A faithful DISCOVERY of a treacherous Design OF MYSTICAL ANTICHRIST DISPLAYING Christ's BANNERS, But attempting to lay waste Scriptures, Churches, Christ, Faith, Hope, &c. and establish Paganism in ENGLAND. Seasonably given in a Letter to the Faithful in and near to Beverley. Containing an Examination of many Doctrines of the People called QUAKERS in Yorkshire, Together with a Censure of their Way, and several Items concerning the designs of God, Satan, and Men, in these things, recommended to the consideration of them who are in good earnest for Christ. London, Printed by H. Hills for Thomas Brewster, and are to be sold at the Three Bibles in Paul's churchyard, 1653. AN ADVERTISEMENT To the Reader. IF in any age the devil hath transformed 2 Cor. 11. 1. 3, 14. himself into an Angel of light, or his Apostles and Ministers have transformed themselves into the Apostles and Ministers of Christ, They have done so in this apostatising age, in which we live; yea, they have been more cunning, subtle, and seemingly spiritual in transforming themselves in this age, than ever they were in any foregoing generation: Satan is now acting his part upon his stage, with all deceivableness of unrighteousness, and shall continue to act like unto himself, and beyond his former actings, until the Angel cast him into Rev▪ 20. 3. the bottomless pit, and shut him up, and set a seal upon him, that he may deceive the Nations no more, &c. For by how much he shall perceive his Kingdom nearer unto a period, by so much every day he and his Factors will show themselves politicly active for the supporting and exalting of his hellish and tottering kingdom; and as God hath, doth, and will enlighten his Saints and witnesses more and more towards the end of Antichrists Reign, and the beginning of the calling of the Jews to Christ; so the Dragon, that old Serpent, hath, doth, and will more and See Cal. de sur Sect. Liber. more fill his Agents, and instruments, with a diabolical spirit of madness, and delusions. Hence it is, that whensoever God hath drawn near unto any country or City in the light of his gospel, to dispel Popish and Antichristian darkness, the Devil hath usually in such Countries, and Cities, raised up a sort of new and spiritual Antichristians, which are far worse than those gross and Popish Antichristians, who live in the midst of Antichrists Babylonish territories and dominions. And as the summer's sun is accompanied with divers caterpillars, and venomous Creatures, so many venomous principles and practices have discovered themselves in the profession and lives of some, where the Gospel hath gloriously shined for the inliuning and enlightening Ecl. 7. 25. of others. Wherefore as Solomon did apply his heart to know wisdom, and the wickedness of folly and madness; so Christians are not to be discommended, who do endeavour to know the mystical errors of the new Antichristians, which are risen up among us, that they may avoid them; and may be furnished with abilities to declare against them. And the pains and labours of such are worthy of commendation, who by their tongues or pens, do endeavour to lay open the riddles and mysteries of Satan and his instruments unto a discovery. Among whom these Brethren are to be justly, and deservedly honoured; who have pithily, solidly and Christianly, discovered some of the serpentine errors, and delusive mysteries of the Familists and Quakers. The blessing of him who dwelled in the Bush, be upon the endeavours of these Brethren, and prosper multum in parvo. this small book, which hath much in it for the battering of error, and the maintaining of truth according to Scripture, which is the prayer of us, who can subscribe ourselves, Friends to all Saints. Christopher Feak. John Simpson. George Cokayn. Lawrence Wise. To the READER. Reader, PRovidence hath by sundry steps led us thus to write, and after that to publish these Papers, Beside our first intentions which aimed them for the use and Edification of certain our Friends near us, wherefore thou hast them so directed. The occasion of our writing was the dispersing of some Papers amongst us, out of which we drew those Doctrines and Exhortations which we examine. And having the advantage of some former knowlodge of that way which helped us to look beyond their insinuating expressions, and principles, more accommodated to the relish of many Professors, we took warning (though it is our grief and hindrance) to hold a sword in one hand while we build with the other. We do not mention the names of Persons, nor transcribe their writings, because they are well known to them to whom we wrote, and we know our innocency in not accusing falsely; Besides that since we wrote we have seen some papers printed containing the like things. To insist on that wherein they differ not from us we think it needless, besides that the difference is so great that we cannot comfortably in this place join in any testimony with them. Our brevity craves thy better attention, but we do advertise thee that the deceits lie so much out of thy sudden view (if thou hast read their papers) that if thou have not patience to weigh our Reasons, and ponder our Scriptures, thou mayst do the Truth and us wrong, and thyself also; yet mayst thou suppose that we would not thus write if we were not ready to pass by the scornful, despise the railers, and answer the sober that shall further examine us, or in modesty reprove us. If thou thinkest our labours might have been spared, and that these delusions will fall of themselves shortly, we say Amen to it as thy Prayer; in the mean time we may not despise a Temptation, or neglect our friends. If thou blame us for not doing it so well as thou couldst do, or wishest it were, bear with the extravagancy of our love, and if thou wilt own the sin of thy silence, we will own the shame of our weaknesses, who indeed have neither skill nor time to do as we would. Nevertheless such as we are, we would be faithful in a little, and if our God will accept our mite, and bless our labours herein for the discovery of error, and preserving our Christian Friends known and unknown (if not also for the recovery of them who are in the snare) then have we some answer of our prayers, and recompense of our labours, who ever shall be (through Grace) The Lords and his Peoples more than our own, JOHN POMROY, PAUL GLISSEN, JOSEPH KELLET. The Courteous Reader is desired to amend the misprintings here mentioned, As PAge 2 line 33. for same, read fan, p. 14. l. 19 blot out his, p. 20. l. 31. for varily, r. verily, p. 21. l. 2. for to his, r. in his, l 4 for it, r. them, p. 26. l. 19 for of Jesus, r. to Jesus, p. 33. l. 1. for at it last may becomes, r. at last (it may be) comes, p. 35▪ l. 6. for fits, r. fits, p. 37. l. 8. for what this, r. what of this, p. 44. l. ●4. for propiety▪ r. propriety, p. 46. l. 1. for boasts, r. boasted, p. 51. l. 10. for all false witness, r. all false; witness— p. 46. l. 4. for proof this, r. l proof of this. To our dear and Christian Friends in and near to Beverly, who are of doubtful mind in this hour of Temptation, enquiring after the way of God more perfectly, which some say is found among the Separated people, called Quakers, Truth and Peace be multiplied. GOD, who commanded the light to shine out of darkness, having given us, of his mere grace, to know something of the mystery of godliness, and the mystery of Iniquity (which now worketh) hath moved our compassions toward the scattered Lambs of the Flock of God round about us, and engaged us to overlook our weaknesses, and (in this time of sinful silence) to cast in our Testimony to the Truth of the Gospel, while some privily bring in damnable heresies, denying the Lord who bought them. We cannot wonder, though we cannot but grieve, that many simple-hearted should listen to the voice of Strangers, who come in the Semblance of Christ, remembering that we ourselves have been tempted, and some of our feet had almost slipped. Now therefore by our faith, hope, and rejoicing in Christ Jesus, and from our observations and experiences of Satan's devices, we testify to you, that the Deceiver of the Nations hath found out a way wherein one may retire from the Faith and not be called a Back-slider, but a Christian of Higher growth. His designs are deep and desperate, but in subserviency thereto, he doth (through the sufferance of God) make use of some (otherwise well-meaning, yet overhasty of belief) as stales and coys to bring the simple into his Nets, while he in others lies in wait to deceive. Prov. 1. 17. We shall not mention those doctrines of devils, which some embrace, and the basphemous notions of religious Atheism, though those are but higher degrees of that light, or rather darkness, which we shall advertise you of in these papers; but we shall examine certain doctrines and exhortations which are contained in sundry papers which are scattered in the Country, and asserted by some who go about deceiving, and being deceived. We do confess that there are many words of Truth, and some of precious concernment, that come from some of them, and sundry things which have an aim, as it were, and guess, at the state of the Church, when the New Jerusalem comes down from Heaven: But what design the Deceiver hath to forestall those blessed Expectations, or bring an odium on them, and by those cloaking truths to out off many corrupt notions, will be manifested in our discourse. Surely could we see a simple tendency in those warnings, rebukes, exhortations, which they abound with, to awaken this perverse Generation to look after Jesus Christ, and direct their steps into the way of righteousness and true peace, we should rejoice that there were so many touched at heart, and brought to the Lord, though they walk not with us: nevertheless we shall not forbear to own what words of truth we shall find, though we think it meet, especially intending brevity, not to insist upon those doctrines wherein they differ not from us, for the word of the Lord came not out from them, neither came it only to them; but where they seem to us to be mingled with deceits, those whatsoever, in what moderation the truth allows, we shall make to pass under the same, For what is the chaff to the wheat? saith the Lord. Now dearly beloved we beseech you to observe how by a kind of majesty of seeming Oracle they do, as by authority, sit down in the chair of Judgement, and as the only skilful to direct the paths of the children of men they give their advice, saying, Forsaking all your Teachers without. Mind the light which is in you, which they say is Christ, and— is Pure, and— That it discovers every evil which ariseth in the heart, and that Power accompanies that light in them that yield up themselves to it, to subdue all the evil it discovers; they also say, this light is the sure word of prophecy, and— The Anointing from the holy one, so that they that have it, as they say all men have, need not that any man teach them, but as thatVnction teacheth them, which is truth and no lie. O how is their wine mingled with water, until it lose its virtue, its colour, though it keep the name of gospel! It must always be remembered that they intend that light which enlighteneth every man that comes into the world, wherefore this exhortation is by them directed to all them John 1. 9 expressly who are the children of this world. Now let him that heareth when they say Mind the light in you, and observe not any outward Teachers or teachings, consider 1. Whether this maketh not the Scriptures of the Testament of God unnecessary; which through the abounding Mercy of the Father of Lights are Superadded revelations Ephe. 3. 3, 4, 5. of his mind and love, which are nowhere found but there. 2. Whether this Admonition brings not down the glorious mysteries of the Scriptures to the Censure of the Spirit of light in Man, yea in every man, and so natural men; although the Scriptures say they grope after God, as men at midnight Act. 17. 27. or without sight. 3. Whether this intends not to disoblige you from every rule or duty which is not yet in your mind, leaving you to be guided by Conscience, whether rightly or wrongly informed, there being no appeal left from the apprehensions of our uncertain minds to any standing, certain rule without, contrary to Isa. 8. 20. 4. Whether this establish not Heathenish Philosophy, which seeks the repair of Natural light, without Scripture principles, as equal with the Scriptures, which some in this way elsewhere who are scholars have avouched, although Paul rejected it, Col. 2. 7. 8. We write thus from a Godly jealousy, lest as the Serpent 2 Cor. 11. 3. 4. 16. beguiled Eve, first weakening the Authority of the word, afterward denying the Truth of it, so he should deal with some of you. 5. Consider whether this take not away the advantage of having the Oracles of God (Rom. 3. 2.) which was committed to the Jews to transmit unto the Generations to come, that the Gentiles might be acquainted with, and built upon Ephes. 2. 20. the foundation of the Prophets and Apostles. 6. We leave it further to the spiritual to judge how far this reflects disparagement on Jesus, who owned, expounded, and commanded to search the Scriptures, answered Satan and Men out of them. 7. Also how it reproacheth the End of Gifts, Ephes. 4. 12. for the perfecting of the Saints (who are far beyond natural men) and the order of the Churches. 8. And the ordinary standing way of God for the Conversion of sinners by the Preachers or Publishers of the gospel, Rom. 10. 14, 15. For if every one that cometh into the World hath light in him sufficient to salvation, and that they ought to mind that light only, what less can follow than what hath been propounded? But you are not ignorant, Brethren and Beloved, that there are sundry things to be attended as God's will and mind, in Commands, Prophecies, Promises, &c. which are not known by any light of nature, of which sort is the whole doctrine of Faith, and Hope, or the Gospel, Which never entered into the heart of Man, in the 1 Cor. 2. 9 14. highest attainments of Nature, to conceive, neither can the natural man receive them; neither can the prudence of man in the flesh be subject to, or in amity Rom. 8. 7. with them, but opposeth the hearing of Faith, until God's outstretched Arm work faith, accounting it Isa. 53. ●. 1 Cor 1 23 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Col. 1. 21. 22. foolishness; we being, until Faith, alienated and Enemies to God in our Minds, reconciled only by or in the body of the flesh of the man Christ Jesus, who is God blessed for ever. Rom. 2. 14. There is indeed a Law from Mount Sinai, which is a repetition of that Law which was once written in man's heart, which cannot but own what it could not so fully dictate; If then that light in man was not sufficient to its proper end, namely to direct and judge, in matters of moral righteousness, but it was necessary that the Law should enter (on Mount Sinai) as an exact rule, that offences, Rom. 5. 20. Rom. 7. 9 Rom. 3. 19, 20, 21. Isa. 2. 2. 42. 16. Heb. 10. 20. which before were not manifest, might abound in the eyes of the Sinner, how much less could that Law which brings the knowledge of sin and the curse, justify and glorify? Wherefore the Gospel or Law from Mount Zion, the Law of Faith, leads us in a Newway, by the mediator who came to do what the Law on Mount Sinai, or in man's heart, could not do, Rom. 8. 3. Hence is it that man naturally runs to Mount Sinai for righteousness and life, in his personal obedience, which these men put you upon, and man so easily closeth with, contrary to Phil. 3. 9 the Gospel, which is not first known by seeing within, but hearing tidings without, Isa. 53. 1. Rom. 10. 14. Luke 24. 47. As for the nations that never heard, or do not hear the Gospel and Scriptures, we will not enter into God's Secrets, but this we are bold to say, Isa. 53. 11. 1. That the knowledge or Faith of Christ justifyes, and there is no other name under Heaven given among men whereby we must be saved, Act. 4. 12. 2. But we conceive not how Christ is preached out but by them who bring the word of God, whose feet are beautiful. Rom. 10. 14. 17. It is true that as the Sun, described Psal. 19 doth from East to West proceed to enlighten the world, so hath the Sun of righteousness (whose Tabernacle is in the Heaven of the Church) enlightened the Eastern countries, which this Sun hath left in the dark, though he now shines amongst us. Thus is the word nigh us, Christ in his Gospel coming to our doors, and not leaving us to travel to Jerusalem (as of old) to hear the word of the Lord, which yet is nigh to us (though he be in heaven and we on earth) by Faith, ver. 8. 9 Ephes. 3. 17. 3. But yet if it should be evinced to us that the gospel {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Col. 1. 23. was preached in every creature, yet it proveth not that it is so preached in every individual man, woman and child, as The Preposition {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} often signifies inter, ad &c. It is also preached to every creature, that is, it was sent to All, and not any one is excluded by the straightness of the commission of Gospel publishers, as Mark 16. 15. Joh 14. 28. the Ministry of Paul (in the same verse) shall be needless, or that it was so before the Incarnation of Christ when as this mystery was hidden from Ages and Generations (v. 26.) and was manifested by preaching, as we read Tit. 1. 3. Compare this also with the sixt verse of the said 1 Col. As for this nation in which we live, 1. It cannot be denied but that in England the most have in their minds the history of the Scripture, though they had not known it but for outward teaching. 2. We know also that the Scripture-light which they have attained is not minded by them as the word of Christ which shall judge them; which it were well they were more told of, and did believe. 3. We acknowledge that every unregenerate Man hath more power than he doth improve to obey light. 4 It may not be rejected by us as unlikely, That God by his Spirit, which works by way of Remembrance, may bring to mind words of Gospel-truth, which a man hath read or heard without understanding or affection, and thereby quicken and turn men without any actual reading or hearing. Yet in such a case, 1. It is the Spirit brings to God by Faith in Christ. 2. And it is by Scripture light, even the testimony of the Apostles and Prophets, which once was read or heard, else he could not know it. 3. It is not God's ordinary way, who usually for divers ends which might be mentioned, for the conversion of sinners makes use of his people and servants, according to the standing appointments of the kingdom of Christ. Whereby you may see the aim of these Doctrines (as managed by them) is to hinder the Gospel, pervert the faith, and destroy at once all the good which ever was done or is like to be (through the grace of God) by a Godly Ministry. Nay how this Tenet fighteth with their own practices, who leave not men to the light in them, but by words and papers industriously suggest to them their apprehensions; And though they often quote the Scriptures, Yet, 1. it is but partially, And 2. not as the ground of their Faith, But 3. chiefly as a staff to beat others with, or to shoot with them in their own bow. But blessed is that people whose ears hear that gospel which Peter preached Acts 10. even of Christ dying at Jerusalem for sinners, and rising again for justification of all them who shall believe, &c. yea rather blessed are they who receive it in word and power also, 1 Thes. 1. 5. and that not as the word of man (though ministered by man) but as it is indeed the word of God, cha. 2. 13. And blessed are they to whom God sends his Servants, as Paul, to speak to them, and watch over them, for if by any means Satan can, he will hinder the people of such a benefit, as ver. 18. For they are to be esteemed highly, 1. In love; 2. For their works sake; 3. Because they are overseers of them in the Lord, 4. And do admonish them, 1 Thes. 5. 12, 13. 5. And it is but ingenuity to acknowledge such who addict themselves to the Ministry of the Saints, by whom also their spirits are refreshed 1 Cor. 16. 28. But we shall proceed to inquire into that doctrine which saith, The light in you (which also enlighteneth every man that cometh into the world) is Christ. WHat then is become of the Person of the mediator, the man Christ Jesus? 1 Tim. 2. 5. Heb. 7. 24. Mind how they do secretly withdraw you from eyeing 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 show 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, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. 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 carnal 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 shepherd, an outward Teacher and instructor of them, and they had looked on him as the Jews kinsman after the flesh, and thought afterwards that the Jews should only have the benefit of his coming, and that he would then have restored the kingdom to Israel, but now henceforth (even since his Ascension, 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 slight the person of our glorified Saviour (for some of them say Christ without will do us no good) let such a man know, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 only is salvation and remission of sins 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 Jews slew and hanged 1 Cor. 1. 21 23. on a Tree, nor the foolishness 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 son 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 Lord's Supper for a memorial from age to age until He come? How near such come to trample on the blood of the Covenant as a Common thing, Heb. 10. 29. we leave it to them {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. with fear and trembling to examine. In the mean time it is most freely confessed by us, that God is the Father of Lights {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ut {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} non ut {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. and lives, Jam. 1. 17. Psalm. 36. 9 natural and spiritual, and that the eternal word lightens every man's 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 mediator 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 persuade us that Nature is not corrupted, but that the soul is Pure, and by its flesh cometh 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 righteousness in the mind. It's 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 darkness, and they children of the Night (for a dim or bright candle 1 Cor. 3. 19 20. makes not day) and of darkness, yea darkness itself. Their wisdom is foolishness, and the eyes of their understanding fast closed, until the spirit of wisdom and Revelation in the knowledge of Christ open them, Ephes. 1. 17, 18. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Wherefore, as the Disciples were cleansed 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 evil as it ariseth in the heart. WE answer, that the light which lightens every man that cometh into the world, discovers not the greatest evil, which is unbelief▪ only those sins which are against the moral Law, as Pride, covetousness, oppression, &c. which these cry out against, but never against unbelief, 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 legal, so is the righteousness this light brings in; these principles directly establishing the works of the Law. But though the Law teach sin-denial, yet its the Gospel teaches self-denial, even to live out of our own righteousness (though performed by the grace of Christ) seeking peace and righteousness in and from him who died for us at Jerusalem, 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. John 16. 9 But concerning other evils, we testify, That when the Lord opened our eyes with his eyesalve, 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 deceitful above all things, who can know it, Ier. 17. 9 though he watch its motions. We intend not in all this to cherish the sluggishness and watchlessness of people, but to show to man the impossibility of re-entering Paradise (by obedience) the same way that he left it (by disobedience) or that by any less light than of the Sun we can discover those secret sins, 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 evil 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 laid on one mighty to save, even Jesus Christ, who is the Author of eternal salvation to all them that obey him. IT were a small thing, O all ye that pass 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 mediator, 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 jealousy administered to the eye of an experienced soul, notwithstanding their fair speeches, by laying such stress 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 evil thoughts shall be brought into subjection, yea so, that he may possibly compass an exact obedience to the Law of Christ, or dictates in his heart, in this life, and so lie down in the bosom 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 freewill, may be brought to a marvellous Reformation, yet it reaches 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 eternal salvation from the wrath to come, or condemnation of Hell, by any Atonement, price, or purchase, or blood-sacrifice of our mediator 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 eternal 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 yourselves 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, pity themselves. The day will discover how in a mystery the work of salvation is conducted through those intermissions in which for some months and years sometimes a soul once awakened sleeps again, until 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 Eccles. 11. 5 her that is with child, then Mayest thou come a little nearer to trace out this work of God. We are then the children of God, being not born of blood, John. 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 itself to religious observations for carnal ends; nor of the will of man, though improved, heightened to the utmost of human activity (though to close with the Gospel sound by power of freewill) but of his own will begat he us by the word of truth, James 1. 18. Indeed here is the hiding of his power under exhortations, admonitions, rebukes, persuasions, offers, and promises in the Gospel, because, as all creatures glorify God in their kind, so man, as rational 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 almightiness in his regeneration are so undeniably affirmed in Scriptures, and sealed up in the experiences of the sanctified, 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, runings, but his mercy and compassions, according to the mystery of his will, that engaged 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, engage 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 halfway his returning Prodigals, or backsliding children, but in the continuance of his preventing Mercy, seeks, saves, calls upon his own while they are in the wilderness, forgetting 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. It's true, he that waits cannot be exempt from the reproof of the slothful servant, if he be not exercised in God's ways, as Prayers, Meditations, Assemblies of Saints, watching, obedience, &c. Thus he that waits and walks shall renew his strength to wait still until the Lord come as the latter and Is. 40. last 16. Hosea 6. the former Rain upon the earth. But though this be man's duty, yet it is the pleasure of the Lord to make his wind blow when he listeth, and check, chide, and call home the wanderings of his people, to make his grace exceeding glorious. Thirdly, nevertheless though we are tied to all Means, yet hath the Lord tied himself to none, so as that he may not in his sovereignty withhold mercy until his own time. But if power always 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 until 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, until 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 heaviness (if need be) through various Temptations, which are to make them vile and little in their own eyes; knowing what 2 Cor. 12. 9 maketh them to differ; And that Jesus might perfect his strength in their weakness, and his Grace in their guiltiness; 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 try 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 storms. Then shall they that now die not having received the Promises (which are sure to all the seed) receive them, and the Crown of righteousness 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 far 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. Nevertheless as we look for complete victory over all, and the last of enemy's 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 administered by Man, and weakening the Authority of the holy Scriptures, they seek to persuade 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 daystar 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 sin) 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 itself, 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 man's heart, who hath no more light than the eternal Word enlightens him Joh. 1. 9 with (as every one that cometh into the world) than 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 engraven in every man's Conscience, Also that Man naturally establisheth his own selfrighteousness, which is of the Law. Beside the book of Natural Conscience is the Phil. 3. 9 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Creation and Providence, which administer in themselves to the discursive faculty the knowledge of the Godhead as binding Man to glorify God as God, not as Father, Saviour, or Rom. 1. 20. 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 man's specious works, & most upright worships are abominations threapt on the Lord. Wherefore the Lord builds not on the first Phil. 3. 6. Isa. 26. 16. 2 Cor. 5. 17 Adam's foundations or Covenant of works (on which the higher man builds the more loss he suffers when he is brought to Christ) but lays a Foundation in Zion, 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 confess, that though reading the Scriptures or Scripture Truths in books may be a means of Faith through the Holy 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 confess the Gospel administered 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 always acknowledge the Order and Offices of the Church of God, but our chief contention is for the Gospel as administered by Man, whether in word or writing, as not knowing how any should believe unless 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 prophetic light in all men? or what doth it prophecy? of life and righteousness 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 daystar and the Sun of righteousness, 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 show 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 only 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 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. 18 of 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 righteousness, 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 itself and useful, yet by their Doctrine the Scriptures are turned into Allegories, and so their frothy conceits, 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 Luther's Letters; verily (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 itself, as not only those ancient heretics, but in our time also examples which have been and still are great and dreadful do forewarn. This 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'll not meddle▪ at lest not to search for understanding therein, until the Spirit in them open it to them. But let us consider, 1. Jesus Christ spoke many things to his disciples which they understood not at that time until after his resurrection, Luk. 18. 34. and the fulfilling of them: which doubtless he would not have done, if his wisdom 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 fools 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 wilful 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 they keep in memory what they read or heard in the time of their ignorance. Most true we find it, it's not having but eating the Book doth us good▪ and the word doth not profit us without faith; nevertheless searching, reading, hearing the Scriptures is man's 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 signified beforehand of the sufferings of Christ, and the glory which should follow, that was in due time fulfiled in its kind, the same Apostle saith, 2 Pet. 1. 17, 19 1. It's more sure than a voice from the excellent glory, 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, John 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 progress (O thou most holy) will thine Enemy and the Truths make, if this doctrine were embraced? 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, whereby 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. Eph. 1. 13, 14. 4. 30. Rom. 8. 23. This is the Spirit of Promise (promised to believers) whereby 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 fellows, who are his brethren, partakers 1 Pet. 1. 4, 5. from his fullness? 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 until every member be added to his Church, and every member already in it be grown unto the fullness 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 bless 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 mosaical, 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 gospel in remembrance; and John write to Believers of all ages in the Church, that they 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 loss. 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 cometh into the world is enlightened 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. man's flesh, nor the stranger, but on the Tabernacle, Altar, &c. Aaron and his sons, 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 implies it, For it convinceth of unbelief, which is not the sin 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 Jews to jealousy, because it was first offered to them, and they received it not, v. 19 it 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 Jews, Rom. 11. 15.) of sin, because when they hear they believe not, until 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 kingdom 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 kingdom of Heaven the Jews expected to come as the kingdoms of the Earth and Men: but it came with no such pomp or show, wherefore the Pharisees Mat. 11. were not aware, or observed not that it was ever since the days of John the Baptist, and that it was ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.) in them, or among them, and they knew not. 2. Most true it is that wherever the kingdom 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 sceptre 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. 3. We do indeed firmly hold against all the sons of formality, that it is not talking of God, but walking with Rev. 11. 12. John 4. 23. God, not the form of godliness 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 transacted but in some form. And for the standing forms of Gospel-appointments, as Church-order, Sacraments, &c. we judge them added to (as appendices of) the kingdom, and they are unalterable by the wisdom or will of Man until the appearing of Christ. 1 Tim. 6. 14. Their end is to testify 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 channels of Spritual Grace (Scripture and experience witnessing) and may not be neglected under pretence of avoiding formality, or present indisposedness, 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 practice of those Times which abounded in glorious gifts, and wonderful 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 Lord's Supper in the Elements Bread and Wine, receiving in and casting out of visible societies by the Power of Christ binding on earth, and losing offenders Acts 2. 42. 43. 1 Cor. 14. (when penitent) continuing in the Apostles doctrine, and fellowship, and public 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 conceiuments 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 abominate 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 ways, 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, unless 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 Apollo's, Timothy, Titus, &c. came to water, (1 Cor. 3. 16.) Thus doth one enter into another's labours, one layeth the foundation, and another buildeth thereupon, (v. 10.) wherefore Paul (according to the wisdom 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 wilderness, during the apostasy from Primitive Peace and Purity, hath witnesses that feed her 1260. (Prophetical) days or years, Rev. 12. 6. 14. 3. But it is above controversy, If our Lord hath given gifts to men they must employ 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 days is manifest if we consider the 1 Tim. 3. 2. &c. Tit. 1. 6. as not containing any extraordinary Grace. That we must not expect them to be sent forth as the Apostles immediately, 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, 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 shepherd (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, it's 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 signs of Antichrist rather than of Christ. 4. And signs 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 commandment, and Jude. 16. v. 20. v. after that from the pretence of it: which should awaken us to edify 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. 17 wicked, and so fall from our steadfastness. 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 leveled 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. Judge us O Lord, for why should Men in thy name rise up against thy son and us for his sake; 1. Rejecting thy care, 2. Condemning thy wisdom, 3. And the Generation of the Just in all ages, 4. To establish themselves and prepare a highway to Paganism? It is not a Pleasure to us (Beloved in the Lord) to open these painted sepulchers, but since we have begun we will proceed to show 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. We confess 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, history 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 allegory, making the Creation an allegory (and so the world without beginning) Adam, Eve, the Serpent, Paradise, Cain, Abel, Seth, Noah, Ark, Abraham, Isaac, Jacob, Egypt, Wilderness, Canaan, Kings, Prophets, Records, to be mere allegories, Nay Christ, his flesh and blood, his life and death, his Cross and Crown, Scribes and Pharisees, Jerusalem, Herod, Pilate, Churches, Elders, Antichrist called Babylon and Egypt, &c. (and what not) to be fulfilled in the allegorical 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 only from the hearing of the Ear, (Job 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 rational comprehension of Causes, nor entertained 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 Joseph's wagons to Jacob 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, settling the mind on the Divine Testimony, as such. As for speaking no more than we live in, if it intend not to stop the mouths of all those who dare not pretend to perfection and blamelessness, but those who speak from Notion and yield not up their souls to the things which they deliver to others, we testify 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 echoings of phrases wisely and warily observed give hints of, and puts the beginning of every allegory 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 echoes proceed to encourage, yet not to impair the truth or use of the Letter and History, Allegories being but accidental 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 spoke many parables and used similitudes which he opened to his Disciples, yet the Gospel Ministration properly so called, not only in the language thereof, but in the Actions, persons, 2 Cor. 3. 12. things thereof, is in much plainness, and not as Moses who had a veil upon his face, but the Messiah discovered himself by speaking plainly and without a Parable, John 16. 29. his parables in his public preaching being chiefly for judgement to the wilful 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 coming 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 destroys the Atonement in his blood, and the Truth of his humanity, and his personal body, besides his mystical the Church, so taking away the representation of John 1. 18. God in the mediator 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 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 until 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 until God open our mouths. WE answer, if that were the intent of this Admonition to show to man his dependence on God, and that he especially that waits on the Word and Prayer, take his goads and nails from the chief shepherd, 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 managery of this Assertion, and their practice, 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 spoke it with power. Isa. 64, 7. 2 Tim. 1. 6. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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. 2. It lays wast the experience of them who have in the midst of infirmities and indispositions acted in the Faith of their duty, and God's 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 weakness of the Flesh, to hinder the profitable, soul-inlarging exercises of prayers, reading, exhortations in public and private, if we break not thorough those hindrances to close with the revealed command leaning on the Promise of Grace. 3. Unless we think (as this Doctrine implies) that the motions of the Spirit are the only rule of Duty; which, if so, must be attended and obeyed without respect to the Scripture command, saying, not saying, or gainsaying 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 enlargement, there's no rule or obligation actually, and so no transgression to forbear, though days, weeks, and months pass over the heads of them that pray not, or preach not, though necessity is laid 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 equal 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 Lord's people were Prophets. The Assemblies of the Saints of old were constant, and 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 practice of the Bereans, to try the sayings of an Apostle by the Acts 17. 11 Scripture. 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 umpire 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 Paul's Epistles. We confess we cannot find that ever man came to claim credit to the words that he spoke, 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 signs and wonders should come to pass (as the man of sin shall abound with such, 2 Thess. 2.) yet harken not to him, for the Lord proveth you whether you will keep his commandments. 6. The Experiences of many tempted souls may seasonably be heard in this matter, who under the former pretences have waited until their hearts grew so carnal that they had almost lost their savour, had not the Lord showed them that it was their part to give heed to their duty leaving the enlargements of soul to the incomes of the Spirit, which graciously met them in the way of God's 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 imitators of Apostles and Prophets without the Call or Gift of either, & who more steal the word from others, than 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 steals not the word. He Cant. 1. 7. that imitates the practices of Saints in foregoing ages, going forth by the footsteps of the flock (not desiring singular ways) seeking Christ in his own standing appointments by the shepherd's Tents, and holding fast the true sayings of the holy Tit. 3. 8. Jude 3. Scriptures, errs 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 show themselves in the most composed garb of humility, as the greatest friends to the cross of Christ, and the only bearers of it, dissuading you From your own wisdom, will, righteousness, Pride in apparel, Diet, &c. giving and receiving honour of men, and such like, which is the cross you must abide in, and through it (they say) pass unto everlasting rest. WE Wish heartily that all that wear the sheep's clothing were sheep indeed; but there is one that judges. Let us search and try these doctrines and let judgement of persons result freely. Of wisdom. 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 God's 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 world's 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 kingdom, and minding his will, without consulting with flesh and Gal. 7. 16. 1 Cor. 4. 10. blood, though he be counted a fool for Christ's sake. Yet doth not this cross the will of Christ, for him that hath wisdom in his Generation to buy and sell, 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 pursuit of them that would be rich, Still remembering, that of him that hath more there is more required, and that Man be faithful with that that is another's (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 wisdom, or deceitful lusts, or expressing itself in opposing the will of Christ. Nevertheless this superintendency of the holy Spirit, overawing 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 therefore of God, because it crosseth nature's 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 God's 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 righteousness, which indeed are as filthy rags; unless when he is under Temptations, Yet we also believe that the righteousness 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 godliness 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 clothing and a gold ring, For then all eyes should be inward while soul affairs 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 shows itself 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 only seems to show 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 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 customs 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 days 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 clothes, as Rich men in their costly garments. 4. Though neither men nor women professing godliness 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 threatened, Isa. 3. 5. Prov. 31. 21. Eccl. 5. 19 Neither doth this only extend to persons in place, but their very household, 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 of the Times and place of residence. This remembering, that they must give an account to God for the spending of wealth, who would have each thing served in its place, upon which account the costliness of apparel (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 compass, and not fashion ourselves according to the Lusts in our ignorance, and 1 Pet. 1. 14. conforming ourselves 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 raiment which is in the same rank, This knowing Mat. 11. 19 that the son 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 embrace the reproaches of Christ, and gladly crowd through honour and dishonour, else they are Luk. 9 62. not fit for the kingdom of God, neither can they believe if they be resolved to keep honour among carnal and Worldly John 5. 44. Men. Yet we profess against that unchristian unhuman throwing off all subjection to and acknowledgement of superiors by word or deed, found among the maintainers of these Doctrines which we contend against; and do declare that their show of humility is most abominable Pride▪ in denying all respects to men, whom God hath said we should honour, Rom. 137. 1 Tim. 5. 17. 1 Tim. 6. 1, 2, 3. Eph. 6. 2. and not only Magistrates, Elders, Masters Parents, as such, who may be Luke 1. 3. Act. 26. 2. 25. 2 Joh. ver. 1. godly, are to be honoured by the faithful, but he saith also honour all men, 1 Pet. 2. 17. which honour Luke, Paul, John, &c. gave to persons godly and ungodly, in the phrases usual and distinguishing. We might mention that honour which Job, Joseph, Mordecai, Daniel, and the Kings of Judah, and faithful 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 father's hands, he that said is faithful, The meek shall inherit the Earth, and to the Daughter of Zion should come the first Dominion; And as the first coming of Jesus Christ was attended with the cross and persecution of all that followed him, so some do think that at or before the second coming 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 yoke from his persecuted in England. It's 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 compliments (yea among Saints) but that we see morosity and rudeness imposed by them upon us as conformity to the cross of Christ: neither do we yet think the Saints are fit for such a condition, (until we see more of the fine linen in use, Rev. 19 8.) or that they should press after worldly honour, but what righteousness, holiness, 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 fantastical vain shows) grave (and not ridiculous or disorderly) Phil. 4. 8. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, whatsoever things are just (giving each their due, God and Caesar, Saints and all men) Pure (and not defiled 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 add something touching Propriety and Community in worldly things, because we have sufficient reason to persuade us to judge that the Maintainers of the forementioned 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 encourage those grinding oppressions of, and proud insultings of ungodly men over, the poor and needy, as if Nations, towns, Tenants, Servants, &c. were born for no other end but to be their Drudges; but we must affirm it 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 general interest which the sons 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 diversely 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 dwelled in the plain of Shinar, their proud design of building Babel provoked the Lord to confound their languages (in the days 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 country 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 cattle at large, and removed their herds and flocks to fresh 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 Israel's 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 unparalleled 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. 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 father's 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 son should have a double Deut. 21. 17 portion 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 only so, but for the preserving each private Interest, the Lord commanded solemn curses to be pronounced against Deut. 27. 17▪ him that should remove his neighbour's 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. 16 lieu of each other. 4. Also by the Victorious Issue of lawful war, when nations offer injuries and violence to their neighbours, reparation may be sought in war, and the wrong-doers Judges 20. 13. refusing to give satisfaction, forfeit what they have to the Law of justice, to make Reparation for the damage. But however propiety may be had, it may not be violated, no not by the desire of one after his neighbour's house, wise, Servants, Ox, ass, 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 needless to add yet more in this matter, saving that the Experiences of other countries 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 neration which we live among, as the casting up each one's propriety in what they have, under pretence of submitting them with the lowest of the people to serve the publique (which is a bait for the sons of disorder and violence) if the preservation of each ones rightful Possession by Law and Magistracy in way of force be taken away, and that this be only aimed at, namely that they who are of the household Faith do as in the primitive times enjoy all things in common; Our answer is, That as for the practice of the Churches of Judaea, Act. 2. their love did rise high at the first prevailing of the gospel, and propriety was cast up by no law or persuasion 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 clear 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 comes, 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 another's conveniency, and Psa. 112. 5. out of their conveniency another's necessity, and out of their necessaries another's extremity. There are certain other commands which are to be obeyed in their time with prudence. For ourselves, we are not ignorant how our souls were carried after the Lord in the day of espousals 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 father's house, and friends, to try us, as that young man who boasts of his obediential 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 remembered, withal 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●…. coming of the son of Man, who is not yet come, though these false prophets and false Christ's 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, 10 God's 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 shepherd 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 ways, and sadding the hearts of the righteous by their lies, and false applications, and lightness and profaneness, 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 wherewith you load as well the precious as the vile, boldly denying, That ever one got 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 public 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 one's 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 practice of the Apostles and 70 disciples in the ninth and tenth chapters of Luke, we read of their coming 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 haste; two Coats would cumber, to salute any by the way might occasion diversion or delay; And for their going without money 'twas to encourage 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 straightened 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 account 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 ministry 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 people's 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 were high indignity to the chief shepherd; but they have it but as a civil respect to their public 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 Christ's 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. Solomon the Preacher saith, The Words of the Wise, even Words of Truth, are as nails and goads, when managed 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 householders 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, instruction, which is the foundation of a variety▪ discourse from any Scripture; Method is prudential, and variable, Psalm 1. 2 Tim. 2. 15 according to occasion; Study or meditation is duty and blessed, which should in a Teacher express itself 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 equals 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 abettors 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 darkness on his right eye, and we shall not mention; only remembering, it's not any person or circumstance so much that is aimed at, as the Ministry itself, 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 proposals from the wise hearted, there is yet any thing hinders the doing of something to purpose to withdraw the public encouragement from the corrupt Ministry with whom God hath a controversy. Concerning that they say, God is now coming 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: But God will provide for the household of faith, and send them Pastors after his own heart until 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 deceivableness in the Mystery of Iniquity, which answers line for line with the Mystery of godliness, in bringing in a false Christ, and false kingdom, consisting in a righteousness, peace, and joy, all false witness, the lying Prophets, strange wonders, strong delusions, religious profaneness 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 righteousness were to be sought by the Law) such may find, by minding their light, and standing on their watch, a great measure not only of Mastery over outward Actions, but a nipping of the root of evil for a season. And how far 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 custom 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 ways, yet hath given us to know what should be in the last days. Now as there hath been a black and long Parenthesis, or dark space, in the days of the apostasy 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 Zion after the Destruction of Luke 17. Babylon, the Lord's own cannot but rejoice in the remembrance of the days of the Son of man, hoping the return of them, which they desired to see so long, but have not seen. Now being in some forwardness 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 kingdom, he addressed himself in a more glorious and taking way, saying, Now are the days 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 handmaidens, and there upon the children. Galat. 1. But we have learned, that if an angel from Heaven bring us another Gospel, Christ or Spirit, let him be accursed. We consider that as evil angels suggest evil, so do angels of light good motions; now Satan transformed into an Angel of Light (which is an emblem of knowledge, righteousness, innocency, peace, meekness) 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 yourselves from under God's 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 mediator. 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 wisdom 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'll be easily persuaded to throw away the Bone. 6. Give diligence to more entire communion among yourselves, Two are better than one. 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 inquire 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 practices 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, covetousness, 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 inquire after the way of God more perfectly, and not to rest in National-Church-Constitution. 5. To look abroad among the faithful scattered in the country, whom few look after. 6. It may come to awaken us to walk before our God 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 ways. Secondly, The only wise God may by means 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 knocking's, 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, feebleness, and unacquaintedness with Christ. Secondly, The urging of these Doctrines, and boasting of such inward experiences though falsely grounded, should provoke us to inquire after, Isa. 33. 22. Rom. 8. 2. 1. The royal dignity of the King of righteousness on his Throne in a Saints heart, effectually guiding thoughts, words, actions, with a princely freedom of enlarged soul. 2. And of the frequent instructions of the Great Prophet, Ephes. 4. 21. who shall awaken their ears 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 Zion 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 inquire more in our experiences, after the sweet and familiar intercourse from conjugal 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 only consistent with, but do absolutely require Faith in Jesus, who was crucified on Mount Calvary, who is the Head of the 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 carnal interpretations of his holy word, which do rather shut than open it, may by this means awaken the upright, and wise, to give diligence to the most plain, convincing, evident, and simple interpretation of the Scriptures, which are not enclosed in a private interpretation (or application) only to, or of the persons to whom they were directed, but always reach the like state, spirit, condition, wherever and whenever, they being of more public interpretation, 1 Cor. 10, 11. as that Josh. 1. 5. is applied 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 mindedness, carelessness of the Saints scattered, whom we now see drawn away before our eyes with these invisible Bands of strong delusions, which God only 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 and forgo all past principles and experiences. And to bring an odium upon the glorious affairs of Christ's kingdom (which hasten towards us in their time) which these imitate, and boast of, but have not. And to hinder the progress of the gospel by weakening the hands of the most faithful preachers thereof, who heretofore were silenced by the Prelatical Power. Yet however Satan's designs may be laid, 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 badness and ignorance of many in the ministry (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 listening to these who come as it were with the presence and power of God. 2. Some present deadness in their hearts, occasioned either by formality in duties, or through grieving, the Spirit which then retires and leaves them in sadness, which they are weary of, and so close with these as the first Physicians that come plausibly to direct their way to regain their loss. We might here show you that the deceitful heart reasons itself out of the way of the Lord's Mercy, saying, The Lord is gone out of the public Assemblies, he will use the ministry no more, for I have prayed and endeavoured, and yet have not found quickenings 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 means, or were impatient of the tarrying of God, and so concluded in haste (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 persuaded that God is doing some great and wonderful thing, from the Scriptures, signs of the Times, and sayi●gs of the wise; and having made trial of many ways▪ at lest in their Minds) at length come to this as the most wonderful, which first they for a while admire, & not being able to see through their words to their meaning, and beyond the golden pretences of glory, and Spirit, and cross, &c. come to be persuaded there is some Divine thing among them, and so are engaged 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 halfway, 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 righteousness 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, until they find them stick, and because for shame (it may be) they cannot retire, they get another end, and after that another, until 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 shall read the Scriptures with such spectacles, that he'll 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 means, ready at hand, and as it were natural 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 aught all men know that are not of their way, carried on among them. 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 show 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 deceits, by representing them under the most hateful names of Scribes, Pharisees, Priests, Dogs, Swine, Idolators, Samaritans, Sorcerers, Babylonish, and what not that's nought? 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 multiplied papers; and it is manifest how the mind is strengthened by daily conversing with them only 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 only hated persecuted people for Christ's sake; when as indeed some do expose themselves to sufferings more than wisdom's ways lead to, or God requires, out of an ambition to be persecuted. Nevertheless, although many otherwise honest hearted may be thus ensnared 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. Also that some of them say Papists are as near the kingdom of God as Protestants; Again, remembering 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 show 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 according to the gospel 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 coming 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. At Beverly this 11th. of Febr. 1652/3 From your Brethren in the Faith of Christ, and hope of eternal life by Him, Joseph Kellett. John Pomroy. Paul Glisson▪ FINIS.