The Great Earthquake — William Erbery

The Great Earthquake · William Erbery

TO THE MINISTERS of the Church of ENGLAND, and NEW-ENGLAND CHƲRCHES.

THe two great Myſteries (read in Scriptures, which the Spirit is now revealing) are Chriſt, and Antichriſt; the Myſtery of Godlineſſe,Rev. 10.7. Rev. 13.18. and the Myſtery of Iniquity: Chriſt is the Myſtery of God, Antichriſt the Myſtery of Man. God manifeſt in the fleſh, Immanuel, Jehova-Tzidkenu, the Lord our Righteouſneſſe, God with us The wiſdom and power of God in us, is the Myſtery of Chriſt, Chriſt in us, Chriſt in a Myſtery men know not, and godly Chriſtians will not acknowledge. This alſo is the Myſtery of Antichriſt, Man manifeſt in fleſh, Man with us,Mat. 16.23. Iſay 2.22. and in us, the Righteouſneſs of man, Man magnified and exalted, Fleſh and the goodlineſs thereof ſet up in us is Antichriſt indeed: for as the number of the Beaſt is the number of a Man; ſo Man alone exalted in the goodlineſſe of fleſh, is the Man of ſin, the Woman upon the waters, the great Whore▪ the wiſdom and power of Man is the Myſtery of Antichriſt within us, which men know not yet; but God is now manifeſt in fleſh, and beginning to appear in Men, that neither Man nor fleſh may appear any more, but that all being ſwallowed up in God, God may be all in all.

The time was, when Kingdoms and Churches were the two Temples in which theſe great Myſteries, dwelt and were diſcovered. Man was moſt manifeſt in Kingdoms, when Kingdoms were meerly civill the wiſdom and power of man appeared moſt in Kingdoms. So God was moſt manifeſt in Churches, when Churches were wholly ſpirituall, the wiſdom and power of God was all in all in Churches: But when Kingdoms came to be Chriſtian, then Kingdoms began to be Churches, yea Churches came to be Kingdoms and Nationall Churches began; then alſo Antichriſt came to be great, Babylon the Great, the great Whore began to appear; when the world might ſee Man ſitting in the Temple of God,2 Theſ. 2▪ 4. and the Man of ſin worſhipped as God, when the wiſdom and power of Man was ſet up as the wiſdom and power of God the in Churches of Chriſt; and Chriſtian Kingdoms, becauſe they were Chriſtian, would needs appear and Act as Churches, to judge of the things of God, and to order all things in the worſhip of God, whereas they had nothing to do but with the government and outward good of Man.

Thus the Man of ſin was revealed; for though God be all in all, and there is no wiſdom nor power in Man, but the wiſdom and power of God; yet man at his beſt being but a Beaſt,Pſal. 49.20. Jer. 10.14. and every man brutiſh in his knowledge; Man, I ſay, miſapprehending himſelf, apprehending himſelf to be ſomething, and not God in him to be all, and his Being in God alone, but willing to be wiſe, and as God to know good and evill, having had his eys open to ſee ſome power and ſtrength in himſelf, is immediately ſtript, made naked, and appears nothing now indeed but a Man of ſin, a meer man, made naked, not clothed with God,Act. 8.9. 2 Cor. 3.18, 19, 20. nor God all in all: for the man of ſin is man deceiving himſelf, ſeeming to be ſomething, to be ſome body, to have ſome wiſdom and knowledge in himſelf; whereas God in truth is the wiſdom and knowledge of Man, and man is nothing but a beaſt (as the Beast is the number of a Man) and there is no difference indeed between Man and beaſt, but as God is pleaſed to appear variouſly in both: for as both were of one dayes making, ſo God can ſo appear in man, that man ſhall appear as a beaſt, and eat graſſe like an oxe, as Nebuchadnezzar was: and God can ſo appear in a beaſt, and be manifeſt in an Aſſe, that an Aſſe ſhall ſpeak as a man,Dan. 4.33. yea wiſer then the wiſeſt of men, as Balaam's Aſſe,Num. 6.22, 28 that ſpake ſo rationally, that it reproved or convinced the madneſs of the Prophet: what is man then?2 Pet. 2.16. even the wiſeſt, as the Prophet, all his wiſdom and knowledg is but as a brute, a Beaſt, as the ſcriptures ſpeak; yea,Prov. 30.2. more fooliſh then the Ox or Aſs, only as God is acknowledged by Man to be that wiſdom and knowledg in Man: Elſe, 'tis but a man of Sinn, the Great Whore, a ſinfull Woman; (for ſin is nothing but the deceit and tranſgreſſion of Man, deceiving himſelf, as the Womans ſin was in being deceived, and firſt in the tranſgreſſion:) This Man (I ſay) deceiving himſelf, is the Man of ſin, or the ſinfull Woman, the great Whore, who ſeems to be the wife, and to her husband alone, as man ſhould be to God, and as the Church ſhould be to Chriſt, but as God not being all in all with Man, that's, the Man of ſin: So the adulterous Woman, the great Whore, is none elſe but the Apoſtate Church, which ſeems to be the Spouſe of Chriſt, and one fleſh with God in her, her head and husband; but joyning with Man, and with forms invented by Man, cleaving to the traditions & teachings of Man, to the wiſdom and power of Man, the Spouſe becomes a harlot, the Church the great Whore.

Indeed, the myſterie of Antichriſt, the myſterie of Man is manifeſted in every Saint; but the myſterie is moſt manifeſt and appears viſibly in every particular Church; for as the Church being in Spirit was thereby called Chriſt,1 Cor. 12.12. John 14.19. though a Saint may be ſo called alſo, Chriſt being in every one, and every one in Chriſt; ſo Antichriſt appears moſt viſibly in particular Churches, or in Saints joyned in that fleſhly fellowſhip, where the Spirit of Chriſt or Manifeſtation of the Spirit not appearing, the Church muſt now be called Antichriſt, the Man of ſinn, the great Whore.

How the Church came to be thus Apoſtate, and when the Apoſtacy began, I have not time at preſent to declare, this ſecret depending much on what the mind of the Spirit ſhall make out in the Saints, and what may be learnt by Eccleſiaſtick Hiſtory; by both it is manifeſt, that the manifeſtation of the Spirit in manifold gifts given to the Church, ceaſing with the Apoſtles, was the firſt beginning of Apoſtaſie; the Apoſtle John lived about one hundred years after Chriſt, and the ſeven Churches of Aſia (types of the apoſtate Churches) ſtood up a little longer; but before the two hundred years compleat, the wiſdom and power of man ſo prevailed in the Church, the inventions and traditions of Men were ſo many, ſuperſtitious and childiſh ceremonies in Churches that of the Britiſh in Wales being the firſt Chriſtian Church in the world, long before the Papall Church in Rome; I ſay, the Apoſtaſie of thoſe Churches was ſo viſible, the pride of their Miniſters ſo vile,Spelmanantiq. Britanic. the power of their Synods in Glamorgan and Monmouth-ſhire ſo prevailing over the Gentry and petty Kings of that Country, the canons of their Clergy ſo potent, yea the Churches there and then ſo carnall in all ſuperſtitious Ceremonies both Jewiſh and Heatheniſh, as never was more groſs in the midſt of Popery afterward.

How this Apoſtaſie prevailed and became ſo powerfull, Hiſtory will tell you, that Antichriſt never came to be great, till Kingdoms began to be Chriſtian, and Chriſtian Kingdoms, becauſe they were Chriſtian, would needs appear and act as Churches, call Councels and Synods, condemn Hereſies. Judg of the Truth and Myſteries of God by the gifts of Men.

When Kingdoms came thus to be Churches, then Churches began to be Kingdoms. That is, the myſterie of Antichriſt and Man of ſin was then alſo working, when nothing but the Spirit, nothing but the wiſdom and power of God appeared in the Churches of Chriſt; I ſay, then the Myſterie of Man, the Man of Sin did work, then the Churches did begin to act as Kingdoms; yea, the very Apoſtles aſpiring to a Prelacy, would needs exerciſe authority as Kings and Rulers of the Nations,Luk. 22.24. and the Elders (not only to ſeek preheminence as Diotrophes) but to Lord it over Gods heritage, or Clergie, for ſo the Church was called,1 Pet. 5.1, 3. though afterward the Elders or Miniſters appropriated that name to themſelves; for they indeed alone would be the Church, as the Pope with his conclave Prelates in their Convocation; and Presbyters in their claſſis call themſelves the Church; yea, the Elders of Independent Churches alſo have all the power, and doe Lord it over their Churches, though the Churches carry the name.

But after that, when He that did let was taken out of the way, 2 Theſſ. 2.7. that is, when the Spirits preſence and power from on high in manifold gifts then appearing, which did let and hinder the wiſdom and power of Man to be ſo prevalent in the Primitive Churches; I ſay, when that manifeſtation of the Spirit, that which did then let, was removed, then the Man of ſin was revealed, then the wiſdom and power of man appeared viſibly in the Churches.

I will not mention now the Papall Churches, where the Popes ſave raigned as Kings and Emperors, yea, were called Gods: Neither will I mind the Epiſcopall Churches, when Prelates domineered as Lords, not only Lording it over Gods heritage, but as ſpirituall Lords in the Civil State.

I paſs by alſo the Presbytery; their Sun being ſet at noon day, their Directory of Worſhip, Confeſſion of Faith, Claſſicall Government, their large and little Catechiſm, with all thoſe great works, being even at an end.

The Independent Churches are thoſe my ſpirit hath been moſt carryed out againſt theſe two laſt years, but could not come forth in a publique conteſt till now they are come to power, carryed up in pomp and ſtate, and fleſhly glory; wherby they diſcover themſelves by their delicacies, to be indeed the Great whore, deceiving a world of men, their Forms being more refined, and her fleſh fairer, for they are men of great Gifts and Grace too, this being that purple and skarlet, and precious ſtones,Rev. 17.4. the golden Cup wherein they carry their abomination, and cauſe the Kings of the Earth (men of higheſt place and choiceſt parts) to drink the wine of her fornication, i. e. Their falſe worſhip and Forms of Doctrine, which are the Fornications or fleſh of the Whore.

I wil not repeat all that I have written, but this (with God) I ſhall make good to the world, that Theſe are no true Churches of Chriſt, not Zion, but The whore, though they ſeem and ſpeak as the Spouſe; yet are they not like the Goſpel-Churches, neither in Spirit nor Form, No Ordinance among them in the letter, much leſſe in ſpirit according to the Goſpel.

For indeed, the firſt Goſpel-ordinance, or that which conſtituted the Church in a Goſpel Order, was the baptiſm of the Spirit; this being not the bare preſence of the Spirit, for ſo all the ſaints under the Law had the Spirit: but the ſpirit in a Goſpel-ſenſe was not yet come, or (as it is in the Greek) The Spirit was not yet, John 7.39.til Jeſus was glorified. Again, the abundance of the ſpirit was not this baptiſm of the ſpirit; for the Prophets had thus the ſpirit of Chriſt, and Chriſt breathed the holy ſpirit on his diſciples after his Reſurrection; but the baptiſm of the ſpirit was not till after the Aſcenſion,1 Pet. 1.11. Jhon 20.22. Act. 1.5. The Apoſtles, with all the diſciples, 120 by name, were aſſembled together, yet were they not in a Church-ſtate, not conſtituted in the order of a Goſpel-church, till they were baptiſed with the holy ſpirit, Act. 1.15. & 2 47. yea, the Apoſtles themſelves, who had a call and a commiſſion from Chriſt to teach all Nations, and to baptize beleevers, could not go forth to perform either till the baptiſm of the holy ſpirit was come upon them, Act. 2.38. Therefore the baptiſed churches are very carnal, in crying out to their ignorant diſciples, Oh, you muſt obey the command of Chriſt, and Chriſts command is, that beleevers ſhould be immediately baptized, &c. Act. 8.6, 38. Act. 9.18. True, if there were a Miniſter who had the manifeſtation of the ſpirit, as all (who baptized) had. But again, the firſt command of Chriſt before baptiſm was this: He commanded them that they ſhould not depart out of Jeruſalem till they were baptized with the holy ſpirit not many dayes hence, Act. 1.5. If the ſaints could ſtay a while, and wait for the ſpirit, not departing from Jeruſalem,Rev. 21.3. (that is, God dwelling with men) if men could be content with God alone, live in God onelyonly, behold God dwelling in them, and they in God: they had not run ſo faſt into the Church, nor the churches haſtned to ſend forth their Miniſters to baptize:Iſa. 52.11, 12. there being no Goſpel order nor ordinance among them.

The Goſpel-order was in theſe three things (as the Temple had three parts) the firſt is the manifeſtation of the ſpirit in manifold gifts, 1 Cor. 12.7. Mark 16.18. James 5.14. Secondly, A Miniſtry of the ſpirit, with gifts given by the laying on of hands, 1 Cor. 12.28. Epheſ. 4.11. 1 Tim. 4.14. Thirdly, The adminiſtration of the ſpirit in all the Ordinances of the Church, which were not only Baptiſm and Breaking of bread; but a Pſalm, a Doctrine, a Tongue,1 Cor. 14.26. an Interpretation and Revelation: all theſe alſo were the Ordinances of Chriſt for the edifying of the Church; but the preſent Churches have not any one of theſe, not ſome of them in name or ſhew; therefore ſure the edifice is fallen into a confuſion, into a Babel, and the Churches muſt needs be in an Apoſtate condition.

The Apoſtacie foretold by the Apoſtle then began, when the manifeſtation of the ſpirit ceaſed, when the miniſtry of the ſpirit was caſt down, and when that adminiſtration of the ſpirit was trodden under foot: and this is a ſufficient notoriety or viſible ſigne that all Church Ordinances were changed into a confuſion, or fleſhly performances, when the ſpirit did ſo viſibly diſappear, and the Goſpel-order to be found no more.

Firſt, The manifeſtation of the ſpirit in manifold gifts ceaſing is ſpoken of by John, Rev. 7.1. where the four winds are held in, that it ſhould not blow, &c. the four winds being nothing elſe but the fulneſſe of the ſpirit, ruſhing in as a mighty wind at firſt on the Primitive Church, Act. 2.2. and remaining ſtill in the Churches of Chriſt, till the Church came in to ſpiritual Babylon: Therefore the four winds begin to blow, when the people of God are brought from thence, Ezek. 37.9.

Secondly, The Miniſtry of the ſpirit caſt down is alſo ſignified▪ Rev. 9.1. where a ſtar fell from heaven to earth, ver. 1. The falling ſtar is the fall of the miniſtry of the ſpirit ſent down from heaven: now this fell on the earth, when gifts of men (ſucceeding thoſe ſpirituall gifts of God,) humane Arts and Parts, ſtudied Tongues, Interpretations and Commentaries, became the key of the bottomleſſe pit: for when the Myſteries of God were opened by the gifts of men, in ſtead of opening heaven, they opened hell, and a ſmoke came out of the bottomleſs pit darkening the Sun and air; both Chriſt and all the means to communicate Chriſt were darkened thereby, ver. 2.

Thirdly, The adminiſtration of the ſpirit in all Goſpel-Ordinances after this was trodden under foot, Rev. 11. Here the Temple is to be meaſured, &c. that is, ſaints (though under this ſpirituall apoſtacy) were ſtill owned of God, as thoſe who worſhipped him in ſpirit; but as for outward worſhip and Church-ordinances (which are the outward Court, ver. 2.) that was to be given to the Gentiles; that is, not heatheniſh Gentiles, but Chriſtian Gentiles; the moſt carnal Chriſtians have by continuance in all ages enjoyed the Ordinances of the Church, both Baptiſm, breaking of bread: for 'twas given to them of God, as ſutable to their fleſhly Spirits, rather then to the Saints in truth, who are the holy City, whom theſe Gentiles and Chriſtians in common have trodden under foot to this day; yea, not conforming to Ordinances and Doctrines of men, not comming to Church has been the cauſe ſtill of the treading down of the Saints in all Ages and in this alſo by the Churches themſelves, who trample on all not in fellowſhip with them, who cannot conform to their forms of Doctrine and fleſhly Ordinances; for ſo they are at the beſt, in their primitive and pureſt order, even Goſpel Ordinances were but legall things in truth, and bodily exerciſes: but now being defiled through the ſpirits abſence, they are not only far below Chriſtian duties, but the dues of Gentiles, and heatheniſh exerciſes: For ſo the Proteſtants have taught that all things in the ſervice of God, not according to the Scripture, are not only ſuperſtitious but profane. This I am now (with God) to prove that there is no Goſpel-Ordinance in all the Churches, neither in letter or forme, much leſſe in ſpirit and truth, neither Baptiſme, nor breaking of Bread, nor Prayers, nor Preaching, nor a Pſalme, &c.

Firſt, Their Baptizing of Children is ſo childiſh a tradition, that both the Baptized Churches, and ſome Presbyterian brethren have fully confuted their folly; and yet theſe Churches alſo come farre ſhort of the truth of Baptiſme, in the form and end thereof: both theſe we ſhal prove hereafter, that the outward forme of Baptiſme was not by dipping, but by waſhing the Diſciples feet; thoſe that believed went down to the water, as twere up to the ancles; for the firſt riſing of waters up to the ancles, was but a type of that ſtate of Goſpel-Saints, who ſhould have the firſt fruits of the Spirit,Ezek. 47.3. (for the firſt Churches and Apoſtles had no more of the Spirit) there-they thus were baptized.

But Secondly the end of Baptiſme with water was not that it ſhould abide for ever,Joh. 14.16. that was onelyonly the promiſe of the ſpirit; the ſpirit, or baptiſm of the ſpirit was to abide, to continue and increaſe till the waters which were to the ankles ſhould ariſe to a fulneſſe,Ezek. 47. to a floud that no man might paſſe over; the baptiſm of water was to decreaſe and die in time, he muſt increaſe, ſaith John, but I muſt decreaſe: Job. 3.30.but by the Apoſtacie, the Baptiſm of Chriſt, the Baptiſm of the ſpirit has decreaſed, and the Baptiſm of water, the Baptiſm of John hath increaſed and continued to this day. Again, the Baptiſm of water which was in the Apoſtles times, was rather by permiſſion then by command,1 Cor. 1.17. an indulgence to the Church, that was for the moſt part carnall, as circumciſion, and many things of Moſes, Act. 16.3. Act. 21.24, 26.did continue for a time in the Goſpel-churches; ſo the Baptiſm of John, the baptiſm of water was not to continue no longer. Therefore the doctrine of Baptiſms, the firſt principle of Chriſt is not yet known by any of the Churches, who like the whore ſitting upon the waters, content themſelves with the Baptiſm of water, and that in a falſe way: the Presbyters baptiſe the whole Nation; Independents, children of beleevers only; the baptiſed Churches dip beleevers indeed, but do not baptiſe them in a true form, nor right end, not owning baptiſm of the Spirit at all.

For this indeed is the baptiſm of Chriſt, the baptiſm of the ſpirit, which is not a bare preſence of the ſpirit in graces, or in ſome gifts, for ſo the Saints under the Law had the ſpirit; yea, our Goſpel Churches at this day come far ſhort of the Legall Church;1 King. 13.4 2 Kings 1. 2 King. 2. &c. for there were ſome gifts of the Spirit manifeſt, as of prophecying, and gifts of healing, of ſignes and miracles; but the Baptiſm of the Spirit was that manifeſtation or pouring forth of all the gifts of the Spirit, (not on every believer, but) on every Church of Chriſt, that the Church came ſhort in no gift, 1 Cor. 1.7. This was the true conſtitution of a Goſpel-Church, the Baptiſm of the Spirit, the manifeſtation of the Spirit in manifold gifts, without which no Church can be in the order of the Goſpel, 1 Cor. 12.6, 7, 28.… 6.2. For as the doctrine of Baptiſms (not of water only, but of the Spirit eſpecially) concerned the Church in her members; ſo the next doctrine, The laying on of Hands, did concern the Miniſtery, who received a gift by the laying on of Hands. Independent Miniſters make a meer ceremony of this, never looking for any gift thereby, as Papiſts and Prelates did; but the Presbyterian Miniſters of Scotland are a little wiſer then ours; for there being no Gift, they lay aſide the laying on of Hands altogether in ordaining their Elders.

Secondly, The Breaking of Bread or Communion, that was in the primitive Churches, was not as 'tis in the preſent Churches, by taking a piece of Bread, or taſting a ſip of wine from the Miniſters hands, (a meer popiſh ſuperſtition to put ſuch pomp and reverence on ſacramentall Bread and Wine) but breaking of Bread was a full Meal, for the word is ſo; and The ſupper of the Lord ſhews the ſame to be a ful Meal, or Feaſt of Love, Jude 12. Acts 1.46.for both is one, though old childiſh Fathers make a difference between the Feaſt of Love, and Supper of the Lord; ſo often uſed; even daily, that is, every Firſt day the Church meeting to break Bread, Feaſt in Love, to Feaſt on the Lord together, on the Lord in them; the Bread broken being the Communion of his Body; 1 Cor. 12.22 Epheſ. 5.30.for the Church indeed was that body of the Lord, the Church was Chriſt: This the Church knows not, nor confeſſes how fully the Godhead is embodyed in their fleſh, how perfectly one with the Father, as Chriſt: They are afraid of this; therefore as if there were but a part of God, and part of Chriſt in them, they take a piece of Bread: thus they diſcern not the Lords Body, yea, they doe not ſhew forth the Lords death, that is, dying to all things but to God, as Chriſts pureſt fleſh was crucified to the Father: but this communion and myſtery of Chriſt, Hebr. 9.14.and of his death, is not known nor taught by the Churches; alaſs, theſe are heavenly things, too high for them who live in dead Forms; nay, they ſcarce know the earthly thing, the Form of Breaking bread: this being as I ſaid, a full Meal, for they did break Bread from houſe to houſe,Acts 2.46. eating their meat with ſingleneſs of heart, praiſing God; yea, they drank alſo to the full, for ſome drank too much, or were drunk, 1 Cor. 11.21. which could not be with a ſip of wine; the abuſe that was in the Lords ſupper, ſhews the uſe to be, not to eat and drink to themſelves, for ſo they had Houſes to eat in, ver. 22. but to tarry one for another, till all being come together ſate down in that ſpirituall Feaſt, feaſting on the Lords crucified body, which the breaking of bread, being a full Meal, did ſignifie, as we ſhall ſhew more fully hereafter.

Thirdly, the next Ordinance was Church-prayers, theſe being as peculiar and proper to the Church, and for the Church alone, as Breaking of Bread, Acts 2.42. They continued together in the Apoſtles doctrine, in fellowſhip, breaking of Bread and Prayers. The Churches of Chriſt, could no more pray with the world, then break Bread, or have church-fellowſhip with the world. Therefore neither Chriſt nor his Apoſtles did ever pray with preaching; Chriſt prayed only in private or with his Diſciples apart, Luke 11.1. And the Apoſtles preaching to the world, never prayed with the world; for after Peter and John had been in the Temple, at the houre of Prayer, preaching to them in publique, they returned to their own company in private to pray, Acts 3.1. Acts 4.23. The Jews indeed had certain houres of prayer, of publique prayer, (the Church being Nationall) ſo there was a certain place appointed for preaching, in the Synagogue or Temple, juſt like our Churches now, (who are the Jewes indeed to be converted) they have none but common prayers ſtill, houres of Preaching, and houres of praying; yea, ſuch Forms of Prayer, praying before Sermon, and after Sermon, (a meer popiſh cuſtome) with the Lords prayer after the firſt, and a Prieſtly benediction after the ſecond Prayer. For Bleſſing the people laſt of all, is both Popiſh and Prieſtly, it being a legal Ordinance ending in Chriſt, the great High-Prieſt,Numb. 6.23. Luke 24.50. who ceaſed this ceremony when he bleſt his Diſciples, and afterward came in Spirit to bleſs his people, Acts 3.26.

But the myſterie of Iniquity and Man of Sinn, is not manifeſt in any thing more, then in thoſe Forms of prayer, publique and private. We know the whole power of popiſh Religion is in their much praying; ſo Proteſtants could not be taken from it, till their common Prayer was taken from them by force: I cannot commend this Reformation; for what are Men the better to be beaten from one Form of Prayer to another, which is as bad, if not worſe then that before, becauſe ſeemingly more ſpirituall, yet having not the power: The Churches prayers how powerfull were they, not full of words and fine expreſſions; but there was a mighty power and appearance of God in their publique prayers, ſee Acts 4.31; Acts 12.5, 12. 1 Cor. 14.25. James 5.24, 15.

Beſides that long praying which Miniſters glory in, is both legall and heatheniſh, 2 Chron. 6. Nehem. 9. Dan. 9. Mat. 6, 7. The Lords prayer, the prayers of Chriſt, and the Apoſtles prayers were very ſhort, ſuccinct, plain, and to the purpoſe, without ſuch preambles, abundance, and vanity of words, and vain-glorious enlargements, Act. 1.24, 25. Act. 4.24.

The cauſe why the Churches err in all theſe after Ordinances, is, becauſe they continue not in the Firſt, which is the chiefeſt Ordinance, continuing in the Apoſtles Doctrine; and holding forth the form of ſound words, Act. 2.42. 2 Tim. 1.13. And this we ſhall prove another time, that the Doctrine of the Apoſtate Church, is not the Doctrine of the Apoſtles, but the Doctrine of Devils, and yet theſe Devils being not evill ſpirits, but good Men, great in Gifts are thoſe Devils foreign, as thoſe heatheniſh Heroes of old were called foreign;1 Tim. 4.1. ſo our knowing men, our Chriſtian Heroes,Yea, foreign ſometimes is Deus, foreign John 6.70. Mat. 16.23. holy Fathers, moderne Divines and Miniſters are thoſe Devils: as the Worſhips which great and good Men have ſet up in the Churches are called the worſhip of Devils, Revel. 9.10. Let not this ſeem ſtrange, for not only Ju das was called a Devil, but Peter was Satan indeed; when he ſavoured the things of Men, more then of God; therefore let not our Miniſters be moved, if hereafter they hear their ſervices called Sorceries (as 'tis there, Rev 9, 21) and themſelves the Sorcerers of Egypt, deceiving the Nation in nothing more then in their Forms of prayer. For their preaching begins to appear more powerleſs flat, dead, having no diſcovery of God above the Common Form of Knowledge: yea, they know leſs, and their preaching is more legal then once it was, by the judgment of their wiſeſt Hearers.

Yea, as there are not the prayers of the Church this day, as it was, neither in power not Form; ſo there is ſcarce a Chriſtian prayer in private among them, though they are full, and flow with words at duty-times; yet God and their own Conſcience can tell how little they pray in their Cloſets, how looſe their petitions are in private, how ſeldom they retire into their own ſpirits; yea, ſcarce ever doe they thus ſeek the Lord, (as the Prophet ſpeaks) that is,Jer. 10.21. they ſeek not any nearer ſight of the Lord, nor any new diſcovery of God in them: Alaſs, New-lights are laugh'd at by theſe men, though God indeed be the Father of Lights, there being more Lights then one begotten and brought forth daily by our God and Father, who will ſhine in us more and more to perfect day, till we have a full diſcovery of himſelf as he is; James 1.17.that is, have the Fathers name on our Fore-heads, Rev. 14.1.

And as the Churches erre in their Formes of publique prayer, ſo they fail in their Forms of private Prayers, &c. For they pray not to the Father; nor, ſecondly, in the name of Chriſt; nor, thirdly, can they pray in the Spirit.

Firſt, They do not pray to the Father, but to the firſt Perſon in Trinity, whom Chriſt never knew nor acknowledged; for had there been a ſecond Perſon or ſubſiſtence in the Godhead, coeſſentiall and coequall with the Father, ſurely Chriſt ſhould and would have worſhipped him; but Chriſt never payed to any Perſon but to the Father; and no Chriſtian ever prayed to the Spirit till the ſpirit of Antichriſt (Veni Spiritus Sancte) came into the world. Not that I deny the holy Trinity according to Scriptures;Col. 2.2. & 8 compared. But (diſclaiming all the Traditions of our Fore-fathers, and teachings of men) I beleeve that God is Father, Son and Spirit, and that the Son of God,Mat. 28.19. Rom 9.5. 1 Cor. 8.6. Epheſ. 4.6. Iſa. 96. 1 Tim. 3.16. Luk. 24.49. Act. 1 4 1 Cor. 12.6, 7. the Man Chriſt Jeſus is God bleſſed for ever; yet both in a Myſtery, which no man can manifeſt or reveal but the ſpirit, Matth. 11.25. Epheſ. 1.17. The Father being none elſe but the one onelyonly true God, of himſelf and in himſelf, inhabiting eternity: The Son being the ſame God and Father manifeſt in Fleſh, and dwelling among men; That one mighty God and Father powerfully going forth, and exerting himſelf, or appearing in manifold gifts, and operations in fleſh, is the holy Spirit. Which things are not to be carnally underſtood, according to the letter, as if God ſent his Son,1 Cor. 2.13. John 14 9. Heb. 9.14. 1 Cor. 15.45. and the Son ſent the Spirit; but comparing ſpirituall things with ſpirituall, we ſhall perceive that the Son is the Father, and the eternall Spirit is both Father and Son: ſo the Father is ſaid to ſend the Son, where he himſelf appears in fleſh (from the beginning, in the fulneſſe of time, or this day:Heb. 13.8. for Chriſt is the ſame to day, yeſterday, and for ever:) And Chriſt ſpeaking in the dayes of his fleſh, that he would ſend the Spirit, is nothing elſe, but that he who dwelt with them, ſhould be in them; that is, when God even the Father, who dwelt in his fleſh, ſhould be manifeſt in theirs, Joh. 14.17, 18, 19, 20.

Thus alſo I confeſſe that Jeſus is the Son of God, 1 Joh. 4.15. Joh. 14.7, 10, 20 verſes. Phil. 2.6.and that the Man Chriſt is God bleſſed for ever: God even the Father dwelling in him, and doing all in him, being all in all in him: His fleſh being the form of God, an image in whom the Godhead appeared to men; The Son of God being nothing in himſelf,Joh. 5.19, 30. John 8 28. Gal. 4.19. but the Manifeſtation of the Father, and could do nothing of himſelf, but as the Father dwlling in him did all his works and words. Again, I conceive, the Man Jeſus Chriſt, the Man-God being in us; to be all in all to us,Epheſ. 3.19. John 17.23. God dwelling in us as in him, our fleſh annointed and filled with the Godhead as his, and we perfect in one with the Father as he. This is the true Faith and Confeſſion of the Son of God (if once revealed in us, Gal. 1.16. and 2.20.) elſe how could the Son thus confeſſ'd bring us to God, God dwelling in us, and we in him thereby, 1 John 4.2, 3, 15. compared.

I ſhall not now declare at large how the preſent Churches deny all the Doctrine of God, and of Chriſt, &c. which (if God will) we ſhall do in his due time; onelyonly we are now diſcovering all their forms of Worſhip to be falſe (though ſome may worſhip the Father in ſpirit and truth) yet in form of words they worſhip not, nor pray to the Father at all.

Secondly, They do not pray in the name of Christ, but as ſaints of the Old Teſtament knew God in Covenant with them, not God in Christ one with them (that's the Father:) So the Churches apprehend God at a diſtance, ſtanding a far off, below in the Temple,Heb. 10.19. not able to enter into the Holy of holieſt, into the Godhead himſelf; but call upon his Name as great and terrible,Deut. 28.58 Gal. 4.6. glorious and fearfull (for ſo the Law preſented God to Men) they have not the ſpirit of the Son to cry Abba Father, the Son being not revealed in them, how can the ſpirit of the Son be ſent forth at all? I beleeve the Son is in them, and the Spirit is there, though hid in their fleſh: but they conceiving Chriſt at a diſtance, Chriſt without them, as long ago in fleſh on earth, and now afar off in heaven from them, not nigh them and in them; They do not pray in his Name,Rom. 10.8. Joh. 16.23. They go not as the Son to the Father, with that neerneſſe and confidence as Chriſt did to God; but as ſtrangers and forraigners, or as far off from God, being very low in the fleſh; They beg the Father ſtill for Chriſt Jeſus his ſake, as if Chriſt procured the love of the Father to them, or merited life and ſalvation for them; or as if God would not hear them but for his worthineſſe ſake: words not ſpoken of in Scripture, neither hath his Interceſſion any ſuch carnal ſenſe. For as the Son is none elſe ſave the Manifeſtation of the Father; ſo the Son can do nothing of himſelf,Joh. 4.9.10. but manifeſt the Fathers love to us, and our life in God with him: He being but the way to the Father, God even the Father being the end and ultimate object of all our Chriſtian knowledge, confidence, faith; yea, all that divine worſhip and honour given to the Son is to the glory of God the Father, Phil. 2.10, 11. 1 Pet. 1.21. John 1.14. John 17.21, 22, 23.it tends and ends in God, though by Chriſt, and through Chriſt; that is, thus: We beholding in him the glory of the Father, full of grace and truth; I ſay, we ſeeing Chriſt one with the Father, and his fleſh full of God, God even the Father being perfect in union with him, and he the beloved of God, living in the Father alone: We ſee by this the ſame true in our ſelves (for he is the truth and life as well as the way) and learning the truth as it is in Jeſus, Epheſ. 4.21.the life of God is thus revealed in us alſo (God revealing his Son in us firſt) ſo we pray in Chriſts name, we pray as the Son to the Father, as thoſe who are perfectly one with God, the onelyonly beloved, and living in the Father alone. This is indeed to be with Chriſt; Joh. 17.24.this, to behold his glory, nor carnally in heaven, but here in us, in the ſpirit.

Indeed the people of God, who lived under the Law, not knowing the Myſtery of God, and of Chriſt, nor their union with the Father, did worſhip God as at a diſtance (for the Holy of Holiest they came not neer) ſtanding aloof off from that glorious Majeſty whoſe name was great and fearfull, therefore they did not yet draw nigh to the throne of grace, Hebr. 4.14, 16.nor had that acceſſe with boldneſſe as to the Father, but begg'd in all their prayers for his name ſake, for his own ſake, ſometimes for the Lords ſake, Dan. 9.17.19. but in the Goſpel ſtate, no ſaint did ever pray ſo, nor did any Chriſtian prayer end as ours [For Chriſt Jeſus ſake,] neither is this ſpeech once named in the new Teſtament. We pleaſe our ſelves much with the often name of Chriſt, though in truth we pray not in his name at all; The Apoſtles had not the name of Chriſt ſometimes in all their prayers,Act. 1.24. yet prayed alwayes in his name, in him, and through him they went to God, as having the ſame fellowſhip with the Father as the Son, and ſeeing themſelves as full in the love of the Father as he.

Therefore he ſaith, In that day ye ſhall ask me nothing, John 16.23. and yet, at that day ye ſhall ask in my name, ver. 29. In that day, in the day of the ſpirit (when the Son ſhould appear in the Father onelyonly, and in them, John 14.20.) they ſhould not ask of the Son, nor pray to Chriſt any more (as they did indeed before) but they ſhall ask the Father in his name onelyonly; not as men carnally conceive of Chriſt praying to the Father for us, and ſo they pray to God for Chriſts ſake: nay, ſaith Chriſt, I ſay not to you, that I will pray the Father for you, for the Father himſelf loveth you, Job 16.26.becauſe ye have loved me, and have beleeved ihat I came out from God: that is, Think not that my Father will not hear you but for my ſake; for the Father himſelf loveth you freely, as he loveth me: and ſo ye love me not for my own ſake, but as I am the manifeſtation of the Father, as I came forth from God.

How falſly then is that Scripture (as other Scriptures of this kinde) tranſlated, Epheſ. 4.32. Forgive one another, as God for Chriſts ſake hath forgiven you? Whereas, 'tis no other in the Original then thus, as God in Chriſt hath forgiven you: For as God was in Chriſt reconciling the world to himſelf; ſo God in Chriſt is All, and Chriſt is all in all in us, and we being in him, do ask in his name.

Thirdly, the Churches cannot pray in the ſpirit, Eph. 6.18.not having that ſpirit ſutable to a Goſpel ſtate, as we ſhewed before; at beſt all their prayers are legall, as the prayers of Saints under the Law; for though they repeat never ſo oft the name of Chriſt, they do but take the name of God in vain, not knowing God in Chriſt, nor Chriſt in them, nor the ſpirit of Chriſt, the ſpirit of the Son, which Goſpel ſaints indeed had, elſe they had been none of his: Rom. 8.9.But I beleeve many now are the Lords, that have but a legal ſpirit, but the ſpirit of bondage, the ſpirit of a ſervant, not the ſpirit of a ſon,Gal. 4.1, 3. & 6. compared. much leſſe, the ſpirit of the Son: Saints now deceive themſelves, in thinking they have the ſpirit of adoption, the witneſſe of the ſpirit, the ſeal of the ſpirit, the earneſt of the ſpirit. Alas, how little aſſurance had ſaints a while ago? what long diſcourſes were learned religious men fain to make, and find out what witneſſe the witneſſe of the Spirit was; yea, beſt men were ſcarce ſure of their Salvation at laſt, or muſt have ſigns to know the people of God, queſtioning they might be hypocrites; whereas no Saint under the Law, even in time of deſertion did ever doubt of his ſalvation:Pſal. 22.1. Pſal. 88.1.15. Iob 13.16. Nor Secondly, did they queſtion whether they were the people of God or no: Nor Thirdly, That they were Hypocrites; yet this was uſuall with our Goſpel-ſaints not long ſince, and it may be were the better Chriſtians, then being ſenſible of their bondage; but now Saints (like thoſe Jewes who counting themſelves free) ſee their liberty & freedom by being in a Church-ſtate,Ioh. 8.33. as children of Abraham, and people of God therefore, for ſome conformity to the Law, or to the Letter of Goſpel commands; but I beleeve few have that full aſſurance to the end; Heb. 36.14. Col. 1.23. Eph. 1.19.20.few rooted and eſtabliſhed in the Goſpell; none know the exceeding greatneſſe of his mighty power, which is indeed the Spirit, the Spirit of the Sonne, the Goſpel ſpirit, the Spirit of Liberty; Alas, How can Chriſtians boaſt of this, that are in Babylon in Bondage under the Spirit of Antichriſt? Antichriſt being in that power in the beſt Saints, who are in a farre differing diſpenſation from the Goſpell ſtate;Rom. 12.12. 1 Theſ. 5.16. 1 Theſ, 3.10. But to pray in the ſpirit was to pray continually, to pray without ceaſing (not twice or thrice a day as wt do) but praying night and day; which was not on their knees, or at a ſet time, or in a forme of words though Chriſt did uſe thus to pray, being a Miniſter of the Circumciſion, and in the duyes of his fleſh living under the Law:) yet I conceive, that the private prayers of Goſpel-ſaints, was not in ſound of voice, or forme of words, but waiting upon God in Chriſt for the ſupplyes of the Spirit, and of all good things promiſed, as may appeare, Rom. 8.25, 26. we know not what to pray for as we ought, but the Spirit helpeth our infirmities with groanings which cannot be uttered. We know what to utter, what to pray for in our formall prayers, yea we have the forme and patterne of all our petitions framed in ous heads before we utter them; we know what to pray for, beſides we have our ſet times, of our houres of prayers, our duty times (as we call it) We pray morning and evening as David and Daniel did uſe to do under the Law:Pſa. 58 17. Dan. 6.10. ſure ſuch duty times were never heard of in the Goſpel times; therefore praying in the Spirit ſcarce appeares in theſe times, much leſſe among thoſe who are moſt zealous for it.

Fourthly. There is no preaching in all the Churches, no preaching of that they pretend, no Goſpel preaching; for neither the doctrine of free grace, nor diſcourſing of Chriſt after the fleſh, is the preaching of the Goſpel;Eph. 3.5. the Goſpel is a Myſtery hid from ages and generations before and under the Law, not manifeſted to the ſonnes of men, till 'twas to the Apoſtles and Prephets by the Spirit: but the Covenant of Grace, free-Grace, the forgiveneſſe of ſinne, &c. was fully manifeſted by Moſes and the Prophets of old. Againe, Chriſt after the fleſh is not the Goſpel,2 Cor. 5.16. Col. 1.27. Mar. 1.14. for the Apoſtles would henceforth know Chriſt after the fleſh, no more, not Chriſt without us, but Chriſt in us is the myſtery of Chriſt, and of the Goſpell alſo; yea, though Chriſt after the fleſh did preſent the Goſpell in part, preaching peace to the Jewes; the Kingdome of heaven being then at hand, yet the Kingdom was not come, nor the Goſpel fully preached till Chriſt came againe and preached peace to them that were a farre off, and to them that were high, Ephe. 2.17. this comming of Chriſt was not in fleſh, for that was crucified before, ver. 16. but he came in ſpirit, that is, twas Chriſt in the Apoſtles that afterward preached, ſeeing you ſeek a proof of Chriſt ſpeaking in me ſaith Paul; he knew Chriſt living in him,2 Cor. 13.3.5. Phil. 3.8, 9. and himſelf crucified with Chriſt, all his fleſh and the goodlineſſe thereof crucified, his righteouſneſſe, his gifts and graces as dung in reſpect of Chriſt in him, that is, God manifeſted in his fleſh did ſlay all that fleſh to himſelf, that God alone might appear to live, or Chriſt living in him: and this is alſo Chriſt crucified in him; I bear in my body the dyings of the Lord Jeſus; 2 Cor. 4.10. Phil. 3.11.we ſee Paul preached nothing but Chriſt in him, Chriſt dying in him, Chriſt …iſing in him, not as if I had attained to the Reſurrection of the dead. Indeed the Apoſtles did mention Chriſt after the fleſh, but yet ſo as therby to manifeſt the Myſterie of Chriſt in ſpirit, of Chriſt in us, of God in our fleſh: Chriſt ſuffered for ſins the juſt for the unjuſt to bring us to God: So that all the Miniſters of the Churches come too ſhort in theſe three things which the miniſters of the Goſpel had. Firſt they had the manifeſtation of the ſpirit in manifold gifts enabling them to preach the Goſpel purely,1 Tim. 1.12. and with power, they preach the Goſpel by the holy ſpirit ſent down from heaven, 1 Pet. 1.12.which none of of our Miniſters have. Secondly, They could clearly manifeſt the myſterie of the Goſpel, and preach glad tydings to every creature under heaven, to every man and woman in the world,Col. 1.23.28 preſenting every man in Chriſt, and Chriſt in every man. Know ye not that Chriſt is in you except ye be reprobate? that is,2 Cor. 13.5. men void of judgement to diſcern your ſpirituall eſtate, and being in Chriſt, God being in every man, and every mans being in God. Act. 17.28. Thirdly, the Miniſters of the Goſpel could not onelyonly manifeſt the myſtery by ſcripture, but without ſcripture they could make it forth in the works of creation, from the writings of poets, the myſterie of God even the Father and of Chriſt: For in him we live move and have our being: and we are his off-ſpring; we, that is mankinde, for the Poet means that; and the Apoſtle alſo, he is not farre from every one of us; yea in every Creature the Apoſtle could manifeſt Chriſt,Act. 17.27. therefore the Goſpel is ſaid to be preached in every creature under Heaven. Col. 1.23. The Heavens declare,foreign. yea day to day uttereth ſpeech, Pſa. 19.2. &c. So the Sun, Moon and Stars, their ſound is gone throughout all the world. v. 4. That is the ſound and ſpeech of every creature; and as the Goſpel is called the witneſſe of God. 1 Cor. ſo the rain and fruitfull ſeaſons doe fully witneſſe God. Thus the Apoſtles though to the Jews they ſpake from ſcriptures, becauſe the ſcriptures were owned by them,Act. 14.17. yet to the Nations, who denyed all ſcriptures of the prophets, and knew no other then the poets, and their own prophane authors, the Apoſtle I ſay never preached to them out of ſcriptures; for to what purpoſe was it to tell the heathen of Moſes, the prophets and the pſalms, or to preach of their ſinnes (as out New England Miniſters doe to their Sagamoores very ſimply) but as the myſtery of the Goſpell preached by the Apoſtles could not be read in Scriptures nor learnt by man at all, but only as it was Revealed in them by the Spirit, ſo they ſpake; yea, the Speakings of Chriſt out of Scripture was onelyonly as a Miniſter of the Circumciſion,Luk. 4.17. Firſt reading a Text out of the Law, &c. as all our Goſpell-teachers can doe, they cannot preach without a Text out of Scripture, they have not the manifeſtation of the Spirit; neither can they manifeſt the myſtery of the Goſpell, the myſtery of Chriſt in us, of God manifeſted in our fleſh, they cannot preſent every man in Chriſt, and every man living in God, and God the Saviour in all men, &c. theſe glad-tydings there is no Miniſter can preach to any people (much leſſe to every creature, to all Nations,Ioh. 1.9. having no gifts of tongues or interpretation) they cannot preach the Goſpel to thoſe who deny Scriptures,Ioh. 4.12. they cannot convince any man by the light in them, which is no other then Chriſt in them, nor hold forth Chriſt from the appearance of God in the world, from the light of the world that is in them, from inward experiments, from outward providences, from the writings of Poets and prophane Authors; yea, from all the Creation. Therefore 'tis plaine there is no preaching of the Goſpell by any Independent-Church or preacher whatſoever. But ſtill our Miniſters cry, Do we not preach as the Apoſtles? did, not Paul and Peter hold forth Chriſt after fleſh? I anſwer againe, The Apoſtles indeed did hold forth Chriſt after the the fleſh,

1 Becauſe their Miniſtery was much in the Letter, having but the firſt-fruits of the Spirit,

2 They preacht much of Chriſt after the fleſh to the Jewes, proving him to be the Meſſias by Scriptures: but to the Heathen who know no Scriptures, nor expected the Meſſias thereby, Chriſt after the fleſh is never named to them by the Apoſtles, but Chriſt only in Spirit, God in mans fleſh which they manifeſted, yea God manifeſt in the fleſh of the Creation, as we ſaid before; for this is Chriſt in Spirit alſo.

3. Though the Apoſtles did preach Chriſt after the fleſh, yet not as the end, as the adequate or ultimate object of their miniſtry, or of mens beleiving; but Chriſt being the only way to the Father, by him men were brought to God, and by him did believe in God, that all the Chriſtian knowledg & faith of men might tend & end in God.1 Pet. 3.18.

4. The Apoſtles were ſo much Miniſters of the ſpirit; yea, could ſo miniſter the Spirit to men,1 Pet. 1.21. 2 Cor. 3.6. Gal. 3.5. that in the man Chriſt Jeſus they could manifeſt God, even the Father in perfect union with Men, as with Chriſt, and ſo raiſe up beleevers from Chriſt after the fleſh; to Chriſt in ſpirit, to God in their fleſh, as in his.

No Miniſter of the Churches this day has this miniſtry of the Spirit, neither can they manifeſt the Myſtery of Chriſt in us; but carry their hearers no higher then Chriſt in fleſh, and there leave them in the fleſh, which profiteth nothing: Joh. 6.63.though God in his free grace and love takes up all his to himſelf, the quickening ſpirit living in them, and revealing himſelf to men as he pleaſes. Yet this we ſhall (with God) make good hereafter when we come to ſpeak of Doctrines; that the Churches know not the Doctrine of Chriſt, nor yet ſo much as Chriſt after the fleſh: for what was the Man Chriſt Jeſus, but God in fleſh, the Saviour of men? not the Man, but God in that man was Jeſus the Saviour. For as God in Chriſt was the Reconciler, &c. 2 Cor. 5.29. ſo God in Chriſt was the Redeemer of the world: God in him was the Head and Husband of the Church, God even the Father was all in all in that fleſh, brought forth of a Virgin; the hypoſtaticall Union, ſo called, being not between the perſon of the Son and humane Nature; but the humane Nature united to God even the Father was the perſon of the Son. The preaching of the Goſpel was thus to manifeſt God in the fleſh of men, as in the man Chriſt, and men in union with the Father as that Man, that Man-God being in us,Act. 10.38, Iſa. 8.8, 10. becauſe God was in him; for as God was with him, ſo God is with us, and God with us is Chriſt, Immanuel. Without this knowledge taught of God, men preach not Chriſt, but they preach Man, and themſelves.

5. A Pſalm was the muſick of Churches, and the melody of the Goſpel but the ſound of the Goſpel being not heard, how page missing we heare a Pſalme ſung in the Churches: Indeed under the Law a Pſalm was in ryme and meeter. Secondly in tune and melody. Thirdly the multitude altogether did ſing: but a Goſpel Pſalme was no ſuch thing, and the Churches of Chriſt had no ſuch order; women were forbid to ſpeak in the Church, much leſſe to ſing. A Pſalme then was a ſpecial gift of the ſpirit whereby ſome one filled with the Spirit and word of Chriſt did ſpeake the praiſes of God with exceeding joy and full of Glory. I ſay twas a ſpecial gift of the Spirit: how is it brethren? when you come together every one of you hath a Pſalme, hath a doctrine, hath a tongue, hath a Revelation, hath an interpretation: let all things be done to edifying, 1 Cor. 14.26. The Apoſtle doth not there chide the Corinthians for their diſorder, as ſpeaking together, but he commends their order and decency, ver. 40. that every one ſpake, that is, none ſpake but according to the gift of the Spirit which each had; ſome had a doctrine, that is, no common truth delivered, but ſome ſpeciall and glorious diſcovery of God, Eſa. 29.24. again a tongue and interpretation were two other gifts of the Spirit, and a Revelation, or the manifeſting of the Truth, that was long hid from the Churches, this was a gift, ſo was a Pſalme, not which every one had, no not all ſaints, but ſome had a Pſalme, that is ſuch a one who was filled with the Spirit and word of Chriſt or Goſpel knowledge. He could ſing, that is, ſpeak the prayſes of God with exceeding joy; men thinke they doe not ſing unleſſe they make a noiſe like a bird, or tune their voice, but to ſing in the Goſpel language is no more then to ſpeak, Speaking to your ſelves in Pſalmes, hymms and ſpiritual ſongs, making melody in your hearts to the Lord; there was no tune in the voice but in the heart; no melody to men, but to the Lord God; for to ſing was to ſpeak his prayſes as is plaine, 1 Cor. 14 15, 16, Epheſ. 5.20. Col. 3.17. not that every ſpeaking or prayſing God, is ſinging; but ſuch as was with exceeding joy; if any be afflicted let him pray, if any be merry let him ſing Pſalmes,Jam. 5. let him expreſſe his mirth (the joy and melody of his heart) in the prayſes of God, as thoſe Re. 14.1. who had the Fathers name on their fore heads; i.e. who had a full diſcovery of God in them, were as the voice of Harpers harping with their Harps, ver. 2. none could ſing that ſong but themſelves ver. 3. now all all can ſing Davids Pſalmes, the Churches ſongs, but thoſe who ſing the ſong of the Lambe, have not Davids harp, but the Harpes of God, the joy of the Holy Spirit unſpeakable and full of Glory.Rev. 15.2.

'Tis too long at preſent to ſhew how the Churches (as it was ſaid of the Princes of Egypt) do err in every work of their hand,Iſa. 19.14. erring in all their Ordinances, duties, dayes of Faſting, feaſts of Thankſgiving, conforming in all to the National Churches, but eſpecially in ſanctifying the Lords Day. There is nothing they are more dark in then in this: whereas the Lords Day is no more then the Day of the Lord, the Day of God, when God ſhall reveal himſelf to men, and in them cleerly, as John ſaith of himſelf, Revel. 1.10. I was in the ſpirit on the Lords day; that is, the manifeſtation of God in fleſh: when God did fully reveal himſelf in John, John was all in the ſpirit, his fleſh fell down as dead, ver. 17. as Iſaiah and Daniel were both undone, when they ſaw the Lord in glory appearing in them Iſa. 6. & Dan. 10. But how comes the Lords day to be the firſt day of the week; or the fourth Commandment, ſpeaking of the ſeventh day, prove the ſanctifying of the firſt day? Who can prove the change of the day by Chriſt; or that the Apoſtolick Churches kept holy the firſt day as God ſanctified the ſeventh? eſpecially, ſeeing the next ſucceeding Ages, even the primitive Churches of the firſt 300 yeers, kept the ſeventh day as the Sabbath; yea, celebrated the Lords day and Sabbath together for a long time; (for the Apoſtacie preſently ſucceeded the Apoſtles departure.) Ignatius, being but about 100 yeers after Chriſt, ſheweth the ſame; After the Sabbath day (ſaith he) let every one that loveth Chriſt celebrate the Lords day, the Queen of dayes, (for the Sabbath day was King, or chief, as one expounds) Ignat. Epiſt. ad Magneſ. The celebrating of the Lords day alone was firſt inſtituted by Conſtantine the Great, Hoſp. cap. 9. pag. 27. anno 300. Afterward it was eſtabliſhed by the Laodicean Councel, an. 364. commanding Chriſtians not to Judaiſe in keeping the Sabbath, but to work on that day, and keep holy the Lords day, Hoſp. Orig. Feſt. cap 9. pa. 27. In all this 'tis obſerved, that the Eaſtern Churches, which were the moſt part of Chriſtendom, did celebrate the Sabbath, as I ſaid, and the Lords day together, Socrates cap. 8. lib. 6. and cap. 21. lib. 6. Mr. Brierwood on the Sabbath, againſt Mr. Bifield, pag. 77. Perk. 1 vol. on the fourth Commandment. But the Romiſh or Weſtern Churches would not have their Church-Aſſemblies on the Sabbath, as in all other Churches of the world: ſo the Centuries report, Cent. 4. c. 6. p. 477.

I am the more large in this, that Independent Churches may ſee their Judaiſme in their ſtrict obſervance of an outward Sabbath, their ſimplicity in ſanctifying the firſt day of the week as the Lords day; Their ignorance or connivance, not cleering thoſe things which are ſo certain; Their conformity with Popiſh Churches, Their carnal complying with the Proteſtant State Religion; Their Laodicean condition, thinking they are rich, and have need of nothing, that they need no Order, nor Ordinance, nor Officer; whereas they are ſo poor, blind and naked, that they have no Goſpel-Ordinances, nor a Day at all: but walking in the dark, deceive themſelves and others.

The obſervation of the Lords Day therefore depends much on Popiſh Churches, and the command of Chriſtian Princes, to which the Independent Churches are as conformable as ever Prelates were.

What I conceive of the Sabbath, I ſhall in a few words declare: 1. That the fourth Commandment is myſtical as wel as moral; for there is a myſtery in the four firſt commandments, even the myſtery of God is there manifeſt. In the firſt Commandment God, the One onelyonly true God, even the Father is acknowledged. In the ſecond,Epheſ. 4.6. Col. 1.15. Heh. 1.3. the ſame God and Father is known in the Son, the expreſſe or graven image of his ſubſtance; and no other graven image is to be made of God, but the Man Chriſt. In the third, God, even the Father, ſo known in the Son, cannot be acknowledged,Epheſ. 2.18. nor worſhiped in ſpirit and truth, but by the Spirit; without this, whatever men think of God and Chriſt, they take his name in vain. The fourth Commandment holds forth mans ſpiritual reſt in God alone ſo known in the Son by the Spirit. And this indeed is the morality of the fourth Commandment, the Ceremoniall part thereof being the ſanctifying of the ſeventh day, which was ſo commanded to the Jewiſh Church (not as a law natural to all Nations, as other commandments are written in every mans heart; but as a poſitive law to that particular people) now not a Sabbath or a ſeventh day, but the Sabbath, and the ſeventh day from the creation is that which the command ſpeaks; contrary to all our Proteſtant Interpreters, who teach, that the Chriſtian Sabbath, or Lords day, is grounded on the fourth Commandment.

Now this Sabbath, or the ſeventh day was meerly ceremonial, as 'tis called a ſigne between God and his people the Jewes; that I the Lord ſanctifie you; and that you are a people ſanctified and ſet apart onelyonly for God. Therefore that God is all in all to us and in us, and that we are to reſt in God onelyonly and alone in the true myſtery and morality of the Sabbath, Prophets and Apoſtles witneſſe.

The Prophet Iſaiah ſpeaking of the Sabbath, ſaith thus, Iſa. 58. If thou turn away thy foot from the Sabbath, doing thy pleaſure on my holy day, and ſhalt c all the Sabbath a delight, the holy of the Lord, honourable, and ſhalt honour him, not doing thine own wayes, nor finding thine own pleaſure, nor ſpeaking thine own words; then ſhalt thou delight thy ſelf in the Lord, &c. Obſerve, that the Sabbath indeed is nothing elſe but the Lord God reſted on, and rejoyced in by us, when we turn away our foot from the Sabbath, and turn to God onelyonly: elſe he had ſaid rather, If thou turn thy foot to the Sabbath, from doing thy pleaſure on my holy d…y: but this laſt is not ſo read as we do, from doing &c. as if we were forbidden to do our pleaſure on his holy day, on the Sabbath. Nay, we are there commanded to do our pleaſure, as the words read: For the Sabbath ſhould be our delight, the holy of the Lord, honourable, and we ſhall honour him: For he himſelf is the Sabbath that is ſo honorable; the holy day of the Lord is the Holy One, the Lord himſelf only whom alone we are to honour in all our wayes, workes and words: for if God be all in all in us, tis not our words that are ſpoken, nor our workes that are done; but as Chriſt ſaith, The words that I ſpeake, I ſpeak not of my ſelf, but the Father that dwelleth in me, he does all the workes: yea, verily the ſonne can do nothing of himſelf, John 14.10. John 8.28.but as my Father hath taught me I ſpeak theſe things: this indeed is the ſanctifying the Sabbath, not to abſtain from worldly thoughts and words, and from working on the ſeventh day of the week, but to ſanctifie the Lord alone, when he onelyonly is our All, when we are nothing, but he is our Being, and our being in Him; when we do nothing, but the Father dwelling in us doth all our works. When we thus find not our own wayes, nor ſpeak our own words, nor ſpeak words, as 'tis in the Hebrew. Man neither ſpeaks nor does any thing indeed, but God does all, and is all in us.

This the Apoſtle holds forth to be the Reſt, or ſabbathkeeping of the people of God, Hebr. 4.9. not as if this were …o reſt to be entred into in this life, ver. 1. for we which have believed, do enter into reſt, ver. 3. and what is this Reſt? When do we enter into this Reſt? when we ceaſe from our own works, as God did from his, ver. 10. Therefore 'tis plain, that the ſeventh day or Sabbath of the Lord, was a ſigne or type of the Lord himſelf being our reſt or Sabbath in truth, ver. 4. Yea, as the Reſt which Jeſus (or Joſhua) gave to the people in the Land of Canaan, was another type of this Reſt or Sabbath, ver. 8: So ſurely the Reſt which Jeſus Chriſt in truth did take in the Father, in the Fathers dwelling in him, and doing all in him, was but a type of the ſame to us, that we ſhould be and abide …n God, and God in us all in all, as in Him, Ioh. 14.10, 19, 20. Iohn 4.15.

But as Churches know not the myſtery of Chriſt, of Chriſt in us, of the ſonne revealed in us, &c. for they know not the myſtery and morality of the ſabbath; For how ſimple is it, what they ſay of the Lords day? as if the eight or firſt day of the week were the morality of the ſeverth or Jewiſh ſabbath? as if Chriſts appearing ſo oft after his reſurrection on the eight day, were a proof of his changing the Sabbath to that day, as if that day were now to be kept holy, when as Peter with the Apoſtles went out a fiſhing on that day, Joh. 21.1, 2, 3. his appearing ſo oft on the eight, or the firſt day of the week, was rather to ſhew, that the obſervation of the ſeventh was gone, as the Apoſties alſo meeting that day was no more. For as their aſſembling in their Synagogues on the Sabbath day was onelyonly to preach unto the Jewes meeting in moſt multi udes on that day: ſo the Apoſtles uſuall meeting on the firſt day of the week was meerly for order only to ſet in order ſomething in the Churches, and to performe ſome Ordinances among them in the Spirit,1 Cor. 16.2. as breaking of bread▪ Act. 20.1.&c. But we have preved and ſhall more abundantly (with God) that the preſent Churches are in no Order of the Goſpel, and have no Goſpel Ordinance among them, elſe they might meet that day indeed to break bread as another day of the week to preach a lecture.

And truly for love and peace ſake, I can reſt and refrain from labour on that day, not in conſcience, but in a civill reſpect, that men might ſhew ſome kindneſſe to the poor creature, that in mercy the beaſt might have ſome reſt, and that labouring ſervants might have a day to rejoyce in; therefore I will not trouble the State in this, but intreat them to conſider their own liberty and ours, not to the fleſh, but in God alone.

There is a Scripture though not written in our Bibles, but tis in the originall (there being indeed no leſſe then 15 ſeverall greek Copies of the new Teſtament; I ſay the originall copy reades thus, Luk. 6. next to the 5 verſe this followes,

foreign. Exemplur veluſtiſſimum in Italia ab amiti… collatum Complutenſ. proximum. Stephanns Gr. Teſt. at large.

That is on the ſame day (jeſus) ſeing a certaine man working on the Sabbath-day, ſaid unto him, ô Man, if thou didſt know indeed what thou doſt, thou wert happy: but if thou knoweſt not, thou art curſed, and a tranſgreſſor of the Law; that is, if men knew the liberty of the Goſpel and their Chriſtian Liberty in the Sabbath day indeed, they were truly bleſſed but if men do they know not what, and wilfully offend, they obey neither law nor Goſpel, but are curſed in both.

Tis plaine by all and has been proved from Scriptures, That Church-fellowſhip, the laſt great Ordinance, indeed, Act. 2.24. I ſay that the fellowſhip of Churches this day, is the fornication of the great whore, or wine of her fornication: Rev. 17.2. Act. 2.13.15, 16. verſe. Eph. 5.18.ſo as the Baptiſme of the Spirit, the Spirit poured forth in the manifold gifts was that new wine where with the primitive Church of Chriſt ſeemed drunk, being filled with the Spirit: for the preſent Church having not this fellowſhip of the Spirit, muſt needs appear as the whore, though ſeemingly the Spouſe, having ſaints in fellowſhip with them, their formes and falſe worſhips, the wine of her fornication.

All this was typified by the Whoredomes of Iſrael, whoſe fornications and falſe worſhips are ſo often publiſhed by the Prophets of the Lord the Prophet Hoſeas taking a whore to his Wife was a Type of this Hoſea 3.1. The Prophet (being a principall man, and chief member of the Church) joyned with a woman and adultereſſe, ſhewes forth the adulteryes of the whole Church in all her members and miniſtery, who look after other Gods, and love Flagons of wine, that is falſe ſhews of the ſpirit; But ſee what a poor whore the Prophet takes unto him, I bought her to me for 15 pieces of ſilver, for an homer of Barley, and halfe an homer of Barley, Exod. 21.32.ver. 2. Fifteen pieces of ſilver was but halfe the price of a ſlave; thus ſaints embondaged to fleſhly formes, value themſelves at ſo low a rate, that rather then they will be of no Church, they will be of any Church or fellowſhip though never ſo poor and mean: yea, feed themſelves with Ordinances, though comming far ſhort of the ſpirits preſence or pureſt inſtitution, thats alſo ſignifyed, by an homer of Barley, and halfe an homer of Barley or as tis in the Heb. Halfe of Barley. Barley is not the beſt for bread, and halfe an homer is but a pottle at the moſt, a ſmall meaſure; beſides the graine is not pure, for tis but halfe of barley, the other halfe of fetches, of cockle or chaffe; this is cleer; the preſent Churches are content with the ſmalleſt meaſure of the Spirit; how elſe dare they enter into fellowſhip before they have the fulneſſe, or Baptiſme of the Spirit? nay their Ordinances are not all the beſt; for the Baptiſme of the Spirit was the firſt Goſpel Ordinance, as Prophecy, a Pſalme, a doctrine, a Tongue, a Revelation, an Interpretation, were all for the Edifying of the Church; theſe the Churches have not at all: and thoſe Ordinances they have, are but halfe of barley, there is a mixture, much of man, halfe is of mans invention, of mans tradition.

Therefore I ſaid unto her thou ſhalt abide for me many dayes, and thou ſhalt not play the harlot, and thou ſhalt not be for another man, ſo will I alſo be for thee. ver. 3. the Prophet here ſpeake… in the perſon of God to the whoriſh Church (that was ſo much for man, for the traditions and teaching of man, and for humane additions to divine inſtitutions or ordinances) well ſaith God thou ſhalt abide for me many dayes, and thou ſhalt not play the Harlot, that is, when the Law was to be aboliſhed, when the old ſtate of the Legall Church was to vaniſh, and a new ſtate of a Goſpel Church to be inſtituted, the Apoſtles and Diſciples were to waite for the Baptiſme of the Spirit, before they ſhould ſit downe in Church-fellowſhip, or performe any Goſpel Ordinances, Act. 1.4. Act. 2.47. yet their abiding or waiting then was not many dayes hence. But the Church being ſince fallen away, and lying under the Apoſtacy having loſt that Goſpel glory, and manifeſtation of the ſpirit in manifold gifts not appearing, The ſaints are called upon to abide for God many dayes: to wait with patience for the ſecond coming of Chriſt, and appearance of the Great God, that was the Lord their God, and David their King, ver. 5. For the children of Iſrael ſhall abide many dayes (400 yeers ſaith Junius) without a King, and without a Prince, and without a ſacrifice, &c. that is, all the days that men finde themſelves in the Apoſtacie, they muſt abide for God, without any Ordinance or ſacrifice, without any Church-Officer or King.

Yea, but the diſcoveries of God in the Saints in the later dayes (that's the anoynting) ſhall take off the yoke from off their neck, and the burden from off their ſhoulders, that Saints ſhall be no more embondaged to fleſhly forms, nor burdened with carnal Ordinances, nor yoked to Church-fellowſhip any more. What ſome Saints ſcoff at others, and others ſay of themſelves, that they are above Ordinances, I cannot judge nor condemn; but for my part, I do not profeſs my ſelf above Ordinances, but far below them in mine own feeling, though I may be above in the favour and knowledg of God, yet as far as I know, I am below any Goſpel Ordinance, having not that manifeſtation of the ſpirit that was alwaies with them in the Churches, nor that preſence and power of the ſpirit appearing in me (as was in them) to carry me up from living in Ordinances, to live in God alone; nor yet that teſtimony of the ſpirit to tell me, that in the uſe of Ordinances as they are, I may be preſerved pure from that uncleanneſs which ſticks upon them through the Apoſtacy; for if every thing in the Church is counted unclean by God, which is not wholly according to his word, the Independant pureſt Churches are not clean, not being conformed to the firſt Churches of Chriſt in any Goſpel-Ordinance nor Order, but meer forms and confuſion in all; therefore it is that I am thus a non-conformiſt ſtill, and ſeparate my ſelf from the Churches and their Ordinances as unclean. Common prayers, and the prayers of Churchs are both alike to me, the Prelates weekly Friday-Faſts, and the Presbyters monthly Wedneſday-Faſts, yea the Independant Feaſtings and daies of thankſgiving, are but as the holy daies of Biſhops, ſo is their Order, Ordination, and every Ordinance or work of their hands, ſaith the Prophet, it is unclean, as we ſhall ſhew anon from Haggai 2.14. Truly 'twas this that called upon me, Depart, depart, touch no unclean thing. For that life and peace which once I found in Ordinances, is departed from me, and my ſelf dead unto them, as I believe many others are; though ſome Saints have ſtill ſatisfaction and ſweetneſs in them, and God ſeems to accept their prayers: yet this is no more then was before, when in our ignorance we uſed common Prayers, and mixt Communions, &c. How ſweet and ſatisfactory was God then unto us, though the uſe of thoſe carnal Ordinances was as unclean as the high places were of old to the people of God. God appeared to Solomon in Gibeon, though that great high place was never appointed by God for his people to worſhip in, but was contrary to his revealed will, yet he appeared to Solomon as well in Gibeon, as in the houſe of the Lord, 1 King 9 2. Thus the Lord God and Father of mercies, who is free in his grace, abundant in goodneſs and truth, being not bound up to means, might appear for a time even comfortably to his people even in Gibeon, in corrupteſt forms and fellowſhip not that he aprroves them, but that in his good pleaſure he may manifeſt his everlaſting love the more to his people, whoſe life is in their bloud, as well as when they are waſhed, and who look as beautifull before God when they are black, as when white and ruddy, yea the love of God is the ſame to the Saints however they are, 'tis not their beſt performances that pleaſe him, but he is pleaſed and reſts in his love, yea that love may appear more to his people in loweſt performances, then in higheſt attainments.

And ſurely though God may bear awhile with this ſinging of Pſalmes▪ yet the time is come that he will ſay, T…ke away from me the noiſe of thy ſongs. Mark it, 'tis but a noiſe that their ſinging makes, and 'tis the noiſe of Babel confuſion of tongue in all their Pſalms; but God who hath ſilenced that Prelatick Prickſong, and is now ſilencing Preſbyterian plain-ſong, will alſo cauſe the ſongs of Independant Churches to ceaſe; now indeed they have a jolly time of it, here Faſts are turned into Feaſts, their tears into triumphs, 'twill be quite contrary when their ſongs ſhall be turned to lamentation, their mirth to mourning, their fulneſs to famin, and their forms to fire to be conſumed by the Spirit.

Now theſe are Babylons laſt Plagues, Death, Mourning, Famin, and Fire, which all the people of God abiding in Babylon ſhall partake of, and as death is the ſpirits abſence from all their fellowſhips. So the ſpirits preſence, (at the ſecond appearing of Chriſt ſhall torment their fleſh, and burn up all their forms as with fire; but mourning and famin comes before. Firſt mourning, when the joy of the holy Spirit unſpeakable and full of glory, ſhall not be heard in their habitations, but a fleſhly carnal joy, built upon creaturely and worldly contents, and complyances with worldly powers, all which falling, the Kings and Merchants of the earth ſhall cry, alas, alas, that is, the principal men, and Miniſters of Churches ſhall cry and mourn becauſe Babylon the great City is fallen. Again, Famin ſhall follow their Feaſtings and daies of thankſgiving, for theſe are the Whores delicacies. Daies of Faſting was a courſer fare, fit for their times of perſecution; but now the Churches having reſt and rejoycing together, the Lord comes and diſquiets the inhabitants of Babylon, turning their joy into mourning, their fatneſs into famin.

For this all the Prophets point at, even an extream Famin to come upon all the Churches. That's the extremity of Famin, when there is ſuch a want of food, that men will eat the fleſh one of another.

Both theſe ſhall come to paſs upon the Churches. Firſt they ſhall be in want of food, that is, the means of grace, as thep call it, ſhall not be any more their meat, not give them any ſuſtenance at all: indeed they may, as the Prophet ſaith, feed on the wind, and follow the Eaſtwind (that is the moſt hurtfull wind for cotn) they may as men in a dream, think they eat abundantly, but when they awake their ſoul is hungry, for indeed their beſt food is but aſhes, the fire of the ſpirit having conſumed all that was ſubſtance, ſtrength and life in the means. For behold the Lord, the Lord of Hoſts doth take away from Judah and from Jeruſalem, the Stay and the Staff, the whole Staff of bread, and the whole ſtay of water. Eſay. 3.1. Judah and Jeruſalem, are all the Churches, the pureſt of them, bread and water are the leaſt and loweſt means of ſuſtenance, as breaking of bread, and baptiſm of water, hath been the beſt ſupport of Churches, the ſtay and the ſtaff upholding their fellōwſhips▪ and ſome food they have found formerly in thoſe means, though far ſhort of their primitive inſtitution; but now the Lord, even the Lord of Hoſts (God appearing in wrath as a man of war againſt them) takes away all their proviſions, even the whole ſtaff of bread, and ſtay of water, there ſhall be nothing in any means of grace to do them good, or give them ſtrength; and not only the means, but the men of ſtrength, men of parts and arts, yea all the gods of the earth ſhall be famiſhed, the Lord takes away the mighty man, and the man of war, the Judge and the Prophet, and the prudent, and the Ancient and the Captain, and the Counceller, and the cunning Artificer, and the eloquent Orator, and the honourable, all ſhall be ſo famiſhed, that neither gift nor grace ſhall appear, nor gift to govern or rule others, for they ſhall be babes and children in knowledg, v. 4. nor grace to govern themſelves, for they ſhall be oppreſſers one of another, v. 5. This is the extremity of Famin when men oppreſs and feed one upon anothers fleſh; when ſuch want of food, when mens gifts ſhall fail, that they ſhall ſwear to be no Officers, nor bear any rule, nor take upon them ony place of preferment, yea though they be ſought unto, yet ſhall they ſwear, I will not be a healer, make me not a ruler over his people, for in mine houſe is neither bread nor cloathing.

'Tis much that men judged fit to rule and bear ſway in the world, ſhould be ſo poor and naked as not to have bread nor cloathing: This famin and ſcarcity may come in the letter upon thoſe who are in higheſt places, who are fulleſt fed, and walk in Scarlet; but ſure 'twill be in the ſpirit fulfilled on all the Churches, and upon all their ruling Elders, who knowing that all Authority, and Power and Rule is going down at the coming of Chriſt, yet contend ſtill about Government, the government of the Church is the onelyonly controverſie among the Churches, not the great Myſtery of Godlineſs, God manifeſt in fleſh, no matters of Doctrine or worſhip are queſtioned by them; but the Government of the Church, whether the Church or Elders ſhall rule: This the Independant Churches deny; though their ruling and teaching Elders be as proud as Presbyters; but ſure the time is come that men who are ſo much for Government and Rule, ſhall ſwear they will be no Rulers, nor Ruling Elders any more, for I have neither bread nor cloathing in mine houſe, that is, they ſhall confeſſe that they have ſcarce enough for themſelves, ſcarce ſo much knowledg and ſpiritual underſtanding as to ſatisfie and inſtruct themſelves, muchleſs to convince and teach others. And as there is a famin on their gifts, ſo in grace they are ſo famiſhed, that they fall to oppreſſe one another, that is to eat each others fleſh. That's the extremity of famin which comes upon the Churches, as another Prophet phraſeth it, they ſhall eat every one the fleſh of his brother, Zaoh. 13. this is ſpoken of the whole Church, and of all the Paſtors or Shepherds, v. who are called three Shepherds, for that was the number of thoſe that were eminent Teachers in the Jewiſh Church, as Junius ſhews; and theſe three the Prelatick, Presbyterian, and Independaut Miniſters, are the only men that have been Teachers in this Church and Kingdom, now God will cut off all three in one monethmonth. How? By ſetting them one againſt another, to oppreſſe and vex, and eat the fleſh one of another; for as the Prelates have formerly eaten up the Prieſts, and all that maintenance for the Popiſh Church which was in the Land, ſo the Presbyters have eaten up all the livings and livelihoods of Prelates: The Independant Miniſtry are now the third that feed on the fleſh of Presbyters, whoſe Preferment, Places, Priviledges, and Parſonages, is now become food for Independant Churches.

Yet the Famin is ſoarer, for not only mothers eat the fleſh of their tender babes, but the Fathers eat their children, and the children their parents, Ezek.

That the fathers eat the children is plain in the Churches: for whereas the Apoſtle ſaith that the fathers ought to provide for their children, as he himſelf would rather work and labour night and day with his hands, then that the Goſpel ſhould be chargeable to the Saints, eſpecially the weak, now not only the weak, but the world muſt be at charge to provide for the Fathers of the Church, for our Preachers of the Goſpel. But how the children can eat the fleſh of their fathers, is very ſtrange, ſeeing the fleſh of elder men is wrinkled with age and watry humours▪ and worſe for food then the fleſh of children: But ſo it is, though not in the Church, yet in the Kingdom, there are men counted children, who eat up the fleſh of fathers, Divines, Doctors, Paſtors, Teachers, and the fleſh of Elders, all their forms of Doctrine and worſhip, with their profeſſed holy walking, is but food for babes and young beginners in the Lord to feed upon, but to conſume, as fire which is fed with the fuel that it devours. For indeed there is none whom the Lord feeds with underſtanding and knowledg, there is ſcarce a knowing Chriſtian this day, that grows in knowledg, though he be ſmall, ſimple, yet he ſees the vanity of Churches, the emptineſſe of their Ordinances, then in the fall of their Officers, their famin appears.

For as the Lord before takes away the whole ſtaff of bread, and ſtay of water: ſo they eat their bread by weight, and their water by meaſure.

This is much, that water which is ſo common ſhould be drank by meaſure, and the meaſure ſo ſmall, but the ſixh part of a hin, a hin being no more then a pint. Yea the Prophet himſelf, the only Miniſter of the Church muſt eat his bread baked with mans dung, which muſt needs make the bread unſavory and unclean, v. 12, 13. and though the Prophet complains of this to the Lord, as a hard thing for him to undergoe, to eat bread leavened with mans dung; yet nothing is granted to him but this, that inſtead of mans dung, he might prepare and leaven his bread with the dung of a beaſt: this was but little better. All this ſhews thus much, that the reprobate Churches eat their bread, and drink their water with meaſure, whereas the Churches of Chriſt had the ſpirit given without meaſure, : ſo the chiefeſt Miniſters have nothing b…t what comes of man to make and bake their bread withall, therefore their bread which they break muſt needes be unclean, or as the Prophet cals it, the bread of mourners.

This mourning and famin of the Churches we ſhall ſpeak of once more, when we come to ſhew the judgement of the great whore; but now our buſineſſe is only to make her naked; for this man choſen before to be a Ruler, ſwore, that as he had not bread, ſo neither cloathing in his houſe to cover his nakedneſs.

This naked eſtate which the Laodicean Church could not ſee, is nothing but the diſcovery of her ſhame and ſecret parts. For this we ſhall ſee anon, not only Babylon the great whores leggs made bare, as that which is much ſpoken of by the Prophets, to make bare her skirts, but even Zyon's ſecret parts muſt be made bare alſo.

Theſe ſecret parts are thoſe ſpiritualities in men of parts, as we call them; their Parts and Arts, and all their ability ſhall appear to be nothing but emptineſſe and vanity, for that's the nakedneſſe that the Famin alſo foretold.

What is this famin or hunger? 'Tis the vanity and vexation of ſpirit (out of the darkneſſe of underſtanding) whereby the Churches vex and fret themſelves that they cannot deſtroy all others who conform not to their forms.

This definition is clearly delivered in Scripture, and applyed alſo here to the Churches, as was ſhewed in part before, of Ephraim feeding on the wind that's vanity or emptineſſe, and upon the Eaſtwind that's vexing and annoying the grouth of corn: As by hunger is there an emptineſſe of the ſtomack, and a fretting of the guts with wind; beſides, in famin men will feed on anothers fleſh, yea eat their own at laſt.

That which we ſaid of the Churches eating the fleſh one of another, is that which we ſpeak of here, their ſeeking to deſtroy each other, and others who conform not to them, and this out of a darkneſs of underſtanding.

All is clear, Iſa. 8.18. Behold, I and the children whom the Lord hath given me, are ſignes and wonders in Iſrael. Iſrael is the Church-ſtate, as thoſe who are given to the Prophet, are Saints carried forth to that glory which the Prophet ſpeaks of, even to God himſelf, from all dead forms, falſe Teachers, and teachings of men. v. 19. that ſuch Saints are ſecretly wrought againſt by ſtrong confederacy of the Churches, is proved before v. 7. for ſure according to man, here is much cauſe of fear, dread, and deſtruction to ſuch Saints who will not conform to their forms of Churches.

The Lord ſpake thus to me with a ſtrong hand, and inſtructed me, that I ſhould not walk in the way of his people. That is, the Prophet could ſcarce forbear to walk in Church-fellowſhip with them, had not God ſpoken by a ſtrong hand, and which held him from their ſocieties; for who would not walk with ſo many thouſands in aſſociation, joyned and gathered together? But thoſe who are inſtructed of the Lord, know that the gatherings of the Nations, yea of National Saints, is for no other end, than as ſheaves are gathered to be threſht, or as dry ſticks are gathered to be broken. Both theſe are Scripture expreſſions, Mich. 4.12. Zeph. 3.8. the breaking in pieces of Churches, is that which is here ſpoken of, Zech. 11.10. For as Judah and Iſrael are by Ezekiel called two dry ſticks, dead bones, ſo the Prophet here breaking his ſtaffe Beauty, ſhews that the Lord is breaking his Covenant that he made with all the people, that is, all the Churches are broken, for their Covenant which once they thought and taught to be eſſential to the Church, that Church-Covenant is now broken; they are aſhamed to call it ſo any longer: 'Tis now an Agreement or Aſſociation. For as Church-fellowſhip is now called an Agreement of Saints to walk in the ways of Chriſt: ſo when Saints differ, or ſome great controverſie ariſeth, here is an aſſociation of Churches nothing differing from a Claſſical or Provincial Presbytery, though the Independant Elders are not pleaſed to call it ſo.

But what ſaith our Prophet, Iſay 3.8. Aſſociate your ſelves O ye people, and ye ſhall be broken in pieces, gird your ſelves, and ye ſhall be broken in pieces, &c.

Formerly there was a gathering of Churches, but the everlaſting Goſpel ſhall be yet preached by an Angel flying in the midſt of heaven, with more freedom and fulneſſe of ſalvation, with more light and glory then the firſt Apoſtles, who preached the Goſpel, with the holy ſpirit ſent down from heaven, which the preſent Churches have not received, yet conceive they can preach the Goſpel, having not the gift of the ſpirit to manifeſt the myſtery: but when Chriſt ſhall come again in ſpirit, when Chriſt ſhall appear the ſecond time without ſin to ſalvation: ſurely then death ſhall be quite aboliſhed, and that laſt enemy deſtroyed, and utter deſtruction ſhall be no more, for ſin and evil ſhall be ſeen no more, but ſalvation only, and life ſhall be again brought to light with more glory then ever, as I ſhall ſhew another time, in another Treatiſe (with God.)

But now two parts of the Lords Land ſhall be cut off and die, two parts of Gods people I count are ſcattered (from God) in gathered Churches, theſe ſhall be cut off and die, till they come out of Babylon, till they return to God that is, till they be gathered up to God; ſuch Saints are ſaid to live, whoſe life appears in God.

The next Judgements are Mourning and Famin: this the Churches make to be the excellency of a Chriſtian, to be mourning for ſin, and complaining for the want of grace; whereas this is but the weakneſs of a Saint, the weak, low, and legal eſtate of Chriſtians, the Churches ſhall have enough of mourning and famin to the full, while the Saints in the ſpirit ſhall be filled with joy, joy in God, and feaſt on the God-head dwelling in them: My ſervants ſhall eat, but ye ſhall be hungry, my ſervants ſhall drink, but ye ſhall be thirſty, my ſervants ſhall ſing for joy of heart, but ye ſhall howle for vexation of ſpirit: and ye ſhall leave your name as a curſe to my choſen; for the Lord God ſhall ſlay thee, and call his ſervants by another name, Eſa. 65.13, 14, 15. Theſe whom the Lord God will ſlay, are the Apoſtate Churches which ſeperate themſelves, having not the ſpirit, which ſay (not only to the world, but to Saints not in fellowwip with themſelves) ſtand by thy ſelf, come not near me, for I am holyer then thou, v. 5. Theſe are ſaid to remain among the graves, and lodg in the monuments, v. 4. becauſe they are dead, and the dead are there as in the Whores houſe before, yea though they would build a houſe for God, Eſa. 61.1. yet all their ſacrifices and ordinances are but as the cutting off a doggs neck, or ſlaying of a man, becauſe they ſee not God dwelling with men, the great God appearing in the leaſt and loweſt Saints, v. 2. whom yet they hate, caſting out their brethren for his names ſake, that is, becauſe of God manifeſt in them: but he ſhall appear to your joy, and they ſhall be aſhamed, v. 5. they ſhall leave their name, their name is a curſe to my choſen, that is, the legal Churches ſhall be left as accurſed, lying under the curſe of the Law: But the choſen or elect of God as they are called Eſa. 65.22. (not ſaved perſons, for ſuch may be deceived by falſe Chriſts, that is, by falſe Churches, for the Church is Chriſt in truth) ſuch elect or choſen perſons I ſay, for whom it is impoſſible to be deceived by thoſe falſe Prophets and Apoſtate Churches, not deceived by all the faireſt forms and fleſh of the Whore, theſe ſervants of God, wait on God only, who wait for the appearance of God in them, theſe that wait thus on God, ſhall not be aſhamed, but God ſhal appear (in them) to their joy, yea God ſhal call them by another name, not the ſhamefull name of a Church, but the name of Chriſt, yea the name of God ſhall appear in them, they ſhall feaſt on God, and all the Gods of the earth ſhall be famiſhed, that is, all men (and members of Churches alſo) men of higheſt parts, and pureſt graces ſhall be famiſhed by God, by Gods appearance in men, for man ſhall be nothing, and God ſhall be all in all.

Next to Famin, to Judgement of the great Whore, ſhall be fire, ſhe ſhall be utterly burnt with fire. There is nothing ſo formidable and dreadfull to Churches, and to all their fleſhly forms as fire.

This fire is the ſpirit; this ſpirit ſhall burn up all the fleſh and forms, and fellowſhip of churches. The fire which firſt ſet up the churches in the firſt appearence of Chriſt, the ſame fire ſhall burn down churches, at the ſecond appearing of Chriſt, God ſhall appear with more yower in the Saints. So that as God ſpake to the church of Iſrael, They ſhall goe from one fire, and another fire ſhall devour them: ſo the chriſtian churches have gone from one fire, and another fire ſhall devour them; or as 'tis in the Hebrew, they ſhall goe from fire, and fire ſhall devour them; 'tis the ſame ſpirit is the firſt and ſecond appearing of Chriſt, the churches have gone forth from that fire in the firſt appearing of Chriſt, the fire that comes forth in the ſecond appearing of God in ſcattered Saints, ſhall burn and devour all gathered churches; only the fire of the laſt day is greater then before; that is, the manifeſtation of the ſpirit ſhall be more at laſt then ever in former ages.

To cleare up this, know that all outward formes, and Church-Ordinances at the beſt are but fleſh; but theſe forms defiled, are called the fleſh of the Whore, the defilement of theſe forms and ordinances came by the loſs of that fire and baptiſm of the ſpirit, which did firſt conſtitute the Churches of Chriſt, and kept their Ordinances pure; for as Chriſt in fleſh foretold that every one ſhould be ſalted with fire; ſo it came to paſs that afterward the Church was baptized with the holy ſpirit and with fire. The Apoſtles themſelves, though they had a call and a Commiſſion before, to go forth to all the world, to teach and baptize, yet they could do neither, till they were baptized with the ſpirit, and with fire. They had the ſpirit at firſt, and Chriſt breathed the holy ſpirit on them after his reſurrection, but the baptiſm of the ſpirit was not till after the aſcenſion, till Jeſus was glorified 'tis ſaid the ſpirit was not yet given; or as 'tis in the Greek, the ſpirit was not yet: the ſpirit was before, yea abundance of the ſpirit in ſome, but the baptiſm of the ſpirit was not till afterward, till then tis ſaid the ſpirit was not yet: and therefore this was the firſt command (not to baptize, or be baptized, as baptized Churches cry, but) to wait for the ſpirit, not to depart from Jeruſalem, but to wait for the baptiſm of the ſpirit and of fire. This was the firſt Command which theſe laſt Churches will not obey: 'Tis confeſt they have been in Babylon, and called to depart, but yet they ſhould not depart in haſte, or go by flight, not fly out of their Country, nor haſten into Churches, till the Lord ſhould go before them, and the God of Iſrael ſhould gather them up; as the Hebrew reads, 'twas nor man, but God that gathered the firſt Church of Chriſt; the Apoſtles and primitive Saints were aſſembled and gathered together in company 120 at firſt, but they were not gathered into Church-fellowſhip, till the baptiſm of the ſpirit came upon them, Acts 2. no preaching the Goſpel, nor baptiſm with water in a Goſpel way could be but by the holy ſpirit ſent down from heaven. The ſpirit (as I ſaid) was in them before, and God was in men from the beginning. God was manifeſt in the Saints with power alſo, that's ſpirit, God powerfully appearing in the Saints, and this is in Jeruſalem indeed; and in this ſenſe the Diſciples at firſt were commanded not to depart from Jeruſalem, and ſo the Saints in theſe laſt daies are commanded not to depart out of Jeruſalem, but to abide ſtill in God, to ſtay and wait on God in them, till he ſhould come forth in power and ſpirit, till the appearance of the great God ſhould be. There was the appearance of Chriſt then, when God did powerfully appear in the Church in manifold gifts,; there were not only gifts of the ſpirit, but the ſpirit was ſo given to the Churches, that the ſpirit did appear viſibly among them, as firſt in tongues of fire; ſo ſtill afterward the ſpirit ſaid to the Churches of Antioch, Separate me Barnabas and Saul. Again the ſpirit ſpake to Philip, and to Peter plainly; ſo the ſpirit ſpake expreſly to Paul many a time, likewiſe to John, He that hath an ear, let him hear what the ſpirit ſaith the Churches, Rev. 1.10.12. Rev. 2. and Rev 3.

But the Churches are deaf of that ear, they will not hear of the ſpirit, they are ſore afraid of fire; but this was the baptiſm of the ſpirit and of fire (which did ſet up the firſt Churches of Chriſt in a Goſpel order) the manifeſtation of the ſpirit in manifold gifts. The Church under the Law had ſome gifts of the ſpirit manifeſt among them, as the gift of propheſie, the gift of healing, yea raiſing the dead, with ſignes and miracles, and the Angels moving the waters of Betheſda, wherein all diſeaſes were healed at an inſtant, this continued in the Jewiſh Church to the laſt; this is more then preſent Churches have, having leſs of the manifeſtation of the ſpirit then …hat under the Law, therefore muſt needs be more in bondage in Babylon, not having one gift of the ſpirit to continue their Church-ſtate to be of a Goſpel-glory, wherein was the baptiſm of the ſpirit, and all the gifts of the ſpirit were poured forth as rivers of living water on all the Churches of Chriſt, for though every believer had not the baptiſm of the ſpirit nor thoſe rivers flowing out of his belly, becauſe many believers, then being carnal, not ſpiritual, had not a Goſpel-faith, faith in Chriſt, yet every church of Chriſt was baptized with the ſpirit, and had thoſe manifold gifts manifeſt among them; as the church of Corinth being moſt carnal, yet came behind in no gift, 1 Cor. 1.5, 6, 7. the church was adorned with all the gifts of the ſpirit, and the manifeſtation of the ſpirit was given to every one to profit withall, the ſpirit dividing to every one ſeverally as he will, 1 Cor. 12 7. to 12. and that his was the Goſpel order which God ſet up in the church, is plain, v: 27, 28. now ye are the body of Chriſt, and members in particular, and God hath ſet ſome in the church, firſt Apoſtles, ſecondly Prophets, thirdly, Teachers, &c. This was the Miniſtry of the church, and gifts of Chriſt; not extraordinary, as men ſay, for that time; as if Paſtors and Teachers were the onelyonly Miniſters to continue in the churches to the laſt. For though Teachers are laſt named, Eph. 4.11. yet Teachers are alſo mentioned with the firſt, with Apoſtles and Prophets, 1 Cor. 12.28. and if God did ſet this order, this miniſtry, if Chriſt gave thoſe gifts to the church? how could the Church be wanting of thoſe gifts of the ſpirit, or gifts of Chriſt, but by the ſpirit of Antichriſt, and Apoſtacy of the Church, whereby the ſpouſe became an harlot, and the Chriſtian church the great whore.

For what Scripture ſpeaks of thoſe gifts as extraordinary? the gifts of the ſpirit were as ordinary for the church, as the Ordinances? why ſhould Ordinances continue, and not the gifts? why ſhould baptiſm and breaking of bread abide more then the baptiſm of the ſpirit, and all thoſe gifts, ſeeing the ſpirit was given to abide with them for ever? who promiſed that indulgence and diſpenſation, that (though the firſt churches of Chriſt were ſet by God in that order with manifold gifts of the ſpirit) yet the churches afterward might ſtand in a Goſpel order, without any one gift manifeſt among them? who made thoſe Apoſtolike commands Apochrypha? deſire ſpiritual gifts, be zealous of ſpiritual gifts, that ye may excel to the edifying of the Church? Where is a Pſalme, or a Doctrince, or a Tongue, or Interpretation, or Revelation, all being unto edifying? and how is the church edifyed or built up now, unleſs unto a Babel? what confuſion of tongues muſt needs be, when there is no gift of tongue, either to tranſlate Scriptures truely, or truely to interpret them in the gift of the ſpirit, or to reveal the ſecrets and ſpiritual myſteries in them that have been hid from Ages and Generations ſince the Apoſtacy? and is there not as much need of the ſpirit and power to reſtore all things that have been loſt, as to confirm the Goſpel when 'twas firſt publiſhed by the Apoſtles? And is not the Miniſtry of Apoſtles as neceſſary now to preach the everlaſting Goſpel to the world, ſeeing Paſtors and Teachers muſt only attend their particular churches? But where are there thoſe Paſtors and Teachers, and Elders, whom Apoſtles were to appoint and ordain? where are the Apoſtles hands, with the laying on of hands of the Presbytery? Was it not the Apoſtles Office in chief to ordain Elders in every church? and were not Evangeliſts deſigned by them to ordain Elders in every City? were not Apoſtles only to ſet in order things in the church? What church then can be in order, without an Apoſtle? were not the Apoſtles the only ſpeakers, who concluded and did all in Synods? what can a Chriſtian Synod do without them? how can a church excommunicate, or caſt out, but by the ſpirit of an Apoſtle, who is ſtill ſaid to deliver to Satan? In a word, what Goſpel can be in the world, or Government in the church without an Apoſtle? yea what ordinance can be in order without them? for the very baptiſm of water, as it was not to be before the baptiſm of the holy ſpirit and of fire on the church, (the doctrine of Chriſt being not baptiſm, but the doctrine of baptiſms) ſo none could baptize but the Apoſtles, or ſuch who had a ſpecial commiſſion, confirmed with gifts of the ſpirit, as Philip and Ananias,: For not every one that could preach, but he that could teach all Nations, was to baptize, and that could not be but by the gift of tongues, yea none could baptize but with the promiſe of the gift of the ſpirit annexed, as none could preach the Goſpel but by the holy ſpirit ſent down from heaven, which the baptized churches have not attained to, nor can promiſe to their dipt believers.

Next to Baptiſm, the Doctrine or Ordinance of laying on of hands follows, whereto as the Apoſtles hands muſt be joyned, ſo the gift of the ſpirit was ever with it, without which the laying on of hands is but an empty ceremony, as 'tis in all the churches, only the church of Scotland is more ſubtile and wiſe, not to uſe that fooliſh complement, but to ordain without any laying of hands, knowing no gift is now given thereby, unleſs it be a good Parſonage, as in the Engliſh Presbytery; but in the primitive there was a gift given by the laying on of the hands of the Elderſhip with the Apoſtles on the Elders to be ordained, who alſo received the gift of healing by the laying on of their hands on the ſick, anoynting them with oyl, ſignifying the ſpirit, which was given indeed, as the hands laid on did ſhew the ſame thing, even the ſpirit and power from on high, given to thoſe who were ordained and approved for the miniſtry.

Now where are ſuch adminiſtrations, or ſuch a miniſtry? where is that manifeſtation of the ſpirit in theſe laſt Laodicean churches, who are juſt like the church of Laodicea in this, firſt that they are laſt of all the churches that have been or ſhall be. Secondly, that as Laodicea in the Greek imports, foreign, the judgement of the people or Nations, ſo not only the National churches, but the ſeparated ones are now judged by Chriſt. Thirdly, as the church of Laodicea thought beſt of her ſelf, being therefore the worſt of all the churches; the former ſix churches, though ſome evils and failings were condemned in them, yet were commended for ſome good, which was not to be found at all in Laodicea, that thought ſhe was rich, and had need of nothing, whereas ſhe was blind and naked: So Presbyterian churches may juſtly be condemned of much evil and failing, yet are to be commended that they pretend ſtill Reformation; but the laſt reformed and moſt refined churches of the Separation, ſay they are rich, and have need of nothing, they need no order, nor ordinance, nor officers of the church, they ſee and know all the truths of Chriſt: therefore by the judgement of Chriſt they are blind, and men ſhall ſhortly behold their nakedneſſe. Fourthly, Laodicea was neither hot nor cold; theſe laſt churches are not ſo cold as National churches, but they have not that heat and fire which was in the firſt churches of Chriſt, therefore Chriſt will ſpew them out of his mouth, and not take up their name into his lips any more, nor love them as his church and ſpouſe, but loath them as the filth of the great Whore.

Now to returne to return to that we ſaid before. All the Ordinances in the church became defiled, unclean, and her forms the fleſh of the whore, not being ſalted with fire, that is, when the ſacrifice was no more ſalted with ſalt, which is of a fiery ſubſtance, and keeps fleſh from tainting: When that holy fire was found wanting in the church, all her fleſh, her forms and ordinances did ſtink, and became defiled, as thoſe that touched an unclean thing, or dead body: for the manifeſtation of the ſpirit being departed from the church, the church muſt needs be a dead body, as thoſe dry bones in Babylon ſignified the ſtate of the church in the apoſtacy, in ſpiritual Babylon; where the church is not in the unity of the ſpirit and bond of peace; but as thoſe divided ſticks in the Prophets hand, the one for Judah and his companions, the other ſtick for Joſeph and his companions: this is the dead divided ſtate of the church in Babylon, which is a city not in unity with it ſelf as Jeruſalem, but divided into three parts, ſo Babylon is, and ſo the churches in Babylon are, Presbytery, Independant, and baptized churches: For though in the primitive times there were diviſions between brother and brother in the churches, yet never was there a diviſion between church and church, as at this day. All the brethren walked in one church-way, worſhiping God with one conſent, one church-order, ordinances and officers were all by the ſame ſpirit alike in all the churches, who in this ſenſe at leaſt kept the unity of the ſpirit in the bond of peace; for as there was one body among all, ſo but one baptiſm; but as the churches are now divided bodies, ſo their baptiſms are divers, one church baptizeth the whole Nation; another church baptized only the children of believers; the third baptized only believers themſelves. Thus we may truly ſay the whore ſits upon many waters, many baptiſms; beſides thoſe rivers of living waters, thoſe manifold gifts of the ſpirit are dryed up in the churches, much leſs doth the ſpirit ſhew them that pure river of life, proceeding out of the Throne of God, and of the Lamb in the new Jeruſalem; the churches being deſtitute both of fire and water, having not that holy ſpirit given to the church of Chriſt, muſt be but a dead body; and he that toucheth them is unclean.

This the Prophet Haggai hinted at, when he asked the Prieſts, that if one bear holy fleſh in the skirt of his garment, and with his skirt do touch bread or pottage, or wine, or oyl, or any meat, ſhall it be holy? and the Prieſts anſwered no. Then ſaid Haggai, If one that is unclean by a dead body, touch any of theſe, ſhall it be unclean? and the Prieſts anſwered ſaying, It ſhall be unclean. So is this Nation before me, ſaith rhe Lord, and ſo is every work of their hands, it is unclean, Hagg. 2.12, 13, 14.

Every Saint in the ſpirit, freed from church-forms, or not embondaged to partiality, can eaſily interpret that text, That though there be Saints by calling in the preſent church, and ſhe bear holy fleſh in her skirt, that cannot make any thing clean to her or them: and if they touch a dead body, as the church now is, all that they touch therein it is unclean; ſo is this people, and ſo is this Nation before me, ſaith the Lord, and ſo is every work of their hands (and every ordinance among them) it is unclean.

If this be true, as true it is, that the forms of churchfellowſhip being defiled forms, are become the fleſh of the whore; then muſt ſhe be utterly burnt with fire, yea thoſe ten Kings which have received no kingdom as yet; but receive power as kings one hour with the beaſt who with one mind give their power and ſtrength to the beaſt, who make war with the lamb (that is with Chriſt in us, with God in the Saints) when the lamb ſhall overcome them (and the power of God in the Saints appear above them) then theſe ſhall hate the whore, and make her deſolate, and naked, and burn her fleſh with fire.

If the honourable Parliament would but be pleaſed, God ſo appearing in them, to judge things in the ſpirit, and ſee how dead and deſolate the churches are of the gifts of the ſpirit, how naked they are, not adorned with one ſpiritual gift, they would no more dote on the whores fleſh, though nevee ſo fair, nor on any forms though never ſo oft reformed, but burn her fleſh with fire; when thus the powerfull appearance of the great God ſhall be manifeſted in men; and Magiſtrates, the churches ſhall appear no more.

This is the ſecond appearance of Chriſt, of God in men; in the firſt appearance of Chriſt, the church appeared, yet cloathed with all the gifts of the ſpirit, that is, God appeared in power in the midſt of Saints; but when God ſhall appear now the ſecond time God dwelling among men, which is the new Jeruſalem, then that church, nor thoſe firſt gifts of the ſpirit ſhall appear any more; but the ſpirit, even God himſelf ſhall miniſter in his own glory and power, nothing but God ſhall appear in man, and man ſhall appear no more; no need of churches or miniſters when God ſhall be our church, and the houſe we live in, when God in us ſhall miniſter all light unto us. Thus in the new Jeruſalem, there is no Temple, no churchſtate, nor ordinance: and the city hath no need of the ſun, or of the moon to ſhine in it, for the glory of God ſhall lighten it, and the lamb is the light thereof. Sun and Moon are now the lights of the world, theſe are the ordinances of heaven, and have been the ordinary means of conveying light to the earth; the ſun the light of the day, the moon and ſtars the light of the night: ſo there has been a miniſtry by day and night, in the day of Chriſt, and the firſt appearing of God, there was a miniſtry of Apoſtles, Prophets, Paſtors and Teachers, as the ordinary means of light to the world, and to the church: when the church came under the night of Apoſtacy, and while the ſpirit of Antichriſt was come in power, darkning the ſun and the air, there was ſtill a miniſtry of men, as the means of light, yet as the moon to the night, ever changing in ſeveral fosms, of Popery, Epiſcopacy, Presbytery, Independant, and baptized Miniſters, here the miniſtry changed as the moon, yet God in his free grace was pleaſed in all the times of the Apoſtacy ſtill to appear enlightning the world by the miniſtry of men, in ſome dark diſcoveries of himſelf: But when Chriſt ſhall appear the ſecond time, when the day of Chriſt ſhall dawn after the night of Apoſtacy is ended, when the day of God ſhall be again, and God ſhall appear the ſecond time binding up the breath of his people, and healing the wound that was made by that ſpirit of Antichriſt prevailing in the church; then the light of the moon ſhall be as the light of the ſun, and the light of the ſun ſhall be as the light of ſeven daies, that is, there will be a perfect light, for God ſhall appear to be the light of men, as Chriſt was ever indeed the light of the world, and God in truth was the light of men from the beginning, ſhining in darkneſs, though the darkneſs did not comprehend it, and though men did not know God in them to be their only light; but as I ſaid, God ſhall appear in the laſt daies to be the light of men, then men and miniſters ſhall be no more the means of light; the ſun ſhall be no more thy light by day, neither for brightneſs ſhall the moon give light unto thee, but the Lord ſhall be unto thee an everlaſting light, and thy God, thy glory. Thy ſun ſhall no more go down, neither ſhall thy moon withdraw it ſelf, but the Lord ſhall be thine everlaſting light, and the daies of thy mourning ſhall be ended; as mourning was Babylons plague, the judgement of the great Whore; ſo thou ſhalt never mourn for want of a miniſter, for the Lord God in thee ſhall miniſter light unto thee; men and miniſters may go down, yea the ſun may ſet at noon-day, and there may be a withdrawing of all light, and all left in darkneſs; but in darkneſs the Lord will be thy light, as well as when thou art in cleareſt light, when thy light ſhall be the Lord God in thee, then God thy Sun ſhall not go down, and God thy Moon ſhall not be withdrawn; yea God ſhall appear not only thy light, but the light of the world, the light of every man, and the light of every creature, thou ſhalt then clearly ſee the inviſible things of God even the eternal Power and Godhead in the whole creation' and no more ſun or moon ſhining in the heaven, but God' himſelf ſhining in both, and his glory filling the earth alſo, and every thing in heaven and earth, as the appearance of God.

This is that fire that burns not only churches, but every creature in heaven and earth, God appearing in all. This is the fire which all the Prophets and Apoſtles ſpeak of, to come in the laſt daies, this fire came down at the firſt coming of Chriſt in ſpirit, when the ſpirit, when God in power firſt appeared in the Goſpel-church, then the church under the Law, the Jewiſh church was burn up, the ſun was turned to darkneſs, and the moon to bloud, all the glory and light of the Law was darkned, the Temple, Prieſthood, Sacrifices, and all their Ordinances were change, and became as bloud: So the ſame ſignes in heaven above, and ſignes on the earth beneath ſhall be again (in kingdoms and churches alſo) bloud and vapour and ſmoak, all this was in ſpirit then performed, it ſhall again be ſo fulfilled with greater power; when the appearance of the great God ſhall be, this fire, even God himſelf, that conſuming fire, and everlaſting burnings ſhall not only burn up churches, and the fleſh or the Whore, but the pureſt fleſh of men, and pride of all glory; when God our glory ſhal appear as the glory of heaven, and his glory the fulneſs of the earth, then all the works on the earth ſhall be burnt up with fire (as all the works of man ſhall be burnt up in God; that is, as now we ſee the works of men, and not God working all in all: ſo now we ſee only the outward forms of the creation, every creature being that form of God; but when we ſhall ſee God all in all, we ſhall never ſee no more forms of creatures or churches.

FINIS.

End of the text · William Erbery, The Great Earthquake (1654)

The Great Earthquake, Text

p. 3TO THE MINISTERS of the Church of ENGLAND, and NEW-ENGLAND CHƲRCHES.

TO THE MINISTERS of the Church of ENGLAND, and NEW-ENGLAND CHƲRCHES.