A TRUMPET Blown in Sion sounding an Alarm IN GODS HOLY MOUNTAIN OR A Voice lifted up as a TRUMPET Crying aloud and not sparing To shew the Lords People their Transgressions and the House of Jacob their Sins By a poor Worm that through the Lords great Grace hath found great Blessings among the Presbyterian Ministry and by conversing with some of the Lords Upright Ones of the Presbyterian Way and also choice Blessings among the Ministry of the Independant and Baptized Congregations and some of the Faithful with them Micah 3. 5 6 8. Thus saith the Lord concerning the Prophets that make my People erre Therefore night shall be unto you that ye shall not have a Vision But truly I am full of Power by the Spirit of the Lord and of Judgement and of Might to declare unto Jacob his Transgression and to Israel his Sin Isa 58. 1. Cry aloud spare not lift up thy Voice like a Trumpet and shew my People their Transgression and the House of Jacob their Sins Jer. 4. 14. O Jerusalem wash thine Heart from Wickedness that thou mayest be saved LONDON Printed in the year 1666. THe Reader is desired before he read any part of the insuing Discourse to take notice That there is nothing at all said in this Book that justifies either the People called Quakers or any others in any of their Errors in Judgement But the drift of the whole is to shew all the several Understandings those Evils that are among them that are against their own Knowledge Light and Understandings See pages 40 41 51 52 64 67 68 69. to this purpose To the Reader IT is more then probable that this insuing Discourse will meet with great oppositions and that the powers of Hell and darkness will muster their Forces against it not so much by stirring up the Enemies of the Lords People to oppose it for the Devil knows that their appearing against it will be no impediment to the virtue and efficacie of it to the blessed ends proposed in it But it may be by stirring up those that are accounted Honourable Act. 13 45. and Devout to speak despisingly and slightly of it and to pick out something or other to carp at and thereby think to cast dirt upon the whole being fretted that such a work as this should come abroad into the World that should discover the exceeding sinfulness of Sin in such as they But though there should be some such though possible not many but the most covetous Person is the most likely Yet I am very sure of this that unto very many yea most of the Lords People of all distinctions that have true Faith in God and in Jesus Prov. 25. 11. Christ our Lord this Discourse will be like Apples of Gold in Pictures of Silver to whom it will come as sweet showers of Rain unto the dry ground as refreshing Waters to a thirsty Traveller who will lay it up in their Bosoms as a Jewel of great value who will say it is a pretious Balm and an excellent Oyl who will bless the God of Israel for it and the sharpest part of it will be to them the sweetest And it will not be to them as many other Books have been that once reading over hath sufficed them and so to lay them by as of no more use but it shall be so savory to them as when they have once tasted it they shall be often chewing upon it with pleasure not for the curiosity of the Stile nor for the humane Learning that is in it for that sort of beauty is not in it but for the seasonableness of the Discourse being what the poor Saints of God now most stand in need of so as it will be said There is nothing morâ— needful now then Discourses of this Nature and for the plainness and downrightness and impartiality of it striking at that in all sorts of Professors that stands in the way of true Peace and Sollace to the Lords People even at those grieving Bryars and pricking Thorns that grieve the Soul and pierce the inward man for it is not outward Enemies that are grievous to Saints unless to their flesh but they do them more good then hurt and make more for their inward peace then if they had prosperity without but it is Sin that is the make-bate between Christ and their Soul it is their Iniquities that have separated between them and their God and they have hid his face from them and that makes outward troubles uneasie and unpleasant to them But when they shall be purged from Sin they shall glorifie the Lord in the Fires even the Name of the Lord God of Israel in these Isles of the Sea although Isa 24. 14 15. Psal 46. 2 3. the Earth may be moved and though the Mountains be carried into the midst of the Sea though the Waters thereof roar and be troubled and the Mountains shake with the swelling thereof yet will they not fear There are at this day many thousands of true hearted Nathaniels true Israelites indeed in England Scotland and Ireland that are daily praying more earnestly for holiness then for outward ease for deliverance from the Enemies within their own Souls then from the Enemies without That the Lords Name may be sanctified and glorified in the holy Conversations of his People rather then that his People may be put into a posture of outward glory that desire that a pure Language may Zeph. 3. 9 12. be turned to his People though he leave them an afflicted and poor People trusting in the Name of the Lord and that fervently pray day and Rom. 11. 26. Mal. 3. 1 2 3 4. night that the Deliverer may come to Sion that may turn away ungodliness from Jacob and that the Lord whom they seek may suddenly come to his Temple even the Messenger of the Covenant whom they delight in may come and be like a Refiners Fire and like Fullers Sope and may sit as a Refiner and Purifier of Silver and purifie the Sons of Levi even all his own Inheritance and may purge them as Gold and Silver that they may offer unto the Lord an Offering in Righteousnesse that the Offerings of Judah of Jerusalem may be pleasant unto the Lord as in the dayes of old and as in former years And these which thus pray are the Lords Watchmen which are upon the Walls of Jerusalem Isa 62. 6. which shall not hold their peace day nor night even them that make mention of the Name of the Lord and keep not silence and give him no rest till he establish and till he make Jerusalem a praise in the Earth even until the Righteousness of Sion go forth as brightness until true Holiness shine so conspicuously in Sion as men may have cause to say of Sion The Lord bless thee O Habitation of Justice and Mountain of Holiness Jer. 31. 23. For this is that which will make Sion to become indeed the praise of
Spirit in whom any sin did appear or any carriage or conversation not becoming the Gospel according to the Rules laid down in the blessed Word of Truth both in the Law and Gospel as Lev. 19. 17. Mat. 8. 15 16. Gal. 6. 1. 6. That great Duty of a constant frequenting the Assemblies of the Saints and the practise of the publick Ordinances of Christ which he taught all his Constant and diligent attending the Assemblies of Saints publickly to worship the Lord. 1 Pet. 4. 14 Disciples to observe wherein there is a more publick owning and honouring the Lord in the Eyes of all the World Which well becomes the Saints diligently and solemnly to attend whatever Persecution they suffer for it for happy are they if they suffer for well doing the Spirit of God and of Glory reâ—leth upon them which was the blessed Practice of the Saints of old as Psal 22 22. 107. 32. 149. 1. 122. 1 2. 27. 4. Heb. 10. 25. 1 Cor. 11. 18. 14. 23. 1 Cor. 5. 4. Now I say That there hath been a very great Omission of all these great Duties by the generality of Professors is too well known to themselves and others But I may not spare to tell them of it more particularly and to sâ—ew them tâ—e hainousness of those Sins As first That great Duty of solemn and constant Prayer in Families being neglected is to be charged upon many even of the Baptized Congregations whose looseness therein hath been very lamentable and not onely the people but some of the Elders and Teachers of those people also have greatly offended in this thing and whatsoever their zeal hath been in other things and in things never so excellent yet in this they have been a shame and a dishonour to the high profession of the Gospel which they have made my Soul is grieved to think of it It having proceeded meerly from a careless carnal sluggish frame of Spirit not from Opinion or Judgement that it ought to be so or that it were against a Rule to pray and praise the Lord in their Families or to exhort or instruct their Families though that were very bad in them if they did it from Opinion but it hath not been so for sometimes they have been practising that duty in their Families at their own leisure and when their own turns were served O sinful people that have thus provoked the Lord to perform duties to God either not at all all the day long or else when it s done sleeping by most present bringing the blind the halt to the Lord and as these so more private and Closet performances have been very rare and seldom as those that have lived in their Families and observed their looseness and remisness can witness and their own Consciences will testifie to their faces And as the Professors of the Baptized Churches so those of the Independant and Presbyterian understandings many of them have been as guiâ—ty of the omission or slight or seldom performances of these duties as they But for the people that are termed Quakers by way of distinction from oâ—hers they have been wretchedly guilty of the omission of these Family and Closet Duties it being their general way never to pray in their Families though many of their Families have been made up of all such as have been called Quakets all such as have approved one of another and could have no pretence why they should not joyn together in Prayer and praises why they should not worship the Lord together in their Families as well as in the greater Congregations but onely a careless carnal vain heart that is the occasion of the remisness of all Professors that are remiss in this Duty But they have a pretence that they may not pray but when they have a strong impulse of Spirit thereunto and if that be the case and that People may not pray that they may be quickened by the quickening Spirit nor pray for more of the Spirit when they have but a little very little in them then why do they pray at all in their Meetings or joyn in Prayer with those that do But it may be those that pray not all the week before in their Families will pray when they come to a Meeting And had not the devil a great design in hindring all sorts of Professors from Prayer they would not so easily upon such slight and insufficient grounds be hindred from Prayer as they generally are But that subtile Adversary knoweth that their Hearts shall live that seek the Lord and that there are no Souls so thâ—iving as the truly spiritual praying Souls that are most in Prayer and Supplication day and Ps 22. 26. 69. 32. night which none are whatever they pretend but those that spend much time therein both in their Families where they fear the Lord and in their Closets When thou prayest retire thy self set time apart for that purpose enter into thy Closet and pray to thy Father in secret and thy Father which seeth in secret himself shall reward thee openly But some may say I may pray in Mat. 6 6. secret when I neither enter into my Closet nor none in my House observeth me But let me tell such That if they be observed as they may be when they little think of it to spend their day from morning to night in being implunged in some worldly business or other or to be in company with some or other talking of this or that News or this and that Trade or business or eating and drinking and walking and talking and so fill up their whole day and no time set apart nor no retirement or being retired from the world and the affairs thereof they are sorry Prayers that such make Our dear Lord went into Desarts and Mountains to pray set time apart for that great and solemn Work and frequently continued all night in Prayer to God It was not a little and slight setting apart of time And therefore let not any dare to deceive and delude themselves and others with deceitful pretences But I have a little digrest though necessarily from my work in hand to show the Lords People their Transgressions But I must proceed to shew his People among the Quakers that this hath been their great Sin that they have been very grosly and in higher degrees then others guilty of the omission of these holy Duties of Family and Closet-Praying and Praising and Worshipping the Lord which is of so great concernment to the increase of all spiritual Grace and that is the reason that they grow so little but are come to a stint and do not adde to their Faith Vertue and to Vertue Knowlenge c. but in the posture they were seven years ago they are still many of them and are rather declined in the purity of their conversations though they stick to their shells and outsides of needless words and gestures in the which there is no savour to
any truly spiritual taste Thus some of all Professors of the fear of the Lord have been great transgressors against him in not glorifying him as God and worshipping him so frequently and so solemnly as they ought but have been shamefully guilty of the neglect hereof Though some have been more guilty then others as their own Consciences as well as many other Witnesses can testifie to their Faces They have not been so exercised in Thankfulness and Praises as they ought nor so sensible of the multitudes of Mercies which God hath for a long time given them nor of his continued Mercies which are new every morning so as to praise him for his loving kindness every morning and for his faithfulness every night as David Psal 92. 2. 145. 2. 119. 164. But they have been unthankful though Praise is comely for the Righteous and frequent Prayer and Praises becomes the Upright And as they have been guilty of the Omission of Family and Closet-Prayer and Praises so many of them have been guilty too much of the neglect of instructing and taking pains with Children and Servants to bring them up in the nurture and fear of the Lord if they have taken a little paits once in a month or a quarter of a year they have thought it enough and how many have had Servants of whose Souls they have taken no care at all or very little O what great reason have very many of all distinctions to take shame to themselves on this particular account also Again The Lords People have been very guilty many of them of that great evil of the neglect of visiting the Poor the Fatherless and Widows in their affliction and of the Members of Christ in their sick and imprisoned conditions so that it will be said of many of them I was sick and in Prison and ye visited me not and of this evil they have been generally guilty except some of them here and there but some of them have been so guilty hereof through the love of this World as they could very scarcely find time once in a quarter of a year to visit any poor Soul in their Distress or Sâ—clâ—ness or Poverty or Imprisonment though some have been of the same Congregation of which they have been as thinking that the Visits that some others make may excuse them or whether others visit such or no it is all one to them this Worlds Business hath been their Work and their Delight perform such Duties who will they have not been careful This hath been the shameful evil of some both Presbyterian Baptised and Independant Professors but the People called Quakers may not be so much charged with this evil as many of the others may be there being generally a more forwardness and readiness in them to this Duty then in others And though it is a Duty that an out-side Professor may perform yet it is a Duty well becoming the the most eminent Saint But further The Lords People have also been very guilty of that Sin of neglect of a tender and careful watching over the Souls of one another when any one hath been overtaken with a fault and of not endeavouring to restore such a one with the spirit of meekness but have suffered Sin upon others Gal. 6. 1. Lev. 17. 17. and have not been concerned about it and have not taken that natural care of the welfare of each others Souls as they ought to have done this being the Duty of all Saints but especially of the Elders and Teachers of a People But of this Sin many have been guilty but the Elders and Preachers of the Presbyterian Congregations especially have been very deficient herein for which they ought to be deeply humbled for they most of them have been very negligent herein as if it were enough for them to preach two or three Sermons a week in a publick Congregation to all Comers and they have done little else in order to the Soul-advantage of the People whom they have judged to be committed to their Charge never going to visit them that hear them and to be enquiring into the state of their Souls and instructing them more particularly in the things that belong to their Peaee nor yet to endeavour with the Spirit of Meekness to restore any of them that have been over-taken with a fault and that are guilty of particular Evils which becomes not their Profession But they content themselves with a sluggish negligence of these things as if nothing else were to be done in order to the welfare of the Souls of the Flock the Sheep and Lambs of Christ but meerly a bare preaching once a week as some do no more or two or three times a week in a general way to all Comers Of this I say the Preachers of the Presbyterian Congregations are most guilty but yet some of the Teachers and Elders of the Independant and of the Baptised Congregations also as is well known are as guilty hereof almost if not altogether as any of these and therefore such may be joyned together And they must all know That these are the Shepherds with whom the Lord is greatly displeased of whom he makes that great Complaint Ezek. 34. 3 4. The diseased have ye not strengthened neither have ye healed the sick neither have ye bound up that which was broken neither have ye brought again that which was driven away neither have ye sought that which was lost c. which alas alas hath been your very Character How many of your Flock have been diseased weak and seeble Souls And what care have you taken to strengthen them by administring such particular Applications unto their particular Cases as might make them to be strong Men How many of your Flock have been sick of grievous Diseases either of filthy Covetousness or of dangerous Pride or of disturbing passionate peevishness and frowardness of spirit upon every small occasion or of desperate Unbelief c. And what care have ye taken to heal these and such-like fore Diseases of the Souls of your Flock by those blessed Prescriptions of the Word of God which you ought skilfully to have administred to each of them Remedies suitable to their several Maladies as the matter might require skilfully dividing the Word aright with a spirit of Meekness Sweetness and Love and yet with a holy Courage and Resolution not to spare Rebukes with all Authority in Love How many in your Flock have had broken Bones by reason of distress of Spirit that ye have not bound up And how many of your Flock have been driven away by falling into company with persons that have led them astray or by a propensity in theit natures to run into loose and vain company and to go astray from the Footsteps of the Flock of Christ And ye have not brought again that which was driven away neither have you sought that which was lost if they be driven away they may be driven far enough for you some of you who
at least in the spirit of the person against whom the offence is taken whether justly or unjustly And these sudden passions and heats and that anger whether against one or moâ—e persons seldom goeth alone without Bitterness and heart-rising and a kind Jam 3. 6 14 15 16 17 18. of malice against the Party or Parties For when that Evil One hath kindled that fire he bloweth it up to the utmost he can for all this kind of heat and disturbance of spirit that appears in any is that which is set on fire of Hell for it never comes from Heaâ—en But The Wisdom which is from above is first pure then peaceable gentle and easie to be intreated full of Mercy and good Fruits Jam. 3. 17. And this is the ble Ted Ruâ—e that oâ—r Lord himâ—elf gives us Leaâ—n of mâ— for I am meek Mat. 11. 29. and lowly in Spirit and ye shall find rest to your Souls And his meekness and lowliness was such as he was led as a Lamb dumb before the Shearers and opened not his mouth and when he was reviled he reviled not again This iâ— the blessed Pâ—â—teâ—n that we ought to follow and whosoever professes to be related to him and that Jesus Christ dwelleth in him as he doth dwell in persons except they be Reprobates I say he that saith Jesus Christ dwells in him and he abideth in Christ he ought himself also so to walk as he walked 1 John 2. 6. And therefore saith James Who is a wise man and endued with Knowledge Let him shew out of a good Conversation his Works with meekness of Jam. 3. 13 Wiâ—dom But where is the meekness of Christ manifested when small matters in trivial things such as would not at all move or dâ—stuâ—b Men or Women of no Principles or Profession at all shall set a Professor into such an unkindly heat aâ— shall multiply words of Contention and make meer vain People that are about them to account them very unlovely Persons to live with and to be a burden to them This hath been found in some Servants Men and Women Servants that have been Professors and Members of Churches some of them that are so pâ—â—T with Pride and conceitedness of themselves either for their abilities for Service or for their Knowledge and their Priviâ—edges in that they are professing Persons and therefore think themselves far above others better then their fellow-Servants better then their Masters and Mistreâ—es and have had such high conceits of themselves as if all others were inferiour unto them and therefore every woâ—d that is spokâ—n to them or every action they are put upon that they think is an undervaâ—uing to them or a slighting of them they cannot bear but fly out into heats and discontents and unsober carriages so that those that are about them whether Equals or Superiours know not how to speak to them they are of such unmeek and impatient spirits and if a word of Reproof or Dislike wherein they deserve Reproof or deserve it not be spoken to them they are of such hot and high spirits as they will give ten words for one making no conscience at all of observing that Rule Tit. 2. 19. where Servants arâ— required to do faithful Service in all things and not to be answering again But as if this were no Rule at all or were not worthy to be minded they will in their heat and pride and passion multiply words of contention to the burdening and disturbing those that have to do with them as if they were like the tâ—oubled Sea which cannot rest whose Waters cast up miâ—e and diâ—t and such prove a great blot and shame to their Profession and cause Professors in general to be evil spoken of many times and make the hearts of People to be offended with Religion it self if they have not good knowledge of other Professors that are of a better spirit And as there are such Servants so there are Masters and Mistresses and Husbands and Wives that are very guilty of this hateful Evil and therefore some Mistresses and some Masters also that have high and swelling thoughts of themselves either as they are or would be thought to be some-body in the World above others or as they have a high esteem of themselves for their Place or Birth or Degree or Quality or for their Knowledge and Parts or for their being long Professors of Religion or for the Abilities they haâ—e above others in spiritual Things for one or more of these Reasons or for no Reason ratheâ— being puâ—t up they cannot bear or endure with any patience any Word or Action that tends as they think to their undervaluing from Neighbours or Relations or Acquaintance or Servants but sly out into great heats and passions and discontents to the great disturbance of themselves or others and those fires are not easily quenched And if it were not for Pride they would never be blown up for that is a true word Prov. 13. 10. Onely by Pride cometh Contention but with the well-advised is Wisdom But many impatient Men and Women do not think they are proud But will say It is my hasty nature and my cholerick temper of Body that causeth me to transgress and to be apt to be soon angry for which I am afterward troubled but they little consider that that passionate nature cometh from a pâ—oud nature from a self-loving and self-conceited disposition that is as natuâ—al to them as their Choler But let them consider this Word thaâ— saith Only by Pride cometh Contention And then consider what it is to â—â— proud And what it is to be humble First To be Proud is to think a mans self to be Rich in something oâ— other to be Good to be Worthy to be Deserving and that he ought to be honoured Now for a poor Man or Woman or Child that 's come to undestanding to think themselves to be better then others and to entertain thoughts that they are persons of Worth that they must be esteemed and ought to be honouâ—ed is a Character of a proud person And this wretched unworthy base vile nature we shall have some to manifest more then others by their Actions and Carriages from their Childhood whether they or their Parents have litle or much of the World whether they are Rich or Poor or whether they have Wisdom Parts and Abilities or not are Wise or Fools for a proud Heart is as well under a Beggars Cloak many times as under a Lords and in a Fools Brest as in a Wise Mans. Now to be proud is for a man to think himself somebody to be better then others whether theâ—e be seeming reason for it or not I say whether there seem to be reason for it or not for to have the Riches of this World to be born to great Estates to come of that which is called gâ—eat Parentage or to have great Beauty and Comeliliness of Person or great Wisdom Understanding Parts and Abilities in
out one of another and by taking up Evil * Witness Mr. Edward 's Gangranâ— Reports one of another and manifesting no Brotherly Love one to another but caâ—rying it one to another as if they were not Children of one Father I say in that the Lordâ— People have done thus they have provoked the Lord to scourge them all and to spare none of them And they must know that as far as they remain thus disposed he is greatly offended with them Not that the Lords People ought not at all to judge one another for there are many things that we may judge and censure one another for as when persons are overtaken in faults or evils that are against plain Rules such Rules as are acknowledged by all that acknowledge and believe in the true God and Jesus Chrâ—st whom he hath sent as to be a Lyar to steal to cheat to deceive to swear falsly to commit adultery to be malicious or envious or proud or covetous or impatient or froward or to be scornful are evils acknowledged by all that truly believe in the true God and Jesus Christ whom he hath sent to be against plain Rules received and acknowledged by them all and when we see a Brother overtaken in any of these or the like â—â—â—lts we are to judge and condemn them as the Works of Darkness and the Fruits of the Flesh and to endeavour to restore them that are guilty of them and to have no fellowship with them in such unfruitful Works of Darkness And accordingly the Independants the Baptised the Quakers and the Presbyterians do all bear witness and that justly against these and such-like Eâ—ils whether they are in any of their own Understandings or in any others And this kind of judging one another the Lord both commands and commends He commands it in these Scriptures Lev. 19. 17. Psal 94. 16. Mat. 18. 15 16 17. Ephes 5. 11. And the Lord commends it in the Church of Ephesus Rev. 2. 2. I know thy woâ—ks c and how thou canst not bear them which are evil That spirit of zeal that was in them against evil in any in that they would not bear noâ— suffer sin in any was very acceptable to him And therefore in such cases we may and ought to judge of the Ways and Spirits of men and to condemn the carnal minde and sinful disposition of spirit and the sinful ways of men for if a man be disobedient to that which he knoweth to be the Will of his Lord we ought to judge and condemn him therein But that which we are forbidden to judge one another for is the things in which we cannot be of one mind but do differ in our Understandings For though we may be perswaded that the Way wherein we walk is the very Way which the Word of God directs us to walk in yet we ought not to say that therein we are infallible And though we are all to walk in those things wherein we differ every one as we are perswaded in our own minds and should erre therein yet we may not be judged to be none of the Lords Servants or People For they onely may be said to be none of his that wilfully rebell against his known Will and continue in so doing without Repentance But there being this testimony in the Conscience of a man that with his whole Soul he desires and endeavours to do the will of God from the heart and that he doth not knowingly erre in one tittle from the Law of our Lord Jesus Christ but it grieves and troubles him for to censure or judge such a one to â—e none of the Lords is that which the Lord forbids But it may be said That some Quakers do not acknowledge the true God nor Jesus Christ our Lord whom he hath sent To that the answer is easie If they be such to our own knowledge as do deny the true God and Jesus Christ our Lord whom he hath sent as do not own him nor his Law nor profess an unfeigned subjeâ—ion to him in all things so far as they know his Will Then they are not to be owned as the Lords Servants but to be accounted as Heathens and Inâ—idels Buâ— if they do profess Faith in God and in Jesus Christ whom he hath sent and if the true Fear of the Lord be in them and they do manifest a subjection unto the Laws and Rules of the Lord Christ in all things so far as they know his Wâ—ll although they are very differing from us â—n many other things not so generally received by all the Lords People yet he thaâ— censures or judges them as Enemies of the Lord or condemns them as none of his may offend the Lord Christ Now as far as the Lords People have been censoriouâ— one of another and condemned one another as none of hiâ— so far they have greatly grieved hâ— holy Spirit in walking contraâ—y unto the blessed Rules of his Word in which he sweetly instructs his People thus Hereby shall all men know that ye are my Disciples if ye love one another And Joh. 13. 35 1 Cor. 13. 5 Rom. 12. 10. Heb. 13. 1. Rom. 14. 2 3 4 5 9 10 12 13 23. Love thinketh no Evil. And Be kindly affectioned one towards another with Brotherly Love in honour preferring one another And Let Brotherly Love continue And in another place thus For one believeth that he may eat all things another who is weak eateth Herbs Let not him that eatetâ— dâ—spise him that eateth not and let not him that eateth not judge him that eateth for God hath received him Who art thou that judgest another mans Servant To his own Master he standeth or falleth yea he shall he holden up for God is able to make him stand One man esteemeth one day above another another esteemeth every day alike Let every man be fully perswaded in his own mind To this end Christ both died and rose and revived that he might be Lord both of the dead and living But why dost thou judge thy Brother Or why dost thou set at nought thy Brother We shall all stand before the Judgement-seat of Christ So that every â—ne of us shall give an account of himself to God Let us noâ— therefore judge one another any more And Whatsoever is not of Faith is Sin And Judge not that ye be not judged And Why beholdest thou the mote that is in thy Brothers Mat. 7. 1 3 4. Eye and considerest not the Beam that is in thine own Eye But very many of the Lords People have greatly sinned against him in not observing these blessed Instructions but they have cast them all behind their back as if they were of no concernment to them to observe But they have rebelled against the Lord and rejected the Word and Wisdom of the Lord herein And though he say Judge not that ye be not judged And Let not him that eateth not judge him that eateth for God hath received him And
so much as shewn the way into it or be instructed in the Path in which they ought to walk in his House and City which yet is much hid from them But if theâ— be truely and unfeignedly humbled truely penitent and tâ—uly ashamed of all that they have done then it may please the Lord to send forth such a Prophet or Prophets as may be inabled in plainness and demonstration of the Spirit and Power so as it cannot be denyed to shew them such a Pattern of the House of the Lord as whereby they may all serve the Lord with one Shoulder one Mind and one Heart and then Ephraim shall not envy Judah nor Judah vex Ephraim any more For thus the Lord expresses himself by his Prophet Ezekiel Chap. 43. 10 11 12. Thou Son of Man shew the House to the House of Israel that they may be ashamed of their iniquities and let them measure the Pattern of the House and if they be ashamed of all that they have done shew them the form of the House and the fashion thereof and the goings out thereof and the comings in thereof and all the Forms thereof and all the Ordinances thereof and all the Forms thereof and all the Laws thereof and write it in their sight that they may keep the whole Form thereof and all the Ordinances thereof and do them This is the Law of the House upon the top of the Mountain the whole limit thereof round about shall be most Holy Behold this is the Law of the House Now if the House of Israel from the consideration of the greatness of their iniquities which have been shewed to them and of their lamentable unreasonableness to what the Lambs Followers shall be and to what some few particular Followers of the Lamb now are and some few of them have been in all Ages and of their unfitness to dwell in the House of the King in the City of the Lord shall be ashamed of their iniquity then may they obtain the favour to be shewed to the full all the Forms of the Lords House and the Fashion thereof and the goings out thereof and the comings in thereof and all the Foâ—ms thereof and the Ordinances thereof and all the Laws thereof even of that House upon the top of the Mountain the whole Limit whereof round about shall be most Holy even of that House which hath this Name THE LORD IS THERE IV. Another great and weighty Consideration to provoke the Lords People Consideration IV thorowly to amend their Wayes and thorowly to walk in the Paths of Holiness is this That they do by their Iniquities not onely make themselves uncapable of being accepted of God in the performances of their most solemn Duties and uncapable of being the Lambs Followers and uncapable of being shewed the perfect Pattern of his House in all which they do very greatly wrong themselves but they do also which is more then all that greatly prophane and pollute the Name of the Lord their God as appears Ezek. 36. 22 23. Therefore say unto the House of Israel Thus saith the Lord God I do not this for your sakes O House of Israel but for my holy Names sake which ye have prophaned among the Heathen whither ye went and I will sanctifie my great Name which was prophaned among the Heathen which ye prophaned in the midst of them And Ver. 17. â—t is said When the House of Israel dwelled in their own Land they defiled it by their own way and by their doings their way was before me as the uncleanness of a removed Woman The â—inful and unclean wayes of this People defiled and prophaned the Name of the Lord and not onely so but defiled their own Land when they dwelt in it The House of Israel do prophane the Name of the Lord by the sinfulness of their wayes moâ—e then others do by their abominations for the House of Israel are nearer unto God and are more under his teachings then others having his Oracles committed unto them and they profess to be a People near unto him but others do not and they pass in the World for a People that have chosen the Lord for their Lord and their God Now when these do break his Law and behave themselves like the Heathen and when their Conversation is sinful They do greatly dishonour their Lord when they are as the men of this World are When as the men of the World that have their portion in this World and have no better thing to set their hearts upon having no interest in God nor Christ nor having any asâ—urance of that inheritance uncorruptible and undefiled and that faâ—eth not away that is reserved in Heaven for Saints As these are Covetous so are they that profess to be the Lords People as these do spend the greatest part of their time and strength and parts and abilities to get wâ—â—lth though they have no necessity so to do for they that have but from hand 〈◊〉 mouth and must work for Bread before they can have it have a necesâ—â—â—â—o spend most of their time so so do many of those that proâ—ess to be the Lords People Again as these are close-fisted and hard-hearted and have not bowels of compassion unto their Brethren so it is with them as they are negligent and remiss in that which they account to be the Worship and Service of the Lord though some of them are zealous of it in their way so are many of the Lords People and as these are Proud and Passionate and Covenant-breakers and spend much time in pratling of needless things when they come together and take no care to remember the Word when they hear it so it is with many of them that proâ—ess to be the People of the Lord. Now when the Lords People do thus then they do greatly prophane and pollute and wound and reproach the Name of the Lord. For if there be a man that is a discreet man that is a good and a just man and a man of port in the World if he have under Servants in his Family that are Idle Drunken Sottish Persons that are Wâ—oremongers and Swearers which things he hates If such be in his Family Are they not a dishonour and a reproach unto him But it would be more a reproach unto him if those Servants that were near his Person were such but much more would it be a dishonour to him if his Children were so and much more would it be a shame and a blot and a dishoâ—our to him if the Wife of his Bosom should turn a Strumpet a lewd Person a Drunkard a Sot So is it with respect unto the most High Those that are in the nearest Relation to him are the greatest dishonour to him and do most of all blot and wound and reproach his Holy Name if their Conversations be irregular uncomely unworthy of bearing his Name And the nearer persons are to him the greater reproach do they bring unto his Holy Name They
the whole Earth when true Holiness and Spiritual beauty shall appear in it when it shall be arrayed in the Robes of Righteousness and cloathed with Humility that shining beautiful Rayment and be adorned with the Ornament of a meek and quiet Spirit and be beautified with the exceeding precious Jewels of Faith and Love when their Faith in God shall be such as they shall not fear what all the united Forces of men or of Devils can do against them and their love such to God to his People and to mankind in general as it shall be the delight of their Souls to do Service to God and to do good in all respects to mankind in general as far as lies in them And when this spiritual Beauty appears on Sion then it shall be the praise of the whole Earth then men shall praise it and glorifie the God of Israel whose Children they are And without this though Sion should have full deliverance from all outward Enemies and though it should have all the outward prosperity that heart could wish instead of being a praise in the Earth and an honour to the Lord it might become a stink in his Nostrils and a stain a blot and a dishonour to his most Glorious and most Blessed Name But all those that wait for Redemption from sin in Jerusalem and that pray and long for the true glory of Sion that it may truly be a praise in the Earth they will rejoyce more in any work that hath any tendency to the discovery of the stumbling-blocks hereunto and to the taking them out of the way then if any one should give unto them thousands of Gold and Silver it will make their hearts leap for joy But I must tell the courtious Reader by the way That my prayer hath long been That God would call forth some better instrument to this Service that he hath appointed me to and give a greater measure of annointing to some excellent One of his that is in this Earth that might do it to greater advantage and so it had been done by any other it may be I had been altogether silent But none yet appearing behold a Babe must do it it may be to provoke others who yet have fuller measures of the Holy Oyl to pour out to this purpose for if this incission be not deep enough and if this Potion do not thorowly stir all the Humours which yet it aims at this being but an Essay it may be a second third or fourth attempt of some one or more that may be greatly replenished with a large Portion of the Holy Spirit that may convince of sin and be a word of Power through the concurrence of the Spirit to draw forth bitter mournings in the Lords People over all their Iniquities may effectually prevail to cast all the stumbling blocks out of the way of his Isa 57 14 Mat. 13. 41. People and to remove every thing that offends But if any of the Lords People shall after all that is or may be done in order hereunto hug their lusts as their beloved Delilahs in their Bosoms and roll them as sweet Morsels under their Tongues the Souls of many will mourn in secret for their pride But that be far from any But as I said before so I doubt not but am very sure of this there are many thousands in these three Nations that are true hearted Nathaniels that will not be offended but well-pleased with the convincing charging and reproving part of this Discourse even so well satisfied as they will say as Peter said to his dear Lord in another case Lord not my feet onely but my hands and my head also So will they say to the God of Israel Lord let not this Work or any other that may follow it onely tend to discover the Evils of the Paths of our feet and to turn us from them but also convince us of and turn us from all the Errors and Evils of our heads and hearts also and of our whole man we would be all over fair and beautiful and have no spot in us And they will say they are not herein too harshly dealt with but rather say the harshest word is the most acceptable word to them The whole scope of this Discourse is to do that work that must be done before the approaching glory can be expected viz. to prepare the Way of the Lord in the Wilderness and to make streight in the Desart a high way for our God And when that is done the Glory of the Lord shall be revealed and all flesh shall see it together as is plain Isa 40. 3 4 5. The Lords Sion hath a long time been and is at present in a Wilderness Desart state A Wilderness a Desart is a rough unhewen unpollished thing no beauty no comliness is in it There are no pleasant Walks no plain and streight Paths drawn by a line in a Wilderness but rough crooked places Hills and Vallies altogether unpleasant little fruit grows there but poor dry heathy shrubs that are of little use And thus it is and hath a long time been with Sion with the Lords own People they have been very barren and unfruitful and like the dry and parched ground they have dead hearts unprofitable and unfruitful lives and conversations in comparison of what they should be little verdure little greenness appears in them but they are like the heathy shrubs of the Desart places They have not plain streight Paths among them but have crooked Spirits and walk in crooked Paths But though this is Sions sad case at this day yet there are glorious Promises made to it as Isa 51. 3. The Lord shall comfort Sion he will comfort all her waste places though she is unfruitful and waste yet she shall not be forgotten but the Lord will comfort her and how by making her Wilderness like Eden And he will make her Wilderness like Eden though she is an unfruitful Wilderness yet she shall be as fruitful as ever Eden was even as the Garden of the Lord and when she is so fruitful she shall be comforted indeed then Joy and gladness shall be found therein thanksgiving and the voice of Melody This is a very great and precious promise the like is Isa 35. 1 2. The Wilderness and the solitary place shall be glad for them viz. the judgements of God upon Babylon and the Desart shall rejoyce Sion though a Desart shall rejoyce and blossom as the Rose it shall blossom abundantly not a few thin blossoms but abundantly and rejoyce with joy and singing The glory of Lebanon shall be given to it the excellency of Carmel and Sharon no place more excelling in glory for fruitfulness then it shall be they shall see the glory of the Lord and the excellency of our God So that it is plain that though Sion be a Wilderness yet it shall become a most lovely pleasant glorious and beautiful place But it is as plain that in order hereunto there
must be a cry made in the Wilderness that must have a tendency to prepare the way of the Lord and to make his Paths strait Isa 40. 2 3. to exalt the Valleys and to make low the Mountains and Hills to make the crooked strait and the rough places plain that the way of the Lord may be prepared But as yet although the Judgements the dreadful judgements of the Lord have come upon the People in these three Nations one upon the back of another and his anger is not yet turned away but his hand is stretched out still yet there is no appearance of his Peoples making preparation for him there is not yet a turning to him that smiteth them they do not put away the evil of their doings from before his eyes and Isa 9 13. 17. cease to do evil and learn to do well but they seem to be so far from it as they are not come to any sence of any of the Evils they have done to provoke him to do all that he hath done but they go on in their provocations of him more and more and are in the same sinful posture now that they were in seven years agoe as if they were altogether blind and did not see the causes for which he first turned the Wheel upon them nor because of which his anger is not yet turned away but his hand is stretched out still but they are directly and exactly in the posture of that people mentioned Jer. 8. 9. Why then is this people of Jerusalem sliden back by a perpetual backsliding They hold fast deceit they refuse to return I hearkened and heard but they speak not aright no man repented him of his wickedness saying What have I done Every one turned to his course as the Horse rusheth into the Battel There hath been a grievous back-sliding from the Lord by his People in these Nations into many Evils and how lamentable is it it seems to be perpetual to be more and more provoking the Lord to his very Face and God having striken and smitten them now is hearkening for their repentance and for their speaking right words and confessing their Iniquities and justifying him in his Righteous Judgements but instead hereof it may be truly said That no man repenteth him of his wickedness no man speaketh right words in giving glory to God no but men are so far from so doing as they do not so much as say What have I done as if they had not so much as a thought that they had done any thing to procure all these dreadful Judgements No man thinks the cause is in himself no man sayes What have I done to procure all these heavy Judgements What cause is there in me Or O that I knew what particular sin or sins in me in particular are the causes of these things And oh that I might obtain strength from on high to turn from them But every * I mean the generality though one here and there is not so Isa 69. 11. one plods on in the same Evils still that he or she hath done And this may be made manifest by the discoveries that are made of the temper and posture of their Spirits in all their Meetings generally there is usually a great complaining of their Sufferings and many cries put up for deliverance and great lamentations over their desolations and distresses and they roar all like Bears and mourn sore like Doves because they have long looked for deliverance but there is none for Salvation but it is far from them But there is little acknowledging the causes of all these things there is little or no sence of them appears in their Spirits It is true they will in general acknowledge that they are Sinners and so will the worst of men do but they rarely make acknowledgements of the particular Sins of which they generally are most deeply guilty And though some are more excessively guilty of some sins and others of others then some others of them are yet most of them are exceeding guilty of some particular Evils or other of the Evils herein declared to them I say in their Meetings together to Worship the Lord they do not come with any sence of them at all many times having not so much as a thought of them by any thing that appears in their words or actions but as if they were altogether blind and saw nothing of evil in themselves they come before the Lord without any shame or blushing for their sins in particular or any sence of his indignation against them for those Evils and consequently are far from Repentance and from turning from them for they are strangers to the first step of Repentance I considered my wayes saith David and turned my feet unto thy Testimonies Psal 119. 59. But they do not so much as consider their wayes nor say What have I done And without this How can they be sensible of the evil of their wayes And if they have no sence of the evil of their wayes How can they be ashamed of them How can they be grieved and broken in heart because of them How can they bewail and lament their unworthiness and vileness in rejecting the Word of the Lord even the blessed Precepts and Instructions of the Lord and casting them behind their back to fulfil the lusts of their flesh And if they do not lament sore and mourn over their unworthy wretched base dispositions of Spirit How can they repent of them and turn from them confess and forsake them loathing themselves because of them abhoring themselves in Dust and Ashes But for the most part they are not come to this step to say What have I done They are not yet come to consider their wayes But not doubting but that when many of them read these high charges that are brought against them they will be so far from stumbling at it or being offended as they will rather say Good Lord if this be my Case indeed that though I think I have considered my wayes yet indeed I have not considered them as I ought be pleased to help me to come to this step in Truth and in sincerity and in good earnest to search and inquire and say What have I done Even I What have I in particular done to provoke the Eyes of thy most Blessed aad most Glorious Majesty to do all this that thou hast done unto thy People in delivering the dearly Beloved of thy Soul into the hand of an Enemy and to chastise them by wicked men who are thy Sword the Staff in whose hand is thine indignation O help me in the multitude of thy tender Mercies to search what I have done and not to cease going from step to step until thine expectation be answered until thy Corrections have such kindly effects upon my Soul as that thou mayest say Thou hast thine end and that true Repentance of and turning from Sin is brought forth which thou aimest at in all thy rebukes and chastisements
of thy Children for thy great end in chastising thy Children is to make them partakers of thy Holinesse And O Righteous Father be pleased therefore if I yet see not mine own particular Iniquities to shew them me either by this published Declaration of the Transgressions of thy People or by any other means thou pleasest and leave me not until thou hast accomplished thy great designs upon my Spirit and grant the same Grace unto all thy People in general and leave us not until Sion become the Praise of the whole Earth I say not doubting but that such as these will be the Supplications of the many thousands of Israel that are Israelites indeed I shall leave Ingenious Reader the following Discourse unto thy most serious and most diligent consideration as that which eminently and evidently concerns thy Peace in this thy Day And the God of Israel shower down his Holy Spirit upon thee and upon whole Sion in an abundant manner and measure To the Praise of his most Blessed and most Glorious Name Amen April 30. 1667. Holy David the Man that was after Gods * own heart said My 1 Sam 13 14. Psal 119. 129. †flesh trembleth for fear of thee and I am afraid of thy Judgements And Proverbs 28. 14. It is said Happy is the man that feareth alway But he that hardeneth his heart shall fall into mischief And now even NOW in an especial manner what great reason have we to be afraid because of Gods Judgements Considering what dreadful judgements have already come upon us in these Nations and what terrible and astonishing Judgements seem to be hanging over our heads but as it were by a fine spun thread and may come suddenly with dreadful thunderings down upon us so as none may be able to resist It therefore greatly concerns all Persons vvhatsoever to be afraid of nourishing any Evils vvhatsoever in their bosoms lest they prove as so much Gunpovvder vvithin them that vvhen the fiery Indignation comes dovvn upon them may tear †Psal 50 22. them in pieces and there be none to deliver them But it is a sad sign when persons are grown Preaching Proof and Printing Proof and Judgement Proof A gracious Soul when it hears a convincing Sermon desires as those Acts 13. 42. that those words may be Preached to them again the next Saboth or wishes they might have it in Writing or have it in Print or if they meet with persons that deal plainly with them they desire more of that kindness from them But hardened Souls care little for such company and regard not any reproofs Prov. 13. 1. A Scorner heareth not rebuke Prov. 12. 1. Who so loveth Instruction loveth Knowledge but he that hateth reproof is bruitish Prov. 1. 20 23. Wisdom cryeth without she uttereth her Voice in the Streets Turn you at my reproof Behold I will pour out my Spirit unto you I will make known my Words unto you ERRATA REaders though there be some small Errors in the Printing that have escaped the Press by reason of the Authors being some time absent yet there is but one considerable word which you are desired to amend with you Pen it is page 78. line 29. where for unreasonableness write unanswerableness A Voice lifted up like a Trumpet With a Loud and Full Sound Declaring without Flattery or Partiality to all that fear and love the Lord small and great in England Scotland and Ireland that truly are of the House of Jacob whether they are Presbyterians so called by way of distinction or Independants Anabaptists or Quakers or any other that pretend to have Interest in or Relation to the Lord JESUS CHRIST what their Sins are To the end they may wash their Hearts from Wickedness that they may be saved Beloved and honoured if You fear the Lord Ps 15. 4. THe Lion hath roared who will not fear The great and Amos 3 8 glorious Lord of Heaven and Earth hath discovered his great displeasure against us who will not tremble Our Num. 12. 14. Amos 3. 8 Isa 58. 1. Father hath spit in our Faces should we not be ashamed The Lord God hath spoken who can but prophesie The Lord hath said to his Prophet Cry aloud spare not lift up thy Voice like a Trumpet and shew my People their transgression and the house of Jacob their sins O House of Jacob come ye and let us walk in the light of Isa 2. 5. 2 Chron. 20 20. the Lord Believe in the Lord your God so shall you be established believe his Prophets so shâ—ll you prosper Believe all the words of the Lord all the words of Truth and of the Prophets of the Lord that are written in this Book shewing you YOUR TRANSGRESSIONS discovering YOUR SINS which if you hide you shall not prosper but if you confess and forsake you Prov. 28. 13. shall surely find mercy and be establisâ—ed Your Sins O House of Jacob have been manifold and great you have been great Sinners and you have greatly given occasion to the Enemies of the Lord to blaspheme and you have greatly provoked the Eyes of his Glory And O House of Jacob that your Sins have been very great is clear by that Voice of the Lord by his Prophet Isa 42. 24 25. Who gave Jacob to the spoil and Israel to the robbers Did not the Lord he against whom we have sinned For they would not walk in his ways neither were they obedient unto his Law therefore he hath poured upon him the fury of his anger and the strength of battel and it hath set him on fiâ—e round about yet he knew it not and it burned him yet he laid it not to heart Did the Prophet Isaiah prophesie and declare this for the People of the Lord that were in his own time or days onely Doth not this Prophecy concern all the House of Jacob in all times to whom it may be as fully applicable as unto them Was it not written for our admonition upon whom the ends of the World are come If so then O House of Jacob KNOW YE that the Lord against whom you have sinned hath given his Jacob to the spoil and his Israel to the Robbers and it is of the Lord you are given to them For your sins you are a People Isa 42. 22 robbed and spoiled and snared in holes and hid in Prison-Houses and ye are for a prey and none delivereth and for a spoil and none saith Restore And he hath poured upon you the fury of his anger and the strength of battel and added to this that sore Judgement of the Pestilence that walketh in darkness and the Destruction that wasteth at noon day Because ye would not walk in his ways neither were obedient to his Law But if you should say We have walked in his Ways and we have been obedient Isa 42. 24 unto his Law in some measure We have frequented the Assemblies of his Saints we have gone to the
and hid his face from you so that you could hardly have so much as a glimpse of it from week to week It is no wonder that the Wife is unfruitful when her Husband is withdrawn from her It is no wonder that you have been baâ—ren and unfruitful and that the Fruits of the Spirit have not been brought forth by you but you have been as a barren Wilderness Your Lord is withdrawn from you for you have grieved his Spirit and he could take no pleasure in you and therefore you must needs be barren It is said of Believers in Christ That they are married even to him who is raised Rom. 7. 4 from the dead that they should bring forth fruit unto God You have been married unto him but you have left your first Husband and are gone to other Lovers and therefore have not brought forth Fruit unto God neither in your particular conversations neither yet have you been Instruments in converting others and bearing Children unto him The time was when it might be said of Sion This and that man was born in her But how few have been born in Sion of late But when you shall turn to the Lord again and cast off with a holy indignation all other Lovers and shall say I will return to my Hos 2. 7. first Husband for it was better with me then than now and shall be again betrothed and engaged to him so as never to depart from him any more Then you shall bring forth Fruit to him in another manner then you have done for these many years But in the mean time you are hereby told what your Sin is and what the reason of his great displeasure against you is for which he hath corrected you again and again even your Covetousness your love of Money is THE Sin that you have been generally guilty of as well those in the highest as those in the lowest forms And though some few Congregations or Churches one or two or more of you have exalted themselves up to heaven in their own imaginations and thought that they were excelling all others on the account of some peculiar Principles which they hold and have upon that account separated from all others as not worthy to have communion with them yet are they in respect of this Evil and the following Evils as vile and as wretched as others and some among those Churches are as great Lovers of the World as others and their Idolatries and Adulteries are as odious as others And there is no Church in England Scotland or Ireland found free but they have all provoked the Lord their God in a very high degree by this great Abomination But there are other Sins which the Lords People are guilty of also which are to be shewn to them with a SPARE NOT Cry aloud SPARE NOT shew my People their Transgressions and the House of Jacob their Sins are the Lords own Words II. Another sin which is a sin of the Lords People which is to be shewn to II. HARD-HEARTEDNES Job 42. 6. them that they may be ashamed and abhor themselves and repent in dust and ashes is the sin of HARD-HEARTEDNESS and shuting up the bowels of their Compassion from the Poor and Needy which hath sprung from that great Root of Evil Covetousness which hath been justly mentioned in the first place it being the spring and root of very much bitter Fruit according to that word of the blessed Apostle Paul who was cleer no doubt of that sin himself it being plainly demonstrated in his whole course of Life 1 Tim. 6. 10. For the love of Money is the Root of all Evil. Hard-heartedness and close-fistedness hath been I say another great â—â—n of many of the Lords people especially of them that are rich in this world and that have free and comfortable estates that they can call their own I shall the more briefly speak to this sin under this head having spoken to it in the former as it is one proof of that great sin of Covetousness But that this is a great and hateful sin appears thus The great Commandment of the Gospel is Love and it is the great Command not onely of the Gospel but also of the Law and therefore as it is called a New Commandment so it is called an Old Commandment also I say the great New Commandment which also is the Old is Love and it is the great Character of a Gospel-Saint especially Hereby shall all men know that ye are my Disciples if ye love one another Now this Sin of Hard-heartedness and John 13. â—5 Jam. 2 8. Close-fistedness in them that profess to be the Disciples of Christ and the Lords People is a great blemish to their Profession and a great Evidence of their Disobedience unto the Royal Law of the Gospel unto the great Command of their great and glorious Lord and Master But this is the Sin of very many of the Lords People and though they do obey the Lord in many other things yet in this they do not Though this is that great Commandment of his that he did servently desire to be obeyed in and that he did so frequently inculcate again and again But you will say We do love one another we do love the Brethren we love them above all others as they are Brethren and as they are the Children of our Father and as the Image of Jesus Christ is in them they are very dear unto us To which the answer is Yea so you do in word and you will speak very kindly to them and you will wish them well and you will do kindnesses foâ— them if they cost you nothing But consider what the Apostle James says If a Brother or Sister be naked and destitute of dayly Food and one of you say Depart Jam. 2. 15 16. in Peace be you warmed and filled notwithstanding ye give them not those things which are needful to the Body what doth it profit If ye speak never so kindly and profess love and it may be have some love to them but if not so much as to communicate wherewith to supply their wants what doth it profit What doth it profit them or what doth it profit you Do ye think that love ye profess to have to them shall be taken notice of if ye have Estates and have not Hearts to manifest that ye have true love and true Bowels of Compassion by supplying their wants Whatever your Children need ye have bowels to them and supply their wants and ye cannot but supply them because ye love them and had you love to the poor members of Christ in necessity you would also supply their wants but your Hard-heartedness appears in your Close-fistedness and therefore consider what the lovely Apostle John speaks 1 Joh. 3. 17. But whoso hath this Worlds good and seeth his Brother hath need and shutteth up his Bowels of compassion from him how dwelleth the love of God in him It is an evidence
that all Bowels of Compassion are shut up when there is a with-holding of communicating of this Worlds Good to a needy Person by those that have it and what will such talk of Love He that shutteth up the Bowels of his Compassion how dwelleth the love of God in him What evidence of it doth he give He that loveth God loveth the Children of God whether sick or in Prison or in Hunger or Nakedness But what demonstrations of it do hard-hearted Persons give that have this Worlds good and shut up the Bowels of their compassion I was hungry and ye gave me no meat I was thirsty and ye gave me no drink I was a stranger and ye took me not in naked and ye cloathed me not sick and in Prison Mat. 25. 42 43. and ye visited me not How dare ye say ye love me that were so hard-hearted Of this great sin very many Professors of Religion of all the several Understandings fore mentioned are very deeply guilty though they are accounted the Lords People and are Members of several Churches and Societies of them that fear the Lord. And their fig-leaf excuses will not cover this sore nor hide it from the sight of the Lord whatever it do from Men. And such hard-hearted persons as have not a heart to communicate but lay it up either for Children or for some Niece or other may live to see them all buried before them and themselves soon after may have their Souls taken from them and then what comfort will they have in the thoughts of such hardness of Heart and such unanswerableness unto the Law of God as hath been in them Now the Law as well as the Gospel discovers how displeasing this Sin is in the sight of God and how pleasing the contrary Vertue is unto him And if such hard-hearted Persons have any desire to reform and any love to the Truth and Law of God if they have any delight in it let them read often and read considerarely those several Passages in â—is blessed Word Isa 58. 5. to 11. Jer. 12. 15 16 17. Isa 1. 16 17 18. Jam. 1. 27. Jam. 2. 8. Mark 6. 8. Exod. 23. 11. Levit. 19. 9 10. Deut. 24. 19 20 21 22 23. Levit. 23. 22. In these three last mentioned places you may see how the heart of the Lord our God is bent to require Tenderness and compassion in us which is so plentiful and abundant in himself in that though we have many other precious Precepts of this nature besides yet this one is repeated three times in the same words And that we may see how well he takes works of this nature he tells us Deut. 24. 13. Do this saith he and it shall be Righteousness unto thee before the Lord thy God But there is but few that have desired to be abounding in this Righteousness Compare with this place Psal 112. and 2 Cor. 9. 9 10. and consider how many such righteous Men and Women there be in England Some there are I do not doubt but they are rare to be found Read also Isa 32. 8. Prov. 19. 17. Job 31. 19 20. Ezek. 18. 7. Dan. 4. 27. Hos 6. 6. Psal 18. 25. Mat. 5. 7. Luk. 16. 9. Rom. 12. 8. 13. and 2 Cor. 9. from 5. to 15. Heb. 13 1 2 3 16. where we have a plentiful Testimony both from the Law and the Gospel of the blessedness of the Generous the Liberal the Bountiful the Merciful Man or Woman And to shew what the miserable the wietched and the unhappy case of others are I need mention no other place then that one Mat. 25. 41 42 43 46. And these hard-hearted persons shall go away into everlasting Punishment but the Righteous who have dispersed abroad and given to the Needy into Life eternal III. Another great Sin that those that are called the People of the Lord III. OMISSION OF HOLY DVTIES the Israel of God are guilty of is the Sin of OMISSION OF HOLY DUTIES of which Covetousness hath also been a great Root as well as of hardness of Heart For this hath been an evil Fruit of that bitter Root in many where Covetousness hath been though not in all that have been covetous For some have been very covetous and yet very frequent in Duties especially some that have great Estates coming in without a Trade by Lands and Interest-Money and Bank-Money For upon such there was no such temptation as upon others of neglecting Duties though they have been as covetous as I said before as others it being proved as I said before by their Close fistedness But this Sin of Omission of Holy Duties I cannot say hath alwayes sprung from Covetousness neither though for the most part it hath Duties â—hat have been omit â—ed are â— Solemn and constant Prayer in Families Now that this hath been a great Sin of many of the Lords People is too well known to themselves and others And the Duties that have been sadly neglected by many of them are these 1. Solemn and constant Prayer in their Families which ought to have been carefully and with great seriousness and fervency of Spirit performed twice a day at the least together with spiritual Praises to God for dayly and innumerable Mercies with some exposition dayly or at least reading of some part of the Scriptures for the Edification and Instruction of the Family in general which being done with great Fear and Reverence in a lively spritual manner is comely to be seen in the Tabernacles of the Righteous Psal 118. 15. Dan. 6 10. Josh 24. 14. Heb. 12. 28. Gen. 13. 4. Abraham Joshua Daniel and David did so Psal 92. 2. 2. Taking frequent opportunities particularly to instruct Children and Servants â— Partiâ—ular inâ—truction â—f Chilâ—ren and â—thers â— Closet-Performances one by one examining the state and condition of each Soul and applying particular Instructions or Reproofs or Consolations to them as the case might requite with a zealous and fervent and longing desire of doing good to every Soul appertaining to the Family or Acquaintance or Kindred or Neighbors as far as any opportunity might be had 3. Being constant at dayly Closet as well as Family Performances in Prayer and Praises in conversing with the Lord alone it being not possible to have so much freedom to pour out a Persons own Soul-Cases and to express iâ—s Soul-Affections to the Lord among others as alone and frequent private searching of and meditating on the Law of God the blessed Word of God day and night 4. The often visiting the Poor the Fatherless and Widows in their affliction â— Visitâ—ng of the â—oor c. and the Sick and Imprisoned in their Trials and Sufferings Wherein puâ—e and true Religion is manifested Jam. 1. 17. 5. Taking special care of the Souls of your Acquaintance whether you were Members of particular Congregations or not that you observed to be â— Watchâ—ng over â—he Souls â—f others under any sinful distempered diseased frame of
never go to seek their stragling Souls by going to their Houses to endeavour their Return not once in twelve months but if they be lost lost they may be for you especially if they be some of the Poor of the Flock if mean in the World and they may wander from Mountain to Hill and be devoured of wild Beasts for you have neither cared to seek that which was lost nor to bring again that which was driven away nor to heal the Sick c. And WO BE TO YOU ye Shepherds of Israel saith the Lord Ezek. 34. 2. that do not the work of a Shepherd but take care to feed your selves and cloath your selves and if that be done whether you have it of the Sheep or any other way you are satisfied though you do not those Offices of Shepherds of the Flock as those that should watch for their Souls as those that must give an account of them to God O how sad an account have ye to make for these things Heb. 13. 17 These Sins of your Omissions unto whom so great a Charge is committed have been very great provocations of the Eyes of his Glory of whose blessed Service you have been so negligent and you must be told of it with a SPARE NOT. Again As this hath been the Sin of Prophets and Teachers so it hath been the Sin of others also even of many of all distinctions Presbyterians and Quakers c. for it is the concern of all that fear the Lord to endeavour the Reclaiming and Recovery of any that are fallen or overtaken with a fault and to endeavour the restoring of them with the spirit of Meekness But this hath been a general Sin among very many viz the Omission of this Duty It is true that many Professors are not gifted for such a Work as â—ohers are but every one ought to be found performing it according to their capacity as need â—equires and neglect of the discharge hereof in any of the Lords People hath been their sin which the Lord will have them humbled for But the great Sin among the Sins of Omission of the Lords People is the Sin of Omission of the constant attending of the Assemblies of the Saints in all times wherein that Assembly whereunto a person appertains doth appoint any solemn Assembly for the publick worshipping the Lord together waiting on the Lord to see his goings in the Sanctuary to behold the beauty of the Lord and to enquire into his Temple For the Lord is pleased to declare Rev. 1. 13 20 that his presence is in the midst of the Churches in the Assemblies of his Saints and there his people may inquire may seek after may find and obtain the Knowledge of the great Mysterieâ— of his Gospel and Kingdom and there the spiritual Eye may behold his Beauty And if some cannot see any Beauty there it is because their Eyes are blinded But every spiritual Eye may and doth behold in some measure the Beauty of the Lord in his Temple in his Churches But the reason why those that are truly spiritual see but a little is because there is a great defection in the very best of the Churches and most of the Elders of the Churches have their blots and some in particular are very â—oul ones as hath been said and may appear before this discourse be ended it being to shew the Lords People their Transgressions and the Churches and the Elders of the Churches their Sins But though there be a very great defection and backsliding in the Churches and the very Elders of the Churches to their shame yet there the Beauty of the Lord is to be seen if any where upon Earth though it be very much beclouded But though there be but a little Light yet some-Light and some spiritual Beauty there is among many Churches and Congregations of Saints and let particular Souls know that then they shall know if they follow on to Hos 6. 3. Prov. 10. 4. Isa 32. 20 Prov. 2. 4 know the Lord And he that improves a little well shall gain much more The diligent hand maketh rich and blessed are they that sow beside all Waters Blessed are they that improve all opportunities in publick and private to search for the Knowledge of the Glory of the Lord as for Silver and dig for it as for hid Treasures In all places or means in which there is any ground to expect the obtaining of that blessed Treasure But this hath been the Sin of the House of Jacob or those that pretend to be of that House viz. of the Israel of God That they have greatly neglected not onely other Duties in the performance whereof they might have been blessed but also this great Duty of attending the Assemblies of the Saints wherein in an especial manner they ought to â—e diligent For in the Assemblies of the Saints God is most evidently and visbly honoured and gloâ—ified by his People in the Eyes of the World And the more they have been opposed the more ought his Saints to be diligent in giving up themselâ—es by a faithful obedieâ—ce unto his Precepts in the observance of all his Ordinances and appointments blamelesly purely and not according to mens inventions for in vain do they worship him that teach â—or Doctrine the Precepts of men But instead of waiâ—ing on the Lord in the Assemblies of his Saints in former times wherein the Lords People enjoyed Prosperity and as much Liberty as they could desire they many of them followed the World and the Profits thereof and others for tâ—iâ—â—â—ng occasions neglected their Duties when it was not for matter of Gain unto them but meerly from a sluggish dull dead frame of spirit and Indifferency in the Lords Service And when Churches have appointed solemn days of waiting upon the Lord in solemn Assemblies besides the Sabbath or first day of the Week there have been slender appâ—â—â—ances of them of all Distinctions Even of some of the Baptised Churches I say not all of the Baptised Churches but some are very guilty hereof also and it is too well known to them that their solemn Assemblies being appointed have been slightly observed weekly â—n the week Days yea many times when days of Fasting and Prayer and days of Thanksgiving have been appointed upon solemn occasions they have been unworthily neglected by many Church-Members and by some Elders also some affording but half the day to the Lord and some no part at all O unworthy People Was the Lord a barren Wilderness unto you or a Land of Darkness Was there no pleasure to be found in waiting upon him Was he no more delightful to your Soul then a Land of Darkness which is very unpleasant to the Body Was he so to your Souls Was there no more in him then in a barren heathy Wilderness Who can chuse but have his heart rise against the unworthy doings of such a People as have by their Aâ—â—ions seemed to manifest no more regard unto the
we can The pliant Willow is the Precious Man Whose Oaths of one day though of fair pretext Vail to an Inspiration of the next And it is well known what great occasion there had been then given to him and others to belâ—h out such Reproaches as these though this ought not to have been fastened upon all the Lords People there being many thousands of them that do abhor that Maxime That Integrity is no firm ground This Principle being firmly riviâ—ed in the Souls of the Lords dear Servants That Integrity and Sincerity and plain Dealing without any hypocrisie or complements is the most blesâ—ed Path that any People or single Person can walk in And it is well known that there are thousands that cannot be as the Willow bowed to comply with what men will bow them to No but they will rather break then bow And several blessed Servants of the Lord have chosen rather to be broken then to â—ow to lose their precious Lives then to comply unworthily with any thing that may tend to the Dishonour of the Lord Jesus Christ their glorious Lord and King It is not the pliant Willow the bowing complying Man that is the precious Man but such a one is a degenerate Plant of a strange Vine and it is not his Preciousness but his Baseâ—ess that is thereby discovered And there are also many thousands who having taken an Oath or Covenant dare not renounce it notwithstanding all the moâ—â—subtle charming Inspirations of the highest Episcopal or Aâ—chiepiscopal shain imaginable But rather then vail to the Promises or Threaâ—nâ—ngs of the most advanced Hierarchy of whose Promotions they might soon have a shaâ—e they will chuse with Moses to suffer Affliction though it should conâ—inue all the days of their lives rather then to enjoy the Pleasures of Sinful Complianâ—â— for a season But it must be acknowledged that though there be many thousands that never bowed the Knee to Baal that never did nor never would comply to take any Oath but such as they truly and conscionably intended to keep yet so it was that there were some who had the Name of being the Lords People who then were in Power and Authority who did very unworthily turn and wind like the Weather-Cock and comply basely with some things afterward which were contrary to a former Oath which they had taken and these gave the occasions of such Reproaches and Blasphemies to be cast upon others and caused the way of Truth to be evil spoken of But who ever they were that did it and were the chief Rin leaders in it though they were and are never so eminent and never so excellent in all respects and erâ—ed not in one point but this yea though they were as dear to the Lord as Moses and Aaron and though it may be he hath forgiven and will forgive their Iniquity yet he hath taken and may take Vengeaâ—ce on their Inventions because they have not so honoured the Lord before all People as they should have done in an inviolable observance of his blessed Precepts in a faithful keeping Oaths or Covenants though it should have been to their own loss or detâ—iment For the Righteous Man sweareth to his own huâ—t and changeth not V. Another great Sin which some of the Lords People have been guilty of V. PRIDE is PRIDE and Haughtiness of Spirit Though it may be theâ—e is but fâ—w of them that have a full sence of their guilt of this evil For it must be acknowledged that this evil doth not appear in the generality of them as it doth in some others who out of Pride and Haughtiness of Spirit if they be persons of Estate will scorn and despise the Company of them that are poor and mean in the World or scorn that such a one should go before them or such a one should take the Wall of them or sit above them in Feasts or in the Church-Meetings I say there are few or none of the Lords People whose Pride works in such gross and palpable things as these are But notwithstanding it is evident that too many are very guilty of that abominable Sin Pride and one clear proof of it is this That many of them are very unable to bear Reproof one of another when any evil or weakness hath appeared in them for which they are justly reproveable having taken that to be a slighting and an undervaluing of them So that though it hath not been so intended by the Reprover yet it hath been so interpreted by the Reproved But it is apparent that inability in persons to â—ear things of this nature discovers Pride for an humble man that is truly low and little in his own eyes and is not at all puffed up can with all conâ—entedness and patience bear Reproof whether it be justly or unjustly administred because another person cannot have meaner thoughts of him then he hath of himself and having mean thoughts of himself it is rather pleasing then displeasing to him that others see how mean and weak and unworthy a person he is rather desiring to be set in a low place in their thoughts then to be high as judging himself not worthy any high esteem in the thoughts of any considering how unworthy he is in himself before the Lord and how unworthily he hath carried himself in many respects to the Lord and how he deserves at the hand of the Lord rather to be despised and trampled upon by the worst of men then to have any eâ—eem among men and therefore if he be despised and counted poor and mean it is but as he deserves to be because he is but a polluted lump of Dust and Ashes as he is in himself And this we find hath been the way of the most eminent Saints and Servants of the Lord when they have had nearest Communion with God and have seen themselves in the clearest Light of the Spirit As the Propheâ— Isaiah when his Eyes had seen the King the Lord of Hosâ—s having the clearest Vision of the Lord then he most clearly saw his own uâ—done Condition and saw himself to be a man of unclean Lips Isa 6. 5. How many of the Lords People would be very little and very vile in their own Eyes had they clearer Visions of the Glory of God and more intimate Communion with him But it is an argument of the very great darkness and weakness and meanness of that Christian that hath not a very true and real sense of his own poverty and vileneâ—s and unworthiness When faithful Abraham stood before the Lord he was truly sensible of his own unworthiness being but Dust and Ashes Gen. 18. 27. And blessed Job when he had seen the clearest Vision oâ— the Lord then most abhors himself in the sence of his own Vileness Job 42. 5 6. I have heard of thee by the hearing of the Ear but now mine Eye seeth thee wherefore I abbor my self and repent in Dust and Ashes And as it is always so with particular
And how came you to attain to an infallibility and none but you onely being the Churches of Christ And the Quakers arising after them they swell high in their apprehensions and they despise and contemn the Baptised Churches and account them to be as mean and low and poor People and as eâ—onious and as much out of the way as any others and as much in Babylon and the Presbyterians Independants and Baptised are all alike with them and all out of the way and they †And how came you to attain to an infallibility and none but you onely are Gods holy Mountain and the Kingdom of Christ is onely among them and all others are out of that Kingdom And the Presbyterians they boast of their way anâ— that they * And how came you to attain to an infallibility and none but you onely are the Church of Christ and all others are Hereticks and Schismaticks and deluded persons and none of the Isâ—ael of God but are Moabites and Ammonites and Edomites and Canaanites and are to be destroyed And the Independants they judge that they are in a righter way then any others and that all others are in Errors and in darkness in many things and that they †And how came you to attain to an infallibility and none but you onely are the true Churches of Christ Thus each of them glory in Gods holy Mountain being among them and not among others Each of them saying of themselves in particular The Temple of the Lord the Temple of the Lord are we lifting up themselves onely and slighting all others as not worthy to be compared with them But this is from their Pride for else they would humbly conclude and say Surely the Grace of God shines as much in some of these as in any of us and we are not better then others but they may be better then we and may be more dear to the Lord then we for though we walk in that way which as we judge is most agreeable to Truth as it is to be hoped all of them do or else they would not walk in it yet we dare not conclude we are better then others for Truth is not revealed to any man for his Goodness but of meer Grace for we are poor unworthy wrâ—tched sinful Men and have manifold Weaknesses among us for which we deserve to be set in the lowest Rank and it is certain that many of them that differ from us do out-shine us in Holiness and more of the Glory of God appears upon some of them then on most of us They are more cloathed with Humilty they have the Robes of Righteousness about them they have the Ornament of a meek and quiet spirit shining in them they have some of them the Spirit of Love in power in them and have Hearts inlarged to good Works in all which most of us come short And therefore though we think we have more Light and Knowledge in some things yet if they have more power it is an argument that the Grace of Christ is more in their hearts and consequently they are deareâ— to him then most of us And therefore far be it from us to despise them or to say they are not as truly the Subjects and Servants of Christ as we seeing we differ not in our Judgements about the Power of Godliness but about some part of the Form in which the Lord may so enlighten us all as we may be also all of one mind when we are once brought to love and honour each other truly and intirely and notwithstanding our difference we do all come to the perfect praâ—â—ise of that blessed Rule Rom 12. 10. Be ye kindly affectioned one to another with Brotherly Love in honour preferring one another But the contrary to this appearing in all Distinctions discovers their great Pride and Haughtiness so far as they persist in it whether Presbyterians Quakers Independants or Anabaptists But first all these several Understandings are not hereby justified as if one of them were not in respect of the plain Scripture-Rules more nearer to the practise of the primitive Churches then all the other three are for of that there is no question for one of the four must be the most near though they may come much short of the Primitive Times Secondly Nor is it hereby intended that Persons ought to be doubtful of the way they walk in but they ought to walk in the way that they are perswaded in their own minds is nearest the Rule and though it may prove in the day of Dâ—cision to be furthest from the Rule of all the rest yet ought a man to cleave to that way unâ—il he is otherwise perswaded as appeaâ—s Rom. 14. 5 22 23. And Thirdly It must be acknowledged that it is not what our Judgement at present is but what the Lords Judgement will appear to be that shall deâ—ermine the question in his time which of them all is nearest the Rule and although a man know nothing by himself but that he walks nearest the Rule of all the â—est yet is he not always hereby justified before God though he is hereby justified in his own Conscience But Fourthly All that is hereby aimed at is that no one should think of himself more highly then he ought to think but to think soberly that is as often to think of his own imperfections â—n many things as of his supposed and believed Perfections in that point of coming nearest the Rule in forms that so he may be kept from being pusted up and fâ—om insulting over others who notwithstanding their darkness in some things may be as dear to Christ as himself that so he may not be haughty because of Gods Holy Mountain And the Lord tells his People Zeph 3. 11. that the time shall come when this shall not be But The Day shall come saith the Lord in which I will take away out of the midst of thee them that rejoyce in thy Pride and thou shalt nâ— more be haughty because of my holy Mountain Another Demonstration of that horrible Sin of Pride to be in many of the Lords People is their aptness to Passion Frowardness and Contention but that is also another of their great Evils which I shall now come to declare unto them which will also further discover the odiousness of their Pride VI. Another Sin in the Lords People of which too many of them are very guilty VI. PASSIONATE WRATH is their being so propense unto hasty Frowardness Passion Biâ—terness Wrath Anger Clamour Eâ—il speaking and Malice the apparent Fruits of the Flesh and Works of the Devil That this is the Sin of too many of the Lords People is too well known for many of them do frequently upon very slender occasions break out into such disturbing Passions as do very much disturb their own spirits and put them out of tune for any good service for God or man besides the disturbance and trouble they make in the Family
to do never knoweth to the full what such a man expects Now he is offended because he is not observed in such a thing and then in another thing even in such things as a humble meek man would never be offended at Or if he did not like such or such a Carriage yet a meek man would either forget it and take no notice of it as a thing not worth speaking of or else would speak with such meekness and such soft words as should manifest no heaâ— in his own spirit nor be any trouble to the party spoken to And a meek man would be far from carrying it sullenly two or three days saying nothing at all and harbouring discontent like fire in his bosom so long and then break out into a flame I say a humble meek man would be far from such an ill temper for of the two the angry or passionate man who is suddenly heated and then speaks his discontented mind as suddenly and when it is spoken is as friendly as if he never spake it is a far better temper then this Man But the man that being offended calmly and meekly delivers his mind without any heat in a sweet way manifesting still love and kindness to the party notwithstanding the offence and that suffereth long and is kind he is more excellent then his Neighbour Prov. 12. 26. But a proud man through his Pride is very apt to take offence at small matters petty things which none can prevent And what is said of a proud Man may be said of a proud Woman also But sometimes Discontents and Passions arise from Pride in both parties The one through Pride cannot bear an offence great or small and the other through Pride cannot bear his discontented words nor bear any offence from the other though never so small And small matters through the Pride of each proving offensive to both there is amongst such persons much frowardness and many unkindly heats But wheâ—e two persons are and both are humble and meek they will â—ear one another â—urthens and so fulfil the law of Christ And if the oâ—â— â—al 6. 2. forget such a thing or such a thing that the other would be glad to have done that shall never disturb the other but he is ready to wink at it and pass it by with only I wish you had done it or I pray remember and do it to morrow or when you have don such a thing and I intreat you not to neglect it unless some great occasion hinder you and if it be neglected again â—e can forgive it aâ—ain and again and again and it is the glory of Pro. 19. 11. Pro. 10. 11 1 Cor 13. 4 5 7. that man that pasâ—eth over a transgression and he manifesteth true love that can cover a multitude of offâ—nces Gospel love in a man beareth with many things that are in themselves iâ—ksome to him and endureth many things that are displeasing to him and suffereth many things that are grievous to him yea suffereth such things long and yet is kind he hath no unkiâ—dness in his heart no ranckor no grudge but is truely kind still tenderly deâ—ly servently loving to his friend still This was the glory of a man under the Law and is the glory and honour of a man under the Gospel to indure and bear not only some but allâ— things all offences against our selves and though they be a multitude love will cover them all and humility will account tâ—em smaâ—l and meekness will let them fall and never hold them up in contention Thus it will be between Neighbours and Aquaintance and Husâ—ands and Wives and Brethren and Sisters and fellow-Servants where humility love and meekness are But by Pride cometh Contention Pride is the great root of Contention And though it may be observed somtimes that men that are covetous do often break out into passion when any thing is done that proves to the loss of any part of their Wealth and their Coverousness seems to be the Root of that passion yet stil it is plain that Pride is in the bottom for why are men covetous but because they are proud and do love the Honour and Glory of the World and cannot bear to be crost in it being not truly humble They love Wealth aâ—d outward Greatness and cannot endure to be brought â—ow Thus it is clear that this is a true Word Onely by Pride cometh Contention Now that of these two odious and abominable Sins Pride and Passion many of the Lords People are guilty is too apparent and to well known Though yet there are among the Lords People many that are according to the Apostles Exhortaâ—ions cloathed with Humility and adorâ—ed with the Ornament of a meek and quiet spirit which is in the sight of God of great price and are very beautiful and lovely therein I say there are many of these both Men and Women both Presâ—yterians Baptised Independants and Quakers But O that it were not so there are as many if not more among all these several Professions that are deeply guilty of Pride and Passion and that have by those hateful Evils of theirs among others provoked the Lord our God to bring upon us one Judgement after another and his anger is not yet turned away but his hand is stâ—â—tched ouâ— still O that the hearts of all his Isa 9. 17. People were washed from all theiâ—â—â—ckedness When shall it once be VII Another great Evil which the Lords People have been guilty of is VII VNCHRISTIAN BEHAVIOVR VNTO EACH OTHER IN RESPECT TO DIFFERENCE IN JVDGEMENT The sore Evil of their Unbrotherly Unchristianly and Unworthy Deportments one towards another on the account of their differing in Judgements one from another The Lord having dispensed Light and Knowledge variously to his People to some he gives one degree of Light to others other degrees And they because they have not all the same Understanding and the same Knowledge do therefore slight one another and despise one another and like foolish Children have such Heart-risings one against another as to say they are not their Fathers Children and do deny them that their Father will own upon a great Presumption that the one party whether Presbyterians Baptised Independants or Quakers hath all true Light and Understanding iâ—folded in their Breast anâ— that they for their part are compleat in Knowledge and do not erâ—e in any one particular of their Judgement but their Understanding and their Way onely is the Truth and all others are in so great Errors as they cannot be the Children of God that do not own and practise what they understand and practise And this hath been the Way of those that are called Presbyterians and therefore they have preached and prayed against and uttered many bitter Invectives against the Independants Baptised aâ—d Quakers as holding gross Errors gross Deceits altogether out of the Way of God and rendring them as Enemies of God and such as were to be
opposed and imprisoned and banished and if hang'd it were good enough for them and if they were even cut off that troubled the Presbyterians it were but righteous in their account So little of the Spirit of God appeared in them and so little Love had they to all that differed from them and so ill thoughts did they harbour of them And on the other hand it hath been a frequent thing for the Baptised the Quakers and Independants to judge the Presbyterians to be Antichristian and to be in Babylon in an Antichristian Way as being such as the Lord would never own And yet it is to be hoped that by this time they are convinced on all hands in a good measure that they did eâ—e in so judging and speaking one of another For the Baptised People and the rest do now see that there is a spirit of Integrity and of the true Fear of the Lord among them that are called Presbyterians and that they cannot by the Temptations of this World nor yet by the Threats of it be drawn to comply with things against their Light to keep their Beâ—â—â—ces as they judged they would for many of those that had hard thoughts of the Presbyterians judged that those that were Preachers among the Presbyterians preached onely for Hire and for Reward and that if their far Benefices were taken away their work would be ended But they do now see that it is not so but that they can and do preach though there be no Tythes nor Rates put into their mouths and that they can be content as weâ—l as Independant and Baptised Preachers and Quakers to do their Lords Work and trust him to engage the Hearts of their Hearers to administer to them supplies for their Livelihoods And though it be not so much as formerly yet it may be it doth them more good and is more comfortable to them then their former Incomes were that were by Tythes c. And it may be seen also that those Impositions that came from Rome even from the Babylonian Crew are not submitted to by the Presbyterians but that they desire such a Reformation in all things as is most agreeable to the Word of God and not according to the Decrees Canons and Constitutions of Men. I say these things the Baptised Independants and Quakers can now see in the Presbyterians and can bless the Lord for it Again on the other hand The Presbyterians do now see that it is not a great Error for the Lords People to meet in private Houses thereto worship God and preach and hear the Word as the Primitive Saints did seeing that liberty of Worshiping God accoâ—ding to the Enlightâ—ings of their Understandings and Consciences is not to be had in the Parish Steeplehouses which some do call Churches And by this time they are all convinced that they all believe in and worship one God the Father of whom are all things and one Lord Jesus Christ by whom are all things and that they are all made Partakeâ—s of the same Spirit â— Cor. 8. 6. of Truth that dispenseth his Gifts and Graces and Teachings to them all variously dispensing to every one severally as he will and that his Wind bloweth where it listeth John 3. 8. And they can rejoyce in the Grace of God that is dispensed to them all inabling them or any particular person of them to bear witness unto the Truth Some by suffering Imprisonments or Confiscations and deprivements of outward things or Banishments or Death And they can all rejoyce in that Christ is exalted by any who do preach up and witness to this Truth That Jesus Christ is the onely Lawgiver in his Church and the onely â—ph 1. 22. Isa 33. 22 Ezek. 43. 8. Rom. 14 -5 King and Head of his Church and that his Laws and Rules onely are to be obeyed and practised in his Church and that no men ought to set up their posts by his Posts and that every Servant of the Lord ought to worship him so as they are perswaded in theiâ— own mind is most agreeable to his Word and his Rules and not according to the Understandings and Prescriptions of others but according to that direction Rom. 14. 15 23. Let every man be fully perswaded in his own mind Perswaded of what Even that the Way in which he worships God is according to his Word and Laws and not according to the Words and Laws of men as knowing that whatsoever is not of Faith is sin And they all can rejoyce in this That that one Spirit in them all preâ—seth all to Holiness and Purity of Heart and Life so that out of doubt theâ—e are many of all these that now can lie down at the Feet one of another to do one another good though in some things they diffeâ— in their Understandings as much now as ever they did And they have now lâ—arned to be more afraid of Judging and Censuring and Condemning one another lest they shoulâ— be judged of Christ for so doing But though we may hope that it is thus now with many of the Lords People yet it is most undeniable that the generality of the Lords People have greatly sinned against him in their sinful Deportments one towards another â— Tim. 6. 4 in â—aking up evil surmises one of another and endeavouring to compel one another to their own Understandings and also manifesting such an unworthy spirit as that if any one party had prevailed to have absoluâ—e Dominion over all the rest it was more then pâ—obable they would have used some severity to conâ—â—â—ain the rest to conâ—orm to their Understandings This was known to be that which the Presbyterians did greatly seek for And it was too manifest by the words and actions of the Baptised Quakers and Independants thaâ— they would have gone far in the same Path †Though not to that height as the Presbyterians desired to do which was a very unworthy disposition in whomsoever it was for if it be a very grievous thiâ—g a veâ—y injurious thing for any to compel the Presbyterians to do that which is against their Conscâ—ences in the Worship of God it is the same in any other But this hath greatly displeased the Lord that any should be compelled and constrained to do any thing in his Service or Woâ—ship which they saw not his Word and Rule for He is thy Lord and worship thou him He is not thy Lord if thou observe Psal 45. 11. Mat. 15. 9. not his Rules and his Commands and Directions but the Commands and the Rules of Men. In vain do ye worship me teaching for Doctrines the Commandments of men But in that the Lords People have a Disposion to impose their own Understandings one upon another and in that though they have not had that full power so to do which they desiâ—ed yet have they manifested a persecuting spirit one against another meerly and onely for differences in Understanding by reproachful speeches which they have given
Who art thou that judgest another mans servant For to his own Master he standeth or falleth yea he shall be holden up for God is able to make him stand Yet they have taken upon them to be Judges of the Spirits and Ways of the Lords Servants in that wherein they have differed from them and have taken upon them some of them to censure one another to be the Devils Servants But herein viz. in censuring one another for things in dispute among them have the Servants of the Lord boldly violated these blessed Rules given us by our Lord Christ himself and by his Spirit in Paul and have peremptorily taken upon them to judge the Servants of their Lord who takes it as a high indignity offered to himself that any poor Worm of the Children of Men who must all appear before the â—udgment Seat of Christ and every one give an account of himself to God should take upon them to judge before the time they have given an account of themselves For what poor dark ignorant foolish insufficient Creatures are we to do that before the time that Christ both died and rose and revived that he might obtain viz. To be Lord and Judge of all both Quick and Dead Can we search the Heart and try the Reins Can we say we are of quick understanding in the fear of the Lord and are able to Isa 1â— 3. judge not after the sight of the Eye neither reprove after the hearing of the Ears but with Righteousness c. How presumptuous are they then that judge their Lords Servants How gross an affront do they offer him in it Will they say that such and such an one that differs from them is in such an Error as is the path of Destruction when it is said He shall be holden up for God is able to make him stand stand firmly upon the Rock of Ages though he differ from them in many particulars How greatly therefore doth it concern us with blessed Paul to say Let us not therefore judge one another any more Seeing this Precept is so often inculcated in the blessed Scriptures of truth the Wisdom of God fore-seeing our aptness to sin against Christ herein Though we have sinned gâ—ievously against him in so doing in time past yet henceforth let us not judge one another any more But further Let it be known to the House of Jacob That they have rebelled against the Lord Christ in that though he say This is my Commandment That ye love one another that ye may be thereby known to be my Disciples and Let Brotherly Love continue and Be kindly affectioned one to another with Brotherly Love And though this Precept be also in many more Scriptures again and again inculcated yet they have not loved one another but they have been very unkind one towards another and have had many heart-risings one against another and they have not in hoâ—our preferred one another but slighted and despised one another and spoken reproachfully one of another And though the Spirit of Christ in Paul hath said Let every man be fully perswaded in his own mind yet they have been ready to â—ompel men to their understandings whether they have been perswaded in their own minds or not And though it is said in the Scriptures of Truth That whatever is not of Faith is Sin yet they have been ready to constrain others to conform to their way whether they have had Faith to believe it is the Lords mind or not And though our Lord say Why beholdest thou the moâ—e that is in thy Brothers Eye and considerest not the Beam that is in thine own Eye Yet they have been Eagle-ey'd to behold the mote that â—s is in some oâ—heâ—s which it may be hath been real Errors in them and it may be not but have not considered the great Beam of Errors and Miscarriages that are in themselves which may have been as much greater then the miscarriages of otheâ—s as a Beam is greater then a Mote And thus the Lords People have manifested a very great disobedience unto aâ—l the blessed Instructions of the Spirit of Châ—ist of this kind And of tâ—is very many both of the Baptised Churches the Presbyterians the Independants and Quakers have been very guilty as is too well known The Lord make all his People sensible of it and set them all unanimously a waiting and a praying that all the Lords People may have a pure Language turned to them that they may all call upon the Name of the Lord to â—erve him with one * Or â—houlder consent All the mists and darkness that came from the bottomless Pit that are yer among them being dispâ—lled by the clear Light of the Gospel shining more and more unto the perfect Day And in the mean time loving and approving whatsoever good thing they see one in another and rejoycing in the Grace of God communicated unto any Soul whatsoever though they differ in many things from those that see it No more hating or despising but pitying and compassionating one another in any thing that they judge is Darkness or Error And being desirous more to have their Eyes upon the lovely part one of another then upon the naked part but covering that with the Garmeâ—t of Love for Love is not willing to entertain any evil thoughts of those it loves Love delights to look upon the lovely parts of the Saints very much but to hide and cover from its Eye that which is uncomely at least so far as not to condemn them and to conclude them none of the Lords No Love will not think such evil thoughts but still hopeth well and judgeth well of the Persons though not of the Infirmities or Evils And though it rejoyces not in Iniquity but pities and compassionates the Soâ—ls in whom any Iniquity is founâ— yet it rejoyceth in the Truth and in all that walk in the Truth notwithstanding the weaknesses that may be in any of them So let henceforth all the Disciples of Christ demean themselves one to another Amen VIII Another great Evil in very many of the Lords People is the Sin VIII â—egâ—ect â— Mediâ—on on â—e Word â—ard of the neglect of a due and constant setting apart time to call to mind the Word of the Lord after they have heard it And this may be aptly and fitly called The Sin of Indigestion or of NOT CHEWING THE CUD The general coldness of Love to God by reason as hath been said of other Lovers interposing haâ—ing been such as they have so little and do so little â—egard his Word as that some persons do not afford any pains or time to recollect what they hear sometimes not once in a month nor sometimes once in a quarter of a year But they go to hear the Word for customs sake and to pacifie Conscience aâ—d content themselves with â—aâ—e so doing not considering that the Apostle â—aies That he that is not a forgetful Hearer but a James 1
in any sence goes up and down and carries Tales sins against this Command of the Lord but much more he or she that carries Tales that tend to the defaming of others whether they be true or false for it is expresâ—y said Thou shalt not go up and down as a Tale-bearer among thy people And therefore the Spirit of the Lord gives us that Precept also in the Gosâ—el 1 Pet. 4. 15. But let none of you suffer as an evil doer or as a busie body in other mens matters It is a sin in the Lords People to be a busâ—e-body in other mens matters And if they keep their own Vineyard well they have enough to do there and they need not busie themselves in other mens matters they need not go up and down as Tale-bearers and Back-biters But Secondly We find in Scripture that this sin of Back-biting Tale-bearing and Whispering is ranked amongst the worst of sins as Rom. 1. 29. It is said of some of the Heathen that were given over unto a reprobate mind that they being fiâ—led with all unrighteousness were Fornicators covetous malicious full of envy Whisperers Back-biters c. And how sad a thing is it that any of these evils should be found in Saints in persons professing Godliness But the Question is Wherein doth the evil and hainousness of this sin appear that it is ranked among these other hateful sins The Answer is This sin is very hainous because if we well consider it we shall find that it goeth not alone but many other evils atâ—end it and are the constant Companions of it And to the end we may take a view of them let it be considered what are the temptations to or the leading causes of this evil and they are three Either First This sin is occasioned by some discontent or contention or heart-risings that are between two parties Or Secondly It is occasioned through a great disposition that is in many people but in some more then others to be very talkative and pratling and such persons ratheir then â—ail to maintain discourse though to little purpose are often medling with other mens matters Or Thirdly It is occasioned sometimes through a disposition in men to boast and vaunt and to speak of others weakness to render themselves to be the more excelling in Parts or in Virtue or in Zeal or Courage or Faithfulness c. Now as it is occasioned either of those wayes much evil attends it for if it be occasioned through discontents and discords between any then he that is the Back-biter is under a great temptation to render the actions or words of the man whom he back-bites much otherwise and much worse then they will appear to be when a man is present to make his defence for the very alteration of a word may make a matter seem much worse then indeed it is or the leaving out or the not telling some part of a mans words but leaving out some material word may also do the like or the agravating some little circumstances of a mans words carriages and actions straining them to the highest pin and stretching them beyond what they were and withall coveâ—ing and hiding of a mans own weaknesses or miscarriages and putting the best face and covering on a mans own words These things also do much alter the case and may render the Back-biter very worthy and honourable and the back-bitten a very unworthy and and unlovely person in the thoughts of them that hear it if they have so little prudence or wisdom or so little justice or honesty as to take up those reports or to receive or believe them before they hear the party that 's back-bitten to make his own defence And these are the evils that in this case where there is heart-risings between two parties for any offences given or taken do attend Back-biting and Tale-barâ—ing 1. Lying 2. Slandering 3. Unrighteousness and Deceitfulness 4. Malignity and Envy 5. A sowing of Discord 6. Great Injuriousness For in the alteration of a mans words he that reports them with alterations of them tells alie for the man spake not so And in leaving out of somethings and making addicioâ—s and alterations either upon mistakes or forgetfulness or wilfulness men do often slander their Brethren and cast such an odium upon them as ought not to be cast And herein they are unjust unrighteous and deceitful and oftentimes malignity and spleen and envy is therein manifested And oftentimes this Tale-bearing and speaking to the defaming reproaching and undervaluing of a man behind his back doth â—eget ill blood in the parties that hear it and sometimes makes a man that was a dear and intimate friend to such a man to become strange to him it sepaâ—ateth chief friends and herein besides in other respects which might be mentioned the back-biter is very injurious unto him that he back-bites And all these evils are common with Back-biters and whisperers that is such persons as are apt to take a liberty to speak any thing at any time to the defaming undervaluing or diâ—paraging a man behind his back I say it is common for Back biters to be lyars slanderers unrighteous deceitful c. Yea though in other respects the Back-biters may be good men and good women and such as trâ—ly fear and love the Lord Yet in being Back-biteâ—s and taking a liberty to speak any thing that tends to the defaming of others behind their backs they do often therein appear to be lyars slanderers unrighteous deceitful injurious c. Yea though the persons that do back-bite do little think themselves to be so but think themselves to be very just and very righteous and that they aâ—hor to tell a lie or to slander any or to be any way injurious yea they think they loath such things but herein their own hearts deceives them and they are deceived and though either they know not or think not or are not willing to think that they are deceived yet they are deceived and deceive others And the more eminent such persons are for the good and the worth that appears in them in other respects the more they deceive the persons to whom they speak for they will be ready to think this is a good man or a good woman that speaks these things and they would not report thus if it were not so Whereas if it were a loose person or a vile person that spake it their words would not be taken up or credited so soon they could not so easily deceive the hearers And again if a man be a Back-biter not upon the account of any offence given or taken but meerly through a disposition to prattle taâ—â—le to be very talkative and full of words and a love to hear himself talk among company of which disposition women usually are more guilty then men though some men are too guilty of it Herein also the Back-biter doth become very guilty of lying and slandering unrighteousness and deceitfulness and sowing discords
and injuriousness For these praâ—lers and taâ—lers do either speak something they have heard from other tatlers or tale-bearers or something which they conjecture or imagine from such and such circumstances or from seeming grounds or from mistakes or misâ—pprehensâ—ons which they have in themselves or have â—eceived from others in which they think they have very strong grounds for what they repoâ—t All which being examined may be no grounds for such reports And so in all these things the Talebearer that â—peaks any thing that tends to the defaming of a person not present is oftentimes a great lyar and slanderer and is very unrighteous and unjust and is a sower of discord and is very injurious for it is very frequent for persons that tell tales or reports of things which they have heard from others to make additions and alterations either through badness of memory or delight in many words or both for some cannot remember things exactly and they speak at â—andom and others love many words and have a faculty to stretch things beyond what they are and most are subject to mistake words and when one word is taken for another or a sentence is taken to have another meaning then was intended it much alters the caâ—e and on these accounts many mâ—schiefs and evils have attended this kind of Talebearing also when persons out of a desire to praâ—tle and for want of better discourse do take that sinful liberty to speak things which tend to the defaming and undervaluing of others wherein they have been guilty of much evil and have greatly wronged their own Souls And so also when through a disposition to vaunt and boast and â—ender â— mans self to be excelling in Parts or in Virtue or Zeal or Courage c. and to render another more mean or low and despicable or unworthy and to lessen the esleem that others have of them or of any work or worth of tâ—eirs herein also such a Backbiter is many times a haiâ—ous and grievous sinner in the forementioned particulars and doth prove to be also a proud boaster and evil doer in a high degree And by this time it doth in part appear that the sin of Backbiting is a hainous crime and it is no wonder that it is ranked amongst the worst of sins But Thirdly As the Scripture declares the sin of Talebearing to be against the express command of the Lord and as it ranks it amongst the woâ—st of sins So thirdly The Scriptures declare the words of Talebearers to be as wounds and as the bitings of a Serpent as Prov. 18. 8. The words of a Tale-bearer are as wounds and they go down into the innermost parts of the Belly and Eccles 10. 11. Surely the Serpent will bite without inchantment and a Babler is no better And how unworthy a thing is it for the Servants of our Lord Jesus Christ to wound one another and to bite one another like the bitings of a Serpent And how greatly unbecoming the Gospel that requires such great degrees of love to brethâ—en Our Lord Christ gives this as the great Character whereby all men may know who are his Disciples viz. Their love one to another By this shall all men know that ye are my Disciples if ye have John 13. 35. 1 John 3. 14. love one to another And the beloved Apostle John declares that this is the great evidence which Saints have in their own Souls that they are passed from Death to Life because they love the Brethren Now when a man doth wound and cut his Brother yea wound and gash his very inward parts as the Scripture declares that the words of a Tale-bearer do and when a man bites his brother like the bitings of a Serpent as the Scripture sayes the words of a Tale-bearer are no better I say When a man doth thus wound and bite his Brother What proof doth he give to others of his being a Disciple of Christ Or what comfortable evidence can he have in his own Soul that he is passed from Death to Life And yet these are the hateful and odious qualities of a Tale-bearer as the Scripture declares them And Fourthly The Scripture declares that a Whisperer or Tale-bearer is one that maketh divisions among Brethren as Prov. 16. 18. A Whisperer separateth chief Friends It is a very blessed thing for men and women to be alwayes studying and striving to be Peace-makers when there is any contention among Brethren Blessed are the Peace-makers for they shall be called Mat. 5. 9. the Children of God God is stiled the God of Peace and the Peace-makers shall be called his Children it is a mark of a Child of God that is a Peace-maker And great are the blessings that attend Brethrens dwelling together in Peace in Love having dear and true and cordial affections one toward another And as Peter phrases it having love unfeigned and loving one another with a pure heart fervently And assuredly some of the Lords Servants do so love one another they are very dear one to another beholding 1 Pet. 1. 32. the Image of the Lord Christ one in another they are very lovely one in anothers Eye and the trouble or grief that comes upon one cuts the heart of another and the joy of one is the joy and comfort of another and so they dwell together in unity having one heart in dear love one to another and this may be though in some things they may differ in their judgements Now where this dwelling together in amity and unity is the Scripture declares it to be a very lovely and a very pleasant thing and tells us that there the Lord commands the Blessing even life for evermore and such are surely passed from Death to Life Psâ—â— 133 1 2 3. But a Whisperer doth that contrary that sinful that hateful work that tends to separating of chief Friends not onely of common and ordinary Friends but such as were chief Friends such as had a preference more then ordinary in the hearts and affections one of another And this hath commonly been done by Tale-bearers For the words of Tale-bearers which they have spoken behind a mans back have sometimes had such a deep influence upon the minds of men as to race a friend out of the affections that before was very dear to them and thence hath come an estrangedness and distance which hath never been made up And this hath been many times when there hath been no cause at all for it if all things had been examined in a sober Spirit face to face But the Tale-bearers words having been received and taken for truths without examination they have made a great distance between those that were before intimate Friends Fifthly The Scriptures declare that a Tale-bearer revealeth secret which is an unworthy thing in any for there are things which ought to be kept secret if we love the wellfare or the peace or the credit one of another and being concealed and kept
that are Professors at large and profess to be his Servants though far off from him do by their sinful wayes dishonour him more then others but they that seem to be Servants that are nearer to him being very sinful dishonour him more but they that pretend to be in a higher state and call themselves his Children and call him Father These by their iniquities dishonour him much more But that those are yet nearer and are accounted Gospel-Churches which the Scriptuâ—e stiles and which if truly constituted are indeed the very Spouse the very Bride of the Lord Jesus for these to play the Haâ—lot and imbrace other Lovers for these to be drunken with the cares of this Life for these to be drunk with passion and frowardness of Spirit for these to be proud and haughty which vice he haâ—es for these to be wretched perfidious Covenant-breakers which God and man abhors for these to be hard-hearted stony-hearted Creatures and to be regardless of holy Duties which they should be more diligent in then any for these to be regardless of his Counsels and Love-Letters and not to meditate on his Word as if it were not worthy to be regarded is the highest reproach and dishonour and the greatest grief and wounding to him that can be imagined O what cuts and gashes to speak after the manner of men do these make in the very heart of Christ O what a dishonour are these to him What a blot and reproach do they bring upon his most Glorious and most Holy Name Therefore saith the Lord by Ezekiel I will sanctifie my great Name which Ezek. 36. â—3 was prophaned among the Heathen which ye the House of Israel prophaned in the midst of them And on the other hand when the Lords People do walk in all his Laws and Ordinances blamelesly when they cannot be blamed for Covetousness nor Pride nor any other Evil but they do in all things observe the blessed Commandments of the Lord Jesus Then saith our Lord Jesus Men may see your good works and glorifie your Father which is in Heaven Mat. 5. 16. And â—erein is my Father glorified that ye bring forth much fruit So John 15. 8. that it is undeniable that the good Works the Holy and Heavenly Conversations of his People do glorifie the Lord are to his Praise and to his Honour and that the sinfulnesses of their Conversations are a great dishonour reproach and blot unâ—o his great Name And therefore Naâ—han tells David That he by his sinfulness in the matter of Vriah had caused the Enemies of the Lord to blasphâ—me And the Apostle James speaking of some that were rich that did despise the poor having the Faith of our Lord Jesus Christ the Lord of Glory with respect of Persons respecting the Man in rich Array more then a man in mean Apparel sayes thus Do not they Blaspheme that worthy Name by which ye are called Jam. 2. 7 And that the unrighteousness of Saints do greatly prophane and dishonour that worthy Name by which they are called appears thus To instance but in one particular Evil of theirs viz. That sin of Covetousness When they that are the Lords People who profess that he is their Portion are as 〈◊〉 sâ—eking for themselves and theirs the things of this World though they therein break many of his blessed Precepts and Instructions and neglect many Duties as any others as if they would give the World thereby to understand that there is no such satisfaction in the Lord for their Souls as is declared as if there were more sweetness in the World then in Him as if that were an untrue Character of him that the Spouse gives Cant. 5. from 9. to 18. verse As if Habakkuk had not reason to say Although the Fig-tree shall not blossom neither shall Fruit be in the Vines The labour of the Olive shall fail and the Fields shall yeeld no Meat The Flock shall be cut off from the Fold and the Herd shall be cut off from the Stalls Yet I will rejoyce in the Lord I will joy in the God of my Salvation As if that were not fit to be said that David sayes Psal 73. 25. Whom have I in Heaven but thee And there is none upon Earth that I desire beside thee I say when they that are the Lords People do this How horribly do they herein reproach their Lord and wound and prophane his most holy Name The like may be said of all or of any of the other Evils that any of them are guilty of And such as continue in these or any of those Evils will not 1 Pet. 1. â— be found unto Praise and Honour and Glory at the appearing of Jesus Christ But happy are they that so walk as that God in all things may be glorified by them through Jesus Christ our Lord. Happy are they that so use the World so labour foâ— things convenient for their Families so eat and drink and injoy all outward Comforts as onely to fit them for the Service of their Lord and King and are not Servants to the World or any thing that they injoy but the Servants of their God only that Whether they eat or drink or whatsoever they do do all to the Glory of God and do not dishonour him in their seeking after earthly things nor in eating or drinking or injoying 1 Cor. â—â— 31. any Creature-Comfort but have their moderation so to all those things as it shall appear to all men that God is the great delight and joy of their Souls and none of these things do steal their hearts from or weaken their affections to him Happy are they that are so overcome by the Mercies of God as they present their Bodies a living Sacrifice holy acceptable unto God which is their reasonable service And happy are those that so Rom. â—â— â— walk in all things that God may have glory in them and they may indeed be the glory of Christ But O how few are of this Stamp and what great reason have we to pray and say Our Father which art in Heaven sanctified be thy great Name And oh that the consideration of this how greaâ—ly the Lords People have prophaned and do prophane his holy Name might be so deeply fixed on all their hearts as that they might be greatly drawn to look on his precious Name which they have prophaned dishonoured wounded and reproached and mourn and be in great bitterness as one mourneth and is in bitterness for his only Son or for his First-born Zach. â—â— 10. There might be several other Considerations added to these as inducements to the Lords People to induce and provoke them to that thorow-amending their wayes and turning to the Lord from all their Evils with their whole heart and cleaving to him with full purpose of heart but these four are of so great weight and force as if these prevail not twenty more may not But through the Lords Blessing these may be
thorowly effectual to that blessed desired and longed-for end Now from the whole Premises these following Positions may be clearly laid down First That those Professors of the fear of the Lord that have been so polluted Position I as is declared and that do continue in those Evils whether of Commission or Omission are very unworthy and very unmeet to be accounted Members of his House and though they may be at present Members of several Congregations yet they are such as shall be cut off from the City of the Lord if they repent not when he shall come thorowly to puâ—ge his Mat. 3. 11. Floor and gather his Wheat into his Garner Secondly That is the great duty of those that are gifted and gracious spirited Position II men and men that have obtained mercy to be faithfull that are in the several Congregations and Societies of them that profess the fear of the Lord whether they are Officers among them or †For some Officers may be â—â— guilty of these Evils as some others any others that are so qual fied to do these three things First To promote and press with all earnesâ—ness and â—ervency of Spirit the work of unseigned Humiliation before the Lord and of true Repentance for all or any of these Evils that are found among any of them all yea to be lying at the Feet of the Lord continually and to give him no resâ— until he pour our such a poâ—tion of his Spirit upon them as may truly â—nable them to be ashamed of all the Evils they have done and to loath themselves in Truth for all their abominations I say To give the Lord no rest until Duty I he do these things for them and not to content themselves with keeping a day of Fasting and to think when that is done all is well but to be impoâ—tunate seckers of the Lord for such a truly broken and penitenâ— Spiâ—it as God will not despise that they may be truly as it is â—aiâ— Ezek. 7. 16. of them that shall escape from the Sword without and thâ—â—â—estilence and Famine within like Doves of the Valâ—eys 〈◊〉 of them 〈◊〉 every one for his Iniquity even for his and her partâ—cular Inâ—quiâ—y most especially and also for all the abomiâ—ations of others also that they may have that special Mark chap. 9. 4. And Secondly It is the Duty also of such faithful Serâ—ants of the Lord Duty II in the several Congregations to declare unto the Members of each Society that are guilty of such Evils and live in them That they ought not to be admitted to be paâ—takeâ—s of the great Ordinance of the Lords Supper unless they repent so as to reform and thorowly amend their wayes it being a very dangerous thing to approach to the Table of the Lord in these pollutions and deformities and not having on their beautiful Garments viz. The Royal Robes of Righâ—eousness the Blessed Ornament of a meek and Isa 51. 10 1 Pet. 3. 4 1 Pet. 5. 5 Rev. 15. Psal 45. quiet Spirit and the precious cloathing of Humility even all those white Robes and Golden Girdles and Cloathings of Wrought Gold that do signifie all the Fruits and gracious Operations of the Holy Spirit And that it is dangerous appears 1 Cor. 11. 26 27 to 30. For as often as ye eat this Bread and drink this Cup ye do shew forth the Lords Death until he come Wherefore whosoever shall eat this Bread and drink this Cup of the Lord unworthily shall be guilty of the Body and Blood of the Lord. But let a man examine himself and so let him eat of that Bread and drink of that Cup for he that eateth and drinketh unworthily eâ—teth and drinketh damnation to himself not discerning the Lords Body For this cause many are weak and sickly among you and many are fallen asleep Where it is clear that it is a very dangerous thing for a man to draw near to the Table of the Lord without examination of himself whether there be any iniquity that he lives in whether he be a Vestâ—â— on whom holiness to the Lord is visibly written or not It is very dangerous to rush unto the Table of the Lord without any fear or dread of coming unworthily not considering that such as have so done are guilty of the Body and Blood of the Lord and that such as have so done have for this cause been sick and weak and have fallen asleep And it is most certain That It is a dangerous thing to come to that Table without the Spirit of Love that ingages the Soul to true and uâ—feigned love to all Saints as Members of the same Body so as to communicate freely and liberally as God hath blessed as to Members of our own Body not like a Churâ— It is a dangerous thing to come to that Table with hearts full of Adultery Mystical Adultery hearts given up unto other Lovers and not to the Lord. It is dangerous coming to that Table with froward hearts contentious spirits having any heart rising against any person or persons Or which is somwhat less It is a dangerous thing to come to that Table with slightings of any others that are members of Christ as truly as we for the Corinthians coming together and some having a fulness of outward things did eat and drink when others that were poor in this world had not and were hungry The Apostle calls these Actions in them that were full a despising of the Church of God the poor Members aâ— truly making up the Church of God as those that were rich and a shaming of them that have not The poorer sort it may be seeing their fulness having their Bottles of Wine and costly Cakes and dainty Viands being made ashamed that had it not Now their thus â—lighting the poor which Evil James also reproves as hath been shewed and shaming of them in that particular is the sin the Apostle here reproves and advises them rather to eat and drink in their own Houses then They it may be would tarry for the rich to grieve and shame the Poor and not to slight the Poor but to tarry one for another for sayes he verses 20 21. When ye come together therefore into one place this is not to eat the Lords Supper for in eating every one taketh before another his own Supper and one is hunâ—ry and another is drunken that is Hath drunk sufficiently and fed sufficiently And vers 33 34. Wherefore my Brethren when ye come together to eat tarry one for another and if any man hunger let him eat at Home that ye come not together unto condemnation It is a dangerous thing to come to that Table with a proud Heart Psal 101. 5. Him that hath an high look and a proud heart will not I suffer Such shall not be welcome to his Table In a word He that is guilty of and continueth in any Evil whether of Omission or Commission whether of the Evils that have been declared
loveth Righteousness his Countenance doth behold the upright And if such as are accounted his People do wickedly and do not walk in the Wayes of Righteousness and delight to do the Will of God and fulfill all Righteousness in all things to do his Will but tuâ—n aside into crooked Paths he will have no pleasure Ps 40. 8. Mat. 3. 15 in t'em but he will bring his Judgements sooner upon them then upon others until they sanctifie his Name by humbling themselves before him and by turning from all their Evils and by walking in the Paths of Holiness But I say had the Rule of our Lord and King been observed towards many on their first fall in breaking the Covenant they had solemnly taken how many Evils might it have prevented But again had there been at first a faithful reproving of a Spirit of bitterness and heaâ—t-risâ—ng against any that were Saints for their differing in judgement in some particular things and a following the Rule unto a casting such out of Churches as nourished heart-risings against any that were Saints because they were not of the same mind with us this Evil might have been banished from among Saints And if care had been taken to have admonished and reproved such as neglected to Chew the Cud viz. to call the Word to mind after they had heard it this profitable exercise would have been more constantly and more conscionably practised among Saints And if the Members of Churches had taken inspection into such as spend time unprofitably together when it might be spent to more edification it migâ—t have been a more constant practâ—ce among Saints to study that when they come together theâ—â— discourses may be such as may minister Grace to the Heareâ—s But all the House of Israel must know asâ—uredly that the Lord their God expects a thorow Reformation henceforward in this and all other things which concern the glorifying and sanctifying his great Name All wicked doers must be cut off from the City of the Lord. No particular person that is a wicked doer in any of these respects continuing and living in these Evils or any other Sin against knowledge may be received into the House of the Lord. Or if any that were reformed and then received into the House of the Lord do back-slide and relaps into Evil again they must be cut off from that holy place every vessel therein must be holiness to the Lord. The third position that is to be laid down from the Premises is this That Position III if as in the first Position there be not a speedy Humiliation And if as in the second there be not a speedy discharge of those several Duties by them who are best fitted for them and by all others as Assistants of them therein according to their several capacities the Lord our God and our Holy Righteous Father may be speedily provoked to remove the Candlesticks from the Churches in London and in all England not to say any thing of Churches elsewhere For the Church of Ephesus we find to be greatly commended for many things in these words I know thy Works and thy Labour and thy Patience and how thou canst not bear them which are evil And thou hast tryed Rev. 2. â— 3. them that say they are Apostles and are not and hast found them lyaâ—s and hast born and hast patience and for my Names-sake hast laboured and hast not fainted In which words we have many excellent Characters given of this Church As First They were Labourers and laboured in good Works They were not idle Drones in the Church of Christ but they laboured in the Lords Work and Service and though they might suffer Persecutions and mockings for their so doing yet they had patience to indure it all for the Lords-sake And Secondly They had such a Spirit of Zeal for the Lord and for the Holiness that became his House as they could not bear them which were Evil but would search it out and diâ—cover it and prosecute Evil doers according to the Rules of Christ And Thirdly They â—â—yed them which said they were Apostles and were not and found them Lyars which is their great commendation that they would not suffer any persons to impose upon them with the authority of Apostles which were not appointed by God thereunto but were found Lyars And Fourthly It is said They had born the Yoak of Christ and continued patient and as it is said They laboured so it is said They had not fainted which is their great commendation And though they had all these blessed quallifications yet the Lord thus expresses himself Nevertheless I have somewhat against thee because thou hast â—â—st thy first Love remember from whence thou art fallen and repent and do thy first Works or else I will come unto thee quickly and remove thy Candlestick out of his place except thou repent And if the Lord said thus to this Church of Ephesus that had so many worthy things in them because they had lost their first Love that is lost the heat and fervency of Love which they first had to him and to his wayes How much more may he say thus to many Churches now who come much short of the good that was in them and it may be have much more lost their first Love who have forsaken their first Husband and entertained other Lovers into their Bosoms whose coldness of Love is notoriously manifest to Men and Angels and whose extravagancies are many and great How can they expect any thing less but that that Sentence should be pronounced against them I will come unto such and such a Church thee quickly and remove thy Candlestick out of his place except thou repent O that therefore all the Churches in England may remember from whence they are fallen and may repent The Conclusion of the whole Discourse NOw for a Conclusion of this Discourse That all the House of Israel may be incouraged to repent and return to the Lord even every particular Person as well those that are not Members of Particular Churches as those that are I have this further Message to declare unto them all that fear the Lord viz. That there is hope in Israel concerning this thing which is grounded upon the word of truth in these following Scriptures Isa 5. 17. For the iniquity Ezrâ— 16. 2. of his covetousness was I wroth and smote him I hid me and was wroth and he went on frowardly in the way of his heart I have seen his wayes and I will heal him I will lead him also and restore comforts unto him and to his mourners I create the fruit of the lips peace peace to him that is far off and to him that is near saith the Lord and I will heale him but the wicked are like the troubled sea which cannot rest whose waters cast up mire and dirt there is no peace saith my God to the wicked In which portion of the precious Scriptures of Truth the Spirit of the