The Great Earthquake, Title page – To the reader
THE Great Earthquake, REVEL. 16.18. OR, FALL Of all the CHURCHES. Diſcovering the Apoſtaſie of pureſt Churches, not yet ſenſible of their ſpiritual Whoredoms, Ezek. 43.9, 10. OR, The Great Whore made bare and naked before ſhe be judged, and her fleſh burnt with fire, Rev. 27.16. PROVING, That none indeed deny the Ordinances of Chriſt, but preſent Churches not being in a Goſpel-order.
The Paſtors are become brutiſh, and have not ſought the Lord; therefore they ſhall not proſper, and all their flocks ſhall be ſcattered, Jer. 10.21.
By William Erbery.
LONDON, Printed for, Giles Calvert at the black ſpread Eagle at-the Weſt end of Pauls, 1654.
To the truly Chriſtian Reader.
THe Author of this enſuing Diſcourſe, was a perſon raiſed up by the Lord to bear his teſtimony againſt all formal and traditional waies of Religion, Ordinances, and Government, in the (ſo called) Chriſtian world; a deſigne, though ſeemingly managed by him, with ſome eagerneſs and ſeverity of ſpirit (if you abſtract ſome paſſages in this and his other diſcourſes) yet in much love and oneneſs of ſpirit with the worſhippers themſelves, that their perſons might be ſaved, but ſo as by fire, 1 Cor. 3.15.
The Doctrine of Perſecution for Conſcience ſake, though erronious, was a ſtranger to his ſpirit and principles, which owned no compulſion in matters of Religion, but that Scriptural one, viz. the energy and effectual working of the ſpirit of God overpowring the ſoul, and leading it captive by an holy violence to thoſe divine and heavenly diſcoveries, which our Author bore witneſs to.
And indeed if we conſider the judging and perſecuting ſpirit, we ſhall ordinarily find it to aſcend. (i.) The weak are moſt apt to judge the ſtrong, Rom. 13.3. though the ſtrong hath another temptation before him, viz. to deſpiſe the weak; ſo he that is born after the fleſh, (i.) the weak legal Saint, perſecutes him that is born after the ſpirit, Gal. 4.29. The reaſon I take to be this, The higher a mans ſpirit is raiſed in the knowledg of God, and of divine myſteries, the more large and comprehenſive it is, as coming neareſt to that ſtate of love, which beareth all things, 1 Cor. 13.7. Hence it is that ſuch men comprehend and embrace all weaker Saints, though in different forms, as to outward obſervations, in one and the ſame ſpirit; but on the other ſide, when the ſpirit of a Chriſtian is captivated to this or that particular rite, as to a day meat, &c. in the narrowneſs of his heart, ſecluding all others, he is carried out with a zeal kindled from the outward letter, to the cenſuring, reproaching, perſecuting ſuch Doctrines, as he is not able to comprehend.
An experiment of this we have in Chriſt himſelf, who coming forth in the glory of God, and holding out higher diſcoveries then the Saints had formerly attained, was oppoſed by none ſo much, as the religious ones of his daies, Scribes and Phariſees, that ſate in Moſes Chair. And as the Diſciple is not above his Maſter, ſo the Apoſtle Paul, whoſe errand was to raiſe up the ſpirits of Saints to high and evangelical diſcoveries, was thwarted by none ſo much as by devout women Acts 13.50.
The ſame meaſure was meeted to this our Author, who in ſimplicity of ſpirit, and love to all the Saints, bewailing the bondage of the whole creation, did caſt in his mite for the deliverance and relief thereof, how was he ſcandalized by ſome profeſſors of all ſorts, having various reproaches heaped upon him, to render him the more unſerviceable for the great work he was upon; hence it is, that we have heard the brand of a looſe perſon, or a Ranter, an Apoſtate and Blaſphemer, an Antiſcripturiſt, Antiminiſtriſt, an Antiordinanciſt, an Antitrinitarian, Ʋniverſaliſt, and what notinured upon him It will not be amiſs for the removing of prejudices out of the minds of ſome, and the renewing of the memory of this worthy labourer in the hearts of others, to give a brief account of his ſpirit and Principles, as to every one of the abovenamed particulars.
1. He was no friend to looſneſs and prophaneneſs, either in himſelf or others; his own ſtrict, ſober, and Chriſtian deportment in the whole courſe of his converſation is his ſufficient compurgator againſt all the reproaches and calumnies of this rank and name; yea, he bore publique teſtimony, againſt a licentious ſpirit in whatſoever appearance, in ſeveral of his private and publique diſcourſes.
'Tis true, ſome weaker ſpirits miſunderſtanding the Doctrines of this Author concerning the reſtitution of all things, the liberty of the creation, and Saints oneneſs in Chriſt with God, &c. from theſe excellent premiſes; drew forth ſuch concluſions as were agreeable to their own private conceptions, rather then the truth, which concluſions being ſeconded by a practice agreable thereunto, gave juſt occaſion of offence to thoſe without, of bewailing and lamentation to them within, amongſt which this Author bore not the leaſt ſhare.
'Tis no new thing, This, when the Lord holds forth any eminent and remarkable truth, which is likely to be of ſignal advantage to the people of God, for Satan to raiſe up much duſt about it, to cloud its glory, yea ſomtimes by ſpreading temptations before the pretenders to it, unto perſonal infirmities, to abate the edge of other mens ſpirits from entertaining that which ſeems accompanied with ſo horrid and hideous effects.
But ſuch men would do well to conſider whether ſuch concluſions do neceſſarily follow from ſuch principles? or rather, are not the principles wreſted to what they never meant? Have not other mens Doctrines of greateſt affinity to the letter of the Scriptures, been as much perverted and abuſed? Was not the grace of God turned into wantonneſs, even in the Apoſtles daies? May not new Wine be put into old bottles, even to the breaking, diſtempering, and overturning of mens ſpirits? All which things do rather evince the world not ripe for ſuch diſcoveries, which our Author held forth, then conclude againſt the diſcoveries themſelves, for when the Lord purpoſes an effectual manifeſtation of ſome eminent truth, he adds alſo a ballanced ſpirit able to entertain it.
2. He was rather a preſſer forward, then an Apoſtate; Forgetting thoſe things that are behind, &c. 'Tis true, he was formerly as ſtrict and zealous in all literal obſervations as any of his equals, yea he might have boaſted herein (as the Apoſtle Paul) if it had been worth his labour: But it pleaſed God to raiſe him up from all fleſhly rites to a more near and ſecret enjoyment, which took him from ſome outward performances, which many Chriſtians pleaſe themſelves in; it were to be wiſhed that ſuch perſons could give as good an account of their diligence in theſe things, as he could of his omiſſion of them?
And indeed, the prayers of the Saints in the primitive times before the Apoſtaſie began (which even then was appearing) ſeem to have been occaſional, only pro re nata, and not limited to times, hours, or ſeaſons, either in their more publike meetings, or privater aſſemblings, according to the rule of St. James Chap. 5. v. 13. Is any among you afflicted, let him pray? Is any merry, let him ſing Pſalmes? yea the prayer dictated by Chriſt to his diſciples, Mat. 6. Luke 11 2, 3, 4. ſeems to be of the ſame import, there being ſome Petitions, eſpecially that v. 3. Give us day by day our daily bread, ſquared to the particular condition of the Diſciples themſelves, for they being to be ſent out into the world without money or ſcrip, &c. and without ordinary accommodation for the relief of the natural man, had need have their daily recourſe to, and dependance upon him for a ſupply of thoſe things, when as they who have taſted of the goodneſſe of God in a plentifull proviſion of outward enjoyments, have greater reaſon to rejoyce in, and magnifie that goodneſs, then to goe forth in deſires after that which they already enjoy: where by the way it may be queried whethere that prayer were intended for the body of the Saints, or the Diſciples only, and for other Saints, no otherwiſe then as their caſe ſuited with that of his Diſciples.
Yet even near the Apoſtolick times, the memory of the Jewiſh obſervations being freſh, ſome of the Chriſtian Doctors did lalour to reduce the Saints to the ſame yoke of bondage, as to the ſtrictneſs of time, place, and ſeaſon, which the Jews were under. An inſtance of this we have in Clemens, living in the very age of the Apoſtles, Clem. 1.52. and who is ſaid to have wrote Epiſtles to the Corinthians, as Paul did, in one of which he laies it as a duty upon Chriſtians, to perform their ſervices and obſervations, ſtatutis Temporibus & horis, at ſet times and ſeaſons, and ſaies, that God hath commanded it by his ſupreme will; but where that command is to be found, he determins not, neither is it any where to be found in the New Teſtament (but rather the contrary) but from the practice of the Jews in the Old, and ſo a late learned Critick expounds thoſe words of Clemens, that the force of the command lies in the Analogy between the old Teſtament and the new; and not in any particular Text or Scripture under the Goſpel.
As for Prayer, he was led into the ſecret places of the Almighty to ſee that it was not to be limited (as the Jews did) to morning and evening tides, that it was the leaſt part of it to be vocal; That all divine performances are to be managed within; that it was proper only for Saints, and not mixt multitudes; upon which account he was not obſerved to be frequent in the external demonſtration of this or other duties, yet he prayed alwaies, and in every thing gave thanks, yea being afflicted with all the ſufferings of all the Saints, he managed within himſelf ſuch groans as could not be uttered, Rom. 8. How many now adaies do place all their duties in being ſeen and heard of men? How many outward ſervices do they perform one day after another, which periſh with the uſing? How are we ever learning, and never able to come to the knowledge of the truth? If ſuch men think they ſtand, let them take heed leſt they fall. Yet our Author wanted not a clearer demonſtration of the truth and power of his Religion, then any ſeemingly religious and external rite could afford, viz The works of righteouſneſs and mercy amongſt men, which juſtified his faith, and ſhewed his religion to be pure and undefiled, Jam. 1.
3. He is a Blaſphemer that ſpeaks evil of dignities, and of thoſe things which he knows not, Jude 8.10. If ſo, let them take heed to themſelves, who are cloudes without water, wandring ſtars, &c. That place ſeems to be underſtood of thoſe that took upon them to be guides and teachers to others (for a cloude guided Moſes, and a ſtar the wiſe men) who pretending to be divinely ſent and commiſſioned, yet ſpeak evil of thoſe dominions and dignities, thoſe higher diſcoveries which they cannot comprehend. As for our Author, his thoughts of God were raiſed together with his diſcoveries of him, he owned truth in the power of it; 'twas only the traditional cuſtoms which many place their Religon in, which our Author did decry, upon which account Chriſt himſelf bore the brand of a Blaſphemer before him.
4. The Scriptures were owned by him, as given by inſpiraration; yet the bare letter not reſted in, but the truth and power being the treaſure hid in the field, ſought after. Yea 'twere well if men were ſingle in their adheſion to the Scripture, not reſpecting ſo much any formal or worldly intereſt, as the equity of thoſe rules and directions therein contained; the Majeſty of which is ſuch, that they have been admired even by Heathens, an inſtance we have in our Engliſh Chronicle, K. John ſent Ambaſſadors to the King of Marocco in Africa proferring him to renounce Chriſtianity, and to receive the Mahumetan religion from him. The King made anſwer, that he had been lately reading St. Pauls Epiſtles, where he found ſo many excellent things, that if he himſelf had been without a Religion, he would have choſen his; and ſo diſmiſſed the Ambaſſadors. Math. Par.
Yet 'tis an uſual artifice of Satan in all ages to ſet up the letter of a thing, againſt the truth and power of it, yea no oppoſition ſo fierce, as that which is managed by the man of Form, againſt the true ſpiritual worſhipper. 'Tis not enough for men to urge the letter of the Scripture for ſuch or ſuch a practice, leſt they can ſhew the ſame ſpirit animating and enlivening their practice, which was in the primitive times; otherwiſe the practice is not the ſame, but another from it, becauſe acted in another ſpirit, the ſpirit being that which gives its true being and denomination to each part of ſpiritual worſhip, and when the outward practice was abſtracted from its primitive and original ſpirit, and graffed on mens own ſpirits, then came in the Antichriſt, and the deceivablenſs of unrighteouſneſs. And though the letter of the word (in ſome ſenſe) is a Skreen to ſecure Antichriſt, yet the ſpirit of the Lord in his more diſcerning ſervants will find him out.
5. As is the Scripture, ſuch are the Miniſters of it, (i,) ſuch as act in the truth and power, or in the form and notion only, when Chriſt appeared, he ſet himſelf in directeſt oppoſition againſt the Phariſee (i.) the Miniſter of the Law, and was in that ſenſe an Antiminiſtriſt, as having a more excellent Miniſtry to hold forth to the world; the firſt Miniſtry of the Apoſtles, Prophets, Evangeliſts, Paſtors, was not denyed by our Author; but how it could be continued during the Apoſtaſit, or how and when renewed, are queſtions and caſes not ſo clearly ſtated, but that they may, well admit of doubts and ſcruples, eſpecially ſince the gifts which accompanied the firſt Miniſtry are ceaſed; and our Author was of this mind, better no Miniſtry then a pretended one.
6. After Miniſtry follow Ordinances, which our Author acknowledged he was not againſt or above, but under and below, as not perceiving the power of thoſe primitive inſtitutions exerting themſelves in the performances of Chriſtians now a daies; which may ſeem to have more of truth in it, if we conſider how fruitleſs, as to the true fruits of the Goſpel, which are ſelf-denial, ſelf-reſignation, renovation of the corrupted ſtate of man. &c. outward performances as managed by us are? All profeſſions, though never ſo different and contrary one to another, have their zealots, ſome more devoutly affected then others, as to the ſtrictneſs of their outward rights and ceremonies; What doe ye more then theſe? ſaid Chriſt to his Diſciples; where is the ſignal and characteriſtical difference betwixt your exactneſs and theirs? Are you ſtrict, ſo are they? are you often in your performances, ſo are they in theirs? What renovation of ſpirit, what ſelf-denial appears more in you then them? If none, then certainly you are not baptized into the true Goſpel-ſpirit, you have not the power of Goſpel-Ordinances. The humbleſt and the knowingeſt Chriſtian, ſuch as this Author, is moſt ſenſible of his own darkneſs, pride is the daughter of ignorance, becauſe we ſay we ſee, therefore our ſinne remaineth.
6. Yet in this darkneſs he had rather ſit down and wait in ſilence, then be beholding to the pretended light and direction of deceivable guides; upon which account, The Doctrine of the Trinity, as explained by the Schools in perſonalities, ſubſiſtences, &c. was not perfectly owned by him, One Faith, one Lord, one Baptiſm, were the Three great Articles of his belief: neither did the Lord contain himſelf within himſelf, but was made manifeſt in the fleſh of Chriſt, according to that (God was in Chriſt reconciling &c.) and doth continually work in the hearts of his people by his ſpirit. Neither could he ſee how the Doctrine of theſe diſtinct perſonalities and ſubſiſtences, could accommodate their deſigne, who firſt broached them in order to the clearing (as is ſuppoſed) the Doctrine of Chriſts ſatisfaction to the Father in that ſenſe as they define it. For if God were in Chriſt, that God was the Father, for God is one; it is not one divine nature in Chriſt ſatisfying another in the Father ſatisfied, but the Father in the Son. And if the eſſence be the ſame, how can the perſonality make a difference?
8. And indeed the opinion of our Author, as to the ſatisfaction of Chriſts death was accounted none of his lighteſt errors: There is a threefold difference concerning the death of Chriſt.
1 Some affirming it to be ſufficient for all, but intentionally only for ſome.
2. Others intentionally, as well as ſufficiently, for all, but actually to ſome only.
3. Others intentionally, ſufficiently, and alſo actually for all, of which opinion, Origen was the chief, viz. That the whole creation ſhould be redeemed from the bondage of corruption, into the glorious liberty of the Sons of God, that as the whole creation came forth from God, ſo at laſt after the rebellious part of it had been puniſhed for a ſeaſon for its miſdeeds, it ſhould be releaſed, and taken up into the ſame glory, that the Saints or obedient part had entred into before; ſo that everlaſting fire & everlaſting perdition, were expounded by him, not for a perpetuity, but a long duration of years:
The firſt of theſe opinions oppoſes the ſecond, the ſecond the third. Our Author had not diſcovered much of his mind in this latter opinion, which if it be not true, yet is in it ſelf deſireable, in regard a good, the larger it is, the better; and Plato could ſay, That God being a ſupreme good, there was no envy in him to any of his creatures, but rather a deſire that all ſhould be made like him.
Theſe were the reputed crimes and hereſies charged upon this Author.
If any object, he diſcovered lightneſs and vanity of ſpirit in ſome phraſes and expreſſions in ſome of his diſcourſes.
I ſhall anſwer,
1. It is not good to ſet up ones own ſpirit, as a rule for the ſpirits of all other men, conſidering the various outgoings of one and the ſame ſpirit in different Saints.
2. No doubt the Prophets themſelves in ſome of their expreſſions, did not in all things comply with the gravity of the common dialect, then in uſe amongſt the people.
3. He acknowledged himſelf to be in Babylon; as well as other Saints, no marvel then if there were ſome ſpots in his Moon, yea let us conſider rather how much he wrote well, as what (we conceive) he wrote amiſs.
J. W.