The Shield Single AGAINST The Sword Doubled. To defend the Righteous against the Wicked. Whereby are waved those cuts and blows, which Mr Erbury deals to the Righteous; And wherein also is shewed, That His now-New-Light is No-Light, BUT Blackness of Darkness. By HENRY NICCOLS, Minister of the Word in South-Wales. Thou O Lord art a Shield for me, Psal. 3.3. Deliver my soul from the wicked, which is a sword of thine, Psal. 17.13. My soul is among Lions, and I lye even among them that are set on fire, even the Sons of men, whose teeth are spears, and arrows, and their tongue a sharp sword, Psal. 57.4. Ignem fatuum qui sequuntur in avia abducuntur,& in praecipitia saepenumero ruunt, Keckerm. System. phies. LONDON. Printed by J. M. for H. Cripps, and L. Lloyd, and are to be sold at their Shop in Popes-head Alley. 1653. To the READER. Christian Reader, BEfore ever I red any of Master Erburies books, I had red in other mens works of his dangerous, and erroneous principles, not of, but against Religion; whereupon hearing of a Book of his come forth, bearing the Title of the Sword doubled, &c. I earnestly desired the sight of it, which having had, and seriously perused, I found that it did fully answer the report that was given of him, and his pernicious way, by reason whereof the way of Truth is now so evil spoken of. Hereupon considering that moving Speech of Solomon, If thou forbear to deliver them that are drawn to death, &c. If thou sayest, Behold, we knew it not, doth not he which pondereth the heart, consider it? &c. Prov. 24.11,12. And seeing that too great a portion of the professing part of our dear Native Country, are ever ready to be slain, and drawn to a worse death, then that of the Sword, I have( by way of Answer to some particulars in that Book) endeavoured the composure of an Antidote against that spreading canker, and infection, that may endanger the souls of such as shall embrace the things delivered in it; Had I preferred the enjoyment of my own peace, above the Truth of God, I might( as some others do) have taken no notice of it, and by sitting down in silence, have suffered the Truth to fail; But the love of the Truth of that living God,( of whose saving grace and mercy, I have had a sweet taste, and experience) constrains me to declare to the world, that I am not ashamed of him, and his Gospel; and that my heart bleeds to hear the Person of Christ undervalued, or his bloud-offices, and soul-saving rigeteousness blasphemed: I had rather men should wound, and stab me, spill my blood, and kill my body, then give such new and fresh wounds to the Lord Jesus, whose precious blood, was the price of my souls redemption; One of Master Erburies familiar friends told me not long ago, That the flesh of Christ, was sinful flesh, and Master Erbury himself saith as much in effect in his Book; let such men take heed; The blood of Abel had a loud cry against Cain, the blood of Christ cries louder against those that thus tread it under foot; Upon this account have I put pen to paper, and( according to my weak abilities) vindicated the purity, and spotless innocency of a Lamb without blemish: The work( such as it is) hath been ready long ago( as some of his own party knows who have even challenged the edition of it) but living at a great distance from the Press, I could not conveniently get it printed sooner; if it may be serviceable to the Cause of Christ, I shall rejoice, I could wish the canker might be rather healed, then exulcerated, but I desire to be faithful to Christ, and his peoples souls, to prick the hearts, rather then to scratch the itching ears of men; For if I yet pleased men, I should not be the Servant of Christ, Gal. 1.10. The Lord stir up his servants that are sound in the faith, to contend earnestly for that faith, which was once delivered to the Saints: So prayeth Thy Christian Friend and Servant in the Gospel of Christ, HENRY NICCOLS. A Relation concerning the Dispure at COWBRIDG, more true, then what is written in a Letter to my loving Friend and Brother, Master DAVID WALTER, BY Mr. WILLIAM ERBERY, Pastor of no Church; Sometimes Vicar of a Parish Church; None of the best( though a Minister of the newest Model that ever any yet knew.) Once an old English professed Saint, though now a professed Opposer of all the Saints, both Welsh, and English. Having made shipwreck of faith, and a good conscience, 1 Tim. 1.19. Now the just shall live by faith; but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back to perdition, but of them who believe to the saving of the soul, Heb. 10.38,39. Because they received not the Love of the Truth, that they might be saved; for this cause God shall sand them strong delusion, that they should believe a lie, 2 Thes. 2.10,11. HEaring that Master Erbery was to preach at Newcastle in Glamorgan-shire, I was persuaded by some friends to go, and hear him; Thither I came, being not sorry to close with that opportunity; The place of Scripture that he preached upon, was Zech. 8.4,5. Thus saith the Lord of Hosts; There shall yet old men, and old women, dwell in the streets of Jerusalem; and every man with his staff in his hand for very age: And the streets of the City shall be full of boyes, and girls, playing in the streets thereof. From which words he delivered many things that I apprehended to be heterodox, and untrue; as, 1. First, That Jerusalem mentioned in that Text, was the same with the New Jerusalem mentioned, Revel. 21. wherein I humbly conceive he was far mistaken; for( as I have observed, and fully proved in my Answer to his Book) that promise in Zachariah had respect to the literal Jerusalem, which was dispeopled by the captivity of Babylon, and should again be inhabited upon the full return of that bondage; Therefore, — Thus saith the Lord, There shall yet, &c. 2. Secondly, He said, That men shall see God face to face in this life, and that he would come, and teach them himself here, and men need not now teach at all. 3. Thirdly, The division which is among the Saints, is Babylon, mentioned Revel. 18.4. 4. Fourthly, None of the people of God now have a Gospel-faith, yea Abraham had no Gospel-faith. 5. Fifthly, Nothing but man appears in the people of God now. 6. Sixthly, The Gospel-dispensation shall shortly vanish, and we are to expect in this life more then ever the Apostles had. All this while I was dumb with silence, and held my peace, but my heart was hot within me, and while I was thus musing, the fire kindled, and at the last( after he had ended) I spake with my tongue; and that in a fair peaceable way; that I humbly conceived, he had delivered such things as my Spirit could not bear,& therefore I desired him to clear them up, for the further satisfaction both of myself,& the hearers, I told him, the New Jerusalem mentioned Rev. 21. was the same with the Heavenly Jerusalem, Heb. 12.22. and with the City which Abraham looked for, Heb. 11.10. and could not be enjoyed in this life in its perfect, consummate, and glorious state, before which the last judgement, and general Resurrection must be, Rev. 20.12. After which, death should be no more, nor sorrow, nor crying, nor pain, Rev. 21.4. Nor temple, ver. 22. Nor need of the Sun, or Moon, ver. 23. nor sin, ver. 27. nor curse, Revel. 22.3. To this it seems he either would not, or could not answer any other way, but that other Divines besides himself( instancing in Master nigh, and Master goodwin) were of his judgement; wherein I must crave leave not to believe him, for those two eminent men, I presume, are as contrary to his judgement, as light is to darkness, or truth to error. When I could receive no other answer, I questioned another Conclusion of his: scil. That men should see God face to face in this life, &c. I urged Scriptures contradictory to his assertion, quoting Exod. 33.20. where God tells Moses, Thou canst not see my face, and live; for there shall no man see me, and live. Hereto he answered, No man living under the dispensation that Moses lived in, could see Gods face, and live, but that did not hinder but that others that lived under other dispensations might see it: To this, as I was about to reply,( That not only Moses, but Paul that lived under the Gospel-dispensation( as I expect no other dispensation in this life) did contradict him in that, as appeared from 1 Tim. 6.16. where it is said of God, that, He only hath immortality, dwelling in the light, which no man can approach unto: whom no man hath seen, nor can see, &c.) He expressed a desire, that no more might be spoken, for he had a great journey to go, and therefore must hasten: hereupon I easily surceased, and after a civil salute passed betwixt us, he invited me to his Quarters at Bridgend, thither I came with thoughts to debate the business privately; but he desired, that not a word might be spoken concerning it; I held it not civil for me to press him to it, in his own chamber, and after a short stay, I took my leave, and departed; from which very place, he writes to me, That he did purpose to speak at Cowbridge on Revel. 20.12. the Scripture, as he said, so carnally interpnted by me before many ignorant, and some wise Christians; and if I pleased to have it so, he would admit of a private conference there: To this I returned an Answer; That seeing he did deliver such things in public, as I conceived not to be truths, it stood him upon to maintain them in public; and if he pleased I was ready to engage him on these four Questions. 1. Whether the New-Jerusalem be a state to be expected, and fully enjoyed in this life, distinct from a Gospel-ministration? Neg. 2. Whether man shall see God face to face in this life? Neg. 3. Whether Abraham had a Gospel-Faith? Affirm. 4. Whether there be a spiritual Union betwixt God, and a wicked man? Neg. These Questions I sent to him, giving him sufficient time to furnish himself with the best arguments he could; And on the twenty eighth day of the seventh Month he came to Cowbridg, where he began to speak from Revel. 20.12. but very little to that Scripture; but after the needless repetition of many things out of his printed Book, Sword doubled. he takes occasion to fasten all the reproaches he could on the Presbyterians, independents, and Anabaptists, saying, If men could see their hearts, there was nothing but blood and murder in them against any that were not of their judgement: which did not a little please the many Royalists that were there present; After this, he proceeded to argue, but upon three things( as he writes to Mr Walter.) 1. That the New-Jerusalem is a state of Saints in this life. Which I profess upon the word of a Christian was not the full question; for I am of this judgement, that the New-Jerusalem is a State of Saints in this life; and that I did deliver publicly there, that it is begun here; and that here the Saints have an entrance ministered unto them abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ, 2 Pet. 1.11. Believers have the beginnings, fore-tastes, earnests, and seals of their inheritance here; but that they have the full possession, and perfect fruition of all the privileges of the New-Jerusalem in this life; or that it is a state to be expected in this life, distinct from a Gospel-ministration, I did, and do deny; and therefore I much wonder that Master Erb. is so injurious to himself, as to mutilate the question, and to leave out the most material, and considerable parts of it. Two Arguments( as I remember) he brought to prove the Affirmative of this Question. One, Because the Kings of the earth was to bring their glory to it; Ergo, It is a State of Saints in this life, distinct from a Gospel-ministration. I denied the Argument, and desired him to prove it, but finding the work too hard, he flies to another Medium, and saith in effect, The New-Ierusalem is a State of Saints in this life, because of the multitude of men and cattle that are to be in it, Zech. 2.4. Whereto I replied( as taking the New-Ierusalem to be the same with the Heavenly jerusalem) saying, It seems Master Erburies judgement is, we shall bring the cattle to Heaven; at which argument of his, Riden●… s noscere verut quid vetat. the hearers laughed; which( it seems) something troubled him: these( I assure you) were his main arguments to prove, That the New-Ierusalem is a State of Saints in this life, distinct from a Gospel-ministration. Which ●… d they been urged in the Schools of the Universities, would have occasioned much more hushing, and laughing, then was at Cowbridg. The second question was not meddled with. In the third question Master Erbury was negative, having delivered from the Pulpit at New-castle, That Abraham had no Gospel-faith, which yet at Cowbridg he recanted, and said ingeniously, That that was Lapsus linguae; nevertheless he goeth on, and saith as much, as that the Saints under the Law never knew God in Christ, contrary to the express words of Scripture, in 1 Cor. 10.4. Who did all drink the same spiritual drink, for they drank of that spiritual rock which followed them, and that rock was Christ: I asked( if they did not know God in Christ,) By what faith were they justified? He answered, By a legal faith; I said, it was no truth to affirm, That any Saint was justified in a legal way( for then justification should be by the Law;) He replied, It was Perkin's Doctrine; but neither would, nor could tell us what part of his works. But how would he needs maintain, that none of the people of God have now a Gospel-faith? scil. because they receive tithes. Those that receive tithes, and live upon tithes, have not the faith of the Gospel. But I, and other Godly Preachers ( said he) do receive tithes, Ergo, &c. I denied his mayor Proposition, and looked upon it as a ridiculous argument to conclude that Perkins, Bolton, Preston, Byfield, Dod, Dyke, wrath, with many other precious Ministers of Jesus Christ in England, and Wales, never had a Gospel-faith, because they received tithes; for my part, though I could hearty wish the Ministers maintenance might arise some other way, then that of tithes, yet I cannot conclude that the receiving of tithes is destructive to the faith of the Gospel; But observe, the Gospel-faith which Master Erbury hath attained unto,( by refusing tithes) is of a very small standing, for he himself received two hundred pound tithes in Wales, for the years 1650. and 1651. and( for ought I perceive) he had not cried them down yet, if he had not seen them( at least in his own thoughts) going down; nor do I think he is any loser by refusing them. His second Argument was this: Those that have not received the Spirit which Iesus gave after he was glorified, have not a Gospel-faith: But the Saints this day have not received the Spirit. Ergo, I denied the Minor Proposition, which he was no way able to prove, but by these weak, and foolish Medicums. 1. The Saints have not received that Spirit which Jesus gave after he was glorified, John 7.39. Because the Spirit was not then given,— risum teneatis amici: Or( according to the Greek) The Spirit was not, {αβγδ}. I refer myself to any man in the world,( whose judgement is not forestalled with an over-deep prejudice) to consider, whether this Argument is likely to prove, that none of the Saints now have a Gospel-faith, for that the Spirit was not given, because Jesus was not yet glorified, John 7.39. This is his Argument, which yet he hath the face and forehead to publish in print. Again, I said that he much mistook the mind of the Spirit in that Text; for though the Letter runs[ The Spirit was not yet given, or was not] it is as much as to say, he was not given, or was not comparitive, he was, and was given before, but so sparing, as in comparison of this shedding on abundantly, Tit. 3.6. he might seem not to be, or be given at all( according to Calvin) [ Nondum erat Spiritus Sanctus non intelligit de ipsa Spirit. Sanct. Persona,( nam hanc esse, unum cum Patre aeterno, ac Filio expressè docet, 1 Epist. c. 5. v. 7. said intelligit de copiosa Spirit. Sanct. effusione quae coepit in die Pentecostae.] Simeon, Anna, Zechary, John, having the Spirit before Christs Glorification, but not in that measure and manner as the Apostles afterward. Add hereunto two manifest mistakes of his, delivered then, and now printed. 1. T●… the Spirit which the Apostles had before, and afterward breathed on by Christ risen, was not that Spirit which Iesus gave when he was glorified. This is contrary to the express words of Scripture, 1 Cor. 12.3,4,5,6,7,8,9,10,11,12,13. 2. That the Saints this day have not that Spirit, which the Apostles had before, or after Iesus was glorified. Then it will follow, there is not a true Saint this day on earth; for, If any man have not received the Spirit of Christ, the same is none of his, Rom. 8.9. I wonder now what Spirit works in Master Erburies scattered Saints, who( as he saith) this day do greater works then Christ did in the days of his flesh; but I need not wonder, for the works show it: which works are indeed such, as Christ could never do. The third Question was, Whether there be a spiritual Union betwixt God, and a man? The affirmative whereof he did expressly deliver before the Judges at Cardiff; and which in express terms I charged him with, and he could not deny it, though now he is pleased to mince it into other terms, as, Whether God be in union with mankind? denying what he had publicly preached from the Pulpit at Cardiff and yet notwithstanding he labours to prove it, though by a far-fetched argument, taking Spiritual in an equivocal sense, as that there must be a spiritual union betwixt God and a wicked man, because there is a manifestation of the power of God, who is a Spirit in his Creation; when I answered, that the union may be said to be spiritual in some respect, because from God who is a Spirit, but not gracious, at least not savingly gracious, he then broken off abruptly, as finding it too hard a task to prove, That God is united to a wicked man in the peculiar gifts of saving, special and spiritual grace; and thus being not able to resist the Truths of that God( whom to my comfort) he confesseth to appear in my weakness, pag. 56. we ceased further disputing, and both departed in peace. This is the main of what passed at that dispute, to which Master Erbury is pleased to give the epithet of Welsh, in which( I profess seriously) I do not remember, tha●●… ere past one Welsh word( for indeed 'tis no small mercy to poor Wales, that Master Erbury, though a Welsh man born,) cannot deliver himself in the Welsh tongue; and I wonder he gives it the undervaluing title of Welsh, especially in a Book entitled the Welsh Curate( which, as I am informed, was first presented to, and then caused to be burned by an eminent hand,) he makes the Welsh men to be better born then his own father; for, saith he, they are descended from the jews, and so himself is the better Gentleman by the mothers side; and yet to fasten a reproach upon the dispute, he doth in an opprobrious way give it the name of a Welsh One: But let that pass, though I delight not in disputes with men, being no Disputer of this world, 1 Cor. 1.20. yet I profess a readiness to answer Master Erbury upon the same questions, provided there be chosen a competent judicious moderator, who may keep us both to the rules of disputation; In the mean time I wish him a sight of his errors, and a conversion to the Truths of God. HENRY NICCOLS. To the Churches of CHRIST, that have their Conversation in Heaven, and are yet warring on earth; and particularly to that which I minister unto, having( at present) its usual place of meeting at MARY-HILL. Mercy, Love, and Peace be multiplied. My Brethen, and Dearly Beloved, and longed for, my Joy, and Crown. THough it was once far from my thoughts, ever to become thus public, yet discerning a Providence drawing me forth unto it, I could not be dis-observant of the Heavenly Dispensation: And seeing it is the way of God to show strength in weakness, and out of the mouth of Babes and Sucklings to sand forth such strength, as may still the Enemy and the Avenger, Psal. 8.2. I am neither ashamed, nor afraid to appear in his Cause at this time; For my own part, I profess myself to be both slow of speech to utter,( and therefore I beg your prayers that the door of utterance may be given unto me, that I may open my mouth boldly to make known the mystery of the Gospel) and slow of heart to apprehended, and therefore not nimble enough for the rescue of those hunted souls, who in this age fly from bough to bough, not knowing where to rest: False teachers may endanger the life of souls, there are killing waters, and killing words; it is a just matter of grief to the Saints, that in this age, old rotten errors and heresies are raised out of their graves, and the most necessary and fundamental Truths become the ball of strife, and controversy; Since my calling to the more particular service of you in the Gospel of Christ, it is not unknown unto you what share I have been constrained to take in this unpleasing way of contention; and but that I have a Scripture rule, To contend earnestly for the faith, judas 3. I should have chosen( as a thing more pleasing to my flesh) to have laid my hand upon my mouth, and to have sat me down in silence; But for Sion's sake I cannot hold my peace, and therefore I see it is high time for every one( that wisheth well to the peace of Sion, and prosperity of Jerusalem) in his place, and calling, with Nehemiah, to build for God, notwithstanding the rubbish, opposition, murmurings that attend the work; upon this account, though I have not been able to bring silver and gold to the service of the Tabernacle, yet such as I have( though but Goats hair, and Rams skins, and Badgers skins) I here offer my prayers, and best wishes, always begging, that it may find acceptance with God, and his people: and so God Almighty bless it, and make it fruitful in my eye. One special End in my eye of engaging this way, was the p eservation of your souls, from those killing words that eat like a canker; and that dangerous leaven that hath already corrupted and soured the childrens bread in many places of the Land; I beseech you therefore( Dear Brethren) as ye tender the welfare and salvation of your immortal precious souls, yea, I charge you in the Name of Jesus Christ( as you will answer when you and I shall meet at his Tribunal,) that you faithfully receive, and constantly practise these five things. 1. Study and keep to the true Gospel recorded in the Scriptures of Truth, preached by the God of Truth in our nature, and sealed with his blood. And as the Apostles and Martyrs have witnessed to it with their lives in their Generations; so it is that which you cannot overvalue, no, not with the price of your blood; O be tender of Gospel-Truths, and our Gospel-Christ will be tender of your comforts. 2. Quench not the Spirit, despise not prophesying, i Thess. 5.19,20. If any one of the enemies of Gods Ordinances assault you, even of those that account the preaching of the across foolishness, and thereby labour to subvert your souls, and overthrow your faith, receive him not into your house, neither bid him God speed, John 2.10. but say unto him as Christ once to Peter, Get thee behind me Satan, for thou savourest not the things that be of God, but those that be of men. Mat. 16.23. 3. Pray continually, 1 Thess. 5.17. Be much and frequent in that Heavenly exercise; Christ prayed often; yea spent a whole night in prayer, Luke 6.12. taught us to pray, Matth. 6. The Apostles prayed, Acts 4.24. &c. The primitive Christians prayed, Acts 12.12. Whence then is it that doctrine that dissuades from prayer? Lose not that communion which you have with God in prayer, no, not for your lives; Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance, and supplication for all Saints, Ephes. 6.18. And seeing the praising of God is one branch of prayer, I exhort you to be zealous and frequent in that Angelical work: The liveliest Emblem of Heaven that I know upon earth, is, when the people of God, in the deep sense of his excellency, and bounty, from hearts abounding with love, and joy, do join together both in heart, and voice, in the cheerful, and melodious setting forth of his praises. 4. Let your delight be on the Saints that are in the earth, and upon such as excel in virtue; if you rejoice in the gathering together, and Communion of Saints on earth, you go the way that leads to the fellowship of Angels, and Saints in Heaven; you that have mourned, and fasted, and prayed, and waited together, shall one day joy, and enjoy, and praise God together. Be assured, that as it is the work of Christ to gather, so it is the Divels act to scatter and divide; I think, he is called devil, from the latin word Divello, which signifies to divide, or pluck asunder. 5. Let all your knowledge run into practise; If ye know these things, happy are ye, if ye do them, John 13.17. It will little avail you to be of the true Religion, if you do not constionably practise the duties of that Religion: Let not the frowns of your potent Neighbours dishearten you, nor the scorners of Religion daunt you, nor the differences of judgments startle you; Be confident, he which hath begun the good work in you, will perform it until the day of Jesus Christ, Phil. 1.6. And now the Good Lord make you, and me, and all our labours serviceable for the building of his Church to the praise of the Glory of his Grace in Jesus Christ, in whose Name, when you appear before God in Prayer, I beseech you to remember Your poor Brother, and Servant in your Soul-Affairs. HENRY NICCOLS. The SHIELD SINGLE Against The SWORD DOUBLED. To Defend, &c. AS for what Master Erbury hath written, and particularly directed to one of the Commissioners in South-Wales, I take as in concernment to me to answer; lest I might incur the imputation of being a busy-body in other mens matters, 1 Pet. 4.15. by answering another mans Letter; But for what he hath written in the subsequent part of his Book, I do not say, but it concerns me, both as a Christian, and a Minister of the Gospel,( though weak and unworthy) to vindicate those Truths of God, which he doth so foully asperse, and so stiffly oppose; And seeing he hath not post-scribed any erratas to his Book, having inscribed so many errors, I shall take the boldness to discover to him, and to the world, not the slight erratas, but some of the damnable, destructive, and fundamental errors thereof. But before I come to the Enumeration of particulars, I cannot but take notice of those reproachful terms which he is pleased to fasten on the Pastors and Teachers of the Churches in Wales, and England also, calling them Independents, Babylon, Assyrian, oppressor, &c. There is no true Christian that will appropriate to himself, the Name, and Predicate of Independent, the Lord alone is proprietary of Independency; there is no Independent creature in Heaven or earth, but what names the Papists, and other scoffers of Religion, have( in a depraving way of scorn and scandal) been pleased to impose on poor Christians, which Mr Erbury delights to make use of at this time; Nor should this any thing discourage Christians, for it is no new thing; the Apostles themselves were mis-called the sect of the nazarenes. Act. 24.5. Latter Christians were called Cornelians and Cyryllians, by the seditious followers of Novatus; the Reformed Churches were beblacked by the Papists with the Nick-names of Lutherans, Zwinglians, Calvinists, Catharists, in so much that one well observes that, The great and venerable name of Christian is now neglected; men profanely divide themselves into human appellations; but as the chased wise is known only by her Husbands name, so the Saints( I presume) will answer to no other name in a religious relation, but Christian, yea, but Independent is a favourable term, if compared with Babylon, Assyrian, oppressor: But of this more anon; I promised you a number of his errors in his book a truly, they are so many, that should I reckon up all, I should cause my volume to swell out of measure, in the confutation of them: And therefore I shall now only reckon out twenty unto you,( leaving twenty, and twenty more unmentioned at this time.) The first whereof is the misinterpretation of that Scripture, Zech. 11.8. which Master Erbury doth thus paraphrase on pag. 25. Mr ERBURY. [ Three Shepherds I cut off in one month, my soul loathed them, and their soul abhorred me; That is, the glorious appearance of the great God in men, is most abhorred by seeming godly men, and Ministers; or three Shepherds, whom God therefore loathes, and hates all their performances, as they hate his appearance; the hatred of both is perfect, for his soul loathes them, and their soul abhors him.] Answer. The Apostle Peter saith, that no prophesy of Scripture is of any private interpretation; Now Master Erbury gives here a very private interpretation,( whether ye take private, as opposed to public, or as opposed to true and divine, if as opposite to public;) no Expositor that is extant concurs with him in his judgement; and therefore I shall sooner acquiesce in the judgement of Piscator, Pemble, Diodati, Beza, and other famous Writers, who expound the three Shepherds to be the three great Empires that had long tyrannized over the Lords people; scil. Chaldaean, Persian, grecian, which the Lord cut off according to his promise, Dan. 2.39. compared with ver. 44. The name of Shepherd is applied in Scripture not, to Ministers only,( as some fond imagine) but to Magistrates, and Governours also, See Ezek. 34.2,3. Numb. 27.17. 1 King. 22.17. Isai. 44.28. Jer. 23.1. And so I conceive it is to be taken in this place; But, observe, the three Shepherds here are said to reflect on the whole Ministy of the Church of England, as Prelates, Presbyters, Independents: These are they( as Master Erbury saith) whom God loathes, and whose souls abhorreth him also; I shall say no more to this, but that the Exposition is very acceptable to the Church of Rome. Again, if ye take this private interpretation as opposed to true and divine, I conceive it as true, as that Paul was a Welsh man, or as that Master Erbury a Welsh man born at Cardiff holds parallel with Paul the Jew, born at Tarsus; whereas indeed, the Spirit that then spoken in Paul is as far from the Spirit that now speaks in Master Erbury, yea, and infinitely farther, then Jury is from Wales, or Tarsus from Cardiff. The second error. Mr Erb. [ Christ in the Church is abhorred by the Christian Churches.] pag. 25. Answer. A man may as soon find love, and saving grace in Hell, as find truth in this saying; Surely, if the Christian Churches have fallen from Grace so foully, so finally, as to hate, and abhor Christ, The gates of Hell have much prevailed against them: But alas! it is impossible for a Christian Church to fall so; the Church is love-sick after Christ, Cant. 5.8. she calls him her welbeloved, white, and ruddy, the chiefest among ten thousand. Cant. 5.10. His excellency, beauty, glory, she sets forth with most inflamed affections; Call not those, Christian Churches, that hate, and abhor Christ; call them rather Tents of Kedar, Mountains of Leopards, Dens of Thieves, Synagogues of Satan, Anathema, Marenatha. 1 Cor. 16.22. It cannot be believed that Christ should so far leave, so totally reject the Dearly Beloved of his soul, as to give her over to hate, and abhor him; whom she saith, her soul loveth: But let the Christian Church rejoice under this slanderous calumny; Christ the Head, and his Body the Saints have drunk to us in this cup, and we must pledge them; He was called a Deceiver, beelzeebub, a Blasphemer, and his Saints deemed the troublers of Israel, and off-scouring of the world: as now by Master Erbury, Babylonians, Assyrians, oppressors, Haters of Christ. Again, it cannot be imagined, that any thing but the Love of Christ constrained the Martyrs in Queen Maries dayes to fight against the Dragon; yea, and to overcome him by the Blood of the Lamb, and by the word of their testimony, and they loved not their lives unto death, Revel. 12.11. What was the reason that they so far denied themselves, as to resist unto blood; and to seal the Truth with their lives, but because Rom. 5.5. the Love of God was shed abroad in their hearts by the Holy Ghost which was given unto them? Memorable is here the many precious Servants of God in New-England, who with most inflamed desires, and resolution to hazard and lose all for Christ, Heb. 11.8. By faith went out, not knowing whether they went. What but the Love of Christ could work upon their Spirits to leave the Land of their Nativity, with many other dear and near relations, and willingly to expose themselves to the mercy of Barbarians, and the many hardships of a vast howling wilderness? Hath the Lord witnessed from Heaven with their Ministry, even to the conversion of many of those Indians, and Pagans( prisoners to Satan under the chains of darkness) and yet must they be termed Haters of Christians? I hope, believe, and know better things against the Christian Churches. As the Love of Christ hath first appeared unto them, and even warmed their hearts with the sweet sense thereof: so it hath that magnetical attractive force, that where it is, it will draw up the heavy iron, the gross soul, and make it Heavenly affectionate: there is such a drawing force in this sweet affection of love, that where ever it is, it is reciprocal; and therefore the Christian Churches being the Object of Christs love, must needs love him again. Master Erbury then doth not well thus to defy, and defile the Armies of the living God. The third error. Mr Erb. [ The Brethren of Christ, is the Humanity of Christ.] pag. 25. Answer. A Position subversive to the very foundation of Religion, far worse then Arrianism; for Arrius, though he did deny the Divinity, yet he did not affirm the sinfulness of Christs Humanity, as this conclusion imports: One of Master Erburies familiar friends told me lately, that the flesh of Christ was sinful flesh, which indeed must needs follow; if the brethren of Christ be the humanity of Christ, the brethren of Christ are sinners, and their humanity sinful; and though Christ was made Heb. 2.17. like to his brethren, yet ( Omne simile non est idem) He was not his brethren; Heb. 1.4. But being much better then the Angels, as having by inheritance obtained a more excellent name then they, Ver. 9. and being by God anointed with the oil of gladness above his fellows; Col. 1.18. he is become the Head of the Body, the Church, who is the beginning, the first-born from the dead, that in all things he might have the pre-eminence: True it is, 1 Tim 3.16. Great is the mystery of Godliness, God manifested in the flesh; and if it be demanded, how it can stand together, that the Father of Eternity should be born in time, and that the mighty God should become as little as a child, and as low as a Manger, that the Son of God should be made of a woman; That her womb then, and the Heavens now, should be able to contain him, whom the Heaven of Heavens cannot contain: we must be satisfied in this, Isai. 9.6. That great is the mystery of Godliness, and that the first letter of his great name, is Wonderful. Col. 2.9. In him dwelleth all the fullness of the Godhead bodily, yea, and in him only: the fullness of the Godhead doth not dwell in his brethren, but yet dwelleth in him bodily; he hath this privilege of the first-born, and pre-eminence above his brethren, he onely was Luke 1.35. conceived by the Holy Ghost; his human nature was formed in the womb miraculously, besides the order of things disposed of God in nature by the immediate power of the Holy Spirit, who by his Omnipotent working did cause, that not so much as Original sin should issue into his humanity. Here then you must observe, that Master Erbury hath drawn his sword against the righteous indeed, even against Jesus Christ the Righteous, in labouring to make his humanity sinful: Christ( saith Paul) Rom. 8 3. was sent, not in sinful, but in the similitude of sinful flesh: He did sanctify that nature which he did ass●me, according to his own saying, John 17.19. For their sakes I sanctify myself: And this was most requ●site, as for other resp●cts, ●o for the exemption of the assumed nature, from the imputation and pollution of Adams sin; therefore it was not by the ordinary way of natural generation, that he c●me into the world, but being without father, and without mother, as man without father, as God without mother, he still remained holy, as it is said, Luke 1.35. That holy thing which shall be born of thee, &c. Heb. 19.4. Through the Eternal Spirit, Ver. 11. he offered up himself without spot to God, that he might obtain Eternal redemption. The blood wherewith the Church was purchased, Acts 20.28. was Gods own blood, 1 Pet. 1.18. called the precious blood of Christ, as of a Lamb without blemish, and without spot: I would desire to know, who hates and abhors Christ most? whether Master Erbury, Heb. 10.29. who hath trodden under foot the Son of God, and counted the blood of the Covenant an unholy thing, in making the brethren of Christ to be his humanity? or the Christian Churches, who aclowledge Christ to be Heb. 7.26. such a High Priest, as is holy, harmless, undefiled, separate from sinners, and made higher then the Heavens. Mark 1.24. The very divels did affirm the holiness of Christ, and he is worse then the devil that denies it; and therefore I would advice Mr Erbury to put up his sword into the sheathe, and not to draw it thus against Jesus Christ the Righteous; for if Isai. 54.17. no weapon that is formed against the Church shall prosper, much less shall that sword prevail, that is employed against the Head of the Church, who is Christ. It had been better, his tongue had cleaved to the roof of his mouth, then that it should have been thus let loose to bark at, and blaspheme the Truths of the Gospel. The fourth error. Mr Erb. [ The Pastors of the Churches have no higher discoveries of God, then what they have red in traditional forms of Doctrine, received and invented by men: pag. 26.] Answer. Then it will follow, they have no true faith in God, and by consequence no interest in Christ; Ephes. 2.8. Faith is the gift of God, comes down from above, even from the Father of Light, and God of all Grace: Jam. 1.17. And if the Teachers, and Ministers of England, and Wales, have nothing of God, but what hath had its rise from men, they are of all men most miserable; they are yet in their sins, as having no true faith; But had not Master Erbury stolen this passage out of Master Saltmarsh his Book, his deluded followers might conjecture that he were under his third Dispensation, as having an immediate testimony of the Spirit. But Master Saltmarsh in his Book entitled Sparkles of Glory, pag. 45. hath taught him thus, in these words. All things in the visible Churches of the Nations, were, and are in the absence of the Spirit, and of gifts administered by Arts and Sciences, and Grammatical knowledge of tongues and languages, &c. So then, here you may see Master Erbury, not baulk with his sword, nor Scholler-like with his pen, but Taylor-like with a pair of shears in his hand; entering into Master Saltmarsh his shop, and finding such stuff there, he takes it, and cuts it, and forms it into this passage. scil. The Pastors and Teachers have no higher, &c. Here I would ask a question; Are the Scriptures the inventions of men? Surely, Master Erbury cannot but know that the Ministers and Teachers found their Doctrines on the Authority of Scriptures, and wherein they have failed that way, they may very well be said to build on men, and sands. But three things fall in here to be handled, by way of answer to this position. 1. That the Scriptures are not the inventions of men. 2. That the Pastors are not traditionaries. 3. That their Doctrine grounded on the rocky strength of Scriptures, hath been accompanied with the power, and presence of Gods Spirit. 1. The Scriptures are not the inventions of men, See 2 Tim. 4.16. 2 Pet. 1.20,21. Indeed there are Atheists that say, that the Scriptures are but a device of mans brain, to give assistance to Magistrates in civil Government; whereas truly nothing crosseth human wisdom more then Scripture, nor any thing more repugnant to State policy. What policy was it in the Old Testament to appoint circumcision, and thereby to torment a poor babe as soon as he was born? What policy was it in the New Testament to sand out poor and unlearned men to preach Christ? Hence the wise grecians accounted the preaching of the Gospel to be fool●shness: 1 Cor. 1.23. That is a principle that scorns demonstration, that the holy Scripture is both of a divine Original, and Authority; And as in the Schools, there is no disputing with him that denies principles, so we account him unworthy to be heard, who will deny the divine Authothority of the Scriptures: But if Master Erbury will have the point proved, it may be fully done by these Mediums. 1. Because the matter of it is Heavenly, spiritual, far transcending the reach of mans reason, as the Doctrine of the Creation of all things in six dayes; the fall of Adam, deliverance out of Egypt, incarnation of Christ, immortality of the soul, Resurrection of the dead, and the last judgement, together with the admirable temper, and mixture of Gods justice and mercy in the Gospel-way of reconciling man to God. 2. Because 'tis powerful and efficacious upon the souls of men, Heb. 4.12. the powerful working of it in Pharaoh, Ahab, Faelix, and those, Acts 2.36,37. shows it: Non movent, non suadent sacrae literae, said cogunt, agitant, vim inferunt, legis rudia verba,& agrestia said viva, said animata, acuteata, ad imum Spiritum penetrantia, hominem totum potestate mirabili transformantia. The wonderful alteration that it makes in man for God, in making Lions, and Leopards, and Wolves to be Lambs, Sheep, little children, proves it of divine Authority. Johannes Isaac, a Jew, was converted by reading the fifty third Chapter of Isaiah; See Leigh●… Treat. Div. Junius reading the first Chapter of John, was strike with amazement by a kind of divine, and stupendious Authority, and so he was converted from Atheism, as himself saith in his life. Jerom could say, As often as I red Paul, it seems to me, that they are not words, but thunders which I hear. Let the Socinians reject all things in Religion, which they cannot measure with the narrow span of natural reason; Let the Philosophers call the Christians by way of scorn, Credentes; Let Julian scoff at the Scriptures, because it hath no other proof, but Thus saith the Lord; And let Master Erbury call it the inventions of men, yet shall I hold, that the Doctrines, Precepts, and Prohibitions thereof, tend to the setting forth of Gods glory, and to bring solid and eternal comfort, and salvation to their souls which obey it: The Scriptures are the sacred Records and Registry of the Holy Spirit, they make wise unto salvation; 2 Tim. 3.15.23 show the path of life, Psal. 16.11. and guid our feet into the way of peace. 3. Because the Scriptures have been preserved from the fury of many wicked Tyrants, which sought to quash, and bury them, and yet could not. Antiochus burned the Bible, and made a Law, That whosoever had this Book, should die the death. Many a Bible was burnt in those cruel persecutions under Dioclesian, and Maximilian, and woeful was the end of the persecutors of this Doctrine. Antiochus, Ferod, Pilate, Julian, &c. 4. Because of the wonderful agreement, and harmony of the Scriptures among themselves, John 5.46. each part sweetly agreeth with itself, and with another, and with the whole; Acts 26.22. Luke 24.27. Secondly, The Pastors of the Churches are not traditionaries. By Pastors, Master Erbury means the ascetic, Presbyterian, and Independent Teachers; and to say the truth, they all profess to agree in owning the sufficiency, and authority of Scripture; and this Master Saltmarsh observes in a kind of derision; saying, Sparkles of Glory, p. 194. They commonly called Presbyterians, Independents, Anabaptists, &c. hold all points of Doctrine, also Justification, Sanctification, Faith, Ministry of the Word and Sacraments, which they call means of salvation, all these hold alike, with the common Protestant, &c. Here let me digress a little; and that with a word, first, to the Ministers of the ascetic judgement; and in particular to those of my Neighbourhood, and acquaintance; Secondly, To their hearers. To the Ministers, I say, Certainly if mens Spirits stood not at a greater distance, then their principles, there were hopes of union, and agreement; We all profess one and the same Christ, aclowledge one and the same Scriptures, Sacraments, and other not only Fundamental, but Superstructural Truths: and it grieves my soul,( and me thinks, should yours) to see you suffer your Ministry to lye dormant, and your Talents butted, because you cannot exercise it in a way that seems good in your own eyes, not considering that you do herein Perdere substantiam, propter accidentia: when I behold multitudes flocking to your houses to hear your private Expositions, and teachings; my hearts desire is, you had them all under the Government of Jesus Christ in visible Church-Fellowship, that your Keys not only of Doctrine, but of Discipline might be turned by you; that those people, who( to stop the mouth of natural conscience) come ( per forma) once a week to hear you, might be open to rebukes, reproofs, and censures, when they go from you, to drink, play, and profane the Sabbath: O when will you inquire after the fruits of your Ministry? The Prophets are known by their fruit, and a good three cannot bring forth evil fruit: Matth. 7.15,16,17,18. When will you look after the Seal and Signal of your inward Mission and call to the Service of the Gospel? Where are your spiritual children begotten by you through the Gospel? 2 Cor. 3.1,2 3 Jer. 23 32. 1 Cor. 4.15. Heb. 2.13. When will the way of Christ, not onely in his Priestly, but Kingly Office, ruling, and governing, be furthered by you? If you say, it belongs not to you to administer censures, you may be censured; That to a particular Congregation of visible Saints, furnished with officers, it belongs to exercise all parts of Discipline within itself; The Church of Corinth,( out of which the incestuous person was cast) was a particular Congregation, for all of them met together every Lords day, in one place, for the administration of the holy Ordinances of God to public edification, 1 Cor. 14.23. and 16.1,2. which frequent meeting every Lords day in one place, to such ends, cannot possibly be compatible to any Diocesan, Provincial, or National Church: And therefore Hobbes in his Leviathan observes, Pag. 38●. That we are now reduced to the Independency of the primitive Christians, to follow Paul, Cephas, or Apollo, every man as he liketh best, which if it be without contention, and without measuring the Doctrine of Christ, by the affection to the Person of his Minister,( the fault of the Corinthians) is perhaps the least. There are of your party, that rejoice to hear Master Erbury say, That as the ascetic Interest is fallen, so is the Presbyterian, and so will the Independent: To which I answer, I wish from my soul, that every Interest may fall, and perish, which doth not tend to the exaltation of Christ in his Gospel-Truths; may nothing stand but that which is of God: Though the fall of Presbyterians, and Independents, may be pleasing to some of you, yet the Eclipse, and darkening of many precious truths in these dayes, should render your bowels troubled, and your hearts turned within you: It cannot be denied, but as the search of Scriptures, Knowledge of Christ, Doctrine of Free-grace, Gospel-light, and Gospel-life, is improved to a greater pitch of light, and manifestation now, then in the Prelates times; so, those errors that then were but a few, are now many: Those which many godly souls did then abhor from their hearts, are now vented, as new and glorious truths; and those which formerly crept into corners, dare now to face the Sun. The divine Authority of the Scriptures is oppugned, the Bible said to be a Book of lies, the Godhead of Christ opposed, the Person, Natures, Offices, Death, Blood, Holiness of the Lord Jesus blasphemed: Jer. 911. O that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people. Every one then( that would not have the blood of Christ, nor blood of souls to cry against him) come in, and help the Lord to raise that truth which is now fallen in the streets. And seeing it was never( for ought I heard) a question controverted in the Schools of the Universities, Whether Monarchy was Jure divino, I humbly conceive that neither you, nor I( in the Ministerial Calling) can be competent moderators to determine, and decide this state of controversy: True it is, it is clear, that Government and Magistracy, for the substance of it, is an Ordinance of God, Deut. 16.18,19,20. Rom. 13.1. but for the circumstances of it, as to this or that form, it is wholly left to men: And this is the judgement of doctor Ames, both in his Cases of conscience, and Exposition on Peter; See Ames on Peter, p. 58. And Cases of Consc. lib. 5. p. 164. for making a Query, Why is Magistracy called the Ordinance of man, 1 Pet. 2.13. He answers thus. The Superiority of Power, or Government itself, is simply and absolutely commanded by God, and in that respect is called the Ordinance of God, but this or that special manner of Power, or Government, is not determined by God, but by men, and is therefore called an Ordinance of man, 1 Pet. 2.13. &c. To which agree the words of Mr Resbury( a precious able Pastor of a Church in Northamptonshire) See Tabernacle of God with men, p 46. The Institution of Magistracy is divine in general,[ The Powers that be, are ordained of God;] The constitution in particular, is human, in divers Nations, in some the Government by the King, in others by the State, in others by the People: But perhaps these mens names, and authorities, take not so much with you, as having perhaps a prejudice against them! I shal therfore produce three famous men of your own, that in this case concur with them: Usher. Sanderson. Hooker. The one is the Bishop of Armagh, who in his Body of Divinity hath these Catechetical Questions, and Answers. See Ushers Bod. D●v. p. 264. Quest. How many sorts be there of Pulique superiors? Answ. Two: Ecclesiastical, and Civil, the former whereof are as it were divine; the other are called human creatures, 2 King. 2.3. 1 Tim. 2.2. 1 Pet. 2.13,14. Quest. Why do you call the Ministers of the Church divine Creatures? Answ. Because they are precisely in their kinds, number, and orders, set down in the Word of God. Quest. Why call you the other human creatures? Answ. Because notwithstanding they are appointed of God, and such as without them, neither Church, nor Commonwealth can stand, yet are not their kinds, and number, and order, so appointed of God, but that men may make, more, or fewer, of greater authority, or less, according as the occasion of places, times, or the disposition of the people, do require. The other is Doctor Saunderson( late Doctor of the Chair in Oxon) who in a Sermon preached before the Judges at Lincoln, near thirty year ago, hath this passage; Sermon Ad Magistratum, pag. 160. An. Dom. 1623. " Saint Paul saith, The Powers that are, are ordained of God, Rom. 13.1. And yet Saint Peter calleth the Magistracy, an human Ordinance, 1 Pet. 2.13. Certainly, the Holy Spirit, which speaketh in th●se two great Apostles, is not contrary to itself; The truth is, the substance of the power of every Magistrate is the Ordinance of God, and that is Saint Pauls meaning; but the specification of the circumstances thereunto belonging, as in regard of Places, Persons, Titles, Continuance, Jurisdiction, Subordination, and the rest, is( as Saint Peter termeth it) an human Ordinance, introduced by custom, and positive law. The third is Hooker, who in his ecclesiastical Polity hath these words, Lib. 1. Pag. 27. The reason why the Name of Fathers continued still in Kings, was because of Fathers they were made Rulers; as also the ancient custom of Governours to do as Melchisedech, and being Kings to exercise the Office of Priests, which Fathers did at first, grew perhaps by the same occasion: Howbeit not this the only kind of Regiment, that hath been received in the world; The inconveniences of one kind hath caused sundry others to be devised. So that in a word, all public Regiment of what kind soever, seemeth evidently to have risen from deliberate advice, consultation, and composition between men, judging it convenient, and behoveful, there being no impossibility in nature, considered by itself, but that men might have lived without any public Regiment: Howbeit the corruption of our nature being presupposed, we may not deny but that the Law of nature doth now require of necessity some kind of Regiment; so that to bring things unto the first course they were in, and utterly to take away all kind of public Government in the world, were apparently to overturn the whole world. The case of mans nature standing therefore as it doth, some kind of Regiment the Law of nature doth require, yet the kinds thereof being many, nature tieth not to any one, but leaveth the choice as a thing arbitrary: At the first, when some certain kind of Regiment was once approved, it may be, that nothing was then further thought upon for the manner of governing, but all permitted unto their wisdom and discretion which were to rule, till by experience they found for all parts very inconvenient; so as the thing which they had devised for a remedy, did indeed but increase the sore, which it should have cured; They saw that to live by one mans will, became the cause of all mens misery, &c. Seeing these things are so, amid all the Interests contended for in this active Age,( the sovereign Interest, the State Interest, the privileges of Parliament, and the Popular Interest) let it be your work, and mine, to contend for the Interest, Crown, and Kingdom of Jesus Christ, the setting up of which in the world, in all its claims, will renew the face of the whole Creation, and make a new Heaven and a new Earth: The Lord persuade you to appear serviceable in your Generation for this end; and that both the knowledge and obedience of the Lord Jesus may abound. I( do not charge you, but) humbly advice you, before God, and the Lord Jesus Christ, who shall judge the quick and the dead, at his appearing, and in his Kingdom, Preach the word, be instant in season, out of season, reprove, rebuk, exhort, with all long-suffering and doctrine, 2 Tim. 4.1.2. Secondly, I have a word to your hearers, my Friends, I should rejoice to see the gracious appearance, and image of God, showing forth itself in your lives in knowledge, Col. 3.10. righteousness and holiness, Ephes. 4.24. without which no man shall see the Lord, Heb. 12.14. I should rejoice to see your necks under the yoke, and heads under the feet of Jesus Christ. Consider, I pray, that Church-Government is an Ordinance of God, flowing unto us in the blood of Christ, as part of his Kingly Office, and it is the honour and happiness of a Christian to be under it: When the Lord would manifest his wrath against a people, he would suffer them to walk after their own wills; but it is infinite grace and mercy, when he takes any into his own Government, O miserum cvi peccare liceat. Cicer. Tusc. 5. but you are at liberty, at a sinful liberty, to walk disorderly without control: What Church-power doth ever question drunkenness, swearing, profanation of the Sabbath, and other abounding enormities among you? O it is pleasant to your flesh to be thus free, but be assured, this is not Christian freedom; your Teachers cannot choose but please you, as long as the Discipline of Christs Church, rod of his School, and sword of his City, is disused: Truant scholars will not begrudge to go to that School, where is no correction; and I am afraid, should your Preachers propose this course unto you, of coming under the Golden sceptre of Christ in Church-rule, and Government, a many of you would slip the neck of the collar, and( at least implicitly) declare, We will not have this Christ thus to reign over us, Luke 19.14. The Lord make you a willing people to come under this loving, merciful, and peaceable Government of Christ; And amid all the disputes, and controversies of State, take heed, cast not off Christ from being King over you, own him as Lord; and Kiss the Son, lest he be angry, and so ye perish from the way, when his wrath is kindled but a little, blessed are they that put their trust in him, Psal. 2.12. Thirdly, Their Doctrine grounded on the rocky strength of the Scriptures, hath been accompanied with the power and presence of Gods Spirit. And this Master Erbury doth confess, pag. 30. where he doth aclowledge, that Master Perkins, Bolton, Byfield, Dod, and Dyke, have converted many souls to God; Now it is clear, that these worthy men had relation to either of Master Erburies three Shepherds, scil. either to the ascetic, Presbyterian, or Independent; and surely if they have been most blessed in their Generations in the great work of converting souls, they must have a Spirit in them above their own breathing, and higher discoveries of God, then what they have received in traditional forms of Doctrine, received, and invented by men. What shall we think of the famous and learned Cotton, Shepherd, Hooker, eliot, and other precious Ministers of Christ in New-England? Have they no faith in God? no Seal to their Ministry? nothing but what they have from traditions, and forms, and inventions of men? nothing but what is from the earth, earthy, wood, hay, and stubble? Far be it from any pious breast to judge not only so uncharitably, but so untruly. I might name many others( though but earthen vessels) yet, blessed means in the hands of God this day in Wales, and England also, serving to convey the Heavenly treasures of Grace and Light into the souls of the people: And to deal freely, and ingenuously, I will not derogate so much from Master Erburies worth, and merit; as to conclude him sterril, and barren of testimony in this way, while he used the Ordinances of the Gospel, Prayer, Preaching, &c. While he did follow Christ in his own way fully, the Lord did witness with his Ministry, even to the awaking of many sleepy fouls in his own, and other Countries; there are not a few godly people, that yet bless the Lord for him, who made him instrumental to deliver them from the power of darkness, and so to translate them into the Kingdom of his dear Son, Col. 1.13. and therefore have there been many prayers and tears poured forth before the Lord on his behalf; and that by many godly people, whose souls weep in secret for him, by reason of his woeful fall, and apostasy, who by his present course, gives such a wound to the profession of godliness, that the ignorant among us is hardened; the Papists confirmed, and the much expected Reformation, become the grief of your friends, and the scorn of your enemies. But yet let us not be dismayed, Philip. 1.6. He that hath begun the good work, will perform it until the day of Christ. Is Master Erbury against prayer? Saltmarsh persuaded him to that, who in the fore-cited Book saith, Sparkles of glory. p. 232. That all Scriptures of prayer, or concerning prayer, and the prayers of Saints in the vial, are considerable respectively to the state of weakness and bondage the Saints are in. O let us continue the more instantly, fervent, frequent in prayer; Doth he cry down the teachings and preachings of men? let us be more diligent and fr quent in the use of that blessed Ordinance, to which he cannot but confess, the Lord hath given in a strong testimony from Heaven; the word of God is seen much upon the poor souls of many poor people in Wales: and the day of his power eminent in making many a willing soul to obey him; many that heretofore were strong to drink, and tarried long at it, are now delivered from that bondage of corruption, and become sober, holy, temperate: many that formerly had the understanding darkened, through the ignorance that was in them, because of the blindness of their heart, have now in a great measure cast off the works of darkness, and have put on the armor of light: many that formerly reproached the Preachers, and loathed the Manna of the Gospel, do now desire it more then their appointed food, and account the feet of them precious that bring the glad tidings thereof: O let us not be weary of waiting on the Lord in the use of his Ordinances, and we shall surely see the salvation of our God; yea, and the Spirit of God descending on the Ministry of his Gospel so, that the Lord himself will be as the due to Israel, and Israel shall grow up as the lily, and cast forth his roots, as Lebanon; Hos. 14.5,6. his branches shall spread, and his beauty shall be as the Olive three, and his smell as Lebanon. The fifth error. Master Erb. God crucified the flesh of Christ to himself, pag. 26. Answer. Were the form of wholesome words, and Canaan language of Scripture in any esteem, neither Master Saltmarsh, nor Master Erbury would use these expressions, scil. That, God crucified the flesh of Christ to himself. Or, Sparkles of glory, p. 11.& 42. That Christ crucified all flesh through the eternal Spirit, or, That he went out of flesh into Spirit. What Master Saltmarsh, and Master Erbury say was done by God, and Christ, John 19.11. the Apostle Peter saith was done by wicked hands, Acts 2.23. 'tis true, the flesh of Christ was crucified according to the will of God, but yet it was according to the will of his Decrees, not the will of his Commands, and therefore it cannot be properly said, that God crucified the flesh of Christ, no more then that God sold Joseph into Egypt, or Christ for thirty pieces of silver: See the smoke of the bottonles pit, p 4. There are indeed of the Ranters, and Familists, that make God to be the author of all sin, yea that say, that sin and devil is nothing but God in a dark administration; and from this principle, I presume, this Express runs, scil. God crucified the flesh of Christ, &c. Whereto I answer: The crucifying of the flesh of Christ, was a sinful act, John 19.11. and God was not the author of it. 1. Because He is not the author of sin. Jam. 1.13. 2. Because He doth forbid sin, and punish it. Psal. 4.4. 3. Because all that ever He made was very good. Rom 3 5,6,7. 4. Because He is of his own nature good, and the chief Good. Gen. 1.31. And though it be said, That God seduced the Prophets, Ezek. 14.9. it is not to be so understood, as if God inspired a false prophesy into them; Hos. 4.13,14. but that he delivered them up to Satan to be seduced: God may judicially give over some men to sin, and Satan, as he doth many wicked people in this age: but it will be a poor plea at last, to be in Satans hands by Gods judicial appointment. True it is, nothing comes to pass, but what God hath shall come to pass, and nothing comes to pass otherwise then as he hath decreed it shall come to pass. Non aliquid fit nisi oimpotens fleri velit, vel finendo ut fiat vel ipse faciendo. Aug. Euch. 95. We do not only subject res ipsas, said modos rerum to the will, and decree of God; neither hath God decreed only good things, but even justly the evil works of evil men, for evil in respect of Gods ordering it hath rationem boni, either as it is the punishment of sin, for punishment is bonum morale,& opus justitiae, or as it is a mere action; so then, God may order, determine, and direct the sinful actions of men, but not effect them; wherefore it is an Express not only improper, but untrue, That God crucified the flesh of Christ. The sixth error. Master Erb. The Spirit proceeds not from the Son, pag. 27. Answer. Out of the dunghill of the Greek Church errors, hath this position been raised, who maintain the procession of the Holy Spirit from the Father alone, and hence arose the Schism betwixt the Eastern and Western Churches: To deny the procession of the Holy Ghost from the Son is a grievous error in Divinity, and would have grated the foundation, if the Greek Church had so denied the procession of the Holy Ghost from the Son, as that they had made an inequality between the Persons; yet there are learned men that think the sense of the Greek Church was not so gross, as is imagined, See Fuller, Hol. War. and that A Filio,& per Filium, from the Son, and through the Son, is no real d●ff●rence, but a question in modo loquendi; See doctor Cheynels rise of Socinianism, c. 3. they held that the Holy Ghost was not a Patre,& Filio, but a Patre, per Filium: However the Modern Socinians deny the Holy Ghost to be God, and a distinct Person from the Father. Socinus calls the Trinity Deum tripersonatum, ridiculum humanae curiositatis inventum, Infaustus Socious omnium Haereticorum audocissimus, saith Rivet. The Socinians this day deny the Godhead of Christ, and say, that all Grace in Christ, whether his active, or passive righteousness, was only to qualify his Person, and to merit his own glorification, without any reference to us, unless as an Exemplar, or Pattern; They also say, that the soul separated from the body, is either nothing, or at least, not capable of happiness, or misery. yet Master Erbury calls them religious, and most learned men, pag. 35. But when I think on the word of Christ, that there must be offences, Mat. 18.7. and on that of the Apostle, 1 Cor. 11.19. that there must be heresies, I wonder the less at all this, and conclude, that as formerly, so now, the ground and original of this killing sin, heresy, is a loftiness, and pride of Spirit, whereby we reject, what we cannot comprehend, and resolve to believe nothing that shall not be agreeable to our own judgments. The Original and Seed of all heresies, and errors, are in mans heart naturally, without a teacher, and therefore we should distrust our own knowledge, to led us in the ma ters of God, and Religion, and only be directed by Gods holy word. Usher. This made insolent Spirits heretofore, and now also, to put their own glosses upon those more abstruse articles of our faith, which ought simply to be entertained, because God delivers them, and not accommodated by our own interpretations to the proportion of our shallow understandings: We are not to believe mens words, until we understand them, but we are to believe the word of God, that we may afterward understand it: Paul tells the Ephesians, Ephes. 1.13. That after they believed, they were sealed with the Holy Spirit of Promise: And John 3.33. he that hath received his testimony, hath set to his Seal that God is true: This foolishness of believing, the worldly wise person derides, and disdains that to be the object of his faith, that is not first the object of his comprehension. What was the reason that Arrius said, that Christ was but a creature? but because he could not comprehend, that the Father begetting, and the Son begotten could be coeternal? Why did Sabellins say, That the Names Father, Son, and Holy Spirit, did not signify three distinct Persons, but several appellations of one and the same person, betokening divers relations to the creature? but because he could not comprehend, how one, and the same indivisible nature, could subsist three several ways; in the Father begetting, in the Son begotten, in the Holy Ghost proceeding from the Father, and the Son: These, and the like Expositions of Gods unfathomable truths, are nothing, but the resolving of all that God hath revealed into our own rational conceits, unto which we are so wedded, that if any thing that God shall speak, doth exceed them, we wrest, and draw his strait rule unto our obliquity; setting truth on tenter-hooks to reach our fancies: The mystery of the Trinity is necessary to be believed of all that sh●ll be saved, but the perfect and full discovery of it is not attainable in this life: One saith well, Fuller. Our quickest sight in the matters of the Trinity, is but one degree above blindness. The seventh error. Mr Erb. The mystery of Christ, though once manifested to the Apostles, and primitive Saints by the Spirit, is since shut up, as a sealed Book. pag. 27. Answer. This Master Roger Williams( late of New-England) hath taught Master Erbury; who saith( as Master Cotton attesteth.) See Mr. Cottons Answer to Mr. Williams p. 54. That since the apostasy of Antichrist, Antichrist hath so prevailed against Christ, and his Kingdom, that he hath no Church, nor Church Officers left upon the face of the earth to this day. And in another place, See pag. 9. he saith, That the apostasy of Antichrist, hath so far corrupted all, that there can be no recovery out of the apostasy, till Christ shall sand forth new Apostles to plane Churches anew. Now this Williams was an Officer of the Church of Salem in New-England, who for his many fearful errors, and damnable heresies, was cast out of Communion by that Church: and afterward for his obstinate continuance in such pernicious principles was banished the Commonwealth, by the Sentence of the Civil-Magistrate there. Gangraenam amoveas, ne pars sincera trahatur. But being expelled the Coasts of New-England, he hath made a shift to come over into Old England, where he hath sown that seed, that sprouts out both in Master Erbury, and others in this wild and bitter fruit, and that in such a season, when the spirit of error is let loose to deceive many a thousand souls in the Nation, whose hearts are become as tinder, or gun-powder, ready to catch, and kindle at every spark of false light. Even so, O Father, because thy good pleasure is such to let loose this spirit of error in the very hour, and power of darkness, for these are the d●yes of vengeance, and of trial, wherein are risen not a few that speak such perverse things, as tend to take away all the Gospel-Institutions, and Ordinances of Jesus Christ; for take away( as Master Erbury, and Master Williams would have it) all instituted worship of God, as Churches, Pastors, Teachers, Elders, Deacons, Members, public Ministry of the Word, Covenant, Seals of the Covenant( viz. Baptism, and the Lords Supper) as the Censures of Church, and what is then left of all the Institutions and Ordinances of the Gospel? It was the work of Antichrist, but to defile the Ordinances; it is Master Erburies work, to destroy, deface, and abolish them from the face of the earth: this is Antichristianism in greatest bulk. But some one will say, Is it possible that the earth should bear such men, as dare thus to strike at the very heart and root of all Religion? Quid verba audiam, cum facta videam? Why doth Master Erbury separate from all Churches under Heaven, if he did not in these times look at all Church-Estate, Fellowship, and Ordinances, as not to be found in the Land of the living, and conclude, as in this position, The Mystery of Christ, though once manifested, &c. is since shut up, &c. Truly I cannot be persuaded that the apostasy of Antichrist did ever prevail so far against the Church of Christ, as to root it out from the face of the earth; The woman was nourished in the wilderness during all the reign of Antichrist. Revel. 12.14,15,16. The Temple, and the Altar, and them that worship therein, were measured, even then when Antichrist trod down the Holy City: Revel. 11.1,2. The seven Angels come out of the Temple opened, having the seven plagues( to be poured out on the Antichristian State) which shows that the Temple, or Church, was not utterly extinct: Revel. 15.5,6. And indeed if the apostasy of Antichrist, hath so far prevailed, shut up the whole mystery of Christ from the children of men; What is become of the promis s of Christ: scil. Matth, 16.18, The gates of hell should not prevail against it, And so I am with you unto the end of the world, Matth. 28. ult. The words in the Greek are, {αβγδ}, I am with you throughout all dayes unto the end of the world: Say not, that was a peculiar promise annexed to the apostolic Office, for Christ speaketh of three acts there, 1. Making Disciples, 2. Baptizing, And 3. Teaching: And in the exercise of these he promiseth to be with his Apostles, and their successors unto the end of the world, ver. 20. successors, I say; for the Apostles themselves were not to continue themselves in the exercise of those Acts to the end of the world in their own persons; and therefore it appertains to their successors, the ordinary Ministry of the Gospel; wherefore it runs, That the Lord gave not only Apostles, Evangelists, Prophets, Eph. 4.11,12,13 but also Pastors, and Teachers, for the perfecting of the Saints, for the work of the Ministry, for the edifying of the Body of Christ: Till we all come in the unity of the Faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ. Mark, Till we all come, which will be in this life. See Diodate on the place. This is spoken, to show that the use of the Ministry shall last unto the end of the world, and then be abolished, and vanish away, 1 Cor. 13.8. If the promise of Matth. 28.20. be limited with restriction to the Apostles days only, it would follow that there could be no gathering of Saints, or gain of souls after the decease of the Apostles, and Evangelists, which were a strange inference. Yea, but some will object, and say, That the promise there was made to the Apostles only, because it is in the Greek, {αβγδ}; ad consummationem saeculi; in strict construction, signifying the end of that age. Sol. Let one Scripture expound another, See Matth. 13.39,40. {αβγδ}, & c. {αβγδ} in English it is thus. The Enemy that sowed them, is the devil, the Harvest is the end of the world, &c. As therefore the tears are gathered, and burnt in the fire: so shall it be in the end of the world. Here I would fain know whether {αβγδ} in this place( being the same words, as is used, Matth. 28.20.) doth signify the end of that age, or the end of the world? You have another like place, Matth. 24.3. {αβγδ}. I do not think any sober man will interpret {αβγδ}, in Matth. 13. to have relation to the end of that Age; why should the same words in Matth. 28. signify so? Tell us when shall these things be? and what is the sign of his coming, and of the end of the world? To which Christ speaks from ver. 29. ver. 43. The Interpretation of Matth. 28.20. with limitation to the Apostles dayes only, doth much gratify the Papists, and straighten the holy Counsel of God in Scripture. If a Papist should ask Master Erbury, where was your Church before Luther? he would answer them according to their own hearts desire, it was not at all; and this is all they would have, which indeed will never be granted them. Some of the Papists confess, that the Church of Waldenses have been from the time of the Apostles. In the darkest times of Popery, God had his witnesses: Seven thousand that did not bow the knee to Baal, to whom the mystery of Christ was in part revealed: But it is no wonder that Master Erbury cannot agree with me, when he cannot agree with himself; being guilty of many contradictions in his book: Here he saith, the mystery of Christ is shut up as a sealed Book, even since the primitive times, but pag. 30. he saith, that Perkins, Preston, Sibs, Bolton, have converted many souls. Here I ask, Is it possible for those Ministers to convert souls, that are not Ministers of Christ? or to be Ministers of Christ, to whom nothing of the mystery of Christ is revealed? Mentita est iniquir●… sibi. O the sottishness of human policy when once it begins to tamper against the Truths of the Gospel! Questionless, the Lord Jesus hath had his Ministers in every age, and( blessed be his Name) as he hath had them, so he hath still many precious men, to whom he hath revealed his mind and counsel, and with whom he doth witness to the conversion of souls: Numb. 17.5,6,7,8 And if the budding, and blossoming, and fruit-bearing of Aarons rod, was a witness from Heaven, that the Lord approved his Ministry against all the murmurings of the children of Israel; we must leave him, and others, to their murmurings against us, and quiet our consciences, in an humble blessing of the Lord for his gracious blessing on our weak labours, in that holy Ministry we have received from him. The Eighth error. Mr Erb. God under the Law, and to the Fathers before, was known as the Father: In the Gospel God was known as the Son, The third will be pure Spirit; and presently he adds, Christ was under the Law in forms, under the Gospel in flesh; he will appear wholly Spirit. pag. 28. Answer. This Distinction Master Saltmarsh hath chalked out for Master Erbury almost totidem verbis, for in his Sparkles of Glory, p. 68. he hath these words, I have drawn out these Ministrations, in their particular Orbs, and spheres, and Circles, which I could have folded in three only, of Law, Gospel, and Spirit; or of Letter, Graces, and God; or of first, second, and third Heaven: Thus Master Saltmarsh. Master Erbury could say, The Pastors of the Churches had nothing but what they have received from men, p. 26. I assure it he hath been not a little beholding to men for the whole stu f his Book: viz. Saltmarsh, Winstanly, Williams, Gorton, Coppe, &c, But to answer him, I shall speak to the particulars of this illogical& confused distinction of his; And where he saith, God was under the Law, and to the Fathers before, known as Father; I answer: But not as Father only; He was known as the Son also,& that in the first dawning of the world; Gen. 3.15. The Seed of the woman, &c. What is meant by the Seed of the woman, but the Son, or Word to be made flesh: The Old Testam. gives us a plentiful testimony of God the Son; Isai. 9 6. Unto us a child is born, unto us a Son is given, &c. The Prophet Isaiah speaks so plainly of the Son, the Messiah, in regard of his Eternal deity, his Birth in the flesh, his Office of Saviour, his Doctrines, Actions, Sufferings, Glory, Benefi●s, Sending of the Holy Ghost; that one fitly calls him the fifth Evangelist. Christ, the Son, was known to the Saints in all ages, Heb. 13 8. Mic. 5.2. Mal. 3.1. Though in a Dispute lately at Cambridge, Mr Erbury said publicly, That the Saints under the Law had no Gospel-faith He preached at Newcastle, saying, that Abraham had no Gospel-faith; being charged with this at Cowbridg, he said, that that was Lapsus ling●…, whence it follows, that the great dictatory of our Age may sometimes err, Ex Cathedra. , nor did they know God in Christ: the contrary whereof these Scriptures maintain. In that Christ was made known to Adam, Gen. 3.15, to Abrabraham, John 8.56. to Moses, Heb. 11.26. to the Israelites, 1 Cor. 10.1,2,3,4.9. to Job, chap. 19.25. to Isaiah, John 12.41. to the Samaritans, John 4.25. to Simeon, Luke 2.25. I might fill a whole page. with Scripture instances out of the Old Testament that speaks of Christ the Son, the Immanuel, the Branch, Star, Shiloh, &c. Yea more, God was known as the Spirit under the Law, Gen. 1.2. Psal. 104.30. and 139.7. and 51.12. Neh. 9.20. Isai. 61.1. Joel 2.28. and therefore this distinction of his is not only lame, and defective, but ridiculous, and against all the rules of logic, which requires that the membra dividentia must not be concident, but opposite, and contra-distinct. Secondly, where he saith, In the Gospel, God was known as the Son. I say, but not as the Son only; for the Name of the Father is precious, and his Manifestation glorious under the Gospel; see Matth. 3.17.& 6.9.& 11.25,26,27.& 13.43.& 26.39.42. John 8.18,19. 54.55.& 10.37,38.& 12.28.& 14.6,7,8. to 13. 20.23. and 17. per tot. God under the Gospel is known to be the Father of our Lord Jesus Christ by an eternal generation, John 1.1,2. Acts 13.33. and of Angels, and Spirits of men by Creation, Heb. 12.9 and of the Elect by Adoption, John 1.1,2. witnessed by the Spi it of Adoption, Rom. 8.1. Gal. 4.6. 2 Cor. 6.18. yea God is known as Father more clearly under the Gospel, then under the Law; for all the Old Testament will not afford you such a line in express terms, scil. Blessed be the God, and Father of our Lord Jesus Christ. What a wild distinction is this then? that God should be known as Son under the Gospel, and not as Father? how contradictory to scriptures? And but that mens tongues are their own, I wonder how they can allow themselves to speak so excessively at random. Again, It is a truth written with the Sun-beams of the Gospel, that God is known as pure Spirit under the Gospel-ministration; the Ministration of the New-Testament, is a Ministration of the Spirit, 2 Cor. 3.8. The Spirit was received by the hearing of faith, Gal. 3.2. I do not think that ever before there was a distinction made betwixt Law, Gospel, and Spirit, so as if the Spirit were incompatible to Law, or Gospel dispensation; but no wonder the Familists course is an extracting of Divinity in a chemical way, into quaint and curious( but groundless, and useless speculations, yea even chimerical) conceits, which if it hold on, will as much corrupt the simplicity of the Gospel, and Doctrine of Faith, as ever the quirks and quillets of the old Popish schoolmen did I have heard Mr Erbury deliver in the Pulpit, that Christ was 3 days in the grave; the first day held forth the first dispensation of the Law; the second, the dispensation of the Gospel,& the third, the third dispensation. Is not this fine chemical Divinity? ; But as I have already proved a dispensation of the Spirit under the Law; so I shall prove the appearance of God in pure spirit, under the Gospel, extraordinarily in the Apostles, and Saints of the primitive times, upon whom the Holy Ghost is said to descend, Acts 2. and who received the Holy Ghost, ordinarily upon all the regenerate, Acts 10. who are no otherwise saved but according to Gods mercy by the washing of regeneration, Tit. 3.5. and renewing of the Holy Spirit. Nor do I ever expect such a dispensation of the Spirit in this life, as shall be distinct from Law, and Gospel, and when the glorious appearance of the great God, and our Saviour Jesus Christ shall be manife●ted with h●s mighty Angels in flaming fire, I do not expect to see him in spirit only, but in flesh also: Acts 1.11. The same Jesus that was taken up from us into Heaven, shall so come, even as ye have seen him go into Heaven. Now he was seen to go bodily at the right hand of the Father he sits bodily, and his blood speaks now in Heaven, better things then that of Abel: Heb. 12. And certainly, if the body, and undefiled humanity of Christ be not now in Heaven, there is little hope of the resurrection of our bodies Many Heathens believed a Resurrection, as Zoroastry, and Theoponisus, and Plato, and the stoics opin●… was, that the world would be dissolved by fire, or water, and all things brought to the first Golden Age. Senec. Nat. quaest. c. 26,27,28,29,30. , and if there be no resurrection of the body; what intolerable absurdities will follow? Namely, that the preaching of the Gospel is but a foppery, the forgiveness of sins, a fancy, and the estate of Christians in this life, beyond all other the most miserable; take away the Doctrine of the resurrection, and you take from Christians the chiefest string that they have to their bow, yea you do at once rend up the very bowels, and vitals of Religion, therefore we must firmly hold to the Doctrine of the Resurrection; and to the second appearance of Jesus Christ to judgement, even in that flesh, which was once crucified, which he raised from the grave, and is now glorified; at whose appearance, Philip. 3.21. he shall change our vile body, that it may be fashioned like unto his glorious body, according to the working, whereby he is able even to subdue all things unto himself. But it will be objected: This is but a fleshly apprehension of Christ, or a knowing of Christ after the flesh, which the Apostle seemingly forbids: 2 Cor. 5.16. Wherefore henceforth, know we no man after the flesh; yea, though we have known Christ after the flesh, yet, now henceforth know we him no more. Whereto I answer: In the flesh, and after the flesh, are two distinct things. See 2 Cor. 10.3. For though we walk in the flesh, we do not war after the flesh. The purest Saint in this life, walks in the flesh, but not after the flesh, Rom. 8.1. Whence it is clear, that it is one thing to know Christ in the flesh, another thing to know him after the fl●sh▪ Paul saith, He knew no man after the flesh; yet certainly he knew many of his acquaintance in the flesh: He knew no man after the flesh, that is, he esteemed, or judged no man under gospel-privileges, after their riches, or poverty, wisdom, or folly, as kindred, and strangers; for so to know a man, is to know him as the wisdom of the flesh leads; It is utterly a fault this day to know a Church-member in gospel-privileges, as colonel, Knight, or Esquire, or Magistrate, or rich, and not as endowed with the gifts, and graces of the Spirit; to know a man in the former capacity, is to know him after the fl sh: and so the Apostle would know Christ, though he were a Jew, and of those that bragged of a fleshly relation to Christ; yet he saith, Gal. 3.28. There is neither Jew, nor Greek, there is neither bond, nor free, there is neither male, nor female; for ye are all one in Christ Jesus. And they that wrest another Exposition of that Text, of 2 Cor. 5.16. do wrest blood in stead of milk from the breasts of holy Scripture. If then thou shouldst be so given over( as under pretence of not knowing Christ after the flesh) to slight the Doctrine of Christ in the flesh dying for us, and by the power of the Spirit raised again in that flesh, and now interceding in Heaven in his Priestly Office, thou art in the way to fall from all Christian Religion to Atheism, and profaneness; Not to aclowledge, confess, and believe in Christ in the flesh, is the very mark of Antichrist, 1 John 4.2,3. The Apostle Paul preached Christ, as of the seed of David, according to the flesh, the Son of God, made of a woman, made sin, and a curse for us, crucified, and raised again, and now mediating for us with the Father, as our Advocate, High Priest, and Apostle of our profession; Heb. 3. in the faith whereof, he doth rejoice, and place the foundation of all his hope, and confidence, Rom. 8.32. To conclude this; God was known as Father, Son, and Spirit, under the Law, though not as clearly, as under the Gospel; it is not always full Moon in respect of spiritual light with the Church of God in all Ages alike. He is also known as Father, Son, and Spirit, under the Gospel; yea, as Father more clearly, then under the Law: And because I have no promise, I have not faith to believe, and expect another third dispensation in this life beyond that of the Gospel, and wherein God shall be known, neither as Father, nor as Son, but as wholly Spirit: wherefore Mr Erbury may do well to put up his Dagger, for( blessed be God) it is not keen enough to cut off the righteous dispensation of the everlasting Gospel. The ninth error, Mr Erbury. Is the misinterpretation of Revel. 14.1. pag. 28. which is thus,[ For the Lamb shall be in Mount Sion, and with him we shall be, having our Fathers Name on our Foreheads; that is the full discovery of God in us, and men shall see God, even the Father in us with Christ, so clearly manifest, as written on our foreheads. Answer. This is another very private Interpretation of Scripture; against the Letter, and besides the concurrent judgements of many worthy expositors, Piscator, Diodate, Brightman, Aretas, Deut, &c. But observe, The Lamb is Mount Sion, and with him,[ not in him] 144000. having his Fathers Name written in their Foreheads. The Lamb is Christ, called, {αβγδ}, John 1.29. Eximius ille agnus,& singularis, qui per agnos Sacerdotii Levitici adumbratus est, foretold by the Prophet Isaiah 5.3.7. and resembling a Lamb in simplicity, and godly sincerity. Mount Sion is the Church, yea triumphant, called Heaven, ver. 2. and Heavenly Jerusalem, the City of the living God, where are an innumerable company of Angels, and general Assembly, and Church of the first born which are written in Heaven, and God the judge of all, and the Spirits of just men made perfect; And Iesus the mediator of the New Covenant, and the blood of sprinkling, speaking better things then that of Abel: this is Mount Sion, Heb. 12.22,23. And the City which Abraham looked for, which hath foundations, whose builder and maker is God, Heb. 11.10. Phillip. 3.20. from whence we look for the Saviour, the Lord Jesus Christ. And it is the course of the Saints in whom Christ dwells, and who are in Christ, to go from strength to strength,( that is from faith to faith, grace to grace, one measure of grace to another, Philip 3.13,14 forgetting that which is behind, and reaching forth unto those things which are before, and pressing towards the mark, for the prise of the high calling of God in Christ,) till they appear before God in Sion; Psal. 84 7. which state, and enjoyment, is begun here in part, earnest, and first fruits, but not in a full discovery till time shall be no more. Col. 3 4. When Christ, who is our life, shall appear, then shall ye als● appear with him in glory. The 144000 is the same with the sealed ones, Revel. 7.4. See Piscator on Rev. 7.4 Scilicet. Caeterum an precisè, ac proprie iste numerus hic sit intelligendus, an vero per Synechdochen specie, numerus magnus notetur, non satis liquet,( saith Piscator,) that is, Whether this definite number of 144000 is to be taken literally, or figuratively, as including the indefinite number of the Elect, is the question; but he seems to resolve for the latter, because at ver. 9. cap. 7. there is mention of a great multitude, which no man could number of all nations, and kindreds, and people, and tongues, who are yet of the number of the sealed Ones, because delivered from the stroke of the destroying Angel, cap. 7. ver. 1. compared with ver. 3.[ Having his Fathers Name written in their Foreheads,] a Periphrasis of Election, See Luke 10.20. Philip. 3.3. See Diodate in loc. So then, according to the best Expositors, by this vision, the Heavenly Glory is represented, wherewith all the ancient Martyrs were crwoned, who suffered death under heathen Rome; and now the Lord Christ appears in vision with all his elect Saints, who begin their triumph over the Beast, and other enemies here, and shall perfect, and consummate it hereafter, Revel. 14.3. when they shall sing the new song before the Throne, and before the four beasts, and the Elders, and no man could learn that Song but the 144000 which were redeemed from the earth: Now consider, within how many degrees Master Erburie. Exposition of this Scripture is distant from sense, reason, and truth, viz. the full discovery of God in us, &c. O that Master Erbury had not delighted to express himself in those exotique terms, which neither the Scriptures use, nor yet the people conceive, seeking abstrucities, and loving to hover, and soar aloft in dark expressions, and so to shoot his arrows over the heads of his hearers, who( poor deluded souls) do much more admire him, then they do understand him. But to the point, which Mr Erbury insists on by way of Exposition, scil. The full discovery of God in us, and men shall see God, even the Father in us with Christ so clearly manifest, &c. This saying is not only enigmatical, and hard to be understood, but also equivocal, as in some sense carrying the specious pretence of truth with it, I do not say, but God is in us, Ephes. 3.17. and Christ in us, formed in us, dwelling in us, and he that hath not Christ in him, shall never have Christ for him; But how is God in us? not as in the Persons of the Trinity,( as Mr Sprig saith,) or as in the human nature of Christ, but then is Christ said to be formed in us, when that grace which is in Christ is communicated unto us. Paul said, Christ lived in him, Gal. 2.20. and this he expounds to be the grace of God in him, 1 Cor. 15.10. As we say, the Sun is in a room, when not the body or substance of the Sun is there; but the beams, light, and warmth of the Sun: so Christ is in us, but not as he was in the Virgins womb literally, but mystically and spiritually, in his gifts, graces, and spiritual blessings: Consider the prayer of Christ for a believer to his Father, John 17.21,22,23. That they all may be one, as thou Father art in me, and I in thee, that they also may be one in us; that the world may believe that thou hast sent me: And the Glory which thou gavest me, I have given them, that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one, &c. Now, take heed thou abuse not Christs expression of Oneness here, conceiving it such an union, as shall deify us: This were not only above the aspiring arrogancy of Adam, but, as I suppose, above that of the Divels: True it is, there is a real relative union betwixt Christ, and a believer, such as betwixt the Head of a Body politic, and the Members, or as is betwixt man and wife, who are said to be one, but to dream of such an union, as shall render us Goded, and Christed,( as the Familists expound the 2d of Peter, cap. 1. ver. 4. where it is said, that the Elect are made partakers of the divine nature, We are partatakers of the Divine Nature, but not in the notion of Servetus, or any other unreasonable. Enthusiast, that dreams of losing his cr●… ted Nature, and becoming Christed, and Goded. ) is high blasphemy, God knows; there are many that talk of the inbeing, and indwelling of God in them, and talk so grossly, that they know not what they say, having no experience at all of this blessed truth; But how then is this expression of God and Christ in us, to be taken according to the Scripture sense? I answer, as formerly, in a mystical, spiritual way;[ At that day, ye shall know that I am in the Father,] They knew it before, saith Calvin, but here he speaks of a more glorious and spiritual discovery,[ you in me, and I in you,] We are said to be in him, because being engrafted into his body, we are made partakers of his righteousness, and goodness; as a branch of a wild Olive three, taken out, and engrafted in a true, is by virtue of that insition interested in the juice, sap, and virtue of that three: P. Sam. 27. John 14. And He is in us by the efficacy of his Spirit, the author, cause, and quickening principle of spiritual life to us; what need then is there of these ambiguous expressions? without further clearing them up to the judgement of the weak, let these delphic riddles cease, and that our Trumpet may not give such uncertain sounds, let the form of wholesome words used in Scripture, be more used in much plainness, and simplicity, for except we utter by the tongue words easy to be understood, how shall it be known what is spoken, we speak but to the air, 1 Cor. 14.9. And where Mr Erbury saith, Men shall see the full discovery of God in us so clearly manifest, as written on our foreheads; I profess, I do not understand what he means; Capiat, qui capere potest. Nor do I conceive that men shall ever come to such high attainments in this life,( though the Familists and Rawth may call themselves high attainers,) as to see the full discovery of God in any creature: Mr Erbury may talk of seeing the full discovery of God; and yet I think he never saw the full discovery of the poorest worm Dic mihi Philosophe quid plene cognoscis? puto non audere te dicere quod parvulum, vel minimum, creaturam scis quod non perfect cognoscis minimum atomum in Sole, &c. that crawls on the ground. Certainly, we shall never be capable of clearly knowing, till we are capable of fully enjoying: If the beloved Disciple that lay in the bosom of Christ, and durst speak, and inquire into his secrets, and was filled with his Revelations, and saw New Jerusalem in her Glory, and Moses, and Elias in part of theirs, could not fully discover what we shall be, but only in general terms, 1 John 3.2. when Christ shall appear, we shall be like him. Let not the Reader wonder that my discourse is so weak, and shallow; I never saw that creature yet which contains not something unsearchable, nor the worm so small, which affords not matter for questions to puzzle the greatest Philosophers in the world; no wonder then, if mine eye water when I would look at the Sun of Righteousness, and my tongue fail in speaking of the full discovery of God; 2 Cor. 12.4. Paul that was rapt up to the third Heaven, and had heard words unspeakable, could afterward say, 1 Cor. 13.12. Now we see through a glass darkly, but then face to face; now I do in part, but then I shall know, even as also I am known. The tenth error. Mr Erb. The Churches that are now, are the Daughter of Babylon. Answer. This Doctrine Master Erbury( as appears from his Marginal Quotation) proves from Zech. 2.7. where it runs, Deliver thy Sion, that dwellest with the Daughter of Babylon; but how impertinent this Scripture is to prove that point, I leave to any Reader,( whose heart is not fore-stalled with prejudice, and partiality) to judge; It serves rather to prove what Master Erbury would not grant in the late public Dispute at Cowbridg, scil. that Zechariah did prophesy when Israel was prisoner in Babylon, he took it very strange, that any should affirm it; And indeed I thought I had red Diodates judgement for it, but I was mistaken in naming the author. It was Master Bulkley of New-England, that in his Gospel-Covenant doth both say it, and prove it, both from this, and other Texts of that Book. See Zech. 2.7. and 1.12,13,14,15,16,17. and 8.4,5. and 9.12. He saith, Gosp. Cov. pag. 1, 2. This Prophet Zechariah, was one of these three Prophets, whom God raised up to prophesy to the people of the Jews, after their return from the Captivity of Babylon; And yet so after, as that it was in part also, during the time of captivity of many of them, and many of the Jews remaining still in Babylon, the Land of their captivity, notwithstanding the liberty proclaimed by Cyrus: Whether length of time ( the captivity having continued seventy years) had made the Land natural to those that were young, and had been born there, or, whether under Cyrus, they might hope to find more ease from their burdens, then formerly under the Babylonians, or whether the length of the journey, dangers by the way, the hazards they might meet withall in their own Land, they being now settled in Babylon, having houses and Orcha ds, the Prophet is fain to call upon them, Zech. 2.6,7 Ho, ho, come forth, and flee from the Land of the North; Deliver thyself, O Sion, that dwellest with the Daughter of Babylon, But is not this a strange Inference, that Sion cannot be in Babylon; but it must be the Daughter of Babylon: by the same consequence, Lot cannot be in Sodom, but he must be a Sodomite; Joseph cannot be in Egypt, but he must be an Egyptian; a reformed Christian cannot be in Rome, but he must be a Papist; and the Church cannot be in the world, but it must be the world: This Master Erbury doth say, said hoc resta● probandum. In the 39. page. of his Book, he is pleased to make an Apology for Jews, and Papists, that they may live with freedom, and comfort among us, from the Scriptures of Mal. 1.9,10,11. compared with Mal. 3.4,5. which I desire the Reader first to consult, and then to consider how near for his purpose they are: But what ever favour he would have dispensed to Papists, and Jews, nothing but cutting off, curse of God, and contempt of men, confounding, dividing, burning, and consuming must befall the Churches, pag. 32, 33. And indeed, unless I had learned from the word of Truth, that when men are out of the Church of Christ, they be delivered over to Satan, and so neither their wits, nor their tongues are their own: I could not easily have believed that Mr Erbury had been so much given over to a reprobate sense, as( it seems) he is in their particular: O how doth it please the Papists to red such lines under his hand; what his ends are in it, I know not: but this I may boldly affirm; he hath spoken so much as will serve to have his Doctrine confirmed, and Person canonised at Rome, in fastening the reproaches of Babylon, Whore, Beast, on the Churches separate from Rome; and not on the Papacy: Truly, I know none, that bears the Name of a Christian in the whole world,( Papists only excepted) that concur with him herein: So then, I am called forth, not against Bellarmine, Stapleton, Parsons, Saunders, and other Jesuits, but against Mr Erbury, to prove that Rome is Babylon; and it is my comfort, that it is not one Doctors opinion: nor am I singular in it. Doctor tailor on Revel. 18.2. saith, that by Babylon is meant Rome, and as the Eastern and Chaldaean Babylon, did a long time oppress the Church of the jews, so the Western, and Italian Babylon, hath kept under most miserable oppression the Christian Church. Brightman on Revel. 18. which is, Come out of her my people, that ye be not partakers of her sins, and that ye receive not of her plagues: interprets it both of a local departing of Gods people from Rome; Ubi aliquot Electi delitescunt adhuc: and also a departing in affection, action, and habitation, both corporal, and spiritual. Mr Cotton( in his answer to Williaems, pag. 87. makes the Letter of this Text sufficiently clear to point out the City of Rome, the great City, which in Iohns time reigned over the Kings of the Earth; Toti quae presidet Orbi. this Rome he makes to be the Antitype of Babylon in Chaldea; whom the Lord would destroy, and out of whom he calls his people to depart; and he wonders that Mr Williams is so much a stranger to the Book of the Revelation, as not to conceive Rome to be Babylon. Ribera( a jesuit) ingenuously confesseth that Babylon mentioned Revel. 14 8. is Rome, and the Topography of this great City agrees to none more evidently then to Rome; it is said to be seated on seven Mountains, Revel. 17.9. Urbs septi collis, where is Mons. 1. Palatinus. 2. Capitolinus. 3. Quinualis. 4. Calius. 5. Esquilinus. 6. Aventinus. 7. Viminalis. Rom. Antiq. But some of them make a poor shift to distinguish( as it is always the wiliness of the Serpent, to hid his head under fig-leave evasions,) and to say, that though Babylon there be meant Rome, yet it is heathen Rome, not Christian Rome. Distinctionem quandam Commenti sunt, inter Paganam Romam,& Papanam; illam enim Babylonem esse facile concedunt hanc autem negant. Downham. De Antichristo. But I conceive it must be Rome Papal, and Christian, not Pagan, because it is the Temple of God, which Heathen Rome could not be. Secondly, because it is called Apostate, and Whore, and apostasy is peculiar to Christians; he cannot be properly called an Apostate from the truth, unless he first profess it. {αβγδ}, De●… or d●… is, sieve religionis, quem fuerat prefess●…, qua●… erat Julia●…, Alexander, and Hymen●… us. 1 Tim. 1.19.20 Doctor Woollebius( a famous professor of Divinity, in the University of Basil) applies Babylon and Antichristianism to the Papacy, and saith, That Antichrist is not opposite to Christ, as one Person is to another in respect of substance, but in respect of quality or office: And positively he describes him thus, He is a man, at one time one, but in succession of time, and order of men, in the same state, succeeding each o●her, raised by Satan, a Christian in name only, in very dead Christs enemy, sitting in the Temple of God, as God, reigning in that great City which ruleth over the Kings of the Earth, reducing the Inhabitants with lying wonders, setting a mark on his followers, full of idolatry, ambition, avarice, cruelty, and impurity, revealed in the last times to be destroyed by the breath of Christs mouth, overthrown by his own lovers, and utterly abolished at Christs glorious appearing. I might city many other worthy men, as Luther, Calvin, Du. Moulin, Usher, Prideaux, that unanimously conclude Rome to be Babylon, and the Pope Antichrist. But Mr Erbury will not hear that Rome is Babylon, but the Churches that now are, are the Daughter of Babylon. I must confess he goes the way to do Rome that acceptable service, which no jesuit of Europe durst yet ever attempt; and that by beating down Prayer, Preaching, from among us, Ordinances, &c. Let Prayer and Preaching go down, but the Ordinances of the Gospel, Baptism, and Lords Supper, be therefore laid aside, let praying to, and praising of God after meat, with other family duties be difused; and how will Rome rejoice, and triumph, when she alone is left Conservatrix, and Depositary of all the holy things of the Gospel? Mr Erbury cannot but know, that the powerful preaching of the Word of Truth hath already given such a wound to that Interest in England, Wales, and Ireland, that the very report thereof makes both the ears of many that hear it to tingle: The blessed effects of Prayer and Preaching, are this day visible and eminent among us, that a man may run and red them in legible characters of desolation, and destruction on these mens great houses, and Forts, and say in part, Babylon is fallen, is fallen; it is high time then for the Pope to sand abroad his Emissaries, to persuade us to lay down our Arms of prayers and tears, he hath felt the effects thereof so fatal, and destructive to his Interest, that I cannot blame his policy to persuade us to give over: But is this a time for Christians to break off that blessed communication which they have with God in prayer, after so many glorious returns of prayers? Is this a time to give over, dividing the bread of life, and word of truth, after so signal a testimony from Heaven going along with it in the conversion of sinners, gathering of Saints, and gain of souls? Will ye thus requited the Lord, O foolish people, and unwise? Deut. 32.6. For my part, though I look on many gallant persons in the Land, as blessed Instruments in the hands of God to bring about his own glorious work; yet I look upon the poor praying people of God as the most serviceable in their generation for the accomplishment thereof: Psal. 82.7. Out of the mouths of babes and sucklings hast thou ordained strength,[ scil. prayer] to still the enemy and the avenger. There is not a praying Christian on earth, who knows what it is importunately to strive with God, and to pled his promises with him believingly, that cannot give in his experiences of most remarkable answers. We have as plainly discerned the success of prayer, and our successfulness when we grew secure, almost, as if we had stood by Moses, Aaron, and Hur in the Mount. And therefore( Dear Saints) though ye are beblacked with slanderous reports, and falsely reviled with the odious imputations of Babylon, Whore, Beast, &c. Let me beseech you, still to ply the Throne of Grace with bold, frequent, and filial accesses; though you are rewarded evil for good, and hatred for your good will, yet give you yourselves unto prayer; And be assured, that if you set your hearts to seek the Lord; if his Word dwell in you richly in all wisdom; if ye run, and not be weary; if ye walk on, and not faint; it is not Mr Erburies sword( though in conjunction with all the gates, and powers of Rome& hell) will be able to cut you off. The Eleventh error. Mr Erb. Universal Redemption is nearest the Gospel indeed, pag. 34. Answer. This is no great commendation to the universal Redemptionist, that he is only near the Gospel; Acts 26.28. Herod, Agrippa, was near the Gospel, when he was almost a Christian; Mr John goodwin whom he extols to be like Apollos, mighty in Scripture, and strength of reason, pag. 30. hath little cause to thank him for his Eulogy here, for by holding Universal redemption, he is but almost a Christian, and near the Gospel. But here I cannot but admire at the high conceit which Mr Erbury hath of his own worth, wisdom,& judgement, that is neither ashamed, not afraid to pass his Magisterial sentence on the whole world of Christians, for in pag. 35. he saith, That all Christian Religions have been do●ing only on the flesh of Christ: In pag. 34. he mentions the childish Dictates of Fathers, the fooleries of the Reformed Churches: At the Bar of his judgement must appear, Perkins, Bolron, Dod, and Dyke, and from him receive their Doom of low, and legal Teachers, though useful to convert souls. Pag. 30. Next must come forth, and answer, Doctor Preston, crisp, Sibs; and they are judged to be not so successful in their Ministry: The two Goodwins indeed have their Euge for setting up the Letter of Scripture, and the flesh of Christ; and a chief one of the Army commended for saying, Pag. 53. That the Flesh of Christ, and Letter of Scripture, were the two great Idols of Antichrist. Mr Sedgwick, Sterry, Sprig, Pag. ●2. with their fellows, are judged nearest Sion, but not come into it. By this it seems Mr Erbury doth not only tax like an Emperour, but determine like a Pope; as if all the differences in Land must stand or fall at his decision, and he alone acknowledged Papa alterius Orbis, the altering Judge of all our Controversies. Here it will not be unseasonable to mind him of these two Scriptures, Be not wise in your own conceits, Rom. 12.16. Be not wise in thine own eyes; Fear the Lord, and depart from evil, Prov. 3.7. But to this Position, Universal Redemption is nearest the Gospel. I cannot subscribe to him in this, but am of opinion that the Doctrine of Election, yea Personal, is not only near the Gospel, but the very Truth of the Gospel: The Gospel holds it forth; it speaks of Election, Rom. 11.5. and Elect, Luke 18.7. Rom. 8.33. Tit. 1.1. 1 Pet. 1.2. Ephes. 1.4. 2 Thess. 2.13. yea, Elect persons, Jacob, Esau, Rom. 9.11.12.13. Paul, Gal. 1.15. Rufus, Rom. 16.13. and the Elect Lady, 2 John 1. Now Mr John goodwin himself( that holds Universal Redemption) saith in a Dispute with Mr Simpson. pag. 33. That nothing considerable is to be built upon any mans reason, or upon such discourses or discussions, which are managed, or drawn from the Scriptures, by the interceding, or mediation of reason, or human understanding. These very words make against Universal Redemption; which is not to be found in Scripture in express terms, nor yet can it be made out, without the intervention of reason to carry it, as the Doctrine of Election can, and therefore( according to Master goodwin) it is safer to stand to that course which hath such an express testimony from Scripture: Matth. 20 16 20 The Gospel saith expressly, {αβγδ}, few are elect; the very word Election signifies a separating, and culling out some men from the rest, John 15 19 2 Thess. 3.2. and the Apostle Peter writes to elect persons to give all diligence, to make their personal election sure: 2 Pet. 1.10. As many as were ordained to eternal life, believed, Acts 13.8. And a man is not ordained to eternal life, because he believes, but he believes because he is ordained to eternal life, See John 10.26. But ye believe not, because ye are not of my sheep. Thus from the Scripture I have proved Election( not only Axiomatical, which the Arminians grant, but) personal, and there needs no more to beat down Universal Redemption; nevertheless take these Scriptures to boot: The first from Rev. 14.4. where the followers of the Lamb are said to be redeemed from among men; and if the Saints are redeemed from among men, all men are not redeemed: The Saints are called the Redeemed of the Lord, Isai. 53.11. therefore the Redeemed of the Lord cannot be a term communicable to all: The Saints, and the Redeemed of the Lord, are, Termini co●vertibiles; Ergo, if all be not Saints, a●… are not the Redeemed of the Lord. See also John 10.15. I lay down my life for my sheep. Now all are not Sheep, there are Goats, Matth. 25.33. See also Matth. 11.26. Deut. 29.3,4. See John 17.9,10. I pray not for the world, nor do I think he did pray for them; for, for whom he poured forth his blood, he would not think it much to pour out his prayers. If Christ appeared in his Priestly Office for all upon the across, it will follow, that he is now in his Priestly Office for all in Heaven: but he doth not intercede for all, as appears from his prayer, John 17. which Arminius himself confesseth to be the Copy and Pattern of Christs Intercession in Heaven. Here then I shall take occasion to deliver these four particulars. And first, I must crave leave to discent from Mr John Goodwins division in his Dispute with Mr Vavasor Powel, Pag 10. who to prove universal Redemption from John 3.16. So God loved the world, that whosoever, &c. he saith, That, Either by the world, there must be meant all Adams posterity, or particularly, those whom you call the Elect. Whereto I answer, It is not necessary to restrain the word World with limitation to either of these two; for the world is considerable in much more then two respects in Scripture: for first, The World is taken for the whole Creation of Heaven and Earth, with all the creatures therein, Acts 17.24. God that made the world, and all things therein, &c. Secondly, It is taken for the wicked of the world, John 15.19. 1 John 5.19. Thirdly, For the visible Church of the Jews, Matth. 13.38. The field is the world, wherein there is good seed, and tares; the servants wonder that there are tares in the field: now, it is no wonder to see tears in the wide world, nor had they any calling to pluck them up, if they had not been in the visible Church. Fourthly, It is taken for the professing Gentiles, called the world, Rom. 11.12. And I am of opinion, that the world there hath relation to them, in opposition to the Jews, who thought that salvation was to be had only among them, and no where else; wherefore Christ tells Nicodemus, that God did not love the Jews only; but the world, scil. the Gentiles also, that whosoever, &c. Secondly, By declaring against Universal Redemption, my sense is not to oppose the sufficiency of the merit of the death of Christ for all men; there was price enough in his blood to save ten thousand worlds; far be it from me to derogate from the worth of that satisfaction which Christ did give, when he gave himself for our sins, Gal. 1.4. Thirdly, I concur with Master John Goodwin in this, who saith, That the Question about Universal Redemption hath not that weight, or concernment in it; but that whether men be for it, or against it, they may be saved through the Grace of God, which doth not stand in this, that men should take part evermore with the right hand in matters so deep and profound consideration, as this is, but solely and entirely in this, That they do truly and sincerely believe in Jesus Christ for salvation. Now whether it be supposed, or held, that Christ died for all men, or only for a certain number of men, such, and such, and no other; this( I conceive) hath no influence at all, but is altogether irrelative to the Faith of Christians, and that men may believe in Christ unto salvation, whether they believe the one, or the other; pag. 31, 32. With him Mr Troughton agrees thus far; See Troughtons Antidote against Universal Redemption, pag. 47. saying, Let the promoters of this doctrine pretend what they will, I am very confident it will appear in the great Day of Christ to be no better then dross, and chaff, and combustible matter,( though some that hold it may be saved, yet so as by fire;) we shall one day find it to be a doctrine that comes from Earth, not from Heaven; from flesh, not from Spirit, &c. Fourthly, I do not say of the Doctrine of Election, but as it is profitable to be taught in the Church,( if it be taught wisely, and warily) in as much as it holds forth the profound depth of Gods eternal love, to the glory and riches of his grace, and mercy, ascribing the whole praise of our Vocation, Justification, Adoption, and Glorification, to the mercy, and free-grace of God; and also shows the absolute Power and sovereignty, which God hath over the creature, Rom. 9.20. So again, it is such a depth as doth pass our comprehension, that God should love Jacob, and hate Esau, and among the Angels, that some are elect, and stand, and some fallen: All I say, is, O the Depth of the riches, both of the wisdom, and knowledge of God! how unsearchable are his judgments, and his ways past finding out, Rom. 11.33. Aug. Quare Deus hunc trahat,& illum non trahat noli velle judicare, si non vis errare. Quarrel not with Gods Justice, because he hath determined not to give grace to some, Rom. 9.14. That any are saved, is of mere grace, there can be no injustice in refusing; the impulsive cause of Election, is Gods Beneplacitum. Even so, O Father, because it seemed good in thy sight, Matth. 11.26. He will have mercy upon whom he will have mercy, Rom. 9.18. Gods mee● free-will makes us d●ffer in Naturals; one creature is an Angel, another a man, another a toad, because it pleased the Lord so to dispose of it; how much rather in Spirituals? To fly then to faith, a work foreseen, or to make any thing in man a cause of Election, is to wander from Truth. But herein I do not contend with Mr Erbury; for( it seems) he is neither for, nor against Universal Redemption, seeing he holds it to be but near the Gospel. The twelfth error. Mr. Erb. All the speakings and preachings of men will be silenced when the Lord appears, pag. 38. And presently after he adds, God is going out, and departing from all the preachings of men. Answer. As I said formerly, so I say again: No wonder that Mr Erbury cannot agree with others, when he cannot agree with himself; this conclusion is plain contradiction to what himself delivers, pag. 30. where he doth aclowledge the presence of God to be in our first Reformers, next in the Presbyters, or Puritans, thirdly, in the Independents; and yet in neither of these were the speakings and preachings of men laid aside: so that from his own mouth I will overthrow this assertion, and maintain, That the Lord did, and doth appear, when the speakings and preachings of men are yet in use. But Mr Erburies aim is, to throw down the preaching of the Gospel by m●n, and so to evacuate the Commission signed by Christ, Mark 16,15. Matth. 28.19,20. and insisted on by Paul, 2 Tim. 4.2. 1 Thess. 5.11,12,13. Heb. 13.17. One of the Questions disputed at Cowbridg, betwixt Mr Erbury, and myself, was, Whether the New-Jerusalem was a State to be expected, and enjoyed in this life distinct from a Gospel-ministration? He affirmed it, and laboured to prove it, though with a very poor argument; scil. because the Kings of the Earth were to bring their glory to it, Revel. 21 24. Now I easily yield that the New-Jerusalem is begun here, and will yet appear in more spiritual, and glorious discoveries; but that it will in this life determine the Gospel-dispensation, or be perfect, and consummate here, I cannot see; nor can it be expected till after the great Assizes, Rev. 20.12. &c. and till death shall be no more, Rev. 21.4. nor Temple, or Ordinances, ver. 22. nor need of the Sun, or Moon, ver. 23. nor night, ver. 25. nor sin, ver. ult. As long as sin remains on earth, so long shall there be need of faith, and consequently, of the means of faith, the Ministry of the Gospel. Of Mr E●buries judgement was one, in Queen Elizabeth's days, who( for compiling a Book wherein he had had fastened some treasonable dishonours upon the Queen) was condemned to die, who yet a little before his death acknowledged, that though he had not deserved death, for any thing done against the Queen, or for composing that Book, yet he had deserved to die, because he had seduced many of her loyal Subjects, from hearing the Word of life; and though himself had learned to discern the evil thereof, yet he could never prevail to recover others, whom he had seduced, and therefore the blood of their souls was now justly requi●ed at his hands. O that Mr Erbury would lay to heart, and consider how many poor souls he hath caused to err from the Truth, and persuaded to depart from the faith, being now lead away with the error of the wicked, and fallen from their own steadfastness. If he that withholdeth corn,( which is the staff of life) the people shall curse him, Prov. 11.26. In what an accursed condition is he, that withdraws men from hearing the Word, which is, through Christ, the Bread of life; and which is as great, and as insufferable an injury to the souls of people, as the withholding of corn is to their bodies. The profane scorners of the Ministry, and worship heretofore, were the means of keeping many souls from Heaven: How strange, and uncouth in the ears of Gods people, was that wicked saying of the Bishop of Bath, and Wells, who thanked God, that he had never a Lecture in his diocese? red the Articles of Accusation brought in to the Parliament against Bishop Laud, W●…, Pierce, &c. How many souls may curse such wretches in hell for ever, that have been by them brought to contemn the means of grace, and salvation! I ask, Doth Mr Erbury( in beating down Prayer, Preaching, Ordinances) go the way to win souls to God? Heretofore it was thought, that if a man were won to a love of the Word, and Ordinances, he was in a hopeful way of being won to God; now these men are as diligent to bring all men to scorn the Ministry of the Gospel, as if that were all that were necessary to the saving of their souls, and he only happy, that can deride Christ in his Officers, and Discipline. But against those that scorn all Religion, and look upon it, as superstition, policy, or a device of mans brain; Arise, O Conscience, upon them, thunder, and lighten, flash flames and whole hells into their eyes and hearts, till they say, Vicisti Galileae; Thou hast overcome, O Truth. I think Christians should sand forth their groanings to God, that the terror of the Lord may fall upon such men, who to persuade all from hearing, say, That God is now going out, and departing from all the preachings of men, pag. 38. Then farewell faith, and with it all spiritual blessings. Not that I say, that God is tied to men, means, and ministry, for the begetting of Faith and Grace; he can out of stones raise up children unto Abraham, and make us live without food, or raiment; but it must be in an extraordinary miraculous way: Far be it from me to derogate from Gods power, for whom nothing is too hard, and with whom all things are possible; But this I say, when miracles cease, means must be used, and till the body can live without eating, and drinking, the soul cannot live without the Dispensation of the Gospel. But I believe, the truth is this, Mr Erbury, and with him many other marvellous eyes, see the children of Israel increase too much, Exod. 1.7. and therefore( Pharaoh-like) he begins to deal wisely with them, lest they multiply, ver. 10. For prevention whereof, the man-children,( that is, the Ministers, Teachers, Pastors, Guides, and Principal of Christs Flock) must be drowned; Ver. 16. that is, laid aside, not be heard, they are Babylon, Whore, Beast, &c. But I am c nfident, this will be the end, the more the Israelites are affl cted, the more they will multiply, and grow, ver. 12. and their oppressors shall be as Pharaoh. For the horse of Pharaoh went in with his chariots, and with his horsemen into the sea, and the Lord brought again the waters of the sea upon them, Exod. 15.19. For notwithstanding all the rage of enemies, God will preserve unto himself a little flock, to whom he will be a little Sanctuary. What, though there be some that will have the daily sacrifice taken away, and the abomination of desolation is set up in his place; though there are that say, The Table of the Lord is contemptible, Mal. 2.7. and with stout words against the Lord, say, It is in vain to serve God, what profit is it that we have kept his Ordinances? Mal. 3.14. Yet let me exhort the Saints, the Elect of God, holy and beloved, to continue in the faith, Acts 14.22. and to abide in the Doctrine of Christ, 2 John 9. For 2 Pet. 2.21. it is better not to have known the way of righteousness, then after they have known it, to turn from the holy Commandment. Even professors are subject( if they have not their wits exercised to discern between good and evil) to be carried about with divers, and strange doctrines; to fall into errors, heresies, idolatries. Under the Law there were false prophets deceived the people, strengthened their hands in evil, preached peace to the wicked, and sowed pillows under their armholes, but smote the righteous, and grieved the souls of such as should not have died; Under the Gospel also, there were false teachers, that privily brought in damnable heresies, even denying the Lord that bought them, 2 Pet. 2.1,2. The primitive Churches had woeful experience thereof, while in Galatia they were soon removed away to another Gospel, being bewitched by their Leaders, who under pretence of the Law, abolished them from Christ, and made his death ineffectual to them; And in many other Churches false doctrine fretted as a canker, and destroyed the faith of certain; some taught the Resurrection was past already, some with Jezebel, and Balaam, persuaded to eat of things sacrificed to Idols, many Antichrists are gone abroad to deceive, and destroy souls; we may therefore the less wonder, that in these days the Devil rageth in many grievous Wolves, that( if their power were equivalent to their will) would not spare his flock: Gal. 6.7,9. But be not deceived, God is not mocked: for whatsoever a man soweth, that shall he also reap, &c. And let us not be weary in well-doing, for in due season we shall reap, if we faint not. The thirteenth error. Mr Erb. Though there were differences betwixt brother and brother, yea, between one Apostle, and another, yet never was there a division betwixt Church, and Church, &c. pag. 45. Answer. I did not think Mr Erbury had been so much a stranger to the Scripture, as not to know the contrary, and yet there were such differences, and divisions in judgement betwixt Church and Church in the Apostes days, more material, substantial, and fundamental, then any that are this day betwixt the ascetic, Presbyterian, and Independent: For example; The Church of Rome was famous for faith, Rom. 1.8. and that of Thessalonica, for the work of saith, labour of love, and patience of hope, 1 Thess. 1.3. The Churches of Galatia on the contrary side held such opinions as destroyed the faith, and rendered the death of Christ ineffectual, in urging receiving, and practising circumcision, and other Mosaical ceremonies, as necessary to salvation; See Acts 15.1. compared with Gal. 5.2. and 3.1,2. See here differences betwixt Churches in the Apostles dayes, or greater consequence then I know controverted betwixt the ascetic, Presbyterian, or Independent;( as Mr Erbury terms the whole Ministry of the Church of England, pag. 33.) therefore he hath foully erred, as in many other, so in this position, scil. Though there were differences betwixt brother, and brother, yet never betwixt Church, and Church. But Mr Erbury blames us much for the differences and divisions among us, here lay open for him a fair opportunity,( as in pag. 39 to apologyze for Jews, and Papists, so here) to commend the Turks, for their unity and agreement in Religion. It is not( saith Fuller) your last, and least part of the strength of the Empire, that all her native people are knit together in one Religion, the discords about which in other Kingdoms, hath been the cause, first of the unjoynting, and then of the final ruin, and desolation of many worthy States; whereas here the Mahometan Religion is so full of unity, and agreement, that there is no difference, or dissension about it. And presently he adds, Yea, well may that Coat have no seam, that hath no shape; A senseless ignorant profession it is, not able to go to the cost of a controversy; All colours may well agree in the dark. Whereas again, where there is most difference about the things of God, there may be most enquiry after the things of God: That God that ca● bring light out of darkness, and can draw good out of evil, can work not only the diff rences but the very errors, and heresies that now are, to be the trial and triumph of his cho●en, and be an occasion rather of further clearing, then of shaking the settled Tr●… amongst us; the over-ruling hand of Providence, may cause both open enemies, and false brethren to be advantageous to the Church: The end of motion is rest, and the end of questions and doubts may tend to truth. Doctor Sibi. And yet truly, with a bleeding heart do I reflect, not only on the damnable heresies, and fundamental errors of this Age, but also on the differences that are too rise among the godly, differences worthy to be lamented with tears of blood, differences that harden many, and hinder much the propagation of the Gospel, The Lord Jesus, that prayed not only for the holiness, but for the unity of his Church, John 17.21,22. and that promised to give his people, one heart, and one way, that they may serve him with one shoulder, Zeph. 3.9. Perform that good work, and enable us to desire unity, as well as purity, that we may be like-minded, having the same love, being of one accord, and of one mind, Phil. 2.2. with all lowliness, and meekness, with long-suffering, forbearing one another in love, and endeavouring to keep the unity of the Spirit in the bond of peace, Ephes. 4.2,3. The fourteenth error. Mr Erb. The glorious appearance of God in the scattered Saints, makes the gathered Churches quake, and fear, pag. 49. Answer. And I say, The fearful, and ugly appearance of sin, and Satan, in many of those that contemn the Ordinances of the Gospel, makes the gathered Churches of Saints to lament, and mourn: Surely the appearance of God is not in those that say, that the Bible is a bundle of papers, all lies. I cannot see the image or appearance of God to show itself in those that spend more time in drinking, then in hearing, praying, and praising God: I do not think that there are worse Saints in the Popes calendar, then in any of those whom Mr Erbury doth canonize for scattered Saints: And yet I do not say, but there are some sober men unhappily entangled with the errors of these times, and a world of pity it is to see it; to see those that formerly prized the Word of Truth above their lives, and estates, now to look upon it as an old almanac out of date; those that once would have plucked out their eyes to serve and further the preaching of the Gospel, now to account the Ministry thereof by men, a delusion, and the Ordinances thereof, low Administrations, empty clouds, fleshly appearances, and dead forms. Let me ask them, Are they wiser then God? or higher then Christ? Christ though he had the Spirit not by measure, John 3.34. though anointed with the oil of gladness above his fellows, Heb. 1.9. and filled with all the fullness of God, Col. 2.9. yet prayed, Luke 9.28. and prayed before meat, Matth. 15.36. preached, Mark 6.33,34. communicated with his Disciples, Matth. 26.29. made use of the Scriptures, Luke 4.17,18,19. directed others to do so, John 5.39. How is it then that these duties are cast off, which Christ himself did both practise, and command. What altitudes, or high attainments soever these men dream of,( that cry down Ordinances,) I am afraid they take that to be juno, which is but a cloud, yea, that to be the Spirits discovery, which is but Satans delusion; and while they conceit themselves to be all spirit, they manifest nothing but flesh. This is the Spirit of Antichrist which began to work in Johns time, and appeared in Zwenkfield, and his followers, in Luthers time, who judged of Luther, and other faithful Christians of that Age, to be men of a very low strain, that lived under a carnal Administration, upon the Letter, and History, not knowing God in Spirit, and in mystery, which is the word of the Manifestarians concerning many worthy Saints in this Age. For my part I can see but little of the image, or appearance of God in such men. And therefore I would advice them to consider two things. First, Whether their present way and walking tends to the Honour of Christ, together with the propagation of his Church, and Gospel? Have the feet of the Messengers of the glad tidings of peace appeared once beautiful to you? and must their face be now as hateful? Hath some of you found the Word of God like an open fountain flowing with comforts in greatest troubles, and do you now lay it aside? Have the Ordinances of Christ been unto you more precious then gold, sweeter then honey? and do they now seem unto you, as the waters of Jordan to Naaman the Syrian? O consider this ye that forget God, and remember from whence ye are fallen. Secondly, Consult those dreadful Scriptures, Heb. 6.4,5,6.& 10.26,27.& 2 Pet. 2.20,21,22. And be assured, as it is the life and power of the Gospel, to renew men to the appearance and image of God, 2 Cor. 3.18. so it is the joy and crown of all Gospel Pastors to see it; this is one main end of all our preaching, and praying, that men who by nature bear the image of the earthy, may by grace brought to bear the image of the heavenly; and so be made like our elder Brother Jesus Christ, holy, meek, merciful, obedient, as he is, in resemblance, though not in degree. We shall be so far from being afraid at this sight, that we shall glory, and rejoice to see it in any, yea in those( if possible) that term themselves the scattered Saints. But here I would ask one thing, What is the reason the Saints are scattered in this age? why do they not gather together, and exercise communion? why are they scattered like sheep having no shepherd: They cannot complain that persecution is the cause of it? they have liberty to an excess. We red of necessary Pilgrims in the first times, who were forced to wander by reason of persecution: The primitive Saints wandered in sheepskins, and goatskins, being destitute, afflicted, tormented, of whom the world was not worthy, they wandered in deserts, and mountains, and caves of the earth, Heb. 11.37,38. But of voluntary Pilgrims, we cannot red, till the fourth Century, at which time they begun, as Gregory Nyssene, who then lived, reporteth. In like manner of Saints necessary scattered we have had experience both in former times, and of late years, who wandered even to strange Countries by reason of persecution, but of Saints voluntarily scattered, I never red till now, nor can I believe the appearance of God to be so visible in them: The appearance of God, and emblem of Heaven, is much more seen in the Congregation, and gathering together of the Saints; at the Door of the Tabernacle of the Congregation, the Lord did promise to meet his people. Exod. 29.42. Where a Company of Saints are gathered together, we may safely say, there is the Tabernacle of God with men, his house and habitation through the Spirit. And it is the mind of God, that the Saints should gather together; 1. For the better service of his divine Majesty, which he best liketh, when it is done by many with one mouth, and one shoulder, Zeph. 3.9. Psal. 107.32 Let men exalt the Lord in the Congregation of the people, and praise him in the Assembly of the Elders. Psal. 22.25. My prayer shall be of thee in the great Congregation. I will pay my vows before them that fear him. In the Apostles dayes it is said of the Saints, that all that believed were together, Acts 2.44. And they continued steadfastly in the Apostles Doctrine, and Fellowship, breaking of bread and prayers. The apostolic Saints were neither voluntarily scattered, nor yet above Ordinances. 2. For the Edification one of another; Deut. 4.10. Gather me together( saith the Lord) the people, and I will make them hear any words, that they may learn to fear me all the dayes that they shall live upon the earth, and that they may teach their children. There is a sweet promise in the Prophet Isaiah, saying, Isai. 2.23. And it shall come to pass in the last dayes, that the Mountain of the Lords House shall be established in the top of the Mountains, and shall be exalted above the hills, and all Nations shall flow unto it; And many people shall go, and say, Come ye, and let us go up to the Mountain of the Lord, to the House of God, &c. 3. For the better resisting of the common Adversary: There are enemies that besiege the Tents of the Saints, and the beloved City, against whom God gathers a Band of Christian Souldiers, the Host of the Lord, who standing, and fighting under the Banner of the Gospel, having Christ to their Captain, are a Help, Strength, and Comfort one to another. Among these are Guides, and Leaders, the Overseers of the Churches, as the Chariots and Horsm●n of Israel, furnished with the armor of God, having his Word for a Sword, his Faith for a Shield, and his Salvation for an Helmet upon their heads, fighting together the good fight of Faith, against the Dragon, and his Angels, whom they overcome by the Blood of the Lamb. Let not the Saints scatter themselves; I much suspect they are not the Saints that voluntarily scatter, nor is any thing of the image or appearance of God to be found among them. Heb. 10.25. Let us then hold fast the profession of our faith without wavering, for he is faithful that promised. And let us consider one to provoke unto love, and to good works; not forsaking the assembling of ourselves together, as the manner of some is, but exhorting one another; and so much the more as ye see the day approaching: And for those that delight in scattering, and dividing Churches, and Saints; Cursed be their anger, for it is fierce, and their wrath, for it is cruel: Wherefore Gen. 49 7. the Lord shall divide them in Jacob, and scatter them in Israel. The fifteenth error. Mr Erbury. How terrible is this to the Pastors and Teachers, to look for new lights? pag. 51. And, They cannot abide new light, pag. 52. Answer. And truly I cannot blame them, seeing all the heresies, and blasphemies of this Age, have had the privileges of shrouding themselves under the Notion of New-light: Mr Williams( whom I mentioned formerly, and whom Mr Cotton calls the prodigious Minter of exorbitant novelties, being banished not only the Churches, but the Commonwealth of New-England for his damnable opinions, and turbulent practices there) doth yet varnish all his erroneous assertions, with the fine dress of further light. And what was this further light? scil. Pag. 16. That the apostasy of Antichrist had so far corrupted all, that there can be no recovery out of the apostasy, till Christ shall sand forth new Apostles to plant Churches anew;( string which Mr Erbury much harps upon in his public speakings.) To this Mr Cotton sweetly answers, saying; If it be further light, it is such a transcendent light, as putteth out all other lights in the world; The Churches of Christ have been counted lights, the Ministry shining and burning lights, the Sacraments, and Censures lights: But this new light hell forth by Master Williams hath put out all these lights, yea, and all possibility of shining forth again, till the restitution of new Apostles: If he had held forth any light from the Word of light to manifest this great new light unto us, truly I hope the Lord would give us hearts, not to shut our eyes against the light, but to follow the Lamb whithersoever he goeth, and the Light of the Word whithersoever it leadeth. And a little before that worthy Minister of Christ saith, Pag. 15. The greatest Light that I expect, is not above the Word, much less against it; nor is it destructive to the Church, and Ordinances of Christ, established according to the Word, but instructive of them in the way of the Word. Mr Bulkley, another learned, able, and godly Minister there, hath an excellent Apostrophe to Old-England, saying, Gosp. Cov. Pag. 14. And hear O England, my dear Native Country,( whose Womb bare me, whose breasts nourished me, and in whose Arms I should desire to die,) give ear to one of thy children which dearly loveth thee; Be thou exhorted thankfully to accept the Grace which is now ready to be revealed to thee; See that thou love the Gospel, not in word, and in show only, but in dead, and in truth; and not for Novelties sake, but for Truths sake, not because it is a new way, but because the Grace of God, which brings salvation, is thereby revealed; Though in respect of Order, and Government, all things may become new, yet look not after new Substantials, new Foundations; Thou that hast the Foundation truly laid by many skilful Builders many years ago, only some have built thereupon hay and stubble, instead of Gold, and precious stones: Let therefore the Roof be new, let the Foundation be the same: Take heed of too much of that New-Light which the World is now gazing upon: Some have reported sad things concerning thee in thi● respect; so much New-Light breaking forth, that the Old-Zeal is almost extinct by it; Herein take heed, The old way is the good way; Esteem the Gospel thy Pearl, Treasure, Crown, &c. And I say, Isai. 8.20. To the law, and to the testimony; if they speak not according to the word, it is because there is no light in them. Talks there may be of Revelations, and Discoveries of the Spirit, but the Scripture being a complete rule, I must not expect an immediate Testimony of the Spirit. Luther saith, If any Spirit should come, and speak any thing to him that he brought not Scripture for, he would spit in his face. The Scripture is the best Cynosure to follow; it was Davids counselor, and is the perfect Rule of a perfect Reformation. And as for those New-Lights set up to dazzle mens eyes, and amuse their minds, I cannot receive them, till they can be shewed to be the rays of that Light, which the Law and Testimony holds forth. It is the evil of these times,( and the evil is great) that we are grown to a loathing of ancient Truths; nothing now liketh but new things, new Notions, new Lights, new Gospel, and new Christs. A Gentleman writing from London to a friend in New-England, complains that there are many new opinions risen among us; but saith he, these new opinions doth not make new men, but rather nourish old corruptions: The New-Lights are like new Wines, vapouring up into the brain, but they neither comfort the conscience with true comfort, nor season the heart with true Grace. As for Master Erburies New-Light, which he hath( not from the Father of Lights, but) from other fallible, and erroneous persons, it is clearly manifest to be nothing but blackness of darkness, whereby not only the Ministry of this, and former times, is grievously traduced, but the Doctrine of the everlasting Covenant miserable corrupted: However my prayer shall be to the God of Truth, and Father of Light, that according to the riches of his Grace, and mercy, he would so enlighten the souls, and open the understandings of his faithful servants, that they may not believe every Spirit, but be enabled to try the Spirits, whether they be of God, and to discern betwixt sound, and seeming true, and false lights, lest mistaking their way, whilst they are lead by the latter,( like those that follow some blazing Meteors) they fall upon perilous, and pernicious Precipices to the ruin of their souls: And I desire all the Churches, and Saints on earth to judge, whether the Spirit of Antichrist doth not breath in that man( who ever he be) that under the specious pretext of New-Light, labours to extinguish all the Old-Lights, of Churches, Ministry, Sacraments, Censures, Praying, Preaching, and Communion of Saints. The sixteenth error. Mr Erbury. That which good Master Perkins, Doctor Preston, and the rest of those pious men left behind, it is not their Spirit these men speak with, it is but their words, or the language of old writers in a new dress, pag. 53. What lean, low, and illegal Teachings do our Preachers of the Gospel set forth, and sell? it is but the refuse of all. Answer. The two Master Goodwins are called famous and worthy men, pag. 30.( and not undeservedly,) but by this( it seems) they preach nothing but pocket Sermons; for( as Master Erbury saith) the Preachers of the Gospel( in the number whereof these two are) have nothing but the words of Master Perkins, and Doctor Preston, or the language of old Writers in a new Dress. Truly, as I shall be ready to give all respect, and honour, to the Names, and Memories of those blessed Saints, Perkins, Preston, Sibs, Ames, &c. who in their generations were famous in Bethlehem, having done worthily in Ephrata, and whose names smell in the Churches as ointment poured forth: so I would be loth to confine, and limit the Holy One of Israel to their ●… mes, and persons only, or to derogate from the worth, wisdom, and parts of many modern Divines,( whose Names for modesty sake I conceal) that are no whit behind these men for Gifts, Grace, Learning, or Labour; but comparisons are odious, and therefore I shall speak little to this; only let me observe unto you, that wherein Mr Erbury commends Perkins, Preston, wrath, he doth much disgrace himself, whose present practise, and judgement is as contrary to these, as darkness is to light, or Belial to Christ. They prayed, and preached, and used the Ordinances of the Gospel, and witnessed for the purity thereof in the worst dayes, which he scoffs at now. And if the present Preachers, sometimes make a sober use of other mens works, let him know that the Spider is never the more commendable, because he weaves his Web out of his own bowels; neither is the Bee despised because the gathers her hony out of divers flowers. The seventeenth error. Mr Erbury. I pray consider, is it according to the Order of the Gospel, that Pastors should leave their Church-Fellowships, and turn Fellows of colleges? pag. 55. Answer. This I have ranked among the errors, though indeed it be the most rational Conclusion in the whole Book; but I have done it, because it implies contradiction to what himself delivers: Church-Fellowship he looks upon as Babylon, pag. 29. And the Churches as the Assyrian, abhorring Christ, oppressing not only men, in their States, but the Spirits of men, and the Spirit of God also, pag. 49. And yet he finds fault with those that leave this Babylon,( as he terms it:) Strange cont●adiction They are blamed for being in Babylon, and b●am●d for leaving Babylon, ●s Mr Erbury terms church Fellowship. ! But the truth is, I do abundantly concur with Master Erbury in this, that it is not according to the Order of the Gospel, for any to exchange Church-Fellowship, for Colledg-Fellowship. If in either of the Universities there be any conscious of this evi●, they have shewed a self-seeking, more then a Gospel-walking; they that are thus guilty( in leaving their Church-Fellowship altogether for Academical preferments) I presume they are of age, let them speak for themselves. The eighteen error. Mr Erbury. Many good Christians make Mammon and money their God, pag. 56. Answer. One said well, That if Good leave a man to the Devil, and his own wit, he will make him the veryer fool, because of his wit. Who would have thought that such a piece of Non-sense would have dropped from Master Erburies pen? One whose forehead is steeled with that meretricious impudence, as to think himself able to judge all the world, doth yet not only discover weakness, but foolishness, in this poor conclusion, scil. Many good Christians, &c. It is as clear as the Light, that good Christians cannot make Mammon and money their God. Ye cannot serve God, and Mammon, Matth. 6.24. And they that make Mammon their God, cannot be good Christians; for, 1 John 2.35. If any man love the world, the love of the Father is not in him. That which the Apostle makes to be the root of all evil, 1 Tim. 6.10. even of idolatry, Ephes. 5.5. enmity against God, Jam. 4.4. apostasy, 2 Tim. 4.10. and contempt of the Gospel, Master Erbury saith, is consistent with good Christianity: But the error is so gross, that it is not worth the Confutation: It would but weary a sober mind to pursue such windy fancies. The Nineteenth error. Mr Erbury. The Magistrate is the Minister of God, the only true Minister now, there being none in the Church: so God in these last days will first appear with Power, and Glory, not in the Ministers at all, but in the Magistrate, p. 61. Answer. That the Magistrate is the Minister of God, I easily grant, and that from the Authority of the proof quoted in the Margin, by Master Erbury, Rom. 13.4. but that he is the only Minister of God, I deny. The very same Authority that proves the Magistrate to be the Minister of God, proves Pastors, and Teachers, to be the Gifts, and Ordinances of Christ, and Officers of his Church, Ephes. 4.11,12. But I am glad to see, that Master Erbury hath such honourable thoughts of the Magistrate, as to aclowledge the Divine Institution thereof, and to give him the epithet of Christian; But he cannot say, that there is any Magistrate this day on Earth by an immediate Call from Heaven, nor do I say, there is any Minister. He acknowledgeth a Church, and a people of God, but no Church-Minister of God, nor any on earth, to whom the Ministry of Christ is any thing revealed. To this I might speak largely; but it is not worth the while, for such monstrous Paradoxes( as these are) I look on only as the Excursions, and Evaporations of a whimsical brain, and no more; And I am confident, that as the asserting of Pastors, and Teachers, to be the Ministers of God, gives no offence to the Christian Magistrates, nor derogates from the Rise and Original of their Authority; so should it be in the desires, and prayers of all Gospel-Ministers, that they might live to see the images and appearances of God, yet more and more in the Christian Magistrates; that the things of God may be dearest in their eyes, and the height of all their designs be to lift up the great Name of God. Magistrates are called Gods, Psal. 82.6. God hath lent them his Chair, and Name; O that they would all remember, whom they do represent. When the rude Souldiers saw the Senators at Rome sit gravely in their Robes, they held them Gods, but as soon as one of them grew waspish, and froward, they despised them. It will be so with Christian Magistrates;( for the heart of a Christian knows not how to reverence any thing in man, but the image of God:) If they hold themselves to justice, conscience, equity, care of Religion, &c. they will be honoured as Gods; but if they discover nothing but self, fear, passion, partiality, neglect of Sion, and Jerusalem they do much dishonour God in their callings, and then mens tongues and pens will be bold with the greatest of them. The late Act of Parliament against Ranting, heresy, and B asphemy, hath bespoke that Magistracy, honourable, and precious, in the eyes of Gods people, and yet do not I stir up the Christian Magistrate against Master Erbury, but if he hath not sinned the sin unto death, I pray for his conviction, and conversion, if God peradventure will give him 2 Tim. 2.25. repentance to the acknowledging of the Truth. I contend with him with no other weapon, but the Sword of the Spirit, which( though not carnal, yet 1 Cor. 10.4. mighty through God to cast down strong holds,) may grace upon his Conscience, and cause him to remember from whence he is fallen, and do his first works, and come up to his first Love. The Lord persuade him to believe, that it is the greatest gain in the world, that any person under Heaven( how great soever in learning, wisdom, or pearls,) can make, is to make exchange of dross for silver, and of that which pollutes conscience for that which will make it shine, and that like to an Angel of God, which is by receiving, and embracing Truth. The twentieth error, Is a most uncivil reflection on the Lord General cromwell,( for having taxed the whole world of Christians, his Excellency must not expect to escape the lash of his tongue and pen:) Quoting the Generals Letter, dated at Dunbar, pag. 55. he saith, The Lord General cromwell excellently words it. And pag. 62. after the recital of some expressions in that Letter, he subjoins, Very well said indeed, noting the passage,[ Very well said] with a Star, which hath relation to a Marginal Observation of his in these words, Heu quantum est in rebus inane; A thing well said, then done, when power is in thine hand Would bless thy Soul, Wife, Children, and the Land. From which may be clearly picked this English, That the Lord General doth only say well, and no more. This I do not observe to incense the General against him, but only to discover his censorious humour, that delights to use Spectacles, rather then a Looking-Glass, to behold, and judge others, more by far, then himself. That the General hath shewed more then words, is obvious to every eye that hath not in it a pearl of prejudice against him. But to wave personal reflections, I conclude, that I have( without the least prejudice to Mr Erburies person) discovered a few of his errors, and but a few, for I have left store enough untouched for others,( of more able parts, and endowments) to speak unto, and do think it meet that they should appear valiant for the Truth; and declare themselves not to be ashamed of the Gospel of Christ, and the righteous Dispensation thereof, so earnestly cried down: And I desire the Lord to persuade the hearts of some of his choicest Servants in these times, whom he hath best furnished for the vindication of his Truth, to undertake the sifting, and more full discovery, and con●utation of this his most dangerous Book: I have spoken to some already, and they have replied; That the best way to silence such an Adversary, was not to answer a fool in his folly, Prov. 26.4. Notwithstanding I have thus far adventured; The Lord give a blessing to it. And now the God of Peace that brought again from the dead our Lord Jesus Christ, that great Shepherd of the Sheep, through the Blood of the everlasting Covenant, make us perfect in every good work to do his will, working in us that which is well-pleasing in his sight, through Jesus Christ; to whom be glory for ever and ever, Amen. Broughton, in the Conclusion of his Concent of Scripture, concerning the New-Jerusalem, as begun here, and perfected in Heaven. THe Company of faithful Souls called to the blessed Marriage of the Lamb, are a Jerusalem from Heaven, Revel. 3.& 21. Heb. 12. Though such glorious things are spoken concerning this City of God, the perfection whereof cannot be seen in this Vale of tears, yet here God wipeth all tears from our eyes, and each blessing is here begun. The Name of this City much helpeth Jew, and gentle, to see the state of Peace, for this is called Jerusalem, and that in Canaan hath Christ destroyed: This Name should clearly have been taught both the Hebrews not to look, and pray daily for to return to Canaan, and Pseudo-Catholicks not to fight for special holiness there: We live in this by faith, and not by eye-sight, and by hope we behold the Perfections: Of this City Salvation is a Wall, goodly as Jasper, clear as crystal; the Foundations are in number twelve, the Gates are twelve, each of pearl; upon which are the Names of the twelve Tribes of Israel, of whose faith all must be which enter in; twelve Angels must be Conductors from East, West, North, and South; even the Stars of the Churches: The City is square: of Burgesses settled for all turns. Here God sitteth on a Throne, like Jasper, and Ruby, comfortable, and just: The Lamb is the Temple, that a third Temple should not be looked for to be built; Thrones twice twelve are for all the Christians born of Israels twelve, or taught by the Apostles, who for Dignity are Seniors, for Infinity are termed but four and twenty, in regard of so many Tribes, and Apostles. Here the Majesty is Honourable, as at the Delivery of the Law, from whose Throne, Thunders, voices, Lightnings, do proceed. Here oil of Grace is never wanting, but burning with seven Lamps; the Spirits of Messiah, of Wit, and Wisdom, of Counsel, and Courage, and knowledge, and Understanding, and of the Fear due to the Eternal: Here are the Valiant; Patient, Witty, and Speedy, with sharp sight, are winged, those Seraphins, that waited on Christ, when ten Calamities, and utter destruction was told for the low Jerusalem; They of this City are not as Israel after the flesh, which would not see, for all the wonders that our Lord did, but these redeemed with his precious blood, are full of eyes, lightened by Lamps, the Glory of Jehovah; and behold Christ through all the Prophets, a Performer of our Faith, sealed of God, Sealer of all vision, Opener of Seals for the Stories of the Church: John 6. Dan. 9.24. Revel. 6. Here is the true Light, where the saved walk, hither Kingdoms bring their Glory, hither the blessed Nations carry their Jewels! Isai. 60. Revel. 21. this is a Kingdom uncorrupted, which shall not be given to a strange and unclean people, they must be written in the Book of the Lamb, and chosen of Eternity, sanctified of God, which here are Citizens: Isai. 35.8. Hag. 2.8. Through this there gusheth a stream, better then the four in Eden, a stream of lively waters by belief in Christ, as those waters flowing from Lebanon. Here is the three of Life in the midst of the Paradise of God, with leaves to heal the Nations that will be cured, while it is said to day, with twelve fruits to give food continually to such as feed also upon the hidden Manna, who after death receive the Crown of Justice, and Life, the Morning Star, white clothing, and the white ston, wherein a Name is written equal to the Law, Deut. 27.2. The first Seat of the first Adam in the first Paradise was glorious, this is better; and as Moses began with the terrestrial, so the Holy Word endeth in the Celestial: That to Wheels full of eyes may the Writ of Truth be compared, the full Concent, and Melody of Prophets, and Apostles, how their Harps are tuned on Mount Sion, it will fully appear in the full sight of Peace, when our bodies are made conformable to Christ his glorious Body in the World to come, and our eyes shall see the Lord in that Sion; For that Coming, O thou whom my Soul loveth, be like to the row upon the Mountains, Amen, Amen. Even so, Come, Lord Jesus: Then we shall in perfect holiness worship thee, to whom the Angels always give holy Worship; saying praise, and Glory, and Wisdom, and Thanks, and Honor, and Power, and Might, be unto our God for evermore. Amen. The ERRORS. I. THe Misinterpretation of Zech. 11.8. pag. 18. II. Christ in the Church is abhorred by the Christian Churches. 19. III. The Brethren of Christ, is the Humanity of Christ. 21. IV. The Pastors of the Churches have no higher discoveries of God, then what they have red in traditional Forms of Doctrine, received and invented by men, pag. 26. 23. V. God crucified the flesh of Christ to himself, pag. 26. 34. VI. The Spirit proceeds not from the Son. 35. VII. The Mystery of Christ, though once manifested to the Apostles, and primitive Saints by the Spirit, is since shut up, as a sealed Book, pag. 27. 37. VIII. God under the Law, and to the Fathers before, was known as the Father. In the Gospel God was known as the Son, the third will be pure Spirit. And presently he adds, Christ was under the Law in forms, under the Gospel in flesh, he will appear wholly Spirit. 40. IX. The misinterpretation of Revel. 14.1. pag. 28. 45. X. The Churches that are now, are the Daughter of Babylon, p. 29. 49. XI. Universal Redemption nearest the Gospel indeed. 53. XII. All the speakings, and preachings of men, will be silenced, when the Lord appears. And presently after, God is going out, and departing from all the preachings of men, pag. 38. 58. XIII. Though there were differences betwixt brother, and brother; yea, between one Apostle and another, yet never was there a division betwixt Church and Church, pag. 45. 61. XIV. The glorious appearance of the great God, in the scattered Saints, makes the gathered Churches quake, and fear. 63. XV. How terrible is this to Pastors, and Teachers, to look for New-Light, pag. 51. And, They cannot abide New-Light, pag. 52. 67. XVI. What lean, low, and illegal Teachings do the Preachers of the Gospel set forth, and sell? it is but the refuse of all: That which good Master Perkins, Doctor Preston, and the rest of those pious men left behind, it is not their Spirit these men speak with, it is but their words, or the language of old writers, in a new dress. pag. 53. 70. XVII. I pray consider, Is it according to the Order of the Gospel, that Pastors should leave their Church-Fellowships, and turn Fellows of colleges? pag. 55. 71. XVIII. Many good Christians make Mammon, and Money, their God, pag. 56. 72. XIX. The Magistrate is the Minister of God, and the only true Minister now, there being none in the Church: So God in these last dayes will first appear with power, and glory, not in the Ministers at all, but in the Magistrate, pag. 61. 74. XX. The Lord General abused. 80 FINIS.