THe two great Mysteries (read in Scriptures, which the Spirit is now revealing) are Christ, and Antichrist; the Mystery of Godlinesse, Rev. 10.7. Rev. 13.18. and the Mystery of Iniquity: Christ is the Mystery of God, Antichrist the Mystery of Man. God manifest in the flesh, Immanuel, Jehova-Tzidkenu, the Lord our Righteousnesse, God with us The wisdom and power of God in us, is the Mystery of Christ, Christ in us, Christ in a Mystery men know not, and godly Christians will not acknowledge. This also is the My­stery of Antichrist, Man manifest in flesh, Man with us, Mat. 16.23. Isay 2.22. and in us, the Righteousness of man, Man magnified and exalted, Flesh and the goodliness thereof set up in us is Antichrist in­deed: for as the number of the Beast is the number of a Man; so Man alone exalted in the goodlinesse of flesh, is the Man of sin, the Woman upon the waters, the great Whore▪ the wisdom and power of Man is the Mystery of Antichrist within us, which men know not yet; but God is now ma­nifest in flesh, and beginning to appear in Men, that neither Man nor flesh may appear any more, but that all being swal­lowed up in God, God may be all in all.

The time was, when Kingdoms and Churches were the two Temples in which these great Mysteries, dwelt and were discovered. Man was most manifest in Kingdoms, when Kingdoms were meerly civill the wisdom and power of man appeared most in Kingdoms. So God was most manifest in [Page 4]Churches, when Churches were wholly spirituall, the wis­dom and power of God was all in all in Churches: But when Kingdoms came to be Christian, then Kingdoms began to be Churches, yea Churches came to be Kingdoms and Na­tionall Churches began; then also Antichrist came to be great, Babylon the Great, the great Whore began to appear; when the world might see Man sitting in the Temple of God, 2 Thes. 2▪ 4. and the Man of sin worshipped as God, when the wis­dom and power of Man was set up as the wisdom and power of God the in Churches of Christ; and Christian Kingdoms, because they were Christian, would needs appear and Act as Churches, to judge of the things of God, and to order all things in the worship of God, whereas they had nothing to do but with the government and outward good of Man.

Thus the Man of sin was revealed; for though God be all in all, and there is no wisdom nor power in Man, but the wisdom and power of God; yet man at his best being but a Beast, Psal. 49.20. Jer. 10.14. and every man brutish in his knowledge; Man, I say, mis­apprehending himself, apprehending himself to be something, and not God in him to be all, and his Being in God alone, but willing to be wise, and as God to know good and evill, having had his eys open to see some power and strength in himself, is immediately stript, made naked, and appears no­thing now indeed but a Man of sin, a meer man, made na­ked, not clothed with God, Act. 8.9. 2 Cor. 3.18, 19, 20. nor God all in all: for the man of sin is man deceiving himself, seeming to be something, to be some body, to have some wisdom and knowledge in him­self; whereas God in truth is the wisdom and knowledge of Man, and man is nothing but a beast (as the Beast is the number of a Man) and there is no difference indeed between Man and beast, but as God is pleased to appear variously in both: for as both were of one dayes making, so God can so appear in man, that man shall appear as a beast, and eat grasse like an oxe, as Nebuchadnezzar was: and God can so appear in a beast, and be manifest in an Asse, that an Asse shall speak as a man, Dan. 4.33. yea wiser then the wisest of men, as Balaam's Asse, Num. 6.22, 28 that spake so rationally, that it reproved or convinced [Page 5]the madness of the Prophet: what is man then? 2 Pet. 2.16. even the wisest, as the Prophet, all his wisdom and knowledg is but as a brute, a Beast, as the scriptures speak; yea, Prov. 30.2. more foolish then the Ox or Ass, only as God is acknowledged by Man to be that wisdom and knowledg in Man: Else, 'tis but a man of Sinn, the Great Whore, a sinfull Woman; (for sin is nothing but the deceit and transgression of Man, deceiving himself, as the Womans sin was in being deceived, and first in the transgression:) This Man (I say) deceiving himself, is the Man of sin, or the sinfull Woman, the great Whore, who seems to be the wife, and to her husband alone, as man should be to God, and as the Church should be to Christ, but as God not being all in all with Man, that's, the Man of sin: So the adulterous Woman, the great Whore, is none else but the Apostate Church, which seems to be the Spouse of Christ, and one flesh with God in her, her head and husband; but joyning with Man, and with forms invented by Man, clea­ving to the traditions & teachings of Man, to the wisdom and power of Man, the Spouse becomes a harlot, the Church the great Whore.

Indeed, the mysterie of Antichrist, the mysterie of Man is manifested in every Saint; but the mysterie is most manifest and appears visibly in every particular Church; for as the Church being in Spirit was thereby called Christ, 1 Cor. 12.12. John 14.19. though a Saint may be so called also, Christ being in every one, and every one in Christ; so Antichrist appears most visibly in par­ticular Churches, or in Saints joyned in that fleshly fellow­ship, where the Spirit of Christ or Manifestation of the Spirit not appearing, the Church must now be called Antichrist, the Man of sinn, the great Whore.

How the Church came to be thus Apostate, and when the Apostacy began, I have not time at present to declare, this secret depending much on what the mind of the Spirit shall make out in the Saints, and what may be learnt by Ecclesia­stick History; by both it is manifest, that the manifestation of the Spirit in manifold gifts given to the Church, ceasing with the Apostles, was the first beginning of Apostasie; the [Page 6]Apostle John lived about one hundred years after Christ, and the seven Churches of Asia (types of the apostate Churches) stood up a little longer; but before the two hundred years compleat, the wisdom and power of man so prevailed in the Church, the inventions and traditions of Men were so many, superstitious and childish ceremonies in Churches that of the British in Wales being the first Christian Church in the world, long before the Papall Church in Rome; I say, the Apostasie of those Churches was so visible, the pride of their Ministers so vile, Spelmanantiq. Britanic. the power of their Synods in Glamorgan and Monmouth-shire so prevailing over the Gentry and petty Kings of that Country, the canons of their Clergy so potent, yea the Churches there and then so carnall in all superstitious Ceremonies both Jewish and Heathenish, as never was more gross in the midst of Popery afterward.

How this Apostasie prevailed and became so powerfull, History will tell you, that Antichrist never came to be great, till Kingdoms began to be Christian, and Christian King­doms, because they were Christian, would needs appear and act as Churches, call Councels and Synods, condemn Here­sies. Judg of the Truth and Mysteries of God by the gifts of Men.

When Kingdoms came thus to be Churches, then Churches began to be Kingdoms. That is, the mysterie of Antichrist and Man of sin was then also working, when nothing but the Spirit, nothing but the wisdom and power of God appeared in the Churches of Christ; I say, then the Mysterie of Man, the Man of Sin did work, then the Churches did begin to act as Kingdoms; yea, the very Apostles aspiring to a Prelacy, would needs exercise authority as Kings and Rulers of the Nations, Luk. 22.24. and the Elders (not only to seek preheminence as Diotrophes) but to Lord it over Gods heritage, or Clergie, for so the Church was called, 1 Pet. 5.1, 3. though afterward the Elders or Ministers appropriated that name to themselves; for they indeed alone would be the Church, as the Pope with his con­clave Prelates in their Convocation; and Presbyters in their classis call themselves the Church; yea, the Elders of Inde­pendent [Page 7]Churches also have all the power, and doe Lord it over their Churches, though the Churches carry the name.

But after that, when He that did let was taken out of the way, 2 Thess. 2.7. that is, when the Spirits presence and power from on high in manifold gifts then appearing, which did let and hinder the wisdom and power of Man to be so prevalent in the Primitive Churches; I say, when that mani­festation of the Spirit, that which did then let, was removed, then the Man of sin was revealed, then the wisdom and power of man appeared visibly in the Churches.

I will not mention now the Papall Churches, where the Popes save raigned as Kings and Emperors, yea, were called Gods: Neither will I mind the Episcopall Churches, when Prelates domineered as Lords, not only Lording it over Gods heritage, but as spirituall Lords in the Civil State.

I pass by also the Presbytery; their Sun being set at noon day, their Directory of Worship, Confession of Faith, Classicall Government, their large and little Catechism, with all those great works, being even at an end.

The Independent Churches are those my spirit hath been most carryed out against these two last years, but could not come forth in a publique contest till now they are come to power, carryed up in pomp and state, and fleshly glory; wher­by they discover themselves by their delicacies, to be indeed the Great whore, deceiving a world of men, their Forms be­ing more refined, and her flesh fairer, for they are men of great Gifts and Grace too, this being that purple and skarlet, and precious stones, Rev. 17.4. the golden Cup wherein they carry their abomination, and cause the Kings of the Earth (men of highest place and choicest parts) to drink the wine of her fornica­tion, i. e. Their false worship and Forms of Doctrine, which are the Fornications or flesh of the Whore.

I wil not repeat all that I have written, but this (with God) I shall make good to the world, that These are no true Chur­ches of Christ, not Zion, but The whore, though they seem and speak as the Spouse; yet are they not like the Gospel-Churches, neither in Spirit nor Form, No Ordinance among [Page 8]them in the letter, much lesse in spirit according to the Go­spel.

For indeed, the first Gospel-ordinance, or that which con­stituted the Church in a Gospel Order, was the baptism of the Spirit; this being not the bare presence of the Spirit, for so all the saints under the Law had the Spirit: but the spirit in a Gospel-sense was not yet come, or (as it is in the Greek) The Spirit was not yet, John 7.39. til Jesus was glorified. Again, the a­bundance of the spirit was not this baptism of the spirit; for the Prophets had thus the spirit of Christ, and Christ brea­thed the holy spirit on his disciples after his Resurrection; but the baptism of the spirit was not till after the Ascension, 1 Pet. 1.11. Jhon 20.22. Act. 1.5. The Apostles, with all the disciples, 120 by name, were assembled together, yet were they not in a Church-state, not constituted in the order of a Gospel-church, till they were baptised with the holy spirit, Act. 1.15. & 2 47. yea, the Apostles themselves, who had a call and a commissi­on from Christ to teach all Nations, and to baptize beleevers, could not go forth to perform either till the baptism of the holy spirit was come upon them, Act. 2.38. Therefore the bap­tised churches are very carnal, in crying out to their ignorant disciples, Oh, you must obey the command of Christ, and Christs command is, that beleevers should be immediately baptized, &c. Act. 8.6, 38. Act. 9.18. True, if there were a Minister who had the manifestation of the spirit, as all (who baptized) had. But again, the first command of Christ before baptism was this: He commanded them that they should not depart out of Jerusalem till they were baptized with the holy spirit not many dayes hence, Act. 1.5. If the saints could stay a while, and wait for the spirit, not depart­ing from Jerusalem, Rev. 21.3. (that is, God dwelling with men) if men could be content with God alone, live in God onely, behold God dwelling in them, and they in God: they had not run so fast into the Church, nor the churches hastned to send forth their Ministers to baptize: Isa. 52.11, 12. there being no Gospel order nor ordinance among them.

The Gospel-order was in these three things (as the Temple [Page 9]had three parts) the first is the manifestation of the spirit in manifold gifts, 1 Cor. 12.7. Mark 16.18. James 5.14. Second­ly, A Ministry of the spirit, with gifts given by the laying on of hands, 1 Cor. 12.28. Ephes. 4.11. 1 Tim. 4.14. Thirdly, The administration of the spirit in all the Ordinances of the Church, which were not only Baptism and Breaking of bread; but a Psalm, a Doctrine, a Tongue, 1 Cor. 14.26. an Interpretation and Re­velation: all these also were the Ordinances of Christ for the edifying of the Church; but the present Churches have not any one of these, not some of them in name or shew; therefore sure the edifice is fallen into a confusion, into a Ba­bel, and the Churches must needs be in an Apostate con­dition.

The Apostacie foretold by the Apostle then began, when the manifestation of the spirit ceased, when the ministry of the spirit was cast down, and when that administration of the spirit was trodden under foot: and this is a sufficient no­toriety or visible signe that all Church Ordinances were changed into a confusion, or fleshly performances, when the spirit did so visibly disappear, and the Gospel-order to be found no more.

First, The manifestation of the spirit in manifold gifts ceas­ing is spoken of by John, Rev. 7.1. where the four winds are held in, that it should not blow, &c. the four winds being nothing else but the fulnesse of the spirit, rushing in as a mighty wind at first on the Primitive Church, Act. 2.2. and remaining still in the Churches of Christ, till the Church came in to spiritual Babylon: Therefore the four winds be­gin to blow, when the people of God are brought from thence, Ezek. 37.9.

Secondly, The Ministry of the spirit cast down is also si­gnified▪ Rev. 9.1. where a star fell from heaven to earth, ver. 1. The falling star is the fall of the ministry of the spirit sent down from heaven: now this fell on the earth, when gifts of men (succeeding those spirituall gifts of God,) humane Arts and Parts, studied Tongues, Interpretations and Com­mentaries, became the key of the bottomlesse pit: for [Page 10]when the Mysteries of God were opened by the gifts of men, in stead of opening heaven, they opened hell, and a smoke came out of the bottomless pit darkening the Sun and air; both Christ and all the means to communicate Christ were darkened thereby, ver. 2.

Thirdly, The administration of the spirit in all Gospel-Ordinances after this was trodden under foot, Rev. 11. Here the Temple is to be measured, &c. that is, saints (though under this spirituall apostacy) were still owned of God, as those who worshipped him in spirit; but as for outward worship and Church-ordinances (which are the outward Court, ver. 2.) that was to be given to the Gentiles; that is, not heathenish Gentiles, but Christian Gentiles; the most carnal Christians have by continuance in all ages enjoyed the Ordinances of the Church, both Baptism, breaking of bread: for 'twas given to them of God, as sutable to their fleshly Spi­rits, rather then to the Saints in truth, who are the holy City, whom these Gentiles and Christians in common have trod­den under foot to this day; yea, not conforming to Or­dinances and Doctrines of men, not comming to Church has been the cause still of the treading down of the Saints in all Ages and in this also by the Churches themselves, who tram­ple on all not in fellowship with them, who cannot conform to their forms of Doctrine and fleshly Ordinances; for so they are at the best, in their primitive and purest order, even Gospel Ordinances were but legall things in truth, and bodily exercises: but now being defiled through the spirits ab­sence, they are not only far below Christian duties, but the dues of Gentiles, and heathenish exercises: For so the Prote­stants have taught that all things in the service of God, not according to the Scripture, are not only superstitious but pro­fane. This I am now (with God) to prove that there is no Gospel-Ordinance in all the Churches, neither in letter or forme, much lesse in spirit and truth, neither Baptisme, nor breaking of Bread, nor Prayers, nor Preaching, nor a Psalme, &c.

First, Their Baptizing of Children is so childish a tradition, [Page 11]that both the Baptized Churches, and some Presbyterian bre­thren have fully confuted their folly; and yet these Church­es also come farre short of the truth of Baptisme, in the form and end thereof: both these we shal prove hereafter, that the outward forme of Baptisme was not by dipping, but by wash­ing the Disciples feet; those that believed went down to the water, as twere up to the ancles; for the first rising of wa­ters up to the ancles, was but a type of that state of Gospel-Saints, who should have the first fruits of the Spirit, Ezek. 47.3. (for the first Churches and Apostles had no more of the Spirit) there-they thus were baptized.

But Secondly the end of Baptisme with water was not that it should abide for ever, Joh. 14.16. that was onely the promise of the spirit; the spirit, or baptism of the spirit was to abide, to con­tinue and increase till the waters which were to the ankles should arise to a fulnesse, Ezek. 47. to a floud that no man might passe over; the baptism of water was to decrease and die in time, he must increase, saith John, but I must decrease: Job. 3.30. but by the Apostacie, the Baptism of Christ, the Baptism of the spi­rit has decreased, and the Baptism of water, the Baptism of John hath increased and continued to this day. Again, the Baptism of water which was in the Apostles times, was rather by permission then by command, 1 Cor. 1.17. an indulgence to the Church, that was for the most part carnall, as circumcision, and many things of Moses, Act. 16.3. Act. 21.24, 26. did continue for a time in the Gospel-churches; so the Baptism of John, the baptism of water was not to continue no longer. Therefore the doctrine of Baptisms, the first principle of Christ is not yet known by any of the Churches, who like the whore sitting upon the waters, content themselves with the Baptism of water, and that in a false way: the Presbyters baptise the whole Nati­on; Independents, children of beleevers only; the baptised Churches dip beleevers indeed, but do not baptise them in a true form, nor right end, not owning baptism of the Spirit at all.

For this indeed is the baptism of Christ, the baptism of the spirit, which is not a bare presence of the spirit in graces, [Page 12]or in some gifts, for so the Saints under the Law had the spi­rit; yea, our Gospel Churches at this day come far short of the Legall Church; 1 King. 13.4 2 Kings 1. 2 King. 2. &c. for there were some gifts of the Spirit manifest, as of prophecying, and gifts of healing, of signes and miracles; but the Baptism of the Spirit was that mani­festation or pouring forth of all the gifts of the Spirit, (not on every believer, but) on every Church of Christ, that the Church came short in no gift, 1 Cor. 1.7. This was the true constitution of a Gospel-Church, the Baptism of the Spirit, the manifestation of the Spirit in manifold gifts, without which no Church can be in the order of the Gospel, 1 Cor. 12.6, 7, 28. [...] 6.2. For as the doctrine of Baptisms (not of water only, but of the Spirit especially) concerned the Church in her members; so the next doctrine, The laying on of Hands, did concern the Ministery, who received a gift by the laying on of Hands. Independent Ministers make a meer cere­mony of this, never looking for any gift thereby, as Papists and Prelates did; but the Presbyterian Ministers of Scot­land are a little wiser then ours; for there being no Gift, they lay aside the laying on of Hands altogether in ordaining their Elders.

Secondly, The Breaking of Bread or Communion, that was in the primitive Churches, was not as 'tis in the present Churches, by taking a piece of Bread, or tasting a sip of wine from the Ministers hands, (a meer popish superstition to put such pomp and reverence on sacramentall Bread and Wine) but breaking of Bread was a full Meal, for the word is so; and The supper of the Lord shews the same to be a ful Meal, or Feast of Love, Jude 12. Acts 1.46. for both is one, though old childish Fathers make a difference between the Feast of Love, and Supper of the Lord; so often used; even daily, that is, every First day the Church meeting to break Bread, Feast in Love, to Feast on the Lord together, on the Lord in them; the Bread broken being the Communion of his Body; 1 Cor. 12.22 Ephes. 5.30. for the Church indeed was that body of the Lord, the Church was Christ: This the Church knows not, nor confesses how fully the Godhead is embodyed in their flesh, how perfectly one with the Father, [Page 13]as Christ: They are afraid of this; therefore as if there were but a part of God, and part of Christ in them, they take a piece of Bread: thus they discern not the Lords Body, yea, they doe not shew forth the Lords death, that is, dying to all things but to God, as Christs purest flesh was crucified to the Father: but this communion and mystery of Christ, Hebr. 9.14. and of his death, is not known nor taught by the Churches; alass, these are heavenly things, too high for them who live in dead Forms; nay, they scarce know the earthly thing, the Form of Breaking bread: this being as I said, a full Meal, for they did break Bread from house to house, Acts 2.46. eating their meat with singleness of heart, praising God; yea, they drank also to the full, for some drank too much, or were drunk, 1 Cor. 11.21. which could not be with a sip of wine; the abuse that was in the Lords supper, shews the use to be, not to eat and drink to themselves, for so they had Houses to eat in, ver. 22. but to tarry one for another, till all being come together sate down in that spirituall Feast, feasting on the Lords crucified body, which the breaking of bread, being a full Meal, did signifie, as we shall shew more fully hereafter.

Thirdly, the next Ordinance was Church-prayers, these being as peculiar and proper to the Church, and for the Church alone, as Breaking of Bread, Acts 2.42. They con­tinued together in the Apostles doctrine, in fellowship, break­ing of Bread and Prayers. The Churches of Christ, could no more pray with the world, then break Bread, or have church-fellowship with the world. Therefore neither Christ nor his Apostles did ever pray with preaching; Christ prayed only in private or with his Disciples apart, Luke 11.1. And the Apostles preaching to the world, never prayed with the world; for after Peter and John had been in the Temple, at the houre of Prayer, preaching to them in publique, they returned to their own company in private to pray, Acts 3.1. Acts 4.23. The Jews indeed had certain houres of prayer, of publique prayer, (the Church being Nationall) so there was a certain place appointed for preaching, in the Synagogue or Temple, just like our Churches now, (who are the Jewes [Page 14]indeed to be converted) they have none but common prayers still, houres of Preaching, and houres of praying; yea, such Forms of Prayer, praying before Sermon, and after Sermon, (a meer popish custome) with the Lords prayer after the first, and a Priestly benediction after the second Prayer. For Blessing the people last of all, is both Popish and Priestly, it being a legal Ordinance ending in Christ, the great High-Priest, Numb. 6.23. Luke 24.50. who ceased this ceremony when he blest his Disciples, and afterward came in Spirit to bless his people, Acts 3.26.

But the mysterie of Iniquity and Man of Sinn, is not ma­nifest in any thing more, then in those Forms of prayer, pub­lique and private. We know the whole power of popish Re­ligion is in their much praying; so Protestants could not be taken from it, till their common Prayer was taken from them by force: I cannot commend this Reformation; for what are Men the better to be beaten from one Form of Prayer to another, which is as bad, if not worse then that before, be­cause seemingly more spirituall, yet having not the power: The Churches prayers how powerfull were they, not full of words and fine expressions; but there was a mighty power and appearance of God in their publique prayers, see Acts 4.31; Acts 12.5, 12. 1 Cor. 14.25. James 5.24, 15.

Besides that long praying which Ministers glory in, is both legall and heathenish, 2 Chron. 6. Nehem. 9. Dan. 9. Mat. 6, 7. The Lords prayer, the prayers of Christ, and the Apostles prayers were very short, succinct, plain, and to the purpose, without such preambles, abundance, and vanity of words, and vain-glorious enlargements, Act. 1.24, 25. Act. 4.24.

The cause why the Churches err in all these after Ordinan­ces, is, because they continue not in the First, which is the chiefest Ordinance, continuing in the Apostles Doctrine; and holding forth the form of sound words, Act. 2.42. 2 Tim. 1.13. And this we shall prove another time, that the Doctrine of the Apostate Church, is not the Doctrine of the Apostles, but the Doctrine of Devils, and yet these Devils being not evill spirits, but good Men, great in Gifts are those Devils [...], as those heathenish Heroes of old were called [...]; 1 Tim. 4.1. so [Page 15]our knowing men, our Christian Heroes, Yea, [...] sometimes is Deus, [...] John 6.70. Mat. 16.23. holy Fa­thers, moderne Divines and Ministers are those Devils: as the Worships which great and good Men have set up in the Churches are called the worship of Devils, Revel. 9.10. Let not this seem strange, for not only Ju das was cal­led a Devil, but Peter was Satan indeed; when he savoured the things of Men, more then of God; therefore let not our Ministers be moved, if hereafter they hear their services called Sorceries (as 'tis there, Rev 9, 21) and themselves the Sorce­rers of Egypt, deceiving the Nation in nothing more then in their Forms of prayer. For their preaching begins to ap­pear more powerless flat, dead, having no discovery of God above the Common Form of Knowledge: yea, they know less, and their preaching is more legal then once it was, by the judgment of their wisest Hearers.

Yea, as there are not the prayers of the Church this day, as it was, neither in power not Form; so there is scarce a Christian prayer in private among them, though they are full, and flow with words at duty-times; yet God and their own Conscience can tell how little they pray in their Closets, how loose their petitions are in private, how seldom they retire into their own spirits; yea, scarce ever doe they thus seek the Lord, (as the Prophet speaks) that is, Jer. 10.21. they seek not any nearer sight of the Lord, nor any new discovery of God in them: Alass, New-lights are laugh'd at by these men, though God indeed be the Father of Lights, there be­ing more Lights then one begotten and brought forth daily by our God and Father, who will shine in us more and more to perfect day, till we have a full discovery of himself as he is; James 1.17. that is, have the Fathers name on our Fore-heads, Rev. 14.1.

And as the Churches erre in their Formes of publique prayer, so they fail in their Forms of private Prayers, &c. For they pray not to the Father; nor, secondly, in the name of Christ; nor, thirdly, can they pray in the Spirit.

First, They do not pray to the Father, but to the first Per­son in Trinity, whom Christ never knew nor acknowledged; for had there been a second Person or subsistence in the God­head, [Page 16]coessentiall and coequall with the Father, surely Christ should and would have worshipped him; but Christ never payed to any Person but to the Father; and no Christian e­ver prayed to the Spirit till the spirit of Antichrist (Veni Spi­ritus Sancte) came into the world. Not that I deny the holy Trinity according to Scriptures; Col. 2.2. & 8 compared. But (disclaiming all the Traditions of our Fore-fathers, and teachings of men) I beleeve that God is Father, Son and Spirit, and that the Son of God, Mat. 28.19. Rom 9.5. 1 Cor. 8.6. Ephes. 4.6. Isa. 96. 1 Tim. 3.16. Luk. 24.49. Act. 1 4 1 Cor. 12.6, 7. the Man Christ Jesus is God blessed for ever; yet both in a Mystery, which no man can manifest or reveal but the spirit, Matth. 11.25. Ephes. 1.17. The Father being none else but the one onely true God, of himself and in him­self, inhabiting eternity: The Son being the same God and Father manifest in Flesh, and dwelling among men; That one mighty God and Father powerfully going forth, and ex­erting himself, or appearing in manifold gifts, and operations in flesh, is the holy Spirit. Which things are not to be car­nally understood, according to the letter, as if God sent his Son, 1 Cor. 2.13. John 14 9. Heb. 9.14. 1 Cor. 15.45. and the Son sent the Spirit; but comparing spirituall things with spirituall, we shall perceive that the Son is the Father, and the eternall Spirit is both Father and Son: so the Father is said to send the Son, where he himself appears in flesh (from the beginning, in the fulnesse of time, or this day: Heb. 13.8. for Christ is the same to day, yesterday, and for ever:) And Christ speaking in the dayes of his flesh, that he would send the Spirit, is nothing else, but that he who dwelt with them, should be in them; that is, when God even the Fa­ther, who dwelt in his flesh, should be manifest in theirs, Joh. 14.17, 18, 19, 20.

Thus also I confesse that Jesus is the Son of God, 1 Joh. 4.15. Joh. 14.7, 10, 20 verses. Phil. 2.6. and that the Man Christ is God blessed for ever: God even the Father dwelling in him, and doing all in him, being all in all in him: His flesh being the form of God, an image in whom the God­head appeared to men; The Son of God being nothing in himself, Joh. 5.19, 30. John 8 28. Gal. 4.19. but the Manifestation of the Father, and could do no­thing of himself, but as the Father dwlling in him did all his works and words. Again, I conceive, the Man Jesus Christ, the [Page 17]Man-God being in us; to be all in all to us, Ephes. 3.19. John 17.23. God dwelling in us as in him, our flesh annointed and filled with the God­head as his, and we perfect in one with the Father as he. This is the true Faith and Confession of the Son of God (if once revealed in us, Gal. 1.16. and 2.20.) else how could the Son thus confess'd bring us to God, God dwelling in us, and we in him thereby, 1 John 4.2, 3, 15. compared.

I shall not now declare at large how the present Churches deny all the Doctrine of God, and of Christ, &c. which (if God will) we shall do in his due time; onely we are now discovering all their forms of Worship to be false (though some may worship the Father in spirit and truth) yet in form of words they worship not, nor pray to the Father at all.

Secondly, They do not pray in the name of Christ, but as saints of the Old Testament knew God in Covenant with them, not God in Christ one with them (that's the Father:) So the Churches apprehend God at a distance, standing a far off, below in the Temple, Heb. 10.19. not able to enter into the Holy of ho­liest, into the Godhead himself; but call upon his Name as great and terrible, Deut. 28.58 Gal. 4.6. glorious and fearfull (for so the Law pre­sented God to Men) they have not the spirit of the Son to cry Abba Father, the Son being not revealed in them, how can the spirit of the Son be sent forth at all? I beleeve the Son is in them, and the Spirit is there, though hid in their flesh: but they conceiving Christ at a distance, Christ without them, as long ago in flesh on earth, and now afar off in heaven from them, not nigh them and in them; They do not pray in his Name, Rom. 10.8. Joh. 16.23. They go not as the Son to the Fa­ther, with that neernesse and confidence as Christ did to God; but as strangers and forraigners, or as far off from God, being very low in the flesh; They beg the Father still for Christ Jesus his sake, as if Christ procured the love of the Father to them, or merited life and salvation for them; or as if God would not hear them but for his worthinesse sake: words not spoken of in Scripture, neither hath his Intercession any such carnal sense. For as the Son is none else save the Manife­station of the Father; so the Son can do nothing of himself, Joh. 4.9.10. [Page 18]but manifest the Fathers love to us, and our life in God with him: He being but the way to the Father, God even the Fa­ther being the end and ultimate object of all our Christian knowledge, confidence, faith; yea, all that divine worship and honour given to the Son is to the glory of God the Father, Phil. 2.10, 11. 1 Pet. 1.21. John 1.14. John 17.21, 22, 23. it tends and ends in God, though by Christ, and through Christ; that is, thus: We beholding in him the glory of the Father, full of grace and truth; I say, we seeing Christ one with the Father, and his flesh full of God, God even the Father being perfect in union with him, and he the beloved of God, living in the Father alone: We see by this the same true in our selves (for he is the truth and life as well as the way) and learning the truth as it is in Jesus, Ephes. 4.21. the life of God is thus revealed in us also (God revealing his Son in us first) so we pray in Christs name, we pray as the Son to the Father, as those who are perfectly one with God, the onely beloved, and living in the Father alone. This is indeed to be with Christ; Joh. 17.24. this, to behold his glory, nor carnally in heaven, but here in us, in the spirit.

Indeed the people of God, who lived under the Law, not knowing the Mystery of God, and of Christ, nor their union with the Father, did worship God as at a distance (for the Holy of Holiest they came not neer) standing aloof off from that glorious Majesty whose name was great and fearfull, there­fore they did not yet draw nigh to the throne of grace, Hebr. 4.14, 16. nor had that accesse with boldnesse as to the Father, but begg'd in all their prayers for his name sake, for his own sake, sometimes for the Lords sake, Dan. 9.17.19. but in the Gospel state, no saint did ever pray so, nor did any Christian prayer end as ours [For Christ Jesus sake,] neither is this speech once na­med in the new Testament. We please our selves much with the often name of Christ, though in truth we pray not in his name at all; The Apostles had not the name of Christ sometimes in all their prayers, Act. 1.24. yet prayed alwayes in his name, in him, and through him they went to God, as having the same fellowship with the Father as the Son, and seeing themselves as full in the love of the Father as he.

Therefore he saith, In that day ye shall ask me nothing, John 16.23. and yet, at that day ye shall ask in my name, ver. 29. In that day, in the day of the spirit (when the Son should appear in the Father onely, and in them, John 14.20.) they should not ask of the Son, nor pray to Christ any more (as they did indeed before) but they shall ask the Father in his name onely; not as men carnally conceive of Christ praying to the Father for us, and so they pray to God for Christs sake: nay, saith Christ, I say not to you, that I will pray the Father for you, for the Father himself loveth you, Job 16.26. because ye have loved me, and have beleeved ihat I came out from God: that is, Think not that my Father will not hear you but for my sake; for the Father himself loveth you freely, as he lo­veth me: and so ye love me not for my own sake, but as I am the manifestation of the Father, as I came forth from God.

How falsly then is that Scripture (as other Scriptures of this kinde) translated, Ephes. 4.32. Forgive one another, as God for Christs sake hath forgiven you? Whereas, 'tis no other in the Original then thus, as God in Christ hath forgi­ven you: For as God was in Christ reconciling the world to himself; so God in Christ is All, and Christ is all in all in us, and we being in him, do ask in his name.

Thirdly, the Churches cannot pray in the spirit, Eph. 6.18. not ha­ving that spirit sutable to a Gospel state, as we shewed be­fore; at best all their prayers are legall, as the prayers of Saints under the Law; for though they repeat never so oft the name of Christ, they do but take the name of God in vain, not knowing God in Christ, nor Christ in them, nor the spirit of Christ, the spirit of the Son, which Gospel saints in­deed had, else they had been none of his: Rom. 8.9. But I beleeve many now are the Lords, that have but a legal spirit, but the spirit of bondage, the spirit of a servant, not the spirit of a son, Gal. 4.1, 3. & 6. compared. much lesse, the spirit of the Son: Saints now deceive them­selves, in thinking they have the spirit of adoption, the wit­nesse of the spirit, the seal of the spirit, the earnest of the spirit. Alas, how little assurance had saints a while ago? [Page 20]what long discourses were learned religious men fain to make, and find out what witnesse the witnesse of the Spirit was; yea, best men were scarce sure of their Salvation at last, or must have signs to know the people of God, questioning they might be hypocrites; whereas no Saint under the Law, even in time of desertion did ever doubt of his salvation: Psal. 22.1. Psal. 88.1.15. Iob 13.16. Nor Secondly, did they question whether they were the people of God or no: Nor Thirdly, That they were Hypocrites; yet this was usuall with our Gospel-saints not long since, and it may be were the better Christians, then being sensible of their bondage; but now Saints (like those Jewes who counting themselves free) see their liberty & freedom by being in a Church-state, Ioh. 8.33. as chil­dren of Abraham, and people of God therefore, for some con­formity to the Law, or to the Letter of Gospel commands; but I beleeve few have that full assurance to the end; Heb. 36.14. Col. 1.23. Eph. 1.19.20. few rooted and established in the Gospell; none know the exceeding great­nesse of his mighty power, which is indeed the Spirit, the Spirit of the Sonne, the Gospel spirit, the Spirit of Liberty; Alas, How can Christians boast of this, that are in Babylon in Bondage under the Spirit of Antichrist? Antichrist being in that power in the best Saints, who are in a farre differing dispensation from the Gospell state; Rom. 12.12. 1 Thes. 5.16. 1 Thes, 3.10. But to pray in the spi­rit was to pray continually, to pray without ceasing (not twice or thrice a day as wt do) but praying night and day; which was not on their knees, or at a set time, or in a forme of words though Christ did use thus to pray, being a Mini­ster of the Circumcision, and in the duyes of his flesh li­ving under the Law:) yet I conceive, that the private prayers of Gospel-saints, was not in sound of voice, or forme of words, but waiting upon God in Christ for the supplyes of the Spirit, and of all good things promised, as may appeare, Rom. 8.25, 26. we know not what to pray for as we ought, but the Spirit helpeth our infirmities with groanings which can­not be uttered. We know what to utter, what to pray for in our formall prayers, yea we have the forme and patterne of all our petitions framed in ous heads before we utter them; we know what to pray for, besides we have our set times, of [Page 21]our houres of prayers, our duty times (as we call it) We pray morning and evening as David and Daniel did use to do under the Law: Psa. 58 17. Dan. 6.10. sure such duty times were never heard of in the Gospel times; therefore praying in the Spirit scarce appeares in these times, much lesse among those who are most zealous for it.

Fourthly. There is no preaching in all the Churches, no preaching of that they pretend, no Gospel preaching; for neither the doctrine of free grace, nor discoursing of Christ af­ter the flesh, is the preaching of the Gospel; Eph. 3.5. the Gospel is a Mystery hid from ages and generations before and under the Law, not manifested to the sonnes of men, till 'twas to the Apostles and Prephets by the Spirit: but the Covenant of Grace, free-Grace, the forgivenesse of sinne, &c. was fully ma­nifested by Moses and the Prophets of old. Againe, Christ af­ter the flesh is not the Gospel, 2 Cor. 5.16. Col. 1.27. Mar. 1.14. for the Apostles would hence­forth know Christ after the flesh, no more, not Christ without us, but Christ in us is the mystery of Christ, and of the Gospell also; yea, though Christ after the flesh did present the Gospell in part, preaching peace to the Jewes; the King­dome of heaven being then at hand, yet the Kingdom was not come, nor the Gospel fully preached till Christ came againe and preached peace to them that were a farre off, and to them that were high, Ephe. 2.17. this comming of Christ was not in flesh, for that was crucified before, ver. 16. but he came in spirit, that is, twas Christ in the Apostles that afterward prea­ched, seeing you seek a proof of Christ speaking in me saith Paul; he knew Christ living in him, 2 Cor. 13.3.5. Phil. 3.8, 9. and himself crucified with Christ, all his flesh and the goodlinesse thereof crucified, his righteousnesse, his gifts and graces as dung in respect of Christ in him, that is, God manifested in his flesh did slay all that flesh to himself, that God alone might appear to live, or Christ li­ving in him: and this is also Christ crucified in him; I bear in my body the dyings of the Lord Jesus; 2 Cor. 4.10. Phil. 3.11. we see Paul prea­ched nothing but Christ in him, Christ dying in him, Christ [...]ising in him, not as if I had attained to the Resurrection of the dead. Indeed the Apostles did mention Christ after the flesh, [Page 22]but yet so as therby to manifest the Mysterie of Christ in spirit, of Christ in us, of God in our flesh: Christ suffered for sins the just for the unjust to bring us to God: So that all the Mini­sters of the Churches come too short in these three things which the ministers of the Gospel had. First they had the ma­nifestation of the spirit in manifold gifts enabling them to preach the Gospel purely, 1 Tim. 1.12. and with power, they preach the Gospel by the holy spirit sent down from heaven, 1 Pet. 1.12. which none of of our Ministers have. Secondly, They could clearly mani­fest the mysterie of the Gospel, and preach glad tydings to eve­ry creature under heaven, to every man and woman in the world, Col. 1.23.28 presenting every man in Christ, and Christ in every man. Know ye not that Christ is in you except ye be reprobate? that is, 2 Cor. 13.5. men void of judgement to discern your spirituall estate, and being in Christ, God being in every man, and every mans being in God. Act. 17.28. Thirdly, the Ministers of the Gospel could not onely manifest the mystery by scripture, but without scripture they could make it forth in the works of creation, from the writings of poets, the mysterie of God even the Father and of Christ: For in him we live move and have our being: and we are his off-spring; we, that is man­kinde, for the Poet means that; and the Apostle also, he is not farre from every one of us; yea in every Creature the Apostle could manifest Christ, Act. 17.27. therefore the Gospel is said to be preached in every creature under Heaven. Col. 1.23. The Heavens declare, [...]. yea day to day uttereth speech, Psa. 19.2. &c. So the Sun, Moon and Stars, their sound is gone throughout all the world. v. 4. That is the sound and speech of every creature; and as the Gospel is called the witnesse of God. 1 Cor. so the rain and fruitfull seasons doe fully witnesse God. Thus the Apostles though to the Jews they spake from scriptures, because the scriptures were owned by them, Act. 14.17. yet to the Nati­ons, who denyed all scriptures of the prophets, and knew no other then the poets, and their own prophane authors, the Apostle I say never preached to them out of scriptures; for to what purpose was it to tell the heathen of Moses, the pro­phets and the psalms, or to preach of their sinnes (as out [Page 23] New England Ministers doe to their Sagamoores very simply) but as the mystery of the Gospell preached by the Apostles could not be read in Scriptures nor learnt by man at all, but only as it was Revealed in them by the Spi­rit, so they spake; yea, the Speakings of Christ out of Scripture was onely as a Minister of the Circumcision, Luk. 4.17. First reading a Text out of the Law, &c. as all our Gospell-teachers can doe, they cannot preach without a Text out of Scripture, they have not the manifestation of the Spirit; neither can they manifest the mystery of the Gospell, the mystery of Christ in us, of God manifested in our flesh, they cannot present every man in Christ, and every man living in God, and God the Saviour in all men, &c. these glad-tydings there is no Minister can preach to any people (much lesse to every creature, to all Nations, Ioh. 1.9. having no gifts of tongues or interpretation) they cannot preach the Gospel to those who deny Scriptures, Ioh. 4.12. they cannot convince any man by the light in them, which is no other then Christ in them, nor hold forth Christ from the appearance of God in the world, from the light of the world that is in them, from inward expe­riments, from outward providences, from the writings of Poets and prophane Authors; yea, from all the Creation. Therefore 'tis plaine there is no preaching of the Gospell by any Independent-Church or preacher whatsoever. But still our Ministers cry, Do we not preach as the Apostles? did, not Paul and Peter hold forth Christ after flesh? I answer a­gaine, The Apostles indeed did hold forth Christ after the the flesh,

• 1 Because their Ministery was much in the Letter, having but the first-fruits of the Spirit,
• 2 They preacht much of Christ after the flesh to the Jewes, proving him to be the Messias by Scriptures: but to the Heathen who know no Scriptures, nor expected the Messias thereby, Christ after the flesh is never named to them by the Apostles, but Christ only in Spirit, God in mans flesh which they manifest­ed, yea God manifest in the flesh of the Creation, as we said before; for this is Christ in Spirit also.
• 3. Though the Apostles did preach Christ after the flesh, yet not as the end, as the ade­quate [Page 24]or ultimate object of their ministry, or of mens beleiving; but Christ being the only way to the Father, by him men were brought to God, and by him did believe in God, that all the Christian knowledg & faith of men might tend & end in God.
  1 Pet. 3.18.
• 4. The Apostles were so much Ministers of the spirit; yea, could so minister the Spirit to men,
  1 Pet. 1.21. 2 Cor. 3.6. Gal. 3.5.
  that in the man Christ Jesus they could manifest God, even the Father in perfect union with Men, as with Christ, and so raise up beleevers from Christ after the flesh; to Christ in spirit, to God in their flesh, as in his.

No Minister of the Churches this day has this ministry of the Spirit, neither can they manifest the Mystery of Christ in us; but carry their hearers no higher then Christ in flesh, and there leave them in the flesh, which profiteth no­thing: Joh. 6.63. though God in his free grace and love takes up all his to himself, the quickening spirit living in them, and re­vealing himself to men as he pleases. Yet this we shall (with God) make good hereafter when we come to speak of Do­ctrines; that the Churches know not the Doctrine of Christ, nor yet so much as Christ after the flesh: for what was the Man Christ Jesus, but God in flesh, the Saviour of men? not the Man, but God in that man was Jesus the Saviour. For as God in Christ was the Reconciler, &c. 2 Cor. 5.29. so God in Christ was the Redeemer of the world: God in him was the Head and Husband of the Church, God even the Father was all in all in that flesh, brought forth of a Vir­gin; the hypostaticall Union, so called, being not between the person of the Son and humane Nature; but the humane Nature united to God even the Father was the person of the Son. The preaching of the Gospel was thus to manifest God in the flesh of men, as in the man Christ, and men in union with the Father as that Man, that Man-God being in us, Act. 10.38, Isa. 8.8, 10. because God was in him; for as God was with him, so God is with us, and God with us is Christ, Immanuel. With­out this knowledge taught of God, men preach not Christ, but they preach Man, and themselves.

5. A Psalm was the musick of Churches, and the melody of the Gospel but the sound of the Gospel being not heard, how [...] [Page 25]we heare a Psalme sung in the Churches: Indeed under the Law a Psalm was in ryme and meeter. Secondly in tune and melody. Thirdly the multitude altogether did sing: but a Gos­pel Psalme was no such thing, and the Churches of Christ had no such order; women were forbid to speak in the Church, much lesse to sing. A Psalme then was a special gift of the spirit whereby some one filled with the Spirit and word of Christ did speake the praises of God with exceeding joy and full of Glory. I say twas a special gift of the Spirit: how is it brethren? when you come together every one of you hath a Psalme, hath a do­ctrine, hath a tongue, hath a Revelation, hath an interpretation: let all things be done to edifying, 1 Cor. 14.26. The Apostle doth not there chide the Corinthians for their disorder, as speaking together, but he commends their order and decency, ver. 40. that every one spake, that is, none spake but according to the gift of the Spirit which each had; some had a do­ctrine, that is, no common truth delivered, but some speciall and glorious discovery of God, Esa. 29.24. again a tongue and interpretation were two other gifts of the Spirit, and a Reve­lation, or the manifesting of the Truth, that was long hid from the Churches, this was a gift, so was a Psalme, not which every one had, no not all saints, but some had a Psalme, that is such a one who was filled with the Spirit and word of Christ or Gospel knowledge. He could sing, that is, speak the prayses of God with exceeding joy; men thinke they doe not sing unlesse they make a noise like a bird, or tune their voice, but to sing in the Gospel language is no more then to speak, Speaking to your selves in Psalmes, hymms and spiritual songs, making melody in your hearts to the Lord; there was no tune in the voice but in the heart; no melody to men, but to the Lord God; for to sing was to speak his prayses as is plaine, 1 Cor. 14 15, 16, Ephes. 5.20. Col. 3.17. not that every speak­ing or praysing God, is singing; but such as was with exceed­ing joy; if any be afflicted let him pray, if any be merry let him sing Psalmes, Jam. 5. let him expresse his mirth (the joy and melody of his heart) in the prayses of God, as those Re. 14.1. who had the Fathers name on their fore heads; i.e. who had a full discovery [Page 26]of God in them, were as the voice of Harpers harping with their Harps, ver. 2. none could sing that song but themselves ver. 3. now all all can sing Davids Psalmes, the Churches songs, but those who sing the song of the Lambe, have not Da­vids harp, but the Harpes of God, the joy of the Holy Spirit unspeakable and full of Glory. Rev. 15.2.

'Tis too long at present to shew how the Churches (as it was said of the Princes of Egypt) do err in every work of their hand, Isa. 19.14. erring in all their Ordinances, duties, dayes of Fasting, feasts of Thanksgiving, conforming in all to the Na­tional Churches, but especially in sanctifying the Lords Day. There is nothing they are more dark in then in this: where­as the Lords Day is no more then the Day of the Lord, the Day of God, when God shall reveal himself to men, and in them cleerly, as John saith of himself, Revel. 1.10. I was in the spirit on the Lords day; that is, the manifestation of God in flesh: when God did fully reveal himself in John, John was all in the spirit, his flesh fell down as dead, ver. 17. as Isaiah and Daniel were both undone, when they saw the Lord in glory appearing in them Isa. 6. & Dan. 10. But how comes the Lords day to be the first day of the week; or the fourth Commandment, speaking of the seventh day, prove the sanctifying of the first day? Who can prove the change of the day by Christ; or that the Apostolick Churches kept holy the first day as God sanctified the seventh? especially, seeing the next succeeding Ages, even the primitive Churches of the first 300 yeers, kept the seventh day as the Sabbath; yea, celebrated the Lords day and Sabbath together for a long time; (for the Apostacie presently succeeded the A­postles departure.) Ignatius, being but about 100 yeers after Christ, sheweth the same; After the Sabbath day (saith he) let every one that loveth Christ celebrate the Lords day, the Queen of dayes, (for the Sabbath day was King, or chief, as one expounds) Ignat. Epist. ad Magnes. The celebrating of the Lords day alone was first instituted by Constantine the Great, Hosp. cap. 9. pag. 27. anno 300. Afterward it was e­stablished by the Laodicean Councel, an. 364. commanding [Page 27]Christians not to Judaise in keeping the Sabbath, but to work on that day, and keep holy the Lords day, Hosp. Orig. Fest. cap 9. pa. 27. In all this 'tis observed, that the Eastern Churches, which were the most part of Christendom, did celebrate the Sabbath, as I said, and the Lords day together, Socrates cap. 8. lib. 6. and cap. 21. lib. 6. Mr. Brierwood on the Sabbath, against Mr. Bifield, pag. 77. Perk. 1 vol. on the fourth Commandment. But the Romish or Western Churches would not have their Church-Assemblies on the Sabbath, as in all other Churches of the world: so the Cen­turies report, Cent. 4. c. 6. p. 477.

I am the more large in this, that Independent Churches may see their Judaisme in their strict observance of an out­ward Sabbath, their simplicity in sanctifying the first day of the week as the Lords day; Their ignorance or connivance, not cleering those things which are so certain; Their con­formity with Popish Churches, Their carnal complying with the Protestant State Religion; Their Laodicean condition, thinking they are rich, and have need of nothing, that they need no Order, nor Ordinance, nor Officer; whereas they are so poor, blind and naked, that they have no Gospel-Or­dinances, nor a Day at all: but walking in the dark, deceive themselves and others.

The observation of the Lords Day therefore depends much on Popish Churches, and the command of Christian Princes, to which the Independent Churches are as con­formable as ever Prelates were.

What I conceive of the Sabbath, I shall in a few words de­clare: 1. That the fourth Commandment is mystical as wel as moral; for there is a mystery in the four first command­ments, even the mystery of God is there manifest. In the first Commandment God, the One onely true God, even the Father is acknowledged. In the second, Ephes. 4.6. Col. 1.15. Heh. 1.3. the same God and Father is known in the Son, the expresse or graven image of his substance; and no other graven image is to be made of God, but the Man Christ. In the third, God, even the Fa­ther, so known in the Son, cannot be acknowledged, Ephes. 2.18. nor [Page 28]worshiped in spirit and truth, but by the Spirit; without this, whatever men think of God and Christ, they take his name in vain. The fourth Commandment holds forth mans spiritual rest in God alone so known in the Son by the Spirit. And this indeed is the morality of the fourth Commandment, the Ceremoniall part thereof being the sanctifying of the seventh day, which was so commanded to the Jewish Church (not as a law natural to all Nations, as other commandments are written in every mans heart; but as a positive law to that particular people) now not a Sabbath or a seventh day, but the Sabbath, and the seventh day from the creation is that which the command speaks; contrary to all our Pro­testant Interpreters, who teach, that the Christian Sab­bath, or Lords day, is grounded on the fourth Command­ment.

Now this Sabbath, or the seventh day was meerly cere­monial, as 'tis called a signe between God and his people the Jewes; that I the Lord sanctifie you; and that you are a peo­ple sanctified and set apart onely for God. Therefore that God is all in all to us and in us, and that we are to rest in God onely and alone in the true mystery and morality of the Sabbath, Prophets and Apostles witnesse.

The Prophet Isaiah speaking of the Sabbath, saith thus, Isa. 58. If thou turn away thy foot from the Sabbath, doing thy pleasure on my holy day, and shalt c all the Sabbath a de­light, the holy of the Lord, honourable, and shalt honour him, not doing thine own wayes, nor finding thine own pleasure, nor speaking thine own words; then shalt thou delight thy self in the Lord, &c. Observe, that the Sabbath indeed is no­thing else but the Lord God rested on, and rejoyced in by us, when we turn away our foot from the Sabbath, and turn to God onely: else he had said rather, If thou turn thy foot to the Sabbath, from doing thy pleasure on my holy d [...]y: but this last is not so read as we do, from doing &c. as if we were forbidden to do our pleasure on his holy day, on the Sab­bath. Nay, we are there commanded to do our pleasure, as the words read: For the Sabbath should be our delight, the [Page 29]holy of the Lord, honourable, and we shall honour him: For he himself is the Sabbath that is so honorable; the holy day of the Lord is the Holy One, the Lord himself only whom alone we are to honour in all our wayes, workes and words: for if God be all in all in us, tis not our words that are spoken, nor our workes that are done; but as Christ saith, The words that I speake, I speak not of my self, but the Father that dwel­leth in me, he does all the workes: yea, verily the sonne can do nothing of himself, John 14.10. John 8.28. but as my Father hath taught me I speak these things: this indeed is the sanctifying the Sabbath, not to abstain from worldly thoughts and words, and from working on the seventh day of the week, but to sanctifie the Lord alone, when he onely is our All, when we are no­thing, but he is our Being, and our being in Him; when we do nothing, but the Father dwelling in us doth all our works. When we thus find not our own wayes, nor speak our own words, nor speak words, as 'tis in the Hebrew. Man nei­ther speaks nor does any thing indeed, but God does all, and is all in us.

This the Apostle holds forth to be the Rest, or sabbath­keeping of the people of God, Hebr. 4.9. not as if this were [...]o rest to be entred into in this life, ver. 1. for we which have believed, do enter into rest, ver. 3. and what is this Rest? When do we enter into this Rest? when we cease from our own works, as God did from his, ver. 10. There­fore 'tis plain, that the seventh day or Sabbath of the Lord, was a signe or type of the Lord himself being our rest or Sabbath in truth, ver. 4. Yea, as the Rest which Jesus (or Joshua) gave to the people in the Land of Ca­naan, was another type of this Rest or Sabbath, ver. 8: So surely the Rest which Jesus Christ in truth did take in the Fa­ther, in the Fathers dwelling in him, and doing all in him, was but a type of the same to us, that we should be and abide [...]n God, and God in us all in all, as in Him, Ioh. 14.10, 19, 20. Iohn 4.15.

But as Churches know not the mystery of Christ, of Christ [Page 30]in us, of the sonne revealed in us, &c. for they know not the mystery and morality of the sabbath; For how simple is it, what they say of the Lords day? as if the eight or first day of the week were the morality of the severth or Jewish sabbath? as if Christs appearing so oft after his resurrection on the eight day, were a proof of his changing the Sabbath to that day, as if that day were now to be kept holy, when as Peter with the Apostles went out a fishing on that day, Joh. 21.1, 2, 3. his appearing so oft on the eight, or the first day of the week, was rather to shew, that the observation of the seventh was gone, as the Aposties also meeting that day was no more. For as their assem­bling in their Synagogues on the Sabbath day was onely to preach unto the Jewes meeting in most multi udes on that day: so the Apostles usuall meeting on the first day of the week was meerly for order only to set in order something in the Churches, and to performe some Ordinances among them in the Spirit, 1 Cor. 16.2. as breaking of bread▪ Act. 20.1. &c. But we have preved and shall more abundantly (with God) that the present Churches are in no Order of the Gospel, and have no Gospel Ordinance among them, else they might meet that day indeed to break bread as another day of the week to preach a lecture.

And truly for love and peace sake, I can rest and refrain from labour on that day, not in conscience, but in a civill respect, that men might shew some kindnesse to the poor creature, that in mercy the beast might have some rest, and that labou­ring servants might have a day to rejoyce in; therefore I will not trouble the State in this, but intreat them to consider their own liberty and ours, not to the flesh, but in God alone.

There is a Scripture though not written in our Bibles, but tis in the originall (there being indeed no lesse then 15 severall greek Copies of the new Testament; I say the originall copy reades thus, Luk. 6. next to the 5 verse this followes,

[...]. Exemplur velustissimum in Italia ab amiti [...] collatum Complutens. proximum. Stephanns Gr. Test. at large.

That is on the same day (jesus) seing a certaine man work­ing [Page 31]on the Sabbath-day, said unto him, ô Man, if thou didst know indeed what thou dost, thou wert happy: but if thou knowest not, thou art cursed, and a transgressor of the Law; that is, if men knew the liberty of the Gospel and their Chri­stian Liberty in the Sabbath day indeed, they were truly blessed but if men do they know not what, and wilfully offend, they obey neither law nor Gospel, but are cursed in both.

Tis plaine by all and has been proved from Scriptures, That Church-fellowship, the last great Ordinance, indeed, Act. 2.24. I say that the fellowship of Churches this day, is the fornication of the great whore, or wine of her fornication: Rev. 17.2. Act. 2.13.15, 16. verse. Eph. 5.18. so as the Baptisme of the Spirit, the Spirit poured forth in the mani­fold gifts was that new wine where with the primitive Church of Christ seemed drunk, being filled with the Spirit: for the present Church having not this fellowship of the Spirit, must needs appear as the whore, though seemingly the Spouse, ha­ving saints in fellowship with them, their formes and false worships, the wine of her fornication.

All this was typified by the Whoredomes of Israel, whose fornications and false worships are so often published by the Prophets of the Lord the Prophet Hoseas taking a whore to his Wife was a Type of this Hosea 3.1. The Prophet (be­ing a principall man, and chief member of the Church) joy­ned with a woman and adulteresse, shewes forth the adulteryes of the whole Church in all her members and ministery, who look after other Gods, and love Flagons of wine, that is false shews of the spirit; But see what a poor whore the Prophet takes unto him, I bought her to me for 15 pieces of silver, for an homer of Barley, and halfe an homer of Barley, Exod. 21.32. ver. 2. Fifteen pieces of silver was but halfe the price of a slave; thus saints embonda­ged to fleshly formes, value themselves at so low a rate, that rather then they will be of no Church, they will be of any Church or fellowship though never so poor and mean: yea, feed themselves with Ordinances, though comming far short of the spirits presence or purest institution, thats also signifyed, by an homer of Barley, and halfe an homer of Barley or as tis in the Heb. Halfe of Barley. Barley is not the best for bread, and halfe an homer is but a pottle at the most, a small measure; [Page 32]besides the graine is not pure, for tis but halfe of barley, the o­ther halfe of fetches, of cockle or chaffe; this is cleer; the pre­sent Churches are content with the smallest measure of the Spirit; how else dare they enter into fellowship before they have the fulnesse, or Baptisme of the Spirit? nay their Ordi­nances are not all the best; for the Baptisme of the Spirit was the first Gospel Ordinance, as Prophecy, a Psalme, a do­ctrine, a Tongue, a Revelation, an Interpretation, were all for the Edifying of the Church; these the Churches have not at all: and those Ordinances they have, are but halfe of barley, there is a mixture, much of man, halfe is of mans invention, of mans tradition.

Therefore I said unto her thou shalt abide for me many dayes, and thou shalt not play the harlot, and thou shalt not be for another man, so will I also be for thee. ver. 3. the Prophet here speake [...] in the person of God to the whorish Church (that was so much for man, for the traditions and teaching of man, and for humane additions to divine institutions or ordinances) well saith God thou shalt abide for me many dayes, and thou shalt not play the Harlot, that is, when the Law was to be abolish­ed, when the old state of the Legall Church was to vanish, and a new state of a Gospel Church to be instituted, the A­postles and Disciples were to waite for the Baptisme of the Spirit, before they should sit downe in Church-fellowship, or performe any Gospel Ordinances, Act. 1.4. Act. 2.47. yet their abiding or waiting then was not many dayes hence. But the Church being since fallen away, and lying under the Apostacy having lost that Gospel glory, and manifestation of the spirit in manifold gifts not appearing, The saints are cal­led upon to abide for God many dayes: to wait with pati­ence for the second coming of Christ, and appearance of the Great God, that was the Lord their God, and David their King, ver. 5. For the children of Israel shall abide many dayes (400 yeers saith Junius) without a King, and without a Prince, and without a sacrifice, &c. that is, all the days that men finde themselves in the Apostacie, they must abide for God, without any Ordinance or sacrifice, without any Church-Officer or King.

Yea, but the discoveries of God in the Saints in the later dayes (that's the anoynting) shall take off the yoke from off their neck, and the burden from off their shoulders, that Saints shall be no more embondaged to fleshly forms, nor burden­ed with carnal Ordinances, nor yoked to Church-fellowship any more. What some Saints scoff at others, and others say of themselves, that they are above Ordinances, I cannot judge nor condemn; but for my part, I do not profess my self above Ordinances, but far below them in mine own fee­ling, though I may be above in the favour and knowledg of God, yet as far as I know, I am below any Gospel Ordi­nance, having not that manifestation of the spirit that was alwaies with them in the Churches, nor that presence and power of the spirit appearing in me (as was in them) to car­ry me up from living in Ordinances, to live in God alone; nor yet that testimony of the spirit to tell me, that in the use of Ordinances as they are, I may be preserved pure from that uncleanness which sticks upon them through the Apo­stacy; for if every thing in the Church is counted unclean by God, which is not wholly according to his word, the In­dependant purest Churches are not clean, not being confor­med to the first Churches of Christ in any Gospel-Ordi­nance nor Order, but meer forms and confusion in all; therefore it is that I am thus a non-conformist still, and se­parate my self from the Churches and their Ordinances as unclean. Common prayers, and the prayers of Churchs are both alike to me, the Prelates weekly Friday-Fasts, and the Presbyters monthly Wednesday-Fasts, yea the Indepen­dant Feastings and daies of thanksgiving, are but as the ho­ly daies of Bishops, so is their Order, Ordination, and eve­ry Ordinance or work of their hands, saith the Prophet, it is unclean, as we shall shew anon from Haggai 2.14. Tru­ly 'twas this that called upon me, Depart, depart, touch no unclean thing. For that life and peace which once I found in Ordinances, is departed from me, and my self dead unto them, as I believe many others are; though some Saints have still satisfaction and sweetness in them, and God seems to accept their prayers: yet this is no more then was before, [Page 34]when in our ignorance we used common Prayers, and mixt Communions, &c. How sweet and satisfactory was God then unto us, though the use of those carnal Ordinances was as unclean as the high places were of old to the people of God. God appeared to Solomon in Gibeon, though that great high place was never appointed by God for his people to worship in, but was contrary to his revealed will, yet he ap­peared to Solomon as well in Gibeon, as in the house of the Lord, 1 King 9 2. Thus the Lord God and Father of mer­cies, who is free in his grace, abundant in goodness and truth, being not bound up to means, might appear for a time even comfortably to his people even in Gibeon, in cor­ruptest forms and fellowship not that he aprroves them, but that in his good pleasure he may manifest his everlasting love the more to his people, whose life is in their bloud, as well as when they are washed, and who look as beautifull before God when they are black, as when white and ruddy, yea the love of God is the same to the Saints however they are, 'tis not their best performances that please him, but he is pleased and rests in his love, yea that love may appear more to his people in lowest performances, then in highest attain­ments.

And surely though God may bear awhile with this sing­ing of Psalmes▪ yet the time is come that he will say, T [...]ke away from me the noise of thy songs. Mark it, 'tis but a noise that their singing makes, and 'tis the noise of Babel confusion of tongue in all their Psalms; but God who hath silenced that Prelatick Pricksong, and is now silencing Pres­byterian plain-song, will also cause the songs of Indepen­dant Churches to cease; now indeed they have a jolly time of it, here Fasts are turned into Feasts, their tears into tri­umphs, 'twill be quite contrary when their songs shall be turned to lamentation, their mirth to mourning, their ful­ness to famin, and their forms to fire to be consumed by the Spirit.

Now these are Babylons last Plagues, Death, Mourning, Famin, and Fire, which all the people of God abiding in Babylon shall partake of, and as death is the spirits absence [Page 35]from all their fellowships. So the spirits presence, (at the second appearing of Christ shall torment their flesh, and burn up all their forms as with fire; but mourning and fa­min comes before. First mourning, when the joy of the ho­ly Spirit unspeakable and full of glory, shall not be heard in their habitations, but a fleshly carnal joy, built upon crea­turely and worldly contents, and complyances with world­ly powers, all which falling, the Kings and Merchants of the earth shall cry, alas, alas, that is, the principal men, and Ministers of Churches shall cry and mourn because Baby­lon the great City is fallen. Again, Famin shall follow their Feastings and daies of thanksgiving, for these are the Whores delicacies. Daies of Fasting was a courser fare, fit for their times of persecution; but now the Churches having rest and rejoycing together, the Lord comes and dis­quiets the inhabitants of Babylon, turning their joy into mourning, their fatness into famin.

For this all the Prophets point at, even an extream Fa­min to come upon all the Churches. That's the extremity of Famin, when there is such a want of food, that men will eat the flesh one of another.

Both these shall come to pass upon the Churches. First they shall be in want of food, that is, the means of grace, as thep call it, shall not be any more their meat, not give them any sustenance at all: indeed they may, as the Prophet saith, feed on the wind, and follow the Eastwind (that is the most hurtfull wind for cotn) they may as men in a dream, think they eat abundantly, but when they awake their soul is hungry, for indeed their best food is but ashes, the fire of the spirit having consumed all that was substance, strength and life in the means. For behold the Lord, the Lord of Hosts doth take away from Judah and from Jerusa­lem, the Stay and the Staff, the whole Staff of bread, and the whole stay of water. Esay. 3.1. Judah and Jerusalem, are all the Churches, the purest of them, bread and water are the least and lowest means of sustenance, as breaking of bread, and baptism of water, hath been the best support of Church­es, the stay and the staff upholding their fellōwships▪ [Page 39]and some food they have found formerly in those means, though far short of their primitive institution; but now the Lord, even the Lord of Hosts (God appearing in wrath as a man of war against them) takes away all their provisions, even the whole staff of bread, and stay of water, there shall be nothing in any means of grace to do them good, or give them strength; and not only the means, but the men of strength, men of parts and arts, yea all the gods of the earth shall be famished, the Lord takes away the mighty man, and the man of war, the Judge and the Prophet, and the prudent, and the Ancient and the Captain, and the Coun­celler, and the cunning Artificer, and the eloquent Orator, and the honourable, all shall be so famished, that neither gift nor grace shall appear, nor gift to govern or rule others, for they shall be babes and children in knowledg, v. 4. nor grace to govern themselves, for they shall be oppressers one of another, v. 5. This is the extremity of Famin when men oppress and feed one upon anothers flesh; when such want of food, when mens gifts shall fail, that they shall swear to be no Officers, nor bear any rule, nor take upon them ony place of preferment, yea though they be sought unto, yet shall they swear, I will not be a healer, make me not a ruler over his people, for in mine house is neither bread nor cloathing.

'Tis much that men judged fit to rule and bear sway in the world, should be so poor and naked as not to have bread nor cloathing: This famin and scarcity may come in the let­ter upon those who are in highest places, who are fullest fed, and walk in Scarlet; but sure 'twill be in the spirit ful­filled on all the Churches, and upon all their ruling Elders, who knowing that all Authority, and Power and Rule is going down at the coming of Christ, yet contend still about Government, the government of the Church is the onely controversie among the Churches, not the great Mystery of Godliness, God manifest in flesh, no matters of Doctrine or worship are questioned by them; but the Government of the Church, whether the Church or Elders shall rule: This the Independant Churches deny; though their ruling [Page 37]and teaching Elders be as proud as Presbyters; but sure the time is come that men who are so much for Government and Rule, shall swear they will be no Rulers, nor Ruling Elders any more, for I have neither bread nor cloathing in mine house, that is, they shall confesse that they have scarce e­nough for themselves, scarce so much knowledg and spiritual understanding as to satisfie and instruct themselves, muchless to convince and teach others. And as there is a famin on their gifts, so in grace they are so famished, that they fall to oppresse one another, that is to eat each others flesh. That's the extremity of famin which comes upon the Churches, as another Prophet phraseth it, they shall eat every one the flesh of his brother, Zaoh. 13. this is spoken of the whole Church, and of all the Pastors or Shepherds, v. who are called three Shepherds, for that was the number of those that were emi­nent Teachers in the Jewish Church, as Junius shews; and these three the Prelatick, Presbyterian, and Independaut Mi­nisters, are the only men that have been Teachers in this Church and Kingdom, now God will cut off all three in one moneth. How? By setting them one against another, to oppresse and vex, and eat the flesh one of another; for as the Prelates have formerly eaten up the Priests, and all that maintenance for the Popish Church which was in the Land, so the Presbyters have eaten up all the livings and livelihoods of Prelates: The Independant Ministry are now the third that feed on the flesh of Presbyters, whose Preferment, Pla­ces, Priviledges, and Parsonages, is now become food for In­dependant Churches.

Yet the Famin is soarer, for not only mothers eat the flesh of their tender babes, but the Fathers eat their children, and the children their parents, Ezek.

That the fathers eat the children is plain in the Churches: for whereas the Apostle saith that the fathers ought to pro­vide for their children, as he himself would rather work and labour night and day with his hands, then that the Gospel should be chargeable to the Saints, especially the weak, now not only the weak, but the world must be at charge to pro­vide for the Fathers of the Church, for our Preachers of [Page 38]the Gospel. But how the children can eat the flesh of their fathers, is very strange, seeing the flesh of elder men is wrinkled with age and watry humours▪ and worse for food then the flesh of children: But so it is, though not in the Church, yet in the Kingdom, there are men counted children, who eat up the flesh of fathers, Divines, Doctors, Pastors, Teachers, and the flesh of Elders, all their forms of Doctrine and worship, with their professed holy walking, is but food for babes and young beginners in the Lord to feed upon, but to consume, as fire which is fed with the fuel that it devours. For indeed there is none whom the Lord feeds with under­standing and knowledg, there is scarce a knowing Christian this day, that grows in knowledg, though he be small, sim­ple, yet he sees the vanity of Churches, the emptinesse of their Ordinances, then in the fall of their Officers, their fa­min appears.

For as the Lord before takes away the whole staff of bread, and stay of water: so they eat their bread by weight, and their water by measure.

This is much, that water which is so common should be drank by measure, and the measure so small, but the sixh part of a hin, a hin being no more then a pint. Yea the Prophet himself, the only Minister of the Church must eat his bread baked with mans dung, which must needs make the bread unsavory and unclean, v. 12, 13. and though the Prophet complains of this to the Lord, as a hard thing for him to undergoe, to eat bread leavened with mans dung; yet nothing is granted to him but this, that instead of mans dung, he might prepare and leaven his bread with the dung of a beast: this was but little better. All this shews thus much, that the reprobate Churches eat their bread, and drink their water with measure, whereas the Churches of Christ had the spirit given without measure, : so the chiefest Ministers have nothing b [...]t what comes of man to make and bake their bread withall, therefore their bread which they break must needes be unclean, or as the Prophet cals it, the bread of mour­ners.

This mourning and famin of the Churches we shall speak [Page 39]of once more, when we come to shew the judgement of the great whore; but now our businesse is only to make her na­ked; for this man chosen before to be a Ruler, swore, that as he had not bread, so neither cloathing in his house to co­ver his nakedness.

This naked estate which the Laodicean Church could not see, is nothing but the discovery of her shame and secret parts. For this we shall see anon, not only Babylon the great whores leggs made bare, as that which is much spoken of by the Pro­phets, to make bare her skirts, but even Zyon's secret parts must be made bare also.

These secret parts are those spiritualities in men of parts, as we call them; their Parts and Arts, and all their ability shall appear to be nothing but emptinesse and vanity, for that's the nakednesse that the Famin also foretold.

What is this famin or hunger? 'Tis the vanity and vexati­on of spirit (out of the darknesse of understanding) where­by the Churches vex and fret themselves that they cannot de­stroy all others who conform not to their forms.

This definition is clearly delivered in Scripture, and apply­ed also here to the Churches, as was shewed in part before, of Ephraim feeding on the wind that's vanity or emptinesse, and upon the Eastwind that's vexing and annoying the grouth of corn: As by hunger is there an emptinesse of the stomack, and a fretting of the guts with wind; besides, in famin men will feed on anothers flesh, yea eat their own at last.

That which we said of the Churches eating the flesh one of another, is that which we speak of here, their seeking to de­stroy each other, and others who conform not to them, and this out of a darkness of understanding.

All is clear, Isa. 8.18. Behold, I and the children whom the Lord hath given me, are signes and wonders in Israel. Israel is the Church-state, as those who are given to the Prophet, are Saints carried forth to that glory which the Prophet speaks of, even to God himself, from all dead forms, false Teachers, and teachings of men. v. 19. that such Saints are secretly wrought against by strong confederacy of the Chur­ches, is proved before v. 7. for sure according to man, here [Page 40]is much cause of fear, dread, and destruction to such Saints who will not conform to their forms of Churches.

The Lord spake thus to me with a strong hand, and instructed me, that I should not walk in the way of his people. That is, the Prophet could scarce forbear to walk in Church-fellow­ship with them, had not God spoken by a strong hand, and which held him from their societies; for who would not walk with so many thousands in association, joyned and ga­thered together? But those who are instructed of the Lord, know that the gatherings of the Nations, yea of National Saints, is for no other end, than as sheaves are gathered to be thresht, or as dry sticks are gathered to be broken. Both these are Scripture expressions, Mich. 4.12. Zeph. 3.8. the breaking in pieces of Churches, is that which is here spoken of, Zech. 11.10. For as Judah and Israel are by Ezekiel called two dry sticks, dead bones, so the Prophet here breaking his staffe Beauty, shews that the Lord is breaking his Covenant that he made with all the people, that is, all the Churches are broken, for their Covenant which once they thought and taught to be essential to the Church, that Church-Covenant is now broken; they are ashamed to call it so any longer: 'Tis now an Agreement or Association. For as Church-fel­lowship is now called an Agreement of Saints to walk in the ways of Christ: so when Saints differ, or some great contro­versie ariseth, here is an association of Churches nothing dif­fering from a Classical or Provincial Presbytery, though the Independant Elders are not pleased to call it so.

But what saith our Prophet, Isay 3.8. Associate your selves O ye people, and ye shall be broken in pieces, gird your selves, and ye shall be broken in pieces, &c.

Formerly there was a gathering of Churches, but the ever­lasting Gospel shall be yet preached by an Angel flying in the midst of heaven, with more freedom and fulnesse of salva­tion, with more light and glory then the first Apostles, who preached the Gospel, with the holy spirit sent down from heaven, which the present Churches have not received, yet conceive they can preach the Gospel, having not the gift [Page 41]of the spirit to manifest the mystery: but when Christ shall come again in spirit, when Christ shall appear the second time without sin to salvation: surely then death shall be quite abolished, and that last enemy destroyed, and utter de­struction shall be no more, for sin and evil shall be seen no more, but salvation only, and life shall be again brought to light with more glory then ever, as I shall shew another time, in another Treatise (with God.)

But now two parts of the Lords Land shall be cut off and die, two parts of Gods people I count are scattered (from God) in gathered Churches, these shall be cut off and die, till they come out of Babylon, till they return to God that is, till they be gathered up to God; such Saints are said to live, whose life appears in God.

The next Judgements are Mourning and Famin: this the Churches make to be the excellency of a Christian, to be mourning for sin, and complaining for the want of grace; whereas this is but the weakness of a Saint, the weak, low, and legal estate of Christians, the Churches shall have e­nough of mourning and famin to the full, while the Saints in the spirit shall be filled with joy, joy in God, and feast on the God-head dwelling in them: My servants shall eat, but ye shall be hungry, my servants shall drink, but ye shall be thirsty, my servants shall sing for joy of heart, but ye shall howle for vexation of spirit: and ye shall leave your name as a curse to my chosen; for the Lord God shall slay thee, and call his servants by another name, Esa. 65.13, 14, 15. These whom the Lord God will slay, are the Apostate Churches which seperate themselves, having not the spirit, which say (not only to the world, but to Saints not in fel­lowwip with themselves) stand by thy self, come not near me, for I am holyer then thou, v. 5. These are said to re­main among the graves, and lodg in the monuments, v. 4. because they are dead, and the dead are there as in the Whores house before, yea though they would build a house for God, Esa. 61.1. yet all their sacrifices and ordinances are but as the cutting off a doggs neck, or slaying of a man, because they see not God dwelling with men, the great God [Page 42]appearing in the least and lowest Saints, v. 2. whom yet they hate, casting out their brethren for his names sake, that is, because of God manifest in them: but he shall appear to your joy, and they shall be ashamed, v. 5. they shall leave their name, their name is a curse to my chosen, that is, the legal Churches shall be left as accursed, lying under the curse of the Law: But the chosen or elect of God as they are called Esa. 65.22. (not saved persons, for such may be deceived by false Christs, that is, by false Churches, for the Church is Christ in truth) such elect or chosen persons I say, for whom it is impossible to be deceived by those false Pro­phets and Apostate Churches, not deceived by all the fairest forms and flesh of the Whore, these servants of God, wait on God only, who wait for the appearance of God in them, these that wait thus on God, shall not be ashamed, but God shal appear (in them) to their joy, yea God shal call them by another name, not the shamefull name of a Church, but the name of Christ, yea the name of God shall appear in them, they shall feast on God, and all the Gods of the earth shall be famished, that is, all men (and members of Churches also) men of highest parts, and purest graces shall be famished by God, by Gods appearance in men, for man shall be nothing, and God shall be all in all.

Next to Famin, to Judgement of the great Whore, shall be fire, she shall be utterly burnt with fire. There is no­thing so formidable and dreadfull to Churches, and to all their fleshly forms as fire.

This fire is the spirit; this spirit shall burn up all the flesh and forms, and fellowship of churches. The fire which first set up the churches in the first appearence of Christ, the same fire shall burn down churches, at the second appearing of Christ, God shall appear with more yower in the Saints. So that as God spake to the church of Israel, They shall goe from one fire, and another fire shall devour them: so the christian churches have gone from one fire, and another fire shall devour them; or as 'tis in the Hebrew, they shall goe from fire, and fire shall devour them; 'tis the same spirit is the first and second appearing of Christ, the churches have [Page 43]gone forth from that fire in the first appearing of Christ, the fire that comes forth in the second appearing of God in scat­tered Saints, shall burn and devour all gathered churches; only the fire of the last day is greater then before; that is, the manifestation of the spirit shall be more at last then ever in former ages.

To cleare up this, know that all outward formes, and Church-Ordinances at the best are but flesh; but these forms defiled, are called the flesh of the Whore, the defile­ment of these forms and ordinances came by the loss of that fire and baptism of the spirit, which did first constitute the Churches of Christ, and kept their Ordinances pure; for as Christ in flesh foretold that every one should be salt­ed with fire; so it came to pass that afterward the Church was baptized with the holy spirit and with fire. The Apo­stles themselves, though they had a call and a Commission before, to go forth to all the world, to teach and baptize, yet they could do neither, till they were baptized with the spirit, and with fire. They had the spirit at first, and Christ breathed the holy spirit on them after his resurrection, but the baptism of the spirit was not till after the ascension, till Jesus was glorified 'tis said the spirit was not yet given; or as 'tis in the Greek, the spirit was not yet: the spirit was before, yea abundance of the spirit in some, but the baptism of the spirit was not till afterward, till then tis said the spirit was not yet: and therefore this was the first command (not to bap­tize, or be baptized, as baptized Churches cry, but) to wait for the spirit, not to depart from Jerusalem, but to wait for the baptism of the spirit and of fire. This was the first Com­mand which these last Churches will not obey: 'Tis confest they have been in Babylon, and called to depart, but yet they should not depart in haste, or go by flight, not fly out of their Country, nor hasten into Churches, till the Lord should go before them, and the God of Israel should gather them up; as the Hebrew reads, 'twas nor man, but God that gathered the first Church of Christ; the Apostles and primitive Saints were assembled and gathered together in company 120 at first, but they were not gathered into Church-fellowship, till the [Page 44]baptism of the spirit came upon them, Acts 2. no preaching the Gospel, nor baptism with water in a Gospel way could be but by the holy spirit sent down from heaven. The spirit (as I said) was in them before, and God was in men from the beginning. God was manifest in the Saints with power also, that's spirit, God powerfully appearing in the Saints, and this is in Jerusalem indeed; and in this sense the Disciples at first were commanded not to depart from Jerusalem, and so the Saints in these last daies are commanded not to depart out of Jerusalem, but to abide still in God, to stay and wait on God in them, till he should come forth in power and spirit, till the appearance of the great God should be. There was the ap­pearance of Christ then, when God did powerfully appear in the Church in manifold gifts,; there were not only gifts of the spirit, but the spirit was so given to the Churches, that the spirit did appear visibly among them, as first in tongues of fire; so still afterward the spirit said to the Churches of An­tioch, Separate me Barnabas and Saul. Again the spirit spake to Philip, and to Peter plainly; so the spirit spake expresly to Paul many a time, likewise to John, He that hath an ear, let him hear what the spirit saith the Churches, Rev. 1.10.12. Rev. 2. and Rev 3.

But the Churches are deaf of that ear, they will not hear of the spirit, they are sore afraid of fire; but this was the baptism of the spirit and of fire (which did set up the first Churches of Christ in a Gospel order) the manifestation of the spirit in manifold gifts. The Church under the Law had some gifts of the spirit manifest among them, as the gift of prophesie, the gift of healing, yea raising the dead, with signes and miracles, and the Angels moving the waters of Bethesda, wherein all diseases were healed at an instant, this continued in the Jewish Church to the last; this is more then present Churches have, having less of the manifestation of the spirit then [...]hat under the Law, therefore must needs be more in bondage in Babylon, not having one gift of the spirit to continue their Church-state to be of a Gospel-glory, wherein was the baptism of the spirit, and all the gifts of the spirit were poured forth as rivers of living water on all the [Page 45]Churches of Christ, for though every believer had not the baptism of the spirit nor those rivers flowing out of his bel­ly, because many believers, then being carnal, not spiritual, had not a Gospel-faith, faith in Christ, yet every church of Christ was baptized with the spirit, and had those manifold gifts manifest among them; as the church of Corinth being most carnal, yet came behind in no gift, 1 Cor. 1.5, 6, 7. the church was adorned with all the gifts of the spirit, and the manifestation of the spirit was given to every one to profit withall, the spirit dividing to every one severally as he will, 1 Cor. 12 7. to 12. and that his was the Gospel order which God set up in the church, is plain, v: 27, 28. now ye are the body of Christ, and members in particular, and God hath set some in the church, first Apostles, secondly Prophets, thirdly, Teachers, &c. This was the Ministry of the church, and gifts of Christ; not extraordinary, as men say, for that time; as if Pastors and Teachers were the onely Ministers to continue in the churches to the last. For though Teachers are last named, Eph. 4.11. yet Teachers are also mentioned with the first, with Apostles and Prophets, 1 Cor. 12.28. and if God did set this order, this ministry, if Christ gave those gifts to the church? how could the Church be wanting of those gifts of the spirit, or gifts of Christ, but by the spirit of Antichrist, and Apostacy of the Church, whereby the spouse became an harlot, and the Christian church the great whore.

For what Scripture speaks of those gifts as extraordinary? the gifts of the spirit were as ordinary for the church, as the Ordinances? why should Ordinances continue, and not the gifts? why should baptism and breaking of bread abide more then the baptism of the spirit, and all those gifts, see­ing the spirit was given to abide with them for ever? who promised that indulgence and dispensation, that (though the first churches of Christ were set by God in that order with manifold gifts of the spirit) yet the churches afterward might stand in a Gospel order, without any one gift manifest among them? who made those Apostolike commands Apochrypha? desire spiritual gifts, be zealous of spiritual gifts, that ye may excel [Page 46]to the edifying of the Church? Where is a Psalme, or a Doctrince, or a Tongue, or Interpretation, or Revelation, all being unto edifying? and how is the church edifyed or built up now, unless unto a Babel? what confusion of tongues must needs be, when there is no gift of tongue, either to translate Scriptures truely, or truely to interpret them in the gift of the spirit, or to reveal the secrets and spiritual myste­ries in them that have been hid from Ages and Generations since the Apostacy? and is there not as much need of the spirit and power to restore all things that have been lost, as to confirm the Gospel when 'twas first published by the Apo­stles? And is not the Ministry of Apostles as necessary now to preach the everlasting Gospel to the world, seeing Pastors and Teachers must only attend their particular churches? But where are there those Pastors and Teachers, and Elders, whom Apostles were to appoint and ordain? where are the Apostles hands, with the laying on of hands of the Presbyte­ry? Was it not the Apostles Office in chief to ordain Elders in every church? and were not Evangelists designed by them to ordain Elders in every City? were not Apostles only to set in order things in the church? What church then can be in order, without an Apostle? were not the Apostles the only speakers, who concluded and did all in Synods? what can a Christian Synod do without them? how can a church excommunicate, or cast out, but by the spirit of an Apostle, who is still said to deliver to Satan? In a word, what Gospel can be in the world, or Government in the church without an Apostle? yea what ordinance can be in order without them? for the very baptism of water, as it was not to be be­fore the baptism of the holy spirit and of fire on the church, (the doctrine of Christ being not baptism, but the doctrine of baptisms) so none could baptize but the Apostles, or such who had a special commission, confirmed with gifts of the spirit, as Philip and Ananias,: For not every one that could preach, but he that could teach all Nations, was to baptize, and that could not be but by the gift of tongues, yea none could baptize but with the promise of the gift of the spirit annexed, as none could preach the Gospel but by the holy [Page 47]spirit sent down from heaven, which the baptized churches have not attained to, nor can promise to their dipt believers.

Next to Baptism, the Doctrine or Ordinance of laying on of hands follows, whereto as the Apostles hands must be joyn­ed, so the gift of the spirit was ever with it, without which the laying on of hands is but an empty ceremony, as 'tis in all the churches, only the church of Scotland is more subtile and wise, not to use that foolish complement, but to ordain without any laying of hands, knowing no gift is now given thereby, unless it be a good Parsonage, as in the English Presbytery; but in the primitive there was a gift given by the laying on of the hands of the Eldership with the Apostles on the Elders to be ordained, who also received the gift of healing by the laying on of their hands on the sick, anoyn­ting them with oyl, signifying the spirit, which was given in­deed, as the hands laid on did shew the same thing, even the spirit and power from on high, given to those who were or­dained and approved for the ministry.

Now where are such administrations, or such a ministry? where is that manifestation of the spirit in these last Laodice­an churches, who are just like the church of Laodicea in this, first that they are last of all the churches that have been or shall be. Secondly, that as Laodicea in the Greek imports, [...], the judgement of the people or Nations, so not only the National churches, but the separated ones are now judged by Christ. Thirdly, as the church of Laodicea thought best of her self, being therefore the worst of all the churches; the former six churches, though some evils and failings were condemned in them, yet were commended for some good, which was not to be found at all in Laodicea, that thought she was rich, and had need of nothing, whereas she was blind and naked: So Presbyterian churches may justly be condemned of much evil and failing, yet are to be com­mended that they pretend still Reformation; but the last reformed and most refined churches of the Separation, say they are rich, and have need of nothing, they need no order, nor ordinance, nor officers of the church, they see and know all the truths of Christ: therefore by the judgement of [Page 48]Christ they are blind, and men shall shortly behold their na­kednesse. Fourthly, Laodicea was neither hot nor cold; these last churches are not so cold as National churches, but they have not that heat and fire which was in the first chur­ches of Christ, therefore Christ will spew them out of his mouth, and not take up their name into his lips any more, nor love them as his church and spouse, but loath them as the filth of the great Whore.

Now to returne to return to that we said before. All the Ordinances in the church became defiled, unclean, and her forms the flesh of the whore, not being salted with fire, that is, when the sacrifice was no more salted with salt, which is of a fiery substance, and keeps flesh from tainting: When that holy fire was found wanting in the church, all her flesh, her forms and ordinances did stink, and became defiled, as those that touched an unclean thing, or dead body: for the manifestation of the spirit being departed from the church, the church must needs be a dead body, as those dry bones in Babylon signified the state of the church in the apostacy, in spiritual Babylon; where the church is not in the unity of the spirit and bond of peace; but as those divided sticks in the Prophets hand, the one for Judah and his companions, the o­ther stick for Joseph and his companions: this is the dead di­vided state of the church in Babylon, which is a city not in unity with it self as Jerusalem, but divided into three parts, so Babylon is, and so the churches in Babylon are, Presbytery, Independant, and baptized churches: For though in the pri­mitive times there were divisions between brother and bro­ther in the churches, yet never was there a division between church and church, as at this day. All the brethren walked in one church-way, worshiping God with one consent, one church-order, ordinances and officers were all by the same spirit alike in all the churches, who in this sense at least kept the unity of the spirit in the bond of peace; for as there was one body among all, so but one baptism; but as the churches are now divided bodies, so their baptisms are divers, one church baptizeth the whole Nation; another church baptized only the children of believers; the third baptized [Page 49]only believers themselves. Thus we may truly say the whore sits upon many waters, many baptisms; besides those rivers of living waters, those manifold gifts of the spirit are dryed up in the churches, much less doth the spirit shew them that pure river of life, proceeding out of the Throne of God, and of the Lamb in the new Jerusalem; the churches being destitute both of fire and water, having not that holy spirit given to the church of Christ, must be but a dead body; and he that toucheth them is unclean.

This the Prophet Haggai hinted at, when he asked the Priests, that if one bear holy flesh in the skirt of his gar­ment, and with his skirt do touch bread or pottage, or wine, or oyl, or any meat, shall it be holy? and the Priests an­swered no. Then said Haggai, If one that is unclean by a dead body, touch any of these, shall it be unclean? and the Priests answered saying, It shall be unclean. So is this Na­tion before me, saith rhe Lord, and so is every work of their hands, it is unclean, Hagg. 2.12, 13, 14.

Every Saint in the spirit, freed from church-forms, or not embondaged to partiality, can easily interpret that text, That though there be Saints by calling in the present church, and she bear holy flesh in her skirt, that cannot make any thing clean to her or them: and if they touch a dead body, as the church now is, all that they touch therein it is un­clean; so is this people, and so is this Nation before me, saith the Lord, and so is every work of their hands (and every ordinance among them) it is unclean.

If this be true, as true it is, that the forms of churchfel­lowship being defiled forms, are become the flesh of the whore; then must she be utterly burnt with fire, yea those ten Kings which have received no kingdom as yet; but re­ceive power as kings one hour with the beast who with one mind give their power and strength to the beast, who make war with the lamb (that is with Christ in us, with God in the Saints) when the lamb shall overcome them (and the power of God in the Saints appear above them) then these shall hate the whore, and make her desolate, and naked, and burn her flesh with fire.

If the honourable Parliament would but be pleased, God so appearing in them, to judge things in the spirit, and see how dead and desolate the churches are of the gifts of the spirit, how naked they are, not adorned with one spiritual gift, they would no more dote on the whores flesh, though nevee so fair, nor on any forms though never so oft reform­ed, but burn her flesh with fire; when thus the powerfull appearance of the great God shall be manifested in men; and Magistrates, the churches shall appear no more.

This is the second appearance of Christ, of God in men; in the first appearance of Christ, the church appeared, yet cloathed with all the gifts of the spirit, that is, God appear­ed in power in the midst of Saints; but when God shall ap­pear now the second time God dwelling among men, which is the new Jerusalem, then that church, nor those first gifts of the spirit shall appear any more; but the spirit, even God himself shall minister in his own glory and power, nothing but God shall appear in man, and man shall appear no more; no need of churches or ministers when God shall be our church, and the house we live in, when God in us shall mi­nister all light unto us. Thus in the new Jerusalem, there is no Temple, no churchstate, nor ordinance: and the city hath no need of the sun, or of the moon to shine in it, for the glory of God shall lighten it, and the lamb is the light thereof. Sun and Moon are now the lights of the world, these are the ordinances of heaven, and have been the ordi­nary means of conveying light to the earth; the sun the light of the day, the moon and stars the light of the night: so there has been a ministry by day and night, in the day of Christ, and the first appearing of God, there was a ministry of Apostles, Prophets, Pastors and Teachers, as the ordinary means of light to the world, and to the church: when the church came under the night of Apostacy, and while the spi­rit of Antichrist was come in power, darkning the sun and the air, there was still a ministry of men, as the means of light, yet as the moon to the night, ever changing in several fosms, of Popery, Episcopacy, Presbytery, Independant, and baptized Ministers, here the ministry changed as the moon, [Page 51]yet God in his free grace was pleased in all the times of the Apostacy still to appear enlightning the world by the mini­stry of men, in some dark discoveries of himself: But when Christ shall appear the second time, when the day of Christ shall dawn after the night of Apostacy is ended, when the day of God shall be again, and God shall appear the se­cond time binding up the breath of his people, and hea­ling the wound that was made by that spirit of Antichrist prevailing in the church; then the light of the moon shall be as the light of the sun, and the light of the sun shall be as the light of seven daies, that is, there will be a perfect light, for God shall appear to be the light of men, as Christ was ever indeed the light of the world, and God in truth was the light of men from the beginning, shining in dark­ness, though the darkness did not comprehend it, and though men did not know God in them to be their only light; but as I said, God shall appear in the last daies to be the light of men, then men and ministers shall be no more the means of light; the sun shall be no more thy light by day, neither for brightness shall the moon give light unto thee, but the Lord shall be unto thee an everlasting light, and thy God, thy glory. Thy sun shall no more go down, neither shall thy moon withdraw it self, but the Lord shall be thine ever­lasting light, and the daies of thy mourning shall be ended; as mourning was Babylons plague, the judgement of the great Whore; so thou shalt never mourn for want of a mi­nister, for the Lord God in thee shall minister light unto thee; men and ministers may go down, yea the sun may set at noon-day, and there may be a withdrawing of all light, and all left in darkness; but in darkness the Lord will be thy light, as well as when thou art in clearest light, when thy light shall be the Lord God in thee, then God thy Sun shall not go down, and God thy Moon shall not be withdrawn; yea God shall appear not only thy light, but the light of the world, the light of every man, and the light of every crea­ture, thou shalt then clearly see the invisible things of God even the eternal Power and Godhead in the whole creation' and no more sun or moon shining in the heaven, but God' [Page 52]himself shining in both, and his glory filling the earth also, and every thing in heaven and earth, as the appearance of God.

This is that fire that burns not only churches, but every creature in heaven and earth, God appearing in all. This is the fire which all the Prophets and Apostles speak of, to come in the last daies, this fire came down at the first com­ing of Christ in spirit, when the spirit, when God in power first appeared in the Gospel-church, then the church under the Law, the Jewish church was burn up, the sun was turn­ed to darkness, and the moon to bloud, all the glory and light of the Law was darkned, the Temple, Priesthood, Sa­crifices, and all their Ordinances were change, and became as bloud: So the same signes in heaven above, and signes on the earth beneath shall be again (in kingdoms and churches also) bloud and vapour and smoak, all this was in spirit then performed, it shall again be so fulfilled with greater power; when the appearance of the great God shall be, this fire, even God himself, that consuming fire, and everlasting bur­nings shall not only burn up churches, and the flesh or the Whore, but the purest flesh of men, and pride of all glory; when God our glory shal appear as the glory of heaven, and his glory the fulness of the earth, then all the works on the earth shall be burnt up with fire (as all the works of man shall be burnt up in God; that is, as now we see the works of men, and not God working all in all: so now we see only the outward forms of the creation, every creature being that form of God; but when we shall see God all in all, we shall never see no more forms of creatures or churches.