Caldeaxt , the Authors of the Saintf bondage^ as /r/j<*/> and
the Princes did Jeremiah c. 37. 13, '4, 1 5. No, he had too deep a
ftiare in their foferings, fo to do, and his perfwajians herein, were noc
grown dead upon any ftjch flefrly ftlitick^dejlgn of this world*, but
upon the true discerning ot'thcftafons.

To conclude, Thou hart here prelcnted to thee, fomc fragments
of this Anther , That his Teftimony may not be loft-> but may remain
upon Record againft the backflidings of this *£c> lor who cannot buc
Umtnt to fee. proffjfors turned perfe/utors, the Principles, Defgns^tA
iaterefts of this world, ruling and reigning in thefpirits ef thofc, from
whom better things were cxpefted, wk»fe judgment lingrttk ntt -, Be
^/•iV»f therefore Brethren until the coming of the I*r</. As for this,
fr»f»4 his memory will be pretiow in the ht arts of many, ( for that
Truth, faithfxtneff and fwwit) which appeared in him) amongft
whom is

(I)

3\(or Truth, nor Errour^ nor
^fjght^

in the £*verim& there fhatt be
Light.

Zecb. 14. £, 7.

Being, the Relation of a Publick

Difcourfe in <M*rics Church at Oxford, between Matter C^ne^
and Matter Erbttry, January 1 1.

To the Deader.

the little Book was opened in the hand of the Revel.
Angel, the Angel crycd as when a Lyon roareth, 10. i.
and leven thunc'ers uttered their voices, &c. That V^j.- z
is .when there wo* a powerful appearance of the my- * " " *'
flery ofChrift : when the mystery of God ( which be-
foi e wot fcalcd) Rev. 5 . but afterwards to be finished
And fully manifested") began to be opened-* and that fo power fully, even to Vcrf. 7.
the terrour of the Chriflian world, and of the Churches alfo (for the
[even thunders refpett the [even Churches^ that is-, all the Chriftian Chur-
chet under Ant'ichnftian Apo/lacy.} I fay, when the little Bool^began, to
be opened, John began to write £c. That's our veeakyefs ; when any VciT. 4-.
light breaks forth in HI , any new difcovery of Truth u made out to iu
by the teachings of God in us^ TVC begin presently to be teachers of men, to
write-) to publilh it in Pulpit and Print , sr in our private Teachings. This
was John's alfo ; who was therefore commanded to fail thofe payings , .
*nd writ* them not ^ till he had eaten the Book, and better dlgeftedthtt Verf! ^o
heavenly fecret, The my fiery of God , andofChrift : afterwards hr ryot Vcrf. 1 1*
ti preach it) and prophejie t o Nations ^ Tengues^ People, and Kirgt^

This is another t_My fiery In the next Chapter, where that prof defying RC>MI,
begins* Thofe tw» Witnefies who prophcfe in fackfloth-) figmfie a few ^erl< 3*
SaintswhoyetmakeafuUwitnefs, wit nc fling Christ in Spirit, anda-
gainft the fpirit of Anticbrift. Thefe are. the two Olivt - trees , 04 having
their teachings immed'mtly frtm God. Zech. 4, J i. !2,4*4i4r/f «n* tcrft 4.

li the

<*)

the two Candlcfickji the true Church in Spirit : For thefcvcn Candle.
were f alien) and removed out of their place, through the ''

bttt thefe two Wiine/fes have the teftimony of Jefus, which is the Spi
rit of Prophecy, Rev. i pf 10. Which Spirit if that fire going out of
their month y devouring their adverfarles : & lhatfpirit cf Ant^chrift ap-.
fearing In feveral forms the dragon the fir ft beaft-,fecond ta*#, Babylon,
the great whore^ all is but the variow appearances of that <we"fpir;t of
Amichrift in tlx Cbr-ftia% Church , for there Antichrlftsfeat ever was-,
tndisfet up this day, tbtiigh In a more glorioiu form^ which is but the
flefo of the Whore , whofe flefh ts now fairer, and her forms > her array
more fine in fear let) &c. Rev. I 6*4. Yet thefe two WitKejfes in fackfloth^
(wh& were tilfo in former ages} thefe few poor ferfecuted Saints ftili ft and
ttp) burning her flefh with fire-, and b) their yroyhecying, though in /i-
lence-, plague men by font ting heaven^ that the rain •> ( or -butters from a-
bove^ tke teachings of God fall not on their Fellowfilps • and turning
their waters into blood-) t he ir formal Worships, and teachings of men from
below, into the- blood, of a dead man, Revf 1 6 . 3,4. And all this ^ he fe
two Witness do M often as they -will ; -which needs mufi be none elfe but
Chr'ifl ix them-, God in thetrflefo coming forth in power and fpirit from
them-) yUgiiing a*d tor me ntixg them which dwell on earth) \.z.carthly
ChriftitwsandChttrches alfo. For this^ the two Witneffe s fttjfer (their
faffcriugs being foadowed forth bj that facecloth andbitteraefsofthe
Bookjn their belly} yet all this is bm thefttjferlngs of their fiefa and filth
of it (at 'twere In their belly) but yet they fufferwith Chrifl^ And Chrift
fnfers in them ; for they are Jlain where onr LorAyxu crucified^ thatts
(fyirittittlly} flefhly Jerufalem? Christian carnal Churches^ where fpiri-
ttiall Saints, and Christ in Sp':rit is ft ill /lain and crucified .- But after
three dayes and a half (that is a lit tie longer then Chrift in fleflj lay bu
ried) the Spirit of Life enters into thofe dead and unbwried Witnejjesy who
rife with Chrift , and Chrift rifeth in them ; jea, they ascend In glory ', a
greater glory ( at lea ft in the letter) then Chrift afc ended j for ttone
bm difclples and friends were witneffes of his T^efHrreftion , andfav?
him afcend j but the afcenjion of the Saints their very enemies {fh*ll
behold.

Thtfnm ofalljs this : That whick this man writes, he writes not at
A clear Truth to pttbltfh to the world) not to put off his earth-) that heap of
Herejie and Blafphemy raft ttpon him by enemies, to bury his name, and
make h rot : nayyhets content to lye ttvbttried yet^ to the loathing of hh
ferfon^ that the people who dwell on the earth may lsok^«n^ re]oycs^
glory over his deadcarcafe^ lying in theftreets eft he great City*

*rts wctt) if Ttrth frail rife in them that read*

[The Relation of a publick Dif-

courfe and Difpute at Oxford, Jaa. n. between Mr.
Mr. Erbur^ who fpakc thus :

Hriftian friends, and fellow- Souldicrs, and worthy
Schollars all'o , I am your fcrvant : I am called
this day to come here in publick from my private
walkings; not by my defire or feekin^biu as loughc
oat and drawn forth by a twofold cord ; a publick
Charge, and a private Challenge : The Charge was
publickly given out in a Pulpit, of Herefie and B\afphemy againft
me • the Challenge was privately lent unto me, by word, and wri
ting allo, ia a Letter from Matter Cbcynel-> that 1 fhould give him a
meeting in the Schools, or fome mcetingiplace in the Univerfity.
The place appointed is Maries Church, where Inowprefent my
felt to wait on you all, and to antwer what (hall be objected, or to
defire a fatis factory anfwer to this my Querie I am queiUoned for.

That which I have in private, I alto profefs in publick: What
ever I fpake was not fpoken as a Minilter by our ward Call, though
twke I was made one • nor as a gifced man, knowing Chri&though
once I was accounted ibmebody by others, and by my felt alto ; buc
now I am nothing, know nothing • and let all men know fo of me
that lean neither fee nor fpeak (as Miniftersor gifted men (hould)
with any clearncfs in my felf, or conviction to others : but enqui
ring only, and feeking the Lord our God, and D*vtA our King*
This is that condition the Church fhal 1 be brought unto,into a Wil-
dernefs, where no path nor company fhall be to talk with ; but be
ing left alon2,thc Saints fhall be all let in a feeking way; as the Pro
phets have foretold; That about BAbjlons deftructions, and their
deliverance from thence, Jttdah and Ifraet^ thore who were a divi
ded Kingdom in Church fellowfhips,(hall come together in one, to
fetl^the Lord their God) And the TV ty to 2ion\ that is, not the way to
Church, as the Churches this day are divided about, byaconfufed
prepofterous way , feeking that firft which fhou'.d belait (as if they
had found the knowledge of the Lord God already) ; but firit fctk.
the Lordtbcir God, and then the way to Zlon • that is, to know God
dwelling in us5 and due felves the habitation of God; for this is
Zient B i Another

(4)

., r Another Prophet points at a time that all the Saints fliall be lefc

for m an 'f dales without a King^ and without a Prince, and without a
Sacrifice, and without an Image, and without anEphody find-without a.
Teraphin : that is, without ail publick Worftup or Miniftery, true
or fa lie: falfethey will not, and true they cannot have, [AW a
King nor Prince ] That is not meant of crowned men, or Civil Ma-
gittrates ; but? as I conceive, an Ecclefiaftick or Church Ruler, Offi
cer, or Minifter of Chrift, to go before them ; nor yet a Sacrifice or
Ephod, or any Church- Ordinance among them, no nottheleaft
means of knowledge cr enquiry lefc: for an Ephod was the leaft
Ordinance under the Law fas all Ordinances under the Gofpel are
legal also). By an Ephod, men that were not Minifters or Prietts
i s?w. might enquire of the Lord in doubtful cafes, or in a diftrefs, as D*-
43/9.' vid did, and as men do now a daies leek by Fafting and Prayer .• but
zccb. 8. this alib at laft (hall be taken from the Saints, and they fhallfitftill
191 in (ubmilfion and filenee, waiting for the Lord himre<f to come and

n<y. 3- f- reveal himlelft© them; then they (hall return and fcek^ the Lord their
fir. i, 3 6-. God, and David their King , and fear the Lord and hisgoodvefs in thf
latter dales : that is, every Saint is yet running about changing their
waies, and gadding abroad after one of thefe three, Men, Means,and
Htf/ea*. Self: But the Saints after they are wearied out with their whore
doms, (lull return to their firft husband, to God their Maker, of
whom they firft proceeded and came forth, and (hall fee God in
their flefh ; that \^ David their Kicg. This I have been feeking,
and by feeking Ifind in the Scriptures thefe fevcn things taught by
&he Spirit.

Firft, That Chrift is a myftery, Cot. 4, 2.

Secondly, That the myftery is Chrift, in us the hope of glory,

Thirdly-. That the riches of the glory of this myftery was kept
fecret fince the world began, hid from ages and generations, and
uot made known to the tons of men, Rom. 16.2.5.

Fourthly, That this my aery of Chrift in us,the hope of glory, was
manifefted by revelation ro the Apoftles, and Prophets, and priori*
live Saints by the Spirit, Efh. 3. 3,4, £ol. 1.26-.

I.CM, 13. Fifthly* That what was manifefted to them of the myftery of

ll- Chrift, was only made known in part then to the Saints, yea, to.the

27 3<?' Apoftles themfelves; who as they knew but in part, and had the

£p'b. 4.' i -. knowledge only as of children, fo they knew Chrift but as the child

Jefwi that is, they were not come to the knowledg sfthe Son of God-) t»

A perfett manjo the meafure of the feature ofthefttlnefi ofChriftjx full

age of Chrift : that is, in the myftery to know the Son of God fo in

them^and thernfeives in the Son? as tall and high in ftaturc as he >•

and

tndtakenup in the glory of the Son, and with him into Godhim-
iclf: For that which was mantfelied vifthly [o men in the dales pC
his fl~fh, thac Chri.i was made of a woman, formed anci concehed
in a Virgin, brought forth and born into the world, living in jM**,
dying in Jer «/W*w, riling and aicendin" into Heaven ; ail this was
ihemiDiicftaiion ofthemyftery of Chrift in us the hope of glory,
which was a triuh from the beginning of the world, though noi ma- p/» «•«•
nifefted to the Saints before Chrilt came vilibly inthetkfh: yet **•*• 1Z*
then, even before, Chrill was in thefleCbotihe Saints, he was all GJ/. i.x*.
in all; Cbrift the fame to dsj jeftcrdfy a*dforevtr>t formed in them, and *. to.
brought lorthin them, Uvingin them, and differing in their fkil),as and 3.1.
well as in the Saints aitcrwarus. ChriU in David^ was theknow- Cruclfic<ljn
led^and taithofP^v/^ ; and David's faich and knowledg was the J.°f" '
knowlcdgofthe Son of God, and faith of the Son of God, who li- and 5. *f.
ved alfo if\D<*vidy as well a^inP^W, in whom as Chrifl was:pea- and^. iy.
king, io in Dwid alfo: yea, as ChriUwasall in all, Chrill only *cor.i}.3.
a^ing in taem, doing alitheir works in them; foChriii luftcced in **'f*illj
them, as the Lamb really iliin from the foundation ol the world.. nt'v 13.8.
In Abel) the full believing Saint* Chrilt waafhin: Andas Paul hid col. i.z4.
pfhimlelf, Ifillup.wbv u bchindof the furring* of Cbrift in ny flt/h : If'- 6l-9-
ib the Saints who wereallb from the beginning, liirTered what was l "*'• lt *•
before of the afflictions of Chrift in their fle(h. Thus Chrilj hath bin ff^J;1
the 9«ly man of Ibrrows, and is lUU fuft'ering, till he (lull rile in us. 2 Pet.i.i*.
Tins ^^ neither Peter not, .Paul had attained to, tokuow Chrilirileij \Ptt.i.i3.
in tbc^.nPfi/«/ knew in part Chrit^ *nd him crucified, and defired to *[*• 66- 7«
know alfomoie fully the fellowdiip of his iuftcrings, (yet he knew j£?\i\
not this io as thole Rev. 1 1. n» who overcame bj the blood of the compared*
Lawbj who (aw their lutfcrings to be the iurYerin^s only of the Son.) ifj. t6. 19.
But as for Chritt lifcn in r hem, tkt rcfttrreclian of the ^^-/^/.kn^w & 6»- 1>1<
not>npr svasyct pertc£, know ing not him'fi}fancl theionone per-
fc6l myin : Neither did./V*r(though he turTered for.Chrift, andChrid
in[hiaj)feetheday pf Chrilt, orChriUas the day- Star riien in his
heart ; OQ, this was not to be revealed till the la.lt times ; when
Chriji (Uppld tpe ib conceived and brought torth ot a woman (the
vveike^ £aint) that the weakeA Saint (hould lee, bot only Chrirt in
tijienithehopepfgloryj ;Chriit formed ii? tl?em> brougri tprth in Rev.^.ifl.
them, Hying in- them, dying in them ; hue Chriit ri ing in them,
and repealing himlelf Ib gloriouOy,as if he fhould lay, /,/ tmtht root
^ndtle off ffrix£ ofD^idt^the bright andthc morning-Star: : I am hc>
*ho t9<xftft.nd it, tndista some : 1 was all in all in D^v/^beibre; J
was hi'; roor> frara. whom alone fprung up all R-i^t he did, iiidfor fut-
fcred j all &*vi<fs fruit and glory role up fro m Chrirt in him, and
returned to the root, to Chritt in David's Icyrcit and molt dead

elUte.

ro

eft ate. So Chrift is the off-fpring alfo, and is alfo that to the Saints
to day, as he was to David yefterdty, their fubftance, ftrength, and
Song : But Chrift in the Saints will be as the Morning Star, and rife
in more glory yer, when the new Heaven and new Earth {hall be>
and new Jemfalcm (hall come down out of Heaven, that is, when
God fhall dwell with men on earth.

Sixthly* This myftery of Chrift in us the hope of glory, of God
manifeft in mans flem, which was manifeft and in part made known
to the Apoftlesand Primitive Saints before, hath been hid again
from ages and generations,t:ver fince the Apoftacy and fpirit of An-
ticbrift came into the world with power, and fo hath been kept fe-
cret fmce the (Anticbriftian) world begun, and not made known
to the fons of men. This is plainly foretold in the old Prophet?, and
laft Prophet of the New Tettament, who fpeaking of things to come
in the Apoftacy and daies ofAntichrift, faith, That^ farv/tBoe^
written within^ and on the backzpde fealed with feve* feals ; and no man
in heaven, nor earth, nor under the earth vt>M able to open the Book^ , nor
to lool^thcreon, Rev.j.-t9$+ This Book is the myftery of Chrirt, the
Word of God, and the Book of Go 'J, in whom both the will and
good will of God are written,&by whom all the Councels?Decrees>
and deep things of God are declared : The mytteries of Heaven, and
all the creatures of wifdome and knowledg are hid in him,yet mani-
jfefied, as 1 faid, to the Apoftles, and Propnets, and Primitive Saints:
But the Book was fince iealed, and that with fcven Seals ; that is,
perfe&ly fealed: and (caled from the feven Churches ; that is, from
all the Churches comprized under the number of feven, (for the fe
ven Seals have reference to thofe feven Churches) now no Church :
yea,jao man in Heaven, or earth , or under the earth, none in
X^hiirch-fellowflbip, or not in Fellowfhip • no man of never fo high
apprehenfion, or deep difcoveries of fpiritual things, could open or
read the Boek; or look thereon, that's more : not look thereon,
that is, fince the Apoftacy, no man hath had fcarce an outward
knowledg, not a knowledg of the myftery of Chrift in the Letter,
much lefTe in the Spirit ; nor feen what was written without, much
leffe within* This the old Prophets fpake by the Spirit alfo, //V8.
3 6, J7. Find ttp the Teftimony, ^ealthe La# Among my difciples: Th€
Teftinaony is the Book,the Word in the Letter , the Law is the Spi*
lit, the Law of the Spirit of life inCbrift: The myftery of Chrift,
both in the Letter, and the Spirit of life, were bound and Jealed,and
that from the disciples of Chrift .- and therefore asjo^» wept, fo
Jfaiah waits for him who hides his face from the hottfe of Jacob, and
lofkjfor hint, that is,for Chrift,in whole face the glory of (Sod (hines
that wa s hid from the whok Church, the hoofc o

(7)

I <!> 1 1 . The vifion of nil Is become at a Boikjtbat is feated, th/it wither
learned nor itnle trued could read it : Nciiher Prophet, nor Ruler, nor
Seer; no Prophet in the Church, no ruling Eider, northc-mol*
feeing rpiritualmennber of the Church, could lee into the myltery,
nor iook thereon ; yea, the vilionof all, nothing was Teen, not irv
the Spirit, fcarce in the Letter : Thelleafonis given verle 13. ^*-
can[e thefcAr. of me is taught by the precepts of men : that is,thc Know-
ledgand WorfoipofChrift was taught by men* Trad it ions, Forms
framed by old Creeds and Councels, new Cicechifms and Confcili-
onsot Churches (as if the Scriptures and Spick were not lufticienc
to teach men all the knowiedgof God and Chrilt clear enough)
Therefore God proceeds to do a marvellous work and wonder; 1 he
wifdom of their wife mw fy-all fsri(h) and. the under ft anding oftheprtf"
dent (hattb« hid, that both Fathers, Do&ors and Divines could not
read the Book, nor look thereon : Yet there is a protniie , verle 1 8.
That in that day the e*rs of the deaf (h >*ti hear the words of the Bookj. they
th*t ewed in Spirit {hatt come to HnderftAnd'mgj find they that murmured^
{balllc*rn dottrine, verle 24.

Seventhly, That Book which was Tealed before, fhallbeopen
agiin, andlb iti$>Rev. 10, 1,2. there the little Book is open. The
rnyftcry of Chrilt in us is called a little Book in opposition to thole
huge Tomes and mighty Volumes of Fathers, Councels, and Com
mentators, Treatifes, (>v» which have been all thediiesof Ami-
chrift : But in the day of Chrift ? when Chrill fhall appear in
the Saints, then fhall the my ikry be but a little Book; 'tis no more
then'God manifett in mans flefh. If a man could manifeit this my-
ftery to the world; as the Apotfles could, there would be an end of
iheChurch-coniroverfies this day : for, without controversy great is
the my fiery «f£odlinefs-> God ntanifeft in the fiejh, &c. But this is that
I would fay, That the myiieryof God fhall be more glorioufly re
vealed in the latt times, after Antichrift'sdenruc^ion,anddelivc-
ranceof the Saints, from the Apoliacy, then ever it was by the Apo-
ftles themfdlves at firtt. This I have Qicwn more fully in our pri
vate fpeakings, and fhall, if called to, give a publick account.

But now it is enough, that when the leventh Angel begins to
found, the myftery of God fhall befinifhed, as he hath declared by
his fervants the Prophets, Revel. 10, 7. What is the myfteryof

God) but the man Chri't Jelus? How that manisGod> how

God is manifeft in mans ftefli : this bath been declared by the Pro
phets more fully then in the writings of the Apoftles, excepting
John, and he gives but fome hiats of that high and heavenly
myftery, which the Scriptures of the Prophets do more glo-
fpeak oat , by whom the raylUry is revealed , though

net

not to them, Romt i$. 27» J *Vf. I. *?+ compared. Andasfhe
Prophets did minifter, not to themlclvesjbut to the Apoftles : lb the
ApolUes do minirter many things of the myfteryof Chriftnotto
tbemfelves, but to us in thefe Uptimes, to whom themyfteryof
God fhall be fulfilled, which was to them revealed but in part.
Rev* 10.7.

I dare not fay that any thing of this myftery is revealed to me,nor
yet dare I deny the teachings ©f God : But what I have taught, as I
would no man to cruft me, To I wifh all men to try me, and to hold
faft that which is good. This is all that I know of this yet, if yet I
inow any thing.

Krtf, Tdat the Son and the Saints make one perfect man, and that
the fulnefs of the Godhead dwells in both in the fame meafure*
though not in the fame manitetfation.

Secondly, That the fulneis of the Godhead (hall be manifeftcdin
the fleth ot the Saints, as in the flefh of the Son.

Thele two things, which others iee as Hercfie and Blafphemy ,
feem to me as Truths, both in Scriptures, and by that Spirit which
Ipeaks in me. If any man can convince me by proofs or power of
Argument, Ifiiall iubmit and be fileijt,

But becaufe I am forcibly commanded and called forth to fpeak
in publick , I fhail according to the power of God in me, dothele
two things : Firft,provethc Doctrines by plain Scriptures. Second
ly, then propound my Arguments from thence.

My proots for the rlrft, are from Chritt and his Apoftles; both
tome teach this one thing, v/*-. That the fulneffe of the Godhead
dwcls in the Saints, as in the Son, in the fame mealure, though not
in the fame manifeflation, he being in this laft fenfe anoinccc above
his fellows,and God manifeft in the flefli: But feeing we are his
. Brethren, we have the fame Divine nature, our Fatheis nature as

2, p^/j ^ full in us as he and we being his body and fulnefle alfo, though the
4. ' oyl firft appear poured forth on the Head, yet it runneth down to

his hem, all his members are annointed with him : yea, though the
crown be only put on the Head, yet every Member is crowned al.b
with it: and though there (hall be but one King in all the earth,-
yet all the Saints fliallreign on earth alfo. How could this be, that
to many fhall reign at once, and yet but one King, if the Saints and
the Son were not one perfect man? And thu the fulnefs of the God
head is in both in the fame mealure,Chrirt him'elfwitneflfethin
thofe words, Jdhl I4f I .Ltt not your beans lye troubled*, ye believe i#
God)believealfoinme, The Saints before Chrirts coming, believed
•> on ln ^ovenant» but nor on God in Chritt ; that was the my-
3

,1 j, 3 ^cr^ w^^e^ flf'f*1 himfelf faw not, nor (hould fee the glory of Goi

ia

in the face of Chrift; forall that doarine of free-grace and met-
cies,e^. was but Gods back parts : but now lakh Chrilt, Tebe- •£• ^
4ievci>rGod} believe */fo m me ; that is, believe on God by me .- for 44.'^. *
as Chrili is only the Way to the Father, ver. 6. (o the Father only i pet. i.
is thcend and ultimate object of all ourChrillian knowledge, taith ii.com-
and worfhip •• therefore Chrift adds this, vcM. In my Fathers ho»fe P«w.
are many A4*nfio»s. What is the Fathers houlc, but the Father him-
fclf, God himieluthe tulnefs of the Godhead > There are manfions
in it : there is not only a manfion far me, ( faith Chrift) in God,
but roanhoDS for you allb in him ; I go to freptre * pttoc for you.
But how doth he prepare a place tor them in the God-head with
himielf ? Why 'cwas by going to God, going to the Father to re
ceive the promife of the holy Spirit. Why, Chriit received the Spi- ^tf*r.)j.
rit before in the fulled meaiure : yea, but not in thac fullcrt mani- *om- I<4-
feftation : He was che Son before, but not declared fo to be the Son
of God,buc by the refurrecTion : God was in his rlefli at his firtt con.
ception, but God was not fo manifett in flcfh , till he was received
up to glory, and received the promife of the Spirit, to fhed it forth
aiio on every believer, to bring them to God alfo : ¥ or iflgo^Ivtiil J0h. M.J-T
come *gAtn> andreceivcyou to mjfelf, th/it vbert I urn, je may be alfo.
slis not meant of his coming to Judgment in the end of the world,
nor of our receiving to himlelf in the end of our lives after death,
as men conceive and comment : but when he fliould come in Spirit,
he would receive them to himlelf, take them up to his own glory, to
be in the Godhead with him; that vrheie I am ye msty £f *//<>; Therc-
fia^e it follows, Verity ) verily^ he that belle-vet h on me^the vrerkj th*t I J°^' r4»
do fi*H he dotifo, *ttA greater worly then thefe fhtll he do, bec/tnfc I
I go to the Pother : that is, heth.it bclievcth ennte, M ft'tbthe Serif- /jfe.?.??.
t#res> that bclicveth fo ©n the Son, th.u he leeth himlelf withthc Son * J?- 10>
in God, and God in him as in the Son, he (hall do greater works Ij>
then the Son did in the diics of his flcfh : as we lee Peter did con- A^ 1>4r>
vert more at one Sermon, then Chrilt did all his life lon«; and &j. )?.
the Apoltlesgave the Spirit by the laying on ot hands, which Chrift
did not whiltt he lived in fledi. Again, laith he, Job* 14. i^. /will
notletveyoucamfortlefs) I will come to you ; 1 will no: leave yon
orphancs, or fatherlcfs ; you (hall have a Father as wdl as I, when
I come to you in Spirit, (not his coming at the latt day, that was a
long time, the Apottles thould not livetothat,buii) jet A little whih
And tine vtorld feeeht me no more, but ye fee nte. The world, a carnal
Ghriiiiancanfeeno further then Chrirtinftcfli ; whenthu isgone»
the world fees him no more, but ye ft: me : How ? Becanfe I live «>
ye fhall live Alfo : that is , ye iee me in God, and living in
God oncly; and becauie I live, ye (hill live in G'od alfo; for Cc/t ^ 3
9itr life if hid with Chrift in GW, as Paul faith. Tisin Ciod our

C .ifc

OT^P.

(10)

life is, and as the Son lives ; for 'tis with Chrirt, though this be
yec hid : Bux in that day ye (ball k?w that 1 am In the Fttther, tndyo*
tfjwe,a»dli»yon->]o\}.4. 20. That is, i n the day of Chritts coming
and appearing in us , we (hall know thar he is in the Father, and
~ hath his being in God only j ib wealtbfhaUiee that we are in him,
and he in us, and that we have the lame being in God. Wtjt&ttty-
pear -with him In glory ', I J oh, 3. 2.

Thisisplainerexprefled, Joh.ij.ii. in Chrift's laft prayer to bis
Father for thole given him : Neither pra} I for tkefc alone, but for
them alfo that flwll believe on me through their verd^ (believe in the
ienle before! aid) that they all may he oxe^ M than Father art in me, and
I in thee ; that they alfo may be one in w : One in glory, one in the
Godhead .* Ib it follows, Joh. 17.2, 2 . The glory which than g#vieft me*
have I given them. What's the glory which the Father gave him i
God himfelf: the Father gavehimfelf> as'cisverf* 1. Am now, Pa-
ther, glwifie me with thine own f elf > the glory which I had with thee be~
foretbe vporldnvaf. That glory was then given; and that glory
which God gave the Son, the fame is gi en the Saints: The glory
is given already to them? though they in joy it nor, nor that glory re-
Yeaied in them , nor the Godhead yet manifeflcd in their flefhs
Therefore Chritf prays there, not for the matter of Glory, as if that
were not yet ; but for the manifeftation of that glory* What's the
glory ? Firft, perfect union j that they may be one as we are one ; asper-
ftttljr and fully &»et Verf 23. / tnthem, and thott in we, that they may
be perfeft in one , that the world alfo (as well as they) may kyow that thott
baft font me, find haft loiied them^ as thou haft lovcdme* That's the fe-
condpartof glory ; The fame love God bears to the Saints, as to
his beloved Son, as hearty and as hfgh a love, as intenfe and eternal:
for extenfion alib, as full expreffions of love go forth from God to
the Saints as to the Son . yea, more in the Letter is faid of them ,
though it be the fame love in Spirit with the SOD alfo. How do the
Prophets pour forth all thetender-heartednefs and trueft love of
God on the Saints, faying, beiides many other woing words, that he

jp. 5-4. 5- their Maker is tlfeir Husband, and they his Hefh^ib* and Bettl* ;

if*. <5z,. 4) t kat c^c-r Lan£j fl^u b» married alfo to him ; that is, that he will
manifeft himfelf in their fiefh ( that's their land ) and make it one
with himfelf ; then love them as his Son : As a Bridegroom rejoy-
ceth over the Bride , fo fliall thy God rejoycs over thee : yea, joy

2^.3,17. ov^r thee with finging too , as another Prophet adds, refting in his
love. Why ? Becaufe the Lord thy God is in the raidti of thee, God
in our flefh. This again is a third (lory of that glory ; The Saints
are taken up with the Son, not only in perfeft union with the Fa-
and iulneCfe oflove, but living for ever alfo with the Son in

God;

God ; for that's the meaning of that verf.i-f. Father) ImHthat thy £
alfo whom thin baft given me, maj he vfith me where I am-t in the fame
Manfion, in the lame place; that is, (as I laid) in thcfuJnets of the
Godhead, in all the fulnefs of God : that they may behold this, he
lays, That this may be manifeft to them-) and the world alfg • for the
Saints lit with the Son already in heavenly places ; yea, they are
with him at the right hand of God, and therefore are laid to dwell
in Heaven ; whom therefore the Dragon doth blafpheme, even God
and his Tabernacle, and them that dwell in Heaven, that is, the
Saints, whe are the Tabernacle of God, in whom God dwells; and R(lf ,,
ib they blaipheme God in them, calling them for this Blafphemers. $, 7.
But let us hear what the ApolUcs of Chrill can lay for this. Paul
prays for the Epheftans^that they may comprehend vtith all Stints, what
// the breadth, and length, And depth) and heighth ; and to know the love
ofChrift) which pa fifth all knowledge , that they may be filled vnth all the
fttHneft of God. Eph. •$> ig, 19. Here's a great word and wonderful
Glory, a Myilcry that hath al 1 dimenlions in it ; iuch a height, that
no carnal man can reach unto ; a depth that none can dive into ; a
length that none can compafTe the end thereof j and Iuch a breadth,
that none can comprehend with all their vaft understandings : yet
he prays that they, with all Saints of the loweft tize , the leait capa
city may comprehend and know the love of ChritUhatpaflcth all
knowledge: thtt is, the loveofGedinChrirt, (as ibeGemvanctts
well) that we may be filled with all the fulneis of God, that is, that
all the fulnefs of the Godhead may be mam'fefl ro them and others
tlio: chat he prays for;tbr they were already filled with all the fAels
ofGod. Again, theApoOlcis phinerinhisproo-. fil.i. 2,9,10,
where lie ipeaking of the mylicry of God, and of the Father, and of
Chrirt; fo we read, but falfly, as in other places ot this nature; as
it there were firtt God the Divine Nature, then the Father, then
Ghritt ; whereas 'tis in Greek;, The rnyftery of that God and
Father ; the re's the firft, and then,ofChritt. As alfo i The/. $»i i.
Now Godbimfelf, and the Father*, 'cis, Now that God himlcU anr)
Father ; or as the Gcr.eva reads in both places, The myftery of God
even the Father, that's the r!r(t part or the myftery ; then the myrte-
ry of Chrirt is the fecond : What'i that ? In him dwells alltkefulngfr fol. *. 9 .
of the GodheMtt bodily : and, ye <*rc compleat in him. Compleat'tis in l°*
the Greek, Ye are filled; With what? With all fulnefs of the God
head, as we (lie wed before, Eph. 3. For as it p'.eaicd the Father,
that all fulneis fhould dwell in the Son, fo it's his p'eafurc the fame
fulneis and meaiure fliould d^vell in the Saints j though 'the Son
hath in all things the prehminence in manifethtion, yet the fulnef-
ics of the Godhead Qiall be alto manifeded in the Saints ; which is

C 'z my

(IZJ

iuy fecond to prove, That the fulnefs of the Godhead fhali be alfo

manifeft in the flcfhof the Saints, as in the Son. This. John-, as he

did in his GofpeUfo in his Epirtles makes plain, to me at leaft .• Be-

i Jo\). SA, -loved, now are we the Sons of Cod , hut it doth net jet appear what

we (ball be : but we kniTV that when He {hall appear w: ft) all he

Col. 3, 4* Hkf him ; for we [ball fee him as he is. When he fhai 1 appear, that is,

inns ; when that glory fhali bi revealed in us .- Then we /hall be

like him, that is, appear with him in glory, in the lame glory of the

Son, we (hill be like him; for we (lull fee him as he is. The Saints

under the Gofpel law Chriit in ipirit, and the glory of God (Lining

forth in his face; yet only in a «lai"s darkly: But after the Apoihcy.no

man at all could iee the lead giimple of that glory or look into the

Book, the rtjftery ofChrift? or look thereon : But after the Apofta-

cy and falling away, being full; the day of Chrift follows immediate

foha 14, ly, and then we fhallfeehimasheis; How is that? We £hallfeehim

*9. a° • in God even the Father, & in us allb, and our felves in him, & with

him living in God , as I laid : The Saints fball be ieen in the Son:

Ron). 8. Thi3 i5 caliec| by fpaui9 ihe manifestation of the Ssfis of God, Theglo-

l9' rhm liberty of the fans of God ; For if the Son (that is, in usj mtkf HS

i r»w.4.i. fret, wefhati be free indeed, Joh. 8» 3^. Therefore, as the nift falling

Xw.p.i.: away and apotiacy of Churches was in Doctrine, not in Worfliip :

- ibihe firft Doftrine which was darkened with the fmoak of the bot-

tonrileff<pit, with tie Spirit of Antichrili, it was the Sun : the Son

j^.i.^i. was darkened, and io the Father alfo : For, be that demeth the

Soothe- fame bath not the Father. Now here's the hrll deceit of An-

ticl^ilt, in denying the Father and the Son, * Joh. 2. 22. No Prote-

Rant or Papiil denies this, fay they: But Antichrift is a lyar •

Though, in a form of words, Father and Son is confcrfed ; yet in

truth, in power, and Spirit, they deny both. They deny the Father

Ifa 9' 6- jn the Son, and the Son in the Saints ; denying God in Chrift, and

1 • the Father all in al 1 in his flefti : For God even t he Father, the C7er-

Atts zo. ^rting Father, was born & brought forth in ihat flefh : God in flefli

28. lived with men, and in fiefh God gaveHs lite for men, purchafing

i /of;. 3. the Church with his own Blood : >TwasGodrofc,andGodafcendcd

™* ^g infieQn: y-ca,the Son was nothing, but as he was in God, The Son

1,17 iS*. cotl*d do nothing cf himfell^but thelFatherin him did all the works:

>/;.'i4. andas GodwasinChrift, & God all' in all in his flefh, fo Chtift in-

ro, io. ns is all in all in ourfle(h: Chrift rhe man-child is brought forth

in us5 livetfa in our fk(h,fufrcrs in us, and (hall rife in us, and we (hall

afcendalfo with him : For as the two Witneflfes (thole few Saints

whoareyet a full Witnefs for Chrift, and.againft Antichrift) wcr«

killed in the City where our Lord was crucified, Rev. 1 1.8. that if,

fpirituilly in the myflery, being crucified with Chrift in their flefh ,

fe the Saints are faid to rife, vcst 1 1* and to afcend, vcr. 1 2* se°

Secondly, Antichrirt denies Chrift to be come in flefli, i ]ob. 4.
3 . Not to come in flefh of the Virgin, made of a woman ; this all
carnal ChrilUans confefle in their Creed: But Amichrilt d:nies 1/
Chri(t to be come in our flefh, and our flefh to be anointed of God>
and with God ; for that's Chrirt the anointed c f God, God manifdb
in flefh. Now God was ever manifcit in the flcfh of the Saints,
though they knew it not bctorej and the fltlli ot'the Saints is the?
ancinted ot God, anointed with all the fuln is of Gcd : for to it fol
lows,! J*b. ?„ 10. Tc have *n unfit™ front the hoi} Onf, whereby jy
know all-t kings : 1 hat is, as he that is born ot Vjou imncth not at a !>
becaufe the teed remaineth io him; there is a principle, the Son,the
Word, the immortal Seed is in them -• lohc that is born of God in
whom God is brought forth> knoweth all things, becauie there is a
poyrer in hhn, God in his flefh teaching him all things, that's the
un&ion. Therefore> i Joh. 2. 27, the anointing abiding in thr
Saint?, teachcth them all thing11, and they need nor. that any man
teach them, <yc. that is, whi;e rhcj abide in the anointing, snd at
tend on God in them- and hearken to t e Father as the Son did :
As I hear, I \ucig , *qd / fpcak. to the wor/d the things I have heard cf Jffl'-
him. I c An do tithing •fm?fclf\ httt At my Put kerh.it h taught me I ^
fps*l{ thefe things. Thus che Son had no Tutor or Teacl er bi t the
Father, God in his flcQi: It the Saints taw this fulnefs in them-
(elves, the fulnc'.sof God anoincing thek flefh , this would free
them from that bondage to Men, Mean?, and Mjnillers. This is B*-
fy/wdeihuAioD: hnr, by mutual divifions, ffit.io. 26. as the
Churches divi-kd : iec^B;Uy,by the manifeflaiioncf ihe anointing,
the difcovery ot Chrilt in the midlt of che Church, God in their
flefh. : In that day (the day of Chrilt) his burden (]nti&bcttikc» from off
thy (kottldtr, and the yj^from off thy neck^\ andtheyeal^frall be defiroj-
td, becAttfc of the Anointing. Ifa^io. 27. This is the gloriou? liberty
of the Sons ot God,the manifethtion of the Sens of God, which we
hope for, God to be maoj/elt in our flefh ; then Ghrifi comes in
flefli : and thus r the Son ffrsll make ye free,ye (lull be free indeed:
But,;-* Are of God, little children, (the lead Saint is of God, as the Son
isoftheFather)and/^/?'tz/(f overcome thsm ; that is, the wifeft and T/^
mo(t powerful impotioursof Antichnit: For, greater if he /« y»«// en ^et
fx that u inthewrld; that is, Ch-rift in yon, God in your flefh,who is 3
greater then ail, whofe very foolillinels and weaknes iswifer, and
lironger then all the iirengf.h and wifdom o^ men, and v^hoie wif-
doinandrr;n«thfl-iaUbemanifcrtalfointhc mcft fooli'.li andicer
"Well Saint?* Thi? J^n in the Revelation more clearly yet reveals;
for as he law the Son in the midtt of the Saints, Chriii in the midii Re*'
cftheChurchj (o he (hewsthar all-the power of thexSon,rhe g'ory

and

04)

and honour of the Son, (hall be manifested in the Saints. Not to
i peak of the old Prophets, who are abundant in holding forth this

jfa.go.i^. glory : The fans of them that affl,:ttedtl:ee, (hall ctme bowing unto thec;
and all they that defyifed thee , jball bow thcmfolves down at thefoles of
thy feet , and sail thee the OtJ of the Lord, (that is;the Saint in whom

Jfa. ^. ^^y God dwells): And therefore, as At the Name ff Jefui every knee
fy all bow • that is, to God in him: for that's his name ; fo faith
God, To me flail every kyee bow, to me in rhe Saints : And therefore,
fifv. 3. <?. the Lord faith, I mil make them of the fyndgogue of Satan,
that I "ay they are ]ews and Are not, but do lye: behold, I will make
them to come and worfhip before thy feet, and know that I have loved
thee: that is, As the world frail know that the Father loves the
Saints as the Son, ]oh, 17. a j» fo the apoftatized Churches, the fy-

M*ttb.i6. rngoguss of Satan fhall know italfoj for Peter himielf was called

2-5- to, when he favoured the flefh, the things of man; more then the
things of Godf Jews, that is, legal Church-members!, who have
belyed themfelves into a liberty which they have nor, boatiing be-
caufe of their flefhly Forms and Fellowfhips, that they are above

Job. 8.33. other Saints; thefe falfe Churches ftiallcomc down and worfhip
at the feet of the fcattered Saints, who are gathered up into Cbrift,
and with Chriftinto God; they fhall worfhip, not them, but God
in them, and confefs that God is in them of a truth* The power,
1?< and honour, and glory of the Son, as I faid>ftiall be tmnifelkd in the
Saints.

Fir'ljhis power^f v. a, 2 6, 27. He that overcemetk, to him will I give
power over the Nations, andhejhallrule them with a rod of iren • and
Of the veffels of a Petter fhall they be broken in pieces, even of I have re
ceived of mj Father. See here the power of the Sonmanifetted in the
Saints : for (b the fecond Pfalm ipeaks of the Son ; The Kings of the
earth and the Rulers, ft and up againft the L&rd, and 'againp his Chrift.
Who is Chrift the Anointed ©f God, but the Saints with the Son?
Ver. 3. Who would think that poor Saints ihould have fuchpow-
f ok. 1*7. erf Yea, fuch honour have all the Saints, as to bind Kixgs with
chains , and Nobles with link* of iron, and to execute the )ttdgrnent wr it-
ten, f the Son, Pfa, 149.8,9, Who believes that all the blood-fhecf,
and {laughters this day in the world, the daftiings of Kings and
Kingdoms one againrt another, is dene by the Saints, though they
thrnot,but are quiet in the Land? Yet the Lord goes forth ofthem,
iff AX workl?gtl.|'and wafting all by them, by the weakcft ^Saints: That
14, 1?. ' ""** -»acob5 ****$**& threfr th mountains, and beat the hills to chaff*.
fer,5li that is, as another Prophet phrafeth it,OJ^^5that is, the weakeft
»*,*!, Saints; for Ifrael is the name of power : butj*c*£, thou art my
battle-ax and weapons of war? with thee will I deftroy Nations,and
: ^ dafh

(15)

dafli Kingdoms in pieces like a Potters Veffel. This the Saints have
done, and do ftill, God in rhem doing all in all. Though this be not
manifeft in them, nor to the world, yet it (lull be, faith the Scrip
ture; the Saints (hail have the lame power manitctt in them as in
the Son.

Secondly, The honour alfo of the Sonfhallbe manifcfl. in the
Saints : tie that ovcrconteth, frail Jit with me in my Throne ; M I
overctmc^ And Am fct down with my Father in his Throne, Rev* 3 .2 * .
What is the Throne of Chrift, but the honour given him of God,
to rci^n and to judgallb? The Saints fhall have both ; not only a
Rod or Scepter of Iron to break Nations, but a Scepter of Gold> of
Righteoufncfs, to rule Nations: Andthac Nation which will not /y*.^.iz.
lerve thee, fhall pcrifli, and be utterly walled : who will not lerve
God m the Saints. But ihenagain) The Saints fhall judg a! low it h
Chriil, (not by approbation only, as Gentlemen who fit on the
Ben<_h with the ] :dge)j but the Saints as the Son (lull lit in the
lame judicial Throne, The Saints fh -ill judg the world, yea Angels: , Ctr 4^
not ouly the world, common C lurches, with all their Worfhips ;
but the AngeU of Churches alf", the Saints flul 1 judg : asChritt
judged none more hardly then the Pricllsand Elders of ihePco-
pie.

Thirdly, He th*t overcometh (k*t!l inherit *ll things, and I TV ill be his &1: • * * .7-
G«d> *nd hejkaR be my Son> Here is ihc g1°ry of the Son, tint he is
appointed Heir of all things, Hcb. i. This glory is given to the
Saints alfo, though the Saints know it not, no more then a crow
ned child in the cradle knows he is a King. Here is themyftcry ot
Chrift, and of a believing ChriHian alfo. Who is he thatovercom-
meth the world, but he that be! ieveth thac]f/itf is the Son of God, ijob.i.f*
believer h in that ien'e I laid before.

'Tisftrangc thatthe Saints, who dare not judg any martyyec are
laid to judg all chings, and to be judged of no man • that they who
hurt no man.fliould be laid to ddtroy all men ; that thole who have
nothing^ould be faidtobe Heirs oi all, and inherit all things: how
could this be, bat that the Son is in them, God in their fkfh ? and
fo he is their Go:),and they are not only his;fons, but his ion. This
laems 10 be a truth in it felt, though not manifcft to them till they
overcome*

This overcoming is fevenginvs repeated, Rev. 2 ^and 3. and once
raorehere, T(^v. H. 7. There's a myflcry in that alfo, inthisover-
cotning : Wriat is ic, and what is the thing to be overcome? In
a wocd, 'tis the numberanrl name of the Bead that the Saints mu!t
gecvi^ory of, Rev. AJ. 2. But what's the Bea(>> bis name and num
ber? Tis the number of & m.in, that's more myfleriousyer. Bac K^tM*1

fnrc

fure 'as clear that every man is brutiili in his knowiedg, and though
vain man would be wile, y&t man is born but a wild Atfes colt ; yea,
Pja. 49.20 mAn 'tn fjOK9ffr under&andetb not tb#t if like A beaft that perijheth. So
that man is.xhe Bead, who counts himfe.f wife, or to have the
Prov. 30. knowiedg of a man j which the wiieft man, even. Agur the Prophet
•***• would not own, when be was to ipeak of /*&/>/ and #?*/> that is,
of Chrift and of God in Chtitt : for Ithlcl is the lame withlmma-
nuel> God jtitb*i\ and ttctl a name fignifying^wtr, as Chrilt is the
Wifdom of God, and Power of God. So then, when a man fees
only of the humanity in himfelf, the widornofman, or power of
man, & fees not God all in all.and the Godhead in him ; this is the
Beaft, this the number of his name,the number of a man .- when we
{hall overcome this, this manhood,this felf, and fubmit to the God
head in us; when we mall fee God only manifett in our flem, & the
flemnothing,proficing nothing having no power nor wifdom;when
thus we deny our {elves5foliow me, faith Chrift ; follow him who is
our forerunner,and gone before into the Holieft, into the fulnefs of
the Godhead with him; then we are faid to overcome and inherit all
thing?. God is our God, and we are his fons, then this fluli
•Rev. 3.1 2. be manifeft ; for Rev. 2 2, 3 . we (hall fee his face, and his name mail
Rev. 11.4. bain our ioreheads : As the Father's name with Chiift, ^1^.14. i.
i fa. |i. 2-. fo the name of Chrift alfo mail be read in our foreheads. Men mall
PW. J-if- fee the Saints as the Son ; that's his new narrie'which he will write
onus; and we mall be called by another name, by a new name,
which the mouth of the Lord mall name. Mens mouths have ftili
formed new names on the Saints, as from the beginning fo of late.
In Queen Maries daies,the Saints fufTered as Proteftants j in Queen
E/i&abeths, as Profelfors ,- in King Jaipes'S) as Puritans : in King
Ca*riefs9 as Separatifts ; in our days, as Seftaries, Heretick?, and
Blaiphemers. But the Lord will give us a new name mortly him
felf, when ye (hall leave your name as a, curfe to my cbofen : for the
Lord GodfraR (lay thee^find call his fervants by another name , Ifa+

So far concerning the proof thofe Truths, fo far as I conceive
them to be. Now I Ih ill come to the Arguments,which are three;
the firft from the Old Teftament , the fccond from the New , the
third from both.

The firft Argument is from If A. 61. thus :

Thofe who are the anointed of God with Chrift, to preach the
Gofpel to the world, whom the world mall own as the only Mini-
Hers of God, and honour as the Son , they have all the fulnefs of the
Godhead as the Son.

But the Saints are the anointed af God with, Chrift, to preach
*& the

the t/ofpel to the world, andtke world (hall own them as the only
Ministers of God, and honour them as the Son.

Therefore the Saints {hall have the fulnefs of the Godhead with
the Son.

There are four parts in the Argument to prove in this Chapter.

Firlt, The Saints are the anointed of God withChrilt; that's
plain, //*. ^i. x, j. The fame Spirit of oil poured forth on the
Son, is poured forth en the Saints, and that in the fame full-
neffe.

For fccondly, They ire annoimed with him to preach the GoCpel
to the world : the tame Spine was on him , that he might preach to
the world, and they (hall preach to the world allb: For they jhat
build thtoldivafts, and (hall raifettf the former demolitions ; thejjhall
repair the waftc Cities, the desolations of m**j generations ', Verle 4.
What waitings hath War made, not only in the viable world, but
thcinvihble? In the inward man are more walks; and for ma
ny generations men have been delolated ot that glory once given
them. Now to repair all things in the world, vifiblc and invihblc ;
to build up the ruines made, not by Ronu, but even by the moll Re -
formed Churches ; to raiie up a new building, a City for God to
dwell in; this is the work of the Son only ^ yet the Saints (hall
do it alfoj but I believe the world (lull be alictlc more walled
gift

Third]/, The world Hull then own the Saints as the only Mini-
fters o? Goc^ Vc f.' 6 . Tefiall he called the Priefls of the Lord^and men
(kail call jot* the tJMinifters efottr God.

Fourthly, All that fee them, jh*N *ckyow!eJjr that they arc the feed
which the Lord hath bleffed^ Ver. 9» Novy the Dleffed leedisChrirt.
G^/. 3. 16. He fpeaketh not of feeds, Mcfmanj, but of »nc, the feed
whichisChrift. All the Saints being many (in flc(h)makc up hue one
Chrilt ( in ipiric ) ; yea, God even the Father, that eternal Spirit,
(hall bemanifelUn their flefh, as in his ; that not only themlelves
fhall fee it> but all men (lull fay, that they are the Seed which the Lord,
hath blejfed.

This full Difcourfe and firft Argument cf Mafter Erbury is fee
forth, not that any man fhouU approve, but prove it ; not to ju!U-
fie himfelt, but to be judged of all. He will not mention any thing
intheDiiputeatpreleor, being content to fufbr infilence, and fir.
fllll in his own abhorrcncy; while others walk in their honour and
applaufe, which he doth not envy them tor ; for they have their re
ward, and he his wagcs,that all men fpeak evil of "him: yet could
he with a few words wipe off all his perfonal wrongs ; but then he
flioukl be-fprink!e others with fome (pots and flume > which he is

D loth

•O8)

loth to-do* Let the true God who judgeth rightconfly, clear up all
raensfal (hoods (anduuthalfo) in his doe time.

This i? all he ruth now to fay', That as he firit profeffed he knew
nothing> nor maintained any thing as dogmatical, but only delive
ring his mind , drawn our to fpeak,becaufe he fhonld not be filenr,
fo he conferTcth himielf not yet carried out of the way of further
enquiry and feeding the Truth that God (ball teach him, and not
men; wifhing all the Saints were in that way, tvceafe from man,
i. 1 1. fhofi breath is in his noprlU) for wherein is he to be accounts doff efpe-
ciallynotv, when the number of the Beaft may be read (in mens
i3.i8 foreheads) to be the number of a man ; and the Lord alone to be
exalted in that day*

Jfa. 19. z, Weil? when wife men erry and the Princes of Zeanare become fools ;

J3>!4- that is, the chief leaders in (fpiritual ) Egyyt arecaufingtoerrand
wander, there is a way, a high-way, that way-faring men, though
f00is> {hai} noterr therein. If any man would be wife Qill, he dares
not cal 1 h'.m fool : But as for him who hath found himlelf a fool
already> and fees himielf be-wilderneffed as a way-faring man/eeing
no way of man onearrh, or beaten path to lead him, let him look
upward and within at once, and a high- way, the Way is found,
Chrirt in us , God in our flefh. Wait here a while for that Spirit
and Power from on high to appear in us , walking in the Spirit ©f
holinefs, lote, and peace; andatlart, yea within a little, we (hall
be led forth out of this confufion and Bafylon , wherein we yet are
not clearly knowing Truth nor Errottr , Day nor Night ; but in the
even- xg there [kail be light,

CANT, u 7.

Tell me ( O thoa whom my foul bueth) where thost fesdeffi. 5
re \bo.u makefi iQ.reft at won.

The

(<**)

The Lord of Ho ft '• or, (jod guarding

;;."• the camp of the Saints., and the be-

Rev. 2,0. .

Wherein is declared chat God is now rifing as a man of War in the
Saints , by whom he will detiroy all the Oppreffors, and Op-
preflions of men ; with Salvation and (cttlcment to the Kingdoms
ofthcEtrth.

Zach. 14.4. The Lord my God {ball come^ find *ll the Stints vitb
thce.

ZACH. 9.8.

/ will cnc4mp tbeut wine Heufe, bectufe »f the A S. MT •> became °J
kimtkatpajftth bj > and becAufc of hint thtt retttrnethy and»oOp-
prcffor [b*ll ptfle through them <w) more j for now 1 have feen with
mint tit f%

THis is not to defend an Army, or Arm of flefti ; but God
dwelling in fle{li5 defending and lavinghimfclf in the
Saints from the power of flcih in the world, opprcfling
his Glorious Appearance in them ; the Oppreflor (lull
ceafe* This, in (liort is, the fenle and fum of that Scripture, fv>i&
encamp aln»t w'me Hottfe, crc. VVhat is the Houic of God? but God z rf&
dyycllingintheflefli of the Saints, or the Saints filled with all the £/&.
fulnefj of God ? the fullncls, of the Godhead dwelling in them bo
dily, or the Godhead errv-body^d in their flefli. This hou'eof God,
God defends, encamping it about, with 'him felt dwelling inthe
midit of thcm> thougn not yet manifctt in All of them through
weaknefs ; yet all of t hero, though in wcakcU flcfh & loweR forms,'
the Lord of Hotts owns as his Araiy, in whom he goes forth de
fending and fa vinghimlelf, and them from all the powers of flcl"h
without and within, oppofing and oppreifing his Appearance and
Qloryinthem: fo that the Oppreffprnor opprcffion fhall appear
any more.

This is yet a larger difcovery of God in Men r when Men dial'
come to fee God dwelling in them. This Myftery cf God I have al-

D 2 ready

ready manifested in part, but All the Prophets, old and new, even
John that latt declares the fame with the ririt : for that Houle of God
which the Prophere point at, and plainly tell to be built in thelall
days, is nothing but the myftery of God when 'tis finished, JRev.io.
7, When God fhall be manifell fatty in the flefh ,God dwelling with
Men, yea, God himfelf in the mid1!: of them ; this is the new jeru-
falem, the holy City, the Temple, Tabernacle, and Houfe of God ;
as men may gather clearly, by comparing the Scriptures of the Pro
phets with John, Rev, si. l.Efaj <?o. 14. & 65* iJ.Esxl^ 37.27,
e'en i 'irf* z8' & 48* * 5' For as che whole Creation is a clear Image of God,
Heb. 1. 13. Mankind a clearer Image then thar,of the Godhead : but the Saints,
(that's the Son) are the cleared, the exprefs Image ofhisfubdance
cbar after or Godhead. God in his fpirkual being, and bleiTednefs, his grace,
fjusas* goodnefs, holine.'s, love, lighr, wildom, power, and all Appearing
Erafmiu mo1^ visibly to the world in them, whom the world of Mankind
reads, for therefore hates, becauie they know them not, nor God even the
there is no Father dwelling in them, and their flefh full of God : to the whole
pcrfon in Creation is called the Houfe of God, yea, his holy Temple, Tf*. 29,
hcacjbut 3. to the end. There the God of Glory in his Ma jetty and power,
Cod even thunders marvelloufly, and roars in the cloud, the Lord being there-
thc Father upon, or in many waters, ver. 3,4. The Lord fitteth alfo upon the
in flefh is Floods ; his glorious voice in every other creature, commanding
1 f tf C< f°rch his appearance in them : And in his holy Temple ( that's the
i 7oh.3°^ vvhole Creation) doth everyone fpeak of glory, ver, 9. or every
Efay9.6.' vvhit of it, uttereth, as the margin reads ; that is, every whit of the
Job. 14.9, creature uttereth the glory of God ; but Mankind is much more the
Io- ^ Houfe of Gbd and Temple of his glory, the glory of the Goi|ead
Job 37-43 Dwelling there more manifeft in voice, majefly, and power j* foraf-
much as man is the Image and glory of C?od, i Cor. 11,7+ though
God be not yet manifeft in all Men; yet, in truth, thewnole earth,
even all flefh and Mankind is full of his C7lory, full of the God-
i/rf, 6.3. head; and one day the earth (hall be full of theknowledgofthe
glory of the Lord, as the waters cover the Sea, Hub. 2. 14^ chat as
nothing can be feen in the Sea but waters, fo Men fhall fee nothing
in the world but God.

But as God yet dwels only in the Saints>or is manifeft in their flefh
EM i 21 on"y 5 l^e Saints in a fpecial manner being called'the Houfe of C?od%
it/ ' bis holy Temple, and habitation of his Holinefs,the Holy of Holyes
wherein all his glory appears, and to whom all his fecrets are revea
led, & made known : therefore though G"od fhall be fo revealed to
all, that all flefh fhalj feethis glory together ; yet the Saints (hall firttf
appear in £7tory> and Gods appearance oe firtt manifefted in them ?
. ihey being therefore called? The firft fruits of the CrtAtion, that is, of

alt

all maakintL who are indeed the lump and full crop; and therefore *
arc as holyj^God and with God, as the rirH fruits, as the Sauits
here : For Though thele are holy, elect, and beloved of C7od in his
fait Appearance ; yet when God or Chriii in us (hail appear th. e- usb. 9- »8.
condtime without fin to falvacion, then no fin, nothing but talvati- ^ J*>
on fhall appear, as we lhall Chew another time : And therefore as
no man is holy Now, but God only, the Holy holy, holj ; io ail men RC-J.I ?.4-
are holy in GoJ, for the cArtb Is full tflois Glory : As yec indeed, the z.«t. 14-
Saints are called, Hoi) men ofGod-> not in retpecl ot 6od, btu in re
lation to men, in whom God is not yec manifdt : fo the Saints ate
called the Elect and beloved of §od ; not but th.u God loves eve
ry man, as the Scriptures fpcak of the kindneis and love ot God to
All Men ; but All men having not God rnanitett Intheai) nor his
love made Known to them, are laid to be hated, condemned, and
d.imrAi, bccau'.e that his love, their lite and ialvation is dor yec ma-
nifclt to them ; fo they arc laiJ to be under wrath, under t'.ie pow
er of death, darknel?, and of the Devil, the Devil dwelling in them,
working in them ; not as if all men were not 0f God, and Godthc
Father of all, and all men the ofrVpring of God, God dwillin:' in
them, and they, being in God, as living in him, moving and having
their very being in God, Alls lj* *7, 18, 29. But, theie being yec
left under the power of death, anddark appearing ot Go. i, that i?,
the Devil ; God hath chofen a company of men, to whom he will
firrt manifert all his love, light, lite, glory, fa.vation, and him!'elf to-
them, dwelling in them : Thcfe are therefore called the Holy, the
Elect, and the Houic of God.

Thcle only we now fpeak of, of God dwelling in the Saints. The
people f<*y indeed, The time is net yet come^thtt ihe Houfe of (he Lord
ftoHld be built-, (Hag. 1^2.) that God iliould be exalted and letup
in the Saints : and the Saints thcmfelves are very unbelieving alfo,
and backward to build up any thing lave felt", vcr.q. But karchtbofe
Scriptures.and you (lull fee God will be let up in them,and by them;
yea, the glory ot the later Hou'.e (hall be more then that ofthchrlf,
Hag. 2. 9. thac is, as the glory of the Gofpel was above that of the
Law, To the glory of the Saincs in the lait days fhall \>t tar more ex
cellent & glorious then all the Churches of Saints at firlt, as we fhall
fliew another time : Fof in this Houie (faith God) I will give peace.
What wars .iid alwaics trouble the (late of the legal Church of the
Jews ? y«*, the tirlt Churches of Chrilt were full of wranglings and
Ifrife among thcmfclves, with (offerings from the world; butt!)
Saints in the la-ft times, as they thai! attain the glorious liberty of
the ions of God, fo they Hull be freed Irom all furterings or men,and
their OWD lUuglings in the Womb, where now they arc ; but

(22)

•if*, i 1-9. when God (hill be brought forth in them, and the e^d* full of the
knovvledgof God? then no hurt nor deftroying fhalljfi biuasall

ycr t, the; adverlariesof jW*£frull be cut off j fo Ephraiw fhall not envy
Judith^ nor J#<sU/> vex Epbrai-m ; Saints in one form fhall not vex

Ver, 14. thole in another, but both (lull flee upon the (boulders of the Phir
- lilUnes, towards the Weft, they fhall ipoil them of the Eaft toge
ther, and lay their hand upon Edam and Moab, and the children of
Aminon (hall obey them: that is, ?.ll the Saints clofing in love and
peace together in God, ("hall ceafe their preient diviiions, andfirft
tall to deltroy the powers of the world oppofmgGod in them ; and

obad. a i. then they (hill lave the world and be the faviours of men : For if

1 P#»4-i7 judgment hath begun with the houle of God, and the righteous
icarcely be laved , that is, if righteous men never were favcd with
out fi frering>but inuft firft die before they live, and fufter before they
reign: (urely the. world of ungodly men who have hitherto lived
merrily, and reigned as Kings, muit be content to Buffer and cie, not
in their perfons, but in their power and glory at leaft, in that pow
er oppofing, perfecuting and opprefling (he appearance of God in
the Saints; they muft die to that, and have that deiiroyed by the
Saints, or by God in them, that at lalt the Saints may be their favi
ours, lave them and their Nation and Kingdom from all their ep-
preflfors and oppreffionsj as our Prophet and another i peaks more
plain'y ; Saviours foall rife from mount Zlon to judge the mount of
£fattt and. the Kingdom flja.ll be the Lords, Qbad,V.2I. What's-2Jw*
but the hill where Gods houfe was built, where God dwelt and de
lighted in, that's the Saints in truth : from hence faviours (hall arife,
and judg the mount of Efau , that is, as the Apoftle expounds,
1 Cor.6. 2. The Saints/balljttdg the world^nd Angels alro • for Efaa's
Mount is the power of man let up,oppre(TingGodsappearings in the
Saints, as£^»perfecuLedJrff^; and £/<*#':>' mount is the higheft

power of man in civil or Ipiritual excellency, even Angels ; the
Saints fhall judg Angels,men feemingly lent forth of God, and 1 pea
king high things to men ; yeajSaints themfelves flying above their
brethren, and beyond their reach as living alone in their ftrangenefs
of fpirit, making their neft in the Stars.- thefe like Lucifer-) the (on of
the morning, mult come down, and thele Angels muft be judged
by the lowett Saints. The Saints fhall jndg Angels ; that is, men_
and things of higheft principles and places, men of civil excellen y
and power alfo, thefe are Efafis Mount ; for Efau was the firft fa
ther of Dukes, Lords, Nobles, Gen. 36. ij.towr. 31. thefe alfo fhall
be judged by God in the Saints. Per jour fake I havefent to Babylon^
and brought down alt their Nobles, If*. 43.14*. yea, this is the bur-
den of BafyUn, which Jfninh did fee: Lift up the banner unto the

.. extlt the voice ttnlo them , j7;^ the
band, that tbtji»*y go into the^nes of the Tables : I h*ve c?>nw<i-dcd
rHyfaHft'fcdtncs, I have alfo callcdntjr mighty ones for mine an^ihem
that rtyycc in my hghncft, If*. I3.1,2. Who are the:e un^tihed
ones ? not only Cyrus and hi.* companions ; but the Siincs in 'pirit,
who have a command and call from God togo'orthin a!! 1 1m the
Lord fhall carry them on, though againlt King. Lords, Mob! '
the whole world, i*r. 4 5. lor the Saints fotli )udg tht world. ] udg-
mem here and in Scripture is a right ordeiing of all things, civil and
fpiricual in Kingdoms and Churches, and in me n s to i tic's alfo,ihat
are yet full of confufion and darknel's itMdim'ntt be deilroyed, bj-
fore order be tec up and e(Ubl\(hed, or a le.-t'e-nent without and
within: now the Saints lhailjudg the world, that is, iirl* dellro
bnt afterwards Uve and govern the world ; for chis is to jnclg allb :
and God is faid to judg , tint i?, God in the Saints (lull jiiugt^e
Nations with righteoulneis, jnd govern the people with his truth,
Pf*l. 6-j. 4 7.

This Jud:ment-day, or coming of God to judg, is the j">yiul!eft
news which ever the world heard: there tore there is To inu.h joy W*
exprefled in Heaven, aod Farth, and Sea, and all the trestcicltfp ^'.
hands far he fortieth he cometh to }udg 5 that is. to govern, andi'cttle
all things in order, to give a lettlcmentin the Ninons. Indeed, be
fore God comes to judg,confu(ion and a con-uminc'.flre goesbetbfc
him, Pf*l< 97. 2. therefore- in that refpeit th Ju.'gmem-day is
dreadful and terrible to flefh, and formal po\vers,to be confuted by
him, 2 Cor. 5. 1 1. B t when he is come, wh n God is manirelt in
the Saint?, and God in the Saints fhalljndg and govern the world,
then the world finl"! rejoyce ?.nd (ing.

Indeed 'cwas ever tnie, By we ('ai:h God) &Ktysrei&,**d
Princes decree justice : by me Prifices rule, And Nob'ct., and *ll the
Judge! of the earth Prov.%. 15,1^. Tnst is, God hasten reij?nin.;
in Kings, and judging the p ople by Parliaments orjudgcsor the
earth •• but this Government of Men has beencothegrietand 'life-
rings ef the Saints, and of the world alio, oppreficd bv worldly
poworf , wh?> are therefore called Babylon that appreHTir^ Ci^
which when it falls, f.e how the world will iing, I fa. 1 4. 4 7. Why
(hall this great >oybeof the world? Surely, because God in the
Saints fruit juojj and govern .- then the workl Hull be at reii and
peace, when violence Hull be no more heard in the Land, bi-.t thine
Officer flullbz righteou he!s, andthine Ex «5tors peace*. And how
d®rh ail this come to paffc,bnt'becau.c the Honfe of the Lore! , the
City of Jodis iobuiltani let on high'? God to appearing in the
Saints that the fons of them that :fflic>ed them, and all iho'e who

defpited

(H)

defpifed them,(haUbow before them at the folcJ of their feet ; not
to flefh, but to God manifeft in their flefh,whom they (hall call The
of the Lord, the Zlon of the HolyOneoflfrtel, I fa 60. verfc

This is the Houfeof God,and God will encamp about this Houfe:
that is, 'tis not for me or man to guard the Houte of God^and defend
this Army ; but 'cis the Arm of God, the mighty power of God
himfelf dwelling in the Saints,that faves and defends chcm>and him
felf with them, from the arm of flefH (tretched forth a^ainft him :
See //<*. 5 9. * 6* This is ftrange, that God (hould fave himfelf; buc
mod true it is, that as mans falvation is called the faivation of God,
Ifa. $J. 10. (o when God (hall fave himfeif, man (hall do nothing
but tee God and his falvation in him. If*. 59. Therefore when the
Saints were to paCfeout ot Egypt thorow the red Sea, they were to
(land ftill and fee the falvation of God: this the Saints have in all
this lea of blood and wars of the Nation, nothing but God, and the
Arm of God faving them and himielf, ffa. 51.?. when Pharaoh
the King and all his Hoft have been drowned in deiiru&ion.

Now therefore, behold, Thy King cometh> he cometh meek^ AnAlon?-

tyi having falvation (or as 'tis in the marg'nj/**<z'/»g himfelf, 1ech.9.

9. For 'tis God in the Saints, and his appearance in tfcem> which

the Kings and powers of the earth have fought again!}, and fought

P/«/. 45.4- to °PPrcls : Therefore now their King comes, that is,God doth ma-

niieLt himfelf in them glorioufly, that's his riding : .And he rides ttp-

onanAfte, not as earthly Kings on ftately horfes; but God comes

reigning and riding on an Afle, that is, Revealing himfeif in maje-

(ty and glory in the bafettofmen, men counted lo of the Kingc°omj

dcfpifcd & dull fellow?:for indeed men have made meer Afles of the

Saints, laid burdens on them ; but when God (hall ride on them,

and reveal himfelf in them, they (hall reign as Kings on earth , and

God (hall caufe Kings to be fubjeftand nnnitfer unto them, yea,

and Kingdoms to ferve them, P/W. 45. 4> 55 I2, ^.verles.

Efa.6e,iit F or this caufe the Kingdom hath not utterly perifhed, becaufe the

Saints have not only ferved the Kingdom, bur the Kingdom hath

mdeed ferved the Saints.

c This Army and arm offle(h, as Ifaid,Idonot fiand to defend,
but God dwelling in the flefhof the Saints, whether in an Army, or
no, 'tis all one with God, and to me'alfo, where ever the Saints
dwell, and what they do» he does all and dwells in them: that as
God hath raifed the fpirits of Saints to ferve the Kingdom in an
Army ; fo the Kingdom has done nothing but ferved the Saints,
both in the Kingdom, and in this Army alfoj who by the wife ap
pointment and difpoHng of God in them; has called them forth to

tft net in their own particular private way and power, but in the
publick authority of the Magiltracy and Kingdom; though both
have been dettroyed by it, and None laved thereby as yet, but the
Common interefi and freedom of Saints; who, lelt they might be
markt as Rebels by men, God Itampt them with the authority of a
Parliament, at firli, to break the beginning of their bondage; and
when Parliament could go no further the Army (for the Saints
lake among them) had the Call ouhe Kmc Jom, petitioning by levc-
ral Counties, and the common cry ©fall the opprcffcd in the Land*
that the OpprelTor might ceale ; and the vifible power of God co
ming in, clofing all the fpirits of the Saints with thole in the Ar
my, and carrying forth the Army with them to ad^ in ihe immedi
ate power of God, whole appearance among them caufed all the
power of men andoppieflion of the mightieit to fall : All ihisto
mci^ a manifelt token of the hand of God lifted up, not only for
the liberty of the Saints, but for the deliverance of the Land at laft
from all OpprelTions tn.i Oppretfors. I i'peak not this, that men
might look upon and adore an Army, but that all m.n might fee
God in the Saints, whether in an Army or without where ever they
arc, they are as well the Army of God, as publick Perlons, not for
particular intercit, (though that may appear tor a time in tome)
but for publick and eternal things, not tothemlelves, but for all
Saints, yea, lor atl men alib.

Therefore as Chrilt or God in us, comes, and all the Saints with
him; fo the coming ofChrill is as the lighceninp?mimngf:om Halt
to Welt ; that is, all the Saints are emightnecfwith Glory alike ,
when Chrilt comes when God come?, or is manifeft in the flcfli ,
then all the Saints come or are mini-eft, and appear with him in
glory : that appearance therefore of God which is confined to fome
particular Saints only, thoug in them it be a Chritt, yet 'tis but a
tallcChrirt, that's, Lo here's Chrift-,lo there • I mean a talfe Chritt,
in refpe^of that appearance of his in glory, when all the Saints
(hall appear with him in glory alfo.

I fpeak this, thac,the more glorious God appears in us, the more
glorious ail the Saints appear with us in God, as 'tis, Zach. 14. f.
The Lord my God frail come ) tndall the Stints withthet; not, with
him, but, with thee: the Saints (lull come or appear in God. The
molt glorious appearance of God in any Saint, gathers up all the
Saints with him > and leaves no Saint behind in Devil or flefh, &c.

Again, the more glorious any dilcovery of God is in the Saints,
s the more general it is, and of common comprcheniion , what all
Saints may comprehend and conceive : therefore thofe Grange con
ceptions and ftrong comprchenfions, thoic high expreflipas which

£ Saints

(**}

Saints commonly cannot reach unto, nor underftand, this muft
be the coming of a falfeChrift, both among German Divines,
and Englifhalio.

3. The mere glorious any deliverance is> which God will mant-
feft in & by his appearance in the Saints, the more general and pub-
lick the deliverance will be not of aKing or a Parliament, but of the
Kingdom and People, yea, of all people alfo at laft : for as Chrilt is
the Saviour of the world, and of all men : ib the Saints (hall be Sa
viours in like manner , that is, God in the Saints {hall appear as the
Saviour of all Men, when the appearance of the great God andSarr-
our (hall be manifeft in them j for this is Chrift, and the appearance
ofChriti: Therefore the laving ot a particular perfonof a King or
Parliament, is but a fal'.e Chrift, as I [aid before, in refpe&ofthe
ialvation of Kingdom and People, which God in the Saints ap
pears for*

Fourthly, as God is not to be known nor confidered in his na
ked being, but as doathed with flefh, Godmtnlfcft In fle(h, that's the
myftery ot godhnefs : So 'tis a falie Chrilt? 'cis of man only-, not of
God, to 1 peak of a naked prefenceofGod,a naked power and appea
rance of God, as if God would ever appear and aft, not in flefh j or
as if God would ever a£ with power, not in and by the Saints, but
by Himfelf, firgly and nakedly. For as this breaks that union and
marriage which God has made with mansflefh: So all the Glory
which ever God {hall fhew,it {hall be Teen fhining forch in the flefh
of Men, though the fLfh profit nothing, but it, and the goodlinefs
thereof {hall ,vitherasgra '?,£/*/ 4o. 5)6.Ef*.6o.\ p. and through
out, Efit}62. i, 2, 3; 4, 5, 6. -7. that is, all fle(h fhall at laft fee God,
and glory in the Saints, though no flcjfh {hall be feen or appear, but
God only, Zach. 8» 2 1 .

But to proceed where I left*.

Twts not to fet up an Army, or arm of flefh, but to ftt up riim-
felfinthe Sainrs; God railed this Army, and all thefe wars in the
time : For their fakes the Lord God railed thefe warf,elfe the Saints
had not now liv'd in peace, nor the Kingdoms peace followec^with
them .- For as from the beginning of the world there was a war in
Heaven, a-nd an enmity between the feed of the Woman, and the
Serpents feed : for the enmity between both feeds has caufed
theie wars , that at length all enmity and war may ceafe in the
world.

The Woman is the weaker veffcU and the Saints ID this Land
were the weakeft party for power, the feweft for number, two or
three in a Parifh perfecuted by King, Lords, and all the Commons,
by Church., and Common-wealth : God comes forth and makes a

war

war with both, dividing the Kingdom againft it (elf, and dividing the
Church againttit lelf: Thus God by dividing thefe utters, makes*
ivtyfor the ranfomcd ones to paffe over', Efay 5 1 . I o. t hat i<, by di vi-
dingKing and Parliament, and by dividing Prclatsand Presbyters,
the Saints have got liberty and freedom in their (tares and fpiiitsto
ierveGod, and Men allb to their good. For this was the fccond
ttep of the Kings coming, and Gods appearing in the Sarnts, when
the Saints (who would and could not live in peace) were railed up
in Arms, and ttrengthened to an Army*

Now, though the Parliament and power of man railed the Army;
yet it was God railed up the Slims to an Army. Alas, they were men
moll quiet in the Land, or Lambs in the midttof Wolves, they
would not hurt,they could not hate tho'e who hated and abhorred
them? and God in them i the Saints were filly (heepifh men, harm-
lefs,or t hornlefs,as Dovc*,thcy had no horns to ptifh, nor hoofs to *f6ltt' I%<
tread men under, not a fword to (hike, norafpirittoflay, but all
to lye down and fuffer : Who but God above could raife up the Ipi-
rit'of aSairuto be a manof war likcHimfelt> who, as he delights
to be ftyled the Lord ot Hods, the Lord mighty in battel, the Cap
tain of our (alvation; yea, the Camp, the Fortrefs, Tower, Shield
and Buckler of the Saints: Ib God dwelling in the Saints, though
long hid and buried in their fle fli, yet now hath railed himlelf and
them alto with him, that as he is the Camp, ( I will encamp About
mint houfc} to they become an Army whom God hath railed : / wi!l
raife *p thy fonsy O "Lion aga-inft thy font , oh Greece , and make thee M
thefw9rdofa mighty intn^ Z-ach. 9. i^«. Arife And threfa oh daugh
ter Zion^ for I will make thine horn iron , and thy hoofs braffe, and than
(halt threjh many people, Micah 4. 1 ?. Although this was true in the
Spirit at rirft, it is as true in the Letter at the kcond appearance of
God. He will make the Saints ro have hoofs, and horns alfo,whom
God will exalt as he did D<*vid from the fhcep, tobeamighry
man of war. Tis God hath put a iword in their hands, and made
them as the fword of a mighty man againft all the (bns of Greed;
Greece was that Country famous for the wife' ft, weahhieft, and moft
warlike men of the world • Hiftortatis can tell you the names of thofe
wife Matters, mighty wealthy men, men of war, the feat of Souldi-
ers and Scholars ; Schools of Learning alio were firft in Greece : all
thefc humane excellencies andglorie , GoH in the Saints hath rui
ned in this Land, raiting up the Ions cf Zion. and the fpirits of Saints
in the Army- to that height, thar every hieh thing is fallen .before
them, both King, Countries, Coimcellors ; HisStatefmen, Souldi-
ers, Scholars, Lord?, Nobles, Gentlemen, with all the gallantry ot
men in the Kingdom, yea, the Churches alfo, for the firit and laft

E i Churches

Churches of Chrifi^ the feven Churches of A fa were all, and moft
of the reft in Cmw?; now All the Churches in the Kingdom, the
Church of England the Presbyterian and Independent Churches
had a fword ot the Spirit come forth from the Saints abroad, which
hath {lain their flefh, and forms of Do&rineand Worfhip, which
God in the Saints th re hath judged? difcovered, and deftroy-
ed, by the appearance of a greater glory in them ready to be
revealed*

And indeed, thegreateftdeftru&ion in.the Land hath been by
the appearace of God in the Saints, even at home, and inbattel;
for nothing but his appearance, and the mighty power of God in
mencould infofhnrta time cart down fo many rtrong Holds, con
quer ib many Royal Armies,rout fuch mill thuds with io tew a num-
ber,as theNation ot the Scots can witneis,and the Cities otEnglandy
one of them able to encounter a Kingdom, yet fell twiic in their
Spirits before a fmall party,vvc^ in mans reason had eafily been fwal-
lowed up, had not the Lord of Hofts, who is the Father of ipirits,
raited up the fpirits of the one, and laid low the others, as the
ground to go over. I (peak not now of our Army of Souldiers> but
ofthe Army of Saints; not only abroad in battel, batthofealfoat
home have had a hand in the deftru&ion of Kingdoms, net fy power
or mighty but by my Spirit^ faith the Lord : Now the Lord is that Spi
rit, that is, the Lord who is that Spirit, dwelling in all the Saints,
hath powerfully gone forth and fought againft the Nations, as when
lie fought in tke day of battel^ Zach. 1 4. 3. that is, the Lord in Saints
at home went forth and fought, as well as in thofe who were in bat-
--P/fe.*8.i* tel.. And as the Lord laid Ambufhments when his people of old
- cbr ao were fighting: fo it was the Lord in thofe allo who were at home
iy 1*2* °' which fought • for the battel was the Lords. Ofthcleatt Saints, he
faith, Then art my Battle-ax* and weapons of war, with thee witt I de-
ftroy Nation^ andbreak^Kingdoms^ &C+ Jer. 5 1+ 20.

Fear notjhoit worm j aco'b, and ye men of Ifrael : Ifraelis a name of
ilrengthj but 'Jacob of weaknefs ; yet though a worm, lakh God, /
TV: II make tkee A /harp tbrefhing inftrument that hath teeth, tkott (halt
thr eft) the mountains, and beat t hem faatt and make the hills Of chafe ;
thotifhaltfan them, and the wind ft) all carry them away, and the whir I -
wndfhanfcatter then>> Jfa. 41 . i 5. The Saints have been as worms
hid in their holes, and trod under every foot ot the baielt men ; but
God hath made the higheft heads, the hills and mountains) and
higheft ones of the Land to lie.down at laft like (heavs of corn, and
the leaft and leweft S lints to threfh and tear their flefh with a flail
of teeth, and tofcatterthe reft as chaffe with a whirlwind into f»r-
jjga Countrie5f, See the fame Micab 4. 1 1, x 2, 1 3».

Ifpeakthisthemore> that menmigH nnderftand my meaning
when I mention the Army; 'tis noc to magniheanarmot fle(h,
but that the Arm of the Lord might be made bare? that men might
fee nothing but the power oi God in the Saims,wherc-evcr they are
in the Country in the City, or in tl.e field: they are all the Army
w horn Go J doth guard, and in whom Godgotstorrti, be they ne
ver To weafc, confuted, unietlcd: or aneoniiant in their waiesand
motions • that thej *rtoftenf!.ijfi"gfy, and tgtin returning : [hat's
their unretlednets.an^piitaycd jams, coming and going, nc-w go
ing iorward to high principles,,ttien returning back to bay* and low
compliance.1;: yet fur all this, uitli God, lv>illenc*ntf tboHtminf
boufe bccxtffeofthe Arm^yccaHfcofhimtljAtptffcthby, tad becar.fe
ofhimthatrctttrncth'. thatF, the unbelief o: men (hall not mike
the Faith of God ot none effect: God is faithful in his Promife*,
though men are not faithful in their places, nor fo performing rheir
purpolesandreiblutioni, as God is relolted to perform what he
hath promiicd of thole great deliverances, and glorious dilcovcties
to his people > and his people fhall poflefsbo:h, though they be
lieve neither ; tor vthcnthe Son of man comcthfo*H he fttrU faith on ihe
e*rtb> that is, when God fhall be folly nunifefled in flcfli, when
God lhall glorionfly appear in them, will men believe fuch a glory,
even the Godhead to be revealed in them ? But mans unbel iet lhall
not hinder the coming of Cod ; yea, the coming of(7od o; the ma-
nifeftation of God, or C7od tully manifell inflefh, flu 11 Ivvaliow up
mcns unbelief andfaith alto; for as the fig «t of G'od lhall cauleour
hope and faith to'ceafe: lo the Saints have leenmorebf Godin
thefe days?, then they wi'iild believe or hope for ; yea, their former
unbelief and weak ncftes makes them fcfe God now come and ma-
niletled clearer .- tor as Gods lirength is perfefled in weaknels, lo
his goodnefs abounds in their evil and his unr hangeablcne's in their
unconlUnt actions .• for though they f^ffe-, andretHrnrfti God Ihnds
ftill and the fame, lure and Ihble as the mountains, in the midlt ot
mans unletled and various motions ; yea, the more tubihntial and
iolid the Saints appear, who change? this caulethGod to appear the
more without all (hadow of changing, who dwells as hiieh ina
Saint fallen neverfo low trom hjsrtedtaHnels, as when he inhabits
eternity, ordwellsin the unchangeable being, therefore is God in a
fpecial manner laid to AwtRin the hetrt of the cextritc one *nd humble
ffirit-> which is not a Saint's excellency, as has been thought , but 'tis
the loweu, we kclt Hare of a Saint to be lo humble, broken conrrite,
ground »o powder, as the wordfignifies ; or as that duit which eve
ry bUlt of wind blows away; yet there the eternal unchangeab!*
God dweils as glot ioufly as in his holy place,, and highert Heavens,

that

that Is, as glorioufly as the moft excellent Spirits and Saints who
appear molt full of God, though God fills all things, the weakeft
Sainr, as well as the ftrongtlt; ysa, all the weakneffes of a Saint
are full of God, who fills all things, as all men, for God defcends
•£J*;4.f. to the loweft part of the earth, and fills the loweft part of flefli, yea,
P/«.i3«.«. Hell alfo-inthedarknefsand horrid confufion of a Saint, God is
there, If Lgo down to Hell thoyart there ; and God is no where idle,
but he iss walking and working alioin a Saints wandrings and weak-
ne(fes,in hisgreateH backflidings. TherefJ^hefaith,
about mint Houfe> becaufe of the jlrmy andvcctwfeof him
by and retnrmth : This, as I faid, is the Saints weaknefs, not to go
on in their way as an Army (hould, but to retreat and return upon
the appearance of a threatning danger or difficulty ; the Saints
(hould have gone on, God going before them, and encamping about
his Houfe becaufeof the Army? that is, becaufe they are an Army
of Saints, and the 'pirits of all are gathered in one, yea, the Spirit
and llrength of God is as full in one fingle Saint, as in all together;
yet fuch a weaknefs fometimes poffeffeth all, that all are palfingby
and returning again: yet this weaknefs of theirs God appears in,
yea, powerfully alfo, for he encamps about his Holt, becatife of him
that pafTethfy andrcturttcth) that is, his power encompafleth that
weakne s, and encamps about it ; his power not only ?ppearini, in
weakneis,but his power is made perfect in weaknefs : Look in that
lalt particular of publicktranfacYion, wherein the Army, that is, all
the Saints, a&ed, in God, or God in them 5 for a/we cannot divide
God from the Saints, fo the Saints cannot becivided one froma-
nother : though forne are in theCountrey, fomeinthe City^fome
in the field,yet all make but jbne Army or Arm of God ; for in them
his mighty power appears, and is made bare before the world : now
fee when and why God made the Saints, the Army fo weak ast6
fajje by^ andretHrn back, again from their former principles of liber
ty and promifes to free the Land from bondage and burthen?* and
they were once f*JJing by thtt way. But why returned they back? be-
caufe there were {tumbling blocks then in their way; yea, ;n
the way of God,and God will not go on till his way he made plain
ifa. 40.4. before him; there was the power of an opprefling King, the power
of an oppreflfing Parliament, the power of an oppreflfed people, yea,
thepowerofanopprefRng Army as a guard to the opprefforin all,
all thcfe (tumbling blocks were then before God in his way with
the Saints, therefore they returned in weaknefs, but the power of
God^appeared in ir,that the oppreffor might appear the more inKing,
Parliament, and People; in fecret Englifli fo difcovered, in open
Scots fines defeated, yea in the Saints own Divifions now united 5

ail

all thefe ftnmblin^ blocks being taken out of the way, and the way,
made plain for God to bring in iettlcment, lalvation, frecdom,righ-
teonlheis, not only to the Saims>buttothe world. The Lord hath
fpoken it power iully, caftye ttp, caftyc Hp, prepare the jvaj, take up the
ftumbtng blocks out vfthe way oj my people. Now God begins to work
higher to level that great mountain, that inighcy oppretfor, that op-
p:eirmgmoun:ain Babylon, all thatisopprcmng in the world, God
will deHroy in the Saints.

This is the laft work which God wiU do in the Saints, and by
them alfo no oppreflbr {hall pafle through them any more, for now
I have feen with :nine eye, that i:, as when God delivered his peo
ple from Egyptian bondare, Ih*vcfcen. I h*vt fetn, f*ith tl:t Lord,
the afflictions of my people, andhavt heard their groanings, and am come
dow* to deliver th:m. Gods conrng down then was his manifefting
himiclf in ^M'jfes with mighty iigns, and wonders in dehroying the
enemy, and delivering his people : but he law firtt with his eyes, he
law their bon .'age, tint is, he made it viable and certain, clear and
molt cvid.nt to all men,how his people were oppreiled and cnbon-
daged in Eg)pt. >'

Again, wnen God brought his people from B*byhns captivity, he
faw alio with his <• ys th.- tone God laid before Jchofru* having feven
eyes, Z'ch. 3^9. And / will engrtve the engraving thereof, faith the
Lord ofHofts, And I jyiH remove the iniqn ty of the Land m one day ; in
that day faith the Lord of It oft s (h^ltfe call every mat: his neighbour un
der the Vine, and wider the fig tree, that is peace and perfect freedom
no men; this God mall joring to pafle in the Saints, typified inja-
Jfc#-«, (called &\\o JefwiJ that is, God in the Sain's, j/0/fc«*nnd his
tellows, v er. 8. and ye {hall call every man hx neighbour under his vine^
ycflull call, tnat is t^cSiints(hall powerfully ^o fo th for the liber
ty and peace of the Land, wwtft iniquity he will rcmov* in one dy, faith
the Lord: by iniqui'ty their piimvhrnent is allo meant, and a:l man
ner of opprefHon God will remov^in one day. In what day? in the
day of God; when God iliall appear in the Saints, the Saints fhall
appear as the Saviours an i deliverers of the world, as thole who fliall
fee peace and petrel freedom. That is the ftoie laid before Jofh**>
having fcvcn eys, and engraven by God hirnfelf ; for God does all in
andby the Saints, _ what he begins he finifheth huhcm: the (tone
fet before Jofhita, is the beginning of liberty & freedom ; the engra
ving ot God upon it, is the perfecting of if*

Whac is dark'y delivered by the Prophet in that Chapter, i.? clea
red up in the next-, Ztch.q. 6. This is the wordofthe Lordunto Z.erub-
babel,/^/^-, Not by power or by might, or, as it is in the margin, not.
fy an Army or by mightjut by my Spirit faith the Lord, febtfh** the

high

• (3*)

high Prieft was before,but now *LtrM*bel the Captain of the Lords
Hotf, the civil Magiftrate is mentioned, (hswing that liberty both in
civil and (pirittul things (hall be accomplifoed in and by the Saints>
who are typified by Jofkvaind Zerabbabei, the two Olive trees, ver.
I a. (or tvcg witnejfes and candleftickj /landing before the God of the
•whole etrth, that is, witneifiDgGod, and giving light to the world,

Now the Saints do all this not by an Army or might, but by the
Spirit of the Lord, the Spirit and power Oi the Lord appearing in
them, all the powers of men, and mighty things, KingdonriSjand Ci
ties fliail fall down before them, and be levelled at their feet, ver.y.
Who art thott O great mountain before Zorubbabcl ? thott (halt he made
a f lain, and he [ball bring forth the bead ftone thereof with jhefttivgs ,

f race, grace unto it* This (ione is the lame with that before the
rft fetiing up of the Lorcfs houie, that is of the Lord God dwelling
inmenf Now the hands of Zorubbabel have laid the foundation
of the houie, his hands fhallaliofinifhic, and thou (halt know thac
the Lord of Hottsharh fent me to yon. ver. <?. For who hath de*
ffifed the day of f wall things ', for they /hall rejoice, and (hall fee the
plummet in the ^*d<?/Z,orubbabel, tvththofe feventhat are the eyes
of the Lord) which run to and fro through the -whole earth , ver(e
10.

The fum of all this is, No Oppreffor (hall pafs through them any
more ; for now I have feen with mine eyes. Thofe feven eyes are
nothing but the perfeft Aght of ( 'iod on al! the waies and hearts of
Men, on all the intents, an i thoughts, ancl acVmgs of men to op-
prefsthe Appearance of God in theSaints,;thi^ being the Houie of
God to be bui!t, the foundation flone being laid of Deliverance and
Liberty to the Saints; the Saints fliall no more 3ft for themselves,
but for the world aifryo <ee h°vv iberty may be letJed o^ the whole
earth ; and foundations of Juliice, of Ri^hteoufnels,and Peace may
be eflablifhed in tne Nations. There is yet but a ftone of this buil
ding laid before Jo(h(ta, only the 'bundation laid by Zortibbabel ,
there'isyetbuta plummet in his hand, a way prepared to this glori
ous ftrnfture* But who hath defpiied the day of fmall things? What
man dares defpife the beginnings of Go i> The firft breakings forth of
h is glory, and of that glorious liberty of the fons of God, yea, of
the ions of men? For the whole Creadon, all Mankind (hall be de-
K0s*. 8.11, livered from the bondage of corruption, Rom. 8* ai. from all op-
prcflfion, not only in the Spirit ac laft ?j but in the Letter alfo from
all vifible eppreffors*.

(nl

as che Saints arc the firft fruits ofthccreacure.% and the
dead in Cbrift (hall rile ficH : fo thcfe dry bones, the embondaged
Saints in fpiritual Babylon, (hall attain to the firft Reiiirrt'&ion and E*sk-
Redemption from Aniichritts captivity ; The Saints flull firtt enjoy Iz«
cheir glorious liberty inward and outward, and by them the world
afterward, as we fliailfliew at another time> andTrcatife. Let this
fuflfice for t he prefent,That the oppreflfor (lull ccale,beth Egypt in&
Aftyria, or Babylon, the only oppreffors of Gods people : My peop'e
vent down t» E»ypt, And the Afiyrian off re fed them withoHt cattfe-,
Now therefore what have I here-> faith the Lord) that my people is take*
awajfor nought ^ and they that rule over them makje them to hovrlc, t fa.
4 1 . 4, 5. Behold I jviU bring them again out of the Lund 0/ Egypt, and
gather them from the coafts t>f Aflyria ; and the pride ef Aflyria /7;*fl
be broksnt **^ the Scepter o/Ef,ypc (hall depart (i\vayy Zach» Jo. IT,
Therefore, thus f*ith the Lord God of Hofts , O my vcop/e that dwells ft in
Zion, be not afraid of the Aflyrian, ktJh*B finite thee with a red but he
(})all lift Hf hff ft aft 'e for thee, after the manner fi/Egypt. For jet *
Wiry little vrhde, and the indignation jh*U ceafe, and mine anger in their
deflrMttion, For the Lord of Hefts [haH ft imp afcourgefor kim^ 4:cor~
ding to the /laughter ffM\Si3.n at the roc&fOrcb) and M his r»d JVM
HptnthcSc* : fo jhall he lift tt up after the manner o/E^ypt. Andit
/k*Jt come t* pajje in that day , That his burden [hall be taken away front
vj thy (hw/ders, and the yoal^front off thy necl^ ; andtheyoal^ (hall be de-
ftroyed bec.iufe of the anointing. Eta. J ©» ^4) 1 J . 25., 2y. For the Lord
•will have mercy on Jacob, and will jet chxfc Ifrael , and fet them in their
cwn Land ; and the grangers fly* U be joyned to them, and they (h^U
fleavt to the hottfeof] acob. <And the Pcofleft)*ll t*kc them and bring
them to their plafc, dnd the hottfe of Ifr ae i jb^ll pvjfff* them in the Land
of the Lord) (orfcrvants and handmaids. And ttxjt frail take the -n cap-
lives, vphofe captives they were, and theyihall rule over their Opprejforr.
Andit frail come to faffi in that day-, That the Lord frail give thee reft
from thy forroyv, and from thy fear, and from the hard bondage where
with thott waft made tefcrvc. That thoufatlt t*kf ftp this proverb a-
gainft the King of Babylon, and fay. How hath the Oppre/or cetfedand
the C«ldenfity. The Lord hath brokj* tl e fttffe of the w 'ck^d, and
the rod of the Rnler*) Efay 14.1 ,2, J ,4. 7 he Lord of Hoftshathfworn,
, Sttrely^ at J have thought, fo {hall it come t« pa fit ; and as I have
cd itfhaH (land : 7^4? / will brt^ the Affy ria n in my Land^ and.
my mynntai»t tread him n*der foot . -.then frail' the'yoak^ de-
fart from *ffther»y **d his yyak^frtm off* th'cirfhotilderS) Vcrfc 24,

*?•

Let nlent Trmh, and thefe Speaking times interpret thefe Scrip-
cures? and the reajl experiments of Gods providences in this pre-

F fen:

-Tent Age, be a living Commenrary to future Generations of the
Saints, who mall Know clearly (what the Saints now but confufed-
ly apprehend) that the Anointing, or Godhead filling their fleQ-j,
hath taken away che burdens of %/ff from off their (boulders, and
deliroyed the Affjrians or Bafylons yoak from off their neck, that
now the Opprellor cealech, yea the Golden City, that Church-rtate;
and Saints rule over their oppreffors : nottheSaints» as exalting
thetnfelves, or exalted over men, but as exalting God alone in the
pit dtt of them, andinallMenalfo, This is the Lords land, the flefh,
©fmar, in whom God inhabits; &thefeare the Lords mountains*
Men and Women in whom God only is exalted .- In them all yoaks,
and burdens, and opprcfftons be troden down , and by them like-
wife, thefe being Jacob in truth, and the Ifraeloh God, who have
power with Godi with Men much more, or mi'gh :ieft Opprel-
Ibrs, who are the AJfyrianm& Egypt ib much Ipoken of by the Pro
phets.

Laltly, This AJanfoall be the petce when the Affyrian (hall come in-
to our Lund, andwhen he foall tread in our Palaces ; TheafoaK we faife
AgADtit him f even Shepheards^ and eight principal Men (or Princes of
Men, Hebr*) and theyflMttfvaJtetfieLavdof&ttytia. with the fword,
and the Land, of Nimrod in the entrances thereof &c. Mich . J . 5 , ^.
What is this Man,but God manifcrt in flefh : For the Saints^houfh
they be never lo many millions of men in multiplyed flefli, yet they
make but One perfect Man in whom the Godhead is embodyed ful-
.(.7t ly, or One fpirit, that is, God manifeft in flefh. Now this Man
fliallbe the peace when the Affyrian (hall corne into our Land.
What's [ our Lund \ but our flefh, which is indeed the Lord's Land,
which he wholly potieifech for hirnfelf: Now when the Affyri<tnst
when fome embondaging principle and oppreffing power wifhin,
fliall ib poflefs us,as to oreak our peace and joy j then this JfJlan,God-
being manifeft in our flefh)becomes our fpirit ual peace again* This
indeed is myfterious, and the ipiritual meaning orit,but 'cis as true
17. in the Letter ; for as in God we live, and move, -and have our be*
?. ing : fo God has appointed our bounds and habitations j that's our
Land therefore in truth, where God has brought usforth, appein*
ting us to live in & inhabit, (though in fpirit we inherit the whole
earth^, and are Princes in all Landc) yet we lay claim* to nothing but
to this piece of earth which is ours, with as much or more right then
Pr inces Lands to them : • Nowifthe-^^M^fball come tmody^
Land,and treadin our Palac.es, tHar isyif poorer rich arni6n^MS^*it.
have our propriety and peace invaded, by a Kingly Prerogative , or
•Parliamentary pririledge (that's the opprefling Affynan} We fliill
MB againft them (even, Shepherds, and eight priD«ipal Men : 'twa^

not

(35;

not the King that called a Parliament, but the Saints called a Parli
ament to oppole an opptcfling King : io 'twas not the Parliament
railed an Army agairUt him, but we railed an Army againilan op-
prefftng Parliament : And if God raifeth not up the Army to ad;
immediatly in the immediate power olGod, but to »ive that pow
er back again to a Parliament, as the Parliament gave it up to the
King, God will raife up a living power from the duti ot King, Par
liament, and Army? which (hall appear in the Saints, who fhall yec
raife fcvcn Shepherds, and eight principal men, a per fed and a iuffi-
cicnt ftrength to oppoia all opprefltng powers, and to ertabhfh righ-
tcouinds, peace, and liberty in the Land, Mlc. 5, 7, 8.

For as there is no power but of God, lo there is no power of God
execucedjbut in & by the Saints among men. It was God that llirred
up the Spirit of £}r«/,to proclaim liberty to his people, the Jews in
captivity,£<.r* i .z.thatis,God in his people then did appear lo pow
erfully in the Ipirit of Cjrtu, that he could not chufe but give them
that liberty, being indeed the Lore's captives, (the glory of the Lord
in them being impriioned,and kept under in that capr.h ity and bon-
dage)thereforeGod Ipakc thus in his people to Cyrm,Ltt ntj prifoxert
g* frce^ yca.his own arm & power in them brought falvation to him-
(elf, firit ttirring upthe ipirits ot his people after freedom, and then
flif ring up the ipi.it of Cjrw to let them free.

Thus the power of God in the Saints, once pofTeffed the fpiiit of
the King, and all men in the Kingdom were iubjec* to the power of
God in him* The Saints of all men would not (ttr, but fuffer in C\-
lence what ever oppreflions & pcrlecuuons he fhould burthen them
with : But God who will not abide for ever in any form but in the
flefti of Saints, (being that Zio» in whom he will dwell, for ever)
the fame G«i thqti^h he bear lon^ the evil o! men, and the injuries
done unto him in the Saints, yet at laUhc is weary witliforbearingi
weary in the burthens of the Saints: therefore his power departs
frooi that form where it was before in the King, and leats it ielf in
that of a Parliament, to whom all the Saints are afterwards fubjeft
as to their King; yea, their Spiries who wcrebefore ftill.in itifferings,
now begin to (tir, and to be railed up, fluking cffall that Royal c'ud
which iiuck upon them, and feeing that the power of God departed
irom that firtt, and dwelleth now in other powers, they fly to this,
and fight alfo for it ts for God : but when the power of God Departs
from a Parliament alfo, led audeto felfifh Principles, andopprcf-
Cng pracliles not only toward the Saints,bnt to the whole Kingdom>
then the Kingdom and all the Saints look upon the power of God
in the Army.- and though zhe Army, being in a flefhly polture, had
well nigh forfeited the appearance, of Gods power amongftthem;

F a yet

yet the moft of their Shepherds and principal men being Saints iri
truth though theypaflfed by, yec they returned again to their firft
faith, their former principles, yea to higher actions of Honor then
before.

And chough all flefa be gratfe, and the goodlinefs thereof as
the flower or the field, and God will ftain the pride of all glory,
and bi ing to contempt all the honourable of the earth, yet I cannot
but fee God, and his glory, his glorious appearance in this Army,
moft of the Shepherds, the leaders and principal therein, being pare
of that Army of Saints we have fpoken of all this while*.

For God dwells glorioufly, ani moft highly in all the Saints, un-
Nxntb. i$. der loweft forms, as the fhour. of a King, was with thofe under the
Law, when as yet novifible King was amongft them : fo though
this wafting of the Land with the Armies fword be of alegal ipirit,
far below that of Gofpel-Saims,who fought only by the fword of the
Spirit, yet the wafting of the Land of sljjyria with the fword, is of
a higher difpenlauon and dilcovery of God then was in Law or Go
fpel- Saints: This third difpenfation is of a differing confticution
from Law or Gofpel ; that of the Law appeared moft in an outward
policy of the Church, and Kingdom of Jfrael, that Church being
National, the Kingdom was the Church of God, and the Kings were
I Minifters therein, as the Lords anointed, being types of Chrift in
;lpirit : but the Gofpel ftate was moft in the Spirit, and of a fpiritu-
al appearance in the Churches of Saints, with manifold gifts of the
Spirit manifefted among them : wfiereby they were differenced
from Kingdoms and Nations without : and as Kings then, and the
civil Magiftratesmedled not with Church or Gofpel Myfteries, to
order any thing in Do&rine orWorfhip, or ftamp their authority oh
it: fo the Churches of Saint?, medled not with matters of ftate in
Kings or Kingdoms, having nothing to do to judg them that are
without, only in obedience to rhe Magiflrate in Civil commands:
the Saints were then taken up wholly with things within, in fpiri-
tual enjoyments, and expectations of a greater Glory toberevea-
3,,w 8 led in them, called, The glorious liberty of thefeMS of God \ the Ay-
Tit&s 3, yettr'-ng of the great God and Saviour in them ^ the #fw Hcavev a»d
^ Pet, 3, new Earth , wherein dwellstb righteoufnejfe : This the Saints wai
ted for.

And tl is is the third difpenfation we are now cutting into,, which,
as 'tis a difcovery of God differing from Law and Gofpel ; fo *tis
mixt of both, for both were glorious, and the glory of both concen-
teraces and is joyned together in this third. The glory of the firft
was much in Great deliverances, God appearing glorioufly in deli
vering his people from outward opprefes? from Bffft and Afjrla,

from

(37)

from many King*? and mighty opprefling powers whom God rebu
ked for their lakes : thirty and one Kings, are numbrcd together >
whom God then threw down before his people, bchdes many atter- " ' 9%ll>
ward, rayfiag them iUll laviours, till at length the Saviour indeed
apprared, even God maniteft in ftefh , not only in the flefh of
Chriii) but in the flefli ot'the Saintc, (who are indeed Chriit in i'pi-
rit) God appeared; the Saints therefore being called, ./<?/*#; who i Csr.ii.
as he was penecnted in them, they filling up the iufferings of Chriit l ~
in their flefli -, Ib when Chriii fhall rife in them , a nd God be r eve a- jjj/jj1
led fully in their fleth with glory, then they fhould rife and anJ ap- ifa\ $0" /
pear with him in glory, as the Saviours of menallVv But now as abad. n.
che giory of the Law was in great deliverances ot God.- iothic
of the Gofpcl was in Glorious diicovcries of God in Men, the re
vealing of myfkries, and of the deep things of God by tl.e Spirit
in the Saints, who then enjoyed no great deliverances from outward
powers, and perfections, but laid as dead under all the luftcrin^s
of Men.

The third difpenfation of God in and to the Saints, is mixt there
fore with both the glory of the Law and Golpel allo; wherein the
Saints do begin to fee, (as if faith were failing) they ice Godmani-
fert in flcfli tully; they lee God in great deliverances from men, and
in glorious difcoveries of God himlelfinthemidrtofthem, dwakfrifa. fx. ?.
awake, put on ftrtMgth) o Arm of the Lord • Aw*k£ a* in the Ancient
daycs : An thott not it that bath cut Rahab, and wounded the Dragon •>
Art thou not tt that haft drjed th« 5>«, the waters of the Grctt deep ?
That h#ft made the depth of the Sea a way for the ranfomcd to p* fe
wer ? What's this ? lute God hath Teemed to men to be aflsep in
all thefe fufferings of the Saints, in theie latter ages ; but God now
awakes as in the Ancient days, cutting Rahab, and wounding the
Dragon, thai»3 Egypt zndPhataoh King of Egypt ' Now God begins
to break our bonds, to take away our Egyptian buf^enf, to bring u$ £,f^ t ,
out of our bondage, undcf cpprefflng Kings and Rulers? How is
this done, but by drying the deep waters ? and what is the waters
but the People and Nations r thefe God dries up and drains all their RCV. 17.
fulnefs of ftrcngth and (tate : but how is there a way made in the I?«
deep for the ranlbmed f jr the Saints ? lurely by dividing the wa
ters, by dividing the Nations as we faid before, God now delivers
his People and the Ninons alfo atlaft.

This e,lory of the Saints isdinc-ring,andfar above the glory of Go-
fpel Siints, who were HM1 fuffcring , from without and within,
from men, and from God allo hiding his face, through their/<?r^f* ifa.fi.
ting him in the rnidft of them: but both this inward weakness is re
moved, vcr. 13. and the out ward allo in the end ofthac vere, and

where

where Is the fury of the oppreflor? yea, all that forrow and fighing
that was in Gotpel-Saints, flics away in the now-redeemed of the
Lord, ver. n.

Now nothing but fongs are heard among Saints, who live in the
Spirit) who live in God, in the difcoveries of God, in this third di-
ipenfation which is indeed the third Heaven, in which Pant was
rapt for a time? which is in truth the Heaven of heavens. Therefore
rejoyce over her, thou Heaven and ye holy Apoftles and Prophets*
for CJod hath avenged her ,Rev. 18.20. See, here's }oy in Heaven ibr
vengeance done on earth ; On whom ? on Kings and Merchants)
or mighty rich men who weep and wail, Alas, alas, vcrfeg, io.
therefore thele are plagued, vtr. 7, 8, By whom are tne Kings or
m :ghty men of the earth lb plagued? lurelyby the Saints, by God.
in the Saints, (who are called here the holy Apoftles and Prophets,
the Ministers of the Old and New Teftament) who areofamixt
temper, between Law and Gofpel, or who partake of the glory of
both, as chofe who iing the long otMofts,wd of the Lamb,

This glorious eftate of the Saints is called by the Prophets, the
reign of God, and of Dwidoui: King, E^ek^ 37. 24, Hef. 3. 5*

David had great discoveries of God, above all Kings and Pro
phets, that he could call himlelf the Chrift, Pfal. z. 2. the Son of
God, ver. 7, 1 2. yet this was but a type of Chrift in us, of God ma-
nifelHully inourflefh, that's the la(i reign of David^ who was not
only a man of God> but a man of war .- who had not only inward
difcoveries of God? but glorious deliverances from men, yea from
the King, from King 5W, and afterwards was let in a Kingdom. By,
whom ? by every one that was in di.'ireis, and every one that was in
debt, and every one that was discontented, or of a bitter fpirit, ga
thered themlelves to David^ho was Captain over them, and after
ward King, i S*m+ 22. ^%

Therefore it is no Orange thing to me, that fo many miferable,
creatures are in the Army, and that fuch bale fellows, fools and
knaves, joyn with their defigns, that men in debt, and difcontented,
yea bitter fpirits comply with the Saints in letting up God and his .
glory in them , for the glorious appearance of God in the Saints,
and God exalted in them with power, (hall not only break the op-
preifor, but bring in righfeoufnetfe to the world; when the Beatis
of the earth, the Dragon and the Owl fliall honour him, that is, the
moQ favage men (hall come in andferveGod with honor, and praifc
to his grace, I fa. 43. 20, 21. when all the fer vices of formal pro-
fetfors and flefhly Churches {hall not be owned of God, ver* ^ 3>*4.
but their Miniflers and miniftry abhorred, v*r. 27>a8»

This'

This is that new thiag which God will create verfe 19. when he
will make all things new in Churches and Kingdomes , a new
Heaven and a new Earth, the new Jcrttfatem : The holy City, Rev.
ar# i, z, 5* compared.

In this third difpenfation, God in the Saints rcflores all thing1?,'
Heaven and Earth, things ipiritual and civil al'.o, renews the forms
of Kingdoms, of outward Governments and Ord^r , as well as
things in the Spirit, in and by the Saints ; who as they have been in
the hand of God to break Nations and dettroy Kingdom?: io th?y
are hid in the fhadow of his hand, thai he may plant the Heavens,
and lay the foundation of the Earth again, //*/ 51* 16, that is,thac
they may raileup the former deflations, repair rhc watte Cities,
and the defolation; of many generations, //*/ 6 u 4. for this is
that holy City called Jehovah Shutntntah the Lord is there, the new
Jerusalem : the third difpenfation ofGod dwelling with men. Firft,
the glory of God returns into his Temple, that is,all fpiritual things £^. 4g.
are ' rdtored, &c> E^ek^ 43. 7, 8, 9, i°> n. and then there 3>.
follows relUtution of civil power, Ez*k.. 45. 9. Let it fuffice you, O
^Princes of Ilrael ' remove violence **4ff»i(t execute Judgment and Ju-
fl ice, take avtayyoHrcxAtbion, ( or expat fan) from my people^ faith the
Lord- the then-way of worfhip is prefcribed to the Prince wi:h the
people, Ez^ek,. 46. *o. The Prince in the m'tdfl of them, when they go
in,fo<tflgo /», *nd when they go forth, {hall go forth : the Prince i:ere i?
notabove, but in themidlt olhis brethren, not asour Princes and
Parliaments have been, as if civil Magiftratcs, mult have power in
ipiritual things, and the worfhip of God, to force or conform all
toa form of godlinefs; nor the Prince now (ifanypower of Magi*
ftrate be when Jod fhill appear); the Prince mult b;-, not above, but
in the midft of his brethren, in the knovvledg and worfhip of Go:?,
waiting on God with them , to enlighten and leid them in and our,
together, out of one truth, into another? or into a higher light in the
fame truth or" God*

For this has been the burdenfome ftone, which hath burdened
and broken Kingdoms, when King* and civil powers would fir above
to judg ot things ipChurche?, or fpiricnal concernments: and it is
obferved, Thar as former Parliament have ever erred this way* by
their own confelfion at thn day : Io, when ever this prefem Par
liament renew, d their Debates aHouc Church bn.iineifet, by
compelling or confining the Tpirit of Men, God renewed his plagues
upon the Kingdom^ and lo will updrt an Army, or any power of
Man that Hull interpo'e bet ween God a^d the fpirits of Men, by
compulsion orreitn'6tion, as they fay O Princes of Ifrael, t*ke away
jour cxAftioas (ffr*xfMlfi*t^ Hebr '«) \from mj psopie-, frith the Lard;
**»*• IlhiU

(4°)

I (hall not now ftand to anfwer the objections of men, faying^ha t
to ice in order things by the fword in this confuted opprefiing(hte>
is more confufton and oppreiTmg of the power of God; whole Ordi
nance it is, both in Law and Gofpel , that Kings and Governours
(hould be ©beyed- that the Magiftrate only mutt let things in order
in the Kingdom? for he bcareth not the fwfrdtnv*i*} therefore we
muft be fubjeft to the higher Powers. I might reply, that the pow
er of the Magillrate at leaflys but the power of the (word upon men>
Why may not God now make the power of the fword, the power of
the Magiltiate? feeing t-here the power of God appears at prcient;
and if the fword be now the higher powers, why muft not men and
Magiftrates all® be fubje<5t to it by Gods appointment ? cfpecially
fmce the power of JCings and Governors, is but the Ordinance of
man at beft.

But leaving thefe controversies to wife men of the world, it is
enough for me to know that the Saints now arc under a differing
difpenfation from Law and Gofpel. Now fmce all the glory of
the Go'pel is gone and all the gifts of the fpiric conftituting
a Gofp'el Church areceafed; then Churches, and Chriftian King-
doms, and the Saints alfo being in Babyfott, without and within;
there has been a waiting in all Saints,not only for hberty,but for the
Spirit to come again,for a fecond coming of Chrift , which is called)
the coming of God with all the Saints ; now God comes not by
changing his place, as Chriftians carnally conceive Chrirt to come in
the clouds: but as the coming of Chrift,is the coming of God; fo the
appearing of Chrift is the appearing of the great God & Saviour in
the Saints & as God comes ,fo the Saints muft be laid to come; God
comes when he appears in glory in us, & the Saints therefore come
when they appear with him in glory , when the glory of God comes

zach.14.6. fc dothes the Sainrs, that men can| lee nothing but God in them*.
This is called, the day o/Cjo^which day is nor all light at firftsbm */«
neither day nor n (ght, though in the evening there foall be I'ght ; thus
the day of God has begun, though the Sainrs have been and arelliil
inconfufion ^neither day nor nigh", bur in the evening, (when a
man would think that light is even going away) all then fliali be
light, and a full glory flaming foith in the Saints, which fhalldar-

ifa. 14, ti. ken all the glory of mm, and dafli in pieces the opprefling powers
on earth, God appearing in the Saints {ball punifh Kings of the earth
upon the earth ; and they flail be gathered together AS pri fitters <strega«
theredt»apit9a^dfhaHbe(hfit ftp inprifSft, attd after many dajrcs they
jbattbevijJted)<>rf0!tndTva»tiHg,zsthern&i%\n reads ; that is, thofe
high ones, Kings of the earth, who have invaded the Kingdom of
; and fct thernfelvcs on hi-gh to rule in the Church, to deter min

of

of Do&rines ind Divine worfhips, to order all things in the /^ri
tual affairs of men by a temporal Iword, by Parliaments or civil
power, imprifoning and punifti'.ng all Saints who would not con
form 10 their formal Religions, God will 10 rile and reveal him-
felt in the Saints, that they in hi; ap.earan.e, and with his power
ftialloppoitr iho e earthly powers and Kings of rhc earth, yca,im-
prilon and punifh with the iword the Kings ot the earth upon the
eaith. net only by the iword of the Spirit, ( for thus they are puni-
{Vied in hcli); b<iton ilieeaith the Kings of the ejrth (hill be puni-
flied with theipi'itan Uircngth of the iword.- and thotc whoim-
priionedandcapavatcd the Saints by their earthly power, or tem
poral iword, enflaviog their ipirits alia (hall be led into captivity*
ihut np in P. ilbn, an J (lain by the fword : He that leadeth into capti
vity (fall he led into caftivitj, avd h: that kjlls with the fir or d frail be kjl-
led by the frrord , Here is the faith and pjtucceot the Siinrs, T(ev.
»3. 10. that is, the Saints have got by all their Patience in former
iurr'er ings, and iaith in the performance o; t'uturc Glory pro.niied*
that Kjngs and II tiers who have punilhed and impriioned the
Saints, fhall be io ulcdby God appearing in the Saints : And After
many dys, laith the Scripture be!o.e, Ef<*j 24. They (hall be found
wanting, thu is, for a -ew day^s men cannot bear with the want of
Kings and Rulers j but after many daies they fhall be found wan
ting, and Men willnot rind the want of them lo much.- Wl^en's
lhat ? When the Lord fcaft reign heforebi* Ancients glorioitjly, ver. 2 ^.
the Saints fhall not rule like Kings ok the earth, but God in trie
Sainis/fc.*fl£f King over allthe earth, then all Kings fhal; falldown
before him in them, the Moon foall be con founded and the Sun^a-
rued, ver. *3. that is, all earthly powers ot Kings and Rulers, yea,
heavenly powers ot Churches and Ru.ing Elders, fhall be confoun
ded and afhamed when the Lord of HoftsfyattrcigniH mourn Z.\on-><wd
before hi* Ancient iglorioufl} \ this is Z;V», the Saints in whom God
dwells glorionfly, and the e be his Eld cr?, as Jckn calls them, before
who:nC'od willlo appear.

Tpcrefore Chritt though inhisfirft appearance, would not jadg
nor make war, nor ridea horl"«back,buton an Affe: yetinthelc-
cond appearance of God in flefh, Chrilt is (aid, to r de upon a white
Horfe (as a conqueror in triumph) and in righteouf»efs to]udgetnd
m*ke *Ar '•> *»d to have o» his head m*Kj Crowns, Re v. 1 9. i 2. this
mult be meant of CnrUl in us,of ,od in che Saints; who are therefore
the Armies of Heaven following him on white horfes, doathed In fine
linnet, white and clean, ver. J4. What's this fine linnen, butrfo
ufnefs gf Saints ? vcr» 8. not the righteoulnefe of JutHftcnti-
as men interpret, but lightcouinefs to judg men as Chriit before,

G or

(4*5

or God in flefh is faid. In rightcwfotfs to }udg And makf war. There
fore 'tis in the Original JUo/a/xaTa The rightttitot Attixgs ; that's
righteoufnefles of the Saints : For the Saints when they fhalljrdg
and govern, or rather God in them, Men (ball be judged or gover
ned, in righteoufnefs; yea? all manner of ri^hteouineisfhsllbe ad-
rainiltrcdby them? civil rightecufnefs andipiritualalfo ; rigl teouf-
nefs that mens conlciences may not be opprefled; and righteoufnefs,
that men in their convcrfe may not opprefs ; this is the righteouf-
neis of Saints, wherein they fhalljudg: To that Kings and Rulers,
yea, all opprefibrs fliall come under their ] udgment, as the Prophets
plainly exprels 5 £/*? 6o4 i o, 1 1, 14, iy. Kings flail mimfter unto
il'.ee-jjeA^ thefons of themtkat afflifted thee-, (hall come bending unto tkee^
&c. When thine Officers foull beyeacc, and thine exatters righteoufnefs,
ver. J7* Tea, thy people flail be all Righteow->they (ball inherit the Land
for ever^ ver. 2. 1 . 2 2 . 7 his is the new earth wherein dwells righteoufcefs
2 Pet, 3. Thefe things are molt of all performed in the Ipirh, yet I
wait on God to fee them accomplished in the Letter, to lee Godin
the Army of Saints, wafting ail opprefling powers in the Land, that's
the Land of AfjriA^ or the Land of Nimrod. Niwrod being the firft
King in the works and he alio was King of Babel: Babylon in the Ipi-
rir, is the opprefling City, and "^(imrod the firli King the King of Ba-
£f/>ihe firrt opprefibr of the world,as 'twas faid in a proverb or taunt,
. Even M Nimrod the mighty hunter before the Lord: not a hunter of
Bealts, as our Kings have been, but a hunter of the beft Men, as
our Kings have alfo been, hunting the Saints up and down ailthe
Land over, even to far Countreys; but the Land oij4/jrria, the
whole opprefling power of men fhall be wafted by God in the Saints
atiaft, if not now at this time, God will do it in his time j not only
deflroy Antichrifl within by the fpirit and fword of his mouth, but
all worldly oppreflors by the mouth of the fword. There be many
of thefe in this Land, like the Affyrian^ many opprefling Laws, and
Courts; but Clergy-men and Common Lawyers are the chiefeft
oppreflors cherein ; the one by their legal tyths and teachings .• the
other by their tedious Sires and tricks of the Law,opprefs and plague
the Souls andftates of Men : befides, the Prifoners, and the Poor
have heavy oppreflors, and are Chief among the opprefTed* If God
now appear in men for their relief and Releaie- that poor Families
may have food, and the Prifoner go free : and if the Lord God (hall
now appear in the Saints to wafte the'Land tfAffyria with the fworc>
and the Land of Nimrod in the entrances thereof, That no Oppref-
for not Oppreflion enter in again into the G©vernment of this
Kingdom;, I {hall praife God that nil Men fliall have joy and
Peace,

The

The Lordreignetk, let the earth rs]ojce^ let the ntultitndt of I flu h
fladthereof* Pial.'97. i.

Hcfiall not fail nor he difcsuraged till be have fet up )*dgnte»t in the
Earth, andthcljlesfhatt watt for his La#> liaiah 4.2. 4.

The ^Bl SHOT of London : or an
£pifcopal Spirit rifen? and appea
ring at London-houfe: That is,
The Spirit of ^Prayer ceafed in the
Churches.

Being a brief Narrative of what paflcd at LoW0#-Houfe
amon* Church- Ministers, Mr. Simpfon at Bifhops-gace, and
<Jthcrs.-on O^f«»^7-niht, Novemb. ^^t 165 2.

w ILL. ERBERIE.

TheJ foall go with their flockj And herdi to feek the Lord, hut they
{hall not find him ; he hath withdrawn himfelffrom them, Hou

THe Churches of/*m^9bdth Independent and Baptized
ones, hating tbrcncrly *ffocifltcd and girt themj elves with ifa. 8. 9,
a Sword, or Martial power, 1 mean, lome Army-prea- Xl> J4-
chingmcn, joyned in a Body ac Great Alhallows, to pray compared,
for a new Representative^ and to preach fornewhat againlt the o'.d •
for which they received no Countenance, but rather a Check from
the State, and ibme highell of the Army.

Having there laboured in vain,a nd (pent their ftrengthfbr nought;
*vt finding the Spirit in a Presbyterial or Parochial Church, they
changed their qiartcrs, and cametofeekit in the Epifcopal Sen at

There (as men who would build up Ratyou again ) they founded-
a Structure of two Stories high - not a Pulpit and Reading-Pue^
but aftttefyfrantt of wood to f reach And praj,\n two diftinft Forms.

G^ The

(44)

The one, being the higheft, I conceive is for the Independent Pel-
low/hip, (for fuch only I law fitting there : ) the lower is the Bapti
sed'* Foot-flool.

The Lord brought me there, at firft, to behold their Order ; but
feeing their Confttfion? I )ec -heard one praying below, afterwards
another above. Captain Spencer-, at whofe loud and long Prayeiy
my fpirit was fo Birred , 1 could Icarcc contain from crying out ,
Vox^ & pr<eterea nlhil.

Mr.Knigfo was next: but hoping to find no better from him, I
departed in peace andiilence*

The next jM#*day I had no thoughts to come there any more:
but being occafionally by P^.ttls in the evening, it was in my ipiric
Rev. ip. ie to vijit my Brethren-, and 10 lei it the Sp.'rit ofjeftu would yet appear
in the Churches of Chrili lo called.

The rirtt man that I heard preaching, was Mr. Feak., who(me-
thought) ipaVe to the purpofe concerning Prayer, That the Saints
fhould now return ro their eld fpirit of Prayer In Gofpel times^ which
was not in loofe rcquefts^ and long confefflons of fins ^ but in fhort brea
things out their frefent dcfrwiQ God, with abundance ol fervency
and faith to obtain.

This was the fum of what hefpake very well.

The next fucceded to pray or rather to preach,(f®r his Praying was
rneer Preaching) or heaping a company of Promiies in ttudied Pe-
titionS) larded with whole Scripture-verfes together.

This was below: but looking upon high, I ipie 1 Mr. Slmyfon^.
Mr* Ceckayn^ and others as preparing themfel ves re ibmething. The
fifft>infte*d cf graying, began tn f reach, or prophefif as he terms it,
and thinks it ib; lodonot 1, neither do I think, that when prayers
* were made for Peter by the Church, that they ipent their time in
Preaching.

Before Mr. Siwpfw would name his Text, he opens himfelf in a
large Preface ; and, (as if he had (lood on the Stool of Repentance)
he tonfefleth tits faults before us all.

Firrt, he preftjfttl himfe If a fool, for the rifing of his heart againft
that which another held forth not according to his apprehenfiorv

Secondly, he faid that he VPM A fool again, for t hat rigidnefs of fpi
rit, to flick to his own, or to opfofe tfalieht th*t wivht (hixe

I • • 7 T I • 7 ffj ° O J

tber-, i..e. the Lord in went.

He (hewed further how God had judged that rigidnefs in
and Presbytery •, and would alfo in the Independents or Dippers ; fo he.
calierhthc Baptized Churche?? though I dare not.

But fee how the man doth judg and condemn himfelf, ®r back-
flidc into thcfarae fmor folly he confels'd but BOW. - >

(45)

For firft> whereas Mr. JFV*^.had truly declared what was faidbe-
fore concerning Prayer, Mr. Simpfon uoth prefencly cenfurc , and
publickly condemn/in preach ng, what his brother had fpoken in
cruth and peace? with much iubmiflion*

Truely I wondered at that Magiftcnal Spirit in the honetf man,
that felf-confidencc betide?. But he coniels'd \ imfelta jool bc'.ore,
and, it may be, he had not thorowly relented of it.

But was it ff '//&«, thinksou, to tall onto/*^n// ? Andwasit
not a Truth, that the fpirit of Fryer in Goipel -Clones was m^rein
Spirit? tfjfc in the Form > Were there tuch Urge cortfejft»*s of /ins in
the Primitive Saints, when they cime /» pr*j*r tojeekjetnc fpecial
things Mr. ;F^^.fhcwed the contrary, in Alii 4. 24, And I
coutd fhcw another Saipture, ./4#.r i» 14, 25. where, in thechu-
fing of another Apoitle, Peter's prayer was only to that pre;entoo
cafion, and his Petitions lum'd up in two vcrles. Tru'y on rhe like
occurrence, as chilling an Elder, &c. not on'yth. Piesbyterian
ClalTi.% but the Independent Cimtthes, would have made a Prayer
of an hour long at leatt, and not one, but many; and much contelfi-
onalfo.

Mailer Simffon brought forth t)*nitl cinfejfixg his fins, err. But Dan. 9. 4,
what proof is that under the Law, to the Gofpet-fp.r.tofprtjcr > to 19.

1'iclay noniore; 'tis but a Narrative I publifh, to prevent mil-
reports, and if pofifible, the miitakes of many precious Saints.

I wil I r.-ot repeat any t hin; ot Mr, Simpfon's Sermon, how lore and _. ,
Legal it was; let the wile Ipeak .• I fhall only give an account of my Zj
deportment there, whi.h (omany judg I know not what, neither
do I care M*** }tidgement er d j -, \hcdayofGod will difcover all i O/% 4-J,
things and thoughts, yea the hidden lecrets of tUr^efs^ as well as 3-
that of light -, veryfhortiy.

Though men faid there, I wismad; yet truely I fpakc nothing
but words of Sobcrncfs and Truth to me, with peace and love
to all*

My Spirit indeed was exceedingly flirred; and though I came thi
ther to hear in filcnce , yet my heart being hot, I fp*ks ** lift wth mj
ttnguc ;

Mr. Simpfon ? )wh#vepr etched long', veiHyta fttfer another fool
tofpetl^a little concerning Prayer J>

Here-, at firft, a confuted cry arofe from the great ones there, fay
ing, Take h'm aw*y> I faid Iwou'd be gone* But others in the
croud call'd upon me to Ipejrk, Some anfvtered ' fwas an Epifcop*!
fpirit, or contrary to their ow*frixcip/es, to foibid any fober-mindeci

or

or peaceable man from fpeaking his mrnd. I defired not that any
trouble or tumult Qiouldbe among them ; therefore I once more
in peace befoucrht liberty to go on.

There was Hill a relu£hncy,and fecrec mwinMriitg?i\'& many : men
. , and women by, bid me hold my peace. Then faid I, WhetktfjoH&iR
' hear^ or whether you vtittforbeAry I mu'.i fpeak a word ; 'tis this, to the
Churches.

'Prelats had their Common* prd)>ersy andyour Prayers are common <*/-
fa ; Presbyters had their Dtrcttory, fo have yon this day, teaching o»t
another how

One fays, it muft be in (hgrt Petition only to theprefent purpofe,

without fuch enlarged Confeffions^ another cwtraditts, and lays,

none arc fit to pray, butfach who Are mo ft humbled, &c. (As if men

could not be humblsdmthoat fight of Jin : how then doth Ged hum-

Pfit. ii3-6. bie himielf, &c. and how was Chrift humble even to the deatb of the

Phil. i. . Crofs?) Again, faith he, it mull be with confeflion pf fins? &* Da

niel did.

Such Cenfufoft me thought I faw on their fpirits snd mine, that I
took leave to enlarge a little further, proving their prefent Devo
tions to be but as Commoft Prayers, becaufe quite contrary to the Pra-
ftife of Primitive Churches^ wherein Prayfers were peculiar and pro
per only to Saints,and among Saints alone, zsfellowjihip and breaking
ofbread: And Fryers was a Private exercife of Saints together in the
Church, not with the world , Afts 2-. 42 ^^4,24. i CV. 14, 12,
15,19, 26. ver, compared.

Secondly, I Chewed that Prayers were publick in the Jewifli

Church, that being a National Church, and the Ghnrch a Nation:

. Therefore where ever the Nation met, Prayers might be made (as

i K^g. 8. Solomon and Nehemiah) and the Temple likewile was \hzhoufe of

a*. Prayer, and they had hours of Prayer, when Peter and John went up to

Nch. 9. preach in publick, Atts 3. i. but they returned to their own com

pany to pray, Atts^. i, 2^

Icouldnotbeiuffered 10 fpeak any more, only I told the Chur
ches,

Sirs, your Prayers are legal^ andyonr Preachings legal : I f
artdfo I bidyon Good night.

As I was going a way, I was will'd by Tome to Ray,and to hear what
the Mim'fters would anfwer; but they being filent,r.p ftarts a Marti
al man, my very good friend in the Army, Major Packer*

He

(47)

He flood upon a forme? and lold the people of me, and of my
Ranting Spirit. ^

I would not give a Gentleman the lye; but I told him prefently
to his face, that he Ipakc lyes before God and men; and he than
con' dfp openly lye to men , how could he daietoipeak to God?

But he was aSouldier, and conid venture at any thing in earth,
and Heaven alfo: for, after he had vented his (picen, he falls on
moft valiantly to his prayers, with what Spirit, let men and Angels
judg.

I leit the man of War praying, and the company in a peaceible po-
flure : thus 1 departed with my Heart to Heaven,waitiDg when God
will come d JWP, anu mani:e(t himielf to all his people.

Oh that the gathered Churches ltd fctttertd Stints could fee thcm-
felves in B*fyhn, as de*d drjr bores, without breath or the Spirit of
life, that they might once be made iilent to God ; and as thole di'vi.
dedftickj in the Prophets hands, in which they (hall all at hit bcrai-
fedupinone,£c^. 37. U> I6, !7»

But as yet they arc dafcir.g one againft another, and fo lye de<tdto-
gdbcr, praying for many things without order? yea without any
lenfcatall. Tbree things they pray for .- bur, i. What is it for them
to pray/0r the Spirit^ who know not the want of the Spirit, the Bap-
tifmofthe Spirit being not in the Churches, nor the Church con-
feflingthis >

2. Why do the Churches now pray for <« TVAJ of propagating the
Gofpel, feeing the wile know, it cannot be, but by the Spirit anJ pow
er from en high) not yet appearing in the Churches ?

3. How can the Churches pray for an Union or love together,while
they continue in divided forms->itid defiled a/fo f Could the Prelates
and Presbyters ever unite > andean the Independent and Baptized
Churches? they may in a form in outward fellowship, or common
prayers*

But never fhall all the Saints unite , and come to one rn love ,
till Tvrath he p«ured forth on all their Forms and ftc/h(evcn 7 Vials full
of the wrath of God in men.] Tr.en the Spirit {hall come from
*ndgat\\cr up aft the Saints and men in Godt

37,

If a. ^f\ 9,
16, 19.
Rev. if, i.
If*- 3t.it,

Zff&.i.ii*

-The

The Sword doubled to cut off both
the Righteous and the Wicked ;
Drawn forth in two following

Difcourfes, By J^illiam Erberie

•

ISAIAH 31. 4."

Thus hath the Lordffoken unto me^ Iks ** &e Lion and the young Lyo*
roaring on his prejy tvhenA multitude of Sktf herds is called forth a-
ga'mft hint) he mil not be afraid of their voyce, nor abttfe hiwfelf for
the noife of them- ; So fatt the Lord offfofts come down to fight for
mount Zton, tiad for the HiR thereof .

The (jrandOpprejJor^ Or, The Ter
ror of Tithes ; Fir ft Felt, and now
Confeft : 2?y William Erberie.

The Sum of a Letter, written to one of the Commifiioners

AkS) April \$% 165 2.

SIR,

YO U willed me to write unto you concerning the hun
dred pounds which you were pleaied to promiie prefent
paymenc oS if your Treafury were not empty :
But fmce I faw you lart, the Lord appeared fo terribly
Ho/. i3, 8. unto me, that ( having torn the caul of my he art ) he difcovered the
hypocrifie and covetoutnels that lay hid, and clofe covered, in my

That which brought it forth (next to the eternal fpirit and ever-
lalling burnings within me ) wasabufinefsofTithes, which I took
at firft from your hands as a maintenance allowed me by the Lord?
in you and the reft of the honourable Conmifiioners, who in much
love appointed this as a portion for roy poor Family? and as a re

ward

(4?)

revfird for my former fcrvices and fufferings, for the State, and the

Whicb undeferved favour ( as I thankfully acknowledge fo)didl
quietly poflc-.s the lame infilence and quietnelsof mind, till the
Lord God Almighty began to roar like * wan of War, and crj like a vto- J/rf- 4*.
man intravd within me, bringing forth himfell in that I (lull now I3»14'
declare unto you, and to the Churches in Wales.

1 told you Sir in private, that in my late publick Teachings I was
carried forth contrary to the inclinations of my own Spirit, willing
rather to fit (till in filence, and ipiritual retirements with my God,
waiting f©r his glo;ious appearance with power in all his people.

But !• it was, that by a Ipccial providence I came abroad tothe
people,whom I acquainted, that to my prelent apprchenhon, I was
not certain that I had any call from God or man, or from my felf ,
but meerly by a (trong hand, I know not how, I was thrull forth in
to the Harvctt, where I was immcdiady met with the noife of
Tythes in this manner ••

The firtt Scripture I opened, not to preach, but only to expound,
(according to the Teaching of God in me) was /p. 61. 1,2.

There I ftw and laid, that God in Chrilt had glad tydings to fpeak,
and great things to do (in thele lalt dayes alio) tor three forts of peo
ple ; for the poor, for the apprefled, and for the Pritbner.

The mee\^ that's the poor, as Chrill interpret?, Luke 4. 1 8. The bro-
ktn-hfartcd, that's the oppreffed, as every Countjjpn telUfie; and the
«$tn\ng of the prifon-doors to them that are bo*nA, ft good ty dings for the
Frifencr.

Thu daj (faith Chrift) it this Scripture fulfilled iv jour ears \ and
this have we heard and feen in our dayes, (Jod lo appearing in the
prefent powers, that 'twas hoped this was the accept able year of the
Lord, for the people of the Land to look for their long expected
andpromiied libertie to the Captives , who, by anA&or Juiiice
and Mercy irom the Parliament of EngUnd, a re let free from their
feveral Prilom, (yea,from forraign Captivity in p.irc)as the firft/ruits
ot that following Redemption which the opprcflcdandthe poor of
the Nation do like wile hope for.

But before I heard of that News, I had formed my matter in this
Method; the firtt moneth of the year 1 began to! peak for the poor March 7.
from thefe Scriptures on feveral Sundaycs tfa.Gi. T, z, and r4» 32*
Zepb> 3. **.Pf*.7*.4*

With this lait, I began the fecond moneth for the opprelTecJ, Pftl. ^»/4.
7*»4» as afterward I ended the third monech with the 'Prisoner,
from //<*, 4*. 6, 7. and 49. S,9, Zach.y. n,i*, but before that
I fpake for the oppreifed, from PjW. 72. ver. i, 4. that when the-

H

(5°)

King And his SonfrxMldcometoreign-) be would brt*k^ i» fiectt tie op^
opprejfor, opprefiion mutt ceafe> and the opprefled muft have cafe*.

The 112 ja firrt day of the week, I fpake from t/fr. 12,13,14. That
the bloud or poor ofprcjfed men Is mefi freciow In the eyes ofGed • for he
eyes them and all their oppreflbrs, as another Prophet phrafeth it ,
2ach+ 9. 9.

U pun this, God began (as I laid before) to roar in my Spirit,and I
to hear nothing within me but the cry of the opprefled, 'twas fir
(me-thougbt) t torn my temper to tread on a worm , or to opprefs
the poorett creature in the world; but ttill 'twas told me both wa
king and fleeping, that God w 'ould^n?^ in pieces the off 'rejfory and
that the blovd the poor was precious in his fight*

Then the oppreilion of Tiihes came to my ears, and the cry of the
oppreffod rilled my heart, telling me, That I and my children fed on
their flefh, that we drunk their blood, and lived foftly on their hard
labour and iwear.

All the Petitions againft Tithes were presently prefentcd and
fpread before me by God, who asked, Is it not the gain of opprefTion
that thou and thine live on >

Truly Sir, there was never a day went over my head, but I heard
fomething of him from 0?od, and from men alfo, who, nor. knowing
the working and wrath that was within, did continually hit me in
the teeth with fometfoing of Tithes.

One came to my Chamber, a worthy Gentleman from England ,
complaining of the Commiffioncrs of Mo)tmotith-{hir^ who fas he
came along ) had a meeting at Chritt-Chureh, to take a more flri&
account of each macs Tithes, and that he met with many poor
Country-men in the way crying out of their opprefFion, and that (as
zhey faid) by the people of God.

Another day an honeft man of our Country, comes in and tells
me,he had formerly taken a good bargain of Tithes from the Cotn-
rniiTioners of GUmorgan-^\\^f) but he had no reft in his Spirit from
the time he farmed it from them, but was continually tormented
till he delivered it up, which he did (as he faid) very quickly, elfe he
thought in his heart he had run ftark mad out of nis wits.

And truly Sir, 'twas fo with me in this, though I have been *f-
flitted from my youth, andfaffered the terrors of the Lord to diftratti-
** ; yet ( for the t-ime ) / was never fo diftra<aedj confounded, and
filled with fears in all my former temptations, as in this of
Tit-hes.

And yet this trouble was norlike thofe legal terrors 1 fuffered oF
oldjbut it was like fire in my bones, which I believe is the eternal
Spirit? and everlafting burBing«,which will fhor tly break forth upon

til the oppreffors of the Ian J, to burn up their flefli, fcilnefs,and
thofc fair buildings which they have railed on the mines of others,
cnrichings themlelves in the Nation's poverty.

The fire that was within me had new fe we I caftthercon> which
to my feeling encicafed to fiercer flames; for,everyday I opened my
Bible to read (the remembrance of Tithes coming (till to my mindj
the firft line that darted in mine eys, was alwaies ibmething againrt
Oppreflion, as //*. 5. 7, 3, Micab 2. 2,3, 8,9, lo.ver. Again, I fa.
9. i6*,i7, 18, I9,?o, 7/4, 3«. 10,11,11. Jer. 12. 17. Ez*^ 7+
«9, Thefe and many other Scriptures came not in by way of a Con
cordance, nor yet as fought out by me, but they found me out, fo
that I once feared to open the Book any more.

But there WM A Bookjvithin me, which chough I would (hut, and
be willingly deaf to what was written therein, yet I was made to
hear with a witncfsj Ifaiah 33. J4- The finnenofZ.\oa are afraid^
fearfnlnefs hathfurpriz,cd the typicrites* why Among w [halt dwelt vtit])
the devouring fire ? who among Hi jbtlldrveM with the cvcrlafting bur
nings > he that vralketh righteenfly^ andffeakftb upright I), and dcfyifcth
the gain of OpprcJ/ion, &c, he (kail dwell on high^ &c.

This was my morning thought, which made me rile up quick
from my bed, and after fecond thoughts I battened away to Church,
where the Sheriff and Judges, were expected to cogie unto ScrmoB:
there I reiolved in theface of all the Conntrey to cart orf the ^atn o;
Oppreffion, and the burthen of Tithes, inrcnding(with their Honors
have) in the end of all, to have fpoken a few words on ?p. 68. 5.
But the Judges not coining that day to Church, t he Preacher did no
more buc expound in the Pue (there being buc a thin Audience) up
on this my former refolutions fell, and I thought within my leif,
furcly the Lord would nor, I fhould openly meddle with this poinr,
nor be too fcrupulous in an outward thing, as this of Tithes.- Ibl
quietly heard the Man, and God allo , in the very words then read,
Ecclej.'J.l. Surely Opfrefiion maltha-wife WAH m*d, and a gift de-
ftrojeth the heart.

For all truV, I returned home without theleaft touch, or trouble
ofconfciencC) faying, now I Hull have peace, and be ftill provided
for as formerly, ] have been to offer up my Ifaac, my beloved Tithes,
bat the Lord hath (pared it and accepted me ; I fee a Kjm caught
in the bttfo for a Sacrifice, thzt is, my carnal mind and imagination ;
for now I looked upon this of Tiths but as a flefhly outward thing a
poor low bufinels for any fpiritual man to be fcrupulous of,thercfore
I ftid', I would go to my heights again, if once I might fee the
King in bis btwtj , *nd the Land that is very far off^ IfaUh 33, i£>

»7-

H * The

The next day I came to your chamber , where I was welcomed

with reipec~t and kindnefs, but before I could deep that night I was

awaked again, and the Lord began to artfwer ix the fecret place of

P/a.ti.7. Thunder , he that defpifeit) not the gain of Opprejfion fhall not dwell off

high.

Then down I came to the deep, and dwelt that night in the dark,
H) the fhadow of death, yea, in the belly ol hell. I cryed the next day
allo, O Lord 1 a.m oppreffed undertake for me^/fa. 38. J4,

This Scripture.was that daies Text j when I was to fpeak good
things to the oppreflfed, I heard nothing but bad news and iad tidings,
to my feif, ftanding there under \htgim of Opprejfiov, I could expe-
rimencaily tell this truth, that God would plague rhe oppreffor, in
whofe Head (me- thought) I was that day chattering like a francy
and mourning at a Dove> in my cry-, O Lord I am opprejjcd , undertake
for me-) it was aniwered, thou 'art zn.epprejfor of men, and now thou
art jiiiily oppreffed by God.

That was the fum of that morning-cxercife, how men opprefsGod,
in mans oppreflion; and then that God opprcfleth alfo their (pints,
as t hey do His.

Truely to that time I never found the experience of this fotrue;
The love ofmsne) is the root tfall evil, evil ot fin and of punifhment ;
for by this I began, not only to err from the forth, and from trufting
on God, but?0 be pierced through with many farrows^ yeato be drowned
inferd'ition ftr.ddejtrfiftlon, i Tim. 6. ^, 10.

AndyethewoJten did my defire to be rich make me fear t© be
poor, and my proud heart leek to filence the cries of God and men
within m?,to (Lift off the thoughts of oppreflfion, and thebufincfs
ofTithes5asa thing not belonging to me> but for the States to re
form ? Again, my heart told me, that Tubes are n©w new modled
and(et in another form, with lome moderation alio.

And again, Tirhes are coming into the Treafuiy of the Common
wealth, God forbid iaid one within me, but thought I, why may not
I take at preient this fre£ gift from the civil powers* as the Paftors,
Teachers, and Preachers, ot the Gofpel in Walts this-day, who are
maintained by Tithes?

Oh this renewed my former troubles, enraged thofe terrors, tel
ling me, if now I be filent, I flhould not only betray my Country ,and
the Governours of our Common- wealth to the judgment of God,
but be bafe, an 1 lye to the Churches, not fpeaking the truth, which
many poor Chriftians, not attending to,do daily wound their weak
eonfciences by a little too much worldlinefs, (as in other things)
(b in farming of Tithcs,which all the godly Preachers and people of
God in wtlth did formerly profefs, preach? and pray againflv

Thus

(53)

Thus many Minifies alfo arc unfcntibly fallen into a new light,
which themfelves condemned in others ; for my part I follow the
old, and profels, that lean fee yet nothing in Tithes but the£*/» of
ffprejfion, continued and kept up mcerly by Minilters, and Church-
Members, who being men of power this day, might eatiiy prevails
to remo.e this and many other oppr^iTions, ac leait, with the
people of the Land to petition the preient (Jovernours, toeale
the oppreffcd of their burthens, as to relcafe the prifoners from
their bonds, and to relieve poor Families with bread by a pnblick
flock,

I ipeak not now of thole Tithes which are part of mens tem^ral
eftate$*butoffuchEcclefia!ikk Revenues appointed at firft forPo-
pifh Priclts, now tor Preachers of theGolpel, this being a greater
opprelTlon then the Tithes of former times, my I'pirit was opprefied
by the Lord, till I had quite thrown away this abhomination, and
burthen ot the Land.

Thus then to me it is prefented as more opprefTnrethanPneit-
ly Tithes; Secondly, more oppreflave than Popifh Tithes; And
thirdly, than Prelatick, or Presbyterian Tithes heretofore.

Firrt,Ifay, Prieftly Tithes under the Law had the command of
God. Secondly, \was not forced on men by the power of the iword,
but either freely given by the people, or urged by the Prophets with
promifesand threats to fuch who were difobedient or unwilling :
Thirdly the Priefts did not eat up all the Tithes themfelves, but as
there was a yearly Tithe for the Priett, lo every third year, there was z«, 1
a Tithe for the poor; Oh, that the poor might have their Ar
rears out of the unrealonable gain of Go'.pel-Priefts! Fourthly,
PrieftsJ under the Law had but the tenth; our Preachers of
the Gofpel take tip the fifth or fourth, of mens lands and labours.
Fifthly, the Prierts who had Tithes paid them, had no other portion
or temporal efUte as mo(t of our Minivers have, who may therefore
preach the Gofpel freely if they can.

Secondly, they are more oppreffive than Pofijh T/Vfo.rinforrain
pares: France, the Kingdom of Afles (as 'tis called) hath not (uch
an oppfcflion in Tithes for their Prierts, as onr ProtelUnt Teachers
and Preachers of-the Gofpel do burthen this free Nation ; for as 'cis
credibly reported by fome, who have long liv'd in France, rhat t here
and in Spain al'o, only Tithe of hard corn is paid, that is, of Wheat
and Rye, but no Tithe of Barley, Oites. Peale, #eans, FitchesTUlS)
much leflc Tithe of Hops,Hemp,Fhx, Saffron,or of garden Hearbsv
Secondly, 'tis not thetcnth fliear as ours, but only the twenti
eth (heat ok Wheat and Rye is paid with them. Thirdly, if chere ba
buc nineteen Lambs, there is none, if thirty nine there is but one

Lamb

(54)

Lamb for thePrieft, as one of twenty, and two of forty is fais Tithe;
but our Gofpel-Priefts muft have one Lamb of ten, yea, one of
leven if there be no more. Fourthly, ours have not only the tenth
Lamb, but Tithe of the Wool ot1 the nine remaining, whereas the
Popifb Priett hath no Tithe of Wooll at all, Fifthly, They take no
Tithe of Calves, Hay, Hay- grade, or Juftments, much lefle Tithe of
Pigs, Gcefe, Apples, Egs, and of every thing almoft the poor live
on? our Gof'pel Minifters muft have their Tithes.

Thirdly, fmce the Independent Patfors are turn'd Parfons and
Preachers of the Go'pel, Parifh-Priefts ; the burthen of Tithes hath
been more oppreflive in them, than in the Prelats and Presbyters
heretofore. For firft, Thefe were National Minifters, and did fer-
vice to every Parim in the Nation , therefore the National mainte
nance was more of right proper for them; but the Independent
Churches, (eparating from the Nation , and profefling a Gofpel-
pra&iie, cannot for Chame deny their own Principles, as to keep up
Tithes, but rather to look for a maintenance from their own Chur
ches, or to live of the Gofpel, if they preach to the World; I fay of
the Gofpe!, that is, to live by faith in God, who will doubtlefs feed
his fervants, and caufe men freely to contribute unco them who
preach the Gofpel freely. Secondly, The Tithes formerly were ne
ver fo farmed oqt to Commiflioners friends, who rackc the poor Pa-
riihioners to raife their own privat gain, though they get forty or fif
ty {hillings yearly by the bargain* Thirdly, as 'tis more reasonable
tor the Parifh to Farm their own Tithes with the former abate
ments, foin theie times of publick Taxes, Contributions, and ne-
ccftary burthens on the Nation, the oppreflion of Tithes is more in-
tol!erable,but our Independent friends load the people who hoped
to have been eafed of all by their means. Fourthly, Godly men in
Wales who have fuffered much for the State, and in tendernels of
conscience could not pay Tithes to the Prelats ofold, yea, who
were indulged in thofe daies, are now forced, not only to thar, but
to pay all their Arrears of Tit hes formerly fpared* Fifthly,as Tithes
under this oppreflive Form was firfteftablidiedby the Churches of
f^/^who have given example for the Englifh to follow the pattern
and oppreffion ; fo confider AAhat the Churches there have gained
by this, even more Officers in the Church than ever Chrift corrv-^
manded, as Commiflioners, Treafurers, Sequeftrators and Colle
ctors for Tithes, a thing which neither Law nor Gofpel, nor former
Ages ever heard of. Sixthly, God comparcth fuch unto Thieves a«d
libbers : Gilead£<* fityoftbent that ivorkj^ttlty^ndpollHted with
, or as the Margin reads, cunning fir bltud: And as Troops of

the fWP**j ef Prieft

* f 4 *

s

.

by

'•

eonfent : the Gc*ev* notes Gilead to be the City where the
Prictts dwelt, and the corny**) of them was like a Synod or Claflis,.
Independents and Presbyters agree together and confent in Tithes.
Seventhly, Do not the Churches by this rob God alto, (thi? atleat*
bein^aT-ypicalexpr^fsion of their Spiritual robbery) Will A man rob
GoA> Jetjc have robbcdme-, faith the Lord: Bfttiefaid^hereinhavervc
r ebbed thee> In Tithe: and offer tngs^ Mil. 3.°. Pray obfervc in this
and in the former Chapters how oft God leeks to convince the
Priells fix times together, but the Prices will by no means be con
vinced by God himfelf of their manifctf hypocriiie. Secondly, That
God fpciks to the Prielts in both Chapters is plain from Mai* 2.1.
ovo-t O ye Prieftsi this word is for JOH, and 'tis their word allb
/*. ?. 14. What profit it it th*t we have kept thy Ordinances, and
diH«Krnfnll] , Or as che Hebrew reads it, valkedin bUrl^, that
is their gube, as B.ia/s Triefts are called Chemarim, or Biack -coats :
Now? Whdt yrofit if it ( lay they) that we hwe kept thine Ordinance >
It is not Ordinances, but thine Ordinance, the Lord's Ordinance
(as Khali (hew another time ) is the Spirits preienceand power
from on high; this was the firft Gofpel-Ordinancc, the Baptifm of
the Spirit and of Fire: for the appearance of the Spirit, was on every
Ordinance of the Gofpel; in water-Baptifm, there was the promile
of the gift of the Spirit, and the power of the Spirit in form vifi-
ble gifts appeared with everyone that didbap«ize;in breaking of
bread, they drank into one Spirir, they did hng in the Spirit^ pray in
theSpirit, preach the Goi'pelw th the holy Spirit lent down from
Heaven ; yea, in truth, all outward Ordinances of the Gofpel were
buc the Ordinances of man, though appointed by God, theappea-
ranee and power of the Spirit was the Ordinance of God, but ivhtt
prtfit ffay the Priefts) is It that vac have k?pt thine Ordinances^ waited
on the Spirit, there's no profit in this.

Truly, The Spirit's prcfence was more waited on, and the Saints
Writs were far more fpiritual before their Church-tellewfhip, more
fimple-hearted, fiucere, felt-denying, and dying to the world; yea,
though they walkt in Ordinances, there w«s no talk of Ordinances,
they were dead unto them (it being the worlds Religion) the Saints
were all drawn up to the Spirit, which made them to be Icoft otthe
world, which now they follow in their principles, practice, and de-
fire of profit ? What profit fay they? Oh, there is no profit inrhe
Spirits prc(ence in the Ordinance of God ; the power of men, the
Ordinance for Tithes, and maintenance of MiniHcrs hath more pro
fit with k.

^Wcll friends, yo i muf* fhortly walk in black, and mournfully
tfkh your Fore-fathers, the Preiats and Presbyters? bccaufeyou fol

low^

Mlli t.IO)
i*, 17.
Mai, ?.?>

* f'4*

4ft- M-r .

^cer. iz.
13,

x cm: 14.

**•

(5*5

low their ftepsin the height of your Spirits, andlownefsof your
walkings, in your worldly dctigns, in your defires for profit, your
Tithes, augmentations, confolidationj, Church offerings, and fuch
things, unheard of in Gofpel-dmcs ; yea, it was arrange language
to latter daies.

BUL ho»v do the Priefts rob God In tithes and offerings? The peo
ple rather ftiould be laid to rob the Priells in this, and yet is proved
before that all was fpoken of the Pricfts , they rob God in Tithes.

Certainly there.*:? a myftery in this ( as in all other Legal
cxpreffions ) (Adalachi i«. ii. Ifaiah 66. 23. ) For as Gods
lithe or tenth is that frttall remnant of his people referved from,
the Churches Apoftacie, Ifaiah 6. 13. In it (ball be the tenth>
&C, So the Lor£s ffferings is all the people «f the Land: Bring je all
the Tithes into my ftorehoftfcjhat there may be meat in mine kottfc, fifttl.
3. i°» The Lord's Houfe is of a larger building then thegathered
Churches have fee up, as you may fee I fa* 66+ 19, 20. Where ma
ny Nations, yea, ftrange and favage people? are brought into the
Heu'e of God, who ( I believe ) in his due time will gather thefe
three Nations into one Church, (asthefirtt fruics of his glory and
fame to theworldj.

So then the whole Nation is the Lords offering a Nation to be of
fered unto God. God is now rob'd of this offering by our Gofpel-
Priefts, not only the Tithes , the (cattered Saints , but the Na
tion, even the Lords offering, God is robbed of, by the gathered
Churcnes and their Prierts.

For fo it is clearer exprcft by Malnchi, c. 4. \\9. Te are ctirfedtvith
a curfs^fer je have robbed me, even this whole Nation , not that the
whole Nation did rob God,as the words feem to import, but taking
away the word [even] not in the Hebrew, the fenfe is clear, je have
robbed me this whole Nation . that is, As [God with us] is the Nations
Motto, fo God in the Nation, or the whole Nation,is the offering or
peopleofGod; the Independent Churches will not own, though
the Presbyters in this are of a better judgment, who profefs the Na
tion to be in Covenant with God, and his people, and upon this ac- .
count baptize all their children, &c.

But lure 'tis a truth not only in the Myftery, but in the Hiftoryor
Letter, The Piietts in Tithes and Offerings «o rob. the whole Nation,
for the Nation is even ruined by the oppreflion thereof. Therefore .
our Gofpcl-Priefts, who by the power of the fword take up their .
Tithes or otherwayes force a maintenauce from the people, are cal
led thieves &nd Robbers by God*

Oh how fecretly and fuddenly is the day of the Lord^-or the Lords

day ftolkn upon the Churches of W*lc /, Chrift being come as a thief

' •'' in

(57)

in 'the night to fpoil them of all their glory and honour; yea, their
goodnefs is quite gone, and carried away into captivity.

For how hath God profaned the Princes of the San'ftrtAry, or the if*-*
holy Princes, as the Hebrew reads. The koly Princes in Church and
Common-wealth, are not only become prophtne, covetous, cruel,
cunning for blood , but they areprophanedby God j this the holy
Princes will not hear that God (hould prophane any man : but DO\V
they may learn by experience, and be made to cry at lad ; Lord, why
kajt than made ta t* err from thy wyes. And, harJncd onr hearts \rorn thy
fear> Ila.6j. 17.

Oh what prophannefs is this, that the holy Princes fhould
be not onely proud, pcevifh, tire, but thieves and robbers in
the way, to rob the whole Nation, to rob God and man at7/*'4 * *
once ?

No wonder, God doth give Jacob totbcctrfe, and Ifrael to rfpro.1-
cbes: This is worfe then hanging it lelf, to have the curie ot God,
and the comempt or" man ; truly it is fir from my temper to re
proach any man, much Icfle the people of God, but if God (lull
j^ive them to che reproach and the curie, what man can help it?

/ TV ill fend A curfe upon you, *nd curfcyoxr bit flings ; Jet, I luiie cur •
fed them already, bccavje ye have not laid it to heart, Mil. 3. 2. P>e-
hold I tvid corrupt your feed) or(asihe Margent reads, j / will reprove
jw/Wjindnot only the word youpreacht^ but the tithe -corn you
gather for piy, and che tithe of your cattel too, I will fpretd tfalr
dtwg o» jour faces and the dang ofyoitrfotcmn feafts nixd tbunkjgivtHg'
dye*) when ye look up to blcfle my Name, / jv:Ilfprc*d dtwg on jour
faces, ver. 3. ,

And then it follow?, one {hall t*kfj****tywitbit,v. 3* Orls:
Who is that f Sure, there needs not tne (hengthcfmany, butcw
man; yea, a babe in Ghrift can take away the Chur.h with the
Priefts from their ietled places. How ealie is it for one, tor a very
child, with his litrie finger to pufh down all the Churches \r\m/cs,
being fallen already by their own divifions, and defilements in
worfhip, an Jin their walkings alfo, their wrath, worldlinefs, and
which is worfe, the thing oi Tithes, wherewith they have foui'd
their finger?.

Ye are defartedoxt of the way, ye h*tyf ctufcd many to ftumblc at the
Ldw-> (or in the Law} ye htve corrupted the Covenant 0/Levi, ver, B.
What's the Covenant ©f Lev* > Oh to live in the Lord alone>to look
for maintenance from him only, no other maintenance but himfelr*
fcr he was Levrs portion. x{

Thus it was with Levi, and the Piiefts of old under the Law,
the o:her Tribes had portions in the Land ; but the Lord God alone

I was

was Levies portion , and yet his allowance was from all, fo Lev's
wanted nothing, though he had no portion but the Lord. Thus
a*-3 J *cvvas with the Apoftles and Primitive Preachers of the Gofpel, they
went forth with f tit fcrip> or filver in their purfes, yet they wwfftJ «*•
r£/«£. andjhaviog JW&iflg j they pojftffed all things y 2 Cor. 6. io.
z,?. But our Gofpel-Pfielisuiutt have portions in the Land, or pay in
their hand,elie ihev will not pre.ich .- Therefore faith God, / have
made you contemptible and baft before all the pteple. Truly Sir, as I
was forcibly carried tcrth to fpcak at firftj ioriowto write my latf,
which I pray receive as the words of a dying man, dehring to dye to
all things below God>to my own life anci iivelyhood.

Others preach for a hundred pound a year, 1 have now preached
to lole it, in which indeed 1 have found my life, and a better liveli
hood in the Lord: who hath promilcd that he will not /*4?v me, *ior
forfakfme, Heb. * 3. And truely you may believe me, I have more
content, quietnefs, comfort in my prelent loife, and low elhte^then
in all my gainful Tithes.

I then laboured to be rich, I now learn to be poor, to be Inde-

Juttab 5.7. pendent inciced, to depend on no man, not to wait onmen^northe fonscf

ixfff) but on the merciful providence and difpofe of God for my a-

ferAs.n. bode and bcin^* Thus faith the Lord God, Leave th} father tejfe

children, avdl will pref ewe them alive, and let thy widdovps truft in me:

my children are now fatherlefs3.ind my wife a widdo\v>but God will

bea father to them, and a husband to her; yea, her Phyfichn

alto according to prornife, I fa. 58. ^} 7, 8. But all men are my flefh

g"* altbj and becaufe 1 would not hidemyfelf from them, I had it once.

*' 7' in my thoughts to take this hundred pound at pre'cnr, and to give

it as a pr.biick Hock tor the poor of Cardiff.

Jfa, 6i. s; It was presently anfwered unto me, / hate robbery for burnt offe
rings err. Cod will fhortly provide for the poor, though man will
not: Ysa, men (hall at latt> whether they will or no, when God
fin i i appear in them as fire,to burn up all their fulnefs. when therufi
Jjmcsj.3. °f their (liver (ball eat up their fiejh as fire, when they (hall ca ft their
jfa. ^, 20. Ids/f of filvcr and gold to the Motes and the /fof^who lye now in the
£^•7.19. ciiM. and fly in the dark. Lallly, In the day of wrath, when they.
fliall call their Hhcr in the 'Streets, then God will find a way to
feed the psor out of the bellies of the rich-, who fhall not only make re-
(Uiution accordirgto their fublhnce, buc fhall vomit up all that
they h.ive (wa'.lo.ved ; yea, it is a wonder, their children fr/allfeekto
fleafe the poof ^ aod rellore all their goods, Jebzo. 1 0^15,1 8. com-
. pared ; I am waiting for the fulfilling of this Word, which God
will haftcn in his due time ; in mean while, I can but pity
the poor and the rich aifo 5 even the great Opp:elfor; whole plague

is

is coming* I have no more to fay , buc to affure you that I am in

truth,

5/r, JOHY much engaged Friend
And Servant In the Lord,
WILL. ERBERY.

A Scourge for the <tAffyrian^ the
Great Oppreffor : according to
the Daughter of <&\didian, by the
anointing., Ifa 10. ^6, 17.

THAT I S,

God manifeft in Flefh, dividing and deHroying that oppreflive pow
er in all Church-Forms and in the Spirits of the mighty.

Pj WILL. ERBERIE.

Behold their vtliant ones frail cry ml hoitt , the Arubtjfadors of f
fraH weep bitttrl) ', lit. 33.7.

To the Independent Paftors and Teachers in w AL £ S,
and in E NCj LAND alfo.

^"•| '< H E great dch^n that Godhttktodo this day, is to undo ...
nt*n, and the mighty ones of ihe esrth> b) dividing and Hag. *.a»»
deftr6jingi\\zt opprcllive power upon ihcftates tndforits
*"• ef men) that the outward and imvtrd man mv] have delive
rance at laft, ard perfect liberty tofervetheLordinholinefstndrigh-
teottfrefs before him without fc/tr^all the dajcsof o:tr life* This w^s the
end ot 'forty* frft coming in the flcfh, & of his lecond In the Spiritjay
which, as t he mun of fin, the great whore Babylon murt bedethoycd:
fo divided Into three ^ns^ as in the (laughter of M'tdia»-> by the anoin
ting by the Spirit of the Lord? or God manifeft inourfleflijby
whom alljw^r and burthens are removed? Ifa. 10. 26, 27,

I* Now

Now %*bjlon or the djj)ri*rt being the great Opprejfor,in Church
or Common-wealth, in ths Civil & EccIc/iAftick^eftate{foitht$&ift
carries ihe Whore) both mutt be broken, as all the Prophets, and

Rev.' 17. 3. 7<?A«thelaft doth prophefie : Babylon is fallen^ fallen, and a third
fall we (hall fee-anon* How hath the Opprejfor falls », r£<? golden City-,

Ij A, 14. 4. ^ff £0;,^ /j^ broken theftaffc of the wicked, and the rod of the Rulers :
The rod of oppreffion appears not to men, but in the Civil ettate-,
and the ttaffe of the wicked there; but we fliall find it more

£,,' 7 in-the Rulers or .ruling Elders of Churches.- we lookt fort he wicked

10, i'i., ' only in the wor!d,buttince the rod is budc'ed rrkfe hath blofibmecf.
Midwicksdxefs ugrowMMpte arcd ; the wicked may be found in the

Jt-t\ 1.16. Church, in Jfrael it fell": The Church I call now the people of God in
Chi rch.-'fcllowCbip or net; but as amvng my pco?le,faith God) arefovnd

r/rf.43. ztf, wicked wen, who furpafs the deeds of the wicked : iofince God hath
•pr&fh<wedtke Trittces of the Sanftuary-orthc holy Princes, as I faid be-
fr re ; there are principal men among the people of God; for whom
the Prophet mutt cry and how!, bscaufe thefiverdis drawn forth botb
'*&"*'*$ fl-e righteous ar,dtl:e wickjd, Ezek. 21. 3. And agalnft aH
thePri%cesofl('mt\'> ver.i2t Yea, the Sword is doubled the third
time, the Sword of the great men, which enters into their privy Cham
bers (or clo.'e'i Councels) and tie joint of the Sword is fet agaixft their
gate!-) (or Governments ) that their J.eazts may faint-) and their
mixes te multipiyed; ah^ it is made bright, and wrapt for flAttghter,
ver.-i^. i ?,-

But among all the holy Princes , there is one efpecially whom the
Lord calls upon, Thcftpy'sphaxc wicked Prince whofe day u come, vehen
iniquity faxfykwve an end, ver. 25. Remove the Dtftdeifr, take off the
Cronn^ this fixli not he tl e^ame t &cm

As King and Lords had an end, and twice the Sword hath been
againtt the Prelatick. and Presbyterian party; fo the Sword being dou
bled the thir d time fvitt finite that frofaofit Axdwickfd Trincc-) whate
ver he be, who is the Op'prelTor, who is imperious, proud) peevilk-) ct>*
i-et$M-> cruel-, andctiKn'iKg-> for 6i oud ; oh t he Sword of the Lord wil I
find him our, for 'tis wrapt for JlAjtghtex,, 'tis wrapt, I fay, zndfecret/jr
'twill come forth, to cut off the man that ttands before God, to oppole
the appearance of God in-nten to opprefs the fpirits of rr.en?and theSpi-
lit of God in them, the Sword of hit month (bat/flay him, 2 The(F.i.B»
I (hall not now meddle with matters of State, nor of fecukr men
(though thefe alto may come under the King of Babylon) but our
Lords (piricual are thole here who are called the King &f Babylon,
• ^.^ivft whom thoujhfilt tal^e up a Proverb, or a taunt, Cay in ffy Hf>yybf"'th
the OppreJhr ceafoA ? 7 he golden City ceafed, Jfa. 14. 4.

C/7 is the molV g'oiious Chuich fiate, orthe people

of

of God in higheft honour and glory, this if the golden City, or (as
the Gcnev* reads) the GalMlrfing Cttj,tkc txtftrefe of Gold, as ihc,
margin notes.

None do more exaft, and morethirft after Silver and Gold this
day, than the people ofGodinfflrittt^lpsyeer^ and therefore no wonder
they do io opprcfs, both the lUtes of men, and the tpirits of men ;
yea, the Spirit of God , as may be ken at large, Mictb 2. i, 6, 7.
compared with 8, 9, i°« verlcs, Even of Utemy people is ri fen no *t
An Enemy ) CTX

Oh the great Opp'eflfor ! how the earth doth rejoyce at the n>
ine otthat man, why fmatt the people in wrath with a contiatfal ftroke ,
thAt ruled the Nations In wger, ( nothing of love, m:rcy, anJgcod-
nefs to mankind, or the poor,appcared in him) but heperfecmethand
no man hinder eth^ faith the Prophet, ///», x 4* 6} 7, £.

And as the whole Earth is nisrry at his fill, fo hell from beneath is
moved for him, t o meet him at hi s coming it Jlirs up th.c deth evcuall
the chief ones of the e.rrth, and all the Kixgt of the TtfjtioHS rife up f row
their Thrones^theyfay^rt tbox *lfo rreA^ M we? art thou likepnto m >
\erfe 4. I o.

Wka:j are the people ofGod) and Trlnces of IfracI the holy Princes,
fo p rophar.e ? Is the profhane Prince of \\\^\fo rve^i^ weak as the
iaipcrious whoriih woman ? Euk* l6> 3°. A:t then io weak as
we , weak in thy paffions and psttiili Ipiric ? Art thon become like
unto us,as one ot'iheKings tfEngltnd&t the Princes of tt'alet? vvhac
man would think, that the Church or people o. God fhouldevcr
coma to this, to oppreis both God& man, good & bad at once ? Cut
this is natural to fpiricuil men in Church- iorms, yea, to the flefli of
the bell Chri(Uans,whomay for a time be very (lefhly cV: yet the chil- , Cer
dren of God, as Ifomael vrtu Abraham's fen tfter the flefi,perfeiHttng Cut. 4
him that TVM. born after the Spirit 'y yca,Saints by calling may be called
carnal,, much more when they are become fo rtifc After thefl(fli,fo ICU/.
rn'irhty, and fo noble , which murt have an Almighty power of the
Spirit, to mase them foolifh, and weak, and bale, and nothing, to
bring to nought things that are; the great things and Conquefls
here attained by the people ot God was, when they were nothing;
no ,v being ibmcihing they are overcome by all, and by thcrrx-
ieu-e.%

When men do adore the psople of Go !, and idolize them, as the
gods of the f/?r^, then a thoutand to one, God does befool Andfamifo

thsm, and they fall to be proud, and to opprcfi the world ; yea, their
own Brethren, and their Father allb, even the molt high God, ap
pearing in lowcft Saints above them in grace, and the knowlcdg of
our Lord; in fimplicity/m purcoels;and peace, and in patience al'o.

Weii

Well, this is the thing- that God will do with bis 0##, he will unJl»
t /;<?'«, either by the high difcoveries of himfelf in them) as the Pro-
piiet was, Ifalah 6. i . who c-une to this, that he favv h;mfelf,t hough
as good -as the bell', yet as bad as the wortt, ver. 3, 5. Orellehe will
undo' thereby di'covertng that without to ehc vvorld,which is with
in in the heart? what a flague is in it > what afidk^andft* of fin > yea
a heil is in the tongue • this the Saints will not tec, but God does,
and menftvilU when he (hall turn theitinfide out, their hidden hy
pocrite ("hall appear to all, for they fhall openly />n*ft//£ bypfcrifa^
as men do grolTe prophanefs, for the vile per [on jhall be no more cal
led liberal) nor the Chttrfofa'id to he bountiful^ &c. Ifaiah 3 2f 5, 6, 7.
Ice ir.

j - .. . Alas manl Thott may ft give ail that thou haft to the poor, And. yet

Tit 3. 4 ' kave no twe ' Ohlbelye not the Spirit of God in thee, for God is hvc^

i fob.^.iS andgoodto AttmAnkinA, while thou art a rmtrthenr, in hating thy bra-

ther., John ?» 1 5 . yea, in not loving him fo as to lay down thy life for

biw, verfe *6. much more in not laying out thy livelihood^ and

this iv or Ids good., verfe 17. not only for the godly, as they fay, but for

any man that nee ds thee, who is both thy brother,and thine own flefh,

Jfa'iah 58* 7.

Nay 'tis not enough that thou art no Oppreflbr, as I laid before,
but to loofe the bandsofwickedmfs, to undo the heavy burthens-, to let:
1/4.58.6. t he Opprejfed go freehand to breakjtveryyaakjs the duty of love^ if there
6e yoiver in thine hands to do it.

But when the people of God are filent, & fit ftill, feeiing only felf>
roc ienfible of the burthens of the eppre/fcd, of the *Prtfoners bands,
nor of poor families v?ho cry for bread, how dwellcth the love of God
in them, faith John?

Well, want of love, belldes worldlinefs, wrath, 8: that oppreffive
Gen 9 7 Power *n tne Churches, is the caule why they are fo divided among
'//*.' 13 f.'z*. themfelve.", yea, God divides them (as hzdidprophaxethem}he fets
fer.j i. 49. Brother a^ainft Brother •, T^uler agaivft Ruler ', one ruling Elder again ft

'Tis Ru^e and Government the Churches ftill aim at; therefore
they not only dafh one againftano'.her, butareliketo deftroy that
Civil Government, and the Governonrs they depend upon, for
flnce the Apolhcy,. the Churches hive ever had a dependanceon
worldly powers , and undone the powers with themielvc?, and
therefore our prefent Governonrs are wife to beware of men.

But Men, and MiniHers , and Churches, as we fee, are divided
this day lik^ Eabjlon inro three parts, as we Qull fliew anon, and
fotheirdeftruftionisofthemfelves; I fay, they feek for rule? and

this ruines them.

Now

New there is a threefold kind of Government among men, iJMo-
xarchy, Ariftocracy,*nd Democracy >, the firtt is as of the King, the
fecond is like that of the Parliament, the prcient Government
fome compare to the third, though ic appears not yet • but Par
liament and Army have voted the Snprcam power to be in the

.

Well, the Churches murt have power and rule alfo, the Preh-
tick Church was Monarch-cdy all were ruled by one, by an Arch-
bifhop , the Kingly Power or Prerogative fell by that : The Presby
terian Church is an Arlftocrs.ch the Elders or chief of the'e govern
as 'twere in a Parliament, and Parliamentary Privileges was like
to fill by them , if not fallen already .- The Independent or bap
tised Churches (both is one) are a pure Dcmtcrtcj^ for not the ru
ling Men or Miniiiers, but all the Members, have equal power to
otd°er and ordain as they pro feffe ; and therefore called Indepen
dent. 1 with they were lb> but if they hive a dependanjv: on the Ci
vil or Mirdal power, 'twill be worfe for both, if both be not wifer
than former times.

A word to the wife, 'tis my folly to nfe fo many to underttan-
dingmenastheMiniftersare, cfpeciall Independents, being men
of parts, power, policy, and of piety allb many ; I (lull feir none
of them, becaulc Hove them all, and they me, though wrath at
prefentrmyappiarin both, as it doth among themfclves ('ivvai io
once between God and his own people of old; a per fe 61 hatred, /o*-
thlnv and abhorring one another. )

\VelU the Vials are yet full of the wrath of Cod , when thefe are
poured forth, Love will appear, that is, the Lord himfclf in us all,
who will bring, fo'th light out of darkncfs , and love outof our divi-
fions : And as he in wrath remembers mercy , lo in much love, I pray
you, remember

WILLIAM ERBERIE, .

A

A Scourge for the Affyridnl the
great Oppreffor.

ZACH. U.S.

Three Shepherds lent off in one moneth^ my foul loathed them, and their
foul abhor red we: That is, the glorious Appearance of the great
6"od in men, is moft abhorred by feeming godly men, and Mini-
ilers, or three Shepherds, whom God therefore loaths and bate,s all
their performances, as they hate his appearance , the hatred of both
is perteft ; for his foul loaths them-) andtheir foul abh&rrcth him.

H4&.I.T.J.

yo&. 54. 10 /& S Chiift is the glory of the Father^ the appearance of God,
J*b* iJ- /% or Godmtnlfep in flefh; fo God in £%r/#, the F^/w /»
if-/ 8*4S ^ m ^'m"> vvas r^iac wfrich vvas mo^ hated by the Church of the
ueb.i'lii "^ J^^^j AndChriflitttts ; Chrift in the Church is abhor-

13. com- red by the Chriftian Cheches ; who not knowing the Deity nor ths
pared. kHmujjtitt of Chrifl indeed, will not acktiovvledg the Father to be the
5^. 14.11 Godhead of Christ nor his brethren to be his humanity, in whom the
fRcb ''Vi ^*?e^ °^ L^e Godhead is fo embodyed, that he being the hsad> and
compared! tney tne members, they and he make oMefirfg&mAfyin whom God
i cor. ii. ii appears to be <*/t /»^//, i Cor* 15. 2§.

rpb. 4. 13. This Afyftery ofGod^evcnthc Father-) andofChnfl is therefore ab-
compared. horred by the Shtfkenlt, or Paflors of Churches, becanie they knew

Colt *. i. i •r'^./ ?_ _L _ *^_. . t _ n • . i "*»••. ..t-_f^f'.:_

compared, having higher dii'coveries of God, then what they hav* read in tra-
i'L'. ' ' ditional forms of doUrine received and invented by men,
i 7oh.i.i. ^Or as t'ie Father is f/?.9 invlfible Cod inhabiting eternity, fo Chi ift
ROW. 9.1. i?G^Wy/^/(?, the image or out-g0ings ©fGod, the glory of the Fa-
Heb. 1.3,8. t^er pn flefii) the appearance of God ( as I faid) or 9^ ntanifejl in
co.i^.-i!) flefi, whoin the Spirit was from the beginning, and will betothe
compared. enck though this myfterj efChn'fi was not manitefted to men till the
jfa. 9.6. fttlnefs of time, when the mighty Godths euerUfting Father^ appeared
ph. y.i^, ia flefh, taken of a Virgin, then the Son rvas born* for God was
2o, 30. brought forth in flefli> and was rnanifert in flefh, by mighty ivorkj And
lob '41 word* which hefpxkj And did, while he lived in the dayes of his ilefh,
compared, bqs. in his death Gsd cracfadtha! flefh to bimftlf, wbich afterward
a COM 3. 4 '' l-e

he rtifedtotferj, Gidrifing or revealing himfelf glorioufly therein; pff'Jg*.
then God afcended ftp on />/£&, that is, Qpkfaftfh did alcend not only pj* '68i,'g.
10 heave*, but tar *£0z>* AlLheavcns, into his own eternal abyfle , And ^\, 4. I0.
incumprchcnfiblc Being^and nnAcccjjible light) whence the brightness of Joh.\6.*S-
h 14 glory proceeded, and czmc forth infle{b in the fulnefs of lime, as we /«';-i7.*.
iaia bcio-e.

But t! is Myllcry was not made kyovn nor manifested to the So ns Epb. j.f .
vfntcn, till God,who ajcendedttp in ftejh,Ccr>t down the Spirit from'** ^ ^
A/g^when he not only received gifts for men, or as the Hebrew reads, ^ 4 ^ '
rccci-icdgiftiintheman, but gave yftsHnto mtn; that is, the lame
Spirit and power of God, dwelling in the flefh ot'Chrilt, appeared in
the Church which is called Chritt, i Cor. 12. 12. becauie the Son
was rev emled^ or knpwn in the Saints, and they in the Son, and £0*6
intheFtthcr, all perfetf in one ; for which cau'e the Spirit is called
the promife of the Father, and the Spirit of the Son in the Saints cryed, A^ '• *
ns4bb<* Father, God being a Father to them a" to him, his God and ""' '* '
theirs. For though the Spirit be called the Spirit of the Son, yet he
received and lent it from the-Father, therefore f he Spirit is laid to
proceed only from the Father, &c> It is ihe promife of the Father •, the
power of God from on high, which the Saints received nomand
with the Son, they being Sons and Co-heirs with him, Jt>h> 15.16.
This Myliery of Chriif, though once wnnjeftcd to t he dfoftles and
Primitive Saints by the Sp.'rit.znd fmce fhut up as a fettled Bwkby the
apofhfieorlpiritof Amichriftin the Churches ; yet rhe^o/^ w'.llbc
open^ the myftery voiti, be manifest again, for the my fiery ofCvd(he.li be.fi-
»//JW,and fully known at la(t, Rev.io.']. But as Chriit isthcfirj} and
theUtt, he who TVM, is, and is to come, lb Chrifl WM vailed in the Re^' [ ^
Law and is revealed in the Gofpel, (though but in part)tne ;ull Re
velation of Chrilt Jefus \s to come, Jefns Cbrift ti\tfanic)'eftc-'-d<iy. and
to day^und forever^ not Ch rift after the flelli, /or that was not till the Hcfr. ij. '«
fnlnefsoftime^ but Chrilt in the Spirit- G id m/tn if eft IK fiefa vvas both
yesterday under the Law, and in the day of Gofpel-difpenfation;
and in the third difpentation now approaching, he willabiic for
ever.

There was a change indeed from Law to Gofpel, when the Spirit
ofChrift firU.came into the Church ; theftatc of th^Golpel chan
ged alfo, when the Sfprit of Antichrist came in power, and ihe
Churches fell by the Apoftafie ; when Ctirift Qiall come the fecond
time in Spirit and glory, time ft all be no more, no more change of •.«;•
things fhall be, for all things and times (hall appear in eternity , which is Rfive,
the third difpcnfation: as the firft vvas yesterday the fecond to day<> 6, i*
lo the third is to bsfor ever. .

K I (hail

I (hall not now fpeak at large of this third tKfpt*f*tiw,QiAy9M Cod
jw-1'7* £ fo^ father, Sm^and Sprit • So God being manifelt to his people
in this threefold dilcovery of him feltV declares th&tkirddtfpe»fatien ,
a third difcovery of himlelf unto them? and in them.

Dcut ai 6 ^0(^ un^er *^e ^"*™ anc* to c^e Bathers before, was known, as tkc
i. j Father. In t&f Gofpel God was known, as f/^ S0«; or the knowledg
of the Son was peculiar to the Gofpel-diipcnlation* The third will
be pare Sp/'r/>,when nothing but Spirit and'power flull appear,whc:n
God (hall be all in all : For although Gol'pel-Believers were bapti
zed into the name of Father, Son, and Spirit; yet what they pofleifed
was but tke fir ft fruits of the Spirit, there Will be a full harve(l,flouds,
and Rivers of waters of life -which no man canpajft 0iw,when the earth
iK \i ^. $**& be full of the k»ovt>lcdg of the Lord, (or as another Prophet addsj
H.ib. 1.14. fall of the knoivledg of the glory of the Lord, as the waters cover the Sca^
Z<?*&.i4.S. Jfa. ii, p«. Hab. 2. 14. There the Lord God Almighty and the
JtaMn. Licnb, God even the Father, and'Chritt the Father's glory flull be
compared. [^\\^ knovvn by men ; For as Chrift it tht appearance of God, ib when
Rev.ii.zi f'^od (hall appear in men, they (hall know how Chrift wot under
Ktv.ii.4. the LaWj and as he if in the Gofpel , and will be the fame for
ever.

Ail that I know at prefent of Chrift is this He was under the Law

in Forms : In the Goi pel he appeared in F/efa he will appear whol-

Ti/.i. 13. ty in spiri^ in Spirit only the appearance of the great GOD /wdStt.

Sw ?'i vionrfoall be, and yet manifeft in the flefh of men, that is, all the tranf-

Jtev.iVs a^° 1S of God, or all that God did in the flcfh of Chrirt, fliall vifibly

ii, i*/ appear in the £Lih of men ; the birth of Chrilt, his life, death, re-

i Go, .6. z, iurrefiion, and a cention (hall be fcen in us, men- (hall fee us afcend,

in a cloud, to fit in Heaven to \ftdo- the world and^4»fels. and to be

Qbad, »I. - • r - . rr' i rt

comp cd ***tf*dBkJ ^f *»«» /» mount Zion at last.

For the Lam^fhaJlbe in mourn Zion^ And with him vet (hall he^ ha-

Kc-y. 14.1.. ving his Fathers name ex our foreheads, that's the full difcevery of
God in us> and men (hall fee God,even the Father in us with Chrill,
ib clearly manifeft as written on our foreheads.

Mount "Lion is not an outward Church-Rate as the Churches now
imagine, and call themfelves, though they be indeed t he daughters

2Mb. » 7. of Babylon ; but Zion if the ft ate of aft the Saints in the Spirit , at they
or c in G *d<, and God in tht m : For as Zionwqt the pla<e where God
dwelt . fo all the Saints from the beginning of the world have been

jP/4.87.3. ^i^ waiting for this, for the full difcovery of God in them. Glorious
things wert fpokfn of 'Lion) and the people of God both under the
Law, andinGofpel-difpenfation, weretVillgoinoon/rtfw Strength
to strength, till every one of them appear? in Zionbcfsre God, , Eve
ry one appears at laft in Zion. Rev. 14, i. not only the hundred

J r •* *»A

and fotirfcerc ^nd ft*r th«uf*nd, who go before, and are the firft
fruits unto God, v .4. but a numberlcls company of mcn.(vpkoff "voice
teas as rnAnyyetters-ftnAAS a might y thunder, v*r. 1* For as the hun
dred tout'core and tour thouund is the ju(t nuir.berofthefealcd
cncs, Rev. 7. 4. lelected out ot the twelve Tribes, who were firlt
called the £hurch*»d people of God. typifying thole in thelaltdayes
VthoftMilberedctnudfrtin} mcn^ And the firfl-frttits tt*to G«dy as we
faidbetojc; io afterward there will be a company ot people called to
God whom no man can number, T^ff.y.p: But thele come to Zi«n
thrwghgrftt tribttljtionjhriuigb the t>io»d *fth< L*mb i» them> v. J4.
that is, through muchltflx-ring, through the feltovrftifofChrifisfHf.
ftri*g,<& conformity tt his death they coarve to rile, 5c reign with him,
having Palms in thtir hands -t \\\\i UteofGofpel-Saints which was^/^ •
w/y/?CAr/^«»G'^,fli*lViappearinGod-tV tl>c life of God Hull appeared, j.J.
in the Saints at lalt.-iMuChrirt tktlr tifefrall*ppt*r in them vtthglorj.

This glorious appearing of the great God, rifing up in higher dik
coveries of himfclt in men, is chat which hath been ever rnortoppo-
Ted 4nd pcrlccuted ; I Ipeak not now of the times under the Law,
nor Gofpel, nor yet of former appearances, fince the ApotUfie. Buc
co go no tuicher then our own a^e, what we have heard and leen :
How was the appearance ot God in the Firlt Reformers., yea, in our
Prelacs and Birtiop^ perlecuted as Hercfie by the PopiOvHierarchy!
Next the honeftfresby ers or Puritans, how were they oppoied by
.the lame Pjeltts, whoVuffered before ? Thirdly-thefe Pre-byrerians,
formerly themielvcs in a luffering condition, perfeaiccd che appea
rance of God mtholc of higher forms and feif >wfh'»pr, as the Inde
pendent Churches ; andtheielikewiJearc ready to oppofe and per-
fecute the Spirits of the Saint*, who in worfiiip abd do6trineareot'
higher^ditcoveries then themiclves.

ThedoafirveotCj^4»^ */f fcr/^ for fabftarice is the fame inall
the Saints,chough their apprehcnhansdiffer> or are divers rather.
And who i* -ignorant of this, that the appearances of God in one
man, hath not been the lame as it was fo*m rl/in himfelf? and yet
all have been going on trom Strength to ftr*«gf&, at leaft in their de-
iires and iims tow'ard Zian.

ThbDgh'-I^mbnc a child in underftaoding, tnd in years arfo to
feme ot our Elders,; yit here I observed four great ikps of Gods
glorious appearance i-n mens pr«achin«»

Fir^r, .ihowlowand'leaal were their teachings, as they learnahe

Vfay of preaching from <M, Pcrkjn*-* Bolt^^B^feld^Dody^ADlkft

• moit blcifed in their generation ; by whom, and luch conforming

Minidcrs, more men were converted to God, then ever fmcc in any

period of time.

K i Nexc

-Next the DocVine of fr ee Grace came forrh,bnt with leffcfcc-
cefle or fruic of converficn , by Do$or Pre§ton> Sibs , Cr.ifpc ; yet
many before concerted were confirmed and comforted by their
words.

Thirdly, the Letter of Scripture, and the flefh of Chrift hath been

highly let up by borh the famous Goodwins: the one, Mr. John Gaod-

Tvin> like ^polios bein;; mighry in Scriptures and ftrength of realbn •

the other excels in fpiiitual difcourfes of Chrift's death, icfurrcclion,

afccnfion, and intercefTion, yet much according to the flcfh ; for he

meddles not with the Myliery of Chrili in us, of his dying in us fas

Mr. Deli in part difcovers) but all of Chritf without us, which

thoi:°ha truth, yet not the whole truth, nor thatfpirit and truth

7oh 6 6$. which Chrift fpake. of ; for a* theflefljprofiteth nothing^ut the qmcken-

a Cor. 3.6, nlngfylrit that dwelt there in ; fo the ApofUeSr. had a minister} of the

1 8, yp/nttocarry men through the flefh o! ChrjlHnt© the Father, that

eternal Spirit dwelling in him and them, and fo to draw them up in-

-to the fame fellowship with himielf.

...iAgain-.this good tnan Ipeaks much of ChriH in the fteftyiot as he Is
inthe.Ffiiher^ndfftinhim^ndheiMttt^ vyhichiiihe lum of our fpiri-
tual knowledge, and all we fhouldknow ofChrift after his Alcen-
fion, Joh. t^f 30. .

Thirdly, He brings us no further then to the vail of his .fiejh* not
through jt into tkthofy of hfliett> into the Godhead it felf, ihatis,
imo the Father,' for Chriit was but our fore-runner, Hebr. 6*

. I9-> 20- £&'*• f) r- "i f : Vfisr

Fourihly, though the vail of his flefh be a new and living way int»
the holiest • yet not that fl.fh as living, but as dead and crucified*
bccwif. the livivgyr^flcb. io» 20. as (with God) I {hall fhew ano
ther time.

• Fifthly, ^hat; worthy /mart brings men to Lh'diM> but not to the

Job, 14. €t Truth And Life : Now ChAft was all : Firft, the T?*;, for no manci-

meth to the Father^ hut hj we; now,?tis a vain thing to keep men ftill

in the way,to Handbill ia the way, and not to go on by ChriU into

the Father, into tkektfie&. andijiuat was;Chrift tfie Trmh^\\G t*ki#g

Job. 1 4, 3. M jnto thf father with kimfeifj'vbi as this vtis eterMaltife to know

Job. 17. !• the Father to be the only tvuv*Gv4> and Jeftu Christ whom hehtth

fent : fo Chrift was fenr> or God even the FlMier was mantfeft in his

flr.fh, that we might fee God, in w^ AS he VPM In him-, and our life with

70ii7*i b*minG°A-' Lart'y,thusf^r//Jij^ ///>, andihus he that hath the

i j, 14. 3 Son hath 1 ife ; that is,the Son being once revealed in us>reveals the

Father in ns alfo, God in our flefli as in his, and we living with him

in God alejne, Joh. 14*. 19. 20. i J<?^ 5. 11,12..

<* This is the knowledg ofChrift in the Spirit, and this is the fourth

/i

ftep

(69)

fop which feme have attained to, holding fonh Ciiriil in the Spirit)

as Mr. Willi*m Scdgw'c^ Mr.Stirrie, Mr. Sprig, and others, thet'c

with their fello.vs are neareit Ztony i ec are they not come into it;

for as every Prop ec fhall one day be *{harr,tdof h s i> fion -y yea pro- Zjcfc.r?

phi fie i lelf fhall fill : So it is manifest the'e ^en are of a <Ur£*nd ;A- 3; -

deeper fpcech then can he ctflj under/toed therefore it is not £/*»,

when Uurcfhall be luch a glorious appearance of God in men, tint

all fh'llteeand h^ar him in them, and as ebeyjM/ff tit toye-, ifa. 51.

when the Lordfyxll bring agtin Zion, (or bring forth himle.f ciearly

in us, who are now in captivity, or he rather captive in our flifh) 10

men fhali hear God hinrrclt in us, for fo it is in the Hebrew, Z'jch.

8, * 3 . not we have heard that Cod is wt'njvu^ but ( We will go with

yon tor ) we have heard Cod rvitbjon, And in jott.

Then man (hall be nothing and God fhall be all in all ; yet man
fhailbeall in God, and nothing but (Jod iliall appear in m.m. This
glo.ious appearance ot the great G°d in man, \\ e three Sktpkierdt,
the Pallors and Teachers do indeed abhor, they hate his appearance,
(as I laid before) and he *£/*>/•/ all their pcrtor nance?.

Bin who are chcle ihrec Shepherds? ihe Pallors of Churches:
What their cutting oft is,my former Letter fhewed, tolufferthe
curie of God, and contempt or m.n : Hovv God cuts them off? It
is by unchurching them, and by confounding or dividing them, the
Lord doth Hrrt unchurch them, burns up the Church with fire,^^.
J'.i* there he call > Lebanon to open the doors, that ihcfire may come
in to burn up the tattcft Ccdtrs. Whu's Lebanon bur the Temp e, for
it was built with that .- WhoaretheCed.us ? but thetal!e(t Mem-
bers<the/>r/W/))<i/ of the flock.: What is the fire ? but the Spirit of
the Lord : as the Lord God calls upon Lebano*) lo he commands
that the (Church dovrs may be opcn/cr the fire to enterj and the Spirit
to burn up all their chieiel^ Members and Minitters, for fo ic is -vcr*
2 . The mi-gbty men or tbegalUnts are ff 9} led J yea, there is a hoveling
of the Shepherds for their glorj isfpaileA, ver. J. Their Church -fellow-
Oiips and lorms is that they glory in ; God fpoilsthem> a*d fta.'ns
the pride of all their glory , yea, he burns ic np ; How ? By fire ; The
Betptifm of the Spirit Andoffre was the fir(l Gofpel-Ordinance,or that A&. i,4^
which fir(t <et up the Church in x Gofpel order. Fire will be the lalt
that fhill burn up the Churches, who becaule they would not,as the
Piimitivc Saints did, wait for the Spirit to build them, the Spirit
fhall come to burn and confume them atlatt.

Secondly, God arts them o(T confounds an 1 divides them, he
cuts them into three parts as wcfhaUfee by and by.

Thus then the three Shepherds are the Paltors of all the Churche?,,
or whole Miniftcry of the ChuKh ; for, as the Apoftate Jewiih

Church

(7°)

Eyli.i6. Church was a Type of the Chriftian Church now under theApofta-
Rw. 17 3- fe (^c whoredymsof //Vvtf/, typifying thegreat whore, whole fornica
tions and the wine thereof, in their forms of doctrine and falie wor-
(hips) as we {lull (hew another time; fo Jttniiu well notes, the
Juni- ^1ree Shepherds to fignihe the whole teaching Minifiery of the Jew-
Zuh. ^ Church , for the Phariiees, Sadduces, and Eflfenes (faith he)
it. were the only Palters or Teachers;, who di i intfruct the people in

the Word of Cod, as Prela s, Presbycers, and Independents, arc the
whole Minirtery of the Church of England this day.

Theie are divided, not only in Worfhip and Dilcipline, but in
Doctrine .a lib, especially in three things, i. In the free grace ot
God, which tome call Andnomiamfm. 2, In the tree- will of man,
which others call Pclagianifm. 3. In the death of Chritt, oruni-
verial Redemprion ot" mankind thereby, which both Presbyters and
independents abhor as Paganism, though neareft ihe Gifpel in*
deed.

I (hill not now (hew the caufe of all thofe divifions in Do&rine,
being engaged only at prefent to prove their defilements in the
Wor(hip ot God, and in their walking wich men.

Yet this is one caufe of their former difference anddivifions in
Doclrine , becaut'c the ^pofllcs Daftrinci being before all Gofpel-
Afts ^:^\. Qrc(inanceS5 [s oac of order in the Churches, who not content with
i Tm.6.3. thtf. form of found words, and vrholfom Ds/flrine delivered by them,
»7'w. i. dofo.lowthechildilh Dictates of Fathers,thc Decrees of Councels,
being a company of Bifhops, with luchCrceos, ConteiTions, and
Catechitins, formed by them ( and reformed Churches) whole con
formities and fooleries in forms of wor(hip, though our Churches
.cannot chu e but fee, yet with a blind devotion they follow all their
:formsofdo&rinei not fuffering a doubt ortheleaii debate to pafle
,upon their reafon and judgment therein.

How injudicious this is with ingenuous menjetall men judg:for

J0JM.U. if I t£tt) 10H of earthly things, iaith Chriit, and ye helievc not , bow wiii

je believe l^ I tell J OH of heavenly ? All outward wot fhip is but an

earthly th:n.g : Now it ail Fathers and former Churches have erred

-in worfhip, ,whynot, I pray you, may they noterreinpoc^rine,

in heavenly and jiidden things, in the high Myftery of God and of

Chrirt? efpci :lly ieeing the Apo(t!es did prophefieof/«^ deceit..

col,z 8 • to c&me in tbi** ty vain Philoibphy, and metaphylical fp^culations of

the Deicy h the traditions and inveKtioas of men^ the rudiment.* of the

world, che rudiments, that is, the A* B. C. or common Catechifms ,

which is the Religion of the world, and of little Children. .,

Another caufe of divifions- in Doftrine is tbij, the confidence of

men* and Miniflcrs, who conceive, thac CbrilUans know. God

and

and Chrift already, whereas themfelves are ignorant of both, nor Kn, T ?
minding that Cfdis * Mjfterj, and that thcmyltcry otChrift hxth «V. j. i.
bc(nafealfdBookjzvti(\r\<.t the Apoilafie1, as I have fhe«vnm a book Nor Truth
of Neither Truth nor Error : nor lifht nor tbtrk&fft) bnt in thf evcnin g nor E« '<»»
i hcrc^ll he Light. c**.B«fi.*

Thirdly, Tneir darknefs and divTiomb^bcencAnfed by not
knowing Chrift in thefyirlt, nor underftanding the <JM)fterf efCbr.ft ;
ior all Chriiti m Religions have been doting only on thcft.-ihof
Chrilt : See the Papi;ls how they look uponChritt in a Pitfure ; ib
Protelian'.s have their Pie tf ant Pittures alfo the Im^e yf a Male^ as jfa. t. Tg

the Prophets phralc it, that is, flcfhly a^rehenftons of Chrift^ which
idore and deific: thu1? the ^rmimAns and Secinians o no tar-

they

ther than Chriit after theflefh, and tlic la<t etpecia'ly, though re'igi-
ous and mo/t learned men, yet look no higher than flefh ; yea, the
eternal Spirit and infinite C»od they confine to a place in Heaven,
where, lay they, his cflemial prefencc is, though his power be eve
ry where; a very carnal conceit of God and ofChrilh

Buc whit myftery can the Socinian fee in the ManChrifl. Kthc
Man be not God, or Godntamfeft In flefh? Is not the Min Chrilt the
Mjftery of Cod > T^fV, 10. 7. And how can the mjftery of God find ef cot. i. 2.
Chrift bemanifcfted but hj the Spirit ? 'Tis neither (iren^th of reaibn, fyb-}> r-
nor reading ot Scriptute, but the Spirit only, even the Spirit of £e-
-veUt to#,ihtt can prove the Godhead of Chrili : therefore the Apo-
Wc him'elf had ic, not a* he received it ofman^ nor as he VPM taught it>
but bj the Revelttienef "jefw Chrift > when it plealed God to reve 1
his Son in him, &ct Gal. i. 12, i 5.

For how could the Apolile, preaching to the Heathen, prove the
Godhead ot Chrilt by Scripture to them, who owned neither Chrilt
nor Scriptures? But Chrift fptakjxg /*&/»*, that is- Chrirt in the Spi- * fw.iJ-
rit, Godpo.vertully aftingand appearing inPAtt/s Bsfh, didlo mani-
fert the myltcryto them, that by the potverofGod working in him
mightily he was able to present eve'y tiun in ChriU, that is, in G0dy
and God in them, and they his Off-fpring\ and thus did he prove
theGodheadof Chrili, and that God would judgr/>r worldbjtht col.i.ii
n>ein Cbri/t Jefxs, even by the inanife tatton orGod in the faints 19.
vfho (hottld \ndre the ivotld with than, and in him, i Corinth.
6. 2.

Indeed to the Jewes who acknowledged the Scriptures; by Scrip
tures he proved, that Chrilt was God, yet not the Godhead of
Chrilt by that ; for as Chrift never faid that he was God (birfcxt
bj Cfattfbbe Chewed his Godhead to bethcFathtr dwelling in him,
and doi*g*llh'.s tvorkj , which though neither the Jewes nor Dilti-
plcs dearly law in the daycs of his fteft; yet when he Aiould dq*n

to the Fitfhcr, and the Spirit or P^omife efthe Father mould be fent,
then the power of God appearing in their ftefh as in his, htfaws
them ike Father plainly: for as no man knows the father but the Sen^nd
•he to whom the Son reveals h'.m ; lo, 1 faid before, that God, even the
Father, muii reveal the Son in us, by the Spirit of Revelation to us;
elfe there is no knova^ng the Godhead of Ckritt at all, fohn 14* *o.
John 1 6t 25, 27,*8.

c . For no man can f»]r that Jeftu is the Lord, but h the Spirit • Alas
* man! what myiiery is it thatChriii is God, becau'e God made the
man 10, b-icaufe God gave him that name, gave him that power
and glory as God ? ' Its true, that Chritt, even the Son of God had
fob- ?. 19, all by gift of the Father, The Son could do nothing sfhimfelfGsd gave
2-1, 16. v, him even the Spirit, gave him authority to iudge->gave him to have life in
Mattb. x8. himfelf(\\h&i-z2iS we tuve all of him-, and by him ) God gave hlmglo-
7 h i ry, all power in heaven and earth • God gave him a name above every
Phil. a.£, Kdntc-) yta^gave him to be called God^ for God, his Cjod, anointed him t«
9. it above his fellows j all this proves not the Godhead of Chrilt, but

Hcb.i. 8.9. t[lat he vvas the Man Gods fellow, that is, equal with God in the form
of God, as 'tis paralleled by the Apoltle and Prophet, Zach. 13.7.
Phil. 2, 6, 9.

Therefore, wbat Soeinus faiih, that Chrift is God, becaufeGod
gave him that name, that power, that gloiy, and honour, is no my
iiery: for God can giveffl* Wornt^ to thrcfh the mountains, to throw
downthe earth, tide/try and )udge the world, Ilaiah 41. 14, l 5. Jcr.

51. 20.

But what's the Myftery ofCbrift ? wait for the Spirit to manifeft
it to thee and me : Till (he feventh Angel found, the IMjftery of God
lev. 10.7. fan net befinifiednorfttlly knsvw.

What a madnefs is it then for men to war and wrangle about that
they know net? Is it not bertcr foi us to wait in peace and patience,
forbearing one another, and embracing one another in love, till the
Lord God appear in all ?

I (hall therefore cra\e pardon of all men, becaufe I cannot chufe
but fay, that no man yet knows God-) nor Chrifl-, nor hitnfelf- this makes
the difference and divifion (as 1 faid before) becaufe men arefo con
fident, and therefore contend of the free Grace of God, the free
Will of Man, and the Death of Chrift, yet they know not Codas he
u, nor what Man is in G^nor what the Man-God Chrlft is , in the
Myttery, how in God, and how he is in Man : Oh ye Proteftants,Pa-
Pfffti s/Irm;ni(ins7 and S<zc/#.vz;;.r,an!vver me this one quelUon ; Why
didihehighert Apoftle beg the prayers of all the Churches, that he
might know the Mjfery ofChrift,\hx he might manifeft ir,and that
he miA-tifpeak^ashe e tight tofpeak.? £ph. $v*9>2(jV Col. 4. 3,^.

You

(73)

You think you know Chrift, and can preach him well enongh:
\vi (hall be all fiicnt, and God himklf (hall ipeak ac lalt, and fpeak
hiinielf, and miniteli himfelf unto men : Oh chac men could watch
and vvaic in love cogechcr co chac day.-

Tfiis is che Ult thing I had to obierve, thac all the fpe*kl»g **&
freaehiNgt of men will he filenced bj God-, when the Lord appears ••
Pray j but obierve in thoie four liepsbctore mentioned, of Gods ap
pearance in men , how che power, efficacy, and fruit of Converli-
on hach Jecreatcd •• IYe Do&rine of Free-grace converted fewer
than thac Legii teaching before; the preaching of Chrilt after the
fltfh by the pureft Churches hach had leis Converts yet ; Yea,
thole who preach Chriii in the Spirit, the molt Seraphick Sermons ,
call in but tewftnncrs , though iome Saints may be railed? others
P'oud flefh ranckle thereby; hut as for the Spirit of Jetus where
does it appear in mens preaching and practile, or the power of god-
line Is ?

That which I conclude from this, is, thac God i* goi*g 9*t> and de
parting from .ill the peaching* of men, that men may give themlelvcs
wholly to publick ai^s ot icvc one to another, and co all mankind ;
therefore all religious forms fhall fall, that the power of r/ghteortfoeft
may rife and appear in all : The new Heaven and new Earth, where zp^.».ri;
dvtclleth rightevvfnefsjhAthnoforw of Religion there. RCV.Z i.*zl

I fee 'tis harteningby many things>and this to me is not thelcaft
prophetick providence and experience in the prefent po.vcrsefthe
Nation : When che Parliament of England rirtt began, Oh what
fpeakings were there ? What Speeches of ieveral M.mbcrs of the
Hou'e of Commons were printed every week ? But now the Com
mon-wealth comes on, there is mere of A iYicn dons every day : and
though the Parliament many time? fay mort than they do;yec they,
do more than they lay, which is bett of al!»

Aeatn, I cannot but obferve, that as the fall, ng cf 4 Sparrow, or Matth. 10.
the fmalleft hair of our heads , if ftibjcft to the fyecial providence of ^Ol
God ; Ib 'tis remarkable , that all the Parliaments Ordinances are
now turned into Acls ; for Acts indeed are better than Ordinan
ces, t he! e are of form, thole of power* The Army was bdlindeed
when they were abouttheir Ordnances, theirGuns, going forth
for common freedom , thofe were their Acls, and God did ble(Te
them therein in all their publick agings, and in their publick
Spirits; but as fer their publick Ipeakings, their Declaration?,
Proteftations , Remonttrances , 'tis not worth a tufa.- So are
their Councells of War, when judging the Coniciences of ~~*-~v~
mcn in the MyOeric of Chritt, (,a molt high prefumption:)

L yea,

(74)

yea, ail their fafiing and prayer before God is not worth a pins head,
till ihey repent and return 10 their firlt principles, to the power of
of Rightecu'.nefle, to Juftice, and Mercy to the Nation, without all
lelf-feeking, (hiving tor the univerlal good of mankind, even for
Papills and for Jewes themfelvesco live with freedom andcom-
iort among us, M<*l'ichii. 9, 10, n. compared with Malxchl

3*4>5. .

This is the gleriou** appearance of the great God, not to talk and
prate of thingsvbut to be working and acting, to be ever doing good^

.38, as £hrift did always to all ; ana though there was a Miniltry ot men
once tofpcakallb glad lydings and good things to men, yedince
thi Apoliacy, fait A$6ftdtc\^Mlmft ery being filenee^ and the mani-
fold gifts of r/j?5p/mceafed;,andnoman(em of God, to preach the

i.n Gofpffl which the holy Spirit font down from Heaven-) all is but earth
and man that is i'aidj the number ^of the beaft bimgtke number
of A many Rev. ig. ip.

1>6.-- ^nt^ though God hath hitherto/^ and led the woman In the vfilder-
nefs* And caused, men to minifier fame truth and peace to his people un-

—^- der the Apoiiacy, yet this was but his Free grace, and high <Trerog<t-
the ef love, who as not tyed to means, fo by a falfc Mlniftery could
convey light and comfort to his own ; but now God is pouring Vi
als of wrath on that which was once lovely, upon the Sun and air,
upon the light of man, upon the means? and thofe mediums that re
ceive \t,Rcv. 15. 8, 17+

Again, feeing the man of fin, the myftery of iniquity, is now
more revealed ia the Temple of God than ever, and the miniftery
ofmenisdifcovered every day, not to be of Gods appointment, as
P-relatSj and Presbyters, and pureft Independent Paftors, cut offby
the Lord himfelf: it is therefore judged, that not only the whole
Minitlry, but all the preachings of men, will fliortly be ftlencedby
che glorious appearance of God.

'Be Jilent) O all fle(k, for the Lord is raifedeut of his hofy habitation)
Z,.ach# 2* T3. Why.?ifmanbefilent,what willGoddoamon» men?
A Father ofthefatherlefs? and a- Judg of the ry'idovf^ is God In his holy
h*bitatiW)$f*l. 68f 5. that is, God will fo appear in men, that in—
ftead of fpealcings, they fliall go forth ina&ingsof love toman-
kind, and tothemifera6le part thereof, to the poor, ts the &pprejfedy
:o the fathcr/eje,- and the widow , and to all that want that which we
abound in.

As this was once pure Religion, and uwdefiled before God even the Fa---

.*-7> thereto v'ifit the fatherless and widow in their afflictions, and to kfep our
felves unfitted of the world • fo the nsgleft of this is charged on the
ApotUtt Churches,,//^. r* ?3. ]er, 5. ^8t .

Ala?

(75)

, Preachers abroad be:bre the burthens and ,

oppreliionsofchc people be eafed? Ifradtt felfcoxldnot hear, he- *
cwfe of the fore bondage in <.j£,gyyt • Ifay, not all burthens taken off,
becaule the charge 01 the Common-wealth encreafeth ; but why
may not rich Citizens, racking Landlords in the Country, and migh
ty moneyed men, be mtdeimrrrediatly to rife in their payments,
that poor Farmers, Labourers? and hone-It Tradcfmen miy be Ipi-
red ? Why not opprcfTion be prefently cated, at leaft of Lawyers and
Tithes ? Why not a Treasury tor the poor, when fo many thoufands
a year, can be found out to give to the rich? would that hinder the
publick more than this? It is the goodneis of the State in.leed,to
honour and confer gilts on hi»h deierving men ; but it is difhonou-
rable and bafe for likh to receive it, who ncglefting the publick
good, leek their private gain; who would feem to be Saincs, and
lelf-denyingmen, yet fjrgecting their Vowes to God and men
care not theugh the poor and the opprcflcd (ink, fUrve, anddye,
Ib they may live fat, and full, and free from thole evils.

Gifts are as bad as bribes, when JulHce and great things are to be
done in a Nation, for as a bribe blinds the eyes, Sc they/fofl never
fee the King i* his beauty^ -nho fake not their hands front holding of , „,.
bribes; and defpife not the gain of Opprcffion-, fo *gift deftroys the hearty £a/. 7'^ '
lhat the molt publick Ipiriced man dares not think a good thought,
much leflfe to fpeak or a6t for common freedom and the good of
minkind, while money t^ops the mouth, choaks and deflroys the
heart,

They fay indeed, the time is not yet come, but Is it A time to re
ceive money • faid Eliflsa : Oh (ay others, you are too hafty, £c. But
the captive exile haftcned that he might be ?0*/W, *nd that he foould *ot
dye in the fit , nor that his bread foottldfail : If thele men were bani-
(liedbuctor a year, or their Babes without bread for a day, they
would not delay julUce and mercy to men, feeing the Lord comes
riding on tfwift clotid) to judg and reign, and to haftcn Rf

.. *

Let Mercurius Polincm tell yon the reafon of State, and (liew you
if men were religioM indeed^ that isy right eotts , jaft honeft, pUin, fimplt-
fearted people, the) might quickly do what they lay : What's that ?
Tak? aw ty the iniquity of the Land in one day -t the iniquity , that is, z ^
the oppreflion, &c. / will take it away in one day^ how fo.p-ay ?

When (?od fhall appear in men, and men aft in the immediate fr»±
frefGod; when the power that God and man hath put into their Ste the
hands is improved to the utmort, without fear of man, and with full 7-"rf ""
confidence in G*d't Oh, w hat a world of good might be done in cue day ? Jwi°*
all the proud cnemics,opp reflbrs, the unrighteous riches; the unjurt defence.

L ^ gains

gains, the great Revenues fuddenly gor, yea? all the iniquity of the
Land would be taken away in one day.

This would be Gefptl indeed andglad tydiwgs to thepocr, and make
all the oppreded in the Land to fmg ; ior this is the everlasting Go-
fpslj which dial I be preached, not In word but in power., not as the Go-
ipel at firit in (peaking, or preachings • bat inpubl-ick^aRingSjhe ever-
lafting Go//**/ (hall go forth in the laft times, as I l"hall hint anon,
and another time (with God) mere fully prove, that the preach;** Of
the everlasting Go/pel is not the minitteryofman, nor is that «X#-
,gd a man or Minitier? bur the Angel of the Covenant Christ in w^Gcd
in our fkfti, that is, God fully manifetl in us (hall minifter himfelf
to us, God (hall minitter himfelf to men; a pure miniftery of the
Spirit (hall be, the Spirit fhall only minifter both light and love
among men, falvation,an d'.kength,fumciency,and fulneis of all good
thingsto the whole Creation at latt. -

- ThiS£/0rf««0 appearance of the great Cod and Saviour in men, is that
which is molt abhorred by Mlnlfters and Paflers^ three Shepherds-)
whom the Lord loatbs and divide s> becaufe they will not be drawn
up to union , and love to mankind) to whom they are rather cruel,
their throat an open Sepulchre^nd their !eet/w//f to foed blood* that is,
they will fpeak no good will to man^ but fwailow down the moft and
58.7. deiiroyrhem , not owning all men A* their ewvflefh, and God the
eternal Spirit dwelling in them ; therefore God divides the Shep
herds with their flocks, daming.one againft another , caufmg every
wan of them to eat the flcfhefbu brother^ Z.ach. ii, 9.

True, it is but flefh and fleflyly forms that Churches fight and contend
for, the caufe of all the contention is in the Shepherds or the Mini-
tieis, the Church-members poor fouls would be quiet, and come
up again to walk in the Spirit ; but becaufe the Members will fol
low, not the Head, but their fellows, Members and Minifier*, God
gives them up to their King-, ver. 6. Who is that ? Sure fome chief
Pallor who commands in Church and Common -wealth : Well, for
thi?, God takes no more care ot the Church, but divides them alfo ;
Ke breakj the Covenant wl.lch he m.'de with ati the people-) ver. J 0.

The Independent Church was built once on a Covenant ; now be
ing afhamed of that they call it a Coxftjfion9 others an Agreement,
God breaks all in pieces, even the Covenant. Firrt hisfiaffe, Beau
ty; that is, chewwVjp of the Spirit^ \,\ o,Then hisftajfe ^W^the bond
of Peacejfor the brotherhood ^^BVrpJudah and Ifraei ii broken jitx, 14.
How clear doth this appear in the prefent Churches, who by-a
Law cal none brothers butfuch of their own focietie-:no Saint what-
ibever, nor yet Chrift were he among them would they call bro
ther, unlede he wcrc'of a Church-way, and of theirs alfo ;. therefore

f • the

(77)

the brotherhood between Jttdah and Jfracl, ( the Independent and
baptized Churches J is broken.

Great andmarvclleHt *re thy work* Lord God almighty )«ft andtrtte R(Vt r ^.^
arethywaiesthott Ktngof Saints \ How juft is it for God to divide
thole Churches, true divide themfelvcs from Saints ? How true is
their divihon, when the very Brotherhood is broken.

Oh love the brotherhood, faith Peter, that cannot be, faith the Pro- i PCM-IT.
phet, for there is nothing but wrath and wars to be among them,
they murt be divided and fubdivided a lib : / »;i// deliver the men eve
ry ox e into the hind of his neighbour, or feliorv member > and into the hand
of bis King or Ptftor, lor inch are called Kings in Scripture, Princes
or" the San&uiry, Again, faith God, / will not feedvou-that th*t d)eth 2^,i r ^
let it dye^ and that that is to be cut 0//> let it be cut off, and let the reft
~ eat every one the flejh of another^ ver. 9. that is, thofe tellow-Mem-
bers who were more moderate and peaceable minded men, not
given to common divifiom are yet destroyed and die in their fpi-
rits, by being in Church- fellowfhip ; for God breaks the Covtmnt
that he made with all the people , ver. x 9.

This is that I fhcwed in the mountains from Euekjcl 37.;?. That
j4tt the people of God this day are a dead divided people; not only ga
thered Churches, but fcatter^d Saints- thefe in their flefh, thole in
their forms and fellovvfhips.

Firft, they are as dry bones of the valley, yea, bones very dry lying in
the open valley, theloweft part of the earth, and it is the open valley :
every one above them who are on the hills, may. behold and iee how
deadmtidry they are; very dry, faith he, having neither skin, nor
iinew, nor ttrength } nor fpi: it-, nor yet flefb indeed upon them, not
the Letter of Scripture for any of their pubiick Worfhips, Common
Prrayers, &c. nor yet in their walkings doth the flcfh Chrift appear
upon them in meeknefs anJ. iowlineis of heart ; yea>they are noc
lo lowly and loving, as once they were, Co humble and tenderly
minded, fo fclf-denying and dying to the world. And as they are
dead; Undivided intotwofUcks,£s^ 37«T<5. They are not now cal
led branches, but ft ickj, dry, fa pi els things without any fhew of fpi- j?gt2^
ritual life, yea, without hope tori'e here on earth, as therr.felves JJP & per_
contefie,r^. 1 1 . ^c<ft loyc or

But I have better hopes of you beloved, then your Pelves have: unioa wil1
All the Churches indeed Hull fall, but the Saints therein fhall rife, "^Jf °t"u
Oh mj people, faith God, / will open yottr grave s, and caufeyou to come tjlc ^^
forth ont of your graves, ver. i a . or Church

inhcrdivi-

fion $ and defilements be burnt u-p with fire, which is Bahlons laft plague, Rtv. 18. a. thca
mco. will ferveor worflilpGod ia Spirit, and with one content or (h?uldcr.

But

But there the petple of God yet are> and this the Lord would
have them know this day, although they will not>that they are all in
Babylon, dead dry bones, and divided flicks : Dead in their forms, di
vided inthtir fellow/hips ^tod defiled in both,Z^.3.9. But Babylon is
yet divided into three parts; for fince the Apoftacythe Churches have
been Bill divided into three parts, as the Greek, and Latine Churches
of old, and the African Church that made the third, there was the
Eastern, Western^ and S0#ffor# Churches t So in the North at the
full Reformation, the falvinifty Lutheran, and Anabaptift in Ge r-
wany. Thus it is in England, the Prelatlck^y Presbyterian, and Inde-

£?&. 4.4, fcvdfnt Churches, are Babylon divided i»to three parts.

The Apottolick Churches ot Churches of ChiUt were but one Bo*
dj-) had but one Baftlfm, as there was but one Spirit leading all the
Saints in one Church-way, one way of worfhip-, one Church- govern
ment wis among all theSaints, though there were differences be
tween brother and brother ; yea,between one Apoftle and another,
yet never was there a difference between Chttrch and Church, as in
Babylon this day ; for the Spirit being then but one, kept the body
in one Baptifm. But now the Churches are become three bodies ,
and thefe have three Bttptifms • Presbyterians baptift the whele Nati-
en . Independents the children of believers only . the baptized Chur
ches believers themfelves : Here is Babylon in three parts : Again,
the baptized Churches are fubdivided into three parts, one Church
is for Free-will, a fecond for univerfal 1(e4emptiox> a third count
themielves more Orthodox in Do&rinc, as the Church of England :
Neither of thefe three baptized Churches dare communicate one

jfa. id.zS, with another. Oh Babylon \ Babylon is fallen, is fallen, (

^ fall is by divihon and eonfufion ; the Prophet calls it, The flattghtcr

for the Midianltes were deftroyed by their mutual divili-
ons. This another Prophet calls the valley of Jehofljaphat, for as the
fcattered^»w/^7/»^^^//^Ezek. 37. J* So the valley of Jthofia-
phAt hath fome reference to the dry bones, and the divided flicks
in Babylon.

What's the valley of Jehojba$hat> 'Tis the divided ftate of men
tDppofing the appearance of God in his people. See 2 Ckron. 20.2?.
there is Mob, Awmon, and <Jfrlowt Seir, all three of kin to the true
Church of God , which tho!e three came againft, as the prefent
Churches pretend to the Primitive Church of Chrift, which yet they
oppofe in ihc Spirit.

Well, let us look into the valley of ]ehofkaphat, thither cattfe thy
mighty ones to come doivn,O Lord, faith Joel 3. 1 1*. Oh, how many
mighty ones, and high fpirited men are come down to the valley of
') into divided Churches^ Adoab^ Ammon^ and monnt Sier :

Firft,

(79 )

Firft, twojare againftone, then one againft another, fur/T /<?,<£, and
Ammon, ftood up a*;ainlt mount Seir utterly to flay anddeftroy, and
•when they had mad: an end of the Inhabitants of mount Scir, each ma*
helped to dcflrtry one another^ 1 Chro. 1 c. 2 3 .

Thus it was with the PrcUtick., Presbyterian, an J Independent
Churches: thefe two lalt ftood ;//>, utterljtojlq Mddcftrtjthtfab.
both Rooc and Branch, and now they help to dcjhoy one wither, as
Independent and baptized Churches both agai nil Presbytery, and
novV thefe two agdnft each other : Yea, the baptized Churches them-
(elves are divided into three parts, are now in deftru&ion by their
awn divifions : Sure it is by the tno'utttng all this is done ^ the Spirit of
the Lord in their flefh, which would unite doth now divide them,
becanfc they will not hear what the Spirit faith to the Churches.

Therefore it is laid before 2 Chro*. 10. 22. The Lord fet ambufo-
ments againft the children of Moib, A mmon, and mount Sier, &c. an
ambulhment is zjecret andfaddcn ajfau/t of ax enemy unawares : Oh,
hwfecrctly andfuddcnly hath the Lord come upon the Churches in
their march and Church-rvay f How hath he divided them one again ft
another, before they were aware of it ? This is the Lords wor'^
and the wonder of men, that men who are all godly cannot joyn
in one Chttrch-Tvty ; Why they will nor, theyfhall not, they can
not; for God<//v«&r them in Jacob, and fcatters them in Lrael.

As this is Babylons judgment to fall by divifion, lb it is the judg
ment of God on the Churchis, for in the valley of Jehoflwphat he /Its
to \udgc.

That which I have heard to be Mr. Brightmans opinion, and Mr.
S^rnV/nnce, was given into my Ipirit long ago, that as theieven
Churches of Afia 3 n»nifie the State of the Apyftolick^ChurcheS) incli
ning to an Apoftacy : So Laodicea the /<«/?, typifies the Litter Churches
this day, who indeed Hull be the I* ft in the worldy and the rail of all
fhail be firft in ErgUnd ; for as Mr* Brightman holds Laodicea to be
the Church of England-) (b the Churches here are Laodlcea indeed,.
lake-warm, without hear, or the Baptifm of fire at all; the Lord
condemns the other Churches in forne things, yet in fome things he
commends them: but the Chinch of Laod:cea he commends not ac
all , but condemns altogether, becaufe fhe was mli , and wan
ting usthing , no Church-Order, no Ordinance is warning to
them.

What's Laodlcea in Creek. •> but the judgement of the people, the pco- Aa« //KM,
p'.e of God are j»^ge:i indeed in the valley ofjehofhaphat this day,by
their mutual ciivifionsto their ntterdeliru^tion.

Therefore thu? faith the Lord, Three Shepherds I cutoff in one
month. What's this monttb-> Sure it is a Myflcry. In general it is

very

(So;

, very Shortly as Junto before, for the Lord will now do a (Jjort work

..lQ. •' it -I- r r i I • i J • 7

if A. IJM. °* *"e eart"> »c comes riding on zjwtft cloud 10 judg ; yea, the Lord
is a voitnefs too, and a fivift witnefs-) againit the Churches; he comes
-;. qulckl}: and he will make button workjeitk them,

I will not (peak of the Popifli Church which continued fo many

hundreds of years, look but into our own Land in thelc laftdaies,

wherein the myHery of Iniquity, hath been mgti manifest, not only

The King- ky the Spirit,but by lenfible experience, and the event of things in a

could giVC very little titne-

them no Prelacy upheld by jK"/^//^^r,continued about feventy years, in-
more time, (laving the people of God , like Ifraels gaftivity of old in Babylon.
jThe Par" Presbytery reigned but three years and a half ( the time of the
gave them %eaft) by Parliamentary Authority ; for no longer,according to Or-
juft fo dinancCjtheir time was to latt.

much. Independency is down in a month., that's a fhorter time then the

The Ar- former, they are fallen before they rife, the whole Army cannot

my cannot help them up again.

gire fo gut yyj^j. js t^s moneth ? It is that of the wild Afe in

aTtlm'for mfs ' ^e ^'or^ comPares t'ie Church to this? Je r» 2. 24,
time (hall Hfe^ to ^e Wilder *e fie, that fnptjfeth up the TV ind at her plexfare, in her
be no more, occafion who can turn her away , all they that feek^ her will not weary
Revel. 10, tkemfelves; in her moneth they frail find her.

6. noryec \vhat is the moneth that we may findffo Afa for men weary
balfatime* thcmfelvcs in vain to feek her-> flie is/o wild, and in the wlldernefs al-
ior that's' i°3 where (he holds up her head, zndfnuffs the wind as (he goes>neither
the 41 mo- will/fo be turned oat of her way, yet in her mQ»th (be i* found. What's
ncths., the that'! It is \\\e.moneth fce is ready tobtaror bring forth) when (lie is

D/rfgo/w ^ ,j ^ - ^ travel, when the wild A(fe is in t]#f trite condition ,
time, Rev. n * J " *

i3 y (he cnay ije found.

41 mnths Thus it was with the Churches ; The Prelates thought them-
bcing tbree /elves Preachers of the Gofpel; how high did they hold their head?,
ycfs!fA^ andfnnffe the wind M they went • but when their fnfifering time came,
?s time " c"e fp'r'ts °f PrlKces werc cut °ff » f^e proudeft Prehte dared not
times, and open his mouth for his ears, that (hewed him an Affe, for if he had
half a time-, been as he faid a Preacher of the Gofpel, all the Parliaments of
time is ORC rhe world fliculd not have ftopt his mouth ; but they had no more
year, *;w«to ray wnen they came to fuffer : then, without feeking, a man
and yha!fa ^ighc ft^d them to be no Minittcrs of the Gofpel , for their moneth
year is the n>M com:+ •
half tiracj
which fhaji be no mtre, faith /0&»,'ds now but a inofteth; nor forty two, nor time at all.

Ic was juft fo with the Presbyters, when in power with the Par
liament,, they alfo were as wild as ths 4 {ft in the Ji'lldtrxefs^ as
proud as the PrelatsT and held up their heads as hi»h> and opened
their mouths ( againll Heaven) as Minifters of the Goipel alfo ; but
when the month of their forrows and fv.fferingscome to an end, they
wilibedumb<« tht Age, andas Bifhops were; and unlcfleGodby
a Miracle open their mouth, as B*l**nts Afle to i'peak freely, the
nexc countermand that comes from the Powers anlilence them ,
or if they fuffer the lolle of Tithes,all their mouths arcttopt at once;
isttheirmoneth is come , they arc cut off by God, andean preach no
more.

Well, the Independent Paftors and Teachers their month comes
(an \ that in one day as Babylons plague did)t I will not compare
theie wile men to the A(fe in the Wildernels . yet truly they will
not be turned from their way, but fnuft the wind as they go (for it if Iiof,
wind that Ephraim feed* *«) Oh, when will thjir moneth be>
Whence can their iufteringsarifc, feeing the whole State, and the
highcft Souldiery is for them ? For all this they muft furfcr, all the
world cannot lave them ; but wlut fhall their lufferings be? Surely
notfrom mdn^nw b j man, but by t lye Lord God they frail faffcr? as iti>
clearly foretold, I fa. 31. 8.9. The Afyritn is tke UR Opprtjfvry for
&gjft was before. The Churches this day do opprefs net only men /'«
thtir States, Mlct 2. 2, 8, $. but the Spirits tfmcn^ vert 6- Yea, the
Spirit of God alfo, t/rr. 7.

The p relent Churches I look upon,as t\\tAffjri** the lart opprefior
that lliaibe in the Land j this is the Afjri**tb*t (hall fell : How? not
by mart, and the fword not of a mean man frail dtvour />/«, Jfa, 3 i, 8^
Ho\v mail the ^/jrians fall be then? Pirlt,byfear. Secondly,by
fire, The ftnxcrs of Zlon are afraid already, and be fin to flj to their
flror.g holds, and hope in an Army or arm of flefh, v.8. What makes
tbtrnjiar and flj > Oh, there is an Enjt^n (et ttp in the Saints, ver. 9-*.
vhe glorious appearance ofGod in ti\tfcattered Saints makes the^-
tber<dCh*rcbesq'Qikeir><j{c*T', but where is the fire? Why it is in
and hi* furnace in 'Jerusalem. \\ 9. What is Zion but the Saints
•>m God dwells, or in whom God discovers himielf to be. Is he
not in tht Churches al'b ? Y^a, the Lord i? there among them, the
everltfting burnings is in them, yea, they fliall Hnd and feel fhortly
that confumingfire to break Forth upon them, and to bur* up all their
fie fa and forms,

This is the judgment of God ftill on the Churches, becau'e they
would haftento a Church-way, not waiting for the Baptifm of the
Spirit, and of fire, to let them in aGofpel-ordcr, or to fhewf/w* a
higher gUry to be revetted in them- therefore a fire (hall come forth

M of

C8»)

of their own bowels to burn them, that is, the fire of his jealonfie.'
Thus they are gone from one fire into another,as Ez,ekiel tells them,
They (hall go out front one fire, and another fire (hall devour them} Ezek.
i 5.7. they are gope out of the. f re of the Sfirit, the fire of his }elo#fic
fhall coniiitnethem, Zepb. 3+ ?. I lp ak nor now ot their perions,
but of that, oppreffive principle and flefhly power, that's the djfyn-
fin in them, as I laid once, That of old the people of God vftrein Pa-
bylon\ but now Babylon is in them 9tfytchl\y in the Churches called
the opprejfir, the golden City. Iia«. 14. 4.

But tee how tne fire is come into the Churches, as we faid before,.

there not on y the Cedars, the tailed and higheft members are

Zncb.it.. burnt, v. 2. but all the mighty men (or gallant*) are fpoiled, even

the Ministers 01 Paftors, lor the howling of the Shepherds is heard

on high, v. 3.

Pray, obierve in all the Prophets what plagues are foretold to fall
upon the Taftors and Shefherds of Ifiael • but efpecially Jeremiah
Chap. 25.34,35, 36. where there is a great howl fig of the Shepherds
and principal of the flock., for the day of their differ (ion u come, OF their
divifion, as we faid before, Zach. 1 i. 6, p4 Here they do c*t ever)
»ne the fiefh of another, of his fellow or brother, as the Hebrew reads ;
thus the le low-members fall oUtj and the brotherhood is broken be-
tween the Churches, vt 14*. Why? becaufe their Shepherds are cut
of in one woneth • What's that ? we have laid already 'tis ihcday of
their fufferitJgs.

But there may be another fenfe of this moneth, according to that of
the Prophet, Hofea 5,6,7. They (ball go jviththe'r flockj to feektht
Lord) but they ft/all not find him, he hath withdraw* himfelffrom them •
they have dealt treacherously ag«inft the Lord, for they have begotten
ftrange children, now fb#ll A. moneth devour them with-their portions $
There are ftrange men and women Church-members this day,
firange children indeed ; Tie fay no more of them, the wic'ked fing,
a wonderful andhorribh thing is committedia the Land-jtiizt is, in the
Church: Whatisthat? reader. 5,26,1030.

But wharis the moneth here ?. Is it not -Come change think you, as
the Moon doth every moneth ? Sure the next change or turn of things
vtill overturn all the Churche^ for a third overturn -will be: The firft
a was of Kingly Prerogative by the Parliament, then the Pretats tell;
thefecond was of Tarliament.iry Priviledges, when the Army came
up to purge ir, then Presbyters fell: there will be a third overturn^
whether for better or worfe I know not, yet I hope well o! the
Common- wealth, and Rulers thereof; but down go the ruling
Elders with all their Churches, the verynext month, when a change
of things will be.

But

•

But thirdly, May not this monetb be another thing, yet fomethrng
more ? (for the Commands of God *rc excfedmg broad, and there is a -pjAi
mighty breadth, heighth, and length in the lealt word of his ) what 9$.
isthe«mvff£? Is it not the new Moon Ipoken ofio much by the
Prophet, as a type of that new Moon and Sabbath) which fhallbein
the H.W ]e> ttfalew, Ha. 6<5* 2, i9 * 3»

What is the new Moon then ? Truly to me it is new Light, as tur
Hfei»God*lo*e is the Sabbath \. here Ipoken : Oh how terrible is this
toihePaitors and Teachers to look tor new Light^ much more to
look on it, ic will dazieand deuroy their fi^ht, and make them (tark
blind, and al'oduuib>aswe{Vull lee anon*

Every moneth we know the MM* receives new light, as we call ic,
then the KCTV cftfww, though it be the old Hill 5 io the ne»l>ghti&
nothing but the old, even the tvcrl*$ing Gofyel, that glory bid in Cod
before the wW^will come f orth in men at laii ; yea, that old light of,
LftvpAndGofpel-Chtirchcs, which hath been hid and darkened by the
Aportacy,(hall be more fully known, and come forth from all than
traditional knowledge of Godj which is yet received by men; Rtvgl.

Oh this moneth will be a d*j •£ doom to the Churches,
Moon, this new light, will darken them at ntondty • pray read Amos
8.9. where there is a greater than this years Eciipfc> the earth is
not only darkened at noon , but the Sun goes down, *nd fets *t high
noo* : What is that ? When men think ahcy are in higheft light, as
Churches look no highcr,God doth luddenly farkf* tksm^iRd makei
them alfo dnmb^ ver. u J tor there is none left to preach tne Word,
being no more to be u -J from North to Eari, ver* 12* from Scot
land to England and ffoefs.

Why is all this wrath think ye ? The endis come upon -my peop/e If-
rac/, that is the Church, ver. 2. then there is the howling «f the S^p-
bcrds, and their filenc ing, ver. 3,

This is wrath indeed, but what is the caufe of all > Sure firft, be-
caufc the Churches take no care for the poor ef the Land, verfe 4«
they may look to their own poor, but the poor of the Land *re
fatttowed up by their lilence , and made to fail ; for the Minifiers
will not open their mouths, nor (peak a good word for them to the
preicntGovernourSjwhodoHbtleire would and will help the poor
at laii, though never moved by the Churches.

But !econd\y, They cannot zbldz new light: therefore darknefle
•comes, as we laid, when will the wtv Moon be gove, lay they, or as the
margin re^ds, the new Moneth > this kills the Paitors and Teachers;
this one Moneth cuts them off by God*

W.-j ;V»N^ '«.. j* .-i; tsi U. '

M 2 But

But why would they have this, new JMoon gone, And the Sabbath
paft? Oh, that they may fell Corn, and [et forth wheat, verfe 5. for
there is no buying nor felling, nor a Hitch of work to be done on the
Sttfath.

/er.i *. 18 Wheat, what is that ? What is the chaff to the wheat, faith the Pro-
DCUI. 3 1. phec -> \vheat fure is the f»re Word, called the fat of the. Kidneys of
Whe-'-t : and i'o the pare word isi it is the fine!) fattening thin^
that man can take, ctn't immortal feed of the Word, rvheri it is fivcere^
fpiritttal, f.nd pure, how precious, and how powerful is it ? But rpk.it
is the Chafe to the Wheat! Chafe hach the form and fafhion rf Wheat *..
but it goes away with the vvm.1 ; yea, the Fan of the Lord, or any
fHfferlngs.fr em men, as I laid before? blows away the GharTe>both the
Word and the Preachers of ir.

Bntfuppo!e/V bt Wheat tbs.t they [ell > it is but the refitfe of Wheat,
AS tkewft.l'vescQnfefsyAmos 8.6. What lean, low, and legal teachings
d$ our Preachers of the Gofpel let fonh and fell > it is but therefptfe

ofaH) that which good Mr. Perkins, Doctor Prefton, andtherellof

thole pious men iett behind ; it is not their fplrt't theie men (peak

with, it is but their words, or the language of old Writers in a new
i ^ °

dreflV,

A chief one May, moft of thefe Paftors or Preachers of the Gofpel can go no
©f the Ar- fairtncr tnan ihcflcflj offlirjft^znd the Letter of Scripture. As for thac
Unc^ufuai- eterntti sfir'* which dwelt in the one j and which Tpake _ in the
]y fay, that other, they know not; the flffh profiteth nothing, iaith Chrifl, it is the
the flcjb of Spirit that ajmekgitetiji the words that Ifpeakjtre Spirit and life : where
Christ, and is that fpiritua\,^«/V^, and lively word? Spitt and life it felf mini-*
Letter «f ^recj to men) ancj jn them ? sdraM

werc'the' Is 'l c n°c t!:ie refufe tfwkeat that they />/f,v'^cn all that is fold by
two great them js hot worth the knowledge of a Chriftiin ? Henceforth iaith
Idols of the Apoftle, know we no wan after the flefa yea'y though -we have kyown.
Antichrift. Chrifl- after the fit fa t yet row henceforth kyovo we him no more-> 2 Cor. 5.
Heb*'i*''^ Wek°ow not Chria now, faith he, but G«^ in Chrift, vcr. 19.
«//?.*! 4. 9 ^or '"° Chrift would be known, only as the Fathers Image, he that>fees
"10, me fees the Father •• ifthott had ft- kj?oven me, thou rvonldft. have kyotvn the

Father ; It was God even the Father who was all in all iniiis fi
who d'id all, and fyake a!ly jn }nm, and bj him ; he was indeed the
PO the Father, not that men fhOuld^W/fctf in Chrift, as I faid be
fore, but by him go to the Father^ and with him dwell in God • io he
i Pet 8 was.tne trttthbtQMafetheeverla&irtgFtther; the only >trtte God few
the^on, or came forth in flefh, and crudHed it allb to himfelf, .to
bring wen to God , and thus Chrift was the life- and our life a If©.
For indeed, ail the life, k? ow Is dg, and faith of a Chrlfllan^ hy Christ
doth tend and end In <jo^ I Pet i» 2 I. Yet this isnotalU

and

andyetthis the PaflorsaoJ Teachers know not i for iftny
in Chrift he is * nev Creature , or^as the Greek read?, a new fiexthn '>
why, the greateft of them all «o no higher than the fir ft Creation, as
1 Ltid before.

But again, Gad in Cbrift, andChrift in men, is a ' Mjfery ; yet that
none of the Miniflers of 'Churches can manifeft to the world thofe hid
den Mjtt cries, and Secrets of Heaven, that high (JWj/stery of God even
the Father, and o\ Chrift, *nd tht Adyftery oflbt.GefftJythcfeW\m-
ftersof the Gofpel know not, as I fhallflicw (with God) another
time.

But now fee what Afarchantswc, have in the world, mark it> they
fe H wheat, nay, fhame upon them, they fell therefttfeofwbe*t? and
fell it: far wh,u? at the highett rate that ever was, the r ef uf e of wheat *
an old Sermon, that is even mouldy with lying by, they will not
part with without a price ; yea, they iellitchem at a dear rate,none
will preach now under a hundred pound a year: teaching is mined
to a nicer Trade,he that will give mo'.t,fhal have molt Goipel. Under
the Law,*ll the Prieits had but the like allowance* Gofpel-Miniders
preached freely, yec wanted no;hing: now men will nottruil God ,
but muft have bstbre-hand, fome twenty i>ii;iings for every Sermon
they make, fome forty (hillings for every Sermon ; yea, there are
Palters and Teachers \nEngUnd, who have four pound for every
Sunday Sermon, befidcs four pound every week) for government
and gaudies, or, eating good cheer*

Do not t helc m*kf merchandize oftke Word of£od > Are not thefe
the Merchants which ] ohn/P<M^f that (h*ll (forth cry, Altu-(il*s} Rev.
18* I y,

Was there ever the like heard in the \vor[d,that tk$ rfj»fe of Wheat
(Jiould be fold fo detr by Div.incs and Spiritual men ?. ,

Spiritual men laid If What? they who areimployed in Secular and
Martial affairs ?

I do not blame the C^ovcrnours of our State, for letting fuch ho-
tiour and preferment on the heads of Paftors and Teacnerst Ccnjtan-
stine did rnoiej yer .more milcheif followed, and the Church a* they
f.y,fcii*/leip /*Con.ftantiaes Up+ f<> Iwifli the vyite aad godly Go-
vcinours cf the Common-wealth toconfi Jer-:

I pray conhder, is it according^ the orfcr of the Gofyal^ that Pa-
florsfhould leave their own Church- feUow{bipsy and turn- (ehoivs of
Calledges ? Is it according to ^^%ejtfiu^ Paftors. 0iou!d become
Princes and Prefidents/Deans aodJOn^drs? Is not^hisa fecular
employment > and this in the .haod^of fpirit-oal men, is but the In-
Rwmtms of tfoolijk Shepherd, as the Lord General Cromwel excel
lently words it.

This

Thlf is the great hAndofGod,& worthy of the c9*Jt4er4ti0M of All thofe
{Minlfrers ) wh<? taking into their hands the Inftrumsnts of a foollfl)
Shepherd^ to wit-) medling with worldly policies') and mixtures of earthly
power, tofet ftp that which they call the Kingdom ofChrift> which is nei
ther it. nor if it werf-> would fuch means he found effettttal for that endt
and neglect or not trttft to the veerdofGodj the fvcord of the Spirit) &cf
A Letter f om Dunbar pag. 1 1.

That this is nee a ipiricual but afecuUrpowcr,or earthly mixture,
appears, because a nllnuerhty is properly the School of Nature ele
vated and improved by Art, not by Religious forms ("though the
pow< r or it be precious) but by excellency of learning which Puiiors
and Teachers are not much acquainted _ with , to were fitter
men.

Again, It is a very fad 0;w#when Minifters of theGofpel, and
Paftprs of Churches creep Co faft< into Colledges,npt only becauCe the
Pro. i. 31. prgjpgrjy (or eafe) of fools destroys them • but it is the Geneva Note
on Atts 6+ * 2, That the firft b'oudy Terfecttt'von of the Church of
Chriftfpraxg #p, and began from a com^AnJ of Prlefts by thefuggcftiffn
of U niverfity Vottors.

But we are gone too far from Market, we heard before their /<?///#£

the refttfe of wheat for Silver • I tell you there is more in chat verle :

AMM 8. ^. They bny thereof for Silver.,and the needy for a pair offloooes : Or>as -the

Amos z. 6. fame Prophet Cpeaks, They fed the rlghteotufor filver-, and the poor for

fora pairoffheoes. That is, if there be a righteous poor man than

feeks the publiCk good of the Common-re edth) or thegsod ofmAnkln^

they will either keep him poor, or make him rich, they will flop his

mouth with a piece of filver, or Cend him away in zpair of fasces.

What's that? let him in igoodoffice^ orgainfftl imploywent-) that's a

fair offhooes that many "an honett heart is bought and (old for.

I wonderthar the Prophet fhould Cay of GodJ'hou haft forf#k*»
J/>. x.7, tjjy yeoyie the r}oftre 0^ J acob - & c* Why ? Their L*nd ufoB offilver and
gvldj and there Is no end of their treafures.

Truly it were well the tydings had been rrue, That'weChriiii-
ans would have no more fitver and gold fromthe Indies-, then gold
fhould be our God : But nKw I fear that Mammon is not only rhe
god of the world, but the god' of Churches ahb; yea, many good
ChrilHans make Mammon and mony their Go !.

In the Apoftles'dayes, TheUvc of money wo* the rootofalievl^ ic
layclofe in the earth, but- novv it is-rifentoa7rec>y ajl men may fee
o3 that money is moft loved'by wood and bad a like.
? Paul fpeaks of a cloaked covetoHfnefs, it was milch covered and
''kept clofe then, becaufe indeed the Churches were Co pure and
poor; but now eovetoufnefs walks abroad by day without any cloak

thrk

(3;)

fork naked, that all do fee and cry flume on the Saints this
day?

Oh the hour <rf Temptation is come upt* alt them that dwell «n the &ev. ^,\9l
earth y True, that dwell on the earth ; yea, thole who dwell in heaven
are tempted with it allo, the glory of the world WM the l#ft andgw
teft of all Chrift's Temptations, Match. 4, 8,

I do noc envy your greatnels (God kdows ) but pity your good-
nefs that is fo befieged with greatnels and worldly glory,with Silver
and Gold, and Money, and more then heart could wi(h • the Lords pfa. 75,7.
and Nobles of old could do better with it,becaufc Gentlemen born;
but when (o much money comes inco the hands of poor Saints, OH,
how they hold it, anJ hug it, and hunger at:er more, as dogs alter
dry bones. Wo, wo to tUe Churches, and Ghriliians this day. T: uly
Friend, I was forced as firH to fpeak, then to write, lo now to pub-
lifh thefe things to the world.

I would much rather have been at home, and fat inhlence ; yea,
better had it been for my flefh and family, if I had (as I laid) even
enteid into my chambers, and font the door ttfon me until the indignation jfa^gtlo^
beoverp.ift , that is, till all the fevcn Vials full o. wrath be poured
forth ; there is wrath enough on t he Churches already, their own
divilions would de(iroy them qirck enough ; and why then miUil
conic forth like a fool , and pin my head between their blow.%

But yet God hath appointed a worm to pour out wrath on the
Churches, t© pour out wrath, and yet in love, to lye under the lame
wrath with them, and 'or their iaketofurferthis, tor he thac kills
withthe/W(W,y£M#/'f killcdbjthcfaord, Rev. 13. 10. 'Tisnotmy
happinels then, but vtois me my mother jhat thottkaft made me a man ^.f T
of contention to all the earth, &c, Fit(t,to Prelats, then toPfesbyterSj
BOW to Independent Pallors and Teachers ; It ic my mother tk's
Church hath made me thus , for my Fathers Spirit, the promife of
the Father in meydoth teach me better things.

There are better things indeed that the Saints fhould wait for,
things above Lav/ and Gofpel-order,ifit were as it was, but is not;
thing* which neither Prophet, nor ApolV.es attained to, yet both did -
write of, and Wait iorjheglorytobe revealed in w^ the glorious II- ^m.^\\
berty of the fans of Gcd, and of the fons of men alto , even of the
whole Creation • the »ew Heavcn^nd MSW Earth , the new J«-«/<t/«te, x pf/ , T •>
the appearance of the great God in us, when we/hall he like hir»} and T juh. ?'.^
fee him as he u> fee-bis face, and, his name on our foreheads^ when there Ecvcl. zi.
fha'l be no cttrfe ngr crfin* nor death; but the tree of life in the J> a> ^--4->
midriofus,theRiverof///f, c7tvrr M Cryftal proceeding out. of the &c>

Throne

(88)

r § Throne of God and the Lamb that is in US: Thefe are the
IO'O'-LO. i 7 ters > c'nc Rivets of Butter and Honej the Prophets (peak of; yea, the
jfoel 3. 1 3. mount tiffs dropping dnvnnew Wmey and the hills flowing with Milk, is
Aft* i. niorc then was in Gofpel-times, the new wine, the Spirit which the
Apoflles were drunk with at firft, was but the fir ft fruits, but a tafie
of chat which (hall be more fully drawn forth in the lalt dales, when

people in Heaven-, and of many Hallelujahs
and (peak really, and indeed, thefe£/<*^ ifdings tonten-,. (hail not
Vims, money nor means ^ for City axd Cvuntrey (and Kings too) fhail
contribute [hz\i glorj to them, the GY; {^Merchants (hall give them
food and raimenc> //*. 23.13. r»nd Countrcy Farmers (hall ferve
their Wives and children to plow, fow, a^d reap for them^ //*. 61.
4, 5, 6, and 9, verfes ; yea the Lord God himfelf wil1 be ready as a
J/k-45.1 1: iervant , to wait on them at their command , and At their call} ( ffere
jfa. J8. 9. ^w /? fa^h ne^ f(? ^ytf who undo the heavy burthens, and let the oppref-
fedgGfree)axdhreak^everyyoak^(\iQmm.zvs(\tf.z.s and {pints) this
the everlafting Go. pel will do, ffaiab 58^ 6, 7,8, $} 12^ verfes
compared.

Thisisalfo t\\zSabbath before fpokcn of, (which the Minifters
neb.*,. 10. there wi(h it were over) not only to ceafc from our own work*, but
J/^fS.1*. from ipeaking our own words ,ot \iorn fo*king words., as the Hebrew
Htk.ii.i$. rca^sJ wr* M* The Law indeed was a-volceefv^rds^ and the prea
ching of theGofpel at firft,was in this far below its own light,at leaft
below that glory of the everlafting Gofielzt laft , which (hall not be
in words or ipeakings, but in the righteous actings of men, the righ-
Rev. 19. 8. teottfneffes of Saints, Rev. J P. 8. The Angel who is to preach the ever-
e(W/«V*- Lifting Gofyel, is no particular man-, or men, (as in the Gofpel Mini-
tfr/atfirft) but the Spirit ittelf, even the glorious appearance of the
great God in Men, and in Magiftrat.es firtt fhali minilkr that//£/?t
and love and glory to be revealed in us. Thus the Angel flyes ix the
midft of Heaven, &c. Rev. 14.6. the other Angel ver+J, isano-
.» i,*4 tner appearance of God in men. For as the Kings of the earth bring
their glory and honour to the New Jerusalem-) (thsr of the New Jeru-
falem being the fum of the eveTlaftiflg Golpel} fo thefe Kings of the
earth who flhall be, are the ten Kings who bttrn the -whores flefhtvith
fire. Rev. 17. i^.

The ten Kings are not a Kingly power ; for Monarchy will never
burn Minitfery, (the whores flefh) but Such a Government of men,
•who have received no Kingdom at yet, but receive power at Kings we
with the Beafa Rev, 17, 1 2. as the twoBeafts are fal>re

ry under fcveral forms, fo the Bead here is the fecond Beaft,

(* called the falfe Prophet, Rev.iy. 20.) who hath two *rie Bujlandtbe Mfc

horntlike* Lamby this being the pnrcit Miniilery, and Prophet were taken,

fp*ki»g ** the Dr*gon Mdfrf Bt*f did, Revel. 13.
I*, l^, Mtradet.

To this fecond Beaft the f*« AT/'»^j with one mind give their power
And Strength, and make war with the Lamb, oppofe and perfecute the
high appearance of God in his fujfenng-Sai»ts-> who arc laid to
be with him> who allb by fttfering fh*ll overcomes. lilt, both the
Beaft and ten Kings with htm, Revel. 17.13,14. compared With
^evel. i2«. 1 1.

The ten Kings being thus overcome, by the Spirit of the Lord in
hispe3p!c(and by the lame Spirit appearing inthemfe'ivcs ) (hall
hate the whore (with the Beat!) zndftall burn her fiefh with prc> l(e-
velation 17. \6+

But before this (as I fai'd) they had given their power to the Beafi,
the realon why they gave it is Itrange, and fliould Hill all the mur--
murings of men : For Godput it in their hearts to fulfil hit wiU ;
, and to give their Kingdom to the P>tjtt-,uxtilthc words ef Go
W,Rcv.i7, 17*

When the words of God are fullilled, then thcworKa* ( that
rifljfpirit or depcndance on Men and Minirtcrs, which reigns over the
Kings of the earth) the ten Kings ft all hum with firey that is, by the
power and Spiritof the Lord GoJ appearing in them as Fire*

Thefe ten Kings then feemto me to be a State Government, ( like
ours) who have no Kingdom at jet (not yet fettled,) though the Beaft
may make them believe the) areKtngsfor anhoHr,(ot that little time
of the Beafts reign over them,bnt the Kings can d« nothing^ he yean do
no more nor longer, then the Lord puts in their he^rts^s was "laid be
fore : therefore, when the Word. ofGodu fulfilled, and his time ac-
compliftied, The**;* Kings (though formerly ruled by the Beatt^ and
loving the whore • yet now) hate her, make her defoLue^ and naked, eat
her flefh-, and burnlier with fire. Rev. 17* 1 6, 17.

[ How beloved were the Blfhopsor Prelatstomollof trie prefent
pswcrsy in whom yet fuch a Spirit fince appeared, that hath burnt
up all thole > and will them that follow! ]

Thole Kings then who bring thtlr glory andhonw to the new Jerftfa-
lem^ areth?r*» A'i*£j, and thefe ten Kings arc theChriftian Magi-
ftrates (it maybe ours) for as the Nations of them that are faved are
joyned with them, Rtv. *i» 24. fo thefe three Nations I believe
will be the firft/ivf ^ ones in the world,frorn Monarchy, & Tyranny,

N and

tad Btfyloxs captivity (rom all Oppreifion anct Bondage on meos
States and Spirits.

The Turn or all is this, T*Thac the Appearance Gf God in the Ghrt-

fiian Ma^iftrate alio, vvil go forth astne flying Angel, &cf 2. That

fire whereby they burn the Whores fleih? is the Spirit of the Lord

God in chem* 3. That Spirit which appeared in the Minulersot

Chritt preaching the Gofpel at rirft, will now appear in the Chri-

Ttim i? 4 ^ian Magiftrare much tnoie at hft+ 4. As the CMagiftrate i;the

M'm'.tter afGod. and the only true Miniver now f there being none

in the Church); b God in the Lift dayes wil. fir ft appear with power

and glory, not in the Church but in the Common-wealth, not in

Miniders at all , but in the Mtgiftrateboth Civi! and Martial.

* The in- The Lerd willfave the Tents of] udah j?r/?, Z.icb. T 2. 7. And the

habitants G.evernofrrs of] udah fhattf*f in their hcttrts, the * Inhabitants 0/Jeru-

°L.ji'U ' f*\taifo*llbemjfftrerigthi* the Lordthelr God^\<). Again, / Tvillmake

tiiofe wha thine Officers peace and thine Extftors rtgbtcottfnefs CT . . Ifa.tfo. 17,18.

have the Indeed, it any man doth but oblerveand follow the foot-ftepsof

high dif- the Almighty this day, in his waies and wonders among men; his

covcnes of glorious Appearance, and his Power, and Goodness in ibis Land

itn.T i " nath ^cen mo<* viable to, and by the Magiftrate Civil and Martial,

the, thefc ac home and abroad, both by Land and Sea, &c.

arc th; Alas, what have the Minifters done, but undone themfelves and

flicngth of others? and IHU like to undo the whole Nation , as the Prelatsin

the brace, the firQ vva r, the Presbyters in the fecondwar: and though a third

the Chart -uf u j i j-

ors anA war will not bj ; yet the proipenry, pc:v,e, and happy proceedings
Ho-ifmctt if ol thepreicnL Powers, how had the Independent and Baptized
j/r.?c/, as Churches like to hinder? How faucy an J inlolent werf they about
the Gene* a nevv }\eprelent Ative ? yea, no Parliament men, but Church-mem-
ak$ ^ers' °'r e^°^en by ihcni) was once in print : it is more obfervable,

non

thofe Churches who could never communicate, nor com-e together

before, became as one Congreguion, to divide and undo the Com-
mon wea't T ifpoffibly they could*
Well laid noble General again Weyray JOH own his- people-more and

, for they are ths foariets and Herfcmen c

f elves, hut oven jour Authority and Pawer to curb the proud and the info •
lent-fttch AS would dlfturb the tranqx.'llityofEngdindttftider whatfpe-ci-
otu pretences fosver ; relieve the opprefftd, h^rthe groans of the <J>rifo-
Ken. net* in England (when? Lord God holy and true, an a Tre a fury for
niHrn the poor ? ) Me pie fifed to reform the abtifcs of All Profejjltns a»d if there
tft in Rebut fo tny ons t^ makes many poor to make a few rich^ that fats Mft a Com.-
'."**'* $£*9»»e*lth: * very well laid indeed. The Lord Gowrai Cr«w»*fci

K, Athirvg ,i

well fald? Letter from J>»w4r.

tkcn done vihen powct is in thine hand, weuld Wcfs thy foulawifcjcli»ildrcn,and the hnd.

Yfov? many me* *rc 1**^ poor* by making t few {JMmlJlm rich -?
therefore there is but little good done by fat grettefy Miniftw
this day in England and Ireland • their whole work is in calling men
to Church, xot to Chrift; in converting Stints, not Sinners-, alas man,
ic is noc the (/*//*/> but thini own gal* thou moft looked afcer*.

That which you hear ot'fo many called in Wales, is not lo true as
the report; it is but to Church that inukitu Jes run, and molt t© the
waters ; but alas poor fouls, they aretlill as fimplcand earthly as
everthe) were, as ignorant, carnal, and covetous, as little power of
godlinefs, or knowledge in the Myftcry of Chritf, fe f dcnyal, fmce-
rny,and linglenels of heart : oh they are more d nible and divided,
that light and love which was formerly in Wales in good Mr. Wrath's
daies, is dead with him, and quite darkened.

When will the Lord take away die repro.ich of the people from off
all the earth? 7/^^25.8.

They know not to do rjfkh faith the Lord, who ft ore up violence find
robber J In their Wallace;, Amos 3. ^

Areyt not <u children of ^Ethiopians unto me, oh ye children $f Ifr*'

el? Amos 9. 7,i£>

He is Canaan (laith the margin) or a Merchant, the ballanccs of de
ceit Are in hi* hand, he /at-:;/; to tpprtfsj Hoi. I z . 7.

What Merchants the Mlnfttfs are of thetfW, we have heard
before, and what Merchandise Church-members make of the lVor&y
the worl'1 will Ice very fhorc»y.

Truly, in all that Ihjve laid, I do not. csNdemn the generation of the
Kighteow, but tbegentrMtioBtefPtpfrs, whounder forms of Religion, p/^.j/.tj.
eat up their mothers bowe's , even the/><?w^r of T^'ghtcoufncfs , che
Church of theftrft born, yc i, jerufalem that if above, tvhich is freehand
the Mother *fm all coming down from rlod out of Heaven, thcle men
and Miniilers would hin.ijr and hide in the Ejrth.

Again, I do not juJg*.; the Gwernours ofeur St*te, nor Statc-Mini-
nlftcrS) (enc forth by the power of ntxn, to civilize and teach the peo-
ple; to inftfU&the Nation in peace and holme fsy and in * honourable ^
thoHphts of the prefent Government, which (though yet c landed under , c

particular corruptions, and crouching under its ovpngreatnefs}vi\\\ ride Miftiffm
on profperoufly through the three Nations, and rile above all t he of the Go-
Nat ions round about, in Ipight of all their threats or attempts; yea,//>ff, who
(though there may be a black month) yet the glory of the Lord (hall
coterk, till the glorious liberty of the Sons of (jod (and of men Sl-
fo ) (lullarife as the Sun in this £.*Wat la(t, as the firftfruics of
power fr»m on high ', State Mwi/few will never dogeod till they gain the heart! of the people to
the pitfent Powers, in whom God hath fo vifibly appeared, tha t men cannot chufc b^t ice and
be convinced 5 that (here is ycc mere food to be dane by tbeHt, and for us3 in Gods due tii.ic.

N a freedom,

freedom) and healing to the world, Revel.* n. 24,. Rwel.it. 2«

compared.

Laftly, Let no Independent Paftory nor Presbyter?, profefling them-
j fitn.6.^. felves Minifters of the Gofpel, dare t o meddle any more wit h Tjthes ,
iTim.3.3. forced Contributions^ or fonfolidations-) normak* Again of godlinefs,
fade v. i noj. a •jrajg Of Teaching, becauie the Servant that knows his Mafter's

will and doth it not, ft) AH be beaten -with many stripes, Luke 12.47.

that is, the Lord Chrift will ftrlpeywy and whip jot* round about the

I The Countrey.

leafl cbri- Surely, / come quick}j ', ^men , evenfo come Lord Jefa. Oh how
ft'tam {hall fitddenly is he 'come to hit Temple ? Truly brethren the Lord is come?
fcettrge the ancj novv making a Scourge of f [mall cords> t& drive the

fob. z,ij» The vileferfon fhall be no more called liberal , xar the churle faiA
t& be bottHtiftil.

But the vile per f on foallfyeak^villanyy and his heart will wsrkJniqHtty •
is praftife bypecrifa , And to utter error against the Lord to wake
empty the fvtil of the hungry, and he will caufe the drink^ of the thirftj
to fail.

The inftrume nt* alfo efthe chttrlc are evil, he devifeth wicked de-
list s to destroy the poor with lying words ? even when the needy fpeakgth
right.

But the liberal devifeth liberal thingj) and by liberal things ft> aft be

ft And, Jfa.32. 5>^>7)8»

The

(93)

The Babe of Glory, breaking forth
in the broken Flefi of the Saints ;
^Breathing out The Life of God
( hid in their Fleft>} now to be re
pealed and raifed. Ifa. 40. <JD 6.

WILL. ERBERl E.

A»dfhe brought forth a Man ch'ild^tvho was to K^lethc NAticntn>i~t(j
* rod. of Iron , and the Child VPM ctught up to Cod and to hi s {h
Rev. il. 2.5.

A Preface to the following Letters.

THc Gofpel is a myftery, the myftery of the Gofpel is
in w the hop of Glorj, Col. i.ay.ThemanifeHation ot the r°™''**
Spirit i» manifold gifts, was mod necelTary for thole who c'0^ ^ ' '
(houldnnanifell the Mjliery of^^toinen • thiee gitts ic«/-.i4.*
cfpecially, of a "Tongue^ I m erf relation, *nd Rtvclatien ; a longue^ to a^«
open the Original, as co utter it to all Nations. The gift ot /»f#r-
frctittiott) to interpret Scripture infallibly tranflated, and totran-
kribethe thov^ghtsand writings even .or heathen Poets to a holy
fenfc of the Mytfery of God* The Spirit ot Revelation was not only
that which was common to Saincs, Eph. J^iy* butafpecial gift of
the S irir, to reveal bath the <jM.jftcry ofChrii^-E^. g. 3. and by
that mighty power working in them, toprffent every m^n inCbnfty
Col. i. 27, 28, 29.

According to .that meafure of the Spirit in me (being in much
contuiion, even in "B&bjlox with all the Saints) I Hull manifed this
Myftery 5 as 'tis nud« known to me by the teaching of God in my
Spirit.

Firft, I fay 5 that the Myflery o^theGofpeljor ofGcd,isChrirt in
us the hope ot glory ; the L;lory,is God in mansflefh, Zach. 2.5.
Ghrid in us is God manifeft in our flefh as in his ; Chrift in us // e«l- f^.i4.a0;
ope ofglorj) becauie they in whom Chrift is revealed, have

the

the glory fo revealed™ thetri) as to wait for it in themfelves, as 'twas
in him when raifed from the dead.

For as Chrift was the brightnefs of his Father's glory, and this
glory vailed in flefh while he lived in it : fo in death his flefh being
.*i crucified and (lain to God, God railed it up Co glory the thirdday,
and fo the g^ry was revealed : This was to manifeit the Myftery of
jtl< G.od in us j The fame God and Father being in our flcfh AS in lis>
will raife us up to the fame glory ofChriftriien. This refui region
i cor. if, of the dead;was that which the A pottle had not attained to>yet wai
ted for ; and all the faith of Gorpel-Saints, was fo cxerciied in this
iCO'A/t.io, ftefurre&ion, that they dlwaies bare in their bodies tke djixgof the
Lord Jeftit) that the life of jeftts might be wAnifeft in their mortal flefh;
that as Chrift, though living in the flefh, his life was in the Father,
and this fully manifeli^when his body was fo glorious- that nothing
but God,e^cn the glory appeared in him : fo when Jefutjhall defcend
from Heaven , from his hidden Dietyor Godhead, and come down
Ctl 3.3. in the Spirit, fully maniieft in our flefh, ree {batt be changed and raifed
up to the fame glory, even to the life ot God him-elf ; ior as our life is
now hid with Chrifl in God : fo when Chrift who is our liie {hall ap
pear (fully in us ) fee /hall appear with him in glorj ; but we mult
luffer firft, and dye to flefh as he did, before we live and ie gn vvuh
him.

The firft refurreftion and reign of the Saints with Chrift, is a
mere IpiritualMyftery then carnal Chrirtians and Churches com
monly conceive : 'tis not in worldly government and outward glo
ry , but in that glory aforefaid to be revealed in u?, whenwtfhali
3t«-y."*.»«, (as Chrift railed) rule the Nations with a red of Iron, and dl(h them
*7 • in pieces like a Potters vcflcl ; not only Churches and Kingdoms ,

Rev. 3- »ii but Armies and horfemen we fh vl tread down cu dvrt in the street :
t1^ yea, we fliall fit in the throne of Cod with Chrift, being ab ve all
zuk.io.'). things below God-, and }u<$ge the world of Angels and men j notion-
i cor. 6.*. ly Angels of Churches, but all that is of a carnal principle,and Pow
er ©n Earth.

This Refurreclion and reign of the Saints,! call often a third di-
fpenfation : for as Chrift and the glory was revealed but in part,
even in the ApoRles themfelves, who knew but in part and prophe-
iied but in pare, fo all of that fecon ! difpenlation went no further
then death, they were baft l^ed into Chrifis death; by breaking o£
bread (hewed firth his death in them, they being in a dying and fuflfe-
ring condition ; but in the third di'penfation, typified by thethird
dajcs refttrrcttion^ the ~Body of Chrifl the Saints {hall fo rife in the Sti
nt, and their life hid before (hali be fo fully maniieft in their flem ,
that nothing but Godjuothingbur glory (hall appear in them : yea,

they

(95;

they (lull fo rife and ihinc, that the glory (kail rife uyon them, and
the glory fhali be not only in them, hue to on them, that botb f. fQ ^
thcmlelves and all thole that lee chcm fhall acknowledge that they ,4.
are the feed whom the Lord hath blefled. No man (hall dare to ifa,6i.9>
curfe or blafpheroc, not trouble nor touch them, no more then
Chrilt was when rai ed !rom the dead.

Thefe are the Saints of the r,;oft high this day, who are above
all forms, and flefti; not in attainment or prcfent enjoyment,
buc in pure apprchenfion, perfect conri&ion, and patient wailing
for it.

While waiting, they are as a -vamM with child, to biing forth the
Babe, the firft born of glory in t hem f elves • true is, to brin^lorth
Chriit fully in their flefh; but their fltih mutt fufrerfirit, as Chrilts
did, before glory was brought forth, and he begctten intherefnr-
reft ion.

Tfaus the Saints did tuffer as a woman in travel be fore the man-child,
beforeChrift in the Spirit WAS brought tVrth in che (Jo: pel or lecond
diipcniation, John i^.io. ' fvvas 10, and 'tis lo now under the Apo-
ihcy ; the Church or people of Cjod areas the woman in Heaven,
who travels in pain to be delivered of .he Man-child^ Rev. 12.2^ Buc
when the third dr.p-nlation comos, there wi.l be lorerpani'S and
throws on al: the Saints>wdo iha'.lfuffer more than ever any b. fore;
their .uff iing^. b;in« more great £: genera even on the whole body,
Jer* ^0.6, f-'or a M*n ibaft iravelivith chi/d, yea, every man j];x!l be
AS a xoniM in travel. ' T\vas but A child, • .he child }efnj wa> brought
forti) in thcGoipel-dilpeiiation ^cts 4. 27. When we all come
to .1 perfect man, to the :i:eafure of the fixture of the fulncft of Chrift,
theni.vcproph lie is fu:{i,iled, A womjin foall compafi a man-, Jer.31.
3 5. 'ti not a Babe now, nor a child any more^ but A m,in, thai'&'3 the
mighty God is brought toith in g'ory.

SChriftina Re gin* Sntci<t^ T
. An.igram. VBy a Swedifi

(ealbn Hie ep in vlragme Cafar. C Scholar. .

'5 C<efar in a manly woman* I

From
Dear friend^

TJLeOi is burning fo fa'ft with us here, and clfewhere, that I caanoc
IT tranliribe vvharis written within forprcfent;. your lines are
bleffcd co me , and therefore may I lay, Do not imprifon the truth

from me in unrightcoufnefs. I am a child but not yet little eeough ;
I long for the promifed (lumberings, for he giveth his beloved fleep,
that i?> Reft from his own thoughts in the lecret chamber, till the
indignation be over-paft. If you be got into the Cradle of Innocen-
cy> you are taught of him, who is nothing (that can be feen with the
natural mind) and can but cry in that Cradle. And when you cry
A%ba-> forget not your poor, tryed, tempted., tyred, and through
mercy futtained and renewed Lover and Brother,

From Ireland.
Dear Sir,

Lines are too low to manifeft endearednefs of love in union ;
yet mutt I borrow fome of thofebeggerly and vanifhing appea
rances for to falute you withal ; myrejoycingisjto behold darknefs
and ruinc upon all flefhly gloryings,and former excellencies, where
in ib many vain boaliings have appeared. Well/ confafton and a
poor mournful dying fpiric is my ftate, the very life and vigor or all
knowledg is taken away from me ; I hear no news of him or from
him but lye (lain under the Altar, and fay, How long Lord will it
be ere thou come forth and reveal thy felf, to fave all flefh with a
vengeance,and to plague every apprehenfion into truth ! Well dear
life, eat and drink abundantly, expend thy felf upon thy own , for
there is enough to fatisfie and content thee. I can fay no more, but
retire home into my root from whence I came foith;and where I am
thine in all love and union,

From England.
Sir,

whom I have much delight; although you are far diftant in the
ia low yet I fee you often in the fubftance, where Saints appear,
where Chrirt appears, in the glory, honour, and ma jelly of God in
eternal life ; which eternal life once feen in God, it draws men in
to the invifible world, the firft and laft creation,which fhall in fhorc
time be manifested to and in our mortal bodies ; by which we (ball
be changed into the age, and ftature> and ftrength of the world im
mortal in life eternal, which is this day coming amongft us, even
aniongft dead men,blind men, dumb and deaf men J it will indeed

appear

(97)

appear firft uuto thofe that are dead in this world. I fay, co thofe
that are dead, and lying (lain and crucified in this world) to all the
evil and the good thereof, to the righteoufnefs> holinefs, wifdom>
and glory; alib to all evil which dwellcth fpiritually in the thoughts
and intentions of the heart, with all the filthy corruptions of the
earthly man which dwelleth in the polluted ftcfh ; that when we
have beared about in wr bodies the dying of the Lord Jeftuthen the life of
Jefttifoal again be tuAnifcftcd in owr mortalbod!es-£\zn when the Lord
Jeius lliall caufe his voice to be heard in the earth, faying, Thj Dead
wen{h*ll live , even with my dtad body {ball they rife : avtake andfing
je that dwell in the dttft . Oh the dead! it is they only thai fhall live,
the blind only fhall fee? the deaf they fhall hear, and the dumb men
they fhall (ing the Lords fo»gin the inward world with the holy one s-y
in the holy Godwin heavenly places , in heavenly nature, invincible
tfrength , yet comprehenlible and attainable ; for man fhall receive
that in Reiteration, which the heart of man could not conceive in
the old Creation, and that which never entered into the finful
heart of man, fhall infinitly dwell in men in the new Creation
(when the Tabernacle of Godis with men) and that which eye hath
not feen, no not the Angels of God (for they defired to look into
it) fhall man behold with open face; and the depths of Gods wif-
dom, which wasjpaft finding out, fhall through God be found in
man, and man in it, even when God and man is made through
Chrift perfect in one, even when Chritt appears a perfefl Church,
and the Church appears a perfect Chrirt, and both in perfoft God ;
this is the perfect union, which will be manifested in man : then
the. mighty ImmanHcl faiM be again revealed, God with man, and
man with God ; to this end our Lord ririt appeared, that he might
bring many Sons unto glory.

This was the work of theGofpel fo to reveal and bring to light
immortality and life unto the tons of men, whole life is hid in God,
and God is Jiid in man , but both fhall be revealed : and this willr
be the everlalUngGofpel that fhall be preached unto men, even the
power of the holy One which will make the people a willin^peo-
ple,to draw nigto unto the holy mount,to be adorned with the beau
ty of ho'inefs, to put on the robes of righteoulnefs,and the garments
of falvation, and to enter in with Chritt into the Wedding chamber,
the immortal lite,the Angelical world, or Celeftial glory ; yea, into
the perfect prudenty of the invifible,. infinite, comprehenfible God;
& this glorious & mighty one fhall be revealed in us,and us in him :
and both manifelt unto the world,which will then appear ; even the
righteous Nations that are ftvcd, fhall behold God in the Majetty of

O his

hi$ holy people , even his ancient ones, who are the Tabernade of
God, the throne of judgment .• yea, his refling place, al!b the Church
and City into which the Gentiles (ball bring their glory and honour
into it-) and the Nations that are favedftall rva/k^ift the light thereof '; for
the Ltiwjhall go forth of Sion, and the word of the Lord from ]ernfaler»y
and then (ball be the time of Truth and Peace in the earth, (the ne\nr
earth) wherein the knowledge of the Lord (hall cover it, a* now the ren
ters da the Sea. Oh Lord, open the gates ©f thy love ailj life, that
thy holy people may enter in ; That the poor Gentiles which are
thine, may receive life from th£ dead rand let this be the only defire
©f all the people of God, even all that are Mindful of the Lord, and
give bimnoreft-, till he hath mdde Jerufakrrl the praife of thewhold
earth) and the glory and the light of the world, that the Gentiles
way come to her light ? and Kings to the brightnefs of her rifing up. But
my defire is not to (peak unto you in dead Letter?, which are btic
foimsand fhaddows ; but rather to fpeak with you in the living
word, in the morning- Star, in the Sun ot Righteouinefs, who is the
Life -light, and power of Gdd, which life and power is by fome few
of us in our parts waited for,and we are drawn up, and are affembicd
together at the foot of the Mount, to receive the Law of God, which
will be given forth again unto Ifrael : and here I reft with you

From Scotland.
Dear Sir9

ALthough I cannot hear from you, yet I cannot but write unto
you, though you need it not; but fo it is, that that which is
great, canconverfe with the meaneftadminiflration. That which I
am to tell you, is this, That our joy is full, but what it is, is not to be
fpoken of here to aoy, but to that wiich lives in it (though it
needs not) and that cannot ipeak it out, becaufe the world cannot
bearitasyer. For fo laid Chrift, there was a (hiving, the one to fit
at the right hand, the other at the left ; but the greateft muft be the
lea% this they could not bear; and the leaft is the greateft with
God, this men will not hear* Further, I find our work done to our
hand, our labour is paft, yet we know it not; Our Sabbath goes en
daily, and is approaching to put an end to all our labour ; yet we
muft travel for a time till our Reft be brought forth, and our re joy-
cing finished. Yea farther* our Repentance to fin no more, is come
te sobrfeltes, whilrt others may judg us in our liberty ; that is no
evil to us; fo that we may fay. Our lot is fallen into a good ground >
tor the Kingdom that wt waked for hath appeared, and is full, and

nothing

(99)

nothing can add any thing to it, fby way Gffacrifice)letmen!ay
or do what they will : and it we appear not what others would have
us to be to them, yet our Kingdom maintains us. For who can
feparate the Lord from himfelf ? Dear Sir, By this you may perceive
how far I am gone, and where Irett everyday ; and let me tell you
if the Kingdom do enlarge it felf, you (hall hear more from me ;
but it is lo great with me, that for the prelcntrr.y pen is mace dry,
and I canpot deliver that which is now upon my (pirit ; for no flefh
is able to bear it, and I am tain to converfe with mean things, for
teat k will be too hard for me, I confefle I could {peak it to that
which hath not an ear to hear, nor an eye to fee, for that cannot be
troubled, and that is fatisficd already and made lilent; and is it, or
would be changed into that re'i, that being one, it might take its
red, and live in it felf, as it was from everlaiUng. Oh how great
and happy is that which fpakc to Mofcs, when he was fent of God in
an errand to Pharaoh, celling him} / am hath fent thee, Grc. In that
very hour I dyed, being fatisfied in what was ipoken to Mofcs • for
Afofes was made lilent, and Tharaoh mult dye for it • yet his feed
lives in perfecuting, but knows itnot,bccaule they go by the name
of Ifrael: yet do Pharaoh's work in persecuting they know not
what.

And, becaufe the Lord is bringing forth himfelf in a \VAJ that he
brought not forth hiwfelfin Ifrael ; Ifrael allb taith, It is not my Fa
ther ; but Ifrael is a child, and as yet does not know the Father,
nor allthcwayes and feveral difpenlations of the Father* For the
wind bloweth where it lilkth, & Ifrael knows it not; but the Lord
islatisfied in the thing, and \ives in his own will, while//r<*<r/is a
judging of what men ad for God : the (lory yon have in Ifrael and
Pharaoh-, And little did Ifrael thin!?, while it fufVered under Th/tra-
ohi that Pharaoh ailed for God in puniming Ifrael ; Pharaoh did the
work of God in it to purpofc, and yet Tharaoh knew it not, that it
was the defign of God to deliver Ifrael-) becaufe Pharaoh thought
there was none but he ^hat was greater ; inlomnch as he inquired of
jMofes,VJho v/as the Lord,and thought by that to deltroy Ifrael : but
as Pharaoh's daughter was made on purpole to lave Mofes, fo Ifrael
was made to be the ddku&ion o! : Pharaoh* Yet further, Pharaoh
is hck of Ifrael, and for that purpole bc'peaks the Midwives, that
when the women are upon the ftool 5 and they find it A male, that
they deflroyit: but had Pharaoh known that the Midwives were
the Lords, and that he had firrt befpoken them, he would never have
been fo fimple as to have medled with Ifrael: What fhalllfay?
Pharaoh is fick of Ifrael, Ifrael judging the Father, but did Phartob
or Ifrael know where our reft was, and what it is unto us in all con-

O 3 ditionj.

(too;

dieions, they would be quiet, for chat the Lord is too hard for every
thing that is formed againft him : and if it be to rhat no weapon
formed againft the Almighty can proiper ; dor.brlcfs then,ic is good
to be in him alone and no where elie. To he .1 then now, for 'cis
'NJght^ let's lye down both in his bofome, and deep till the
wh.en.we Qullrifetegttker; in mean time I rell>

Yours

E.

To an Afflicted Womin>or Be-wilderncfLd Saint.

€hriftian Friend,

MY beft love falutes you itrthe Lord, with thanks for your lo
ving lines. I underfiand by your Letter that Jen walk* alone
inthedark^, which is indeed a folitary and fad condition : firii to
walk^alone> but then again to tealk^ alsne In the dark.-, is to the fisfh a
dreadful (tate ; but both in the Spirit is iuU ot glory and joy alio, if
you could buc lee God In both. Firft, to be foiitary tnd ivalk^ alone
K a wilderness- condition, which with God is- the mod comfortable
Hate«. 7n> •'// allure her and bring her to the veilderncfi. And fpeal^ com
fortably to her, Hof. z. 14. Communion of Saints and the company
of men is'.weet tofkfl-^fweet co man to walk with men, but that's
no wilder »efs where company or path is before us ; but whence can
lee none with us but God, and God leading us in <* WAJ we know not
0/5this islweettoaSaint inSpiric ; therefore God is faid-fo allure
before , to allure us from the fweetnefs of man, to the I weetncis of
himfelt, and of his divine prefence dwelling with us and in u*» For
truly in rhat Apo$t*c} we now are, we cannot company with men,
no.»<tt with Saints infpiritual werfhips-, but we fh.ill commit fpir^tnal
whoredom with them ; this was typified by that of the Propher, who
w?.s to take a whore to his wife, Hof. 3. i. figni ying the Hate
of the Church then, and no,v alio, being in Babylon the great
vvhore> which is nothing buc the forms ofDoilrme, and Wor-
Jhips in which the Saints are enbondaged tho!e being the flf\h
&fthe whore to be confumed with fire, with the Spirit at hft : but
faith the Propher, Thou (halt Abide for me many dxies} thou fhalt
xttplay the harlot, And thott (fj alt not be for another man < f<f will I alfo bt
f0rthee,Uo(. 3. i- The Prophet (peaks in the perfon of God to his
people, faying, Thou fhak noc be for another nvin-. or as 'tis better
read in the Hebrews Thou jhalt not be for man\ f& I (faith God] TviU
that is> while we are not alone with God> and for God

only.

(101)

oniy ; but will be for man and with ma*, we muft needs fly the har
lot, and dote ©n man too much : therefore, faith he, Thoujhalt abide
for me many daies, How is that ? the next verfe (Views, virfe 4. The
children of l\t*e[ (hall abide many daies without * King-) and wit homo,
Prince, a»d without a fccrificc, and without an image avd without a*
Ephod, and without a, Teraphim, that is, without all men or means,
without Ordinance or Church-Offkcr,£br that's the King or Prince;
without lacrifice or Ordinance ; yea, without an Ephod, theleatt
and lowdf means to : eek God by, fhould not be found : afterward
they (hall return and feek^the Lor d their God) and Da* id the'r K'n&
and fear the Lord *ndhu goodnefs In the latter dates, that is, when we
are be-wildernctfed , ana at a loffc in all things, that we cannot hol^
on any man. nor find God in any means, then we wi 1 leek tl:e Lord
our God-) God dwding it ut , that's David our King, God in our

fleft.

But next you fay, you are in thcclatk, how then can you tee, or
fay that Ged dwels in you, or delights in your flefh, to take that in
to Inch union with Himlelf? Surely C Mer ) you are hVs I/ephu6.>b
and Beula, that is, the Lord indeed dwells and del'ghts'm you, and
your Land is alfo married to God : God is in p :r;e5t union vi'v.\\)o:ar
flefh that's jottr Land , yea the Land of the Ljrd^ though you fee noc
this, beingin the dark. But again, God dire //; in the dark, as well as ;#.
light, light' and darkjefre is all gnt with himy yea, Heaven and Hell atio
with God and with men alfo who live in God alone ,'tis all one With
them however they be, or where they are, they are 'Hill in God. fit
down in his will, his will is theirs, for they dwell in Go 1, and God
in them, even in their darkelt condition. If I go up to Heaven then
tin there • andif I go down to Heil alfo, thju art tverct Lwd. Heaven
and Hell are things men much millakein ; for Davidpftj :o:netimcs
in Heaven, and in Hell alfo when he was in weakncMfe ; but th-u
when he was in 'pirit and (trength, and fpiiiunl joy, he w^s in
Heaven ; he could go up and down, to Heaven or Hell and wbere-
everhewas, he waslUllinGod, and God d»velt in him when he
was in the darketi (hte, Pfal. 159. Tais is a word full of comforr,
(ifGodfpeak it in you) that G od dwells at gloria m in a Saint when he
is in the dark^, M when he is in light (jta, in darfyefi the Lord fo.ill be
•my light) Mich. 7.8.) for 01 darknefs is his fecret place, and hu pAvi~
lion round about him are darl^ waters, Plal. I8. IT^ lo Pavilions arc
places for Princes, and God retires to his fecret chamber of pre-
fence when he brings a poor foul to the dark, there Go J dwells
moft g'orioufly, as you may read I fa. 57.15* *k* high and hoi/ place
there, is that heart which his the glorior.s injoyment of God, with
exceeding joy a»d conitant/?^^^ the contrite and humble fpir;t> Is

that-.

(102)

that which is (kakjn axdfhiveredtv pieces, ground to fonder-, thrift con
trive ; yet there God inhabit?, even in the humble, inthelewell .
heart, as the words fignifie, for the humble heart is not anexcellen-
cy (as men interpret it ro be humble *) but alowpoordarkfpirir5
"that is even (tark dead, that's the humble; therefore God is laid
there to revive />, and how.is that ? but by revealing himfelfto dwell
therein glory. Secondly, when God retires himiclf into the dark,
and draws the heart there to dwell with him ; Oh how g'orioufly
doth God teach a man then / Pfxl. 1 6. 7. / will blefs the Lord who
giveth me counsel, my reins inftrtttt me in the right feafon • there's a
night in man as well as a day, darknels as well as light : now in
the night feafon, in the darkeft ftatefiodteacheth men moft, that's my
reins inllru.51 m?, not the reins of my back,but God dwelling in me,
and revealing hitnlelf in me intlrufts-me more than all che teachings
of men, theie cannot come to me nor counfel me in the dark, but
God can do it, and doth: 1 will blefle the Lord who giveth me
counfel. Thai's the meaning of ]Pf*l. *9. z- Day to day uttereth
ipee^h, and night unto night teacheth knowledge, that is, the
g^ory of God revealed tons in the dark, in the night, gives more
knowledge unto us, then men who fpeak with moft light, and
language*

The laft thing that I would fpeak (but I muft be filentj is this,
that God will yet give you to fee, not only the glory, and knowledge
otGod,bntccm ortalfoin the dark • ye {hall have a long, as in the
night, when a holy folemnity is kept, andgladnefs ofheart, &c+
If<*.?°. ~9* When's this joy, that fong ? intheNight; not only in
the night of the Nation , as 'tis now, verft 27,2 8t hut in your dar-
kell condition you fhall have joy in Godf Therefore 'tis faid, ye
fhall have a fong in the night, when the holy folemnity is kept: the
folemn feafls ot theHeathens,and holy feafts of Saints a'llb under the
Law were in the night , not only of Pafleover, but the Lords Sup
per ; 'tisamvriery, that in the darkeft night we (ball merrily Feaft
on God ; and lo farewell.

Yours,

; i . uVv

A Triple Plea : Or, The Son* of An old Saint* T+ C.

T 4w,Phyftcli, and Divmitj , Law pleads it pyeftrves mem Lands,

•*T~* were at a, jar, could not ;i ?vce ; And their gttcids from ravenous hands*

To prove Tvb:ch of all three Therefore of right tbaUengttb he

Should have tbefvpcriority. To hive thefttper'wity.

Phyfck fftfcribei yeceipt* ftr beclth, Let E 'foots be /Wge la thit cafe,

1-hich men p'tfrt bcfort their neeiUb -3 Then Pri'tjls jb ill have the h'ghcst place.

Then fore of right challenged be Let t)ontfl,fcber3 wife mca-tjud^c,

To have thcfuperiority. Then all thtjc three atvjy may t, udge;

Then/lfps up the Prieft demure, for let men live i* fcxce and hv?y

That of men* foul* la^ ewe and curt: The Lrayerf triilf* tbiy nttA not p/ ovt.

Therefore of right chaUenwth be Let rnmjo'bear cxcefs Mid ryot,

To have the fupcviority. Tk'.y nud not live bypfyftclf* dyct.

Let fudges judsr ibis Triple Plea ; Let mm atttvd what God doth

Tben Latvyfrt (bill bear all thc/iVAj, They need not care what priett doth preach.

Let Effipcncfa their vcrtlift five but if men fools and l^navcs fviU bt,

ft ofaltfljould thrive. Tbeyjhall be jfle-ridden of all tbfec.

Th. C.

The North-Star: Or, Some Night-
Light/&/^///g from North- Wales.
With fome darkJDifcovenes of the
*Day of (jod tipptoachingjhat ^9 the
fecoftdcoming or appearing of [hrijt
in us the hope ofCjlory.

Out of the North there cometh a Nation, which fhaK make her Land. «fe-
folatf) and none frail dwell therein, &c. Jer* 3o. 3. 4.

And the Lord vky Godfoxll come , And *ll the Saints with tl.ee. And it
jhall come to p*jfe in that day that t he light fhalt not be clear nor d^rk^
And Jtfh*!l be known to theLord^nor Day nor Night, bitt itfhali c«me
to pafle, that at evening time it fa all be light, Zacn. 1 4. 5 , 6, 7.

To the gathered Church at f^rexham^

Beloved brethren,

THE following Letters I call Night- light , for nothing elfe hat
Jhined forth to the world , or to S/iints , fntt the ApoiUcic*

Watch-

(104;

(<*) Watchman what of the night ? watchman what of the night ?

the morning comcth & alto the night, Sec.

(a} Ifa. 2if 1 1, ii. 77?/k **><« yi/<7r»j flight and love, have oft arifed to
fpol^en about Babylom fall, ver. the Saints even in Babylon-, but a night of
g¥ for the Ayoftajie was A night darknefs Jb<» imwediatly followed or a mix-
to the people ef God, who were M ture of both, light and darknefs, day and
the watchman ivating for dclive- night has continuatiy fucceeded in this ctnftt-
ranee from their fyiritual bondage, fan wherein we have been,and are eujet • jett,
typified by Dumah ver. 1 i. Edom more of the myftery ot Babylon Appears this
&r Efau, vtM of k-n te the true day within tn, which m*kes me believe, we
Chftrch or Jaiob?- hut yet afrlfe are in the day of God already , though we
brother -, therefore a bar den or dc* k?ow it not • for 'ti* known to the Lord alone,
ftruttion is prophecied againft whofe day has not a certain c onftant Jhine, but
him, And in him againft thefa/fe is neither light nor darkneis, 'tis neither
Chnrch-flate. Day nor N'ghr, but in the evening ( when

the Sun fas, when mans day ends and our

Zacb.i4.6. light goes away) there fhall (bejight, srGsd appears to aft: this is a
fecret • ettrfweeteft retirements, and reft at prtfent is in the night, then
we have moft ntoft of ottr loves or delights in the Lord ; for al 1 the night
Cunt. 1. 13. long we lie in his bofome, (andhz lies between our brcafts) there he
JOH-, who is in Truth

Yours in the bowels

of-Chrift Jefus,
WILL. ERBERY.

For Mr. William Er bery.- ----

SIR.

THe fweetnefs of the Fathers love (for fo I take it) in you is very
pleafant to my talk. , And though you have not particularly
and clearly written'to me,as I perceive you lUll dp, concerning the
things I dcftred to know of you in what 1 lent •: yet your prpmiie ot
more makes me now only tfiind you ag/m. We never write, hear,
or (peak in the light of the Father, but when our inner man is with
drawn cut of the ipirit of this world, which is the devils ttrcet, m
which his coaches trundle, which life and fpirit of nature is a whirl
wind that catcheth many into the fieffry pits & unprofitable forms,
and keepetlkie poor off-fpring of Adam in the outward court of
this CreaticJF I dare not believe what I hear of you (and its no

matter
*^ \

C>°5)

matter what&efh without truth fpeaketh) yet love would be fatis-
fied; I long to know the teachings of God within,morc effe<Shiallyj
concerning the hypolhfis of the Lord Jelus, and in what Ipirir you
leave offpublick teaching, md what die wiinetTes arc5and the Olive-
trees* It men and books, and letters were my teachers, I (hould lit
tle know my ielf in him who ^fhioned me ; but the more fpiritnal
any is, the more communicative, as the Angels of the Father;
therefore I enquire what that morning-liar is that is riicn, what
tial, or feal, or trumpet are we under, and what manner of
people fhould webeinihisa< e, It willpoffiblybcas a word upon
the wheel, and as apples of go id in pi&ures of (ilver? if you will let
me hear further ot truth from you, and of i he wildom of Cody which
though it cannot be comprehended in any word* is hinted and Ib
communicated thereby). My true love with my wive/'S^ o your fell
and to Miflris Erbery, I add this truth, that I am

Tours in the love, tight, andpCAce

of the Comforter, though M ntthing-)

MOT. Lloyd*

For Mr. Morgan Lloyd.

SIR,

Y Our fecond Letter is exceeding welcome to a friend of yours,
who is DOW the Loro's priloner, and has been io indeed, thefe
many daies, and years alib, in the Spirir*

Truly, he wou d not know any thing of man any more, and all that
he knowsofGod atprelenr, is, that he « kxo-wn of God, oiGod be
come h;s knowledge; this allb,but in much confuiion : therefore
(Dear Sir) expect not clcarnels from a man that dwells in

.

All my life at prerent, and liberty alfo, is, to few the Ring ofBa- rer 27,ifl
bjhny and to be quietly fubject to God in this captive ftate. where
in himielt hath brought me> who is my life and glorious liberty.

This glory (e\en God himiclf in the micli ot my flcfh) makes 7 fc
my flelli to fuffer, and to dye daily; till hebe fomanifcll infleHi, 9 ,
and revealed in me to be All in All , and ia all the Saints the
fame.

Till this be, he who is fir Si mn{t be lajl, and he who has the firfl do- ,
mimon or power fh all be the wcakeft, the lea«, andinthelowert Mich.*.*.
dungeon (wiihjoffihwdjertwab in the pit ^vithout water) and <*«»-37-*4

P tkir

(io6)

g their feet not only ftick in the mire, bnt they /hall cry oat aloud, as
Zaib'j.ii nien in prilon out of their grates, (otfleQi) or as a woman in travel
ready to be delivered (offpirit)*

The Lord God calls to the man, Is there no King in thee? is thy
Mich. 4, o. Cofttjfellors piri(hed-> Is all thy knowledg humane and divine dead >
thy wifdom and power departed, thy relt and peace fled ? for pangs
have taken hold upon thee as a ve&t»an in t ravel • this the flefii wouid
fain put off, and be as wile as it was, and as eafie : but, be in pain) O
dwghter of Sion-, &o+ that is, the man in whom God begins todii:
cover himlelf in glory, with love and delight, mutt be content to be
as a woman in travel, ' Fwas Ib wii h Saints in the Go'pel-difpenfatL-
on, when ihe man child,-, the mighty power ofGod> was brought forth in
jfafe.i&j-i. them: 'iwas ib aiib in the fuifei ing-Saints fince the Apoliafie, when
jSiZMi.z. aiter many pangs and pains of a -woman in travel, the man- child w at
compared Brought forth ^z\. 12.2,3. 'twill be fo much more in theihirddi-
fpeniation, after our deliverance fro m Babyloxs captivity, am*n(hall
travel with child agai?^ as a woman in travel, till the man child^Da-
vid the King be brought forth, Jer, 3°. 3? 6> 7, 9. that isj God will
io be brought forth in our flefh, that we (hall go out of 'the City into the
Kt'ri, A ^ field, not only out of all Churches and common Cocieties ; but ive (hall PO

cjHb */«4f AQ»^ * J J J o

evente Babjlon^ and there (hall we be delivered • delivered of God, or
God brought forth in cur flefh,thatis,All of fleQi without or within,
Go*i will confound, and ib redeem us to himfelf into the glorious
liberty of the ionsofGod5 Romt%t 21, 22, 25. .

But the Son of God is he you enquire after, tbehypoftafis of the
firV'V Lordjefus, &c. \ fee by this, you are with me in Babylon; for
foh. 6.46. whoknows the Son bttt the Father"* the Father in you m^y fhew you
compared*, the Son, and the Sen revealed in you will fhew you the Father.
This knowledge of God and of Chrift comes not by reading, nor yec
e*l. i. laa by Scripture, but by the Spirit of Revehtion,though the Scripture al-
io (peaks the fame.

And yet what the Apoftle writes of himfelf in his higheftknow-
r*; : ledge ot the My fiery of Chrill, was bitt in part ; what he knew-, or what
i, Car. 1 3.9* he propheficd ( t!iat is, preaclied or writ ofChrift ) was bat 'in part ^
therebre his Bpidles to us will give out but aputhl di covery of
God and of Chritt ; yea;all that Chri'-l fpake cf himielf in the Evan- '
gelifrs tvaf bat in parables : therefore no plain difcovery or manifefla-
tion of the Myltery of Chrid can be had from the Epirtles or Go-
F (pels: ti'ftktrto y laith he,/ have fpokfn te you in parables, or proverbs,

Joi). i .15 fa* f will fcew you plainly of the Father^ that is, when he fliould depart
or difappear in flellTi, then they (liould know him in the Father, And
the rromife of the Father or power from on high 3 even the power
©: the Godhead that was in his fle{h>'Jhonld appear in theirs, that's?

he

(io7)

, a*dthqinhit»} Job. 14. *<>. Luke 24. 49, Eph. 3. ip,
compared.

To know then the hypoftafis or fubrtance of the Son, is to know
the Son in your lelf, that is, God even the Father, in our flefli as in
his, as you may fee in my little Book, Neither Truck nor Error, KOY
light nor darkr.efs, but hi the evening there (hall be light.

The light of the laft times will clear uythemyfttry ofGodcventkc
Father, And. ofChrift, which h is been clouded all along the Apolta- &w. x*.
fie ; for in thcfonnding of the fc venth trumpet, the mystery of God jhxtt
be finished or fully k»own. Again, in the new Jerufalcm, the Lord God
Almighty*, find the Lamb is the light thereof ; that's God and Chriit.
BcnVes, the walls of the City had twelve gates, and in them the
names ofthenw/tv Afofllesofthc Lamb, Rev, n. 14, 22, 23,

Thelc twelve A pottles of the Lamb, may be the Miniiteryofthe
Spirit in the laft times in ibme buffering men, who (lull rejoycc in
Babylon: fall; tor the Heavens with the holy Afoftles And Trophfts are
called to rejoyce over her ]ttdgments Rev, '8. But as theteftimony of Rev-**-1*
Jelus is the Spirit ot prophefie, !b the heavens are the S*iw s of the P-*»-7-lr»
moft- h'ghj who live rot below in forms or flcfh, butin the Spirit *
from on high waited for, Rev. 22, iy+ Yet the tefHmony o: the
twelve fir fi ^potties and of the Lamb allo, is at hand toierve you,
that che kjfoftfs of the $o», is the glory of the Father, or God eveu
the Father ( dwelling in the fkfh)is the lublUnce or Godhead of the
Lord Jclus.

For, as uo man can f^ (or conrc$i] that Jefa is the Lord, but by the I Car. it.
Spirit-, fo that Name A\>O vc ail Names eve n Jeftu, to be God over <*//,
\sgiien him of God, to the glory of the Fat her, Phil. 2. p, IT*

The hypoftatical union of t he Son then is this, that the Father is
ore and all with the man- the man Chr'ift Jefusis one with the Fa- /fl&- 8jJ<3>
ther ; for the Father in Inm -KM all in all, and he nothing, or could dv *J'h

r/;tf Father, and the Father in him, doing all .
his works, and words.

And becaufe God even the Father cannot be known in his own *h
naked Being and Godhead, but as cloathed with fiefh, therefore the "Zh. 9/.'
Sen that was born, and the child given to men, was none eile but the compared.
mighty Cody the everlafting Father manifest in fiefi.

For no man hath ff en (J&d at any time, but the only begotten Son, rtho -r^ g
» in the boftwe of the Father, he hath declaredkim, net in Word only, Job. y." ij»j
but in works which the Father did in him, and by him ; for the Son 3o.
could do nothing of himlelf, c>r. And becaufe the Father Ipake all ?oh- 8>1?-
in the Son, God in the Man, therefore the ManChritt Jefus iscal-
kd the Word of God (for God was that Word, as the Greek there
, Job, i. i.) that is, Go<l even the Father, beiag manirc!l in

P * widt

wifdom and fowr in the Man, the Man Chrift Jefus is called the #7/»
dom of Cod-) and Power of God.

ThusChri(UirowaSLhac^y"^wcf(7^,?rov. 8. 22, 23. God
coming forth with wisdom and power., in the Creation of all things ,

Job, 1.14. ailcj oj man. ar>(j as power is theory 0f ^ w^ fo(the glory of God
appearing with power in Chriii) John law his glory the glory of the
only begotten of the Father full of grace and truth*

And as Chritt the Divine veijdom and power was fet ttf from ever- ,
Utting^ Prov. 8, 2 1. that is, from the beginning, ver. 2 2, So Chii'l is
called he that WM front the beginning^ Q^ i. I4 i Jon, i. i+ i Job*.
2. '3. not begotcen from etern'uy fas men fay); but becauiethe
eternal God even the Father brought forth himiejf, with wifdom.
and power in the beginning, wi'dom was (aid to be in the be
ginning brought forth, Trow* 8.24. or begotten, as the Cjenevt*

col. -L. 16. Tranflation hath it, or born, as another tranflat ion rear sf And

Hcb. i.1. thus Chriti is called the heir ef all things ^by whom all tkmgs were made^
crmade forth; thatis, all things maniiefted from the beginning,
were in that wifdom and power that was in Chrirt, called therefore
the beginning of the Creation of God : For as all things were of the Fa
ther, fo by Chrift fire All things manifest, and made forth in the Crea
tion* and in man, i Cor. 8f 6.

Pro 8 i3 ^nt as w^dom was faid to be fet up by God, and God appointed
Chrift to be heir of all things : fo it pie A fed the Father, that in himfiould

Ktb, i. 2. tttfulnefs dwell, Heb. i. 2. Col. 1. 19. Prov. 8. 23. therefore the
fulnefsofthe Godhead in Chrift, that vvifdom and power in him ,
was by the Father's pleafurc and appointment; not natural to the
Son fas Schollars fpeak without Book, for no Scripture faysitj nor
yet was it proper and peculiar to him only, but for us alfo. he being
fet up for this very purpofe with all fulnefs of glory, that^f ofhisfal-

Joh.i.it. r.efs we might receive grace for grace, and to be filled withalltkefHi-

Eph>3. 19. nefsofCjod: yea? is'yfctztzwt grace for grace, (o glory fyr glory-, that
glory or grace of union which the Son had with the Father, that
have we perfeft in one with the Son, Gods love to us being as to his
beloved) and our life with Chrift in God, Joh+-]. 22,*3.

That which has brought confufion upon all Christendom in the
knowledge of Chrirt, is not only the ignorance of man's union
with Chrift in God ; but that perfonality of Chrift in the Godhead)
according to the traditions of man, and metaphyficall fpeculati-
ons of God or vain Philofophy fas the Apoftlecallsit) by which
the Myftery of G^eveB the Father? and of Chrift > is exceedingly
clouded,

But

•

(lop;

But if we knew the Myftery of God even the Father, and of Chrift
in the Spirit, it would fhe vt C krift $* ttt , that's God in ourflefhas
in his, Chrift M God being or* with the Father, and Cbrifi <u w*n be-
iv? one with his brethren, who arc not only one ftefo with kirn, but*/
bufoHttitd'fhitfeJh', though he be the elder brother, and above ^ z /[ ;

his.fellows.

Thus the Scripture ( Speaking of God, and <Jum, and the Spirit)
muftbc Ipiritnally underflood; not in a cajnal tenie, as three di-
ftin& penons, but as a threefold difcovery, or rocking 'orth of thac
one God to Man. God in himfelf, cf whom are at ; things, is the
Father: the lame God and Father manif'elt in fle(h,is the $on ; thac
mighty God powerfully acting and exerting himlelt infkfh,is the
Spirit. Thus the Word being laid to btG»d)W&God fending bis jfl* l-1-
Son, md the Son fining forth the ty;>,:f,are!pirituaHy to be under- j
flood, Again, the Son giving kmfclf, finding the Comforter front the J
F*thcr,&c. all this(asChnitiaia before) is parabolkally fpokenv
or in a figure : thtWrdwat not with (jod-, as one perion with ano
ther, tor God is the Divine Nature, and Godfent not his So», as a man
fends his lervant, a dilUnft perion from himielf, and from a diitinct
place, as men imagine : but as the gl-ory of God is that which ap
pears in all things ; fo God even the Father coming forth witii
glory in the Man Chrift Jelus , is- God giving or fending hi* Son,
called ziiohisfer-v-int.

which tbou hafrgiven me, I have given ifa.^.i.

thcnt: Obfcrvefrrli The glory JVM given him, and he giving that
glory to us , is nothing elie^ but as God is pleated to reveal his Son
In us ; then the glory of God that was in Chrill is revealed in us by
thebpirir; and by the Spirit,to the world. The Spirit («s 1 faid) i cor.iB.4
being called the power of God, or God powerfully exerting himielf J P</.3.i»
not only in the Creation (for-ib 'tis the Spirit fimply ) but this Spi- compared.
rit or power appearing in us alfo (even in the Saints) as in Chrift)
in our flefh> as in his, is called the holy Spirit.

This alfo is the fenfe of that which Jefus faith of the Spirit, / /</jb.iy .2*
will fend yett wether Comforter : for as the Father fcnt the Son, ib
the Son fends the Spirit, that's himfelf in Power, for/ wllmt ~ohn
leave you com-fortlefs, I will come unto you-. Miscalled Another com- f<j, !»?*
farter , becaule'ti? in another appearance > for^r that is with yo^ VCrfc.
Jh*U he in jott^ that is> when the power of God inmyflefh, now
with you, fhall appear in you , then the Comfort tr is tome , and the
Sfirlt fent) John x^f 20.

By

By all this it appears to me, that what you ask concerning the
hypoflafis of Chritf, muft be only anfwered by the Spirit, which wild,
{peak the Father in you to be th-e hypoftafis of the Son,.

The Letter of Scripture fhews this abundantly, but I muft be
brief.

1. The hypoftatical union is this, w*f the manChrift Jefus one
with the Father, that's the Sen: for theSxm thefecond perfon, is
not laid to be one with the man,(as men do fay) but the man one with
God even the Father is the Sen+

2. The Spirit is given to the Son.> and the Son is faid to receive it
from the Father, therefore called the fromife efthe Father*

3. The Sen is faid to fend the Spirit from the Father.

4. The Spirit proceed sfrom the Father, not from the Son,though
lent by him, Joh. 15*26.

My dear friend, ask no more of man the things of God, but feek
him and all in your felf ; where you may find him and all. There
wait to fee \.\\s.morning Star, Ths fons of ojL^ or two witneffes, with
the feals opened,the Trumpets founding, and the Vials full of wrath
poured forth on all that is rlefr vithin you, that nothing but pure
fpirit may appear, nothing ; man, but God may be All in Al!f
7tm~io.7, ^nly ^i? * obferve, that as in the feventh Trumpet rhe My fiery
Re-v.i6.i7 oftjodisfimfted : ib the feventh Vial poured our> one fays, 'tis done •
thus Chritf when his fufferings were ended, or done, crys 'tisfnifhed,
Joh. Jp. 3°. when our inward flefli is more crucified to God (as
Chrift was) when we arc come up to full fellowship with his f offerings ^
and conformity to his death , we (hall arile and live in the life of Jefus,
then all the feals are opened, we hear no more of the Trumpeis;nor
the found of war, nor fenle of wrath.

Your laft quetiion is, what manner of perfons ought we to be in
this age > Your own retired fpirit will tell you , and the eternal fpi
rit taking you up, firii to the mount, to fee Christ transfigured in glo
ry, then into the Garden, to be not only an eye-witnefs, but a compa
nion of his fufferings in you, will fhew you. Thole three Apoftles
who were witnefles of both, even. P*f*r, ]antes, and John call upon
you, Firft, To be pure in heart. Secondly, Holy in converfation.
i Thirdly, Tobepatient, or (as the margin reads) long-patient, or
' filtering with long patience) to the corning of the Lord, ]awt Jt 7.
Farwel,

Toffr loving Friend^

WILLIAM ERBERY.

For

(ill)

For Mr. William Erbery.

1 Have the liber y from God to write a line to any, and To to ac
knowledge him in whofe hand my breath is, & whole are ail my
waies, whole day is dawning more and more, to the end the Saints
among the Gentiles may better lee and difcover his inward p3ates
mentioned in £*,f£j<?/; torGodisrvviliing to makeknoyvn the riches
of the myrtery &jglory of Chrift in his people/,God who is love*, fhi-
neih through tpirits (as through glaffe) and where that love is;there
is life. I am refrefhcd by your lati Letter,yoar love is fweet, though
your apprehenfions of the light (as you lay ) be not yetpsrfe&ed.
And what is there moremaniteft , than that man is fain into tlcPn
and blosd out of the inward l'ghr,and hath lolt his eys in the fhme,
and his fpiritual hearing in the noi'c of the multitudes of this world?
However among-thc fowls and inhabitants of the Heaven, I deiire
but to chatter as a lirtle Swallow, and mourn as a Dove on the lick
bed with Hezekjah, waiting for that un'peakable joy and pleafanr.
peace, by looking (in fpirit) on that quiet inhabitant and pofleffor
of eternity, and in flying above the loves and fears of the creatu:es.
Many now in the ends of this earth expeft the ftriking off of the cur
tains, that we may at length no.v fee the tree of lite, and Paradrcof
God, and Ark of his Te!hment,aniPotof Manna> which have bin
hid in the bottom of the evcrlalUng Golpel from ages and generan-
ons ; and whilft fome expefl fountains of waters to ipring from
a fir upon them, I dsfirs to find ( not notionally, and after the fld"h)
a fpring in us the hops of elory, (the flowers in our own gardens,
the hope of Summer.) But Ghri!\ fpeaks as ]ofeph as yet, by inter
preters to his beloved brethren, but will fliortly fay with his own
mouth, I ant your brother ]ofcph, &c. yea the Father doth now re
veal himfelf as the natural father, nourifhcr and enjoyer of this
world ; for fo of him are all things, though the birds fleet from
branch to branch -and fee not how the root beareth all. This is joy
ous, that the eternal will (even the FatherJ who worketh with and
within thseternil delight (even his Son; as it is written, I delight
t* do thy will) in theeverluiiins power of the root of all fpirit?, he
cannot be rch'ted ; for jf the fpirit of any thing be the flrength there
of, how infinidy potent is the might ot Mights? When this appea
red, the light of the Sun will be as fackcloth, and gold as dung, and
men as grafs, and our (elves as nothing: And then fee we that we
bave the three names written upon us, ( even upon the polts of our

fp:rts)

fill)

fpirics) and sot the names of vanity, levity, rafanefsj obfcenicy?
curiojity^fleflilinefs, partiality, fweilings, and unconftancy : then
{hall we well confefs the Lord in us before all men, and before the
ho y Angel?. Is it not written in If/iiah> They called themfelves
by the holy City, but were not Citizens indeed; Al!o,work oat your
laivation with tear and trembling : ye are upon the brin-k or eterni
ty, ready tolanchinto the everlattingdeep; which thought (ha-
kcth iome, though others (flefhly ftout- hearted) be far from righte-
oufnefs. The deep things of God do try all fpirits of what metai ihey
are; and if a heavenly notion light into a foul earthen Veifel, ic
tears it to pieces. In your la!!, you mentioned purity of Spirit, with
out which none can fee the bleiTed Lord, who is pure brightnefs
himtelf, and preferveth us from the errour of the wicked* 1 defire to
hear more of that fro.n you,if that fpirit within puts you in mind of
me: but whereas you have printed my Letter, I defire you to let
me be a piivat feekcr, left I (hould be fpiritually a lofer? and feem
more then lam: for how much better isittohavethe heartinfe-
cret, then to be accounted of amongft men? My darknefs is like
a large fackcloth, and until the bright light difpel the Clouds, it is
iweeceftto wait in filcncc I find that the Lord Jefus is as a golden
Mine in our own fields, under our own earth, and is in Saints as the
foul ia the eye, or Sun in the Firmament, or fire in the inward fur
nace, or inhabitant in a houlef But, Oh? how few fee that the very
fame Son, in whom the three is in one, is in Saints, though the
Scripture be not afraid to lay, that the Trin'uy is in all Saints. Now
if the Fat her, Word-, and Spirit (thai heavenly and molt noble com
pany )be within us fitting in our hall3why fliould any rmgues (world
ly, flefhly, felfifli lulls) on% to come into us, where fucn a pre ence
is ? Sir, this and much more is in the defire of my heart, to fend to
you for the pre (em: but I fhallexpecl the movings of the eternal
Spirit in the pools'ef others. I n>u?t fay again, that becaufe the love
of God in you is pleafnatJ am quickned thus to falute you freely; his
wrath worketh in many, and his delight but in a fevy ; and yet the
eternal pleafure mutt be as infinite as the eternal father-like will,
who moved alL How this is, if you can tell, fend : but however it
be, I defire to walk with all Saints in the heavenly pradlife> which is
the boibme of God himielt ; and there feed on the tree of Life,
which is his Heart and Son in his immeafurablebofome; wherein I
am learning to reft, wherein alfo J am yours in love>

For

For Mr.(£\4V. Lloyd.

TIs your love, and the Lord in you that gives you that liberty to
write (o oft to an abhorred man and in bondage, every way j^ g .
unworthy of this favour^ eipecia ly from thole who (wither Church p/. Jo'i.xj.
of the Jews] chink themftlves tree, and lo far trom Babylon: but Rom. 8.1 8.
though the fons ot Sion lye in the duit, yet the time is come, that he Col> *• ZT«
will have mercy on her, and rancher Ions to wait tor that glory to
be rcvttlcdiH them , Chrift in tu is the hope of glory? God being in C0i $ ^
ourfLQiasinhis: though our flefh asyecbe the grave wherein the 1/4.^0.1.
Lord is laid, and our life is allo hid with him in God ; yet God in
us will rile, and his glory fe be r wealed. OK w^ that we (kali rife, and
fhineasfurely, as the Son was raited to giory ; the glory being the
lame, though not now manifest in us, as 'twas in him whenriien.
None but the Women, the weakett Saints, fee the refurreftion ac
hand, which the prelent Apottles and Minivers oi theGoipcl laugh
at, and look upon as idle tales, Lnke 24^ 1 1. Truth is yet d.iwning,
ZDdthttl'iJtfGodisfetdttrknejfft, and not light to thofe who live in
man's day whofe S*«/(f^ ^t »<?<??> that they cannot fee E^klsl'sin-
vptrdgAtcs, nor yet the out-war d- porch of Qod'shottfe-, being not a(ha-
mcd ot their whoredoms, Ez,e(^. 43. n»

This is m*nf*lle» Into fifjh and blood ( as you fay ) for the Whore
loves the fkfh of man, and of many; fo , goo J men do this day,
having Jolt their fight and ipuitual hearing in the noifc of the
multitudes of this world, in :the worldly UnCluary and earthly
thing.

Tis well jour foul :s efcaped, and can fly among the fowls of
Heafen who are called to tie Lord's feaft,. to fee Ion the fkfh of
Kings and Capt.iins, <&c, $w, 1 3. 1 8. However I would not, you
fliouid be a Swallow or Dove, mourning; for that's Babylon's p;agne;
nor yet on He&kl*h's fick-bed, as one dying, when life ( as you
write) even the Ircc of life, &e. 'is appearing in the Teirttdifc of
God.

Tig not notionally or after the fkfh ; I hope your ex penance is
of thofe living waters, and flouds of the Spirit coming forth, or the
flowers in your own garden. Chrift fpake once a<= Jofeph, by an In
terpreter, when the Spirit of Inter pretation was 'in the Church : but

. now

now chat gift being gone, he fpeaks himfelf in us,nnlefs he be wideed
filent, and we deaf co his vo:ce.

Bleflfed be God that feme men can fay, and fee the Father, now
revealing himielt as the natural Father, nourifher and enjoyer of
this world ; tor as all things are of him, fo all men are in him, O'c.
the evcrlafting Gofpel will more manifefl this myftery.

Therefore you add, 'Tis joyous (orGofpcl)that the Eternal-will
works with delight in the everlafting power, which cannot be re
fitted, as you fay. True ; but God in weaknefs, and God in flren§th,
is a ditlinc'tion our Divines never taught you-: ForGod theeternal
power gave his life for us, and he who was the wiidom and power
ot God, became fo weak, a worm? and no man.

That was the will of the Son, to be crucified through weaknefle,
and that he had a body prepared for fuffcring was the will of God,
and the delight ot Chrift. In the light of this Sun (as you fay well)
we (hall be as nothing, for God will be al in all to us, as to him who
could do nothing of himfelf.

Vanity and levity, &c* may then appear on our fpirits, when our
pure flefti is fo crucified, though curiofity, obfcenity, and bale lutts
will be more crucified in fuch, then inibmewhoare alive before
men, and feecn to be Angels.

lie fay nothing now of the holy Cicy, nor the ftout- hearted in
it- who are fo,becaufe not come to the brink of eternity, nor have
ever heard the Angel fwear, that time fliall be no more.

The deep things of God, and heavenly Myfteries lighting into a
ioul heart, heighten and harden it more^becaufe notional or not un-
derriood ; but falling in truth, into a broken and contrite fpirit,
tears it in pieces ; 'tis well, and the way of God to make it whole,
this way.

Purity of fpirit T minded you of as my felf, not without me, but
as you are in me with all the Saints; you fhall hear more of this ,-
when the Father alone fpeaks to you, and man no more.

Your Letter T printed for publick ufe, becaufe I count yon as one
of the Angels of God, who are(as you laid once) to millions every
day, fo is not that what we Ipeakto a particular Congregation or
company.

Again, I wouldnotbeaHermkecloyfteredinaChurch, but fly
through tine world that's more then publick preaching; though this I
doalfo» if wclofe by either, *tis our gain, and we find ourielves
again in God, when we are at a loft condition, and have not the wic
to lave ourielves.

'Tis by the Lamb {kin in us, we have the Seals opened to us, and
by the blood of the Lamb in u&, we alfo overcome the world, with

fpirkuai

fpiritual wickednefles in high-places ; and though the cys of the
Lamb are fixed and inward, as the four Beafts were full oreys witfe-
in, yet the eys allo run to and fro the whole earth, Rev. 4. 8. Rev.
5f 6, 2ach. 3.9. Zack. 4, ID. compared. Your waicing in filence
contradicts your preaching, as well as your coming torch in print by
me; but in both, ^ou may be in your own earth, under your own
Vine, and under your own Fig-tree fit in filence.

That the Scriptures are not atraid to fay, the Trinity is in all the
Saints, I have not yet heard nor read in the Letter, but wait to be
revealed in us by the Spirit, not as a noble company ( as you lay ) •
for that has offended and confounded moft ChriiUans thcfe many
ages and generations io their forms of Divinity ; therefore I forbear
to fpeak any more o! this, till the time come that there fhall be but
one King in all the earth, and one Lord, and his Name one.

Then no Rogue?, nor worldly, fleftly, felfifh lutts of men {hall
appear in his prefence; yea, the beads ot the field, evenDragons
and Owls (lull honour him, when Jacob fhall be given to the curie,
and I frael to reproaches.

Tl.is is all of the Spirit that hath moved on my waters : if you fee
an Angel to come down and itir in other mens Pools, pray put in ;
for henceforth I fit ittll , and am lilent to you in God.

The latt part of the Letter I underftand not, onely the laft
line, wherein I am learning to reft with you, and co remain yours
in iove,

May

. WILL. ERBERY.

(11$)

Whirlewind from the South:

V •*

Or, an Anfaer to a Letter fent from
a friend in PlymouttT. therein
fomething o/Cfodi andofChriji^ and
of Mans fafoation in (jod,> is hinted.

WILLIAM ERBERT.

Andtke Lord GodfhaH blow the Trumpet) and [hall go with whirlewnds

of the South Z-adi. 9. 14*

tdivuke Othou. Nerth wind, come than South; blow ttpsn my
that the Spices thereof may flow out^ &c. Cant. 4» * &•

To the fcacccred Saiius? in Plymouth.

Chrittian friends,

T Hough unknown to yon by face orflefh , yet in fpirit I fa-
lute you in the Lord, who is railing up the Tons of Sio»
againft the fons of Greece : there learning firft and the laft
the laft forms of Religion appeared in purenefs ; the fe-
ven Churches o? Aft were all of Greece, thofe being the types of all
the Churches cnclining to an Apoflafie, under which the preient ga
thered Churches, and fcattered Saints are inpowet. Yet God rai-
fcthforre even of thofe fe'Uowfhips, with other Saints befides, to
•Jf«b. 7-39- oppofeall forms of Do&rine andWorfliip, having not the Spirits
A&i r.4,j. prelence wirh them ; I mean that Spirit luitabLetoaGofpel-rhte?
which Jefus gave when he was glorified, even the Spirit from on-
high : This alone the fcattered Saints wait for, and find wanting in
the gathered Churches, who are called here the Sons of Greece, be-
caufe of that fecnlar Learning, thofe arts, parts, acquired gifts, ftudy-
Sfb. ?. 4. ed tongues and interpretations of a private fpirit, which they make
co 1 1.17. the publick (later, or rule of truth j efpecially the myftcryof God
o/ ^ 'I' eventne Father, amd ofChriftj thefe men would raanifert, having
sm.xa »°tthe manifetUtion of the Spirit in manifold gifts, which were
7^i!, ' ncccffary, not only that the Primitive Saints. might know? but that

they

they might make known the Myftery of GOD unto men.

Twas not in worfhip, but mdoftrine> the Apoliafieand fpirit <W. i. 8.
of Antichrift firlt appeared, the dodlrines of men or doctrines of > TimA^i.
devils, (that's otwi.e and knowing Chrillian>) Chrktand hisApo- Rei'- 9<2
{ties called upon the Churches to beware; but eipecially the Do
ctrine ot God even the Father, and of Chrift, both Father and Son
Son were ib clouded and confounded by the ipiritof Antichrill,by
the traditions and teachings of men, that nothing but carnal appre-
henfions ot the myitery of" Heaven are received by men in common
thisday; yea> thole Phjlofophical notions, and Metaphorical ipe-
culations ofihe Deuy with their Sophidical ratiocinations (which
the ApotUeprr.pheciea of) are come to pa fs, and mightily prevail
with the pre'ent Churches, whom the Prophet therefore calis_thc
fons of 6><r*cf,~gainti whom the fons of Sion, Saints in the Spirit,
are made b\ Goj thefword of a mighty man,Z<tf/>. 9* i -.

An j the Lord (hall be Teen over them (as now he is one even in
them) an j his arrow fli.ill go fort has lightning, ver. 13. that is, the
power of God in them (hall appear, go forth, and flalh in the faces
of the Adverfaries;andtheLordGo ' Qiall blow the Trumpct(as tor
war or wrath) and (hall go with whir'ewinds of the South,t/<rr. 14.

What the Whirlwinds of the South are, is not yet known to me;
but rhe event of things in this Land (hall make it known to all, ho.v
the Lord of Holts will defend, and how they (hall devour with
fling-ltones,that is, by very imall means there flaali be a mighty cle-
(truction madias with a (ling-Hone little D.ii>;'dflew Golith. When
Goliah the mighty man ot war is laid low by weaknelf, and his head
{truck off with his own fword ; you will lee more oi the VVhirSc-
wind tromthe Scuth) F<*rtw>flt

Yours
London, May, I 6^. wl L L. E R B E £. T.

For Mr. AC- C* of ^Plymouth-

C T 7?
Pt./ A., •

I Received your Letter in the miditof my troubles, er rather in
the end of my iyrTerings, when I was finithing my anlwerin
writing to the Committee ior plundred MinMers; \\hohaving
done all they could againrtmf? law at la(Uhey could do no"
thing.

Y-ouc Letter being loll, I cannot well remember; noranfwerthe

particulars,

particulars, only as the Lord (ball fuggeft, and bring things to mind.
One thing you queried, was,conccrning Father /Sat^nd Spirit; which
you underttood noc according to the Tradition and Do6trine of
ruco-, as three pcnons in God, but as God manitefting himielf in a
threefold cii.covery ot 'himielf, who yet would appear as one at laft,
and hi* name One : Whs* one King and one Lord ftould reign over all
the ctnh) then the!e words of Fattier, Son, and Spirit, fhould ceafe.,
as you think, ttomZach. 14.9.

Truly) I am not luperrtitious, nor fcrupulous about names ; fo
the things of God be delivered in truth by men or Minivers, who as
I conceive, are this day very carnal in comprehending and acknow-

Lz.i" lacking the <Jlfyfterjr of God, and the Fathtr> andofChrift,{othey
read, as if ih.re was , Firtt, God the Divine eiTence, then the Fa-
cher^uhe Father the fiat perton then Chart the fecond perfon inthe
Trinity ; which by this they make a Quaternity, when the Spirit or
thud perfon comes in; for the Divine Effence (as I laid) they fet in
a diiiind notion, which is thefourth; for io common Chi mians
cannot chuie but underlland it, as d( livered by th; ir Divines.

Whereas to me the Myltery is plain in the Letter of Scripture >
which reads in the aioreiaid Text> and in other places faifly tranfla-
tedy//;* (JMjjteryofGodt'venthe Father axd of Chri ft; that ii, As that

Theff. 3- one only true God is the Father oh alt, ana ot Chritt alib : fo the rr,an

timi ^7 ^^ Jefusis nooeelie, but God maniteitinflefli; the Spirit being
' that mighty Po A er of God? or the fame God and F..ther powerfully
ac-ting and exerr ing himielt in the fl^fli of Chrift,andin the flefeof
the Saints, called the holy Spir.t, though the Spirit indeed being as
'twere the foul of the world, filling all things, is called the Spirit
fi.nply in man* So that me-thinks 'cis liker the language of Scrip
ture or holy dialect, to call the Father the Divine Nature •.the EJfence,
or Go Jhead it lelf. The Son, the Divine perlon, being God manifeft
in fl.fh or the man one with the Father. The Sflritjhe Divine -power-)
or promile of the Father ; called fo, because God even the Father
powerfully appearing in the flefh of the Son, promifed fo to appear
and aft with power in the flefh of the Sain< <?, which was performed
in the Primitive -Churches : but thefethis day being fain fromthar,
the Apoftacyor fall ing away is come almoft to perfection: For more
fle(h then fpirit appears not only in the gathered Churches., but ge
nerally in leathered Saints,who!e walkings are as carnal & earthly as
their Worfliip and Doftrine* John faith, There art three that If AT

jw-1'7' record in Heaven^ the Father^ tfofPfrtt, and Spirit; a»d thefe three
are we. And there are three that hear record in earthy the Spirit) Wtier<>
and thefe three agree in one,

I will

I will not queflion this Scripture, as not Canonical-chough fome
dpfcrup'eu ic, feeing iiwny of the ancient Fathers both Greek
and Latine, read not this verfe in then Bibles, as Be^a notes;
yea> a Father w. o vvrct-s many Books for trie Trinity, in all his
Arguments againit the ArUns neve quoted this ot i John 5. yf
which is the clearett Scripture for proo: of this point.

Again, the Syriack Tranflation , which is very ancient 3 and
even parallel to the Apoitolick times, reads not that vcrfe ac
all.

But truly I own that Letter of Scripture, becaufe I fee a fpiritual
truth therein, though the thing be carnally underliood by mott
men and Miniiter?, who con;eiving God to be (as 'twere in a
place) in Heaven, think the three perlons are three, as the Spirit*
Water, and Blood are with us on earth.

O earth, earth, earth j hear the ward of the Lord; howeirrhiy.
and carnal are fpi itual men in their converfe and in the knowledge
of God? To me,thefenfe of the Scripture is this. For whereas there
were two forts ot" Saints formerly in the Church efChrili, lone car
nal or childilla, others fpiritual and perteft man (perfeft I mean in
the pre cnt attainment, for the A pottle himfelf had nor attained to
be perfect, ortothe p^rfeit that was no come); fothe Saints then
were in a differing ftate : fome had their famwrfatit* in He.it>en,
their freedom or burger-flip there. ( as the Greek there reads) yea, p^ . JQ
they vpcrcfaidt a dwell in Heave* \ otherr, being under a lower di- RCV'.IJ.*'
fpenfation, having lower difcoverics ot God, were indeed on the
. earth, as J^M'; Miniltery was ofr he earth, earthly, and fpake of the fob. 3. 13.
earth; yea, the Apoftolick Mini(iery afterward, though of the Spi
rit, and in fpiritual gifts was but the Image tfthe earthly for the mo ft x Cor
part% for they knew bur in part , and did prophehe but in parr, 49.
yet were partakers of the heavenly calling, and fo convent in
Heaven*

Now Saints who were in He*ven^ and had higher discoveries
of God, did fo kno\v God as Father, Son, and Spirit, that F*-
tker, Word, and Spirit were all one to them, and they in one
with it, though the record of that eternal truth was three, that be
ing a full witneis to their fpirits, and living only in the Father
with Chritt by the Spirit,

But as the Spirit of God bears w;tnf fle to the Spirit of Man;
<b aien living in low ditco.crics of God as 'twere on earth,
or (as the Apottle phraleth) living in the world, fubjeft to Or
dinance?, duues, and holy qualifications, and performances, their

per*

(120)

perfwafions were witneflft d or atfured by the Record of their own
fpirit)jvater, and blotd, that is, their Ipiritual life was altogether in
the death of Chrift: from whole fide as water and blood came forth;
ib the water- Baptifm of Chrift (with their breaking of bread, where
was the communion of blood) alto their juftification and lan&ifica-
tion (that's water and blood too) this (as I laid) was the lire of
Saincs, who lived OH earth, and tau. ht by men.

But thole who lived in the inner wond in God himfelf , who had

i Job. 1,17 the anoint Ing in them , whereby they k»ew *tt things., and needed not

Col, z.i, that any man teach them, thefe knew the Myftery of God, fven the Fa
ther , and of £hrift , yea-, hAd all the riches ofthefuttajfuranceofun-
der/landiKg to the acknowledgment of it} leaving this record in them-
ielves, of father, Wordyand Spirit.

* And yet our fottifh Dolors and filly Divines, would bring down
this high Myftery of God , not only to their own carnal under-
ftandings, and to men in common; but think to manifcft chat by
their childifhCatechifms, and Syftems of Divinity, which muft be
by revelation only.

Epb. 1. 17. For, as God hides thefe things from the rv-'fe and prudent Profejfors,
i.i? (fuch the Pharifees, Rulers", and Elders of the Church were) and
revea's them only to Babes ; ib the<e Babes are not children in un-
derftanding, but men who are become little children to God > not
acquainted with the traditions and teachings of men> but arc: taught
of God, and learn the t' uth as it is in Jeius : and know Chrift Jefiu
onlj eu revealed in them by the Sprit.

.i7 F0r M n° m&n knows the Son but the Father, neither kneweth any man
the Father bvt the Son, and to whom the So» wHl reveal him : jo when
ic p'eafedGW to reveal his Son in the ^poft/eythztkentight preach
\nm\ then it appear d. that what he knew ot God and Chriil was
not received sfman-. neither was ht r&gJbf ,but by the revelation of je-
lusChria, Gal. i* 12.

And r hough he did miniiler Chrift after the fie(h to meii) yet this

£ol, 1. 1.7. vvas but to ma nil ell the Myftery of Chrift in «*, which was that word
which he preached to the world even Chrift Inyon the hope o] glorj,
warning every man-,that he might prefcnt every man perfect .in Chrift ?
or as Planting'* edition Better reads, That we might prefect every m,in.
in Chrift, Col. i. 28. Neither vvas it his own labour, (hidy> or
thriving could do ir, but the mighty power of God on'ly which enabled tht
Apo file to dsrlxre this tJMyfttry to men^ rer. 2 9.

And To the death of Chrift, and his refurre6tion, the Minifters of
Chrift could manifeft in the Myftery ; that is,the fufferings of Chrirf
inourflefli)^/. i 24- and our flefhfacriricecl to God, Heb. 9. I4.
The death of Chrift in us, vvas thac which che Apoftle preached as

( 12 r J

expsriftieuted in himfelf, / am crucified with Chrift , iaich he,
Galath* i> zof yea, Chriil was evidently ice torch and crucified
among them, or, in thsnt rather (as the Greek reads, GaUthians

3. V-.

And as by his Miniltery £krift wo* forme din them , he being boch r c *'**?
father and mother unco tnecn, GW. 4, 1 9. lo as a nuric he tencerly *
c. erilhed them, till they fhould attain to the re[*rrettio;i tfthe dead ;
till tne glory of Quirt rifen, fliouldbe revealed in them, till by
prejfingfonvardhfflseHltt come to the price of the high culling of God i*
thrift Jefut; which is to the refurrccVion ofthe dead there declared,
Thil. 3. 1 1. that is, That the glory of Chritt rifcn might be revea
led in him, and he life and appear in that glory.

Therefore he did alwaics hear in hit bodj the dyings of the Lsrd
JeftM > that the life of ]efw might be manfeft i» his mortal bo
dy, z Corinthians 4. io, n. or in his mortal flefli; which mani-
fcrteth; this lite or relurrection of the dead, to be a fpiritual Itateof
the Saints, in this lite in mortal flcili , no: after death (as men
imagine, and as molt Miniliers teach) though I do not by this
deny the general rel'urredion of the body, according to the Scrip-
tins s.

By all this may appear, how few there be ((if any) who caufrc>icb
the Goftel or manifest the myftcry of Godnnto men, or who do know
the truth, as it is in Je'.us, or can declare the Deity ot"Chri(t indeed:
for HO man kyowcth the Son hut the hather^ that is, God manitdt in us
declares the Son to us ; and the Son revealed in us, makes known
the Father , Gad being once manifeft in our flcfh as in his, whi.ii
is, Chrill in us the hope ofgloiv1.

So then, 'tis not by any humane learning, nor yet by divine la
bours, nor by f.uJy, nor by (iriving, nor Je t by reading Scripture ^
receiving any thing from man, but mcerly by the Revelation of]efa
Chrifti his Deity, Death, and Reluf region comes to be known :
for no man can lay, that Jefus is the Lord, but by the Spirit ; that
is, though he was the Son of God from his firlt conception in the
Womb, yet he wzs not declared to be the So* of God with power, but
by the refantttcnjrow the dead-) wch was the day he w.u begotten by tl:c /Jaw, i. 4-
Sftfit ofholinefs. So no m AH can fay (confeis) that J el us is the Lord,
but by the holy Spirit;that fpirit pfllfe or power of God that rvas in
Jefus, railing up his fleili from death, mutt be manife!} in our fltfii,
before we can come, to the knowiedg of the Son of God-or theGod-
heador Chrili- then we dial fee the three bearing record in heaven,
the Fat.her,the Word-& Spirit, & thefe three one in u?» For as we
need not go up to JJerft/f»(above the sky)f^ fetch Chri ft front thtna> i>s-
Citftfe the word is nigh thce.in thy mouth CT/K thy heart:ro by the fpirit 6t

R w'r'dom

(122)

wiulom and revelation the eyes of our under ft An ding are entfghtned to
lee God. even the Father in our flefh, as in Chritt? that's Chritt in
us the hope of glory.

Your (econci Query was, as I remember, Whether there jfbould
be ever to the end, that which was from the beginning, viz,, a diffe
ring (tate of men with God, clean and unclean jlome without God,
and-Godin other?.

1 can anfwer you nothing in this , but according to letter of Scri
pture, and my own Ipirit telling me, that All wen live to God, and all
live in him-) not as other Creatures, but at his Image and Off- faring
li-ve, move, and hat?? their being in htm : a»d though men are laid to
be without Cod In this world , bccaule men mind not God, G<?d being
wt in all their thoughts and far frcm their reins, yet Gad is not far
from them, nor God without men inihe world; only God doth
manifcft himfeii to !ome, and nor to others, n®t to t:he world •
there's the difference, Joh+ 14,. 22+

Thii difference in mar kind was indeed from the beginning ., but
not ib manifef^ as in the full difpenfation of the Law, where were
of Beat-Is clean and unclean, noting all Nations to be unclean, fave
that of the Jews or Nmonal Church, who were all counted clean as
in Covenant with God, though many, yea molt of the Nation, ac
cording to the Law were unclean as other Nations, and the Nations
upon another account might be called clean alie. This in part ap
peared in the fecond difpcflfation ef the GoipeU where thzfhset co-
mingdvwn from Heaven had all manner ef four footed beatts of the
earth-) and wild beatls, and creeping things, and fouls of the air all to be
eaten that is, to be made one wich the body. Pettr^ an Apoftle,
ar/d principal memberof the Body, knew not the My fiery at fir ft,
but refaled to eat any thing unclean or common, till 'twas told him ,
What God hath cleauftd, call not thou common.

'Tis clear,That vejjd or great Sheet knit at the four corners typified
the wnole world, or lour comes of the earth; the beafts, yeaffo
-nild beAfts herein, was repfcfentative of all mankind, and the worft
and thewildeft men in the world, Cod in the Gofpcl had cleaned:
net that they were before to him unclean, but this being not mani-
left to men, .fuch were counted unclean, though in God all were
ever dean, even in hinrvfelf; therefore 'tisfaid,^f Heaven veat ope
ned, *nd the vejfel or freet came down to Peter-) that which was hidden
in God being now made manifeft to him.

This myftery of God in men> 'Peter (though taught thus by God)
did roc yet know fo well , nor would (it may be) being a Minifter
of the Circumcifion, and fo might love the Jews too much, looking
.on them only as clean j but 7^/fays plainly, hedljfemblcdtndwal.

kedi

ked net with 4 right foot*, when h turned afide from fibers of the Nrti- Gal *• tTJ
tnsy whom Peter would nonhave fellow (hip with.
f*: Yea, Paul himself, though he could lee tbmetimes all men with
God>andfomctimeslay,thattothe/>«nf *f# thing* Are pnre • yet he
knowing God buc in 't arc, calleth others unclean. Men are loin-
deed by the Law revealing fin, but the Gofpd discovering grace,
and this Grace appear Ing te all men, yea tine kjaatuft And love ofGodvttr
Saviour toward man^ did mauiftli that God had now cleanled man
kind, or man counted clew in God. But becau'.e (as Ifaid before)
God was known but in part by the primeit Apalllcs ; therefore were
they in part ignorant of mans pure eftace in God, which will be per
fectly known when the MytJ-ery of God fhall be finifhed atthe
founding o: the !e vent h Trumpet* or latt dtfpenfauoa, which I call
the third, in reipeilo(Law and Gofpel -order; wherein as the Pro
phets wrote, Co the Apoilles waited for that third dicovery of God,
which they call the gloriom appearing of the great God and Saviour,
the new Heaven and new Earth^ the new jerttjtlem vthtre God/hall dwell
with men.) even Godhimfelf: not God in Covenant only, as under the
Law, nor God in ChrUt only, as under the Gofpel-di'penfation, buc
Goa in us ; this Paul calls the Glory to he revealed in ut \ the nia.nl-
fcftation of 'the Sons of God-) when God will appear to be the glory in the
midfl of them ^ yea, God wiHfo come and dwell Amo> r 'hent> that many
Nat ions (hall yoytt to the Lord in that day, and b&o *tf /,'.<* ;ioc ztch i

9ne Nation-, as the Church of the J ews, nor hcHett., .•
as the Church of Chrill, but miny whole T^f/ow/lhal! joyn, not to
the Charch as at firft ; but to the Lord h.'mfelf the Nations [hatt yyn
At laft.

Therefore the Apoillefaic, that the whole ere Atlon( of mankind) •
grofiKa at a woman In tiavd labouring to be del vcrcd of 'jori, or te
b:ing 1'orth God in their BeiGh allo, as 'tis in ihe fl .fh of the Sii us, or '
ions of G»od, who :.re likewi'e groaning within themlclve?, waking
for the Adoption, the Rcdc nf/ionof the body • the Ipiritor*^-
t/owthey had already to be the/0».r of God, in t ,ac lecond difpeniati-
on ; but in the third, there is a higher Adoption waited .-for, to be
as the Son of God r'tfen i» glory \ for ib 'cwill be to thoi's who over
come, Rev. Jf 27. Rev. 5. 21. Rev. 2 I. 7.

When the Saints !-y the blood of the Lamb inthw, (ballovsrcotne Rcv It IT
all that is of man (which is the number o: "the Beall) when u^y (hall Rev.if.it
by the eternal fpirit in them overcome-and cniciriea.lthat i--;fle{h Rev, 15.1.
in themselves, and dye to their pnreli flcfl-» (as Chritt did) not loving
their lives to the death-) nor any created excellency or Ipiritual attain
ment, then they overcome, and rhus oveioome even by deach, riling
to the «lory of the Father? and living in God alone.

il ^ All

AH that is of purctt forms and flefli (enbondaging "the fpirits of
the Saints, or rather the Spirit of the L<*d in them, that pure Spi
rit cannot appear, ncr the Lord alone be exalted) AH that, I fay, is
ZZ*fy;0;;that mult fall dosvn and dye within us, then areweredce-
meu andri'e.

And becaule no Saint (hall fully rife till all the S-sints, the whole
body, be redeemed ; therefore the ApoMe was waiting for the ±A-
d'jption^ the Redemption of the bodj^ not of his body, or theirs only
then living with him ; but the Redemption of che body, that is,- of
che wholeChurch cf>ail the people ot God, as 'twill be when the
dead dry bones in Babylon (hail be railed out o; their graves, out of
that captivity they are in, to co"ruption and creatures.

Now, as th* whole Creation waits for this, ior the Redemption
ot the Body :. to (faith T*i»/) 77?? creature it fe'fftall be delivered
Horn. 8.1,3, from the bondage of corruption^ into tke glorious liberty of the children of
"i. i.ts. £^ Andastrie Apotfie had but the rirft fruits of the Spirit : fothe
Primitive Saint; were called thefirtt fruits of creatures, that is, of
mankind, which lump at lafl (hall appear holy in the Lord ( as the
t-ii.if fir(T fruits are) when the fulnefs of the Spirit comes in.

Yea, thoe Saints under Law or Gofpel-di penfation? when this
glory was revealed in- them, though but in part, or for a time, as
rAHl was taken up In the third Heaven or third difjsenfatioB ; I fay,
they for the time of their taking into God, leeing all men there in
*-. -himfelf, law no more in themfelvcs, then in ether men>or in the
worfl of the world.

This is clear in JfaJabt when he faw the Lord on a throne high And
;/«. 6 . i , z , lifted up , and the whole earth full of his glor)-, crjes^ Wo u me, 1 amun-
4* dane^ftr / am a man of unclean lips, and dwell among people of unclean

I'ips • for mine e}s have fecn the King-> the Lord of Hofts. Here, 1 fay,
the great Prophet (as he is called) and the chief Minifter of the
Church is undone of all his prophetick excellency, and p urity alio :"
for though he was as good as the beft, hee's now become as bad as
the wori* : he and all his Church- members are unclean as other
men, who are all jet holy \n God, yrhs> only if holy., holy, holj, and the
whole earth full ot his glory, Jfa.6, 3. Rev* 15.4. compared*

I will not enlarge unto you at preient the grounds of this,and the
goings forth of God this cay, howheis/^/W^ theprideof allghry-,
we begin to fee it already with our eyes, men who were moil excel
lent in kaowiedge ( I fay not Ranters, but) even Religious men,
and living in highelt forms ofgodlinefs, as unrighteous in their
government of the worHj unrighteous in their judging of Saints
above them ; yea, as unrighteous in their words and walkings with
men*.

I will

I will not fpeak now of their opprefllon, pride, cruelty, covetouf-
nefs, their cunning defigns, and covered defires of preferment, pro-
fir, pleature, their earthly-nrindednefs all the day long, unleis when
they be at their prayers,and then (raith God) their heart gocth^ter
their covetoufrefs.

Thoi'e poor Saints whom Go J is pleafed by his mighty power
and mercy to preferve to himfelf pure and blamelefs without and
within, are Ib crucified and (lain by the Lord, not only in outward
fuffcrings, but in their inmolt pure fiefh, their knowledge Ib con
founded, their comforts Co clouded, their ftrength To weakened, and
all their fpiritua! glory io wafted, that nothing but the Lord alone
appears to dwell there-, and to live in them ; and their lire in him
only, for they are dejd to all belidcs.

To turn up all) theiemen can ice no good in themfelves, nor
the evil in others, buc God in all; not but that evils aretoir.cn,
and the men godiy who lee not the good , but God begins Ibto ap
pear, as All in all in tome, that they can fee nothing in men b-c
God, who hath railed them from thatftll, the fruit whereof was the
knowledge of good And evil.

I truit there? is ib much of r he Spirit in youy and in the Saints with
you, as to jadge righteous judgment, and not according to appea
rance of words , but of things and Truth which in peace and love
I prelent unto you : pray bear with my weakne{fes,and let my good
will be accepted, though I have not anfwered as I would, nor able
to iatisfie as you expect ; your ingenuity and goodncis, or rather the
Lord in you, will take my love in good part, and Ib interpret my
lines.

Truly I have forgotten your other Queries, only the Talents yon
ask, what it is ? 1 conceive it to be both our outward abilities or
fulnels, as well as our inward and fpiritnal tufficiency ; both areio
be improved for the glory of Godwin d the good, of m-inkJKdjitt only ior
our Chrifria» brethren, but tor the whole Creation our fellow creatures,
every man being my brother, M the Sedomites were te Lot* My neigh- Gen I? _;
hour is not only one oi the next houfe, or of my own familyj my
friend; but every man is wj fiefh ; if then J (hut ttp my bowi'sfrom the jfa. 5 8.7.
needy, And draw not forth my foul to the hungry • if I hid r»y fe/f frem
mjovyn fa'jh., my t.ilent is then hid in the earth. \Vo is me, it the" Lord *\.ccr.i J.i;
when he comes, find rnefo doiDg^cbough I fpeak like an angel,

Totir loving friend to

ferve yvu in the Lord,
W. ERBERY.

Port-

(I25J

SIR,

OInce this writing, the whirlejvl»d of the South came on my
1 3 thoughts - 'tis true, what young Eliht* laid in the principles of
nature, Tnac out of the South cometh the whirlervind. and cold out &f
the Worth, Jo1>37.9* for naturally whirlewinds come from the
South : but Ezekjel faw in fapernatttral vl[ion, a vehirlewind come
from tht North 5and (not cold, but) ipre enfolding it ielf. &e. E*ek+

'* 4.

If I-may tpeak my experience, 'tis this , Babjlons fall is from the

North, Jer. 5o. 3 . and the Northern Nations have been for the fall
of fpiritual Babylon; other Heretics fell by the Eaftcrn and Weftern
worthies, and African Fathers of the South alfo, as A*gHftintv&b
others ; but the Andchriftian Hierarchy,has fallen firli in the North
of the world; Popery in France^ Germany, and in £^'/^</aliobe-
fereby^ic^j^j&c. Prelacy by the Scots, the Scott Presbyters by
the Englijh) the new Engllfh Independency by the Wclfy^ or the Bap
tized Churches there ; Baptized Churches have roe greateftfall
from the Northern Saints both in England and Wales : Johtrs fpirit
in the North of £;zgY*w<iandthe Spirit of Jefus rifing in North-wales,
is for the fall ot til the Churches in the South; for here and in
$outb-lMteS) and in the WeBern parts of Englandznd Ireland > the
baptized Churches do mo({ muki'p'y. I will not fay, Ms the \varm-
n^ts of the Climate, hut I believe the delicacy of the Countries,
E a ft, Weil-, and South, doth much loften the piritsofmen, who
more tart the delicacies of the whore herej then in Northern part fy
where fuch hardfhips and fh*&gs appear in the Spirits of the Saints,
that it terrifies the Churches to confider, that their heavenly and
earthly excellency muf} dye, that their outward government and
worldly glory muit come down. This the Northern Saints fhew,and
a fir sin their fyirits enfolJ'ngit felf , but the Southern Churches fee it
not, nor confider the ivork^. of the Lord this day : therefore terrible
whirlewinds rnuft needs arile^in the South, either their own felf-
divifions, or fome deftjuftion from the Almighty; for nothing
but confufion will convince the Churches Then the whirlemifd
comes from the North, (as Ez,ekjel faw on t he Church of ffrael ) 'cis
from the North, as I laid j but in the South iktuphirlew'tnils r*ge and
reft.

The

The Children of the Wed. Or, The
Fears tffaSwko are in Forms., efpe-
cially of Water-Baptifrn.

Py WILL. ERBERIE.

The Lord (h itt go forth ax ft mighty ms.n, he (hall fall ft;'rup je.ilwfo
like A man ofrvar-, he {ball cry, yea rart^ kefljall prevail again ft hit ene
mies. I have long time holder, my pe*te> I have been ft ill, and refrai
ned my felf : now will I cry l.ke # travelling woman^ I willdeftrsy and
devour at 9»ce, Ha. 4-» r 5? T4»

The Lord a/fofhall ro*r oat of Z.ion, and utter his voice out 0/Jerufa-
lem i and the Heavens and the Earth {hall foake , hut the Lird vtill
be the hope of his people , and the flrer.gthofthe children o/Ilrael ,

To the Baptized C.uirches in SfHtmtrfrtfoirc, Wiltfhire,

and Devon.
Bchved Brethren-,

W Horn I love in the bowels of ChriQ Jefus, though wrath
may appear in me a^aintf your forms;and fleilily tellow-
fhips , yet that Spirit which is in you and in allthe Saints, I Ib ho
nour and cleave unto, that I cannot chute but abhor the garment
fpocted wuhtheflifh , yea, thit flefh, and the goodlinefs thereof,
which captivates and keeps under the glory to be revealed in us,
that is the glorious appearance of the great God and Saviour in his
people, is much oppoied by you, brethren, not only by your empty
forms, but by your fleflily apprehenfion.s ofChrift, and him crucifi
ed, of his coming and Kingdom, which your carnal underih-ndings
mi'.-reprefent unto men , and fo are you become enemies to the
Crofs ofChrift, and to the gk>ry of God in you. Therefore what I
have preached in London concei ning this panicu'ar,! have published
and prefcnted to your loving acceptance, not doubting but that you
do believe, that I am in the Truth, Tour Brother and

fervant in the Lord
W, ERBE

The

The Children of the Weft.

Hofea II. i °. They fly all walk^after the Lorh hffhaH roar like a Ljon \
when he (ball roar, the Children of the Weft fhatt tremble.

TWicc the Lord hath opened my mouth in this place ; the
firrt word was concerning the little childj Pfalt 8.2. The
fecond word concerned the great hypocrite. The fir(t
Scripture was Tfal. 8. 2* Out of the mouths of Babes and
fttckJifigSj th»u haft ordained ftrength, that thox my ft ft ill the enemy
and the avenger, that is, the bloody op.preflor, who boldly oppofcth
the glorious appearance of God in thcppreneft of Religion, and in the
power of righteoufnefs y that's the enemy whom God in Babes and
fttcklings will ft illy that is, in the loweft and leaft of his peop'e, who
cannot {peak, and have no ftrengthat all : God will fo appear with
itforyand power in them, that out of their mouths, and much weak-
ncis, the mighty enemy and the avenger fliall be Rilled and filen-
ccd,

The fecond Scripture was Job 20. 6, Though his excellency mount
to the Heaven , and his head reach to the Stars, yet he (hall terijh like hi*
even dung , and the eje that faro him (hall fay, Where is he ? Thatjhis
excellency here,is the great hypocrite, appears, verfe 5* where he is
called the wicked alfo; for the wicked To much fpoken againrt \r\Jobt
is non-e other but the hypocrite, as verfe 29. This is the portion of the
wicked man from God, and the heritage that hefhall have for his words,
that is, you (hall have good words from a hypocrite ; but God will
plague him, though man cannot, he (hallhave his fortimjrom God •
that which we read, (He mail perifh for ever like his own dung ) that
others render thus, wb;H hefeemtth to be eftablifaedhe flyaflperijh for
e-ver^ fo the Septuagint ; another Tratilanion ikMyHejhallperilhas
foon as turned about ; or, as Mr. Bryyghton read0) T wring a little he
falls for ever> that is; the nexc overturn turns him over and over for
ever.

That little child, and this great hypocrite we have here in He ft*
1 1. u when Ifrael was a child I loved him, and called my Son- out,
of Egyft. Mark firft . Ifr*tl is called the Son of God, as the Church
i? called Chrift ; this is blafphemy to an hypocrite.

Again, when the Son was a child, and Ifraelbut a little one, like
a babe or fuckling. before ffrttl was acquainted with wars, and his

jr.aoifefted

manifefted wickednefs in the wi'.dcrnefs, Oh how God loved his
child / how many miracles of mercici had Ifrtcl of God, and what
wonderful plagues on Pharaoh the King tor little IfrA.h fake? when
he was a ch Id God loved hi m dearly, and called him ouc of Egypt,
out of that bondage he was iuto men.

Hofeaii> iof They (hall wAlk^ after the Lord) he fit tl roar like*
*Lyon : whe» he jhall roAr, then the children »f the We ft jhall trem-
He.

What the fenfe of this is in the Letter, you all know, that when
God called his people out of Eg) pt, he manifertedlovcto them, he
raanifeftcd the more love to them, becaufethey were but as a child:
a time was when the people ot God in this Land were as a little
child, fo humble, Ib harmleis, to teachable,to tender-hearted, fo full
of (elf-decyal and fimpiidty ; ana then, O what love did God mani-
feft to them /

Truly for their fakes God came forth here in this Nation? threw
down mighty enen.i^s before them, all their enemies both Civil
and Spiritual, King, Parliament, Lords and Commons, yea Courti
ers alto : for the greatdt in the Kingdom, both Temporal and Spi
ritual, were enemies againftthe appearance of God in his people.

Now God hath thrown them all down, becaufe the people o
God were then but as little children, that is, they could go no
where,but as God led them, / taught Efhraitn ttgo> taking thetn by
the Arms&c. the people of God, both State and Army, went as God
led them : but what faith the Lord ? ver^ 7. <JMy feofle Arc bent t«
btckflidinfr though they called ther» to the mo ft high , none at all
would exalt him* Thus the people of God were as children, they
arc now men j they were then (imple, now fubtil ; they were fclf-
denying, now fcrape up all to themfelves ; they were dying to the
world, now living wholly to world, and worldly honours; they
were content to be poor, now all muft be rich ; they were tender
hearted, would not tread upon a worm, now they can kill men: my
people that call themfelves by the moft High, pretend high things for
the liberties and freedom of a Nation, yet none exalts hina, no, they
exalt themfelves, and not the purenefs of Religion, which is to vitit
the widdow in affliction, and to keep thcmfelves unfpotted in the
world.

They (hall wat&fter the Lord : here's the hypocrite of the people
of God, they will leem to »*/£. after the Lord, and and yet every one
for themfelves ; therefore in the next words 'tis faid,T% (b*H trem
ble as A Bird ont of Egypt, and M A Dove In tht I And ofAfjrt** And I
Will place them in their bottfes. That is, there is a time I will make
them tremble like a bird? or like a Sparjgw in Egypt, Egypt and

S Affyrii

AflTyria were the two places where the people of God were in bon
dage. Now there be fome who hold forrh liberty to the Nation, yet
ftili both themfelves and the people of the Land are in bondage.
Well faith the Lord, a time will cornel will make them tremble:
how will that appear ? / will place them In their hottfes. Why, is this
the way to make them tremble ? yea, when 1 have fettled them in
their houfes according to their hearts de fire, they fhall then fear.
Tbpey have no mind for the publick goo I but all for the private gain,
who buy houfes, purchaie livings, &e. Wei ;iaith God, I will place
them there, then put thecn to fear* 'Tis the way ot God to fettle
men, theo to fhake them ; tofet them up on high, then to cart them
down, as he did to Pharaoh and his Holt; God h at h done fo, this
to me is plainly rnaoifeiled.

Again, Ephraim ccmpdjfeth me about with lies^ and the houfc of ff-
racl with deceit -, this (hews their hypocrifu', as ] laid, though they
wa/l^ after the Lord, yet 'tis with lies and deceit, but Jxdah rnleth
with G»d) and is faitkfu-tt with the Saints • Judah are thofe honert
hearts, who confefs G«d^ confels God in all things, fee h©w God di-
fpofeih, and turns all things, thele rule with God, not obferving Ru*
lers or men, but God in all, and (o ru!ewith God, as not follow
ing oner. We may truly apply Ephraim and Jfrael to Church and
Common-wealth, er to the purett torsos of gathered Churches,
as Judah to t>he Scattered Saints, for he wiH f we the Tents of }udah
Zach,ii.7* prft, that* the glory of the Inhabitants of ] erttfale t» do not magnifit
themfelves Againft J udah tvhefe Tem s (J.ew their filtered state. As the
Inhabitants of J e rufalem are in a lettled Ihtion , fo the gathered
Churches are; but ]iidah ruleth with God, and is faithful with the
Saints; that is, the poor Icattered Saints, and crucified ChrifHanj
who are dead to all things below God, who cwfefs God only, who
have BO dependence on man> they rule with God ; the great Profef-
fors, they are all for ruling with men ; bat tho'e rule with God,
they: are faithful with the Saints, or with the moil holy, as the
margin reads it; t hus the. words are opened j They (hall walk^after
ihtLtvdykxt. he fhall rerar I'lks' a fyo*, and when he (hall roar- then
the'childrenot the We it Oiall tremble, that is, when God jhatt roar)
then all .the walkings of hypocrites . though pretending holine^
fliali appear to be empty forms of godlinefs; and when God roars
or; {peaks' uerrible things, they tremble. Now to underftand the
words,yonmurtiirft know what.is meant by the children of the?^V/?.
Shall r tell you of wor1 hy Mr. Burrows ? He fpeakj of every verfe
ai'Hofea at large? but whenhe conies to the children of the Weft,
he hath but this wprd io a line, or (horc hint, faith he, There fhatt he
ftirsjy \kt Weftcr* parts^ : whfic. that is? I know nor, unkfsic

be.

be in the Churches there. But you may fay, What is the Weft to
you and me? I (hall give you my thoughts, do yc judge: The chil
dren of the Wcfty they arc i he children of the Sea> the children fftkf
waters, lo the Hebrew reads ic.

The children of the S'*> or the children of the waters, who are
they? why 'they are the inhabitants of the 7/Z«,thefe arc the children of
the fTeft> L will ftiow you but one place for it out of the Prophet If**
24.14,. there was a great JewithRabbi who faith it belong* to the
Jlle ot great Britain, They fhall [ing forth the Ma')cftj of the Lor4ythej
jhall cry al«hd front the Seat therefore glorifie the Lord in the fire •, and the
fftetofthe Sea • trom the uttermolt parts of the earth, have we here
fongs, even glory to the righteous, &c. thefe uttermotf parts of the
carthjlaith he,are the Ifles of Great Britan>their longs (hall be heard
to the righteous ; for no form of Religion can Hand in this Land,on-
iy the power of righteoufnels appears in the hearts of all the people*
No people underHeaven go forth for rightcoulnes more^fighc for/it >
i'peak for ic ; all arc for righteoufnels, tor julUce, mercy, and com
mon liberty; but the treacherous dealers have dealt t reacheroutly;
yea, the treacherous dealers have dealt very treacheroufly ; that is,
ibme both in Church and Common-wealth arc treacherous to God
and men ; fa He in their Truit, tall from their profiles, let up emp
ty forms of Religion, inftead of the power of righteoufnels : but
fear, and the pit, anJ the inare upon thee, O inhabitant of the earth,
ver. 17. that Mjkej are for earthy as well as the waters ; they love
the earth, mind earthly things. Sure [hey fliall tremble, yea fear is
upon them already, lee ver. *i*

But to our bufinefs .- The children of the Weft is to me in theic
three things* Firtt,It is ! he new worldly Government, that is here
meant by the children of the Weft. Government we know is divided
into thcie three parts: HrIl,Monarcby. Secondly, Ariftocracy. Third
ly, Democracy,

Firit, Monarchy is by any one man, Ariftocracy 5' bymany or
the bcft of the people, Democracy is the government o; the people
themfclves in their Representatives. Monarchy is in f ranee and
Spain, Ariftocracy in Vtnice and Holland, Democracy is in Smtxtr*
land, became their magirtrates there every year give an account to
the people of their Afts.

I call all this government a new worldly government, not in rc-
fpe£lofrnen,but in refpeft of God, that is, of his reign, it is a new
thing 'PjV.74.1 2. Cod is my King of old rvtrkjng f*lv<*tio» in the midft
of the earthy that is, the reign of God it is in working up thefalvation
of men in their cftatcs and fpirits ; the reign of men, whether Mo- .
narchy, Aiiltocracy, o; Democracy, or whatever clic? hath been for

§2 the

the eleftruc'Uon of ttten. We have had all three in this Nation^ and
I call this new worldly government, the ; children ot the Weft) be-
caufc no part of the world GO I kriow of a pure Democracy, but in
the Weftern parts; in the Eafiern parts they are Monarchs or
Kings : therefore take the whole body of Civil -government., it is in
tht Weft to be found. We have found all this in our Hie : Monar
chy was that of the King ; Ariftocracy, Lords and Commons; De
mocracy, that of the Parliament; for both Parliament and Army
did Vore the Supreme Power to be in the People ; Well, we fee all
tbefe thrown down. The children of the Weft have trembled, the
Lord hath roared : what the prefent government is, I will fay no
thing of, I do not know but will leave it to God.

Secondly, By the children of the Weft is meant the old Chriftim
Religion : I do not call it old in refpecl: of God, but in refpeft of
man ; for God fees that the new is the fame with the old : but the
old Religion with man is that Chnflian Religion which was firft in
Chriftendom. Where was that? Anfwer, Itwas inthe Weft,the
Wcttern Romifh Church was the firft Chriftian Church in the
world, I mean after Chrift 8c the Apoftles, or Apoftolick Churches..
SothatChriftendom was firft called from the Popifh Church, pof-
feffing this Weftern part of the world. Indeed the Chriftian Reli
gion was in Britain before it was in Rome, I mean the Chriftian
Religion] eftablifoed by Civil Authority, was firft confefled
by this Nation ; as Ladtu the Britain, the firft Chriftian King,
and Canftmtinc the great,thc firft Chriftian Emperour was a Britain,
but both were of the Popifh Religion, and the Chriftian herein Bri
tain was mere popi£h, even before Auflin the Monk came from the
Pope, as you may read in Ecclefiaftick Stories, in Sir Henry tyelmans
dMt'iqtthatcs Britannic*, what Archbifliops, BiJfhops, with their
Councels and Canons, were fet up in Walts-) with as much fuperitiEi-
on as ever was in Rome; therefore I call it the Romifli Religion,
or that ot the Weft ; yea, tbe Eaftern Churches, were for this caefe
children of the Weft> not only becaufe the Weftern Religion, with
the Romifa Empire, came from thence, but becaufe all their forms
of worship and religious exercises, were meerly fuperfdtious
and Popifh, as you may fee by their Patriarchs, Metropolitans,
Prayers, their mouldy Manulcripts, and limping Liturgies fliew the
fame.

Therefore the old Chriftian Religion or Chriftendome came
from Poperyr who are for this caufe the Children of the Weft; and
all that Chriftian Religion among Proreitants is the fame, being
called Chriitcndom in common with thac; both miftaking the

name

s if it were a word of honor, wnereas the word
atfirft was a name of contempt : as honeH frof effort with
us were called Pttrittns : fo the purelt Difciples of Chritt were in re
proach called ChrifllaxS) And first at Antieck ; therefore Peter faith,
Jfjebereprttth'tfor the name of Chrift^ happy are je, &c. that is, If
any manfuffer M AChr:ftian,ltt bint »ot be tfiamrd, l Per. 4. i 6, for
this cauie iome old Copies in the Greek read not x?/swwo/ , buc
ytis'iow , that's ChriBs Aflcs; for fo they called theDi cipiesof
Chriit, Chrilts Afles ; becaule they were to ready to bear his burden,
to obey his commands, and to carry his Croifc, whuh was in out-
•wxrdandlHvpArdfufferingSifelf-dfnyal, dying totheworld, dtl'ight in iha
will of God-) und love to aft men M to our frlves ; living in the father A-
lone^andnat to the ftefly (though in ftejb}waiting the f nine ft of the Spirit)
or the glory to he revealed in him at hn rcfarreftion*

•

ButnoWj that Chridian Religion, which we profefs,(as part of
Chri(icndom) is but a piece of Popery, and the belt Protcltams are
buithe child e» of the Wtft ; when the Lord fhall rear, truly they
(hall tremble. Had I dene, I could (hew that the purelt forms of
Religion this day are but the old Religion in a new drefs ; their
Churches, Minivers, Order, Ordinances, al),I fay, arc the children o(
theWe&, only the Lord roars more tetribly againti onr Religion in
this Nation> then in any befides inChriftendorr. It is a wonder
Chriftian Religion flands fo upright in all Nations but in this ; Po
pery in France and Spain, Prelacy in Germany, Presbytery in Gene
va, Independency in New England, Anabaptifm in Ireland; but
none of this Chri'iian Religion (lands Hill in England or Waler.
Popery is fain, Prelacy fain, Presbyrery and Independency are fain,
likewise ; nothing Hands now but the lalt of Anabaptifm, and that
is falling too.

Thus they are all fain to thofe already who Hand in God alone 3
who fee God in Spirit : and to fpiritual Saints in this Nation the
Churches are nothing; rherfore I fay there is fomething in this Na
tion that God will do, which fli.Ul b? as an Enfign to all Nations
round about us, the children of the Weft fhall tremble at it, when
their old Chriftian Religion Giall fall at once.

Qutft. You may now go home and fay, That I fpeak againftChri-
ftians, andfay it is not proper to call people Chriitians; BO, I on
ly ask you why you call men Chrlftiam ? you will fay, bccaufc of
Ghriit : why then you may call them Jefaites from Jcfw ; Chriitif
ans think rtiac tobcanameofhonovir, and it is but a name of re
proach;.

reproach : but though Chriithn Religion be a word of honour in it
ielf , yet is it a name of reproach to you and me, becaufe ChrilHans
with us now are turned Jeluucs, mak^ a mew of Chriii, but there is
not the Spirit of Jeliis in them.

Mat. 5. 4r>42. Give to him that ask^th, and from him that Tvsttld
borrow, turn not aw*} >} if a poor tradelinan wants five pound, or ten
pounds to let up his trade, which ChritHan among us will lend t9
himthtt asketh ? Luke 6. 30. Give to every ma* that asl^eth of thee,
and. of him that takes awaj thy goods , ask. *<>t for them again ? O
where is [he ChrV.Uan that will be To like Chnrt, as to lend to
him that will borrow, and if (by importunity, or pre fling need)
any man takes a.w.iy thy goods, ask^not for them again •> It follows
in the next verfe 5 l. As je would that rftevfoottld dote JOH^ fo do you to
then : if you were poor, would not yo i be glad to borrow of your
rich brother? If you were naked, would you nor be clothed? If fcinn-
gry, to be fed ? but Chriiiians in our daies are ftrangers to ^nrili,
L%k* I4.1 2. It is ordinary among Chriftians to make fealts for their
friends and neighbours ; O but faith Chrift, when thou makeft a din
ner or fupper,^// for the pe&r-> the maimed, the lame, and the blind,
&c. Is thereaChriltian man In^ngland ot Wales dcth pracliiethis?
or, wherc*s Jolfs fpirit fthat was before the Law ) in any Gofpcl-
Saint this day? If I have withheld the poor from his dejire^ orfaufed
the eyes oftkcwiddowto f^il- If I haveeAien my moi[el alone, and the
fatherlefs have not eaten thtrtof<&c* See what follow?, Jfb. 31. J7,
18,19,20, 21,12^ then let my arm fall from my mouldec-bladej
&c. Oh what plagues are coming on Chriltian p.ople!

B.Laitly, As the children of the Weft wasthenew worldly go
vernment : Secondly, the old Chriitian Religion : So thirdly, the
new Churches wirh their old MiniCters, are the children of iheWeft :
for (as 1 told you before) the firfc vifihle Church fince the App'tacy
(fince the two hundred years after Chriftjeftts) was the Popilh Ko-
raidi Church, and the reformed Churches ; yea, the molt refined
Churches this day have but the old Miniftery kill , even the Ro-
mifh T:>riefts among them. Tis plain in the Prelats and Presbyteri
an Minitters, who r'o officiate in their holy orders, as Prielcs and
Deacons ; but what's the ordination of Independent, and Baptized
Churches? they lay on hands : but what gilt of the Spirit follows
by the laying on of hands of the Presbytery ? i Tim. 4. 14. or by
rhelayinpon the hands of the Prophets? rftts 13. 3,4, or by the
Aroftles hands ? for tbefe were with the Presbytery 6r Elderfhip in
Ordination, as Atts 20. 1J. J Tim.^ 14. 2 Tim. 1.6+ thepurefc
Mini tery appearing this day is nothing but the old. You remem
ber when Popery "was cafe ^uc of E*^W, What foJJowed? the

Prelats

C 1350

Prclats the new Churches came in , bnt tf.e old MinitKry ftood, as
Priclis and Deacons. \Vhen the old Preiats were gone, then the
new Presbyterian Churches jollowed , yu their MiniHers do iiill
officiate by their holy orders they. received from the Biil.cp-. Be
hold thenext pureii Independent Minilkry,tf!ey comply with the
the Presbyters, conform to all their National w or (hips, o! Parifli-
preaching, praying, finging ofPialms, lit in the S)ncdical chair,
rite to Civil and Martial affairs, run alter Tyths, and theTre.iluty
of the State, drc. There ore the children of the Well are the new
Churches, with their old MiniHers. Tie nuke it good, it isnobec-
ter then the old Minilkry : tlie Minilters of Chriti were by heaven
ly Ordination, by laying on ot hands of the PiCibytery,andoi an
Aportle with ii> or by his delegate an EvangeHlt, Tit. i. 5. and the
Spirit conferred thereby, or power from on high; this was laying on
of hands, being a principle of Chr/tf, as well as Baptifm, Heb. 6. 2.
The Papiiis and /'relats were the nearer in form to the true ordina-
ciotfof Mini(icrs,then we are now ; the Papiit preietded to have
the holy Spirit tobe^iven to the Prielt; and I, when ma^ea Piieit
by the Bifhops, had the fame laid to me, T^eceive the Hoi) ckojt •
Here was the form they had; yea, Tome BiQiops blosvedonthe
Mmiiter to be made, as ChiiH breathed the holy Sp'uir, jr^/;. zc» 2 -.
Indeed :hat of the Prclacs was but a form, and a 'co'ery too, yet was
itwi-erthen that ordination cf our Erglilli Presbyter, where no
gift of the Spirit is pretended or expected; far fooiifher then ihe
Scots Presbytery, who Uy no hands at all,becaufenogift follow?*-
Thee make Minifters and ordain Elders without the laying on of
hands.

Liltly, the children of the Wcft, are the ch Idren of the water /, as
the Hebrew reads, Be» Majint. You may (ay, What arc the children
ofthewjtters? Truly to me the pureft form ot -Churches this day, the
b*ftiz,eel Churches are the childrtnof the waters , they are the pa-
teli form or Church-fellow/hip this day, yet are they buc the chil
dren of tkeiy»ters^ that's of the Weft. Tie tell you, Popery, Preta-
cy, and Independency, I can find diem all. In the H?.lt *cis plain
Popery in the Eastern Churches j and ]ers?» tells- us of a Prel-
bytcry in his time > for a Bifhop and a Presbyter is the Time ,
faith he : I finu Independency (I mtznfepArated Churches ) in the
So»f/7,thatis>in^jfr/f^. Thole wbora they formerly called Dona-
tiffs, (though Attguftme counts them Heretick?) were very good
Ch;i.:ijps? they were like the Indepiodeotor ieparate Churches; as
for the Anabaptilt, truly I do not reproach them in this ; but I ne-
vex found .them in any part of the world fave in the Well, firrt,

Nortuwell

'Northweft in Germany, then in England, fince in Witt, now in Ire-
I ^d, all Wettward Hill ; thefe children of the Wett, when the Lord
(lull roar, (ball iurely tremble : the word is this, Thole Churches
that are \npureftfortns, that have not the appearance of the Spirit
frvmonhigb, the £ord will roar in them? and make every one of
them to tremble ; yea, the time is come that the Lord (lull roar,
and they (hall tremble, who pretend a Golpel-order, and Ordinan
ces of Chritt , which are meerly Aniichriftian, I mean that of Bap
tifm or dipping, this day.

Firft, Becaufe therein they difobey the command of Chrift ; they
relltheirprofelytes, You matt be dipt, becauie you mutt obey the
command of Chritt. Kay, going forth to baptize, or be baptized,
Authout the baptifm of the Spirit on the Church, is not the com--
mand of Chilli, but againtt it. What is the command of Chritt: ? the
firft Gofpel-command next to believing, is Afts 1*4* Being tffembleA
together with them, Chrift Jefttt {commanded,} that the) jkottld not de
part, from Jervjalttm, but wait for the promlft of the Father : Who
were thefe met together ? they were the A pottles of Chritt, choien
by Chritt ; and had a Coouniflion from Chritt to go teach all Nations
andbjptiz,e*&c. The Apottles (though they had this call and Com-
miffion frmo Chritt) mutt not go forth until they were indued with
powe r from OH high, they were not to depart out of Jerusalem. Jerufa-
icm,toyouandme, dear Chriftians, is the indwelling of God, the
Spirit of Chritt in us, though much clouded and confounded (we be
in- in Babylon) therefore we fhould not go forth out @f the indwel"
ling of God, and holy walking with men, love to all Saints, and to-
the world allb; We (hould not go forth ©f this to teach and bap
tize : yea, we cannot bapiize, becaufe not teach all Nations ; not
every teacher but he that could teach all Nations was to baptize :
and this could not be wichout the baptifm of the Spirit.

2. As they ditbbey the command ofChritt, fo they do deny the
Spirit of Jefus: you '(hall not depart from Jerttfalem^ bnt wait for the
promt 'fe ef the Father. What is that ? you fcall be baftlz,cd with the
Spirit not many dayes hence. What is the baptifm of the Spirit? Is it
tie prefence of the Spirit ? the A pottles had the presence of the Spi
rit befoie : is it the abundance of the S; irit ? Chritt breathtdufon
them before, Andfaid, Receive the holy Spirit , John 12. 20. yet they
were not baptised with the Spirit. So for thole to go forth to teach
and baptize, whohavcnoc the baptilm of the Spirit, istodcnyrhc
Spirit of Jelr,s.

On

f 137)

On what account Saints may teach now,
(hall (hew (with God) another time ; but the baptilm of the Spiric
fas I hive often laid) is pouring forth ofisll the gifts of the Spirit on
the Church; for the Church under the Law had iome gifts oi the
Spirit as of Prophelie, Signs, Miracles, Healings, &c> which our
Gofpel' Churches cannot fhew ; but the Gofpel Ctiurches indeed
had all fpiritual gi'ts> the Churches rfCkrift.ivere wanting in no gift ,
&c. i Cor, 1.7. and I Cor* i a. 7. & ?7> »&• ver. .

Friends, the Spirit here, is the lame Ipoken of, Joh.-j. 39+ He
that bel eveth on me-) out of Ion bcttj (ball flow rivers of living water :
thi-s fpuke he of the Spirit, which thofc that believed on him (hott/d re-
ce^vfyfor the hoi) Spirit T»M not yet given. It is in the Original, The
holy Spirit was not yer, the tapuim of the Spirit, that power from
on high^ which JeftugAve when he VPM glyr'ificd, Thar Spirit was not
yet, and asitwis not then, lo it is not now; rheretore to Baptize
in a Goipel-way without the Bapiifm of the Spirit, is todeny
the Spirit of Jcfus : foi John's baptilm before was biu a legal Ordi
nance.

3. As the children of the niters deny the Spirit of Icfus, fo they
divide the Saints themlclves. I do not know how it was in England,
but I know, in Wala all thai feared God antf profefled Chritt in
truth, were once of one heart and one mind ; but lince the waters
came over the mo tint a ms, the Saims there hive been wonderfully
divided; iomeofonsChurrH call the others, devils ; andindced,
no form of Church-icilowihip doth more divide,then this of water-
baptifm : Presbyterians are al' of one form, fo Independent-Chur
ches agree together, but God hath fo roared among the baprizcd
Churches, that they arc di\ided like BafyloH imo'thtee parts.- tome
for Free-wil!,\omeror General Redemption. Tome for the Ortho
dox declrine offchc ChurcSvo; England : thelelart ar«: the wor(i; but
neither of them Can break bread with other, not with thoic otthc
lame form : yea> there is a fourth divided part of Anab*ptilis, who
are by themfelves about laying on of hands : furely, the Lord hath
roared like a Loyn among them j andtheybegtn totremb'e*

LaOly j As they divide rhe Saint?, fo they deceive the world.
How is that > you Hull fee in thefe three particulars they deceive
the world. Firft, in believing. Secondly, in baptizing. Thirdly,
in dipping.

i. They fay they are believers rn Chrift- and therefore trreymuft
baptize and be baptrte j : I lay again wuti'Chrift, Verily, verily, he
thxthelievtth onntc, the wrkj that I do ^ ft all he deal fo, and greater ,
becaufc I go to the father. Where be any believers that can do the
vvoiks ot Chriit, and greater alfo ? Again, he that believe*, and is

T baptized

and theft Jigns fh*U fottow them that believe,

In my name they jb all c.ift out devills,fpe<*kj»ith neve tengues, &c. Alas?,
where be thete things in baptized believers ? Nay, rather the faich
chat the people of God have this day, is but a Legal faith, (as I have
proved in ray CaU to the Churches.) It is not taith on Chrift, no,
the Myltery o> Chrift is not manifeli to ChritUans; our faith gees no
furcher then theftefh of Chrirt, it goes fo far as to believe Chrift
born of a Virgin, and i'uffered at Jerafalem for us, i6j3 years age-;
and fo think co be faved by him, not being revealed in ttiy and dy'ng
inw-> and (6 rife the hope of glory. But who knows CnrilUn Spi
rit, the Father in the Son, and the Son in the Saints, fo to dye
with him, as to rile with him # this is a mytlery they know not.

2. As they deceive the world in believing, fothey deceive the
world in Baptizing. Whit is that ? why tney --tell the world, Go
teach, and baptize : I have power to teach, therefore I have pow
er to Baptize. Whereas the word is, Co teach all Nations., and l>ap-
tiz>e : if you can go forth in the power of the Spirit to teach all Na
tions, then go and Baptize. Tre Apoftles in the Primitive times
they had the manifettation of the Spirit in manifold gifcs : What
manifestation of the Spirit have any of the Churches this day ? I ne
ver read in the Scriptures of any that did baptize, but the Apoltlcs,
or fuch who had a Special call, as Thilip and fc/f**#/4y, yet both
had the manifestation of the Spirit with them, that it might appear
they were fent of God to baptize: Where's the adminiftrator this

Thirdly and laftly, As they deceive the world in baptizing and
believing, fo by dipping ; a great deal of do, they make about dip
ping, whereas it may be proved that neterany fuch thing was in ail
the Gofpel-Churches: the way of Baptizing in the Primitive Chur
ches was by way of wafting tht Dlfc'iples feet, or believers going down
j»tj the waters ttfto the atikels^ therefore John faith, whofejbooe lachet
/ Am mt worthy to ttxtosfe.; 'twas to unloofe the fliooe or iandal, and
no more; when the Eunuch was baptized by Phi/if, 'tis laid, he went
down into tht yrtterS) or as the Greek, He went fawn tint 9 the waters,
Cup to the ankles) : Neither is it any where faid, they put orf their
cloaths, and then put theni on again: never did I read of that*
What is in their Gatechifm? they fay, HethatisthcMiniliermurt
have a modeft garbe, or garment, and ihofe that are to be dipt murt
have garments \ when 'Peter baptized five thoufand in one day,
where could the Apoftles ha vefo many modeft garments at once? it
is plain, they have deceived the world andtherofelves too, both i"n
bcUeving and in baptizing, and in dipping ; the truth of chis will

appear, when the Lord fpeaks terrible things unto youjand roars i°
your fpirit.
Now, What is the roaring? He (hall roar like a Lyon.

Firtt, The Lord fhall roar, that is, He /ball foak^bimfc/f terrible
in his people? and he (hall fpcak with power : he thai! firtt ot all roar
like a man of war i that is, God will firlt appear in hispcop;e, and
fpeak in them, and to them, as a man of war : the Lord is a, man of
•war \ the Lord of Heftf is his name. Now when the Lord fhail come
forth as a man of war in you, and in me, and fliall roar and prevail
againli his enemy, that is, againft all that without and within us,
that hinders his glorious appearing, Hc'le makg Mountains tvaftey
and hills, that is, eveiy high imagination chat exiles itfclf againlt the
knowlcdg of God. Yea, he'ie dry up all our h.arbs and pools of veatsr^
ourpurelt Ordinances and common gifts too (lull be dryed up, and
our lelves dettroyed,ir we be found among thole who oppofe his ap
pearance ia glory, or pretend to have that which we have not ; yea>
what we have (hall be taken a way alto : when God comes and roars
like a man of war, he'le lurpriie all our Uron;; holds, caft down our
haughtincis, and flay our flelh, aad the goodiineisotit ; and every
thing in us> that is belovr himfelf? muft tremble andfatt.

1+ As hcfliall roar like a man of war, fo he (hill roar like a wo
man in travel. I have a long time, iaith the Lord, held my peace,
and been Will ; Now will I cry like a travelling woman, I will de-
ftroy and devour at once. That God that is one with thee,thar dwels
in thy flefti, that blefTed God will one day appear with glory in thee
and me ; when Go i (hall begin to appear in glory , he will roar,
Fir!*, like a man of war, to wafte and dedroy thy own wifdom ,
prudence, confidence, peace ; then he'ie cry like a woman in travel:
when God brings forth his glory in thy fle(h, he will break tlirough
thy flefii, dcttroy thy fletli wholly; yea, th s pure flefli, thy purcft
Religion, realbn, knowledge, conhdcnce^coinforr, and mo^ipiritu-
allhength, he'le fo weaken, thatthou Huh cry with Chritt crucified,
I am a worm and no man. Then God will appear to be Ail in All,
he'ie be thy glory, thy help, and (trength.

Will you look upon Chrift (you ChriRians?) ifyouije now as
Chritt was then, you fhall have fellow fhip in his fufferings, and be
conformable to his death, whole death was the beginning ot'his life
in glory; for his refurrection was the day he was begotten: there
fore his pains of death were as the pangs of a woinan in travel, to
bring forth that glory ofhisrefurreclion : lo'c will be with thee as

T ^ wirh

)

crucified through: weaknefs, fauhP^A that is,
never was man fo weak as the Son of God was in furTering, a worm
and no man,; He who vyas the wii'doi'm and powchof God,,was made
ib weak in his inward flefh, and fpiritual"confidence> chat he cries
out as a man forfaken oi God7 or as a woman in ttayel , Afj God^.wy
Qod.-,y>hj baft thonfarfaken met yea.'he.roared in his cry,why arc thou
Jo far from the voice of my roaring ? Here God roared* God in the
man Chnil,whkh made t he man to roar; and' be iure,God will make
thee to roar when he roars in the.e> or when thou Cornell forth to
iuffer with the Son, th:t is, to have God brought in thy (km, and
thou begotten again to the glory of the refurrecVion, be (ure thou,
fhalt roar as a woman in travel, that is, as ChriA did in dying,when
his pure ftefh was crucified to God, and ihe power of God appeared
as a worm and no man.

Thefethings feemftrange unto thee, becaui'e the L©rd has long
holden his peace in thce and been Hill and faidnorhing, nor (tir'd
thy peace ; bui when the Lord fhall r©ar, when he mail (tir up him-
ielf in thee like a man of war; when the Lord fha I bring forth his
own glory'in thee as a woman in travel; he will make thy flefli and
mine, e, en our own inward flefh/o tremble.

What is the meaning of thole honeft men and women in the
North, that (b many of them are taken with that power, that they
can do nothing elfe but quake and tremble? For my part, I look
upon it as a fign of fomething both to you and me ; that when God
{hall roar in us, arid (peak forth himfelf with glory in us , God (hall
jnakeour flefb to {hake,quakc}& tremble; that is> he will make our
iHoll heavenly enjoyments and attainments, peace and power, he
will make italltofhake and tremble before him. - &*

In Joel 3. 16'. The Lord floall roar out of Sion, and titter his wics
from Jemfa/fm^ a^d the Heavcxs and the earth fhall -(hake. O friends,
there fee many ofthe people ofGsd that will call thoie that do ap
prehend things higher then they do, they will call them Notionitis;
Are not you aNotionifl? What is this Scripture to you ? When
was this Scripture fulfilled in you ? I ptofefs you are 5/V», God dwels
ib you ; you arc jenffalew., the City of God, God dwells with you.
I pray, when did the Lord utter his voice from you Jerufalfm, and
roar in you Sion ? Well, he hath not yet, Why fo ? becauie the
Lordisyeffilent^and faith nothing, heisftill; but a day is coming
that the Lord will roar in the midft ofyou, then the Heavens and
the earth fhall {hake? your heavenly apprehenfions, and your earthly
performances, your heavenly hopes, and your earthly afliecYions, all
ihall (hake in that day of the appearance of the great God in
you,,

O my

0 my dear friends/ How quiet is the world? Ac what cafe are
all the people o; God this day ? There is nothing fpeak?,nor Mirs;noc
(bakes, nor trembles in them ; thereafonis5 Othcy ha.enot heard
the Lord roar in them ; wel 1, when the Lord fhall roar outefiSVow,
the Heavens and the Earth fhall tremble*

It may teem tirange to Saints, especially to baptized Churches,
that their Faith fhaii fluke, yea ccafc at 1 all : Where then a:e belie
vers to be baptized ?

1 will ipeak of cnat flcdily faith that is moft this day among the
Churches, who knowing Chnfi only after thfflefh, and having but car
nal app.ehenhons ofCfo**/? tuthe Spirit^ not knowing (he {Jltyftery
ofhis death, resurrection, of nis Kingdom andcoming> no nor the
(Jfrfyftery of faith alfo, in nit needs err in the Faith ; and therefore on
this account the-r Faith mult fail and fall, when truth and peace
fhall appear at the fecond appearance ot Chrill, and bri^htnefs of his
coming.

But luppofe their Faith were flreigr.c and (mind (IB it is not, but
much contuled and fidlily> by the ipirit of Antichrili long prevailing
in the Churches) yet thelirongeft Faith (hall (h*kfi when the be* •
VMS are (h*kfi ', y-a Faith (hall cea(c> when the heavens {hull pafs
away with' a great no'Jc. Indeed there will bs a i;rcacnoiie, and a
fearful cry, when all that is heaven tn us (h*li p*Jfc Avcajr-, and our
Faith alfo, 2 Pet. 2. ID.

Faith has been the Proteftams God, as good works the Papids
Idol) and falvation founded by both on that which is fhaking ; for
all the Jdols »f Egypt do melt At his preface, whs is coming onafaift
ehud, Ila. 29* i. 2.

What ado there nthis day about Faith among Profefl'oisand Pro-
teftants> how many controverfies ? hov it juftifieth > and what
Faith? and wherein? whereas all their controverfies would fall,
if men were icnfibleof their prefent confuhon, and being in En-
bjlon.

We have now in London under Pauls,i Church called Saint Faith's;
for Faithis canonized with us as a Saint, yea< as a r^od to fave 11=; ;
therefore God will detiroy it, as he will famfy all the gods of the
earth. Zeph* 2.11*

1 will not enter into a large difcourfe of Faith, and the failing of ic:
•only I fay, it/5W//fr*^r with the HeAvens, and ceafe alfo ac lalt on a
double account.

Firrt, In regard oiftrevgth approaching, when Faith fljAll be fwal-
leveed up inti vi port) and hepe into pofcffion ', then you all fay, Faith
will ccafc. And that the vihon of God, and (ight of his face mil be in
this life, fhall appear,and be proved, when I come to ipeak of the new
Jerusalem, Rev* 21,4. Secondly,

Secondly , Faith {hall {hake and ceafe, or fail in refpe& ofprefcnt
weaknefs, that {hall come on all the Saints when fen hble of their
captivity*

1 (hall but hint the proofs of this.

Firtl, When the Son of man comcth,fhall he find faith on the earth >
Luke iS. 8. Luke 2 1. 16. there will be thole fhakings of Heaven
and Earth, zndfea-roarings (at Chrift's coming) that mens hearts
will'fail, and Faith too*

Secondly, All fiefh isgrtjfe.znd the goodllnefs thereof as the flow
er of the field, &c. By fiejk if meant mans natural ability ; -by the
goodllvefsefflejk, mans fpiritual excellency; gratfe endures all the
\ear,the flower of the field fades in a month : fo foon do our fpiritual
excellencies wither ; fooner then our natural abilities, the experi
ence of Sain' s fpeaketh : but this will appear clearer, when the£/«-
ry of the Lerdjhall he revealed, and aH ftefo jhalifce it together, l!a» 40.
5 , 6. Then ail that is oi fleflf. andthcgoodlinefs thereof, (hall wither
before the Lore). And that Faith is -but the goodlinefs of fle{h,is
proved by this : Firrt-* All is flelh that is below God. Secondly,
Faith {hall ceaie at laft, (as all fay, when we come to Heaven) there
fore 'cis but ftefh. Thirdly, When Ifaiah faw the Lord in hif glory-)
all his fpiritual excel 'ency cealed, snd he became unclean, and his
people al!b,even the whole Church was as the world, I fa* 6. 5.

Thirdly, Doth not the A pottle lay, thar kyowledg {hall vanifo away?
What's Faith, but the fpiritual kno*vledg olChriit? i Cor. 13. 2, 8.
yea, the Son (hall befubjeclr, &c. i Cor. J 5. 2^.

Fourthly, When Chrift was in the depth of his fufferings, where
was his Faith ? when he cryed out (as a man fbrfakcn of Cod) My
God, my God, why haft thott forfakjn me> PfaU 22* T* Surely, his
Faith (in feeling at leali ) failed him, for he roared In his cry, and his
God heard him not, is he thought ^r/ir 2. Truly the Saints muftnot
only fiH ftp what if behind of the fufferings of Chrift in their fleft, Col*.
I. 24. but come up to the fellorv[hip Audfalnefs of his fujferingf.
What means "Lien elle, when (lie faid, My Godha^h forgotten me, my
Lordhatforfaken me ? Ifa. 4P. 14. that is; My God? my God, Why
haft thou tbrfaken me ?

Fifthly, This fttlnffs of Chrffts fufferixgs in us will then appear ,
when the whole Body (hall be r*ifedy when all the Saints {hall fee
themfelves as dry bones, and not only dead (as Legal and Gofpel-
Churches were, Col. 3. 3.) but dry bones, without any flefh or faith
appearing ; for fo 'twas the whole houfe of Ifrael which faid ? Ottr
hope is loft, and we are cut off for our parts, Ezek. 37. 1 1.

Oh! the people of God have not yet found themfelves in Babylon,
nor lain below among the dry fane* in the valley -, for- then they*! tell

me

(H1J

me another thing then what is now tallrc of, concerning believers
and baptizing into his death and being buried with him by Dipping,
&c+ Truly tnai's pail, for we are not only dead, but dry bones ;
and what is it to dip a dry bone ? or bsptize believers, when there
is no Gofpcl -faith can be fhewn this day ? ]°h^. 39. ]oh. 14. 12.

Behdcs, burial is of the body IK w dead (as Chrirt was, ar>d ihc
Church too then) but we are as thole long dead, till the bones be
dry.

Befides,themo(Kpiritua1 Saints ('under Amich.ifls reign ) arc
the two wit neties not lingered to be buried, T^jt'.ii. 9.

Brethren, all my fpeakmg cannot Hir you, but when the Lord
fhall ('peak, when he roars in yon, he'Iefhake your foundation?,
your Forms and Faith too; but this is the comfort, that this fhaking
of Heaven and earth is not threatned> but promifed, Hcb. 12. zc»
'tis the lait and greatdl promile, that God will yet once more fhakr.
«ot only the earth, but i he Heavens allb; once more (faith bej for
the earth of Legal -diipenlation was fliaken, v/hen the Golpcl came
in; yea, their Heaven, or highclt light of Sun or Moon, that's the
light of the Law, was darkened, &c. Atts ^+ 18, 20, n. Then
again,thc heaven of that Gofpel-dVpenlation was (haken, and iunk
down into the Apoltafic or falling away, when all that Gofpel-glory
in gifts, and a Miniftery of the Spirit, with ipiricual and heaven, y
Ordinances, were darkened, confounded, and filled with fmoak of
the bottomlefs pit, darkening the Sun and the Air, &c. all this7and
more has come co pals npon us in Babjlon^ though we know it nor.
Now in Bafyloxs fa\\, the heavens ftiall (liake again, more terribly
then ever: a greater Earth-quake alfo then was fince min was up
on the Earth; a molt dreadtul darkneis fhall tall upon Sun- and
Moon, and on ail the lights of Heaven, ere. I la. '4* I05 13. Revel.

This will be alfo when the Lord (lull reiyn in mount
24.2?!. Therefore all this fHakin;; is forfeiting of that which Abides,
tbtt tbtfc things wh'cb cannot ktfoaken may remj]n,Heb+ I 2. 2/»
What'schat ? the Lord himielfyand man's life in God alone ; all
belides miirt (hake and fall, and none rtand upon the earth but G:=)d
only, Zxch. 14. 5, p»

Laftly, Let none think it flrange, that the faith of Chiift failed (at
teaft in feeling) while he fuffcred io bis Spirit, or rather in^his foal
or inward flefli : for Jouah the type of C/>r//?,cryed our, I am czft oat
»fthj fight O Lar^,when he was in the Whales beily.or/V; r^^/af
kelLi* Chri^ allo was in fpirinul fntfe rings, the pangs of belt gat bold
upon him • if faith were in hell? hell were but heaven, Job, ?>. 2, 4_

^2f AlfO-

('44)

Alfo Jeremiah's lamentation was but the Churches cry in her cap
tivity; what faysfhe there? My ftrength And myhofeisferifhedin
the Lord. Lam.^ . T 8. remcmbring mine afflittion and mifery, the worm-
wood and the gall &c. This I recall to my mind, therefore have 1 hop,
verSe * T, her hopelels ft ate was a tirong foundation ot hope, that is,
chat God was her hope ; For when all {hakes and finks 10 nothing,
the Lord God i? all in all. Then the Lord is the hope of his people, And

ftrennh of the children oflfrael. "Hsamyftery; Uintt's Eefh never
did reft in hope,till 'twas crucified and quite dead ; in death on'y his
hope was to be railed.

of Lightning from theEaft,
to fright all the Inhabitants of the
. Earth, With a Tetitionto the High
Court of Heaven, in behalf of the
Ration. As alfo, an- Alarm to the
Army and General. 5 !-

Fy WILL. ERBERIE.

•Fi4r, mH tbt fit, *»d the fare are ufon thee, O Inhabitant of the earth,
Lard, that the} »>*) kym they arel>xt Mtu, Plil^

'• To the Sons of Peace and Quiet
.', ! in the Land. ••T'-'V

r e4rtS) .,, n

S the Lightning comes from the Eaft, and {bines to the Weft:
rofhallthecomingoftheSonofmanbe^^. H.^7^
comineof Chrift, and his fecond appearance in us, will not be:
*ny particular form of Religion, or private opinion of man, b»cm
the power of ngtoeottfects and umYerfaUppearancepfGodmrns

C'45)

people- 'tis not>Lo here is Christ,' o there; he|s neither in the Cham
ber, nor in the Ddart,z/*r. 26. that is, 'tis neither in gathered Chur
ches, nor Convorricles rf Seekers, nor yet in the Deiarc of Bewil-
dcrn ffd and bartered Saitts : l^e'le come in none, yet comes in
A.I it once, as Lightning fhines from Eatt to Welt ; that*» iuddainly
andttrnbiy too : as the Angel by whom B*bylons\ ait fall will be, is
a mighty Ange1. that co.nes down from Heaven, with power and
great g'ory, and the who e earth was iightned with his glory Rcvtl,.
18. i^».

This Angel (as the others) is no particular man or fpirit, but the
gloiiou appearance of God in his people; which is univerfal al
ready, and in All in parr: for in righteoufnefs All agree, though in
forms of Religion and opinion they differ: therefore thefe particu
lar forms of Religion, and private opinions muft fall with Babylon^
that the power ot n^hteoulneis may appear to All.

Therne Linnen, clean, and white ot the Amaes of Heaven, are
the right eon, nefs of Saints, Revelation 19. 8. or as the Greek
reads, J^JUU^IMT* , the Righccoufnefles of Saints, that's their
righteous Actings among men, which would lorner con-.ince, qui
et, andcallthc world, then all their religious toimsor fhewsofho-
linefs.

And as the new Heaven and new Earth is that where dwelleth
righreou'.nel^, 2 pet. 3. 13. So thy people (faith God) (hall be all
righteous, they fhall inherit the Land for ever, /p. 60. 2 1. A little
one (hall become a thouUn },and a fmiU ose, a tirbng Nation; I the
Lord will haiien it in his time v.H. There is a little 1'mall remnant
ol"theS')ns of Peace, and the q-iiet in the Land, who arc waiting for
thi-. to hilien on the Narion; in whom .-lib there is an univerfall
look;ng for oi Rightcou nefs, Mercy and Jultice from the people of
the Lord in power, that nothing may app ar in diem but God only;
and do to other?, not only as we would that men fhould do unto
us rmas God would do to men. This is the reign of God and of
ChriO . who fhall judg the poor ol the people, lave the children of
the n, edy, and break in pieo.s the opprefl'or. Pf^l.j2. 4. That'* the
Ajfirlan^ whofc fall fhall be by the (word, not of a mighty man,
and the fword not of a mean man, fhal devour him ; his young
men fhall bedrcomfited, and he flvall pal? over to the (irong hold
for fen-. and his Princes fhall be afraid of tlv Enngn, faith the Lord,
whofe fire is in Z-ion, and his furnace in Jerusalem, If*if.h $i.

859«

ThereisanEnfionfet up in the Nation, ard a Fire in the Saints
of the moft high, even the fpirit of puV.ick rijghteoilfijcfs, which
frights men of private intereii , that's the mighty oppreffor , who

V (hall

fhaU' fall not by the Two rd of man , nor of a mean man , a? for
mer oppreflbrs have done , but by the Lord God he {lull fall ,
and burn as in a Furnace, Farewel*

Yours,

The Woman Preacher : Or, The
Man of War. Tbatti.,theftrengtb
of ypeaknefs i and the jlrong man
made Wealthy Cjod.

Qodga've the word, and great was the company (or Army) of Preachers
{according to the old Tranflation} or ofthe^he-preAchers^ a* the He
brew reads-) Pfaf« 63. J r .

>,buks the company of the fpearwen, the multitude of the Btt/s* with the
Calves of the people, who fttbmit thcmfclves for pieces of filvcri
Scatter thoathe people that deltght in war, ver. 3o.

Kings of Armies di-d flee Apace-, and foe that tarried At home divided

Hat are the Armies but Churches? Who are the
Kings bur Paftors ? Why do they fljre ? from whom
do chey fljt-fofaft > from the prefence of the Lord,
ver. 2* yea, from the face of a woman, or appearance
of the great God in the weakeft of men, that's the
woman > the weaker veffel, the weakett Saints who
dare, not go forth of their God ; fht that tarrieth at home divideththe-
y^.iv.?4 ffril* The//Jo;Vis made of the Churches goods, their glory isfpoild; yea
3 y , 36. their gallants^ faith another Prophet, the principal of the ftock^ with the
z*fh. ii. Shepherds ; their choifeft members and Minifters are fpoiled, not by
2i 3* man, but by God, 'tis by a woman, who is fo weak j[hc dares not go
abroad but ftaies at home and cannot come to Church.
This is the fum and fecfe of the Scripture tQ usj it being written*

for?

for etir inftruttloM) that w through patience And cemfort thereof might
have hope : Of what ? of chat which follows.

Though ye kave layen Among the pots (or flows ) yet foall jc be
Of the wings of a Dsve covered with filver^and her feathers of yellow goldt
»hcn the Almighty fcattered King! in /f, &c, Who is this that lies
among the pots f the woman that fits in the chimney corner : fhc
fayes at home ; 'tis allo the Icuilion or common fouldier, in n~eld>
wriodrefleth his meat between two (tones, where this pot hangs
over the hrc } theie he lies down tofleep with his head between
the ftones or pots, as Mr. Ajnfworth well interprets, Pfal.6%y 13.

Such common creatures and obfcnre fellows there are abroad >
who are not taken notke of nor relpe^ed by men, but by God they
arc, who will fend them forth out of their holes, and hidden retire
ments into publick view at laft, with power and iilory, like winged
Do esco*c>edw'thtiLcr,an. her feathers covered wiih yd'owgold.
Mark, 'tis not the bla. k R ivcn, but the Dove \ that bring* an ollve-
braHcto in her mouth-, a mefl'ge oi peace andg adncls to men; that's
the ii.ver wings- and golden te.it..iers ("he flies with. Ob eive a«atn ,
*tii not che Cock buttheFemae Dove gees terth, for 'fisher fea
thers, c^c, The leeb'c, the weakelt Samts God will molt glorifie
with poive f.orn on high- to brin^ forth the glorious appearance of
hi'Die t to the world, when the Almighty jkallfcatrer Kings in it, or
for her, (as the margin read<) it WM white a* fn«w in Sdmen, ver. 1 4.
Ah poor Salmon \ ttie place it ieems was a Northern part-, where
much (now fell, a cold cloudy Conn:rey> far from heat ^as Scotland
is) yet there the woman is white, as if the wcakert Saints fhonld%
there in the Spirit conquer firtt, (tor white is the baa'gofconqueft)
and as if there the Armies of Heaven clothed in white, would fmt ap
pear with the righteottfnefs tf Saints, Rev. I p. 1 8, T 4*

Oh Scotland, how my foul ioves thee; becaufe thou who were the
man^ art now become i he wintan, the weakett of all the people, and
ot all the people of God, fo thou appeared to molt, therefore with
mofl power and glory, thou appeared tome ; The high hill of Cod is
a* the hill of Bafha't &c. \er^ 1 5. that is, thy Highlanders may be
the firrt from whom the S.iints of the mort h;gh fhal! come forth not
in outward pomp and glory, not in the delights and delicacies of
the Whore ; butin the woman*: weaknefs offlefh the fnlnels or the
Godhead (hall fo appear in thee, that in the midlt ofthy lorvnef?>
among toy highhil s, where nothing but barrcnners, Oaten bread
and water is to be had, there the molt high God fhall dwell ; yea,
all the English and Wel(h hills, ever oar mighty m en fh«U !e*p before
thee. This Iflancl of Great Britain is that L^nd where the Jewilli
Rabbi tells us the Lord frail reign-, ami that of //«.•' 4> towr/«?.is

V 2 wholly

r

wholly-. fa?r.h he- for this Nation? ver. i^.from the utterwoft
the earth ktve nt heard foiegf glory to the rigkte»w-> vcrle I o. Scot-
lA>,d\<, the u terrr.oU pare 01 itm No. them iiic, itiou; h Wales be the
wing (as the Hebicvv icad )or ficLs ot the Nouh* where will be
the (pit y of the gre.it King, J'fal. 42. 2, But ^cotUxd mult have1 the
chieteit part if not the hrfi o the long> c.en ot the new iong, v>hc'c
Inhabitants of > he K&£k^(kaIi^Kg And (bout from the tops of the mottn-
JfaiKs, ha. 42. jo. &.c.

Trm the Ctui che<; aie the Armies \\s clear becaufethc true Chu'cfi
is an z/trny terrible with banners , Cant. 6. 4.

Thar Prftors are the Kings is also cer ;:.m , ;br the Lord bath pra.

yktztiedtbe 'Primes of the ^anftuarj, or hU} ^i.'nces-, and he Piophec

; iff. 45.2.8. t< rcteils5 tfeat the Church o1 JJr#cl fhoiUc be u^ny dayes without a

Ho/. 3. 4. King, anj wiihout a Prince, th.tis without Pitior, or Teacher, or

ru-ng Eiderf

Th.t.the Kings of Armies fl'e a pace, is pVmeryet: Popifh
P;ielU Hood many hundred years ;.. Ptelats \n\ o^er ieven'y ears,
or more; Prerby^s three years and a ha f , Independents but one
month, Bap«ized Paftors in one day fly away ; yea, they all fly away
in the cUy ot"G»d ; thej fly apace. Oh tticy fly, they fly (is the
Hebrew reads ) fall on, tall on ye -womeny ye weakeli S «ints, Rir
not trom house, but abide in your Gf -d go not forth, for the oat-
waid Court is given to the Genri'es,only the Ten;p'eandthe Altgr^
andtnote that wotfliipped God are trea'ured t\ e . thoiewhowor-
ftiip God in !pir t and truth, who 'eflefhi crucifi dtoGod ('that's
the Altar j; and tbe Terriple is the Saints intpi it, who dwell in-
their Goc}, who ftay at home; thefe are measured and haveb eo Ib
in all Ages iincethe Apoliafie : ipirituaS Saints have been aUvaies
taken notice of bv God, as men leparated from the' hnrchesin
which they wefe. Yet have the eChuiches conn malty been ^poi-
le:' by Saints in the 'pirit, even all the glory and tcllowfKip ot tor-
mer Churches ; not only their Commrn prayer^ and Ceremonie*,
&c.b\)r(heirCi>?>eK(Wt.>C/ajfes, Cateck'fm^ Dnettery 8tc. yea (cat-
te;ed Ssints are already upon the cliate, and divioingthe ipoiiof
gathered Churches, confounding their order, and defiling their Of-
din^nces , being found not of a Goipel itate.

There is yet more in the Kings Armies, that's Civil and Martial
powers; the Kings of boih in our limes have fled apace: firft, Mo
narchy in the King is quickly gone; Arifloeracyin the Lords and
Coainrons followed fwifry after? Democra ie or the Commons
power in their Representatives fl-d away. For as Parliament and*
Army con'cffed the fupreme power in the people: fo the Parlia
ment -being faln> the Army murt not chink to. ftani for ever, when

Kings

O4?;

King* of Armies fly apice. K'*gs «f Armies are therefore Martial
power?, ailo (jrandecs and (Jtntrals. Two Generals I have fcrved
a-lr a,iy, and observed the third , and the Churche< to fall under
a Uuree, The tint Captain G^r-*/ was tor Prelacy , w>.i.h tell with
him. The- lecond General was tor Presbytery in pjrr, \\hLh fled a-
way ;i\cwie. Tne third is neither ror Inoependerrcy (>i Ambap it in,
but for ail the pC' pie ofGod, a^ he tail h, lhadrtther A4<ktimetifm
(hotild be tolerated Among t#, then an} of the ftfple of Godftetildfaf-
fer.

The cwa firft Gexer*ls,ei Kings of Armies fled or laid d >wn while
thiy ,i.ed. The third or lalt King wiufly iwav when he is d d
and gone ; but t ic woman that livecn m p.eaiure is dead, white fhe
liveih i Tim. 5. 6.

This is nor the woman we fpake of before ; for t! e wtal^eft ^*'>-nts
liw not in pi, afitre biit arc ei( h cr for perfected and opprejfed ; or in
pain, I *bjr and travel to hring ftitb thematt-child the p"»weruil ap- R.ev.1*. f.
psjrancc ot the great God in them > £ei/cl> 12. 2. ^tlfa*h¥ 14*

3>4.

This is the. voman\\}^ compaffeth a min; who comprv.h?rKl GoJ-
manreiHn the-rfl fh, who carry tnrrh the glorious di'co cries of
the D v'.nc <JM,jfttrj : the>e are the cemyanj of Treachers, or offif ~^ . ^
Preachers a- the Hebre'V -peik-;, who nor by word, but by power
appearing in the n, put King < of Armies to ft'ght. fir. 33-3,6

Thc<eK'ng<; of Armies are PfiftorsofChurcle^ who are now turned
men ot w . r: for f> they once appeared as Captains in leveral Com
panies, an 1 the Ck*rcktf(tt tog-tiier in the ord.rof the Gofpely tl-iac
iSj in i rcgmtntjilf'irm.

\ ,vi« then p,e!t-nr and prc?chin^, in London on Pf*l. 6g. ^o4 Re-
buke tlte company of Cpcirwei the Uutis a*>d Calves of the people &c.
I have heard oREffex (."alves, b ir never uw London Calves before
till memhers of Churches to lowed their Pallors ibr pieces of liivcr*
or afo^niiihts pay.

Fool i{h Calves indeed, to follow their Bulls : hot the big Pa-
ftors fell in t heir ilelli ever fince , and the glory of ]ac«b *>*xeth lean,
Ifa. 17.4.

Oh that <P<rff/-an-IP^«/hadbeen then in Cheap-frde, to behold
the order of Churches chat d?.y ! but both Apottles were pre-
fcnt in Spirit, and obferved the Chnrch way that was then goin^,
and all the members in their march; therefore inlkid ofablef-
fin» , the c«.irfe followed them home to their quarters , Scttterthw
tke people that delight in war > P^i, 68, 30,

Never

^^

* (15°)

Never did MinifterS of the Gofpel appear in fuch a warlike pofture*
as Captain AVjfw, Captain Stwpfon and the reft of the Palters did.
I will not mention the French Waldenfes j who were all wafted by
war., excepting a (mall remnant that efcaped, whole poftcrity at pre-
lent (though Proteftants) are called, Lutheran F yers. Ntither will
i Ipeak of the Cjcrman Anabaptitts, who role up in Arms, and fell
by the fword (as they lay) many thoutands in one day, and lo were
dipt in blood.

That cfZifca's drum all have heard who read Ecclefiaftick ftorics,
that's a drum-head made of the skin of a Miniuer called Zifca, to
encourage his Di'ciples and tbilowers to fight : but unce the refor
mation we never read fuch a randcvouz @f Mimrters and Chur
ches, as was in London. Never did Prelates appear in iuch a war. ike
pofture, much lefs Presbyterian Minif;ers, who though Chaplains
in the Army ; yet were not Captains, 8c Colonel&,as the P*llors of
Churches, Independen. and Anabaptitts, then did appear.

I wonder how thefe lall are tain ot late to be men of war> where
as in former years Anabaptists would wear DO weapons, yea nor
carry Guns in their fliips to defend themfclvcs withal,

1 do not judg thofe in the Army, but only them in the Churches,
efpecially Pallors, who appear with the inHrument of a fooiUh
Shepherd Take thee yet (faith the prophet] the Instrument ofafoelifh
Shepherd, &c.Zach. n. 15. What yet? I had thought when the
Prelats were gone, we fhould have no more the Inftrtimrntsof*foo~
llfh Shepherd • hut the Presbyters followed as wi c as they ; and the
Independent Paftors after both ; fee vet an i again the Internments
of a foolifh Shepherd are taken up» But what are the Inftrumems
-or a fooliCh Shepherd or Pafior? Sure the Intfruments of the Pre
lats were Ceremonies and Common-Prayers ; Thole of the Presby
ters were Clafles, and the Covenant ; but the foolifh InBruments of
Independent and Baptised Churches, are a Sword and a pair of Pit
ftols. The Churches ftill cry out of us, that we walk without Ordi
nances ; truly the Churches then were without all Ordnances, for
only fmal guns and fpears I law among them.

No argument will ever convince the Churches of their carnal fel-
lowfl-iip, but their own folly, and madnels, in appearing, eot as the
Minifters and Churches of Chrift (that's the woman) but as the Ar
mies o£ Batylttt, or \M wof WAT defigned for wrath, /fa. ^4. ^.

So are not the Son? cf Peace, or fcartered Sjints who live alone
in the Lord, who are the Armlet ofHc*vt»}not living below informs
gion, bur in the power of'righteoulncls, called there the r/gjb-
fesvf Stints, Rev. 19. 8.

.Therefore 14 ou; Pfalm the righteous are ealtfdto rtiycf, Pfrt^S.^.

ooc

not Teeming Religious,btit righteous and merciful men and women*
who regard thtfatherlefs andthc widow, &c. ver. 5* ehofc who are fo
to the world, having no/ \ither , nor friend, but God, and their firmer
husband, ( the fleQi) being dead, like widows they are waiting to be
married to che Lord alone.

Thele are likevvife callcd/0/i>*r/, ver. 6. for he mak<th thefollts.ry
ta dwell i» families, though now they are in no-tellowfhip wich man,
yet the Lord will free them from chains, and from their captive
itateatlatt, />/*/.68. 5,6.

IhefcyoordefoUteveidoivs, and be-wilderntffed Saints, the Lord
Gsd vf'tll march before, verfe 7» and follow them with his prelcnce,
vier, $» yea. plentifully provide for the poor, ver. 9, 10.
r Thelc weak srcatures nre thofe to whom Godgwes the ivord,zs they
fpeak in Armies; I fay,God gives the word which mult be pnblifhed
totbe world by a woman ; for as the firft man Adam came forth
from God withouc m?.n, and the woman out of man, without the
help of man ; fo \\\tfecond Adam the man-child came forth from the
w»m*K without man , by the mighty power of God only.

Thus the woman alto, the weak.'tt Saints, fyoTv not a man'vci brin
ging forth the maachild, the mighty God in their flefh.

For though the Apoftles firlt preached the Gofpel to the world,
yet the women {\ri\ preach'd the Go-fpel (Chriftriten) to the Apo-
ftles ; yea, when all the Apoftles forfook Chrif}, the women follow
ed him to his crofs, waited for him at the grave, and were the firft
who both faw him rifen, and Breached his refurre&ion. The Apo-
flles would not believe the Msflfage nor Miniltery of the vfomen. but
thought it no better then an old wives talc. Thus the Teachers and
Preachers of the Gofpel this day countnootherwifeof Chriii in us
the hope of glory; yea, the glory of the refurrecYion, or Chntt ri
fen in us, the Pallors pifh at, Luke 24. ii. Oh'(isiheww/*f»ffo
vfeak/r vcjfel, the weakert Saints murt be the She preachers, whbgo
not forth vifibly to men, but flay At home and Abide in their Cjod,
waiting far the glory to be revealed in them. Then fhali they pub-
Hfb, and preach the everlasting Gofpel, not with the fpeech of men,
6ut with the language of God, and light of an Angel vehiehfiallf lithe
t*rth mihglorj, Rev. 18. I.

Till this glory appear, the woman keeps (ilcnce, and flays sit home
dividing the fpojl , but by no mean? will bs pciiwaded to go to
Church.

They (lull burn the weapons with fire, and they fhall rob thofe
that robbed them : and fpoil thofe that fpoiled them £^^.59, io.

Then is the prey of the great Ipoil divided, yea the iame (ball
. take away the prey, //*. 53.23..

The

The Idol Paftor : or Foolifli Shep
herd. Shewing how unlike the fe
are to the Primitive Paftors of
Churches.

Preached at Tfyivport in Mu*m6»tkjhirt, By Witl. Erbtrj.

As forme- 1 have nothitftenedfrvm bei*g <t Paflor to follow thee, (0r, I
have nst thntfi my ft If for a Puftor after thee^ as the Geneva tranf-
late*) ne'ther have / defired the woful day, thoft k*;oweft. 7 bat which
came tut of my lifs^ WM right before thee) Jcr* 17.16,

Tb the gathered [Jmrches At
Lanvaghes. %;

Brethren,

BEeing called by the Lord to prcsch at Newport, the Town
where I was a Preacher firfl ; It was ihongupon my'piri'to
Ipcak on this Scripture (chough intending inotherbv-'iore) but this I
was forced by the Spirit of the Lord to declare. Some of Lanvaghes
members there prelent iuppofed 1 ha ° heard of their Paltoi's leaving
the Flock. Truly, laid not hear of it at all, only that he was Chap-
Iain in the City to a Regiment oJ Foot ; but r.er that he had iefr his
Church in the Countrey; neither could 1 helicve it, becmlche was
formerly fo zealous inChurch-fel'owfhip, that himichtold me, he
GiouldbethemolUiiilerabieman in the world, if djecttivedinhis
Church- way, or drawn away from his Office, as Pattor over them
whom he counted his greateft glory.

Truly, as God will da in the pride of all glory : fo theie is a voice
of the howling ofthe Shepherd?, for their glory is fpoiled .* yea,the
pride of Jord*nis Ipoi'ed, Zach.n. 3. even the baptized Paf-ors
likewire, who pieafc themfclves-in the waters of Jordan. Some
wonder how the primed Church in South-Wales, the Church of
) fhouldbe io divided this day. Well? you would not bc-

Hcve

ficvc me before, that tke Church is in Babylon • as thofe dead dry
bones and divided Hicks, all the Churches in Engird and Waits mil
be fo very fhortly, then they frull know it*

But how fhould Lfinvaghcs Saints,who of ©Id had fo much light &
love before they went in a Church way, be now luch a dark & divi
ded people ? The Church of Lmvaghes, thu ot lloncs(as they iay)is
falling down, as a type ot the fall ot the Church of Saints. Oh blame
nocyoui P llor,a:> it he did divide you; 'iis the Lord has done it by
his Spirit ,n the man- though the nuns flcQi may fuffer for it. Smite
the Shepherd, and the fheep mall be feat t^ red, Zach. 13.7. 'twas Ib
atChritt'* firft coming, 'twill be fo at his fecond coming in the Spi
rit; the Shepherd fhail be (mitten, and the gathered Churches fcat-
tered, that the Lord God may gather np the Saints into him/elf.

This the Piimirivc Churches had not attained to. yet waited for,
Eph.q. 13. 2 Jhef. 2* 24 therefore was there a tender regard to
all Saints ; and all men who profeflfed Chrift wece received into the
Church; yea, thcChurch,asChrilt, hath molt regard to thewet-
kel^, Feed my Lambs, my little ones though as children in know-
led^e? and carnal inconverle,the Apoflle would not keep out,much
kflc being in, rait out of door?. I know not whar power a Palior has
to pick and chute his members, no more then a private man has to
make a Parliament.

What I therefore Tpake at Newport \\\w*lcs^ was far beyond my
tho i^htsat frtt; but if the Lord hath lent rne, or led me forth on
this : ubjec^J muft fubmit to your cenfure ^ and if I u ffer 'or ipcaking
the truth to the Church and Common-wealth of ///<**/, 1 (lull rcit
in the will of him who made me.

Yours

WILL. ERPERT+

The Idol-Paftor: Or, Foolifh
Shepherd.

Zach. Ii.T7» IVo to the Idol Shephcrd that letveth tke flock. \ the
fwrd(hji!l be on his arm, and upon hit right eye, his Arm (h^li he clean
, and his right eye (ball be fitter l

*He Jury anri fervice that I owe to thi^ place where God c i ile^
me 4 Preacher at firit, hath conurunded my pre.encv: here

X this

C54>

this day ; and if none were now prefent to hear, I would have
written thefe words in the walls and been gone : Wo to the Idol-
Shepherd that teaveth the fleck, &c.

The Shepherds or Paftors of Ifrael, are they whom the Prophet
here points at, ver. 35 5> 8. yea all the Prophets have a plague for
the Pallors or Shepherds, Jer. 1 0.2 i . 77?* Taftors are become 6ruti{hy
and hate not fought the Lord ( but themfelves) andticlr fio.kjjhitt 6t
fcAttered , though never lo many gathered Churches*

Jer. 2 3+ i » Wo lo ilne Taftors who de/troj and feat ter the (hcep of my
f><*##re,lauh the Lord. The Lords paitureis ;he Lord himieif, the
inheritance and portion of his people, in whom be is pleased to
dwell, and delight in ; but God in us and Chrill in us the hope of
glory, the Pallors will not have, nor the fheep of his hands to tied
onhimfelfin them though their life be witnLhrift, as Charts was
in the Father? Jth. 14. 20.

But thefe Pallors knowing Chrift only after the flem do fcatter the
flock from i heir union with Chrill in God, and from the eternal
Spirit whereby are taken up all into one, and made perfect in one;
and becaufc the Pallors by fimplichy or fubtiky hide the life of the
Hiecp, even the life of the Saints wthChrift in God, therefore they
are laid to dellroy th,-m.

But thus, faith the Lord God, lam againft the Paflors that feed
my people. Mark, 'tis not dumb dogs, but preaching Minifters,
and Paflors who teed the flock, the Lord God is again^ ; ye have
Scattered my flock r and driven them away, and not vinred them,
behold 1 willvifit upon you the evil of your doings, faith the Lord,
]er. 23.2.

And I will gather the remnant of my flock* The flock (as we Taid
before) was fcattered by gathered Churches ; now God will gather
a remnant out ot the Churches^ihouyh moft of the Churches pcrifh
with their Paftsrs • but God will gather the fcattered remnant out
of all Cwntrys or Churches,yea rather out of that worldly converfaien
that many Saints have been carried to, by their Shepherds-; God I
fay will bring them again to their folds, to their fpiritual communion,
and fellowfhip with the Father and the Sen, and they (hail be fruit •
fnl And encreafe, in all the fruits of the Spirit (whereas now, the beft
are but barren) ver. 5.

And / will fet uf Shepherds over }ktm> which fhati feed them> and the}
jkattfear vwwore-, nor be difmajed j neither frail the} be laekivgi iaith
the Lord, ver. 4.

Who thele Shepherds arc, I know not ; but when God fhall
bring again his backfliding people to Himfelf, and be married unto
them? he'lewfcw**/* CtytnA two of* Tribe > that'} a very

of the gtthered Churches and fcatcercd Saints,and bring them to Zl-
«», (that's, to himtc f dwelling in the mid(ioftlieu)) Jtr. ^.!4. And
/ viillg ve you Paftor s According TO my ovm betrt) which (h*ttfctdjoft
with kfJitltfyc *nA n»dcrft*ndi,igt vcr, 15.

Who thefe P irtors arc, is not yet made known to me ; but this I
know, that lucn Pallors are not to be found tnis prefem day in the
Land,fuch wbofe,».r not men, never lacking from their fellow-mem
bers or Hock.'/rf^r thctjet(\iith onrProphet>£*MgfrjMwirj ofttfiotifh
Shepherd, lie* . 11.15. Whar,yet again ? I had thought when the
eld Clergy vv^re g' ne root and branch, we (hould never have atoo-
lifii Shepherd ; For io> I will niie up a Shepherd in the Land, which
(hall not vifu t -.ofe th u be cut off nor leek the young one, nor heal
that that is broken, nor feed that that (hndeth frill ; but the Ikl-
paftors vi ts only the fat and the (ireng, and the rich : bur as for
the poor, brokcn-hcarrcd, young beginner, yea thole that be cue
off, the foolifh Piiior heeds nor, but toriakes and leaves the
flock; therefore Wo to the Idol Shepherd that lc*veth the flock.,
&c.

He is cal'ed an Idol Shepherd, becaufe he is made fo by men ; ttn
Idol that's, a God to worfhip ; or a worfhipful man.

2. Becaulc he is before God *n Idol, though never fo much wor-
fliipped and honoured by. men ; though he has tl c head of aman>
and the face ot a living Chriftian, yet his hearr (asA^^/j) isbe-
co-ne dead as a tionc,and himicli a carkaie j therefore called an Idol-
Shepherd.

Wote the Idfl-paflor. ]tinitu rcidsr V*. Pufari nihili^ The Paftor
worth nothing, or the Sncpherd not wo th a Uraw.

That all men may fee and know ho\v far the preient Shepherds
aretromthe Primitive \Jauo.s ot Churches givccne leave to pre-
miletwo trings.
; Firfl, Wherein the Priors and Apoft'cs were alike. -

Secondly, Wherein they cirfcred in their Miniticriai Work and
Calling,

Apottles and Pi^ors were both the gifts of Chrift, and for the
work of the M'niltery to continue alike, till the Sainrs fhould
be perfcfted, the body ediried, and the whole Church come to
a pei:e& man, to the meauire of the liatare of the tulncfie of
Chrirt.

Therefore that di(Hn£ion is Antichriftian , of dpoftles extr*-
•rdintrj, and to ceu'f ; P*ftorsordin*y7 Minillcrsto continue. The;
Text (hews no .uch difference,

Again, as by the Apoftafie,the Miniftery of the dftftfct is fh»ce&
fo there is no Paltor nor Minifter of Chrift according to the Primi
tive ordinal ion, feeing there is no Apoftle nor Evangelift to ordain,
s Tim* 1.6. Tit. i. 5.

Agiin, Though Chrift pro mi fed to the Apoftles, that he wouldr
b^ with them to the end of the world ; yec that was to the end of
that Age and dilpen'aticn of their?. A lib the prorrife was conditi
onally, if they continued, in kit goo dm ft ; vvhile they ecncinued. in the
faith, he prorniied his presence with them : if they in Faith fhould
go forth freely te the tverldy with fewer from onhlgh^ with gifts sfthe

This the following Paftors, or Apoftles fuccelTors; fe!l from :
therefore the prprni'.e of Chrift was no longer to continue. Chart
promi.ed to abide with his Church to the end, that is, the Church
continuing in his goodnefs-, c£**v as 'cis expreiTed, T^m. i i.ii+Ifyc
continue in the faith, Col .1.23.

Lartly, Chrirtis with the Church in the wildernefs alfoj yea in
the midil of their whoredoms, even in Babylon* God in his free
grace has ever been with his peopl e there, and will be to the end ;
but then hc'le plague them at laft, when he calls them to come
forth, and they abide in5*/7/o«,Rev. 18. 3.

So that otEph, 4, {hews the end, not the event of the thing • the
ewdotthat Miniftery of Chri'i, as Apoftles, Evangelitts, Prophets,
Partors, Teachers, was for the ferfefting of the Saints* (or right
ordering of them in memb jrfliipr &c. ) till we All csmetoapsr-
feft man^ &c. this was the end, why the Minifterywa-s given ; but
the event followed not by that means, by reafon of the Apoftafie fol
lowing, though God in his free grace hath made ufe of men to mini-
fter good to his people, and to {eed the woman in the wiiderneis;
yea, fome truth and much good has been brought forth by men in
a falfe Miniftcry, as our old conformiUs, andhoneft non-confor- .
mift?; though many ef them fince have turned pcrfecutors, or for-
rnalifts.

TheSsints will be perfected hencefoith by other means, even by
the A//>/)?fr>'o/f/;<?5'p/r/fJfecretly,workino in his people, who in-
themt-dftofconfufion, Oiall be let in per fe& order, the people of
God in memberrtiip with the whole body, whenraifed out of
Mabjlon.

Secondly, As Apoftles and Paftors?m? both gift s ofChnftJo both
have gifts of the Spirit: though the Apoftles more, being to manifclt
the Myftery of Chrift to the world ; yet every Paftor or Hirer of the
Church had forre gift of the Spirit.. Firft, By the laying on of the
hands of the Presbytery, i-Tim, 4» 14, and of the ApolUcswich

CM?;

them, a Tint, i, 6. dftsiq. 1 3. Aftf 20, 17. yet the Presbytery
was n©t a Cltflis or company of Elders of i'everal Churches, but the
Elders of Efhefui were tho!e, who (with Paul} ordained Timothy.
Secondly Pallors had need of tome °ifts of the Spirit, not only of
Tongues and interpretation, to tranlTue aright the originals, and
to interpret them aright, but to lay hands on ihc fick> and to heal
them, not by natural ph^Hck, but by the Spirit fignihed by <y/,
wherewith they did anoint the pAttcnt, 2 Timothy 1. 14. James

From all this w^ may iafely conclude, that there is no true Paflor
in the Church ; for it the Pallors lay there are no ApolUes, Tie fay
from thence,There are no Paliors,for who ordained them? Second-
ly,wher's the gift of the Spirit in any ? Therefore the instruments of
a toolifh Shepherd appear, that's all their Ordinances,becaufethcm-
felves not ordained nor hath the holy Spirit let them in Order, or
made them Overfecrs and Bifhops ( as th- Gieek reads it. )
Twerc eafy to prove our neve modelled Paftors no better than our old
Bifhops ; but this is on'y to tell you, that the Tatter is called by *
the Prophet ifooltfo Shepherd) becaufe he wants the Spirit: for as
the true Church was wanting in no gift? waiting for the coming of the
Lord-, i Cor.1* 7. So the hrrt gift.of the Spirit, was Agiftofwifdomy iCor.n,*
whichthc Partor wanting, all his Oidininccs arc called the inihu-
mcnts ot a foolifti Shepherd.

The next thing that lam to {hew, is the difference between an
A pottle and Pallor.

Firft, The Apotfol'ck Miniftery was for the^ world ; the Paftor
was on'iy for the Church : bccauie we have no Apoftles, thereibre
the Churches fend forth Itinerants juftlike our old journey-prieltsj
for though I confcfs many of them be godly men, yet they are not
good Minirters, nor fit to teach the peop le, being for the mc!t pare
no vvil'er theathefoolifh Shepherd, who having not the gift of the
Spirit, as Saints in common had in the primitive Churches, nor yet
ftudyed gifts of Tongues and Interpretation, as the godly Minillers
of the Nation formerly had, will fhortly be found fuch Itinerants,
who make a trade of teaching : only what formerly he fold in a
fhop, is now fct to fale in a Pulpit ; making merchandise of the word
oj Cody as before ot wares.

Secondly, The Apoftle was to go up and down the Couxtrey to
preach • bu1. the Paflor was to fit ftill, and wait on his own Church*
Aft* io.77;. i+ ^. therefore for our VTclfh Shepherds to turn Itine
rants, is not according to rule, nor yet to leaion • they'l run at laft
out of the Church and Country too,

Thirdly, «

Thirdly, The Apoftles Miniftery being in a mwfog way, could
notfo wetlttay toconfider the particular condition of every man
they Ipake umo,but when they had preached the Goipei to one peo
ple they part awiy unto another place, leaving the fuccefs o( the
word to God; but the Patiors being to wait on their OVVD flock,
were io to watch over them, as to observe the Hate and fpiruual
temper of every one under their charge; W*ru the nnruly, comfort the
feebleminded, faftort the we#k.) be fat'tent toward all men ; lo a Pa-
itor mulidjal with particulars, as Timothy \± taught : Therefore the
foolijh (hepherd is condemned for v\nnt of this, and this is thecaufc
of his wo, thvt he hath left the flovjk ; that is, though he abide ac
home, ycc hee's either turned Itinerant, or ta-kes not care of
every particular member in the Church, toconfidertheirlcverai
condition?, temptations, tempers, &c*

Or elle, the Paftor is railed to fome preferment in the Land, to a
Colledgc, co a Civil or Martial crnrloyincnt, that he muft leave the
flock.

As God railed Pharaoh of old to (hew his power in him , that he
mk ht be foundly p! jgued ; 10 1 believe the Lord hath r^ifed A fifp-
berd in the Land-) who fl-mtH net vifit t hoft who are cut »ff ', neither (halt
feek^the young one., nor heml that that if broken, nor feed that that ft *«-
dtthftfy&c. Mark the partiaii ars wherein ih. Pu'^or is wanting,
that is, he is not good in his office; t!iou9.h he preach twice a day
tothe Church, yet he doth not vifitthofethat be cut off, or hidden,
as the margin reads. There's many a poor Sainr who e ;piritual and
temporal ftatc is hidden from the Pafior : H^vv can IK vilit, w'nen
he has left the flock ?

hgimfHeJhallHOtfeekjtbefewgfftte} there's many a young be
ginner that mutt have milk like Baoes ; hut how can the Palior cek
when he haft loll himlelf in leaving re flock ?

Thirdly, Nor heal th*t veh'<ch Is broken', there's many a brokea
heart, that he knows nor ot\ b^-c<uire he as lefr the flockf

Fourthly, Nor feed that that fiandtth still, or, as the margir r^ads,
bear that rhat jLandethnitt: when die reii of the fheeptre goinga-
long-or lead to palture. feme (heepm^ybe fo weak, they cannot
follow, or fo wil'fui th<*v wiil not go a foot further ; ike geodfloefherd
takes vphi<ffl?eep onbis b->.c\{ , and bears him with patience and long
furTerance, &ct but how can the Partor do this, who has left the
flock,an-l IOTCS the world ?

Hfftall eat the ft {h of the f.*t and tear their claws in pieces, &c. If
tV-ere be a £u P ir'onage, a^ they fay, a fat plare, or preferment, the
Pahor fo lows ii> as » cog do's a piece of fle(h laid before him*

Again,

Again, if there be a good bargain or purchafe of a delinquents
Lands to be fold, nay if there be any that oppole the Pallors dcfire ,
were they as high as a Parliament, the 'PtftorwiH have them do
and tear their claws in pieces.

The next is the Pallors punifhment or plague ; The fvoord
wthisarm dud right cye> &c. What's ihetword ? but the Spirited
the Lord,who in the b.ightcefs of his coming (hall to appear in glo
ry that the fpiritual i^rength and fight ot the Pallor (hill be quite
taken away, his Arm [kail be dcAn dryed uf^andhu right eye utterly
darkened*

Sec, 'tis his right eye his bell light and fight! for he may have
light and fight in tbmething, in tome worldly dcfigns, yea in ibine
ipiritual di!covcry,lbmething of the Law, fome talic ot theGo'pel,
or knowledge of Chjift aiter the Belli, &c.

But there be ibiv.e things the Pallor no more fees than a blind
man : Who Is blind >u mj jervant, And deaf as the Lord's mefien^e? ?
who is bind AS he that is perfett, and blind. AS the Lords fern ant ? fcel*.£
many things. but thoti obfcrveft not ,&c*. lia.42»2O»

Ob'erve,thatmany tnings they tee, yet are Hark blind too • their
be ft Jightytheir right eye is utterly darned.

Again, What [hey ice and what they fay, they obferve not,Chrift
come? for judgement, that thofe who fee not might fee-, and thofc that
fee might be made blind. Oh the Pallors riglit eye and beft fight is ut
terly darkened.

'Tis all'o -Vdj That the ears of the deaf fhall hear the words of the
bool^y and the ejes oftheblindfhaUfceetit ofobfcurity and out ff dark^-
Kefs, I'.a* 20. 1 8f but at the fame tune the Lord pours upon Pallors
and Seers the ipirit ot deep deep, and ciofeth their eyes, lor the Pro
phets (oUhe Church) tnd Rulers for Ruling Elders) and Seers (the
moil feeing. knowing men)are fo covered that the vijion of all Is become .
unto them as the -words of a book,that is fealed, vert. ' °, it.

Thev/y^j that's the clear fight of ipiritual things, is as a fealed
book/and the book fealcd with fevcn feals, that's perfectly fealed r
for their right eye, their beil Tight, is utterly darkened..'

The Apoltlcs prayed Tor the Church of Ef/^/#*,Thar the God & FA*
therofopirLord ]'fw Chrifl would give unto them the fpirit of veifdom
& revelation in thek^tovoledg oflnm^ thAt the ejes of their wderftaridlng
being en!ightned they wlgbt k»»w what is the hope of his cAlling^nd reh.it:
theriches of the glory of hit inheritance in the Saints Eph^.tjy'fS.yvhat
a gWious inheritance God has in the Saints, and the hope of his
Calling-thc hope of their glory,theSaints fee not;becaufe the Paflors
eye is P.ot enUghcencd, yea, their right eycis utterly darkened.

Tliere

There are fix things the Paftors fee cot, becaufe their righ
their best pght and light is dark unco.

*. The Myttcryot iniquity, the man of (in and Ton of perdition
in themfelves, they fee not> nor how that Wicked firs in the Temple
ot God, whole Te tJp!es are ye.

2. They fee not the end ol a 1 Ordinances in the Apoftafie. The
Prophet told the Church of //r^/> An end if come, the end, is comey
itwatchethforthce, behott'tu came, Ezek, 7.7, Tne Aportle told
the Primitive Churches, The tnd of all things K at hand, therefore f>g
faber and watch unto -prayer, 2 Per. 4. 7. 'twas nor. the end ot" the
wond, but the end of alt publicly wo-, flips in fpirit and truth ccaied,
when tktfpiritof Antichrift was let up in the Church, and vrorfbip.
fedatGod, Common prayers and mixt communions, wascounted
once by choifeii Saints to be the worLhipofGod : fo was finding of
Pialms and baptizing of Infants, and a bleiTing ifter Sermon; all ci
ther Ordinances will at latt be dilcovered 10 end in the Apotiafie,
when the Apottafte fhall more appear in the Pallors.

3. They fee not the coming of Chrift, and Chrift come already int9
his Temple • the Churches tremble at it, yet the Paftcrs arc lilent,
becauf^ they do not lee the day : thar right eye is darkened, that they
can not difcern bet ween day and n:gh-c ; noc knowing that the day
ot the Lord to ibme is darkjiefs and xot tight : to others, the day of
God is neither day nor night ; in thiscontufion, in thele clouds the
Xord comes, but Pahcr know it not Zach. 1 1. n.and 14. J+

4. They fee roi Chrift ;» ut the hope of glory Coi. J. 27«

5. Nor \.^ glory to be revealed inns Ron f 8. 1 8, 2 1 .

^. Nor ihc glorious refarrettion of the S<ti»ts, the redemption of the
bodj in this life ; the rifing ofthe body of the Church one o Babylon,
the Pa^ors lee not, becauie their right eye i* tttterly darky cd^Ezck.!!.
1 1, 12. Phil.^Ut

I could (with God) give them fome light in thefie things ; but I
(hall leave them in the dark ( who have left the flock) till the Lord
fhall further enlighten them and me*

Ii I (hould proofs my felt' Paftor&fa Church^ bow could Heave
C*rdtjf without danger of a <r^r/^?buL though I an neither Paftor nw
Profhetfltt I can foretel the cert un deftrudUon of that man,who like
Diotrephes lovetk to hare the freheminence .. profeflfeth himfelf' Paftor,
and in pu-e Church- fe.lowflius y-:t leaveth the fiock^, not by theT//-
nts cow.ftlon or fpn itual cal I ; bur by a carnal, covetous, and cunning
deftgn togreatxefs^ Andes wpliavce with werldiy glory.

Thele were not the thing? tint I then preached, but do now pnb-
lifhfortheP-iHors (ake, th.tt tbey may repent1 and return to God
from their tmpiy fcrmsand flelh'y C'b*rck-fcllw(hip) incochat Npi-

tit

lit cxfarit*Al communion, where we can never leave the flock. The
flock.1 look upon, not as any particular Co*£r<g*ti*»jQ\3X.fa&Cb*rek

ofthcfrft born written in heaven-, whom I am waiting to !ee and en
joy on earth; even to thcfpirits of juft men made perfett • that is, all
the Saints in the /jp/r/f, who arc with Chritt perieftly one and living
in God, I would not leave, nor be lacking to. O how I long to ice
and terve all the Saints, that their fouls may prolper ; in this ienle I
defiretobca Paftor, that is, to be my brothers keeper. Cain would
not be fo> but Abel wo* a keeper offrcep : fo is every Saint to ano
ther, and DO all the flock: his hearty afte^ions, earned defircs,and
delightful remembrance, is of the little flock, of the Lambs, of the
lead Saint?, whom the Lord loves mod.

To this mod 1 applyed my ielf, with many other words to the
peop'eof jVw^orf ; the 7<^/ />*#*r was made forth to them as the
Jd/eprofefor, who is not his brothers keeper.

The iecond part of the Pallors plague, was, his arm clean dryed
up; that is? his fpiritual (irength quite waded, that he has no
power ;

Fird, To refift his mvn iniquity, or bofome Hn.
' Secondly, Nor to keep himfelf Httfpottcd-) from this prefenc evil
world. I lay the prefent evil, which isthe£00^ things of this life ,
wherewith the thonged ChrilUans and Miniders are this day con
quered .• the glory cf the world, was the laft and greatcfl of Chrifts
temptations : this alfo being the ht»r of temptation that frail try atl
them that dwell on the earth, or on any thing below God.

Thirdly, To do to every one as we would that men [hould do un
to tn.

This is the 'am of All Religion, that is truly Chriftian and noble ;
Vis the fubitance of the Law and the Prophets, of Chrift and the Apo-
ftles writings, Matt. 7. i zf Rom. 13. 10. This one word will try
ouifpirittuuftrtHgtb, and (View the wttkjiefs of Pafgrs> and of all
the people of God,

The

(1*2)

The Wretched People: Or] Tie
People ofGodjttrtfd Wicked Men.

'Declared, in part., at Cardiffe in
Glamorgan-/??/'^.

Manifcfting the great Apolhfieor failing away, foretold
by Ctinft, his Apo[iles,and Prophets, uw*V0. 7. i3 ^,
^. 12. 2 Tbeff. 2. 5, \o3 i j.

By WILLAM ERBERT.

Among mo.nj people arefotwd wicked men : they lay wait as he thatfct-
teth fares, they fa a trap, they catch men. As a cage is full ofbirdsi
fo are their hoftfes faK of deceit) therefore tk&y are become grew Arid
•waxen rich.

They are tvaxeafat t key {blue, yea they overpafs the deeds of the wicked ;
they )udg not the caufey the cutafe ofthefatherlefs^ yet they profyery
and the right of the needy de they not)udg, Jcr. 5. i^5 27» 28*.

S(bold) this was the iniquity of thy fitter S adorns, pride? fulnefs of6ready
and abundance sfidlenefs in her> and in her daughters ; neither didfr.c.

iskt I6.9y 50,

To the f tattered Saints at Cardjffc3 and in the fountrey

thereabout.
Beloved-,

I Was frft your Preacher, then your Paftor ; and this laft, not
ouc of light in my felt, but in love to the Saints of Lwvaghes,
who being then gathered into a new modelled Church, never
left me, till I and mine came into the fame form with them :•
<o we walked, they in the light, becaule i believe that led them into
fellowfhip; but lindarknefs, becaufe contrary to my own light,,
in love only (as I (aid) I followed them,bccaufe I would not offend;
but fee the judgment of God Icflfe love and more offences fell out
between us after we came into a brotherhood, or combination of
Churches* then when we were at firft a company of fcattered Saints
Wcll>£athercd Churches we rauft be,.and Co we were, till the fword

fcattered

fcmered us all into EngUnd j there they of LttvAgbes continued
with their Paitor, &c. Teacher, and Ruling.Elder. Since their re
turn to Wales, FirH, their Ruling Elder was removed, then their
Teacher was cait out, and now the Paftor has left the flock- winch is
now fcattered a; well as we in Cardiff. 'Tis not our mifery,but a way
to a greater m«r;y I truit; for he that fcactered Ifrtcl will gather
him, and keep him as a Shepherd doth his flock, Jer. 31.10.

Owfint fcauering was by coming into gathered Churches ; by
looking on forms, we loll the Spirit and power of godlincfs. Here
we arc fcattered again, Ids godineis appearing, ihan was in us be-
fere. Well, God will yet gather us again, gather usuptohimfclfj
eo the Spirit of Jclus, which appearing in us with power «nd glory,
will minifcrt to the world who our Partor is } even he who keeps uc
as a Shepherd doth his flock.

Let no man thercfore nor Miniftcr pretend he is Shepherd or Pa-
ftor:ror my part, I am no more then my brothers keeper, whom
becaufe I would not loie, I hare now lolt my lelf with man, yw
wiihthepeop.eof God, but I (hall be found again, when quite
loli: asyetl am living my felfalittle, but Imuttbc wholly lolt;
that's undone and dead to aU but God, in whom ( 1 hope) his peo
ple will find me alive at laft,

Tour Brother

Servant in the Lord,

WILL. ERBERY.

An Animadverfion.

T Hough I make the prefent Churches and people of God paral
lel to the Apottate Church of Ifrael ; yet let not leem Grange
to any, hnce the Hate of the Saints this day lyes under ihc Apolhfic,
The whoredoms of Ifratl and Jttdah, were but types of the great
rehorc, whofc fornications are now in tneg*tb*nd Churches, whole
falfe woifhips, with the filthy walkings of feat tered Saints, declare
our fins to be the fame with theirs of old, which carried them into
Ctptivitj, this alfo typifying our fpiritual bondage.

The befieging tfjerufalem > the taking of the City, the burning
of the Temple , is fulfilled in Spirit to the Churches whofe Or-
cinances as the Veflcls of the Temple are carried into Etbjlon.
\Vhat if the holy ycflcls like wile prove to be the holinefs and

Y a rih-

righteoufnefs of Saints? their gifts and graces? Whtt ifthefebe
gone to captivity alfo? let the Lord judge if the Churches and
people of (Jod be not as the children of //M*/, that's the Jews,
to be called out of their captivity.

The Wretched People, Or, The
People of God titr-rid wicked Men.

Jer. 9. 1* O thAt I had in the mildernefs a lodging place of way -faring
men ! that I might leave my people and go from them • for they he all
adulterers^ an Afiiimbly of trtacberout wen* .

THE lafttimeof my being in this Countrcy, I was car
ried forth to fpeak ©f New Jeritffllim , that's the third
- dlfpenfatiott) or glorious diicovery of God in men,
when God himielf Chall dwell glorioufly in the midft
of his people, Ztch. 2,10. "Rev* 1 1. 2, 3.

This glorious eftate of men in God, and God in them, was
foretold by the Prophets, and typified by the children of Ifrael, be-
int; fill} captive in Bzfylon^ which being '.-'eftroyed, and they delive
red from their bondage, were called *onh to liberty, and build Jeru-
falem anew. Therefore the new Jernfalem is a'fb after Maijtws
iall,.^^» i^* *nd the Judgements ot God on her, Rev. \g+ the
firft refurreftion and reign of Chrift with the Saints, Rev. 10. being
the fame with the Mew Jerufalem^ vsr.p. which is more fully defcri-
bed in her glory, R&vtzit &; 22. chapters.

But that method which Goi took in bringing forth his people
of old from Babylo»> the lams he takes with his people aow,in thefc
three things*

Fir ft, Their exceeding fin and wickednefs appeared before,
2 Chron. 1,6. i<5, They msckfdthe Meffengers of God, defpifed hi*
vfords^ axd mifufed his Prophets-, till- the wrath of the Lsrd arofe a^
bis people , till there was no remedy.

Secondly, Their exceeding bondage and captivity followed} a
36.l7->l%-> I9. pray read it.

Thirdly? Their^/w*;^ dtlivertwe and liberty to build Je
ill the next book, EZ.TA i . 2,3, &c.

Thus'twlllbe inihdelaft dales before the New Jerttft/w come

down.

down; Alffioft ill the pcop'e of God will fall to of en wicked™ ft, be-
ing partakers of "babjions. fins. They fhali then tuflfer without and
witi.in a fore captivity, even all B*fy/*« plagues, death, mourning fa
mine, and fire, Rev. 1 8. 4. 8.

But 3 . 7 he deadfall live, and the dry bones be raifed at lift, as I
(hall llievv(wiih God) another dmcj the glorious liberty of the Sons of
God, the redemption of the btdy^ &c.

We arc no.v in the tirit part, where the people of Cod appe arfo
wicked, the Prophet doth wifh he were far enough from them : Oh
that I were in the wildernefs, that I might go Away frtm my people ; for
they be til adulterers, An Affcmbly of trc.ichgrow men.

The word is plainv AUnott all the people of God turned wckfA w* »
the Prophet lays, All, I lay, almoLt all , tor the Prophet is excepted,
andafrmll remnant who arc figns and wonders in Ifrael, even in
the Church I fa. 8.18. yea, men wondred at, or, as the Geneva
reads, monttrous men; io the people ot God in general account
them,2^^. 3* S.

There is nothing clearer in allthe Prophets than this, /p. 1.2.
Hear O hcAven, And hearken O tart h, for the Lord "hath fallen ; / have
rvitnfoedand brought up children, and they have rebclied tgainf me. ' lis
not Baby's, nor children of a clayoiJ, buto'd Chriliians bred and
fed by the Lord :or many years, nourifhed and brought up, as \werc
to years of diicretion ; yet now they Rebel again!* God and men ,
againit their own knowledge, con'cience, covenants, prorciiations,
pro.Tiife$i remonftranccs, &c. but now they are grown Co fottifh*
and brutifli- they know no more than a bealt, nor confider To much
as the dulleil headed creature, the Ox or the AJci my people do not
kyoiV) my people do not confider^ Ver e 2. Ah finfttl NalioM, a people
laden with <n qmty &c. vcr.3. not only thoiein loweii office but the
higheft Officer of them all, the Crown of his people bave no found*
ncfs, nofincerity, no timplicity and fmglenefs of heart) bntpatri-
ficd: to their fms have been fccrcc and hid, but now break forth
into open rottenneis and running wickednefs, not only in their
hearts, but their hands are blo©dy , thai'- opprcflion, cruelty, unju-
ftice, and unmercifnlneis to the poor Nation: and though they
think to cover ic with abundance of ordinances : and with many prayers •>
v. T i>to 1 6. yet blood appears in their hands,yea their fingers are fail
ofbJ0ods,(~o the Hebrew read? bloods, thai'i, manifold oppreffions,
Opprefs meus ft-ate^ opprefsmens fp'irits^ y^^epprefsthe poor^thefa-
therleft and widow, whom they regard not j theretb-e God calls them'
his enemies, r,tnrthcrersy rebellious Princes, companions of th;eves, to-
V'vggtft^ andfottoring reward;, vcr.io, to 245 ^.h; I vvill eaic me o£
my advcrfarics; &f,

Hear

( 166)

Zfar tfc mrd of the Lord?* <Pr;»Cts of Sedome • five ear to the l*»
efottr $od ysftofle of Gtmorrth, ver. i o. Here the people of God,
with their Princes and Rulers or ruling Elders, arc called in plain
tearms Sodomites, the worfr cf the vic&d ; and teople of Gomorrah,
moll groffe finners ; all of them are fo almofl, eiceptin* a very fcw-
Except the Lsrd of Hofis had left M a very J mall remntnt, vefauld
b we bee* at Sodeme, and we fattl* have been like unto Gomorab* to
ver. 9.

Thatis,therm#/f»|-^m«r«j even tho remnant of Jacob ts the

rant of them /kail return, Ii>. i ot 2 j.

A very fmall remnant indeed, yet fcarce thefe are to be found,
Icuc* the gleanings ej the vintage, Micb, 7.1. for iht good minis p.
•r we* out of the e*rth, andtheie is none upright amorg them ; they all lie
m watt for blood, they hmt every man his r.egkbonr v;th**et, ver.?
A good man is more then a righteous or godly man, who is good to

evil, as God is, and the SavioSr of all men, as ChSuv«?rwho°can
dye tor the brethren, yea for his enctnief, and for whom others
would.«rcndarc to die, ^w.y.7,8. L*k* 6. 3 5, compared i John

5+ * t).

But not a good man nor upright is to be found; for that they
may do evil with both hands earnertly (ph they doevillunily. with
all their ttrengch and might) the Prince askrth, and the Judge af-
keth for a reward, and the great man he uttered* his mifchievons

77 V JV/Cy WMP ^ "P? ^lch' 7- ?* Mark, they wrap irup.
71:e bett of them u a* a briar, the mtfl upright is frarfer then a thorn-
hedg, ver. 4. Thei's no medling with thefe men, no: rcwchin« of
them without a Gantlet, or Buck^eather Glove. Ttedtycfthy
watcbmen* and thy vifitation cometh, MOW frail be their perplexity > that
is, a plague upon them, and a perplexing care is come on all the
Princes or Watchmen of the people.

Thefe two Prophets are the two Witncffes, that's afnfficiene
'I^T^'i'o Pr°Ve thC TrUCh' and 'dS tormentipS too>as theirs wa5,

But thefe Prophets ffrM and Mcth, propheHed to the people
or God befort or in the captivity as all the other Prophets did, ex
cepting the three laft, H*ggAi Ztchary^ Maltchi, who write of

the Lords hcufe, and building thc New Jtr*f*ltmi But ofthis,ano-
thertime.

Only 'tis clear,that as the Church of Ifrtel under their Apoflafa &~
wickednefs before their captivity, was a type of the Chriftian Chur-
:hes under Antichnft's iniquity; fo the whoredoms of 7/r^/did

typifie

j that's the wickedncfs of the Utter Churches
in their worships and waies.

And as the fpirit of Antichrift andtheflefh of the Whore has
been molt diicovcrcd and made bare in ihel'e dales, and begun to be
burnt up in this Nation, above all the Nations of Chriiicndom .- io
the \vickednsfs of the people of Godjwiil firft appear here to ail tha
world*

Firft? Becaufe they are now let in power : before, the Parliament
was a blank or ablinc^that men could not fee the defigos offccmmg
Saints ; but now having all pdwer in the-.r own hands, the people ot'
God are purpofeiy let on high, that every man may ice their flume,
if they fin, or ^rovc opprcflors, as former powers have been.

Secondly, As the children of Ifracl were the people of God, & the
only people of God in the world? yet were found to be wicked men;
yea worfe then their forc-£athers,as bad as Sodom and Gomorr.ihfe-
fore their captivity and deliverance from thencetlo that deliverance
& glorious liberty of the Ions ofGod>which good men look !b-,rnuft
have a foregoing iniquity cap:u-ity,and bondage within & without ;
not only mens ipirits,but their Hates (hall be under lore opgreflion;
let the people of God therefore look tothemfelves, that they prove
not the oreatcft oppreflbr?,and the molt wicked men that ever were,
thatb, grols hypocrites; for whom alone hell is appointed, as their
peculiar portion; for other Tinners are laid to have their portion with
hjpocrits, where is weeping and gna fang of teeth, Mat. 2 -f- 5 i»

Laying then a fide thole four things that an hypocrite mayatrain
un*,o, I fliall deal plainly with all the people of God, who know al
ready, i. That a man may be a great Profeflbr. J. Perform all
good duties. 5. Befrec from all grofs fin?. 4. Have all thole com
mon graces of the Spirit, yetbeagrofs hypocrite; that's, a wicked
man, and the worrt of all men, yea more wretched*

*Tis no new doSrinetous in Wates9 who have heard it a hundred
times of old at Card;ff^ and LaxvAgbes • but becauic your Englifh
%men may hear it too, 'tis proved in Jud^, who was a great Frorcf-
for, an Apoftle, a Diiciple of ChrUt, jet a devil. Secondly, that he
performed all good dutle ys plainer yet ; and in thoiealo who cry-
t d> Lord, Lord haw we not in th) r.f.me cast out dev';ls, and &or,e won
derful works ? Mark, here's po.vcr with their proleff.on. / profefs
O'aith ChrillJ IniiMrk*nt jsu : Chriftprofeflcth as well as they-, he
proteffeth he never knew them. Depart from me*)? workers of 'iniquity^
Mac.y.ij . One asked me after this,What S:r,'Bu(l we do nothing ?
neither pray, nor hear the word preached ? tire, doth not God fay,
Up and I? (doing? True, faid I; bu: all this is not the doing, 'tis buc
the means to (hew, us what we aretodo; or fcek Itrengthtodo

whac

what we know; but thedeing is another thing, »d$ tt dot) .... j ,

to do good te al^ to thinl^no evil, nottofeck^oxr own^ to give to every one
that asketh^to lend looking for ntthing agaififec. If ye kn9'# thefe things^
bleffsd are ye if ye do them. This is it to-do, which an hypocrite can
not do, though he preach and pray ; up and be doing, faith God, rile
up from your prayers; and be perfett, as your heavenly Father is per-
feft. B eye followers of Codas dear children^ and walk^in love i God is
love, he is no religious God, but a righteous God,follow him ; God
is good to all men follow him ; G©d doth not fait and pray, &ct
men mufl follow him inaction, and good works of Mercy and Ju-
iiice* I fp*ke not to your VtubersconcernKgfacrif.ee and burnt offe
rings, but this thing commanded I them, Obey my voice, and walkj* all
IK} TV ales, &c. ]er.J. ai, 2*. Wny, Did not God command iacrifi-
ces from the beginning ? did not Abel offer,yea the facrifices of righ-
teoufnels alio ? righteous Abel was thefirii, and lait that (hall be
Chin, hecaufe his works are righteous ; but forms of Religion are
far from (uffering, Mat. 2, 3, 3 5. i Job. 3+ * 2.

WiU, the Lord be pleaffd with thottfands of Rams ? ( thatfs Legal- Or
dinances) ot ten thoufand River stf oy!> (that's Golpcl-Oidinanccs,
yea gifts of the Spirit)^ bath (hewed tkti O man what is good: andwhat
doth the Lord require of thee, but to do )&ftice, to love mercy, and to walk^
IrAmbly Tvitb thy God ; this is the doing, to do jufticej and not only
to (hew mercy, but to love it, even mercy to all men, mercy to the
Nation.

A hypocrite will part with any thing frying his beloved fin; the fin
ot his body,rather than with the fin of his foul, peak a thoufand pray
ers and ten thoiifaad good woids.rather then do one good work for
the Nuion. Nay one aft of love indeed he canno do, for he may
(peak with the tongue of men and Angels, and give all his goods to
feed the poor, yet have no love; he beftows goods or mony for
a time, not his Lands, as -primitive Saints fold that avtay too^ t*
feed the poor, or make a publick ftock for the needy, i Cor. 13. 3.
Atts 2. 45. Afts 4. 3 2. you may fee how far an hypocrite may go}
perform all good duties, yet do no good ac all ? nor an a& of com
mon love.

^ Thirdly, He maybe free from all grofle fin?,as the Pharifecs were,
Tea (as Paul before he was converted) w/i/4. according to the Lay*
blamelefs , yet be fecretly a blafphemer of the Spirit of Chrift in the
Saints, and injurious to men. Mark, what a godly man Judas was
in outward appearance; when Chrift came to quetUon his Di ciples,
and tell them that one of them (hould betray him, they all fufpedted
themfelves rather then Judas^ therefore every one of them crycd, It
it /, Mtftsri Yea, when Chritt particularized, and pointed at J *-

da*

dm by dipping his finger in the di(h with him, and bidding
what hi w»t3 do)j*icklj> the ftmple-heartcd Difciplcs thought oo
evil at all of jW<v, only luppoled that he was commanded to buy
mtit,otiQ£ivef*metbingqitickJ)r to the poor, Job. 13. *$. Ah fm-
cere, fimple, (ingle hearted Saints i What alweetfpirit have they
to fufpe& no evil of any but ot tnemlelves! A hypdc rite is jea
lous of every bo^y, but of himiclf: he lees his own good, buc noc
the evil in.ju.fc.f, and other mcns evils, but noc (he good in
ihcm.

Fourthly, A hypocrite may have the common graces of the Spirit1,
AS knowledge; yea by the knowledge ofourLordtndSAV'.eitrJefm
Chrittefctfethe foUutionsof the world, \et be a wicked man, and
worfej even a dogg or * hogg, ^ Pet. 2. 10, 1 1, i ?.

Again, As his knowledge may beeffc&ual atfirft: fo an hypo
crite may have a powerful faith tor a time, Luke 8. 13, Eve*
to c*ft tut devils And do vfo*dirf»l*9rkSi yea> •btainyrett vitttrits by
fifth tndfrayer: as not only hypocrites but heathens have done.
RtmnlHt himlelf, when his (onldiers were routed and running away
from the Stbincs, when he could by no means turn back his men,
neither by intrcats nor threats> he calls upon Jupiter to ftay them*
and prcfently the flying fouldiers took heart and railyed, for which
caufe Romultu called that god, Jupiter Sttttr*

Thus the Great Turk got a mighty vi&ory over the Chriftians,by
praying to Chrift for vengeance on the treacherous Emperour, who
brake his promife. Truly,an hypocrite may do much by believing
and humMi*g himfclf as Ahab did, Bcfides, he may be, in a feme*
f*»ft:fied fyfatth >* Chrifls blood, Heb. I o. 2-7^ he may be, not only
*n/ight»cd> but ttfte of the heavenly gift, **dbe m*dcy*nnker tfthcht-
ij ft" it\je*) ttftethc good word of Ged) tndtltepwers of the world t§
cente (even the joys ot Heaven beforehand) Heb. 6. 4, 5. Befides,he
fruy ftel^Cod dayly^ and delight to k*0* his vnjs* *i one th*t did riffh-
tfottfrcfs , tndforftktth not the ordinance of his God) but askfth of htm
the ordinances of )uftice, and delight sin *pfro*ching t* God ^ yet <hi*
man may be but an byp-xrite and <mite with the fift of violence,
by not loofing the bunds tfvickfdntfs^ or undoing the heavy burden, for
bundles ot the yo^k, as the Hebrew reads) nor let the ipprrflc d go
free, bj brewing every jo^ Ifa, 5 8. 2, 6.

So now tiki away thefe four things, and let the power of god-
Hnefs only be held forth, then will I prove chit almoft all* the peo
ple of God are turn'd to be wicked men. And that in two thingf.
Firft, They arc all Adulterers. Secondly, An affcmbly of treache
rous men.

Z

07°;

But adultery here is not meant that of the fleCh, for Tie never
believe, that the whole Church of I fr ad did lye with other tmns wives',
but the whoredoms of Ifrael wasanothenhing, 'twas fomething in
the fpirit : a° the Prophet and as the Apoftle phraifeth; ye adu'terers
and adultercffes, know ye not that the love of the world is enmity
to God -? The love of the world then is adultery and whoredom, yea
'tis idolatry, as covetoufnefs is twice fo calle<j by the Apoftle, Eph.
J. 5. Col. 3. 5.

So then though it be true, that whoremongers and adulteress
God will judg; yet 'tis as true, that this is meant of thofe adulte
rers and wnoremongers among the people of God > for as theApo-
iUesEpilttes were only to the Churches: fo what have I to do. faith
he, to judge them that are without? i Cor. 5.11. There was adul
tery enough in the Church, wncleannefs, fornication, and lafciviouf-
neis not repented of, 2 Cor. 12. 21.

This our Divines never obferving, think to preach the Gofpel ouc
of the Epiftles , and what the Apotfles did apply only to the Chur
ches, that do they pronounce to the world.* not but that Cod will
)ttdgt the world In right eoufnefs^ find every thing that is AgAintt mj Go-
fpel, (iith Paul. Yet as our Preachers know not the myfteryofthe
Gofpel : fo neither do they plainly declare the fins and flefhly adul
teries of the people of God^nor (hew .the fpiritual adulteries of their
Princes.

« Thcie adulterers then and Affetubly of treacherous men, are th«
Churches of Chrift,fo called this day ; who profefs tebe the Spoufc
of Chrirt, yet are the great Whore; and their Atfemblies which they
call companies of believers and faithful men, will prove to be falfe,
and treacherous fellows.

How is the faithful City become an harlot ? rlghteottfnefs lodged in
her, but now mttrther.crs'. that's t rfacherow me », or companions ofthievs
lla. i. 21,23. ,

IfGod would, I could wifH this were not true in the Letter of
thepeople of Gad, whofe pra6li!es appear to God and men. But I
arhfure'dsfointhe Spirit, they are all adulterers indeed to God ;
then an Aflembly of treacherous perfons, that relates to men; as
the fum of the Decalogue is in our love to God and men, di-
ftinguifhed in two Tables, which being firft broken by Mofes him-
felf Wfho^gave the Law; and thei« Tables made anew by God
again, me /vs that God will yet write the Law in the hearts of
his again ) though now it be blotted out and brokeo in then*
alL

This is another miftake ofMinifterSj who apply al] that of Jer.? i.

33*

3 j . E^tk., 3 6» 2 5 > 2 6. to the people of God in their firft cenverfi -
on, whereas there is a fecond converfion of the people of God from
their Apoftafie and fpirimal captivity, who being now dead in trc!paf-
fes and fins, as well as dead in their Cervices, and divided in their ib«
cicties, declare themfelves to be the dry bones and fticks in Bafy/o* :
wfaofe raifing and returning to God again, is that efpecially which
all the aforetaid Prophetspoint at, as will appear by reading and
comparing them with Ezxk^ Sy.verf. i^t Thefe hones Are the whole
hottfe of IjrAel : behald O mj -people, I will ope* jour grtvcs ; that's all
the people of God arc dead and buried in earth, in earthly-minded-
neis and manifold fins. And. 1 wilt take the cbitarnt of Ifraelfrom a-
mon& the heathen, whither they begone, ver» a i . that is, in their wal
kings they arc as the heathen, and the holy people become wicked
perlons ; therefore, faith God, / will gather them on ever j fide, ( not
into aChurch, but into my fclf ) And I will make them one Nation ,
Yerlc 2*. for now they are two, a divided people, and defiled
alfo, vcrfe 25. But I wilt cleanse them front their detectable things^
even front *ll their uncbanitefs) as the Prophet laid before,

.

Therefore the people of God maybe a company of unclean filthy
p:ople, yea, deteihblcj and deceit ful perfons. For 'tis not to the
prophanc world, but to the people of God who arc to be converted
again, are thcfe promifcs made, as Jcrentith 3 1 ,21 ,2 i,and through
out.

That the people of God this day are fo profane, and filthy adulte
rers, is proved by this, That they are departed from God, and de
pend on man more than ever.

The laft part of their Ipiritual whoredom 1 (hewed formerly in my
publick (peakings and fufferings, to^the Independent Churches,
wfeo call themfcives fo ; but they are not Independent indeed, but
depend on man more than Prelats, and Presbyters cm King and
Parliament: therefore I called thefepurc fiae Churches the veell-
j avowed /J/r/tffjNahum 3.4. for the ^resbyter and Prelatick Chur
ches were old rotten Whores, joyning with the wholeNadon;
but the'e Churches clofe only with Saints by calling , whom yec
I am now proving to be a company of *dulterersy An Ajfemblj of
treacfrerottt me*t

That is, in departing from God, as I faid : I will not enlarge , lee
their conlcicnccs fpeak , if they are not more departed from God
and from that power of godlineis which formerly appeared in them,
and from that dependence on God aloue, when all men and Magi-
tfrates were againft them,

Z 2 Iknow

tknow there** BO dealing with them now? ts they are with me»»
for they have a mighty power for them ; but i*le make bold to take
them afide before God, and there let them tell me if they are not
departed from him.

Lo they that are f*r from the (halt pcrifh • thoti hafi defrayed aH
them that go A whoring from, thec, Pfa«. 75.37* Mark, they are deHroy-
ed already, all their ipirituallife, their fpiritual-mindednefs, their
Spiritual defires and delights, 'tis^Sll deftroyed. Come, let them teU
me, can they fay the truth, and fpeak now truly before God, xrho
6ave I In Heaven lut thce ? and there ii HONC upon earth / fafrc &efidt*
thee, vcr. 23. Whar,no man on earth? no earthly means # no*
maintenance? no place, BO preferment f What, nothing but God
do you defire on earth? and none but Ged in Heaven ? do you
not look for glory there, and joy here? fomething befides God? not;
God alone^who is indeed the glory in the midft of his people: }'ea,thcii;
heaven too , which they fhall alto know in themfelves, when thejt
are takin up from the earth, Z'ach. 2. 5.. But can ye fay fo indeed
w'th T>«v\A ? .My fall axd m.j heart faifah, %ttt God is tk$. ttretgth tf
my heart, an&porttonfor twr^ ver. 26. What, is your dcfirc fo to do,
and your delight fo in him, that if he withdraw his face from you,
you die> pur ftefli asad heart fails ? Is your foul and body alfo inien-
lible of it ? but are you acquainted with the face of God, with his
tec ret wit h-dra wings, and your fpiritual difertions ? Oh J God is a
firanger to you,and you are ftrange from his bofome; you have ano-
- ther beloved now befides himfelf, fome corruption or creature you
cleave to, the. Lord knows, But God is thefircngth </w/ JWr,(Hebro,
orrock^ofmy heart} And port ion for ever*

Again; Your adultery or departure from God appears in your

withdrawing from Chrift, who was the head and husband ot the

Church ; but now the Church, like the Beaft, has fcven heads ; and,

.iJ.> ^^e r^e Whore is gone from her husband^ / have efpoufcdyoti t» fa

husband, fairh TtuJ, thut I m*j prtfent yott a. chaft virgin to Chrift t

that is, that you may know no man after ike ftcfly , nor yet Chri'i af"

ter the flefh. Tis too long to {hew the manifold whoredoms of the

Church and people of Go J, i&doftrine,and worfhip. On'yintheij?

walkings with men : Hoxv far do they go from Chritt ? Who gave

hunfelf for t he Church, that he might fanttifit and eleanfe it with the

igf^i'goffontrby the word; 'tis not Water-baptifm, but the Spirits

inbeing, neither is it the word without,, but that within which

is nigh thee- in thy mouth a,*d heart ; A ward behind th/e , faying,

itf.8. This is the -pay w<*lk^ in it, when ye turn t* the right bajidirttthf

f>.ti, left i that is, the teachings of God in us> andhisfccret leading

our

•(174

ty God's account cwfot be Innocent -, nor yet thofe who raife thefci-
iclves in other mens ruins ; who grow rich in the Nations poverty,'
whofe places are fupporced by the peoples oppreflfiOn • whofc pay,
falaries, yca-their veryfubfittence is upon thefighsof the poor and
needy. 1 will not go to mens (hops, nor follow the people of God
in their dealing; Pray what difference between thele and the men
oUhe world in trade, in buying and felling? Oh God, thatthou
woukjft once [peak thy felf in the fpirits of thy people, and fticw all
'their unrighteoufnefies I Oh that thou wouidft roar out of Zi-
on, ere. Joel 3, J^* Well, read the reft, Jer. 9. 2, to ver. *°. and
the two la(t cf that Chapter* / mil puvi/h the circitmcifed with the
twclrcitmcifed) &c. all thefe Nations Art tmcircumc'ifcd* and all the
hottfe oflfraelaretincircHwcifedinhcan. A/ark, 'tis all the hottfe of
Ifrael^ that's almoft all the people of God are tttrnea mcked men.

How'this comes to pafs , is expreffed, Ifa\ 6*. 17. O Lord^hj
k*ft thou njAde m to err from thy ways, andhardned our hearts from thy
fc*r* 'T^etxrnfor thy ferv ants fake; there's no returning tpGod,
till God return to us.

But what's the reafon that God fhould deal thus with his people,

a she doth with- t-he wicked , to. give them up to a reprobate mind?

To da thofe things which are not convenient > being filled with aft

.unrighteottfnefsi&d there is three andtwenty fins together , Rom,

i. 28.

There's feventeen figns mote of a profejfor having a form of
godlinefs , but denying the power thereof -} 2 Jim. 3. 2, Thefirftand
the la(i are very like to be found in all the people of God lo
vers of their ownftlves-, and levers of pleafttres more then lovers of
Cod.

But the queflion is not yet anfwered. Why flaould God thus har
den his people , and profane the Princes of the Sanduary, or, as
the Hebr, reads it, profane thy holy Princes f 'tis the Prophets own.
phrafe,//*. 43. 28, Firtf, that we fhould not depend on man any
more^be they never fo godly as they lay : the people of God their'
Princes and Goyernours, may be fo fotfaken of God, as to be jutl

r.-Vl heir land is alio full of Ido!s(as 'twas with the old Clergy )they'
worfhip theiworks of their own hands, that which their own finders
have' -made, ver. 8f ihat is, t heir form of government, ( for foe he
Clergy .did) and ihe \~aean man boweth down .unto.it, anid the J;re2t
man huaiblcthhimTelfj therefore forgive thernnocv tft.pvttafis,

be

O75)

before to pay them Lord, and to plague them auhou didft former
powers, that is, all proud perfbns, and the haaghty oses, yea, every
one that is lifted up, every high Tower, and all the fhipsotTVir^/jJ?,
dre. the Prophet means here only the people of God, who were
lifced up in their heights,proud of their power; yea picafing thecn-
felves in their pi&ures; as 'cisexpreflcd,^r, 15.

Pleaiant pictures, I Paid once, were a mans fine notion?, and
flrange opinions,^ to 'cis any new thing that a man is pleaied with,
of his own making efpecially; Well,the day otihe Lord is upon ail,
'tis upon all already, 'cis upon all men, and things ; 'tis upon «ood
and bad, 'tis alto upon the belt. Why To, I pray ? that the Lord
alone may be exalted, and that we might ccafe from man, whole
breath is in his noltrils, for wherein is he to be accounted ? verfe
12.

ThefecondreafoniSjThat God may bring forth his glory before
all men, or that glory may be exalted above grace, the glory of
God above the grace of the beft men* This is arrange and lecr<rt
thing, a thing that I never fpake of before, nor knew -till now. 'Tis
written If a. 40. 5. The glory of the Lord (hall be revealed, and all
fiefli fliall Ice it together ; that's, til men at once fhall lee the g*ory
of God. Whyfo? for the mouth of the Lord hath fpokcn it ; that
is, God will do what he Jayes, that's more then good men will do j
but God alone can do what he fpeaks, even bring forth his glory be-
fore all men, that all may fecit : howlb? how will this be bronehc
to pafs ? The voice Paid, Cry ; and he laid, What fh»U I cry.? All flefli
isgraflc, and the goodlincfs thereof as the flower of the field. The
graffcwithereth, and the flower fadcth, becaufe the Spirit of the
Lord bloweth upon ir4 Surely ihe people is as grafle, vcrt 6,7. thai'J
the people of God ; for to thole the Prophet fpeaks, Surely the peo
ple is as grade. All fle%, and the goodlinels of fl:(h alfo, that is,
mens natural abilities, and mens Ipiritual excellency, this is the
goodlincfs of flefh, and fl-fli is mans natural abilities^thei'e are as
graflfe. Graffc (as I faid before) Hands up all the year, b Jt the flow
er of the field fades and falls in amoneth: mens nacu'al abilities
may abide long and encreafe, but th^ir fpiritoal excellencies quickly
wither, as we may fee by experience in the people of God: their
natural gifts in government , in Civil and Martial exploits ,
are much improved above former Statefmen , or Souldiers ;
Nt as for fpiritual graces , how foon have they withered in the
witeft ? g9od men in Parliament, when com: to power, ho.v
weak were they? VVhere was the felf-denyin^ Ordinance kept ?
How were not telf-intercfts followed more then cernmoo ood?-

Wait's become of publick fpirits ? the freedom of the Nttioa whd
fpeaks of.' yea, I could name godly men in the old and new model
led Army tallcn from their firlt love, their lowiinefs of mind, meek-
nets, mercy, tender- hcartednels ; their tears are all dryed up, as wi
thered grais, and as the flower ot the ficid which fades in a month*
The flower is a finer thing then common graffe, but falls fooner.
How are men? fpiritual excellencies fain? How do the graces of
Gods people fade to foon ? there are many rcaibns tor it. Firft§
Grace is a tree thing. Secomdly, Nature is a Grange Ibil for Grace t«
grow in* Thirdly, Its no habit, (as (ome fimple Divines call the
habit of faich}<$"c,)No 'tis not l£«f , as the Philotophcrs called their
moral gifts, habits encreafed by difpofitions,and io not quickly loft;
but grace is fcri< , or A^K/X*T* ; a tree gift is taken away when the
donor plcafeth : 'tis inlpired,not ftudyed out, nor got by ftriving, nor
kept by ttrength : 'tis light in the air, rhat is luddcnly darkened when
the Sun is Eclipfcd, or let ; or as the li -ht of a Star, chat vanifheth a-
way when theSun arifeth: thacis>when£/0»7 it rtvctdetyrnct *ppe*r*
not-> though it may be there. Fourthly, The Spirit is a delicate ten
der thing, foon grieved; and,grieved, 'cwill depart or withdraw, bj
JritttrHtfs, T» rath-, anger, or 4*y xnki*dAe filings ef the people of God, Eph*
4. 30) 3 1, 3 2. Laiily> The Spirit of the L»rd Irlovfs ttfon it> upon
perfons and things, upon the people of God, as well as upon the
people of the world ; upon their gifts, and upon their graces too;
for this is but the geodlivefs : the flower of thefieldfas Ifaid)isa
fine thing to behold; blow upon it, when 'tis fully ripe, and it falls
immediatly.

Ind-ed the graces of Gods people in Gofpel-umes> were ]more
•cowing and of a longer continuance : but now fincethc Aportafie ,
Jro c the glory ofthc Lord begins to be revealed, (even a higher
glory then was rifen in that Gofpcl-difpen affon) 'cis the defigo of
God to (Uint he pride of all glory, ycaol graces too, thatm^nare
.proud of; that pure glory may appear.

A third rejTon why the graces of Gods people are foon witheri«^is»
•becaufe God has a peo; \c to calkin thtir room : The people rfGfA
tnrn wc\(c<lntcn, that wicked men may w ntobf the people ej God* I
faid- Beho d me^ behold, to a people not called by my H*me. snd the pee*
p!e *fG»d Are caft off \ a. 6 5 . 1 2. who fay to the wor d St*ndap*rt
by thy felf, come not Hear we I am hoi er then thott ; thc'e are a jmo.^
in my fiofe : God will blo»v upon them, yea <nuff them out of his no-
drills, ver. 5. Every prophefie and promife in the Prophets has »
double performance j in the firti coming of Chjift) and at his fc-

cond

cond in Spirit, fat the Spirit, m&thc Bride f*), Catxt-, that promiic
that God would be in Covenant with bit people, *nd be their God>
was truly fulfilled to his people under the Law, 'twill be again per
formed in the new ]frnfalem^ Rev. 21. 3. That promiic oiChrifts
camitjgiQf\\\tg.vinghii ty/r/V,of lbofc£t£*f watcrt to be poured
forth, was a Prophuie tor Goipel-iimes, 'twill be performed again
in the ntwjerufulem ; Chrilt will come, the Spirit, and the waters
of lite will flow toith more freely? and more fully then ever before,
Rev. 22.1, 2,17,, For as it was at Chriit's fir(t comming, fo wiilic
be at his lecond : the flcflily prcfencc of Chrift was noc his rirtt co
ming , for he came then to fave the loft jheef of the hwfe of Ifraei ;
he was a Afi*ifter oftheCircnmci/iony did cat the Pa{lcover,and par-
takcd of all Legal Ordinances with thejewifh Church, which was
to end at the coming of Chrift ; but when he came in Spirit and
Truth , (that's hii firll coming) then all the fight of San and Atom the
light of the Lav* vnu darkened, all Legal Ordinances ended, and the
whole Church of the Jews call off, 1 lay the Church in general (tor
God did not catt off his people, that peculiar remnant of his among
them.)

So then as at Chrifts firft coming in Spirit, the Nation of the Jews
the only people of God were cati off, and fmners of the Gentiles
taken in : lo 'i will be at Chrifts fccond coming in Spirit, the fctflc
ofCedthcn in belng^Tvill be c<*sl out at fitmen^ Andvflcl^ed <J^fe») cr men
*ftkcworld)V)AdctbtfcofleofGod: this is plainly proved, //'* 4?.
l9.R<?f. 2 1. 5. com pa red, John law the Loid, fitting ufox the throne^
faying, 1 m*kc *ll things ne n>; What's the new thing? Tne Ttber-
nucle of God is with men->**d he witt dwell vrtth them, and they fhtll be
his people, vcr> j. What people are thefe ? God himfelt fliall be
then their God L^ot God in covenant only, as with his people un
der the Law, nodjj^nn Chrift only, as he was with thofeinGo-
fpel-dilpenratiqBllfct in this third diipenfation called the r.rx Je-
r-nfalem<) God huntCTnlTill dwell in them, and with them, a people
whom God hath formed for himlelf, as Ifalah expreffcth in the fore-
faid Chapter , 4 3 » » I . This people have I formed my fe //, the} (ball (ke»
forthntjfrAifc. Whatpeop'r, I pray > the Serfs of the field fall ho-
near we the Dragons Afidthe Owls > ver. 20. that's men like beafts,
and the wor(i ot men fliail be made the people of GoJ, even Dra-t
gons and Owls, night-birds, and children of darkneff, and the moft
dreadful creatures , God will form to be his people in fuch a man-;
ner, and in fuch multitudes, as never was under Law or in Gofpel-;.
times ; therefore, faith he, 1(ememl>er je not the former things fun-
•der iht'Lw^rMrfinfalerjctktthJngtofoJd (in Goipel-times ) f«r/

A a

if a new thing) the like was never done under Legal or Gofpel-
dilpenfation, //<*. 43. 1 8,

But what witl become of the people of God? Why the remnant
whoarebe-wildernefl'cd, and in the ddart, fhall have drink, they
fhal! have waters, and a way to lead them, ver. ip.

But as for Jacob and //r,i*/,-the Church in general, as they do DOE
call upon God, ver. *2. though they make many prayers, becaufe
God in his glory or the glorious appearance oFhimfelf in men they
look not after, nor wait for j fb they are weary of God, that is,wea-
ry of waiiing for him, and for that fulnets of the Spirit, andflouds
of living waters promifed.

Again, they are at no coft nor charge in all their Ordinances, ver.
23,24. but make the Lord to ferve them in their covetous pradi-
fcs,wr. 24, and though the Lord would meet them with mercy,
to pardon and pur<?e them, wr»2j.yet they and their Teachers
(jult like their forefathers) go on in forms of godlinefs without
the power of it> without mercy, and jutfice, and goodne(s,wr. 27.
Therefore, faith God, / have pro fhaue'd the 'Princes of the Santt vary y
{or holy Princes) and have given Jacob to the curfe, and Ifraclto re-
fro Aches i\$tt 18. that is, the whole Church and peop'e of Gad in
general; by theit wickednefs, fall under the reproach of men and
curie of God.

For this caufe do I conceive, that thofe whom John fpeaks of Rev.
-i* 8. to be call into the lake of fire, and to be without Rev. ^^.
1 5. are thofe in the Church, who are laid to tranfgrefs, and to be as*
carkafes-dcacl while they live, who in tins life fhall find and feel a
hell upon earth, and (hall be an abhorring to all flefh, //*. 66* ~ 4.
which nev^r dying worm and unquenchable fire, is therefore to be
wnderflood of a ftate of men in this life, or fklbh fe>eing : how elfe
could they 6e an abhorring to all flefh? J^&>

Fourthly, There is one reafon more why almoft all the feople
of God Hull turn to be wicked men. That that wicked, the man of
fin, the fon of perdition, and mydery of iniquity might be mani-
fclted, and made known in t hem t elves ; that is, in Saints by calling
fhall the ApoRafie and falling away.be firft revealed to the full;
there fhall Antichrilt be found at laft ; as in the Diiciples of Chrift
appeared firft, Luke 9. 55. and as the MyRery of iniquity did firft
begin to work in the Pri m-itivepureft Churches : fo in the purelt
Churches the Myftery of iniquity and man ©f fin fhall be laft revea
led, 2 Thejj. ^^. 7,8. for who are the Temple of God (where that
Wick< d firs) but the Saints^ and the Churches of Saints?

We have looks upon, Antick ift once at &wet but of late we have

^^ ften

feen him in Reformed Churches ; not only in Popery, but in Prela
cy and Presbytery has rhe man of fin appeared to the Saints, i'ie
(peak no more of the Independent and baptizedChurches, God
may (hew them the myltery of iniquicy among themieUcs very
fhortly.

'Tis all the people of God and the Saints in general, I now mind;
thefe mall find fuch an Apotfahe and falling away in themfelves,
fuch a withering of all their gifts and graces that they mall not need
to go far to find the man of fin, even that wicked or lawlels thing, as
'{is called in the abftraft, • *W®- .

But what's that Wicked) and man of fin in themfelves ? is it the
plague of their heart ? their natural corruption, the lutfs of their
flem, the Law of their member?, and body ot death within them ?
this may be the Ion of perdicion &c. in a fenlc.

But there's a more fpiritual thing in it; 'tis a myftcry of iniquity :
what is it then? why 'tis the belt thing ot man, and in man for the
number ot the BeafUs the number of a man, Rev. 13.18. In a word,
our fpiritual gitts and grjces lookt upon and lived in, ( not loo
king for our life in God alone ) is the man oflin, there's the Myrte-

ry»

For as any thing below God is called flefh : fo the beft thing in
man is but the goodlinefs of flcfh, that is, mans gifts end graces , fox
ihefe are but ot a fading and a perifh ng condition, therefore the ion
ot perdition. Faith may tail, hope and our hearts taint, love grow/
cold yea every grace die within us; all will confels it that after death
it wi.l be fo. grace being (wallowed up into glory faith into vilion,
hope into poffefTion, and love into the Lord him! elf fully revealed
in us. Now if this glory, that beatifical vi'fion, and full poitelTion
of God, even the fight of his face, be in this life, as 'tis plain, Rev.
22. 1,2,3,4. Why flfcmlditfeem Hnngeto fay, that the man of fin
is mans gifts and graces lived in and lookt upon p-the firlUs as far
from ChriMian belief, as the la(i : but both will be found a
truth, when the Lord fhall appear in the brightnefs of his coming to
reveal it*

For as //<*/>* 6 c hen faw himfelfnns'ean,and all his righteeurne{Te
appeared as filthy rag?, Ifa> 6. Ifa. 6^ 6. fothe holinels andfighte-
oulnels of man, the bdft mans gifts and graces fhall appear to be no
better, efpecially when by them a good man looks upon himfelf
better then another; there's the man of fin, and fon of perdition-:
for the glory of the Lord revealed in us, will dcftroy and defile all
that unto us, when we fhall come once to fte the King, tht Lord ef
) and the while earth full of his glory.

Aaa , That

That the gifts and graces of the people of Gocf now under the
Apoftafic is the Myftcry of iniquity, and mm of fin appears by this?
becaufc'tis worfhipped as God, in theTetnplc of God this day >
iThtf. 2.4, iC«v3.i7.

The Temple of God are ye, and ye the people of God are the men
I fpeak ol"; your gifts and graces, you wtorfoip as God within

1 will not fpeak of your dependance on your faith, as Papifts do
on Good-works, though their good works do moregloritic God,
and do more good to men, then your dead faith without works,
which doth no good to men, nor to your felves : that faith which
worketh by love,is good and profitable to your (elves; but your good
works are provable to all ruen,and to the pnufe of God > but where
that faith, or love, or good works arc>among the people of God, is a
quertion.

This is clear, their gifts and graces they make a God : for ask
them, how know they that God is in them ? for this they granr,but
not God in the wicked. Well, how know you then that God is in
you ,? becaule of -our gifts and graces, fay they, becaufe the light of
grace is in us. Pray,what'.<5 the light of nature then ? Is it not God
in men too. ? What's that light that cnlightencth every ntttnthatct-
weth into thit world «? is it not the true light ? Is nor tnis light God
andChrid in us ?•• is it not the word, and the word of God? read
your Bible better, ]oh. i.

Again, Do not all men live, move, and have their being in God >
and did not Pattlpreftnt rvery man In Chrifl ? Was not £hrifl or God
i» them the light [hiving in darkycfs, though the darkjicfs ctmyrchen-
dtd it not? and yet tiie light is there, ]ohn 1.5,5?. Atts 17+ 28,,
6W.t.i8;

Third'y, The teaching5; of God in you, yodPfpiiitiul knowledge,
you confefs to be Godenlightnirsg and teaching you; but whofe
that in the Plowman, and in theThrefher, thatteacheth hnmto
plow and low, and threfh in feafon ?.- is it not God in him that's his
God, God in union with him > for 'tis God thatdoih inllruflhim
todi!cretion,.and doth teach him, //*. 28. 24, 25, 26, 27, 28, 29-
verfes, yea, the thrcfhers work, Thit alfo comethfrom the Lord-jwhe
it wonderful inco»nfe/9 and excellent In warding.

'Ti a certain Truth ,th.n moll Saints make their "ifts and graces
to be Godint'^em; therefore « hen thefe wither in them,orthey
wanting in either they quelUon whether they be the people of God;
and lo godly people have been formerly in afpirit of bondage and
fear,: through the Teachings of men,.

Again,

Ci8i)

Again, When their gifts arc great, and their graces appear ; Oh
how p:rt they are I how they plcaic thernlcives ar.d defpiieallo-
thers ; yea,proud they are of their humility, and humble th^mfdves
10 their own thoughts and deligns, If*. 24 9.

Well, God will tfrip his people of all their Jewels and graces,
becaufc they have adorned their Idols with them, and made an Idol
ofGodalfo; Therefore they (hall appear as wkked men, though
God will clcanic them at latt, and convert them again,

Lee not thcfe things feem ttrange unto you, O ye people of God
became ye are now in B^bjlon^ where ye partake ot /foty/ws fins*
and muti of her plagues ; that is, be made naked and bare, that all
men may behold and fee your flume, Ifaiah 3. 17. Jfaiah 47» >.

Say not now, Our gifts and graces are pure things : Pure waters
caft thr ough a hnke> liinke and are unclean; fo is all in you (but the
Lordj till you come to the new ]ernfalem • where there is a pttrc
river of life clear as ojftal: our belt graces new are muddy, mixc
with earth; our li'c has the free oi death upon it, nothing buc
GoJ is our life, our all, tor the* onlj Art ho/j> Scc» Revelation

J5. 4.

All the holy vtjfcls tf the Temple were carried away into B.ify-
lon, that's a i) pe oi all our fpiiitual gifts and graces covered with un-
clcannels and confufion.

This was allo typified under the La w> not on>y in the iniquity of
their holy things, but in cleanling the Leper ; if the white icu;rt or
fcab were allo^er the Leper, and but a little live flefn appeared,
though no bipger then a needles point , the man was pronounced
unclean; but if the dry dead Icuirfdid quite cover thefkfh, and no
live flefc could all to bclecnahen the Leper was counted clean : 'tis
a myilery^andthc mytkry of iniquity ; the man of fin is thus revea
led, and when revealed, then ruined : when any created holinefs
oriighteouinefs,?ny good inefsofflefh,or life appears in it, 'tis un
clean ; but when quite undone and dead, when we cry with the
Prophet Ifaiah) Unclean unclean, and unclean throughout, a coat
comes from the A tar, and we are purged, pronounced clt-animme-
diatly* This was al'.ofyniried -nj {hewn in the light of the Go-
fpel ; we aredead faith *?*«/, and oar life hid with Chiilt in God ;
til their life was in death- and in tfie dying okthe Lord je;u, whQ,re-
pure flefti was fl^in and facrificed ro vjcd , that CJod in him might
appear te be a>l in .11 ; and his fl-.lh profiting nothing, only a.-> cru
cified, fo indeed 'was mcac; for no man feeds os live deih , nor

doth'

doth God delight in it, not in any bcaft under the Law, tfll facrificed
and (lain; nor in his beloved Son, ti .1 his flefli was wholly offered
to death; and his holy ftefh, even his pure felfby the Spirit in him'
prefented as a dead thing to God, Hcb.p) 14.

This is the Altar? the eternal power and Godhead, facrificing all
that is of man to himfelf, yea all that is of God alto, below himtelf;
our gii'rs of nature and grace,all the goodlinefs of flefh) or any thing
below God, moft be offered up as a dead carkate : then comes the
coal from the Altar to cleanfe us. Yea, I count all things but dung
for the excellency of the knowledge of Chrift Jefus my Lord: thac
is, not my Legal righteou nels only, but all my Evangelical ex
cellency, my gifts and graces, as Matter Perkins well expounds.

In a word , when we are convinced of our captiviry , and come
to Bafylott, where God will bring all his people before delivered
thence, then we (hall know that we arc; not only dead, as Saints un
der the Law, and as Go* pel-Saints were, but we fliaii appear as dry
bones, even the whole houfe of Ifrstet) as the Prophet interprets,
E^ek, 37. 1 1,

No flefh nor skin onus, nor fpiritinus, nottheSpirit of Jefus
appears in all the Churches, nor the flefti of Chart to be feenon
anyChrinians, not the Lamb-like nature, nor the Dove, nor the
firop;icity and feli-denyal, nor the mercy and mecknefs, nor the
lowlinets and jove, nor thedclighr in his Fathers will, nor the dy
ing to the world, nor thefpirh without guile, nor the flefh with
out fpot; all this was but the flefli of Ch rill, which yet he dyed
unto , as I laid, for he offered himfelf without (pot to Go j ; that
is , though that fclf of his was without ipot, 'twas offered up as a
dead thing to God.

Truly the life of the people of God, and mine alfo, is fo unlike
Chrift. that I have often wifht my felt wiih the Prophet in the wil-
dernefs , and ro go away from my felt", and from my people • they
are mine, and lam their's, therefore I cannot go a way from them;
though they and I be never fob^d, God will make us both better,
when we fee our (elves the worft of men.

O Lsrdt hero long (hall I cry , And thott wilt not bear ! even ery ettt
unto thee of 'violence , andthott wilt not favt ? Why doft thotifocw me /»/-
quity , And cAttft mt t9 behold £rfeww*, &ct Habbakuck *. », to
verle ^.

THE Petition to the High Court of Heaven, in behalf of
the Nation ( with the Alarm ) was ready for the Prefle ;
but I fupprefs'c it tor a time, not only out of fear of man, but
in lo^e to the People of GOD ( efpeciaily thole in Power )
fome of them being honeft men; for their lake lam lilent, till
thcfc be as bad as the reft , or the reft be better.

ERRATA.

frat faults you find within this brcken Book ,
tend in your f elf 3 And do hut inward lock
For Cod your 1 cacher 5 whom if you rightly fcany
You need not read a nether Ecok of man :
"But while in weak andchildtfb ft ate rre da-ell,
We mttfl have Leuersj//^ upon line to fpeti, Ifa. 2 8.

An Olive-Leaf: Or, fome peaceable
Confederations to the Chriftian
Meeting, at Chrifts-Church in-
London, Mttnday. Jan. p.

The %/j;0 of Chrift,, and the
Saints with him* on Earth, A thou-
f and years .> One day, and the day at
hand.

By WILLIAM ERBERT.

And I will cut off the Chariot from Ephraim> And the horfefrom Jerufa-
, lem ; and ths battli btwjhatt be cut off: and he mUffed^fttce to the

heathen • and hu dominion ft all be from fen tffca, and from the river

even to the ends of 'the Earth) Zach. S?. 10.

For Mr. Rogers, Mr. Powely and the reft of the good People
of Chrift-Church.

Chrift'uin Friends,

I Am forced in Spirit to fpeak, though in much affli£ion
and fear to offend? cither to hurt the weak or harden the
ttrong.
'Tisamercy to you, and a Afyfttrjof Provident to bring
yeu from Black: Fryers to Chriftt-Churcb ; for as the face of bluck^
w/jrhath lately appeared on your Fellowfotfs : f© fome hnvelookc
(though 1 do not) on your actings as Jefuitkal,and a Frjerlj-Sfirit)
in your publique fpeakings againft thcprefext Fewer* : for as Luther
himfelf never declaimed againrt the Pope as zfecttUr Prince^ but as a
'i fothe people of God ever fincc have been iilent ia

their

their fuffcrings under Cnil Governments, t\\t\i<£\Chi#ehG«vernoitrsy
have fallen even by this, their mcd.ing with State- matters, and
murterin abroad thing ; they know not.

For as the Prophet faith, Tour WH brctth *t pre fh*ll devour jttti
La. 3?. x i. So Church ^lers oeing fired by their approaching fall,
fell by their own breath: [he B'fhops or Prerats(wr»om nothing could
throw down, bacciieir ownprotcding againii tbeHouleot Lords
aftinoin their abi'ence) were caft and caught in a Prtrrunireaj»ainit
the Kin£, T us the Pr.isbyters were judged for complying with the
Setts and preaching a^ain't the Englifti Parliament 5 This fonte In
dependent Ptflofi alto •ppoied in their public It teachings before;
therefore their own P-irJument was diffoived, and another power is
riien, which becatife tney !ee not m the Lord, therefore they (pake
againU it> and fo their own breAth has devoured ihsm.

God is my witnefs, I ("peak not to divide brethren, nor to disfa
vour any Saints with the State, nor yet to fawn on ciiehigraeti i»
Powt-r, : but that you and I may retire into the inner World, and
not dwell in the outward Com, which is give* to the Gcnttlet, nor to
expeft thcrr/^« of the Saints tvithC'hrijfj i* o»tw*rd gl«rj **dGo-
vcrnine*t, Rev. i I. 2, i^ i g,

Twis much upon my fpirit then to relpy to whit I heard from
you both at Chritts- Church) but I would not trouble yourpubiick
meeting.

Mr» Rogers fpake from Jer. 42f *o. Te dlffemblc d In jour hearts ,
when ye few nte unto the Ltrd jour God)f*jing, Pray form, &c.

This heinterpreredas t\\t dlffembling tf fene in power, to ask. the

tjers of the Prophets an J people of 'ood in their troubles, who
now ift contrary to their own pro'eifed purpofes ofno Pcrironal
rule, and contrary to their promifes of Remoniirated Liberty to all.

This ieocneH a Tnaart reflection : but lee me answer a word, not
for Men, but ror the Lord in them ; nor yet ag^inft Man, but for the
Lord in you, rny brethren*

Fin}, It w*' on my heart to ask ton, Are you the Prophets ofthe
Lor J, as Jertmitb was, or are ye MiQiiters of the Go'pel as P<»*/,
&c?

Secondlv; Do you fpcikof the people God, as confined t« your
own gathered Chnrchei, or the People of God, Icattercd ui the Na
tion.

Thirdly, Were your thoughts their's ; or were they all uke» up
wich you in the Parliament lately diffolvcd ?

£ b Fourthly,

• Fourthly, Did not the people of God in general pray,or wait for,
not what WAS to be let up as a Crown on the head of a particular
partner feel, but whit might (with God) arifc for the good of the
Sainc.^and Nuion in common ?

Fifthly* Not to make companions of parties again, is not the ap
pearance of God as glorious in the 7000 Saints icatrered and iecret
in Ifrae'i, as tho'e in gathered Churches, though the Prophec kwows
jjot, nor owns«llthe hidden ones of the I/->rd ? i King. 19.18.

Sixthly, Not to offend Mr. T^S&ers ; did he fpeak by a Prophetick
er an Apolloliqne Spiritpwere his la(i proposals to the Parliament,
or rtpw to the Lord Prote flour, fuitableto a Gofpel-ftate, which he
profeiTeth> 1 am l\ire his former propofals for way of Government
were meerly /*£*/• and far below that Glory the Saints are waiting
to: in themielves,and to the Nation alfo, Zach.i 2.7.8*

Seventhly, Let me ask. Is it according to the order of the Gofpel,.
for Minifters of Chrirt to meddle with 'fiviil Government, feeing his
Kingdom* u notofthx World? joh. 18.36. Luk. 22. 3,5.
' r tighthly, Did ever the Ministers of the Gefpel Ipsak agaihfi Prin
cipalities 2nd Powcrs:thoi!gh as bad as 'Njre ? Rom. l^.\t 2. &c.
1 Tim«s.2.Tui!s 3. 1,2.1 Pet.*. 15.14.

Ninthly, Doth Civil Government concern the glory of the Go-
fpel.? is Monarchy In A K'mg any more againtt rhe reign of ChriH,tlien
Arlftocracy In a Par /lament ? Is not the State of Holland, And Com-
montveAhb of Veviee^s much for AntichriR, as the King ofFrayct, or
Spain ? Iia.ip.ii -,13. compared-"

Tentbly, Will not Chril^ when he comes to reign, put drwn All
'dutbcrit): Power and Rule ? Not onely Monarchica'! Amhorit y.but
Ariiiocratical Power, and Oemocratick Rule ? not that Rulers frail
rot be over men;but God dene mil Appear to be Ki*g over All. Pfal.
7». H.

Eleventhly, When God (hal! be all in al1, there fhall be but our
KiKg'in Alt the Earth) And his nawe one. Z.ach.i4«P. then the names
of Presbyter, Independent, and Auabaptiil {hall ceafe in the Charch
yea, the names ofC*<zv?/^r, T^^ind kt #&,&*& Romanift fl-jall be BO
mdre heard in the Commonwealth.

TweKthlyjlsh not for peace;to fstisfie all interefts,and to comment
the d:vidcd Spirits of the Nation, that 'all Englishmen fhould be-
coifteasonc>whfn none fhall be received before other? You fay
tha-t the worft of men ipeak \v-ellof the prefent GovernfHent; and is
it not well ? and a fair way for peace and love ?

As fee ray dear Coumrcyman Mr..'P0wv/J preaching, I could not
but cleave to his peaceable fpirit at the end of his Sermon, perfwa-
di&g hisbjcthrcB to meddle no more withGV//7*Wfrjjbut to fpeak

of

t, which he held forth in the -

intj »ti \ihit* on Earth,

Bat becaute (me theusht)fny Brother's conceits were too carnal
and earthly o; this heavenly myltery, and betides he gave me leave
to objeci, 1 (hail in mcekjifjft txdfear, give A reason of t be hope that if
in me concerning this.

PirH/Ti* plain chat C&riJfM* <Mjftcrj which he an 1 1 do not
yet clearly ^»0v,nor can maxifeft unto wtf»;having nor the mAnifcfia-
titn of the Sfirlt, given to the A pottles and primitive Churches. Epb.

i.....

Secondly Chrlft /» us the hope of glory being that mfflery of God noc
to\KfntfhefliMthffgvgKtbTr#mptb\€Hr, What can he or I lay to
chis,nnle(fc we have heard ihtfoundthtretf? Rev.io.y.

Thi dly, Though he Ipeak withconfi ence yet can I bat in much
confttfirn dec are, that, as Chtilt in the flefh was none other but the
mightj Gfd even the Fathers glory maitifefl in ftefo : fo Chri(i in the
Spirit. or Chrilt io us,is Gtd mtnifcjl in our flefo *t in his, II a, 9.6. Job.
14.9.1°, 10.ver.

Fourthly>C£ri/J i» ft* tfa hope of glory is this ro me,rhat the glory ke
htdwith Go-d before the 0ferAt(choQgfl vaiied in hi- flefh,while living)
(yet after that his pure flefh was UC'iliced and (lain unto God by
death jwas fu!!y revea;ed in rhe Refnrre&ion ; and he railed to g1ory
wasthi1? in truth, even God r*:[cd, and his glurj fully rcvetlcd in hint.
Pial ^^iS.iPer.i.to^i.

c Fifthly, Chrilt wa: railed a fpirituall body, and though nothing
but 3e(h app.-ared tQ his Difcipies, (no: ab'e to behold his giory)
y« chat he was a fpiricttdl and glori»ut body indeed, appears by
this, that our bodies Hull bclpirituall al'o in the myltery of the Re-
furref^ion, much more was his body fpintual whenraifed: i Cor.

15.44- Ji.

Sixchly, Therefore Cbritt t* tu if c*ll«d the Hope ff Glory, becatlfc

God being in onr flefti as in i is, we have hereby hope, to be raifed
up in the fame Glory or heavenly linage, and. to Attain to the Refttrre-
fl ion eft he dead: that God even the Father may//*//; appear tn oxi
flejh as in him railed frocn death ; that God may be all tn till. Phil. 3.
10,11 12,14. Joh.17.11,24.

Seventhly, As the Cap:ainof»*r Salv.nion rvasmadeperfett lyfuf-
fai*Zt. and Chrilt rhrou ^h/*/lf/»f entred ixto <jlory : la in the fel-
loivfoip of bis fHJferir.'gs ia our flefh we corne cothe pwer of his Re''
Correction, and appearance of thar glory in us, Hcb. «-. io. Heb. 5^
8. 9.

Highthly, Therefore as the Apoftle faith. If the Sprit ff him
»h» Tfiifcd up Jefa from the dead dwell i» you , he that

Jib a

up Jefmfrtm the dead (ball a! ft qulckfnjotrtmoYUll bodies: fo
he "g'Un, AlwAlcs bearing In our bodies the tying of the Lord Jcftujhat
the life yfftfa m*y be manifest iff our mmtllfcjh* R.om.8. 1 1 .2 Cor
4. io,n»

Ninthly, This foews that as the Spirit of Jefus, or power of God
in our flefli is Mil (hying and crucifying it, that we dye d*yly : fo the
raiJiHg and q**d&i*g of our wmall bodies, is5wfecn the life of jeftu ap
pears, (not onely alter death) but even in our wort fill fltjh. while
we live, or whi'eourflsfh is mortal. Yccas drifts life (when rai-
fed) was onely in the Father: foflull ours be in the Refurreaion-,
thoEgh we hve in the flefh, our life (hall be in the Father alone, 10h

14. 20.

Tenthly, As Chrift when raifed began to rai?n-God exahin° him
at his right hand to be a Prince and a Saviour, and to give forth the
Spirit on the Saints: To the Saints reign with Cbntt, mud needs be
in the Spirit alio,^#j J.31.1 7/w.a.ii.

^Elevcnthly/Tis no Earthly Government or worldly glory is pro
mised to the Saints, but as in the blond of the Lamb they overcowe&c,
io bythat blouci (hed forth in them, they Are redeemed front amon'r
wen^ and reign to God.fozv1 2. 1 1.

T.welUhly, Therefore 'cis faid, Rev. 5. i®. Heh*tkm*dc*stoojtr
Cod Ki*gs and Pr'itfts, *»dw frail reign on the Earth : that is, thou
ihe -LAmbflAtn in us, v, 6. and by tfey bloody. 9-.

For,as we are ma& Kings to our God ( not over men); fo we mud
ft* Pr/V/noo, iacriHcing and flaying (not men) but all that is felf in
us,unto God, for the good of men, and nor our own. Therefore in
the reign o! the Sai-nrs with-Chrift a thousand years, they Are made
PrieftsofGodiand ofCkrift, Re v. 2 o. 6.

Whether Chrift (hall come to reign perfonasly in flefl,, and hew,
I know noirbut that he (hall come in flefh again (as you to)J que-
ftionj if it be not far from that ipiritiiall appearance pi -omifed.^jL
14*5,9-

i.Forifitbecowafpirkuallbodyv what's the fl«rhly oce yon
fpeakfliall appear ?

a. It he come again- on1 earth in fl^rh5how can he appear to all the
Saints at ©nee? ^thecoMmiHgoftheSonofmAttfkAllbe *s Ltvht-

fining from

3.Aflcfla :y body c^n be but circumfcriptivcly in oae place at once'
therefore to meet with all the Saints then on cartb, Chrift mud*
move fwifcer then the fun, here and there; not onely from Eaft to
Weft, bat every where;North and South,

^4- .WhathisfpiritnaIbodyrs,Imayfr;eWyou(with Ged) ano
ther time j and how in all pUces and pcrfonSj though it appear not
as^ct' 5. How

- J. How Jcfttt cAmc in like manner to the difciple?, as they/rf» him
£• intf Heaven, (A&i. 11.) was told you in the Cdltt the Churchy
tiie Letter to Mr. favafor Povtel*

6. For thofc nttn ofGsltlee (as is there faid) ftiould fee him ; that
is, they while living : tor after death, when he comes (he lilt day
(as they lay) he will be come down be tore they can ice him coming;
therefore they cannot fee hint ctming down in the fame manner at he
vat taken M} intohewen he bein^ come down (as 1 laid) before to
rai'le them, i The/. 4.16.17.

7. Ag^in, sifter a little while ye {hall not fee we (in flefli^) and after
* little while )e (hall fee me (in (piric :)cherAorc the light of him was
Ipiritual ; for his flelhly appearance that men cxpcc"t at the lait day,
was not a /;Yf/*,bm a IOD^ lime to come. /"A.i6.ip.

8. Laftly, / w,V/ not lc*vty»H cfmfort/ejfc,(or Orphans^/ will cente
unto you. Yet * little while^ an& the vrtrtdftfthntc no more ; Irtttye fee
me. How ? Bfctittfe Hive je(kattlive*tfo+ That is, when that 1 piric
or power of God i« me, Ainl appear in you, ye(thon'r!hliv.ngin the
ftcfh) fhall lee your life in the Father alone : for, i» that d*j jc frail
kjtow that I am In the Father, **d you In mey a»d I Injo*. Joh. 1 4. i S,

JP> 20.

Sir,youhad three difiinAicn- of the Reign ofChrift : I'll tell you
aiou:thfrotn your own. i. Providential, over the Nation?. 2. Spiri-
tiul^over the Church. 3.Mona-chica!,ovcr the Church and Nations
together. Zach.i^.S. 9,11. compared.

Bur this Monarchical Government of Chrift,aod theSaints of the
moft h:gh with him-i will not be in worldly Government and glory;
but when God (Hall ftal* thepridcof attglirj, and bring to contempt
all the k0nour*b!e of the Earth, when God fhdl cfnfoundt or cloud aH
Worldly Covernmtnt^ zndgrofs darfyefs (hall cover the peep!c : then
fhall the Saints o: the molt high anfe, fr fhi>e, and r*ign in glory*
Compare thcfeScripiures. Ife.6o. 1,2. and tec whit confufion io
Jfa, 24.1^10. 2. i. in that co*f*Jbn sfhexvenly light s,4nd earthly hoafts of
the high ones, the Lord of heftsfftdiraign in {JWount Ziort^nd before
his ancient sgJorioftfljr.VrZ ^

So Dan. 7. when the Lord comes theTkronesarfcjftdown^. 9. for
his Throne it the fiery fLame^nd his -wheels at bHrningfirc^a fiery Jlream
iffucth and comes ferthfrom b:forc hi*».vtlot

Oh ihis fiery appearance ofGod i* the Saints, will frighten and
cauteto fall all the proud oacs or powers ef the Earth,tnd that
especially who cames after the ten Kings yeho is- diverge from the fir ft ^
who foal! fttbdtie three Kings(or Kingdcms^cn he whofttllffcak^g
words againft tht mo ft High(tn bis Saints} and fhall wear out tht Saints
of the mo ft High , v. i J ,

The

TheySaint$ of the moft High arc not thofe whoarefalfly ac«jr-
ed ; as '-i ing ab'-ne Ord inance*, for they arc tar below them ; but

thole who live -bove earthly things in the Lord aionc. Thefeare
faidx nor to be waited an/i worried by the lall King , but he foil I
wear them ont^ wear out their Spirit s% in waiting for that rightcoufHtjre
which appeares not-, for that Truth and peace, pity, tendcrneflfc, mer
cy, juitice, and goodneiVc waited for in gooe men when they come
toreigne.- but all this will be \n\hzrcigne of 'Christ , whenC?^*-
lone fhall reign In Men, Pial. 7 2. J, 2> 3> 4» z Z3 1 3-

Butthefe two things I oH'crve from Daniel, Firft, th*t the great-
nefie ef ths Kingdome under the whale Heaven foall be given to the pf9.
flcofthcStintsoftkcmotthigh) y, 27. roc thit the Saints o^ the
moiihighflullbe inouiwatd Government , and regal AutUority,
as other Princes have been ; but when the great c& and wo ft glorious
Kingdoms and Common mtUbs ft A\l befo fo»k^n Andtorr^And tatter'd,
fo divided and d*{bt In pieces, that HO wan will take up a Crown in the
Streets ; then judgement {hall beg;to en to the Saints , (ttiey ihali have
a ipirit of jadgeftient to dUcern aright of Rule and Government^
md the Saint s(b*ll pojfcjfethe Kwgdomc, v. 2 "., That poor thin °, t
Kingdom, which no man won d t;<ke up or be troub ed wirh , that
the Saints (hall take, v. 1 8. and pojfrjfe in peace living in God abo,e
all the powers of inan,above all contullons and changes , and above
all the trouble on earth, v. 2 5. for D#niets cognations were troubled,
And his countenance changed to thwke ot thole evils approachine ia
theiati times uieo men. and mighty ones, v. i8¥

The il-cond thing I obferve from D^n'eh words > is this, that the
Kingdoms therefyoken «f, is an everlafting Kingdom* v. 2<y.axdtht
Satnts frail pojfijfe the Kingdom for ever > even jtr ever and ever
V.i 8.

Hence I gnher,th^tthereigneof Chriftandffo Saimsforathott.
fandyears) u a. myftery^ Rev. 2O. ^ /"or his Kingdome is for ever:
and truely 'tis marvailous tome, that fo many Saints fl^ould inrer-
prei the thoufandyears, (bcarnally, wh.n them<elvesconfcife that
all the Revelation befides, is a myftcry? orjpirimallecrer.
needs be ten hundred ycares juft.

But if one day with God be A thottf and ycares , and a
*t one day , why may not the day of God (called that «ne day ) be the
thwifandyeareil Zich. 14. 7. 2 Pet. 3. 8,

Again, asthc<foui i»Ckriftrifefrft: fotbcfwls (not of a! It he

Saint j

Saint? - but of fomej and not the bodyeS , but the /W/ ofthofe »k*
tire btkctdcdfor the wltnejfe ofjefui)**dfor the word ofGod,a»d which
tavzvotwrfbippedthebcaft neither his Image neither h*dreccltred hit
ntark* »?•» their foreheads wr i» their hands^ (who coivorm DOC to
any talleMni.iry. norCburch, nor corrupt thing) Thfe Hvedand
reigned with Chrift a tkouf*»dyearest

What Cod hath caught u,c herein, 1 may tell you anoth rtime:
only now , becau!ethe/?r^/<r»r Government is judged with ib much
dijjembling And brgtch of fares , let me end with this brief Apolo-
gy> noc tor man, (as I laid before ) but for the mighty God? who
Fuih appeared to glotionfly in them , an Un former Parliaments ,
and in Army too > that he h*th ftalncd tloe pride $f all glory , and the
glorjoftllflcfo-, tumbling the earth np cc clown, and tolling to and
iro tne Government thereof , th.it nothing but conFufion hath ap
peared ; what certainly then can be expected in (\\chchaMgei? what
9rderi»ct>xf*jicn} yea what Trwh, when Cod is making man *//*>
I fay. 40. £,7,ig:to,.to 17. what Oaths of &4 tyiance > whatOt/r-
nants broken ? yet in both, hands have been lined npro Heaven by
honcrt hearts: what ProtcftAtie*i,Rem9uftr*iiceS)**d Engagements arc
gone and vanilhed ? Firlt we were all tor the Kirg , then tor nwt ,
yet for King and 1t*rli*nM*t we (ought , then for neither : once we
profiiflcd tor thehaufe of Lords, but thelc were preterit ly laid afide :
then for the Con mom one!y< and yet not t'o: that , but tor a Parlia
ment or Rcfrcfcntatlve • this dil-appeares alib: and now for King and
Parliament again,and yet for neither^ for all is »<?//j/^,bccaule God
is all in all. Jfay. 40. 1 7.

Oh ceafe je from mAn whcfe breath it In hu fioftri/s , for wherein is
Joe accounted of> and let the Lor i alone be exalted, whole day be.ng
xpon every high Tower , And upon every h.gh thing , to throw it down
kcall thcpcop'e ofGod,evenr^/?//Af/l ? be humble? lyelowas
may be . left they tall at lafl low^r then any people or Princes, toy.

1.6. tO 22.

And if it be pofTihle, that the people of Cod can be qniet, and fit
ftill in peace;»»^r their w# Vint andFigg trte waiting tor the »lo-
rious appearance of the great God and Saviour in thetn'.clves; that
the Nations ^b^UL maybe brought in andfaved atlalt, and]o)nato
the Lord whhthent^ Zach, .a. io, 1 1. Rev. 21, 24^

And feeing the Trinces *///rv**/ begin to appear , and the people
tf G^d are in j>rcfe»t fewer (asnwas never before) 1 hope they
will hear what has been laid by their brethren, though carryed forth
with much ***l , which (being according to tbar knowledge , and

that

that knowledge the light of Qod in them, and they led forth with
that boldnefs and that forbearance appearing in the powers alfo,and
iuch peace and love Rill abiding in bocn,tcils me that thefe wars and
wranglings will (hortly cealeiathe Nation, in which God will fo
appear with power and gory , that ail the Nations about (hall be
broken, or brought in with us at laft to the Government of Jc-
fus.

That is, when God alone fhall reign in Men, and Men reign
in Righteoutnefs, and Righteoufnefs ante in truth, then (hall the
Royal Law, and Rule of Chrill in love be tollowed : That Men and
Ma gi(i rates {ball do to all as they wettld be done unto , or rather, do to
Men at <jod would. That's the kcigM of Chrift, And God in Men,

Till then, Remove the Diadem-) tndt*k$off*foGrw*\

not be the fame : exAlt him that is low, abafe him that 'is high. I
overturn^ overturn, overturn-, andit fliAttbc no merCyUnti&ke ctmc whofe
right it if) *nd I will give it him, Ezek. 1 1.i^>^7.

\

He (hall judge the poor «f the fcofle , He/W/^tv the Children of the
needy, and break.in pieces the Opfrejfor. Plal, 72.4^

*A Monflrom 'Difpute* Or .The Lan
guage of the Beaft 3 in two Aden
profefsing themfehes JMLinijlers of
the (jofpel ; both proving at a ^Pub-

1>ijptite in Lumber-ftreet3

Oft 'U.i 6 f 3;

I.' That they arc no Men, but Beafts.

II. That they are no Ministers -> but Menflers«.'

By WILLIAM ERBERT.

Where if the »ife t where is thcScrlbcl where it the Difpittcr eftkte
world? Hath not God made ftollfh the vfifdem of this world ? I Cor.
J.2ot

Every r»** is brut'ifi i-t hi* knowledge, Jer. 5 1. 1 7, 1 8.

TheOxkHovretkhis Orvner^ndthe dfchit Mtfteri crib ^ fat Ifracl
doth aft know, r»j people do n»t c9n{idtr-> lia* 1 . 3,

Something of the difpute.

THE Vijptttc I call Monttrtiu, becaufe it had neither head
nor tail (as they fay): the Opponent could not atfirttrind
rhe Qifeffiott^noi torm an Argument to the lad; and the
Defendant was faine to frame both for him,
Mr, Ms&Jler the Relpondent had publifhed a Book, and publickly
preached for the exalting if God alcnc-> and of Chri ft in the Spirit :
Chrirt being ih>3 only Ordinance, sr mcA*stobringmcnioGod; and
the Spirit alone the Tctfher of his feople • Chrift the waj to the Father,
and none knowing the Father but the Son (in M) . neither any able to
fay, thttjefta it the Lord, hut by tht Sfirit, &c. luch fpiritual Truths
two profeflcd MiniHers came publickly to oppofe, though preten
ding fome erroflrj, I fhall not name the oppofing minifters; becauie

C c they

they were mam'd enough at theDifpiue5thereforeIwillnotftrip
them bare before the world ; becaufe I honour them both, efpeci-
ally on-: of them my worthy friend ; There was alfo a third, that is-.
a-Presbytcr, Independent and Anabaptilt, three aga-inft one j but
©ne WAS too many for three.

Only becaufe to me they publikely rehfted the Spirit, that is now
breaking forth in the Saints, and feemed to fpare the /^/& ; yea, to
defend that which the Lord God is about todeftroy: therefore I
could not bat tell the world, that the wiled AfiniiierSjan.ipureft
Churches this cisy are fo befooled, confounded) and defiled a lib with
their natural Reai'bn, and humane learning, that luch things areas
much letup by chefe Men, in the things or' God, as byPjpiftsor
Prelates.

1 will nor mention all the particulars in the Difpute, how little
of reafon or literature appeared in thole, who pro'eflfed both fo
much. Let the impartial hearers judge, and let all ihe Mimliers of
r£.nglAn£ Anlwer,\f \ -his be learning, to lay,7hat Rationality if A habit,
That becaufe humane learning was in the man Chritt ; therefore »tisr
npt finful in man j whofe very.. plowing is fin; Why net his lear
ning alfo? Is it learning, or realon? or Religion to fay, That all the
imaginations of mans heart are only evil continually per accidens.
That humane learning is necelfary for the frcachivg o
Yei, that Chtill made u-e of humane learning in his
kjtw not Letters^

And whereas the ApotUe bids ut levnAre ofP
wents of this world, That's humane learning and i he like in the things
of'Chrirt, Col. 2. 8. VVliy isit not atran'grcfllon of the Law Evan
gelical, to look for natural Ileafon , an 1 humane learning , as ne-
ceiTary means to open the Myficry of the Gofpel , which is only
manifeflbythe Spirit 0f Rtveltfiw ? Ephcf. T. T7» Ephe.. 3.3) 4>J.
Gal. .1. 16.

Mr. C. who came to oppo'e; would needs (according to cuftom)
begin the Difpute with prayer, but I prayed him -to forbear his
prayers till he came to hi-s Clofet; and to begin the Difpute'. rel-
Jing Him, that Cbril} ciid Di'pnte with the Dolors, and Paul in the
School of Tjrtoxnu/i without any prayer before : n© nor yet with
their publick preachings to the world* Tnere was- no prayer before,
uor alter vSerrEcr..

1 fpake this, That He and the other Mininers might once forbear
their fuperllitious Forms of Praver, having no precept, norprefi-
dent for them from Chrirt and his Apofiles, it being a curtomary
prsctifc of the old Pricrts, a voluntary humility, ar»d

fecir/ing

fccmiog hoUnefe) with a fhew of devotion, to begin every
Speech or Sermon with Prayer, which is but a irreer fuperliidon,
hypocrifie, and pride aHbs co think themiclves \\ilcr then God, and
more devout then Chrift.

That which is commonly faij, That every creature is fanttiped by
thewordefGod and frajer, is true, * 7'/wf 4. 5. but wbytticndo
they not lay grace before eatin^ ®f Qyfiers.er Apples ? And why do
they not lay [heir prayers before a pipe of Tobacco f a good crea
ture. Tfttwtrdandfr.yer is a morelpirnual and fecrct thing in the
Spirits of the SaintS) then undcrllood by common men or Mini-
tiers.

'Tis the word within, and the inward frayer ; for we k?nv not
what t» prajfor at we ought, but the Spirit ieelpcth our infirm/tics^ and
r»ak<thixterccJJlonJ (or iccret Petitions) for M viith fight And groans
thtt cannot be uttered, Rom. 8. 26. but the'e men ha . e the Spirit ac
commaHd, can pray when they will, and know what to pray or ut
ter beforehand.

Belidcs, the mighty command of the eternal Spirit in us, is that
word which is nigh thte in thy mouth, And tn thj httrt, Rom. Io. 'ti$
this lanflincth every creature, as well as every Di'putc or Sermon ;
in which Spirit both Chrilt and his ApoHles went forth in cheic-
publick !peakings or preachings, without any forms ot Prayer before
or after.

Truely, there was no fighting nor blows at the Difpute( as fcwas
report cd at Weftminfter ) hut the Di pute was lo confuted without
any forrn or order, without method, or matter indeed, that I never
faw lefie Rcaion or Learning in rational men and Siholl2rs> leffe
Religion in Saints, who came to catch, not to find the truth, buc
to leek out crrours, and let uplnaresin which thcmtelves fell ic
la(^

The firft Queftion was concernino the Miniftery^which Mr, Web*
ftcr defired his opponent to prove in himfelf, and to hold it 'orth to
the people, how he was lent of God a Miniver of Chrilt; but the
man wasfilentto this. i

The pofition was , that God and not man made Minifiers of
the Goipel , £?<*/» I* r^. Men did only declare who were debgned
by God before , and made Minivers by him tor that work* So
'twas in the Gofpcl-Church , the Spirit ftptrattd Paul And Barn*.
b*i , whom the Church of Jlntioch trdamed afcerward, Acts ij.
*. 3. Again, the Ordaining of Elder s-> was an appointing tho'e
in their proper charge , whom God had before let apart in

C c a the

the Church, Tit. t. 5. Again, there was igifi of the Spirit given $y
the laying OH of hands of the Tresbytcry, or Elderfhip of a particular
Ch«rch>as^#, 20«- 17» l Tiw. 4. 14. compared. There being
tib fafa manifestation of the Spirit\n any Church this day; how can
any go forth to Breach the Go/pel, having not power from en high^nor
the hoi) Spirit fent down from Heaven ? i Per. 1. 12. I mean the
gloriowGofpeloftheblejjedGody i Tim. i. 1 1. er the manif*ftatio»
of the M) fter) hid from the fons of men : for the Gofpel virtually was
preached before, under the Law, #V£. 4. 2. '"and fo
The GoftcltMght yfjtaUf by the Apofiks, who were under a Legal difpcniati-

&&»'£!$£ °" «™*<*M Kf» » ****** the <5o Periled,
days tfbiiflefa **dj» by the ( t( r the ApoKles then were very carnal, and belie-
jpostiei then, till the spmt ved not the refiirreftion ( but the rttntted&ffitl* my
came on the Apoflles and Pri- Gofpel (faith Paul) and the preaching of Jefttt Chrift
Saints, t<> manifeftthe Accord\vg to the revelation of the CMyftery kept fecref
f£ f^^rl^eg^ Rom . I6.»y/Epb. 3/3.) was
y, not pubhlned, nor eould be aftually preacu:ed by
the Apofties thernfelves, till they were faptiz,edwith
the Spirit, Afls I. 5.

^ Ho\v dares then any Minirter now fay, That he preacheth the glo
rious Gofpel? or any Churches pretend to be in Gofpel-Order ?
^ The next qucftion was about humane learning, and acquired
gifts of Arts and Parts,with natural Reafon,€^c. which Mr»/f. did fo
exceedingly magnific, that I could not chufe, but break forth in
thefe queries, laying, Sir I fee you cannot objeft any thing againft
Mr. Ifetfltr ; will ye pleafe to ani wer my objed^ions ?
• Fir ft, I affert, you are no man, but a Beaft.
Secondly, That you are no Minifter, but a Monfter*
To the firft, I argue thus, Mr. C you are an Afs, therefore a Beaft,.
He denied^my propofition, which I proved thus :

That which God did truly fay of his people Ifrtgl, may 1 truly fay;
of you.

But God did truly fay of his people, that Ifraelwtf an Afs :
Therefore may I truly fiy of you, Sir, that you are an Ate*

The minor itjjcr. 2, 24. A wild Afs ttfed to the wildernefs, Sic.
&0> vain man would be mfe, though man be bern a valid AlTis colt, 1 ob
JJ* 12.

My next Argument which I had .ready to prove, that he was no
man but a Bea(}3and that to the Minifters aifo with hirru

If men may truly call the Minifters as God called tfee falfe Pro-
phets,^rW/ doggs, then the Minifters are no men, but Beafts.

Buc men may truly call the Minifter*, as God called thefelfe

Pro:

Prophets, grted) deggti Therefore the Minifters are no men, but

Beafty.

The minor is proved, Ifa. 56. * '. Tea they arc greedy ebigs&kicb
can "ever have enough • (hcphcrds that canwt UMdtrftand, they hok^to
their 9y>H way, wery one for hu gain from his qnartcr.

Let their own conscience, and the experience of thefe times wit-
nels, if godly Minifters were ever more greedy of gain ; none will
preach under one hundred pound /*r an. who formerly were content
with fifty pound for a Leisure, or a little in their own Church, who
now mud have five hundred pound, or feven hundred pounds per.*n,
in a Colledge, and run from o»e fat Paribnage to another in the
Countrey, changing their quarters*

The next thing that I was to prove (but could not be fr.ft'cred by
the Miniftei's friends) was this, that thole men are no Miniliers, but
Monftcrs, which I proved thus.

Thofemenwhoare the Beaft with feven heads and ten horns ( O
horrible monfter ! ) are no Minifters but monders.

But the Minifters are the Beaft with fcven heads, and ten horns.

Therefore they are montkr?.
The minor is proved thus :

Thofe Ministers who have the number of a man, arc the Beaft
with the feven heads and ten horns.
Bur the Minifters have the number of a man :

Therefore they arc the Beaft with feren heads and ten hornr.
The major is proved, Rev. 13. 18. Tbeuxmler of the Besiftis the
number of a mat, &;.

If the Minifters deny the minor , aud fay they have not the nstm-
berofaman • Then I conclude, they have the number of the Bea
fo the firft is the laft,The Miniftcrs are nonte» but Beatts>

Yea, the fcvtM heads and ten horns being the fcrfett Tvlfdom
and the abfolute^vper of the Magift rate (which the Independent Mi
nifters, and Baptized alfo depending on fo much) make themfelves
Monfters, and no Miniiler?..

For as feven is the number of perre<5Hon, fo it has reference to
the feven Churches, whofc i eads note their flefhly wifdom : and as
the ten horns are the fen Kings, or ab'b'utc Majiftracy who fora
t\mt gwe their power to the Beast, ©r fltfbly Mmiftery, Rev^if. i?..
fo afterward the ten horns hate the whore, make her defolate andnakod-)
eat her ftefh and bitrv her with fire, ver. J6.

Thisj?rris the Spirit of the Lord in our godly Migiflrates, who are
the moft abfolutc men, both Civil and Martial,by Land and Sea, joy-
ned together to n&anage the great defign of God this day, in deftroy-
ing all that is of man (or flefhly Miniiiery) and feiting up God alooe

>n

(»**)

in the Land, that it latt we may ceafe from man, and God may I*
All in All,//tf. 2. n. to 22.z^r.

That Babylon is the Church in her Members. That the B**/f is the
Church in her Mmfters ; and that the great Whore is the Church in
her wrfhips (ry pitted by the whoredoms of Ifract ) I (hall prove (with
Goc) another Time.

Lattly, Let men know, that Independent Minifiers were the firft
whonewmedel'dTychjin^*/*/: and are the latt who eftabiifli
T\ ths ic England ; contrary to their old light, love, and fpirit of Li
berty.

Minijlers for Tyths: "'Being a manifefi
proof, that the fe Men are no Mi
ni per s of the Go f pel, Who follow the
Adagijlrate for a Worldly mainte
nance, and Fee the Lawyers to plead
for Tythes.

'But tley jhatt proceed no farther, for their felly foall be manifeft
CK) 2 Tim. 3,5>.

To Doctor Seaman , Doclor purges , and the reft of the
Minifters for TYTHES.

Gentlemen^

Hav« been a MiniHerof the Church of England^ as you are;
Maflerof Arts of both Univerfities, and might hive been
Dr. in Divinity as well as you, had I fo Much mony, as the
Mi D iikrs have in their purles.

But coming ItftHttfar/Sty to the Committee for Tythes, I expected
there the M'wificrs for Tyths, to hear what they could lay for them-

felves

felves. A Committee for Tyths is a proper came; Honourable and

honeft men, being on a debate for Tythcs on a civil account in point

of Law •• buc Mimfiersfgr Jjrths is fuch a thing! and Ministers of the

Gofpel to demand ic as their Ipiritualdue! its Inch a Monger , that

it made my Welfli blood to die at your Englifii Religion. I heard

that Dr. Se.imtn was that day co prove himieif and h'.s fellows, Mi

niflers of theGofpd : but bccaule lie is a p.od-y man, and may iervc

to make a Chaplain tor the Navy at Sea, I (hall rather deal with Dr.

V»rges, becaufe he is a landed. man, and has a great deal ot money,

being the better Sailer, who c>n fhitt his fait and turn with the

wind: for as the Ministers tire M*rch**ts - fo f% are tbofe Ship-

w/t#.r/*»^SMwf», whohaveail the trade this d^y. Truly, I will

not meddle with Dr. Surges his money, nor covet his ^cbans wed^c ;

only becaufc his Babylonifli Garment is ib thredbare, I cook him

once tor a posr Sir J*hn, or wW.fe Curttc not for a D% or rich Divine

he was 16 meanly clad. No wonder that he and his brethren Peti-?

tiou for nuinrcmnce, for the Rich Minificrs are tire poorelt rr.en ot The chur-

tlicNJtron • but becaufe 1 lee the Ptielts and Uaiverfty-Doclors thes of oe-

joyn' together tor Tycheij I* ic celfchem a Geneva note worth their von-f*rter'

Jc'.rnin-j Act. 6.9. Tncfirrt bloody perfect* of the Church of Chri/t, ^

began from A Council of Pr'icft /, jv.'th the fttggcftion efttniverfitj Do-

Ron. And I believe the lall perte'cution ot the Churcb,and or'Chrilt

iiitheS iritswill bebyfuch; for as the prefent Churches comply

with the Presbyters in this of a fettled mainrenance , fo thisbe'in^

only byTycbes, or fome like thing, thefe mult be accounted perfc-

cucers of the Spirit, as well as thole. I will not Ipeak of men, ho\v

much they fufter by this, but the blood of God is (lied this way,

yea, fhcd i» vain, when made but the blood of a deid man. 'Twas

w*ttr tndbhod c*mef»nb from Ckri ft s fide i* hit detth, to fhewthat ^^_zo-28

the Spirit of life, or living water was fhcd forth with it; as 'tis ex- Rev. \6. 3

y>re!t Alls ^-3-. The promiff of the Father tnjpo per front ox high, or /ofc.ij.iV

Btptifm of the Spirit, b^ing only that which conlV'tu^d a Golpel- ^g.i.4»f-

Church, and made Mini Vers of Golpel ; to go forth without this, is A"*

n:>t only ro deceive -.J^CP, bnt«to deny God, to erudite Chriit, to (U-

fle the. Spirit , and iirang e chc bibe, even the new-bo n 'glory begin- ^^

ning to ri'e on the S.iints of chc moO High* 6,7jS,

The Saints of the moil High being men whom the Minivers knew 0^.7.17.
nor, I dial! forbear to bufie their heads with this oniybccan'c i! e
Commirtee have bufinefs enough befides, and better wo'kco r*o
then to wait onMinirters forTythes, therciorel iliall propoic two
words, TO their Honours confidention.

r. Thit you have not the. Midi on. , ^m. 4.

Nor z.ThcmunteniBce of Go'pet -Min'ftcrs this day. i4.

I faVj a rim. i. 6.

f 200)

1 fay not the Afiffion nor CommifTion of Chrift ; becaufc no°uc
of the Spine by laying on of hand?. You are all Antickrifli** frit/it
^Parliament converts H\>&: Ifpcaknot of your pcrfens, but of
your proper office, 'us Antichridian : being made Ministers by Wy
orders, Deacons and Pr/^thercforc you plead for Tjtkes. haviaa
<E& *-> noc rxe,perteC! I of your Eptfapal ordtntttoH, norpublicklydifowned
10, ix. y°ur Ml.thon b/ l?cm- Thus being not afhamed of y,ur whoredoms

>r pmtng away the carafes of your King, ( or Bifh*ps) you cannot fa
the pattern of the houfe of God, the ftfhioa and form thereof , the folnr
out and the coming In thereof, and the Ordinances thereof.

Secondly, What arc you but Parliamentary converts? not like
Matter Strong, who was of ^ Kings Army, a Cavalier Chaplain,
*ow an Independent Paflor* but you are fo ve*kj that you arc fain
not only from your old profeflcd forms of PariQi Churches, Com
mon-prayers, mixt communions, &c. but far below French and
Scots Presbytery, who live not by Tjtk* ( as you do, like Le&at
fnefts) nor having any tinaure ©fa Prieftlf Ordination.

Secondly, As your LMijJion,fo your maintenance is not accor
ding to the Goipel, being meerly by cttfome,compulfton, or cempatt
•vith the people, contrary to the exprefs command of Christ, and prt-
Ettfe of the AfoStle who lived (next to God) on the Free- contribution
of the people.

Mml, Fjrl^ faith Chn&>The/Afaitrerisworthjefkishire, that is, when

he lent them forth without money in their pttrfe ; therefore money, or
a curtomary pay, is not according to Chrift.

x Cor 9 1 1 Secon%' If ™e have fo-w»fpirituals,i sit a great thing that weflyould
reap your carnal things > Mark, this is (aid only to the Church. A°ain,
It to the world, thofe who have received fplrituals ought t o return
their temporals, t\(e how can MinWers in reafon fcek toreapwh^rc
. uofaiit grows: > Again, if any of the unconverted worid,are wil
ling to give, Vis Uod andcot man, who can hinder their free
gift?

i C*-. 9.14 Thirdly, faith the Apoftle, Even fo hath the Lord ordained, that

they which preach the Gofpel, fheuld live of the Gofpel^ True, 'tis orfai-

xedofGod, not by Ordinance of Parliament. Again, you muft Preach

.t,r. tbeGofpel*, that I quefuon, and you can never ?.nfwcr (as Tie tell

^4- you another time ) the Gofpel beicg a MyStery you know not, nor

can mantfeft to men. Again, to live of the Gofpel, is not by cxftome,

campi4lfton,0r compact from pe9ple,\s\x\>y divine providence, on that

power and love of God in Men, to whom the Gofpel is preached,

who would freely give, if you had that gUd tjdtngs to teach. Bur.

i C«^,i8, becaijfe you ftill opprefs their ettates wdfpirtts by your T -

(201 )

Tytkes', therefore you are far from waking the Gofpel w
charge: which Scripture you dare no: mention to the Commit
tee. •

Laftly, ledt appear to the Parliament and people of the Nation,
nhatyouare Miniliers of cheGofpcL that you haveaMiflion and
Commiflion from Chrilt, and the maintenance of Chriit alib ; you
may have liberty to preach the Gofpel freely a»d go where you will>
which is more than ever your forefathers law, and a greater favour
than any Governors oi faglar.d gave to the godly Preachers or peo
ple of God.

If you'i plead flill ibrTythesas your right by Law of the Land,
much more might the Bifhops do tor theirs , who had the Law for
them, yet no Lawyer to plead their caufe: thcfc/clltoa worle con
dition then you are ycr, having not the fif h, nor a farthing of all
their Lordly revenues allowed for their wives and chilcren : The
fame wrath is coming on you apace, if love carry you not forth free
ly, to Miniiler the Goi pel to men: buc this you cannot do, there
fore you mutt oie in want, though you are never fo wealthy, that's
your doom. Ah b'cfled God ! how good men, and godly Miniflers
are dilcovcred tijis day ? Sure 'tis the day ofGod^ bccaule 'tis the d:f-
covcry efntar,} to make all flefh bare before him, and the ^oodlinefs of .,
#/&toMitheralfo.

The man of fin, and CMyttcry of Iniquity mutt be prft wtnifcft In
tht Stint s> (that's a Myftery indeed ) I mean fully manifett : 'twas
revealed in part before, in the Popifh and prelatique Clergy.
Again, 'twas no difpiue,but their own di'covery threw them down:
That is, by their iniquity, the Myttcry of iniquity came forth. Twa$
blood in the Papitis, pride in the Prelates, pcrlecuiion,covctournefy,
and cunning detigns, in the Presbyter and others, makes it appear
to All Men, they arc no Miniiters of the Gofpel , buc Minitkrs for
Tythe?,

I was forced in my fpirit to write this to the world, to whom the
Lord God will fpeak good things, when all the MiniticryofManis
iilenr.

The Lord vn\l be terrible to tke* : for he rvittfantifh aH the G*Js of the
ttrtb : Then men ft all Tvorfyif hint every me from bit flact, cvtft *l
theljltsofthe Hettbcn, Zeph, 2, i *,

D d Tbt

The <£\dan ofTeace : Or, The^
ow appearance of God. in his
Ify/ing as a Man of War., to wafte the
Affyrian ; that is, The Mighty Op-
preffor, or gnemy to vnr Teace, "Being
A fecond Olive-Leaf ;

* . To heal the Nation , or people of the Land,
2. To humble the Princes, or people of the LorcV
Sprigging «^ 3. To heighten the fpirits of the 'Englifh, above all the
Nations about, to break them, or bring them in
(with us) to

By WILL. ER&ERT.

The Lord (h*ll go forth u 4 Mighty man, he jballftir tip jealonfo M a
Mtnofupari kc{h*llcry -yea roAr,*nd prevail (or behave himielf
mightily J againft his enonties. I have longh olden mj fiACCiand been
/?/fl, And refrained my fclf, now will / eryli^t A travelling wm*n ; /
will deftny *nd favour at once; I will m*k* vt*fte mount tins and hiUsy
&c. Ifa.4i.i3, HJ ij.

For Maftw Ft*k> Mafier Simtfon, and all th< members

of Chrifts Church.
My Brethren,

I Spake la/^for the peace of the State; nowIflj/tH/t tverd for yours
(rfW^the Saints -*ithyw} in bonds. Heb. 13. 3. This Scrip
ture is JJ/tf in farce- fir all who *rt in bonds, »v being of the fame Body
with them.

The members of Chrift'5 Church ? ImeAMtheChutch oftheFirft-
born -written in Heaven, which / hope to fee on earth vtlth yon In fpiri-
wal glory • when all the icattered Saints, Je /itte red infos mi and flefla,
*re gathered «/ i»ty Onc> andQtot in All».

This mAn (bA& be tktpcaci, when the j4jjjw'*nfl?a& ctme into owr L**d :
and when he fall trsad In our TaUccs jhen (hall we raifc Agtinft him
feven Shepherds find eight princ pit men.

lwAftcthc Landof AflyriA with tht fwtret, ami the Land
in the entrances thereof Thmjkall he deliver tu from the
yvhe* he cometh into our Ltnd-) And when he trcadeth with"
in tar borders, Micah 5. 5, 6.

I Shall not preach , but prcfem in hafte a few Propofalsto your
prudenc and pious confidcrations, in cercain Queries aad
Anfwers following.

Q^ F.'rjtj WhAftthis m*n ?

A. Tis the mi«hty God manifcft inflcfli. For as ChrilUn the
flefli was the manifeiiation or God in him/. To Chriit in the Spirit is
the maniietiation of God in our ik(h,as in his. For as God was in
Chdtt, and God all in all in him, without whom Chrift could do
nothing, Joh, 5. 19, jo. Job. 8. »8. Job. 14. io. b Chtift is in u?,
and Chrift all in all, through whom we can do *ll thin £;tevcn ft in the
thrtneofGod with him-, }»dge Angels *nd Men • yea, T(jtfe the NA-
tivnt with a rod »firon t then raile them and lave them again, 7/4.6 T.
4, Obad* v.ii. i Cor. 6. 2,3. Phil. 4. i j. ^v. l. 26, 27. Rev. J4
2J. //4.4l.i4^x5. ?«•» 5 l-'i°» compared.

CX» H«i» is this OHM the Pence >

A» l- By taking MMHS fiefh into union with GWin himfelf, and
rnanirelVing that Union in us by the Spirit, Thatis>though the Spi
rit appear not in men as yet, nor doth manifclUheir union with
God; yet tljut Man is become One with God in Chrift the God-
Man, is nMj0te(t by this. it Becaufe he is Immanuel^ Cod with us •
not God WTrh him only, but G^Lwith usisChrit. 2. Hefhall
fave his peop/efrom their Jins :- thanl, net only his people the Jews-)
that Nation, but the Gentiles, or Nation?, that's joy to aK peoflfi
he being born not only a child to Us, but the Stviourofthe World.
3. From the worft of men Chrift came according to the flcfh; Ra-
hab the harlot was his Grandmother, and M<tHAJfeth the murtherer
his forefather, as well as ffcz*kj*k and good Jofah : for Chrift was
not only the fon of AfoabA* the faithful, but the Ton otAdtm the
fallen, M*t. i* i, 5, io. Luke J. 3 8. compared, 4. All the Tons
and daughters of men may therefore fee thetnfelves in God with
Chrift, 7/4.45, 22. 5. Ho fon of A dam, butisone with the S*x of
if men had the power to prefect every m*n in Chriftt Col. f a8

D d a

(204')

6. Not only che Afofles-t- but the Poet faith, voe are the off- faring of
God; and th~ Poets laying is canonized as Scripture by the Aysftle:
for in him we live, move i and have our being, A&s 17, 28. We, that's
Allmen,ivt no Saints were there pre'ent with the Apnftle .- and the
Poet fpake not or Saints, but of Men with himfclf ; that we are his
oflt-fpring. 7. Our own Catechifms tell us, that not any mans
perfon, but the whoh humane nature was taken up with Chriftin
God.

2. This man is the peace, not only as our flefh is in union with
God in him, but as God crucified our flefti in him, and his flefh is
now crucified inns : that is> As the flefh- of Chrirt being crucified by
Gad and-to God became OUK peace, ffa. 53, 5. Epb. 2. 14. 15. Co
this peace is not ratified to us , till his flefh be both revealed in us,
and crucified in us alio to God. For though his fie ft profited nothing,
but the Spirit that quickned and lived in ic was all ; yer did men
look upon that flefh too much : Good Matter, faith one '.Never mint
fpxke like this man, faith another. Therefore God did crucifie and
fliy that flefh to himlelf, made it weak as ever mans was, Aworm
andnoma.n, that God might appear-to be all in all* And as Chriftin
his gceateft weaknefs, and loweft (late of flefli, when he fainted, and
feared, and cried out as a man forfakenof God, was as perfectly one
with God, as whenhewasinhigheft glory, in his mighty works of
wonder, and moft gracious words : fo we,though troubled,tcmpted*
forrowful to the death and finking to defpair, as he, may yet befurc
we are one with God : and though his pure flefh in us, our gifts,
graces, joy, peace, and fpiritual ftrength, be fo weakncd and wafted,
crucified and fliinj that nothing but tke face of death appears with
out and within us ; yet we, I lay,even in this dead effate of flefh-,are
as perfectly one with the Father and his love to us, aUiis beloved,
and our life in him as pure, as the Son's was when dyiripbftd as ours
appears to us in our higheft art jpments, anctmoft heavenly enjoy
ments, ,&c. Thus is this Man tiR Peace*
Q., But who. i$ the Adrian ?
d. The Opprejfive power of man, and in man*
Firft, I fay, the Ofprejfive power in man, is the Affynan: that iSjthe
weaknefs of the flefli, befides the ftrength of corruption, onr infir-'
raities, fears, faintings offpirit, fpiritual defertions, and feeming'
forfaking? of God, this doth opprefs us : but then when Chrift doth'
appear, and appear in us, as our peace, and eur peace perfected iv
fttfferin g, and our faf Brings novt become his, (for he fuflfers in us, and
in all our tfflittiens he is afflitted) all this c'Oth refrefh, and fully fatii-

ae? yea free KJ from the inyyard Aflynan, the. oppreffor within ,

being

(zo5)

being the power of fUfli opprefling our fpirits, or the weaknefs of
flefh when the Spirit is ready to rite, &c. Matth. 2(5.41. ROWt y.
18. 2?.

ButasthereisanOppreflbr in man, ib the Oppreffor of man is
fome man ^or men) without,calledthe A$yri<x.n^ or King QtB*hjlt>}+
who carries us capcive, and keeps us in bondage in our ipincs and
(hccs : but we fhall be Mvtredf.com both, when we (hall rule over
our eppreffor^ I fa. 14. 2. How fhall we vte-^k, cre/ttures rule over
them? Inthc Lord\;er. 3. How will God give us thi-s rule andGo-
vernment > By gi\ ing us a Ipirit to rife up, and to rejoyce over them
in a Proverb, (or taunting fpcech, as the margin reads) ver. 4* How-
is thg Oppre/tr ceafed) the golden Cit) ? or, the gold-thir(Hng City, as
the Geneva renders, 'Tis our gold which they thir(i after, makes
them toopprefsus,tocomeinto our Land,and tread in our Palaces,
as the Prophet adds, Mich. 5. 6* Or, the golden City is the porelt
and molt glorious Church-ttate. This is gone already.

Q. what's our Land, our Palaces ?

A. 'Tis our Country^andour Court or Palaces, for both are the
peoples. For as all the people are in Parliament aflemblcd, fo the
PtUccs oxCattrt of King and Prince is theirs, though both has bin
kept back by the Aflyrian,

But how 'does the Affjnan come two our Land ? how dares he trend in
car PaUces >

'Tis mecrlyby an opprejjivcfower. The Lord protcfl our Piinccs
from this, from all kind ot opprelTion.

Foras£^fand Affj/ri* were the only two great Powers who
Itept tfce people of God in bondage formerly according:© the Type:
Ib in Truth tfimg and Parliament^ this Land were the two Powers,
who kept the people of the Lord and the people of. the Land from
their expe&ra !ancl promiied freedoms'. For the Keepers of tbe Li-
beity of £ngU*d were Keepers indeed, and of our Liberties from
vs.

Now thus faith the Lord, Cfrfy people went down tofo)otirn in Egypt,
and the Ajfyritn opprejfed them without caafc, Ha. 5^.4. That is, the
King ana Parliament had tome caule to k^ep us captives, becaule the
people gave their power out of their hands freely by common consent t
as the people of God went down vuffaglj Into Egjyt : but the AiTy -
rian carried them away captives by force; therefore 'cwas vmhont
catt/ehe opprejfed them> The Lord preserve our Princes from this al-
fo: for it they opprefs ib', 'tis without cauie, orourconenrf Buc
Tiiu Man vf ill deliver us, iVuh

!%* therefore what have I here, faith the £*nf fWhat is this pcw-
cr newly rilcn? )th*t my people is take* way for nought , and they
that ruts over them make them to howl, faith the Lord } and, my name
tent.'xttallj every d*y is blafpbewed? Ifa. 51.5. That is,the bleffed
Name of God will be blafpnetned every day, and (all the day long
too)continua ly if his people who rule now fhouldturn opprctfors
that's the Adrian*

The» we (ball raife againft him feven fhepherdt, And eight principal
many Mich. 5.6.

Q. How foall the people of €°d raife forces again ft the Adrian, or
Oppreflivs Towers of men ?

A. Not by p9wer, nor by might, (or Army^ faith the margin) bvt fy
*»} Spirit, faith the Lord^ Zech, 4.^.

The pe9pte of God under the King, had no power nor might to xe-
fift him, but the Spirit of the Lord ia them raifed a ?4rti*mttrttr
gainrt him, w en fevcn fhcf herds and eight principal men, ot Princes (as
the margin reads : ) for as the Commons were as the Shepherd^ who
ttood for the Country ; fo the houfe of Lords were as thtfrfrtipiU
men^ or Princes of men , which have Crowns in their Arms.

Again wh, n A corrupt Parliament opprefs'd the people, who raifed
up aft Army , firit to purge, then to diffelve them ? The Spirit or
power ot God in his people in Gity and Countty, and in the Army
too.

If this third Power prove to be the Affyrian> ive\/hall ratfi 4£*lnft
him fevenfapherds and eight principal men ; yea, a iufficient ftrengrh
and molt perfect ability in the Lord to wafte Affyria velththtfivord:
that is, the Spirit of the Lord, and fwordofhis mouth, (hall as
furely ftiy them> as ever Kingly power was by the mouth of the
Sword.

Andthc Ltndof Nimrod in the entrances thereof , &C#* ycr. ^. thac
is, theleaft appearance of an opprefTite Kingly power*

CX. What's the Z/^W<?/Nimrod that is to be wafted?

Why %is the Kingly pswer, as 'tis opprejfive to the people of the
Lord, and to tiie people of the Land : net Kingly power of it ielf,buc
as 'tis oppreflive to us.

Nimrgd was the]»r/f King that ever was, and he was the Kin^ of
Babel-, that's amylkry, that the firtt King in the world {liouldbc
the King of Bafal, Gen. 10^9, 10. Therefore Babylon f fall cauret!i
the King* of the eart-lt to weep and yyttll^ Rev. 1 8. 9.

But-A7/'wr(?<s/vvasanoppre(Tive power, he was a mighty hunter be
fore the Lord) Gen. iof 9. that's cunning and cruel to deflroy both
man and beaft. So the former Kings of Englandfaws bcjp , not only

Kins

(207;

King Jar*ts, but mKlam the ConquerorjWas * mighty hunter wafting
all Hampshire to make room tor his game: but God met with his
fon 'RHJHS IB the fport, cauiing a flaait aim'd at the Deer to fhoot
thorow the Kings heart.

Again, former Kings were might) hunters before ike Lord ; that is,
hunters of hi* people, whom they perfecuted to rtrange Countrie0.
Therefore the Kingly pofterity is now husted out of their own
Countrey alto, and tain to ran to and fro in terrain Lands lor
relief.

Nlmrodtiw. Ktngly power his been from the beginning, and gone
en in a race of oppreHion over the people of God : yet have thelc
Kin^s, with their Noblcs,Lords, and Dukes, all proceeded from a
curled Pedigree.

Not to (peak of Nimrod any more, nor the Kings of S«^w, the
firftthat I read of the Kingly power, next to the King of Shinar,
that's of B^tylon, and the Kings about, Gen. J4» r. 2. 1 cannot but
confider,thatfcoffing//feHM*/> the Ion after the fle(h; was thefirft
f among the people ot God ) from whom Kings, even twelve Tr'm*
fcs arofe? who had Ttwnt andCtftles to, Gen. i 7. 20. gen. 25.

Efa», even bloody Ed*m, was the firli wh» brought forth
cr Nobles, Gcn4 3 6. 15. Duke Tcm*»> duly OmAr, dukeZffo^ &c.
even twelve dukes,

And as the Kings of the Nations were only thofe who opposed
ihe people of God in their march toward Canaan : loth:rty et.f are
there named, one by one; The King of Jericho one, the King »f Ai
tng, the King 0/Jeruialcm0»*, &c. and to all along, fhewing-a te-
cret (that 1 know not) of one and one ; that is, not one better then
another, but all alike to ihelaft, Jf/fc.i«. 9. to 24.

And asthe//r/f K't*% that ever God »ave to his prople was given.
in wrath , bee aufc they were not content with the reign ofGodbvt
mull have a King M other Nations had, i Sam* 8» 5,6. //»/. J 3, J I.
fo 'cis oblcrred, that when there was no King among them, they
were never better governed ; yea, the flout of a King -MM tmong tliem
when they had none,God going before them ixtfumidtrxtftihoQ^
they /-OP not the V»A] before them, Numb. 13.21.

Therefore feeing the people of God are called the Lyrd*sanolntedy
and he reprwed Kings for rheir fake ; tis well with tho'.c who lay
•o hands on his, though Kings arereyroved by them, P/*/* i o^f !4-
For feeing the Saints foatt judge the world, And ^Angels too, that is,
Motonly in heavenly and fpintual things, but the Civil State allb ;
let all men know, that this is not an atpiring togreatnefs, norenry-
iog ny power, Rule, oj: GoY«rD»eDr5 wbich Chjift in the Spirir

will

(2o8;

will _fubdue,acd/w nnder his feet &s enemies to him5and to his rei^n
in nghtcouineis, £ ffr.i 5.24,25. binfxch honor have all his S*i£s,
™t9bt»dtheirKiHgsin*kams>**d their Nobles in link of iron- that
is, to give a right judgment of chat Rule and Government which Ci-
,vii 1 owe rs and Princes (eipecially his pcoplc)«crcife in the Nation,
Pfil. i49,b,p.

There is much in this Pfalm that concerns the reign of Christ, and

ot the SMS with him on eanh, ( which is hinted in the Ofe- W-

> 1 0 that the Saints have the kigh}r*ife, of God in their mouths,

taayim tdfrdfw*di*tMrb*iub-9itr. 6. that is, the Maotfrate's

iword they meddle not without thcfmdcfthe LorJzad <S Gideon.

ch brought downtkewfills of Jericho with the>««f */ r*Wj ^r^

8c ±e(ho»toftke Lordshofts^ people of God withhim,?^.6.ifi

a. The %/; pr^y ,/ c?^ in the Saints of the molt High (in
whom they rd* and re Joyce) caufeth thcvyalls of worldly powers to
Jail before them, 2 Chro. 2©. 22.

Jiu15IC|r /*'?*?* ve*£f*»c* ^tke heathen^ (\ 14^.7. is that
which J^M^ of in Ew^ prophefie, where ^* Ltrdeometh

vnhtenth0»f*ndofhtsS*;»ts,to ex* CHIC 'vengeance on all the untodr
Ly,for all their far dffee ekes *g*i*n him in his Saint?, Thefe *&d-

y **erut profeffors lure - for they are at the fiafts oflove.fetdln*
thtmftlw without fetr, having mexs ferfws i* adntirttiox hcttthff
*w,ntags w£*in, Jude ver. i ^. 14, 1 5, 16. compare.

4.1 he heathen here, are alfo earthl? powers, or Governours, Ki*rs
and ^Ar, whom the saints are faid to bind in chains , act by re-

Kiance, but by thac reftraining power of the Almighty in them ,

ieepmg thole back from doing any harm to his people or Nation,
dJ'ttt* 32. 43.

•5. Though the Carpel-Churches did never meddle with Civil mat
ters or Magnates, being purely Heathen then ; nor fince the Apo-
itafiewasitaloi^Hmelawfulto fpiritnal Saints to intermix with

^lulafrairs: (for the Churches have formerly fallen by this) vet

ieewgwewtfor^iwjfofttw *nd A *** earth, wherein dmlleth

rtgftewfxefs, and this rtgbteovfrefi is promifed to be on eanh as well

as in :b*ave» • that is, in the Civil as well as Eecleftflick. ftate, ( for

•pyriyirt h'peaf^a^ our exafars riehteoHficft therefore in the

thuddilpeniation now approaching, ( wherein the people of God

higheft power) all things inkeaven *nde*rthfoi\\\)e whered

ynto Chr,fl not only the S4/»w in common}but the Stttei* to *&i»

UirtftanAMthrtflJefwvoulddo town. Therefore his Members

^ i • u T> 3re d ln the Lorcl5noc ro diaionour?b«t to admoniffi
chehishe(l in power , not to run oa thofcrwf > whereon former

'Kings

Kttfgs and PAfliarxext j were wrack* aud ruined* The Parliament's
Charjbdis was their Wrangling ( by delays} the Petitions of the father-
lejfe and widow, oi the poor and opprejfe doves, while they fought them-
felvcs onely* That ScylU which ipilt ihe King,was his letting up the
fl-atc of fas fort and Courtiers, preferring none but the rich, bis
friends and {M. rites,* company of fools and flatterer s,though the ep-
prejfed peeled nation were ready to periOi. A nd yet the King had a
revenue o\ his own to maintain his Royalty: theglorj zndgallaxtrj
or his Palace. his"^4^/>j and bibles were tio burden to the pcopie. .

6. Seting*// the Saints hive that honour in God and Chrilt, asro
bind Kings and Nobles in Chaines ; I hope the time is coming that
Kings And Nobles will no marcbindei* chains the Stints : I. Becaule
O; the honsur thu all the Saints have in God. ^ . The hsntxge that ail
Kings ow to God. 3- Becaufe whir K/ffg'knew not before, is no\v
made tnanifeil to the Stints, and to Kings'. 4. Though rhe name of
Kings be now ibmwhat fulpicious to the Saints, (thereforean Ad was
made by theUtc Parliament, thai the rumc of Kingl} pwer, andt/3<nt
uv*ece/-irjt<;hxr(re/}}{>i4!dceafe}yet to me 'tis notio oruinouslccingthe
King! of the earth bring their gt or j & honour to the MW Jerufalem,/J<t/.
ii.24.But 5.lecing the nations are there laid to bejtved allb,l believe
ours is the firtf that fhall be/4t/r^from all their opprtjfirs axdoppref-
JfoHs. 6. The ground of this to me is thus, becauicour N«bles beg;*
to he of o*r felves> and our Prince or (jovtrxour tt proceed from thf
vtidftofM-tjer.io.ii. that is, from the midit of Saints one is rifcn
above us, ando: chctarne fpirit wich u^ he is. though not in Forms
of Religion, wherein the Saints do differ ,yet in the power ofRigh-
teoufnefle we all ag-ee : yea , our Prelatic^hrethren vowed in their
Baptifm roferpke the devil And all his Wfrkj, the pomps and vanities of
this -wicked world; againft which, God huh vihbly appeared,p!ague-
ing the opprelTmg King and his proud Courtiers ; yea, againli that
pomp andvanlty the Saints have alwayes profefled, as bfingnot futa-
ble to the Spirit of fefus, no, n®r to the fpirit of a Man : for i»h»
can fee a poor Nation per.fhingfor vt>Ant ofthttfubtejpc which Isfpent i»
metrfuperfiu'.tics ?

7. Thougb Chrifti,1.n Kings and Nobles? bewicthed with the glory
aftk? Earth have nothing to entertain one another^ but cheir^jf-
d) (hcxSi and fmple g*ll*Htry ; yet are fomc heathen JCiygs as much in
honour with God and men^ though, they fit on a Carpet, arKJ fet up their
throve In the boughs of trees : and fo may an honelt Chriftia^i Prince
be as happy and honourab'c in a gttardofRcd-ctatsfis with tfrc mo(t
gorgeous attendance and made* of Nobles.

8. WhatM£/0?7 will this be for the Hatiovs about>to behold <tm4»
in ^hc Image attdlikencffe «»/^^,cloathcd with the robe of rlghtcouf-

E C nee

xejfe and g4rt»e*ts of falvttion, fa ving the Nation under him from
"-'all that needletfe expence which maybefpared, and letting up bis.
throne iff the hearts of his people.

9. Though neither Scripture nor the Spirit of Jcfus will fuffer any
fcofft or reproach co becaft on the Powers ordained by him5(as all Pow
ers are of God,howev^r men come by it,or men think or it ) and Ice-
ing he ismlnijierofGodfor good, andof wrath alfo to them that re-
fiti- or do evil ; yet are not Kings unlimited In thsir power, nor unac-
tount able to the People^ as all 'the people of God, Parliament ar.d Ar
my, hava formerly ptotefted; but even the highettin Power has
been curbe J and cut off by force, yet rtill that Force had the face of
Authority on it. For the fake oi the Saints 1 believe itwasfo dii-
po.'ed by Divine wildom-, that tools might not reproach his people
for Rebel lion again!! their Prince ,or Parliament.

*o. As the Parliament fubdued the King,and the Army diflblved
the Parliament , and the People had a hand in each (both Parlia
ment and Army being the Peoples iervants, as 'twas commonly
voted) lo the Power being now in the hands cf the people of God,
God will truly talk with them, if'thsy offend; yea, trouble them
too, if they opprcffc : for that's the Aflyrian Ipoken of, Ifal. 3 1.S,,
Now that by the A (Vyrian hfome Prince or Princes of the people
ot God, is proved by this : Jfai* 3 x .6. Turn ye to him from whom the
C hlldren of I frael h&ve deeply revolted. Then it follows, The Affy-
rian frail fall by thefword^ tcrf. g- Tis clear the Children of Ifrael
were not then in captivity imdcr the Ajfyrian , but with their own
Princes, as'tisexprefled, Mic.J.i. Mic.2.2. They oppre/e a man
and his honfe , even a man and his heritage : even of laie wy people is

J * O J f F f

r: 'fen tip as an enemy : je full off the robe with the garment from them-
ihAtf.ifTe byfecwsly as men averfe from war. The women of my people
have ye cajt out of their fie af ant hottfcs, from their children have ye ta-
k^n away my glsry for ever. Oh S how many widows and fatherlefs
children have penfned by the late Parliament / yea iaen who were
arerfe toWar,thofe who never fo much as fought for theKing,are for
ever undone and rob'd of their childrens portionsxcalled the glory of
God. Now as all Opprefcons in the Land were charged on the
Prince of Ifrael ; fo hp is called the Affynan , who /hall fall by the
fword not of a mighty man , ar, d the fa or d not of a mean man (hall devour
'hlm^^LC. that is, the Parliament was a mighty man, by whom the
Kingfeil\ and the Sword of the Army was as the mean man-, by whom
the Parliament full > But there will be an oppretfive Power that (hall
not fall by man, but by God he (ball fall, by the Jw&rd of the Lord
onely, by trie Spirit of the Lord ; this (hall flay the Opprejfor , buc
lave th$ £*¥(r ; bscaufe as GJod/aw/ mey n fyfr*i fo his frt beivg

(in)

in Zlon , etndhis furnace in Jerafalent^ this ilia.ll never ceafe burmn*
in the hearts or bis people>i\l\ theyfhall ceafe to «f/>r<?/}:yej,thoueh the
Opprcjfirft>t»td prevail, yet the fire is in Zion ftiil, <* jfwr of rights'
wfnejfe i? lo kindled in the people of the Lord, and in the people of
the Land, that it fhall never be quenched, till a King comes to rtigx.
in righteortfoefle, and Trinces to rule in judgement y I fa. 3 *. if

1 1«. There. or<- it is that fome fpeak ot a Pttblick, fyirit ofrigbteouf-
w«f/7<?ri!enof Ute in die world. It began firft with us in Engltnlk*
it followed in Fr*nee^ though there the fire is fiercer^ the flames more
furioas, and a^rexftfr confttfon is cemming on that Nation for the
bhod oj the Saints that they have (Led? whole fwords are now fheath-
ed in one mothers bowels^ oot tor religion or nghttoufnejfe lake , as
'twas with us, bi:t meerly, as if God would mafiacrc them all ;
bcfiBttesevtrjborft tmongthentivith aftonifrmeitt , and his rider with
mtdoeflc: btit he opens his yes on the honfe of Ind^h , and mikes the
changes of Government in£^/<z»^fomildeand pcaceable,that the
Nations about call it a miracle, to fee neither a drop of blood nor a
tear (bed, fcaice a ftgh of the people, in the fall of their Princes ,
2*ch.iz,4)6t compared*

12. Trutfpirit ofrighteoufnefle, that/w£//V^/^y/V of liberty, *&&
freedom has been embondaged in former Ages bj the tyirit of A*t\-
chrift in the world, as Mr, Goodwin well oblerved in this Anticetv*-
lierifm, p. ? I , p, 36 . for as the Prieft and the Prince •> the Mitre and
Scepter were both fupporred each by other : fo we read in the Reve-
lAt •'<?», that the Be«fi carries the Whore \ the Civil ftate bears up 'the
Ecchfutftek] and this boliiers up the other in all unri«hteoufneflc,
that the Church mighc rule ; for then the Rulers may rant. There
fore as at Babylons fa 11 the Kings and Merchants (or Minitters) cry,
AIM , AtAS : fo 'tis like the Lord will t>!e/e the prefect Govern"
merit , becaufe 'tis now as 'twas never before, that is, the Ecc/eji-
aftick^ftate is not fet tt$ with the Civil power, nor fits in tht throne, as
formerly, and as 'tis in New-England this day, £*.^.i9.3Aii,i4.
compared.

1 3. Though thH//?/V/V of public^ righteoufreffc be rifen up in the
Saints-) yet the Stints (lying 1H11 in fpiri'.tal bandage in Babylon , in
much confufion} cannot clearly fee the Ltrd in the Clouds , nor yec
mea aright in thefe things , nor the wayes of Go J in the deep>not the
waycs of men in the dark,) northofe crofte providences everyday
appearing as A -wheel in it wheel, nor tho'e whirlwindes without and
within, which carry the belt of men about fo quick, and/<?%6,ind
then down again in the dirt-> asD^^/Wwas, that no Saint can (tand
or fee clearly, what God will do with <!/*», *nd with Magistrates in
this Nation*

£e a' Biu

O'*)

But though this •pMck.fpMt ofrigbteoufnefe, be not come
fo fully in the $aincs,as to reprove Kings, *ad to b-nde them in C
as it will be ( tor, this kmottr hwe all the Stints j and this wul be to,
till att the Saints be together emp fiver' A with God, which is tht
reign of Chri(t) yet who knows, but that the full frui s of the Spi-
lit begin to appear? tome iccret breathings alter publick rigineouf-
Bcflfe, ibme gafpings for peace, and glimplesof glory OB earth;
that as ludnh ruletb veith God> and is faithful with the Stints-, Hoi. 1 1.
1 2. fo the faints begin to raign with G°d> already, in that ienfc aforc-
faid. Olive-leaf $.7.

Now thi*p»»likf fpiritof right foftfrtcjfi in the Saints feruling thg
Nations^ is not by Refuting-, but by Reproving the Powers ; nor
yet by reproaching them., butbydrong rebukes. I odeed former
ly the Saints have refitted (even tor outward Liberty) unro blood ;
both King and Parliament can wisnelic it allo; bui all that will 02
hereafter (I hope) (hallb« oneiy byi'weec reproofs, onrong re
bukes.

»Tis true, fo<ne fpirt tual men and Miuilkrs bave formerly ad^cd
in iecret againll the Civil Posvcr*, as Prelates with the Iriih fsr th-s
King, «nd Presbyrers with the Scots againll the Parliament ; but
our Independent brethren never didio, nor would a$ (I believe);
onely they Ipikeconfcientioufly, as they conceived, ifiztatfar their
God, ior ihcgood or men, tor the honour ofS*ivts- for the fafttj of
the nation yea for the^/^r/ of the Government a»d Gevernottrs ti.ereof
in ther^» efChrift- , which though they to'ftake in, and ha e iojie
m'f appreke^nsm thai /piritttal wjfifrjr yet fnoc acquainted with
MyOcries or State, nor minde of Uod in all ihingi) tney (pake fim-
ply plainly,and opcn)y,not intending any iecret Defign, nor Cona-
motion atnon,;n'icn, but di'charging their conlcience in reproving
the untruths and crils of Men. But God will turn all things to good.

Yet let me fay this, not agairili my bretnren, bur (or the Lord in
them, That though Cnrirt -called Herod n fox, and Paul ftyled Nero
A lion) yei that was by a pub.ick fpiric in both ; which as the Saints
cannot now (hew; lo 1 deny not (as I (aid before) buc there maybe
a begmnKg of the/^wf Spirit Qfpitblick^rlghieottfxejje and reproof too cf
Kir-gs^\n itie people ofGodthi- day.

Neither do I (peak in this againfi the Powers, but for the Lord in
them, who hath done all, and ordained them, and fet them en high,
not to throve them dawn again, I hope, buc to exalt himfelfin them,
and fill the Sa.'nts with hini) aad all the nation with them in Peace
and perfect freedom at lafl..

And as my bcethren .meant nv httrtio the/Werfo fo the Powers
sotcn j w harm £0 them j (all is for peace and love;) not to;w/r^«,

but

but ontly tortftraitt them, not from their yrlvrtt liberty, but from
that publicly eoHcoHrft and popular faltttes which might rather opprf[s
their ) pi tits, then icfrc[l) them. 1 heretore they are retired for a t>*tc
with lohn into /**f/w0jyvhich wis not a violent baniihmem, (js molt
interpret) but a voluntary yeeldingto the hand of t ie Lora leading
him thither, not oncly from \.^ fellowship of his Church , but from
the exefffe sf h:s tdpefcltfyp, that, he might retire into the Lord, and
have 1 irger Revelations in the Spirit, both of thole fpir.tual jvickjd-
ttejfes reigning in the laii tirnes>andot ihufp'ritual glory to be revca-
ledin the Saints, an 1 to the Nations a lib. 'B^ev^ i .14*

But becau e we (pake 01 thole reproofs And ftrong rebukes before,
let me tell you in a word, There is no way for peace , nor iliall
War ever ceaie, but onely by this ' ht (btHfrehtkt many poplg \ then
Jh*!l they be*t their f words into flow {hares, &c. li a 1.2,4.

Howwi'l God rebuke but by men .? and by what men more, theji
bytheSaincs? yea,by the People alio, who (hall rebuke:thcir rin-
ces anJ Opprert" >rs,as'tis pi lin, //It/. 1 9.20.

But how will God in the Sums rebuke the Powers of the earth ?
Why by 'he ^p.'rit of feftu in th-rm.which l"hal! make them of/*f*/VA
un(Lerftandi*<r in the fe.ir of the Lard that they ftutt 'I ]udg(^ Mot aft tr
the fight of tin eye*, nor reprove after the hearing of the ear. Here's a
fccrct, that the Saints in the Lord fhall judge men whom they never
fee tnd reprove what they never hear oi'by them. Jf*i.ii.3. How
can this be ? ' Pis anfweivri •otrf^ 4, n^ith righteoufoeffc ktlkall }udge
the poor^ and, reprove with equity for the nKek^oj the earth : that is, the
Lord in his p ople is far! to judge the poor. To ]udge here,ts right
ly to con&ler of the;r canle, or condition. And mirk, 'tis with
righteoufneffe and equity they reprove, and for the ntcel^ of the earth ,
wno (it (till and are quiet in ail their fuff-Tings ; yet can they Ice in
God, end ipeaktoGod what is done amons men. and by men cun
ning and cruel : therefore he (haAfmitf the earth with the rodcfhu
mouth, and with the breath of his lips frail he flay the wicked , cerl. 4.
that as Ch:ili with t'^e breath of his lips made ab.wdef finld.ers to
fall down backyards, John TS.3,^. and as Peter by the word of his
mouth flew the wicked hypocrites, even two at once , yf/h5.j,
10. iblbclieve'tvvi Ibe agabtf that inch zpoiverofrepraof ("hall *\>-
pear intkeS*»ts, thai they (hail finite and fl*y ir/Mwich a word'i

.

For the hand of the Lirdfottt be known towards his fcrvxnts-, and
hi* indignation towards his enemies, who op pole his appearance
in righteoufnefte. Ifa.66.*4. How fhal! fat.Mig**M#*f»G*ibt
made known againlt chens ? Why his rebttkes /hall be with flames of
fire, verf. i-y. Where's t his fin ? buc tn Z,ion, andfcsfurmein ]e~
li.. Ee 3 . So,

So then, *tis not fo much by fyeatyg in fubticks ufito men, or a-
gaintf men, but the Saints fhall io lee in God tnens efiates and fpi-
rits, that this fhall be not onely a ftroxg reproof-) but afttre rmne of
Inch in whom lighteoulheffe appears not ; their rebukes being not
verbal, but fubftamiall and fcrong, yea Ib fiery, that all before them
(hill fall.

I know what I fay in this, by experience; and 'tis plain in the
ty>9 witneges ('who are the fmall number of differing Saincs under
the Apoltafie : ) If Any man vp'tRitttrtthem, fire frocredtth om of their
mguths) and devours .their enemits : a*d if any man will httrtthem^
he mufti* this manner be killed. In what manner? Nay the Lord
knows: but as Gedisafp'rit^ fo in zfpiritttal, fecret, and. unknown
manner, men are confounded and killed by ibmc poor fouls, who
never lee nor fpeak with their adverfarics, who neither touch thera,
nor think a thought of evil againti them ; yet by thofe they are kil
led when once they appear againft the Lord in them, and againli
that publicke righreouinefle fo oft profsffed. Rev+i 1.5.

Latfly, 'tis clear by the Word , that Kings And Nobles mtift be
bound in chains at laft, that they (lull not do what they lift, as Kings
and Parliaments have done, but what the Saints in the Spirit fhall
direft and advilc, not with command, or contempt to the Powers
on earth, but by a heavenly approach to God, and by that ap
pearance of Rightcoufneffe in Him, which they wait ts be revealed
in themfelves and in all,for the Nations peace.

Tis true, the Saints have not bttnfobold of old) as to bring forth
their/p/m/ in yublick. , becaufe the Fewer was not in the bands eftke
Saints-, asnow ; who therefore mutt not think toplay Rex, as they
fay, and to ram it as they pleafe in Att ftnrightewftitffi and net, bz~
tz\\(.Qt\iZi£.\sz righteous generation^ a pure and holy people left in the
Nation > that (hall xsver leave them alone- nor reft from calling up-
oo them in publique, or ( which is worft) crying to God in fecret a-
gain(tthem: yetnot againrt them, but for them they pray, andyet
againrt them thofe prayers will be, which are for them ; never was
it worfe with King and Par/iawevtrthen when fo many prayers were
made; then all thofe pnyers turned againft thein,becaufc the Pow
er of righteoufneiYe could not arife in either.

Aad this is the laftreafon , why of lare times feme Saints have
been taken up into the civil ftate, and others to fpeak (o muchot
civil things in their molKpiritualdifcourfes, becaufe God \*goi*g
•up now in higher difcoveries of himfelfeven in/W things of the etnk:
for as there is a new heaven-, And new earth (as I (aid) wherein AwcHeth
righteoufneffe, fonotnzw forms of religion, but a power ot rightewf-
xeffe is expend Heptyte arift in the Ruion> not ©ncly in the Ecck-

(»'*>

j but in the Civil ftttc, in Church AK d Common-
the new Heaven an^ new Earth waited tor, when the Civil ftttc
(hail be wholly fpiricual.

Therefore 'c is a poor low. thing what/**;* ijftiiwfttrs talk of, that
m?n mufl now preach of nothing but Faith *nd Rtfcnttnce* and run
Jixtcen jeare s bac k™Ards~> (as one phrafeth it) into old funtanifm a-
g*':*» This is a pretty thing indeed ( whereas the world is on fire like
Sodom) te lool<^ £<«£with Lot s wile, d"f. or not forget what is he-
bind with Paul, when tl:< price of the higlt calling of Gad in Chrift Je-
ftuisnot Cneljf before us , but nturer \outtben ever (thcfalling away
being full, and Chritt ready to come, and the face of God beginning
t* appear on our foreheads.)

Iwit! not fpcakof many thia^ now to be mentioned among
men; the myltcryof God, the reign of Chrift, the mine of Anti-
- chriti, the reH it uticr. of all thing s,d*c. Is this nothing but faith and
repentance? yet not to leave this,c^c. though the Apodle would.

Firii, Was not faith and repentance but the beginnings of Chrift,
as the margin reads > //<r£.<3.i,2. and, Are we not called togoen to
ferftttlon ?

Secondly, 'Twasonce faid, vtcTvalk^tyfAithaxdnotfyjJgbt) buc
where will this be, when we (hall/<r<r Ged) an&bisface^at hisfervants
^^//»»^jyjerufalem ? and that's on earth, Rev.i 2. 4. fnrelyheis
iiirk blind who ruth not f ten God. already, rifm" in the Ntticn.jn PAT-
litrtttMt and ^Armj bcfore? and I hope higher htresftcr in the prefect
Powers.

Thirdly, Is there not a time, that Repentance frail be h';d from
tnlncejcs? Holea 15.^4. Isnot this Ipoken of the Rcfurredion of
the dead? which though Ptul had not attained to, yet he and all the
Piophets.and ADvOftlesi pake that itfhould come, ariiingofthe^/M^
M.W of Chrids Mtdvkdj^ of r.he dry bones owt of HabjlcV) o^the firft
Rcfarrcttion, which fo Tie blefled andhely ems fiaf! haze tkgirpart in
beiore their btethren, though nocfully tiilthe whole body of the
Saints rile cogether:yct fome are as the foo;i{h child that [licks in the
wombesmouth, ttofca 13.12. that is, they are coming forth oi'rhc
ieflb but there they fiick and fufter lor it like Tools, yet arc they (:s
1 laid) corning forth out of the wombe of darknefle, defilement, and
blood.,wherein they have long lain,or rather:the Lord in them, who
has been content for a long time to lye d^wn in weakxtjft, in lour forms ,
and height efflffi : but now he will rife ftp in fpirit And pervffr , bring
down the pureftformS) mAproudsft ftsfi, and appear himfelfj firftas
a. W*N of w^^rr,breaking down all the powers of Heavcn,and opprcf-
fors on Earth.

I have been filcn^faith he? of long tinae holden wjfeacc tndbsen

ftill,

ftill, tndfaffered Kings and Nobles to have their wills,now Tie have
mine? iaith Godj and I will exalt my felfalene as a Man ef »4r: This;
is proper for the Civil (iate, 7/4.42. 13.

That which follows is ot more Ipiritml and inward concernment,
he fh*U cry like a woman in trav/tit, to bring forth his glory in our
flefh : but our flefti (as Chrifts ) mutt firft Suffer the fangs of child-
bearing, Rev.i2.2-, or God in us, vailed in our flcfh wi.l cry, yea
ro^r^,beforc his glory be revealed with power; in this he destroys and
devours at once all our flcfhly (trength and wtaknefles coo in hinatelf,
making wafte mountains and hills, high m*n and things; mount Aim of
imaguiations, ftrong holds of .carnal reafonings, and every high
thought that exalts it felfagainft the knowledge of (jod. When I his is
done, the prophcfie is finilned, and my work is ended.

encamp about my hottfe^ be-
canfeofthe Army, bee aufe of him that
paffeth by, and becaufe of him that re-
turneth ; and no opprejfor /hall paffe
thoroW them any more ; for now I have
feen With mine eye?. Zech.p.8.

o s r-5 c

THat which is to highten thefpirits of the £#£///&j&c. fliall be next,
if God will. In the mean while, if the Ajfynan (or any forraia
ForceJ fhall dare to t-read in our borders, we tliall ratfe flgainft hint-
fcvw/hfpherdf, And eight principal men, a fufncienc ttrcngth \ in the
Lord) by land and lea. However, This AfA»fhall be the Peace.

r A Call to the Churches ; QraTacfyt
of Letters to the Paftors of Wales,
*Prefented to the'BaptizgdChunhes
therewith aToJlfcript ofaWdtti

By WILLI AM ERBERT.

What [hall o*c then anfrer the Mefengers of the Natitn ? That tht Lord

bath fo»nfUdZiQD,4ndthep9»rffbispefpIe [hall repair *nt9 if, Iff.

14.32.
The fir ft (hall fa u*t» Zion, Behold them , 4»^ / wiUglvc t* Jer ufalcai

ow* r Jw bringethgotei tydings.
For I behcM) **A there T*M *• man amengft them, *nd there VMS n»

Coftfifeiltr-) that *he» I tskfd of them, could *nfiter me 4 vttrh Iff.

41. 17, z8, i9.

To the Biptizcd Churches in South
Dear

WHat I have written to the Independent Paflort
in Wales > thai I prefect to the Baptised
Churches there, thatinthcfirft Letter otMr.
Floyd, you may fee a man in the Clouds, come
with me to his A. B.C. after all his teachings; not knowing what
God is, where, when, or how he is above all, through all, mall,
and all of him, &c. yet in this Cloud coming forth from the North,
he begins to fee the Lordintke Aire^ and meets him there; yea in
this confuhon,he beholds ChriH in him crucified in his flefh,whofe g^. ,.4
inward flefh, and former fpiritual attainments in lifc> light, know- Rev. 1.7.
ledge, &c. being foflain, fodead, fodark, fo confounded, that
he knows not what he is, nor where he gocj, and yet he is going
into the intermit fternaU fpirit, as a blind man not feeing any thing ]faj. 4».
ofMen, Saints. Offices, Ordinances,Spirits, Churches, crc. though i^.
there he be, and one of the bcft,yct now he is nothing, God appea- lf«-4°- l6
ring in him to be attinall. There you may find him following the

Ft*

IfaJ. 3o. inter* ft irit of the inward Heaven dropping down in the Nights , *nd In

^•: dark»efle the Lor da light unto him; for that's the great royftery oi:

Mich.7. 8. Godiincflc, when Go j is io manifeft in our flcfh, that he makes

a-4°- Jj our fkfo ancj th , geodllvefs r£*w/towither unto *9f6jVrg-,ihat his <»lo-

ry may be revealed in us, and he to be Alii* AH.

Jfa.z9.i8. Thai leitg blind to felf, we fee all things in God, being deaf

lfa.».tfi 19. *9 men we hear God alone ; in the death of ptire fif/b, we live pertc&ly

i# the Spirit: thus we l\vc to death, have tight in darkye/e, &c. or

the Lord onely is both lite and light unto Us,we nothing-, God bein^

Mi* AV.

All this fou may behold in this honcft man, acquainted at laft
with the heavenly nature, walking up ro tru Angelicall world, and
withdrawing himlelf inro the inner veerld. (the tnore/f /rfov*/ chant-
bcr} toconverfe with the inhabitants thert, &c. looking down on the
fen of man M a vAntfj^ aglance-,a branch jea afhadwyct an off- faring of
the eternal root where theleaii child of God (like the little twig) co-
f afs with the other branches > of hight ft growth, in the molt high God,
or glory that is in us.

All this I have hinted to you that you may (as I lay) fee a man in

the Clouds where yeche meets with the Lord in the Ayre;0n which

though now the laft vialfutt of wrath is poured forth, yet there .'.11 the

itf. Sa'wtsfljatt meet at laft in levc and be ever together with the Lord, who

i Thef.A. ^at^ a'rejcty ta^n up. iome , and that Saint before, in wfio e Spirit

17. we may read thoie lecret and Ipiritual dilcoverit-s of God^thole high

and hidden myHeries of Heavee, which are not yet in common re-

Ifa.io i«. vealed to the Churches, who Ic rte underliand the Language ef C a-

w.td^nor the Contents of tho(e lines : It any of you do, Idcureyour

anfwerto him ; foi I cannot (in paper and ink) choagh all hhbe

written in my heart by the Spirit, and Himlelt in a»«,

I have many things to lay unto you; which yet y0u cannot bear ,
butyoumuaj becaufe 'tis a burden wfaich the Lord layes oh you s.
and a burthen which the Prophets have foretold upon your gathered
Churches, even their contufion and fall, though tome of you may
rile ar lart, with all the Icattered Saint?.

The firlb onely I would now convince you, that you and I, with
all the Saints this day. are Mill in Babylon^ both gathered Churches ,
zndfcattsred Saints , like thoie twofticks in divided Societies (as I
tick. 37. jjavc Of,-en tp^ yon)and tho'e dry bones the whole houfe ofjfrae/t\en
all the people of God are declared to be by the Prophet, who yet
foretels their firft re(urreclion, or rijing from their graves rf forms
and fleft , but as none can fee G$J but the blind, nor hear him, but
the deaf, to none can rife but the dead; and the dead in (hrift rife
frjl j while thole vvho Jive in Fprms ia the flcfh of Chriit, (who are

the

tne ref iftht de*d) faB not live, nor be rai fed rill thftttdtftbt the*,
ftndjetrs, R^v.^o. compared with Ifa. 16. 1 4.

The Prophet Ifaixh there ihews the caufe of their hot rifing, //*.
26. 1 3. other Lords bcfidcs thee have had dominion over us , and
that is, not only Lord Bifhops, but other ruling Elders ber.de what
the Lord ordained ; other Ordinances in the Church, which never
came to his minders I (hall prove in particular (with God) another
time ; there being no Gofpel-Order^nor Ordinance* nor Officer in any
of/w Churches this day.

Yea, I proved it plain at Bridg-end, that you are not in a capacity
to baptise or be l>Apti**d> there being notrtte A dminiftrat or , nor a
manftnt of God, with power from on high to kaptix* : Firlt , becaufe
you hare not the faith of the <j'fpeL Secondly, you are ftlien from
jrottrfirft Itve, therefore the Apoiiacy is complcat and perfect , and
appears moii vifible in your Churches.

How have you the faith of the Gofpel, fince the Gofpel is * mjfterj
which none ot you know, having not that manifeftation of the Spirit
whereby 'twas made known at firft to the Apoitlcs , and Primitive
Saints and by them to the world ? £/>6,}.j. C»/. 1,17,29. YcaoneMr.^
of your own Pallors or Teachers, (coming purpofelytooppofe at *
Lantr.foant^ where I was ipcakingof the common falvation, tsjude re'
calls it) tells the people that this was not Goipel. What then I pray
you ? why faith he» the Go'pel is that written in the fourj Evange-
Hlts. Then faid I, Our Father which art in Heaven is Goipel. No
that's prayer ; but the Goipel to be preached, (kith he, is, Straight
is the G*te and narrow is the way that leadeth to life, and few there he Math. -f»
that find it • fo fo 'its written iu the Goipel ot Saint t^Mathew. Sure :4-
thi, was not Gofpel and glad tydings to all people that fo few (hould
be laved; and yet I could fhew in the Spirit the Gofpcl of Salvation
of Life, and Love in that Letter, though few find it, or the way to
it, as Chrift cells them.

Again, 'aid the^tod Man, this is another part of the GofpcJ, As . .
manj M received him. to them he gave power to become the Sons of God , * *x *
even to thoje that believed in his name. For fo 'tis written in the C of-
pel ot Saint John, laith he ; as if all were Golpel which is written
in fhe Evangelitts • whereas Chritt was a Afmifter of the Circttmcif- f^om,^t ,
•n, or legal Teacher, Secondly, the Goipel that he taught was t,
but in put, that which was proper oncly to the Jewifh Church, not
that to be preached to the world. Thirdly, what Gofpel or glad Matll> *f«.
tydings is it to tell the world, that none (hould be faved but the E- **'
leil and Believers ? whereas Chrirt came tvftvc oneljthelo\t ,giving
a word of life to all men, that they might bel'icvc, or {hutting ftp *H w AA<I J 4*'
unbelief *, that he might h*vt mercy upon all, Rorn i * 1 , 3 2, 47'

F f 2 Buc

(210)

But the nun thought there was no Gofpel, but whit is mitten
in the Gofpels of Mathcvf^Markj Luke, and John.

Thc'e men you muft know are Minifters of the Gofpel, thefc arc
the Itinerants, in Walts, who know no further of the Gofpel then
that) or what is written in the Epiftles: whereas thefc were not
that Gofpel which the Apoftle preached to the world, but proper to
the Churches onely, to whom thole Letters were written.

Again, Chrift, as Ifaid before, being a MinifteroftheCircum*
cifed, or legal Teacher, taught the Gofpcl (as 'cwasalfo under the
Law) darkly in tjfts and figures, in p arables and precepts , Math, * 3,

Again, 'cwas his deftgn then to do fo to the Jewifa Church, to
eoMfoitndthem\ht more, to blind tbem^ and harden them, that they
might not hear any thing, but for their own definition ; as I am
periwadcd the Myft^ry of Chrift, andeftheGofpclis for thiscaufe
a fealed book this day to all Preachers and Paftors of Churches, that
they might be blinded, and ftumble, and fall together.

Thirdly, asthercjr#/#£of the Jewifh Church was a way for the

rtct'wivg and call of the lotions •• fo the fall of chc Churches this

lfa.i.3>£ day, isior the r//>£ of the world, to the knowledge of the cverla-

cv.14-0, ftjugGofpeij which GocUlone, and not man fhall teach, that is,

the Minister) of the Spirit which (hortly (hall come forth with pow

er and glory in the wcakeft Saints, to ralfe ftp the former defolation-s

Rcr, i». (ma<k by the AbemitittitK or Apoftacy) and to reftorethe voaft Cities,

J7, (or Apoftate Churches) yea the the

But to turn to our wcldi-Teacher, before mentioned •= the man
it fecms afterward bethought himfclf, and was afliamed of what he
faid ; and therefore followed me to my Inn , defiring to be friends
with me j which I ever was, and am fiill to him and to alt men
alfo*

But fee how unconftant and unquiet the poor creature was ; for
beciufe he had then with his Clamors confounded the Auditory,and
to his power raade that which 1 had fpoken in publick to be of no
effect, or forgotten; Ipromifedtoipcakoncc moreto.my honeft
Country-men there in that place,a fortnight after ; when he coming
there again, , fte.pt up, before me to preach in Wtljo\ whom yet I
quietly heard all the time, nil he had ended his Sermon, not con-
uadiftiBg him at all, though I could in many things, and in
rooft.

Afterward tbegtn to fpeak to the Englidi, (7or many of the Welfb
declaring fomcthing concerning the glorious appear-
the lafl dayes; th^t he wculdio appear ia>

man,

tfutmen ftouldbc made likening that God would be both
a Heaven and a Hell to meijthat moft men (hould be in a Hell upon
earth, as thatfomc fliould have a Heaven here ; I mean the inhabi
tants of the ntvtjerttfalem > the oncly thing I was alwayes upon ,
to my dear Country* I alfo fpake of Gods coming forth as Fire in
the laft times, &.c. but had no fooner fiflifhed my dilcoorfe, but die
Gentleman ftarts up again, and begins to contradict and vvithftand
my words the fccond timcj to the trouble and tumult of the com
pany ; who being ftrange to luch open affronts, and publiquc con-
tetts in the Church, began to forget what they heard before , and to
rife up on their (eats, as if they were to fee a (hew.

Upon this, without aniwcring a word, I went out of the place in
fiknce, leaving the man to fpeake what hepleas'd to the people;
but as I was going out of the Church, he turning about and crying
after me, I anfwcrcd no more but this unto him * MF. Davys^ you
will bcfhortly in the Fire (for the fire was that I then had fpoken
of) and fo I departed in peace.

But (as I laid before) let all men judge from th»c aforefaid, w'.'e-
ther fuch men arc fit to bo Minifters of the Gofpel, who think the
Gorpel to be that, which is written in the four Evaagelifts, or in
the Apoftles Epiflles; whereas the one is but an Hi/iorical relation,
or report of Chrift in his life and death, &ct 7hc Epiftles are only
particular Letters of fome fpecial concernment to the Churches,
not that which the Apoftles preached to the world; and as Chrilt
was a Minifter of the Circumcifion in the days of his flefh, while he
was alive on earth : ("oGhrirt never preached the Gofpel indeed} till
after he was deaduhen he came /<?rr£ in the Spirit f reaching peace£t.s.
in the Apoftle?.

And the Gofpel' which the Apoftles preached to the world > 'twas
not that which they wrote to the Churches, nor yet what they read
in the Scriptures of the Prophets, (for to what purpofe w-ts this
to the Heathens, to tell them of cJWi/w and the Pfdmcs?) 13iirthe
Jofpel was a Myftery, which In the light of <jod, they could mani-
ieftto men, and make all men fee ihernfelvcs , inG»^9 that's in
Chrift.

Yet moft of the Independent and Bjptized pceachersof the-Gof-
pel, know no farther of the Mjftcry, rhen- what is writceo in th^
Leiter of Scripture, efpecially in the Evangclifts or Epifilcsy whence
they can only take their Goff el-Texts.

Indeed Chrili being a A&nifter of the Circumcijion, and preaching
the Gofpel in pare (as I faid) in a legal manner took a te.vt of $cr;p-
t*rc out of the Prophets ; as the ApoHles-al!b preaching to the Joes
madeufeof the Script ur: to them, Lttk^ 4.T^, A$ 13.27. s4tt.\.<>.
2^ compare* . Ff j Cue

("*)

But preaching tfaGofptl r» *£***% they aeithef ttteitiondl

* Scripture, nor (pake from a text ; tor what was Mofes and David,

Ad ^ir.17' **d the Prophet, to thofe who never heard of fuch men, nor owned

»7a*i. ' tncir writings ? though indeed indited by che Spirit of <jvdt ^ PA. i.

* *f which «fy/r/> moved ihoic who fpake the fame.

This I only (peak, to (hew the Ignorantc, or i*c9*fiderate proceeds
of our Go1 pel -preachers, who know not what they fay, nertheway
they go, nor the work they do, nor the word they fpeak, nor the
Croipel which they pretend to preach onto the world.

But becaule Inow write to the baptized Churches, I would con
vince them alfo of this,that they are not the true, nor can baptise io
truth,having not a Goipcl yet manifeft among them : I fay-not ma-
nifeft; for there may be a feed of it in them, as alfo was in Legal
Saints. I will not mind you of thofe two Scriptures, mentioned io
the following difpute, John 7.1% ^9, and John 14.12. nor yet a
third proof, Af*rl^i6ti6fij9 He that bdicveth andis baptized,
fhtft be fayed, and thefefigns {hall follow then that believe. &c.

Thofe jignes dldftllow C7ofpel-believers,at leaft every Gofpel Chftrck

i Cor M of believers : in whofe members as that faith was m*nife[ted ; io et-

y.compare. l>ecially in the Mini fters or Elders., who by laying en w hands OH the

'/f/t, andby/>r^r of faith , could fave the Jic^ from death. The

Oyle then ufcd being not a phyfical receipt, or chirnrgictl falve,

nor yet en empty Ceremony, but ifignc of the S-p'.rus prefetffe in the

Church, and power in the Elder to heal the body>as well as the foul,

lamts 5.J4,! 5.

I will not mention that other laying on of the Presfyterjr or Elder-
i Tim. 4. fo-p^ in ordain' ng by ngift*f the Spirit ever given thereby, as (with
i 6 ^ocl) ^ ^al1 fliew hereafter; only now 'tis clear, there is no Gof-
pel-faith in all the Churches this day.

Know then that in the Churches ofChri^, there was both the gift
efFaith, andthe^r^^ei/F^/Vjb; the one infome Church-members
(as well as in Mini(ters) i for.it. 9. the other was common to all
believers ; though fome that were carnall then in Gofpel-
Churches, had but a legal faith, becaufe carnal, iCV.3,1. Heh.^.
12,13. compare.

As for Gefol-faith, futable to that prefent ftate of the Spirit, and
fpiritnall Saints ; ic was (though not differing, yet) diverfe from the
legal faith of Gods people under the Law : true fiith was ever the
fame for fubftance, but not for manifestation, as the GoSftl is ever-
laftwg, and Chrift the fame to day, yefterdaysand for ever.

But as Chrirt wis only vayled in the Law.and revealed in thcGof-
peU fo the Gofpel and Chrirtjefus were both Mjfteries hid face
the world began from the Sons ef men ) yea from the Sons of God un

der

tier the Law> Rom. *$«aj. £/>A. 3« ?» Co/.a.tf.

This Myftcry was not manifeft>tiiho the Apoftles and primitive
Saints by the Spirit, Epk.i.j.

That Spirit was not given before, yea the Spirit was not tt all , as
the Greek there reads, John 7.39.

And fb thai Spirit is not now, notthtSaptifafof theSpir't,
which the Apoftles ihcmfelyes had not, while Chriit was wirh them
in fleflh j and though after his reiurre&ion he breathed the Spirt on Afts i. y<
them, yet they were not baptized with the Spirit, till afterward, compare.
Beforc.which given, they could not go forth to teach all Nations,and
Baptize in a Gofpel-way, Att. \ .4.

Therefore Gofpet' Believers could not be before the Baptifwe of the
Spirit', that is, the pouring forth the girts thereof, on the Church,
/4#.2. 33,44. J£V.t2.79. compared.

^elides, a$theobjcc%ol aGofpel-fait-i was a myftery,that'i CbriJ}
in its the hope of glory, the Son o" God revealed in us, living in us , Joli.4. a«.
4«4 tyng in w,an& wt crucified with Him (for both Chrift and bint crtt- Col. 1.17.
c/jWaiiowasa myltery, as the Gofpel theobjed of that f.uth) fo "Pj^*
this Gofpcl-faith w^s a rpyitery likewifc ; the Myftcry efF*ith in a, Compare°*
jure con[ciencey I Tim. 3. 9. iCor.ij

But the object of a Legal faith wis no rnyftery, but a plain pro- 1,7,11,
ipifeoi God in covenant not Gvdi» Chrtft^ ['or this the Apoltles them- J3- VCf£
(elves knew not in, the day^ of his flelli : Tt believe i»Cfd((mh COmP>rc.
\tt).bclieve*l{oinme.1&c. Legal Saints believed on God, not on
Chrift, (forChnit wa- a-rny^ery not yccmanifell); or tQbelieve on
GodfyChrifi, is that which beiicvin-- £hri(iians this day know not,
nor conlider. For what's this > why firrt, 'tis to know Ctirirt in the
father y *nd the Father in bim^ and he in u>, and we in him, lobn
*4.*p. ScconJ.y, to know Chrift as the way to the F-uherfor us',
tfc rf.b.J. How io ? he that tetievttb on me^ hel'evstk not on me, bm en
bint that fent mt ; 4nd he that fe<th vte. fteth him that f^t me, that's
the Father in .ne,hhrt i 2.44,45. John • 4. 9* compared. What'*
(hat > 'tis hus to me, he that fees God'iyCbrift, andthsFatberm Em.wicl,
bint, m y as well/ft G*dcvtntbeF*thtriHhwfelf • tor ChrilUs in- Gt>A ™lh
lis, srd we in ChiiiK that \sG*d incur flefh, as inChriit's j for *L£"*'
£hrijt *nd roe are perfect i» one , one with the Father • thus he is the Mac. i.xj.
way roth. Father, and thus by him (as the way) wthelievcon God, Eph.3. 19!
who ra-ftd bint from tktif*4y and gave him glorj^ that our faith and John 17.
hope m ght he m God, i Pet. 1.23. So that intruch, to believe on
Curill, is not to believe on Chriil, but on the Father in him, God'm
hisfleHn, and in ours allo; for our fa 5th does tend, and end in Gody
yet through him and by him as I laid before.

So here's the misbelief of Chttrehcs this $&y; their faith is only

CD)

on Godot the Itvts, or only on Chrift a$ deceived Chriftiartf, not oa

God and Chriti, or on GWby Chrift.

And by this it appears, there has not been in the Churches a (7of-

pel faith, at leal* formally, for vcrtually there might be in fome,but

form xfty and, efettually there h UK not keen A G off el-faith in the Stints

thele 1400 years: for what figne has followed any that believed?

who could c verj&w theGift 0//Wr£,when the grace of Faith is Icarce
Mat.17. known? what mountain or mighty thing has been done, or done t-
xo. vvay and rem-oved5meerly by Faith? for an outward force and ftrcngh

Mat.ti. of man has always attended great a<5ks in latter times; but wherc's

the fall of lericho's walls by rams-horns? or <f"fe'l'V conqueft by
ToST? 1 3 Dr°kcn pitchers and lights held »p in his hand ? Oh ' this new light
judg.7. ' believers are afraid of, or to hear the found of a Trumpet.

All things, faith Chriftj wk*tfavtrj**'**j£t* prayer •> falicvtMg)
Math. 21. ye faH receive it ; that is, asking in faith nothing wavering, &c.

though the man want wifdom, yet he (hall have it liberally given
jam.i.f .;. ^^m of c?^,raith/<fw«:how then are they who pray mod the grcateft

<ioo's, both PapiP.s and ProtelUnts ? then is not the wileft man as a
i&. H> Wave of the Sea, when the Sea is over the whole carth,and the beft

,arc in the waters ?

•Truly we are all fickjlet us fend then to the Elders of the Church,

&nd ice if they have the prayer of faith to heal us, or heal themfelvcs

from the ftrokc of their wound, lf<*. 3°.i^. /fr.Ho.iy.

•Who among all the gathered Churches can hold forth a C7orpel-
Col. 4. faith to \hefcAttcred Saints? who of all their Goftel-Minifters can

go forth freely to the world ? where is the Power from on h:gb , or

holy Spirit fent divrnfrom hta'ven^ for that work?

Yea, whcre's the Spirit of Faith in any of their Bel ievers ? G°f-

Aft.i. 4^-. pel believers were all of one heart and one fotil, becau'e but one body^c.

I2" ours are all divided: believers then had til things common, &e.

our Churches and ChrilUans arc all forfctf-interefts^nd iofeck.tbetr

This is not lo.e, as I lliall fticwanonj nor faith indeed which
works by love.

All have not faith, faid the ApoftleinthoreC7arp-l-time!! : No
man has a GofpeUaith in thele timesof the Apoliacy, and being of
the Saints in Babylons captivity.

Yet this i the con^ufion thu hath ever followed the Churches to
tbis day, to tike up 'he Apo'.tles words and writing1?, and to apply
that to our lelves, which was poffible to thofe times,and proper on
ly to pri -uitive Saints an^ Churches} where that power wis> which
is now wanting to all the world.

Thus the B»pdfls now take up the tsfptftfcs caff And

fon, which wVs neve! given them by Chrift>much leflc by the Spit ic
afterward.

Again, like the Angel of darkneffe (or Devil) cutting off part of Mat. j.
Gods word, they ftill tell their Prolelytes, Go teach *nd t>apti*,f) &c. Mat. 18.
whereas 'tis written, G» Teach ali NMIOHS, and Bapti&f, &c. **•

Thirdly, 'cwas not directed to the Dilciplcs, but to the Apoftics
upon this ground ; and the Eleven are mentioned by Mtthevt and Mat. r«.
Markj for every Difciple had not that power from on hi°h,to Teach if-
all Nations. M*ck it.

Fourthly, Who can (hew unto us that he is fent of God to Baptize? I4%
feeing none baptized but cither the Apoftles,or fuch who had a ona-
nifeUation of the Spirit) to confirm their call, as fhilip and A*A- Aft.8. *„•
»/<*/. Ad. j.i 7,

Laftly, 'twere well if they would not oncly chufc their members
by aconfeflion of faith, but catechile them, and thcmfelvcs firft, it
the do&rine of Faith.

For the Mjftery of Faith was more then men imagine, and it may
be more then Paul wrote to the T^omanS) and Churches of GaUtitt : ^9a| z
for both it fcems had gone ib far back to the Law (to begin in the
Spirit and c»d at the fie ft] that the Apoftle goes no farther then a Lt- Gal. j. 3,
gal Faith: for Faith as juft!jji*g was no more; and Faith on the
promife was no higher then thtir Faith under ihcLaw> as is pro
ved in the dilpute hereafter.

<7ofpel-Faith was wholly exercifcd rn our union wich Goei in
Chrirt, and Chrilt inusi which Paul rather points at in himfelf,
then teacheth the Church, unlefle what he hints to fomc fpiri-
tua H Saints, thercin5who had \hz anointing \nthent teaching them all Gal. t.x».
things, that they needed fist that <tnjr wan (hould teach ths/n : There
fore as Chrilt i:eYer heard any man preach ; fo neither did the Apo- 1J°hn.J"
files hear one anothers preachings, or Tit at a Sermon, as our tfof- l7*
pel-preachers do.

This lonelylpeakbythe way at prefent, and another thing, that
the Apofile never prcach'd a common-place of the nature of Faith
or repentance to bring people to repent and believe, but fo preached
Chrilt to all, that they might believe and repenrf

6*0 pel- Faith properly was this, in ky wing our fellow foi-p-»hh the
Father and the Son in the Spirit, to know our union wkh(?0<{ in
Chrirt,andChritt loin us, that we are in one with i he Father, as
He, in the lame love and life in God with him , lohn 14, ip. loh*
17. T, 20, a i, 2i,23. now the mjfterjtf Gedcvgn the Father and
•fChrift was not manifell to any under the Law; not to Abraham
himfeU, \vhothoughhefaw the day of Chri(t,yet it was a far off, for J°k *. t*.
ib the Fathers laluted the prom/fcs, whole faith was on the Hcb<iu

G g promife I3<

(llf)

protnife or power of his God in pcrrbrmin| the fame, and foit$

juftified, Romtqt 14. to**» But the juftifymg faith of ChrUHa.as

was onChrjtt dying and raited up, verfaq.ij. though Abraham

in a typical myftery believed on Chritt dead and railed in his Ion fa-

aificedjand (lain in purpofe, ver^iy. andrailedm a figure, Hd.

11.19. ButasGhrift was a Myftery 5 C® his death«nd refurre&ion

wasamylkryalfo, chat none bat the Apoftles could manifcii it by

the Spirit; which being not given to anyone living, the Faith

which comes by hearing is no higher then theirs under the Law > to

juftify and to Cave i yea we know by experience, the beft Preachers

whftn they would raife men to believe, pitch them on the promiie »

not on that power from onhigh> or promife of the Father, which

they that believed on Chrift did receive, and by which the firft

Preachers of the Gofpei brought men to believe.

~ But take faith in the loweii acceptance (tor jurtifying Faith was

out of a Legal temper) which the Church of Rom* beginning to fall

from, the Apoftleisfainetofet before them the faith of Abraham

3tom 3, *»d -0**/W>&C. (t© whom the mjfttrj of Chrift And of the (j of pel being

ij." not yttma*ifefted by the Spirit, as to the A pottles and primitive

Rom4, 3> Saints) that Faith of theirs was but fuitable to a legal eftate : I fay >

(* take Faith in the lowert acceptance; as juftifying before God and

men? as working by love •> where is it? when thrrcis no Jove a-

mongyouj neither to other Churches or Saints differing trom you,

norttjenrej»n Church€s who differ irvdo&rine (as I have faid before)

much leffe love to *tt SAixts, tothofe fcattered ones, who cannot

7be ward tbmttQ(wyofjoHrCburc\3~TxiAysi\ as for love toall inen>*ks a thing

4«itbhd. you look not afcer, though this be a higher dcgice of love, then

C»l.i. 4* brotherly. ktndneffe> ar love t o tht brctherc»y i'Thef.5.12, s Pet.- 1,7.

Tk. 3. i,4, compated.

But alas, the brttktrhood is brcke»> Zach. 1 1 . 6, T4« verf. there is

not love to the brethrren among you, not only tovc.unft.'gnedt but

' tdiieetitcf figure he art fervently is not to bek>und» (iof the love of

the be(i isbwtcold, God knows) not tbat fervent nnft>g»ed} thai:

15, without Hypocrifie, i Pet.i^i. ^^.^IAV tbw'tKfiTw^

Oh / How far are believers from that love the Apoilic mentions
in fifteen feveral %nes thereof, i Cor. 1 3.4,5^,7. Lovtfu/ers lovg,
Aydisktndjovecn'vyeth Mot • again love feekfth fiat her own , thmkj
eth no evil, is not cafily prevofad, &c. whcre's this in our paflions?
pridcj iclf-leeking, evil (peaking.^envy, flrife .together?-

Again, Love is not puffed up , doth net behwc It felfttnfeemfy. What
wufeemly, filly, frothy feMows are many Church-members and Mi-
niters alib ? who -know not how CQ behave thenifclvcs before their

("7)

Again, Live htreth f& things^ believed aH things jhofetk
enditreth att things. Pray tell roc, if you have parts and patience*
what difference bctwecn^rr/ȣ*fl things, and enduring A U things ?
Love alone can refolve the quettion,.

But wherc's Faith or Love? for both are one, Faith works by
Love, and love belie vcth allo, btlievcth all things : therefore there
being no love, there is no believer among you.

By (his {ball All men know that you tire nty Difeifles, if ye love out *- Jokn t|.
ttrtber. all the world ices now chere is no love in th^ Churches, how Jf •
can they then be the Difclflet ofC hrift , jvhe are thus divide d> arid dafh
cneagdinft unother ? not oncly brother agaimt brother, but Church
tga rui Church : Churches ot Saints; Good- Lord, faith the world)
what fh-il we do.? whither (hall we go, when Churches go this
way and that way, one againit another ?

Ah poor ffkfay m*ny Ptjltrshtvc deftroyed thee, tnddiftratt thee! jer.u.i*.
How many have I heard crying out, where to find their Religion ;
th irold Prices and Cotnrnon- prayer are gone, in1 new Paftors
and Preacher?, ate come in, who cannot agree together : O'it that
God would fend men of one rrv.nd to rniniiter a word to fVales^ were
it but to ipeaklove, or to (hew the Lord Chrirt that's love in pra-
^tice, in purcncffc > in power and peace , i John 4. 7, 8. to the
end.

Indeed brethren, there is much love among your Chnrch-merti-
bers, in word and tongue? calling one another Brother and Sifter;
but where*;* Lots love, to call Sodomits *nd Sinner;, Ah my brethren .- -
*e not fo wickedly ! But when ye [hall remember your vmjcs and be *fh*-
nted then you jh *// receive your Sitters, your Elder *nd Tottnger-^ ftr
G°dg tt/es thetv ttnto yon for Daughters, but not byjtur Covenant, Eick.
i<5.6i. Sodom **d ^*m*ria arc ihe Churches lilters , verf. 4^. §<«,
rtMr/rfistrie ^allc Church (lace i therefore the levies hated the S^-
wariuxs , w o yet walked in Ordinances, ind waited for the Mef-
(i ah as well as they, lohn 4. 20,45. Sodim was no Church at all,
but Sinners like Heathens ; yet the Chnrc h ifthc JewS/V c*Hed in.
her Afin-.fiers and Members, Princes of '-odoin, and People if Gomtr*
rah though abotnt&ing in Ordinance!-) I; a. I . i O, to ' ^, verf,

Yea I ihall prove (^it'i God) hereafter, that all thole fins of S»-
dont, ipokcn of Ez.fk* *6 49. are in ; he prefcnc Churches, who arc
worfethen Stmsrl*, verf. 51. Papifts, Prelates, and Presbyters?
have not commuted halte of your finsj yea the Independent
Churches have more love then you.

But when the B 'prized Churches full bear their fli/tnte, a*d be
confmndcdin all that they have dine-, verr. 54. though your Siller
Sidom was not mentioned by your mouth in the day of your pride,

Gg a before

<*»»)

before your wickednefie, or falfe vvorfhip was difcovered, (tr.

Jlcv.io.7. -r^r/. 4 6. 5 y«. yecwhenGod remembreth his covenant with you,

Rev. 14.6. manifelUnghijgjracetoyou, and his love to you, and his love to

>mpare, the world, with you (for fo the everlafting Gofpel will, when the

M}ft*rj.§f God ts finished and fully known) then you mall remember

your ways, and receive Sodw and Samtria asSiliers, yea they fyutt
Mat. 18. be unto you at Daughters, verf. <5i. For your love (hall be fo dear

unto them, not onelylove one to another, but toward all men

°era& thus 'cwas in Gofpel-Churchcs, this will be again, and more alia,
but not fythyCwcnant fathyGedboiby yourChnrch-covciiant f never

i command known in Gofpel-Churches): by your Covenant, none are called
you. Brctheren fave thole of your own. Church ; not viiihle Saints? much
rbe *a- icfle finncrs.

%Titwas Truly this want o? love to all men, fhewes,you have no true love
the fir (I arnong your ielves, no love unfeigned, oiu of a pure heart, fervem-
Gofpd- ly one to another* You fpeak much of the command of Chrift fou
tommt-nd baptifme, buc let me ask you one queftion, why do ye not obey all
efcbnll, t^e comtnanci.j ofChiift in his ApofHes, yea what he commanded
ter^L^' h'rofelf? ?Ml *n& Peter lai(^ this Command on the Churches of
tlfme in a. Chrill, Greet Js one Another with a hoi) K,tffe> 2 Cor. I 3 J 2.. Greet ye
Gofpd. one another with akiffe o^f love, i Pet, 5. 14. The Papitts have a
"wty- Pax to reprefent this, for all mu(t kiffe the Pax when they come to
Aft'z' 3* ^an""e> in remembrance of this k.'Jfe of hvc : but ye (brethren) have
Forfohn'l not fomuch as a fliew of this; klfe love among theBrethrcn then;
baptifme among PopiCh Churches : how can you difpenfe with this Apofto-
Itefsre^tvAs lique command of.Ckrift ? hoyv can ye omit this kjffc of love ? will ye
but a itgal fay of this, as ye do or the gifts ot" the Spirit, that 'twas extraordina-
GrdmAnte. ^ onejy for ^^ ^po(]oiique Churches ? this indeed is the Popifli
ffiQinfton , which Protelhnts have learnt from them : but we have
prov'd before, that thofcfpiritual gifts were commanded tobefol-
lowed, becaufe for the edifying of the Church, iC0r.iq.i6.

If thole gifts were extraordinary, are Gofpel-graces fo ? for their
Faith you .cannot (hew, nor their Love we cannot fee , not a mew
., s of it .- for whcre's the kjjje of love fo ofc commanded > 'twas not
a Conrtly ceremony, oor a wanton kiflTe, but a holy ^tffe-, the kffixf.
love'tyv&t • when Spiritual Saims at the fight of each other (efpecial-
ly coming together as one body to break bread,as the body of Chrtf),
faluted one another with a kifl'e, with a hearty-kiffe; they hug'd
each other, they embraced and kifled when they met,a8 if their fouls
would move forth and meet together at the lips: for as they were
all of one heart and we foul^ fo their tbulfaluted at each other's lips ;
' 4> tnat was lhz\t fervent love.

But again, where are your feaftsof lwe> that twere once in .the,

Churches-,

( "50

Churches of Chrift ? love is a ftranger to you , you know it not

nor the fearts of love what they were, wherein they did not cowAt
catnam, fed alfcifltMtif^ as Tertttllian tells you. compare.

This iliews,the UlliDg away i* come upon yon, and that Apofta?
cy orctold by the Apoltles is come upon you in perfe^ion, having
aogiftof theSpirit.noryet the grace of Faith; which becaule'iisa
iccrct thing, and hidden in the heart, you cannoUo calily be con
vinced of; but Love is a vifible glory, that may be ieenot men:
yea faitn al;o;for//?ttv me thy faith by thy works : and as faith works by Jam. i. 8.
love , fo the labour of love cannot poflible be hid> but 'twill appear
to all ; but in you it doth not : therefore the firrt appearance ot the
4$ 9jtacic9rf tiling *w A) of the Churches, was in leaving their fir ft RCV.I. 4>.
love ; lor as the Icven Churches of A fay were types of the A polio-
liqueChurcbesenclining to an Apoliacy : foEphtfa, thehrtf, is
charged with this that ilic was fallen from hcrfirft love, as L*<&c<A\ Rev>
the lalt (being the Type of thcfe lalt Churches) is commended foe
nothing, but condemned altogether,for want of ***l or, fervent love-,
though iheBaptiJtne oj thcSpirit of &frt,m* that el pecially wanting-
in that Church,^ in all this dayjVTho arc not hot nor have any Spiri
tual gift at all • yea nor any grace of the Gofpcl, as 1 fhcwed before.

For this caule> Cbri(t foretold, that at his coming, Becatife ini
quity (boftld abound^ the Iwc of many -woHld wax colii : Noting, firit , Math. 14.
that iniquity would abound in the Churches, as to be carnal, covet- 1
ous, unclean, proud, andpeevi(b,without fiithor love* Second?
ly, men looking upon Churches in this condiiion, would
havi but cold love unto them , whole lo.e is lo cold
one to another. But thirdly , here's the height of lovt)
Cthe love, of luch who are faved trgm the Apoftacy) to love thole in
whom iniquity ahottnds^Q love the Churches, though iniquity abounds j Cer, ij.
amovgthcm ; for love believes all things and hopes all things ; be- 7.
lives the beft of all, and hopes they will be better.

But yet there is one mark of love lhavc not mentioned, that's
Chrilts love, not in word and in tongue, but in deed and in truth ;
pray what's that ? Tis i Jobn^, 16. Hereby pe rcei-ve -we the love of
Cod, becaufe he laid down his life for M* , and we ought to lay down on*
life, far o*r brethren. Here's firft a Myftery that men kno.v not, how
Gpd did lay down his lite ° ior the death of the man Chrift ; all con
ceive* but how that man was nothing but Godmanifeftin fle(h >
and how G od foe d his bleed, crucifying that flefhto himfelf, is the
Myttcry ot Chrift and him crucified, not known to the Churches i
butbecaufe God laid down his lite for,us,we ought to lay our life for
thebrethren; Heiz's love to the brotherhood: and mark ir, this love
is commanded ,as well as baptifrne ; vpt 9ttght f* to love the brethren,
aj to dye for them.. Q% 3 Ch

•Oh that my dear baptized brethren coojd d>lK6 dye to their own
life, their living in the world according to Ordinances , Col. i. 70.
Ordinances that fhall be proved (with God) not to be cf a Gofpcl-
appointment or powci :wiil you not die to thcic ? if it be proved un-
10 you? that having not the baptifmc of the Spirit and ot fire in your
Church, you have no power to baptize with water; I mean, in a
Gotpel-way. Secondly, that there is no true Aftminittrator lent
of God to baptize. Thirdly , that Water-baptifme was not by
dipping, butby waQiingthcDifciplesfcct, called Believers going
down to the waters up to the Ankles*

Oh that you could dye to your own own life, to flefh and blood ,
to that reafon and undemanding of yours, railed on the traditions <&f
men I

Yea, that ye could dye to your own credit, content, comforts ;
Truly 'twill be to your credt to dilown and lay down your Prin
ciples and practice of dipping fo long continued.

I know you have much content and comfort in your performan
ces and gathered-Cburches, while many (cattered Saints are mour
ning over your Formes, and their own flefh, yea to thefiefhof
. 7. Chritt being dead unto them ; as the Dikip es did at the departure
of Chrift , when that pttrtfiefk of his nwfl fftffer wUktrlng andwe*l(-
»^,and his flefh be taken from them>they had sorrow of^wrr, while
. the world did rejoyce j that is, while the Church of the Jevet( which
was but a worldly San&uary) were rejeycing in their Ordinances , in
,0 TI< their Temple, and Church-tcilowfliip. ••';'.

compare. So many icattered Sainrs,are weeping and full of forrow, in their
Hcb. 9. i. bewi demeflcd ftate, intheivfiwoftheffftcwxjdenitfl, becau'e ic

Zcph.j. cannot be ; yea, by the wattrs of b*bjlentkcy fit dw* And weep >
\vhile you are dipping in them , and while other are merry *>ithji*>g'»

, ingofPfalntcs. your brethrens Harps *re htingcd upon tk* Willovres ^

V T*7 (on ^ lll^els trees) becaule -. hey canrot fmg one ot ihe/w^ efZtfH,
they bein : in a ftntvg* I»*dt not in the life o: God alone, but living
i\i;l in i&tyick , in iiefh , and felf, in which they f'ecl themfetTcs
imbondaged,. We your brethren are not alive, but dead in Btfybtt
as dry bones there we lye, even your brethren.

And will venot yet dye tor usfhaveyenot \\Mtltvea4togivc jt*r
lives for yen brethren f Truly if you did live indeed, you would give
your your lives; but hecau e you are dead, you cannot do it.

f he Church of SArdls had a name , that fhe lived And witsdiad ;
you havetru- name ot'« Church, of Church in order^of Gofpel-ordi-
nances , but arc they not all dead Ffrms, are not your fellowships
di ided alio >

This (hows you are dead as the dry bovcs in ^^//^bccaufe yo'i are

fo

fo divided, as ihofe tm ft tckj ; fo your bcft Societies are, even 7#-
*&i6 **4 //TVW/J IndcfcHdutts /t»d Btptized Chttrtlxt : For (as I (hew
ed before) the Gofpel- Churches were but one Body, had but one
Baptifme, there was the unity of the Spirit in the bond of peace ;
but novvnotonely thellaft betHty^ but the fttff Btnds , that's the
brahcrbsvd is broken, between jHdah *nd //r**/, Z^ch. utio>

So now beloved, whether you will dye or no for your brethren ,
you are but the dead Bodyy ,and yer you arc the dstd body vfthe LyrJ; ' tck< Jf
that's your comfort and mine*, that you (hall rile at laft: Onely l*3\f
know at prefent, that you are but the dead body-Jo indeed the Church c©mpaie.?
UBdertheLaw>was under a Miniftry ef death, and fo the Golpel-
•Churches were E>ead tlfo ; fir ye Are dead* and your life Is hid with iCor.3.7
Chriftin God. More lite was manit'eft in the Gofpel then under the Ce.i 3 j
Law, their lite being not in Ordinances, as the Legal Church; but lC°r- 13
their life was in Chrift, and with Chrift in Go<l; but becanfe ^IZ-Vcr
they knew God but in part, law but in a Glafle darkly, becauie their
life was hidden from them, therefore they werefaid co be dead (Uitj
and (b the Gofpcl-£h*rchcs *ere but th$ dead body theft. Rom. y.?<

Yea5 their Gefpel- Ordinances indeed were but code ith , -they JCor. n
held forth nothing but the death of Chritt, as in bapttfntc they were **•
iApti&cd into bis dettb ; in breaking of bread, thty (kewtd forth (he
Lordsdetth: and as the breaking ot bread was the communionof
his Body ; fo the Church then muH needs be but the dead body of the
Ltrd', butnowin<&*fy'/«#wcarenot onelythe dead body, but dry
bones.

Aod as death appeared in their worfhips, fo in their walking in
the world, they were dead to it, and the world dead and crucified Gala.ro.
to them, for they always bare in their bady the dying of the Lord Jcfxs, a Cor. 4.'
(which made them wait for the rcfurreftion of the dead) that tbe ie. .
life ofleftit wight be manifeft in their mortal flelli ; in \vliich when
the life of Jefus appears , ihen the body is faid to be raifcd : this
is the refeeftion of the dead Paul had not attained to,the redemp
tion of the Body which Pa»l waited for«^»«.8.23. PhU.l.n*

'Andnoconely forhimielf, but he waited when all the Saints
Should rife with him in the Body : for then the Body of the Lord,the
dead Body of Chrift,is railed out oiBtbjlon*

Now Brethren, we all in the e days are not only his dead Body as
the Legal and Gofpd- Churches were, buc weajc the dead body in
Btbylon ,• yea we are dry bone?, very dry • not only dead, but long
dead, for many hundred of years the Churches have been fo , ever
fince the Apoftacy : which Apofhcic is now roanifcttly revealed in
iheChiirchcs: ifay, we arc dry bones? not only the dei4 body, as

Gofpel-

Rom.?. 3

Job. i8.3,

Luke 1 7.
to, ii.

JJ?et.i. 3
Ezck-37.

IT.

Compare.

"Gofpel-ChurcbeJ were, who had the fiefli of Chrift on them, afid
the Spirit of Chriftki them ; I mean the manifeftation o( the Spirit
in manifold Gifts ; for that was the Spirit which Jefus gave when
he was glorified , which we have not , and therefore arc dry
bones.

Ag'ain, we have no flefh, not the flefl* of Chrift on us, I mean his
crucified ftefh. (for that the Gofpel-Churches had, and gloryed in
it) but the Crojje u a thing now we cannot abide to bear ; as if we had
tatted the delicacies of the Whore, we with our Churches muft bear
rule in Common-wealths and Kingdomes , yea though Cbrifts
Kingdtnt was not of 'this worldy yet the beft of us fancy a reign of
Chrilt en earth for a thoufand years , and the Saints to reign with
him in an earthly manner, andomward obferration, with reft and
peace, and power, and plenty ; thiswasnottheflefhofChrilU

Thirdly, I fliewed we, have not the flefli of Chrift in us, not the
Faith of the Son of (jod^ nor that love in the Spirit, nar fo much as
Scripture for any of our Gofpel- Ordinances, as I have and (hall
prove (with God) another time.

Fourthly, wo are dry Bones, very dry indeed,if our Faith be dead,
and no Gofpd-Faith nor yet any knowledge, fo much as of the Or
dinances we live in : for which of the Churches conceive all this
w; ile, that Bapti'm and Breaking of bread did hold forth nothing
el fe (even to Goi'pel-Saints) but the dead body of the Lord, which
they alto were indeed ?

B«t we (as I faid) are dry bones, farther from life then they, be-
cau'e we think we ate alive, when we are not onely dead, but dry
bones, yea very dry indeed, that we know net our life at ail,.E^£.
37.3. Yea weaiefo dead and dry,we have neither Faith nor Love,
nor yet any Cively hope by the refarreftion ofjefuf Chrift from the dead-
the fruit of whole rcfurrecVion we look not for, till many hundred
years hence at the laft day, when we are dead and gone, and turned
to du(i,or dry bones ; whereas we confidcr not we are dry bones al
ready, and dwell in the dufl this day.

I do not condemn you ^brethren) for this, that your hope is not
lively, that you look not for your refurrecVion from Bafytw, foe
y6"u are but dry boves^ the whole houfcofffraelwatfo, and they fay »
ear banes Are drjed, our hope is loft , and we are cat off for evr parts ,
Ezek,37.ir. that is, it may be other generations may ice the glory
talked to be in the hft times^bntwearecut off, for our parts j our
children may poflefleit, but for our parts we have no ht>pes to
en-joy it, or in this life to beraifed out of our graves.

But Oh my people (faith God,) I will open J our graves •> and c&ttfejdii.
to come etit 'jf jwr graves-, find bring you to the land of Jfrflel, verlc

1 2. p"y

(m)

Pray (brethren,) confider, God will not only open your graws,
that you may knovt you a£e de*d and dry If ones , but he will caaft you
(whether you will or no) to some out of jroar graves, (of forms and
lieih,) and bring you to the land of I ft ael^ to live in the Spirit) to fee
your life in the Lord alone>that your life may be no more hid with
ChrilUnGod, but that Chritt who is your lite fhall appear in you^
and your life may appear to be in God.

The groareft work that God hath to do with you this day, is t&
make you lee you arc dead ; thai'a the end why he does dath and di
vide you,di!quiet and deftroy all your comforts ; for I know you are
{ha king already, and 'tis a mercy to you, that Godwin Mfijuiet the
Inhabit Ants ofBafylex, th*t jettflxiR have no reft> tiU yon return to kis
t<*»d, even to the Lord that lives within you, and loves you as his
own Son 5 though the Body be dead; for then (when dead) the be
loved of your Father was in perfect union with him, as well as
when he was living in thefleih, and doing wonders in the Spi
rit.

Oh brethren, fee your felvcs at 1 aft the diad body of the Lord, for
then you (hall arile and live ; Thy de*d mtnfcull livc> together vftth
my dead body thejf fhatt art ft j 4jy4^r, 4*Af?tgfitb*tdwtHi*tbtd»fa
(that's dry bones) Ifa^6.\ $. This cannot be meant of the iaft re-
furrcAion when all (hall rile ; for here fome (hall not rife, v erf% 14.
but you brethren (hall rife ; when ? as loon as you are become the
dttdbody of the Lord, for fo the words are read, Thy de/td men jhall
five, my dead body thevfhali anfc j that is, vrhen we fee our fclves the
deaoLyodyofthcLord, we rife and live immediately inthemidttof
death, and/«g in the d*ft • yei, though dry bones, and in the loweft
crtate of flerti, we can comfortably wait for the Spirit, and for the
comming of the Lord in us, that by the iatnc Spirit which raifed his
deAdbody> we the de*d body of the Lord may be railed up together
with him.

Truly brethren, the living God knows, that all I have written, or
(hall, is not intended by me to trouble your walkings, but to give
you reft in the Lord alone at Iaft ; not mcerly to throw down your
Churches, or for your fall, but to raife you up, that we all may live
together with Chrift in (3ed, Farewell.

:V- :-••.- ^ - •'•":/-':7;. Yours, - ; ;•;
1Hf3;'T)r, "": William Erberf,

Hh A

Call to the Chttrches*- Or,
of Letters to the T a flours of
Wales.

. • •

For Mr. WittUm

T He Milk and Honey (evcr-remembred friend) which formerly
I fucked in your Miniltration , makes me apt to conclude that
your pit is not dryed up, nor your root withered? but that the in
tern Spirit of the inward heaven doth raign in you in the night. It's
many years fmce I looked on you as an Image ; I never heard (nor
had a line) from you(as feme hereabout had.)It may be you thought
me Icljc teachable , and more uncapable of undemanding then
Come others • indeed I am fo. I knew not where to dircft a Hoc.
M> find you, by reafon of your private life, which to fome is fafc and
ferene, and to others tempeBuous and dangerous.

The Hermite is net very ufcful to man or beaft ( nor the Chrift to
him) becaufe Talents will ruftandrot the living creature, unleflc
they be thrown out of your private chcft and fhip. The Prophets ,
Apoftles, &c. fpake to God (the Eternity), lUkned to him, and
fpake from him; they writ, they preached, they charged their Am-
baflage, as the heavenly true Spirit fpakc to themj and that creature
was ever the bafeft , that did trade Icaft between the mother (the
heavenly nature- and angelical world) and the finfull children of
men (nowoutofParadilc? wandringin the. heart of this {hadowy
world.) The more you be in the heavenly aftion ( which is publick
alfo to millions every day in the y ear ) the more like the God of
all beings and inhabitant of eternity. 1 do both long and profcflfe
to become a little child again, willing to learn my ^. B. C. anew5
if my once-dear School-maftcr -ErJrr/can teach it me (for Imttft
not t *k$ printed Pi&urts Inftead of rtaH Letters.} lam daily longing
to withdraw into i he inner world, (the more fpiritual Chamber) to
conrcrfe with the Inhabitants, that know how God is the Father of
fpirits, lights, loves, and mcrci*s, in his begotten Word and ge
nerated Spirit. I defire you (according to your attainment^) to help
me ( I mean to fcribble a fevy lines to rae) in aofwering thele things..
Hovv is God above all, through all, and in all his people ?
How all things are of him, through,and to him ? How do we live ,
move, and have our being in him ? what is tfeat herefie of pcrditioa

the,

theholy One (in Peter} mentions ? and chiefly what, where, when,
and how, God is >

I am not afhamed to enquire, or wait of a meet poft near the
gate of the wil'dom of God, about thcfc matters ; neither do I dif-
ovvn you (as fome llrange notionit^or fceptick gnottick) in what you
in the light of the Father, can or will hold forth, for4ausfa£tion by
theSpiric ; for fines I knew you, ortaftcdthe wine in you, lever
lodged refpeftful thoughts of you, I tear neither truth nor its ene
mies; I would try all things (all fpirits, bodies, and beings in the
light, liberty, reft and po ,vcr of the Spirit of Jcfus -•) and bccaufca
Ton of man is but a vanity, a very glance, a branch, a fhadow, and
orf-fpiring of the eternal root;thcrefore one branch may co-fap with
the other,aod the litle litlc twig (near the root) doth communicate
in juice with the highcft-flown branch of the lame tree; I doubt not
but the whifpering of the melodious love from any (though from
poor me)might refrcQi you under thcSun,in this vain vapourary life:
This is but a word in halk and heart, t* invite (if it feem good) a
line from you, and then the few lines (that concern you in my in
ward book) I may better tranfcribe. My true love (with my wifes)
to your felf and your rib; begging we may rightly take in, and noc
mitiake the firft and fceond man, and the third form that is at hand.
1 only beg of you a found about your grounds in Scripture- nature ,
and in the internal eternal Spirit concerning Men, Saints, O nicer s ,
Ordinanccs,Churchts,and Societies of men. No moretbe^ intt tk*t
I Am.

Wrexkam l 6 $ I, To*r fella*- brtucb *t the ftft

19 ot 4 Month. <f the Cod of *l fle/h

And Father o

Mor. Lloyd.

1 k*vc a word mtbyoa^ when fir ft jon be fie* fed to Iff me be*r front-

> For Mr. Morgan Lloyd. Q

SIR,

Ours "of the twenty ninth ofthe fourth month, I received at
&«tb nc« Cwd'tf this U of Augtft ; md I return an Anfwer

Hh 2 in

in ftle&ce > fceiftg Vvs are both in the Eternal Spirit, with the fpi-
rits of jnft men made perfeft , where there is DO need of fpeech to
communicate ear thoughts or attainments each to other; being
taken up into him who is our All, and all in All.

There the- My ftery of the Refurre&ion begins, and the Apoftle
goes on in that height from, iOr4i4.i8. to the end • that this is
the Refurre&ion,not that laft and general of the world, but the firtt
RcfurrecVion ; the rihng of the Saints, or of the dead in Chrift>
who (hall rife fitft : I fay, That this is the Refurreclion only of the
juft> and not of the unjuft, nor of All j any man (even without the
Spirit of Revelation^) may judge by reafon , and reading of that
Chapter i where the rifing of the fpiritual body to incorruptior^im-
rnortality, power and glory, is the glorious appearing of the fecond
Man, the qaicking Spirit, the Lord from Heaven (in us) to the
hcatenly Image; which is the third ettate of the Saints now ap
proaching, and the latter part of your Letter points ar.

This I call the third dil'penfation , or laft difcovery of God'tmto
and in men? differing from Law and Gofpel-order ; yet compre
hending both, and above both, yea above all: for here all men and
things are nothing^but God is all and alone,yca God is All in all.

This third difpenfation, as all the Prophets and Apoftlcs did
Write and wait tor ; fo in this I wait m-lilencer with God (though I
fpeak fometinaes to men) for a full difcovery of him in me, and to
all theSaims with me ; ior when the Lord my God (hall come or
A^ear, all the Saints fhall come with thee, Zach* 14.5.

The Earth- quake there fpoken of is at hand, 'tis the fame menti
oned in £«/y/0*u final fall; &v. 1 6.1 8^1 p.for a threefold fall of Baby
lon is written, Rev. 14,8. Rev. 18. 2, andz/*r/.iif And that the
thir.j or latf fall of &*kjfo*jN\\k be in the fall of this form of Church-
fcllowfaip (ib called) you may fee in your fpirit, and in fome prin
ted fcribl ings of mine : therefore for Order, Ordinances, Officers,
Churches, Societies ©f men, all are in Babylon, in confufion of
Tongues; that's out of order, &c. thoughmanyof the Saints con
ceive they are come to $ion already,

Ethylon is a My ftery fas you fnall fee with God very (hortly) B*-

?« V 15' Won or C^e ^ea^ ^S niyrtery of man, that's the woman alfo, or

Zcv. J. 7 l^c Whole, the man of fin : and Cbrift is the myflery of God, God

85 f.ft' ' manifeft in the fle(h5in his fleQiSc in ours; (for we and He are perfect

in one with the Father) and as the Beaft is the Wifdom of man3 and

the Power of man in the Church, that's the feven Heads and ten

Rcv.i.4 Homes, &c. ibChrift is the Wifdome of God, and Power of

8,9,10.1 3. God, which was in the Church, and is, (though not known) *xd is

Ycr.fes. tocofae'i for that's his name, God with ut^ Chriftinusthe hope of

dpry which it t9 ftmt : when thcmvflcry of God (ball be fipUhed or

fully.

known to men at the founding of the fcvench Trump, which
is the laft Trump, the Trump of God, when thtgrett TrwHpejbttl in
blown, &c. which is the laft discovery of God.

When this great Trump is blown, thofe who were ready to perifh
in the land af Affyri*, and theout-catt in the Land of e/££/pr, (hall
tome and worihip the Lord in the holy Mounc zijernfalcm, I fa.
27.13. Thai's the new Jerufalent which fhallcome down from God
out of Heaven after Bahylons fall , and freedome ot all the Saints
from that double bondage now upon their Spirit?. Noton^yot ga
thered Churches, bur of fcattercd Saints 'as fpoken; of the one as
ready to perifti, and the other as out-carts, in-4jfyria and Egypt too
(as 1 laid) that's the twofold captivity we are all cairyed away in,
till the great Trumpet be blown. jrzcf{

Then the ccad bones (lull rife out of Babylon-; and God will open n.
the graves of his people, who (lull all come forth our of their forms
and tkfh, when the glory of the. Lord fhall cover themr and they
live in the Eternal Spirit together: then the two fticks alfo, the ycrfe
divided locicties of Saints dull become one, erv. for that's the third
difpenfation, called the dilpeniition or the fulnsiTe of time, when
all things both in heaven and earth flull be gathered up into one, EP ^ • Iv
all theSaims of highett appearances;and of loweli performances,both l>
thole of Legal tempers andGofpel attainments, Ihall be gathered up
into one,imo that glory , into God hitnfeif. PfcU.j. 1 1.

ThisRcfurreclionofthede.idj theApoflle had not attained to, iZp^J?I4>
though prelfmg toward it : and Peter was waiting tor it in the new l3^
Heaven and newEanb; for the old Heaven and old earth, (both Remi.i.
Legal and Gdlpel-diipenfation) vanifh away in God ; yea, there's
no more Sea, (faith John) no more of that dividing and dertroying
Principle in man; for that's the Ssa, which has made the Saints
not onclytodafh oneagainftanether)but every one to be as an lile
by himfelf, and fo indeed it muii be in-Bafylms fall, not a man to M- .
be found, Jfa't. i?. ia. butevery man flyes to his own Land, vtrf.iq. I0'c §4' f<
(to live folitary and alone in his own Ught, that light which fhines compared.
in every man, and every man in his God) butevery one that is
found (hall be thrufl through, and every one that is joyncd »>/>&•
them ; (that's not in the Hebrew) butevery one that is joyned [in
Babylon] (hall fall by the fword, vtrf.i 5.

There's no building of Temples in Btbyhn, nor joyning there is*
Church- fcllowfhip 5 for that will fall, and we withir, till we re- z*chllZ*
tire alone into our felfes, orthe Spirit rather in us ; and this we ]e'r 3J 9
muftbe, every man apart by himfelf; .every Family apart , and SG 'the
their wives apart; man and his wife5though nearett and dearert flefh, .Mar^c
muii be feparatcdj when the Spirit of Grace and Supplication (or fa-. thcrc-
vours) begins to appear to take us up into glory.

Hh-3. Then

(238)

'Then the multitude of the liles (hall rejoyce, when the Lord
comestoRaign,/y*f,97.i. thcRaignofGrodandof Chrift, or the
Saints with him, being the fame with their Refurre&ion, the firtt
Re!urre6Uon, //rf/^o.1. £^.37.15,26. ^6.14.5,9. F®rasby
the great Trumpet they are gathered one by one , //**'. 27. 12. To
this ihewes that all the Saints ihall ba found as fo many Ifles, every
one alone by himfel^made ib by the Seajbut theSea fnall be no more

R ^ when the newHeaven& the ncwEarthcomes:thcn all the people of
God (hall become one Land,oneContinenr,wherein the Lord alone

E«k.37. ^u^ ^ve ? ^is is the Land fo much fpoken of by the Prophets, the

2t. Landofthcliving the land of Ifrael,who are promifed to be broughc

to their own Land, (being now in a ftrange Land,in Babylon} but he

Jer.5i.io. that fcattered Ifrael, will gather him; and the Saints who are no\V
Jcattered in and by cheir gathered Churches , yea all the fcattered
Saints with them (lull be gathered up into God, who indeed is he
whotcatters as well as gathers; we do nothing, we can do nothing,
but in him who is All in all.

InthisMyrteryof the Refurreclion, all your Queftions in the

f . Letter will be anfwered, your doubts fatisfied > your darknefs clea-

"** red, your Captivity ended; for 'tis the glorious liberty of the chil
dren of God, the manifeftation of the fons of God, the appearing of
the great God in us, when we (hall be like him, fee him as he is,

ifai.tf 1.9, know him as we are known, fee him eye to eye ; as he fees us, we fliall
fee him, fee his Face, and his Name on our foreheads ; that is, we

. 4 ftia^ not on^y ^ce ^°^> t>ut mcn fa*tt lee GOC^ *n us ; J°r all that fee
' ' us fhail acknowledge that we arc the feed which the Lord hath
. blefled : the blefled iced is Chrift the Son of God, fo all the Saints
r {hall be in the glory of the Father, when the Son {hall be fubject >

44 ' and God All in all.

This is the Adoption and Redemption of the body , the Refur-
Rom.s, region of the body when the body, now natural or foulc-ly (as the
13- Greek reads it) (hall be raifedfpiritual, the Eternal Spirit appearing

iCor. ij. to be allinall.

This will be in every one of us in particular (7or we mart be ga
thered one by one ) and this will be in all the Saints in gencral,whe»
are the body, the dead in B*bylo*->sht dead body of Chrift there; But
thy dead men fliali live together, with my body (hey (hall arife, &c.
Ifa.26.1 9. together with is not theH^m^which reads,Thy dead men
-fnal llive,my dead body they (l>aH ariie,(^ff.!thatis, when the Lord
God, in us all,fhill flay us all,& all flefli to himfelf,our gifts pur gra
ces, and all {hill bz flain to God, and by him. His fword, his fpirir,
the fire (hall do it ; we muftalldye, come downtothc dutt, lye
there, as the dry bones (nat fo much a? ftefh or skin Upon us, much

lefs

Jeflc ftrength, fpirit,and life) yet we (hall live, though now dead >

yea the dead (hall live: thati*, as none fee God but the blind, none

hear him but the deaf (deaf to man and to felf) io the dead alone iiV^.iS.

can live, and they live in death, who find themfelves the dead body

of the Lord: my dead body they fliall arife; Awake and fingye that

dwell in the dutt, crc. in the loweftcftate of ikfh, when the fir(t

man^<*« is turned to duft; when we are nothing? we are all in

God, and God is all in all « and in this we may (ing together : For

the i«ond man bears the Image of the heavenly, which is the third

difpenfation typified in the third daies RefurreiUon of Chrilt , as I

fhall tell you another time,with God.

I*le fay no more? 'tis love, Vis the Lord that makes the dumb to
fing,and the tongue of the Stammerer to fpeak plainly, or elegant
ly, as the margine reads it, //*.?2..4.

Your lines were fo to me full of divine elegance, of love and de- £ , ?
light: truly 'tis my love to you likewile, and the Lord in me, has xg i^
made me in much hafte to Rammer this much unto you ; 1 am now
filcm, yea dumb; the Lord God, who rejoyceth over you with
Tinging, will hngand fpeak himiclf with delight in you : There I
leave you and all the Saints with you, and your beloved wife; whofe
1 am. as I am,

Yours,
William Erbery.

For ^Mr. Henry Walt er.

Dear Brother, 7^-i4»

, 20.

Amboldthustofaluteycu; becaufe we arc bath in the Father, Gal.4.if.
and injer*f*ltnt that is above,which is frce-and the mother of us Jah. 17.

* l

- .

all, though all the Saints fee not, nor the glory in which they **>

om> •

I t

tre alreadyjbut when the glory (hall be revealed in theoi> they (lull g
then fee the new Jerftf^/em coming down from God out of heaven , Re'y
and him a^one dwelling in them ; that is, the (Ute of all the Saints Col.
that ever were or {ha 11 be, their being was and is in God, and there »Pet
they were from the beginning and before the worlds : and this we ^3<
wait for to appear in us all in theie laii tupes, when the myHery o? R^'

God

God {hall be finiilied and fully known, when that life >nd glory V
which we have with Chrift in God, (though now hid from us) (hail
be revealed in us and upon us aifojfo that notcnly we fhall feeGod
in us, but men fliall fee and fay, that furely God is in you of a truth,
army Letter to Mr. OwtfW^will tell you at large : this is the new
jervfafem • 9 nd then we ice that ho|y City coming down from God
out of Hcavcn-when that which wis hid with God as 'twere in Hea-
ven,fhali be maniiefted to us & in us on earthjandour life fas I faid)
which was hid with Chrift in God, ihallt]o vihbly or clearly appear
inns, andtomen, that it fhall be feen arreeof lifeinchc midtt of
us, not only yielding fruit every month to oor felves to ilrengthen
us ,; but holding forth leaves, fuch an oucward appearance of glory
in>usLomen, that it fhall heal and latisfiethem, Rev.2i.2. this is
that pure River of life, clear as Ciyftal,proceeding out of thc.throne
otGod,and out of the Lamb , that is in us? whenallthat gloryof
C?od in Chrift {hall be to clearly manifeft on us, that this River of
life which is in us, {hall run forth and ftream abundantly among
the fons of men, who are as the fea fpoken of, £^.47.8. all whofe
Fiih (hall be healed by the living waters coming to it, verj.p.io. as
the fruit of the tree of life before, and here mentioned, verf+i 2. is i
for rfieat, and the leaves thereof for medicine,for healing of bruiics,
as the margin reads? and Rev* 12. 2. for the healing of the Nati
ons.

'Tis not the Nations onely, or Nationall-Churches, but the ga
thered Churches and fcattered Saints alfowant this healing ; fuch
breaches and bruifes are upon Societies and Spirits> that God alone
can heal us all , and will, in that day wherein he {hall reveal himfelf
wiihgbryinus, Jfa. 30.26.

Whsnthacday comes, called the day of God, when God flull
come, thati?, appear in us all, then all the Saints fhall come
with him, yea with thee? tsZaffh.14.5* Howcanthisbe, thatall
the Saints fliall come with thee f Surely thus, whea <]o& Qiall corrie
(or appear in thec) all the Saints fhall come or appear with thee in
GW.

. 1 3 1. Tliereforc as Jcrnfalem of old was a City in unicy,or compact in it
3. fclf; and as the Apoftolique Churches of fpiritaal JerHfelem had the

Eph.4.4. uoity of the Spirit, and bond of peace, being one body, andfoha-
A&.4. 31. vjng ^ one jicart a£Jcj Qne ,ouj . ^Q jn ^g new fertffalenf,m\ich more

unity, peace, and love, will appear ki all the Saints one to another>
and toward all men.

Therefore though the City had twelve 6ates, yet but one ftreet ;
that's ftrange, Rev. 11*11* yea the Gatesof the City were never
fhuc day nor night; bnc always open to rcceire -til, that's ftrangec

«>

t***)

yet, wr/, 1 j. yet fo ic is, If<*.6o. 1 1. compired with v*r/. y» to * o«
and as but one ftrect in that City, 3?jvf 2,2. 3. lo but one
Tree on cici er ude of the River, verf. 2, that's as {{range? how on
both fides thcRiyerfhould grow but one Tree. True,£t^/ bsing
under (be Legal ciifpcnUtion law many trees ; but John in the lecond
difpenfacion, feeing the third approaching, faw but one Tree
on each fide the River; one River in theltrcet, and but one ftrect
in the City; fo all the Saints, though many informs andiefti,
(lull be Teen in Spiiit, one IB the Lord , yea one Spirit with the Lord
himfclf.

Oh ! how many ftreets are in the great City Baty?* ? how many
ftreets in our Cities below ? how many Societies ? how many
Churches divided in Spirit and in Form al-o- one from another,
and in themfclves? Surely the Saints are in B*ty»M, when their
Societies and gathered Churches are become not only the fcattered
bones, deid; but as the two picks, divided and dry too ; for*tisbut
fticks, not living branches, I call the Churches fo, not the Saints
therein : for the life of grace is in them> though truly it be much
bid from others,, and hid to the oniel ves this day ; yet dead in many,
and in moft buried with earth, and eirt h y-mindcdnclic. lie lay no
more.

My dear Brother, let us wair together for the ftrft ReiurrecYion, if
by any tneanes we may atom unco it, that the dead in Chritt m?.y

rifcfirft, that the dead and eliidcd Saints may rile out of .

that God may bring us out of ouir graves ot forms and flefh, being

defiled in both* I do not by this dcnv rhegencuiiReltirre&i-

oo that (hall be, but dcfirc you, and all ihe Samts with you,to look Ce] ^

for this, that is next and neareft to you, to nic o >t only irom tin, as

tho'c under the iecond diipenfation were riien; but to rile from ielf,

as we (hall in the third, when (god (hall be all in all that we may

ill hear him in us fpeaking with power, Arife, fluke thy felt from "*•**' *i

the dnft , arife and fit down , O lerufalem ! loole thy fclf from

the bands tf thy neck > O captire Dau-lucr of £/V*. Fare*

Yours, •:;;':
Erberf* ;*:

For Mr. Atnbrofe Moflon.

1

Beloved Siry .

Wrote unto you once before I received yours laft; but mine mii-
Lcarried, and 'tis no matter ; tor the whole contents thereof con
cerned outward things, as Church-Order,Ordinances, and Officers;
which I proved then not to be of the primitive inllitutionjwith pow-
Luk i*. er *lom on hi»h» anc^ appearance of the Spirit's prefence in gift?,
4?.' which was the oreVarycoalUtution of aGoIpel-Church. Firll io
Aa.i.4,f. order, that is the manifcthtioivcf the Spirit in manifold gift?, cal-
Ad. »x. 4, led the Baptifrae of the Spirir, this being^ihe pouring forth of all the
5* i gifts of the Spirit . foriome the Church under the Law had,as gifts
1* " ©fprophdying, fignes, miracles, raifmg the dead, &c. which the
r. 14. prcitnt profetfmg Gofpel-Churches are Fax bcloyv, even that Legal
. difpentajiion.

Secondly , The Officers of Chrift; were as for number five, Eph.
Aft. 14. 4.1 1. to the lowed Elder, Patfor, and Teacher was ordained with
a5-. a gift of the Spirit given by the laying on ofhands; by which,asthey
TmM- were enabled for their miniHerialwork; fo were they to abide *
i Tim. i,£, and to fit down with their particular flocks ; for the Apoltles oncly
James* y. ' were to go forth to the world • as the Evangelifts were appointed
14* to ordain Elders in every City,and the Prophets to minifter unto the

Aa.zo.aj. Lord in the Churches, laying on their handonluch Apoftles who
^ 3} were fuccelfivcly fent abroad out of thole Churches to preach the
Tit.i. 5. GoCpel, with the holy Spirit fcntdown from heaven;wtthout which
Aft.i3. i, the Myflery ofChrifl could not be ma»ifeti to men.This was the full
a' 3- mintfiery of Chrirt in thole five, which the world could not want ,
^ Pet; u not the fchurch be without; the want of which, leaves both in Ba-
Ipii 3.4,?. ty't0n or confufioo, as it has been all along the Apoftacy3and is now
Col. i.iy, more vifibie thisday to many fcaaercd Saints.
»83a9. Thirdly, The Ordinances which areinthe gathered Churcber,

are far from the primitive inliitution in matter and form .• For firft,
a Pfalm, aDottane,^ Tongue, Interpretation, Revelation, were
- Cor, 14. ordinary, becaufe for edifying , and therefore Ordinances of the
%6. Church of ChriQithere are n»t.nojNL at all:go,the edifice is fal'en into

conf^ftr)tW^_2f4^J^,\&ijoB^y, the Ordinances, which are
astheChildifhtridiuoncf C.hildrens Baptifmc; the Breaking of
Bread,which mould be the Communion of Chrilis body, cannot be
Exck.37, adminii^redbecaule the Body is not onelydead, as the dry bones
oH, but divided, as the two iUds there; and how then.

op

can there te A comt*umon>wben there is no union of the body? fo^
asth^rc was bet ore in the Gofpel-ttate,but one Spirit, one baptumJ
io but one body; all believers and Gofpcl- Saints walked in one
Church way? one way o; wor(bip.doArine,and dilcipline,c£v. And
though there was particular di.iiom between brother and brother,
yet not between Church and Church ; for the body was but One, as
I laid. No* the Saints by calling, tuvc diveric bap ifms, andaie
divided bod es: how can there be then breaking of bread, or com
munion ot ths body > 'di biu the bread of Mourners,//*/** 9.4. read
icinth Spirit.

I wi.l not peak of onr Com -non-prayers, and cuftomary carnal
finging o! Puimes ; tor though Prayers were publique'y peiformcd
in i IK J wifhChti.ch, trut Church be ing National, y.t in UK Gol-
psl C.irches (being t\coT>p»ny ofSdints) Pray rs were prop r on- ^,
ly in ihe Chuuh (as fcllowflup and brea kin- o:' bread was onety
there) not with trie wor.dor multitude; therefore Chriil and his
Apoiilcs did i;evcr pr^y with their preachin0,^(if.3.i,iz. ^#.4.24.
compared.

Tne'e were the things I then enVuged to you , in the Letter that
waslott; and tru'y I intended not nowro '.peak a word of this,
when I wft put pen to paper ; t ;ere is a piovidence, aod the hand
orCjod in it,which led mine thus far that you might lay it to heart.

Indeed fsir),thefe are but outwaid things ; there arc more in-
wud, piritDal,and eternal truths, I purposed to prefent to your ic-
riouiihonghts, that is, the new leruftlem coming downtrom Go5
out o1: Heaven : What the Lord has taught me therein, I cannot now
exprefle, only to tell you,that I teach nothing now to man, but the
ne\v Jtrvfalcm) in which when the Saints fliali be gathered, as they
fli ni al! be one (for there's but one ftrcet in thatCity)'b there being
no Temple there,biu the Lord God and the Limb,the divided form*
otCriurch-worlh'p (being fallen vvith^4^;/o*)fl-»all appear no more;
bntGn^ wiilbeiecnto dwell in his pcopi«%with that light and love,
that many Nuions fhall be joyned to the Lord (in them > 'tis noc
faid joyn-drorhemnow) for God fhi 11 be all in a,!.

This I call thctnird Di pcnlation » d: {Faring from Law a ndGor»
pel order, y«t comprehending botS and above br>ch; for ley-H^ltm is Gal.4, iff,
above; andtrnt which was abo;etothehi^he(l ApoiUe, vvir cona^
down and appear ro the lead and lowcft of'Go^s people, tor 'tis the 4 ^ *'J?'
mother of ir ill; y;fhe child (hall dye a hundred ycars,o'd, for
the eift child of Go J fli '11 com? to a perfeit man, to the fulntflc of
the ihrureo ChriO; thar is, fliall fee himlelf frllrd with all the f«l-
iiefs of God, ,!<; the mof^ psrtoft man on earth, £^.4.13. • .

The third di Dentation, onhiri dilcovery of God, anthc Pro- ^"Ij,

Ii * phcts

ijch.3.i' !>hets did write of, and all theApottles waited for the glory to be
revealed in us, the glorious liberty of the Ions of Godr Uich P**/;
the appearing of God (even the glorious appearing of the great God
» Per. 3. in us) when we (lull be like him, and lee^im a* he is, faith lobn ;
the new heaven and the new carth,faith Peter • all this we wait for?
fay they : and John faw it coming down> even the n«w lernf/tttnty
after B/ibjlons fall.

The tall of Babylon will be by confufion : when this comes to t he
Gharchcs, and in the Spirits of the Saints, they (hall then begin to
fee, what before they were blind unto; yeathe falindalone (ball
foe, for they that Ice (hall be made blind, 7«A»3.3$». //k^ip..i8,

But this is the comfort to me and many with me- that as the eares
of the deaf fhali hear the words of the book; fo the eyes of the blind
(hall fee out et obfcuriry, and out of darkness, 7/4.29.1 8, i £<

This Scripture I fpikc of at Bnckfack^, the Jau ficft day.Thc Book,
I fliewed> was God uwcUing io men, ImmMttel t jod with us,that'$
Chrift) God in us • God manifeiV in our fleflv as in his,isChrift
musihehopeot glory; for all the Saints (hall be taken up into the
fame glory with himlc'.f, and the Nations by this called, an joyned
to the Lord.

This Book is fcaled to the learned and unlearned Preachers, */*•
49.1 1. yea'tothe Prophets and Seers, and molt teeing men; yea
fealed with Teven feals:thai*5 pcriedtly iealed,and from all Churches:
for it relates to thefevcn Churcbei enclining to ihe Apoftacy which

Secondly, »Tis but afmall bookja v^ry little one .• for I&n could
fwallowitatabit, ^v.io. and 'twas bitter in his Belly, 'tis fp to
flefh, for ic fuffers by it, asChriit did ,- but the little Book is no
more then God mani^eft in flcfh, in his flcfli, and in ours*

Thirdly, Ir (hall be open and that lurelyj for the miniOery of
God (hail be finished, fully known: and the AogelfwearesbyGod,
that time (Viall be no more : for all flia41 be taken up into eternity »
into God himielf? and God (hall be ail in ail.

I (hall repeat no more ; only the remembrance of the Lord , and
Kislovetomcj in your dear deccafcd Wife, who lives with me and
in me : for there's the Lord in whom (he is, and in whom we both
are, though we know not.* but we (hall, when the book (ha II be-
opened. My deareij falutes to allihc Saints with you, Farewejl, .

-

t4ii*8i^->^)H:-«atti ' i:'

i'-ii For

(HO

For Mr.

I Am owing tayouin> much love, and in a tetter you long fmce
lent unco me but now I (hall repay you an ant we r, which I bad
not to fit anopportuni(y.to return, till by the pretcnt bearer. I
do not remember the contents of that : only I conceive, 'twas
ibmething concerning Chrirt, and tis that alone J {hall in this confer
with you: for your Church- fellowftiip is at an end, with God:
though iomc men may fee fomewhat in ir, yet 'cis but a dead carcafe
they look upon , the form of a man : but the Spirit, lie, an4> power
from on high appears not at all to me,, nor to many in it, as 1 have
feinted in a Letter to Mr. Mofts*.-

This i* not lodirecl you in prcachjng> but to deftteyour fecond
thoughts in the things youfpakeo., the perlbfial reign of Chriii:
which with confidence you declare to be in that fleftV.y prefen:e of
hi?, with which he tfcendsd, andfliillfodelccndto reign a thou-
fand years on carth> in ithc Saints w ith him. >

This hath ibmc (hew in the Leuer of Scupture : butifthe^Spiric
hid in your flefhj a.ndminc,ChaIl bcfrffcrcd to coane forth,ind truly
to interpret withoui the Tradition and Tcachine*of men,.jGod may
. ilicw yor. mother ienlcj than whit is commonly repealed by Chri-
ftians ami Chui chcs, .

The firlt ground whereon your foundation, or fundamcntaldo-
c^»ineliands,is, /4/?.1.1 '. YewenofGAlilet, why fttnd Jtg**'i*g»f
into Heaven ? this fame lefm whiff) is fallen tip from you into Heaven >
fall ftmc fofn ll^e manner , us ye havtfeen him go into He wen*

To this know,, that the Difcip es of Chrilt were too much takfn _
with his fleftily prelencc, while he was living with them in the days i
o£hi<fl-{h:. arxd his departure from them., ordyingof fleth, filled 1
their hearts withforrow^ as after he was raifcd, thole who were Joh.
weeping at his grave, rejoyced to lee him in the flefh again,aod fo to x?-
touch him: but tha.t mult not bc> faith he, till I ama'ceivded : and II1'
this touch could not be, but by the Spirit, that in them wastatake j.h.
aci touch the Spirit in hinu 18.

And what was he, «vcn Jerqs ? but God .raaniieft in fldih .• for Joh-
'twas God w. o role and atccnded upon high, thai's God in flefbj 10*
and what ;w as bi^f coming ? but when that Spirit and power of
appear in theirs, the fame Jefuscatne again t
li 3 ; for

(«*«)

far as the Khedding ferth of all the gifts of the Spirit on the Difciple?,
was the fame- io Chrift tells Paul perfecuting the Saints (or the
Spirit rather in them) I am Je'us whom ihoupcr!ecuteft,^^.^.j.

Je us was therefore come again: tor his coming that he pro-
miied/twas nothing but the promiie ot the Father which they heard
of hina, and in him: for as the Father w is all in ail in his flcfh> who
dwelt and did all his work1;, fpake his words: to when G«4 even
the Father fhould appear thus with power in thur fle{h> as in Hi?;
then h«;carne indeed, /0£.*4. 1 8,1 £,2o.

He that believeth 9nmc (laithhe) thetwtrks that I do^ [hall he d*
*lfot and greater wor^s then thefeflwllhcdo. bccMttfe I go to the Father*
His going ro the Father was his dilappear^nc. in flclh : lor vv.ien he
DO longer appeared to them in flcfb, then he was laid to depart :
therefore his coming again was in the Sp'rirwhen he>who was with
thcm,{houldbeinthern>thenChritt wasrhe Spirit,thequickningSpi-
rir.-be:aufe I live, ye fliall live allb,fr£.i4.i 7, i ^.ThusChiiit was the
Comforter -z/.i^. called another Corr>forter,bi:caB!c he came in ano
ther pretence ihan that of ikdi : became, and yet was he the tame
Comforter: for I will not leave youcomtortkfle,l will come to you,
v^.yet* little while & the world feeth we n* more .but ye fee mt &c.the
world, that's carnal Chriiiians, cou'd'ee no more of Chrifi when
his ficfoly presence was pone, \)\tt)efecntc, ye who arefpiritual , or,
when Ipiriuucye fe : ms,how? Suze,in the Spirit,in the (pint of life,
v.\g. and in the Spi' it of light and knowledge, verfe 20. At that
day ye flwll kyow that 1 a.m In the Father and joti in me, And I wyont
No more Chritt in the flefh, but in the Father, and Chrift no-more
to be known after the flcfh but he in us-and we in him.

This'piritua! underliandii gof Chrift, thedilciples while carnal
(yea while Ciirtlt was in the flclh" were ignorant of, therefore he
caiis them in a common name, Yementf Galilt.^ Act.!.!!, and
their gaping up to heaven strcr his fleHKly prcfence,is reproved there
a'io. The ipiritujl 1 no wl edge * f him is then taught : This fame
Jeff* winch is takexfr>.mj.oM (in ihc flcfh) fhall fi cotnt unto JOH (in
theipirit:) and -.eflial^ Jtek lm (as was laid before, John*^.\9.)
that i^, after a little while thcydnuld fre him, John *6. 17* This
little while c -innoi b^ at the end of the world a'ter ib rnr.ny hundreds
of yeari to be lepn in •> flcfli y appearance; butfftf man/d*.js hincc ,
lha»'*sa 'ittle while, Atts !»<;.

Yes bur bow was this in the like manner ? for they faw him go tip
in_roeEcfii, True, but they ibw noc the fuinclfe of the Spirit dwell
ing in thufl.-fli after. 'twas railed.; ^butwhenhe fhould, afcend -nd
gt.e««'t3 r.n'omen. then God who received gifts in r! e man f as
^he Hebrew reads, Pf*l,6S,i B.) appealing in the Saints and in rheic

ftcfti,

(H7)

ftcfo, with that Spirit and power that was in Chrift, is faid tc come?
and chus in the fame fenfe, or in the like manner Jc, us came>as they
Taw him go up to heavee.

Indeed he was taken up in the Cloud ; but the Cloud was to take
him out of their fight? «xf#.r 1*9. to take his flcfhiy pretence out of
their fight : this they would fain fee fliil > but fhould not, verfc io.
and he will come again in a Cloud; that is, inourflcfh, when
moftconfu'.ed and dark (for io the Difciples were, before the Spirit
came at firft.) The comfort is at his fecond coming ; when in our
flcfh we are moft cloudy-, dark,confufed,Chrift will come (or appear
inu?)withrnoremajelty, power, and glory, in the glory of the Fa
ther in us.

Yea the Apoftles tfiemrclves dream'd of a perfonal raign of Chrift,
or reftoringthe K income to Ifr*ttl, Aft. 1.6. But 'tis not for JOH t9
know the times And feafens-) which the Father hath put in his 9t9H power;
IwtfcfoaU rective power after that the holy Spirit If come upon jr»«,verle
7. Mark, I pray, how the timesandleaions (ot the Kingdom of
Chrift? and of Ifratl with him) was in the Father's power ; this
they were not to know, nor could they, vfhilc carnal; but whea
the power ot the holy Spirit came upon them, they fliould then
know the Kingdom reftored to Ifrae^ when they had received pow
er from on high ; for the Kingdom of God is within u$.

This, my dear Brother, fhall be made known to yon and me? that
the Kingdom of God comes not by outward obfervation; but feeing
the Spirit fhall again be poured frorth from on hjgh,//*.} i.1 5 Jet us
wait tor this together, though our Palaces be lorlaken, verf. 14.
though ourChurch-fellowfhips and fltfh fall; for fo'c will br before
the Spirit come, vtrfe 9. to 1 3. for Chrifts purefiefli was crucified
through wcakeneflc) before he was raifed in powcr} or received the
Spiritsfulmeffe.

Then fhall we know the reign of Chrift, an i of the Saints with
him? fora thoafand years, ^^.20.4,6. But, as yet, what flefhly
thoughts and interpretations have paflfedover thefe words, by the
Millenaries of old,and by many gracious Saints of late fwhat, Is all
the book of th^Revelation a Mytfery ? and nauft thefe one thoafand
years ? a»d will not the Saints be more fpirituall, but rtill to think
of a flefhly reign, a reign of Chrift after the flefh, and of Saints
afcer thefk(h.? whereas, no man »or Chrift is to be known fo any
more*

And may nottheonethoufand years be but one day,and that one
day, the day of God? (when God fiiall appear) for that day is
called one day) ^^.14.7* known to ibc Lord, to the Lord, aloce
in us.

Dear

Iftiall leave but two things , and it may be a third, to
yourierious confideratioe. Firft, you know the appearances «f
God, from the beginning, have been more and more ipirut all ,
and will be fo to the end ; how fleshly and outward did he appear
before, and under the Law, in vifiblc forms ? In the Golpel, the
prefence ot the Lord, and his powet, was more Ipirioul, in inward
and eternal things j that is, in things not feen, a ^V.4.1^.

Therefore the third difpcnfation(which Mr. Mtfom Letter tells
7t you) will be more ipirituall yet ; for though Chriit was in the dayj
daycTrfhis °^*s ^e^' ytt ^c vvas not *U^V coitie?till the Spirit was feat; there-
>ftt(b, &c. fore this fecond coming will be more i» the Spirit yet; for the Apo-
that TVM ftles themleives had but the firft fruits of the Spirit ; there will be
whcnh* tharvcft, a fuller raetiurcof the Spirit, than was in the Apottlcs
™'h °* times, as the Prophets tettific, Zxch. 1 4.8,9, i o.
therefore Secondly , doth not the Reign of Chrift , which you hold
his be- forth in a fleflily prefence , hinder the Saints from looking for
ngnw i* the Spirit? that fulneffc of the Spirit, promifed by all the Pro-
thtueayea, ptets to fee poured forth in the laft dayes? when he comes the
*hc spirit; fecond time without fife to falvttion , with fuloeffc of the Spirit in
fir he MJ us»

fur ah™ Laftly, doth not that preaching of yours, cturemaay Stints to

atlbcaven*. be more carnall, earthly, looking for a kingdom here below; for

Eph. 4.io» they begin to reign already as Kin.gs, but not with Chrift, nor in

righteoufoeflc , which is that alone (and not in forms of Religion)

that (ball dwell in the new Heaven and new Earth, now waited

for.

My dearcft Palates and fervice prefent to all the Saints with
you: If I have not tyred your Spirit witU thcfe tedious Hues,
and if you (hall pleafe to interpret my love and and enlarged affe-
aions therein, with acceptance thereof , you will much more
oblige

the 26 Your,

Erbery<

For Mr. Writer Cra4oc%.

3<J1 ,{3*i<*>?f' i ^*t»"'

Loving Friend,

WWtjAtwaittfrftintenbdtealltljcPtftyrt i*Wales>
fttov prefented to yon I aft, who are firft. Sttt as tbefrfi fhtl
be Uft : fo He, who is the /*&• and thefrf, Is novf beginning
t» tppntr, H9t gntlj In the fc After cd Stints, AMd*gai»ft the gathered
Chtirehet-t bitt tfgttber vpaJliitto b'liofelf, This tjthe hffc *vk ]*J

Your

Vear Brethren,

IErtfalei* is ruined, and Jttdah is fallen,
the National-Church, but the gathered Churches of Saims,t hat's
Jtrnfalom ; yet the old JcrufAlent was the holy City, a City i»
unity, orcompa& together, not onely in Spirit, as Saints, but in
Forms as Churches ; but the Churches of Saints being this day di
vided in both, and defiled alfo in rheir worfhips and walkings,rfiefr,
thac they arc fallen from their firft love, and from that Gofjil- Faith
which wrought by love unfained t9 all Saints, and to all men ; be- Amos 6. xi
fides, that pure cORlcience, peaceable convene^ wi h holineffe and 4,7,*.
heavenly mindedncfle, felf-denial, and zeat, oacc appcaringa- Compared:
raong the Saints in Wales^ being fo far from their prefent profeflion. Zich 2< T*
I could not but mite, and print ; becaufe not admitted, or not in- S/osiea'
viced to confer in your Congregations. What I have faid and done that dvtf.
inpublique, Iain not fbrry for ; though ibrrow and fufferings arc left the
in ray flefti, being forced in Spirit to make my felf bare firft, and dtugbter of
then my brcthrens nakedneffe j which fa& of mine, many, and my ?^]<Vj*
felf alfo iometiine?, have judged as that of C\>am who uncovered brcwmSli
his Fahcr ; or like £^«»,who looked on the day of his brother,e7x ^ ifsit>&
but finding you at cafe in Sio»> and the daughter of Sio* in Babylon, wrebc-
partaker of her fins ; y« thus partake of her plagues > having a Vial com<
of wrath poured on you all, being made naked by God, that men
fee yoti'r flume,. For my part, I am willing 19 bear my flume? and

his wrath with you, and thus to fuffer with aU the Saints, yea to dye,
and lye down in the open valley with the dry bones, till God raife
us up together from Babylon) and bring us out of our graves of
Forms and Flefli, which do even bury , and hide from the fight of
men, the glorious appearance of the great God in us, now ready
to be revealed in thele latUimes , when God Hull appear; when
he (hall rife, and history be revealed in us, the Saints in Wtlet
will not onely walk in he fame light they formerly did, bur. in
higher di coveries of God > and of Chrirt ; yea in more holy and
righteous wayes with men. This isthencvr Jerttf^emt and new
Earth, wherein dwells ri^hteoufnefle : and becaule I hear a iound
ef the new lerufalem coming do wn from God out of Heaven among
you j and one of you laying, that one Form fhould knock oat ano
ther till that come.C^v. I am come in the Spirit of Love, with meek-
refle and fear, to give an account of the hope that is in nac, to my
own Country firft, where I hold forth nothingbut the new ferufa-
Itm, in which Godfhall gather all the Saints firft , even tho'e who
look for his coming ; in whom he will fo appear in power and glory,
dwelling in the midtt of them, that many Nations fhall joyn to the
Lord in that day; and thele Northern Nations, 1 believe will be the
firft fruits of the w odd; for the Nations of them that are faved, fhall
walk in the light of the new /*r#/V<r?«,and men (hall dweU ia it^and
there fhall be no more utter dellruftioii,buc Urttfdem (hall be faJc-
ly inhabited, 2*ch.*4.i l. ^^.21.14.

What multitude of men (hall inhabit that. City, the Prophets
fhew ; not o»ely that lerttfalem fhall be without W*lh ,. and that a
Nation fliall be born in one day, but many fhall flow in like the Sea;
that our hearts (lull f ar and be iotergcdfor the abundance of Sa
vage people that fhall conse in and cover us, &t. ffa.6o, 5, 6, 8, $>.
2ich.2.. f. ^ ^Y'' vve ^^ ^€ar at ^r^» wb ether fuch may be received by us; but
lfa.55.?. again cur hearts fhall be enlarged to accept thofe whom God c'oth,
16.66.*. cauficgthem to crme upto his Altar , and to beautifie the hou(e
of his glory, vcrfej.il . and though but little of this appear at pre-
fent,ard it appears but to a few yet a little one fhall become a thou-
fand, ard a Imall one> a ftrong Nation. 1 the Lord will haften ir? ia
his time, vgrfe 21.

This was no; £alfilled in the Gofpel difpenfation (though it was
in part performed then) yet that the full accomp'iChment thereof is
referred to a t! irddi'peniat ion in thefe laftdayes , appears by the
parallel ef//4,^o.ip,2©, ii. with Rev.* 1.42,2 3.24 25. this new*.
ffrtffulfm being that third difpentarion differing from Law and Goi-
pd- Churches, yetcompreheneingboih,. and above both , as the

glory of theGofpcl was above that of the Law, and darkned the
light thereof, even as the riling Sun doth the Moon when it (hine*
at full j but the light oi the Moon, (hall be as the light oUhe Sun ,
and the light ofthe Sun fevcnfold, as the light of levcn daycf , in thac
day that the Lord fhall bind up the breach of his pcoplc,and heal the
liroke of their wound, //*.3o.2of

The breach will never be made up among the Saints , nor their
wounds healed, till they come to the new lertftltm , where there
is a Tree of life (the living God in the midii of them) the fruic
whereof is frefh and new to Iced them every month (wko arc now
cut off in onej and the leaves thereof, the very appearance of God
in the Saints (hall be a healing co the Naiicn»-,much more to them-
feives, fov.22.'x.

This health ?nd happineffe, and a heaven upon earth, (as well as
hereafter) I with unto you, andwaiifor inmyflefh, with all the
ApolUcs and Prophets, that the throne of God and the Lamb may
be in you, that you may not onely ferye him (waiting on him and
for him) but fee his face, and his name on your foreheads, vtrfc^.
chat yourselves may not onely tee the Lord fully in you, but thac
all who lee yon, may fay, Surely the Lord is in you of atrnch, and
fo joyn to the Lord with you; then hefhaUbemmedche Prieltsof
theLord, men (lull call you the Nltniflers of our God, (that's the
glory ofthe Law and Golpcl in you) //*.$ 1.6. yea all thac (ee you,
(hall acknowledge thac you arc the Iced which the Lord hath bailed,
vcrfc 2.

That's more then many will yet fay of you ; buc I can, know
ing not onely the grace,but the g'ory that is in you; and when thac
glory fhall be feen on you (as it fliall,//4.60.i.) then men (hall fee,
and you will lay thac I am in the truth.

Cardljftkc 51 T9*r faithful friend,

William Erbery.

Kk I

(2J2)

at Cowbridge , frith
Mr, Henry Nichols , Taflor of

an Independent Chttrch, andTar-
fon of a Tarijh- Church : Ergo ,
3\£one of the befi (though anefp-
wodeled Mini per} S^oroneofthe
old VPelfh Saints., who minded G od -
lineffe more then Gain , i Tim.
6.6.

Perverfc diffutings of men 9f corrupt minks, anA dejkitutc of the truth,
f*ppf*£ ibtt gain is go&Kefi. From fitch withdr** thj felf ,

For Mr.

Sir,

I Wrote unto you in Wales a few Hnes5 in anAver to yours. Your
judgiflg of what I ptiblikcly fpakc, . becaufe the weakctt and worft
of men would hear me, was no argument with Chrift, whom Pub-
iicanes,and harlots willingly hcard,and whom he friendlily received,
yaa fcafted with>when. P.harii'ces and Hypocrites were offended.! ru^
ly, Sir, I know your fincerity and finglenefle of heart, yea your un
it tiedneffe and loofneffe of fpirit from all Church-form?v and emp-
tyformso^godlinefle, waiting for a higher Power, and Spirit, to
appear in the SaiBts which will gather up not themfelves only, but
.many Nations with them into God.

This is aH I have taught my dear Country-rnea in Wales : yet in-
I foould never have published tbis wildc Difpute,bnr that.

J promtfed .-

I promifed it on the pltcc : for it was f© confufed, and full of So-
leecifms and illogical procceds,that if ail particulars were written, it
would naufeate any Scholar, or fpiritual man.

Such a one I wifht my Antagonift had been ; for then he (hould
haveunderrtood me, or I him: therefore Idefircd Mr. Nichols in a
Letter the week before, that we {hould reafon together in private?
amongRational and Religious friends, both his and mine. Buc
fee wasretolvedtohaveitinpublicke, either that the fimple Welfh
people might wonder at his wifdora , or that his folly and mine
might appear to all.

And truly I wasafo-olto accept of a difpute before an illiterate
multitude, and without a Moderator : for many (ometimes would
lie [peaking at once.

But it was agreed upon atlatt, that Mr. Nichols fhonld be Re-
fpondent, bccaufe I was by Argument to maintain the truth that
I taught; which he had rumoured abroad tobeErrour and He-
refie.

The things were thefe .-

' Firft , That the new Jerufalem is a flute of the Saints in this life.
This he Denied.

Secondly) That the Saints this day have not a Gofpel-faitk.
This he affirmed.

Thirdly, That God Is in union with mankind. This he was

negative to.

But I was to maintain all three, in thefe following Arguments.

Forthefirft, I had many grounds to build upon , and to prove
that the new Jernfalew is a ftate of Saints in this life. Fir(l,becaufc
it mui} be immediately after Ifc £f/0»J fall , which is in this life :
where #4£//0»mu(Hall, and rife no more. Secondly, T^ew Jeru- Rev.i$.
fclem c»mes dovtnfrow God out of heaven, not goes up to heaven from *l-
earth. Thirdly, {htttGoddwcHswlth men not men with God • for Rcv-J9'
'cis a new earth, as well as a new heaven. Fourthly, tvholt 'tytti- l^"^h'
ons are here to be faved^andthe Nations faved (with their Kings} brir.g Rcv.i0. i,
their glory and honour to /r.-which cannot be in heaven above"(as men 7.
conceive) but 'tis a third difpenfation differing from Liw and Oof- ^cyj11-*!
pel -Or er.For the firR was a nation faved by the Lord. In the fecond, .3*
Irelltvrrs of all Nations Tverefaved. Sat in the third difpcvfttiov, many , 9Cl
Nations (lull be faved,or joyned to the Lord : rtot to a ChurcMnn Aft 1.47.
to the Lord 5 not in any particular formof Religion, but in the power Zaoh. *.
9J righteoufnefle, '• n-

The firft Argument was thus :

Tht Nations of them that are f*vt$anlkj* the ligkt of the reve Jer u-
•falem; and the Kings of the earth bring tlxir glory txd he nwr to acv' lf<
it* Kk 5 Ergo,

OH)

Ergo, ****** Jerufalem, is tfiatetf the Stints & this lift.
Secondly, Jerusalem Jfcdtf be inhabited, #f 4 City without •&*£/ , for

the multitude of men and c*ttel therein.
Ergo, ' Tis m this life.

Mr* Nichols's Anfwcrs to both> truly I remember not; nor his to
molt of my Arguments; onely to this iecondhis aniwer was in
Itughter, (like Solomon's wife man, Eccles 7.6.) crying aloud to the
people , Hawer \ hires cttttl in hetvtn : whereas my proo was ,
that New Jsrufalew in Zechariab was not heaveUjbccauie cattel are
there*

Yet contrary to Order, Mr. Nichols would needs object; and
what ? That the new Jerufalem is not in this life : why ? Bec**fe (lank
he) none fall enter In that defileth, or teHath * lye. R *v. » 1 . 2 7.

I caught him prefently in three, before witneflcs. One was a
great untruth .• for whereas I was faying,upon occasion- that Z-<ih<*-
riah's prophecy was after the Captivity , Mr. Nichols would face
me down, before the people, that his Prophecy was before; and
&*4deodate (faith he) i> of the fame judgement with me.
Meodate The next day that I (pake, Adeodate was brought, and read in
in Zach.i. publike ; whofe words were quite contrary to whit Mr. Nichols faid
of him : yea, the Scripture is clear, that ZechAry prophefied in the
fecond and fourth years o£D<tritu • that's after the Captivity, Zech.
l,!.d* 1+1. &£••> ((aid I ) Mr. Nichols mujl not cuter tntt the new
Jeiu akm.
Ifa.^i. at. 'Twas his own Argument. But my third was this :

In the new Jerufalem men fall build hottfes, flwtt vineyards • la
bour, and li«ff long.

Ergo; New J erufalsm is aftate in this life.
The fecond thing that t held forth,as truth to me,was this : That
none of the people of God this day have x &*fye.t~f*ith\ Which I proved,
firrt, by an Argument ex enumeratis,ot ex ^rticuUribtu, &c.

Neither Mr* Nichols, nor any of the godly Preachers with him , nor

thefeofle of GO A this dajr} have a Gofpel-Church,
Ergo, None have . &c.

f* 1'vviS proved thus :

Ife. 1.4. Thofe whs live not of the G0fpfl,h<tve not a Geff>el~f<*itht (For, the j*ft
live bj faith.)

But neither Mr; Nichols, nor any ofths godly Preachers with him,

live of the G<?fpel : £ rgo.

The minor or fecond Propofinon I proved thus i .
i Cor. 9, Thfffc who live upon Tythes^iive wt of the GefpcU

2#t Mr. Nichols andtbt re& of the gtdly Pretehers in Wiles, livt

ttfonTjthesi Ergo.

This was unanfwerablc ; therefore to the people of God I propo-
fed a fecond Argument, thir :

Thofe that hive, not received the Spirit which Jefut gave After I:e WAS j0h.7> j-

glorified have not 4 Getfpel-f^ith^.

But the Saints this d*j k*ve not received that Sfirh , £c.
Ergo.

This I proved,

Firft, becaufethat Spirit WM not before given: or, (as the Greek
there reads), T he Spirit vfM nrt : **** ><*? tu> TetATjev/** eiytw-

Secondly, the Spirit which the Apoities had before ana afterward
breathe don them bj Chrift riftnt «wa& not that Spirit which Icftu gave Job. 14*
•when he TVM glorified-, or aicended : buttheSaints this day have not I7>
that Spirit as the Apolte had before, much leffc the Spirit which J^h<1°*
Icfut gave ^fter be WAS glorified. Ergo.

Thirdly, the Spirit ythichlefusgaveafter hew #s glorified, was the
£apt ifnt-of the Spirit (which the A pottles ihemfelves had not recei
ved before, tiU** many day <cs after the Reiurreftion) that is, the AA.j.f.
pouring forth of all the giUs o^ the Spirit on the Church; which pre-
icnt Churches and pureti Chriftians are far from, Erg»> None have A** ****
+ Ge/pel-F*ith.

The third Argument was from loh.i 4*1 a«
Thof* who ds net the worlds which Chrift did^ A*d greater ntlfo then

thofe^ have not a Gefpel-F*ith9
But none of the Saints this day, by A£ their faith) can do thtfe works,

and greater at fa.
Ergo.

The Argtimetit is ftronger in Chrift, who gives a double atfcve-
ntion to it; Verily -tverilym. that is, not onely affcTers, butfwcars,
as Calvin interprets, Ifh.i^.it.

Secondly, thofew ho belirved on Chrirt,did greater works then
he did in the days of his flcfh : for focne gave the Spirit by the laying Aft 9.1*.
on of hands, i* Others could fpcak to-every one in his own tongue. Aft- 1<8*
3. They converted many thousands at once. 4. Coulci preach the *V
Go'pel to every creatufc under heaven ; whereas-Chriit did only 10 Coi.f S
OBC Nation; for his commiffion was no farther. 2. Con/ertedbut Mar. iy.
a.fcw. 3. Spake not witfa tongues. 4. Gave not the Spirit by 14-
laving on of handst as the ApolHes did, after Tefuswas glori- ^ar^ ^-4.

fijj Mark, id

' I7,i8.

Thirdly, tbeweakeft this day, I mean many of the fcattered
Saints, (who do not proftffe any Gofpel-kiih to them'felves - yet
dare not deny it in them (or therms a pcrfed confufion, iB*bel in

their

their fpirits, as in gathered Societies) I fay, the iveakeft of faltered
Saints this day do greater works then Chrift did in the daycs of his
flefii • though the Spirit appear not in them nor they as doing thefe
works.

lf ^ Forfirft, /?*£;/0».rfallisby them: yea> Babylon the great, from

6 *' ' " firtt to latf, has been ever laid low by the vfeakeft o{ Tcattercd Saints;
Zach.ir. while the gathered Churches in all Ages have been ftill building
7. Babylon anew, when an old Form or piece of the wall has been fal-

Secondly, the leaft of the flo ;k draws for Babylon , for utter de
finition, /*r. 50.45. yczdraw them ant : whom ? Saints out of the
Church.

Ifj. 41,1 f. Thirdly, the weakeft, eveti worms d« this dayihrtflv
Jer.ji.i*. throw downhills, tear the rockj^ andwhele armies in pciccs >
Pfal. 149, Aomes-i b'.-nAkivgs,noblcs^And>}i4dges, yea, judge the world and
i Cer 6 i of Churches : tor the {teble (or fatten y Hebr.) Is become as David?

' the ho ftfe of David AS vW, <i»d the Angel before them.

Zach.ia. All this we fee done by the Saints this day, and the Saimtfi thus
tobe,though they believe not : for now they begin to walk not by
faith, but by fight » (that's the third difpenfation^) which being full
Ifa.fi. 8. faith ftta% be' fallowed ttp into ulfio*, hope into pijfeffion of that g'ory,
8* wherein we fliaU/^(7^^ &<?;/,iee his face, and theF«hei*s Name
,^ on our foreheads; yea, his Name ib vifible and clear upon us, that
' all men (hall fee God the Father in us; and whole Nations }<ijn tith*
Lord with m in that day* ^

This was the lift truth which I taught,
That Cod is in union with ntankjnde.

And this I was about to prove by Argument, That God is In nnlon
with wan: And this was all I taught tbe people* But Mr. Ni
chols fearing the Arguments that might follow, would needs per-
Jwadc,thac 1 held .afpirttttattttttiox between men and God.

This I nev^r faid : but for Diipute's lake, ancf to try the man.s
ftren?,th, I undertook to preve

7 hat ttnion which is by the Spirit) is afpirlwat wion.

But Hnion between Cod andmankjnd is bj th* Spirit •:

This he could neither ftaod aoainftjthereforefalls offfaidy
Truth (lakh he) the union isJptritual, but not pf grace : God is not
gracioufly united to All men.

C*S7)

I was willing to follow the man, or the Lord> in
therefore I replied again.

The grace of GO D that bringctb Salvation hath Appeared to ^//Tic^.
men:

Therefore,^ grace of union istoaH-, or God gracioufly united to
Mankind.

[ This is that Philanthropic, or kirdnefs and love of God our Sa«
viour toward MiD,whichappcared>7'/>.5.4.]

This he grants again : and therefore a ies quarter the third time.
'Tisot grace (faith he) there is a gracious union : but thcnnionis
not faxing between God and all men.or Mankind.

Here I would follow him no farther, but left him in the flight,
becau'e I forc-faw an AmbuQi hiu before me ; and that, in the Sal
vation of all men,the man fought my deltru&ion, Thcrefore> here
the Depute ended ; and we both departed in Peace , as Friends*

But though I defire not any Dilputcs with men, yet I (hall (with
God) make it good in due time? That there Is afavlng nnitn between
Cod and (JMankjnd : for, the grace of God that briKgethfalvatien 19 <^ltt *•
All men hath appeared • (ib the Margin reads) aod 10 i am ready to
prove to all the World,

Jan. ' 8* Your

WILL:

L i Tbt

The great Eanhqmkty Revel. 16.
, Or,Fall of all the Churches. 2)//-
covering the dpofkacie of pure ft
Churches.* not yetjenfible &f their
Spirit nal Whoredoms., jE'zek. 43.
2, 10. Or, The great Whore made
bare and naked be fore fhe bejudg-
ed^ and her Flefh burnt with Fire,
Rev.

That none,iadeed,cieny the Ordinances ofGhri'ft > but prefcnt
Churches , not being in a Gofpel- Order.

The Rafters Are become brtiti[h-> And have not fought the Lord; there
fore they fa all »otprofpery find all their Fifty fottt beftdtteredy Jer.
10.21.

By WILLIAM ERBZRr.

To the truly Chriftian Reader,

THe Author of this cafuing Difcourfe, was a perfon raited up by
the Lord, to bear his TettimoBy again!* all Formal and tradi-
lioial ways of Rcligion,Ordinanccs,tnd Government, mthe (To
called) Chrittian World jaDcfign, though feemingly managed by
him, with fotnc cagernefs and (evericy of Spirit ( if yoa abtiraft
fome paffages in this, and his other DifcourfcsJ yet ip much love
and oncnels of Spirit with the Worfeippers thcmtelfes, that their
perfons might bcfavehbtttfo of by fire > i Cor. 3 . J 5.

The Dottrine of Perfecmiox for Conscience fake(though erroneous)
was a (hanger to his Spirit and Principles , which owned oocom-
pul(ion in matters of Religien,but that Scriptural ouc-W«.fthe ener-
gic} and che eftedB^l working oi the Spim of God over-powring

the

C H9 )

the Soul, and leading it captive by an holy violence to thofc Divine
and Heavenly Dilcovcries , which our Author bore VvicodVe

to*

And,indecd,if we confider the judging and psrfecuting Spiric, we
fhall ordinarily find it to alccnd. i.e. The wwl^m mo ft Aft to judge
thtftronfr Rom* 13. 3. though the Scrong hath another tempca-
tion before him,f /c.to dclpifc cue weak : iohtthat u born After the
flefa (if.} the weak legal Sainr, perfeetttes him that u horn #Jter the
^fr>,Gal.4.9.The rcalon I take to be this, The loigbtr a -man's Spi
rit is railed in the knowledge of God, and of Divine MyHcrics, the
more large and comprchcniivc it is,» as coming nearest to that ftatc
of love,which bcareth all things,1 Cor. i 3,7. Hence it is,that fucll
men comprehend and embrace all weaker Saints , though in dif<*
rent formal* to outward Obtcrvations, in one and the lame Spirit ;
but on the other fidf , when the f pirit of a Chrittian is captivated to
tki* tr that particular rite^i to a tomcat ,&c. in the narrowncflc of
his heartjfechiding all others, he is carried out with a zeal kindled
from the o»tvt*r<l tctter^Q the ctn[*rt*gjrefp*uki*fr fcrfecHtlng fuch
Dettrixcs.is heis not able to comprehend

An experiment of this, we have in Chriit himfelf , who coming
forth in the glory of God , and holding out higher difcoveries then
the Saints had formerly actained,lvas oppofed by none fo much , as
the rdigioM **es of his fay^Scribes and Mxrjf/iw,thtl late io <JMo~
ffs's Chair. And as the Difciplt is not above his Mfifter : fo the
Apoftle Paul) whole Errand was coraifeup the Spirit of Saints t9
high and Evangelical Difcoverics , was thwarted by none fo mnch
as by devmt women > A A. 1 3 . 5 °.

The fame meafure was mcetcd to this our j4i*6fr,who in fimpli-
city of Spirit,and love to all the SaintJ,bewailing the bondage ot the
whole Creation, did caft in his mite for the deliverance and relief
thereof, how was he IcandaHzcd by tome Profejfors of all forts, ha
ying various reproaches heaped upon him, to render him the more
UHlcrviceable for the great work he was upon? Hence It is;that we
have heard the brand odfaofeperfttj.or a Rtmer, an esfpifttc and
Blafphentcr,m Antiftrtftttrift^ Antiminiftrift) an AntiordiHAncifty an
A*titri»it*ri4*,'U)iiVeTf*JiftjiAd what not inured upon him« It will
notbeamifs, for the removing of prejudices out of the minds of
forae, a»d the renewing of the memory of this worthy Labourer in
the hearts of others, to give a brief account of his Spirit and Princi-
ples,is to every one of the above-named particulars.

r. He was n» friend to lotfottfs andprophaxeMtfst either in him-
felf>or others ; his own flridt,fober, and Chrirtian deportment in the
whole cowfc of his convcrlation?ii his fufficient ttmwr&tvr agtinft

L 1 a all

(2*0)

all the reproaches and calumnies of this rank and name; yea,he We
publique tcliimony againlt a licentious fpirit in vvhatfocYer appea-
rance;in feveral of hi> private and pubiique Diicourles.

'Tis true;iome weaker ipiriis mi undcriianding the Do&rines of
this Author, concerning the refthution of all things, the liberty of
the Creation,and Saints oncnefs in Chri(t with God .Sec. from thefe
excellent premifes,drew forth fuch conclusions, as were agreeable
cotheirown private conceptions,rather then the troth ; which con-
clufions being feconded by a pra&ice agreeable thereunto, gave jnft
occafion of offence to thole without, ot bewailing and lamentation
to them within, amongtt which this Author bore not the leatt
fharc. Tis no new thing,T^,when the Lord holds forth any emi
nent and remarkable truth, which is likely to be of lignal advantage
to the people of God, for Satan to raife up much duit about it, 10
cloud its glory, y^a fomctimes by Ipreading temptations before the
pretenders t0it)Umoperronaliflftrrnmes>to abate the edge of other
mens (pints from entertaining that which feems accompanied
with fo horrid and hideous effects. But luch men would do well
toconhder, Whether inch conclusions do Beceflarily follow from
fuch principles f or rather, Are not the principles wrelled to what
they never meant ? Have not other mens Doctrines of greateft affi
nity to the letter of the Scripiures,been as much perverted and abu?
fed f Was not the grace of God turned into wantonaefs, even in
the Apoftles days ? May not new Wine be put into old Bottles,even
to the breaking diftcmpering-,and overturning of mens fpirits «* All
which things do rather evince the World not ripe for iuch difcove-
m/,which our Author held forth,then conclude againll the difcrvc-
y/V/themfclves ; for when the Lord purpoles an effectual manife-
ftation ot fome eminent trftth, he adds alto a M*wt& ffirit able to
entertain it.

2. He was rather t f refer forward, then an A po ft Ate ; Fsrgetti»g
tkofc things that Are ^/W,£c.'Tis true,he was formerly as)?r/^ and
z-ealota'mn\\ lircral oblcrvations,asanv of his equals; yea, he might
have boafted hereinfas the ApoQle Paul} if it had been worth his
labour : But itplealed God to raife him up frem all flejkty rites to a
more mar andfecret en]oyment, which took him from iome outward
ferffrmanceswhi^ many Chritiians plea ethcmlelves in : it were
tobewifhed^ that Iuch perlbns could give as good an account of
iheir diligence in thefe things,as he could ot his omijfion of them ?
And indeed,the prayers of the Saints in theprimirive times before
the Aportafie began(which even then was appearing) leem to have
been occafional,pnely fro re aata, an'd not limited to times, h^urs,
or feafons;eithcr in the.ii more publike mettings, or privater

(251)

blings, according to the rule of St, James, Chjp.f . 13. Is *»y
you afilttted let him fray ? Is any merry let him jtxg Pfalms ? Yea, the
Prayer di&ated by Chrift to his Dilciples, Mah+6. Lul^i i;s,3,4.
feems to be ofthe lame irnpor^there being foaie^cf/r/W^elVecialiy
that v. 3 >Gi vt m day by d *y our d*lly Bread, Iquared tothc pjuicti.ar,
condition ot the Difciples themfelvesjot they b -ing to be lent oat in
to the world without money or f crip fcc. anj without ordinary accom-
modationfoi the relief of the xttttralman had need have tneir day-
ly recourfe ro,ind depeiidancc upon niaijfor a lupp y oithofe things^
when as they who have tailed ofthe goo Jnsi's of God in a plentiful!
proviiion of out ward en}oyr»cnts->\\iiVt greater reafon to rejoyce in, 8c
magnifie tkjtgofdHfffjheii to go forth in dcfirc-s after that which they
already enjoy : where, by the way, it may be queried, whether that
Prayer were intended for the body ot the Saints , or the Difciples
on.-ly, and for other Saims,no otherwile then as theircai'c fuited
with that of his Difciples.

Yet even near the Apoflolick Times, the memory ofthejirwjfc
Observations being frvfh, fome of theChtiirian Dolors did labour
to reduce the Saints to the lame yoke of bondage > as to the itriS:-
ncls ot tincj place, and leafon, which the Jews were under. An
inltance of this wehave \nClemens, living in the v^ry Agi ofthe
ApolUesXVfw. l^3^. and who is faid to have wrote Epidles to ihe
Corinthians, as Paul did ; in one of which, he layes it as a duty up-
onChriHians, to perform their fervices and obfetvations, ftatatis
Tewforibm & Hori*,u let-times andleafons • and fayes? that God
ruuh commm led it by his Supream Will: but where that com
mand is to be found,he determines not, neither is it any where to
be found in the NT* Teftamcnt (but rather the contrary) hue from
the practice ofthe Jews in the Old ; and o a kite Learned Critick
expounds thofe words of Clemens that the Force of the Command
lies in the Analogy between the Old Teltament and the New;
and not m any particular Text or Scripture under ttu Go*
fpcl.

As for Prayer ,he was led into the fecret p'acesofthe Almighty?
to fee that it was not to be limited fas the Jswsdid) to morning
and evening Tid^s, thar it was the leatt part of ic to be vocal \ That
all Divine Performance- are to be managed within; That it was
proper onely for Saints,and not mix Multitudes: upon which acr
count he was not observed to be frequent in the external demon-
flration of this or other du ies ; vet he prayed always, and in every
thin: give thanks ; \ea, being stflicled with all the fufrertBgf of all
the Stints, he managed within HMR&\Ff*ckfr*a»t M cvtsldt.ot he nt-
;

How

(262)

How many now adays do place all their duties in being feeu Avd
{ heard of we* ? Hew many ciuward ferviccs do they pertormone
day after another> wbith peri/b with the ufing* Ho ware wtcver
learning axd m ver Me to come to the knowledge of the truth > It fuch
men think they ttand,let then* take heed le.lt they fall. Yet our Au
thor wanted not a clearer demonstration of the truth and power of
his Keligion, then any feemingly religious and external rite could
*$Qtd,\\Tj'h works of righteoufoeft andtnercy awongft men, -which
•)uftif:ed his Faith) and fiewcd hu Rcllgiw to be pure and undefilcdy
JanM.

3. He is a Blaff>heweri\\ztffeakse-vilof Dignities , and of thofe

things which he kyows not, Jude 8, i o. Iffo, let them take heed to

t hem! elves ? who arc clouds without T*>Attr)TS>4xdrtxg flats -&c. Thac

place leems to be undertfood of thofe that took upon them to be

gu'-dcs and teachers to ethers(for a Cloud guided Mefts, and a Scar the

Wire-men) who pretending to be divinely fent and cemmijfioned >

yet fpcak evil *f thofe Dominions and Dignities, thofe higher difco-

verfes which they cannot comprehend. As for our Author, his

thoughts of God were railed together with his di'fcoveries of him,

he owned trnth in the power of it : 'twas onely the traditional en •

ftoms which many place their Religion in, which our Autherdid

decry npon which account, Chrifl himfelf bore the brand of a TSlaf-

Center before him.

4. The Scriptwres were owned by h\mt4f given fy infpiratlon;ytt
the bare letter not retted in,but the truth and power, being the trta*
fure hid in the field, fought after. Yea, 'twere well if men were
iingle in their adhefion to the Scripture, not rcfpe&ing fo much any
formal or worldly intercft, as the equity of thole rules and dire«Sli-
ons therein contained ; the Ma jefty of which is fuchjthat they have
been admired even by Heathens, an inftance we have in oar Englijh
Chronicle. King John lent Ambaffadors to the King of Morocco in
Africa^ profering him to renounce Chrillianity, and to receive the
Makumcun Religion from him.The King made anfwer, That he had
been lately reading St.Paul's Epittles, wrere he found fo many ex-
cellenc things, that if he himfelf had been without a Religion, he
would have chofen his ; and fo difmiffcd the Ambaffadors. <JWath+
far.

Yet 'tis an ufual Artifice of Satai,in all Ages, to fet up the Letter
ofathing,againrt the truth and power of it; yea, no oppofition (b
fierce, as that which is managed by the man of Farm, againftthe
true Spiritual Worfhipper.'Tis not enough for men to urge the let-.
r^oftheScripture,forfuchorfuch a practice, left they can flaew
the fame Spiritjanimaung and enlivcfiiogthcif pra&ice,which was

in

in the Primitive times ; otherwifc,the practice is not the fame, but
another from ic, tacaule aftcd in another Spirit, the Spirit being
that which give its true being and denomination to each part ot
Spiritual Worfhip • and when the outward praftice was abliracted
from its Primitive and Original Spirit, and graffed on mensovvn
Spirits, then came in the Antichrift, and the dcccivablenefsofun-
righteouincls.And though the /<rfr*r of the word (in Come lcnre) is a
Skrcen to fecure Amichrift ; yet the Spirit of the Lord in his more
discerning Icrvams will find him out.

5. As is the Scripture, tuch are the Minifters of ic, (/.r.) flich as
aft in the truth and power, or in the form and notion onely.Whe n
Chrilt appeared, he let himfclf indireclettoppofition againft the
Phtrifce (/.f.) the Minister of the Law,and wts in that feme an AH-
timimftrift)\* having a more excellent Minirtry to hold forth to the
World : The fifft MiniHry of the 4poJtits>Proflne*, Evaxgdifts, P*-
/?'ft,Wisnoc dcnyedby our Author:but how it could be continued
during the Ayetttfie, or how,and whenrencwed,3re quefUons and
not caiesfo clearly (iated, but that they may well ad^iic of doubts
andfcruples, elpeciallyiince the gifts which accompanied the Brit
Miniftry are cealed ; and our Author was ot this mind, Better w
Miniftry then a prettnAtd oxr,

6* After Miniliry, follow Ordinances, which our 'Author ac
knowledged he was not againtf or above, but under and below, as
not perceiving the power of thofe Primitive Inilitutions, exerting
themrelvcs in the performances otChriftians now a dayes; whicii
may teena to have moreof truth in it5it we conhder how fruit lefsas
to the true fruits of the Goiper,which &ifttfr4f*t4l-,fttf-*eifi-g**tia*t
renovation of the corrupted ft/ttc ofmtnfcc* OHtwardperformances^zs
managed by us, are All PrgfeJJlons , though never ib different and
contrary one to another, have their Zealots, fome more devoutly
affected then others,as totheflric-tnefsof their outward Rights and
Ceremonies : What do ye more then thefe ? faid ChriR to his Dif-
ciples ; where is the iignai and characl:er"ullcal diflference betwixt
your exa&ncfs and theirs ? Areyouftric^, fo are they? Are you
often in your performances, io are they in theirs > What renova-
lion of Spir.it> what: elf-denial appears more in yon then them ? If
»o»e,then certainly you are not baptized into the true Gofpel fpirit,
you have nor the power of Gofpel Qrt&nMcts. The hu nb'.clt an.i
the knowingeB ChritHan,fuch as this Authoras mod fenfible of his
own darkneis./V/W* is the daughter of Ignorance'. Becaafe re e fay ivg
fee -^therefore our Jinvc remaintth.

6. Yet in this darknefs be had rather fit down and vyait in filence)
than be bcholdiiag to the pretended light and direction of deccive-

able

lw .- upon which account, The Dettriiteeftbe Trinity as ex
plained by the Schools in Perfoiuilitiet, 'mbjiftences&c. was not per-
ie&ly owned by him,O»* Faith,ont Lordyne B*ptifm,vr&z tkzJhrce
great Articles of his Belief : Neither did the Lord contain himfelf
within himfelfibui was made manifeft in the flefti of Chritt, accor
ding to that ((Jod wat in Chrift faoncllmg &c%/) and cloth continu
ally work in the hearts of his peop.e by his tpirir. Neither could
he lee how the Doilnne of thefe diLUnft *Perfttt4titttsaxelSftl>jijhx-
0<?/,could ajcommodate their Defign, who firrt broached them, in
order to the clearing fas is fuppoled) the DoSrine oi Chrill's Sati£
fiction to the Father.in that tcnfe as they defiue it. For if" God were
in Chriftjthat God was the Father, for Ged is one : it is net one di
vine nature in Chrift fatisiying,another in the Father latisfied, buc
the Father in the Son. And it the effcncc be the lame, how can the
•pcrfonality make a difference ?

8. And indeed the opinion of our Author, as t^ the fatisfa$i®n
of Chrift's death,was accounted none of his lighteH errors : There is
a three-fold difference concerning the death of Chrift*

1. Some affirming it to beluffieient for all, but intentionally
onely forfome.

2. Others intemional^as >yell as fufficicmly, for all, but a&u-
ally to fome onely.

3. Others intentionally^/afficieBtly, and alfo actually for all of
which opinion, O/g*» was the chief, f /*. That the whole Crearion
fhould be redeemed from the bondage of corruption , into the glo
rious liberty of the Sons of God, that as the whelc Creation came
forth irom God,fo at lad after the rebellions part of it had been pu-
nifhed for a feafon forits mifrdeeds,it (bould bereleafed^and taken
up into the fame glory, that the Saints.or obedient part, had entred
into before ; fo thateverlafting fire,andeverlatfing perdition, were
expounded by him> not for a perpetuity, but a long duration of
year?.

The firfl: of thefe Opinions oppofes the fecond ; the fecond the
third, Onr Author had not difcovered much of his mind in this lat
ter opinion ; which,ifitbe not true,yet is in itfelf defireAble; in re
gard a good , the larger it is,the better : and Plato coald fay, Thac
God being a fupream good, there was no cnvic in him te A*J of fa
Cre4tHrcsybtit rather a defire that Allflysuld be made lik$ kit*.

Thefe were the reputed Crimes and Herefies cha-ged upoathis
Author.

If any object, he difcovered ligbtxcfs andvanity of fpirit in fbme
phrafes and expre(fiODS?in (bmc ot his Difcourfcs.

I fliill anfwer.

i.Ic

r

*«. It is nor good to fee up Ones twtffpirit, as * rule for thcfpirits
of all other men , coniideriag the various out-goings of w tndthf
(Awcfflrlt in different Saints.

2. N > doubt,the 'Prophets tbemfclves \nfeme of their espreffioa?,
did not in all things comply with the gravity or the C9mmo* d'alcfty
then in ule amoa^i the pttpk.

3. He acknowledged A/w/W/co be in £*£//*», as well at other
Saints; no marvel then, iftheie wcrel6me/p*wiahis Moon^ yea>
let us confidcr rather how much he wrote well? as what ( we con
ceive) he wrote amifr,

/. tr.

On

,T'

THE Ckolceft(\\n! There's wifdonft in- the
To skip the Gnls, and Sithe down onely I
Hadrt thou b^en low and creepingjthon. hadii iiood ;
'Tis Fatal to be EmiKcmlj G*od.
But why do we com plain > Art guides the hand>
Who would not chooie the 2fc/?,when Alt dolt
'Mongft Ki(hes Sons,the Prophet calls out Satti
Death (hakes the 7>^;none but the Xj/## tall.

How are oar hopes poftpou'd ? we fp^
OiCofpel Sun-(hine breaking in thy ^ ^ m
Shrunk in thy/*// ; of whkh thy X/y>may be,
Not (what we thought) the 4Uw»»,but Prophtc
When Future Age in thy Difcoverics skili'd,
Shall Live Ihee over again, Thotflt be fulfill' d:
And yet we hardly can conceive the Fate,
That Tingle Saints fliould live up to thy R*tet
Pattern for Ages and AdmiaiftrAtiws,
Hee'l that Example Tket,h*d nee^e Nations.
Thou'lt bankrupt [mgle ears by thy.rich growth,

Such rwceiners,meeknefs,fuch hamility
Tranfcending Mortals,! peak} thy Race on high,

M m

(itffi)

it felfby L*w,

How near to that High Orbs did thy Soul
Who didrt embrace the ChrlftAn^Ont In *tty
Both Prcsbjterl*»yCongregational ,
And at lame tiaicjthou didft the Saimfhip ferer.
."From the OpiuioX)Tk\s fails,That (hall never.
Ctymift of Truth and Gofpel \ Thus the Sun
Extracts from Rofe and Thiftle both his own ;
And that re£nef,conco&Sjand then lets dawn
I» dewy blcflings on the parched ground :
Such was thy Spirit,exhaling Influence
ReturttM far richer then it went from heicc,
Full oft thou borrowed^ Oar and Embryo* wild ;
Thou paidft it Gold>and a well-fafliioned child :
For why ? Thy larger Soul took the dirncnfio R>

HannmeriBg5refining,purging out the drofs
Till Saint was ftv'd in the Opinions lots
This work was Thing : hc'l that the Errors mend
Of every Form,muft all Forms comprehend :
His equal judgment is moft like t' abide>
Whole intercrt Prefeljtcs to leither fide.

Great was their ouilc,who toerribafe thy wortk,

'Mongrt rank of high offenders fet thee forth :

Thy pardon they no fooner fought then found;

Truth,through thy fides,rcceiv'd thegreatert wound,

Dear Truth requires fuch fcaodals of each kind

Should tnfwered be (mfot Lkf z>ed that's Hind,) ,

Take them in order : Fkft (bmc did not (hame,

Loefe \rreligi9tu to vote thy name^

Arraigning thee Champion t'impiety :

But thy ftn&life gave fuch reports the'lye :

"Tis UMtpntefaofornMlrightcwfncfs ..

Which decks it felf ia;?r/#e# lettcr-drefs, . ^v

Thou didrt fome ways prefer the

Oppofing coorfe offenders to the finer.

Yet thttt herein didft countenance

No otberwifc then Cbrift the Public

He that for this (hall judge or ccniure

Is of his Brother Jettj. Pharifee.

/*#»,Thou di ift not Prajer methodize,

As Jews to morning and evening facripce

Devotions cim'd from hours tod m'mutti date,
Speak an cmfandagd and a £<£ */ Sp<* tt
free was thy ff iri t f r*; V */nM/r, tlvr
Prtjcr it defirc noc uttered buc railed.
B elides, thy (acred skill held it noc He
To make the Soul's out-goings TA/Wj
Or L*ngH*£JL Eloquent* ; *Tis Prayer t wrong
To proUituce it to a tommo* Thrtng
Thy fi»hs not ve>yc'd,or worded were>yec prai<J
*ft fervent vHttjwkt* H9thi»gf*U,

Thirdly,chy knowing Soul could not efpy
True C off el-order ^FAtth)Oi Mini^rj
Brought forth in power, how can the Sun be fcea,
VThen Culloins and Traditions cloud between ?
"T was thy lifes toyl,thy choice^ intereft
To bring Cuch falfe Profeflions to the ttfl,
La«nci»g5corroding deep the formal ma»,
Yet meant* il not Satj/reyb\tt Pbjfitian ;
Some froward Patients wracking thine intent,
Feat'd Perfecutien whence 'twas never mcaac:
*Twas an ill Coww^^wrath and ire t'cxpound
When Text was Lovcjaqd healing of the wound.

Ctttr* deftnt.

Mm x To

To the Aiinifiers of the Church of
England y and New -England-
Churches.

Rev. 10.7. TT^ E t w© great Myftcries (Yead in Scriptnres,which the Spirit is

RCV.IJ, X now revealing) are £2>rj/,and Ant'xkrift ;the Myftery ofGod-

18. linen, and the Myftery of Iniquity : ChriftistheMytteryofGod ;

Antichrift the Myttery of Mad.God manifeft in theflefli</iw0«»j<«/9

'jehvah TzsidkeKtiyibt Lord our Righreoufhefs,God with I3$v The

wiidom and power of God in us>is the Myttery of Chrift , Chrift in

us;Chrirt>in a Myftery,men know not;and godly Chriftians will not

acknowledge. This aifo is the Myftery vtAntichrifi , Man inanifeit

in us,Min with us, and in us,the righteoufnefs of man : Man mag

nified and exalted, FIe(handthegoodlinefs thereof let up in us, is

Mat.i 6. Anticbrifi indeed ; for as the number »fthe Be aft i* the number of a

•3- Man ; fo Man alone exalted in the goodlinefs of flelh> is the Man

lfa,j.2,*. offin?the Woraaa upon the Waters,the great Whore : thewifdom

and power of Man is the Myftcry ofsfnrichrift within us>wii5ch men

know not yet ; but God is now manifeft in fle(h , and beginning to

appear in *w#,that neither man nor flefh may appear any more, bus:

that all being fwallowed up in God,Godl may be All in All*

The time was- when Kingdoms and Ch&rches were the two Tern-
ples,in which thefc greatMyfterics dwelt and were diicovered.Man
ms mott manifert in Kingdoms, when Kingdoms were meerly ci-
vil,tbe wifciomanc' power ofman appeared moft in Kingdoms. So
God was moft manifeft in CWcta^when Churches were wholly fpi-
iitual,the wifdom and power of God was all in all in Churches : Buc
when Kingdoms came to be Chrifiian.then Kingdoms began to be
Churchesjyea Churches came to be Kingdoms, and National Chur
ches began^then alfo Amichrift came to bcgjeat»J?^/»» the Grear,.
the great Whore Fegan to appear ; when the world might fee Man
iThtf. totting in the TempleofGod, and the Man of f^n worfliipped as
4, God,whenthe v/ifdomand power ofMan wasfet up as the wi dona

and power of God in the Churches of Chart ; and Chriflian Kirg-
doms,becaufe they were ChriHiaKj would needs appear and a& as
Churches-, to judge of the things of God, and to order all things in
the worfhip of God, whereas they had nothing to do buc with the
jand outward good •i'Mao*

Thus.

( ^9)

Thus the Mao of (in was revealed; for though God be All in AH,
and there is no wiidom &oi power in Man , but the wii'dom and Pfal,^.
power ot CJod ; yet man, at his beft, being but a Beaft, and every l°*
man brutifti in his knowledge ; Man,I iay.mifapprehending him- J^-10-1^
lelfco belomething.andnot God inhirruo beall>and his Being in
God alone, but willing to be wife; and as God 10 knew good and
evil, having had his eyes op'cn to lee Tome power and Hrengthin
hirnfelfjis immediately (tript,madc naked5and appears noihmg,now
mdecd,bncamano- fin,ameermaB,madenaked,noi cloached with
God, nor God All is All : for the man ot fin, is man deceiving him- A^ 8
feU>!eeming to be fomcthing;to be feme body;to have ibme wifdom » Cor- k
and knowledge in him felt" ; whereas God, in truth, is the wifdom 18, 19-, *«.
and knowledge of Man,and man is nothing but a Beaft(as the Beaft
is the number of A <JM<tn^)ind there is no difference indeed between
Man and Bea(i,but as God is pleafed to appear varibufly in both: for
as both were of one days making,lb God can fo appear in man, that
man (hall appear as a Beaft,and eat grafs like an Ox, as Nel>uchad~ Da ....
ntz.K,Ar was : and God can fo appear in a Bead, and be manife ft in
an Afs,thatan Afsfliall Ipeakas a man, yea wi'crthen the wifedof jvjumb 6
men, as B*l**u?t A(s, that ipake fo rationally, that it reproved or u^g.
convincedthe madnefs of the Prophet : oWhat is man then ? even i Pct.z.i^
the wife(t,as the Prophet,All his wifdom and knowledge is but as a
brue,a Bcart,as the Scriptures fpeak ; yea; more foolfothtn the Ox »r
^/jr,oncly as God is acknowledged by Man to be that wifdom and
knowledge in Man : Elfe>V« bat A Ma» of fin j he great wkore^ A fin-
fal Womtn ; ( for fin is nothing but the deceit and tnm'greffion of
Man>deceiving himfelf, as the Womansfin was in being deceived,
and firlt in the tranlgrcfifion : ) This Man fl fay) deceiving him-
felf,is the Man of (in,or thcfinful Woman3the great Whore, who'
feems to be the Wife,and to her Husband^ilone, as man fliould be
to God,and as the Church fnould be to Chrift , but as God not be
ing all in all with Man,that is,the Man ot fin : So the acuhcrous
Woman, the great Whore , is none el:e but the Apothte Church,,
which feems to be the Spoufe of Chritt,and one flefh with God in
her,her Head and Husband ; but joyning with Man, and with
Forms invented by Man,cleaving to the Traditions and Teachings,
of Man to the wiidom and power of Man , the Spoufe becomes a ;
Harlot,the Church the great Whore.

Indeed.tht Myllery of Amichriii, the Myftery of Man ismanifc--
fted in every Saint ; but the myftery is moft manifert, and appears
vitibly in every particular Church , for as the Church being in Spi- i Cor.
rk was thereby called Chrift) though a Saint may b. fo called allb , J \

Chrift being in every one, a»d every one in Chrift; fo Aotichrift
appears moii vifibly in particular Chnrches> or in Saints joyned
in that flemly lellowfhip, where the Spirit of Chrili or Manifettaci-
on ot the Spirit not appearing,the Church muii now be called Anti-
chrifl, the man of fm,the great Whore. ri

How the Church came to be thus A^>oftate, and when the Apo-
ftacy began, I have not time ac prefent codeclare,this fecret depen
ding mnch on what the mind ofthe Spirit (hall make out in the
Saints and what may be learnt by Ecclefiaftick Hiftory -, by both ic
is maniieft, that the manifettation of the Spirit in manifold gifts gi
ven to the Church> ceafmg with the Apoftles, was the firtt beginning
ofApoHacy; the ApplUeJ0£# lived about one hundred years after
Chrill, and the le ven Churches of Alia (types of the Apoftate Chur
ches) (toed up a little longer j but before the two hundred years
conpleat, the Wifdome andpawer of man fo prevailed in the
Church, the inventions and traditions of Men were to many, fuper-
f litious and childifo ceremonies in Churches , that of the Bt id(h in
Wales, being the firft Chrirtian Church in the World, long before
the Papall Church in Rome; I fay the Apottacy of thofe Churches
was fo vihble, the pride of their Minifters fo vile? the power of their
Sptlman. Synods in ^zw^4« and MonmoHth-fo'.rc fo prevailing over the
Ant'iq. Gentry and petty Kings of that Country, the canons of their Clergy
St'nanic. fo potent, yea the Churches there and then fo carnall in all fuperfti-
tiows Ceremonies borh Jewifh and heathenifh, as never was more
groffe in the mid(i of Popery afterward.

How this ApoHacy prevailed and became fo powerfully Hiftory
will cell you, that Aniichrirt never came to be great, till Kingdoms
began to beChri[{ian;and-ChrilUan-kingdoms, becaufe they were
Chritiian, would needs appear and a& as Churches, call CouncelJ
and Synods, condemn Hcrcfies,judg of the Truth and Myfleries of
God by the gifts of men.

When kingdoms came thus to be Churches, then Churches be-

gdii to be kingdoms. That is, theMyftery of Antichrirt and Man

ot tin was then alib working, when nothing but the Spirit, nothing

but the Wifdome and power of God appeared in the Churches of

Chrilt;/Ifay, then the myrtcry of Man, the Man of Sin did wark,

then the Churches did begin to aA as kingdoms; yea, the very

Luf i Apoilles afpiring to a Prelacy, would needs exercifc authority as

*fta! \4, ^"lnSs an<^ ^u^rs of the Nations, and the Elders (not onely to leek

3 ' prehamtnenceas Diotrophes) hut toLtrdit owr G^dt heritage, or

<*7')

Church was callcdjthough afterwards the Elders or
Minilters appropriated that name to thcmfelves j for they indeed
alone would be the Church>as the Pope with hisConclaye-Prclates
in their Convocation; and Presbyters in their Claifis call them-
feltes the Church ; yea, the Elders of Independent Churches allo
have all the power, and do Lord it over their Churches, though the
Churches carry the name*

But after that, when Htthttdidlet vets t<tken out of the vs>*j, *>
Theff.^.y.that is,when the Spirits prefence and porver from on high
in manifold gift then appearing, which did let and hinder the wit-
dome and power of man to be ib prevalent in rhe primitive Chur
ches; I fay, when that manifettation of the Spirit, that which did
then let, was removed, then the man of fin was revealed, then the
Wifdome and power of man appeared vifibly in the Churches.

I will not mention now the Papall Churches, where the Popes
have raigned as Kings and Empcrours, yea, were called Gods : Nd-
will I mind the Epitcopall Churches, when Prelates domineerd as
Lord*, not onely Lording it over Cods heritage, but as fpiriuiall
Lords in the Civil State.

I paffe by alfo the Presbytery ; their Sun hingfet at noonday , their
Directory of Worfhip, Confeffion of Faith, Claflicall Governmenr,
their large and li'.tleCatechifrn, with all tnofc great work?, being
even at an end.

The Independent Churches are thofe my fpirit hath been moft
carried out againft thefe two laft years, but could not come forth in
a publickcomeft till now they are come to power, carried up in
pomp and fhte> and flefhly glory; whereby theydifcover thcmfclves
by their delicacies, to be indeed the Great whore^deceiving a world
of mcB,their Forms being more refined, and her flefh fairer,for they
are men of great Gifts and Grace coo, rhis being that Purple and
Skarlet, and precious (tones, theGolden cup wherein they carry
their abominatio»,and caufe the Kings of the Earth (men of higheft
place andthoiccftparts)to drink the Wine of her Fornication, /. r,
Their falfeworfhip and Forms of DoSrinc, which arc the Forni-
catiois or flefh of the Whore.

I will not repeat all that I have written, but this (with God) I
fiiall make good to the WorM, that the'e arenotrue Churches of
Chrift; not Zii», but The Whore; though they fccm and (peak a?
theSpoufe; yet are they not like the Golpel-Church«s, neither in
Spiritnor Form, No Ordinance among thena in the letter, much
Icflc \m fpirit, according to th« Gofpel.

For

Fer /indeed, the firft Gofat-OrMnaxce, or that which

the Qj'vrcb in a Gtfpil Ordi?r,was the B^prilra of tUe Spirit : this be

ing northe bare prefence of the Spirk>for fo all the Saints under the

Law had the Spirit : but the fpirit, in a G*fftl'fi*ft9 ^as noc yec

Joh.?. 39, came; or, ( as it is in the C?™?^) The Spirit wot not jet^\\\ Jeliis

was glorified. Again, the abundance of the -Spirit was not . tfcis

Baptifm of the Spirit ; for the Prophets had thus the Spirit of

i Pa. x.u.ClviuSand Chrili breathed the Holy Spirit on hUDiiciples after his

Joh..xo.n Relnrreftion ; but the Baptitm of the Srpuic was cot till after the

The ApolVles, with ail the Difciples, * 20 by name> were afiem-
bled together, yet were they not in a Churcb-ftdte^ cor conHitured
in the Order o\zGofpel Church, till they were baptized with the
HQlySpirit>v4#.i.i5. & 2»47. Yea-the ApoHlesthemtelves, yvh®
had a Call and a Cormniirion from Chrirt to teach all Nations, and
ro baptize Believers, could not go forth to perform eith;r till the
B-iptifm of de Holy Spirit was come upon them, Aft.!.! 8. There
fore the baptized Churches are very carnal, in crying out to their ig
norant Difciple^ Ohjyou muftohey the command oi Chri(t, and
ChriU's command is, that Believers fhould be immediately bapti
zed &c.^#.8.6>3 8. Att<9+ 18. Tme,if there were a Minilier who
had the manifcliation of the Spirit,as all (who baptized) had. Brc
ogiin, the firft command of Chrift before Baptifm was this : He
commanded them that they {hould not depart out G\Jerpi^lem^ till
they were baptized with the Holy Spirit not many days hcnce,^^-.
i. 5. If the Saiflts could (lay a while,and wait for the Spirir, not de
parting from Jeruftiltm, (that is>God dwelling with men) if men
could be content with God alone, live in Godonely, behold God
dwelling in them and they in God: they had not run fo faft into-the
Church, nor the Churches h alined to lend forth their Minitters
to baptize: there being no Goffel-Ofder^ nor Ordinance among
them.

R«r. i* .3- The Goff si-order was in thcfe three things f as the Tetnple had
three P^i^'O'-jji^

The firft is the manifeftatron of the Spirit in manifold gifts

.

Secondly, A Mmillryofthe Spirit, with gifts given by the laying

onofhands>i

Thirdly/he administration of the Spirit in all the Ordinaaces of
i Cor. i4. the Church, which were not onety Baptifm and Breaking of Bread;
*£• out iP.iim^a Do61:rine, a Tongue? an Interpretation and Revelati-

OP.

,

til thefc alfo were the Ordinances of Chrirt for the edifying of the
Church ; but the prelent Cburches have not any one of thele , not i'cw-t 14,
fome of them in name or (hew ; therefore Sure the edifice i.; fallen »*•
into * conlufion , into a B/tbd, and the Churches mult needs be in
an Apo'late condition.

The Apoltacy fore'.old by the Apoftlc then begin, when the ma-
nifeltation of the Ipidt ceaied , when the miaitiry of the fpirit was
call down, and when that adminilrration of the Ipiric was trodden
under foot : and this is i fuflkient notoriety or vilible iignc that all
Church- Ordinances were changed into a cooiufion , or flclhly per
formances, when the ipiric did io vilibly cilappear, and the Goipcl-
erdcr to be found no more.

Firft,The minifeftation of thcfpirit in manifold gifts ce aft ng> is
fpoken of by fab*) Rev.!.*, where the four winds are held in,
thacicfhould not blow, &c : the four winds being nothing cite
but the fullnefieoi theSpuit, rufhinginas a mighty wind at firlt
on the Primitive Church t Att. 2. a. anJ remaining ftiil in the
Chvi;chesofChri^, till the Church came into ipiritua! I £**//»*.*
Tiierciorc the four winds begin to blow> when the people ot God
are b. ought irom thence, E^ek^. ^7. 9.

Secondly, The Miniiiry of the tpiritcaft down isalfofignified,
Rev. 9. i. where a ftar fell from heaven to earth) ver» i. The fail
ing lUr is the fall of the rninittry of the fpirit lent down from hea
ven : now this fell on rhe earth, when gifrs of men ( Tucceeding
thole ipirituall gifts of God,) humane Artz and Parts j tindyed
Tongues, Inferprctacions and Commentaryes , became the key of
the bottonV.efle pit : for when the Mytteriei of God were opened
by thegitts ofmen,in(kad of opening Heaven, they opened Hell ,
an i a fmokc cacnc <sut of the bottomleilc pic darkening the Sun and
air; bothChrittand all the metnes to communicate ChrK} were
darkened thereby, vtr. 2.

Thirdly, The adminiiuation of the fpirit in all Gofpel- Ordi
nances after this was trodden under foot, Rev. l * . Here the Tem
ple is to be mcafuredj^c : that is, Siints (though under this fpiri-
tuall apoftacy) were ftill owned of God , as thole who worfliipped
himinlpirit; but as for outward worGiip and Church Ordinances
(which arc the oHtnardCtttrt , ver. 2. ) that was r.obc/.;w» to the
C«tttiles\ that is, not heathenifh Gentiles, but Chriltian(icn;ites;
the molt carnal Chnftians have by continuance in all ages enjoyed
the Ordinances of theChurch>bothBaptifm5& breaking »t brcidrfor
'twas given to them of God, as futable to their flcfhly Spirits, ra
ther then to the Saints in truth, who are 'he ho'y City,whom thefe
Gcmiics wid Chrittiins in common h»vc cr oddcn uodcr foot to

N o

ihil day j yea , not coiforming to Ordinances and Do&rincs of
men, not camming to Church hath been the caufe fiill of the tread
ing donn of the Saints in all Ages and in this alfo by the Churches
chemfclvcs, who trample OB all not in fellowship with them , who
cannot conform to their forms ot Doclrine and flefhly Ordinances;
for fo they arc at the bcft,in their primitive and pureti order , even
Gofpel Ordinances were but le£*U things in truth, and kotiilj txer-
fifes : but now being dcfiledthrongh the Spirits abfence , they are
not only far below Chriftian dutyes ,, but the dues of Gentiles , and
; heatheniflhexerciies : Forfo the Proteftants have taught that all
things in the fervice of God , not according to the Scripture > are
not only fuperftitious but profane. This 1 am now (with God) to
prove that there is no Go pel- Ordinance in all the Churches , nei
ther in letter or tortne, much lefTe it» fpirit and truth, neither Bap-
tifmej nor breaking of Bread) nor Prayers > ner Preaching, nor a
Pfalme, &c.

Firft, Their 'Bnpix.iitg of Children is fo childifli a tradition, that
bath the Baptized Churches, and fomc Prefbyterian brethren have
fully confuted their folly; and yet thefe Churches alfo come farre
fliort of the truth ofBaptifm/mtht: form and end thereof:both thefc
we {h&ll prove herearter, that the out ward form of Baptifm was
EotbydippitJg',. but by waflaiDgtheDifcipiesfecr • thofe thatbe-
Heved wcmrdowntothevyater, as 'twere up tetne ancles; for the
?.firftrifiBgofwatcrsupto the ancles, was but a type of thatftate of
Golpel-Saintj, who fhonld hive the firit fruits of the Spirit, (for the
firlt Churches and Apoftles had no more of the Spirit^; therefore
they rhus were baptized..

Bna Secondly, the cod of Raptifme with water was not that ic
John 14. flaouid abide for ever, that was oaely the promifc of the Spirit; the
i*. Spirit , or baptifm of the fpirit was to aoidc,. to continue and ia-
E , creafe till the waters which were to the.ankles ftiould arife to a ful-
nefl'c, to a flood,that no man might paffe over ; the baptifm of wa-
, ter was ^ decreafe and dye in time, kimuf incrctfc^ faith John^bttt
I muft decreafe : but by the Apoftacy , the Baptilm of Chrift , . the
Baptifm of the fpirit hath decreafed, and the Bapcifm of water, the
Baptifm of Jehu hath increafed and continued to this day. Again,
the Baptifm of water which was in the Apoftles times, was rather
by permiflion then by command , an indulgence to the Church ,
X'f»M'. that was for the moft pirt carnall, as tircumcifion ., and many
^.irf.3. things of ^/fl/<?/, did continue for a time in the Goi pel-Church ssj
A&. ii. f° the Bjprilm of John-) the baptifm of water was not to continue .
M- a<f- any linger. Therefore the doctrine of Baptifms, the firft principle
ef Chrilt is mt yet Hsovvn fey any of the Churches > who like the -

whore

( '75:)

whore fitting upon the waters , content themfelves with the
Baptifm of water , and that in a falfe way : the Presbyters baptife
the whoIeNauon ; Independents, Children of bcleevers only : the
oaptifcd Churches dip beleevers indeed , but do not baptife them
in a true form, nor right end , not owning baptifm of the Spirit ac

For this indeed is the baptifm of Chrift , the baptifm of the fpi
rit, which is not a bare pretence of the fpirit in graces, or in fome
gtfts, for fo the Saints under the Law had the fpirit : yea, our Gof-
pel Churches at this day come far fhort of the Legall Church; fort
there were (brae gifts of the Spirit manifeft, as ot propbecying, and 4
gifts of healing, of fignes and miracles: but the Baptiim of the Spi- \
rit was that manifeftation or pouring forth of all the gifts of the ^
Spirit, (not on every believer, bin) on every Church of Chrift, that
the Church came foort in no gift, l Cor. 1,7. This was the true
conftitutienofaGo'pe'-Church, the Baptifm of the Spirit, the ma-
nifeftation of the Spirit in manifold gifts , without which- no He*, t*
Church can be in the order of the Gofpel, i Cor. 1 2. 6, 7, 18. For
as t !•>••; 3#rin« of Baptifrns ( not of water only , but of the Spirit
cfp* v;emed the Church in her members ; fo the next

inev The hying OB of Hands, did concern the Miniftery, who
received a gi-t by the laying on of Hands. Independent Miniftcrs
make % nicer ceremony of this , never looking for any gift thereby ,
as PupiHs and Prelates did ; but the Presbyterian Miniftcrs of Sett-
land arc a little wifcr then ours ; for there being no gift , they
lay afidc the laying on of Hands altogether in ordayning their
Elders.

The &rtakj»g of Bretd or CommH*ion , that was in the

primitive Churches, was not as 'tis in the present Churches,by takc-
ing a piece of Bread -, or tailing fa fipof wine from the Mimifter'j
hands- (a mcer popiOi fuperftition to put fuch pomp and reverence
on facramentall Bread and Wine ) but breaking ot Bread was a fall
Meal, for the word is fo ; and The fupptr of the Lord (hews the jufa t»;
fame to be a full Meal, or F*4/?0/£»w, for both is one, though old A fit i. 4^*
childifli Fathers make a difference between the Feaft &f Lvue , and
Suffer of the Lord • fo often ufcd, even daily, that is, every Firtt day
the Church meeting to break Bread , Feaft in Love , to Feaft OH the
Lord t»&tther , on the Lord in them ; the Bread broke* being the x Cm.**.
Communion *f his Body i for the Church indeed was that body of**'
the Lord, the Church was Chrift: This the Church knows not, nor J
eonfeffcs how fii'ly the Godhead is embodyed in their flefli , how
perfectly one with the Father , as Ckrift : They are afraid of this ;
therefore as if there were but a part oi God, and pare of Chrift in

N n 2 them

them, they take a piece of Bread : thus they difcern not the Lords
Body, ye*j they do not Hiew forth the Lords death, that is, dyin»
to all things but to God . as Chrifts pureli fieflh was crucified to the
Father : but this communion and myftery of £kriJl , and of his
' death, is not known nor taught by the Churches ; alafle , thcie are
heavenly things, too high for them who live in dead Forms : nay ,
they fcarce know the earthly thing , the Form of Breaking bread •
this being as I laid- a full Meal* for they did break Bread from houfe
fts z, 4<?. £O houfe, eating their meat with {inglencflfe of heart, praifmg God ;
yea, they drank alib to the full , for lomc drank too much, or were
drunk, * Cor, n. 21. which could not be with a fip of wine : the
abufe that was in the Lords flipper, fliews the ale to be , not to eac
and drink to themfelveSjfor fo they had Houfes to eat in, vtrfe, ^^%
bur. to tarry one for another, till all being come together fate down
in that fpiritu&H Feaft, fealting on the Lords crucifyed body; which
the breaking of bread , being a full Meal , did fignific , as we fhall
{hew more fully hereafter, s

Thirdly, the DCKI Ordinance was Church-prayers, thefe being as
peculiar and proper to the Church, and for the Church alone, a$
Breaking of Bread, Attsi.^i. They continued tsgethsr in the A-
pottles deffr 'me , i#fellovi>(kip , breaking of Brcad^And Prayers. The
Churches QfChrift , could no more pray with the world, then
* break Bread? or have Church-fcllowfaip writhe world. There
fore neither Chrift nor his A pottles did ever pray withpreaching ;
thrift prayed only in private or with his Difciples apart , Lukti*.
•y. And the Apoftles preaching to the world , never prayed with
the world ; for after Ptttr and John had been in the Temple., at the
hpftr>e 6t Prayer, preaching to them in pubiique , they returned to
-their own company tn private tb pray , Alts^. i-. Mf+.w*
The jews indeed had certain houres of prayer, of pubiique prayer,
{the Church being National!) ib there was a certain pUce appoint
ed for preaching,in the Synagogue or Tetnple,jutf like ourChnrches
: ho\v, (who arc the Jewes indeed to be converted ) they have nope
but common prayers (till , hoiires of P caching- and houres of pray
ing ; ye*3, fuch Forms of Prayer, praying before Sermon , and afrer
Sermon, (a meerpopifacuftome ) with the Lords prayer after the
firlt, and a Priclily benedi&ioa after the fecond Prayer. For
Bleffing the people lart of all, is both Popifl^ and Prieiily , it being
a legal Ordinance ending in(^n/?, the great High- Pried, who
7nl,6. ceAied this ceremony when he'blcft his Dilcipks , and afterward
1 came in ^pirit to blefle his people, tX^5-26*
s * But the myfterie of Iniquity *nd Man of Sin , is not rnanifedin

any thins more, theo in thofc Fsrms of prayer, pubiiquc & private.

We.-.

\Ve kaow the whole power of popifli Religion is in their much
praying; io Prcteftants could not be taken from ir,uii their common
Prayer was taken fiom them by force : J cannot commend this Re
format ion;for what are Men the better tobc beaten from one Form
ot Prayer to another, which is as bad, it" not vvorie then that befo'e>
bcciutc feemingly ^ore Ipirituail , yet having not the power : The
Churches prayers how poweifull were they, not '.nil of words and
fine expreflions ; but there w»s a mighty power and appearance of
God in ihcir pub\ique prayers, (eeA^s^. 31. Ails. I 2. 5> 12«
i Cor. 14. 15. fames 5. M, 15.

Bcfid s thu long praying which Minifters "lory in, is both legall
and heathcnid), 2, Chron. 6, Nthcm. 9. Dav.g. CMtth.6,7.
The Lords prayer , the prayers of Chrift , and the Apoiiles
prayers were very fhorc , liiccinc't., plain, and ro thepurpofc,
without Inch preambles , abundance , aod vanity of words ,
and vain- glorious enlargements , Aft* l. 24, z>. Aft. 4.

24*

The caufe why the Churches err in all theie afcer-Ordinances, if,

becaule they continue not in the Firlt., which is thi chiefeit Ordi
nance, continuing in the Apoillcs Doctrine; and holding forth
the form of found words , Atts 2, 42. 2 7im. i. 15. And ttiis
welhill prove another time , that the Do^rine of the ApoUate
Church, is not the Doftiice of the ApolHes, but the Doclrine of
Devills, and yet thele DeviU being not evil ipirirs,.-bt:t £,ood Men ,'
great in Gitts are tho'e Devils JkliMns.- As tho^e hcathenifh Heroes
©fold were called 4»i#n* ; (o our knowing mcD> our Chri.iian i i
Heroes, holy Fathers, moderne Divines and Minifiersareihoic Yesa
Devils/. as the Worfhips which great and good Men have let up in
the Churches are called the worfliip of Devils, Rtvel.9^\^. ket
not thisfcem Grange , for not only Judas WAS called * Devil , bin
Peter ^was Saian indeed; when heiavouredthe things of Men ;morc
then of God ; therefore let nor, our Minittcrs be moved , i! hereaf-
ter they hear their (crviccs. called Sorceries. ( as 'cis there, £ev. p.'
•a i.) .and themfelves the Sorcerers oPCg^pt, deceiving the Nation Math.
ianprhia* tpotCithen in their Forms of prajier. For th^ir preach- i3. .
ing begins fo appear moje.powerlcffe, flat, dead , having no^ifco-
very of God above the Common Form of Knowledge : yea , they
Jknov Jcffcj and their preaching is more legal then ones ic w^s , by
the jndurneoro1 their wilcrt Hearers.

Yea, as there are oot the praye|| of the Church this day , as it
was,, neithet in power nor Form ; fo there is icarce a Chriliian pra-
yerin private among them , though theyarefui!, and flow with
words a: duty-times ; yet God and their own Conscience can tell

N 3 ho\v

(I7g)

how little they pray in their Clofets , how loofe their petitions are
in private, how seldom they retire into their own Ipirits; yea,
fcr.i9.zi, fc*rce ™er d° the) tbmfeikjtht Lord, ( as the Prophet fpeak< ) that
' is, they feek not any nearer light of the Lotd, nor any new diico ve
ry of God in them: Alaffe, New-lights arc laughed at by thefe
men, though God indeed'be the Father of Lights, there being more
Lights then one begotten and brought forth daily by our God and
Father, who wt/l (hine in ta more and m&re to ptrfctt dtny , tiH vfe have
JAM, 1.17- *f*S difccvery of himfelf at lac is ; that is, have the Father's name o»
our Fore heads > Rev. 14* I.

And as the Churches crre in thefr Formes of publique prayer^ fo
they fail in their Formes of private Prayers, &c. For they pray not
to the Father ; nor, fecondiy, inthcnamcofChrift ; nor, third
ly, can they pray in the Spirit*

Firft, They do not pray to the Father, buttothehTftPerfenia
Trinity, whomChrtft ne^cr knew nor acknowledged; for had
there been a fecond Perfon or ;ubfiftence in the God- head, coefifen-
tiall and cocquall with the Father, furcly Chrift fhould and would
have worshipped him ; butChritt never prayed to anyPerion but to
the Father; and no Chrkiian ever prayed to the Spirit till the ipi-
rfl/.l.i*. tit of AnuchrifK^ff/fy/'r/fip S*nttc) carne into the world. Not
8. com- that I deny the holy Trinity according to Scriptures, Bnt (difclaim-
ing alUhe Traditions of our For-tathers, andteachino;; of men,)
'l9 ^^eeve n^at GO(^ is Father, Son, and Spirit, and that the Son of
i ear. 8. 6. God, the Mati Chrili Jelus is God bleffed for ever ; yer both in a
Epbtf. 4.*. Myftery which no man can manifeft or reveal but the Sphir5^<<fA.
Uy.^.6. 11.25. Efhef.i.i'j. The Father being none elfe but the one onely
T.TW.I. true God, othimielt and in himfelf, inhabiting eternity : TheSon
L«'ti4 49 being the lame God and Father manifeft in Flcfli, and dwelling
Alt'. t. 4. among men ; That one mighty God and Father powerfully going
i CP.II. forth, and exerting himielf, or appearing in manifold giftsaosd ope-
*j7. rations in fiefh, is the holy Spirit. Which things are nouobe
1 5" carnally underflood , according to the letter, as if C7^(enthis
ijson, and the Sonfentthe Spirit; but comparing fpirituall things
f. withlpirituall, we (hall perceive that the Son is the Father, and
the «ernill Spirit is both Father and Son : fo the Father is faid to
lend the Son, where he himfelf appeares in flclh ( from the begin
ning, in the fulinefle of time, or this day : *or Chrilt istfle^ame to
day, yefterday, and ior ever : ) And Ghrift ipeaking in the dayes of
.8. hisfleil:,thathe would Jendthdftrlt-) is nothing eHe , but that he
who dwelt with them, (hould he in them j that is, when Cj«d even
the Father, who dwelt in his flefh , (hould be manifelt in theirs?
/o&f 14,17,18,^, 2®.

Thus

Thus alfo I confcffc tbtt Jefus is ibef»n of Gtd, and that the Man T fob.^.is
Chrift is God tie fed for ever- God even the Father dwelling in him, Job. 14.7,
and doing all in him , being all in all in him : His tkfh being the10'10-
form ofGod^n image in whom the God- head appeared to nunjThe ]^'//Tj 6.
Son of God being nothing in him'.e''f but the Maciteilationof thcy^y,^
Fathcr}and could do nothing of him elf,but asth>: Father d>velling3o.
in him did all his works and words. Again, I corceue, the NUo J«l>» S:i8.
Jefus drill , thcMan God bdng in us ; to be ail in all to us, God GaL 4- 1?>
dwelling in us as in him,our flefli annomted &: tilled wich theGnd-
hcad as his, and we perfeA in one with the Father as he.This is the"
true Faith & Confeujou of the Son of God (if on.e revealed in us,
Gal. i, 16. an.i *. ^ot) clfe'how could the Son thus confcff'd bring
us to God , God dwelling in us > and we in him thereby, i Joh*
4. 2> 3» JS. compared*

I (hall not now declare at large how the prefcnt Churches deny
all thcDo^rineof God, and ofChrift,OV. which (if God will)
we fhall do in his due time; onely \\eare now difcovcrm^ all
their forms of Worftiip to be fallc (though fome may worOiipthe
Father in fpirit and truth) yet in form of word* they woiftupnoc ,
nor pray to the Father at all..

Second'y, They do not pray inthcnante of Ckrift : Bac, asSaintJ
of the Old Teftamcni knew God in Covenant with them , not God
in Cbrlft one with them ( that's the Father: ) So the Churches ap
prehend God at a diihnce, iUiding a farr off , below in the Tem
ple, not able to cater into the Ktlj ofholieft) into the God-ke^d
ktmfelf; but tall upon his Name as great and terrible, glorious
and fcartull (for lotheLawprelented GodtoMcn) they have not 58.
thefpirit of the Son to cry ^4bktn Fathtr f the So n be ing not re- 6d<4*^'
vcaled in them , how can the fpirit of the Son be lent forth a- all ?
IbelcevctheSonis in them , and the Spirit inhere, thoxi'^hhid
inthcirflefh: butth.y conceiving Chrili at a diftance, Chrili with-
cut them, as long ago IB flefh on earth, and now afar oil in heaven
from them, not nigh them and in them ; They do not pray in his
Name, They go not as tbe Son to the Father, with chatneerneflc^^ l0 j
and confidence aiChrill did to God ; but as itrangersan1 forraig fob.'i*.*-
ners, or as far off fro 11 (Jtd being very low in the tlelli ; They beg
ihc Father (till for Chiill Jc'.ushisUkc , as ifCbriltp/-0o*mhbc
love of the Father to them, or wrr/r^ lite and falvation forthcm-
or as il God would not hear them bnt for his worthlneffe [*kti words
not Ipoken of in Scripture , neither hath hi » ImcrccHjon any (uch
uroall icBlc. For as the Son i, none clic lave the Manifcftati >n
of ihe. Father; fo the Son can do nothing of him elf , bat

ft the Fathers love to us, and c ur life in God with him :7.h . .,

(2 &0)

Me being but tbt waytoths Bother , God even the Father being the
end and ultimate objeft of all our Chriiiian knowledge , confi
dence, filth ; yea, ail that divine worfhip and honour gi^en to the
, Son is K&tkcglorjof God the Father , it tends and* ends in God,
though by Chilli, and through Chriit; that is, thus: Wcbcholdiag
-i&himthcgl&rj ef the Father , full of grace and truth • I fay, we
4 ieein§ Cbrnl one with the Father, and his flefli full of God , God
3. even l^c Father being perfect in union with him, and he the belov-
. cd of God , I'mng in the Father alone : We fee by this the fame
true in our felves (for ht is the truth And life as well at the way} and
learning the truth & it if in Jefttt*, the life of God is thus revealed in
us alfo (God mealing kit Son in ut firflj fo we pray in Cbriils name,
we pray as the Son tothe Father , asthofe who are perfectly one
with God, the onely beloved , and lit ing in the Father a'one. This
17,14 *s indeed f« he •& th Chrift ; this, to Ittholdhu glory ^ not carnally in
heaven, but here in us, in the fpirit.

Indeed the people of God> who lived under the Law? not know
ing the Mylitry of God, and oi' Chrilt, nor their union with the Fa
ther, did worfhip God as at a dirtancc ( for ihe Holy of Helicft ihej
czme mt »ftfr)iUnding aloof off from that glorious M; jetty , whole
44.i4. n*nie was great *»d fearfully therefore they did rot yet draw n;gh t»
the throKe of Grace j oor had that acccflc with boldnefle as to the
Father, but fregg'd in alltheir prayers for bis raoie fake, for his own
fake, feme-tunes for the Lords fake. Dan. 9. 17. i^. but io the Gof-
pel-flate, no Saint did ever pray fo, nor did any Chriliian prayer
end as ours, [For £krift fffusfcke,] neither is ttiis fpccch once na«
med in the New Teftament. We pleaf« our felves much with the
often name of Chrift , chough in truth we pray not in his name ac
sll • The Apofllcs had not the name of GhrhH'bfretirres in all their
Aff. i. 24. prayers, yet prayed alwayes in his name , in fattns and though him
they went to God, as having the lame fellowfluip with the Fa
ther as the Son, and feeing themfeivcs as full in the Jove of the Fi-
thf r as he.

Therefore he faith , In thdt d*y ye fhafrask^ me *othlr>g , John \6.
25. and yet, at that dayyeftatt atk^in my name , verie 2.6. In that:
d*y , in the day of the Ipirit ( when the Son ftiould appear in the
Father onely, and in them, John 14, 10. ) they fhould cot ask
of the Son, nor pray to Chrift any more (as they did indeed before)
but they (ball ask the Father in his name onely ; not as men car
nally conceive of Chrift praying to the Father lor us, and fo they
fcb*is.if9vi*y to God forChriHs lake ; nay, faith Chrift, IJ*} **ot toy&x that
7 a. / mil fray tht Father for Jefyfor the father himfelflovcthyoiifacatifc

1*

Cift)

jc have leved me, And Iwve belcwed that I CAW ettt front God : That
is , 'Think not that my Father will not heir you but for my fcks \
for the Father himlet'oveth you freely > as hclovethme: audio < .
ye love me not for my own lake , but as I am the manifefiation of
the Father, as I came forth from G"d.

How fa'flv then is that Scripture (as other Scriptures of this kind)
tranflated, Ephef. 4. 3 2. Forgive one another , as God tor Chrlfts
fake hath forgiven you? Whereas, 'cis no other in the Original 1
then thus, 3.sG°d'tnChrtft hath forgiven you: For asO^/wasin
Chrilt reconciling the world to him'elf; To G°d in Chart is
All, and Chritfis all in all in us, and we being in him, do ask in
hi< name.

Thirdly, the Churches cannot pray In the fpirit, not having that F^} & lS
fpirit iutable toa Gofpcl Ihte, as we fhewed br;fore ; at belt, all
their prayers are legall, as the prayers of Saints under the Law;
lor though they repeat never looft the name ofChriH, they do but
take the name ofoWin vain not kno wing God'iKChrift* nor Chrift
in thfWy nor the Ipirit of Chrift, the Spirit of the San , which Gol-
pcl Saints indeed had, clier/:ry had been nor.c of his : But I beleeve

A? 3f>7 X A

many now are the Lords, that hive but a legal fpirit, but the fpirit
of bondage, the Ipirit of a Servanc, not the fpirit of a Son , much Gj, T,
letfc the fpirit of the Jo* : Saints nosv deceive them 'e!ves,in think- & 6. curt*?
ing they have the fpirit of ad;ption^ the rvitneffe of the Spirit , thcfealp.ind.
of the Ipirit , the earncft of the (pirir. Alas , how little afliirance
Ind Saints a while ago ? wh.u long di'.courtcs were learned religi
ous men fain to make , and find out what witnefle the witneffe of
the Spirit was ; yea, bert a: en were fcarce lure of their Salvation at
lafi , or mu(i have fignss to know the people of God , qneltioning
they might be hypocrites -, whereas ro Saint under the Law , even
in time ot de'enion did ever doubt of his ialvation : Nor Secondly
did they quetuon whethei th?y were the people ofGcd or no : Nor pfj'.iz. \.
Thirdly, That they were Hypocrites j yet this was uluali with our P,r"'.ss. r.
Goipel-Saints not long fmce , and it may be were the better Chri- V ^
ftians , then being lenfible of their bondage ; bat now Saints (like''*
thofe Jewes who counting themselves free) fee their liberty and
freedo.n by being in a Church ihte, as Children of Abraham , and - ;, 5 - 3
people <- food therefore , for fomc conformity to the Law, orro
the Letter of Goipel commands ; but I beleeve few have thar/«#
ajfxrtncc to the end : tew rooted And, e&abllfoed In tht G°ffel ; Done He/. 5, 6.
know the exceeding greatKeffc of his mighty powtr t which is indeed T 4-
the Spirit, the Spirit of the Son theGofpel fpirir, the Spirit of Li- Cil'- T- z^
fany \ Alas, How can Chriliiaos boaU of this? that arc in Babylon j^'Hfj

O o in'

la-

IB Bondage under the Spirit of Antichfifl; ? Antichrift'beitag in that
power in chcbcft Saints , who are in a farre differing dilpenfation
tromthe Gofpel-fiate ; But toprayin the fpiricwas to pray conti-
nually,to pray without ceafmg (not twice or thrice a day as we do)
\J bu praying night and day ; which was not on their knees , or at a
i rbcf.3. ^ec f *mej or in a forme of word.sft hough Chrift did ufe thus to pray>
10. being a <JMinitter oftheClrcMmcifion, and in the dutyes of his flefh

living under the La w : ) yet I conceive , that the private prayers of
Go'pel- I'aintSj was not in found of voyce , or forme of words , btic
wtt/r/Vg- upon God in Chrili for the fupplyes of the Spirit, and of ail
good tilings promised , as may appeare, Rent. 8. ij, 26. we know
not what (9 proffer as we ought, but the Spirit helpeth our infirmi*
tyes with groanings which cannot btwtartd. We know what to
utter , whatto prayforin our formall prayers, yea we havcrhc
form and pattern of all ourpetidons framed in our heads before
we utter them , we know what to pray for, befides we have our let
tiir.es, of our hours of prayers- our duty-times ( as we call it ) We
pray morning and evening as David and Daniel aid ufe to-do un-
p/W.$8, der the Law- : lure fuch dnty times were never heard oi in the~©f-
17. pel-ti.nes; therefore praying in the Spirit Icarce appeares inthefe

times, much leCfe among thofe who are moft zealous for ir.

Fourthly. There is no preaching in all the Cha&ches, no preach
ing of that they prerend ,~ no Goipel-preaching ; for neither the
do&rine of free grace , nor difcoarhng of Chtitt after the flefh , is-
JP?,. 3. j. the preaching of the Go'peJ; theGofpel is a Myitery hid from ages
and generations before and under the Law , noc mamielted to the
fonnes of men, till 'twas to the Apoflles and Prophets by the Spi
rit : but the Covenant of Gra e, free-Grace, the forgtyencne of
fich^f :was fully manifettedby (JWofe-s and the Prophets of old*
Agsine, Chri,} after the fkfh. is not the Gofpel , for ihe ApoMes;
5tfr' *' would henceforth know Chrift afterthc flefh no more; not ChriSt
eel.'.*. 17. xwithoot us, but Chti({ in us is the rnyilery of Chrirt, and of thsGo^-
jUaiii.i. 14 pel alio • yea, though Chrift after the flcfii did prefers the Go!pet
in part, preaching peace to thejewes- tfae Kingdorne of heaven
being then at hand, yet the Kingdom was not come nor the Gospel
fully preached till C.hritt came againe and preached peace rothem
that were afarreoff, and to them that were nigh, E-phef. 2. 17,
thiscommingof ^"/^wasnot in Flefli. for that was crucified be
fore ) verfe 16*. but he came in fpirit , that is , 'twasf^/Vlinthe
ApoRles that afterward preached , feeing you feek a proof of £hrift
*c»r. 15, fytakiiig in nn faith Pad ; he knew Chriii liviag ia him / and him-
'• ^ felf,

felf crucified with Chrift , all his flefli and the goodliacffe thereof pfc ^.3.8,9
crucified^ his rightcoufneffe , his gifts and graces as dung in rcfpccJt
of Ghrift in him, that is, God manifcftcd in his fledi did (lay all that
ft.fh tobimfclf, that God alone might appcarcto live, wChrift
living in him : and this is alf©C£r/# crucihed in him; I bear in my
body thedy'.ttgs of the Lord Jefus ; we fee Ttul preached nothing buc * • ^.4.10
Chrift in him , Ckrijt dyin- in him, Chrift riling in him , not as if I l' J/'3' * I
had attained to the Refttrrettion of the dead^ Indeed the Apoitles
did mention CAr;/ alter theflefh, but yet (o as thereby to manifert
the Myilcry vlChrift in fpirit , off/>r//?ious, of God in our Flefh:
Christ f offered tor hns, the jurt foi the unjuft to brittgiu to God : So
that all the Miniili-rsot thcGhurches come too fhort in thefe three
things which the Mintilers of the Go'pd had. FirH they had the
maniteitar ion of the ipirit in mariro'd^^ enabling chem co preach iT/Vi n
theGo'.pel pure!'/, and with power , they preach the Gofpe I by the * P«.i.i*
holy fp'trit fent do*>nfr*m heaven , which none of cur Minitlers have*
Secondly, They could clearly manifcft the tnyftcry of theGofpel,
and preach glad tyding.i tot-very creature under Heave*, to every c,"'.i.ij,
man and wonun in the world , prefcwting every man in Chrift , and 18.
ChrilHn every man. Know- ye not that Chriii is in you ex.epc
ye berep-obaie ? tint is , men void of judgement to di cern your z car.ii.f
ipiricuall e(Ute» and bcin^ in Chrirt, God being in every man> and
cvsrymans being in God, Ati> 17. 28. Thirdly , ih: Niinilters of
the Gofdel could not onely manifeiithemyfiery by Scripture, buc
without fcn'pture they could make it forth in the works of creati- .•
on, from the writings of poets, the myftery of God even the Father
and of Chii(i : For in him we live move and have or.r being : and
weare his off-ipring ; we, that is man-kinds, for the Poecmeaas
that ; and the Apolile alto , he it »et forre frsm every one of us ; yea „
in every Creaturc.the Apoith could rnaniteltChrif':, therefore the
Gofpel is laid to be preached in every creature under Heaven , Col. ^f>7
\.^•2>. The Heavens declare, yei day to day uttereth Ipeech, T/<i/. T^ $ytlt
ip. a, &c. So the Sun , Moon and Stars , their found is gone
throughout all the world , v. 4, That is the found and fpeech of
every c.eatwre; and as the Golpel iscilled the witneffe of God ,
i Cor. So the rain and fruitfull fcafons do fully witnefle GoJ. Thus
the Apoftles though to the Jewes they fpake from fcriptures, be- „
caufc the fcriptures were owned by them, ^ct t.o the Nations,
who deayed all fcriptures of the prophets , and knew no
other then the poets , *nd their own prophane authors, the
Apoftle I lay never preached to them out of fcriptiires; for
to whit purpole was ic to tell the heathen of Mofts , the prophets

O o a and

andthepfalms, or to preach of their fmnes ( as our New England
MiniHers c'o to their Sa°amoores very fimply) but as the myttery of
the Co pel preached by the Apoftles could not be icad in Scriptures
norlcanii by man at all, bnc only as it was Revealed in them by
ifffc. 4.1:7. the Spirit, Ibtheyfpake; yea> the Speakings of Chrift out of Scrfp-
turewas onelyas a Miniiier of the Circumcifion . Firtt leasing a

j • u

Text out ot the Law •> &c. as all our Goipel-teachers can do, they
cannot preach without a Text out of Scripture, they have not the
manifdiation o; the Spirit; neither can they manitelt the myltery
of theGolpe!,themyftciy of Chrilt in us, of God manifelied in our
flefli, ihey cannot prelent every man in Chiift, and every man living
in God, and God the Saviour in all men, Sec. thefc glad-tydings
there is no Minifter can preach to any people ( much lefle to every
creature, to a'l Nations, having no gifts of tongues or inteipreta;i-
loh 4 i-> on ) triey cannot preach the Gofpel to thofe who deny Scriptures,
' they cannot convince any man by the light In the m , which is no
other then On& in them, nor hold forth Chrift froTi the appea
rance of God in the world, from iht light ef the world that is in
rhem, from inward experiment^ from out ward providences, from
the writings of Poets ahdpiophnne Authors; yea, fro'-n all the
Creation. Therefore 'tis plaine there is no preaching of the Gof
pel by any Independent-Church or preacher wrntlbever. But ftill
our Minilierscry, Do w<? not preach as the Apoftles ? did not
*7J^«/ and Peter hold forth Chrift after flefh ? I anl'wer again?, The
Apoli !es indeed did hold forth C rlit after the flefii , i. Becau'e
their Minirtcry was much in the Lerter, having but the fir ft fruits of
thcSpirit, 2. They preacht much of Chrii^ after the flefli to the
Jewes , proving him to be the Mcflias by Scriptures : but to the
Heathen who knew no Scripture?, noretp.'ftcd the McfTias there
by, Chrirt after the flefli is never named to them by the ApoHles,
bat Chrift only in the Spirit , God in mans flefli which they mani-
^ felkd,yeaGod manifdt in the flefli Tpjf the Creation, as we fa id be

fore; for this is Chriit in Spirit also. 3. Though the Apoftles did
preach Chrift atterth^ flefli, yet not as the end, as the adequate
or ultimate object of their miniftry •> or.ol mcnsbeleivino ; buc
(Shrift b. ing the oKljvmj to the Father, by him men were brought
to God-) and by him did believe in God , ihat all the Chriftian
knowledge and faith of men might tend and end in God*

»P«.3.iS. 4.. The Apoftle? .were fo much iJMin'i&crs of the Spirit *
ic"*-11^^1 >^cou'^ to- mixifter the Spirit to men, that in the man
Gal '**<• 'Chrift Tel us they could manifeli God ; even ihc Father in

perfect uoion with Men , as with Chrirt , and fo raife np befeevers
from Chrilt after th flefh ; toChriftin fpiric,to God in iheirflc(h>
as in his. No Minifier of the Churches this day has thisminidry
of the Spirit, neither can they manifelt the Mylkiy cfChrilt in us;
but carry their hearers no higher then Chrilt in flefh, .indihere
leave them in the flefh, which yrofiteth nothing : though God in fas fob. 6. 63.
free grace and lovetakes up all his to himlell , the qimlaning'pirit
living in them , and rcvealiug himlclf to men as he pleafes. Yet
this we fhall ( with God) make tood hereafter , when we come to
fpeak ot Do&rines; that the Churches know not the Doiliineof
ChrifL nor yet lb much as Chrift after theflefh : for what rvas the
ManChrift Jefus , but GW in flefh > the Saviour of men ? not the
Man, but God in that man was Jeliis the Saviour. For as GW in
Chrift was the Reconciler, &c. 2 Cor. 5. 29. j0 God in Chriil was
the Redeemer ot the world r.GWin . im was the Head and Hu band
of the Church, Cod e.en the Father was all in all inth.uflefh,
brought forth of a Virgin ; the hypoltaticall Union, fo called, be
ing not between the perlbn of the Son and humane Nature : but
the humane Nature united to (Sod even the Father was the perfon
of the Son* The preaching ofthe Gofpcl was thus to manned God
in cheflcfhofmen , as in the manChri(t, and men in union with
the Father as that Man, that Man-God being in us, becaufeGW
was in hi.n- for as Cjod JVM with hint-, fo God is with us, and ^#.10.38,
God vf'tth w is Chrift, Intmannel. Without thi^ knowledge J/-.y. 8. 8,
taughtofG"^, men preach not Chriit, but they preach Man , and10-
tbcmfelvcs.

5. A Pialm wasthcmuGckof ChurcheJ , and the melody of the
Gofpel; but the found of the Gofpcl being not heird , how can we
heare a Pfalme fung in the Churches? indeed under the Law a
Pfalmwas inrymeancl meeter. Secondly in tune andmeJody.
Thirdly the multitude altogether did fmg : but a Go pel Pfaine wa*
no (uch thing, and the Churches of Chriti had no fuch order; wo
men Weretoibidto (peak in the Church, much leffe to fng. A
Pfalme then was zfpec ialg'ft ofthe fpir.'t whereby fame one filled nith
the Spirit and word of^Cbrifl did fpfak^ thefra'fesofGodwiih cxcec-
dinghy? and full of Glory. \ Uy 'twas a fpec'uil gift of the Spirit .-
how is it .brethren ? when yon come together every one of ycu
hath a Pfalmc, hitli a doftrine, hath a tongue, hath a Revelation >
h:.th an interpretatif.n : let all things be (.'one to edifying, i fir.
14. 1.6. The A:,*.0* le doth not there 'chide the Corinthians* for
their di/erder, as incjking. together? buthccoaniicndsihcir ord?r

and

and decency, t/erfe 4°. that every one fpake, that is, none fpake but
according to the gift or the Spirit which each had ; lome had a do
ctrine, that is, no common truth delivered, but fome fpeciall and
glorious di'covery of God > Efa.^-g. 2.4. Again 2 torgue and inter
pretation were tvvo other L,it~cs of the Spirit, and a Revelation, or
the manifeUing or the Truth, that was !ong hid from the Churches
itiis was a gift, Io was aPialme, not which every one had, no not all
faints, but (bme had a Pislme, that is Inch a one who was filled with
the fpirir and word ot'ChriH or Gofpel knowledge , he could hng,
that is , fpcakthe prayfes of God with exceeding joy ; men think
they do not n'ng unleffe they make a noife like 3 bird > or tune their
voyce, b:t toh'ngin thcGoipei language is no more then to fpeak,
Spsukivg toyottrfelves inPfalms , hymtns and Spiritual fon^s, mak
ing raelody in your hearts to the Lord ; there was no tone in the
voyce but in the heart ; no melody to men, but to the Lord God ;
for to (ing was to fpeak his pra\(es as is pbine , i Cor. 14,1 5, 26.
E-phef. 5. 20. Col. 5. 17. not that every (peakicg or pray ting God ?
is finging ; but !uch as was with exceeding joy ,• if any be afflicted

jF&m.i. let him pray, if any be merry let him ling Pialms, let him cxprefle
Us mirth (thejoya'nd melody of his heart) in chepriyfescfGod,
as thoie Rev. 14. i. who had the Fathers name on their fore-heads;
/. ^ who had a full cifcovery of God in them , were as the voyce of
Harpers harping with their Harps , verfe i. None could
£ng that fong but themfelves, verfe 3. new all can [\ngDnvids
Pialmes, the Churches fongs ; but thofe who fmg the ion* of the

Xev, 13, z. Lamb, have not Davids harp, but the Harpes of God, the joy of
the Holy Spirit unfpeakable and full of Glory.

*Tis too long at prdent to fliew how the C hurches (a$ it was faid
of (he Princes of Egjft) do err in every work of their hand, erring
4 in all their Ordinances, dKtyes,dayes of Feafting, feaftsof Thanki-
giving, conforaiing in all to the National Churches, but efpecially
in fanctifying the Lords Day. There is nothing, they are more
dark in then in this : whereas the Lords DAJ is no mere then the
<Da,y of the Lord, the.Day of God, when God fhall reveal hiqjfelf to
nicn , and in them clearly , as John faith ofhimfelf , 7^z/<?/» i. io.
IVPM in the fpirit on the Lerds day ; that is,* themanifeftation of
God in Fiefh.- when God did fully reveal himfelfin/^», Jthtt was
all in the piric> his Flefh fell down as dead, verfe 17. as Jfkiah and
Daniel were both undone , when they faw the Lord in glory ap
pearing in them , Jfaj. <5.and DAK. io. But how comes the Lord
day to be the firrt day of the week; or the fourth Commandment ,
fpeakingof thefevcoth day , prove the fac&ifying of r.he firft day i

Who

Who ciB prove the change of the day by Chrift ; or that the Apo-
ftolick Churches kept holy the firlt day as GodlancYified the fe-
venth.? especially* feeing the next 'ucceeding Ages, e\enth»pri-
nai [ive Churches of the firii Sooyeares, kept ; he ieventh eay as the
Sabbath ; yea, celebrated the Lords day and Sabbath together for a
long dine; (or the Apottacy prcfently iucceeded the ApoiUes de
parture.) Ignatiut-, beingbnt about 100. ycares after Chri(*5 fhew-
e^i the lame; After the Sabbath day (faith he) let every one that
loveth Chrift celebrate the Lords d*y the O*een »fd.yes , (tor che Sab-
batii day was King, or chief, as one expounds) Ignat. Ep:ft* *d
M*gncf. The celebrating of the Lords day alone was firlt intiitu-
ted by tt*5t**ti*i the great, Hefp. cap. 9.pag. 27. anna 300. After
ward it waselhblifhed by the Laodicean Counccl , AH. 364. com
manding Chrittians not to Judai'zc IB keeping the Sabbath , but to
work on that day, and keep ho'y the Lord? day , Hofa Orig, Feftt
cap* 9. p*. 2y. In all this 'tis oblerved, that the Eaitern Churches,
wtuch were the mort part of Christendom , did celebrate the Sab
bath , as I laid , and the Lords day together > Socrates cap. 8. lib. 6.
and cap. ai.//£. 6, lAt.Briervpodd on the Sabbath, againft Mr.
Hifield; p*g»j7. Terl^, i. vol. on the fourth Commandment* Buc
the Romilh or Wcltern Churches would not have their Church-
Aflem'olyes on the Sabbath, as in all other Churches of the world :
fo the Centuryes report, Ce nt » 4 . <rt 6. p. 477. -

I am the more large in this, that Independent Charches may fee
their Judaifme in their H:i& observance of an outward Sabbath,
their fimplicity in fan&ifying the rirlt day of the week as the Lords
day; Their ignorance or connivance not cleering thofe things
which arc focer ain • Their conformiry <virh Popifh C urches,
Their carn-al comp'yingwith theProteftant State-Re i^ion ; Their
Lacdiaen condition, thinking they are rich, and have need of no
thing , that they need no Order, nor Ordinance, nor Officer;,
whereas they are fo poor, b ind and n^ked , that they have no Co""-
pel- Ordinances, nor a Day at ail : buc walking in the dark, deceive
them elves and others.

The Observation of the Lords Day therefore depends much
on Popifh Churche?, and the command of Chriftian Princes?
to which the Incependent Churches are as conformable as ever
Prelates were.

What 1 conceive o: the Sabbath , I {kill in a few /vords defare .•

I. That

x. That the fourth Commandment is myfticall as well as moral j
for there is a myltery in the four firft Commandments, even the
myflery of God is there manifeft. In the firttG mmandmenc
God, the. One onely true God, even the Fattier is acknowledged.
Et>b>f.4.6. In the tecond, the lame God and Father /is known in the :on, the
col. i. if. expreffeor graven Image of his fubitance ; and noother graven
H(b. i. 3. Image is to be made ot God, but the Man Quirt. In the third,
Efhcf.i.ib God , even the Father , fo known in the Son , cannot be ackno\*-
cd , nor worfhipped in fpirit and truth* but by the Spiric ; without
this, whatever men think of God andChritf, they take his name
in vain. The fourth Commandment holds t'onh mans (piritual
re(Hn God alone, io known in the Soa by the Spirir. And this
indeed is the morality of the fourth Commandment, the Ceremo-
mall part thereofbeiog the fanftifying of the levcnth day, which
was fo commanded to the jevvifh Church ( not asalaw natural io
all Nations , as other Commandments are written in eeery mans
heart; but as 'a pafitive law to that particular people ) now not a
Sabbath or a ieventh day , but the Sabbath , and the ieventh day
from the creation is that which the Command ("peaks ; contrary to
all our Protfttant Interpreters, who teach, that the ChriHian
Sabbath, or Lords day? is grounded on the fourth Command
ment.

Now this Sabbath 5 or the fc venth day was meerly ceremonial,
as *cis called a/£»* between God and his people the Jewes; that /
the Lord favttipe you ; and that you are a people tanftified and lee
apart onely tor God, Therefore that God is all in all to us and in
us, and that we are to red in God onely and alone in the true
myftery and morality ef the Sabbath , Prophets and Apottles
witnefle*

The Prophet If*!*h fpeakingof the Sabbath, faith thus,//^/. 5 8.
JftlmtturHfiWAjthy foot front t ke Sabbath , doing tkypleafttreoxntj
hcljr d*}) and fait call the Sabbath < delight « the holy of the Lord, ho
nourable and fait houfttr him , not doing thine own wayes, nor finding
th'.ns own plcaferc , nor fp eating th<nc OWK words \ then (halt thoude-
ligbttbifelfin the Ltrd &c. Ob'erve that the Sabbath indeed is no-
thino elie but the Lord God retfed on, and rejoyced in by us, when
we turn aw*} our foot from the Sabbath, and turn to God onely : elfe
he had laid rather , If than turn thy foot to the Sabbath , from doing
thy pig Afore on my holy da? : but this laft is not fo read as we do, front
doing, &c, as if we were forbidden co do ou: picture on his holy

day

day, on the Sabbath. Nay, we are there commanded to <fr ottrptu-
jure, as the words readc : For thcSabbaihflxmld be our delight,
the holy ot the Lord, honourable, and we fhall honour him : For he
bimfelf is the Sabbath that is fo honourable; the holy day of the
Lord is the Holy One , the Lord himlelf only, whom alone we are
to honour in allour waycs, works, and words : {oi\{Gt4h*llni*ll
irttu, tis not our words that are fpoken, nor our works that arc
done ; bur, as Chriit iaith , Tht words that I fpeak, , Ifpe»kj*ot of
mj fdf-t hut the Father that dvelleth in /»*, be doth *H the vforkj : JCA ,
verily the Sen en* do nothing ofhimfelft but at mj Father hath taught John 14.3
mCyl fpeakjhffe things : This indeed is the fantfifyiog the Sabbath , J».
not to ablhin from worldly thoughts and words , and from work /**• Ill8»
ing on the feventh day of the week, but to faocT.fic the Lord alone,
when he onely is our All, when we are norhing , but he is our Be
ing; and our being in Him j when we do nothing > but the Father
dwelling in us doth til our works' When we thus fin i nor our
own waycs,nor fpeak our own words,nor (peak words as 'iis in the
Hebre w. Man neither fpeak? nor does any thing indeed, but God
does all > and is all in us.

This the Apoftle holds forth to be the Reft> er S*W,ith keeping , of
tht people ofGtd, Hebr.4. 9. Not as if this were a reft acter death ,
as mo:t conceive and comment : but 'tis a reft to be entrcd into in
this life, verfe i. for we which have believed, do enter im« rc(t, vef.
3. and what is this Rert? When do we enter into this Reft ? when
we ccafe from our own works, as God did from his, verfe 10.
Therefore 'tis plain , that the feventh day or Sabbath of the Lord ,
was a hgne or type of the Lord himlelf being our red or Sabbath in
truth, verft 4, Yea, as the Reft which Jcfttt (or Jo font) gave to the
people it the Land of Canaan , was another type of this Kelt or Sab
bath, verfe 8. Sofurelythe Reft which Jelus Chrift in truth did
take in the Father, in the Fathers dwelling in him, and do
ing all in him, was bat a type of the fame to us, that wefhouldbc
and abide in tod, and God in us all in all, as in Him,

But as Churches know not the myftery of Chrift , of Chrift in
us,of the Sonne revealed in u's, &c: fo they know not the enyitery
tnd morality ofthefabbith ; For hovr fimple i* it, what they i*y
of the Lord* day ? as if the eight or firft day of the week were the
morality ®f the feventh er Jewifh fabbath ? is if Chrifts appearing
foofc after hi« rcfurref^ion on the eight day , were a proof of his
changing the Sabbath to that day;as it that day were now to be kept

P p

holy , when as Peter with the jtfoftlcs went tut tfifkwg on that day 9

Jok. 21.1,1, 3. His appearing fo often the eighth , or the firft day of

the week, was rather to {hew , chat the oblervation of the feventh

was gone, as the ApoHles also meeting that day was no more. For

as their a&mbling in their Synagogues OB the Sabbath-day was on

ly to pre.ich unco thcj^wj-, meeting in oioftmwhit tides on that

day : lo the Apoftles uiiiall meeting on thefirftdayof the week

was meerly for order only to fee in order fame thing in the Churches ,

i cor.*f. * andtoperlorme fomc Ordinances among them in the Spirit, as

- x br ending of Irread9&c. But we have proved and ftiallmoreabua-

' dantly (with God) that the prefent Churches are in no Order of

theGofpel, and have no Gofpel-Ocdinances among them, elfe

they might meet that day indeed to break brcad,as on another day

of the week to preach a lecture.

And truly for love and peace fake, I can reft and refrain from la
bour on that day, not in confcience, but in a civill refpcA, that men
might Chew <bme kindnefie to the poor creature , that in mercy the
bcalt might have fomc reft? atvd that labouring fervants might have
a day to rejoyce in ; therefore I will not trouble the State in this ,
fcutintrcattbem to confider their own liberty and ours, fiot to the
flefli, but in God alone.

There is a Scripture though not written in our Bibles, but tic in-
theoriginall (there being indeed no leflethen 15 feverall Greek
Copies ot the new Teftamencj; I fay theoriginall copy readesihus
\jnke 6. next to the 5th, verfe this follower

Exemplar vetufiiflimum in Italia, ab amcu coUamn \.Offi(>lHte)tf*
yroximum. Ste£batitti Gt. Teft. at la'ge.

That is, On the fame day (/<•/«*) feeing a cenaine man working
on the Sabbath-day, fa id unto him , 6 Man , if thoudid'it know in
deed what thoudoft, thou wert happy : but tftheuknoweft not,
thou art curled, and a tran(^re(for ot the Law ; .tfjpac j«jjf men knew
the liberty of the Go'pel and their Ghriftian Libertyii|» the Sab
bath day inde.'d, they were truly b!e(fed: but, if men cfo they know
not what, and wilfully offend , they obey neither Law nor Gofpel ,
bm are curled in bot'n.

•' Tisplain by all, and has been proved from Scriptures , That,
Church fellow fhip5 the laft great Ordinance, indeed. A&. *, 24. J
fay that the fellowfhip of Churrches this day, is the/tfr*/V*f'0* •»/
jt<-y.i'7.i. the grftt whore , or Tvine of her fornication : tomhzBaptift»eofthc
* '*'}*' Spirit 5 tiie Spirit poured forth in the manifold gifts, was that new
' wherewith (he primitive Chu;<h of Clviii feeoaed drunk, bein

with the Spirit : for the prefcnc Church having not this fellow
ihip of the Spirit, mult needs appear as the whore ,ihough leeming-
ly the Spouie, hiving iaints in fellowflnip with them , their formes
and falfc worships, the wine of her fornication,

All this was typified by the whoredoms gfJfracl, \vhofe fornicati
ons and falfc vvoriliips are fo often published by the Prophets of
the Lord :the Prophet //a/staking suvhoretohif Wife was a Type
of ihis>Hofc* 3. r. The Piophct (being a principall man, and
chiet member ot the Church) joyned wich a Woman an adxlttrcffe ,
(hcwes forth the aduiceryes cf the whole Church in all her mem
bers and miniftery, who lookjiftcr other Gods^ and love Flagons afmw9
thatis, falfe&ews of theip'rit; But fee what a poor whore the
Prophet takes unto him , / bought her it mt for 1 5 ficces of Silver ,
for M homer of Barley And halfe an homer of Barley, verfe i. Fifteen Exod. 1 1«
pieces of Silver was but half the price of a flavc. Thus faints cm* 3ii
bondagcd t« fkfhly formes, value themfclves at fo low a rire , tkat
rather then they will be otnoChurJb they will be of aryChnrch
or fellovvfhip though ne*er fo poor and m^an : yea, feed inemlclves
with Ordinances, though comniiug farfliort ofthc'pirits prefcn.e
or pureit ioiUtution, that's aiio fignihed, by An homer of Barley , *nA
halfe An homer of Barlty , or as \ is in the Hcb.Halfeof Bar If jr.
Barley is not the beft for br^ad, and half an homer is but a pottle ac
the mo'i, a fmall meafure ; befidcs the graine is not pure , for Vis
but halfofbArlc}*) the other naif of fetches, of cockle or chaflfe. This
isciecr; the prefent Churches are content with the (mallcfhnea-
fure of the Spirit ; how el ft dare they enter in:o fcliowiliip before
they have the fullneflc, or Baptilmcot the Spirit? nay their Ordi
nances are not all the bell ; for the Bapriirnc of the Spirit was the
full Gofpel-Ordinaice, as Proykesj-, A Pfalme, a dottrine A Tongue,
A Rtvclationy an J>tterpretation^ were aKfor the Edifying of the Church •
ihcfe the Churches have not at aii : and thole Oidinances they
have? are but half of $*rl}-< there is a mixture, much of man, half is
of mans invention, ot mans tradition.

Therefore I faid uttts her thfu {bait abide for me many daycs , and
thottfla/t not p/aj the k-wltt, and thatffoalt not be for another man™ fa
will I alfo be for theefjerj* 3. The Prophet here ipeaks in the penen
of God to the wnorifa Church (that was ib much for man, for the
traditions and teachi»gs ot man , and for humane additions to di
vine inlHtutioas or ordinances ) well faith God thou (halt abide for
me many dayet} and tbott fkalt not play the Harlot , that i$ , when the
Law was tobeabolifhed, when the old ftare of the Legall Church
was to vaniflb, and anew ftateof a Gofpel Church tobeinftituted
the Apoftlc* and Difoples were to wake for (he Baptiim of the

P p a Spirit?

(i/V)

Spirit , before they ftiould fit down in Church-fellowfhip , or per -
forme any Gofpel Ordinance, >4#. 1.4. Aft. 1.47. yet their
abiding or waiting then was ntt many dayts hence.

B'.u the Church being (ince fallen away , and lying under the
Apoiiacy having lotf thai Goipel §lory, and manifeHation of the fpi-
IK in manifold gifts not appearing, The Taints are called upon to
tbidefor God many dtye* : to wait wit h patience for the fecond com- '
ing ot Chrirt , and appearance of the great God , that was the Lord
their Gad, And David their Kir/g, verfe 5. Ftr the Children of Ijrael
fb all abide many day es (400 yeares faith Junius) without it King, and
without a Prince, and without a fieri fice,&f : that is, all the day e$
that men rind themlelves in the Apoitacy , they aiuft abide for
God , without any Ordinance or (acrifice , without any Church-
Officer or King.

Yea, but the difcoveryes ©f God in the Saints in the latter dayes
(that's the tneyntiitg} {ball t*k$ *ff they *kf from iff their neck,-, and the
burthen from of their (hatt/ders , that Saints (hall be no more enbon-
daged to flcfhly formes5Bor burdened with carnal! Ordinances, nor
yoked to Church- fellowship any more. What forne Saints icoffat
others, and others fay ofthemfeives, that they are *b*vtOr&t*Kt9$t
I cannot judge nor condemn • but for my part , I do not profefle
myftlf^r^vr Ordinances, but far below them in mine own feeling
though I may be above in the favour and knowledge of God , ye' as
far as I know , 1 am belnv any G.ofpcl- Ordinance , having not that
Bian" fetation of the fpirit that was alw^yes with them in the
Churches , nor thar prefencc and power of the Spirit appearing in
me (as was in them J. to carry me up from living in Ordinances, to
live n,God alone i nor yet that tettimony of the !pirittotellme>
that in the ufe of Or finances as they arc, I may be prelervedpoie
from that undeanneffe which Hicks upon them through the Apoila-
cy . y forir'every thing in the Church is counted unclean by God >
which is n<~t wholly according to his word, the Independent pure It
Churches are not clean, not being conformed to the firli Churches
of Chrirt in any Gofpd-Orcioance nor Order, but meet forms and
coflfufion in all ; therefore ic is that I am tbuf a »*» cenformift fiill,
and feparatemy ieltfrom the Churches aad their Ordinances as
unclean. Common prayers . and the prayers of Churches are both
alike to me, the Prelates weekly Friday-Farts, and the Presbyters
monthly Wednefday Falls , yea the Independent Feaftings &ad
dayes of tbankfgiving, are but as the hoi y dayes oi Bifhops : ibis
tjieir Order , OrdinaiioD, and every Ordinance or work of their
hinds, faith the Prophet,it is unc:ean, as we (hall fhew anon from
. 1 4. Truly 'twas this that called upon rne, Depart, dt-

part9

tc which once I fouad
ia Ordinances, is departed from me, and my lelf dead unco them ,
as I believe many others are; though Tome Saints have ft ill facis-
fa tf ion and I weetneCfe in them, and God Teems to accept their pra
yers ; yet this is no more then was before, when in our ignorance
we u'cd common Prayers , anri mixt Communions, &c. Hot,v
fwectand fatisfadory was God then unco us, though the uleof
theft carnal Ordinances was as unclean as the high places were of
old to the people of God. God afp eared ttSthmonl* Gibcfn, though
that °reat hi^rip.ace was IK vcr appointed by God for his people to
worftiipin>biK was contrary to bis revealed will , yet he appeared
to Solomsn as well in Gti>eot , as in the houle of the Lord , i Ki»g.
9. i. Thus the Lord God and Father of mercycs , who is free in
his gnce , abundant in goodncflc and truth, being not bound up to
means, might appear tora time even comfortably ro his people
even in Gibcon, incorrupreiitormesand fellowfhip; not that he ap-
provs them, buc that in his good plealure he may manifott his ever-
lading love the more to his people,whefc lite is in their blood,is wel
as when they are wafhed , and who look as beautiiullbeioreGod
whcn^<7 artbltck^y as vihsnvhitt *nd ruddy, yea the love of God
is the lame to the Saints however they are, 'tis nor their bcl} per
formances that plealc him, but he \spleafed and refts in his love ;yea,
that love may appear more to his people in lowelt performances ,
then io hiuhcii attainments.

And furely though God may bear awhile wit htb'.s linking of
Pialmes,yet the time is come tiiac he will fay, Take away from me
the noiie of thy longs, Mark it , *d:> buc a noi e that their fingiog
makes, and 'tis the neyfeof £*£*/, confufion or tongue in all their
Pfalmes ; but God who rmh filcnced that Prelatick Pricklong, and
is now filcncing Presbyterian plain- foog , will alfe cau'.e the tongs
of Independanc Churches to ceale; now indeed they have a jolly
time otit, here Farts arc turned into Fealts , their tears into tri
umphs ; 'twill be quite contrary when their longs ihall be
turned to lamentation, their mirth to mourning, their ful-
neflc to famin, and tkcir formes te fire to beconfumedbythc
Spirit*

Now thcfe are $Abylons laft Phgues, Death, Mourning,
Famin, and Fire , which all the people of God abiding in
Babylon {hall partake of. A»d as death is the fpirits abience
from all their fellowfh'ps : So the Ipirirs presence 5 (at the lecomi
appearing of Chrilt foall torment cheir ftelli > and burn up all

their

their forms as with fire ; but mourning and famin comes before.
Firft mourning, when the joy of thehoiy Spirit unlpeakable and
full of glory , (hill not be heard in their habitations , but a flcfhly
carnal 1 joy, built upon crcaturelyafid worldly contents, andcom-
plyances with worldly powers; all which failing, the King, and
Merchants of the earth fhall cry > alas, alas, that is, theprincipall
men>and Minitlcrs of Churcheifliall cry and mourn becaulc B/tfy-
Im the great City is fallen : Again , Famin fhall follow their
FealViR^s and dayes of thankfgiving, for theie are the Whores deli-
cacyes. Dayes ofFatUng was a coorier fare, fit for their times of
perfection ; but now the Churches having reft and rejoycc-
ing together , the Lord comes and dilquiets the inhabitants
01 Babylon , turning their joy into mourning, their fatnefie i*to
fa min.

For this all the Prophets point at , even an extream Famin to
come upoa all the Churches. That's the extremity of Famin ,
when there is fuch a want of food , that men will eat the fiefh one
ot another.

Both thefe fhall come to patfcupon the Churches. Firftthey

fliail be in want of food, that if, the meases of grace, as they call it,

fhall not be any more their meat , nor give them any fuf-lenance at

all : indeed they may, as the Prophet faith, feed on the wind , and

follow the Eadwind (that is the mofthurcfull wind for Corn) they

may as men in a dream, think they cate abundantly, bur when they

awake their foul is hungry , for indeed their beft food is but afhe* ,

the fire of the Ipirit having confumed all that was fubftance,rtrength,

and lite in t he mea ns. For behold, the Ltrd , the Lord of Ho&s deth

tAkctwuyfrom Jttdah and from Jerufalem, tkt Staj andthe Staff, the

whole Stuff of bread-, a«d the wheleftay ef water , £/<*/. 3. if Jud*h

a»d Jerufalem, are all the Churches, the purett of them ; bread and

waier are the leaf! snd ioweft mtarsofluftenancc, as breaking of

bread, and baptifm cf water,hath been thebeft fupport of Churches,

theiVay andche (iaff upholding their fellowilnips; and feme food

they have found formerly in thole means, though far fhort of their

primitive inftitiuion ; but now the Lord, even the Lord of Hofis

(God appearing in wrath as a man of war againft them ) takes away

all their provihons, even the whole ftarToi bread, and ftay of water ,

there fhall be nothing in any means of grace to do them good , or

give them ftrength ; and not only the means , but the men of

ilrefigth, men oi parts and an s; yea all the gods of the earth (hall be

famjfhed,

f'95)

famimed , the LorcTtakes away the mighty man , and the man of
war, the Judge and the Prophet , and the prudent, and the An.
cient and the Captain, and the Counfelior , and the cunning Artifi
cer, and the eloquent Orator, and the honourable, all fiiall be la fa-
miChed, that neiiher gift no: grace (hail appear : net gift to govern
•r rule others, for they fhall be babes and children in knowledge ,
vcrftq, nor §race to goyern themlelves, for they fhall be opprefiors
one of" another, 'vtrft 5. This is the extremity of Famin when men
cpprefle and feed one upon anothers flefh; when luch want of
food, when mens gifts fhall fail, that they (hall fwcar to be no Offi
cers, nor bear any rule, nor take upon them any place ot prefer
ment; yea though they be fought unto, yet fhall they (Wear, I will
BOC b:'a healer, make me net a ruler over this people > for in mine
houic is neither bread nor cloathing.

Tis much that men, judged fie to rule and bear fway in the
world5fhould be fo poor and naked as not to have bread aor cloath
ing : This famin and fcarcity may come in the letter upon thol'c
who are in highctt places, who are fulleft fed , and walk in Scarlet ;
but lure 'twil I be in the fpirit fulfilled on all the Churches, and up
on all their ruling Elders ; who knowing that all Authority , and
Power and Rule is going down at the coming of Chrili , yet con
tend lull about Government : the government of the Church is the
onely controverfieamoag the Churches , not the great Mylkry of
Godlinefle, God manifeft in flefh, n» matters of Doctrine or wor-
(Viip are qnelVioned by them ; but the Government of the Church >
whether the Church or Elders fhill rule : This the Independent
Churches deny ; though their ruling and teiching Elders be as
proud as Presbyters ; but lure tbe time is conae that men who are
fo mu ch for Government and Ru!e,(hall fwear tb«^ will be no Ru
lers , norRu'itag Elders anymore, for I have neither bread aor
cloathing in mine houre, that is, t hey fhall confefle that they have
fcarce enough for themlelves , fcarce fo much knowledge and fpirt-
tual underftaftding as to fatisfie and intlruAt-hemielves, much leffe
to cormnce and reach others. And as there is a famin on their.
gifts, to in grace they are fo fa-mifhed » that they fall to opprefl'e one
another, that is to eat each oihers flefli. Thai's the extremity of
famin which comes upon the Churches, as another Prophet phraf-
etbitjthey fliall ear every one ? he flefh of his brother, Z^1?.
this is Ipoken ot'the wholcChurch vand of all the Paiiors or Shep
herds, T/.8. who are called three Shcphcrd?/or that was the number
of tbofe that w«c eminent Tcackers in the Jcwiih Church,as J»»/«i

(hews ;

&ews ; and thefe three the TreUtick.-) Presbyter i*n , and
d<*nt Miniliers , are the only men that have been Teachers in this
Church and Kingdom • now God will cut off all three in one
monetru How .' By letting them one againft another, to opprefle
and vex> and eat the flcfli one of another t for as the Prelates have
formerly eaten up the Priefts , and aU that maintenance for the Po-
pifliChurch which was in the Land , fo the Presbyters have eaten
up all the livings and livelihoods of Prelates : The Independent
Minittry are BOW the third that feed on the flcfh of Presbyters,
whole Preferments, Places, Privilcdges, and Parlonagcsjis now be
come food tor Independent Churches*.

Yet the Famin is fotrer , for eot only mothers fat the fleflb of
their tender babes, but the Fathers cat their children) and the Chil
dren e»t their parents,

That the Fathers cat the Children it plain in the Churches : for
whereas the Apoftle faith that the Fathers ought to provide for
their Children , as he hinafelf would rather work and labour nighc
and day with his hands, then that the Gofpel fhould be chargeable
to the Saints, efpccially the weak; now not only the weak, but the
world muft be at charge to provide for the Fathers of the Church ,
for our Preachers of the Gofpel. But how the Children can eat
the flefh of their fathers, is very It range , feeing thefledi of elder
men is wrinkled with age and watry humours , and worle for food
then the flefh of Children ; But fo it is , though not in the
Church , yet in the Kingdome , there arcjncn connted Children ,
who eat up the flefh of Fathers, Divines, Doctors, Paftors , Tea
chers, and the flefa of EWers : all their forms of Do£rine and wor-
fhip, with their prefeffed holy walking , is but food for babes and
young beginners in the Lord to feed upon , but t6 confume , as fire
which is ted with the fuel that it devoures. For indeed there is
none whom the Lord feeds with understanding and knowledge ,
there is fcarce a knowing Chriftian this day , that grows in know
ledge, though he be (mail, fimple,yet he fees the vanity of Churches,
theemptinefle of their Ordinancesjthen in the fall of their Officers,
their famin appears.

For as the Lord before takes away the whole ft*ffe of bread , and
thy of water : fo they cat their bread by weight) and their water by

mealure.

This

This is much, that water which is&conamohfhould be drank
ty meafure^and the rnealure fo fmall, but the hxth part of a bin, a
hinbeingno more then a pint. Yca,the Prophet himfelf, the oncly
Minister of the Church mult eat his bread baked with mans dung,
which malt needs make the bread uafaroury and unclean, v. i a,i 5.
aad though the Prophet complains of this to the Lord, as a hard
thing for him to undergo, to eat bread leavened with mans dung ;
yet nothing is granted to him but this,that inttead of man's dung^he
might prepare and leaven his bread with the dung of a bcaft : this
was but little better. All this (hews thus much)that the Reprobate
Churches eat their bread, and drink their water with meafure,
whereas the Churches of Chrift had the fpirit given without mca-
fure : fo the chiefcft Minitiers have nothing,but what comes of man,
to make and bake their bread withall ; therefore,their bread which
they break,muti needs be unclean j or, as the Prophet calls it, the
bread of mourners.

This mourning and famine of the Churches we (hall fpeak of once
more, when we come to fhew the judgment of the great Whore ,
but now our bufmefs is onely to make her naked: for this man cho-
fcn before tobeaRulcr,fworc,that as he had not bread, (o neither
cloathing in his houfe to cover his nakednefs.

This naked eftate which the LAodicetn Church could not fee, is
nothing but the dilcovcry of her fhame and lecret parts. For this
we fhall fee anon, not onely Bafylon the great Whores leggs made
bare,ts that which* is much ipokcn of by the Prophcts,to make bare
her skirts,but ere» Z,/»»V iecret parts mult be made bare alfo.

Thele fecrct parts are thofe fpiritnalities in men of parts, as we
call them ; their Parts and Arts,and all their ability (lull appear to
be nothing but emptiacfs and vanity? for that's the nakednefs that
the Famine alfo fore-told* 9*

What is this Famine or Hunger > 'Tis the vanity and vexatioa
of fpirit(out of the darknefs ot underftanding) whereby the Churches
vex and fret themlclvcs, that they cannot dcdroy all others, who
conform not to their Forms.

This definition is clearly delivered in Scripture, and applyed alfo
here to the Churchcs,as was fhewed in part before, of Ephraim fee
ding on the Wind that's vanity or emptinefs ; and upon the Eaft-
wind that's vexing and annointing the growth of Corn. ALS by Hun
ger, there is an emptinels of the ftomack, and a fretting of the guts
with Wind : Befidcs,in Famine men will feed on anothers flefti,
yea,eat their own at laft .

That which we faid of the Churches citing the flefh one of
anothcr,is that which we fpeak of here,their feeking to dcftjoy each

other5and others who confoon not co them, and this out of a dark-
net's of undemanding.

AU is clear, Ita. 8. 18. JSekeld, I and t he childre n whom the LwA
bath given #**, trcfigns avd venders in Ifrae). Ifrtel is t he Church'
Skate-) as thole who are given to rhe Piophet, are Saints carryed
forth to that glory which the Prophet (peaks of, even to God him-
felfjfrajn all dead Forms,falie Teachers, and Teachings of men wrf.
1 $>.that fuch Saints are fecretly wrought againft by Hrong confedera
cy of the Churched proved before^r.y+for lure,according to man,
here is muchcaufe offeardread,andde(truclion to fuch Saints,who
will not conform to their Forms of Churches.

The Lordfyakjt thus to mt with a ftrong band , *nd inttruttcd mt^
that lfyonld »ot vtalkj* the way of his peeplt. That is, the Prophec
could icarce forbear to walk inCiwrch- fellow/hip with them,had noc
God ffokenby a Strong hand , and withheld him from their locie-
ties : for who wsuld not walk with fo many Thoufands in affocia-
tion,joyned and gathered together ? But thofe who are inftrnfted
efthe Zr0r<s(?know , that the gatherings of the Nations, yea of Natio
nal Saints, is for no other end, than as (heaves are gathered to he
threat , or,as dr} fticks are gathered t® be broken. Both thcfe are
Scripture- expre(Tions,^jV.4. 1 2fZfj>JM.8.the breaking in pieces of
Gh»rches& ihat which is here fpoken of,2>f&.ii.T°. For,as/W^
and Ifrtel are by Etn^Wctlled two dry flicks dea& bones; fo the Pro
phet here breaking his Staff- Beauty., (hews that the Lord u breaking
his Ce-utnant that he made with all the people, that is, all the Churches
are broken:tbr their Covenant which once they thought and taught
t© be effennal to the Church, that Chufch-Cove»axt is now broken j
they are ashamed to call it fo any longer : 'Tis now an Agreement
®r Afl'ociation. For as fbwck-fttbvKJkif is now called an Agree
ment of Saints,to walk in the waysofChrift : fo when Saints differ,,
or ibroe great Controverfrearifeth, here is an Affociationof^»r-
chcs, nothing dififeriBg from a Claffical or Provincial Presbytery,
thoHgh the Independent Elders are not pleafed to call it To.

Bat what iaith ©ur Prophet, 7/4,3.8. dffociatfjour fefoes, Oye
feeyleandye(h*llktb](okeninfieccs j gtrdyettr fellies, andjc (haKbf
broken in pieces^ c..

Formerly there was a gathering of Churches, but the evcrlaftiug
Gofpel ftvall be yet preached by an Angel flying in the midft of Hea-
t£D, with more freedom and fulnels of ialyation, with more light
and glory then the fir ft Apoftles, who preached the Gofpel, with
the Holy Spirit Tent down from Hgtven,which the prefent Churches
have HOC recewed,yet conceive they can prc-ach the Gofpel, having
&Q& tfee-^ilt of the Spirk to manifest the M^rtcry : but when Chriit

come again in Spirir,wheB Chrift Chill appear the fecondtime
without fin to falvation : iiirely then death (hall be quite abolifhed,
and that latt Enemy ddtroyed, and i;tur dctlruition (hall be no
cnore,tbr fin and evil (hall be leen nd morc-but ialvation onely, and
lifw (bill be again brought to iighc with mere g ory then ever> as I
(hall (hew another timc,in another Treat ife (with God.)

But now two parts ot the Lords Land (hall be cut off and die,
two pms of God'^ peopie J count are (uttered (from God) in ga
thered Churchesjtheie (hall be cut off and die, till they cotne out of
Babylon,ii\\ they return to God ; that is, till tney be gathered up to
God : fuch Saints arc laid to live,wholc lite appeirs IB God.

The next judgments »uc Mourning and Famm:this the Churches
make to be the excellency ot aChiiiuan>tobernourningforfm,an<jl
complaining for the want or Grace : whereas this is but the weak-
nefsofa Saint, the weak, low, and legal elUte of Chrittians, the
Churches (hall have enough of Mourning and Famine to the full ,
while the Saints, in the Spirit,(hall be rilkd with joy ; joy in God,
and feait on the God-head dwelling in them : My fervants (hall
eac^but ye fliall be hungry : my lervanv fliail drink, but yefliallbe
thirty : my tervaics (lull ling £>r joy of heart, but ye (hall howl for
vexation ofipirit ; and \ e ihal I leave your name as a curie to rny
cho'en ; for the Lord God (haL flay thee , and call his fervants by
another name, Ef*.6 5. 1 35i4>i 5. Thefe whom the Lord God will
flay, tre the ApolUtc Churches which leparate themfches, having
not the Ipirit, which lay (not onely to the World, but to Saints not
in tcllowflup with thcmfelYcs) Hand by thy lelf come not »ear me,
for I am ho'yer then thoi], vcr. j. Thele are (aid to remain among
the gUYCS,and lodge in the monuments, vtr. 4. bccauic they are
dcad,and the Dead are there, as in the Whores houfe before ; yea,
though they would build a houfe for God}£/4.6i.i . yet all their Sa
crifices and Ordinances are but as the cutting offa Dogs neck, or
flaying of a man,beeaufe they fee not God dwelling with men, the
great God appearing in the lealt and lowelt Saints, v.i. whom yet
they hate,caliing out their Brethren for his Names fake ; that is,be-
cauic of God manifeft in triem : but he fhall appear to your joy,
and they (hall be a(hamed, v.5.they (hall leave their Name, their
Name is a curie to my Cholen ; that is, the legal Churches (hall be
left as accuri'ed,lying under the curfe of the Law : But the Cholen
orElc£ofGod,as they are called, JE/^tfy. a i. (not laved perfons,
for fuch may be deceived by falie thrifts ; that is, by falfe Churches,
for the Church is Chrift in truttf ) fuch Elector chofen perfons I
fay, for whom it is impoftible to be deceived by ihofc falic Prophets,

and

y not deceived by all the faireft Forms and
Eefhofthe WhorejthefefervantsofGodjwaitoiiGod onely, who
w ait for the appearance ot God in them : Thefe, that wait thus
on God) {hall not be afhatned, but God (hall appear (in them) to
their joy ; yca,God fhall call them by another name, not the fliame-
ful name ofa Chur.ch>but the name of Chrift ; yea,the name of <jod
{ball appear in them,they (hall feaft on God5and all the gods of the
Earth, fliall be famifhed j that is>all men (and members of Churches
all©) men ofhighelt part?, and pureft graces, fhall be famifhed by
6od,by God's appearance in men; for man fliall be nothing, and
God fliall be All in All.

Next to Famincjto Judgment of the great Whore, fhall be fire,
{he fhall be utterly burnt with fire. There is nothing fo formidable
and dreadful to Churches,and to all their fiefhly Forms,as fire.

This fire is the Spirit : this Spirit (hall burn up all the fiefh and
forms,and fellowfhip of Churches. The fire which firft fet up the
Churches in the firft appearance of-Chrift, the fame fire (ball burn
down Churches, at the fecond appearing of Chrift -, G©d fliall ap
pear with more power in th^Saints. So that as God fpake to the
Church of //r*r/,They fliall go from one fire, and another fire fhall
devoBr them : t fo the Chrijjtiti» Churches have gone from one fire,
and another fire {hall devour them ; or, as 'tis io the Hebrew-) they
fiiall go from fire, and fire fliall derour them : 'tis the fame Spirit,
is the firft and fecoud appearing of Chrirt , the Chnrckes have gone
forth from that fire in the firft appearing of Cbrift , the fire that
comes forth in the fecond appearing of God in fcattcred Saints,
ihall burs and devosr all gathered Churches • onely the fire of the
laft Day is greater then before ; that is, the maniteflation of the
fpiric (hall be were at laft, the» ever in former Ages.

To clear up thiSjkaow that all outward Forms,

t the beft,are butflefh ; but thefe Forms defiled, are cal'ed
tijeflefh ©fthe Whore : the Defilements of thefe Forms and Or
dinances, came by the lofs of that FireandBapufmof the Spirit,
which did firft conftiture the fflurches ofChrlfl-, and kept their Or
dinances pwre ; for as Ghrift,in fk&jfore-told that every one fhould
be faked with fire ; fbit came to pals, that afterward the Church
was baptized with the Holy Spirit a»d with Fire.

The Apoftles t herafe! ves,though they had a Call and a Commifli-
ea before ,to go forth to all the World, to Teach and Baptize ; yet
they could do ncithctjtill they wcre.bapcized with the Spirit, and
with Fire,.

They,

They had the Spirit at firft, and Ghrift breathed the Holy Spirit
OB them after hii Relurre&ion, but the Baptifm of the Spirit was
not till after the Alcenfion, till Jefus was glorified 'tis laid the Spi
rit was not yet given ; or 5 as 'tis in theGVwJ^, the Spirit was not
yet : the fpiric was before,yea abundance of the fpirit in lotr^ but
the Baptifm of the fpirit was not till afterward ; till then/ us (aid,
the fpirit was not yet : and therefore this was the firli command
(not to b.iprize,or be baptized, as baptized Churches cry, but) to
wait for the fpirit ; not to depart from J*r»f*bm,b\K to wait for the
Baptiim of the Spinr,and of Fire.

This was the firlt Command which thefe laft Churchts will not
obey : 'Tis confeft, they have been in Bafylon , and called to de
part ; but yet they (hould not depart in halic, or go by flight-not fly
out of their Countrey 5 nor halten into Churches , till the Lord
fhouldgo betore them? and ihe God of Ifracl fhould gather them.
up ; as the Hebrew reads > \wa? aotMan,butGod that gathered the
fitRChurcfc oiChrifl' the Apoftles and Primitive Saints were af-
lembled and gathefcd together in company T 2 c, at firft, but they
were not gathered into Church ftSo»(bifri\\\ the Biptifm of the fpi
rit came uponthem,^f?.2t No preach ing the Gofpel,nor Bap ifm,
with Water in a Gofpel-way could be, but by the Holy Spirit lent
down from Heaven.

The Spirit (as I faidj was in them before, and God was in men
from the beginning. God was manifeU in the Saints with power.
alfo,that's lpirir,God powerfully appearing in the Saints-.and this is
in Jerufa/em indeed: and, inthisfcnfe, thcDi'cip'cs at hrft were
commanded not to depart from Jsrufalem: and to the Saints in
thefe laft days are commanded not to depart out of Jerusalem, but
to abide Hill in God>tc flay and wait on God in them, till he fliould
eome forth in power and ipiritjtill the appearance of the great God
fliould be.

There was the appearance of Chrifl then, when God did power*
fully appear in the Church in manifold gifts: there were not onely
gifts ofthe fpirit, but the fpirit was fo given to the (hurckti , that
the fpirit did appear viiibly among them ; as, firlt, in Tongues of
Fire : foltill atterwardthc fpirit laid to the Churches of t/4ntiecht
Separate me Btrntlrat and Saul*

Again , the fpirit ipake to Philip , and to 'Peter plainly ; fo the
Spirit fpake exprclly to Paulmmy a time : likewife to John , He
cfaat hatlian ear, let him hear what the fpirit faith to the. Churches,

Bac

r 302 )

But the Churches are deaf of that ear, they will not hear of the
Spirit^they are lore afraid of tire : but this was the Baptiim of the
Spirit and of Fire (which did fet np the firft Churches of Chrift in a
Goibd-order ) the maniteftation of the Spirit in manifold

gifts.

The Churchj under the Law, had fome gifts of the Spirit ma-
nifeft among them,as the gift of Prophecie,the gift of Healing, yea
raifmg the Dead,with iigns and miraclcs,and the Angels moving the
Waters oiBethefd^ wherein all Diieales were healed at an intrant,
this continued in the Jewifh Church to the laft : this is more then
prelent Churches have, having lefs of the manifeftation of the fpiric
then that under the LaWitherctore mult needs be more in boadage
in BatyloHy not having one gift of the iprrit to continue their
Chnrch-ftate to be of a Gofpel-glory, wherein was the Baptifm o£
the Spirk, and all the gifts of the Spirit were poured forth as Rivers
oi Living- Water on all the Churches of Chrift ; for though every
Believe! had not the Baptiim of the Spirit, nor thofe Rivers flow
ing out of his Belly,becaufe many Believers, theli being carnal, not
fpiruual,had not a Gofpel-faith, Faith in Chrift ; yet every ChurcU
of Chrift was baptized with the Spirit, and had thole manifold gifts
maniteft among them, as the Church of Corinth being moft carnall,
yet came behind in no gift, i Cor. i. 5, 6, 7. the Church was adorned
rvith all the gifts of the Spirit, and the manifeiiation of the Spirit
was given to every one to profit withall^he Spirit dividing to every
oneleverally ashewill,1 Or.iii7.to iif and that hi? was the Go-
fpel-order which God let upintheChurch,is plain,f*r.27.28«now
ye are the Body of Chrift ,and. Members in particular,and God hath
let lome in the Church : firft, A potties ; fecondly,Prophcts ; third-
ly,Teachers,&c.

This was the Miniftry of the Chur<:h,and gifts of Chrift ; not ex
traordinary, as men lay, for that time, as it Paftors and Teachers
were the onely Minillers to continue in the Churches to the

For though Teachers are lift named, Efkef,^. i r. yet Teachers
are allo mentioned with thetfirft,with Apoides and Prophets, i Cor+
1 2.1 8. And if God did let this Order,this Miniiuy; if Chrift gave
thoie gifts to she Church? how could the Church be wanting of
thofe gifts of the Spirit,or gifts of Chrift, but by the Spirit of Anti-
chrift , and Apollacy ot .the Church, whereby the Spoufc
became an Harlot , and the Chriftia* Church tlic great
Whore*

For

(303)

For what Scripture fpeaks ofthofe as gifts extraordinary ?che gifts of
the Spirit were as ordinary for the Church,as the Ordinances ? Why
fliou!dOrd'na»ces continue, and not the gifts ? Why fhould
Ordinances continue, and not the gifts ? Whyftiould Baptifm,
and breaking ot Bread abide more then the Baptiim of the Spirit,
and all thoie gifcs , leeing the Spirit was given co abide with them
for ever ? Who pronmed that indulgence and dilpenfation, that
(though the firtt Chuuhes of Chrifi were let by God in that order
with manifold gifts or the Spirit ^ yet the Churches afterward
might ttand in a Gofpel-order,wkhout anyone gift manifctl amoug
them ? Who made thole Apoilolikc Command-; j4pecrjpth*?Dc-
firc fpiritual gifts, be zealous of fpiritual gifts, that ye may exvel to-
the eoiiying of the Church ?

Where is a Pialm ,or a Doftrinc,or a Tongue, or Interpretation,
wRevelat;on> all beiagunt© edifying ? And how is the Church
edityed or built up Bow,nnleis unto a Babel ? What confufion of
Tongues muft needs be,when there is no gift of Tongue, either to
tranflate Scriptures trucly, or truely to interpret them in the gift
of the Spirit^or to reveal the fecrctsand Ipiritual mylierics in them
that have been hid from Ages and Generations fince the Apofiacy >
And is there not as much need ot the ipirit and power to rettore all
things that have been lort, AS to confirm the Goljpel, when 'twas
firft published by the Apotflcs ? And is not the Miniftry of Apo-
files as rtecetfary new to preach the everlafting Golpel to the world,
feeing Pad ours and Teachers mult onely attend their particular
Churches? But where are there thote Patfors, and Teachers, and
Elders, whom Apoliles were t© appoint and ordain > Where are
the Apottles handi,with the laying on of hands of the Presbytery?
Was it not the Apottles Office in chief, to ordain Elders in every
Church ? and were not Evangel ilis ckfigned by them, to ordain El
ders in every City ? Were not Apoftlesonely tofct in order things
in ihe Church? What Church then can be in order, without an
Aportle? Were not the Apoftles the onely Speaker?, who conclu
ded and did all in Synods ? What can a ChrilUan Synod do with
out them ? How can a Church excommunicate, or cart out, but
by the Tpiritefan Apo(}le,who is (till (aid to deliver to Satan ? In
a word, what Gofpel can ne in the World, or Government in the
Ghurch,without an Apollle ? yea, what Ordinance can be in order
without them ? for the very Baptifm of Water, as it was not to be
before the Baptifm of the Holy Spirit, and of Fire 5 on the Church,
£theDo£hineofChrirt being nat Baptifm, but thcDotftinc of
Baptifcns)fo none conld baptize but the Apollles, or fwch who had
fcfpecial commifliorHconfirmed with gifts of the fpirit ,as Phi/ip> and

(H?)

For not every oae that could preach, but he that could
teach all Nmons>was to baptize, and that could not be but by the
gift of Tongues ; yea;none could baptize, but with the promiieof
the gift of the fpirit aanexcd, as none could preach thcGofpel but
by the Holy Spirit Tent down from Heaven , which the baptized
Churches have not attained to,nor can promife to their Dipt Belie
vers,

Next to Baptlftn,the docVme or Ordinance oflaying on of hands
follows swhereto as the A pottles hands mult be joyned, fo the gift of
thefpiric was ever with ir,without which,the lay ing on of hands is
but an empty ceremony,as 'tis in all the Ghurches.only the Church
of Scotland, is more fubcile and wile, not to ufe that foolifa comple
ment, but to ordain without any laying of hands, knowing no gift
is now given thereby,unlefs it be a good Parionagp, as in the E»g.
lift Presbyter? ; but, in the Primitive, there was a gift given by the
hyirg on of the hands of the Elderfhip , wit h the Apoltles, on the
Elders to be ordained,who alto received the gift of Healing, by the
laying on of their hands on the Sick,anointing them with Oyl, Sig
nifying the Spirit,which was given indeed, as the hands laid on did
(hew the* fame thing^even the Spirit and Power from on High, gi.
ven to thofe who were ordained and approved for the Miniilry.

Now where are fuch Adminiftraiions,or fuch a Miniftry > Where
isthatmanifeftatfon of the fpirit inthefelaft Ltodicean Churches,
who are jutt like the Chttrch o^Laodicea in this.

Fidt> that they are lait ©fall the Ckurchts that have been, or
fliall be.

Secondly,that as Lao&iecA in the Grcek* imports, *>*x ^M , the
judgment of the People-or Nations, fo not onely the Nttiettall
fkvrchfs-bttt the feparated Ones are now judged by Chrijt.

,Thirdly,as the-Chnrch o(Laodieea thought beft of her lelf, being
therefore the worft of all the Churches : the former fix Churches,
though lome evils and failings were condemned in them, yet were
commended for ibme good, which was not to be found at all in
Laodicea, that thought (he wa? rich, and had eeedof cothing,
whereas fhe was blind and naked : So Presbyterian Churches may
juftly be condemned of much evil and failing, yet are to be com
mended that they pretend ftill Reformation ; but the laft reformed
and mo ft refined Clwrchtsofihe Separation , fay they are rich, and
have need of nothicg;they ne«d no Order,nor Ordinance, nor Offi
cers of the Church ; they fee and know all the truths of Chrirt :
theicfore by the judgment of Chrirl they are bliad, and men fh«ll
Portly behold their nakednefs,

Fourthly,

(505J

Fourthly, L<tcdicc* was neither hot nor cold : thefc lift Churches
are not fo cold as Nationil Churches, but they have not thit heat
& fire which waf in the firtt Churches of Chrill;thcrfore Chrut will
1 pew them out ot his moath, and not take, up tb^irnafoc into his
lips any more, nor love them as his Church and Spoule, but loath
them as the fi.th of the great Whore,

Now to return to that we faid before : All the Ordinances in
the Church became defiled, unclean, and her Forms the flefli of the
Whori!,not being faltcd with Hre ; that is,when the Sacrifice was no
more faked with fait, which is of a fiery fubilance, and keeps flclli
from tainting: When that holy fire was found wanting in the
Church,a!lherflefb, her Forms and Ordinances did tlink, and be
came defiled, as thole that touched an unclean thing, or dead body:
for the manifelhtion of the Spirit being departed from the Church,
the Church mu(i needs be a dead Body, as thole dry bones in /?<«£/•
Ion fignified the ihte ot the Church in the Apoftacy, in Spiritual £*-
fykn ; where the Church is not in the unity of the Spitit and Bond
• f Peace ;but as thole divided dicks in the Prophets rund, the one'*
for Judah and his companions ; the other flick, for Jofeph and his
companions: Tnis is the dead-divided ftate oftheChirch in Sa-
bjtlfH, which is a City not in unity wit > it felt as Jcrufalem^bttt divi-
tled into three parts ; lo Babylon is, and fo t e Churches in Babjlo*
arc,Presbytcry independent and Baptized Churches : For though
in the Primitive Times, there were d'vifions between brother and
brother in the Churches ; yet never was there a d^viHon between
Church and Church, as at this day. All the Brethren walked in oae
Church -way, worfhipping God with one content, one Church-or-
dcrjOrdinan^Sjand Officers, were all by the fame Spirit alike in alt
the Church«s,who,in this fen e at leaft> kept the unity of the Spitic
in ths bond ot Peace : for as there was one body among all, fobuc
one Bapiifrn ; but as the Churches are now divided B0die?> fo their
Biptilms aredivers-one Church baptizcth the whole Nation j ano
ther Church baptized onely the children of Believers ; The third
baptized onely Believers themlclvcs. .

Thus we naty truly fay,thc Whore fits upon eniny WatcrS) maay
Baptifms : befides thole Rivers of Living- Waters , thofe manifold
gifts of the Spirit are drycd up in the Churches, much left doth the
Spirit (hew them that pure River of Life, proceeding out of the
Throne of God,*nd *f the Lamb i« the new /fr#/"*/ff»;thc Chttrchts

R r bcinj

being deftitute both of fire and water , having not that Holy Spirit
given to the Church of Chriftjtnuft be but a dead body • and he that
toucheth thcm,is unclean.

This the Prophet Haggai hinted at, when he asked thcPrieftsv
that if one bear holy flefh in the skirt of his garment, and with his
skirt do touch bread or pottagc,or wine, or oy!3or any meat, /hall it
be holy ? and the Pr iefts anfwercd5No,

Then faid H*gg*l)\( one that is unclean by a dead body, touch
any of thele^all it be unclean? and thcPricfts anfwered, faying,
It fhall be unclean. So is this Nation before me, faith the Lord,
and Ibis every work of their handset is unclean, Htgg. 2*13

.

Emy Saint in the fpirit,freed from Church-forms, or not cm-

bondaged to partiality 5can eafily interpret that Text, That though

there be Saints by calling in the prefent Church, and (he bear holy

flefh in her skirt,that cannot make any thing clean to her or them :

and ifthey touch a dead body, as the Church DOW is, all that they

ouch therein it is unclean ; fois this people, andfoisthisNatioa

efore me,faith the Lord, and fo is every work of their hands (and

every Ordinance among them ) it is unclean.

It this be.true>as true it is, that the Forms of Church- Fellowship
being defiled Forms,are become thefleih of the Whore ;'then mull
(lie be utterly burst with fire ; yea,thofe ten Kings which have re
ceived no Kingdcmi as yet ; but receive power as Kings one hoar
with the Bead , who with one mind give their power and ftrength
to the Beaft,who make War with the Lamb ( that is with Chrift in
us, with God in the SaintsJ when the Lamb (ball overcome them,
Candthe power of God in the Saints appear above them^thenthcfe
fliall hate the Whore,and make her dei'olate, and naked,, and Dum
ber flefh with fire.

If the Honourable Parliament would but bis pleafed, God fo ap
pearing in them,to judge things in the fpirit, and fee how dead and
defolate the Churches are of the <»ifts of the fpirit , hew naked they
are,not adorned with one fpirimal gift, they would no more dote-
on the Whores flefh, though- ne^er fo fair, nor on any Form^
thqu»h never fo ©ft reformed, but burn, her .flefh with firej when
thus tnc powerful appearance of tne great God fliall be manife-
in .men j and Magiftrates; the Churches (hall appear no

Thrsi^tHe fecoud appearance ofChrift, of God in men : i« the,
ilrf^ appearance ©fChrift-,the Church appeared,yetcloathed with all
Hie gifts of the Spirit \ that is, God appeared in power in the midft •

©£

of Saints ; but when God (hall appear now the fecondtime, God
dwelling among tnen,which is the new Jerttfdem.thzn that Church,
nor thole firtf gifts ofthe fpim fliall appear any more ; but the Ipi-
lie, even God himlelf (hall minUlcr in his own glory and power,
nothing but God (hall appear in man , and man (hall appear no
more: No need ofChurcbcsorMiniilers when God fliall bz our
Church^ind the houfe we live ii^whcn God, in us, fliall minifter a;i
light unco, us. Thus in the new /£ R V S A L £^/, there is no
Temple > no Church-ftace, nor Ordinance : 4B4 the City
hath no need of the Sut, or of the Moon, toTmne in it ; for
the glory of God fliall lighten it, and the Lamb is the light thereof
Sun and Moon aie now the Lights of the World ; thcle arc the Or-
ciinanccs of HeiTcn, and have been the ordinary means of convey
ing Light to the Earth ; the Sun, the Light of the Day ; tiie Moon
and Stars, the Li»bt ofthe Night : fo there has been a Miniftry by
Day and Nighr,in the day of Chrift ; and the firtt appearing of God,
there was a Miniitry of ApoftleJ;Prophets,Pattors, and Teachers, «
the ordinary means of light to the World, and to the Church c
When the Church came under the Night of Apptfacy,and while the
fplrit of Antichrilt was come in power, darknin.>, the Sun and Air,
there was (till a Mtniflry of mcn,as the means of Light : yet as the
Moon r^ the Nightj ever changing in feveral Forms of Popery,
Epiicopacy,Presbyte,ry}Independem./ and Baptized Minilkrs , here
the M'mittry changed as the Mo©n ; yet God in his free grace was
plcaledinall thetitnesof the Apotlacy, (till to appear enlightning
ihe World by the Miniilry of men-in iomc darkdilcovcries of him-

»-But when Chrift fliall appear the fecond time, when the day »f
Chrift (hall dawa after the niohr of A potlacy is ended, when the day
of God (hall be again, and God fliall appear the iecond time bind
ing up the breach of his people, and heiling the wound that was
made by that fpirit of Antichrifl prevailing in the Church; then
the light of the Moon fliall be as the light ofthe Sun, and the lighc
of the Sun fliall be is the light of feven dayes, that is, there vf ill be
a perfect light, for God (hall appear to be the light of men, as
Chrift was ever indeed the light ofthe world, and God in truth was
the light of men from the beginning, (hining in darknefle, though
the darknefle did not comprehend it , and though men did not
know God in them to be their only light ; bat as 1 laid , God fhall
appear in the lali dayes to be the light of men, then men and mini-
ftcrs (hall be no more the meanes of light; the Sun (hall be no
more thy light by day 7 neither for brightneflc (hall the Moon give

R r i lighc

light unto thee, but the Lord (hall be unto thee an everlafting
light, and thy Godjthy glory. Thy Sun mall no more go down,
neither mall thy Moon withdraw it felf, but the Lord mall be
thine e verlafting light, and the dayes of thy mourning (hall be end
ed ; as mourning was Bakjlotu plague , the judgement of tha
great Whore; fo-thou malt nevercnourn forwantof aMinifter,
lor the Lord God, in thec,mall minister light unto thee ; Men and
Minilkrsma^odown ; yea, the Sun may fee at Noon-day, and
there may bj^Hkthdrawing of all Light, and all left in Darknefle :
but, irs Darkwlre, the Lord will be thy L ght, as well as when thou
art in cleared light ; when thy light mall be the Lord God in thee,
thenGod,thy Sun,mall not go down; and God, thy MOOD, mall
not be with-drawn : yea,God fhall appear notonely thy light, buc
the light of the World,the light of every Man, and the light of eve
ry Creature : thou (hilt then clearly fee the i»vifible things of God)
even the Eternal Power and Godhead in the whole Creation, and
no more Sun or Moonihining'in the Heaven, but God himfelf
fhining in both , and his glory filling the Earth alfo , and
everything in Heaven and Earth, as the appearance of
God.

This is that fire that burns not onelyChurches, but every Crea
ture in Heaven and Earth,God appearing in all.

This is the Fire , which all the Prophets and Apoftles fpeak of ,
to come in the laft days : Tbis Fire came down at the firft coming
of Chrift in Spirit,when the Spirit, when God in power firft appea
red in the Gofpel-Church, then the Church under the Law, the
jewim Church was burnt up,the Sun was turned to Darkoefle, and
i-he Moon to Bloud ; all the glory and light of the Law was dark-
tied, the Temple, Priefthood, Sacrifices, and all their Ordina»ces
were ch2ngcd,and became as bloud: So the fame Hgnes in Hea
ven above> and fignes on the Earth beneath •> fliall be again ( in
Kingdoms and Churches alfo) Bloud, and Vapour, and Smoak,
all this was in Spirit then performed , it fhall again be fo fulfilled
with greater power ; when the appearance of the great God mall
b£-,tbis Fire>even God hirnfelf, that coniwming fire, and everlafting
burnings fliall not onely burn up Churches, and the fledi of the
Wbore, butthe purertflefli ofmen, and pride of all glory > whea
God our glory fhall appear as the glory of Heaven: and his glory
the fulnelsof the £arth, then all theWorks onthe Earth mallbe
bu^jit wp.with fire (as all the Works of Jdan (hall.be burnt up

God

God ; ) that is,as now we fee the Works of mcn,and not God WON
iring all in all : So now we fee onely the outward Forms of the
Creation,e very Creature being that Form of God; but when we
(hall fee God All in All,we jthall never fee no more FOODS of Crea
tures? or Churches,

The

'

» 4 %*J '

••'_.' iii — — • . - -

The Honeft Heretiue;

'

\0rthodox ftlafphenter.
Accufed of Here fee and "Blafphemie ;

but cleared of both, by the Judgment of Gotland ofgood
a Committee for Plundered Minifters of the
t, MA RC H pthf 1 65 2,

With a double Anfwer to Articles

charged againft him ; whereupon he was freed from his Pii-
fon, and liberty granted by the Lord to preach again,
which he hath as a private Chrift'ntttJB all fubjc-
£Uon to God in the prefent Powers,with
love to Truth and Peace.

By WILL; ERBERT.

*
-• * ' -JL

' * »

The *An freer of Mr. William Erbe-
ry, to the Charge exhibited by him,
before the Honourable Committee
of T hindered Minijlers , March
16 <jz.

-w

TH E Defendant referring to himfelf all the liberty to a free-
born Subject oiEtfgUiiA and Wales:

In obedience to your Honours Commands, humbly faith, Thai
he renounceth, and did? before he was apon the Articlss called be
fore your ffcMoKrs, any other pretence to the Mwfirj) then'tfeac

* / J 4 , __ .'»^r-.v«i

which

which is common to every Chriftian. And denyethjthat ke hath
preache^', as by the Articles is fuggefted.

And therefore the Defendant humbly conceives, that the power
granted to this Honourable Committeejto inquire into,and repoi t
all matters concerning fcandalous cr iequeftreo Minilters, concerns
him nor.

The Defendant further faith,That as to the matters calle.i FUfpke-
mj And Htrefe , he doth deteit and abhor ; but humbly conceives
hirnfelf not bound to anfwer, except feme perfon did charge him
therewith. Betides, the Defendant hath already not onely denied
what was charged againft him as SUfphemj ; but given an Account
to your Honours,that he laid not any iuch thing, but openly afler-
ted the Deity */£V*/^aad that Chritt was net a Beaft, nor his fl^fo
rotted in the Grate : Shewing, by fandry Reafons, (julUfyingthe
perfection of his Humane Nature) that your Defendant could not
fpeak fo unworthily againlt the Son of Go J ; but was mifunder-
ftood in what be had laid , which he hopes he hath cleared to your
Honour?.

The Dcfendanr,d«firous yet to iatisfie this Honourable Commic-
tee>taich , That tho«f,h the words pretended to be fpokcn by him,
concerning the Churches and Sacram<nts,as novV in pra&i e^ were
true : yet tor orght he undertiandeth^there is no Supream Head nor
Grvernour EcclefttfticAl declared, as in the days ot King tteury the
8th,and Queen ELi**bttht with their Sutceffors Royal. And thai-
there is no Church fededby the Law of this Nation, but the Natio*
ih\l Church^ which is the Epiicopal Body, though the Heads be re
moved ; which though the Presbyters are (uppoied to ftipply, as
they did in ScotUndyti their Chinches here do conGft of voluntary
Members, as in FM«r*afld#e&**tfL- Andwithall, the Presbyte
rian, Independent, and Ambiptift-ChurcbeS) Ib called : As allb ,
the Ertftians, and Afftmbli»g-Seekers, do preach, write, and (peak,
more againd her,a«d one another, then he hath 'poken ag^ind any
ofthem: And that they are likcwife in greater Contelts concer
ning the Sacraments , than as the Defendant conceives he Is char
ged withall t Attdthe reifon of this liberty uken by tham.i.?, their
conceiving there is no Law againti them, bat what is either Repc*~
ltd, or sintrqttAted : And that they have connremnce from ihe O-
yil-AHthority^httfo Light And Truth might more break forth. And
this Deferrdatic humbly conceives, that it is the freedom intended
to all perfons of this Nation < to fearch and try all things, and all
perfons were as free, as the Defendant, to fpeak where he (pake ;
and Captain Chitt'indcx doth confcfs to have fpoken, where he Ipake3
;n contradiction, . ^.|

As,

As for particular perfbns,it hath never been his manner to beiin-
veftivc againli thern> though lately carried out openly, to reprove
their publiqne fcandals.

And as to the Merits and fatisfa&ion of C7>r//?,rhe Defendant dial
not deny them, as they are held forth by the Spirit in the Scripture,
to flow out of the love of God the Father; though he hath except ed
againtt the determination of the Schools, placing them formally
in the pacification of God's wrath.

And as for Praying and Preaching, he never fpake againft them,
as they are held forth in the true fenle of Scripture, but .onely as
they are carnally praclifed by thofe Spirits, who arc under the
power of the A pojl «/&,and that chute to lye there.

And as concerning the Scriptures : This Defendant hath ufcd
them,and maintained, as a Principle to argue by,for attaining and
vindicating the Truth from the Adversary ; but to the carml man
it is a Hone of (iumbling,who give their own gloflcSjand cannot un-
derlhnd the things ot God.

And this Defendant further faith,That he highly priceth the Ho-
linefsand Righteoufnefs in truth, flowing from the power of God
in us,which by the World hath been nick-named with Pitrit**ifnt9
and in fame now Ranting. Thole profane people, called Ra*tersy
he juttifieth n©t,but hath publiqucly proved them judged by (jod.

And laftly,this Defendant faith,That as Mr*CWW». Dr.fftV/^.and
other?, in their Anfwers to BdUtrmintt fay, It is not neccflary the
Church fho'uld be always vifible: So this Defendant confeileth,
That he holdeth no Fellowship with any Church , but the Invifible
fatholique Churchy of the firtt-born, whole Names are written in
Heaven; And hath not countenanced at any time, any profane
breaking of bread,nor was prefcnt at it ; neither jearing at any Dif-
penlauon the people of this Nation lye under, but ftudics the peace
in truth,and pities the Ignorant. And hath fo deported himfelf in
all Godlinels and Honefiy ; profe (fing himlclf in all things3that be-
cometha" <r"

,

Your Honours faithfully to ferve you,
WILL:

Anfaer to the Articles and
rge^ exhibited agamfi <£\£r.
William Erbery, before the Ho
nour able Committee for ^Plundered
Minijlers, March the

HAving been a Sufferer from the beginning ; firft, by tbe
PreUtesiimthtHigh-Ctmmijfion : next, by the Roytll-
P*ny for my affection to the *P trliament , being the firft
Plundered tJMimfcr in Wtles : I hope the favour of this
Honourable Committee will fo look upon « man , ( though no Mi-
nirtcrnow) as to grant, this freedom, atleaft to Preface a few
things to his following Anlwer. Firlt,! do humbly, an j thankfully
acknowledge the gpodncts of the Lord,in your Honours ^ who have
had thofe tender rctpefts to my low condition, as to appoint my
hired houfe for my ?r//i», and to aftord that liberty of fpeech, and
now of writin»,to a Man, made a Monltcr by men, not worthy to
live, But being brought forth in the Land of the Living, in the Lord,
himfelf, 'Tisableffingtome,andtG many with me, who arc born
at this dme,not onelyinto Eternity above, but here below, in the
Land of approaching light,and promiied liberty, where theDead are
lookieg out ot their Graves to rife, and the Captives to be redee
med at lart from all that Bondage on their Spirits and States.

(jod with Vf ] being the Nations Mono-) and the Libert) of the
Common- wealth of England published, Ipeaks to me the Spirit of
C7r«J,and ot Chrifl rifing in our prefent Govervotirsj Civil a»d Mar-
^/,proclaiming Liberty to all the People of Cod , to go out ot B*ty-
/^»,and to build Jerusalem anew.

The New Jcrufa/em is that I have all in my heart (is I have hin
ted to rny own Goantrey firtf ,) and being called to London^ to vific
my poor Family, 'twas rny onely thought to fpcakoi that more ful
ly in this G'^even the glory of the Ne* J

S f

»Twas sot my leaft intent 5 ro trouble the peace
»br to (peak a word of thofe poor low things • bur finding my fdf
as low as they,a dry bone in the Valley with them, lying together
in tfefcdutfjthe Lord railed pny fpirit, and renewed my ftrength, to
bring forth all the Gathered Churches with me, to appear in Bafy-
lon.

Confufion in my fleft,and on their Forms, came abroad on this
occa(ion,fpeaking at Somerfet-hottfe^ the Fallen Star, Rev.V+i. I
law therein that black and dark appearance of tho!e we call Ranters,
fallen from Heaven to Earth-> and opening thebottomlefs pit, caii-
fingafmoak to arilc,that darkened rhe Sun and the Air, (*>.) both
C6r/#jand the means to convey Light to Men, was clouded there
by.

1 faid then>that fmce the World began^there was not fuchathing
afted,iior heard among men, that men AH& womtn-> formerly profet-
fing godlinefs,many of them in the power of it,precife,fpiritual,and
knowing people, {©me of them Church-members *\fo) flaould fallfo
low,below the worft of men ; yea,below the nature of Beafts, from
Heaven to Earth., yea,to H<?//it felf,in Blafphemy, Swearing, Cur-
fing,Whoring.&c«not onely to drink,but to dance, and be merry in
their madnels, and thefe mad- folks to be yet fometimes (as they
fayj fo fobcr}to (peak fo highly of <?<^and his glory,and then again
to fall, not in a fit (as the beft of Saints havc'done in the hour of
temptation) but to go on boldly, not in fingle fmall Companies,
but in great Fellowships > not in one place of the Land, but in ma
ny ; not in fecret, but openly to rejoyce and glory in their wicked-
jsefs. Yea,whereas they would by this break all Churoh-fcUovfhip)
they eater into Ckurch-fettwfiip rhemfelves/mto a Brotherhood of
blackncfs and darkncls,bcing not afraid, nor aftiamcd, for the light
of the Sinn to fee them.

Thefe horrid things being prefemed to my thoughts, I was
drawn forth in my Spirit to ipeak of this appearance : Firft, what
the Dt'fign of God might be in it. Secondly, what the Deceit of
Man was, in the Ranting Principles and Praftifes.

And becauie I was commonly judged by geodmen-> as one of
thofe,owning their Principles, and pra&ifing their ways, (though
God by his mighty pcwer has kept me pure from thole , and from
other evils, which great Profcflors are not afraid to follow) I fay>
becaufe I was thus under Man's da'/, to clear my (elf, and to COD-
vincethenrand to call all to the fear of the Lord., whofe judgments
are mamifeft,and who might jnftly leave us, as them, then the beft
of us might be as bad as they : therefore I was not filenr.

Among;

r 3x5 )

Among many things, I (pake on that Scripture aforefay : This,
faid I,wis the firrt Defign of God herein, to make ic appear to men,
that what thole were outwardly in the flefli, that other Profcffours
acted continually in the Spirit. In a wbrd,ihat the prefent Churches,
were the purctt Ranters, This J proved at lundry times, oa leverail
Scriptures : As,firH5that they do curie their God, and their King,
y/*.8.2i. Secondly, that they iwear by the Lord, and by ^Md-
cham,Zcph.i.s. Thirdly , their Whoredom, Hof. 5.4. Fourthly*
their Witchcraft, Nahum.i. 4. Fitthly.thcir DrunkLnnefs, Ifa^,
7. Sixthly;theirThett,2/ifA.5.2,?. Andlaitly, before y OUT //i»-
n»urs,\ charged them with Lyes,^.*.*. Rev.].9,

Their Whoredoms I proved (among other things) i. That they
luftcd after the fie(hofm*n> i. Loved the fiefh of m*n. And
3diy,the«4* whole flefh is great, £^.16.26. £^.23.20,

By the flc(kofnt*a>\ mt*Qtthfivifdom,{>o»cr,glorj, tndhonoHrif
t\)U yrtfcnt world • whereas the wildom and power of God was the
onely rule and fupport of the true Spiritual (^hnrchts of thrift,
whole Kingdom is not of this world.

rftflpreferredagainftthem, not out ofanyf*r/^«£
lomc have falfly iuppoled) nor out ofifpirtt of bitter-
any man's peribn ; (for I am One with ill the -Saints!*
love) but out of Confcicnce,and real cSnvidion of the Error of their
ways and worfhips;hopmg and believing, that the fire »f the Ltrd)
which will burn up their hey «W/?#££/tf,will both purifie their^ old>
and five their perftns, that fo they miy ari!e more glorious in the
truth and power ot Rtligiw, then ever they leemed to be in the W-, ,-
ward Appearance.

Butnowthe truth of my Anfocr, to all that is <r&<*r£* ^ againft
me,I humb^ preient,with my iclf,u your Honours feet , profefling,
firft,that I am a man in Babylon, with all ihcgathcredChHtchcsiand
fctttered Stints : my own continued Confefflvns , boihiBTr/^and
^^//'^^^i^^niewthciame. Befides, my acknowledged Con*
fufio* in my apprchenfions, and prefent attainments? may be a juft
Apolo£ic, at lealt a UWotive-, to youc Honours Indulgence over all
my weiknetles.

Second iy,as God did bring forth Light out of Duknefs : foLove
will ari e outofourDivifions; and perfect Orders laii,out of this
Yet <eeing there is.a Call from Heaven to all the people

of God to come out of B*kyl»* : and the judgment ot good men if,
tbat we are about the f'.vcnth Vial: If this brin forth Vovces?and

not,(incc men were upon the Eartb,(b mijhty an Earth-quake? and

Si z w

fogreat; Sooner may wen filence the voyce of Thunder, whenic
roare'tijor ftep the flafhes of Lightning, or ftay the Earth, when it
fhaketh, than ftill thole voyces which (hall be heard againft Baby*
/0«,and againft all thofe who abide in her, T{ev.\ 7.1 8.

And now I come to anfwer the Articles , Fir ft , in generall,
Whereas I am therein accufed,and called a BUfphewer.an Ap&ftatc.y
•profane-) fcandaloHt) wlcl^ed^ and of Hettifh Deigns ( being untruly
charged upon me) all thele,and a thoufand reproaches I take up as a
Crovpn on my Head) and go on in the Name of the Lord) with love to
Truth and Peace. And I trull it will appear, in time, that I »m n&
Apoftate : for,asin theftrcngth of God 1 have flood to my ground,
and not fhrunk for fear or favour from any principle of Chrijt, or
Christian prattife : fo, though I am not Ib much in theebfervation
of forae outward Forms of Religion,**, formerly I have been, and as
fome now apprehend it their duty to-be • yet I defire to be more ia
the truth And power ofgodtinefs ( i.e. } in the knowledge of my unica
with God>walking in the light thereof in ipiritual communion, and
converfe with him, and i» works of Right etttfnefs^ Judgment, and
^/lf^5among men : aad if this be Ayoftafic, I (hall be contented
tobcacconnted fo, and to be yet more vile then t bus ; my Confci-
ence bearing tne Witnefs in the Holy Spirit, that I do aim at the
moft Spiritual Dilcoveries &G9din Chriftjefm, which are prophe-
fied by the Holy Prophets,to be brought forth in the /aft days.

Again, thofe grois Opinionf and Praclifes charged againft me,
v/*. That Chrift is a Beaft ; that his ftefh rotted ix the grave • that I
deny his God head andpcrftttion of his Nature \ that I declaim againft
the Ordinances of the- Cofpel-, enervate the Authority ef Scripture-) in-
t> elgh agaiuft Communion ef Saint shearing and deriding the fame, that
I aecurfcdly blafphcme the Spirit of Grace in the hearts of the Faithful,
thai I fuhti&y /»#/// Principles of Heathenism and .dtheifm-, that I cry
up the profane people as weft holy, and the Saints of God to be the onely
Ranters ; that in f corn of the Gofpel^nd hardening of the Ignorant front
tntertalniKg thereof, I holdfettovpfaip with divers prodlgioufly profane
and fctndalout calling thewfelvesa Church with their fever al Officers,
klafphemeujly counterfeiting the Sacrament of the Lords Supper, &.€«.
All thefe;and the'reli. I deny and c'efic, aifalfe and tying f*gg(ft*ons
€aft upon me (to bury me alive ) by th.ofc, whole Throat is au opn -
yand their feet fwift to feed b/aed.

To the firft particular in my Ckarft*! anfwer,That I preached
»ot at Sower fet-houft, nor faid , that Jeftu Chrift TVM no more the*
mr that every tnt whs had G.ad manifeft to him , wo* as

perfeft *,

O'7)

: for God, in Cbrift,is manifcft to maay,iu whom God is let
yet manifett,nor Chrilt revealed in them,but they ftill reft* the Spi
rit. Neither faid I,that we are per feel with God,as Ctriit wasjbuc
perfcft with Cbrift, in God, we arc, I aflerted ; and that theGod-
head<dwellingin th«Son, dwelsallo in the Saints, astheApoftle-
prays,T/Mf j* might be filled mth allthefttl*efsofGod Eph.}.1?. that
is,that the tuinels of uod,evea all tkcfulnefs ofGedofih- God-he.:^
might be maniteHei inthem,and to the World allaasChtiit pray.
Clh, 7 'hat they ail may he one of thou Father art in mt, and I in 1 hee ;
that they alfe might he one in M , that the world may kn<^vf that than
htftfent me. And the glory which thou haft given me, I have give*
them that they may he onc>M we a^t one. f in the*», aud thou in ntcjhat.
they may he made perfett in one ; that the wtrldntty k^'Oiv that thou haft
fevt me,an<i haft loved them^M than haft loved me^ ©h . 17. 22, 25. That
glory ot Union, which Chriit had with tho Father, the ^lory of love
which God has to his Beloved, and the life allb that Chrill has with \\
God,even the Father3allthat have we,withChni!,io God,C«/t.3.i, j0h. i4.x»

And as the life ot Chril^ was the glory o( the Father? and the
HfeofChrirt,in the Father,wasnot fo manitelt to tnen^whi'c he li
ved in fle(h ; and becauic men lookt upon the flefh too tr,uth, and Jj^f'4^
not on the Father in hiov(sncn tiiU hearing and beholding the j;ra- at
cious words that he ipake, and the glorious works which he did )
therefore God>even the Father,did crucifie his flefli to hirnleif, and
Chrift willingly offered that pure fte(h,as a Sacrifice to God, to be J1 ' I9f
made weak,as ever man was,even a Worm,and no man; that God, Mjljh.z?,
in him,might appear to be All in All. 4^.

For when he »A* lifted *^,or crucified, mac'e fo weak in his flefli,
and confufcd in his ipirit(as we (hall lee anon) then laid he, Tcfhall
knovf that I am hc> (even the Fathers glory dwelling in flefh) **d
that I do ntthing »fmy felf, hut as mj Father hath taught me , / fpexk^
thefethings Joh.S.^S. ]oh,5.i9,3o. Tben 'twas known and be-
Heved,thattheflcOi was nothing, but as the Word, as the Wifdorn '°
and Power of God appeared in it. Believe ft thott not-) that I am \»
the Father and the Fathtr in me ? The words that I {peak*, I fpeakjtot
ofmjftlf • but the Father that dwelleth in me,be doth all the reerkj, Joh.
14.10.

Therefore, fee who faw Chrift in truth, faw nothing but the Fa
ther; and this, cve» Philip could not ice, till the flcfli was crucified, ,

For

. (318)

For this caufe Chrift fiid > ihtComfrrtcrfhAllttot tone, except I
depart and gs AW Ay, J©h*i6.7. that is, till Chrift did difappear in
flcfli, the Spirit or Power of God in his flefh could not appear in
tBeirs,but when that power from on High came upon them, tnd in
them, then the worlds that he did In the fle(h->thc} did atfoy and greate r
foh 14. *V9> which was not the undervaluing of Chritt fas I atu charged,)
ltt ' bat he being the Quickning Spirit in Truth, and the Spirit appear
ing now fo glorioufly in the Saints,was for the glory of the Son,who
was therefore faid not to be glorified^ till that Spirit or Power of the
God-head that was in his flelli, fliould appear in theirs , Joh.6.6%.
Joh+1. 3 9. That the world may know (faith he) that the* haflfent
me9and haft loved them->at than h*tt loved me , Joh. I y.as if the fending
of the Son was for the fake of the Saints,that the Son (hould be re
vealed in them,and that the Saints, in the Spirit, might appear in
the love of the Father, in the fame lave that the Father has to his

And not onely that the World might know this , but that the
Churches might know it alfo, even thole who fay they are Jews-, and
are not.bttt do lyt • who fay they are true Churches, (as the Jews were
a true Church^ but do lye> even thofejkaU come and worship before thy
feet, andfoaft know that I have loved f/w,Rev.3.9.

And Jtz,abcl alfo,wh0 caReth herfelfa Prophetcfs, to Teach, to fe-
1 King, dttcc my Servants, and to centntitFornlcatlon^ot fa Ife- worship) thele
falfe Minifters (who can faft for bloud, as Je^abd Jidj and who are
typified by her) thefe Godwi&c<*tt into a bed of forroi*>sy and Into
great Tribulation ; And I tvifl kill her children with death X th u the
Spirit of Life may not appear in their Members) And All the (^hnr-
ches {hall know jhat 1 am He which fearchtth the hearty andtryetbtht
Reins, and I will give to every one according ts his works, Revel. 2.2 3 :
There (ball not be a falie Minifkr, nor Church-Member, bat Chrift
in the Spirit , will difcover their flefaly Worfhips, and Works of
wickcdnefs to the World*

Dan.7.17- This is the glory rhat the Sainrsofthe moft High have with
,oV' 5' 9i Chrift,even to judge and raign with Him on Earth, not in anEarth-
Kev.7< I4j ly and outward manner, but in thofe glorious manifertationso
i y. his wifdotn and power in them,that by over

coming all that is of Man within them,

He that over ctmeth &c <u fcve* their flefh being crucified to God, they
times reyeattd Rev. 2. .& Rev.?, overcome by the bload of the Lamb, by
*nd 'tis overcoming the number which they are raifcd up to that glory> as to
tfthe Beaft, or the number of ft fit with him in his Fathers Throne? to
M*»', thAtit) All the yufdtm judge the World,and Angels of Churches:

yea,

^

yea, to rulefthe Nation with a Rod of tndfwerefMMH, Rev. 15. ig«

Iron, daflhing them in pieces like a Pot- Rev. 15. 2. kj the blood of 'the

ters Veffel. This glory of the Son friall be Lamb (WHS) Revel. 12.1 1, He

manifell in the Saints, /y*/. 1.3. $>. Rev.i. that thus overcoTKeth, {hall inhe-

tzi, I C0r.6.i,3. rit all things, andhefkall be my

a. To the feccnd, he faid not , That Chrift's F/tfh rotted in the
grave, nor that the Ministers teaching Chrift rife* , and fitting at the
right hand of God> were DJuders : But thole were Deluders, who
taught Chrilt fitting at the right hand of God in a flefaly manner,
(as one man fits by another ) whereas God is a Spirit infinite, and
ineomprehenfible,whofe right hand is in the Rivers,'and in Hell al-
fo his right hand finds us out ; and Chriit who is a Qiiickning Spi-
rir,beingriten)a Spiritual Body is alcended,not onelyinto Heaven,
but far above all Heavens, that he might fill all things ; (hat is, he
fate down at the right hand of God, in highert Ma jdly and Glory of
the God-hcad,executing Judgment, and all that power given Him
in Heaven and in Earth, having the Keys of Death and Hell, farre
above all Principalities and Powers, Men. and Devils ; all being
fubjeCt to him* Oh that our affeftions alfo were lubjed to Chiirt,
who fits at the right hand of God,C»/.j. 1,2,3.

3. To the thirdjhe laid not,That Chrtft dy
tb at of fatter s • but that of i Pct.l.i 8. was much miltaken by mo(t
Mini(icrs,who hold forth Chrift,as dying for Saints onely , not for
Tinners ; nor for the ungodly,for the nnjuii, as Ptftl and Peter both
do

Secondly/cis not fatisfa&ion onely, but the fcllowfbip of Chrift's
fuffcrings is here intended;and our conformity to his Death,to fol
low him,in iurfering all reproaches and revilings from men, i Pet.
2.21,12. Yei, t© fuflfer as evil-doers for well-doing, i Pet. ?.
1 7. and to luflfer not onely in our outward flcfli>in our credit and
rcputc,and worldly comforts ; but in our inward flefh alio, to lay
down our own Reafon, to deny our own Will , and to dye to our
own Wifdom,i F^.4. ,2. Yea, to dye, not onely to our inward
Sefh, or natural i'nclinations,but ro ourlpiritual excellencies (for
asthereisaflcfaly fpirit, lb ipiritual fleQi.) To this Chrift dyed,
even to all his created excellency of Wifdom and Knowledge, to his
highe(t Comprehensions of Divine MyHeries,to his flrongeft cosfi-
dcnce,and fweet cgntenjf : his joy ;and peacc3and all his Ipiritual

ttrcngth.

ftrength was fo weakncd and wafted,that he became a Wbrmt and
no Man : Therefore, what Peter faith, He was fat to death In tht
fiejk : that Paul expdunds,Hc was crucified through vyedk»efs> i Tet,
3.18. 20.13.4.

For Chrill being made fmne for us,who knew no finne, flood, as a*
(inner,in the fimilitude ot (infill flefh, bearing in his Body and Soul
all thole furlsring^{orrows,tempcations, troubles, terrours, thole
fears or Death, and pangs of Hell, which take hold on finners ; that
. Tinners being brought to the lowed ftate of flefh, might this way be
brought to God. How? By beholding God in Chrift one with
them,though feemingly torlaken of God,and his love to thetn,as te
his Belcwed , aad their life in God with Chrift, though their Soul
Joh.iz.*7 faforrowftti to the death /or never was a finner fo afraid to be dam-
Mark, 14. ned,a?the Son of God was afraid to dye ; fo amazed, that he knew
not whatto(ay,ordo: <J\€j Soul ( faith he) is fere troubled^ and
what (ball If*} ? Father, fave me from this hour - yea, praying over
and over the lame words ; Abb* Father, Iti this Cuppafsfrom me :
and though he knew ic was the Will of God,and for the lalration of
Man yet He would fain have his oven fWUy ( fo weak he was in iVffe-
ring) though again he fubmittcd, and his Spirit was willing, yet bit
flefo wasfo weak^, that he cryes out , as a man forfaken of God ; My
Godmy God^hy haftthouffrfakcnme * Yea, he fo Ikaugled with
dcfpair, that, Mr,CV-z//» faith, he uttered the voyce of a despairing
man ; not onely crying out, bat be roars in his cry ; Lord, whj art
Pial.ia.z. thottfo far from the 'voice of my roaring ? Yet for all this, in this
lowed eftate of flefh, Chrid was as high in the glory of the Father?
asever; yea,iuhis apprehenfionsofwrath,and pangs of Hell , was
asperfeit in the Divine Love, as when he lay in his Fathers Bo-
fomerand when his fpiritual pure flefh was dying within him, and
fweeteft comforts almoft dead ; yet he lay down in the life of Godi
and lived in God alone.

Thus rnen,yea the befi of men may b* brought to God,cot onely
in their fpiritual defertions, but in their linful Falls they may be
brought to God; being now themfelves become unjuft and ungod
ly j as not onely Ranters,but feme Religious men this day may b«
brous^ht to God this way by Chrift , faff ering for fins the }ttftfor the
MHJuft, &c. in their greate(tinfirmities,tears,temptations.troubles,
terrours of Death, and horrours of Hell ( which are at hand) they
may hold up their heads, and behold their, union with God in
Chrift-, God's love to them, a? to his Beloved, and their life with
Chrift in God,
" ?•* >*• ^.':^, •; ../-vi-.*** *«.9«a^4- ?v.- -'V'.Wf T; '• '-'• ""'*•. ^--^V--?.1-1

And

And if thus the death of Chrift nay mintfter life to the Saincs,felleft
to be fmners, why DOC to (inners alfo to raife them up t» be Saints?
<y Ckrift fit fered fortunes, thcjuft ftr tkt UMJitJtjtobrwg us tt

Therefore whit this Article chargeth me, fot holding forth tfa
T9S*k*cfc ofChrlfts fle(h> tht confufsdntfe of his fpirity i$ Aniwcred in
this, that he was made fin for us, who knew no hn> that he flood ift
the Room of a (inner ; for ht •*** nttmbrtd among tht tranfgrejftrs , _
And made his grave with tkt wicked, Ifa. 5 3 . 9 , i i.

Buc I did not ufe thofe unleemiy expreflions of Cbrift, that be vt<#
Irefftbd of hit wifdyr*y nor that thtfpirtt ofPrajtr forfool^ him ; but
is his fpiritualltrength wasex:eedingly weakened ; Ibtheipirit of
prayer mighcbefo weak in him, that he knew not what to lay, «
himfelflpcaksj Joh.i 1.27. yea his often praying the fame thing,was
not the (irength of his fpirir, but the feeblcnefTc of his flcfli, as it ap-
peares to me by Mtthew, and Mark.: both fay, he prayed and fajtd
the fame words again , as a man in fpirhual defcrtion pny.s a few
words, rilech up quickly, and again goes to his prayers; foChrift
was in a pare delation, and how cont'ufed his praying was, let Mark,
(peak, M*rk.*4.35 $6.

Befidcs, that he was afraid to be alone in prayer, is plain to me
by both the Evangelifts : forbcinfi/*;V#4W4<.r^ tnddfirafteel with

f L I r Tl • I r^'f • , f .- I Math. 1ft.

fears • he de/ircdbts three Difcip/gs tt ftaj with hint a little, nor on- ?g
ly to be w'uncfles ofhisfuffenngS:(asmolt interpret) but to comfort Mark.i4.
bini in his extreamvveaknetfes,(/orx«>4«g<r/4//~0 c*me d«vt>*toftren- i4>5?-
£tb<*kim}. Thcfflrlt (taith he) isrcadj,b*tthc flefiis we^ this Lukca.*.
was not applied by him to their flcepy bodies oncly^ but to his 4
finking fonl , fo exceeding forrewful to the (Dt*th, as thofe three
Greek words well Engliflied, and undcrrtood do witnefle, for «*•
0<tju/SHtf-9«w, *Jx«fX8K«»'> cap/xva-o*, hold forth to me the perfect weak-
neffeand waging of hisfpriritualHrcB^th, the firft word fignifies
the aftonlfhment of all his inward femes, thcfecondfhewsthe fink
ing down or heavyn.'fle of his foul, the thirdnotef his foul en-
compafled about, orbefieged with (orrow; «r irnpojtti mtt rteris ad
tfntptu non rceerdaretur, faith Uh.Carttvright Harm^EvaHg. •

And here follows the Merit of Chrilis death and fatistadion foe
us, neither of which do 1 deny (though the word merit and fatifa&i-
on of Divine juface be not written in the Letter of Scripture) bac
the fubftance of both in the fpirit and according to Scripture, I at-
)ert,and fay,that with men, TV merit it thi doing offttch a workjtrbich ^ ^
defcrves acceptance from bi*», tomhor/t'tisdone without any f*V9*r or R0ai *5 5,
!evc fupptfed: fo I laid that Chrift did not merit by dying, feeing ij0h. 4.

T c his i4»

his cfeaih was tfoe manifcftition of Gods love> and .the love of God
brought forth Christ to live, and to die for us.

.Bun thus the death of Chriit is meritorious, in that tis A worl^ of
infinite worth Arid price for the f.*rden axdftirging of fin , that mev in
thefptrit m&y have fezcc with God, axdpttrenefle ofconvcrfe* Again?
as merit properly prc uppofeth not love; io fatisfa&ion fuppolcth
wrath to be pacirleo, and he who is offended to be reconciled : io
k ^ God is not. (Jorfttry is not in #zf),and as Gods wrath to be pacified is
not written in Scripture, fo God is not to be reconcile* to-Maj*, but
Man to God, 2C(?rf5»ip.

In.deetl God being noc yet nsanifcfi: to men io Chrift, nor the
Myftery of Chrift revealed, bor,h were vailed under the Law : for
God ia the Mini^ryof the Law (manifeding fm> and working

ROM. 4." vvrath) appeared to his people as to be reconciled to them, and they
to make the Atronement to hina. which was rather in rcipeft of the
diipenfation, wherein God was plea fed then to difcover himlelf umo

Gal. 4.1,1, thent at Children, 6ndu»der Tutors, &j. yet in truth God is un
changeable in his Eirence? not being (as oien conceive) firfi.in love,
then in vrmhr then io love again, h'rrt pleaded, theo offciide-djthen
reconcile J ; bat as the dttonement v?M not made to (Jod, but received

Kora.f.ii. bywen, in the Miniflry of the Goipel ; foic was maaifefted then
thw God was not to be reconciled to men, but men to be reconci
led to God : for God VHK In £hrift reconciling the world to hlv^fif^ not
imputing their fins ; fothat wrath is not of Gods part, but of Mans 5

Eph. i. 3- men being />; tf4f#r* Children of wrath, not that God hath wrath to
any man (as man to another) but men naturally ttpfrekendittg wrath

Gcn.j.s. in God do fear and fly from him,as fallenyrf^w did,(thoughGod fled
BOciromhirn, but fou^hchimoutjlikewife MtMspmiftmeHt or the

X.ev.if.1. plagues of God are caUed Gods wrath, which tnen feeling without or

within fall to enmity againHGod?(thoughGod be no eo:my toraan)
Tic.i . 1 1.

T 4o

'

W[ici1 the grace of God bringing Salvation to all men appeareth,
c,^eB the kindnes& love of God ourSaviour toward man fo appeareth

the ungodly, and for the unjuft,
bein Enemies-tee were reconci-

,

in the death of Chrift given for all,for

that all ernnity is flajn thereby: for if
^^ to ^°^ fy thg de*t.h efhls Sox, muc

g de*t.h efhls Sox, muchmtre being reconciled, wefhall be
fayed by hi* life • and fo tis not the death of Chrift only,but the life
of Ciuift in God, revealed in us by the Spirit, that muft fave
y?» i'v"

.This is the fatisfadion of Chrids death, a s founded on Gods love,
Lfa. 5- 3 . T c. ifi which deat h t he. FarUer's ji^lice, and good p/eafttre was jatisfied ,
2fa.53^ i- «^c-' the Son/<2f;VjW to fixity it in blood , by which theSaints fpr'mk?
Hcb. ij. le&bj thefpirit Are fwetly fctisjied, and whe« the world fhall bcfa-

v»d thereby, cr fill the ends of the Earth he the tfahatiw of our

•' ••• j

And I hope by thi$;e#r //*»<>//>•; xrr/*- JoK- vi. >
wjiedtlfr. J°h-*V

Again, I faid not, f£w F<»H w<# <i Legtlth'n^ but Chewed a dif- I0* -
fcrcQce between Legal and Gofpel-Faitti: not chat they differ in
fubttajitc, butiadilpenUtionordifcovcryefGod; for as the Gof- ^e I4/
ffl is evcrlafting, and Chrift the S«x to d<*y,jcfterdayt And for ever : lo Hcb'.i jV«
iaith is the tame for fubiia»cc> thoogh in diipenfaiion it may differ ,
or be.divcrs rather. For as Chriti was vttied under the Law, and re
vealed in the Golpel •' fo the Revelttin efjeftu Chrift king a Mjfte- Eph.j.4>f.
ry not jet mMifcft to his people under the Law, their faith was on CoUi.ifj
God in Covcntut promifmg good things to come : but Gofpqi- Faith *7. .f i
was on God w Chrift, vrith whom all good things were given alrea
dy, and in whom *R t h* fromifes vereTe* and Ame*. Therefore R°m'*«
Legal believers went t» God fy a promife, Gofpei-believero to God h) z"cor.x.
Chrlfy who is the onely Covenant, 7/^.42.6. i®.

4, Tothefourthjhefaid not^ that Chrift wot <t Beafl^ or that hs
fyew nothing^ &<:* onely he Aiewcd, in what fen(e man Vas a Beaft>
(Ipoken upon that ocoa&on that man, even the wisdom of mm, ana
povvd r>t mtn, ^a$ that which the Whore within us molt deiijed ,
lo ML upoU) Htxi lay down unto)* Now to bring men to God only ,
1 fi.c i»f<!-. u'^r ??«H>» ^.»j /'» henour akldcth not-> (nit is comp^re^ to tf.e
BeAft ih,tt |9<?r^>^l->.iil.-t5>. ! 2; Man at his btft eftate did not ibidc,
BO: locge for a nighc as. the Hebrew reads. He flood not in 1 us ime1-
gruy tor a Ni°,ht, but fell the lame day of his Creation. Man in-
deci 'v.^oi-vdc intlie Image, and likeneffeof God, nothing bnt
G°d appeared then in Man; he knew nothing? but as God knew
in him> ior he koew not of himrelf that he was naked ; nor thji
nan was made blind, bwt God was his knowledge, light, and^^c:,
for as upon hi* All his eyes were opened to fee, and he faw himfell
naked: to ihe woman the weaker vcffel, (having her eyes open bs.~
fore, by hukenin^ to the faggeftion of the Serpent, and of the flelli
within her) I Jay the woman, the weaker part of man, teeing the tree
dcfirabkto make one »//<?, Aieaad he caking and tatting it became
tooies, and Bcaiis indeed.

Tbis fall of man to a Beaft, to live by fi«ht,and ienfe, aad outward
obfervaBce3was held forth in the rU'penfation of the Law , where all
wasoatward, the facrifices were Beafts, yeato/« face or the s
of his flefli did {hinc, or as the Hebrew retd?,was horned like a Seal'i, d ,
butChrift inthe diipenfation of the Gofpei brings Man co God ^gaio, ^t '
and maa is brought to Paradife, (to Paradife in fpiric and truth) fo
Chrift told the thief on the Croffc, thisday Hiallthoube with ma
"IB Paradife (to live in the Father alone, sad no more in tlieflift).
"For as Chria the id 4dm lived fo, even while he was in the Heffi he

Tc a

lived in the Father, (tad To the firft Adartt did it I faid> he lived la
God alone) fo the Apoftles life was in Chrift ocely. 7W live d not r
but Chrift in him ; and he knew not, but was rather known oiGed:
yet in this ad difpenfation man wasbroughc byChrift, but to the
ttat« of the firft /MrfMt, to the Image of the Earthly, and living foul,
(for all that which the Apoftle had, his gifts and graces were but the
Image of the Earthly) the Heavenly Image or fubftance , the
Quickening, fpirit was referved till the 3d difpenfation, as (with
God) I (ball (hew hereafter : for the Tree of life was not fully tafted,
Xer. 1.7. nor touchtby the Apoftles themfelves, whilftinthe outward dit-
«.cv.**» pcnfation; but it (hall be by them? who overcome, and are Citi
zens of the new Jtrttfitlew.

But now fmce tbc fall of man,as man is become a Beafl t fo fince
the Apoftacy or falling away, Ma», yea the beft of Men, the Church
it felf is fallen from all that tfofpcl-glory to a Bcaft again, to Lcgai
bondage, thtt's -#*£;/*». For as Bttyett is called the Beaft, fo
are the people of Gfd abiding there , yea the King of Btfylon being
corned to a Beaft, to eat graflc like an Ox, is a figure of this Myfte-
r.y that thehigheftef men, and the beft are no better then that in
fpirituall B^ell: for if the King be a Beaft, wbatarewe his fub-
jec^s ? It Miniftcrs be fo .' what are the members of Churches?
&. 1.3. Twasfo with the Jewifh Church; The Oxt knowctk bit owner ,
*»A the A$c his wafer's fcrib^Ht Ifrael dtth mot k»m &c. 'tis fo with
Ma, 47.7. the ChriiiianChurch new^how comes this to pa(fe.?Thy wifdom and
ihy knowledge hath perverted thee, We tfaiak wifdom and know-
ledge makes a man, whereas it makes a man a Bead ; becaufe 'tis
hiSjUotG1^; nor(j^ owned as his onely wifdom and knowledge.
For as the wifdome of man is fooli&nefit with G*d '• So man rouft,
be made a fool , before he be wife, yea a Beaft, before he become
a Man indeed : then our reafoa returneth to us as it did to Btfybiit
King, P4».4. 3^. For as this was the fall of man, in defiring
that fruit which would make one wife: fovain man weuldb* wile,
though born a wild AfTes colt ;. yea the Church, being the befl pare
Rcv.17-3. °f men, is called the wilde Affc in the wilderncfie ; as the prefent
lliniilry, the wifeft part of the Church is called che Beaff i For the
Rev. 1 1.3, Beaft canying the whore is »ot the Magiftracy, (as fome men inter
pret) but the flefoly Miniftry of man, appearing firft in the Dragou,
Ret. 1 3.1. that's popery, then in the firft Beaft or prelacy, then in the »d Beaft
Presbitery,. chat hath two homes like a Lamb, and that is, to me;
ILev. 13.., tjlc ]ncjcpcncjent and Baptized ChurchesCboih comming forrh from
the Presbyterian form or Elderfhip^ who (cern like a Lamb (even
like Chrili) but fpeak like a DragoBj and excrcife the.powcr of the
IrU Bcait bsforc theiri

(m)

But as the Mtn Cbrift Jefus was the Lamb of God, mot cncly full
of love , but far front blood : fo he was not as the Beaftj or natural!
mm , but the* Quickning fpirir, not onely the Ton of man, bit the
Son of God, and this man, God blcrfed for ever.

Therefore there arc three names of Manin the Hebrew, Adam<>
Ifh, and Geher ; Adam And Jfh we trtnflatc high and low, pfal. 49. ».
but tis Sen &dda.m gam Btn Ifh: filii homivis, etiam fill virl, as
Ar. Montantu ; or as Ainfworth reads, bufc Man^ And Noble man,
Adam is low man? not onely of the Earth, bntcfDuft, yea not
made of the dnfa (as werenderj but made dxft <>f the Earth, as the
Hebrew reads, and as Abraham faith) lam d*ft and *fhef} &r . A-
dam then is Man fallen in weaknsffe to dull and death ; Jfh is ma»
rihng in power to life and glory : Bin Geber is the mighty power ,
or quickning fpirit it felt, the life 6t all men, foChrili is called the
wiidom of (Jod, and power of God, tkai*i<?^r, J/r^i.ia.. The
Lord hath crtttcd anew thing on tht Earth, AWomaHftjAll cantptjfe *
M*n \ or Geber? that is, ChrHt Jefus our Lord*

Now as the woman is the weaker veflel : foholy men of God,.
(when having the hi°h discoveries of God in them ) law themlclves-
not onely in lewciJ weaknefT^but as Bcafts.

Abrtkan* the friend of God, when God made aCovetAnt with
b'lvt, had A horror tf dtrkttcfftfajfi.itgt'ver him. Daniel who had the
vilionsofGod » \\zAno ftrcngth Is ft in him, bis comlinefftWM turned
into T^ottenne/e ? I faith the great Prophet was undent -, when he faw jfa.tf. x
the Ltrd entthronthigh) aad lifted up. Jehn thebeloveJ* and be(i Rcy.i.
of the ApolUcs was flrttck^M dctd 41 the Revelation ef Jfftu Christ on IT-
the Lords day,, or in the d*y of the Lord, when he wa- /'« the fp^rit.
So Agnr the Prophet when he (pake to IthielandVciU, or as juni-
*t reades, when he ipake of It hiel andUcal, f*v> himftlf a Beaft.
Ithiel is the fame with Immannel, God with uc,md Vf.tl no? es Pow
er, even the power of God: now the Prophet being to Ipcakof
this Myfiery oiChri(Un us, confeffeth himfelf aBeaft ; lammort
brtttiflt then Any man, I have not the understanding of a man^ nor tke
knowledge of the holfc Pro v. 3 0.2, 3*

?. To the fifth: I called not the Ordinances of thrift fltftfy Ordinan
ces: but the Ordinances of the Churches this day,bei»g nottheC)r*
dinances of Chrilt, I called flefhly, as was proved at large before
your Honours concerning Baptilme. Firti the Btptifmc of the fpirit *?'-*'
being not in the Churches, there could not be ware:- Baptifme in a ,
Gelpcl'way. Secondly, tben: is no man lent of God, with power A^.i
from OB hi^h to Teach *H Nations and Baptize, ( for fb is the Co\v-
mi^on). Thirdly,nor can any this day Baptize with a yromife tfthe
fpirit, or gift ff the fpirit (9 Ire given thereby. For grace believers

Tt 3 had.

had before they were baptized: Likewi-fcin Br&kjHgvf $reA*> tfcc
i Cor. ii. prefent Churches cannot drinkjnto «** Sprit, hh'rngjnot onc'Bip-
tiloiei Presbyterian Churches baptize all children or die Nation ,
Eph 4 4 J.nc!eP5nde°K» children of Believers onely ; Anabapifts, onely 6e-
£ lievers. Secondly, as there is not one Spirit, one titmifme: Ib nei-

i Cor. 10. tkef*#*&7#/: &nd the bod} being divided, howcantherc foaCommft-
16. *io»i where there is no Hn-on> as in the Churches appears, where

Aft.if.j?. there is not only divifion between brother and brocher, (as in the
Apofttes and Apottoiique Churches might bej but the divifion this
day is between Church and Church, between Body and Body.- which
was never in the Churches of Chrift, when all the Saints were in
Church.fcllfbwfhip, and all walked in one Church-way , had one
way of worfhip : One Baptifoe, Owfpirit, One Body. 1 hirdly, the
Churches this day do not difcern the Lords Bgdj^ they difcern not
the Lords body now in Babylon, nor themfelves as thofe dry bones a»d
diviaedftiskj (not branches.but flicks wirhout Tap or fpirit of life ap
pearing in them), -£^.57.16.

_ Therefore ( I fa id) their fair glvrlow Ordinances (having not the
fpirituall appearance on them, as was with the Ordinances of
Rcv.17-4. Chrift) are the deckings of the whorc-> and (o are their^/ffj and graces
when looked upon, as things fitting them for Gorpel-ord?r :
whereas Saints under the Law were as gracious, and -•.veil gifce ',yea
the Legal Church had more gifts of the lpirit,i? propheiyings>(i»nes ,
miracles, healing, &c. which thefe pretended Gofpel- Churches
have notjnor any one gift/aving fome common gifts of knowledge
and utterance (not like thole, iCor.i.j. but) a? all the fcattered
Saints have, and feme more excellent then thole of the gathered
Churches.

The Apoft-lcs themfelves though Called and CommnTiofled by
ChriQ5th©ugh the fpirit was in them; though the Spirit was breathed
on them by .Chritt, after his RefurrecYion; yet were not to enter
into Church-fellowftnp, nor to go forth to teach arid baptize , tHl
thf y were bapii'.ed with the holy Spirit nor many dayes afcer, John
cc,22. ^#.1.4 5.

Therefore I called the pre lent Churches, Harlots, and V\.rhores.
Prelatique and Presbtyerian Churches, I called old Rotten Whores,
• being in fellowfhip with the whole Nation? with every man in the
Paridi ; but Independent and Baptized Churches being in fdlow-
fhip with Saints ib called, I compared to the well-favoured harior;
^afjHf» 3 .4. £i^. 1 3 .41.42.

And why fliould any take offence at my wotds>Seeing each Church
calls' the orher whore. Prelates called the Popifh Church the great
\Vhore, Presbyters call Prelates Whore, Independents call Pres
byters

(3»7)

byters "Whore > Aaabaptifts call lacepeadems Whore* I call Aaa-
baptii'is Whore., And Co to rue. they are all Whores.

For though Rome be the Mother of Harlors>yet refornfled-.and moft Rcv l7-
refined Churches may b? r..er Daughters. , And as Samar'iah and. Je-
rufA 'eat were called Ahol.'h unl Aholikab the Daughters ef one wether".
ib there is one whorifh Cpiric, the mother of all the pic!e*c
Churcbe^-and as one oUhofe was ailed *he old Adulrcreflc, £^.
13.43- (° Prelacy WAS n»ujch elder then Prei>ytery> this being born
of Mr.CWW»at Geneva, as Independent CriurcheS ot Mr. CWf«*
and others in New-England. I mean nor onely their Crmrch-Co-
venanr, but thu forme of Miniitry and Magistracy made up in one
Church-fhce.

AhoUh (being iwerpreicd), is a man(?09 oj dwelling in her fclf.-
fo5^w4r/4was where the Kingly powor fac€> but Aholdd* is my
Maafion ia her3as Jerufalew was where God dwe't in his holy Tem
ple, this'beieg the type of Independent aod baptized Churches,
where God in the Saipcs feems to dwell, and doih indeed in rrun y.
&«t zsAholikah was; worse then Ahol*k ; fo th«fcare wcrfc before
Cod thcnPrcibyter,s or PrcUteJ.feavingiiot ihu'tpirit fco«i on lvi»h
which they pretend> nor indeed the power ot goiHinefle which once
they had.

6. Totheikch) by callinotheMinifiers Tub-preachers, and that
Preaching fhould ceaic at la(V, tire. I dic^not ditcounienaace the
Miniilcrs of the State? n or di Icon rage any manfromMmilHng the
giftinhim? accordiag tothc Teicbio^sof God in hitrHelf; bui I
afTerted, that the time was coaming, there (hould not bs any more
iuch Preaching as BOW, to Teach for hire, and money, but men
fhould Teach freely* Secondly, there fhould no: be 1'uch Preach-*
ersignoTV, who think there is no ceaching.cbe people > but in. a
Pulpit;^ Therefore I called their'siii publique Tub-preaching, *s
they call ours ia private. Thirdly, thole men whopro'efle them-
felves Minitters o: the Gofpci, havingnot that publiqne Ipirit, and
power trom on high, as Miniftets of the Go'pcl had, thole I called
Tub-pcecchers allo. Fourehly,frorn that of Ef/ty 50.2 o. when Gc/d
eiveus the bread of affliflion, HHJ water of affliction • Thy
att not be removed fata A Cirncr-> but thine eyes flail fee thj
I concluded, that this wasi not meant oi Mtn-tc*c he'>s,
for the'e are remwed to a c0rw,when either their mtintAiK/wc e f>ills,
(that's the brea.d of affliction) or when affiivh'on or periecucion
comes, they>are lUent : but the Teachings of God wiliccminueand
cncreale in greateQ aiflicVtens, (js David laith) and as the next word?
confirme, verfg- 2 i. thine cares (kali hear award behind thce , &'?.
which cannw be undcrftood of hearing of OKJ: m«B; lor that%- * word

bcferc

•!Ur.i,x«, before us, but when Jtkn was in tht fpirie, he heir<f *

fc/w, that's the Teaching of CW, and the RevcUdoa olJefusChrirt
was rlicn given him.

Therefore what we read, Thy Teachers [hall not be removed, &c.
the Geneva translation renders, fty rainfall not be withheld from theey
4vt thine ejesfiallfcethj Maine. Rivers rife from th« Earth, and run
here bclow^ buc rain comes down from bean* •, fe the Teachings of
God do; And then thine eyes fall fee thy Tcatbtrf »r thy Rain ; that is»
tfaeu (hall lee GW teaching tnee in every Creature .* tor fo the C7of-
pel is laid to he preached to every Creature, as we read : buc in the
</reek tis laid, IhcGofpelprtAcfadinevtrjr Creaturty Col.i.ij. \v

That of Rtv. 18. 22* Thtvtyce of harpers ceafng &c. was oo
proof-but an alluiion to thole Ignorant prcachers?and blind Harpers,
that {hall be heard no more among us.

Again, I did not call Prayer a work, of darkjtejfe , *or fail of the

flffh: for I know that prayer is the breathing of the fpirit of the Son

in us, crying &4kba Father ; but as Paul gotttited aH things ax dung

for the Excellency of Chrlft Jefos fur Lord, fo Mr, Terk^ns expounds

^»J1.J.S, that AR, to be the excellency,not onely of our Legal Rlghteoufrefle ,

Ifa.40. buc Of ollr fpirittiall f erf tr mantes ; which Chrift when he comes in

the fprdt will caule to wither before hi* glory Revealed in us, and

Hof.j. iz. our union with Chrift in fyd : Thus as »ur God if a cfnfttming firey

To the ipirit of the Lord is faid to be eu a ntuth and as rottenncjfc to Iu-

dah , or (as the Margin reades) awertxc: for to the Lord God will

be to his people, fecretly eating up all their felf- confidence and

carnall dependency on any Ipirituall thing , Phil. 3. 8. 'Hof,$.

As for Praying to God by his Attributes I denyed not, o»ly {hawed
a difference bet ween Legal and Gofpel prayer?, for as the people of
God under the Lw did know God tnCovenant : lo they corn mpnly
prayed t o hi m in his Act ributes, as O Lord God, great and terrible,
Roai.S.i f . &Ct but §ol pel- Saints knowing God in fhrlft , did by the fpirit of
foh.it. tbe Soo ca^ GO(I Father. Therefore Chriii: in his prayers, did noc
Toh r crV ^ Lord! Oh God \ fave onceinhis fpirituaUdetertion on the
iisi4. '1> Cfofle but uiiially called C^Father,and fo prayed ,O Father, holy
Father > Abb* Father, &c. Again, the people or" Sunder the
Law, (t hough looking for the Mfjfiah} not knowing the Myftery
riGod, nor of Chrift in us, nor Meffiah the A*oj»tcdin themfe/vet'Jy
did look upon Godznd Chriii at a ditfance from them? and there
fore iu praying, called upon Gedfer the Lvrdsfake, Dan. 9. 17. but
^'ofpcl Saints did call on the Father in Chrift or in his vane ; nor.
that they did a.tovaycs rwmc Chn'f In tht end of their prayers, (as we

do)

, .

do, eX#. *. 24. "or yet" for Clrijt leftts f*ke, at alf, A ft. 4*
30. buionely in fhrift) or through Chr, ft Jefa, trutisinthat uni-
onthey rud withChrm in Jod> and love that God had to them in
Ills beloved; and as his beloved Son , Go pel-Saints in the fpi;it
of life wick himdi go to rhe Father, and therefore chat Scripture,
Epli. 4.3 i. as 6odfor( hrlfts f*ke hath forgiven us &c.is f:l:ely iran-
fhtcd: lor '. is in the Greek, as Cod J* thrift] hah \org 'i/tn verf. «".
'

Laitiy, i called not the fpirit of prayer a fluid fpirit, but faid,tbit:
the fpiriL of Prayer was anoiher thing, than that in fluid expreflions
of natural abilities, and ipiricual Elf^incy, .£00».8'~6.

5. To the 'eventh, Tne "Htttef-faptifm with Av«.ba\niflS)lecomyii-
r^d to thofe ftollf* waters Prov.9.1 7. $tollen waters arc facet &cc. tor
thole CtiUiches, having not the_baprifm ot fre , nor yec of water in
truth,do c»ip in fiollen waters : fo this I proved then in a word,that
the way ol baptizing was net bj A'-^'mg • but by vffifo'.ng the feet , or
believers going down to the waters ttp to tt:e A*cklcs. The
Living waters rlfrig r.p §rft to the AKckJ.es> Ezck. 47. 3. being a
type of that full iruits ot thcSpiiir in ih* Apollolique Churches,
JCow.8.i3. th«rerore their dipping!* (tollen warer?v For though
tis laid of Ic-kn \\\\ihe btpti&din /E:ion5 lecaufc mnch water TVAS j,,1.,.? 1?
thtre^ yet this doth not prove baptizing by dipping : for I»Ac*i was
not full oFT^jt/^r/, but of fprings and iouncaioes, which were not <iw.-.6.'
fofit to go down into ; therefore in «./£»$* where mnc/i water was ic)il-
thcybapwzcd. Ifpcak this, Wcau'.e the Ordinance of Baprifm
then,had a more modett and chalt appearance, not aflumed for all
the world to (ee, their^o/«^ dwn to the water ttp to ib: A*ckjet : but
the dipping mufl be done by eight or in Iccret ; iherelore I called
nftfllen waters. M ,

Again, tis very unlikely t'.iat I emblem anj all IndeA, who c
came to /^/;i to be bAftizsd, were dipped; 'tis more then one man
could do in aday>or torio many men or women to be plunged toge
ther ; bcfides, ilumetatlnefie would not furTer inch a mixture of
naked menor women, nnleP/e in (ecrer, or covered vvich a cloak
of darkneflp;thereforc IcailM it again flatten waters*

Thirdly, Th.e ApolUes baptizing of Sooo in one djy could not bs Ac^ ' \^
by dipping: for much of the day WAS fpent in Peters Preaching) ^0' ,' *9}
how then could the ApolHes dip or plunge 5 ooo in an at'tcrnooa •
here's ft e Hen WAtersfllll.

Fourthly, Un'eflc the Anibaptilis in their Confc(Tnn of Faith, Cfi'efifv.
had mentioned tho'.e mocieft garments to bj ufed in dippJBg, I ffi-.n:h.
fhouM never have nsm^d the m, but feeing they put it in their Ca- l'agc 9-
tccliiliu: icannor chu'.c but obfcrve what tney fay of th ; ad.niniP.ra-

V Y tor,

»or> tfeuhetiroft havefucha modeft garment* and the men
women alto who are to be diptjas drawers and fliiics (to they have at
Bath) but how could 3 ooo iuch model! garments he had ib fuddea-
ly, when 3000 wfr* taptl&d in one day , and jooo another
time.

^ Fifthly, StollemvatersArefrvect* &c. for as by their warer-bap-
t iime they haw si alien an AJ the fire front the ^har^ and the Sacrifice
alio : io neither chv faptifateofibefpirit is amongthem, nor they
baptized into hu death indeed- who live in plenlnre, look for pro-
l P1 -cef- ' buc the Crucifying °f<>#r fcfi to God, a*d be*-
'w ^' ^7-'^ */^^ Levdlefiut they lieaie from ; that's
waters too.

Sixthly, they are not buried with him k) baptifme> but as the Jews
faid oEChriH, thai he w*isftoHen away b) n'ight : )o in this night and
darknefle upon the Baptized Chuiches, thsy confider not firft that
dippino in water>{hewed forth, onely the dettkof Chri'ft, Whatfi»-
^ i} nified/;« bttriall in that Form? Neither do I think that any other
.tf.i.a' ihmgw*$mQtw.bybn»gb&iedwtbClarifliHfapiifiHft but our fel-
iowftiip with him in the Ipirit, not onely that our flefh fliould differ
andd^e, but lye dowia in the durt, and rcftia hope • till God nile
us up with Chrift to the life of God.

Behdes, their dipping is called fottgm»attrsy becaufe they have
flollenaway the Body of the Lord thereby, noc minding the 3d days
reiurre£ ion of Chrifijto typih'e the third di'penfation of theChurch,
his bov'y to be rai'edfrom Babjlons captivi'y : which the Anabap-
ti(ls*ot believin^,how are they buried with him by baptifmefor the
drj bones to be ra fed) Ezck.By. I r.

Seventhly^ But doth the Greek Sa^-ri^a, fignifie oneiy to dip and
plunge in water? doth not the word (peak as well to wafh > not on-
" ^ in Pro^ans Authors, bur in the holy Scriptures?^ w Aching ofcupf,
frj* io- the Greek, is the bapti.'ng of cnp«. Agiin,/^^ fpeakiog of'Chriits
vain- bapti!mev when he was to baptize Cnnli, iaith>that he Wdtxot ip<?r-
thytoloofehiifroos, fhevving thereby thatencly the fcass or [dn-
. 5. dais we to be te<>fedor taken oft, when men went into rhe waters to
be baptized , up to the Anckles , .as I laid. And dorh not Chrift
Jeh.i? o intimate this, when he laith he that is wafccdnced n-'t fctve tewafo
xo. b'nfa't. Indeed Fe.tcr ^ would fee dipt, his hands and head too. but

a believer (b; -ing wafhed already in the blood and thelpirit o' Je-
fns)bybipii(i» was brought forth Into the prorcffion thereof, to
walkn w in newn/ffeof life not in rheoh'nefle ofrhe Lettcr;bntin-
I.fe],4f. ;. c-ne newnefleoftheipirit; iheixiamijefktsftetfes (us 'tis called ) his
daily infiraiitks iuhis boi^ walking, being ^ncavvay by Chriirs

(330

Laft'y, as -PW calls it the wafting of Regentratioxi fo Peter tell* .
CS wrui baptilmf is in truth, not the putting away ir wafting the flth f j£,;J*Xi
oftheflffo, but the a»fwcr of <t good CtufcieHce toward Cfod, bythcRe-
furreftioM of left** ftrift. All that the Anabapdhs have bellies
this, is,butttollen waters, and bccauie I honour their perions,and
thote precious Saints among them, therefore I would call them 10
arife, not outot the water; but into thofe waters -waited for, which
n* m*n can pajje over , Ez^k.^j.j. yea their dipping coo (though a $*" *-• '•
falie form) is to me a type or figure cf this Truth, our Plunging into
the fpirit. That of the m>lsl«nes c e^/ing, Rev. 1 8. 2 1. \vus no proof,
but an allufive fpecch; to that of tlxirlreakjxg of Bre :d,to he no worty
whf nit Hull appear, i\\tbrtad»f Mourner t which I called for in
th:: Prophets pbra e,//0/. ;-4. tor as the Apotllc calls excommunicA*
ting by the name of mourning , i Cor.5.-. ^ Cor. i*.*T. loGoi
rai^ti there, the bread for their foul/hill not come into mj h^fe : yea
the Church is ca'lecl to tnoiun a !fo i'or this, Hof. o. T , Re}oyec not, O
Jfracl AS other people, for thott haft gone A whoring frow thy (god , that
is, ( >od may iparc thole people who wonliip him i^norantly; buc as
lor his people who profclTe to know him moU, yet neither worfh'p
him inlpiritand truth, nor according to the letter of Scripture, the
Lord will judge and they (hall cry at Uft , Alas, Alas.fot/. 1 8.4,1 r.

8. To the eighth, I never I tid th>>t 'Rjnttrs Asthe} *rc now though
Ranten^are tht btjt of Saint s &c. hut that fpintual R fttsrs^ who
lee not their wick^dnede and whorcdomes within, walking in the
fecret of their fouls before God in manifold lias, and tal c^vorfhips
without, the c I call wor^e then Ranters in as much as fpirit ual wick-
cdn.-lTcs are worfe then carnal ; Thcfe,it m»y be lye wi:i»a woman
once a month, but thole men bavingeyts full of Adxl'ery (.--
of the Adultercfle as the Creek reads) do lye with lOwame* b
Pauls und. Wctiminikr , a$ I 'aid ; not wirli whores as the c
fpcak«,hu. with women, as Chriil faith,cJW^. l.'rf.H'hifiever
tth vn a Homan tt Ittft after her hath cffrHmlttcJi adultery with her 5cc.

And as the falling o!' »odiy men and vvoneo, and fbrneChnrch-
naembers al'btobe Ranters, was a forfivner of this : fo to me 'tis

a type of that General Aportacy comnaing on apace, \\hen

Religious men will turn to. Rant ir in all unrighceon nef^e, as the Mich. 7.

Prophets phrafe it , Wve is me I thegted mtw'ii pfrifljedoMt of the 3) 4-

Earth . there is none upright arnwgm:n\ trcyalUje in wa;! fcr h
t every mun his br tithe* with <* net. Th.n the) r*a) do fv^

the)1 hnnt every mun his

both hands earncftlj> tht Prince mkcth, *nd the Jv'-.ge askftk f^ a re-
jvJird. AnAtbc gre'-t mavl.e nttereth bis m'f chit V»tu dffife- a*>d f»
they wrap it up. The beftofthcm is as a brj,*r, tht mojt uprfekt tf
foatperthena thome hedge. Ths d<*j of thy watchmen a*d vifitatiot*
cimethjjov? fljaH be thtir perplexity.
9.To the ninih, fpcakinz at

flenc e In Heaven for half an hottr-, &<% the day of that hour I concei
ved to be the day of God : the kottrtf th<u da) isthzhourof tmtftAti-
cny that fiatt try all the Earthy or the hour and power of d*rk$e^
wherein ChritUvas crucified : and as the halfaf that haxr , or lalt
part of Chrirts fufferings w^s fmartett : fot^e bodyofChnlt being
DOW In BafyloK, there fhould come a very lore fuffering upon ic, up
on all the people of God abiding there j and though his luflfering
may net be man jet by kyG edit frail be for the heaviert (troak OD Christ
was thiit en his jottt, by the Lo. d himlelf, who was yle.ifedfo to brnife
him^ that (as was ("aid before) a dark and dreadful appearance was;
upon hislfirit. Therefore that darknefie of the fun at noon day
was a type of this trv.th in Chiift : And as that vihbledarknefle ever
the whole Earth was on the ninth hour,(which was with the Church
the hour of prayer, AQ>lt i.Aft.i o.3.fothe (pirn of prayer (though
it was truly in Chri{\) yet appeared much weakened in him, when
he crjcd /is & man ferfakgn of Ged , yea roared in his cry : Pial. 22,
Tlius the (pirit of prayer(vyhich I conteiTed alfo to be in the Church)
<loth begin already not to appear in that power, as formerly (tot
mens praying is apreaching: they Hudy wtut to fay, and teach one
another how to pray, ) but whin the Church comes to trouble, len-
fible of herCaptivuy, that power of prayer (w1 ich (he conceived))
will ibdi 'appiifn that tho'e long prayers and eafie enlargements
wil ! not be roond, but as a woman In travail xeere the time of her de
livery , the Church will befo put to it, that Qie fhafl ia brief p9#r o»t
berprycr., or (as the Hebrew reads) tfcerftfpetchpkcn tly Ckaftife-
went is Ufcn kery Ka.2.5. 1 ^, I 7.

But as for the darkncffe of tkcf untie aforefalJ9 AS it were that fpirt-
tHaldtrknfffe onely on the SoxofGod> Ididnoc politively refohe, on
ly put it to the Qjs(\ion , not to qu:ftion the Authority of Scrip
tures, bi'tto fee the fpiritsofmenon workj to wait on the {pirit of
Go], to te.ich us all things, yet us Paul [peaking of Swat And Ha-
tf.r , i'auh,it \VJS an Allegory, though the Hi^ory be plain, that fecli
per ons were:ib though that darkneiTe of the fame was truly vihble „
iutheletrer; yet the ipiric mit^ht teach usamyftery therein, firtt
ihit djrltnijfeyehic'h w. is OH the fie ft of £hrift , aslfa'd before. Se
condly, that the Church then was in Htter dark*ejft) vth) had call away
Chril{,ctying,^K'^jv/^/);»; whoyer prayed for them the cinth hour>
Father forg;ve.tkem\ then the Sun began to fliine again* Thirdly,
Ioh»j whofpake more in the myiiery of Chritl, doth not mention
tb.atvifibledarknefTeatal!. Fourthly, Luke faith tharChrift beicg
prelent on the Crofl'e, darknefie was on the earth from the fix'h.
Luke 23. hour to the ninthjbut /o^«beiogprefent there taith. that Chritillood
I«ii before Pilate at the fixthbour. Fifthly- no HifAorian nor Chronolo-

ger thai I know, doih mention this three houres darknefle over the
Exod.io. whole Earth>*as enough that the holy Scriptares.mention ir. 6. 'twas
*s- j much iken to me jthat (eeing \\vzEgyftitns in that grois darkncls (Hi
red

red not>nor fpake a word, how in this horrible darkneiTc of the Sun,
iheChurehof the Jewes with the Priefls (hould be !o merry, a$
to mock and Icoft atChrift-,&c.But this I can anfvver>the Church™**
wonder faty bardned.

HowivcrJ lek it then as a vii'blc datknefs : yet 1 believed, that
thou°h the grols darkntls cover ir^ now the Cl urchcs be Ipirijqal ,
yet it will be made Tibbie and c!ear to the World one day, when
their -Sun ft* II jet at M>0H,Amos &.9.

To the J oih.Tktt I favf no evil I'M the Tur\^fh Alk*ron} axd wlfieJ.
tbt'tyto the Popfo fo//g#»,8cr. Truly, the 7 tirkjfi Al^rrn \ never
faw<thcrerore knew not the e\ii cf it : br.t (not to repeat what I
fpakc htt to your Honours)! fhall onely add;Tluc as the three chief
Religions in the World. are the Chriltijns, Jews, and Tiuk?; fo
this Chiiftian Common-wealth appearirg io favourable to the
Jews,v\hy not tctlicTurks >

Who more honour Chrift Jefus, than the Jews do , whocur'e
andbla phemehim , yet Liberty ofConfcieDce was once highly
moved in *CouncelofW*irbytht General Officers) to Petition the
~P aril <*ment foi Liberty ofConfdenceio \\-\tJews : And if for un
believing Je»v?)Why not for misbelieving Chridbns, who totheir
inmott knowledge love the Truth and Peace? Secondly, as the
Calling of the Jews is a Myftery which molt Chriilians underhand Rmi. n.
»ot (lor Mr.O/v/» interprets that JfraelofGofan the Spirit which *6-
our Divines do of the Jews in the lcrter)'b ,thoi^hthe 7'«?^are
turned a\Y2y from the Son to the Father , be- JfCfcriftiins , ™tth & ,
caufe the Spirit oi Chrilt did not commonly turn to be juries •> vhjnsty
appear in ChriHians; yet the TcittoHlckThcejt}- not !'ttrkj turn tab* ^hri-
fher faith,That the TurU do(in rheir righteous Jli*»s ? Jacob Bchmc
ways) vvor(bip the Son in the Father, though comparcsChriftianstoth.it
not naming Chrilt as Chriftians do. The fame Son vrhofaidt±\e i/on!d go
Air.hor adds,That theTurks dial yet turn to be . to the Vineyard, .but vvenc
trueChrinfan*, and that ChriiHans (hall all D.-T. du'dtfajjirk.?**0'^*
know tr.e Truth as it is in Jefu?.Third!y,VViut fcwnA Son, vcho toUlhx 1 '*i-
ifGod ihould fo appear among men, that the '-her. Me would noc i;o>
Turks on the Ea(i-fide of Chiifiendom; and but afterwards repented •>
this N-uioniOn the Noith;fho«M in theSpirir, and went:, A-lxt.i T.^S 29.
bcfiegeall the Superllitious Chrtiu^ns, and ^g^-> mle\^<\^Me
y/cflern Churches : for whew the Lord Hull Iflimj'ires /» thr'r Qrlgl-
rri;r, t'^e Children (lull tremble Lorn the ».*/.- fa ;l.e An^el came'*
tf. i T , r 2 . I fhir ael ( I sin] j 1 1 :n t fa

) whinkis Mother f,e3 from Sarah, axd 'I'd enrich Lim. with a /

ly Dom.nnn^fKii bad'tkeMnbcr w;t^ the Child rcrh'rri V> '
Ilkf.\-'fe.n.^en the Pattern Cottwr.'ts e>.ti ed again ir.to tie Mi-hn
the*' Knowledge cf Rct'gicx , God gai'ex--ro their, tic Ki*gd m <
Po>nr ; Anil sii;t!:orit7i over ths Prir.cch Domln. o»s >1 1'.'. e 'H vt

O34)

And rule them under tke light of Nature In its time-, Then the} [hall come m
again withgreat }oj and humility to Abraham, viz,.toChri(} ', andnotinthc
form of the Bibylonica^Foro^LLiteral, Chritfendom, in tkeir invented *nd
contrived Orders.&cMeic-tius TeutonkuS)

Seventhly, What faith the Lord to the Churches? Are ye not
as the Children c/Eihiopians to me > Oje Children ef jfrael, Amos
9.7.

Ethiopians are worfc then Turk* , anil fartheft from God : But
when God mall ariie with powsr and peace in his People, ^Princes
(hall come 0#f0/ /Egypt , and Ethiopia (h# ft foonftretch out her hands
unto GedViji '.68.24,:? l> Eu'htly. When Go'd(h*llfAmijhetRthe godsof
the Earth, men frail rvorfoip him every one from h'n fUce^euen all the
fjlesef'tke&fyZtpb.t.i i.

Lalily, AsChrili was terrible to (he Church of the Jcvvs,toPha-
rifees and H)pocritesbuc tender to PabUcans and Sinners • fo tfec
ApotUes, (though periecuced by the Jews concradiilirg and blaf-
pheming the Go:'pe!) were ne\er harili to the Heathens, a> know-
Icdgirig themfelves to be men of like yaflion with tht vforft >and confef-
fing thole 10 worfliip the true God>[hough in a falie form, or igno-
rantly (as we may bc):yea he (calling their Idolatries, Dctotions)
declares no rigidnefs of fpiiir to their Hearhenifli Reliofcnjnor yec
refufeth the teitimony of a profane Poet to prove the true God,^#,
^7«28.

It follows not from this, that the Apoftles -were in love with all
Religions^btitmtk men oj "all Religions ; and that was my meaniag»as
the cloie of the charge con!cflcth,aaad with Papifts alio.As for thefe,
Tie lay no more, till they can givs atTurance to the State of their
peaceable (ubje&ion. Proteftaxt Churches (though counted Hire-
pubiique cxercileoftheirReligioain Pefifo

tick*) have free and

States ^ France • and why may not honert Papitis have the like li-
berty ofConicience, in duetime,among(l Proteftants in England,
when our Governours fee g®od ?

To the it th, I am charged for Inveighing Again]} particular yk//-
nistcrsoftheCjofyel, I did not inveigh, but ope»ly reprove thofe
vvhofe (m was not fecret-but in the face of the Sun, yea contrary to
their own profeflcd Principles. But whit ? Are thole Minifters.of
the Gofpcl who love money ? Who leave their charge ? Who rob
Hospitals? Who run from Chu ches to Colleges ? Who haunc
high places ? Who hunger after fat Paif''mges ? a*d,though Inde-
turn Parim Priefls ? yea?'©f Ambaptifts,who tall to be

Publicans ?

Publicans > Is t his,acc&rding to the Order of the Gofpel ? Could
any oofpel-Elde.(orciaiiud by the laying on of hinds, and a gift of
the Spirit given thereb)) be called off trom his F lock jn which the
Holy Gholt made him Overleeror Bifhop? ^#.20.28, Was there
ever a Go'pel-Synod of Eiders,where the Holy Spirit was not Prefi-
dcnt,and the B rethren prcieiu ? Aft. \ 5,

Again could the Angel of .£/£?/«* fly co another Church-or Ci
ty? Indeed,the An/el preaching the cverlatting Go'pel, flyesin
the midft of Heaven, &c. as the Apoitles preaching the Colpelac
firfl did through all the Earth ; but is there any Power on Earth,or
in the Church, can feparaie any for that work,unlefs the Spirit fpeal^
cxpreflj? Yea, can any Grace or Gift of Man enable him to go
foith isMimfttrofthe Gtfpe! tfois day, without Power from on
High ? Confider, I pray you,O ye Princes of Jfrael.

Again,! deny thut I Unshed *t them, though 1 might fmile,if the
Lord hath made my face to fhine,and guarded n-.y heart from fcar :
but if that were an Enour in me, mfgat it not be ju'i with God by
my Errour to reprove theirsjwho being Independent Af!tiifler*)CQU\Q
mock and jear at the honell Presbyters ? Asa New England man
and MiniHer in his Sermons calls them (Unking Elders, feoffs ajc
their Synod , and by their numeral Letters in their CUflis notes
them for a hundred and fifty Afles.

I d ;d not encourage the Peoflc again ft their Mittiftrs. ntrfcofftt ihe
Saints indeed. What? S*,nrs who are the Sons of God? Coheirs
W\th thrift's Temples of the Spirit? the High horn of Heaven ? the
mod excellent of the Earth? God forbU, that ever I should be lc>
wicked-.lo bale and vile i but are not the Siinrj Princes in all Lind !
And are there no Saints in Engimd but thole in Church* feBojvjhip ?
Arc there not ieven tho ifand in 7/rw/, who have noi bowed the
kneeto^**/? Yea, Are there not at hand a hundred fonrty and
four thoufand with » he Lamb on Mount Sion, who have hit Fathers
vtwcon their Fare heads ? Are they not thv Fir ft fruits to (jod? the
Redeemed jrom Cfrt<n '(nit defied with wane* ? (nor with the fl.Oi of
the Whore ) Are the) not Virgins ? (not knowing a Manj do they
not follow the Lamb where c.er hegoeth.in any'di'cotcry pf boc>
And if the Lord be departed from the Threfl;o!d of the Temple, can
the Saint* of the mofl- Highj}*j behind ? And where ire th e Saints
ef:he mot High ? Are -.hey noc his lecret and t'ealed Ones > Do
ihey not dwtH in Heaven > And doth not the Be^flmak^ war with,
an j overconie'them > Arethey not worn o;u by the fourth Bea(t
in Owe! ? Are tho'e the tout Monarchies ? May they not be as
Will :b many He lily MinLlrics ? Not a Civil'onely, but an Ecc'-efi-'

O3<?)

afiick State? And though to'the World it may be otherwife thought,'
yet feeing the Lord is ietcing up his Enfign in this Land, and hi? gso«
ry to aritc in tlrs Nation finU Thi;, tome, isthe ialt Beatf, oriaft
Church State, that (hall ever appear : Popery was the firil Beaft,
Prelacy the fccond,Presbytery the third ; Pray what'* the fourth f
For Independents and Anibapdlrs are the fame, though of differ
ing Formsjor the two Horns (as I faid before) of the lecond Beaft,

But as I told your Honowrs at firft, fo I fay again, that the Lord
God is coming torch in Judgnentjto turn the Earth upfidedown,
and to turn man's Earth or HJefli>even his iniide our, That the ciofe
Hypoerifie of their hearts may appear, and Hypocrites pointed ac
as they go along the ftrcets, and men'* fpirics made viable wich
'their bodies, their fee ret fins (tare out, as open profanenels. And
though good men rruy think it ranch to have their names an j no;o-
rious evils pubiiflied, let thefe know, that better Saints then them-
ielvesjtheir fins an j Hips, are read every day io the week, and upon
record to all Ages. The days are at htnJ, when every man's wic-
kcdnels (lull be written in his Fore-head, as with a Beam of the
Sun. And they tkat forfake the Lerd foatt be written i» the Earth, I fa.
30.3. Jer.iy,!}.

And as for that objected againft mt) faying, I was firft a Gentle
man ofrfti&r/tiien a Mailer ot Arts of both Uqiverfuies, then Partoc
of a Church, a Presbyterian, Independent, Anabaptirt>Chaplain to
the Earl of Ejfex>znd the Lord Fairfax his Arsny, Survey or, and fo
Job» fffall Trades.

That which J fpake, was buc a fober Sarcafme tofomeoftne
Churches,(hewing us the unfetle-i Hate of the Saints, who run from
Mountain to Hill, from one form to ano. her : fo to tell theMini-
iicrs what Marcrunts they are, and what a Trade they drive in the
World,as thofe who have been firft pure Prelates, then Presbyters,
then lndependents,then Anabapiilh. And agun, firft Parfon of a
Paridij then of the Royal party, then Parliament-Convert^ then
Preacher in the City, then Pattor of a Church, then Chaplain to a
Regia.ent of*£oot,then Capuin of a Troop of Horfe, then Pattonc
and Chaplain agifn ? Are there not then fome John of all Trades,
who turn from one thing to anGther,meerly for worldly gain.

There is one thing foigor,that I was charged with before, That
Ckrift's fttfly was a whore^ or hi* ftefo tt'horifh : This I faid not, buc
r.hat the Churches commit Whoredom with the flefh of C.hrift, not
cleaving to the Eternil Spirit therein, I mean to that Spiritual ap-
pearan;c; which was proper and Km able to a Go'pel Hatt; and thai

was

.

the Churches of Chrift : and therefore, as it was with the
Whoreaoms of //7W,fhe made to her felf /«Mg« 9 f Men pi (as the
Hebrew reades) the Images of a Male, E^ck** 6. i?. So their Ordi-
nances (being without that Spirit from on High in the Church^
*rc but Images of a Male, carnal Reprefbntations ofChriiHn the
fle(h,whofc blond is made by miny,bvtMtkett<Mdof*dtadmait9
Rev. 1 6. i.

Thus I iaidallb, the Faith of Chriftians looking on the flffli ot
Chrift, not en the Father in him,comes far fliort ot cho:e chart em
braces oi Primitive ChrilUans, their love to the Lord Jelus.Foras
ChriHwisthew^fo the Father ( in that our union with God is ma-
nifett in him, and becaufe he who law Child in truth, faw the FJ-
ther ) fo he that bclltveth on wr,(aith hc^etieveth not on we, hut on
ktm thatfentme. Here Chriit was the Truth jhaving brought us to
God ; and thus,by Chrift,we belicre on hi n, who railed him from
the dead, and give him glory, that our Faith and hope might be in
God,and fo Chritt is the Lite,manifcti;n2 our life with him in God,
and when God {hall be revealed) in us, as in him, we arc railed
and appear with him in glory,

Laftly,/^ /0r my Tre/tching ctntrtry to An Order oftht Honorable
Committettforbidding me to preach or officiate* &c. I anfwcrcd.That I
did not preach in the fcnfe of the Scripture, nor in thclenfcof the
State,nor in my own icnfe. TretfktKgjHgeiitrdjs taken fometimes
for any fpeaking,or publifhing a matter;as/3/<i/.4o.9./^t'r Preach
ed righteeufnefs (faith b.e*)tothcgrtat Csigregation &c. But property
preaching is the publishing oftht Gefpel bj a man fen t of God with po
wer front ox HightotbcWsrltl^ or the going forth of A Brother feat
by the Chtirch,**ptiz*d with the Spirit -, as thole Aft. 8.4. But thus
I was not (cnt>nor did I preach at all.

adly, The ienfe of the State, in the A& for Lilnrty to tenderCon.
felence J5makes a clear difference bctweenPr.M^^/w^ .Expoi*nding,*nd
C»nfcrence>W\nt were but plain Expoficions of fomeProphecies con
cerning the laft Times. Bciides, the atorefaid Order expounds
Preaching by officiating: .-now I did not officiate, as Parfon, Vicar>
Curate, or any fuch Creature.

And thus I lay, that in my own fenfc I did not preach at all,
Preaching is for edification • mine was for deltru&ion ; I did not
preach then, but by a mighty power (I knew not how) was carried
up above my natural ttre»gth5(and firli purpofe) not to Preach, but
to pour out a Vial,full of the wrath of God, even a TUgue *po* *&
fay,thcy arc in Gofptl-erdcr-.wd Are not^ftt do Ijc in

x And

- —

And there not they onely, but all the fctttered Saints this day do-
dwell,and I alio with them waiting for deliverance.

To conclude, as 1 have been ever intireto the Intereft of this
Common-wealth) to royutmotl knowledge? and with my earneft
endeavour ; fo I defire alway to continue in all things that beco-
methaChrillian Man.

Your Honours moft faithful
and humble fer vant,

William Erbery.

«®? ^* t«v? <&** *y* $*** **** • t®? ^^ *?z 49* w° *&*

^^ afe §St; atta * aSi^sl^eitiE^ilsSs

¥¥¥l4W*l*l^

^f T*^/^ of the fever all Tart? of the
of Mr. William Jfirberyv

XT
1 \f

jyes Church i» Oxford, fan. 11.1646. i.

z Tfo Lo/d •/" H»;?5;0r God vugrfrng the Camp of the Saints. i 9.

3 Tbc B'fhop r/" London : or «« Epifcopall S/nit^ifcn and appearing at London-
Houle : b.inra Nwrtiveofnh.it faffed between Mr. Sirr.pfon and others on
Mtnday Nig' f, November iz. i£fr. eibftrvtd byk\r. Erbcry. 45.

4 /J .? w,»'d doubled to c«t of the Rithteom mid the nicked. 48.
f ^ Scourge ftr the ^flVrian, thereat Oppfiftovi accordtnglo the fl.tughter »/Mi-

dttni by the anointing, Ifa. 10. z£, 17. 5>-.

B ibc «/ G/«/> bre*l(ing forth in tic brolitHFUfi o[ the Saint* i «ow r<? fcc rc-
rojfcj. 95.

7 TO.T« ftfflifttd noman tfrbc-wilrfcmcfTcd Jij»»r. Ioo.

8 7?7f ^r/ib S^^'/'C or, fame N'^ht-lifi tfl) ningffom North -H'a!cs. with forte dv\
Difcovtryn of f fee rfrfj «/" Gtidnfttttikiti^ , tribe fctcnd cor/ring or ayptAiini e/
C&x;/Z i;? w //;? fcff.rf of Glory. 1 03.

5 X whirlticpiiid from the South , or ax Anfrver to a letter fcnt from Plymouth;
•wherein hfomttlnng hin:ed of God, of Ch;i(i, and ofMM's Salvation in Ged. 1 16.

10 T/je cbildrtnoftheV'fjliOritbcFearsofalln-banrcin FQMix^fpcciaHyofii'ater-
B.iptifv. 117-.

n AFLifyofLiibtnir.<!j:Ointh:E,i{l3 to fright the Inhabit ant of the £j;7/>, w/^
a Petl.ion it ihe hi.h Coutt t>/ Heaven, in bcba'J of the Nuioa. An /flaim to
the //rniy and Ocnerall. 144.

11 7V>f Woman Preacher : or, the Mix ofWarr. That is, the Strength o/Wcak-
ncflc, and the foong Man made wy.?^ by G*d. 1 4^.

13 Tiktf lilol-Paftor: or/fcc foolifli ShcphcrJ. Sbciv'ug hot* untile ifofe fife 1 9
the prittitivc Paftn-fi fl churclw. i y i.

1 4 T^# Wf «tciie^ People : oi_, the People o£ God turned wicked men, declared lit
fart . f Card fii/i Glamorga:,i]iirc. " iff*»

J y J» Olive- Leaf, to th: meeting at Chrifts-Churchi.7 London, of the Reign of
Chnflatboufandyfars, 184.

16 A M«ntfroni Depute : or the Lttn^tiage of the Bcaft. 195.

17 Minifies* for Tytbes, bcinr a maniftftMoof tbtt thc/e mn nrt nt Mini(leK3 who
fee the Larvfets to i>le.id far Tythci. J f. 8.

j8 The Man of Peie? : er, the (Jor'fGtu Appearance fifths great GODinh'u Pee-
f/c as a M.IU of U'ACC, to ivafJ tbe /iflyjian. ^Q^.

39 A Call to [be cbu'-chcs , or j l'.icfc: of Letters to the Pufiors tf H'ales , fviib a
Foil-fcript of a. f*'cljh D'fpitte. z J 7-

10 A Di/pittc at Cow bridge tvitb At;'. Hcnr)- Nu'Vols, Peflor of ad Indefindcnt
fburcb.. ^l^.

IX T&

zi the gmrt&wb-flM*, Revel, tt.it. or, FallifaKtbefburckes, 15*.

^^ The honcft Hcrctique j or Ortb»d&x Blafphemcr accufcd oftie/efy and Slaf-
fbetny j but cleared tf bttb > wif £> * da«t/« A&fwr to Aftidu cbargtd ugainli
him. 430.

x J yi» Anfmr to the Articles and charges exhibited ggainfl Mr. WiIH«m Erbery,
before the Cimmittee3 Maich the 9tb i^J * , 3 13,

I