But we shall proceed to enquire into that doctrine which saith, The light in you (which also en­lighteneth every man that commeth into the world) is Christ.

WHat then is become of the Person of the Mediatour, the man Christ Jesus? 1 Tim. 2. 5. Heb. 7. 24. Mind how they do secretly withdraw you from eying his death, re­surrection, intercession, &c. for us, without us, while they make that (at best) but a shadow of what is done in us. So making the first and second Adam not to be two men, but two things in every man.

Dear Friends, doth nor the Scripture speak to Saints (not every man) when it saith Christ in you the hope of Glory, Col. 1. 27. and that it was a mystery hidden from ages and generations, that (when the Partition wall was broken down) the Gentiles should be fellow-heires, and that it was mani­fested now, but only to the Saints to whom God would shew the riches of the glory of this Mystery, Christ in you, Collossians, Gentiles?

Moreover Paul speaks of the Saints, when he saith 2 Cor. 5. 26, 27. We know no man after the flesh, no not Christ, [...].which words after the flesh, may be referred to know as well as to Man, and then it will be thus much, We know no man carnally or in the judgement of the flesh, no not Christ; Besides it is a most evidently sound interpretation, We know no man as Jew or Gentile, circumcised or uncircumcised, bond or free, or in any such carnall consideration, to be ad­vantaged or disadvantaged by it in order to salvation, but as he is a new creature or not. Nay though the Apostles have seen and known the Lord Jesus, a Man, a visible Shepheard, an outward Teacher and instructer of them, and they had looked on him as the Jews kinsman after the flesh, and thought afterwards that the Jewes should onely have the benefit of his comming, and that he would then have restored the King­dome to Israel, but now henceforth (even since his Ascensi­on, [Page 9] and since our Faith in him) we for our parts know him so no more, but if any man be in Christ, or of his Body, he doth so know him, as to become by this Knowledge and Faith a New Creature: as also we read Ephes. 4. 20, 21, 22, 23.

But if any man contend to destroy our faith, and sleight the person of our glorifyed Saviour (for some of them say Christ without will do us no good) let such a man know,

[...] That the Body of Jesus Christ at Jerusalem was offered up to God for an Atonement once for all, Heb. 10. 10. and that no man cometh to God but by Him, He. 7. 24. 10. 19▪ & that in this name onely is salvation and remission of sinnes to be preached, Acts 10. 42. and that he that abideth not in this Doctrine is a Deceiver and Antichrist, and may not be received into your houses, 2 John 9. 10. nay that we are not ashamed of that Christ whom the Iewes slew and hang­ed 1 Cor. 1. 21 23.on a Tree, nor the foolishnesse of this preaching, whereby he doth and shall save them that believe.

Far be it from us to think that Christ is equally God in­carnate in that Sonne of Mary, and in all Saints (nay in Ioh. 6. 51. 63. 64. Gal. 2 [...] 20, 1 Cor. 11. 25.the whole Creation, as some say) for how is his Flesh and Blood given for the life of the world, taken and eaten by Faith, and lived by; exhibited in the Lords Supper for a me­moriall from age to age untill He come?

How neer such come to trample on the blood of the Co­venant as a Common thing, Heb. 10. 29. we leave it to them [...].with fear and trembling to examine. In the mean time it is most freely confessed by us, that God is the Father of Lights [...] ut [...] non ut [...].and lives, Jam. 1. 17. Psalm. 36. 9. natural and spirituall, and that the Eternall word lightens every mans candle, the spirit of man being the candle of the Lord, Prov. 20. 27. whereby man sees the Eternal power and Godhead of God, Rom. 1. 20. But nothing of the Mystery of the FATHER, and CHRIST as Mediatour is seen but only by the chil­dren of God, John 1. 13, 14▪ John 16. 3. Matth. 11. 27. Col. 2. 2.

Further they say, This light (before menti­oned) is Pure.

But how doth vain man justify what God condemns? and would perswade us that Nature is not corrupted, but that the soul is Pure, and by its flesh commeth to be clogged, and by ill examples (pride and passion &c. begetting or rather stirring up the like in others) diverted from the rule of righ­teousnesse in the mind.

Its true, if the eye were single, the body would be full of Rom. 3. 11. Luk. 11. 35. 1 Thes. 5. Ephes. 5. 8.light, as when the bright shining of a Candle doth give thee light; but as the case stands, the Scripture that concludes all under sin, concludes all under ignorance, saying, There is None that understandeth. Their light in them is darknesse, and they children of the Night (for a dimme or bright can­dle 1 Cor. 3. 19. 20.makes not day) and of darknesse, yea darknesse it self. Their wisedome is foolishnesse, and the eyes of their un­derstanding fast closed, untill the spirit of wisdome and Re­velation in the knowledge of Christ open them, Ephes. 1. 17, 18.

[...]. Wherefore, as the Disciples were clensed by the word of the Gospel which Christ had spoken to them, Ioh. 15. 3. so we conclude that the unbelieving are blind, and impure in their consciences, Tit. 1. 15. which concludes directly that the light of, or in conscience, before faith, is not pure.

Moreover they affirm, that This light disco­vers every evill as it ariseth in the heart.

WE answer, that the light which lightens every man that cometh into the world, discovers not the greatest evill, which is unbelief▪ onely those sins which are against the Morall Law, as Pride, covetousnesse, oppression, &c. which these cry out against, but never against unbelief, [Page 11] Ephes. 5. 5, 6. I ohn 8. 24. which is the condemning sin, and doth bind the guilt of all transgressions on the back of a sinner.

Now as the evil it discovers is Legall, so is the righteous­nesse this light brings in; these principles directly establishing the works of the Law.

But though the Law teach Sin-denyall, yet its the Gospel teaches Self-denyall, even to live out of our own righteousnesse (though performed by the grace of Christ) seeking peace and righteousnesse in and from him who dyed for us at Ierusalem, Phil. 3. 9. Rom. 5. 1, 9.who is now exalted to the Throne of the Heavenly Majesty, from whence he sends the spirit of truth to convince the world of sin (and we hope will convince some of these deluded ones) because they believe not in HIM. Iohn 16. 9.

But concerning other evills, we testify, That when the Lord opened our eyes with his eye-salve, we saw iniquity a­bounding like the sand on the Sea shore, and yet grace super­abounding. We are not like to know how much we are be­holding to our glorious Redeemer, who hath borne them a­way, though they are innumerable, Psal. 40. 12. Who knoweth then O Lord the Errors of his life, and his secret faults? for though some may dare to say their hands are Psa. 19. 12. Prov. 20. 9.clean, yet who can say his heart is clean, which is deceit­full above all things, who can know it, Ier. 17. 9. though he watch its motions.

We intend not in all this to cherish the sluggishnesse and watchlessnesse of people, but to shew to man the impossibi­lity of re-entering Paradise (by obedience) the same way that he left it (by disobedience) or that by any lesse light than of the Sun we can discover those secret sinnes, especially unbe­lief, which are not discoverable by the Candle-light of con­science as it comes into the world.

Yet further they boldly conclude, that Power accompanies that light to destroy every evill as it appears in them that yield up themselves to it, and watch that their vain minds draw them not from abiding in the pure light of Christ, Thus, they say, is help layed on one mighty to save, even Jesus Christ, who is the Author of eternall salvation to all them that obey him.

IT were a small thing, O all ye that passe by, if we and our names should sleep in the dust in everlasting silence, and contempt. But will not the stones cry out if we hold our peace while these deceits seem to lay all upon Christ, and his Spirit, while as in truth they lay nothing at all upon him? Is the light of Nature, the light of Christ as Mediatour, nay Christ himself, and the strength that accompanies that light, the strength of Christ? Then how is man become the Au­thor of his own salvation, while you change the name and call it Christ?

Moreover, here is jealousie administred to the eie of an expe­rienced soul, notwithstanding their fair speeches, by laying such stresse upon the watchings of man, as if Man rightly do his part by watching and yielding up himself to the light in him, he shall be ruled and directed by it, and his vain and evill thoughts shall be brought into subjection, yea so, that he may possibly compasse an exact obedience to the Law of Christ, or dictates in his heart, in this life, and so ly down in the bo­some of the Father in the everlasting rest which is prepared for the People of God, which rest these assertors are displea­sed at if we refer the Saints for, to the resurrection and coming of our Lord.

Now however this light so shining in man being attended, and the evils it discovers being watched, and opposed by the power which accompanies this light, which is Free-will, may be brought to a marvellous Reformation, yet it reaches [Page 13] not the work of Regeneration (which may be collected out of this assertion duly minded:) Moreover it reserves to Man a power of turning away from the Lord Jesus, and by his dis­obedience or vain mind, notabiding in this light, he may fall from that eternal salvation, which began to be wrought in him by the power of light while he did abide in it, as this Doctrine implies.

It is further observable, that there is no mention made in any of their papers we have yet seen, of eternall salvation from the wrath to come, or condemnation of Hell, by any Atonement, price, or purchase, or blood-sacrifice of our Mediatour without us, but of an Eternal salvation from the Dominion of evil, by Jesus Christ, who is eternal life in us which we partake of as we abide in him (in obedience) Thus making this eternall light of life to be in every man, but not every man in it; which a man may truly, in their sense, be said to partake of, and again to fall short of, as he is gui­ded by this light, or his vain mind, every day.

But having given you the import of these sayings, we shall proceed for your further satisfaction in this Argument to de­clare our faith and experiences, leaving you to judge in your selves how far they agree or differ from us, or rather whether they or we do differ from the revealed mind of Christ.

Mat. 28. 20 Ioh. 16. 8. Ioh. 5. 21. First we believe and know, that, according to the word of Promise, there doth go forth Power from the Father and from Jesus Christ, who by the Eternal Spirit, doth quicken whom he will, by the Gospel, 1 Thes. 1. 5. so he makes his Gospel his Power, his Arm, Rom. 1. 16. Isa. 53. 1.

Isa. 30. 18. Luk. 15. 4. 2 Cor. 5. 20. Thus doth he who waits to be gracious seek and save lost sheep, beseech and overcome rebellious sinners, who did not, could not, pitty themselves.

The day will discover how in a mystery the work of sal­vation is conducted through those intermissions in which for some moneths and years sometimes a soul once awakned sleepes again, untill the resolved outgoings of Free grace at length quicken, and work Faith unfeigned in such a one; so that if thou canst tell how the bones do grow in the womb of [Page 14] Eccles. 11. 5 her that is with child, then maiest thou come a little neerer to trace out this work of God.

We are then the children of God, being not born of blood, Iohn. 1. 12, 13.or obtaining this privilege by a carnal descent from, or good education under, godly parents; nor of the will of the flesh, which is will composing it self to religious observations for carnall ends; nor of the will of man, though improved, heigh­tened to the utmost of humane activity (though to close with the Gospel sound by power of free-will) but of his own will begate he us by the word of truth, Iames 1. 18.

Indeed here is the hiding of his power under exhortations, admonitions, rebukes, perswasions, offers, and promises in the Gospel, because, as all creatures glorify God in their kind, so man, as rationall must glorify God his Maker▪ in closing with the Chief Good and eternal life in the Redeem­er, which is therefore so offered as the most reasonable thing, most feeding, perfecting, and making happy, the capacious and necessitous souls of men. Yet the secret interposures of Almightynesse in his regeneration are so undeniably affirmed in Scriptures, and seald up in the experiences of the sanctifyed, Rom. 9 16. Ephes. 1. 9. 1 Cor. 4 7. 6. 11. Tit. 3. 5.that it doth appear, it was not their Watchings, strivings, willings, runnings, but his mercy and compassions, accor­ding to the mystery of his will, that ingaged him to make a difference where he found none; yea often taking of the worst of men to bring them unto Christ, that it might yet more fully appear to all men that of his Mercy he sa­veth us.

Secondly, But in the next place when any soul by this Preventing grace is brought to Christ, having once tasted how gracious the Lord is in his dear Son, he is taught to 1 Pet 2. 3. Isa. 32 2.wait on Christ for the Renewings of strength, morning by morning, and doth desire the milk of the Word, that he might grow thereby.

Thus doth the remembrance of the loving kindnesses of the Lord, and the sights of his glory in the true sanctuary, ingage him (as David Psa. 63. 1, 2, 6, 8.) to seek, wait and follow on Hosea 6. 3.to know the Lord.

Yet to the praise of his Grace, the Father doth not only meet [Page 15] halfway his returning Prodigals, or backsliding children, but in the continuance of his preventing Mercy, seekes, saves, calls upon his own while they are in the wildernesse, forget­ing Psal. 119. 176. Jer. 3. 1, 12. Is. 30. 21. Is. 64. 5. Psal. 84.their duty, or turning out of his way to the right hand or to the left.

Its true, he that waits cannot be exempt from the reproof of the sloathful servant, if he be not exercised in Gods ways, as Prayers, Meditations, Assemblies of Saints, watching, obedience, &c. Thus he that waits and walks shall renew his strength to wait still untill the Lord come as the latter and Is. 40. last 16. Hosea 6.the former Rain upon the earth. But though this be Mans duty, yet it is the pleasure of the Lord to make his wind blow when he listeth, and check, chide, and call home the wandrings of his people, to make his grace exceeding glori­ous.

Thirdly, Neverthelesse though we are tyed to all Means, yet hath the Lord tyed himself to none, so as that he may not in his Soveraignty withhold mercy untill his own time.

But if power alway go with light, what shall we think of Paul who found the Law of his Members warring and leading him captive against his Will, though he gave up himself to the Law of his inward man? Rom. 7. 14. unto the end.

Surely, the topstone of the whole frame of Spiritual graces and privileges is not laid untill the resurrection and second coming of Jesus Christ, which is cleared in the Scriptures cal­ling it our Adoption (as it was written of Christ, and of Rom. 8. 23. Acts 13. 33 Col. 3. 3. 2 Cor. 5. 7. Tit. 2. 13. Rom. 8. 2. 1 Pet. 1. 3. 1 Joh. 3. 2.the day of his resurrection, Thou art my Son, this day have I begotten thee) also making our Life to be hidden, untill then; stating the life of a Christian now to be in Faith, and hope, which looks beyond death, and charactering a true Saint by his waiting, looking for, and loving, the appearing of Christ, Heb. 10. 37, 38. 1 Thess. 1. 10. Heb. 9. 28.

Gal. 3. 26. 1 Pet. 1. 16. Gal. 6. 2. Blessed are they who are the children of God by Faith in Christ Jesus▪ though all their life time they be found groaning under the burden of sin, buffetings of Satan, and are in hea­vinesse (if need be) through various Temptations, which are to make them vile and little in their own eyes; knowing what [Page 16] 2 Cor. 12. 9 maketh them to differ; And that Jesus might perfect his strength in their weaknesse, and his Grace in their guiltinesse; 1 Pet. 1. 7. Heb. 6. 19. Rom. 8. 24. 2 Cor. 1. 20, 21, 22. Heb. 11. 13 Rom. 4. 6. 2 Tim. 4 7.And might trie their faith, which shall be found unto praise and glory at the appearing of Christ, the hope of which is as an Anchor to their souls, which Saves them from sinking under their pressures, and perishing in their stormes. Then shall they that now die not having received the Promises (which are sure to all the seed) receive them, and the Crown of righteousnesse at that day who fight the good fight, finish their course, and keep the faith.

This putteth not the day of the Lord far from us (as some, charge us) no more than did Abraham, Isaac, and Jacob, who saw the Promises a farre off, and because they appre­hended themselves not likely to inherit them in this life on earth, therefore they confessed themselves Pilgrims and strangers, whose portion was not in this life, Heb. 11. 16.

Neverthelesse as we look for compleat victory over all, and the last of enemies Death, at the resurrection, so we are to hasten to it, (2 Pet. 3. 12.) in all holy conversations and godlinesses, if by any means we might attain unto the resur­rection (Phil. 3. 10, 11.) by being as like Christ as may be, who in that he died, he died unto sin and the world, and in Rom. 6.that he liveth, he liveth unto God; though for the changing our vile, corruptible, mortal, natural bodies, like unto his glorified body, the Apostle looked not for it, nor his Crown, until the coming of Christ. Phil. 3. 21.

But that we may take the foxes, and the little foxes that spoil our vines which began to have tender grapes let's yet make search and see how for the driving on the great design of overthrowing the Gospel as administred by Man, and weakning the Authority of the holy Scriptures, they seek to perswade all Men, that that light in them is the Gospel, and the sure Word of Prophecy, to which they would do well to take heed, until the day dawn, and the day-star arise in their hearts.

It may be the Accuser of the Brethren will say we are zea­lous in our own cause, though our Consciences tell us we ought to be angry (yet without sinne) when we see the way of life stopped up from the children of men, which we doubt not to demonstrate to the seeing eye, in reference to the Gospel it self, and its ministration.

First then to manifest that this assertion puts men quite be­side the way of Salvation; We pray you to consider, that if it be not the voice of the Gospel, but of the Law mans heart, who hath no more light than the eternal Word enlightens him Joh. 1. 9.with (as every one that cometh into the world) then who so bids him seek righteousness, peace and life, in attendance and obedience thereto, puts man beside the way of life, Rom. 9. 32. Rom. 4. 5, 14. Gal. 2. 16, 21.

But that it is the voice of the Law, and not the Gospel, hath been proved before by sundry couched Arguments, as, that Rom. 2.Scripture and experience makes the moral Law the Counter­pane of the Law ingraven in every mans Conscience, Also that Man naturally establisheth his own self-righteousnesse, which is of the Law. Beside the book of Natural Conscience is the Phil. 3. 9. [...]Creation and Providence, which administer in themselves to the discursive faculty the knowledge of the Godhead as bind­ing Man to glorifie God as God, not as Father, Saviour, or Rom. 1. 20. [Page 18] Redeemer. Should we here grant, that he that walks up to the Law or light of Nature, shall have the light of Grace or Gospel revealed to him, (although we never read nor knew the Gospel bestowed on any Person or People upon that ac­count, Gal. 3. 2.or the Spirit received by the works of the Law) yet we do more than doubt whether ever there stood before the throne of Glory, or shall, any such who without Gospel-light and grace, did obey the Law, please God, or rightly approach Heb. 11. 6. Rom. 4. 24, 25. 2 Pet. 1. 5. 1 Tim. 1. 5.unto him; for we know that faith in Jesus, as dying for us, and rising for our justification, is the first stone in the spiritu­al building, and the Fountain of Love (Man loving God be­cause he is first beloved of God) without which mans speci­ous works, & most upright worships are abhominations threapt on the Lord. Wherefore the Lord builds not on the first Phil. 3. 6. Isa. 26. 16. 2 Cor. 5. 17 Adams foundations or Covenant of works (on which the higher man builds the more losse he suffers when he is brought to Christ) but layes a Foundation in Sion, even Christ, in the Law of Faith or Covenant of Grace, and thereupon builds all things new.

Secondly, Moreover we add, that if this Position take a­way the true and proper ministration of the Gospel, it must needs shut up the Kingdom of God from Men. For what are good tidings if they be not told?

But to the best of our understandings by this Assertion is the ministration of the Gospel taken away. For we do not know that ever the gospel was published or promised to be made known, without the ministration of man, or without hearing; But rather as Jesus Christ said, I am with you in teaching to the end of the world; so intended he teaching to be to the end; also it was the Apostles care that the truth might be committed from one to another from age to age, 2 Tim. 2▪ 2. likewise the promise is Isa. 59. the last verse, that the Word should not depart from the mouth of Jesus Christ and his seed, and his seeds seed for ever, and that the Spirit should accompany the word in the mouth of the seeds seed or successive Saints from age to age.

We confesse, that though reading the Scriptures or Scripture Truths in books may be a means of Faith through the Holy [Page 19] Ghost working therewith, yet this may be fitly comprehended under hearing of the Apostles and Prophets by their writings, by which they being dead, yet speak, and doth still confesse the Gospel administred by Man, and not by any other Creatures, or by secret communication of light to the mind by God imme­diately, which these Assertors affirm, and we shall have fur­ther occasion to examine.

We contend not herein for any particular sort of Men, or them who do most readily call themselves the Ministers of the word of God, though we shall alway acknowledge the Order and Offices of the Church of God, but our chief contention is for the Gospel as administred by Man, whether in word or wri­ting, as not knowing how any should believe unlesse they hear the Testimony of the Apostles (John 17. 20.) or their Word.

For truly, we should bear more easily the laying aside of Man or his Ministration (though none may adventure to do it but Christ) who hath declared his mind as we have observed and shall) if these that advance themselves above him who is the true Christ did not aim to beguile you of the Scriptures themselves, even while you are looking on, and think not so.

Wherefore while they say this Light or Gospel is within you, they proceed to say it is the sure word of Prophe­cy.

Is then a Prophetick light in all men? or what doth it prophecy? of life and righteousnesse for sinners in a Media­tor, or of Death because of disobedience? or if this be the light that shines in a dark place, what is the day-star and the Sun of righteousnesse, if this be Christ, as was before affirmed by them? But as the legs of the lame are not equal, no more are these parables; but that we may shew their distance from the truth rather than from themselves, we beseech you to con­sider that by this means,

Either first, The Scriptures are laid aside, not onely as not useful, but as not true Scripture to you, nor truth to you, if they be not particularly dictated in your hearts after the same manner as to them that wrote them. Thus they call it a [Page 20] 2 Cor 3. ch. dead letter (which word was applied to the Law) whereas though the ink and paper be dead, yet the Truth or meaning 1 Cor. 1. 18of those words is called the Power of God, and hath a Maje­sty, Authority and Grace above the words of man stamped upon it, and is said to convert, comfort, quicken and make wise the soul, which is done no otherwise than by the conjun­ction of the Word with the Power of God, Psalm 119. 50. 105.

Rom. 15. 4. 1 Tim. 3. 15, 16. Surely the Scriptures were written for our learning, and are able to make wise unto Salvation through Faith in Christ, and may be used for Doctrine, Reproof, Correction, and Instruction in righteousnesse, that the Man of God (or a man who from God, or for God, is to attend upon the work of the Ministry (Any Christian not exclu­ded.)) may be perfect, throughly furnished to e­very good work. As for the expected dictating the Scrip­tures by the Spirit to us as to the writers, it is groundless, but we shall touch on that afterward.

Secondly, But if the evidence of Truth constrain them to return to the word of the Scriptures as binding in it self and useful, yet by their Doctrine the Scriptures are turned into Al­legories, and so their frothie conceipts, and catches of wit, are established as the sure Word of Prophecy. Thus doth the deceiver suck the Eggs, and lay them in the nest again; and while they allow the Scripture a nominal authority, yet it must not be heard but as their conceivings put a sense upon it; and (in short) thus is the Scripture judged, but is not ad­mitted to judge spirits and apprehensions; but if they speak it must be an oracle▪ and as the Pure testimony of Jesus (or the light in them) which must be credited, but not disputed; of this more in the sequel. This calls to mind a sentence in one of Luthers Letters; ‘ varily (saith he) God must in­cessantly be implored with fear, humility, and earnest suppli­cation that we may have his assistance and protection; o­therwise truly it may soon come to pass that the Devil will present before our eyes such a Phantasm, that we should swear it were the true Holy Ghost it self, as not only those an­tient Heretiques, but in our time also examples which have been and still are great and dreadful do forewarn.’ This [Page 21] he wrote concerning this Generation that we contend against, which began to his Time.

Some dare not quite lay aside the Scriptures, neither turn it into Allegories, yet do not look in them to learn, because they think it is to build up themselves in Carnal knowledge, which darkens the workings of the Spirit, and again, because they judge that none can open its seals but the Lamb, and therefore they'l not meddle▪ at least not to search for under­standing therein, until the Spirit in them open it to them.

But let us consider,

1. Jesus Christ spake many things to his disciples which they understood not at that time untill after his resurrection, Luk. 18. 34.and the fulfilling of them: which doubtlesse he would not have done, if his wisdome had not judged it meet to trea­sure up knowledge in their memories for hereafter, though they had not the present understanding of them, or present be­nefit by them.

2. Our blessed Saviour calleth them fooles and slow of heart because they did not believe All that the Prophets Luk. 24▪ 25▪have spoken (which taxeth them for negligence, non atten­dance, and willful ignorance of the Scriptures, though the seals were not opened to them) and beginning at Moses he expounded unto them in all the Scriptures the things concern­ing himself, v. 27. which was a teaching of knowledge from the letter of the word, and he opened their understand­ings that they might understand the Scriptures, which they had surely (as they ought) read before.

Likewise it is observable that the Lord seeing the Eunuch Acts 8. 32, &c. reading a Scripture in a conscientious way, for he was a worshipper of God, v. 27. though he under­stood it not, v. 30. sent unto him Philip to open that Scrip­ture, and from that to preach unto him Jesus: so will God do with others in the like condition.

3. Instruction of children in the Scriptures, 2 Tim. 3. 14, 15. was commended as a way blessed of God. In this way Ephes. 6. 4. 1 Tim. 4. 6.seeds are sown, which spring up it may be by way of remem­brance long after, for conversion or further increase in know­ledge, which they sooner make when they have the spirit, if [Page 22] they keep in memory what they read or heard in the time of their ignorance.

Most true we find it, its not having but eating the Book doth us good▪ and the word doth not profit us without faith; neverthelesse searching, reading, hearing the Scriptures is mans duty; faith and understanding is the gift of God, yet ordina­rily in this way, Prov. 2. 4, 5.

But to conclude, Concerning the real word of Prophecy 1 Pet. 1. 10, 11. 2 Pet. 1. 19.which signifyed beforehand of the sufferings of Christ, and the glory which should follow, that was in due time fullfilled in its kind, the same Apostle saith, 2 Pet. 1. 17, 19.

1. Its more sure than a voice from the excellent gl ry, at least to others, and more argumentative.

2. More to be attended than the words of one risen from the dead, Luke 16. 31.

3. Nay our Lord Jesus himself said, that if they believed not Moses Writings, he did not expect they would believe his Words, Iohn 5. 47.

Moreover they affirm, That this Light (the same which they say is in every one that cometh into the world) is the anointing from the Father, that they need not teach one another.

HOw great a progresse (O thou most holy) will thine Enemy and the Truths make, if this doctrine were im­braced?

Cant. 4. 12. 1. To break down the wall about the enclosed Garden, the Church, and make Common the choicest favours of the King of Saints, who endeared himself of old to his people by the promise of his Spirit, wherby we know that he dwelleth in us, and we in him, because he hath given us of his Spirit, John 16. 7. 1 John 4▪ 13.

This is the Spirit which the world cannot receive, because it seeth him not, neither knoweth him, Joh. 14. 17.

[Page 23] Eph. 1. 13, 14. 4. 30. Rom. 8. 23. This is the Spirit of Promise (promised to believers) wher­by they are or shall be sealed unto the Day of Redemption of the Saints (who are the Purchased Possession) from the Po­wer of the grave unto the Perfection of Liberty and Glory; It being in the mean time the Earnest of our inheritance which is 2 Cor. 1. 22. 5. 5, 6.reserved in heaven for us.

Is not this the oil wherewith our Lord and Saviour was anointed above his fellowes, who are his brethren, par­takers 1 Pet. 1. 4, 5.from his fullnesse? Psal. 45. 7. John 1. 16. Ephes. 4. 7.

2. Moreover, how daringly doth this attempt (if it were pos­sible) to pull the seven stars, Rev. 1. out of the hand of Christ? and how easily doth this conclude against Apostle­ship, Pastorship, Doctorship, Eldership, &c. admonitions, ex­hortations, reproofs, and that with a high hand, although God hath set them in his Church for the perfecting of the Saints, and edifying of the Body, and that untill every member be added to his Church, and every member already in it be grown unto the fullnesse of the measure of the stature of Christ? Eph. 4. 11, 12. 1 Cor. 12. 28.

Let the wise judge whether this doctrine teach not one member to say to another, I have no need of thee. But if 1 Cor. 12. 19, 20, 21.any rejoice in the Covenant of Promise, we also will blesse the name of the Lord who hath established the New Cove­nant upon better promises than the old Covenant. For to the people whom he taketh to himself, he will give not only a Law without, but in their hearts also, and whereas in the dispensation Mosaicall, there were many Brethren in that outward ministration who knew not God, yet in the new Covenant there is not a Brother need say to his brother, Know Hos. 4. 6. the Lord▪ as if he was ignorant of the Lord, though the least of all Saints. Yet surely if this promise exclude all outward Teachers, why should Christ give Teachers to his Saints? and Peter stir up their minds (their pure minds) by way of re­membrance, and endeavour by his Epistle, that after his Ephes. 4. 2 Pet. 3. 1. 1 ch. 12, 13.decease they might have the Gospell in remembrance; and John write to Believers of all ages in the Church, that they [Page 24] 1 Ioh. 2. 14 27. abide in Christ, notwithstanding that they had the anointing in them?

All which expresseth the unspeakable love of Christ, and care toward his People, knowing their weaknesses, which favour man would reject to his own losse.

3. But as if it were a small thing (O you that fear the Lord) thus courteously to rob, and friendly to betray you, this doctrine proceeds (if the Authors understand it) to cut off at once all instruction and reproof of Enemies and ungod­ly; and states not a Brother but an Enemy and child of igno­rance twice over to have no need that any man say unto him, Know the Lord; because it saith, every man that commeth into the world is enlightned by the light, which is the Anoint­ing, which, as these Doctrinists say, excludes all need of outward Teaching.

Ioh. 16. If any man say, The Spirit convinceth the world of sin, therefore every one in the world hath the workings of the spirit.

It is answered, The holy anointing oil is not poured up­on Exod. 30. 32. 26 &c. mans flesh, nor the stranger, but on the Tabernacle, Altar, &c. Aaron and his sonnes, which makes this Mercy peculiar to the Saints, the holy Priesthood, and not common, 1 Pet. 2. 8. 54.or like the convincing operations of the Spirit, which do not appropriate such a Person or consecrate him to the Lord.

Besides, this Conviction doth not exclude the Teachings of man, but rather implyes it, For it convinceth of unbe­lief, which is not the sinne of them that have not heard, Rom 10. Romans 10. ver. 14. He will say then, Have they not heard? Is not the word nigh them, yea in their hearts? verse 8.

Most true, it is in the hearts of them that believe; yea ve­rily their sound is gone forth into all the earth, even Theirs who were preachers of Glad tidings, v. 14, 15. who carried the report which was not believed of some, v. 16. even the Acts 13. 38; 30 42▪ 45, 46▪ 47.word of God, v. 17. which being received by the Gentiles became a provocation of the Jewes to jealousie, because it was first offered to them, and they received it not, v. 19. it [Page 25] pleased therefore the Lord of All to send forth tidings of Grace into all nations, and his Spirit to convince the world (contradistinguished to the Jewes, Rom. 11. 15.) of sinne, because when they hear they believe not, untill convinced that it is their sin not to believe in Christ, or submit to him, accept him as King, Priest, and Prophet, when offered to them.

It might seem strange to you, dearly beloved, should we say that these discoursings on their part are but a blind to veil what is farther intended. It may be their confessions will sometimes give you it that you and all men ought to believe in Christ in them, and that they perish for not believing that Christ is manifested in their flesh, and that you are saved by the dying, rising &c. of Christ or the light in you, and not by any Christ without you.

To the evidencing of which in part, be pleased to hear them using the word of the Scriptures, saying, The Kingdome of God is within you, Luk. 17. 21.(and this they say of and to all the children of this world)

TO which we answer.

1. That the Kingdome of Heaven the Jewes expected to come as the Kingdomes of the Earth and Men: but it came with no such pomp or shew, wherefore the Pharisees Mat. 11.were not aware, or observed not that it was ever since the daies of John the Baptist, and that it was ( [...].) in them, or among them, and they knew not.

2. Most true it is that where-ever the Kingdome of God comes with power and efficacy it sits down in the heart, and doth subdue the thoughts, wills, affections and actions of Luk. 10. 5. 9 Luk. 19. 44. Mat. 21. 43.Men to the Scepter of Christ. But it comes near to many in the Gospel or outward message of peace (though they know not the time of their visitation) and again is taken away from a nation when the Gospel is taken away.

[Page 26] 3. We do indeed firmly hold against all the sonnes of for­mality, that it is not talking of God, but walking with Rev. 11. 12. John 4. 23.God, not the form of Godlinesse without the power, that sets one further than the outward Court, and that God is not worshipped in Truth, if he be not worshipped in Spi­rit.

Also we hold that all the visible order and regiment of the Church, as suited to the present Condition in the body, is not of the substance of the Kingdom that cannot be shaken, but shall cease at the second coming of Christ

4. Yet during the imperfect state of the Church (as Eph: 4. 12, 13, 16.we mentioned before) and the Love-conveyances from one member to another for the increase of the body, there cannot be any thing trans-acted but in some form.

And for the standing forms of Gospel-appointments, as Church-order, Sacraments, &c. we judge them added to (as appendixes of) the Kingdome, and they are unalterable by the wisdom or will of Man untill the appearing of Christ. 1 Tim. 6. 14.Their end is to testifie our blessed subjection of Jesus Christ, as Banners and flags hung out to the view of the world to 1 Thess. 1. 8. Acts 2. 40▪ 41. 1 Cor. 11. 26. 1 Thess. 5: 11, 12, 13, 14, 15.make known the People that own Christ crucified. Also they are chanels of Spritual Grace (Scripture and experience witnessing) and may not be neglected under pretence of avoi­ding formality, or present indisposednesse, or dullness, which many times is removed by a conscientious attendance upon these exercises.

Wherefore we conclude, that to set up the form without the Power, or the Power to jusle out the form of Godliness, are both errors, and is beside the Rules and practise of those Times which abounded in glorious gifts, and wonderfull Grace, who yet were most observant of, and exactly conver­sant in Church order, Pastors, Teachers, Elders, &c. Bap­tism Acts 20. 7. Mat. 18. 16, 17, 18.with water, the Lords Supper in the Elements Bread and Wine, receiving in and casting out of visible societies by the Power of Christ binding on earth, and loosing offenders Acts 2. 42. 43. 1 Cor. 14.(when penitent) continuing in the Apostles doctrine, and fellowship, and publique Prayers, and prophecyings, as 1 Tim. 2. 1, 12. 3. chap. 1. 8. 4. ch. 14. 5. chap. 1. 7. 9. 17. 19. 22. compared with 3. chap. 16. v.

But it sufficeth not to our Adversaries to have left things in General, but they also affirm that Presbyterians, Independents, Anabaptists and such differing forms, are all in the Kingdom of Ba­bylon and in the confusions of it.

TOuching which

1. It is our earnest desire that such so differing would not rigidly dwell upon their conceivments in Externals to make a breach in the Body of Christ which is but one, by re­jecting all (though godly) that are not in their way of Disci­pline. Faith in Christ, and Love to all Saints, are joined to­gether, Eph. 1. 17. Col. 1. 4.

2. Yet we do abhominate those unjust aspersions of Ba­bel-confusions cast on these effects of an inquisitive mind, de­siring to know the mind of the Lord, which thou O vain man reproachest, though thy conscience would tell thee (if thou hadst not silenced it) that there are many godly persons, in those mentioned wayes, who rest not in the form, but in o­bedience to God as they understand exercise themselves there­in, having also the Power of Godliness.

3. But it is observable they meddle not with Popery and Episcopacy, &c. for indeed these principles make all externals indifferent, unlesse that they are more violent against Presby­terians, Independents, Anabaptists, because they stand more in their light, neither may Familism speak ill of its native Country and old friends; We mean the Romish Anti­christ.

Some indeed say that Pastors, Teachers, Elders, Churches and such administrations ended with the Apostles age, and that it is not for us to seek them, but a more spiritual way.

1. BUt its manifest Apostles were but to plant, such as Apollos, Timothy, Titus, &c. came to water, (1 Cor. 3. 16.) Thus doth one enter into anothers labours, one layeth the foundation, and another buildeth thereupon, (v. 10.) wherefore Paul (according to the wisdome given to him) ordered that in every Church or City where the Church was, there should be Elders, whose Place and work it was, some to Rule well, and some to labour in the Word and Do­ctrine. 1 Tim. 5. 17. Act. 14. 27. Tit. 1. 5, 7, 8, 9, 10.

2. Also we read of Teachers, Ministers, Churches, O­verseers, Deacons, where the Apostle of the Gentiles was not, Col. 1. 7. 2 chap. 1. likewise the Angels of the seven Churches in Asia (2. and 3. of Rev.) long settled. And the Phil. 11.Church in the wildernesse, during the Apostacy from Primi­tive Peace and Purity, hath witnesses that feed her 1260. (Prophetical) dayes or years, Rev. 12. 6. 14.

3. But it is above controversie, If our Lord hath given gifts to men they must imploy those Talents, though they are not so eminent as in the Primitive times, being according to the measure of the Gift of Christ and his Grace, Eph. 4. 7. Rom. 12. 3, 4, 5, 6. Now that the qualifications of an O­verseer, Elder, Deacon, may be found in these our daies is manifest if we consider the 1 Tim. 3. 2. &c. Tit. 1. 6. as not conteining any extraordinary Grace. That we must not expect them to be sent forth as the Apostles immediatly, is manifest, for though they are to have an open door in their own hearts, Yet they are set down as such (1) That may desire the work, 1 Tim. 3. 1. (2.) Are called to it by the Saints and Eldership trying and approving them, 1 Tim. 4. 14. 5. chap. 22. Titus 1. 5. And (3) such as are instructed for the further fitting them for their work, 1▪ Tim. 4▪ 6. 13, [Page 29] 14, 15. 2 Tim. 2. 2. likewise such (4) as being qualified in some measure, yet through modesty, or fear, or other respects, may be unwilling to feed the flock of God, though called thereunto, 1 Pet. 5. 1, 2. reserving still the honour to the chief shepheard (v. 4) and that this is a rule to be continued in the Church is evident, 1 Tim. 3. 15. ch. 6. 14. So then, though they have not these extraordinary endowments, or mi­raculous operations, its nothing material for the Church, and the doctrine needeth it not as at the beginning. 2. Al­so that Timothy, Titus, and the Angels of the Churches, and Elders after the Apostles, never did miracles that we read of. 3. Miracles also being in the last times signes of Antichrist ra­ther than of Christ. 4. And signes being not for them that 2 Thess. 2. 9. Mat. 24. 24▪do believe, but for them that believe not, 1 Cor. 14. 22.

4. If the Saints have now as much need of those appoint­ments as then, nay more (if we may say so) then why should any seek to be loosed from their own Mercies? We confess we have read and heard of, seen and (through Grace) hum­bly despised the vain boastings of them, who said they were perfect, and were above hearing, praying, believing, ho­ping; speaking Great swelling words of vanity, who have turned aside first from the holy Commandement, and Jude. 16. v. 20. v.after that from the pretence of it: which should awaken us to edifie one another on our most holy Faith, praying in the Holy Ghost, that we might not be led away with the Error of the 2 Pet. 3. 17wicked, and so fall from our stedfastness.

It is most freely confessed, that when things come to pra­ctise in this time, which is neither dark nor day, many doubts and questions do arise among many: yet as some of us have tasted of the goodness of God in this way, so we may not but acknowledge it; and farther Pray until the day break, and shadows flee away▪ Turn O beloved, and be as a roe or young hart on the Mountains of Divisions: Cant. 2. last.

Surely, the Doctrines of these Men which we oppose, are levelled to subvert all Order, Churches, in whatsoever is done outwardly, For they say its Babylon, and all the wor­ship, and Teachers without are of the Beast and Anti-christ.

[Page 30] Judge us O Lord, for why should Men in thy name rise up against thy Sonne and us for his sake; 1. Rejecting thy care, 2. Condemning thy Wisedom, 3. And the Generation of the Just in all ages, 4. To establish themselves and prepare a high-way to Paganism?

It is not a Pleasure to us (Beloved in the Lord) to open these painted Sepulcres, but since we have begun we will proceed to shew yet more, that you may see and wonder, and beware. They bid you Speak no more than you have expe­rience of, and than you live in.

VVE confesse it is and shall be to us for a Lamentati­on that the religion of very many consisteth in talk­ing of God and Christ, and Scriptures, and Churches, and is but a sound of words without knowledge and faith, and so do rather darken than make manifest the Truth, and because it is without obedience, their conversations destroy their confessions: And did these sayings aim at the reformation of this, we should not dare to cross them, but we have grounds from certain discourses personally had with some of this way to declare,

1. That this is to silence you from ever mentioning the hi­stories and prophecies of the Scripture; Creation of the world, Garden of Eden, Adam, Eve, Flood, Historie of the Church, coming of Christ into the world, the Day of Judge­ment, Resurrection of the Body, and such like, which being Past or to come, we can have no present experience of: And some of us speaking of these Scripture Records have been bla­med for speaking without experience.

2. Or Secondly, by this means all the Scriptures must be construed as Metaphorical in an Allegorie, making the Crea­tion an Allegorie (and so the world without beginning) A­dam, Eve, the Serpent, Paradise, Cain, Abel, Seth, Noah, [Page 31] Ark, Abraham, Isaac, Jacob, Aegypt, Wilderness, Canaan, Kings, Prophets, Records, to be meer allegories, Nay Christ, his flesh and blood, his life and death, his Cross and Crown, Scribes and Pharisees, Jerusalem, Herod, Pi­late, Churches, Elders, Anti▪christ called Babylon and E­gypt, &c. (and what not) to be fulfilled in the Allegoricall construction of particular experiences.

But concerning Experience we are satisfied,

1. That to speak without Experience in experimental af­fairs is to darken counsel, as they do that speak onely from the hearing of the Ear, (Iob 38. 2.)

Heb. 11. 1. 2. But Faith is the Evidence of things not seen, and a subsistence of things hoped for; though its evidence be not of the nature of Sense, Science, Opinion or Experience, being of things unseen by the sense, not known from the search and rationall comprehension of Causes, nor intertained from the Probable testimony of wise and holy Men, nor tasted in the Presence thereof: yet after a spiritual manner seen, known, and experienced by Faith in the Divine Testimony. 2 Cor. 4. 13.

Wherefore having believed, we also will speak of the sacred Records, and gracious Prophecies which are deliver­ed to us in the holy Scriptures, of which and in which God 2 Cor. 5. 5.hath caused us to trust, giving us also the Earnest of the Spi­rit, which as Josephs wagons to Iacob doth ascertain us of Gen. 45. 27.the Truth of the tidings; And the gracious operations of the holy Spirit in our hearts, from and by Scripture Truths, gives us to believe the Histories and Prophecies interwoven to be al­so of Divine Authority.

3. We do also judge the Word of Faith, which is Divine Testimony, to be more safe, Certain and Constant ground to speak of and from than experience.

In this we are not for a dead Faith, which is the fruit of freewill closing with the Word from the testimony of Man; which leaves the mind wavering through carnal reasonings, which cannot be satisfied▪ But for a lovely Faith, even the work of the Spirit with Power, setling the mind on the Di­vine Testimony, as such.

As for speaking no more than we live in, if it intend not to [Page 32] stop the mouths of all those who dare not pretend to perfection and blamelessnesse, but those who speak from No­tion and yield not up their souls to the things which they de­liver to others, we testifie the same thing.

As for Allegories

1. We allow very many in the old Testament, beside the Ceremonial Law, which was a shadow of good things to come, Persons, Offices, Places, Actions, Things, which the Ecchoings of phrases wisely and warily observed give hints of, and puts the beginning of every Allegorie into our hands as the Apostle took it in Gal. 4. from the 54. of Is. 1. verse) which yet must be wisely followed, as Scripture Ec­chos proceed to encourage, yet not to impair the truth or use of the Letter and History, Allegories being but accidentall thereto, and a fruit of the incomprehensible wisdom of God, that sets one thing to answer to another.

But in the New Testament, although Jesus Christ spake many parables and used similitudes which he opened to his Disciples, yet the Gospel Ministration properly so called, not onely in the language thereof, but in the Actions, persons, 2 Cor. 3. 12.things thereof, is in much plainnesse, and not as Moses who had a veil upon his face, but the Messias discovered himself by speaking plainly and without a Parable, John 16. 29. his parables in his publique preaching being chiefly for judge­ment to the willfull Jews, that seeing they might not see, Matth. 13. 13.

We gladly own Christ in us by his Spirit to crucify our flesh, and raise us up in our hearts, in this world, and at his second comming our bodies in the resurrection, to a new Phil. 3. 10.and spiritual life; and this we own as the Power of his resur­rection and fellowship of his sufferings: but we detest that doctrine that destroyes the Atonement in his blood, and the Truth of his humanity, and his personall body, besides his mysticall the Church, so taking away the representation of John 1. 18.God in the Mediatour the Man Christ, which a believing eye fixeth on, and leaves the Mind (which is far from know­ing God in any competent certainty out of Christ) to seek a­bout for God, as individuum vagum, or something he knows [Page 33] not what, and at it last may becomes to this Notion, God is in all and all in God; blasphemously adding that he is no other than the world, or what he is in the world, clothing him­self with changeable appearances; and so the mind pro­ceeds untill it be spoiled with vain and blasphemous Philosophy.

2 Tim. 4. 3, 4. Col. 2. 18, 19. We conclude, that it is a sign of a rotten heart, and a ro­ving head, to be loathing plain Scripture, and longing after cu­rious speculations, and witty allusions; though in this we prejudice not the modest searchings of those whose hearts are it may be more than ordinarily prepared, and senses exercised to discern into the veiled Truths of the Scriptures, as Heb. 12. 13, 14. compared with Heb. 7. &c.

Moreover they admonish that we wait in silence untill God open our Mouthes.

WE answer, if that were the intent of this Admoniti­on to shew to man his dependance on God, and that he especially that waits on the Word and Prayer, take his goades and nailes from the chief Shepheard, and pray in the Holy Ghost, we should not appear further in this matter than to own it. But we cannot but conclude from our ob­serving the managerie of this Assertion, and their practise, that they would not have any to read, teach, pray, in their families or in the assemblies, but when the Spirit of the Lord doth lead them by strong impulses and irresistible Motions to such actions, And he that doth otherwise is by them accused of Pharisaical imitation, or stealing the word of the Lord from them that spake it with power.

Isa. 64, 7. 2 Tim. 1. 6. [...] Which we cannot close with,

1. Because it is the will of God that the Gift which is in us should be stirred up as fire, which sometimes is covered with ashes, hitherto are referred the exhortations to diligence, and improvement of Talents, 2 Cor. 8. 7. 1 Cor. 9. 25. Mat. 25. and many other places.

[Page 34] 2. It laies wast the experience of them who have in the midst of infirmities and indispositions acted in the Faith of their duty, and Gods promise, and have been made blessings to others in their speakings, wherein also they have gather­ed warmth and enlargement before their work was over.

Afflicted, imprisoned souls have most need to be exer­cised in Prayer. Temptations will abound from Satan and the weaknesse of the Flesh, to hinder the profitable, soul-inlarging exercises of prayers, reading, exhortations in Publique and private, if we break not thorow those hinde­rances to close with the revealed command leaning on the Promise of Grace.

3. Unlesse we think (as this Doctrine implies) that the motions of the Spirit are the onely rule of Duty; which, if so, must be attended and obeyed without respect to the Scri­pture command, saying, not saying, or gain-saying in the Letter of it, there being (by this doctrine) no obliging rule but the Law of the Spirit.

Now if it be more moderately affirmed that the Scripture as written in the heart, or the inward-heart-dictates as writ­ten in the word, are the rule, yet it will follow that if there be not a conjunction of the word and Spirit, moving with inlargement, theres no rule or obligation actually, and so no transgression to forbear, though daies, weeks, and months passe over the heads of them that pray not, or preach not, though necessity is layed upon them in respect of their work, and service, and the call of the need of others, 1 Cor. 9. 16, 17. compared, Mat. 6. 11. 1 Pet. 5. 2.

4. To the best of our understandings we judge the Asser­tors to be against any constant preacher or course of prayer; so allowing every man or woman equall liberty in Assemblies to teach or pray, and this they say is the true Ministry, and all other by the will of Man: notwithstanding 1 Tim. 2, 12.

1 Cor. 14. 31. 1 Cor. 12. 28. It is indeed said you may all prophecy one by one, but its said also, Are all prophets? we wish all the Lords people were Prophets.

The Assemblies of the Saints of old were constant, and [Page 35] they had men who attended on the word and prayer, who gave themselves to it, prepared themselves (waiting on God) that they might act to the edifying of the Saints in love, Act. 20. 7. Act. 6. 2. 4. 1 Tim. 4. 13, 14, 15, 16.

5. This doth (to our discernings) tend to the establishing of the sayings of them who speak after their trembling sits with an extended voice, as the Oracles of God, and leaves us not the liberty of the Commended practise of the Bereans, to trie the sayings of an Apostle by the Acts 17. 11Scripture.

The simple believeth every word, Prov. 14. 15. But in this case we have learned that the spirits of the Prophets are subject to other Prophets, for examination whether they accord with the Standing Ʋmpire of all questions, the holy Scriptures. 1 Cor. 14. 32.

But that they intend to magnify their writings and Epistles above or into an equality unto the holy Scriptures seems ve­ry probable, in that they put their papers very diligently into one another hands, but not so the Scriptures, and do some of them say, That it is alike for to take a sentence out of their G. F. affirm­ed to J. K.letters and preach from it, as to take a sentence out of Pauls Epistles.

We confesse we cannot find that ever man came to claim credit to the words that he spake, but he was to give proof of it, either by the mighty operations of the Spirit of God Heb. 2. 3, 4.by him, or by the Testimony of Truth given by them who did come with such works, or else if he were a Prophet, the event was to declare whether he were of God; yet if the mat­ter of his exhortation was to withdraw them from the known will of God, Deut. 13. 2. though his signes and wonders should come to passe (as the man of sinne shall abound with such, 2 Thess. 2.) yet hearken not to him, for the Lord proveth you whether you will keep his commandements.

6. The Experiences of many tempted souls may seasona­bly be heard in this matter, who under the former pretences have waited untill their hearts grew so carnall that they had almost lost their savour, had not the Lord shewed them that it was their part to give heed to their duty leaving the [Page 36] inlargements of soul to the incomes of the Spirit, which graciously met them in the way of Gods commands.

As for the Accusations of Imitation and Stealing the the word of the Lord from others, we shall say, Take the mote out of thine own eye. Who more notorious imitatours of Apostles and Prophets without the Call or Gift of either, & who more steal the word from others, then they who have received their notions from Scriptures, Teachers, and Leaders, and phrases also, and yet do acknowledge neither one nor o­ther but as it were of themselves?

He that quotes the Scripture steales not the word. He Cant. 1. 7.that imitates the Practises of Saints in foregoing ages, going forth by the footsteps of the flock (not desiring singular waies) seeking Christ in his own standing appointments by the She­pheards Tents, and holding fast the true sayings of the holy Tit. 3. 8. Jude 3.Scriptures, erres not if he speak and contend for the Faith which was once delivered to the Saints, though it be not so delivered to him by immediate inspiration, or confirmed with miracles as it was to them, 2 Thess. 2. 14, 15.

Furthermore these who come unto you in the i­mitation and resemblance of Christ, Prophets, Mat. 24. 24.Apostles, with their deemed Oracles and great wonders, do shew themselves in the most com­posed garb of humility, as the greatest friends to the crosse of Christ, and the onely bearers of it, disswading you From your own wisdome, will, righteousnesse, Pride in apparell, Diet, &c. giving and receiving honour of men, and such like, which is the crosse you must abide in, and through it (they say) passe unto everlasting rest.

WE Wish heartily that all that wear the sheeps clothing were sheep indeed; but there is one that judges. Let [Page 37] us search and trie these Doctrins and let judgement of persons result freely.

Of widom. First then, we are fully satisfied that he who hath learned Arts and Sciences, and hath read over Systems or Bodies of Divinity, and Exercitations concerning it, must come to Christ as a little child, and be abased in all his Pride of Mat. 18. 2. 1 Cor. 1 30 Jer. 9. 23.Flesh in Gods presence; For all these make not one wise unto salvation: but what this man hath before Christ he is puffed up with it, knowing nothing as he ought to know, 1 Cor. 8. 1.

Yet doth not this subvert Schools of learning, but it sets learning in its place. Surely it is clean to the clean-hearted, as meat and drink, and being rightly improved, yields a larger tribute to Jesus Christ, than the worlds external goods. For want of which its easily observable how these pretenders to the Cross, do often mistake in the English idiom or phrase of translation to wrest the sense.

We affirm also that he that's wise to buy and sell, and shift in shaking times, to raise himself while most do fall, must give up himself to Jesus Christ, seeking first his kingdome, and minding his will, without consulting with flesh and Gal. 7. 16. 1 Cor. 4. 10.blood, though he be counted a fool for Christs sake.

Yet doth not this cross the will of Christ, for him that hath wisdom in his Generation to buy and sel, and provide liberal­ly for himself and his, if riches increase by the blessing of the Prov. 10. 22 Luk. 16. 12.Lord, and not the covetous pursute of them that would be rich, Still remembring, that of him that hath more there is more required, and that Man be faithfull with that that is anothers (for he can carry nothing out of this world) being rich in good works. Also considering he that hath most hath most 1 Tim. 6. 9. 17. Prov. 30. 8. Of Will. Acts 9. 6.Temptations, which is enough (if wisely weighed) to stop the greediness of Men after more than food convenient.

Secondly, we are assured, that who so comes to Christ must forsake his own will, as guided by fleshly wisdome, or deceitful lusts, or expressing it self in opposing the will of Christ.

Nevertheless this superintendency of the holy Spirit, over­awing [Page 38] the will of Man doth not abolish, but regulate it, For Psal. 110. 3.the people become willing in the day of his Power.

Neither doth it follow that such or such a Motion is ther­fore of God, because it crosseth natures desires, though if the clear will of God do so, it must be readily o­beyed.

Of Righte­ousness. Phi. 3. 7, 8, 9 Thirdly, we are confident that whatever Man hath done or received before he knew Christ, which he accounted gain and boasted of, hoping for Gods favour therefore, he will reckon his loss when Christ is revealed to him; because he was held contented in those snares of Pride without Christ, and he will no more desire to be found in his own righteousnesse, which indeed are as filthy raggs; unlesse when he is under Temptations,

Yet we also believe that the righteousnesse which is per­formed by faith, or the Power of Christ in us, is not to be re­sted in, as that in which we are accepted, Eph. 1. 6.

Also that the Externals of Religion, before rested in, be­come not now abolished to the New-creature, as Ceremo­nies which might be used or not used, but the Externals 1 Cor. 11. 28. Rev. 3. 19. James 2. 2.of the Gospel are to be used with the Power of Godlinesse upon a new account transacted to the glory of Christ.

Fourthly, touching Apparel, We confess and may not deny that in the Church-relation, and in presence of Christ, we may not have respect to gay cloathing and a gold ring, For then all eyes should be inward while soul affaires are 2 Cor. 5. 16.transacted; And we may not here know men after the flesh, but as they are enriched with Faith and gifts of Grace, and as they stand in the judgement of the Spirit.

Wherefore Apparel concerns the outward Man in the ca­pacity of Man, though it is (as all other things) to be order­ed and directed by the grace of God. And here we know not how to excuse this wanton nation that generally shews it self Hab. 2. 6.childish in nothing more than by respecting gay clothing, which sometimes covers an infirm and deformed Body and Spirit too, and in its self onely seems to shew a man that hath more thick clay than another. But seest thou a man boast­ing in his Apparel, be not troubled, for it may be its all his [Page 39] Portion and rejoicing in this world.

We know the Scriptures that declare against the Pride and wantonness in apparel, Is. 3. 1 Pet. 3. 3. 1 Tim. 2. 9. and that which judges this wantonness in women condemns the like in men also, yet we will consider (and that a little more, because this is so much insisted on by the Assertors) what allowance is by God given to men, though not for a cloak of Pride.

Gen. 3. 7. 21. Pro. 31. 21. Deut. 22. 5. Mat. 11. 8. 1. Apparel was instituted to cover shame, to defend from weather, and grew into use, for distinction of sexes, and qualities of Persons; but for the shape of garments its left to man to attire himself Prudentially, and because he is a member of Societies, Prudence directs to use the modest cu­stomes of the Country (as in other and greater matters.)

2. As all creatures were given to man for his use, so some for his conveniency, delight, and ornament as a Gen. 9. 2.Man; else the bounty of God in the variety of creatures must be denied. Man may serve himself of any Creature, so that 1 Tim. 6. 17. Esther 5. 1. Luk. 15. 22 Mat. 22. 11. Cant. 3. 11.he be helped in his way, and honour his God by it: Thus in dayes of gladness the Scripture allows more than ordinary garments, after the manner of men.

3. Pride doth not lie in putting on of Apparel, though it be above what Poor men can compass; Poor men may be as proud in their best cloaths, as Rich men in their costly gar­ments.

4. Though neither men nor women professing godlinesse are so to adorn themselves with gold, silver, and pearls, as 1 Tim. 2 9, 10.seeking praise in garments and not in good works; yet surely God hath allowed men in Eminent Places, civil and military, to put on those badges of Honour that belong in a civil way to Mat. 11. 8. 2 Chron. 18 29. Rom. 13.to their offices, so as that the brutish part of mankind (that are taken with nothing but Pomp and Power) may not rudely assault their Persons and offices which are to keep order in this world; which is a curse threatned, Isa. 3. 5.

Prov. 31. 21. Eccl. 5. 19. Neither doth this onely extend to persons in place, but their very houshold, and wherever God hath given plenty we know not any thing against a cleanly modest apparel, unto a deco­rum and some ornament, according to the sinless customs [Page 40] of the Times and place of residence. This remembring, that they must give an accompt to God for the spending of wealth, who would have each thing served in its place, upon which accompt the costlinesse of apparell (within the forementioned bounds) seems to be according to the surplusage or remain­der of estate, after works of necessity, Piety, Hospitality, Charity, which are of more concernment than to comport or comply with Pedigree or Place, &c.

In all these cases its best to keep within compasse, and not fashion our selves according to the Lusts in our ignorance, and 1 Pet. 1. 14.conforming our selves to this wanton world, but to what is most comely and honourable for them who should have all Psal. 8. 6.things under their feet.

Touching diet, we need not speak, having so much insist­ed on rayment which is in the same rank, This knowing Mat. 11. 19.that the sonne of man came eating bread and drinking wine, and yet was in hunger and thirst, to teach us to want and to Phil. 4. 12.abound (which is unspeakable happiness to them that have so learned) and that we are to walk as free yet not using our li­berty as an occasion to the flesh.

Of Honour. 5. We know it of unquestionable verity, that whoever being in an honourable Condition in this world, are called, Heb. 11. 24.and come to Christ, should imbrace the reproaches of Christ, and gladly croud through honour and dishonour, else they are Luk. 9. 62.not fit for the Kingdome of God, neither can they believe if they be resolved to keep honour among carnall and Worldly John 5. 44.Men.

Yet we professe against that unchristian unhumane throw­ing off all subjection to and acknowledgement of Superiours by word or deed, found among the maintainers of these Do­ctrines which we contend against; and do declare that their shew of humility is most abhominable Pride▪ in denying all respects to men, whom God hath said we should honor, Rom. 137. 1 Tim. 5. 17. 1 Tim. 6. 1, 2, 3. Eph. 6. 2. and not onely Magistrates, Elders, Masters Parents, as such, who may be Luke 1. 3. Act. 26. 2. 25. 2 Joh. ver. 1.godly, are to be honored by the faithful, but he saith also Ho­nor all men, 1 Pet. 2. 17. which honor Luke, Paul, John, &c. gave to persons godly and ungodly, in the phrases usuall and distinguishing.

[Page 41] We might mention that honour which Job, Joseph, Mordecai, Daniel, and the Kings of Judah, and faith­full men of old received in their conditions of Advancement: Paul also was honoured with many Honours, which he ac­pted, Acts 28. 10.

Psal. 37. Dan. 2. 44. 7. 27. Mic. 4. 8. Times are in the Fathers hands, he that said is faithfull, The meek shall inherit the Earth, and to the Daughter of Sion should come the first Dominion; And as the first coming of Jesus Christ was attended with the crosse and persecution of all that followed him, so some do think that at or before the second comming of the Man Christ Jesus exalted, Je­rusalem Rev. 19.which now is a Praise in heaven, shall be a Praise in Earth, as Babylon hath been. Now distinguish of the Isa. 62. 7.Times and you may reconcile these and the like Scriptures with them that lay Tribulations and persecutions upon all the Followers of Christ. God hath taken off much of the yoak from his persecuted in England.

Its most true the Jew inwardly desires not the praise of men, yet God will make his enemies bow before them, and ac­knowledge Rom. 2▪them the seed which the Lord hath blessed, when he calls his servants by a new name, having taken away the Isa. 61. 5, 6, 7, 9. cha. 65. 7, 9.names of reproach.

This we should not plead for, as knowing the error is com­monly on the other hand, in too many complements (yea a­mong Saints) but that we see Morositie and rudenesse impo­sed by them upon us as conformity to the crosse of Christ: nei­ther do we yet think the Saints are fit for such a condition, (until we see more of the fine Linnen in use, Rev. 19. 8.) or that they should presse after worldly honor, but what righ­teousnesse, holinesse, and the image of Christ by the grace Isa. 58. 8.of God in Providence casts upon them.

Isa. 23. God will yet more stain the Pride of all glory and bring into contempt all the Honourable of the Earth that are not willing to decrease that he might increase.

Finally Brethren, whatsoever things are true (and not phantasticall vain shews) grave (and not ridiculous or dis­orderly) Phil. 4. 8. [...],whatsoever things are just (giving each their due, God and Caesar, Saints and all men) Pure (and not defiled [Page 42] with wanton mixtures of pride and vanity) whatsoever are lovely (and not rude and harsh) and of good report (among men judging rationally) think on those things, And let not the ungodly outstrip you in any true excellency, nor reproach you as if Christianity did not perfect humanity. Thus shall Rev. 21. 26.the riches of the Gentiles be spiritually brought into the new Jerusalem.

Furthermore, we think it convenient in this place to adde something touching Propriety and Community in worldly things, because we have sufficient reason to perswade us to judge that the Maintainers of the fore-men­tioned Doctrines which are opposed by us, do think it unreasonable that one man should have so much, and another so little, and some of them are not free to be Tenants to other men.

OUR Intentions are not to countenance that churlish, private spirit found among men (which indeed too much leavens the upright) neither to ty up any from giving all their goods to the poor, if they wrong not their relations and Cre­ditors: But we do oppose the Law of Community, which some (did they speak out) extend to break marriage bonds, while they do but tamper in words, questioning what Scrip­ture Ministers have to join people together in Wedlock. But they know it is not time to vent these things yet, for one chief among them did say, he is a fool that speaks all his mind to every one.

We dare not incourage those grinding oppressions of, and proud insultings of ungodly men over, the poor and needy, as if Nations, Townes, Tenants, Servants, &c. were born for no other end but to be their Drudges; but we must affirm it [Page 43] as most reasonable to submit to the Will of the Lord, who ordereth the Plenty and Poverty, increase and diminishing, high and low estate of Persons and Nations, Psal. 107. 36. to the end.

We desire it may be considered, that besides the generall interest which the Sonnes of Adam have in the good creatures, which was lost in the first Adam, and repaired in the second during the day of Patience, we say, besides that, there is a particular interest or propriety in the Creatures, whereby one man may say this is mine and not thine, which may be con­sidered as diversly obtained.

1. By the general distribution of the earth to the Fathers of the Nations.

Gen. 11. 2. For when the whole Earth was of one language and dwelt in the plain of Shinar, their proud design of building Babel provoked the Lord to confound their languages (in the daies Gen. 10. 25.of Peleg) Then were they scattered upon the face of the earth, and then did the most High divide unto the Nations their Deut. 32. 8. inheritance, and the people of one language that sat down in any Countrey not yet inhabited (according to the Provi­dence Acts 17. 26.of God setting the bounds of their habitati n) took it for their inheritance, and while there was room enough fed Gen. 13. 9.their cattel at large, and removed their heards and flocks to fr sh feeding; what wells they digged were their own, each Gen. 21. 30.family removing together and planting together in the Cities which they builded; The Elders of families being the chief Gen. 14. 14.rulers, and the children of their Servants became also their servants; Yet where others had planted, they had leave Gen. 19. 9. Gen. 21. 34. Gen. 23. 16.also of the Inhabitants to sojourn with them, and if they desired a piece of ground they did use to buy it of them.

Hitherto we may refer Israels title to the Land of the Ca­naanites because it was given them 430. years before they Gen. 15. 13, 16.did inherit it, yet after a peculiar and unparalleld manner to Abraham their Father, because the children of Canaan that Servant of Servants were a wicked people, and because Gen 9. 25.it pleased the Lord to choose Israel for his inheritance. Yet here did the Lord provide that each Tribe had their part by lot, which did descend to their posterity by inheritance.

[Page 44] 2. Which is the second considerable in the obtaining of Propriety.

Children are surviving parts of their parents, and have a true right to their Fathers inheritance by the Law of God, Nature, and Nations: And though it may seem not so con­sonant to reason to make such wide differences in dividing in­heritances among many Brethren, as some do use, yet it was the Law in Israel that the eldest Sonne should have a double Deut. 21. 17portion to his brethren, which by the appointment of God most just, did perpetuate propriety, and that in a way of ine­quality, one having more than another. And not onely so, but for the preserving each private Interest, the Lord commanded solemne curses to be pronounced against Deut. 27. 17▪him that should remove his neighbours Land mark.

3. But a private interest in worldly goods is also had by purchase, which is an exchange of things equally valuable in Gen. 23. 16lieu of each other.

4. Also by the Victorious Issue of Lawfull Warre, when nations offer injuries and violence to their neighbours, reparation may be sought in Warre, and the wrong­doers Judges 20. 13.refusing to give satisfaction, forfeit what they have to the Law of Iustice, to make Reparation for the dam­mage.

But however propiety may be had, it may not be violated, no not by the desire of one after his neighbours house, wise, Servants, Ox, Asse, or any thing that is his, Exodus 20▪ 17.

Surely he that hath more of worldly goods than his Neigh­bours, if his heart be prepared to serve his God, and his gene­ration, hath an advantage to honour God probably more than ten men, were that estate shared among them, though they had like noble spirits.

But we think it needlesse to adde yet more in this mat­ter, saving that the Experiences of other Countreys give us warning of tumultuous attempts from this Genera­tion.

But if it be disclaimed that any such thing is intended or desired of the crooked, selfish, proud, griping, injurious [Page 45] neration which we live among, as the casting up each ones propriety in what they have, under pretence of submitting them with the lowest of the people to serve the publ que (which is a bait for the sonnes of disorder and violence) if the preservati­on of each ones rightfull Possession by Law and Magistracy in way of force be taken away, and that this be onely aimed at, namely that they who are of the houshold Faith do as in the primitive times enjoy all things in common;

Our answer is,

That as for the practise of the Churches of Judaea, Act. 2. their love did rise high at the first prevailing of the Gospell, and propriety was cast up by no law or perswasion but that of Love, as may be seen Acts 5. 4. But that is not all; surely the Holy Ghost foresaw, that shortly no man should have the benefit of house and lands, becausé the Romans should come to take away their place and Nation. But it is cleer 1 Tim. 6. 17. 2 Thes. 3. 8, 9, 10, 11, 12.by Scripture-evidence, that there was richer and poorer a­mong the Churches of the Gentiles, but the rich were char­ged to be rich in good works, and the poor to work for their own bread.

As for the giving one Coat of two to him that hath none, binds you not to give your coats to any beggar that first coms, but the Lord Jesus hath left his people to the prudence of his Spirit in them, and discretion, to see the time when to give, and out of their abundance to supply anothers conveniency, and Psa. 112. 5.out of their conveniency anothers necessity, and out of their necessaries anothers extremity. There are certain other com­mands which are to be obeyed in their time with prudence.

For our selves, we are not ignorant how our souls were car­ried after the Lord in the day of espousalls to give up all into his hands, Soul, Body, Estate, Credit, Relations, &c. re­solving to hold nothing, but under his favour, who gave us them to have and hold by a new tenure, abiding his plea­sure, to whom we hope we shall never deny whatsoever he calls for in the manifest junctures of his word, Providences, and his Spirit in our hearts, who may sometimes make an extraordinary case, and call us as once Abraham, Gen. 12. to leave his Fathers house, and friends, to try us, as that young [Page 46] man who boasts of his obedientiall heart, Mat. 19.

Finally, they say That God is now come to re­deem his people from all outward Teachers, and teach them himself, and for proof this Pro­phecy they bring 1 John 2. 26. Jer. 31. 31. Isa. 54. 13. Joh. 6. 45. Heb. 8. 11. Ezek. 34. 11, 12. Jer. 23. 23.

COncerning Teachers, Order, and Church administrations, we have written what may be here seasonably remem­bred, withall declaring, that we know not any prophecy in all the Scriptures that doth foresignify the taking away of all outward Pastors and Teachers until the 2 [...]. comming of the Sonne of Man, who is not yet come, though these false pro­phets and false Christs say, Lo here.

As for the Scriptures by them mentioned, they make out nothing peculiarly for this age, more than they did signify at the time of their writing, which far exceeded these times in abundance of teaching, which (though it was better than ours) yet differed not in substance from what is in some measure practised by many godly in the nation; But when you see any (O ye people) when you see any teaching of another Christ, or not as the anointing teacheth; when you see any denying the new Covenant, and speaking to a Brother, saying, Know the Lord (making him a Brother though altogether ignorant of God) when you see any drawing people from looking af­ter Joh. 6. 44, 45. 2 Thess. 4. 9. Psa. 143. 10 Isa 48 16. Heb. 8, 10Gods teaching them to Believe, Love, do his will, Pro­fit, and the lively impressions of truth, stamped on the Af­fections as well as Conscience, Then speak, and spare not to apply those Scriptures; Moreover, when you see a Shepheard that comes not in at the door of the fold, and that feeds not but scatters the flock; when you find them that strengthen the hands of the wicked by promising him life in his evil wais, and sadding the hearts of the righteous by their lies, and false [Page 47] applications, and lightnesse and profannesse, that stand up in the name of the Lord, and he hath not sent them, Then if you be full of power by the Spirit of the Lord, and of Judge­ment, and of might to declare unto them their transgression, go on and prosper; but forbear those railing accusations wher­with you load as well the precious as the vile, boldly denying, That ever one gat good by outward Teachers.

We should write more fully unto you that fear the Lord, if we thought the matter stuck upon those circumstantial alle­gations which these preaching Anti-preachers make hand-o­ver-head against all that mention the name of God in the pub­lick Assemblies of the Nation.

Briefly to clear them who are Godly from the pretended guilt of certain Matters, For whereas their enemies say

They are not Ministers of Christ.

Because

They take wages; which the Apostles and Prophets did not;

And Have their particular houses to preach in;

Are called Masters;

Study for their Sermons, in which they use Method;

And Expound, which they call adding to the Scrip­tures.

Also because they hold the use of Learning in and about Divine things.

We answer to the first concerning wages,

1. It is one thing to take a supply of necessaries, yea unto conveniency, for ones self and family (if you call it wages) Gal. 6. 6. 1 Cor. 9. 7▪ &c.while they administer to the people spiritual things, and a­nother thing to be a hireling (though we fear there are many such.)

2. As for the practise of the Apostles and 70 disciples in the ninth and tenth chapters of Luke, we read of their comming in as well as going out in the same chapters. They were not to go to the Gentiles, but whither Christ himself would come; their message required hast; two Coats would cum­ber, to salute any by the way might occasion diversion or de­lay; And for their going without money twas to encourage [Page 48] them whom he intended to send into the Nations far off, to trust him, by an experiment of his Providence in their own nation (as you read Luke 22. 36.) So that that restraint was taken away, they did forbear working, went not at their own costs, and yet had wherewith to lead about a sister Peruse the 2 Cor. 11. 7, 8, 9, 10, 11 12, 13, 14, &c.a wife, 1 Cor. 9. 4, 5, 6. in which when they straightned Paul and Barnabas (who contended with the false Apostles who boasted of their preaching freely) Paul insisted on, and by ma­ny undeniable Arguments asserted his liberty in the rest of that chapter.

3. We know some that own not themselves as Pastors of Parish Churches, but gifted Brethren approved and call­ed by the Saints, called and countenanced by the Magi­strate to instruct his People; and for the Maintenance the State allows, they know not by any solid reason to deny it, but accompt it a mercy if Providence give them all their time for the word and prayer taking care otherwise for their subsi­stence.

To the second Allegation concerning Particular Houses, which they say Apostles and Prophets had not,

We answer,

1. Apostles were itinerant preachers or travelling Messen­gers of Christ, for the planting of Churches.

Prophets were transient, or for some particular service, and so neither Apostles nor Prophets needed any constant meeting-places to which they were bound, but the ordinary and set­tled Ministery of the old and new Testament had constant meeting-places, as twill appear to him that readeth, so far as persecution in the Apostles time allowed.

2. It is used by some but as the place which is most con­venient for the peoples assembling, who have liberty, and gladly use it, to meet with the upright▪ which was in the times of David of distinct consideration, Psal. 111. 1. Those great houses being most convenient for great and mixed Assemblies; being also pure to him whose conscience is pure.

To the third exception we answer,

1. Should they be called Masters as Christ is Master, it [Page 49] were high indignity to the chief Shepheard; but they have it but as a civill respect to their publick employment, who can, and do, own the meanest Saint as a Brother and fellow­disciple of Christ.

Their Pulpits are but convenient stands, and for the better hearing of the people, as Ezra used. Neh. 8. 4, 5.

Their chief Seats at Feasts is but the respect which the Master of the Feast may give to any Guest whom he judg­eth more honourable, according to Christs rule of good man­ners. Luke 14. 8.

Concerning this point, impartially weigh 1 Tim. 5. 17. Heb. 13. 17. Phil. 2. 29. 1 Thess. 5. 13. which speak of the Ministers of the Gospel, and Servants of the Churches.

But them that honour God, God will honour.

To the fourth, fifth and sixth objection against them for studying, using Method, and Exposition;

We answer,

1. Timothy the Evangelist was exhorted to use such means as are here blamed, 1 Tim. 4. 15, 18. 2 Tim. 2. 15. and chap. 3. 14, 15.

2. Salomon the Preacher saith, The Words of the Wise, e­ven Words of Truth, are as nailes and goads, when man­naged as himself used, Eccles. 12. 9, 10, 11. He gave good heed, sought out, and set in order many Parables, and be­cause he was wise he still taught the People knowledge. For want of these, meditation and method, men speak in a circle with wearisome repetitions, and not like the good houshold­ers variety, as Christ exhorts.

Acts 8. 31, 35▪ Luk. 24. 27, 44. Act. 28. 23. Neh. 8. 8. 1 Cor. 14. 26. 3. The Scripture is not bare words but sense; Philip o­pened the words of Isaiah to the Eunuch; Christ expounded to his Disciples; Paul to the Jews at Rome from morning till evening; Ezra read the Law distinctly, and gave the sense; There is also in the Church a word by interpretation; and how is this adding to the Testimony of the Scriptures their fancies, because they expound, while their expositions agree with the sense of the words, and the scope of the place, and o­ther Scriptures of the like Argument?

2 Tim. 3. 16 4. The Scripture was given for doctrine, reproof, correcti­on, [Page 50] instruction, which is the foundation of a variety▪ discourse from any Scripture; Method is prudential, and variable, Psalm 1. 2 Tim. 2. 15according to occasion; Study or meditation is duty and blessed, which should in a Teacher expresse it self as in a workman that needs not be ashamed, rightly dividing the word of truth, by explication giving each word its due, and by application each their portion.

As for Learning, it is but subservient to the understanding the Letter of the Scriptures, gives a more distinct utterance, helps to significant words, and is an advantage that equalls them to their Adversaries armed with learning against the truth. But some contend against learning, because they know it not: as for these people, we suppose, had they learning, as their Leaders and Abbettors beyond the Seas, and in England did, so would they use it to the utmost against what they op­pose.

There be many railing and impertinent applications of Scriptures made by them▪ which every one may see into that hath not darknesse on his right eye, and we shall not men­tion; onely remembring, its not any person or circumstance so much that is aimed at, as the Ministry it self, or all out­ward Teachers; in which Argument they discover more En­vy, Pride, Passion, than in any other. But be assured, if the Magistrates had not a material sword, as the Ministers have not, their language would light as heavy on their heads, and more than so.

In all this we plead not for the ignorant, ungodly, perse­cuting men called Ministers, but do sadly bewail that after all the Petitions from the Nation, Declarations of the State, and Proposalls from the wise hearted, there is yet any thing hinders the doing of something to purpose to withdraw the Publick incouragement from the corrupt Ministry with whom God hath a controversie.

Concerning that they say, God is now comming to redeem his People from all their Teachers, and teach them himself [...] We do declare our apprehensions of such approaching deso­lation on many things which are in high esteem among men, that (should they be spoken) would make many ears to tin­gle: [Page 51] But God will provide for the houshold of faith, and send them Pastors after his own heart untill the new Jerusa­lem come down from Heaven, which these pretend to, but know not.

But as God is about a great and strange work, so is Sa­tan, who now comes with all deceivablenesse in the My­stery of Iniquity, which answers line for line with the My­stery of Godlinesse, in bringing in a false Christ, and false Kingdome, consisting in a Righteousnesse, peace, and joy, all false witnesse, the lying Prophets, strange wonders, strong delusions, religious Prophanenesse found amongst us in Eng­land, triumphing in the abolishing of Good and evil, Hea­ven and Hell, and the transcendent speculations concerning God incarnate in all things; Apparitions, voices; trances of and to persons manifestly deluded and bewitched with the spirit of lies.

Touching their seeming Mortification, we advertise you that who so diligently apply themselves to the Law (as they rightly advise, if righteousnesse were to be sought by the Law) such may find, by minding their light, and standing on their watch, a great measure not onely of Mastery over out­ward Actions, but a nipping of the root of evill for a season. And how farr Imagination may work when the mind is wholly subjected to it; and composed to a contemplative se­questration from all outward objects, is partly known to them, who by nature or custome are addicted to Melancho­ly. But how far the jealous God may give up over-credu­lous and unbelieving Minds to sink into these deeps of strange delusions, must be left to him who is just, yet unsearchable in his waies, yet hath given us to know what should be in the last daies.

Now as there hath been a black and long Parenthesis, or dark space, in the daies of the Apostacy or back-fliding from Primitive Purity in doctrine and Discipline, and according to the Scriptures we are admonished of a happy and peacea­ble state of all the children of Sion after the Destruction of Luke 17. Babylon, the Lords own cannot but rejoice in the remem­brance of the Dayes of the Son of man, hoping the return of [Page 52] them, which they desired to see so long, but have not seen. Now being in some forwardnesse through the Judgements of God begun in the Nations, they are supposing the time is now come; upon which the Deceiver takes his advantage, saying, Lo here, and lo there, and when he saw that bare forms would not satisfy the children of the Kingdome, he addressed himself in a more glorious and taking way, saying, Now are the daies of the Son of man, Now hath Christ sent forth his Disciples, as of old the twelve Apostles, and 70 disciples, without Staff, Scrip, or money, &c. See here be miracles, there be multitudes flocking in, Here's the great Power of the Holy Ghost, there are men falling down, and saying, God is among you; Here is the spirit poured on the hand-maides, and there upon the children.

Galat. 1. But we have learned, that if an Angell from Heaven bring us another Gospel, Christ or Spirit, let him be accursed. We consider that as evill Angells suggest evil, so do Angells of light good motions; now Satan transformed into an An­gel of Light (which is an Embleme of knowledge, righteous­nesse, innocency, peace, meeknesse) is suggesting and hel­ping on good motions, and fair compliances with rules of right, to an ill end.

Wherefore

1. Go not after them, nor follow them, lest you put your selves from under Gods protection, if they come to you it is safer.

2. Hold fast to the Authority of the Scriptures.

3. Exercise Faith much on Jesus Christ the Mediatour.

4. Have and hold a form of sound words that cannot be condemned, 2 Tim. 1. 13: Tit. 2. 8. A better form of words cannot be than the words of the Wisdome of the Spirit in the Scriptures.

5. Take heed of judging ordinances as unnecessary or in­different things; yet let your souls wait on God in them; else if you be beguiled of the Marrow, you'l be easily perswaded to throw away the Bone.

6. Give diligence to more entire communion among your selves, Two are better than one.

[Page 53] 7. Whatever is offered to you from Scripture, do not only examine the truth of the Doctrine, but also whether it be the true meaning of that Scripture.

8. Discourse not with these People about circum­stances, but first enquire whether you agree in the main things, the Scriptures, Christ, Faith, Resurrection of the bo­dy; &c.

9. Remember that if your hearts be established with Faith, and in the Love of God in Christ, you shall not be as little children tossed to and fro with every wind of doctrine.

10. Consider also the End of this Generation in Germany and in many places of England.

We shall conclude, pointing you to some serious thoughts concerning the Doctrines and practi­ses of these people, which God may order for good ends;

AS first, To awaken our souls that are apt to slumber,

1. To take heed of the evils of the times, Pride, Covetousnesse, Formality, Oppression, &c. which these declaim against.

2. To prove our standings, and understandings; O it is not a time to be a Professor without the root of the mat­ter in him. Job 19. 28.

3. To learn all our Lessons over again, which any of us embraced too much on the Testimony of Man, which now shakes, and will fall if not grounded on the Testi­mony of God received by a lively faith.

4. To enquire after the way of God more perfectly, and not to rest in National-Church-Constitution.

5. To look abroad among the faithfull scattered in the Countrey, whom few look after.

6. It may come to awaken us to walk before our God [Page 54] more lively, lovely, meek, holy, dis [...]re [...], savoury, living at he me more (in self examinations) seeking after full and clear enjoyments of Christ in his waies.

Secondly, The onely wise God may by meanes of these make way for the clearing up,

First, Of the glorious mysteries appertaining to Saints ex­perience by provoking them,

1. To take notice of the Knockings, Offers, Motions, of the beloved putting in his finger to open their hearts, which sleepy souls under the Temptations of Ease mind not, as Christ desires and deserves; This is an occasion of many souls mournful walking, feeblenesse, and unac­quaintedness with Christ.

Secondly, The urging of these Doctrines, and boasting of such inward experiences though falsely grounded, should pro­voke us to enquire after,

Isa. 33. 22. Rom. 8. 2. 1. The royal dignity of the King of Righteousnesse on his Throne in a Saints heart, effectually guiding thoughts, words, actions, with a princely freedome of inlarged soul.

2. And of the frequent instructions of the Great Pro­phet, Ephes. 4. 21.who shall awaken their eares to hear whom he takes in hand to teach, writing the Law of God in their heart.

3. Likewise the glorious liberty of the children of Sion a­dopted from under Sinai's curses; even the purgation of Gal. 4. 5.the conscience by the blood of sprinking, by the Comfor­ter, Isa. 41. 12. Cant.who saith, Fear not, I am thy God, &c.

Thirdly, We should be stirred up to enquire more in our experiences, after the sweet and familiar entercourse from conjugall Love between the King and Queen of glory, walking, talking, living, resting together in Joh. 17. 23.that oneness which is the beginning of heaven.

All which, with what concerns this head, are not onely consistent with, but do absolutely require Faith in Jesus, who was crucifyed on Mount Calvary, who is the Head of the [Page 55] Body the Church, by the blood of whose cross we have re­ceived Phil. 2. 8, 9. Col. 1. 18, 19, 20.the Atonement, and are admitted into the presence of God, Heb. 10. 19, 20. Eph. 2. 16, 17, 18.

Secondly, the jealous God being displeased with the ma­ny false glosses, and carnall interpretations of his holy word, which do rather shut than open it, may by this meanes awa­ken the upright, and wise, to give diligence to the most plain, convincing, evident, and simple interpretation of the Scriptures, which are not inclosed in a private interpretation (or applica­tion) onely to, or of the persons to whom they were directed, but alway reach the like state, spirit, condition, where­ever and whenever, they being of more publique interpreta­tion, 1 Cor. 10, 11.as that Josh. 1. 5. is applyed Heb. 13. 5. and Hos. 11. 1. is also fulfilled Mat. 2. 15.

Thirdly, The head and husband of the Church may here­by make way for the clearing up the primitive institution and exercise of Church-administrations, and by means known to himself to work out those rotten members of Church and Mi­nistry, shaking down what is not right, that that which cannot be shaken may remain.

Thirdly, these things will also tend to the discovery of many giddy and wanton Professors, and of them who are approved of God; Also whether we have embraced the truth in the true light of it, and love of it, and so, whether we will contend for it, &c.

Fourthly, Hereby God doth chasten us for our Formality, Earthly Mindednesse, carelessnesse of the Saints scattered, whom we now see drawn away before our eyes with these invisible Bands of strong delusions, which God onely can dis­solve.

Some other things we have in our thoughts, which Provi­dence will shortly manifest, but we shall not now men­tion.

But whatever the thoughts of God are, surely the Enemy the Devil thinks not so.

But to destroy persons and truths not a few, by laying wast Scriptures, Churches, Graces, Experiences; which is the first lesson these teach their Disciples, even to forget [Page 56] and forgo all past principles and experiences.

And to bring an odium upon the glorious affairs of Christs Kingdome (which hasten towards us in their time) which these imitate, and boast of, but have not.

And to hinder the progresse of the Gospell by weakning the hands of the most faithful preachers thereof, who hereto­fore were silenced by the Prelatical Power.

Yet however Satans designs may be layed, surely there Mat. 16. 23. Jude 22.are many simple-hearted who may do him service unawares, as Peter once did; wherefore on some have compassion, mak­ing a difference.

Five things are partly observed, partly conceived, to occasi­on honest and simple minds closing with them unawares.

1. The badnesse and ignorance of many in the Ministery (so called) in most places, by whom God doth not speak to their hearts, and they cannot be contented without it; which occasions their looking out, and listning to these who come as it were with the presence and power of God.

2. Some present deadnesse in their hearts, occasioned ei­ther by formality in duties, or through grieving, the Spirit which then retires and leaves them in sadnesse, which they are weary of, and so close with these as the first Physici­ans that come plausibly to direct their way to regain their losse.

We might here shew you that the deceitful heart reasons it self out of the way of the Lords Mercy, saying, The Lord is gone out of the publique Assemblies, he will use the Mi­nistery no more, for I have prayed and endeavoured, and yet have not found quicknings there, when it may be that soul went to the watchmen that beat and abused him, or else went not in Faith, and hope fixed on God above men and meanes, or were impatient of the tarrying of God, and so concluded in hast (as some of that way impertinently in this case use to say) He is risen, he is not here▪ but read Cant. 1. 7, 8.

3. They are perswaded that God is doing some great and wonderfull thing, from the Scriptures, signes of the Times, and sayi [...]gs of the wise; and having made triall of many waies ▪at least in their Minds) at length come to this as the [Page 57] most wonderful, which first they for a while admire, & not being able to see thorough their words to their meaning, and beyond the golden pretences of glory, and Spirit, and cross, &c. come to be perswaded there is some Divine thing among them, and so are ingaged to wait among them, and in waiting, the mind (partly by desire, and partly by sympathy, affections and tremblings, provoking others to the like) we say, the mind is put forward to meet the Temptation half-way, and so fall into the like feelings▪ which we doubt not to say proceed from the mighty power of Satan.

4. Grappling with some corruptions, and being foiled by neglect and slumberings, and being in this way made to look more to their watch, the Truth heretofore manifested to them comes forth: And why may not Satan help on mor­tification, and a righteousnesse of works, for such an end as 2 Cor. 11. 15.to take away the death of Christ as for us without us, and the hearing of Faith?

5. Some that are witty, having gotten some speculations by the end are fed in their fond desires after high things, & finding the clew run well for a while, trace these notions, un­till they find them stick, and because for shame (it may be) they cannot retire, they get another end, and after that a­nother, untill they have lost themselves, and be indeed con­strained to return to the plain sense of the Scriptures. But that is mercy from God to redeem any from these snares. The wonder is great in this Temptation, because when once the mind is biazed, and hath drunk in the bottom of these prin­ciples, he shal read the Scriptures with such spectacles, that he'l think all the Scriptures confirm his way, and by one alle­gory or other will wrest the Plainest Scriptures against them to stand on their part; and this wicked wit some have by this meanes, ready at hand, and as it were naturall to them. As for those who yet are not of their way, whose affections are good, but whose judgements serve them not to discern the mystery of this way, they warn them, to take heed of speak­ing evil of what they know not, and opposing the work of God which may be for ought all men know that are not of their way, carryed on among them.

[Page 58] Those who are in their snares are held,

1. By denying them liberty of discoursing or reasoning with them that are not of their way, urging them to believe the pure testimony of Jesus in them; although had we time or desire to render them dispicable to the enemies of the Truth, we could shew what inferences they make, and how things hang together like ropes of sand.

2. By setting them at utmost enmity to, and distance from, them who are most able (by the Grace of God) to convince them, and oppose their deceipts, by representing them under the most hateful names of Scribes, Pharisees, Priests, Dogs, Swine, Idolators, Samaritans, Sorcerers, Babylonish, and what not that's naught?

3. By denying them liberty to try what is commanded them in their hearts, under pretence of giving up themselves to God to do what he will with them; the sad consequences of which are known by some instances lately, by this means drawn to what modesty hates, and some to baspheme, and attempt lying wonders.

4. By frequent meetings and multiplyed papers; and it is manifest how the mind is strengthned by daily conversing with them onely of one way.

5. By fitting them with things suitable, whether they have been Church-members or not, or whether discreet or less knowing.

6. By applying all the Scriptures which speak of the suffer­ings of Christ, and the Apostles, and Prophets, to prove them­selves partakers with them, as if they were the onely hated per­secuted people for Christs sake; when as indeed some do ex­pose themselves to sufferings more than wisdomes waies lead to, or God requires, out of an ambition to be persecuted.

Neverthelesse, although many otherwise honest hearted may be thus insnared and thus detained, yet we have cause to judge that some think to raise themselves by levelling others; or make themselves considerable by some new thing, which yet is not new; or to bring us under the yoke of Rome again, which hath these probable grounds.

Considering the concordance between these principles and the Popish in the righteousness of works, &c.

[Page 59] Also that some of them say Papists are as near the King­dome of God as Protestants;

Again, remembring that Familists have ever been greater enemies to Puritans than to Papists or Prelates.

Again, that many writings of Papists are applauded and u­sed by diverse of this way, above and before Preston, Sibbs, Perkins, &c.

Likewise that some printed Books shew something of the designs of Jesuits and others, turning and changing their cloaks to deceive, divide, and break us.

But he that sitteth in the Heavens laugheth, the Lord hath them in derision.

Wherefore by what we have written, and a short time will bring forth, you may see something of those specious impo­stures, which we warn you of in the name of the Lord; O watch and pray that you fall not into this Temptation.

Rom. 16. 25 Now to him who is of power to establish you a ording to the Gospell and the preaching of Jesus Christ, according to the Revelation of the mystery which was kept secret since the world began, but was made manifest since the comming of Christ, and by the Scriptures of the Prophets, according to the Commandment of the everlasting God, made known to all Nations for the obedience of Faith, To God only wise be glory, through Jesus Christ for ever.

Amen.