12.12 John 14.19 though a Saint may be so called also Christ being in every one and every one in Christ so Antichrist appears most visibly in particular Churches or in Saints joyned in that fleshly fellowship where the Spirit of Christ or Manifestation of the Spirit not appearing the Church must now be called Antichrist the Man of sinn the great Whore How the Church came to be thus Apostate and when the Apostacy began I have not time at present to declare this secret depending much on what the mind of the Spirit shall make out in the Saints and what may be learnt by Ecclesiastick History by both it is manifest that the manifestation of the Spirit in manifold gifts given to the Church ceasing with the Apostles was the first beginning of Apostasie the Apostle John lived about one hundred years after Christ and the seven Churches of Asia types of the apostate Churches stood up a little longer but before the two hundred years compleat the wisdom and power of man so prevailed in the Church the inventions and traditions of Men were so many superstitious and childish ceremonies in Churches that of the British in Wales being the first Christian Church in the world long before the Papall Church in Rome I say the Apostasie of those Churches was so visible the pride of their Ministers so vile Spelmanantiq Britanic the power of their Synods in Glamorgan and Monmouth-shire so prevailing over the Gentry and petty Kings of that Country the canons of their Clergy so potent yea the Churches there and then so carnall in all superstitious Ceremonies both Jewish and Heathenish as never was more gross in the midst of Popery afterward How this Apostasie prevailed and became so powerfull History will tell you that Antichrist never came to be great till Kingdoms began to be Christian and Christian Kingdoms because they were Christian would needs appear and act as Churches call Councels and Synods condemn Heresies Judg of the Truth and Mysteries of God by the gifts of Men. When Kingdoms came thus to be Churches then Churches began to be Kingdoms That is the mysterie of Antichrist and Man of sin was then also working when nothing but the Spirit nothing but the wisdom and power of God appeared in the Churches of Christ I say then the Mysterie of Man the Man of Sin did work then the Churches did begin to act as Kingdoms yea the very Apostles aspiring to a Prelacy would needs exercise authority as Kings and Rulers of the Nations Luk. 22.24 and the Elders not only to seek preheminence as Diotrophes but to Lord it over Gods heritage or Clergie for so the Church was called 1 Pet. 5.1 3. though afterward the Elders or Ministers appropriated that name to themselves for they indeed alone would be the Church as the Pope with his conclave Prelates in their Convocation and Presbyters in their classis call themselves the Church yea the Elders of Independent Churches also have all the power and doe Lord it over their Churches though the Churches carry the name But after that when He that did let was taken out of the way 2 Thess 2.7 that is when the Spirits presence and power from on high in manifold gifts then appearing which did let and hinder the wisdom and power of Man to be so prevalent in the Primitive Churches I say when that manifestation of the Spirit that which did then let was removed then the Man of sin was revealed then the wisdom and power of man appeared visibly in the Churches I will not mention now the Papall Churches where the Popes save raigned as Kings and Emperors yea were called Gods Neither will I mind the Episcopall Churches when Prelates domineered as Lords not only Lording it over Gods heritage but as spirituall Lords in the Civil State I pass by also the Presbytery their Sun being set at noon day their Directory of Worship Confession of Faith Classicall Government their large and little Catechism with all those great works being even at an end The Independent Churches are those my spirit hath been most carryed out against these two last years but could not come forth in a publique contest till now they are come to power carryed up in pomp and state and fleshly glory wherby they discover themselves by their delicacies to be indeed the Great whore deceiving a world of men their Forms being more refined and her flesh fairer for they are men of great Gifts and Grace too this being that purple and skarlet and precious stones Rev. 17.4 the golden Cup wherein they carry their abomination and cause the Kings of the Earth men of highest place and choicest parts to drink the wine of her fornication i. e. Their false worship and Forms of Doctrine which are the Fornications or flesh of the Whore I wil not repeat all that I have written but this with God I shall make good to the world that These are no true Churches of Christ not Zion but The whore though they seem and speak as the Spouse yet are they not like the Gospel-Churches neither in Spirit nor Form No Ordinance among them in the letter much lesse in spirit according to the Gospel For indeed the first Gospel-ordinance or that which constituted the Church in a Gospel Order was the baptism of the Spirit this being not the bare presence of the Spirit for so all the saints under the Law had the Spirit but the spirit in a Gospel-sense was not yet come or as it is in the Greek The Spirit was not yet John 7.39 til Jesus was glorified Again the abundance of the spirit was not this baptism of the spirit for the Prophets had thus the spirit of Christ and Christ breathed the holy spirit on his disciples after his Resurrection but the baptism of the spirit was not till after the Ascension 1 Pet. 1.11 Jhon 20.22 Act. 1.5 The Apostles with all the disciples 120 by name were assembled together yet were they not in a Church-state not constituted in the order of a Gospel-church till they were baptised with the holy spirit Act. 1.15 2 47. yea the Apostles themselves who had a call and a commission from Christ to teach all Nations and to baptize beleevers could not go forth to perform either till the baptism of the holy spirit was come upon them Act. 2.38 Therefore the baptised churches are very carnal in crying out to their ignorant disciples Oh you must obey the command of Christ and Christs command is that beleevers should be immediately baptized c. Act. 8.6 38. Act. 9.18 True if there were a Minister who had the manifestation of the spirit as all who baptized had But again the first command of Christ before baptism was this He commanded them that they should not depart out of Jerusalem till they were baptized with the holy spirit not many dayes hence Act. 1.5 If the saints could stay a while and wait for the spirit not
water with measure whereas the Churches of Christ had the spirit given without measure so the chiefest Ministers have nothing bâ—t what comes of man to make and bake their bread withall therefore their bread which they break must needes be unclean or as the Prophet cals it the bread of mourners This mourning and famin of the Churches we shall speak of once more when we come to shew the judgement of the great whore but now our businesse is only to make her naked for this man chosen before to be a Ruler swore that as he had not bread so neither cloathing in his house to cover his nakedness This naked estate which the Laodicean Church could not see is nothing but the discovery of her shame and secret parts For this we shall see anon not only Babylon the great whores leggs made bare as that which is much spoken of by the Prophets to make bare her skirts but even Zyon's secret parts must be made bare also These secret parts are those spiritualities in men of parts as we call them their Parts and Arts and all their ability shall appear to be nothing but emptinesse and vanity for that 's the nakednesse that the Famin also foretold What is this famin or hunger 'T is the vanity and vexation of spirit out of the darknesse of understanding whereby the Churches vex and fret themselves that they cannot destroy all others who conform not to their forms This definition is clearly delivered in Scripture and applyed also here to the Churches as was shewed in part before of Ephraim feeding on the wind that 's vanity or emptinesse and upon the Eastwind that 's vexing and annoying the grouth of corn As by hunger is there an emptinesse of the stomack and a fretting of the guts with wind besides in famin men will feed on anothers flesh yea eat their own at last That which we said of the Churches eating the flesh one of another is that which we speak of here their seeking to destroy each other and others who conform not to them and this out of a darkness of understanding All is clear Isa 8.18 Behold I and the children whom the Lord hath given me are signes and wonders in Israel Israel is the Church-state as those who are given to the Prophet are Saints carried forth to that glory which the Prophet speaks of even to God himself from all dead forms false Teachers and teachings of men v. 19. that such Saints are secretly wrought against by strong confederacy of the Churches is proved before v. 7. for sure according to man here is much cause of fear dread and destruction to such Saints who will not conform to their forms of Churches The Lord spake thus to me with a strong hand and instructed me that I should not walk in the way of his people That is the Prophet could scarce forbear to walk in Church-fellowship with them had not God spoken by a strong hand and which held him from their societies for who would not walk with so many thousands in association joyned and gathered together But those who are instructed of the Lord know that the gatherings of the Nations yea of National Saints is for no other end than as sheaves are gathered to be thresht or as dry sticks are gathered to be broken Both these are Scripture expressions Mich. 4.12 Zeph. 3.8 the breaking in pieces of Churches is that which is here spoken of Zech. 11.10 For as Judah and Israel are by Ezekiel called two dry sticks dead bones so the Prophet here breaking his staffe Beauty shews that the Lord is breaking his Covenant that he made with all the people that is all the Churches are broken for their Covenant which once they thought and taught to be essential to the Church that Church-Covenant is now broken they are ashamed to call it so any longer 'T is now an Agreement or Association For as Church-fellowship is now called an Agreement of Saints to walk in the ways of Christ so when Saints differ or some great controversie ariseth here is an association of Churches nothing differing from a Classical or Provincial Presbytery though the Independant Elders are not pleased to call it so But what saith our Prophet Isay 3.8 Associate your selves O ye people and ye shall be broken in pieces gird your selves and ye shall be broken in pieces c. Formerly there was a gathering of Churches but the everlasting Gospel shall be yet preached by an Angel flying in the midst of heaven with more freedom and fulnesse of salvation with more light and glory then the first Apostles who preached the Gospel with the holy spirit sent down from heaven which the present Churches have not received yet conceive they can preach the Gospel having not the gift of the spirit to manifest the mystery but when Christ shall come again in spirit when Christ shall appear the second time without sin to salvation surely then death shall be quite abolished and that last enemy destroyed and utter destruction shall be no more for sin and evil shall be seen no more but salvation only and life shall be again brought to light with more glory then ever as I shall shew another time in another Treatise with God But now two parts of the Lords Land shall be cut off and die two parts of Gods people I count are scattered from God in gathered Churches these shall be cut off and die till they come out of Babylon till they return to God that is till they be gathered up to God such Saints are said to live whose life appears in God The next Judgements are Mourning and Famin this the Churches make to be the excellency of a Christian to be mourning for sin and complaining for the want of grace whereas this is but the weakness of a Saint the weak low and legal estate of Christians the Churches shall have enough of mourning and famin to the full while the Saints in the spirit shall be filled with joy joy in God and feast on the God-head dwelling in them My servants shall eat but ye shall be hungry my servants shall drink but ye shall be thirsty my servants shall sing for joy of heart but ye shall howle for vexation of spirit and ye shall leave your name as a curse to my chosen for the Lord God shall slay thee and call his servants by another name Esa 65.13 14 15. These whom the Lord God will slay are the Apostate Churches which seperate themselves having not the spirit which say not only to the world but to Saints not in fellowwip with themselves stand by thy self come not near me for I am holyer then thou v. 5. These are said to remain among the graves and lodg in the monuments v. 4. because they are dead and the dead are there as in the Whores house before yea though they would build a house for God Esa 61.1 yet all their sacrifices and ordinances are but as the cutting off a doggs
neck or slaying of a man because they see not God dwelling with men the great God appearing in the least and lowest Saints v. 2. whom yet they hate casting out their brethren for his names sake that is because of God manifest in them but he shall appear to your joy and they shall be ashamed v. 5. they shall leave their name their name is a curse to my chosen that is the legal Churches shall be left as accursed lying under the curse of the Law But the chosen or elect of God as they are called Esa 65.22 not saved persons for such may be deceived by false Christs that is by false Churches for the Church is Christ in truth such elect or chosen persons I say for whom it is impossible to be deceived by those false Prophets and Apostate Churches not deceived by all the fairest forms and flesh of the Whore these servants of God wait on God only who wait for the appearance of God in them these that wait thus on God shall not be ashamed but God shal appear in them to their joy yea God shal call them by another name not the shamefull name of a Church but the name of Christ yea the name of God shall appear in them they shall feast on God and all the Gods of the earth shall be famished that is all men and members of Churches also men of highest parts and purest graces shall be famished by God by Gods appearance in men for man shall be nothing and God shall be all in all Next to Famin to Judgement of the great Whore shall be fire she shall be utterly burnt with fire There is nothing so formidable and dreadfull to Churches and to all their fleshly forms as fire This fire is the spirit this spirit shall burn up all the flesh and forms and fellowship of churches The fire which first set up the churches in the first appearence of Christ the same fire shall burn down churches at the second appearing of Christ God shall appear with more yower in the Saints So that as God spake to the church of Israel They shall goe from one fire and another fire shall devour them so the christian churches have gone from one fire and another fire shall devour them or as 't is in the Hebrew they shall goe from fire and fire shall devour them 't is the same spirit is the first and second appearing of Christ the churches have gone forth from that fire in the first appearing of Christ the fire that comes forth in the second appearing of God in scattered Saints shall burn and devour all gathered churches only the fire of the last day is greater then before that is the manifestation of the spirit shall be more at last then ever in former ages To cleare up this know that all outward formes and Church-Ordinances at the best are but flesh but these forms defiled are called the flesh of the Whore the defilement of these forms and ordinances came by the loss of that fire and baptism of the spirit which did first constitute the Churches of Christ and kept their Ordinances pure for as Christ in flesh foretold that every one should be salted with fire so it came to pass that afterward the Church was baptized with the holy spirit and with fire The Apostles themselves though they had a call and a Commission before to go forth to all the world to teach and baptize yet they could do neither till they were baptized with the spirit and with fire They had the spirit at first and Christ breathed the holy spirit on them after his resurrection but the baptism of the spirit was not till after the ascension till Jesus was glorified 't is said the spirit was not yet given or as 't is in the Greek the spirit was not yet the spirit was before yea abundance of the spirit in some but the baptism of the spirit was not till afterward till then t is said the spirit was not yet and therefore this was the first command not to baptize or be baptized as baptized Churches cry but to wait for the spirit not to depart from Jerusalem but to wait for the baptism of the spirit and of fire This was the first Command which these last Churches will not obey 'T is confest they have been in Babylon and called to depart but yet they should not depart in haste or go by flight not fly out of their Country nor hasten into Churches till the Lord should go before them and the God of Israel should gather them up as the Hebrew reads 't was nor man but God that gathered the first Church of Christ the Apostles and primitive Saints were assembled and gathered together in company 120 at first but they were not gathered into Church-fellowship till the baptism of the spirit came upon them Acts 2. no preaching the Gospel nor baptism with water in a Gospel way could be but by the holy spirit sent down from heaven The spirit as I said was in them before and God was in men from the beginning God was manifest in the Saints with power also that 's spirit God powerfully appearing in the Saints and this is in Jerusalem indeed and in this sense the Disciples at first were commanded not to depart from Jerusalem and so the Saints in these last daies are commanded not to depart out of Jerusalem but to abide still in God to stay and wait on God in them till he should come forth in power and spirit till the appearance of the great God should be There was the appearance of Christ then when God did powerfully appear in the Church in manifold gifts there were not only gifts of the spirit but the spirit was so given to the Churches that the spirit did appear visibly among them as first in tongues of fire so still afterward the spirit said to the Churches of Antioch Separate me Barnabas and Saul Again the spirit spake to Philip and to Peter plainly so the spirit spake expresly to Paul many a time likewise to John He that hath an ear let him hear what the spirit saith the Churches Rev. 1.10.12 Rev. 2. and Rev 3. But the Churches are deaf of that ear they will not hear of the spirit they are sore afraid of fire but this was the baptism of the spirit and of fire which did set up the first Churches of Christ in a Gospel order the manifestation of the spirit in manifold gifts The Church under the Law had some gifts of the spirit manifest among them as the gift of prophesie the gift of healing yea raising the dead with signes and miracles and the Angels moving the waters of Bethesda wherein all diseases were healed at an instant this continued in the Jewish Church to the last this is more then present Churches have having less of the manifestation of the spirit then â—hat under the Law therefore must needs be more in bondage in Babylon not having one gift of the
they need no order nor ordinance nor officers of the church they see and know all the truths of Christ therefore by the judgement of Christ they are blind and men shall shortly behold their nakednesse Fourthly Laodicea was neither hot nor cold these last churches are not so cold as National churches but they have not that heat and fire which was in the first churches of Christ therefore Christ will spew them out of his mouth and not take up their name into his lips any more nor love them as his church and spouse but loath them as the filth of the great Whore Now to returne to return to that we said before All the Ordinances in the church became defiled unclean and her forms the flesh of the whore not being salted with fire that is when the sacrifice was no more salted with salt which is of a fiery substance and keeps flesh from tainting When that holy fire was found wanting in the church all her flesh her forms and ordinances did stink and became defiled as those that touched an unclean thing or dead body for the manifestation of the spirit being departed from the church the church must needs be a dead body as those dry bones in Babylon signified the state of the church in the apostacy in spiritual Babylon where the church is not in the unity of the spirit and bond of peace but as those divided sticks in the Prophets hand the one for Judah and his companions the other stick for Joseph and his companions this is the dead divided state of the church in Babylon which is a city not in unity with it self as Jerusalem but divided into three parts so Babylon is and so the churches in Babylon are Presbytery Independant and baptized churches For though in the primitive times there were divisions between brother and brother in the churches yet never was there a division between church and church as at this day All the brethren walked in one church-way worshiping God with one consent one church-order ordinances and officers were all by the same spirit alike in all the churches who in this sense at least kept the unity of the spirit in the bond of peace for as there was one body among all so but one baptism but as the churches are now divided bodies so their baptisms are divers one church baptizeth the whole Nation another church baptized only the children of believers the third baptized only believers themselves Thus we may truly say the whore sits upon many waters many baptisms besides those rivers of living waters those manifold gifts of the spirit are dryed up in the churches much less doth the spirit shew them that pure river of life proceeding out of the Throne of God and of the Lamb in the new Jerusalem the churches being destitute both of fire and water having not that holy spirit given to the church of Christ must be but a dead body and he that toucheth them is unclean This the Prophet Haggai hinted at when he asked the Priests that if one bear holy flesh in the skirt of his garment and with his skirt do touch bread or pottage or wine or oyl or any meat shall it be holy and the Priests answered no. Then said Haggai If one that is unclean by a dead body touch any of these shall it be unclean and the Priests answered saying It shall be unclean So is this Nation before me saith rhe Lord and so is every work of their hands it is unclean Hagg. 2.12 13 14. Every Saint in the spirit freed from church-forms or not embondaged to partiality can easily interpret that text That though there be Saints by calling in the present church and she bear holy flesh in her skirt that cannot make any thing clean to her or them and if they touch a dead body as the church now is all that they touch therein it is unclean so is this people and so is this Nation before me saith the Lord and so is every work of their hands and every ordinance among them it is unclean If this be true as true it is that the forms of churchfellowship being defiled forms are become the flesh of the whore then must she be utterly burnt with fire yea those ten Kings which have received no kingdom as yet but receive power as kings one hour with the beast who with one mind give their power and strength to the beast who make war with the lamb that is with Christ in us with God in the Saints when the lamb shall overcome them and the power of God in the Saints appear above them then these shall hate the whore and make her desolate and naked and burn her flesh with fire If the honourable Parliament would but be pleased God so appearing in them to judge things in the spirit and see how dead and desolate the churches are of the gifts of the spirit how naked they are not adorned with one spiritual gift they would no more dote on the whores flesh though nevee so fair nor on any forms though never so oft reformed but burn her flesh with fire when thus the powerfull appearance of the great God shall be manifested in men and Magistrates the churches shall appear no more This is the second appearance of Christ of God in men in the first appearance of Christ the church appeared yet cloathed with all the gifts of the spirit that is God appeared in power in the midst of Saints but when God shall appear now the second time God dwelling among men which is the new Jerusalem then that church nor those first gifts of the spirit shall appear any more but the spirit even God himself shall minister in his own glory and power nothing but God shall appear in man and man shall appear no more no need of churches or ministers when God shall be our church and the house we live in when God in us shall minister all light unto us Thus in the new Jerusalem there is no Temple no churchstate nor ordinance and the city hath no need of the sun or of the moon to shine in it for the glory of God shall lighten it and the lamb is the light thereof Sun and Moon are now the lights of the world these are the ordinances of heaven and have been the ordinary means of conveying light to the earth the sun the light of the day the moon and stars the light of the night so there has been a ministry by day and night in the day of Christ and the first appearing of God there was a ministry of Apostles Prophets Pastors and Teachers as the ordinary means of light to the world and to the church when the church came under the night of Apostacy and while the spirit of Antichrist was come in power darkning the sun and the air there was still a ministry of men as the means of light yet as the moon to the night ever changing in several fosms of Popery Episcopacy Presbytery
THE Great Earthquake REVEL 16.18 OR FALL Of all the CHURCHES Discovering the Apostasie of purest Churches not yet sensible of their spiritual Whoredoms Ezek. 43.9 10. OR The Great Whore made bare and naked before she be judged and her flesh burnt with fire Rev. 27.16 PROVING That none indeed deny the Ordinances of Christ but present Churches not being in a Gospel-order The Pastors are become brutish and have not sought the Lord therefore they shall not prosper and all their flocks shall be scattered Jer. 10.21 By William Erbery LONDON Printed for Giles Calvert at the black spread Eagle at-the West end of Pauls 1654. To the truly Christian Reader THe Author of this ensuing Discourse was a person raised up by the Lord to bear his testimony against all formal and traditional waies of Religion Ordinances and Government in the so called Christian world a designe though seemingly managed by him with some eagerness and severity of spirit if you abstract some passages in this and his other discourses yet in much love and oneness of spirit with the worshippers themselves that their persons might be saved but so as by fire 1 Cor. 3.15 The Doctrine of Persecution for Conscience sake though erronious was a stranger to his spirit and principles which owned no compulsion in matters of Religion but that Scriptural one viz. the energy and effectual working of the spirit of God overpowring the soul and leading it captive by an holy violence to those divine and heavenly discoveries which our Author bore witness to And indeed if we consider the judging and persecuting spirit we shall ordinarily find it to ascend i. The weak are most apt to judge the strong Rom. 13.3 though the strong hath another temptation before him viz. to despise the weak so he that is born after the flesh i. the weak legal Saint persecutes him that is born after the spirit Gal. 4.29 The reason I take to be this The higher a mans spirit is raised in the knowledg of God and of divine mysteries the more large and comprehensive it is as coming nearest to that state of love which beareth all things 1 Cor. 13.7 Hence it is that such men comprehend and embrace all weaker Saints though in different forms as to outward observations in one and the same spirit but on the other side when the spirit of a Christian is captivated to this or that particular rite as to a day meat c. in the narrowness of his heart secluding all others he is carried out with a zeal kindled from the outward letter to the censuring reproaching persecuting such Doctrines as he is not able to comprehend An experiment of this we have in Christ himself who coming forth in the glory of God and holding out higher discoveries then the Saints had formerly attained was opposed by none so much as the religious ones of his daies Scribes and Pharisees that sate in Moses Chair And as the Disciple is not above his Master so the Apostle Paul whose errand was to raise up the spirits of Saints to high and evangelical discoveries was thwarted by none so much as by devout women Acts 13.50 The same measure was meeted to this our Author who in simplicity of spirit and love to all the Saints bewailing the bondage of the whole creation did cast in his mite for the deliverance and relief thereof how was he scandalized by some professors of all sorts having various reproaches heaped upon him to render him the more unserviceable for the great work he was upon hence it is that we have heard the brand of a loose person or a Ranter an Apostate and Blasphemer an Antiscripturist Antiministrist an Antiordinancist an Antitrinitarian Vniversalist and what notinured upon him It will not be amiss for the removing of prejudices out of the minds of some and the renewing of the memory of this worthy labourer in the hearts of others to give a brief account of his spirit and Principles as to every one of the abovenamed particulars 1. He was no friend to loosness and prophaneness either in himself or others his own strict sober and Christian deportment in the whole course of his conversation is his sufficient compurgator against all the reproaches and calumnies of this rank and name yea he bore publique testimony against a licentious spirit in whatsoever appearance in several of his private and publique discourses 'T is true some weaker spirits misunderstanding the Doctrines of this Author concerning the restitution of all things the liberty of the creation and Saints oneness in Christ with God c. from these excellent premises drew forth such conclusions as were agreeable to their own private conceptions rather then the truth which conclusions being seconded by a practice agreable thereunto gave just occasion of offence to those without of bewailing and lamentation to them within amongst which this Author bore not the least share 'T is no new thing This when the Lord holds forth any eminent and remarkable truth which is likely to be of signal advantage to the people of God for Satan to raise up much dust about it to cloud its glory yea somtimes by spreading temptations before the pretenders to it unto personal infirmities to abate the edge of other mens spirits from entertaining that which seems accompanied with so horrid and hideous effects But such men would do well to consider whether such conclusions do necessarily follow from such principles or rather are not the principles wrested to what they never meant Have not other mens Doctrines of greatest affinity to the letter of the Scriptures been as much perverted and abused Was not the grace of God turned into wantonness even in the Apostles daies May not new Wine be put into old bottles even to the breaking distempering and overturning of mens spirits All which things do rather evince the world not ripe for such discoveries which our Author held forth then conclude against the discoveries themselves for when the Lord purposes an effectual manifestation of some eminent truth he adds also a ballanced spirit able to entertain it 2. He was rather a presser forward then an Apostate Forgetting those things that are behind c. 'T is true he was formerly as strict and zealous in all literal observations as any of his equals yea he might have boasted herein as the Apostle Paul if it had been worth his labour But it pleased God to raise him up from all fleshly rites to a more near and secret enjoyment which took him from some outward performances which many Christians please themselves in it were to be wished that such persons could give as good an account of their diligence in these things as he could of his omission of them And indeed the prayers of the Saints in the primitive times before the Apostasie began which even then was appearing seem to have been occasional only pro re nata and not limited to times hours or seasons either in their more publike meetings or
Ordinances which our Author acknowledged he was not against or above but under and below as not perceiving the power of those primitive institutions exerting themselves in the performances of Christians now a daies which may seem to have more of truth in it if we consider how fruitless as to the true fruits of the Gospel which are self-denial self-resignation renovation of the corrupted state of man c. outward performances as managed by us are All professions though never so different and contrary one to another have their zealots some more devoutly affected then others as to the strictness of their outward rights and ceremonies What doe ye more then these said Christ to his Disciples where is the signal and characteristical difference betwixt your exactness and theirs Are you strict so are they are you often in your performances so are they in theirs What renovation of spirit what self-denial appears more in you then them If none then certainly you are not baptized into the true Gospel-spirit you have not the power of Gospel-Ordinances The humblest and the knowingest Christian such as this Author is most sensible of his own darkness pride is the daughter of ignorance because we say we see therefore our sinne remaineth 6. Yet in this darkness he had rather sit down and wait in silence then be beholding to the pretended light and direction of deceivable guides upon which account The Doctrine of the Trinity as explained by the Schools in personalities subsistences c. was not perfectly owned by him One Faith one Lord one Baptism were the Three great Articles of his belief neither did the Lord contain himself within himself but was made manifest in the flesh of Christ according to that God was in Christ reconciling c. and doth continually work in the hearts of his people by his spirit Neither could he see how the Doctrine of these distinct personalities and subsistences could accommodate their designe who first broached them in order to the clearing as is supposed the Doctrine of Christs satisfaction to the Father in that sense as they define it For if God were in Christ that God was the Father for God is one it is not one divine nature in Christ satisfying another in the Father satisfied but the Father in the Son And if the essence be the same how can the personality make a difference 8. And indeed the opinion of our Author as to the satisfaction of Christs death was accounted none of his lightest errors There is a threefold difference concerning the death of Christ 1 Some affirming it to be sufficient for all but intentionally only for some 2. Others intentionally as well as sufficiently for all but actually to some only 3. Others intentionally sufficiently and also actually for all of which opinion Origen was the chief viz. That the whole creation should be redeemed from the bondage of corruption into the glorious liberty of the Sons of God that as the whole creation came forth from God so at last after the rebellious part of it had been punished for a season for its misdeeds it should be released and taken up into the same glory that the Saints or obedient part had entred into before so that everlasting fire everlasting perdition were expounded by him not for a perpetuity but a long duration of years The first of these opinions opposes the second the second the third Our Author had not discovered much of his mind in this latter opinion which if it be not true yet is in it self desireable in regard a good the larger it is the better and Plato could say That God being a supreme good there was no envy in him to any of his creatures but rather a desire that all should be made like him These were the reputed crimes and heresies charged upon this Author If any object he discovered lightness and vanity of spirit in some phrases and expressions in some of his discourses I shall answer 1. It is not good to set up ones own spirit as a rule for the spirits of all other men considering the various outgoings of one and the same spirit in different Saints 2. No doubt the Prophets themselves in some of their expressions did not in all things comply with the gravity of the common dialect then in use amongst the people 3. He acknowledged himself to be in Babylon as well as other Saints no marvel then if there were some spots in his Moon yea let us consider rather how much he wrote well as what we conceive he wrote amiss J. W. On Mr. William Erbery deceased THe Choycest still There 's wisdom in the Mower To skip the Grass and Sithe down onely Flower Hadst thou been low and creeping thou hadst stood 'T is Fatal to be Eminently Good But why do we complain Art guides the hand Who would not choose the Best when All do stand ' Mongst Kish's sons the Prophet cals out Saul Death shakes the Tree none but the Ripest fall How are our hopes post pon'd we spy'd the Ray Of Gospel Sunshine breaking in thy day Shrunk in thy fall of which thy Life may be Not what we thought the dawne but Prophecy When Future age in thy discoveries skill'd Shall Live Thee over again Thou 'lt be fulfill'd And yet we hardly can conceive the Fate That single Saints should live up to thy Rate Pattern for Ages and Administrations Hee 'll that Example Thee had need be Nations Thou 'lt bankrupt single ears by thy rich growth When the whole Harvest comes 't will speak thee forth Mean time live Pattern great write Type and Rule Thy Spirit next to Christs is Christians School Such sweetness meekness such humility Transcending mortals speaks thy race on high If Supream good define it self by Love How near to that High Orbe did rhy soul move Who didst embrace the Christian One in all Both Presbyterian Congregational And at same time thou didst the Saintship sever From the Opinion This fails That shall never Chymist of Truth and Gospel Thus the Sun Extracts from Rose and Thistle both his own And that refines concocts and then lets down In dewy blessings on the parched ground Such was thy Spirit exhaling Influence Return'd farr richer then it went from hence Full ought thou borrowedst Oare and Embryon wild Thou paidst it Gold and a well fashioned child For why Thy larger soul took the dimension Of every several sect and apprehension Hammering refining purging out the dross Till Saint was sav'd in the Opinions loss This work was Thine he 'l that the errors mend Of every Form must all Forms comprehend His equal judgement is most like t' abide Whose interest Proselytes to neither side Great was their guilt who to embase thy worth ' Mongst rank of high offenders set thee forth Thy pardon they no sooner sought then found Truth through thy sides receiv'd the greatest wound Dear Truth requires such scandals of each kind Should answered be no foe like zeal that 's blind
Take them in order First some did not shame Loose irreligous to vote thy name Arraigning thee Champion t' impiety But thy strict life gave such reports the lye 'T is true uncasing formal righteousness Which decks it self in strictest letter-dress Thou didst some waies prefer the open sinner Apposing course offenders to the finer Yet thou herein didst countenance the prophane No otherwise then Christ the Publican He that for this shall judge or censure thee Is of his brother-sect a Pharisee Item Thou didst not Prayer methodize As Jews to morning and evening sacrifice Devotions â—â—m'd from hours and minutes date Speak an embondag'd and a legal state Free was thy spirâ—t pray'd alwaies alwaies praised Proyer is desire not uttered but raised Pesides thy sacred skill held it not fit To make the souâ—s outgoings Things Or Languag'd eloquence 'T is prayers wrong To prostitute it to a common Throng Thy sighs not voyc'd or worded were yet praid Moses most fervent was when nothing said Thirdly thy knowing soul could not espie True Gospel-order Faith or Ministry brought forth in power how can the Sun be seen When Customs and Traditions cloud between 'T was thy lifes toyle thy choicest interest To bring such false professions to the test Launcing corroding deep the formal man Yet meant'st not Satyre but Physitian Some froward patients wracking thine intent Fear'd Persecution whence 't was never meant 'T was an ill comment wrath and ire t' expound when Text was Love and healing of the wound Caetera desunt TO THE MINISTERS of the Church of ENGLAND and NEW-ENGLAND CHVRCHES THe two great Mysteries read in Scriptures which the Spirit is now revealing are Christ and Antichrist the Mystery of Godlinesse Rev. 10.7 Rev. 13.18 and the Mystery of Iniquity Christ is the Mystery of God Antichrist the Mystery of Man God manifest in the flesh Immanuel Jehova-Tzidkenu the Lord our Righteousnesse God with us The wisdom and power of God in us is the Mystery of Christ Christ in us Christ in a Mystery men know not and godly Christians will not acknowledge This also is the Mystery of Antichrist Man manifest in flesh Man with us Mat. 16.23 Isay 2.22 and in us the Righteousness of man Man magnified and exalted Flesh and the goodliness thereof set up in us is Antichrist indeed for as the number of the Beast is the number of a Man so Man alone exalted in the goodlinesse of flesh is the Man of sin the Woman upon the waters the great Whore the wisdom and power of Man is the Mystery of Antichrist within us which men know not yet but God is now manifest in flesh and beginning to appear in Men that neither Man nor flesh may appear any more but that all being swallowed up in God God may be all in all The time was when Kingdoms and Churches were the two Temples in which these great Mysteries dwelt and were discovered Man was most manifest in Kingdoms when Kingdoms were meerly civill the wisdom and power of man appeared most in Kingdoms So God was most manifest in Churches when Churches were wholly spirituall the wisdom and power of God was all in all in Churches But when Kingdoms came to be Christian then Kingdoms began to be Churches yea Churches came to be Kingdoms and Nationall Churches began then also Antichrist came to be great Babylon the Great the great Whore began to appear when the world might see Man sitting in the Temple of God 2 Thes 2 4. and the Man of sin worshipped as God when the wisdom and power of Man was set up as the wisdom and power of God the in Churches of Christ and Christian Kingdoms because they were Christian would needs appear and Act as Churches to judge of the things of God and to order all things in the worship of God whereas they had nothing to do but with the government and outward good of Man Thus the Man of sin was revealed for though God be all in all and there is no wisdom nor power in Man but the wisdom and power of God yet man at his best being but a Beast Psal 49.20 Jer. 10.14 and every man brutish in his knowledge Man I say misapprehending himself apprehending himself to be something and not God in him to be all and his Being in God alone but willing to be wise and as God to know good and evill having had his eys open to see some power and strength in himself is immediately stript made naked and appears nothing now indeed but a Man of sin a meer man made naked not clothed with God Act. 8.9 2 Cor. 3.18 19 20. nor God all in all for the man of sin is man deceiving himself seeming to be something to be some body to have some wisdom and knowledge in himself whereas God in truth is the wisdom and knowledge of Man and man is nothing but a beast as the Beast is the number of a Man and there is no difference indeed between Man and beast but as God is pleased to appear variously in both for as both were of one dayes making so God can so appear in man that man shall appear as a beast and eat grasse like an oxe as Nebuchadnezzar was and God can so appear in a beast and be manifest in an Asse that an Asse shall speak as a man Dan. 4.33 yea wiser then the wisest of men as Balaam's Asse Num. 6.22 28 that spake so rationally that it reproved or convinced the madness of the Prophet what is man then 2 Pet. 2.16 even the wisest as the Prophet all his wisdom and knowledg is but as a brute a Beast as the scriptures speak yea Prov. 30.2 more foolish then the Ox or Ass only as God is acknowledged by Man to be that wisdom and knowledg in Man Else 't is but a man of Sinn the Great Whore a sinfull Woman for sin is nothing but the deceit and transgression of Man deceiving himself as the Womans sin was in being deceived and first in the transgression This Man I say deceiving himself is the Man of sin or the sinfull Woman the great Whore who seems to be the wife and to her husband alone as man should be to God and as the Church should be to Christ but as God not being all in all with Man that 's the Man of sin So the adulterous Woman the great Whore is none else but the Apostate Church which seems to be the Spouse of Christ and one flesh with God in her her head and husband but joyning with Man and with forms invented by Man cleaving to the traditions teachings of Man to the wisdom and power of Man the Spouse becomes a harlot the Church the great Whore Indeed the mysterie of Antichrist the mysterie of Man is manifested in every Saint but the mysterie is most manifest and appears visibly in every particular Church for as the Church being in Spirit was thereby called Christ 1 Cor.
departing from Jerusalem Rev. 21.3 that is God dwelling with men if men could be content with God alone live in God onely behold God dwelling in them and they in God they had not run so fast into the Church nor the churches hastned to send forth their Ministers to baptize Isa 52.11 12. there being no Gospel order nor ordinance among them The Gospel-order was in these three things as the Temple had three parts the first is the manifestation of the spirit in manifold gifts 1 Cor. 12.7 Mark 16.18 James 5.14 Secondly A Ministry of the spirit with gifts given by the laying on of hands 1 Cor. 12.28 Ephes 4.11 1 Tim. 4.14 Thirdly The administration of the spirit in all the Ordinances of the Church which were not only Baptism and Breaking of bread but a Psalm a Doctrine a Tongue 1 Cor. 14.26 an Interpretation and Revelation all these also were the Ordinances of Christ for the edifying of the Church but the present Churches have not any one of these not some of them in name or shew therefore sure the edifice is fallen into a confusion into a Babel and the Churches must needs be in an Apostate condition The Apostacie foretold by the Apostle then began when the manifestation of the spirit ceased when the ministry of the spirit was cast down and when that administration of the spirit was trodden under foot and this is a sufficient notoriety or visible signe that all Church Ordinances were changed into a confusion or fleshly performances when the spirit did so visibly disappear and the Gospel-order to be found no more First The manifestation of the spirit in manifold gifts ceasing is spoken of by John Rev. 7.1 where the four winds are held in that it should not blow c. the four winds being nothing else but the fulnesse of the spirit rushing in as a mighty wind at first on the Primitive Church Act. 2.2 and remaining still in the Churches of Christ till the Church came in to spiritual Babylon Therefore the four winds begin to blow when the people of God are brought from thence Ezek. 37.9 Secondly The Ministry of the spirit cast down is also signified Rev. 9.1 where a star fell from heaven to earth ver 1. The falling star is the fall of the ministry of the spirit sent down from heaven now this fell on the earth when gifts of men succeeding those spirituall gifts of God humane Arts and Parts studied Tongues Interpretations and Commentaries became the key of the bottomlesse pit for when the Mysteries of God were opened by the gifts of men in stead of opening heaven they opened hell and a smoke came out of the bottomless pit darkening the Sun and air both Christ and all the means to communicate Christ were darkened thereby ver 2. Thirdly The administration of the spirit in all Gospel-Ordinances after this was trodden under foot Rev. 11. Here the Temple is to be measured c. that is saints though under this spirituall apostacy were still owned of God as those who worshipped him in spirit but as for outward worship and Church-ordinances which are the outward Court ver 2. that was to be given to the Gentiles that is not heathenish Gentiles but Christian Gentiles the most carnal Christians have by continuance in all ages enjoyed the Ordinances of the Church both Baptism breaking of bread for 't was given to them of God as sutable to their fleshly Spirits rather then to the Saints in truth who are the holy City whom these Gentiles and Christians in common have trodden under foot to this day yea not conforming to Ordinances and Doctrines of men not comming to Church has been the cause still of the treading down of the Saints in all Ages and in this also by the Churches themselves who trample on all not in fellowship with them who cannot conform to their forms of Doctrine and fleshly Ordinances for so they are at the best in their primitive and purest order even Gospel Ordinances were but legall things in truth and bodily exercises but now being defiled through the spirits absence they are not only far below Christian duties but the dues of Gentiles and heathenish exercises For so the Protestants have taught that all things in the service of God not according to the Scripture are not only superstitious but profane This I am now with God to prove that there is no Gospel-Ordinance in all the Churches neither in letter or forme much lesse in spirit and truth neither Baptisme nor breaking of Bread nor Prayers nor Preaching nor a Psalme c. First Their Baptizing of Children is so childish a tradition that both the Baptized Churches and some Presbyterian brethren have fully confuted their folly and yet these Churches also come farre short of the truth of Baptisme in the form and end thereof both these we shal prove hereafter that the outward forme of Baptisme was not by dipping but by washing the Disciples feet those that believed went down to the water as t were up to the ancles for the first rising of waters up to the ancles was but a type of that state of gospel-Gospel-Saints who should have the first fruits of the Spirit Ezek. 47.3 for the first Churches and Apostles had no more of the Spirit there-they thus were baptized But Secondly the end of Baptisme with water was not that it should abide for ever Joh. 14.16 that was onely the promise of the spirit the spirit or baptism of the spirit was to abide to continue and increase till the waters which were to the ankles should arise to a fulnesse Ezek. 47. to a floud that no man might passe over the baptism of water was to decrease and die in time he must increase saith John but I must decrease Job 3.30 but by the Apostacie the Baptism of Christ the Baptism of the spirit has decreased and the Baptism of water the Baptism of John hath increased and continued to this day Again the Baptism of water which was in the Apostles times was rather by permission then by command 1 Cor. 1.17 an indulgence to the Church that was for the most part carnall as circumcision and many things of Moses Act. 16.3 Act. 21.24 26. did continue for a time in the Gospel-churches so the Baptism of John the baptism of water was not to continue no longer Therefore the doctrine of Baptisms the first principle of Christ is not yet known by any of the Churches who like the whore sitting upon the waters content themselves with the Baptism of water and that in a false way the Presbyters baptise the whole Nation Independents children of beleevers only the baptised Churches dip beleevers indeed but do not baptise them in a true form nor right end not owning baptism of the Spirit at all For this indeed is the baptism of Christ the baptism of the spirit which is not a bare presence of the spirit in graces or in some gifts for
so the Saints under the Law had the spirit yea our Gospel Churches at this day come far short of the Legall Church 1 King 13.4 2 Kings 1. 2 King 2. c. for there were some gifts of the Spirit manifest as of prophecying and gifts of healing of signes and miracles but the Baptism of the Spirit was that manifestation or pouring forth of all the gifts of the Spirit not on every believer but on every Church of Christ that the Church came short in no gift 1 Cor. 1.7 This was the true constitution of a Gospel-Church the Baptism of the Spirit the manifestation of the Spirit in manifold gifts without which no Church can be in the order of the Gospel 1 Cor. 12.6 7 28. 〈◊〉 6.2 For as the doctrine of Baptisms not of water only but of the Spirit especially concerned the Church in her members so the next doctrine The laying on of Hands did concern the Ministery who received a gift by the laying on of Hands Independent Ministers make a meer ceremony of this never looking for any gift thereby as Papists and Prelates did but the Presbyterian Ministers of Scotland are a little wiser then ours for there being no Gift they lay aside the laying on of Hands altogether in ordaining their Elders Secondly The Breaking of Bread or Communion that was in the primitive Churches was not as 't is in the present Churches by taking a piece of Bread or tasting a sip of wine from the Ministers hands a meer popish superstition to put such pomp and reverence on sacramentall Bread and Wine but breaking of Bread was a full Meal for the word is so and The supper of the Lord shews the same to be a ful Meal or Feast of Love Jude 12. Acts 1.46 for both is one though old childish Fathers make a difference between the Feast of Love and Supper of the Lord so often used even daily that is every First day the Church meeting to break Bread Feast in Love to Feast on the Lord together on the Lord in them the Bread broken being the Communion of his Body 1 Cor. 12.22 Ephes 5.30 for the Church indeed was that body of the Lord the Church was Christ This the Church knows not nor confesses how fully the Godhead is embodyed in their flesh how perfectly one with the Father as Christ They are afraid of this therefore as if there were but a part of God and part of Christ in them they take a piece of Bread thus they discern not the Lords Body yea they doe not shew forth the Lords death that is dying to all things but to God as Christs purest flesh was crucified to the Father but this communion and mystery of Christ Hebr. 9.14 and of his death is not known nor taught by the Churches alass these are heavenly things too high for them who live in dead Forms nay they scarce know the earthly thing the Form of Breaking bread this being as I said a full Meal for they did break Bread from house to house Acts 2.46 eating their meat with singleness of heart praising God yea they drank also to the full for some drank too much or were drunk 1 Cor. 11.21 which could not be with a sip of wine the abuse that was in the Lords supper shews the use to be not to eat and drink to themselves for so they had Houses to eat in ver 22. but to tarry one for another till all being come together sate down in that spirituall Feast feasting on the Lords crucified body which the breaking of bread being a full Meal did signifie as we shall shew more fully hereafter Thirdly the next Ordinance was Church-prayers these being as peculiar and proper to the Church and for the Church alone as Breaking of Bread Acts 2.42 They continued together in the Apostles doctrine in fellowship breaking of Bread and Prayers The Churches of Christ could no more pray with the world then break Bread or have church-fellowship with the world Therefore neither Christ nor his Apostles did ever pray with preaching Christ prayed only in private or with his Disciples apart Luke 11.1 And the Apostles preaching to the world never prayed with the world for after Peter and John had been in the Temple at the houre of Prayer preaching to them in publique they returned to their own company in private to pray Acts 3.1 Acts 4.23 The Jews indeed had certain houres of prayer of publique prayer the Church being Nationall so there was a certain place appointed for preaching in the Synagogue or Temple just like our Churches now who are the Jewes indeed to be converted they have none but common prayers still houres of Preaching and houres of praying yea such Forms of Prayer praying before Sermon and after Sermon a meer popish custome with the Lords prayer after the first and a Priestly benediction after the second Prayer For Blessing the people last of all is both Popish and Priestly it being a legal Ordinance ending in Christ the great High-Priest Numb 6.23 Luke 24.50 who ceased this ceremony when he blest his Disciples and afterward came in Spirit to bless his people Acts 3.26 But the mysterie of Iniquity and Man of Sinn is not manifest in any thing more then in those Forms of prayer publique and private We know the whole power of popish Religion is in their much praying so Protestants could not be taken from it till their common Prayer was taken from them by force I cannot commend this Reformation for what are Men the better to be beaten from one Form of Prayer to another which is as bad if not worse then that before because seemingly more spirituall yet having not the power The Churches prayers how powerfull were they not full of words and fine expressions but there was a mighty power and appearance of God in their publique prayers see Acts 4.31 Acts 12.5 12. 1 Cor. 14.25 James 5.24 15. Besides that long praying which Ministers glory in is both legall and heathenish 2 Chron. 6. Nehem. 9. Dan. 9. Mat. 6 7. The Lords prayer the prayers of Christ and the Apostles prayers were very short succinct plain and to the purpose without such preambles abundance and vanity of words and vain-glorious enlargements Act. 1.24 25. Act. 4.24 The cause why the Churches err in all these after Ordinances is because they continue not in the First which is the chiefest Ordinance continuing in the Apostles Doctrine and holding forth the form of sound words Act. 2.42 2 Tim. 1.13 And this we shall prove another time that the Doctrine of the Apostate Church is not the Doctrine of the Apostles but the Doctrine of Devils and yet these Devils being not evill spirits but good Men great in Gifts are those Devils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as those heathenish Heroes of old were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 4.1 so our knowing men our Christian Heroes Yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes
his sake as if Christ procured the love of the Father to them or merited life and salvation for them or as if God would not hear them but for his worthinesse sake words not spoken of in Scripture neither hath his Intercession any such carnal sense For as the Son is none else save the Manifestation of the Father so the Son can do nothing of himself Joh. 4.9.10 but manifest the Fathers love to us and our life in God with him He being but the way to the Father God even the Father being the end and ultimate object of all our Christian knowledge confidence faith yea all that divine worship and honour given to the Son is to the glory of God the Father Phil. 2.10 11. 1 Pet. 1.21 John 1.14 John 17.21 22 23. it tends and ends in God though by Christ and through Christ that is thus We beholding in him the glory of the Father full of grace and truth I say we seeing Christ one with the Father and his flesh full of God God even the Father being perfect in union with him and he the beloved of God living in the Father alone We see by this the same true in our selves for he is the truth and life as well as the way and learning the truth as it is in Jesus Ephes 4.21 the life of God is thus revealed in us also God revealing his Son in us first so we pray in Christs name we pray as the Son to the Father as those who are perfectly one with God the onely beloved and living in the Father alone This is indeed to be with Christ Joh. 17.24 this to behold his glory nor carnally in heaven but here in us in the spirit Indeed the people of God who lived under the Law not knowing the Mystery of God and of Christ nor their union with the Father did worship God as at a distance for the Holy of Holiest they came not neer standing aloof off from that glorious Majesty whose name was great and fearfull therefore they did not yet draw nigh to the throne of grace Hebr. 4.14 16. nor had that accesse with boldnesse as to the Father but begg'd in all their prayers for his name sake for his own sake sometimes for the Lords sake Dan. 9.17.19 but in the Gospel state no saint did ever pray so nor did any Christian prayer end as ours For Christ Jesus sake neither is this speech once named in the new Testament We please our selves much with the often name of Christ though in truth we pray not in his name at all The Apostles had not the name of Christ sometimes in all their prayers Act. 1.24 yet prayed alwayes in his name in him and through him they went to God as having the same fellowship with the Father as the Son and seeing themselves as full in the love of the Father as he Therefore he saith In that day ye shall ask me nothing John 16.23 and yet at that day ye shall ask in my name ver 29. In that day in the day of the spirit when the Son should appear in the Father onely and in them John 14.20 they should not ask of the Son nor pray to Christ any more as they did indeed before but they shall ask the Father in his name onely not as men carnally conceive of Christ praying to the Father for us and so they pray to God for Christs sake nay saith Christ I say not to you that I will pray the Father for you for the Father himself loveth you Job 16.26 because ye have loved me and have beleeved ihat I came out from God that is Think not that my Father will not hear you but for my sake for the Father himself loveth you freely as he loveth me and so ye love me not for my own sake but as I am the manifestation of the Father as I came forth from God How falsly then is that Scripture as other Scriptures of this kinde translated Ephes 4.32 Forgive one another as God for Christs sake hath forgiven you Whereas 't is no other in the Original then thus as God in Christ hath forgiven you For as God was in Christ reconciling the world to himself so God in Christ is All and Christ is all in all in us and we being in him do ask in his name Thirdly the Churches cannot pray in the spirit Eph. 6.18 not having that spirit sutable to a Gospel state as we shewed before at best all their prayers are legall as the prayers of Saints under the Law for though they repeat never so oft the name of Christ they do but take the name of God in vain not knowing God in Christ nor Christ in them nor the spirit of Christ the spirit of the Son which Gospel saints indeed had else they had been none of his Rom. 8.9 But I beleeve many now are the Lords that have but a legal spirit but the spirit of bondage the spirit of a servant not the spirit of a son Gal. 4.1 3. 6. compared much lesse the spirit of the Son Saints now deceive themselves in thinking they have the spirit of adoption the witnesse of the spirit the seal of the spirit the earnest of the spirit Alas how little assurance had saints a while ago what long discourses were learned religious men fain to make and find out what witnesse the witnesse of the Spirit was yea best men were scarce sure of their Salvation at last or must have signs to know the people of God questioning they might be hypocrites whereas no Saint under the Law even in time of desertion did ever doubt of his salvation Psal 22.1 Psal 88.1.15 Iob 13.16 Nor Secondly did they question whether they were the people of God or no Nor Thirdly That they were Hypocrites yet this was usuall with our Gospel-saints not long since and it may be were the better Christians then being sensible of their bondage but now Saints like those Jewes who counting themselves free see their liberty freedom by being in a Church-state Ioh. 8.33 as children of Abraham and people of God therefore for some conformity to the Law or to the Letter of Gospel commands but I beleeve few have that full assurance to the end Heb. 36.14 Col. 1.23 Eph. 1.19.20 few rooted and established in the Gospell none know the exceeding greatnesse of his mighty power which is indeed the Spirit the Spirit of the Sonne the Gospel spirit the Spirit of Liberty Alas How can Christians boast of this that are in Babylon in Bondage under the Spirit of Antichrist Antichrist being in that power in the best Saints who are in a farre differing dispensation from the Gospell state Rom. 12.12 1 Thes 5.16 1 Thes 3.10 But to pray in the spirit was to pray continually to pray without ceasing not twice or thrice a day as wt do but praying night and day which was not on their knees or at a
set time or in a forme of words though Christ did use thus to pray being a Minister of the Circumcision and in the duyes of his flesh living under the Law yet I conceive that the private prayers of gospel-Gospel-saints was not in sound of voice or forme of words but waiting upon God in Christ for the supplyes of the Spirit and of all good things promised as may appeare Rom. 8.25 26. we know not what to pray for as we ought but the Spirit helpeth our infirmities with groanings which cannot be uttered We know what to utter what to pray for in our formall prayers yea we have the forme and patterne of all our petitions framed in ous heads before we utter them we know what to pray for besides we have our set times of our houres of prayers our duty times as we call it We pray morning and evening as David and Daniel did use to do under the Law Psa 58 17. Dan. 6.10 sure such duty times were never heard of in the Gospel times therefore praying in the Spirit scarce appeares in these times much lesse among those who are most zealous for it Fourthly There is no preaching in all the Churches no preaching of that they pretend no Gospel preaching for neither the doctrine of free grace nor discoursing of Christ after the flesh is the preaching of the Gospel Eph. 3.5 the Gospel is a Mystery hid from ages and generations before and under the Law not manifested to the sonnes of men till 't was to the Apostles and Prephets by the Spirit but the Covenant of Grace free-Grace the forgivenesse of sinne c. was fully manifested by Moses and the Prophets of old Againe Christ after the flesh is not the Gospel 2 Cor. 5.16 Col. 1.27 Mar. 1.14 for the Apostles would henceforth know Christ after the flesh no more not Christ without us but Christ in us is the mystery of Christ and of the Gospell also yea though Christ after the flesh did present the Gospell in part preaching peace to the Jewes the Kingdome of heaven being then at hand yet the Kingdom was not come nor the Gospel fully preached till Christ came againe and preached peace to them that were a farre off and to them that were high Ephe. 2.17 this comming of Christ was not in flesh for that was crucified before ver 16. but he came in spirit that is t was Christ in the Apostles that afterward preached seeing you seek a proof of Christ speaking in me saith Paul he knew Christ living in him 2 Cor. 13.3.5 Phil. 3.8 9. and himself crucified with Christ all his flesh and the goodlinesse thereof crucified his righteousnesse his gifts and graces as dung in respect of Christ in him that is God manifested in his flesh did slay all that flesh to himself that God alone might appear to live or Christ living in him and this is also Christ crucified in him I bear in my body the dyings of the Lord Jesus 2 Cor. 4.10 Phil. 3.11 we see Paul preached nothing but Christ in him Christ dying in him Christ â—ising in him not as if I had attained to the Resurrection of the dead Indeed the Apostles did mention Christ after the flesh but yet so as therby to manifest the Mysterie of Christ in spirit of Christ in us of God in our flesh Christ suffered for sins the just for the unjust to bring us to God So that all the Ministers of the Churches come too short in these three things which the ministers of the Gospel had First they had the manifestation of the spirit in manifold gifts enabling them to preach the Gospel purely 1 Tim. 1.12 and with power they preach the Gospel by the holy spirit sent down from heaven 1 Pet. 1.12 which none of of our Ministers have Secondly They could clearly manifest the mysterie of the Gospel and preach glad tydings to every creature under heaven to every man and woman in the world Col. 1.23.28 presenting every man in Christ and Christ in every man Know ye not that Christ is in you except ye be reprobate that is 2 Cor. 13.5 men void of judgement to discern your spirituall estate and being in Christ God being in every man and every mans being in God Act. 17.28 Thirdly the Ministers of the Gospel could not onely manifest the mystery by scripture but without scripture they could make it forth in the works of creation from the writings of poets the mysterie of God even the Father and of Christ For in him we live move and have our being and we are his off-spring we that is mankinde for the Poet means that and the Apostle also he is not farre from every one of us yea in every Creature the Apostle could manifest Christ Act. 17.27 therefore the Gospel is said to be preached in every creature under Heaven Col. 1.23 The Heavens declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea day to day uttereth speech Psa 19.2 c. So the Sun Moon and Stars their sound is gone throughout all the world v. 4. That is the sound and speech of every creature and as the Gospel is called the witnesse of God 1 Cor. so the rain and fruitfull seasons doe fully witnesse God Thus the Apostles though to the Jews they spake from scriptures because the scriptures were owned by them Act. 14.17 yet to the Nations who denyed all scriptures of the prophets and knew no other then the poets and their own prophane authors the Apostle I say never preached to them out of scriptures for to what purpose was it to tell the heathen of Moses the prophets and the psalms or to preach of their sinnes as out New England Ministers doe to their Sagamoores very simply but as the mystery of the Gospell preached by the Apostles could not be read in Scriptures nor learnt by man at all but only as it was Revealed in them by the Spirit so they spake yea the Speakings of Christ out of Scripture was onely as a Minister of the Circumcision Luk. 4.17 First reading a Text out of the Law c. as all our Gospell-teachers can doe they cannot preach without a Text out of Scripture they have not the manifestation of the Spirit neither can they manifest the mystery of the Gospell the mystery of Christ in us of God manifested in our flesh they cannot present every man in Christ and every man living in God and God the Saviour in all men c. these glad-tydings there is no Minister can preach to any people much lesse to every creature to all Nations Ioh. 1.9 having no gifts of tongues or interpretation they cannot preach the Gospel to those who deny Scriptures Ioh. 4.12 they cannot convince any man by the light in them which is no other then Christ in them nor hold forth Christ from the appearance of God in the world from the light of the world that is in them from inward
experiments from outward providences from the writings of Poets and prophane Authors yea from all the Creation Therefore 't is plaine there is no preaching of the Gospell by any Independent-Church or preacher whatsoever But still our Ministers cry Do we not preach as the Apostles did not Paul and Peter hold forth Christ after flesh I answer againe The Apostles indeed did hold forth Christ after the the flesh 1 Because their Ministery was much in the Letter having but the first-fruits of the Spirit 2 They preacht much of Christ after the flesh to the Jewes proving him to be the Messias by Scriptures but to the Heathen who know no Scriptures nor expected the Messias thereby Christ after the flesh is never named to them by the Apostles but Christ only in Spirit God in mans flesh which they manifested yea God manifest in the flesh of the Creation as we said before for this is Christ in Spirit also 3. Though the Apostles did preach Christ after the flesh yet not as the end as the adequate or ultimate object of their ministry or of mens beleiving but Christ being the only way to the Father by him men were brought to God and by him did believe in God that all the Christian knowledg faith of men might tend end in God 1 Pet. 3.18 4. The Apostles were so much Ministers of the spirit yea could so minister the Spirit to men 1 Pet. 1.21 2 Cor. 3.6 Gal. 3.5 that in the man Christ Jesus they could manifest God even the Father in perfect union with Men as with Christ and so raise up beleevers from Christ after the flesh to Christ in spirit to God in their flesh as in his No Minister of the Churches this day has this ministry of the Spirit neither can they manifest the Mystery of Christ in us but carry their hearers no higher then Christ in flesh and there leave them in the flesh which profiteth nothing Joh. 6.63 though God in his free grace and love takes up all his to himself the quickening spirit living in them and revealing himself to men as he pleases Yet this we shall with God make good hereafter when we come to speak of Doctrines that the Churches know not the Doctrine of Christ nor yet so much as Christ after the flesh for what was the Man Christ Jesus but God in flesh the Saviour of men not the Man but God in that man was Jesus the Saviour For as God in Christ was the Reconciler c. 2 Cor. 5.29 so God in Christ was the Redeemer of the world God in him was the Head and Husband of the Church God even the Father was all in all in that flesh brought forth of a Virgin the hypostaticall Union so called being not between the person of the Son and humane Nature but the humane Nature united to God even the Father was the person of the Son The preaching of the Gospel was thus to manifest God in the flesh of men as in the man Christ and men in union with the Father as that Man that Man-God being in us Act. 10.38 Isa 8.8 10. because God was in him for as God was with him so God is with us and God with us is Christ Immanuel Without this knowledge taught of God men preach not Christ but they preach Man and themselves 5. A Psalm was the musick of Churches and the melody of the Gospel but the sound of the Gospel being not heard how we heare a Psalme sung in the Churches Indeed under the Law a Psalm was in ryme and meeter Secondly in tune and melody Thirdly the multitude altogether did sing but a Gospel Psalme was no such thing and the Churches of Christ had no such order women were forbid to speak in the Church much lesse to sing A Psalme then was a special gift of the spirit whereby some one filled with the Spirit and word of Christ did speake the praises of God with exceeding joy and full of Glory I say t was a special gift of the Spirit how is it brethren when you come together every one of you hath a Psalme hath a doctrine hath a tongue hath a Revelation hath an interpretation let all things be done to edifying 1 Cor. 14.26 The Apostle doth not there chide the Corinthians for their disorder as speaking together but he commends their order and decency ver 40. that every one spake that is none spake but according to the gift of the Spirit which each had some had a doctrine that is no common truth delivered but some speciall and glorious discovery of God Esa 29.24 again a tongue and interpretation were two other gifts of the Spirit and a Revelation or the manifesting of the Truth that was long hid from the Churches this was a gift so was a Psalme not which every one had no not all saints but some had a Psalme that is such a one who was filled with the Spirit and word of Christ or Gospel knowledge He could sing that is speak the prayses of God with exceeding joy men thinke they doe not sing unlesse they make a noise like a bird or tune their voice but to sing in the Gospel language is no more then to speak Speaking to your selves in Psalmes hymms and spiritual songs making melody in your hearts to the Lord there was no tune in the voice but in the heart no melody to men but to the Lord God for to sing was to speak his prayses as is plaine 1 Cor. 14 15 16 Ephes 5.20 Col. 3.17 not that every speaking or praysing God is singing but such as was with exceeding joy if any be afflicted let him pray if any be merry let him sing Psalmes Jam. 5. let him expresse his mirth the joy and melody of his heart in the prayses of God as those Re. 14.1 who had the Fathers name on their fore heads i.e. who had a full discovery of God in them were as the voice of Harpers harping with their Harps ver 2. none could sing that song but themselves ver 3. now all all can sing Davids Psalmes the Churches songs but those who sing the song of the Lambe have not Davids harp but the Harpes of God the joy of the Holy Spirit unspeakable and full of Glory Rev. 15.2 'T is too long at present to shew how the Churches as it was said of the Princes of Egypt do err in every work of their hand Isa 19.14 erring in all their Ordinances duties dayes of Fasting feasts of Thanksgiving conforming in all to the National Churches but especially in sanctifying the Lords Day There is nothing they are more dark in then in this whereas the Lords Day is no more then the Day of the Lord the Day of God when God shall reveal himself to men and in them cleerly as John saith of himself Revel 1.10 I was in the spirit on the Lords day that is the manifestation of God in flesh when God did fully reveal
have believed do enter into rest ver 3. and what is this Rest When do we enter into this Rest when we cease from our own works as God did from his ver 10. Therefore 't is plain that the seventh day or Sabbath of the Lord was a signe or type of the Lord himself being our rest or Sabbath in truth ver 4. Yea as the Rest which Jesus or Joshua gave to the people in the Land of Canaan was another type of this Rest or Sabbath ver 8 So surely the Rest which Jesus Christ in truth did take in the Father in the Fathers dwelling in him and doing all in him was but a type of the same to us that we should be and abide â—n God and God in us all in all as in Him Ioh. 14.10 19 20. Iohn 4.15 But as Churches know not the mystery of Christ of Christ in us of the sonne revealed in us c. for they know not the mystery and morality of the sabbath For how simple is it what they say of the Lords day as if the eight or first day of the week were the morality of the severth or Jewish sabbath as if Christs appearing so oft after his resurrection on the eight day were a proof of his changing the Sabbath to that day as if that day were now to be kept holy when as Peter with the Apostles went out a fishing on that day Joh. 21.1 2 3. his appearing so oft on the eight or the first day of the week was rather to shew that the observation of the seventh was gone as the Aposties also meeting that day was no more For as their assembling in their Synagogues on the Sabbath day was onely to preach unto the Jewes meeting in most multi udes on that day so the Apostles usuall meeting on the first day of the week was meerly for order only to set in order something in the Churches and to performe some Ordinances among them in the Spirit 1 Cor. 16.2 as breaking of bread Act. 20.1 c. But we have preved and shall more abundantly with God that the present Churches are in no Order of the Gospel and have no Gospel Ordinance among them else they might meet that day indeed to break bread as another day of the week to preach a lecture And truly for love and peace sake I can rest and refrain from labour on that day not in conscience but in a civill respect that men might shew some kindnesse to the poor creature that in mercy the beast might have some rest and that labouring servants might have a day to rejoyce in therefore I will not trouble the State in this but intreat them to consider their own liberty and ours not to the flesh but in God alone There is a Scripture though not written in our Bibles but t is in the originall there being indeed no lesse then 15 severall greek Copies of the new Testament I say the originall copy reades thus Luk. 6. next to the 5 verse this followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exemplur velustissimum in Italia ab amitiâ— collatum Complutens proximum Stephanns Gr. Test at large That is on the same day jesus seing a certaine man working on the Sabbath-day said unto him ô Man if thou didst know indeed what thou dost thou wert happy but if thou knowest not thou art cursed and a transgressor of the Law that is if men knew the liberty of the Gospel and their Christian Liberty in the Sabbath day indeed they were truly blessed but if men do they know not what and wilfully offend they obey neither law nor Gospel but are cursed in both T is plaine by all and has been proved from Scriptures That Church-fellowship the last great Ordinance indeed Act. 2.24 I say that the fellowship of Churches this day is the fornication of the great whore or wine of her fornication Rev. 17.2 Act. 2.13.15 16. verse Eph. 5.18 so as the Baptisme of the Spirit the Spirit poured forth in the manifold gifts was that new wine where with the primitive Church of Christ seemed drunk being filled with the Spirit for the present Church having not this fellowship of the Spirit must needs appear as the whore though seemingly the Spouse having saints in fellowship with them their formes and false worships the wine of her fornication All this was typified by the Whoredomes of Israel whose fornications and false worships are so often published by the Prophets of the Lord the Prophet Hoseas taking a whore to his Wife was a Type of this Hosea 3.1 The Prophet being a principall man and chief member of the Church joyned with a woman and adulteresse shewes forth the adulteryes of the whole Church in all her members and ministery who look after other Gods and love Flagons of wine that is false shews of the spirit But see what a poor whore the Prophet takes unto him I bought her to me for 15 pieces of silver for an homer of Barley and halfe an homer of Barley Exod. 21.32 ver 2. Fifteen pieces of silver was but halfe the price of a slave thus saints embondaged to fleshly formes value themselves at so low a rate that rather then they will be of no Church they will be of any Church or fellowship though never so poor and mean yea feed themselves with Ordinances though comming far short of the spirits presence or purest institution that 's also signifyed by an homer of Barley and halfe an homer of Barley or as t is in the Heb. Halfe of Barley Barley is not the best for bread and halfe an homer is but a pottle at the most a small measure besides the graine is not pure for t is but halfe of barley the other halfe of fetches of cockle or chaffe this is cleer the present Churches are content with the smallest measure of the Spirit how else dare they enter into fellowship before they have the fulnesse or Baptisme of the Spirit nay their Ordinances are not all the best for the Baptisme of the Spirit was the first Gospel Ordinance as Prophecy a Psalme a doctrine a Tongue a Revelation an Interpretation were all for the Edifying of the Church these the Churches have not at all and those Ordinances they have are but halfe of barley there is a mixture much of man halfe is of mans invention of mans tradition Therefore I said unto her thou shalt abide for me many dayes and thou shalt not play the harlot and thou shalt not be for another man so will I also be for thee ver 3. the Prophet here speakeâ— in the person of God to the whorish Church that was so much for man for the traditions and teaching of man and for humane additions to divine institutions or ordinances well saith God thou shalt abide for me many dayes and thou shalt not play the Harlot that is when the Law was to be abolished when the old state of the Legall Church was to vanish and a new