Good Tidings for SINNERS, Great joy for SAINTS;  
OR, A Word to the World, and two to those that are chosen out of the WORLD.  
Wherein is held forth, First, the sweet tenders of grace from the Father through the Son to all dejected Sinners; he Invites them, he Woes them, he Entreats them, nay, he beseecheth them to accept of mercy.  
IN The second part of this Book, called, Two words to those chosen out of the World, is spoken to the Saints under their several Forms, taking notice first of the things commendable in them: and in the second place reproving them for things amiss among them.  
With a short Prophecy of the downfall of 

Presbytery,  
Independency,  
Anabaptismie,  
Vain Notions,  
.    
With a brief description of a true Church-state, against which the gates of Hell shall not prevail; it being founded upon a rock, it will stand against all Waves and Storms, that either Men or Devils can raise against it.  
I will give you all one heart, and one way.  
Then the Lord shall be one, and his name one.  Robert purnel. 
Printed at London for Giles Calvers, and are to be sold at the Black-spread Eagle at the West end of Paul's. 1649.   

To the Reader.  
COurteous Reader, I shall in few words give thee a just account, why I have written this little Book In these latter days many books are published, some good and wholesome: but few to ends not carnal; for with every man is imperfection more or less, I must own it also. Yet I faithfully profess, that had my own credit or advantage been my inducement hereunto, these thoughts had been buried in the womb; because I know, I could reap no such fruit; or if I did, it were but vanity. He that gave me my being, hath given me a command to learn of him; not only to love his people, but also to love his enemies, Matth. 5.44.  
God having kindled in me, a love to you both Saints and Sinners; I have here written a word to the one, and two words to the other: Rom. 1.14. I am debtor to the Greek, and to the Barbarian, both to the wise, and to the unwise:  
And to thee fellow sinner, is the first word; because I see many of those that undertake to teach thee, shutting the door of the kingdom against thee; and instead of the Gospel of Christ, they preach to thee Moses, at least Elias; and that in the letter. The things I lay before thee, and commend unto thee; are such, and only such, as I myself have passed through, and found abundance of comfort in: And looking upon that place 2 Corinth. 1.4. I find it my duty to endeavour to comfort others with the same comfort wherewith I myself have been comforted of God.  
Expect not hear a pleasing method, sugard words, nor scholastical expressions; for that savours more of the wisdom of man than of God. Though it be not scholastic yet if thou findest it authentic; let it have acceptance with thee. First read, and then judge of what I have said; and the Lord that hath power, give thee understanding in all things.  
In the first part of this ●o●k called, A Word to the World, is held forth in few words; the sweet tenders of grace from the Father through the son, to the poor dejected Sinners; wherein God 〈…〉, woes, and entreats them to be reconciled to himself. He answers all the Objections that lie in the way, he useth very strong and powerful arguments: He not only saith but swears, he delights not in the death of a sinner, Ezek. 33.11.  
In the second part of this Book called, Two Words to those chosen out of the World; I myself having had communion with the Sain●s in each of those forms, more or less▪ their principles and practices I have in some measure weighed, examined, and tried with an  affection: And I find among all these (except those in this book excepted) many excellent, sweet, and sound truths, both in Doctrine and Discipline, Principle and Practice, worthy not only of commendation, but also of our imitation.  
But notwithstanding, there are many things that savour more of the flesh than of the spirit among all these Assemblies, which are rather of man's invention than of God's institution: as their knowing Christ and Saints after the flesh; crying, Lo here, lo there is Christ; and most in a sense building upon the Sand. Wherefore I have here Prophesied of their fall, in which I mean not that they shall be without Church-order; but they shall have Pastors and Teachers, Elders and Deacons, Helps and Governments. But the ground of this communion shall be spiritual union: and when this day is dawned, and this daystar risen in our hearts, Ephraim shall not envy Judah, nor Judah vex Ephraim; Presbyterians shall not so bitterly cry out against Independents, nor Independents have such hard thoughts of the Presbyterians. Yea, they will be ashamed to own one another by these fleshly titles; but look upon and love one another as Christians, members of the same body, heirs of the same Promise, children of the same father: having all the same spirit, all clothed with the same robe, inclined to the same work; ruled by the same Word and Spirit. And so their love to each other shall arise from the Union in the Spirit. And against this Church-State the gates of hell shall not prevail.   

A WORD TO THE WORLD.  
THat Sin had its first entrance into the World by Adam, we all know; What sin is in it own nature, most of us do know; But that sin is clearly taken away by the second Adam, Christ Jesus, that, very few do know.  
Poor sinner, why dost thou lie groaning, come along with me, and hear Christ thy Lord speaking to thee.  
Quest. What is that that doth so trouble thee?  
Answ. Oh! my sins, my sin.  
Quest. What is sin?  
Answ. The breach of a command, or the transgression of a law.  
Chr. Though thou hast broken this law, yet consider, that there is one to be found, that hath kept it; first, in thy nature: secondly, for thee, and imputes the keeping of it to thee, as really, as if thou hadst fulfilled it thyself; Art thou a sinner? Christ saith, He came to call sinners, and why not thee?  
Sinner, Oh, but I am one of the greatest of sinners.  
Chr. Yet consider what the Lord saith in these Scriptures, Joh. 1.29 Behold the Lamb of God, that taketh away the sins of the World. 3. Joh. 16. God so loved the World, that he sent his only begotten Son, to take away the sins of the world. 1 Tim. 1.15. He came into the world to sinners, of whom I am chief.  
Object. Oh, but though he came to save sinners, it is a question, whether he died for all sinners, and therefore I question, whether he came to call me, or to take away my sins, I see no ground why I should believe; nay, I cannot believe, Faith is too high a thing for me to attain unto.  
Answ. But consider, God is the alone worker of it, Heb. 12.2. And when thou lookest upon Faith, and seest it too hard a thing for thee; yet consider that nothing is too hard for God, who hath undertaken to work it.  
Ob. It I could see a promise wherein God had promised to work it, that were something.  
Quest. What art thou? A Jew or a Gentile, Scythian or Barbarian?  
Ans. I am a Gentile, a sinner.  
Chr. Thou these are promises for thee, see Matt. 12.21. Rom. 15.12. In him shall the Gentiles trust, in him shall the Gentiles trust.  
Sin. But all Gentiles do not, neither shall they believe; therefore if I could see my name written in Scripture, and a promise made to me in reference to that name, than there were hope indeed.  
Chr. Thou art just like Thomas, Joh. 20.25. Except I shall see in his hands the print of the nails, and thrust my hand into his side; I will not believe: Well, saith Christ, thou shalt see the print of the nails, reach hither thine hand, etc. Wilt thou see thy name inscripture indeed?  
Sin. Yea, with all my heart, But I fear it is not there.  
Chr. Why dost thou doubt? all things are possible to him that believes: wilt thou see thy name? Then what is thy state? How is it with thee?  
Sin. My state is miserable, I am full of blindness and ignorance, and can understand nothing in a spiritual way.  
Chr. Here is thy name then recorded, Isa. 50.10. Who so walketh in darkness and seethe no light, let him trust in the name of the Lord, and stay upon God.  
Sin. But I am dead almost, my heart and my flesh do fail me.  
Chr. Why, canst thou read the beginning of the verse (with David) and not the latter end of it, and God is the strength of my heart, and my portion for ever: Psal. 7●. 26.  
Sin. But I am weak (faith another poor soul) where is my name?  
Chr. The weak shall be as David, there is thy name.  
Sin. But saith another distressed soul, I am quite dead; where is my name?  
Chr. Ephes. 5.14. Awake thou that sleepest, and arise from the dead, and Christ shall give thee light: There is thy name.  
Sin. But I have not ears to hear Christ voice, nor strength to arise; if I could hear.  
Chr. But Christ can give strength with his voice, as to Lazarus, come forth, and he came forth.  
Sin. Here is comfort for these indeed; But oh! that you could show me my name, in scripture, and God speaking to me by name; Then I should believe and rejoice with joy unspeakable and full of glory.  
Chr. Well: What is thy name?  
Sin. Rebel; That is my name; for I have rebelled against the Lord ever since I was born; I have lived in a continual breach of every command.  
Chr. Yet behold thy name, Psal. 68.18. Christ hath received gifts for men; yea, for the rebellious, that the Lord God might dwell among them: Read thy name in every promise, endeavour to see thy name enroled in the book of Life, where all the Devils in Hell, and all the wicked men in the world can never blot it out.  
Sin. Oh! saith another poor distressed soul, I have no mind, nor heart to seek after God, Where is my name?  
Chr. Isa 65.1. I am found of them that sought me not, There is thy name: though thou wilt not seek for him, yet he will seek and find thee.  
Sin. But I cannot believe; Where is my name, saith another?  
Chr. 2 Tim. 2 13. If we believe not, yet he abideth faithful, he cannot deny himself.  
Sin. But I have called and cried for mercy, and that often, yet God would not answer me: Where is my name?  
2. Saith another, others have prayed for me, and the Lord gave them an answer; he was not sent to save me: Where is my name?  
3. A third poor soul steps in, and saith, I spoke with the Lord, as it were, and he told me, I was a Dog; and that Dogs have nothing to do with children's bread; oh, where is my name?  
Chr. Will you see all your three names together?  
Sin. Oh that it might be so, faith the troubled soul.  
Chr. Then read and well consider that 15. Matt. 22, 23, 24, 25, 26, 27, 28. And behold a woman of Canaan came out of the same coasts, and cried unto him, saying; have mercy on me O Lord, thou son of David: But he answered her not a word: There was the first step of his denial.  
Secondly, His Disciples came and besought him, saying, send her away, for she cryeth after us. But he answered and said, I am not sent but unto the lost sheep of the house Israel. There is the second branch of his denial.  
Thirdly. Then came she, and worshipped him saying: Lord help me, But he answered and said, it is not meet to take the children's bread and cast it to dogs: There is the third branch of his denial.  
And she said, truth Lord: yet the dogs eat of the crumbs that fall from their Master's table: Then Jesus answered and said unto her; o woman, great is thy faith; be it unto thee even as thou wilt.  
Oh the unsearchable love of a tender father, to a prodigal Son!  
To sum up all in a word; Search diligently in what state thou standest, examine well thy present condition what it is: and when thou hast found out the true temper of thy soul; that thou canst truly say, thus and thus it is with me: Then search the Scriptures, for they were written for thy learning; and thou shalt find upon serious consideration, that some one or other of the Saints (gone before the) hath been in the same condition, and yet hath found mercy: Then thou wilt break forth with Paul, and say, There is no tentation hath befallen me, but such as is common to all men, and the Lord will deliver me. 1 Cor. 10 13. etc. Are thy sins so many that thou canst not look up! so it was with that precious saint, David, Psal. 40.12. Psal. 38.4.  
Dear friend, who ever thou art that readest these words, let me tell thee, I speak by experience; I have been in so sad a condition, even as it were in despair: And when I have read or heard these words, that such and such of the Lords own children, were in the same condition; my heart hath begun to revive and say, well: The Lord hath dealt no otherwise with me, than he hath with such a Saint left upon record: now I see, I am not alone in this heaviness, I cannot now say; Was ever sorrow like unto my sorrow. Lam. 1.12. But I can now say with jeremiah, Lam. 3 32. Though he cause grief, yet will he have compassion, according to the multitude of his mercies. I remember that sweet place of Scripture: 2 Cor. 1 3, 4. Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort, who comforteth us in all our tribulations, that (saith he) we may be able to comfort them that be in trouble, by the comfort wherewith we ourselves are comforted of God.  
Here by the way we may take notice, that it is a duty well becoming the Saints, to endeavour as instruments in God's hands, to comfort others with the same comforts, wherewith the Lord hath comforted them, Come (saith David) I will tell thee what the Lord hath done for my soul.  
Again: Oh thou drooping sinner, listen a little unto the voice of Christ, and thou shalt hear him calling to thee and saying, Come come unto me all ye that be weary and heavy laden, and I will give you rest. He calls thee, he invites thee, he entreats thee, he beseecheth thee to come in, and to be reconciled unto the Lord thy God. See and consider well that Scripture 2. Cor. 5 20. Now than we are ambassadors for Christ, as though God did beseech you by us, we pray you in Christ stead be you reconciled unto God, you see he is willing to have sinners reconciled to him, and that he doth manifest, by many demonstrations, or evidences.  
First, His patience towards thee all this while, he is long suffering, not willing that any should perish 2 Pet. 3 9 Rom. 2.4. The goodness of God, or the patience of God doth (or should) lead thee to repentance.  
Secondly, He doth manifest his willingness, in that he hath made this the masterpiece of all his works, to provide a Saviour for us: in sending his Son, and making him a curse for us, in this great work the Lord doth proclaim to all the world, Oh all you people of the world, if I had not been willing to be reconciled to you, or rather, to have you reconciled to me, (as I have for ever been) I would never have sent my dearest Son from the bosom of my love, to die for you. So that this is the greatest work; all my other works are subordinate to this. In this was the love of God manifested to us, that he sent his only begotten Son into the world, that we should live through him, 1 Joh. 4.9.  
Thirdly, The Lord doth profess this to the people, That there is no one thing wherein he doth more glory, than to show mercy to poor sinners, yea to his enemies. Micah 7.18. He delighteh in mercy. Exod. 34. The Lords glory passed by, and what was that? The Lord, the Lord, most merciful and gracious, long suffering etc. Pardoning iniquity, transgressions and sin. Here is my glory. Hence it is expressed, Isa. 30.18. Therefore will the Lord wait that he may be gracious, and therefore will he be exalted that he may have mercy upon you. So then, the Lord doth account himself, an exalted God, when he hath brought in a sinner to accept of mercy.  
Fourthly, The Lord doth express his willingness even with a sigh (as it were) which doth much denote his willingness, Deut. 5.29. Oh that there were such an heart in them, that they would fear, my Name and keep my Commands, and that for one good too, for so the words follow, that it might be well with them, and with their children for ever. Now these people had said before, whatsoever the Lord hath spoken we will do. Oh that there were such an heart in them (saith the lord)  
Fifthly, The Lord doth express his willingness with an oath too, and that, the greatest that ever he took; That sinners shall not die. Ezek. 33.10, 11. As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live. Turn ye, turn ye from your evil ways, for why will you die, oh house of Israel etc.  
Sixthly, God doth manifest his willingness in this; that above all other works, this work of believing on him, is most pleasing to him, and our not believing, is the greatest offence that we can give to God, Joh. 6.29. This is the work of God, that you believe on him whom he hath sent, as if the Lord had said, This doth please me better than any other work, Let a poor soul come in, and roll himself upon the love of God in Christ, for reconciliation. This is a more glorious work, than the conquering of a whole world; If you give all your goods to the poor, and your bodies to be burnt, all is nothing if this be wanting. Joh. 3.19. This is condemnation that light is come unto the world, and men love darkness more than light. In a word, bind all your sins together in a bundle, (except this sin of unbelief) and put them in a balance together, And put this sin of unbelief in the other balance, you shall find that unbelief will weigh down all the rest, and from this unbelief, as the root, springs all other evils, as the branches.  
Seventhly, Consider further, God doth seek to sinners first: Therefore it is said, The Lord Christ came to seek and to save them that were lost. Isa. 45.22. Look unto me and be you saved all ye ends of the earth, the Spirit and the Bride say come, and let him that is a thirst come and take of the waters of life freely.  
Eightly, Consider, the Lord sends forth his grace to allure thee and to entice thee, a sinner, to come to him, He doth with cords of love draw the heart to come, He sends forth his mercy to stand before the soul, and tender its service (as it were) to the sinful soul, Hosea 2.14. Therefore will I allure them saith the Lord. There was a great breach between this people and God, as you may see at large in this chapter, And yet saith the Lord I will allure them Hosea 11.4. I will draw them with the cords of men: with the bands of love.  
Ninthly, The Lord is so yielding unto his creatures, th●t to keep his own honour and glory he cannot yield further. At first, we are all going astray, the Lord calls us bacl. 2. We were going to prison, The Lord steps in, saying, I will provide a surety. The Covenant of works requires satisfaction, saith the Lord, I am contented to take this, in a surety. We are like a Beggar, begging an alms of one that passeth by, to whom it is answered, I will give thee oh Beggar that which thou desirest, but thou must come and fetch it: I cannot come saith the Beggar, I want legs: I will give thee legs (saith the giver) that thou mayest come. But saith the Beggar, when I am come, I have no hands to receive that which you will give me: I will give thee hands also. Oh! But I want wisdom to make use of that gift: I will give thee wisdom saith the Lord. Oh that ever, so glorious a God, should so fare stoop and yield to his poor creatures, as to answer all questions, clear all doubts, and take away all scruples!  
Tenthly, He yet comes nearer to a sinner (as it were) and doth profess, that the greatest sins that ever they have committed against him, shall not hinder them from coming to him, nor him from pardoning them. Isa. 1.18, Come now and let us reason together, saith the Lord. though your sins be as Scarlet, they shallbe as white as Snow. Oh here the Lord proclaims that all thy sins past shall be done away, Thy continuance in sin will be thy undoing, if any thing.  
Eleventhly, Again Consider, The Lord doth in his Word use very powerful arguments, to draw the heart to be reconciled to him; He doth not only offer mercy, and set it before the soul, but he doth labour with strong reasons, and arguments, and motives, to draw the soul to himself, and doth use these arguments, that will take the heart most. Sometimes he doth draw arguments from his equity. Ezekiel 18. ●5. Are not my ways equal saith the Lord. Sometimes from our necessity. Joh. 3.36. He that believeth not, the wrath of God abideth on him. Sometimes from the benefit and profit we shall have, if we do come in; Prov. 1.23. Turn ye at my reproof, and behold I will pour out my Spirit upon you, I will make known my words unto you. Oh blessed promise! one would think, this should break the heart of Devils; as if the Lord had said, well, though thou hast been a great sinner, and though thou hast rebelled against me ever since thou wast born; yet if thou wilt but turn at my reproof, or say to thy God, Turn us and we shall be turned, (for I must do it) I will pour out my Spirit upon thee, I will give grace and ●●ory, a House, a City, a Kingdom, Light, Life, and all things: The Lord doth seem to outbid all other comforts that we have in sin; therefore he doth tell us of honey, milk, raiment, such things as do most take with our hearts, that so he might gain us to come in and be at one with him. Now I shall appeal to your consciences, that have felt this in some measure: Doth not the Devil come with strong arguments? The World with the like? And wicked men with strong persuasions? The corruptions within you with strong motives? And yet doth not the Lord outbid them all, and so win the Soul to himself.  
Twelfth, Consider further, The Lord comes and answers all objections that lie in the hearts of sinners.  
Ob. 1. Saith one I am unworthy; I have nothing in me that good is:  
Ans. The Lord saith, Isa. 55. Come and buy milk and wine without money, and without price, three times it is spoken in one or two verses. So that God doth set forth his kingdom by milk, wine and bread, things useful for the body; sometimes by a marriage, sometimes by a supper, wherein are all kinds of dainties; sometime he doth invite them to the supper, and to the marriage of his Son, and sometimes doth compel them to come in. Then the Devil working with our corrupt nature; doth what he can to make the Soul slight the Gospel, and to look upon the blood of the Covenant as a mean thing: When the soul doth begin indeed to apprehend the greatness and sweetness of the Gospel of glad tidings, then steps in Satan; What such a one as thou have such mercy? Fellow sinners; mark the policy of the subtle Devil, he doth at first labour to set at naught the Gospel, accounting it as a mean thing: But when the Lord doth shine through that mist, and show the soul the excellency of his son, and the glory of the Gospel: Then comes the devil the other way, saying, with thee these be great things indeed; But thou art vile and base both in thy principles & practice: and canst thou think that God ever intended these things to thee? What to such a one as thou art; Then the Lord answereth for thee, Come without money and without price, as if he had said, though thou hast no ability to do any thing; yet come I will make thee rich enough; thou hast no money (that is no self righteousness) let not that hinder, Revel. 22.17. The Spirit and the Bride say come, and let him that bears come, and let him that is a thirst come, and whosoever will let him take of the water of life freely.  
Ob. It may be (saith the Soul, though the Lord doth require nothing before hand; yet when I am come he will require hard things of me, I must live so strictly, and abandon all my pleasures, what? shall I leave all those pleasant ways, and have nothing but according to the word, and according to conscience; Then farewell all the comfort and joy of all our life, if we come to this once.  
Ans. I appeal to you, whether your hearts have not been kept of by such things as these. But now (o fellow sinners) mark how Christ doth take off these objections, Matth. 11. Come unto me and I will give you rest. Take my yoke upon you (and mark what follows) my yoke is easy and my burden light. As if Christ should say, I will lay no yoke upon you but what is easy, nor any burden but what is light. And this I affirm, though this may seem to be hard to you at first; you will find the ways of God more easy than ever you found the ways of sin: Do but ask them that have any experience of the love of God to them, and they will tell thee; that they have found more sweetness in one day, in following of God, than they found in the ways of sin many years: Prov. 3.17. Her ways are ways of pleasantness, and all her paths are peaceable paths: Now if you will believe the spirit of God, you see there is more peace, more joy, more sweetness, more comfort than ever you had before.  
13. Again consider, The Lord doth not only use strong arguments, and answer all objections. But he is importunate too, as first; He doth cry out after sinners; Prov. 1. Wisdom cryeth in the streets, and so Prov. 9 and Isa. 55. He doth make Proclamation, Ho, every one that thirsteth come! He doth importune, and bid come, over and over again, and again; Come, come, come, three times together: So that God doth seek more earnestly to sinners, than they do to him. It may be thou wilt seek to God once for a mercy thou wantest, and give over; But behold, God calls to thee again and again, come, come, come.  
14. If all this will not prevail with sinners to come in, yet the Lord leaves them not, but appeals to the very Consciences of sinners, & deals with them that way. If you were in great distress concerning your estate or life, and you go to a man that hath both wisdom and power to help you; and open the case to him, but cannot prevail: than you bring strong arguments; and they do not move, than you take away all objections: but yet prevail not; than you importune him, and urge your arguments again and again; and all this doth not prevail; than you appeal to his own conscience whether you have not spoken right to him, saying; I will even leave this to your own conscience to judge of it; and this many times doth prevail when nothing else will: even thus (of all the world) doth God deal with sinners and appeals to their own consciences. Isa. 43.26. Put me in remembrance: let us plead together. Declare thou that thou mayest be justified: as if the Lord had said, If thou canst declare any thing why thou dost not come, that lieth in thy way, I will remove it, and thou shalt be accepted. jer. 2.5. Thus saith the Lord, What iniquity have your Fathers found in me, that they are gone fare from me. Verse 31. Have I been a barren wilderness to Israel. Ezek. 18.25. Hear now o house of Israel, are not my ways equal? are not your ways unequal? as if the Lord had said, do you think in your conscience, that these ways that you walk in are right? Is this equal, that sinners should go on their days and pass their time in sin; and when they can sin no longer, then to plead for mercy: Is this equal? If this will not do, the Lord will say, Conscience let him alone; So conscience may be quiet, but the Lord hath left pleading with him.  
15. Again, the Lord hath many times broke forth into tears to see the stubborness of m●ns hearts: O Jerusalem, thou that killest the Prophets, etc. if thou hadst known in this thy day the things that make for thy peace. Now suppose that Christ should come and weep over a company of poor sinners, as he did over Jerusalem, saying, o thou sinful soul, hadst thou known in this thy day, the things that belong to thy peace, and suppose thou shouldest see one tear trickling down after another, and he should say; Oh, that this people did but know the things that belong unto their peace: If thou hadst a heart of stone, it could not but melt.  
16. The Lord doth foresee, what a little honour he shall have of this sinner when he hath brought him home; he seethe still that thou wilt have abundance of corruption in thy heart, and that thou wilt grieve his holy Spirit, and walk very offensively, dishonour the way of Religion, and open the mouths of the enemies as David; I say, God doth foresee, that after he hath taken all this pains to bring thee unto himself, what a little honour he shall have by thee, and yet he doth persuade thee to come: This also doth note his willingness to save thee.  
Lastly, consider, that after the Lord our tender Father hath used all these means and many more to bring in sinners; yet he is contented to wait a long time upon sinners, and to take advantages to win them. Isa. 30.18. The Lord doth wait that he may be gracious unto you. O how many years hath the Lord waited upon me, and thee, and other sinners: How long hath he knocked, and yet we let him stand at the door. O Jerusalem wilt thou not be made clean, when shall it once be. Isa. 51.17, 18. I smote him, and he went on frowardly; but I have seen his ways, and will heal him, and restore comfort to him, and to his mourners. Though he went on frowardly, I will restore comfort to him.  
Now put all this together, and see how infinitely willing God is to save thee, o thou drooping sinner.  
Quest. If any should ask a reason, why God is so importunate and desirous to draw up sinners to himself?  
Answ. 1. The ground of this love is in himself, and I can give no reason of it, but the same that he hath left upon record, Exod. 33.19. I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy.  
2. He doth this, because mercy pleaseth him: Micah. 7.18. I will pardon because mercy pleaseth me, saith the Lord; Now then, that that doth please a man, he is ever desirous after: The scripture saith, He doth not afflict willingly, nor grieve the children of men; but he showeth mercy willingly, because he delighteth in it.  
3. The blood of Christ his only son doth cry aloud in the ears of the Lord for mercy; and that obedience of Christ wherewith the Lord is satisfied, is so well pleasing to him, that whatsoever this blood doth plead for, God must needs grant: Now the blood of Christ, cryeth mercy, mercy Lord, for sinners; the blood of Abel cried vengeance, vengeance; but the blood of Christ speaketh better things, and cryeth pardon, pardon. Nothing in the world can stop the current of God's mercy to a people, when it doth come to the blood of Christ; Then saith the father of mercies, open all the floodgates now, and let mercy be showed in the highest degree; seeing the blood of my son cryeth for this: though this be wonderful mercy to pardon such a great sinner, there is not a drop only, but a Sea of mercy, to cleanse thee throughly. Come, saith the Lord, let us reason together, though your sins be as scarlet; they shall be as white as Snow. Isa. 1 18. I, even I am he that blotteth out thy transgressions for my own name sake, and will not remember. thy sins. Isa. 43 25. Put me in remembrance, saith the Lord, put me in remembrance of this my promise, and let us plead together, saith the Lord; Declare these words with thy mouth, that I have put into thy heart, that thou mayest be justified. Isa. 43.26.  
O thou troubled sinner (for to thee I speak) I mean thee, to whom sin is a but then; See how our tender father hath dealt with our brother prodigal; Luke 15 28. He arose and came to his Father; but when he was yet a great way of, his Father saw him, and had compassion on him, and ran, and fell on his neck and kissed him.  
1. Take notice, his father sees him, before he sees his Father. No sooner doth a sinner think of looking toward heaven, but the Lord spies him and pities him.  
2. He saw him whiles he was a great way off; he was but in the beginning of his way to come: his father might have let him alone till he had been come quite home to his house, and it had been singular mercy to have bid him welcome then; but it is done whiles he is a great way off. So thou art at a great distance from the mercy of God in thy apprehension, that is, thou canst not believe, nor scarce hope in his mercy; yet he will draw nigh to thee.  
3. The scripture saith, his father had compassion on him: I see the Lords bowels yearn, work, and stir within him at the sight of his son, Jer. 3.20. Therefore my bowels are troubled for him, I will surely have mercy upon him, saith the Lord. Jer. 9.24. I delight in loving kindness, Mich. 7.18. He pardoneth because mercy pleaseth him.  
4. It is said, that his father ran: How rich, abundant mercy had it been in his father, though he had stood still, till his son had come to him: But what mercy is this? he will go towards him, and give him a meeting; O mercy! that his father ran not from him; but what mercy call you this, that he runs to him: Why, would it not have served (if he would needs go meet him) to have walked toward him with a soft and grave pace? No, no, that will not serve the Lords turn: if a sinner will but go towards the Lord, mercy will not go a footpace, but runs to meet him; yea, mercy draws him and puts him upon coming at first-step: The son's pace is, he arose and came he came walking towards his father; this is the father's pace he ran; the son most needed to have run, his belly was pinched with hunger, yet he only walks, but his father runs, bowels full of mercy outpace bowels pinched with hunger.  
5. I see him falling upon his neck, that is, he hugged and embraced him, How? fall on his neck? Who would not have been loath to have touched him? yea, to come near him? Is he not in his loathsome stinking rags? Smells he not of the Swine he kept? Can a man come near him without stopping his Nose? Would not a man be ready to cast up his Stomach, upon such an embracement? Mercy is not nice and dainty, will God thus embrace a Prodigal in his loathsome rags? Oh sinner be encouraged to draw near to God, for the worst of all wickedness and baseness in the world cannot make him rejct thee. Ezekiel 16.4 5, 6.  
6. But yet behold, a greater wonder than all the rest: I see him kissing his Sorne; who could have brooked to have embraced a person, in so futhy a pickle? Much less would any one kiss such a one; what kiss those lips that had been so lately lapping in the Hogs-Trough: Those lips that had so often kissed those base and beggarly Harlots; Kiss him? A man would rather have thought he would have kicked him, and yet his Father kisseth him. There is a passage somewhat like this, Gen. 33.4. And Esau ran to meet him, and embraced him, and fell on his Neck, and kissed him. A strange and wonderful thing that he that had threatened to kill him and came now upon that errand to kill him and all his, That his heart should be so strangely altered by God, that killing should be turned into kissing: It was very strange that Esau should kiss Jacoh, but it is more strange here, that this Father should kiss this Prodigal.  
Read and consider well these Scriptures.  
Joh. 1.29. Behold the Lamb of God, that taketh away the sins of the World.  
Luke 2.10.11. Behold I bring you good tidings of great joy, that shall be to all people. That is, That unto you is borne this day in the City of David, a Saviour which is Christ the Lord.  
John 3.16. God so loved the World that he gave his only begotten Son, to this end, that all that believe in him should not perish, but have life everlasting.  
John 3.17. God sent not his Son into the world, to condemn the world, but that the world through him might be saved.  
1 Tim. 1.15. This is a true saying that Christ came into the world to save sinners, of whom I am chief.  
Heb. 13.12. Jesus that he might sanctify the people with his own blood, suffered without the Gate.  
1 John 2.1, 2. If any man sin we have an Advocate with the Father Jesus Christ the righteous, and he is the propitiation for our sins and not for ours only, but also the sins of the whole world.  
Rev. 5.8. Thou wast killed and hast redeemed us to God out of every kindred, tongue and people.  
Psalm 145.19. He will fulfil the desire of them that fear him.  
Zach. 13.1. The Lord hath opened a Fountain for sin and for uncleanness.  
He every one that thirsteth come then. Isaiah 55.1.  
Blessed are they that bunger and thirst, for they shall be filled. Math. 5.6.  
If any man thirst, let him come unto me and drink. John 7. ver. 37, 38.  
And he that cometh to me I will in no wise cast off; oh mark, I will in no wise cast him off, John 6.37, that is, there is no corruption in thee, nor all thy enemies without thee, that shall so fare prevail with me, as that I shall forsake thee.  
Oh then come unto me, come unto me, all you that are heavy laden, and I will undoubtedly give you rest.  
1. Consider, He that hath made these promises, is able to make them good.  
2. He is not only able to do it, but he is willing to do it, he delights in it.  
3. He is not only able and willing, but he is faithful too in keeping promise; In so much that not one title shall fail of all that he hath promised: He never saith, Seek ye me in vain.  
1. Take notice, the Lord keeps open house, Rev. 22.17. Let him that will, come and take of the water of life freely.  
2. Because of our backwardness to come, he invites, Isa. 55.1. He, every one that thirsteth, come.  
3. He answereth objections, and taketh away all excuses, in these words, come without money and without price, though thou hast not righteousness to commend thee to me, yet come, without money and without price.  
4. He assures thee, thou shalt be welcome, John 6.37. Him that cometh to me, I will in no wise cast off.  
5. He tells thee, that if thou come, thou shalt not lose thy labour, He will give thee rest, Mat. 11.28.  
He will give thee rest from thine own righteousness, that thou shalt see thy acceptance in the righteousness of another, and so cease from thine own. He will give thee rest, that is, he will still those troubles that arise in thine heart, and take off those veils from thine eyes, and the bondage that lay upon thy heart, and show thee that he hath set the free from hell, death, law, sin past, present, and to come, and so gives thee faith, which is the evidence of things not seen, which will evidence this to thy soul: Thy soul no sooner apprehends this, but presently it willbe ready to break forth in these words of Mary, Luke 1.46, 47, 48. My Soul doth magnify the Lord, my Spirit hath rejoiced in God my Saviour: For he hath regarded the low estate of his handmaid etc.  
And now to draw to a conclusion (for as I said in the beginning) I have but a Word to the World. 1 He gives free liberty to come. 2. He invites thee 3. He will bid thee welcome. 4. He will case thee of all thy troubles.  
Object. But thou wilt say, Hear are indeed sweet rules and blessed promises amongst these things that you have laid down. But I have no ability to walk in the one, nor heart to embrace or believe the other, and I find it written, Jer. 10.23. The way of man is not in himself, It is not in man that walketh to direct his steps.  
Answ. But consider, he requires nothing of thee, but what he hath promised he will enable thee to do. For instance, Isa. 1.16. He requires thee, and saith, wash thee and make thee clean, put away the evil of thy do, cease to do evil: Learn to do well. Here is his precept, and thy duty. Now turn from this precept to that promise, Jer. 3●. 8. I will cleanse them from all their iniquities, whereby they have sinned against me. Now when thou goest about that duty required, and findest thyself unable, then look to that same promise; And in the apprehension thereof, thy soul shall look up, and go about the work in the strength (not of thyself) but of the mighty God of grace, who hath spoken, and will do it for thee. So for Repentance, He commands thee to repent. Acts 17. ●0. Thou goest about it, but findest the work of Repentance (true and unfeigned) too hard for thee to perform: Then turn from this precept to that promise, Acts 5.31. And when thou there seest, that he that hath commanded thee to repent, even the God of power, and truth, and that cannot lie, hath engaged himself to enable thee to the performance thereof, wilt thou not be encouraged?  
Again, He commands thee, not to let sin reign in thee, Rom. 6.12. And is not the promise nigh thee (ver. 14.) that it shall not reign in thee  
Object. Thou wilt say, These promises indeed are made to the Elect, and to Saints!  
Answ. Let that be granted: Yet art thou excluded? Canst thou say thou art not elected? How wilt thou prove it? wilt thou dive into the secret Counsel of God? It is too deep for thee to fathom. Dost thou complain that thy wicked life doth evidence it? Well; Consider then: hast thou denied Christ? So did Peter, hast thou persecuted Christ? did not Paul so? And yet for all this, were not they elected? In a word; There is not a man or woman under the whole Heavens can justly or truly say, he or she is not elected, of this many reasons and testimonies might be given, but I would not be tedious.  
He commands thee to love him, with all thy heart with all thy strength and with all thy soul, Deu. 10.12. and Deut. 30.6. The Lord comes in with his promise, saying. I will circumcise thine heart, and the heart of thy seed, to love the lord thy God, with all thy heart, and with all thy soul, that thou mayest live. He commands Col. 3 5. To mortify thy earthly members which are upon the earth etc. And Micah 7 19 he undertakes the work: He will subdue our iniquities, and cast all our sins into the depth of the Sea.  
2 Cor. 15.2. The Lord saith by Paul, Thou must keep in memory, what is preached unto thee. But thou wilt say (as most do) thou canst not remember; then have recourse to that promise, John 14 26. There the Lord undertakes and promiseth to thee, saying, He will teach thee all things, and bring all things to thy remembrance, whatsoever he hath said unto thee. So David Psal 25 5. entreats the Lord to teach him, and instruct him in his way. And in Psal. 25.12. The Lord undertakes the work, and Psal. 32.8. The Lord saith to him, I will instruct thee and teach thee in the way which thou shalt go; I will guide thee with mine eye. And so for all things whatsoever the Lord thy God requireth of thee in any Scripture; In the same or another Scripture he comes in with his sweet, and blessed promises of assistance, to enable thee unto it: He knows right well as saith Jeremiah, chap. 10.23. Ehe way of man is not in himself, it is not in man that walketh to direct his steps. In a word, consider; There be many of the greatest promises amidst the greatest precepts. So Deut. 10.20. He commands thee to fear him, and Jer. 32.39. He comes with a sweet promise saying, I will give thee an heart to fear me, and in another Scripture. I will put my fear into your hearts. Truly friend, the consideration of this, will sweeten all the commands of the Lord unto thee, and it will cause thee to set about what is required, in the strength (not of thyself) but of the Lord, then go on, and be strong in him and in the power of his might. Now to draw to a conclusion, consider these particulars.  
First, That if after all these sweet encouragements, invitations, entreat, persuasions, beseechings, thou continue still in unbelief, and will not come to him that thou mayest have life, although he doth protest that him, that doth come to him, he will in no wise cast out, John 6.37. It is the greatest of thy sins, and it may be, thou shalt hear the Lords voice changed and telling thee, the axe is laid to the root of the tree, and he that brings not forth good fruit shall be hewn down and cast into the fire: Or suppose thou shouldest hear him saying to thee as once he was to Jerusalem, Mat. 23.37. Oh Jerusalem, Jerusalem, how often would I have gathered thy children together even as a Hen gathereth her Chickens, but ye would not: Behold your house is left unto you desolate. Prov. 1.24. 25. Because I have called and ye refused, I have stretched out my ha●d and no man regarded, verse 26. I also will laugh at your calamity, and mock when your fear cometh. Read and well consider that in Heb. 12.16, 17. Esau having slighted and undervalved his birthright, would afterwards have repent, but could not, though he sought it with tears. Therefore to day if you will hear his voice harden not your hearts.  
Secondly, Consider; The day is at hand, in which all the Nations of the world, all the Tribes, Kindred's and Tongues under the heavens that now are, ever were or shall be, I say all, both small and great shall be gathered together before the judgement Seat of Christ. Math. 25.32.33, 34. etc. Yea the Sea shall give up her dead, and the Grave shall give up her dead: Death and Hell shall give up their dead. Rev. 20.12, 13, 14. In another place we read, that we shall all appear before the judgement Seat of Christ, and all that ever thou hast done, good, or evil, shall be laid open before all the world, all thy sins, secret and open, shall be brought to light; and thou shalt be judged according to thy works, Math. 25.32, 33, 34, 35. Rev. 20.12, 13. Then when the secrets of all hearts are laid open, if thou art found a believer in the Lord Jesus Christ, and that thou hast made him thy confidence, than thou shalt in that terrible day stand up with boldness, 1 John 4.17. And thy Judge (which is thy Saviour) shall say to thee, as in Matth. 25.34. Come ye blessed of my Father, inherit ye the Kingdom prepared for you, from the foundation of the world, then shall all tears be wiped from thine eyes, and sorrow and sighing shall fly away, there shall be ease without pain, beauty without blemish, credit without disgrace, in a word, thy privileges and enjoyments shall be so great, as the heart of man cannot conceive, much less his tongue report: for thou shalt be like him. 1 John 3.2.  
But if thy name be not written in the Lamb's book, if thou continuest still in unbelief, and endest thy days with an evil life: Oh what a terrible day will this be unto thee! 2 Pet. 3.12. The heavens shall be on fire and dissolve; the earth also it shall melt with fervent heat: then, if the rocks and mountains might fall on thee, thou wouldst think it a favour, to hid thee from the face of him that sitteth on the Throne, and from the wrath of the Lamb; for the great day of his wrath is come: and who shall abide it? Rev. 6.16, 17, etc. Then shalt thou hear that dreadful sentence pass on thee, Matth. 25.41. Depart from me ye Cursed into Everlasting fire, prepared for the Devil and his Angels. Consider a little, this doleful sentence.  
1. Thou must departed from the presence of the Lord.  
2. Thou departest (not blessed but) a cursed wretch. Depart from me ye cursed.  
3. Not only into fire, but into everlasting fire, no hope of returning.  
4. The companions that thou shalt have there, are the Devil and his Angels, Depart from me ye cursed into everlasting fire, prepared for the Devil and his Angels. And this dreadful day will come as a thief in the night, 2 Pet. 3.10. In which the heavens shall pass away with a great noise, and the element shall melt with fervent heat, and the earth also and the works that are therein, shall be burnt up, etc. Seeing then that all these things shall be dissolved. 2 Pet. 3.11. What manner of persons ought you to be, in all holy conversation and godliness? Oh! then take heed, Watch and pray, for you know not how near the time is. Mark 13.33. The day of the Lord cometh as a thief in the night, 1 Thess. 5.2. Wherefore (beloved) seeing that you look for such things, be diligent that you may be found of him in peace, without spot and blameless, 2. Pet. 3.14.  
Thirdly, consider, if it should be a few months or years before this great and terrible day come; yet it may not, for aught that thou knowest, be many days, no, not so much as many hours or minutes, before thy particular end come; in which, thou shalt be gasping for life, and breathing out thy last breath: If then thou look up, God will appear as an angry Judge; if thou look down, the bottomless Pit will strike terror into thee; on thy right hand, thy sins stand accusing thee; on thy left hand, the Devil is ready to execute Gods eternal sentence upon thee; within thee, thy conscience gnawing; without thee, thy friends bewailing. So that look which way thou wilt, above thee, beneath thee, within thee, without thee; every object will add to thy misery. Therefore, Oh, remember thy Creator in the days of thy youth, before these evil days come Eccles. 12.1. Entreat the Lord, as David did, Psal. 39.4. Lord make me to know mine end, and the measure of my days, what it is; That I may know how frail I am. And wilt thou know how frail thou art, oh vain man? then consider,  
One scripture saith of thy days, it is as water spilt upon the ground, 2 Sam. 14.14. Another scripture saith, Our days are like a shadow. Psal. 102.11. And as if that were too long, Job saith, Job 7.7, My life is but a wind: Psal. 102.3. Our days consume like smoke. We all do fade as a leaf, Isa. 64 6. All flesh is grass, and all the glory of man, as the flower of the grass, the grass withereth, and the flower thereof falleth away. 1 Pet. 1.24. And as if all these resemblances signified too much length, to hold forth the shortness of our life; the holy Ghost doth contract it shorter. Psal. 39 5. Thou hast made my days as an hand breadth. And as if that resemblance also, were too long, he saith in the same verse, Mine age is as nothing. Well then doth the scripture in many places say, We are like a bubble of the brook, a tale that is told, or a dream. Oh how should the serious consideration hereof, teach thee so to number thy days, that thou mightest apply thine heart to true and perfect wisdom. Or as the wise man saith, Eccles. 12.6. Remember thy creator before the silver cord be loosed, or the golden bowl be broken, for as death leaves thee, so Judgement will find thee, etc. In a word, it is a point of high wisdom, to be often thinking and meditating of out latter end, for the Lord himself faith, Deut. 32.29. That they were wise, that they understood this, to consider their latter end. So he that made thee, teach and perfect thee.  

Two Words to those chosen out of the World.  
NOw I shall come to speak two words to those that are chosen out of the World.  
First, Generally, to all the Saints.  
Secondly, More particularly, to the Saints under those titles, or forms, by which they are most commonly known.  
1 The word in general. To all that are truly godly, for now to you I speak, even to you my fellow members, and brethren in Christ. Awake, awake, Put on t●y strength O Zion, put on thy beautiful garments, O jerusalem, thou holy City. Isa. 52.1. Arise my beloved, and come away, 2 Can. 10.13. For the day is dawning, and the daystar arising in your hearts, 2 Pet. 1.19.  
Oh Saints! Consider a little upon what ground you stand, upon what foundation you are built: dost thou believe there was such a Christ as the scriptures mention? Dost thou believe that this Christ took thy nature, and also thy sins? Dost thou believe, that in this thy nature, he fulfilled the law, took it away, nailed it to the Cross, and so is become the end of the law to all that believe? also freed thee from sin past, present, and to come, and so from death the wages thereof? dost thou conceive; that God will make good his gracious promises, in particular these? Isa. 25.7, 8, etc. He will destroy in this mountain, the face of the covering cast over all people, and the veil that is spread over all nations, He will swallow up death in victory: And the Lord God will wipe away tears from of all faces, And the rebuke of his people shall be taken away, from off all the earth. Dost thou believe that the knowledge of the Lord shall cover the earth as the waters the Sea, and that We shall all know him from the greatest to the least. Jer. 31.34. Dost thou believe those words, which the Lord spoke to Daniel, chap. 7.27. And the kingdom, and the dominion, and the greatness of the kingdom under the whole heavens (mark this word under the whole heavens) shall be given to the people of the Saints, for their kingdom is an everlasting kingdom, and all dominions, shall serve and obey them. Dost thou believe those words, Isa. 30.26. Moreover the light of the Moon shall be as the light of the Sun, and the light of the Sun shall be sevenfold? Dost thou believe, that the Lord will wipe away all tears from off all faces, and that there shall be no more sorrow nor crying: neither shall there be any more pain. Revel. 21.4. Dost thou believe what the Lord saith, in Isa. 35.10. And the ransomed of the Lord shall return, and come to Zion, with songs, and everlasting joy, upon their heads; They shall obtain joy and gladness; and sorrows and sighing shall fly away. Dost thou believe the Lord will heal all our backslidings, all our distractions? and compose all our differences? and give all his people one heart and one way? Jer. 32.39. Read understandingly, that 11. Isa. 6.7, 8, 9 The Wolf also shaell dwell with the Lamb, and the Leopard shall lie down with the Kid, and the Calf, and the young Lion, and the fatling together; and the Cow, and the Bear shall feed their young, and lie down together. And the Lion, shall eat straw like the Ox, and the sucking child shall play on the hole of the Asp, and the weaned child shall put his hand on the Cockatrice den. They shall not hurt nor destroy in all mine holy mountain, for the earth shall be full of the knowledge of the Lord, as the waters cover the Sea. Light is sown for the righteous; and gladness for the upright in heart. Isa. 79 11.12. Therefore rejoice in the Lord ye righteous and give thanks at the remembrance of his holiness. These (and, many scriptures more, which for brevity I omit) do show thee, o most noble overcoming Saint, that glorious times are coming; wherefore, gird up the loins of thy mind, be sober, and hope to the end, for the grace that is to be brought unto thee, at the revelation of Jesus Christ, 1 Pet. 1.13. And when he is revealed; amongst many mercies, which thou shalt receive, I will only mention two.  
First, he shall appear without sin; and thou shalt appear so in him Hebr. 9 the last.  
Secondly, Thou shalt be like him; for thou shalt see him, as he is. 1 John 3.2, etc. Then when thy soul apprehends this, it will even break forth into praises, and songs of deliverance, as once David: God let in a light, whereby he saw his sins pardoned. Psal. 103. 1, 2, 3, 4. Bless the Lord O my soul, and all that is within me, bless his holy name. Bless the Lord O my soul and forget not all his benefits. Who forgiveth all thine iniquities, who healeth all thy diseases. Who redeemeth thy life from death, who crowneth thee with loving kindness, and tender mercies. If thou ask, why I do ci●e so many scriptures, and not explain them, I answer. Remember to whom I speak, that is, to the chosen generation, to the Saints enlightened, and they have the sum of them opened to them already; or at rest they have the spirit of God in them, which is the truest Key to unfold, or unlock the mystery of them, unto them.  
Object. 2. But I suppose; that many of these forementioned promises were made unto particular Saints, as, to the Jews, or the like; And so have been fulfilled to them: And if so, Then what matter of comfort can they administer unto me?  
Answer Suppose it were so; That they be fulfilled already: (which I know, most do say) yet in some measure (through God's goodness) I do know the contrary; they are wholly, or for the greatest part, yet to be fulfilled: as I could prove by scripture; but I forbear because I would not be tedious. But suppose they were made to some particular Saints, and fulfilled to them, yet they are in whole, or in part, appliable to thee, as to instance in one scripture for all. Josh. 1.5. The Lord promised Joshua, that he would never leave him nor forsake him. And the Apostle in Heb. 13.5. presseth the Saints to make use of, and to lay hold on that promise, as made to them, though it was made to Joshua many hundred years before.  
Object. 3. If they be yet to be fulfilled, it is a great question whether I shall live to see any of them fulfilled, and then what comfort do they hold forth to me?  
Answ. If thou dost not live to see them fulfilled with thy bodily eyes, yet with the eye of Faith, which is the evidence of things not seen (with natural eyes) Heb. 11.1. Thou mayest see them fulfilled to thee: as the Saints Hebr. 11.13. They all died in the Faith, not having received the promises, but having seen them a fare off, and were persuaded of them, and embraced them, that is, They lived in the enjoyment of them, in the Spirit. Again, 1 Thess 4.16.17. There are promises made; one, That the dead in Christ shall rise first, and another, That we shall ever be with the Lord. And in the 18. verse. He commands the Saints, that they should comfort one another with these words. Then (in one word) this is the sum to be learned from hence; that we should not only rejoice in the present enjoyments, but live in a full expectation of (and comfort in) what we shall shortly enjoy; and comfort one another with these words.  
Is not that time drawing near which is prophesied of, Rev. 11.15. And the seventh Angel sounded, and there were great voices in Heaven, saying, the Kingdoms of this world are become the Kingdoms of our Lord, and of his Son Christ, and he shall reign for evermore. Wherefore, most noble overcoming Saints, Servants of the most high, and mighty God, look for great alterations, and mighty changes. See what desolations God will make in the earth, when he hath accomplished his work upon mount Zion, than he will Judge the Mountain of Esau; that is, when God hath fully brought up his people to enjoy nothing but himself, than he will declare himself to be a God taking vengeance, on his, and our enemies. Wherefore rejoice O you Saints, for the time of your singing is come. The day of our redemption is appearing. Howle oh Babylon: Mourn oh thou proud opposer of Christ, thy pride is falling, thy end is coming: Who will mourn for thee? Then shall all thy lovers stand a fare off, for fear of thy torments; they stand fare off, they will not come near to comfort thee. Be silent then, oh all flesh, for the Lord is risen out of his holy habitation. Then wilt thou break forth as in Isa. 25.9. And it shall be said in that day, This is our God; we have waited for him: This is our Lord; we have waited for him; we will be glad and rejoice in his salvation. Then by this glorious appearing he will destroy the face of the covering cast over all people, and the veil that is spread over all nations, and he will swallow up death in victory, and the Lord God will wipe away tears, from off all faces, and the rebuke of his people shall be taken away, from off all the earth: for the Lord hath spoken it. Isa. 25.7, 8. Oh Saints, lift up your heads, your redemption draws nigh; and now will our God make good to us, that which is written. Zephe. 3.9. I will turn to the people of pure Language, and they shall serve me, with one consent. This pure Language is the Language of the Spirit.  
Is appointed by God to put an end to these divisions, not till then shall the envy of Ephraim depart, and the enemies of Judah be cut off, Ephraim not envy Judah, nor Judah vex Ephraim. Then the Kingdom, and the dominion, and the greatness of the Kingdom, shall be given to the Kingdom of the Saints; Whose Kingdom, is an ever lasting Kingdom, and all dominions shall serve and obey them, Dan. 7.27. Then the Nations that will not serve thee (that is Christ in the Saints) shall perish Isa. 60.12 Now God, having given you all one heart, and one way, as it is written Jer. 32.19 Now shall be brought to pass that saying, Isa. 11.6, 7, 8. The Wolf shall dwell with the Lamb, and the Leopard shall lie down with the Kid etc. verse 9 They shall not hurt nor destroy in all mine holy mountain, for the Earth shall be full of the knowledge of the Lord, as the waters cover the Sea. The envy of Ephraim shall departed, and the Adversaries of Judah shall be cut off: Then all you, the Israel of God, shall have your Father's law written in your hearts. Then you shall cease, teaching one another, saying, know the Lord, for they shall all of them know me, from the least to the greatest of them, saith the Lord, Jer. 31.34  
My dear friends, I have much more to write unto you of these things, but being more straitened in time, than in love; at present, I shall pass by many things, first concerning the restitution of all things spoken of Rom. 8.19, 20, 21, 22, 23. and Acts 3 20, 21, 22, 23, 24. And to in many other Scriptures, which for present I omit, and then, what shall follow upon the restitution of all things Rev. 11.15. Rev. 21.2, 3, 4. These things were in my heart, to write of distinctly, seeing that all, as well Saints as sinners are extremely ignorant of these tnings, though most clearly held forth in Scripture, that a man can hardly speak of them, though he speaks no more than the History holds forth, but one is offended and another is troubled, therefore at present I am silent therein: As our Lord said, I have more things to speak, but ye cannot bear them now; and this Scripture likewise, Hast thou faith? have it to thyself etc. So I pass by that which thou shalt shortly enjoy, and come to speak a few words of what many of the Saints do already enjoy, and oh that all the Saints did but truly consider these ensuing things, which I never received of man, neither was I taught them by man: but of God alone.  
Thou that art a believer, consider;  
First, The law that thou hast broken, Christ hath kept, fulfilled, and taken away.  
Secondly, Thy sins which were many, both original, and actual, of omission, and commission, thy sins past, those present, and those to come, are all laid upon Christ, and the wages due to them heereceived.  
Thirdly, Consider, Upon what account thou now standest, before the Father, not of thine own righteousness but the righteousness of Christ.  
Fourthly, Consider, That thou being made free from sin, dost reckon thyself so, Rom. 6.11. Likewise reckon yourselves to be dead indeed unto sin, but alive unto God.  
Fifthly, When thou art thus built upon Christ; and thus rooted, and grounded in him, Ephe. 3.18, 19 Then thou shalt be able to comprehend with all Saints, what is the height, and depth, breadth, and length of his love, and to know the love of Christ, which passeth knowledge.  
Now follows, the fruit of this knowledge; The soul that is enlightened, will not go on in sin, but the love of Christ will constrain him from a course of sin, I shall speak a word to every one of these particulars, briefly, and plainly.  
1. Of the first, the Law, that thou hast broken, Christ hath kept, fulfilled, and taken away. The Law required obedience of thee, Christ comes, and yields obedience for thee, and imputes it to thee, Rom. 5.19. As by the disobedience of one, many are made sinners; so by the obedience of one, shall many be made righteous. The Law required the keeping of every title, of the first and second Table, Christ comes and walks up to it, step by step. So that the Law could no sooner require obedience, but presently Christ yields obedience, as it was in the old Testament prophesied, and in the new, testified of him. The Law required an holy life; Christ lived a holy life: The Law required perfect obedience, as well in the principles, as in the practice; Christ yields it in both: The Law requires death for the least disobedience, and though Christ had not broken it in any title, yet he representing the persons of those that had broken it, became obedient unto the Law in this also, Philip. 2.8. And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the Cross: And that the Law is done away by Christ see 2 Cor. 3. four times in that chapter it is said to be done away. Also Rom. 7. Rom. 10.4. and so the 2, 3, 4. chap. to the Galathians, and many other Scriptures.  
2. Consider, Thy sins which are many, both original, and actual, of omission, or commission, against the first Table, or the second, thy sins, past, present and to come, are all laid upon Christ, and the wages due to them he received, Isai. 53 6. And the Lord hath laid on him, the iniquities of us all: 1 Pet. 2.24. Who himself, bore our sins in his own body, on the tree, etc. 2 Cor. 5.21. He hath made him to be sin for us, that knew no sin, that we might be made the righteousness of God in him, Mat, 8.17. Himself took our infirmities, and bore our sicknesses.  
3. Consider, Upon what account you stand before the Father, viz. not of your own righteousne, but upon the account of the righteousness of Jesus Christ. 1 Cor. 1.30. He is made unto us, wisdom, righteousness, sanctification, and redemption. Phil. 3.9. And be found in him, not having mine own righteousness, which is of the Law, but that which is through the Faith of Christ, the righteousness of God by Faith.  
4. Consider, If the Law be fulfilled, thy sins pardoned, and thou now standest before thy Father, by the righteousness of another, Then thou canst not but look upon thyself as free from sin, and so break forth, as in Rom. 6.11. Likewise, reckon yourselves dead unto sin indeed, but alive unto God. Being then made free from sin, ye became the Servants of Righteousness, Rom. 6.18, But now being made free from sin, and become Servants to God, ye have your fruit unto holiness, and the end everlasting life, Rom 6.22 Collo. 1.22. He hath reconciled you in the body of his flesh through death, to present you holy, and unblameable, and unreprovable in his sight, 1 Thess. 3.13. Now one that is, 1. Holy, 2. Unblameable, 3. Unreprovable, must needs be free from sin.  
5. When thou art thus rooted and grounded in love, thou shalt be able to comprehend with all Saints, What is the breadth, and length, and height, and depth, and to know the love of Christ, which passeth knowledge, Ephe. 3.18. So shalt thou be filled with all the fullness of God, verse 19 My thinks I see many of the Saints, even breaking forth in the language of Mary, Luke 46, 47.48. My soul doth magnify the Lord, my Spirit doth rejoice in God my Saviour, (and then gives occasion of this Joy) for he hath regarded the low estate of his handmaid. The tongue of the dumb doth begin to sing, the eyes of the blind to be opened, and the ears of the deaf to hear. Read the 35. of Isaiah: that whole chapter, briefly and plainly lays down, by way of prophecy; that he, our tender father, is bringing down the mighty from their seat, and exalting them of low legree: yea, he rebuketh Kings for your sakes; your God, is no respecter of persons: If Kings and Princes rebel against him, and his chosen ones, he will bring down their heads as low as the block, and if these great ones endeavour to separate God and his people, God will separate their heads from their bodies, you see these days of ours do witness to this; in a word, He is pulling down the Kingdoms of men, and setting up the Kingdom of his dear Son. And how doth the brutish Malignant, rage, and the poor blind Presbyterian murmur, at the going on of God's work, let me say to both as Prov. 1.22. How long you simple ones, will you love simplicity? What; do you not know that God, hath an attribute of justice, that he will magnify, as well as that of his mercy. If he afflict his own dear children whom he so loves, will he not execute vengeance on his adversaries? Be silent then all flesh before him, for the Lord will bring to pass his work; yea his strange work. True Justice hath no respect of persons: wherefore turn your murmuring, and repining, into rejoicing, and thanksgiving for the just judgements of God, upon the enemies of his truth. O you most noble overcoming Saints, servants, of the most high God, you shall judge Angels as well as earthly Kings. Your Father loves you, and therefore he will honour you, (nay, he doth honour thee already.) Th●s● that honour me I will honour, saith the Lord. First,  
1. He calls thee his servant, and that is a great honour, to be a servant to so heavenly a Prince, but, as if that were too little.  
2. He calls you his chosen ones, his friends, Joh 15.15.  
3. He calls you his brethren and sisters. Heb. 2.11.  
4. He calls you his sons and daughters, a more near relation, yet as if that were a stile too low to express his tender love unto you.  
5. He calls you his chosen Spouse, and Wife, Rev. 21.9.  
6. He calls you members of his own body, 1 Cor. 12.12.  
7. He tells you, ye are coheires with himself, Rom. 8.17.  
8. He tells you, that the glory that the Father gave to him, he hath given to you; that you may be one, as the Father and he are one.  
9 He tells you, that you are not only one in the body; but one in the spirit also. 1 Cor. 6.17.  
10. And lastly, He tells you that this is but a short taste of what you shall be, 1 Joh. 3.1.2.  
How will the consideration of these near relations cause you to break forth with the holy Ghost, 1 Joh. 4.17. As he is so are we in this present world, Or as in Heb. 2.11. Both he that sanctifieth, and they that are sanctified are all one: again, Hence it is, that the Lord saith, He that toucheth them, toucheth the apple of mine eye: In a word, the Lord takes all the wrongs done to any of his, as done to himself. Saul, Saul, why persecutest thou me? I was an hungered, and ye gave me no meat: I was thirsty, and you gave me no drink. I was a stranger, and you took me not in: naked, and ye clothed me not. Sick, and in Prison, and you visited me not: In as much as you did it not to one of the least of these, you did it not to me.  
Again, consider, As thy most wise God, turns all things to his own glory; so likewise he turns them to thy good: To instance in a few things, as first; The very fall of Adam, wherein the Devil thought to have wrought thy ruin, God in his wisdom hath turned it to thy greatest good. And in the same thing, wherein the Devil thought to cast thee, thy God appointed to recover thee: Adam fell through unbelief; thou rifest again by Faith; and the state in which thou standest in the second Adam, is a more firm and glorious state than that of the first Adam. So that thou hast gotten many privileges by his fall: For instance,  
1. Adam, though made without sin, yet might sin. Now it is impossible for thee, as thou art made a new creature by Christ, to sin. 1 joh. 3.6, 9  
2. The first Adam was made inferior to Angels, but the second Adam hath made thee equal with (if not above) the Angels Luk. 22.36. Matth. 22 30.  
3. The first Adam had power over visible creatures of the earth; but thou (being restored by the second▪ Adam) hast power over principalities, and spiritual wickednesses in high places. Ephes. 6.12. 2 Cor. 10.4.  
4. Adam was made righteous, and that was a glorious state, but the second Adam hath made thee the righteousness of God in him. 2 Corin. 5. vers. 21.  
5. The first Adam, in his best estate, was subject to fall by the temptation of evil Angels. But nothing can make a separation between thee and thy God. Rom. 8.35.  
6. Adam had but a temporal paradise, at the best; but the sons of Zion by virtue of their second Adam have a spiritual Paradise. Heb. 12.22, 23.  
Oh, the depth of the riches both of the wisdom and knowledgeoff God, how unsearchable are his judgements, and his ways past finding out. Well doth John say, joh. 3.36. He that believeth on the son, hath everlasting life, mark: he doth not say he shall have everlasting life; but he hath it already. And particularly he hath it thus,  
1. He hath everlasting life in the promise; Fear not little flock: it is your father's good pleasure to give you the Kingdom  
2. He hath it in the first fruits: for what is heaven, but a more full enjoyment hereafter of what is begun here?  
3. He hath it even now in possession, by Christ his head; for Christ his head is entered in already. Oh than you servants of God If you be entered into heaven, if you have received a kingdom that cannot be moved, Serve God acceptably with reverence and godly fear.  
So having spoken a word in general, to all the sons of Zion; give me leave to speak a word in particular to each of them under their several forms, and herein, I shall somewhat differ from the practice of most men.  
I shall first take notice of those things that are commendable in the Saints, to whom I writ; to cherish and commend that. And  
Secondly, Reprove them sharply (but yet in the Spirit of love and meekness) for the evil among them. So did Paul with the Church of Corinth. 1 Corin. 1.4. and so to the 15. verse. So dealt Christ with the Church of Ephesus Rev 2. from the first ve●se to the end of the fift. And in the same manner he spoke to the Church of Pergamus, Revel 2. from the 12. verse to the end of the 16. And so when he wrote to the Church of Thyatira, Revel. 2.18, 19 I know thy works, and charity▪ and service, and faith, and thy patience; and how thou growest, for thy last works be more than thy first. So having taken notice of the things commendable, and praised them for that, verse 20. in the next place (not the first) he reproves their evil, saying, Nevertheless I have a few things against thee, etc.  
In this order or method, I shall at present speak; not in opposition to, or denial of any way now in practice amongst the godly, and warranted by the Scriptures.   

A Word to those that have taken to themselves the name of PRESBYTERIANS.  
My Brethren,  
MY hearts desire and prayer to God is, that the God of our Lord Jesus Christ the Father of glory may give unto each of you the Spirit of Wisdom and Revelation, in the knowledge of him: That you may be able to comprehend, with all Saints, what is the breadth and length, and height, & depth, & to know the love of Christ, which passeth knowledge, that you might be filled with all the fullness of God; I thank my God on your behalf, for the grace of God that is in some measure given to many of you already, by Jesus Christ. God hath made some of you instrumental, for the conversion of souls, by the preaching of his Word. And I myself, must acknowledge to the glory of God, and to your praise; that I have had many sweet and heavenly refreshments by your teachings, and solid discourses, both in public and private. In some things God hath enlightened me by you; and in some other things, I have been convinced by you; and in some other things, I have been confirmed by you: These things I speak by experience; and besides, I have heard from some others, that they have also received the like benefits from the Lord by you. Again, Many of you are men of tender consciences, In so much that when you see but the very appearance of evil, you will abstain from it. And the Charity of many of you to the Poor is very large, as appears by the relation of many poor Souls, whose bowels you have refreshed; and appears also by your stirring up others, to the performance of that duty.  
By my Brethren! there are faults amongst you: therefore I have a few things against you.  
1. Why do you so frequently complain against this present Parliament, and Army, saying; they be pulling down Magistracy and Ministry? are they pulling down any such Magistracy or Ministry, as Christ hath set up? Or else such as Anti-christ hath set up, and acted his designs by? Let him that is spiritual judge: if you examine our present Magistracy and Ministry, by the word of Truth; you shall easily see, that they are not according to Christ, but to Anti-christ.  
First, Touching the Magistrate, I appeal to your Consciences; Hath he been the Magistrate of God, for good to thee, in countenancing them that do well; and punishing of evil doers, or rather: Hath he not continually, for a long time, punished those that do well; and countenanced those that do ill: Herein, I will appeal to the sons of Zion to judge: Have they not banished, imprisoned, reproached, persecuted, despised, and contemned, and that to the highest pitch of their power, all those, in whom the fruits of the Spirit of Christ have appeared in any measure? And is this a lawful authority which we ought to obey? Then let us never account it blasphemy, to say, that the most wicked of actions are lawful and just: For is any thing less from the will of God, or more contrary to his commands, than this? Is not one unrighteousness as absolute a transgression as another?  
It is worth you pains to examine, what lawful authority is? and let us consider,  
It is said, Rom. 13.1. The powers that be, are ordained of God. There is no power (that is lawful) but it is of God; for this is most true, that the most high God is to reign in the kingdom of men: and whosoever are his instruments in governing, they must derive their power from him, and act purely the command of God, and no more, nor no less, but even so; as it is recorded of the children of Israel. Exod. 39.42, 43. They had done the work of the Tabernacle, as the Lord had commanded, even so they had done it. And (therefore it follows) Moses blessed them. Wherefore were they blessed? Sure, you see, not for their own inventions, but for their obedience: so purely and exactly after the command of God. And Paul saith, Be not the servants of men, that is; do not you observe the things that men do command, unless God hath commanded them. But you will ask, How may we know the true power, from the false? Oh, that you were so teachable. Then  
The Scripture will tell you, that the lawful powers are of God; both of his Commandments, and bearing his image, holy as he is holy; being a terror not to good works, but to evil. And whosoever doth resist this power (only this) he resisteth the Ordinance of God, and shall receive judgement to himself.  
But the Parliament and Army do not resist this power (spoken of by Paul to be obeyed) But they do resist (and I admire that you the Seers do not see it, that they do resist) that power spoken of by Micha, Mic. 3.11. The heads thereof that do judge for reward (and that establish iniquity by a law) the Priests thereof that teach for hire, and the Prophets thereof that divine for money; and yet lean upon the Lord and say, is not the Lord amongst us; No evil can come upon us. That the powers of this nation (that have been resisted) have been and are such, their late actions are proofs, than which nothing can be more full or plain, to men of reason.  
2. For the Ministry, that are said, to be pulling down: what are they? Apostles from Christ or from our Universities? who hath taught them? God or man? How are they constituted Ministers? By God or man? a power internal or external? By the hand and power of God's Spirit upon their souls, and in them; or the hands of flesh upon their heads of flesh, without them? They fast and pray for them; but is it therefore certain, that God doth hear and grant that particular thing? What is their principle? The Spirit and living power of God? Of the natural and carnal Spirits of men? What is their knowledge? Of Faith, or of reason merely humane? Is it of the Type, or Truth? Letter, or Spirit? Form, or Power? have they received it by Revelation, or Tradition? And what is the end of most of them? Is it not worldly honour and power, earthly riches? will they preach if their profit invite them not? Do they reckon themselves rewarded, if they receive not money? Is not their cry great, and their labour extreme for Mammon, judge you. But these Ministers are made such, in a way of imitation: They say, they follow the pattern of the Apostles: But is it so? The Apostles had a glorious Spirit of light and power, poured out upon them; mightily manifested in them, so that they were in a holy ecstasy, seeming as men drunk, filled not with Wine, but the Spirit: that they plainly saw the promises and prophesies fulfilled in them; and the world also might see, and say, that God was in them, because of the works that were done by them. They professed and declared, that they had not their doctrine of man, nor by man; but by God: they were not instructed through, or by means of the fleshly Organs, or faculties of their bodies: or any fleshly, or outward form. But say they, the Gospel of God is revealed in us, from Faith to Faith; the Spirit of God doth reveal it to us; we have tasted, and seen, and felt of the Word of Life. The things of God knows no man, but the Spirit of God; but we have the Spirit, etc. And now are the pourings out of the Spirit upon all flesh, heretofore prophesied and promised, etc. By all which and other expressions of scripture, which are many and abundant; it is apparent that the Apostles had a ministration of light, life, power, and efficacy in them; which went forth by them in marvellous operations. Now they could with great boldness and clearness declare, and Preach the mysteries of the Gospel; because they had a clearness of sight of them, by a proper demonstration and immediate manifestation, the Spirit of God dwelled in them, taught them plainly; and they certainly knew, that he taught them; they had sure experience, as we by our bodily sight have experience or knowledge, that the Sun shineth.  
But amongst all these pretenders to the ministry, and that appropriate to themselves that function, so distinct, as being the true and singular Apostle-imatators, or as if they were thereunto anointed and sanctified above the rest of Christians, their brethren; where is he that God hath made so distinct by any gifts or endowments which either are comparable to those of the primitive Christians, or do competently enable him to declare the mystery of the Gospel which as spiritual, so deep and mysterious? Or wherein is he a Minister more than an ordinary Christian? Nay I will be bold to say, that if they that are called the Ministers, had but so much true light of the Gospel revealed in them, as many private weak Children of God, it would cause them absolutely to be ashamed to be termed Ministers, so unlike are they to and untruly counted such. Can their humane wisdom, their school-learning and arts, which are flesh and of the world, unfold unto them the mystery of Godliness (so great?) If so, than the Apostle said not truly, That God hath hid the things of his Spirit from the wise and prudent of the world, and revealed them to babes. And then also may the natural man perceive the things of God, though Paul saith he cannot.  
And now if all your worldly and fleshly wisdom be no more to be accounted of, what then is your ministry? What is your complaint and murmuring against the Authority of the Nation? What are they pulling down, Apostles of Christ, or impostors of Antichrist, Shepherds that feed the Sheep, or Wolves that devour them; do they pull down their feeders? or else their fleecers? Are they pulling down leaders or seducers? May I not say to you in this case as our blessed Lord said to Nicodemus in another case, John 3.10. Are you Masters in Israel, and know not these things. Indeed they are pulling down such a ministry as is spoken of by the Prophet Micah, Micah 3.5. Thus saith the Lord, concerning the Prophets that make my people err, that by't with their teeth, and yet cry peace, and he that putteth not into their mouths, they even prepare war against him. And in the next verse you may read their judgement at large.  
Well then, will you be offended with Parliament and Army for pulling down such a magistracy and ministry, as this, let me beseech you: Give over with speed lest you fall with them.  
Again; My friends: I do admire that you complain of the badness of these times, surely you do but dream, for if you do awake, you shall plainly see, that they are the best times with us in England, that ever we had, to live by faith, what? Hath the Lord with the Bosom of destruction swept away the head of the enemies of truth? And yet sad times?  
What? Doth he take Princes and Lords which were so high, and bring their Heads so low as the Block? And yet sad times?  
What? Have the Saints in obedience to the command of their Father, given them to drink of the bitter, that they have given you so long? And yet sad times?  
What? Is the Lord making inquisition for blood; and meeting the same measure to his enemies, as they have meeted to his people? And yet sad times? What? Is the Lord magnifying the attribute of his Justice, upon his and our implacable enemies? And yet sad times?  
What? Is the Lord pulling down the powers of the world, and the Kingdoms of men, and setting up, or at least making way to set up the Kingdom of his own dear Son? And yet sad times?  
Hath the Lord prospered our Armies and given us so many Victories over them that would have devoured us? And yet sad times?  
My Brethren: I am afraid you did not mourn with Jerusalem, because you do not now r●joce with her. It is true, unto some, the times are sad, but to whom?  
Answ. To the deceivers of our nation, for these times do discover them, and (plainly) it is a bad time for false Prophets and corrupt Judges, for God hath threatened their ruin, it is bad times for Babylon and all her brats, for the day of her destruction is dawning, and the hour of her plagues is coming when Kings and Princes, Nobles and Merchants, shall all lie howling, weeping and wailing, crying alas, alas▪ And all the Saints shall stand before the presence of their tender Father, singing, rejoicing and praising the Lord for his judgements upon their enemies.  
Again; You Ministers of the Presbiterian Congregations, methinks you have lost your beauty: I do not see you in the affections of the Heirs of promise, the Sons of Zion as formerly, the cause of this must be in the people or in yourselves; and I have spent a little time, and made diligent search for to find where the cause lies, and have, with an impartial heart, weighed the Saints in one balance and you in another: And I find you, not them, to light. I mean, I find the cause of your being slighted to be in yourselves, wherefore let me entreat you to take a word of advice from me, for, I assure you, I have taken advise from you, and (I hope) shall again, though you look upon me as only worthy to be your servant or scholar, and not your teacher, yet I pray you, mind what Job saith, He will not despise the counsel of his Servant. And if you will indeed hear with your ears, treasure up in your hearts, and practise in your lives these ensuing things, you shall soon grow in favour both with God and man.  
Then there be four things that you must lay aside and forsake, and there be five things that you must immediately do.  
First, Lay aside or leave of charging your hearers for breach of the Scotch Covenant, until you have repent of your own breach of that Covenant, for how can you preach, thou shalt not steal and steal yourselves? How can you boldly reprove another for sin, when you yourselves are guilty of the same? How can you pull out th● moat that is in your brother's eye, until you have pulled out th● beam, that is in your own eye. I will appeal to your very Conscience then, whether you be not breakers of covenant in the highest nature: For saith the Covenant, You must bring to condign punishment all delinquents: and you have often declared in the faces of your Congregations, besides, in your private discourses, that the King was a delinquent in the highest nature: and yet almost all of you were against the bringing him to condign punishment. Shall not many of the Army; which never took the Covenant; and yet had their hands in bringing malignants to punishment, rise up in judgement against you, which took a covenant to do it; and yet above all men were against it; If this be not breach of Covenant, I do not know what is a breach.  
Again, you covenanted to endeavour in your places, the reformation of Religion, according to the scriptures; but if you examine your Church-discipline by those rules there held forth, and you shall see you have broken the Covenant in this also. And more I could show you; but a word to the wise is enough: O my dear friends do not you be like the Tribe of Levi in the days of Isaiah, Isa. 28 7. They err in vision, they stumble in judgement; I say, do not you be like them in their sin, lest the Lord make you like them in their punishment; and so speak to his people as Isa. 28.11. With a stammering lip and another tongue will he speak to his people: and you that a little before were cried up of many, as the only Ministers of the Gospel, now are made like to those prophesied of Micah,. 6, 7. Therefore night shall be unto you, that ye shall not have a vision, and it shall be dark unto you, that ye shall not divine: and the Sun shall go over the Prophets, and the day shall be dark over them. Then shall the Seers be ashamed, and the Diviners confounded: yea, they shall all cover their faces, for there is no answer of God.  
2. Lay a side or leave off, that cold, lukewarm letter-preaching, which seems to be only in the notion, received from tradition; having a form, but not the power: Remember how it was with Paul, he compared spiritual things with spiritual; and most of you (for I speak not of all) compare letter with letter, and so come up with a voice of words, so cold, that some of your hearers begin to sleep, and others to withdraw from your Congregations. Those that do indeed attend to what you speak, are profitted very little by it. O come then, in the fullness of the Gospel of Christ; and as you have received the gift (not studied) so administer the same. See what Paul saith, Rom. 15. v. 8. I will not dare to speak of those things which Christ hath not wrought in me: to make the Gentiles obedient by word and deed. Again, 2 Cor. 10.15, 16. We will not (saith the Apostle) boast of things without our measure; that is, of other men's labours: We will preach the Gospel, and not boast in another man's line; of things made ready to our hands. Let me then appeal to your consciences, whether this be your practice. Again, Why do you tie yourselves, to preach only so long, and not sometimes longer, or shorter: did ever the Prophets or Apostles do so? Why do you tie yourselves, to speak only from one text, in one Sermon? did ever the Prophets and Apostles tie themselves constantly as you do yourselves to this. But think not that I writ against preaching an hour, or speaking from, or to a particular text; for I am not against it: but only, this your making ties; where God doth not tie you, and cry up forms, more than the power of godliness.  
3. Leave off the Idolising of humane learning, and use it only in its place; than you will look upon it as convenient, but not of absolute necessity: it will enable you with expressions, but not with spiritual interpretations. Never think that you know more of the mind of Christ than others, because you know more of of the tongues than they: Alas! take all the learning, arts, parts, in the whole world, and give them together into one man; yet this man by all his parts, wit, and arts, in Logic, tongues, and philosophy, is unable to give a true spiritual sense of one of the easiest and plainest scriptures. The spiritual mystery is so high, he cannot reach it; so deep that he cannot fathom it; so long, he cannot measure it; and so broad, that he cannot comprehend it. Hence it is, that many in our days, are great scholars in humanity, and mere ignorants is divinity. Was not Paul a great scholar, as he testifieth of himself; and yet ignorant of Christ, knowing nothing of the spiritual sense of scriptures. O you scholars, have you been so long at Oxford and Cambridge (the two eyes of our land) and can you not see without Spectacles: have you been at the fountain, and must the streams teach you? Do you not know, that there is a spiritual learning as well as a humane? If you do know it, why do you give, a false interpretation of most scriptures; taking them in the literal, when they are to be understood, in the spiritual sense. To instance, in one for all, 2 Pet. 3.16. There are somethings hard to be understood, which they that are unlearned wrest, as they do also other scriptures to their own destruction. Now the question is, of those things in Paul's Epistles, which Peter here speaks of, as hard to be understood, and which the ignorant did wrest, the question is: What is meant here, by unlearned? Doth he mean unlearned in humane, or unlearned in spiritual things?  
Answ. Me thinks the Apostle in the same verse, resolves the scruple.  
1. For, first it is said, Paul wrote these things according to the wisdom given unto him; which is not meant wisdom of the world, for God doth account that but foolishness (saith the scripture) and Paul renounced it also, and said; I came not with excellency of words, or of wisdom, showing unto you the testimony of God: Neither (saith he) stood my Word and Preaching, in the enticing speech of man's wisdom; but in plain evidence of the Spirit, and of power: that your Faith should not be in the wisdom of men, but in the power of God. And we speak wisdom, and not the wisdom of this world, etc. but we speak the wisdom of God in a mystery, even the hid wisdom, etc. which the Princes of this world have not known, etc. But God hath revealed them unto us, by his spirit, which searcheth the deep things of God, etc. and which we have received, that we may know the things that are given to us of God, etc. Which things also we speak, not in the words which man's wisdom teacheth; but which the Holy Ghost teacheth, etc. 1 Cor. 2. chap. throughout; which you see doth abundantly testify, that Paul spoke not according to humane learning: read also 1 Gal. 12.16.  
2. Peter, here saith, that one of those difficult say of Paul, which the unlearned understood not, was this; That the long suffering of our Lord is salvation; which being a spiritual thing (as all the things of salvation are) cannot be understood by natural wisdom; for the things of God, knows no man, but the spirit of God: therefore Paul's wisdom was spiritual, and their unlearnednes, there spoken of, was this; that they had not that wisdom, in which he knew salvation; that is, the wisdom of God: for worldly wisdom they might have, and be nevertheless ignorant of all spirituals.  
Thirdly, They were unlearned, that is, they had not the learning, by which they might understand those things in the sense which would tend to their salvation, or true knowledge of God; and that, surely is only a spiritual sense: For else to wrest it to another sense, could not be to their destruction.  
Fourthly, Peter here exhorts the Saints, to take heed of that error of the wicked, lest they also should be lead away with it, accounting it (you see) a wicked error. And then in the next place, exhorts them to grow in grace, and in the knowledge of Christ, as being a thing contrary to that wicked error, and a remedy against it. Now if the knowledge of Christ and growing in grace, be a remedy against that error; then, it is most plain, That their unlearnedness (which is there said, to be the cause of their error) was not of humane tongues and sciences (for then Peter would have bidden them study these to keep them from error:) But it was of the grace of God, and of the knowledge of Christ they were ignorant or unlearned; and therefore he bids them grow in that grace and knowledge, that they might not err.  
So that that saying of Peter being thus truly understood; it is most plain that their unlearnedness which caused them to err, was their ignorance of Grace, and of Christ, not of humane learning:  
To which also let me add these rules, viz.  
First, That a man's principle, by which he doth converse with (or apprehend) any thing; must be of a nature suitable to the nature of that thing which he converseth with or apprehendeth; as in particular,  
You cannot apprehend or discover any object of sense, by the principle of reason; for example, you cannot by your reason (or any thing else, but your sense of hearing) apprehend or know, that there is any sound or noise, nor how it soundeth. But the care and voice are suitable: not a voice and another sense, as, we cannot see a voice, etc. Just alike impossible it is for reason (merely natural) to know spiritual things, as the scripture saith, the natural man knows not the things of God: nature hath not a power suitable to attain to them.  
Second rule, Every evil or defect is remediable, only by its contrary good, or supply; as darkness is remediable by light, carnalness by spiritualness, weakness by strength, ignorance by knowledge, etc.  
Which two Rules (if you observe them) will help to the underderstanding of those words of Peter.  
But if yet you are persuaded that your University learning can dive into the spiritual sense of scripture, I would propose to a whole Synod of your function to reconcile these Scriptures hereafter cited, that are in the letter so contradictory one to another, for instance,  
One Scripture saith, Thou must love thy Father, Mother, Wife, Children &c Another Scripture saith, Thou must hate all these if thou wilt be my disciple Luke 14.26. One Scripture saith of God, Anger is not in me: Another saith, He is angry with the wicked every day, Psal. 7.11. One saith, Ye do always resist the holy Ghost, Acts 7.51. Another saith, They could not resist the Spirit by which he spoke, Act 6.10. Another Scripture saith, That he that saith he hath not sinned, is a liar and the truth is not in him, 1 John 1.8.10. One Scripture saith of John, That he was not Elias, John 1.21. Another saith of the same John, That he was Elias, Math 11.14. Matth. 11, 12.  
I might instance in at least 40. Scriptures thus contradictory in the letter.  
Now this is the thing that I would ask you, whether through the understanding of tongues or arts humane, you can give the true genuine sense of those Scriptures? surely you cannot, for these Scriptures were penned by the holy Spirit, whose mysterious language, the ear of man natural cannot hear, nor his heart conceive much less his tongue express or interpret.  
To conclude, you do ignorantly look upon yourselves as so many learned Apostles, now considering that there are many Aquillas and Priscillas' that can teach you the way of God more plainly. Read and well consider that Acts 18.25, 26.  
That place of Peter about the unlearned, hath led me to a long digression, but now to return again to advise you.  
Fourthly, Lay aside or leave off your kindling of flames in the State, and blowing the bellows of contention and vain jangling, and fall to preaching the Gospel of peace: Let the State Governors alone with the State affairs. And also let the Lord Christ alone with the discipline of his Church. Let it not be said of you as once it was of the high-Priests, that they were the only enemies to the Kingdom of Christ, and yet the great pretenders to it. Do not reproach the Lord's people as once they did, for believing in and following of their Lord Christ, saying, Have any of (us) the Rulers believed on him? No, none (said they) but a few ignorant people that know not the law. Do not accuse the Lords people in your Pulpits, as the Priests did Paul, Act. 24.5. saying, he was a pestilent fellow; amover of sedition, and a ringleader of the sect of the nazarenes. Lest the Lords people should answer you as Paul did them, Acts 24. v. 14. After the way which you call heresy, so worship I the God of my Fathers, etc.  
So having spoken of the things that you must lay aside, or forsake; Give me leave, as briefly as I may, to lay before you a few things that you ought immediately to practise; I say, immediately: because it is high time, if you have not stayed too long.  
First, If you be the Ministers of Christ, observe your Commission given you Mark 6.15. and Matth. 28.19. The sum of which is this, Go ye to all the world and Preach the Gospel to every creature; And Paul elsewhere gives an account of his commission, and saith, Christ sent him to preach the Gospel, and so he went Preaching peace by Jesus Christ. Seeing God in these latter days speaks unto us by his Son Heb. 1.2. Why do you speak so much by Moses; you say Moses must prepare us for Christ sure that is not in Your Commission: Me think I hear you saying with Peter; Master, let us build here three tabernacles, one for Moses, one for Elias, and one for thee; and there appeared a bright cloud, upon the appearance of which, Moses and Elias (which was John Baptist) vanished away. And God answered Peter from heaven, and told him, This is my beloved son: hear him. Why do you then build a tabernacle for Moses, and another for Elias, seeing the bright cloud hath expelled the dark administrations of them both.  
O then follow the advice of Christ, and keep close to your commission; and into whatsoever house you enter, let your first words be, Peace, to this house, Luke 10.5.  
Why do you teach repentance before Faith, seeing true and unfeigned repentance is a fruit of Faith, not a preparation for Faith. The Ninevites believed God before they proclaimed a Fast: and thou must first look upon Christ, whom thou hast pierced, by Faith; before thou canst mourn, as one mourneth for his only Son. The goodness of God will lead thee to repentance. Rom. 2.4. And the grace of God will teach thee to deny ungodliness and worldly lusts, 2 Tit. 11. vers. 12.  
Faith is a notable groundwork, in a sense of true repentance; without this Faith, it is in vain to think to build up ourselves in sanctity of life, and sincerity of conversation; For he that cometh to God must first believe, that God is: Heb. 11.6. And without this Faith, it is impossible to please God: and whatsoever is not of this Faith is sin, Rom. 14.23 My friends, is not faith the first stone in the spiritual building, the first step in a Christian race, the first link in our golden chain of Christianity, the first act of our new life, the first degree in our holy conversation, the first round in your jacob's ladder, whereby you ascend up into the presence of your Lord? Should you not acquaint your hearers first with the doctrinal part of Divinity, before you press the practical part; endeavour to have them truly principled, and then press obedience as the fruit of those principles; I have heard some of you say, that whatsoever obedience doth flow from any man; if it flow not from good principles, that obedience is in a sense disobedience. See what Christ commands Matth. 12 33 Make the tree good, and his fruit will be good, and good reason, for Matth. 7.18. a corrupt tree cannot bring forth good fruit. Now here is the reason, why you see so little fruit of all your labours? you preach so much, yet do so little good: you do not do Gods work in his own way; you preach and contend for order, and scarce are any in the kingdom more out of your order, than yourselves. In a word, you require good fruit from a corrupt tree, and Christ tells you, it cannot be. When David taught his son Solomon, 1 Chron. 28 9 He instructs him first in the doctrinal part, before the practical part; He must first know the God of his Fathers, before he is pressed to serve him: This was Paul's advice, Titus 3.8. Again, our blessed Lord Christ, Joh. 15.4. exhorts the people first to abide in him; and being in him by Faith, then bids them bring forth fruit, saying, as the branch cannot bear fruit, except it abide in the Vine; no more can ye except ye abide in me. So Paul dealt with the Collossians, 1 Coll. 9.10. He prays and desires, first that they might be filled with the knowledge of God's will; and then vers. 10. (as the fruit of that knowledge) that they might walk worthy of the Lord, being fruit full in every good work.  
2. The next thing that you should practise after you have exalted Christ alone, to be the only King, Priest, and Prophet, not in word only, but in power; in expecting the teachings of God the father to your souls, by, and through him, have recourse to his rules in the Gospel for your practice: and then you will not look so much upon Synods, and not be ashamed to confess him before men: If you have been in the Pulpit delivering his message, why are you so afraid to have your doctrine questioned? why will you not give your hearers that liberty, that Christ hath given them; to judge of what you have said? are you ashamed to own Christ, when his doctrine is examined? Or else, do you find yourselves unable by sound doctrine to convince the gainsayers. But you will say, If any be not satisfied, let him come to us in private; let me ask you: where have you a rule for that? do you not deliver your things publicly? And do not the scriptures tell you, that a public evil must have a public reproof? But you will say, we have done no evil: we have preached Christ according to our commission. Then (my friends) never fear to have it questioned: but (I beseech you) if any can object against what you have taught, so he do it in the spirit of meekness, rather to find out truth, then to carp at truth: And seeing Christ hath given him that liberty. 1 Cor. 14. Do not you deprive him of it. If you would but make trial of this; I will assure you, you might gain many privileges by it: In particular, I will show your two or three.  
1. You will take away all just occasions, for any to cavil at your doctrine, or speak evil of you in private.  
2. You will increase your own knowledge; for there are some Aquila's and Priscillas' do hear you: and you also may be more enabled to instruct.  
3. It will make the lustre of the truths which you assert, the more beautiful, if you vindicate them.  
4. It will make all your say seem the more worthy serious and sober consideration.  
O that I could see the ministers of England, as willing to be taught, as they are to be teachers; as swift to hear, as to speak: Truly, this were a way to untie the greatest things we want in our kingdom.  
3. When you have exalted Christ alone, and diligently observed his Commission; next I beseech you, be tender of his Lambs, and feed them; and so much the rather, because they are yet standing in the streets of Sodom, and the Dogs of Egypt do bark at them: Oh send forth no more Dogs to bark and snap at the poor tender ones; for they have a tender father, the Almighty Lord God, that doth take all the injuries done to them, as done to himself; and takes notice of all the hard say against them, as you may read at large in the Epistle of Judas 15.  
But you will (as I have heard you) say, we speak not against those that are truly godly; but we cry out against blasphemers.  
So was our blessed Lord Christ persecuted, and reproached under the name of a blasphemer. Luke 10.33.  
And so was Stephen (a man full of the holy Ghost, and of Faith) accused for a blasphemer. Acts 6.13.  
And they were great learned men that did this: and this is written for some to learn. Again, Christ was called a deceiver, Matth. 27.6. And a Wine-bibber. Matth. 11.19.  
It would be worth your labour, to examine from the beginning of the Bible to the end; how in all ages, and under all administrations, the Priests, and Levites, and pretended Ministers, which would be known by the names of Prophets, Seers, Watchmen, or Leaders, and in this present generation above all others, have had their hands in (almost) all the Wars, divisions, combustions, uproars, tumults, and troubles in the Kingdom. For matter of blasphemy, heresy, superstition, Idolatry, etc. were not this tribe the ringleaders, as also in persecuting the Lords people: nay, the greatest opposition that our Lord Christ himself met withal, was from that tribe; and have not they the chiefest hand in our present troubles, I leave to the whole kingdom to judge. Wherefore, my friends, consider upon what ground you stand, and upon what foundation you are built: and let it be your study to put out, not to kindle flames in the kingdom; to heal the wounds with which we languish, not to make more. Remember these words of Christ; Blessed are the peacemakers. Matth. 5.9. I know this is the practice of some of you; but truly, the number of such is but few: yet I do believe there are, and so in all former ages, there were a few scattered up and down, that were true Prophets waiting upon God for an heavenly message; and that they do receive and declare unto this kingdom.  
4. Seek not your maintenance in an unjust way: But cast yourselves upon the providence of God; as for the salvation of your souls, so also for the maintenance of your bodies; can you trust God with a soul, more worth than ten thousand words; and can you not trust him with a little earth, your bodies. You teach us to pray for daily bread, and you do well: but must you selves take canal care for yearly bread; if not, what means this bleating of Sheep, and lowing of Oxen; your pleading for Tithes in your Pulpits. On my friends! be ye sure to do Gods work; and I will pawn my life for him, he will pay you your wages: feed his Lambs, and your God will give you your meat in due season: O let the same mind be in you, as was in your brother Paul, 1 Cor. 9.15. where he renders three reasons why he would not preach for money, not tithes.  
First, because he would not make his glorying void, 1 Cor. 9 v. 15.  
2. Because he would not make the Gospel of Christ chargeable to them, vers. 18.  
3. He would not compel any to pay money or tithes for preaching, lest he should hinder the Gospel of Christ.  
How many such Paul's have we in our days; is there indeed one of a thousand: yes, (my friends) there are through God's goodness (to my knowledge) a few.  
I speak not in this against a just maintenance for a true ministry, for than I should sin against God and my own Conscience; for I know God saith, he hath ordained that they that preach the Gospel should live of the Gospel: and my own conscience tells me that if they have sown unto me spiritual things, I should not keep back from them carnal things. All that I here speak against is this, your looking for your maintenance in an unjust way.  
Fifthly, Give no offence unto any man, neither to Jew nor to Gentile, nor to the Church of Christ; but keep a conscience void of offence both towards God, and towards man: be patiented towards all, speak evil of no man; seek the glory of God before your own honour, and the good of his people as your own good: and as you would that others should do unto and speak of you, so do and speak you of them; in all you actions, propound Christ, for your pattern; and learn of him, for he was meek and lowly.   

Now to you called Independents.  
I May say to you, as once Paul did to the Corinthians, 1 Cor. 1.4. I thank my God always on your behalf; for the grace of God that is given you by Jesus Christ. Yea I may say to you as Christ did to the Church of Ephesus, Rev. 2.2. I know thy works, and thy labour, and thy patience, and how thou canst not bear them that are evil, and thou hast tried them which say they are Apostles, and are not; and hast found them liars. And thou hast born, and hast had patience under all thy reproaches; for thou hast had many opposers, reproachers, slanderers, backbiters, and evil surmisings against thee; if thou holdest to the end, and art willing to be a follower of Christ, as well in his humiliation, as in his exaltation; thou hast a fellowship with him in the one, as well as in the other.  
Again, This I find in thee (O thou Independent.) Thou desirest to walk by rule. When thou wouldst know the mind of God, thou lookest into the testimonies of his revealed will, the Old and New Testament; Thou groundest what thou holdest, upon that word; thou accountest the principles and practices evil, that are not warranted by that word: And if men come unto thee, and speak with the tongues of men and angels, thou wilt (with the noble Bereans) search the Scrip ures, to see, whether the things they speak of be so or no; and if they speak not, according to that rule, thou wilt presently conclude; it is, because there is no light in them: Nay, thou knowest, that if a man come, and preach any other Gospel than that which thou hast received, 1 Gal. 8, 9 he is to be accursed: and this thou hast also (to thy commendation) the more others do slight, despise, and lay aside the scripture, as a thing out of date; the more thou dost embrace it, read it, confer, and meditate on it; and account it sweeter than the honey, or the honey comb, and esteem it (with Job) more than thy natural food. Thou knowest right well, they were written for thy learning. Again, I may say of thee, as once it was said of the Church of Pergamos, 2 Revel 12.13. I know thy works, and where thou dwellest, even where Satan's seat is: yet thou holdest fast Christ's name, and hast not denied his Faith. Again, this thou hast, that thou withdrawest from every brother, that thou clearly seest to walk disorderly; thou dost reprove, rebuke, and exhort with all long suffering. Again, this thou hast; thou lookest to the spiritual growth of those with thee: thy members watch over one another, and in love reprove one another, and many of you do it in the spirit of meekness, as you would that they should do unto you in the same case, even so you do to them.  
Again, This you have; you take a special care of the poor among you, and you loathe the unjust practices of some other Congregations of the Presbyterians, that gather a just maintenance for the Poor in an unjust way: They cut large thongs, but it is of other men's Hides: they do not with Christ choose Deacons, but with Antichrist Collectors. Some of which must pay the Poor, and are sure never to receive their money again, though they borrowed it for that purpose: but God be thanked (oh thou Independent) thou hast not so learned Christ; thou knowest well, that the Lord loveth a cheerful giver, and accepts none but a  offering: you give unto all, but have a special regard unto the household of Faith, according to rule. Gal. 6.10.  
Again, This thou hast, thou forsakest not the assembly of Saints, as the manner of some is; you hear the Word in public, and build up one another in private; you do not (as some others) cry up the public, and contemn the private; nor cry up the private in contempt of the public: thou lookest into the Gospel and findest both of them commanded and commended, and therefore makest use of both: Thou knowest that as God is no respecter of Persons, so he is no respecter of places. Thou findest him teaching thee in public and also in private; abroad, and at home; thou findest him in the Fire to save thee, and in the Water to help thee, and in the Prison to free thee: thou knowest thy God is in all places, and yet comprehended in no place.  
Now having thus taken notice of the things commendable in thee, according to that rule, 1 Cor. 1.4, 5, 6, 7, 8, 9 And as Christ dealt with the Church of Ephesus, 2 Rev. 2.3.  
Give me leave also to deal plainly with thee, as Paul did. 1 Cor. 1.11, 12. and as Christ with Ephesus: and then, I shall not spare to tell thy Congregations and Members, that there are faults, amongst you; therefore I have somewhat against you.  
1. If you be not guilty of that sin that Paul reproves the Corinthians, for 1 Cor. 1.11, 1●. I am sure you are guilty of that sin that is reproved, 2 Jam. 2, 3.4. You have the Faith of our Lord Jesus Christ the Lord of glory, with respect of persons; for if there come into your assembly (as James faith) a man with a gold ring, and in goodly apparel; and there come in also a poor man in vile raiment, you are apt to say to him in gay clothing; Sat thou here, (in a good place) and though you do not in plain terms or words, say to the poor, stand thou there, or sit at my footstool; yet you let him stand at a distance, or sit at your feet: and James tells you, Jam. 2.4. Ye are partial. And many times those poor ones whom you slight, God hath chosen; and the rich ones, whom ye honour, God hath rejected: vers. 5. Hath not God chosen the poor of this world rich in Faith, etc.  
2. You are strange to those that are called Presbyterians, which many of them being truly godly, you should visit; and if there be any way of wickedness in them, reprove them; if they be low in their principles, endeavour to raise them; and where they are imperfect in the way of God, teach them more perfectly: Love not one man, because he is an Independent, hate none for being a Presbyterian; for this were to know men after the flesh, 2 Cor. 5.16.  
3. There is utterly a fault among you in that many of you do fashion yourselves according to this world; if there be any new foolish fashion going, ye are in haste to take it up with the first, quite contrary to the command of God, 1 Pet. 1.14. And as in your apparel, so in your long hair; why do you Christians were it like Ruffians? It is true I know that as religion stands not in meat or drink, so neither stands it in  nor hair long or short: But your abuse of this doth dishonour religion, grieve the Saints, and harden the world, especially of the first of these, to wit, . Therefore I beseech you hear a few words further.  
Is your Kingdom or glory of this world or in things outward, or fleshly, or even in vanity? Is it your work appointed and your delight (ye Saints) to please the irrational fancies of your fleshly minds? Can you who are so distinct and distant in your principles from the carnal and ungodly, so suit and conform to them in those things whose very fountain or cause is none other but ignorance of God, which also are rationally censured even of those that are without? Have you not better enjoyments: no better kingdom than this? Is not your glory within? Is not the most excellent your satisfaction, his presence in your hearts your great refreshments? Union and conversation with him your heaven and blessedness: Do you walk as Christ did: Whose meat and drink was to do the will of his father, are you like him?  
And seeing your fashions are costly, let me ask you, do you believe that God hath given you so much of his creatures for any such purpose? Can you say to the Lord, we bless thee in our souls that thou hast given us these creatures, and disposed our hearts by thy spirit to use them thus? Did ever God call such things sacrifices well pleasing to him? Or have you the creatures in such superabundance, or are better opportunities so scarce that you cannot better use them? do you think so? Then hearken hither.  
Here are many of us poor miserable wretches, whose bodies pine for hunger and thirst, and starve with cold: Some of us are exiles and strangers, some of us in prison, some of us sick, some wounded, lame, some weak, some widows, fatherless and friendless. Here we stand before you, ye see us, ye know us: and can you yet withhold relief? Have you no bowels of compassion? Hath mercy taken wing and returned to her eternal fountain that sent her forth? Hath she no tabernacle nor temple with men? Hath she left all hearts to hardness? Will she not vouchsafe us any of her divine bounty now, but leave us desolate, captives to necessities till they have pursued our flesh to dissolution? Where are these promises of our dear redeemer, to dwell with men to the end of the world. When shall the powrings out of the spirit of grace (promised) be? Or where are those Temples of his habitation, that we may go unto them? Will no man show us? Ah sad! Oh doleful case miseries devour us: and pity is departed from us.  
Oh dear friends: Are there all these sad cries and tears, and yet do your vain pleasures bewitch you to be deaf? Awake, awake, for now your Lord commands, go hear what those my (and your) poor membes say, see why they weep: Lord, they cry for want.  
Chr. What, want? And thou stand by with such rich stores of mine? Oh most unfaithful! Most unkind! Dost thou love me: and do I hunger in my members? and wilt not feed me with mine own? but imbessell those my stores to such base Harlots as thy fleshly fancies. Ah unfaithful wretch, get hence, thou shalt not stay with me, nor see my face these many days. I desire you to consider whether Christ doth not speak thus to your Spirits. But I have digressed and now I return.  
4 This is also a fault among you, that you do not pity the poor blind world, and endeavour to bring them into the knowledge of the truth, by laying before them the free love of God through Jesus Christ; all your studies are how to build up Saints, therefore to them you do altogether speak: Nay I have heard Sermon after Sermon in public, besides your practice in private, and you speak only to Saints enlightened, though most of the people to whom you speak are yet in the old man, and have need of such a Sermon as Christ preached to Nicodemus. And so you are blame-worthy as the Presbyterians are, yea more than they, for many of them do teach the practical part of divinity before the doctrinal; and you tell of great enjoyments, before your hearers are truly principled; he that doth truly preach the Gospel must preach to sinners to convince them, as well as to Saints, to confirm them. If you will indeed be followers of Christ, you must not content yourselves to preach a piece of the Gospel, for Christ when he came among sinners he was entreating and persuading them and calling them to come to him that they might have life; He often encouraged them to come to him, telling them, he came not to call the righteous, but sinners to repentance. He bids come unto him, all you that are weary and heavy laden, and he will give you rest: And saith, They that come to me I will in no wise cast off. And when he gave his Commission to his Disciples, he told them, they must preach the Gospel to every creature. Oh then pity the world, pray for the world, rebuke, instruct, exhort, persuade, and beseech them to be reconciled to God: your father lets the Sun shine and the Rain fall upon them, and bids you learn of him to love them.  
Do they revile thee? Then with Paul, bless them, 1 Cor. 4.12. Do they persecute thee? Then with him suffer it, 1 Cor. 4.12. Do they take away thy cloak? give them thy coat. Do they smite thee on the one cheek? offer the other.  
Do they curse thee as Shimei did David? Then as David, let them alone: It may be the Lord hath bid them do it. To you it is given, in the behalf of Christ; not only to believe, but also to suffer for his sake: And how knowest thou, but that he will reward thee good for all their evil. If thou wer'st of the world, the world would love thee; but because he hath chosen thee out of the world, therefore the world doth hate thee.   

A Word to those that go under the name and title of ANABAPTISTS.  
MY Brethren, there are these things worthy of commendation among you.  
You meet often together, and when you come together, as good Stewards of the manifold grace of God; as every one hath received the gift, so he doth administer the same: you exceed, in some sort, all other Churches, namely in this; That you do administer a right ordinance to right objects: you will do God work in God's way, I mean, you Baptism those to whom Baptism belongs; you do that which is required, and as it is required. And in some measure you do according to the command of Christ, 1 Thess. 5.14. You warn them that are unruly: you do comfort the feeble minded, support the weak; and in some measure ye endeavour to have patience towards all men. And when men begin to deny, or sleight God's ordinances, you withdraw yourselves from such; and this also is found in you, for which, I commend you: You look upon the scripture, as written for your learning; and therefore you often read, and meditate of it; you cannot bear with those that slight it, and speak reproach fully of it: you have experience, that God doth teach you by his word mediately, more than by immediate revelations.  
But, my Brethren, there are faults among you; therefore I have a few things against you, wherefore bear with me, if I deal plainly with you: first, the Scripture bids you speak evil of no man; why then do you imagine in your hearts, and speak evil of the Independent, because he will not be rebaptised? Why do you so judge the Presbyterian for Baptising children, to whom it doth not belong. They do not see by your eyes, therefore they cannot walk by your ruks: are they in darkness in this? so once waste thou: Dost thou outstrip them in this? it may be (nay I am sure) they do go beyond thee in other particulars of obedience: Do they neglect the ordinance of Baptism? that is their evil; but thou dost rest upon it, and this is thy evil: do they sin in slighting Baptism, thou sinnest in idolising of it: Oh then, be sparing to censure, and judge thy Brother!  
Here is another branch of your miscarriage; you suffer no man (though never so well gifted) to speak among you: no, though he be able to teach you all, unless he be joined to you by the ordinance of Baptism with water, and though he be baptised with the Baptism of the Spirit, without which that of water is nothing; you hear him not.  
Again, you often take Scripture in the literal, when you should take it in the spiritual sense; When Christ speaks of the baptism of the Spirit, you understand it to be of Water: In a word  
You live much under the administration of John, who tells you, that he must decrease, but not so much under the administration of Christ who shall increase.  
Again, you make Baptism the ground of your communion, and so disorder, what God hath ordered; for the ground of communion should arise, first, from that union you have with Christ your head; and secondly, from that near relation you have each to other, as being one in the same spirit: In a word, your knowledge that you have one of another, is after the flesh: when will you be of Paul's mind, 2 Cor. 5.16: to know no man after the flesh: I may truly say of you, as once it was said of Apollo's, Acts 18.25. that he was instructed in the way of the Lord; knowing only John's Baptism of water: and surely you have great need as once he had, to have Aquilla and Priscilla to take you aside, and teach you the way of God more perfectly, etc.   

A Word to those that hold , and General-Redemption.  
MY Friends, some things I have observed from you, by my being among you; which I desire to learn of you, and for which I commend you: I have seen you bearing one another's burdens, relieving one another's necessities, according to your abilities, often visiting one another, with many outward expressions of that inward love, which you bear one to another, these things ought to be done; and there are other things which you ought not to leave undone; as also to love those that are not under your form.  
These Principles also do you hold.  
First, That Jesus Christ gave himself a ransom for all; and you prove it by Scriptures, 1 Tim. 2. v. 6. 1 John 29. 1 John 2. v. 2. 2 Cor. 1.15.  
Secondly, That remission of Sins ought to be preached to every creature; which proves the first, that Christ gave himself a ransom for all; and therefore remission of sins must be preached to all, and that you prove by these, and the like Scriptures, Luke 24.47. Mark 16.15 Luke 10.5. Isa. 45.22.  
Thirdly, That every one is to believe the forgiveness of his sins; for if Christ died for all, and the Gospel ought to believe, and that all are called upon to believe: you bring these and the like Scriptures, John 1.7. John 17.21. Now if your principles drawn from these or the like Scriptures, be according to the spiritual sense of them; you do well: So much for the things worthy of commendation in you.  
But my friends, there are many faults among you, for which I have at present, a few things against you.  
The first, is your abuse of Scriptures: first, in taking them in a literal sense; secondly, looking into, and speaking of only those scriptures, that seemingly in the letter do confirm your principles: Whereas if you rightly understood them, you would find the sense of one scripture to stand with the sense of another; As to instance a little in the forenamed things.  
First, you say, That Jesus Christ gave himself a ransom for all, and remission of sins is to be preached to all: Now compare those scriptures with Rom. 8.30. where he speaks of particular, not of general predestination. So when he speaks of election to the Ephesians, he points at a particular, not at a general election. And when Christ prays John 17. he prays not for the world, but only for those whom the Lord had given him out of the world. And Joh. 6.44. There can none come to him but whom the father draweth. Read and well consider that one Scripture, which all of you are not able to answer, Acts 13.48. And as many as were ordained to eternal life believed. I know what false gloss you put upon this text through your ignorance; you say the original saith thus, As many as believed were ordained to eternal life. And with this false sense you deceived me for a few days, but when I searched the original, I found you liars, for that word is truly translated; and I have spoken with many poor souls that you have deluded with these and the like things. You say election depends upon qualifications and bring these or the like Scriptures, The Lord chooseth to himself the man that is righteous, never minding that other text which saith, there is none righteous no not one. So then, if he chooseth none but the righteous, and there are no righteous, not one, than he chooseth none. Oh you simple ones, how long will you love simplicity? Scorners delight in scorning? and Fool's hate knowledge? If this text doth speak to any such in England this day: It speaks to, and concerns you chief.  
Did you never read with understanding that text which saith, that we and all the Nations of the World are in the hands or God, as clay in the hands of the potter, who maketh one vessel to honour, another to dishonour as he pleaseth: And if there be any man so impudent to say, as I have heard some of you say, that then God is partial. See how Paul checks such, Rom. 9.19.20. Oh man who are thou that repliest against God, shall the thing form say to him that form it why hast thou made me thus?  
If thou wilt know a reason why the Lord doth elect some to life and to pass by others, he is pleased to give thee no other account than this Exod. 33.19. I will be gracious to whom I will be gracious, and I will show mercy to whom I will show mercy; and whom he will he hardeneth.  
If thou wilt also know a reason why he will cast some into the pit of destruction, and give to others life everlasting: I answer, God hath no rule to act by but his own will, so that for him to do what he willeth, is just, and it is just for no other reason nor upon any other ground, but this, viz. because it is his will to do it, and this is the justness of man's actions, to do what God hath commanded or declared that he will have man to do. Now I say, this is the reason why he will cast some to destruction, viz. to magnify his justice, or perform his will determined upon such as do transgress the law given them, and for this cause is such destruction just, because it is that which the eternal will or decree hath appointed to follow upon transgression. And after the very same sort doth he exalt the attribute of his mercy in the salvation of others. Read the 9 of the Romans and thou wilt find most of that chapter spent in disputing this very thing.  
Another gross error that you hold contrary to the scripture is this, That the soul is mortal as well as the body.  
Again you hold and teach, That if God commanded the Gospel to be preached to all, and Christ died only for some, than God commands a lie to be preached to the most part of men, and that is blasphemy to say that God commands a lie to be preached.  
Again, You ground your own particular faith upon that general redemption, and if your ground be false, your faith must needs be so; for no good fruit proceeds from a corrupt tree; and wherein doth such faith exceed that of the Devils, that believe and tremble.  
You say there is a power in every man to do whatsoever is commanded, a power to choose and a power to refuse; you cite that of Joshuah and the like scriptures. Behold I have set before you this day, life and death, choose you whether &c. Ergo (say you) the people have power to choose and to refuse.  
You say also that upon your doing, or not doing, depends your eternal blessing or everlasting cursing, and yet unless it be in some few things which I have fore-spoken in your commendation, you are the most unfruitful people that ever I came amongst, except our new upstart wantoness or new Notionists (to whom I shall speak next.) You spend the most of your time, in speaking evil of almost all other Christians that walk not by your rules, and hold not to your errors, you backbite and reproach them with that bitterness of spirit, as is more suitable to the principles of Heathens than of Christians, I will forbear to speak the one half of what I have been an eye witness unto of this kind, in that little time when I was among you. You spend your time to spy a Mote in your Brother's eye, but when will you pull the Beam out of your own eyes.  
Again, You hold that a man may fall from Christ or Grace, you have often affirmed that a man may be a child of God to day, and a limb of Satan to morrow, that he stands by obedience and not by grace.  
When he doth well he is accepted.  
When he doth ill be is rejected.  
And so by your errors, our salvation seemeth to depend upon works, and so the free grace of God is nullified, and the obedience of Christ made of none effect; and in effect you plainly deny Christ: In a word,  
You hold more foolish, sottish, unsound, unwarrantable, and uncomfortable points; than any Sect; And your conversation is just answerable to your principles, so join both together and behold their ill shapen form and fruit. 1. By them both you dishonour God. 2. You grieve his people. 3. You delude the world 4. You cause the way of truth to be evil spoken of.  
Remember therefore from whence you are fallen and repent or else the Lord will come unto you quickly, and fight against you   

A word to the new upstart Wantoness that deny Gods Ordainances, or New NOTIONISTS: full of Whimsies.  
MY Friends, I have spent a few days and made diligent search to find something in you worthy of commendation, that so I might speak to you as I have to other Churches, taking notice of your Good and of your evil, but (my Friends) I cannot find any thing among you but blasphemy and heresy, and trusting in lying vanities. Therefore as John said in another case 1 john 1.3. I shall say to you in this case. That which I have seen and heard declare I unto you: and what I shall now charge you with, I have been an eye and care witness of, in conversing with you and being among you. Our Lord Christ speaking to the seven Churches of Asia by John, discovereth in each of them something worthy of commendation, but when he comes to the seventh Church, the Laodiceans, there was not so much as one grain of goodness to be found in her: And yet this Church looketh upon herself as the only excellent Church, transcending all the rest, Rev. 3.17. I am rich and increased with Goods, (saith she) and have need of nothing, and knowest not that thou art wretched, and poor, miserable, blind, and naked.  
Here is thy state to a hair's breadth, oh thou New Notionist, thou lookest upon thyself as one gone beyond all others in high enjoyments, and that can live upon God without use of ordinances, and worship God without forms.  
You say the Scriptures are not the word of God.  
Some of you have said the Scriptures will teach you to lie, and steal, you say God cannot be dishonoured by any Action you do.  
And some of you have said, the reason why they will not be drunk, is, because they would not waste their money and cause others to laugh at them, and because it is hurtful to their bodies, not for any dishonour to God.  
You say, That the Scriptures do not concern you, that it is only a declaration of the Administrations that others have formerly been under and worshipped God in, you say there are one hundred and fifty lies in it.  
You deny the resurrection and the judgement, and say that there is no sin in the world, but that all actions are alike.  
You say that the highest enjoyment and perfection that a Christian shall have, is in this life.  
You make your own wills your rule, and when you are carried forth by them, you say you are carried forth by the Spirit of God.  
You say there are neither Angels nor Devils, but an administration of life, and an admistration of death, or one of light and another of darkness.  
When you come together you spend your time for the most part in jesting stories and Carnal merriment, and if any reprove you for it, you say you are carried forth to it.  
You speak evil of others that wait upon God in the use of means, you call them legalists, formalists etc.  
Most of you despise to hear any Minister preach, though never so excellent a teacher.  
Some of you say that you can make better Bibles yourselves, than that which is made already; saying, this Bible is but the opinions of men. You call Prayer, and all other Ordinances, bondage.  
You say, if one man kill another, it is God that doth it; yea, you can use deceit in your particular Callings, and say, you do no evil.  
You care not for the weak, how you offend them; nor for the strong, if you grieve them.  
And you above all other Sects in the world, cause the way of truth to be evil spoken off; most of the offences are come by you (we be unto you) as saith the Scripture. The Presbyterians hear of your blasphemies, errors, and abominable things that you hold: and because some of you were heretofore Independents, and some Anabaptists; It makes the Presbyterian cry out so bitterly against the Independents and Anabaptists, thinking them to be all such as you are; when I must needs bear witness for them both, they do hate your principles, and practices, as they do the Devil, the father of them; In a word, you have turned with the Dog to the Vomit, and with the Sow to the wallowing in the mire.  
Wherefore, If there by any sparks of grace remaining in you; If there be any consolation in Christ, any comfort of love, if any fellowship of the Spirit, if any bowels of mercies: then, oh then, remember from whence you are fallen and repent! Learn of the Prodigal Son, and come back again to your Father: for you have fed a long time upon husks, and your companions have been the Swine. You have back-slidden from your God, return to him again: It may be he will receive you: Seek meekness, seek righteousness; it may be you may be hid in the day of the Lords anger. Wash you, make you clean, put away the evil of your do; cease to do evil, learn to do well.  
There is also another sort of people called Millenarians, who hold that Christ shall come, and Reign a thousand years upon earth personally: But seeing the number of these is but few, and their errors (for the most part) but in circumstantials, not in substantials; I shall at present omit to say any thing to them.   

A Word to another sort of People, that are under none of those Forms.  
THere are also a quarter part, if not more of the People of England, that are not under any of the aforesaid forms; neither Presbyterians, Independents, Anabaptists, Free-willers, nor those upstart men of vanity and empty notions last mentioned; I say, They walk not, nor keep company with any of these, but a distance.  
And these are of two sorts.  
The first is a precious, sweet, moderate sort of men and women, looking after and enquiring into the power and glory of truth, and godliness, more than the form: They clearly see all those to whom I have spoken before, to be in extremes, either towards the right hand, or towards the left; and for the most part knowing Christ after the flesh; yet this sort not under forms, look on those that are under forms, for many of them to be (as indeed they are) members of the same body, whereof Christ is the head. These men desire to know no man after the flesh; they love not any man because he is a Presbyterian; neither do they hate another, because he is an Independent; They desire to have their moderation known unto all men, seeing the Lord is at hand: As these men's hearts are tender to all, so their Purses are open to all. They desire to be good, more than to be thought of others to be so; and esteem the power of godliness more than the form.  
But secondly, there are another company, and these are the greatest part, that are under none of the aforesaid forms; who look upon all the rest, and count it strange, that they run not with them to the same excess of riot, speaking evil of them all: The greatest piece of these men's Religion is, to watch for the haltings of the rest. These men and women spend their time, for the most part, in gaming, drinking, backbiting, railing at all others, that will not do as they do. These will not join themselves with the Presbyterians, because they will not love them: They will not come among the Independents, because there they shall meet with reproof; they esteem their liberty more than their Religion: therefore they keep company with those, where they may have their liberty.   

A few Words by way of Prophecy of the downfall of Presbytery, Independence, Anabaptism, Antinominisme, Free-Willers, Vain-Notionists, and all other Sects now extant in England.  
A word in general to all the Saints, who are under any of the aforesaid Forms.  
OH all you servants of the most high and mighty God, heirs of Promise, and Sons of Zion; look for great alterations, and mighty changes, see what desolations God will make in the earth, and look for nothing but the Lord to be revealed from Heaven, which will be mighty in his dispensation and exceeding glorious in revelation, strong and powerful in operation. He will bring to pass his determination, that is, he will destroy in this Mountain, the face of this covering cast over all people, and the veil that is spread over all Nations, Isa. 25.7.  
If you ask what this veil is, that shall be taken away.  
I answer, There are many veils whereof this is one, thy knowing of Christ and Christians after the flesh: As soon as ever the Lord took this veil of our dear brother Paul's eyes, see what a change it wrought immediately upon him, 2 Cor. 5.16. Henceforth know Ino man after the flesh, yea though I have known Christ after the flesh, yet henceforth know I him so no more. Our looking upon men and loving them because they are under this or that form, is a knowing them after the flesh. Presbyterians look upon others of the same judgement, worshipping God in the same form, and therefore love them. But let these speak never so little against their form, and presently they cast them out of their affections. and also the Independents, they know men after the flesh much after the same manner: And likewise the Anabaptists, and Free-willers, they are vailed with the same veil. And therefore what I say to one Sect, I say to you all; you shall speedily receive a total rout: You have gathered yourselves together, but you shall be scattered, yea you shall be broken in pieces. Lo here is Christ, (the Presbyterian saith) in the public ordinances, therefore highly esteem the public preaching, and frequent the public assemblies. Then comes in the Independent, and taking a strict view of the Presbyterial Way, sees many disorders amongst them, and so separates himself from them, and joins himself to those o● his own judgement, and so meet in private, saying in effect, Lo here is, Christ, Lo here is Christ: Then stands up the Anabaptist in opposition to both, and saith, Christ is not with you in public, nor with the Independent in private, But Christ is with us in the baptism of John. Lo, lo, here is Christ: Then comes in he that holds general redemption and freewill, and saith, Christ is among none of you all, for you do eclipse his freegrace, and limit his unlimited mercy, for he died for all, but you say it was but for some. 2. The Gospel is to be preached to all, but yond say, though he preached it to all, yet he intended it only to some. 3. Whereas we hold that all should believe the remission of their sins, you say, none can believe but a few that are elected. But we hold that as in the first Adam all died, so in the second Adam all are made alive. So that, if any perish, let him thank himself, for upon his obedience, or disobedience, depends his weal or woe, and so God doth neither elect one, nor reprobate another, before he hath done good or evil. Lo here is Christ, here is Christ, say the Free-willers.  
And so all other Sects, Lo here is Christ, saith one, Lo there is Christ, saith another, wherefore if they shall say unto you, Behold he is in the Desert, Go not forth, Behold he is in the secret Chambers, Believe it not.  
You all have built your outward house of external discipline, upon the sand, and it must fall because it is not grounded upon the rock Christ, you have made your communion the ground of your union, and that must fall, because it is not the Lords but man's building  
Quest. But how do you know that Presbytery must down, and Independency, Anabaptism and the rest of the Sects must down.  
Answ. I answer, Christ told the Jews John 8.56. that Abraham saw his day and was glade Now if Abraham by faith did see the day of Christ, coming in the flesh, many years before he came, why may not I and others see the day of christ coming in the Spirit to destroy all fleshly forms, some few years before it be finished.  
But if thou askest, How shall I know that thou prophesiest true concerning the downfall of all these.  
I answer thee in this case, as the Lord himself answered his people in another case, Deut. 18.21.22. If thou shalt say in thine heart, How shall we know the word that the Lord hath spoken, from the word that he hath not spoken? The Lord there answereth, When a Prophet speaketh in the name of the Lord, if the thing come to pass, it is from the Lord, if it come not to pass, it is not from the Lord.  
Again, I have by faith seen all these opinions fallen, and I have heard from many others that they have seen them fallen also. Therefore that which I have heard and seen, declare I unto you, that you might have fellowship with the Father and the Son in the spirit, for then, and not till then, you will give over saying, as (in effect) you do, I am of Paul, I am of Apollo, I am of Cephas: Then you will not so much cry up a form but endeavour the power of godliness.  
Deliver thyself, then, oh Zion, that dwellest with the daughter of Babylon, Zecha 2.7. For the Lord shall slay Babylon, and call his Servants by a new name, Isa. 65.15.   

A short description of a true Church-state, or communion of Saints that shall stand against all opposers.  
PAul▪ writing to the Church of Corinth, beseecheth them in the name of Christ, that they would endeavour a perfect joining together, in one mind and one judgement, and good reason he had for so doing, for he well knew that all joinings whatsoever that were imperfect, were not of God, and so could not stand. In opposition to all such imperfect unitings or unsound communions, he dissuades this Church of Christ, from pleading or standing for patties, and from saying, I am of Paul, I am of Apollo's etc. He doth in effect, tell them they must cease from knowing Christ and Christians after the flesh, for that must vanish. He doth persuade them not to build upon the sand, for that will fall. The Spirit of Christ doth exhort you to give over saying, lo here is Christ, lo there is Christ, for that is unsound and cannot stand.  
That communion of Saints, that shall stand, against which the gates of hell shall not prevail, let the wind blow, the rain descend and the floods come and beat upon it, it will not fall, for it is founded on a rock. That communion than is this.  
A communion that doth arise or flow from union, I say, It is a communion of Saints, arising from a clear apprehension of their union with Saints, 1 Cor. 12.13, 14. For by one Spirit are we all baptised into one body, whether we be Jews or Gentiles, bond or free. And have been all made to drink into one spirit, for the bod●●s not one member but many▪ verse 20. For now are they many members, yet but one body. Now when a Saint comes to see that every one in whom the Lord Jesus appeareth, though in the least measure, is a member together with him in the same body, whereof Christ is the head; then his heart longeth to join himself in fellowship with such, who have fellowship with the father and the son in spirit, whether in ordinances or otherwise.  
He considers that he and all the faithful under the whole Heavens have all one father, all one mother, all one elder Brother, all one calling, all one hope of their calling, all clothed with the same robe, all inclined to the same work, all united by the same spirit, all ruled by the same word, and so he honours them all, as the body of Christ, and nourisheth and cherisheth them all, as his own body. Oh who can break the links of this golden chain? Who can throw down this spiritual building? No, no, The gates of hell cannot prevail against it. Read, and well consider that in the 1 Pet. 2.5. Ye also as lively stones, are built up a spiritual house, an holy Priesthood, to offer up spiritual sacrifice acceptable to God by Jesus Christ etc. or as it is in the margin, be you built up a spiritual house. Go now through all the Shires and Cities of England, and inquire, nay make diligent search among all sorts of people, professing and pretending, to Christ, for such a Congregation, that of lively stones hath built up such a spiritual house, and note that Church: It shall never fall.  
Oh where is such an assembly of Saints to be found, as is spoken of Ephes. 2.22. that are built together for an holy habitation of God through the spirit. Shall I appeal now to thy very conscience, and ask thee, oh thou zealous Presbyterian. Is your building which is so much cried up in England, such a building?  
Shall I appeal now to thy conscience, oh thou Independent; and ask thee, Art thou built up for an habitation of God through ●he spirit? Dost thou indeed offer up a spiritual sacrifice? Me thinks there is so much truth in both the Presbyterian, and the Independent. as to answer in the negative.  
Well then, Hence it is you love one Saint, and hate another because you are not perfectly joined together; You yet know Christ and Christians after the flesh, you have been joined together in one form, but not united together in one spirit. But the day is dawning before you, and the day star is rising in you, at the appearance of which your communion shall be in the spirit as well as in the form, and your love shall be to all as well as to some, and when you are absent in body (as Paul) you will be present in spirit, joying and beholding their spiritual order.  
Now there are many reasons why the Saints ought to be thus joined together: Take two,  
1. Because they are commanded to stand fast in one spirit, Phil. 1. 27. And how can they stand fast in the Spirit if they be not joined in the Spirit.  
2. Because that worship wherewith they must worship God, must be a spiritual worship, John 4.23.24. 1 Pet. 2.5.  
And until Saints are thus joined together they are not fitly joined, according to that Ephes. 4.16.  
Neither until they be thus united in one spirit, can they be said to have any fellowship of the Spirit, according to that Phil. 2.1.  
Again until they be thus united in one spirit, how can they yield obedience to that command Ephes. 4 3. Endeavouring to keep the unity of the spirit in the bond of peace. And that they might keep the unity of the spirit in the bond of peace, see what powerful convincing arguments he brings, Ephes. 4.4, 5, 6. There is one body, (saith he) and one spirit, even as ye are called in one hope of your calling: One Lord, one Faith, one Baptism: One God and Father of all, who is above all, and through all, and in you all. Mark then (I beseech you) the Lord by Paul doth here lay down. 1. The union thou hast with him, 2. The union thou hast with his people, and from both these, as from the ground, he puts his people upon a sweet communion and fellowship both with himself and his people. Upon this rock hath Christ built his Church, and the gates of hell shall not prevail against a Church thus stated. But I have been in communion with all sorts of Professors now extant in England, and waded out of one form into another, and at the last I have clearly found that much of their building, hath been upon sandy foundations, I shall then shut up all with one word of advice to all.  
Oh ye sons of Zion! Behold your union with God, consider also that ye are one, not with some (only) but with all the Saints under whatsoever form they be. Wherefore love them all, pity them all, do good to them all, and as you are united in one spirit, so let the the word and spirit be your rule. When you have gathered yourselves together according to the order of the Gospel, choose to yourselves Pastors, and Teachers, Elders, and Deacons, make use of all God's ordinances but rest upon none, look upon them all but as Pipes and Organs through which he conveys himself to the soul etc.  
Quest. But me thinks I hear some say, What religion, or (at least) opinion is he himself off, that hath written this Treatise? He can be no Presbyterian, for he writes against them: He is no Independent, for he reproves them: No Anabaptist, for he dislikes them: No Free-willer, for he writes directly against them: What then is he?  
Answ. I answer, I am a Christian.  
You will say, So are all the people of England, Christians.  
But that I deny, For though there are many Christians of man's making, yet there are few, yea very few of Gods making.  
But you will say, What are they then, if not Christians.  
I answer, There are many Heathens, and Turks, Jews, and Infidels many Canaanites, and Amorites, Perrizzites etc.  
But I am a Christian, This name was given first to the disciples in Antioch, I believe in one God, Father of all, and in one Lord Jesus Christ redeemer of all, and in one sanctifying Spirit of Grace; I believe that it is the office of the Father to elect, the office of the Son to redeem, and the office of the Holy Ghost to Sanctify those and only those, whom the Father hath elected, and the Son redeemed, And I do believe my own interest in all these, without which the knowledge of it is nothing; the Father loves me freely, the Son manifests that love to me, and the Spirit doth evidence it in me: The Father loveth me, as redeemed by his Son; The Son looks upon me, and loves me, as being given by the Father, for him too redeem; And the Holy Ghost seeing the love of the Father in choosing me, and the love of the Son in redeeming me, he also sets his love upon me, and manifests this unto me, which is the earnest of my inheritance. I believe that God hath his being in himself, and gives being to all other creatures, and the cause, why he made me, was for his own glory, and the end, why he elected me in Christ, was that I should bring forth fruit to him, I know I am not my own I am bought with a price, wherefore I desire to glorify God with my body and my soul, which are the Lords. I endeavour, as to love God, so also to love his people, not some but all, and to love my enemies, desiring to become all things to all that I might in my place gain 〈◊〉▪ I do bel●●ve that I 〈◊〉 to give no just offence to the Jew, nor the Gentile, 〈◊〉 the Church of Christ, wherefore as much as in me lieth, I endeavour to keep a conscience void of offence both towards God, and towards man. I love all, and yet I desire to withdraw myself from every brother that walketh disorderly.  
I do believe that I am a Servant of Christ.  
I do believe I am a Friend of Christ, John 15.15.  
I do believe that I am a Brother of the Lord Christ, Heb 2.11.  
I do believe that I am in as near relation to Christ, as the wife is to the husband, Rev. 1.9.  
I do believe that I am a Member of his own body, 1 Cor. 12. verse 12.  
I do believe that I am a Joynt-heire with Christ, Rom. 8.17.  
I do believe that I am joined to the Lord, and so one Spirit with him, 1 Cor. 6.17.  
I do believe that the Lord takes all the evil done to me, as done to himself, Zac. 2.8. Mat. 25.45.  
I do believe that I have everlasting life already, according to that John 3.36.  
1. In the promise, fear not little flock, it is your father's pleasure to give you a kingdom.  
2. In the first fruits, for what is heaven hereafter but a more full enjoyment of what is begun here.  
3. I have everlasting life already in possession by my head Christ.  
I do believe that all this is but a taste of what I shall be, according to that 1 John 3.1, 2. Now are ye the sons of God, and it doth not yet appear what you shall be. But when he shall appear ye shall be like him. The serious consideration of which, (I doubt not) will draw up my conversation more and more to be in heaven, even whilst I remain here on earth.  
I do beelve that my sins by Christ are taken out of the sight of God.  
I do believe that the design of Christ was to take it away out of my Conscience, that there might be no more conscience of sin, Heb. 9.14.  
I do believe that as Christ hath taken away sin out of the sight of God, and out of my own Conscience, so in due time, he will take away sin out of my conversation, according to that scripture 1 Pet. 1.15. and Luke 1.75.  
In a word, I do believe, my sins past, present, and to come, are all laid upon and done away by Christ, Isa. 53.6.  
I do believe that as there was no good foreseen in me, that did cause the Lord to set his love upon me, so there is no evil that can be done by me, that can cause him to hate me.   

A Word to the Parliament the Representative body of the Kingdom.  
I Cannot put a period to this little Volume, without one word to you, who are Members of the High Court of Parliament. Honoured Worthies, you have begun well, go on that we may find in England that that was so earnestly sought for in Jerusalem, Jer 5.1, Men executing judgement, and speaking the truth: And then why may we not expect to be partakers of the mercy there promised; a pardoning of the sin, and a healing of the Land. Eye the Lord Jesus in all your actings, and advance his Kingdom, as much as in you lieth: honour him and he will honour you, and endeavour with David to deliver his Lambs out of the Lion's mouths, for they are tender in your Father's eyes, let them be so in yours: Your undaunted courage in not fearing the faces of men, and your executing of justice upon all offenders, without respect of Persons or partiality: as it is very acceptable in the sight of God, so the sound of it is very sweet in the ears of his People. And as the Saints in England have put up many Petitions at the Throne of Grace, that God would give you undaunted Spirits; and having by experience found God answering their request by your late actings, as touching the King and Lords; they are now turning their Prayers into Praises, to the Almighty for answering their Prayers in assisting you. And the more difficulty you found in the work, the more God will honour you for the same.  
But Right Honourable Worthies, What should be the cause that the people of England whom you do represent; yea, they that have chosen you, and have ever since with their Lives and Estates assisted you: What is the reason, that they all with one voice since the death of our late King are saying to you, as once the children of Israel to Rehoboam after the death of their King, 1 King. 12.4. Ease us of our heavy burdens, take away our taxations so heavy: and you have answered the people as Rehoboam did, if not in your words, yet in your deeds: saying, My little finger shall be heavier than my Father's loins, and whereas you had a heavy yoke before, I will make it heavier: and whereas my Father chastized you with whips, I will chastise you with Scorpions.  
If you say, this is none of our answer, or practice; Let me ask you, What means the Excise, the doubled contribution, and Freequarter, and many other grievous taxations and assessments: And when we consider the time in which you increase and continue these devouring Caterpillars, it doth aggravate your evil, as well as our sense of the misery; as to instance.  
1. In a time when our trading at Sea is spoilt, and our Ships daily lost and taken.  
2. In which our trading by Land is almost utterly decayed.  
3. In which all sorts of provisions for the nourishment of our almost famished bodies is risen almost to a double price.  
4. Though what little Money and Pla●e we had, we lent before upon the Public Faith; which proves a dead Faith, or at best, but a historical Faith: For notwithstanding all Promises, we receive none of it back again.  
5. In a time, in which many People are but, as it were newly returned to their Homes, after banishment for a long time from their habitations and estates, left to the cruel mercies of the adversary.  
6. In which many thousands have had their Houses burnt to ashes, and cry for help to their neighbours that have escaped that calamity.  
7. And lastly, Which adds to our misery more than all the rest; In a time, when we expect a full deliverance; having by the assistance of the Almighty power, gotten the victory over all our enemies: so that we may yet lament in the words of Jeremiah; We looked for Peace, and there is no good: and for times of Peace, and behold trouble.  
God hath put into your hands a power, if you have but hearts to make use of it, to take off these heavy burdens, wherewith your friends are laden.  
Are not the Crown Lands in your hands, and all the treasures thereunto belonging: Are not also the Bishop's Lands in your hands.  
Are not all the Customs in England in your hands, which amount so high.  
And also Delinquents Fines and Compositions.  
And yet must we have Excise remain? and Contribution doubled? Is this the reward that we shall have for all our Obedience to you? Oh consider, consider! To reward us evil for all our good, it is not sound; and to make your friends your foes, it is not safe: Shall I acquaint you with what I know, and that upon sound ground. If the King had gotten the day, and all into his hands, as you have: would not he have freed those that assisted him? And have maintained his Army upon the cost of those that did oppose him? did not his practice begin to testify the truth of this? So tender was he of those that assisted him in his extremity.  
And will not you that profess yourselves to be the servants of Christ, and favourers of his people; do as much for Christ, as he for Antichrist? Oh then! Oh then! let the cost light upon those that were the cause; and they that forced you to raise an Army, let their estates pay the Army.   
FINIS.