AN ESSAY Toward the Composing of Present DIFFERENCES IN ecclesiastics; AND CONSEQUENTLY IN CIVILS: As the Effects, or rather Consequences of those. PROV. 14.15, with the 16. The simplo believeth every word, but the Prudent looketh well to his going The Fool rageth, and is confident: but the wise man feareth, and departeth from evil. Mat. 23 8. Nullius addictus jurare in verba magistri. Hor. — No, give me A philosophy ingenuity. A Bacon, Luther, truth-exploring brain, Dives in those Depths of Grace and Nature, fain Wu'd reach the Bottom, view the Springs, scorns t● swim down the Stream of Sects or Synods, who Tide him as Torrents to the Swallowing gulf Of Blind and Raging Confidence.— Printed in the year 1650. 1. COR. 2.2. I have determined not to know any thing among you, save Jesus Christ, and him crucified. There's One thing needful. Vseless things are All That not as lines into this Center fall. What ere's our Light, Love, Life, but as wee're Dead, Alive alone in Him our Hand, Heart, Head. Fond, Foolish, Fruitless, all our thoughts Words, Ways, That us not humble, and that him not praise, As First and Last of all, Beginning, End, Whence all our Motions flow, and whither tend. Vain, Wicked, Wretched else all all employments Religious, Civill, Nat'rall, all enjoyments, Gifts, Parts, Performances, Abilities, Enlargements, Exc●llencies. God's Onely Wise, Good, blessed, the Mediator Christ, who can Can onely make a wise, good, blessed man. AN ESSAY Toward the Composing of present DIFFERENCES, &c. THere are two dangerous and often desperate seducers of this erroneous and heretical Age, blind antiquity and purblind novelty: The one on the right hand, the other on the left, catching hold even of every man, that no sooner hath he escaped the one, but( if not very circumspectly) he instantly falls into the hands of the other. And impossible indeed it is for the Soul who never so little leans to its own understanding, and is not put and kept in an upright, humble, steady Posture of Spirit, under the sovereign counsel and conduct of the onely True God, as becoming altogether a fool in its own eyes, as knowing and acknowledging him the onely Wise, Holy, Just and Good Director and Disposer of it in all its thoughts and ways; Impossible it is for the Soul, not thus grounded on God, and guarded in him, not to be mis-led by the one or the other, at least to his damage, if not destruction. Man having by his fall, not onely hurt the eyes, but the feet of his Soul; not onely blinded his understanding, but maimed his affections; he is so loathe and lazy to wait upon the Lord in his way of a diligent and industrious Inquisition into, and Disquisition of, the Truth, by labouring and digging in those rich and deep Mines of the Scripture, with humble, earnest and uncessant prayer and care,( Prov. 2. John 5.) that he presently hearkens to the prompting of his dark mind, and dead heart, either to ease and rest himself sottishly and sleepily in the implicit Faith of antiquity, or else to please and refresh himself in the specious and spacious phantasms of novelty. But when external profit and praise shall concur with this internal ease and pleasure, to bias the Soul either the one or the other way, how speedily, if not irreclaimably it runs away! The squint eye of the mind is never without the spley foot of the heart. And with two worse marks can no Soul be deformed, nor by two worse means destroyed. The integrity of the upright shal guide him, and in guiding preserve him,( Prov. 11.3.) He that in any thing seeks himself and not God( as he doth,( and that with the highest affront) who in seeking God, seeks himself) shall miss or lose his way, if not himself. Dimidium facti, &c. holds as true in thoughts and opinions, as in deeds and practise. The rectifying the Intention, sets the mind half way forward and more toward the attaimment of the Truth. But the turning aside of the simplo, leads them to Deceit and Death, Pro. 1.23. How far and how fast( as if afraid to be prevented) the ambitious affectation of singularity, the flattering famed of new Discoveries, new Lights, transports some men into a credulity of receiving, and dexterity of revealing uncouth and useless whimseys, odd, mad and monstrous Crotchets, I hearty wish them that useful and happy discovery of their own fallacious hearts to perceive. Fond and foolish men, who prise and prefer a quaint and curious notion of a fanciful head, before the quick and lively motion of a lovefull, a faithful heart, and fruitful life! Men? nay, children, who refuse a piece of Gold, solid, cordial and vital Truth, for a painted baby, a paltry babble: That play and sport themselves about every new light( as the fly about the Candle) till they charged their wings, if not consume their Souls: That rather then they will let any new Light go unembraced, will embrace the Devil transformed into an Angel of Light; follow every Ignis fatuus, while with dizzy heads, it leads them along hither and thither, till it leaves them in some deep and miry Ditch: That decline the Doctrine that is according unto godliness, sound, simplo and wholesome words, to feed upon wind,( 1. Tim. 6.3, 4. 1. Tim. 6. 1y. ) and feast themselves with Quelqu'choses, a hodge-podge of any thing, savoury to a sensual palate, and fleshly mind: Who leaving those substantial Soul-profiting Truths of self-denial, self-examination, self-abomination, &c. as scraps and offalls, are blown and blather'd up with frothy, frivolous and fruitless conceits: Who eat for lust, and not for strength, to gratify the dainty appetite of a secure Soul, rather then to procure the sound health of a wary, wise and watchful Soul. greedy devourers of opinions, luscious to their wanton fancies, streight weary and sick of them, vomit them up again, and then to a new dish of somewhat a various taste. Light vain Spirits, that are moved, if not removed with every wind of doctrine; when weighty ponderous and pondering spirits shake not, or are settled by their shaking. Strangers to, if not slighters, yea deriders of( as solecisms in Phrase, and Paradoxes in sense) the Mystery and Majesty of such Scripture-Expressions, A wise and understanding heart, believing with the heart, Doth Truth, Walking in the truth, The fear of the Lord is the beginning of wisdom, and to depart from evil is understanding, Faith which works by love( a working and a lovefull faith) &c. As if divine knowledge were the adequate object of the mind, and comprehended not the heart and the whole man, the aff●ctions and actions▪ Whereas on a true account, we onely so far know Truth as it makes impression on, and takes possession of the heart, receiving it as such in th love thereof, and brings fort, a seasonable and sureable expressions in the life, resembling and holding forth the living beauty thereof.( Hence are the sons of Aaron said not to know the Lord.) And the reasons obvious, God being no more, no farther a True God, then a living God, Infinite Truth, Infinite L●fe! He that truly knows him in any thing as the true God, most of necessity also as the living God. But if we live in the Spirit of Truth, we must also walk in it. Action being the l●fe of life, and life as death without it. He distinguished well, Tot annos fui, tot tantum vixi. It is impossible that a man should know life, but he must live; the spirit of truth and life, but he must be changed into the true and living image of the same, being happily humbled before it,& sweetly confounded by it, graciously& gloriously revealed to him, in him& through him. He therefore that is haughty, heady, harsh, and censorious, and not lowly, meek, humble, sweet and candide in the declaration, not diligent and dutiful in the doing, of what he holds as truth, may justly suspect it is not the Truth he holds, at least not as the Truth. Such a man may fear though he holds the truth, he is not held by it, though, he knows, takes up the Truth, he is not known, not taken up by it, and into it, as not being come under the commanding power of it; not delivered up to the self-resembling Mould,( Rom. 6.17.) Those that learn not in him the living way of Truth, to know and teach in the humility and activity of him, who said, Learn of me, for I am humble, and went up and down continually doing good, no marvel if they lose themselves in the confused and endless Maeanders of Deceit and Dead Works. With such men, all things, not onely Ordinances sanctified by, yea filled with the presence and power of God, but Christ himself, are mere Forms. Yea, and should the Lord quiter leave them to their own hearts, God himself would shortly be a Form too: quia forma dat esse. My heart trembles, and my hand fails me.— Only let me say this to them, that he that despiseth any of the least and lowest of the Ordinances of God, either as to persons or things, despiseth him that sent and appointed them, luke. 10.16. It was a proud and peremptory wickedness in that wicked Achaz, Isai 7. not to accept and make use of a sign when given him, as it was a base and sordid adulterousnesse, a turning aside to another god, in those Scribes and Pharisees, to require a sign when not to be given, Matth. 12.39. But, did ever any harden their hearts against him and prosper, Job 9.4. How justly may, yea how often doth, the Lord give over such men to such nefarious abominations, as deservedly bring them under the lash, within the compass and cognizance, of the Civill Magistrate. To the blind Antiquary then I turn mine eye. And I find not the former so fantastic and fanatic in his new, but this as, if not more, antic and frantic in his old fashion. Not the one so proudly pettish for the mislike of his, but the other as much or more so for his. Tell him, he is out of the way, and he streight applauds himself in he is heart, while he compliments God with his mouth, that he is not as this giddie-headed fellow,( this Sectary, schismatic, &c.) but he goeth fore-right step for step after his fore-fathers, their Faith, Worship, Way, Religion is his, what they were, he is: And so because he is not what he should not be, will not be, and thinks it excuse enough that he is not, what he should be. Because the other prefers a vain and wanton curiosity, before an Ingenuous modesty and sobriety, he will prefer a blind and blockish, a dull and doltish stupidity, before a modest and sober ingenuity. Because the other catcheth at every new light at the first flight of it, he runs heedlessly and headlongly into the dark Caverns of Antiquity, as resolving to have no light, rather then any kind of new light. The Determinations of his Predecessors, Decrees of general Assemblies, the Prescription of many Ages, the Doctrine of the Church he lives in, the Religion of the State and Kingdom he was born and bread in, are the reasons the account he gives of his Faith; or at best, if somewhat of the Scripture, shap d by an Interpretation of the aforesaids, and made ready to his mind and mouth. Who ever speaks not according unto these, it is n his esteem, because there is no truth in them; not understanding, nor caring to understand, that many Tenets that pass for old Truths, are new errors; as well as many that pass for new truths, are old errors. So often is old light, new;& new, old: Antiquity, Novelty;& Novelty, Antiquity. Truth considered essentially, is one and the same from Eternity to Eternity, the God of Truth, the Word of Truth, the Lord Jesus the beaming brightness {αβγδ}( Heb. 1.) the very express Character of his Fathers Glory, yesterday, and to day, and for ever the same. Though according to the {αβγδ}( Eph. 3.10.) the manifoldly various wisdom of God toward the Church there be different Accidents and Forms, Methods and Measures of disclosing it, both in respect of Times and Men; and that as of several Ages& generations, so of several particular times to the same men,& several particular men at the same time. But all as shadows without substance, bodies without soul, but as animated, informed inspired by the Immutable spirit of Truth. He then is the Heterodox, the Sectary, &c. That dissents& divides from God, but who only from men, he is the Orthodox, Conformist Uniformist &c. That Opinion, way of worship, form of duty, that derives its pedigree from many generations, from the approbations of many great men among the Ancients, may yet prove but a new error, false way, Superstitious form, unless it can produce the Ancient of dayes for its Author& upholder, before whom the first and best of men are but cleans of yesterday, vain to day, and vanishing to morrow: But it will prove an old and authentic Truth though but of very late& new discovery that can prove its descent from him and continuance by him. And hence may the Lord Jesus well say, Before Abraham was, I am; though you look upon me as an Innovator, and my Doctrine as strange and upstart, yet before Abraham of whom you so boast yourselves as the onely true, religious, Orthodox, &c. before him and those ritual, Cerimoniall observations of Circumcision, &c. before your being instated into the form of a National Church I am the same substance of Truth, Religion &c. All other authority of what man or men soever besides his, and not merely subordinate to his, as Commissioned by his, who ●s the Author and finisher of our faith, being a proud and usurping Imposture in the Imposers, and a base abominable Vassalage in the receivers. honourable indeed ●s age, and antiquity, if found in the way of Truth and righteousness. So that truth and righteousness are not to be looked for in the way of age and antiquity, but antiquity and age in the way of righteousness and truth; not as if these were confined to them, but they to these. Let men indeed have their due; and that is nothing but as they hold of God. They that compare themselves amongst themselves are not wise( 2. Cor. 10.12. 2 Cor. 10.12 ) but they that compare themselves, all men and all things unto God. Rectum est Index sui& obliqui, is as good a theological as geometrical rule. The Light manifests itself and darkness, the right both itself and that which is wrong. Exceeding observable& most worthily imitable in these times of extremes& Extravagancies is that discreet and humble behaviour of Elihu,( Job. 32. job 3●. ) where after he had( as conscious of his own youth and weakness) with a due decorum& submissive posture of Spirit waited respectively and attentively on the words of those three old counsellors till they had no more to say, that so he might avoid the Scylla of Outrecuidance and Opiniastretè( as the French well express it) an overweening conceit, a rash and pertinatious opinionativenesse( accordng to that {αβγδ}, not to be of a lofty, but a sound mind( Rom. 12.3) so that as he said, Rom. 12 3 days should speak; when I had waited, attended, was afraid, &c.( Verse. 6.7.11.12.16) he then proceeds to avoid the Charibdis of a simplo and silly subscription to, a secure acquiescence in, their sense and sentence,( one of these rocks usually making shipwreck of mens faith, a conceptednesse of, and confidence in either their own or other mens wisdom) he proceeds therefore, But there is a spirit in man, &c. as if he should say, There is a boundless free and freeing Spirit, When, where, and as, he list, he blows; no merit Of Age, great Learning, can appropriate Him to itself; but he'll communicate As much, yea more, his Wisdom to the poor, weak, simplo ones, then those the world adore As Masters, if not Makers, of their Faith. There are three words very considerable in those 2 verses 8.9. A Spirit in {αβγδ} frail, weak contemptible man( not {αβγδ} not {αβγδ}) The inspiration of {αβγδ} the all-sufficient. Great men {αβγδ} Rhabim, as if he pointed at the Jewish rabbis and gentle Doctors the great Clerks and Church-men,( as we call them) are not always wise, cannot confine the spirit of wisdom, to themselves. And thus James 1. James 1. If any man want wisdom, &c. any man never so mean, so dispicable, so defective in it, who neither was born with those natural, nor bread to those acquired parts others please and pride themselves with, Let him ask, as a poor, humble, empty, needy soul, truly desirous of having God and not himself seen and acknowledged in him, and through him as his only wisdom. God will give, furnish freely, {αβγδ} simply without any respect of persons, liberally( where the heartloves simply, and of mere good will, the hand abounds) and to the full of all his indigency, ( when the rich shall be sent empty away) God will( as it were) humble himself( in whom it is, humility to behold the Heavens( Psal. 113.) in his condiscension to him, not insulting over him with taunting and upbraiding reproaches of his folly and ignorance; when the Proud Pharisee salutes him with scorns and scoffs, This people {αβγδ} turba haec this rude rabble of illiterate mechanics are cursed and know not the law; while the poor, humble heart tremblingly rejoiceth in, and g●veth glory to him who through the word of his Spirit and the Sp rit of his Word, hath made him wiser then his Teachers, Psal. 119. As to be wise in a mans own conceit is a desperate deceit and folly, because careless of Cure, so to be wise in the conceit, counsel and conduct of others, is not only the same, for the same reason, but more desperate, because such being more secure then the other, and more conceited even of their own wisdom in choosing so many so well-sighted eyes to see ●y, they the more ●oldly and blindly are lead by the blind into the Ditch. And not only thus are they in a worse condition then the former, ●ut in that they hold forth also an evideat symptom of a most ignoble and un manlike Spirit; suffering( that which should bee their Excellency in comparison of beasts) their understanding to be brutified, to be backed and bridled, and themselves switcht and spurred, to keep what way, and what place the Antiquity-Assembly-ridden animal is put upon. Surely, if I would resign my understanding to any man, I would to Paul, a man for divine and human learning incomparable; but should I, with a simplo prefidency, believe every word of his! without looking well to my going( Pro. 14.15.) follow him any further then I see him follow ng Christ, I should meet with that notable rebuk of his, clearly implyed in his Encomium of those noble Bereans, Acts. 17. 11. Acts 17.11. {αβγδ} such as behaved themselves as men of a more high and heavenly birth, more generous gallant Spirits( or as the French have it) more courageux, more ingenuous, of more Perspicacity, Activity, liberty of mind, more grandear, courage of heart, that they would not, they could not endure to have their faith& reason hoodwinked by the doctrine,& bound up by the determinations of their greatest& wisest schoolmen, Synods &c. But as not having their judgement prepossessed with the teachings of men, {αβγδ}. with all forwardness, freeness, and readiness of mind, with all cheerfulness of heart, go forth to meet, to embrace and entertain the word clearly, cordially, and obedientially: But surely so far as the Soul hath a proneness toward, a pre-engagement to, the word, as the word of men, so far it hath an offwardnes and averseness from it, as the Word of God.( 1. Thess. 2.13. 1. Thess. 2.13 ) {αβγδ} dijudicantes, judging between, discerning, making use of their discretion, or( as the French red) conferans, so comparing the Scriptures with that which was held forth from them by the Interpreter, whether or no it was according with them, and comparing them with themselves, as to the matter in hand, to see that the result of them be the concord, consent, harmony among themselves, however seemingly to an unskilful and unwary ear jarring and dissonant( the seeming contradictions of Scripture, being( not in itself, for therein lies it's Mystery and Majesty) a grand ground of Errors& Heresies, through the vanity& weakness, the wantonness, and wilfulness of the Readers& Citers) So warily suspensive( as in things more ambiguous and contraverse also in fundamentals, as respecting the teachings of men) is wisdom, when folly is presently and peremptorily conclusive, outrageously confident and headlongly, in carrying both active& passive evils, Pro. 14 15. Pro. 14, 15. There are then two necessary and unseparable Ingredients in the composition of this Noble ingenuity. The one a proneness and promptness of receiving the Word, arising from a Connaturalnesse with it, accompanied with a simplo and genuine delight in it, as having its birth and original from it, in its quickening and comforming power. The other( considering it as delivered by fallible man) an unsatisfied and uncessant activity, searching, looking out, and labouring after the Truth, to see it in its own native and naked beauty, shining in upon, and enlightening the Soul, and not merely through a dull and dark medium of human representation, much less a painted glass of self and sordid Interest, that either dimly, or defectively at best, or else falsely and dangerously conveys it with, if not quiter darkness, defiles, and turns it into Error, by, the Tincture and Colour of the Medium 〈◇〉 passeth through. A deliberate, yea elaborate examination, without a readiness and gladness of receiving, argues at best but a merely critic and sceptic curiosity. Readily to receive, without an elaborate or deliberate examination, argues at least a fond and foolish credulity. That heedfulness without this forwardness, produceth but a pragmatically-pated, whirly-gig-headed Novelist. This forwardness without that heedfulnes, a precpitate and nose in-tail-following Antiquary. A Third Ingredient( and as necessary and unseparable as the two former, is implied in the Word Daily, Day by Day {αβγδ}, intimating a waiting, sedate, settled posture of spirit(& not through an impatient pride, a peremptory concluding on a present, or through a proud impatiency, a perverse casting off the care and labour after a further, for want of a present, attaimment of the Highest and Acutest Apex of Knowledge) but a Cool and Calm, a Meek and Modest, a Sober and stayed humility of heart, willing to accept of, and be thankful for the least& lowest measure of true Knowledge at present,& to wait with all diligence& industry, his season for the future& fuller discovery, when he pleaseth,& as he pleaseth. Such a diligence being the Cure of a Lethargical Antiquary; Such a waiting of a frenetic Novelist. The correspondency& Consort of these three, producing that Excellent accomplishment& accomplishing Excellency of this noble, this royal Ingenuity. There is nothing then doth more dis-innoble, embase, and enervate the Soul, then a secure and confident Inadvertencie, and next to that, a slight, supersiciall, and prefident Advertencie, of the Teachings and Expositions of men. A most unworthy, wretched, and vile Spirit it is; a sottish, sluggish, slavish, a petty, pusillanimous Soul, that glibbly swallows down what by any men is put into the mouth of the mind, without trying and tasting it, without chewing and ruminating( Job 34.3.) A sottish Soul, that believeth every word( Prov. 14.15.) Takes all upon t●ust, that his Soul-Merchant commends to him as the word of God, as little or nothing caring, whether or no it be simply, sincerely, a●d undeceitfully dispensed;( 1. Pet. 2. 1. 1 Pet. 2.1. {αβγδ}) and not hucksteriz'd( ●s the word is, 2. Cor. 2. 17. 2. Cor. 2.17. {αβγδ}) not sophisticated and adulterated, palter'd and altered, mingled and mangled, by the partial and sinister Interpret●tio●s of men, rather bringing a sense to it, suitable to their own mindes and hearts, then receiving one from it, that might svit both to itself. A sluggard, who with a supine and sleepy oscitancie, with folded hands, closed eyes, and drowsy ears, exposeth himself to the reception of any thing, he or they, to whom he hath given up himself, in matter of h●s Faith, shall administer to him; and yet in his own conceit, is wiser in thus doing, then seven men that can render a reason( Prov. 26.16.) A petty Soul, of no grandeur of spirit, who can be content to be cast into the scantie mould, imprisoned in the narrow compass of man's head. A cowardly slave, who Issachar-like, boweth down under the burden of an imposed Doctrine, discipline, and Worship; willingly suffering men to ride over his head, to exercise dominion over his Faith, and yet honours them as Benefactors.( luke. 21.25. luke. 21.25. ) so far is he from daring to conflict with the displeasure& dispraise of them, who dare thrust themselves into the Throne of Christ, and justle him out of it, to rule and reign in the Consciences and Judgments of men. This is he who loves not the good word, and good will of God, but men,( Rom. 2.29. Rom. 2.29. ) which he can never have, but by an outward( at least) conformity, to his Soul-tyrants, but must expect all the scurrilous and scandalous sarcasms, the bitter and biting invectives, the cruel and Canniball-like handlings, that a frothy wit, foaming rage, the insulting usurpation of a Haman-like Prelate( of what edition soever) can inflict upon a noble and gallan●-spirited Mordecai, who scorns to bow the knee of his Understanding, in doing homage, to defile his tongue in swearing fealty and vassalage, unto the most blasphemously arrogant and self-godding infallibility of the haughtiest and harshest, the most supercilious& surly of the sons of men. No, this is it that the truly high and Heaven-born Soul, in a trembling humility before, and awful fear of Him, to whom it's only due, reserve's for Him. But who, or where is he or they,( at least amongst Protestants) that will not aclowledge it only his due, to absolutely command the mind, who onely formed it, and only can satisfactorily and safely inform it? Surely, those are they, who in a faint and formal, a could and complemental way, bid their fellow-creatures, Judge what they say( as they cannot handsomely balk it, the word of truth not onely highly commending it here, but expressly commanding it, by the highest and humblest of the Apostles, 1, Cor. 10.5. 1. Cor. 10.5. ) yet their expressions are at least whispering, and attempts by blood and for blood aloud threatening, this Cautionarie subaudi, that judge if, and as ye will, yet if it be not according to, and run parallel with, their rules and limits of Interpretation, judge with as much ingenuity, candour and clearness of mind, simplicity and integrity of heart, deliberatnesse and studiousnesse of thoughts, humility and self-abhorrencie of spirit, s●lf-suspition and fearfulness of our own apprehensions, ardency and incessancie of prayer, industrious and diligent conference for enquiry after the Truth, meek and modest declaration of it, they will yet wrest the Civill Sword out of the Magistrates hand,( or which is worse, themselves being Judges, make him the Carnifex the Executioner) to confounded where they have not skill, no nor will enough by the sacred Sword the Word and power of the spirit to convince their gain-sayers, as speaking either consonantly or dissonantly to the Great& im●artiall Judges, of all persons& things. What greater mockery and grosser juggle! Yea, such is puts a kind of honesty upon an absolute and total, a plain and positive prohibition of Scripture-reading. Bid a man look upon the sun-dial, but trust not to the Sun, but Candle-light. Take a view, make judgement of the Letter of the Word, but not by the Spirit, but mans Interpretation. The Letter being the lock that must be opened, to give the mind entrance to the penetraliae veritatis the secret receptacles of truth, the Spirit the Key; that the Body, this the Soul. Where then are they, this Key, this Sun, this Soul, With Romish Faith and Fore-head dare control, As False, Dark Dead, where e're it works above What their Minds, Methods, Measures will approve. 1 Cor. 2. No man knoweth the things of a man, but the Spirit which is within him; but he hath by his Spirit, who searcheth the deep things of God, revealed them to us( without accepting and excepting any mans person.) We who are spiritual, have( as such and for so far) the mind, and know the meaning of Christ; and so know all things, that we are not, we ought not to be judged of man( as to the things of God, though not of Caesar, Supernatural, though not Natural Light) the want of regard to which Scripture-distinctions, is the grand ground of all our calamity& confusion.) But he who not only discretively and consultively judgeth, but also definitively and punitively, will act the part of a Civill Judge in the things of God, he takes upon him not onely to be equal with, but above the Lord in point of knowledge, to Instruct the Spirit of God( for so Piscator well understands the word Lord)( 1. Cor. 2.) to judge the Spirit, to limit the Holy One of Israel, in any whom he pleaseth to inspire with spiritual Instruction. And if against the Common-Prayer, it were a valid Argument urged by some men of this leaven, That it stinted the Spirit of God; why holds it not as well in stinting the same Spirit of prophesy? Is not the Spirit of the Lord as Holy, as true, as free in the one, as the other, but he must be judged an unholy, a false Spirit, if not keeping to that compass of Truth and Holinesse, wherein wee would circumscribe him? Is he nothing more vast, more comprehensive then out conceits? And surely they are not far from the very brink of that bottomless sin, who living under, yea and highly professing the Gospel, say, that any who speaks and acts from his Spitit, speak and act from a● Unclean Spirit( Mark 6.) And though many and great evil Consequenc●s, may accidentally, and not by a proper and natural deduction, follow upon an extraordinary wariness and tenderness in this kind,( besides that it is even in the judgement of Aristotle, a most unworthy, vulga●, low-spirited Argument, {αβγδ}, to make things that follow after, necessary to slow from the Antecedents, and so to confounded Effects and Cons●quences:) All the evils of sin, much less of sorrow, of Iniquity, much less of Misery, cannot in the least be comparable to that sin that admits of no Redemption. And safer is it to fall into many Ditches, that we may get out of again, then into One, whence there is no Recovery. N●t an hundred Errors therefore are in the least condemnable to that Grand, criminal, and capital One, of reputing and reproaching the Spirit of the Lord, as speaking in any man after any Manner or Measure, for a Spirit of Error, Sectarisme, &c. and so not the Spirit of Christ, but an Unclean spirit. Because satan transforms himself into an Angel of Light, to shun him therefore, by metamorphosing the Spirit of Light into a spirit of D●rknesse, will prove a mad Inference, a sad, if not Infernal Excuse. To count and call Moses a juggler, because Jann●s and Jambres went so far and so near in resembling him. Whereas we are not to judge according to the appearance, but to judge righteous judgement, John 7.24. John 7.24 There is no Wrong, no Counterfeit, but hath Its Right and Truth; 't's a sly and subtle path The Serpent winds in t'liken so the one To th'other, that they hardly can be known. Discretion is Discerning, he That see's but black from white, can't see: But he 'tis see's that seeth well, The lightest gray from white can tell. O that in thy Light we could see the Light Dear Lord! else Night is Day, and Day is Night. Not many E rours, no nor Heresies constitutes Antichrist; but one Counterfeit Commission, false Anointing, under pretence of, setting itself against, and presecuting, the True, the Spirit of Christ under what name and notion soever misrepresented. When men kiss Christ, while they go about to kill him; making human preparations, qualifications, Instaurations, &c. offering their service to, yet to oppugn and usurp authority over the divine Inspirations and Transportations of the Spirit( I speak not in the least of revelations besides, and contrary to the written Word, the Rule of righteousness and Truth, but Interpretations upon it, and according to it) But this is the yoke of the false Anointing that shal be destroyed because of the True, Esai. 20.27. Isai 20.27. Because of that Anointing on them( 1. John 2.26, 27, 28. 1 John 2.26, &c. compared) who are here cautioned, against the seducing fraud of pretenders, the incroachings of Antichrist, by taking heed to the teaching of this, and counselled against their compulsive force, by abiding steadfast in this, as having no need to be taught by men as mere men, as coming in competit on with, standing in opposition to this, but only as the same Anointing teacheth them, in and through men. These are the Prophets, the Anointed of the Lord, who are taught by him, to teach him; who though they are looked upon as a few poor, petty, despicable, strange, fellows innovating and invading church-privileges and Prerogatives, yea turning the World up-side down, he will not suffer the Loftiest and Lordliest of men, no not so much as to touch them,( Psal. 105.12, 13, 14, 15, &c. Psal 105.12, &c ) but he'll so sharply and sorely rebuk them, as shall make their very hearts ache for't, shall loose the joints of their loins, and make their knees smite together, if they humble not their hearts, when all this is made known to them,( Dan. 2.25.) Magna petis Phaeton,& quae non viribus istis Conveniunt;— Jam caveas, dum resque sinit tua corrige nota. Too great things seek ye, and beyond your strength, Be Wise and wary, and return at length( Ps. 2.) Before it be too late.— But ●are ye indeed Gods and not men, intuitively, and not discursively to behold, precisely and punctually to determine what's, Truth, what Error, without all possibility of being deceived, and so deceiving? Why do you not plainly and positively tell us so, without any dodging or dissembling,( that we might fall down and worship ye) and bid us expressly, as you do implicitly, confided in, and not in the least punctilio, recede from your judgement, without expecting the brand of Heterodox, if not the bang of heretics. But are you men and not Gods, subject to the like misprisions and passions, as others of the same clod of day? Would not then Philorthodox, with the modest Philosopher, better become you then Orthodox, as if you were to be the perfect Regulators, and perpetual Dictators to all other men in divine knowledge, exercising dominion over their faith, and not helping their joy,( 1. Cor. 1.24. 2 Cor. 112. ) in their free, judicious, and spontaneous, closing with what they have perceived as Truth, but giving them abundant cause of grief and sadness, by your imperious and impetuous obtrusion of your Scripture-Descants and Glosses, to be received for Truth; yea, and that even by them who have not onely the Word of Truth to judge by, but the Spirit of Truth to judge with. For, are they wise men, spiritual, sincere, perfect men( 1. Cor. 10.15. with 1. Cor. 2.6. and 15. 1 Cor. 10.15, with 1 Cor. 2.6, and 15. ) you have to deal with, and so have the spirit of Discerning( the Apostle making no difference but between spiritual and natural) if they are as, or any of them, more, clear, quick, strong-sighted then yourselves, will you blame, will you bite and devour them? If any of them dimmer, duller, and weaker-sighted, will you beat and buffet better eyes into them? But on the other hand, are they merely natural men {αβγδ}, men of Soul onely, or( as the French red) animals, and not of the Spirit, that discern nothing at all of the things of God, as the things of God, will you be as mad men in attempting the Cure of blind men with a Beetle? Knock them on the head with fines, prisons, exiles, &c. to bring them to their sight? So that whatsoever way you turn, how you can extricate yourselves out of this double Dilemma, into which you have so deeply, if not desperately involved yourselves, I see not. Are you gods? Why do not your words expressly, as well as your actions tacitly tell us so? But are you men? Why then assume you such titles, and take such courses? Deal you with them who see as much, or more then yourselves? Why envy ye? who see nothing at all, why rage ye? But well would it be both for you and us, would you not onely not have us believe every thing you say, but would you but believe something that you say yourselves. Is not this the sometime language of your Prayers and Preachings, Assist me the weakest and unworthiest of all thy servants, Who is sufficient for these things? Our mindes are dark, affections crooked, wils perverse, there is none that understandeth, we are all wandring and erring from the way.( Ps, 14.). Are you in jest ot in earnest? Do ye compliment, or are cordial? You will not say the former; If the latter, Why then Lord you it over the Lords clergy {αβγδ}( so is the laity there called)( 1. Pet. 5.3) And note, there were no Lord Bishops in those dayes, but Lordly and Diotrophes-like Over-seers, as well as in these. The spirit of Antichrist was then working; but grew up afterward by degrees higher and higher, till under pretence of uniformity in the things of Christ, with open face at length it appeared to be the deformity of Antichrist; and Mysterious iniquity, became manifest iniquity. And as by degrees he increased, so doth he decrease: He got the power before the pomp, but he will leave the pomp before the power. He will quit the Palace the better to keep the Castle. Neither is it the grossest of policies, in seeming humility to disclaim, yea, to declaim the pomp the more faisibly and facilely to pull down the poss●ssors of both, and so attain, retain and exercise the Power. But to sit as gods in the Temple of God, to rule all in the mindes and consciences of men, or else to ruin all that will not be so ruled, and yet not professedly to claim an absolute infallibility( if I may use but your own comparison between Malignants and Sectaries) is so much worse then Popery, by how much a white Devil is worse then a black. To say that we are nothing sufficient for the Dispensation of the mysteries of the Gospel, ye● to grant, that we know nothing as we ought to know, see nothing, but as {αβγδ}( 1 Cor. 13. 1 Cor. 13. ) but as in a Riddle, made up of seeming contradictions, and declare it but as children, so brokenly and confusedly, that its hard to know what to make of it; and yet as if it were not in the least either sore so, but as if for a distinct and perfect knowledge, an evident and demonstrative utterance of all the truth, and nothing but the truth, we had at least the very conceptions and tongues of Angels( though we know too they bowed themselves down, and that with earnest and affectionate desire {αβγδ}( 1 Pet. 1.12.) to lo k into those deep and divine Mysteries) and yet to attempt the binding up of all men ●n our thoughts and words, to resolve to make a forcible entry by our worldly-weapon-armed judgements, for the taking and keeping possession of the judgements of others, how notoriously not onely in itself, but in respect of the forementioned confessions, and professions, far more then absurd it is! When what you have decreed for truth, you will never leave inculcating it( in a proper sense, though most improper way) till you have kicked it into men, or else kicked them out, not onely of Ecclesiastical, but human Society and Comfort; yea not onely those who see not what you see, but who see what you s●e not, and not onely dare not say what you say, but dare not but say what you say not. You confess again, you have not onely heads dark, but hearts deceitful like o●her men, But is the desperate wickedness& deceitfulness of our hearts naturally as much& as hard to be known as other m●ns, and yet too is there no possibility of our being deceived? Is it impossible, think ye, that either your crowns or your credit, your revenues or respects, should by an unperceiveable Channel have influence upon your judgement, to the tempting or tainting it with a prejudicial prefidencie of, and pre-inclination to, that as truth, which your fleshly appetite( for surely there is somewhat of it in us all, as all in some) tells you it is good for you that it so be; May not such bribes blind the eyes of wise: Yea, surely the two principal and proxime causes of error, either in mind or life, are {αβγδ} and {αβγδ} of which Timothy was so carefully warned, 1 Tim. 1, 21. 1 Tim. 1.21. Forejudging of,& foreinclining to a thing; they being such as make prayer itself a mere Mocquery, Jor. 42. so that the pre-engagement of the affections, and consequently the understanding may make you look upon, and in your fancies skip over mountains of Arguments against you as mole-hills, while as upon rocks and mountains you build upon the mole-hills of Arguments alleged by you and for you. How could the Disciples compel men to come in, but by the powerful and prevalent persuasions of the Gospel, the Word and Prayer? In the case of Tyatira's suffering Jezabel, the state of the controversy is evidently and expressly altered, it respecting Fornication and Idolatry; besides, what force had they under an heathen Emperor, more then Church power? The Kings of judah whom they typified who knows not? The thrusting through the idolatrous Prophet, whom doth it more threaten then those that set up themselves in the Temple of God as God?( for leave the narrow and strict sense, and then we know all sin is idolatry.) What sword( beside what heart) had Paul( unless you will arm him as the Pope doth) to cut men off with, except that pertinent and when duly denounced most prevalent one of excommunication? or would he have God to do it? would he therefore have men? or who trouble most the Churches, those that peaceably propose, or those that do all they possibly can to impose; those that give that Christian liberty they take themselves, or those that would have all, but give none( Gal. 5. ●, 12, 13.) Et sic de caeteris. Thus what is the monstrous Metamorphosing power of love, is here apparently seen, as in common experience, especially in conjugal love, as to Forms, Figures, Quantities, how it turns black into white, crooked into strait, little into great, & 'vice versâ. Is there nothing, nothing of self-love? nothing of pride( I speak it compassionately and tenderly) left within you? so wholly mortified and extinct in us, that we are perfectly perfect both in head and heart? nay surely as in that respect, it is possibly we may as soon and as much be deceived as some others; so otherwise more then possible, even very probable, we may sooner& more then some others, a●d that both in regard of Satan and ourselves; we have more learning, parts, human accoutrements to rely on, rest secure in, and be puffed up with, then other men; and not onely so, but can make more earthly advantage and accommodation thereby to ourselves, then others destitute thereof; and so have a double temptation to encounter with that most other men have not: And for Satan, he is no more a subtle Serpent, if he applies not himself much rather( though more if so much, it may be he need not) to the deceiving of us rather then others, because that succeeding he kills so many birds with one ston, catcheth so many at one pull, while so many hundreds and thousands are securely singing the same note, and following the same way with us, till they be decoyed and merely drawn in to the same net. But to pass as from possibility to probability, so from that to certainty of our deceivableness; is it not notoriously known, that many now of this way, and harsh-hearted, high handed, propugnators thereof, have and that not many years since been the zealous asserters, Vindicators and Observers of, most grossly promiscuous, Communicating Common-Prayer, Christmas, Easter, &c. and did they afterwards at once for all, exactly and to a hairs breadth, jump neither besides nor short of the Truth? may not the Sectary, the schismatic, yet be before us in other things, as then in these? And now how feelingly my bowels work toward you, how strongly my heart longeth after you in the Lord, he knows; O that, O that( is my frequent and fervent prayer) he that sits( and will not be unseated) as a refiner, would with his refining fire and fullers soap, Mal. 3.2, 3, &c. purge away also even our dross and filth, and make us so simply and humbly pure in heart and mind, that we may see him, go along with him, and not withstand him in, lest we perish from, the way of his present powerful and irresistible dispensation; that we may not have so much as the top of our little finger in partaking with Babylon, leave not so much as a hoof, not the least thing appertaining to us, in Egypt, lest though but in that we be partakers of her plagues; a light sprincking, whereof is more dismal and dreadful then a whole storm of others, in regard of their spiritualness and inwardness, Rev. 16 9, 10, 11. impenitence and anguish of heart. Too high have the thoughts been I have had of you, too fond the affection I have born to you, too zealous, if not passionate, my pleadings for you, and not hastily and rashly, but soberly and deliberately, in these respects; fell off rom you, as I perceived your design more and more apparently and palpably discovering itself through you; and still, still am I jealous over you with a godly jealousy, least your hearts should be beguiled from that simplicity( O that simplicity!) which is in Christ Jesus. I cannot but speak to you from, speak for you to, as loving and pitying you, in the Lord, while your contempt and hatred of envyings and inveighings, rise higher and higher against them who differ from you even but in circcumstantials, Gal. 5.1. Dare not be entangled again in the yoke of bondage, but stand fast in the liberty wherewith Christ hath made them free, as knowing the losing of that is the way to fall, yea into such entanglem●nts and ensnarements, as when once in, the getting out is very difficult. the continuing in very dangerous. But a little more to persuade us to candour and meekness toward those who d●ffer from us, once again take a view of Paul, an example well worthy observing both in mind and practise, following him herein, we follow Christ( how dark were his Disciples, and that in matters of great moment, but he how tender and gentle?) Behold his demeanour towards believers, dissenting in matters of faith, and yet consenting in the matter of faith, concentering in the root of the matter, the Lord Jesus, Job: There were three notable Differences or Sects( if you please) even in the Apostles time, Days, Meats and Circumcision: The one party was in the truth, the other the error; doth he childlike fall on calling of names, Sectaries, schismatics, &c. doth he side in with the one party to widen the difference, laying all the blame, and falling foul on the other? doth he not sweetly and safely, wisely and meekly play the Moderator? doth he now as Saul breath out threatenings, fire and fury against those who worship God in that way which some would call heresy, and certainly was an Error? doth he not as Paul( who had had experience enough of a persecuting spirit, blind zeal, &c. now grown warier and wiser) say, Let not any man be compelled by our mind, but persuaded, and that fully in his own mind( Rom. 14.5. the whole Chapter being exceeding remarkable in this case) Is not the single eye( v. 6.) The heart established in grace( Heb. 13.9.) The new creature Gal. 6.15, Rom, 14. Ga 6 15 with heb. 13.9. Gal. 5.6. Rom. 14.17.18, 19. Phi. 3, 3. with 16.) Faith working by love( Gal. 5.6.) A holy, righteous, peaceable and joyful serving and worshipping of God in the spirit of the Lord Jesus, as having no confidence in the flesh( which may be even in spiritual things) that which he designs and proposeth to establish and settle them with, as the best way, onely means, to make them live peaceably& profitably amongst themselves, acceptable to God and men; as if he should say, you will render yourselves very unserviceable, very unacceptable to God and all men, while yond stand wrangling and jangling with one another about such a particular path, while you might all walk together with peace and proficiency, in viâ regiâ, in the known road of sincere-heart and life, renewing Christianity, according to what you have received, till God shall otherwise reveal to you who in other things( circumstantial, accidental and superstructive, and not fundamental, essential and substantial) are otherwise minded; all things will prove but eccentrical and to no purpose, but as in and by all you experimentally know the death and life of the Lord Iesus, and promote that one and onely Design of being crucified and killed with him to yourselves, enlivened and raised again onely in him& to him, Phil. 3. from v. 3. to 17. 1 Thess. 5, 20. Phil. 3.3. from ver. 3. to 17. so try so debate all things, that you may be sure the whilst not to let go your hold off, but that you may take faster hold on that which is good, and that is not that the heart be established with meat, but with the grace and knowledge of our Lord Iesus( may know more in the power fo his grace, to the praise of grace) Heb. 13.9. with 2 Pet. 3.18,& 17. Heb. 13.9. with 2 Pet 3.13. the better established you may think yourselves in the one, the more unsteadfast may you be in the other; while you stick in the bark, you may expect but little sap from the root, but look to wax drier and drier, and contract more and more moss; What fruit think you to bring forth pleasing either to God or man? Thus see we how meekly and sweetly, how safely and wisely the Apostle takes up, and makes up these differences; those indeed who are evil workers, {αβγδ} taskers to concupiscence, workers of iniquity, unequalness in not doing as they would be done by, {αβγδ}, Psa. 5.5. with Psal. 97. 7. Psal. 5.5. with Psa 97 7. {αβγδ} that are mad upon, make themselves mad with, boast themselves of their Idolatrous Imaginations and Observations, such he calls dogs, Phil. 3.2. Phi. 3.2. such Cynical men as are so violent and tumultuous in their Opinions, Forms, Ways, that they will obtrude them upon, to the subjugating of, others, or else they will snarl and snap, bark and bite, if not destroy and devour. As a further Antidote against such fury, we may well take the serious consideration of our ignorance, even in natural and civil things, with the ingenuous confession thereof by men signally and eminently wise. For naturals, job 28. job 28. especially his Epiphonema in the last verse. But to man he saith, the fear of the Lord is wisdom, &c. Eccles. 8.17. with the 12, 13. Eccles. 8.17. with 12.13. What monstrous heretics in physic were the Paracelsians condemned for by the Galenists divers years together, and yet their Principl●s and practices otherwise afterward resented and received by many of them. The circulation of the blood how rejected, and yet now how taking? &c. How the maxims of Philosophy have been tost and turned upside down both of old and to this day is not unknown to men verst therein. What Sects of Peripatericks, stoics, epicureans, cynics, &c. For a Civil case take the Modesty of Paul in point of Marriage, 2 Cor. 7. v. 25.& 40. 2 Cor. 7.25 and 40. But then if in those cases we are so to seek, how much more in things purely spiritual, merely supernatural? If in those former, an Aristotelian or justinian Ipse dixit be worthily exploded and hissed out from all ingenuous Debates, how much more then in these should nothing be received but, Thus saith jehovah? But even in these to make Instructions of whipcord and iron, instead of divine reason and authority, which even the greatest of those heathen Masters of wisdom abhorred in naturals, what to call it any thing near it's desert, I know not. Consider also a dreadful evil effect or two of forcing men, either blindly or doubtingly( and so in both respects sinfully because not of faith) to your obedience. If he be damned who doubtfully eateth( Rom. 14. Rom. 14.23 the last) holdeth communion with us, if he be condemned( at least as to that) how much more we who force him thereunto. And what thank● think we the Lord Jesus will give us for making him a King of Slaves, when he would be, and will be of free men, Psal. 110. Psal. 110.3. with Ps. 51.12. A King of Kings of free and princely spirits( Psal. 51.( {αβγδ}) A King of hypocritical and false hearted, or of true and entire spirited subjects? The Beauty, the light and Holiness of Truth that is it which is the conquering power of the mind, its life and loveliness, of the Heart. Shall we then fright and ferret men out of the safety of a living power into the deadly net of a lifeless Form? Yea while we bid them look cluesly to the power, yet yourselves chiefly, that is with such frequency& fervency, with such heat& height so incessantly, vigorously and vehemently press and urge to the Form, and so seldom and faintly to the other; while so keenly and eagerly where the sword of the Magistrate, incite the hearts and strengthen the hands of the people against the opposers of the one, and so superficially, in comparison, so tenderly touch the oppugners of the other. We know who they were who Tithed Mint and Anise, but neglected the weightier things of the Law. That, when God's commands favoured their commodities, this, when their commodities were not well served by God's commands. Again have we so far forgot that good theological, as well as logical rule, Non transcundum est agenere ad genus. O that we would weigh it well! O how Heterogenall, incongruous, unworthy of, unsuitable to, ineffectual for, such a work, such an end, is such a way. To teach men truth by briars and thorns? 2 Cor. 10.4, 5. will we or can we think, With clubs and staves to put the shades to flight, With swords, spears, force the Rising of the Light. Yea, How we strengthen the root while ye but( and by this course can but) lop the branches? We but pare and prune Error in the outward man to make it thrive the better in the inward. Never did Quack-salver more notoriously palliate a cure. But how ever dangerous it is to the Patient it is surely nothing advantageous to our Humility and Industry. Its no marvel if he hath great thoughts of himself and little mindes others, either in earnest incessant prayer or care, who is apt to think all well done, that those he works to cannot or dare not tell him is ill done. Again while we betake ourselves to such weapons what consciousness of the weakness and unsoundness of our Cause doth it bewray? Magna est veritas& prevalebit. Great's Truth and will prevail. No say we it must be beholding to us for the strength of steel, or't will never. But shall we, O shall we lye for God as a man would lye for his friend, Job 13.7, 8. with chap. 42.7. job 13.7, 8. with ch. 42.7. Would it excuse Jobs friends, that their zeal against him was( as they thought) for the vindicating of God? That they cast Job out of their charitable thoughts to advance God in a way so displeasing to him. Was there no way to make God righteous without making Job an hypocrite? Doth the persecution of our brethren either in heart, tongue or hand, praise him any otherwise then the wrath of man that kindles the wrath of God?( Job 42.7. Job. 13.7.8 with ch. 4.2.7 Are they blind intentions that please him? Are we promised to be accepted in, to be kept about his Work, out of his Way? May not Self slylie and surrepticiously convey itself into, strike the greatest stroke, bear the greatest sway in, become the ultimate and make God and his service but the mediate End of, even such intentions, while they're not warily, watchfully and warrantably regulated? What good are we like to get or do by doing evil? Will God be glorified by our lye, Rom. 3.7, 8. Stands he in need of such an unworthy and highly dishonouring officiousness in a way of folly and falsehood to help him as it were at a dead lift? Have we not red of him( poor heart) who put forth his hand to uphold the shaking Ark? Would we not have said, he had done well, had we not seen him thereupon fare so ill? What? not uphold the worship the Truths of Jesus Christ, yea& be thorns in the eyes, and goads in the sides, if not cut the throats too of them that shake it? Is not this the doing of God good service? But alas this persuasion is not of him that calleth us. How hard, but how happy it is to know of what kind, of what manner of Spirit wee are! Who would force upon men the entertainment of Jesus Christ, the Truth, and the Truths of Jesus with Fire and Sword? Yea, upon them who have received him, and with all their hearts would receive him, but as seeing him( at least as they think and judge) setting his face and going another Way then wee would direct, yea drive them into, choose rather to follow and meet him in his own, then in our way. The wrath of man works not forth the righteousness of God,( james 1. 19, 20, 21. Luk 9.53, 54, 59, 57 james. 19. &c ) but the partiality of man, who loves not his neighbour as himself, nor will deal with him, as he would be dealt with by him. This is the Wisdom which is from beneath, carnal, sensual and serpentine( james 3. Iamas 3 the whole chapped. the whole Chapter) to hiss, sting, bite and kill; and not that which is from above, which being first pure( simply and singly respecting God, and not intermixedly if not merely self) is therefore peaceable, gentle,( exhorting with all long-suffering and meekness, waiting if at any time, &c.( 2. Tim. 2.24, 25, 26. and 4 2.) easy to be entreated,( not high, harsh, inexorable) full of mercy and good( of pitying, sparing, soul and body benefiting) fruits, without partiality, without hypocrisy. Again and again I say, let us fear, let us fear our own hearts. Why do we so partially and peaceably( with such a kind of peace as it is) and not purely love those of our own Way and Opinion, detest, declaim, prosecute, if not persecute those differing from us( yea even those whose hear●s we cannot but, at least ought not but think, are centred in the Lord Jesus, though run forth to him by another line, are built upon the same Foundation, though not in every part squared and laid like us.) Have we received Jesus Christ the Truth in the love of him,& not human Tradition, sinister respects why love we not them also, who have so received him though it may be, cannot yet see, and therefore not receive every truth of him, and it may be, both see and receive more then ourselves? Surely in thus doing, we love the Image of ourselves in our Disciples( as a man doth his child) and not of Jesus Christ in his. Were our hearts sincere and spiritual herein, and not sensual, selfish and hypocritical, we would love impartially, purely-and fervently, 1. Pet. 1.22. with 23. 1 Pet. 1, 21. with 23 as brethren born of the same Spirit, same Father, as Saints, Images of Christ( though not in every punctilio for form, feature, stature, proportion, age, apparel, &c. alike one to another, as not to him) so, so I say, would we love and not as Cain, 1. John 3.11, 12. 1 John 3, 11, 12 A kind of love it seems he had to Abel, so far as he resembled himself, but such as could consist with his murderous envy of him, for holding forth and walking in another manner of Apprehension, Worship, and Service of God, holy and acceptable, when his own was not; for being a Sectary, schismatic, Precisian, Puritan,( for the devil hath change of names enough to serve his turn with) for dissenting and d ffering from his Eldest brother, whom he should have looked upon and learned of, as the Priest, of whose mouth he should have received his Op nion and practise in Divine matters. For there is no man desires, or doth the worst of evils, but he looketh on it as good, according to that true Ethical maxim, Nemo appetite malum, nisi sub specie boni. Our first Parents thought God himself was too precise about the forbidden fruit, and looked upon it as Good, and thence followed that Deluge of sin and sorrow that overflowed the whole World. But of whom was Cain, John 8, 44 Pselm 5, 5, 6. and 72.14 saith the text? {αβγδ}, of him who was a liar, and therefore a murderer, a Deceiver, and thereby a Destroyer from the beginning, even to this Day. It is a very evil sign of men in a false and deceitful way, when they are in a murdering and Destroying way. The false Church hath been ever known from the beginning to persecute the true; the false Professor, the true; but never the true, the false,( I speak merely of Ecclesiastical, and not Civil respects.) No, no, he that knows the Glorious, Powerful, Prevalent beauty and Majesty of Truth, and what are the kindly humbling, sweet and melting Conquests of it upon the mind and heart, he dares not, he cannot, no not for a thousand Worlds and Lives, so degenerate and derogate from it, so cast affronts and indignities upon it, as to arm it with straws and bulrushes, paper and pot-guns( for such and but such are they to the Spirit however to the flesh) Deaths of livelihood and Liberty, Good name, and Native-Countrey, or what ever else may speak forth, a man of Blood and falsehood,( Psal. 5.5, 6. Psalm 5.5, 6 ) and not of Truth and Peace. But O the Antiperistasis of Divine and human zeal! But O the Antiperistasis of Divine and human zeal! And how in the one doth Mercy triumph over Sacrifice, in the other Sacrifice over Mercy! When the Instituted Service of God, which is but to be subservient to, to improve and promote the Natural( in competition with which he disownes the other, yea strikes with the Rod of his Indignation, for such preposterous and perverse observances, and our wisdom will it be to harken unto, to understand the voice of that Rod now upon us, Micah 6. from the 6. to the 10. Mich. 6. from 6. ●0 10. When this Instituted Service is by the superstition of men exalted against the Natural, how uncomely, yea how madly we behave ourselves. Had ye known, saith the Lord, Math. 12.7. compared with Hos. 6. v. 6. to the 11. Math. 12.9 with Aos. 6 v. 6. to the 11 ye the Priests, Scribes and Pharisees, Doctors of the Law( who one would think should understand things deep and dark) what this meaneth( this obvious and evident saying) I will have mercy and not sacrifice, ye would not( like your fore-fathers) have condemned the innocent. Referring to that 6. of Hosea, where the Priests were so incensed against the people that went from the Calves of Israel to worship at the Temple of judea, that they robbed and murdered them, and that deliberately and unanimously, as the Result and Decree of a General council and Assembly-Consent, yea though not only against the {αβγδ}, the Equity, Deut. 4.13. with Exod 20 v. 4. and ●3 the Life and Soul of the Covenant, the which the letter is but to usher in, and give place to, but against the very letter of it,( which though not quoad esse, yet quoad cognosci is worse.) Moreover, may we not, ought we not to fear that it is not always straw and stubble built on the safe and saving Foundation Jesus Christ, but sometimes also silver and gold, until the fire of our Indignation but as so fiercely and forcibly against, so consumingly against the Builders thereof, that we can afford no safety to their persons, at least to their names, estates &c. of them whom he will eternally save, and the judicatory trial of whose Case he hath so expressly reserved to himself, 1. Cor. 3 from the 11. 1 Cor. 3. from 11. to 16 to the 16( Yea& how often are our Controversies mere {αβγδ} sights, of words 1. Ti. 6.4, while we agree as to the main ruin and substance of Truth, both parties having a competent apprehension of it, and labouring after a more distinct knowledge of it, differ in the making out, manifestation and expression of it, each most avoiding the extreme of error that he counteth worst, and is most afraid of.) May we not pull up the Wheat( as to our endeavour) the fruit of the Immortal seed, instead of the Weeds( which of themselves will whither before the sun-shine of Truth) while wee proudly and pragmatically thrust ourselves into his appropriated Work. And who may be truly said to suffer these things, those that use the way, wisdom and strength of God, or they that add their own, for the weeding them out and destroying them. And so indeed do often fail in the very matter and subject of their work, and always in the means and manner, the end and success. While in thus doing they but repel, and not expel, conceal, concentre and strengthen, and not weaken, dispel and consume Error by the brightness and glory of Truth breaking forth against it. Thus shal the false Doctrine, Discipline, and Worship of Antichrist be destroyed, 2. Thess. 2.8. 2 Thess. 28. but his usurpation of the Civil Power, is an Iniquity shall be punished by the judge, by the Civil Power, Revel. 17.13. with 16. Rev. 17 13. with 16. As all that which is matter of Wrong, or wicked lewdness belongs to it to take care of and proceed against, as he said Acts 18.14, 15.( who dared not have balked the business had he had it in charge, as concerning the weal and peace of the Empire) but if it be a question of Words and Names, and of your Law( of Religion) I will not be( I am not constituted deputed by Caesar) a judge of such matters. Let Ecclesiastical men look to, take care of the things of God and supernatural Light, those in Civil place and Power of the things of Caesar and Natural Light. And now, O that we would now at lenghth be, still be of quiet composed, listening and attentive spirits, that we might learn and know( Psa. 40.9, Psal. 49.9, 10. 10) and so teach and make known the Lord, that we would, no not mediately and indirectly, no more then immediately and directly be found strikers,( 1 Tim. 3.3. 1 Tim. 3.3. ) instead of instructors, not fighters against, instead of feaders of our fellow servants, least the Lord of us all proceed against us in a Day and Way we little thought of, and less feared, Mat. 24.42. Ma. 24.42, &c. to the end. And here it will not be impertinent, and I hope not improfitable, to insert that notable passage I lately met with, fallen from the pen of one of the Prefacer to the Reformation of Scotland: Mr KNOX his History of the Reformation of the Kirk of Scotland, in the Preface, And such was the hap ness of those days, saith he, that a very small proportion did content the Church men, setting wholly their mindes to the conscionable discharge of their Calling, which they did, preaching Gods Word carefully, truly, simply, instructing the people in the fear of God, and so gaining their souls to their Maker and Redeemer: By this carriage they gained very much respect among the people, who honoured them as Fathers, instructors and Guiders to heaven under God; The virtuous civil carriage of the Magistrate, was the secondary cause of this good behaviour of the Church men, who by his Authority kept them in order, and by his own example, taught them to discharge their duty faithfully, and live discreetly; but so soon as the Civil Magistrate left them to themselves, then they neglecting their Calling, set their mind upon Ambition and Avarice, and consequently upon all evils, thinking of nothing less then that they were called to. Thus he. O then that we would now be still, that we would separate ourselves from the world, to intermeddle with all Wisdom, Substace, Pro. 17.1. {αβγδ}( which will be found indeed our wisdom to apply ourselves wholly to) that we may be skilled in the whole counsel of God, and be able to hold it forth undeniably, demonstratively, in the Spirit, like the Sun at noon day: That we might know and make known that the Lord, even the Holy One of Israel, he is God( as a God altogether like ourselves, who pretendeth not to him and for him,( Psalm 50. Psa. 50. the whole● ) the whole, that will serve our turns, while in a formal and outside way we serve ourselves on him) The Holy one of Israel he is risen for his holy ones, his holy ways, his holy Name, from his holy place, from and through the Lord Iesus, to shake terribly not the earth alone, but heaven also; not Civil onely, but Ecclesiastical Powers: O let us look, yea, rejoice in that Day, that we also must be shaken, that whatsoever is not of Himself may be shaken out of us! O let us keep silence before him, fear and admire him, Zac. 2.13. Hab. 2.20.& ch. 3. Zac. 1.13. heb. 2.20.& ch. 3. the whole, and not hastily to pass censure on him( for in censuring his we censure him, whither Ways, People, &c.( judge. 13.11. Iudges 13, with 11. ) who giveth account to no man of his matters, Job 33.13. And above all let us take heed of our flesh its losting to envy, but strive hard, Mat. 28. pray hearty, that our eye be not evil because his is good. What if he to make known the freeness, unlimittedness of his Sovereignty and Goodness( as he is evidently and emminently about his work) will make the first last, and the last first, either in persons or Nations? What if he will give as great, yea greater gifts and Graces of his Spirit to them, that come but at the eleventh hour of the day, at the latter end of their lives, to labour in his Harvest, as, or then, to us who from our youth up have boarn the heat& burden of the day in Universities, Pulpits, &c. Let us be glad, yea be glad with a most sweet and blessed correspondency& complacency of heart, John 3.3. ●9. 30. completeness of joy, that he must increase,& we decrease: what if he willing to show that he is nothing in the least beholding to us( had we known and done a thousand times more then we have, yet stil unprofitable servants) that the weight and stress of Religion lies not upon our shoulders, but on Jesus Christ, will pull us down, and set others in our places? Least we should say we have found out wisdom, &c. Job 32, 13. May not we fall, and he stand? our glory whither, and his remain for ever, ye●, and shine out the more and more transplendently? yea certainly it shall, it shall( and the very joy and life of my soul it is) it shall: Even so come Lord Jesus, Come quickly, Amen, and Amen, MY heart eternally shall say and sing; Blast all our beauties, O our beauteous King! Appear our Light, Life, Glory, in to, Isa 40. to the end, and chap. 33.17. thee Let ours, not ours, but thine appear to be. writ on the Horses Birdles, Holiness unto the Lord; Zac. what e're we handle bless With this Inscription, Dedicated to The Lord, what e're we think, say, do, Fill with adorn, shine in and thorough by Thy blessed-holy Spirit; let the world descry, True Happiness in Holiness doth lye, And all our glory is in Sanctity. Exod. 15.11. 2 Chron. 20.21. Rev. 12.1. So cloath us with the Sun, that we might leave The Moon beneath our feet, while we receive Peac●, Plenty, Greatness, Glory of the World, Dan. 7.27. Dominion, Power, they all may all be hurled Away with scorn, these sublunary things, As dross and dung, by what Thy Presence brings, So far transcendent in'ts Illustrious Full, Phil. 3.8. May make them all apparently but dull, Dark, Dead and Vain, may make them all but fayls, To grace that glory all their glory spills: These in their Highest, yea all our Righteousness, Our Wisdom, may th●e praise, while they confess, Luke 2.14. This presence is our Peace, and this goodwill, Our Lusts and Wars can onely kill and still. james 4.1. Ma●. 4.2. Rise Sun of Righteousness, with healing Wings; O heal the breaches that our darkness brings. We justle, clash with one another, while Walk ways contrary in the night; but smile, Shine forth upon us, show thy way, and so Thy scattered sheep thy saving health shall know; Brought in together, blessed in thy Fold, While our great gracious shepherd we behold, In tender love his flock collecting, while The ravenous Wolves expect our mutual spoil. Zeph. 3.8, 9. O turn a pure, pure lip unto us, make Us every one Self-love, Self-ends forsake, ( While waiting on thee we observe thy Dire, Fierce wrath against these, sets the world on fire) That from pure hearts pure lips may speak, so we Psa 130 6. To pray, praise, serve, with one Consent agree. We wait, watch for our Jesus, more then they Who sick and grieved implore the Dawning Day. When shall we see Thee eye to eye! that heart Isa. 52.8. To heart might bear its sweet consorting part! comform us all to thee; and so compose Our jarring Spirits, make the sweeter close With fuller harmony; that wholly may Transport our wondering hearts at that strange way, That soul-amusing and amazing Art, Doth Discords into Concords so convert With such rich recompense, we all may sing This is the doing of our saving King! Dear Saviour! This thy doing! What shall we O what return? ourselves and All to thee. But what's that? Worse then nothing. O then be Our All in All to all Eternity. Eternity! huge word! Eternity! Where all our Trials shall our Trophies be. Where all our Trophies shall our Spirits raise To triumph in our great Iehovah's praise With trembling joy, to marble forth those lays Shall make Eternity but a few Dayes, To loose our hearts in that transcendent Peace Admits of no Decay nor no Increase; To loose our hearts in that conspiring Bliss Where fully know what's, He's ours, we are His; Not to be found but as of, in, to, Him That fills our wid'ned Vessels to the brim. Fills? Overflows them to Eternity! Eternity! Quicquid recipitur; recipitur in modum recipientis. {αβγδ}, &c. Epictetus. Every thing hath two handles, and a fool takes it by the left. FINIS.