of thy Children for thy great end in chastising thy Children is to make them partakers of thy Holinesse And O Righteous Father be pleased therefore if I yet see not mine own particular Iniquities to shew them me either by this published Declaration of the Transgressions of thy People or by any other means thou pleasest and leave me not until thou hast accomplished thy great designs upon my Spirit and grant the same Grace unto all thy People in general and leave us not until Sion become the Praise of the whole Earth I say not doubting but that such as these will be the Supplications of the many thousands of Israel that are Israelites indeed I shall leave Ingenious Reader the following Discourse unto thy most serious and most diligent consideration as that which eminently and evidently concerns thy Peace in this thy Day And the God of Israel shower down his Holy Spirit upon thee and upon whole Sion in an abundant manner and measure To the Praise of his most Blessed and most Glorious Name Amen April 30. 1667. Holy David the Man that was after Gods * own heart said My 1 Sam 13 14. Psal 119. 129. †flesh trembleth for fear of thee and I am afraid of thy Judgements And Proverbs 28. 14. It is said Happy is the man that feareth alway But he that hardeneth his heart shall fall into mischief And now even NOW in an especial manner what great reason have we to be afraid because of Gods Judgements Considering what dreadful judgements have already come upon us in these Nations and what terrible and astonishing Judgements seem to be hanging over our heads but as it were by a fine spun thread and may come suddenly with dreadful thunderings down upon us so as none may be able to resist It therefore greatly concerns all Persons vvhatsoever to be afraid of nourishing any Evils vvhatsoever in their bosoms lest they prove as so much Gunpovvder vvithin them that vvhen the fiery Indignation comes dovvn upon them may tear †Psal 50 22. them in pieces and there be none to deliver them But it is a sad sign when persons are grown Preaching Proof and Printing Proof and Judgement Proof A gracious Soul when it hears a convincing Sermon desires as those Acts 13. 42. that those words may be Preached to them again the next Saboth or wishes they might have it in Writing or have it in Print or if they meet with persons that deal plainly with them they desire more of that kindness from them But hardened Souls care little for such company and regard not any reproofs Prov. 13. 1. A Scorner heareth not rebuke Prov. 12. 1. Who so loveth Instruction loveth Knowledge but he that hateth reproof is bruitish Prov. 1. 20 23. Wisdom cryeth without she uttereth her Voice in the Streets Turn you at my reproof Behold I will pour out my Spirit unto you I will make known my Words unto you ERRATA REaders though there be some small Errors in the Printing that have escaped the Press by reason of the Authors being some time absent yet there is but one considerable word which you are desired to amend with you Pen it is page 78. line 29. where for unreasonableness write unanswerableness A Voice lifted up like a Trumpet With a Loud and Full Sound Declaring without Flattery or Partiality to all that fear and love the Lord small and great in England Scotland and Ireland that truly are of the House of Jacob whether they are Presbyterians so called by way of distinction or Independants Anabaptists or Quakers or any other that pretend to have Interest in or Relation to the Lord JESUS CHRIST what their Sins are To the end they may wash their Hearts from Wickedness that they may be saved Beloved and honoured if You fear the Lord Ps 15. 4. THe Lion hath roared who will not fear The great and Amos 3 8 glorious Lord of Heaven and Earth hath discovered his great displeasure against us who will not tremble Our Num. 12. 14. Amos 3. 8 Isa 58. 1. Father hath spit in our Faces should we not be ashamed The Lord God hath spoken who can but prophesie The Lord hath said to his Prophet Cry aloud spare not lift up thy Voice like a Trumpet and shew my People their transgression and the house of Jacob their sins O House of Jacob come ye and let us walk in the light of Isa 2. 5. 2 Chron. 20 20. the Lord Believe in the Lord your God so shall you be established believe his Prophets so shâ—ll you prosper Believe all the words of the Lord all the words of Truth and of the Prophets of the Lord that are written in this Book shewing you YOUR TRANSGRESSIONS discovering YOUR SINS which if you hide you shall not prosper but if you confess and forsake you Prov. 28. 13. shall surely find mercy and be establisâ—ed Your Sins O House of Jacob have been manifold and great you have been great Sinners and you have greatly given occasion to the Enemies of the Lord to blaspheme and you have greatly provoked the Eyes of his Glory And O House of Jacob that your Sins have been very great is clear by that Voice of the Lord by his Prophet Isa 42. 24 25. Who gave Jacob to the spoil and Israel to the robbers Did not the Lord he against whom we have sinned For they would not walk in his ways neither were they obedient unto his Law therefore he hath poured upon him the fury of his anger and the strength of battel and it hath set him on fiâ—e round about yet he knew it not and it burned him yet he laid it not to heart Did the Prophet Isaiah prophesie and declare this for the People of the Lord that were in his own time or days onely Doth not this Prophecy concern all the House of Jacob in all times to whom it may be as fully applicable as unto them Was it not written for our admonition upon whom the ends of the World are come If so then O House of Jacob KNOW YE that the Lord against whom you have sinned hath given his Jacob to the spoil and his Israel to the Robbers and it is of the Lord you are given to them For your sins you are a People Isa 42. 22 robbed and spoiled and snared in holes and hid in Prison-Houses and ye are for a prey and none delivereth and for a spoil and none saith Restore And he hath poured upon you the fury of his anger and the strength of battel and added to this that sore Judgement of the Pestilence that walketh in darkness and the Destruction that wasteth at noon day Because ye would not walk in his ways neither were obedient to his Law But if you should say We have walked in his Ways and we have been obedient Isa 42. 24 unto his Law in some measure We have frequented the Assemblies of his Saints we have gone to the
great and glorious Lord of Heaven and Earth the blessed Fountain of all manner of Loveliness Beauty Sweetness and transcendent Goodness then unto a barren Wilderness or a Land of Darkness into which no man desires to enter Do not such a People deserve to be cast into utter Darkness Yet such a People have you been O House of Jacob and ye that are called by the Name of Israel many of you that have refrained and abstained from coming unto the House of the Lord unto the Assembâ—ies of the Saints unto the Place where his Honour dwelleth upon every trivial and slight occasion and sometimes upon no occasion at all What reason have you to blush and be ashamed of these things that not onely as hath been said neglect the waiting upon the Lord in private but also in publick Wherein it is more visible to the World how slightly you serve the Lord and how little you prize an Opportunity of Worshiping him His blessed Servant David could say Psal 122. 1. I was glad when they said unto me Let us go into the House of the Lord Our Feet shall stand within thy Gates O Jerusalem Psal 26. 8 And Lord I have loved the Habitation of thy House and the Place where thine Honour dwelleth But what do many of you say You draw back and keep off when you should go to the House of the Lord. You prefer your Shops before it going to Blackwell-Hall before it going to the Custom-House going to receive money on Bills of Exchange going aboard Ships any palâ—ry business before it O foolish People and unwife Do you not consider that Word Deut. 28. 47 48. Because thou wouldst not serve the Lord thy God with joyfulness and with gladness of heart in the enjoyment of the abundance of all things therefore shalt thou serve thine Enemies which the Lord shall send against thee in hunger and in thirst and in nakedness and in want of all things and he shall put a Yoke of Iron upon thy Neck c. Did you not neglect the service of the Lord in the last twelve years in which you had a full liberty and a fulness of all things that a people could desire and therein in a high degree provoked the Lord to deprive you both of your liberty and of your fulness of riches together whereof some of you have been deprived to purpose And since you have been deprived of that liberty you then had have you not greatly neglected the Service of the Lord still though it may be there is a little Beformation among some of you though but a little And do you not provoke him yet more to anger by your negligent attending his Courts and the place where his Honour dwelleth So that you give him cause to deprive you both of all that liberty and plenty that yet he voâ—chsaâ—eth to you or any of you and to make you meer Servants and slaâ—es to your enemies even to Forreigners which seem to be preparing to come against you But I shall not in shewing you this publick sin viz. the sin of the Omission of the publick Worshâ—p of God mention more particularly then I have who are more or less guilty of this evil It is so visible and manifest to all of all sorts that I need say no more to shew those of the Lords People that have been guilty hereof that this is their sin in particular But let them all of them that have been guilty hereof know that the Lord takes it very unkindly at their hands and let them consider those complainings of his against a negligent People that do neglect the frequent and solemn waiting upon him in holy Servâ—ces Jer. 2. 31 32. and what expostulations he there uses with them Have I been a barren Wilderness unto Israel a Land of Darkness Wherefore say my People We are Lords we will come no more unto thee Can a Maid forget her Ornaments or a Bride her Aâ—â—ire Yet my people have forgotten me dayes without number What can ye answer to these words Was the Lord a Wilderness unto you or a Land of Darkness You can make no answer to this but what will â—eturn shame and confusion of Faces upon you What can you say to your Actions in which you have said We are Lords we will come no more unto thee Hath not your careless and indifferent waiting upon the Lord manifested that you thought you were Lords your selves and independant upon the Lord and had no need of waiting on him or praying or addâ—essing to him or observing his Rules or his Commands but you were able to stand upon your own Legs and therefore would walk by your own Rules Poor miserable Worms And how many dayes have you past over your heads when God hath â—caâ—ce been in all your thoughts but you have forgotten him dayes without number The Heart of a young Girl hath been much moâ—e upon her Ornaments and of a Bride on her Attire then yours hath been on your God A Child hath more minded its daily Ornaments especially a Girl then you have your daily solemn waiting on your God for which cause that word may be justly taken up Ezek. 19. 14. This is a Lamentation and shall be for a Lamentation And O that it may be bitterly lamented by the Lords People indeed But of this Sin I must say that there are some here and there of the Lords People whom I do know though it may be but one of a thousand that are very clear of it in the generality of the course of their lives that may it may be be compared with David and Abraham and Daniel and Paul in their diligent and constant waiting upon the Lord whom their Soul loveth both in publick and private Worshiping of him and with Moses and Aaron and Samuel among them that call upon his Name Ps 99 4â— IV. Another great evil in some of the Lords People is that great and IV. COVENANT-BREAKING hainous Sin of the BREACH OF COVENANTS or Oaths solemnly taken and entered into wherein many of them have very much dishonoured the Name of the Lord though it may be it is a Sin that they are not so sensible of as they should be There was a Solemn League or Covenant entered into about twenty two years since But the Deeds of them that did wittingly and willingly break any part of that Covenant when it was in their power to have performed it were a very great dishonour to the Name of God whose People they profest themselves to be that were then swaying persons in the Parliament and Army And whatever their specious pretences were for their so doing by which pretences they deceived themselves and blinded the eyes of many simple honest people yet their sin therein was very great and they did thereby give great occasions unto the enemies of the Lord to blaspheme and the Name of God was thereby prophaned abroad in the World The entering into that Solemn Covenant was not a
Wounds and heal the Divisions that have been made among some Church-Members hath cost many hours and many dayes of precious time And yet with some all time and labour hath been lost the breaches have been so great as have â—ever yet been made up and these breaches have been greatly widened by the whisperings and the back-bitings of many amongst them And this is the ninth sore Evil which must be shewed to the Lords People to the end they may be greatly humbled under the sence of it and may wash their hearts from this wickedness also that they may be saved in the day of the Lords anger that the Lords People may be so thorowly purged and cleansed from this Evil. as they may not only refrain their lipâ— from Back-biting but may be of that Bâ—essed â—isposition of him that shall dwell in Goâ—s Hoâ—y Hill mentioned Psal 15. 3. That He back-biteth not with his tongne nor doth evil to his Neighbour nor taketh up a reproach against his Neighbour Though a Back-biter should utter a reproach to him against his Neighbour yet he will by no means take it up oâ— receive iâ— And this is a Blessed disposition indeed which the Lord grant that all his People may preâ—s after X. Another great Evil to be shewed to the Lords People which is the last X. MISPENCE OF TIME IN VAIN DISCOVRSES that is to be mentioned in this Catalogue Is the spending too much of their precious time when they come into company one with another in discourses of worldly things and sometimes unnecessary things I do not say that all talk of worldly business is alwayes unnecessary But that there is very frequently very commonly talking that is unnecessary which is the Evil of many of the Loâ—ds People and shews they savour the things that be of men more then the things that be of God This is a sad token that many of the Lords People have loâ—â— their first Love for it was not wont to be so with them But I cannot say that of all the several distinctions of the Lords Servants any one are more guilty of this Evil then other but some of them all are eminent in the contrary vertue viz. Generally full of Spiritual Discourses wheresoever they can have opportunity but these are but a few But the far greater number of them all do manifest but little Spiritual savour when they come together or where ever they come which doth manifest great carnality and is contrary to the plain Rule of the Scripture as Ephes 4. 19. Let your communication be such as may minister Grace to the Hearers Ephes 5. 19 20. Col. 3. 16 17. 1 Thes 5. 11. But the more Spiritually minded we are the more will we be coveting to spend our time in things that are of a Spiritual advantage to our selves to one another â—o Acquaintance to near Relations to Children to Servants and all Companies so far as we may But O House of Jacob you have been greatly deficient herein And for this together with all the other Evils that are herein shewed to be the Sins of the Lords People it concerns you to * be on the Mountains like Doves of the Ezek. 7. 16. Valleys all of you mourning every one for his and her Iniquities in particular whatever they have been Which the Lord grant unto you all AMEN An ALARM TO REPENTANCE THese ten particular Evils that are here declared are the Transgressions by which the Lords People have very greatly provoked the Lord to anger and though there are no other particular Evils here mentioned yet it may not be concluded that the Lords People are not guilty of other Evils also But these Evils are the Evils that are most apparently against clear light and against the plain and undisputable Rules of the Gospel and of the Law and the Prophets even such certain Truths as cannot be denyed but are fully owned by every one that doth truly fear the Lord. There are many Errors and Evils either of Omission or Commission which the Baptised the Presbyterian the Quakers and the Independants are most certainly guilty of in the way of their particular distinct understandings and practice for some of them do not practise the Ordinances of Christ according to the Rules of the Gospel but according to mens inventions and some of them do omit and â—lâ—ght and neglect the Ordinances of Christ unworthily and some do sinfully admit of unfit and unworthy subjects to the Ordinances of Christ which are great Evils in all them that are guilty of them But these things are not done I hope by any of them against their light and understanding if they be it is a fearful thing but they all walk and practise as we may hope according to the clearest Light they have in their understandings and as God gives them more Light we may hope they will be ready to walk in it for which doubtless they are all waiting But the Evils which I have had a Commission to declare unto the House of Jaâ—ob are such as they cannot deny to be their Evils when they hear this Declaration of them such as they must and will confess to be abounding among them The which no doubt they will ackâ—owledge they ought to repent of and to abhor themselves for them in Dust and Ashes And it being so none of the Lords People I presume will dare to cavil with it The Word of the Lord giving such full Authority unto all that are inabled to Preach aâ—d Publish it and to me in particular upon whom the burthen the Blessed burthen of it is â—aid to declare among otâ—er Messages this Message To declare unto his People their Transgressions And I hope all the wise in heart will undeâ—stand the Voice of the Lord in it and improve it to the end for which it is published DANIEL 12. 10. Many shall be purified and made white and â—ryed but the wicked shall do wickedly and nâ—ne of the wicked shall understand but the wise shall undeâ—stand I have had in my custody for about three years time the Copy of two Letters which came from Amsterdam in August 1661. to a person of worth in this Kingdom concerning a Vision which an Antient man of Friesland had about that time which I judge worthy of publishing And though I cannot say that I am so confident that the Vision and Message mentioned in those Letters is so tâ—uly from the Lord and so ceâ—tainly the Word of the Loâ—d as that which is written in the Scriptures of Truth yet because so much of the Prophesie therein mentioned if it be a Prophesie is come to pass I dare not say it is not truly from the Lord but it is very probable that it is the Word of the Lord. And therefore I publish it that it may be observed by the Lords People and all whom it may concern And I shall publish those Letters in the very words of him that sent them without altering or
question being put Who shall dwell in the Lords Holy Hill It is answered Psal 15. He that walketh uprightly and worketh Righteousness and speaketh the truth in his heart He that back biteth not with his Tongue nor doth evil to his Neighbour nor taketh up a â—eproach against his Neighbour in whose eyes a vile person is contemned but he honoureth them that fâ—ar the Lord He that sweareth to his own hurt and chargeth not he that putteth not out his money to Vsury nor taketh a Reward against the innocent And Psal 24. He that hath clean hands and a pure heart who hath not lift up his Soul unto vanity nor sworn decâ—itfully And Isa 33. 15 16. It is said That that man that shall dwell on high and that shall see the King in his beauty and whose eyes shall see Jerusalem a quiet Habitation that he shaâ—l be a man that walketh Righteously and speaketh uprightly and that he despiseth the gain of Oppâ—ession and shaketh his hands from holding of Bribes and stoppeth his Ears from hearing of Blood and shutteth his Eyes from seeing Evil. There are also many Scriptures that do give â—ull Testimony to this that the latter-day-Saints shall have this Inscription written on them HOLINESS â—â—ch 14. â—â— TO THE LORD So that persons that live in a continued course of any of the forementioned Evils are altogether uncapable of dwelling in the Holy Hill in the House in the City of the Lord and of being the Lambs Followers For he hates the works of them that turn aside of back-sliders of them that have forsaken him and cleave to other Lovers or that turn aside and betray his Interest or that are unrighteous in neglecting his Worship and his Ordinances Suffer it to be so now for thus it becometh us to fulfil all Righteousness saith he to John implying that the being obedient unto God in the practise of all his Ordinances and Appointments that being then a dispensation and appointment of the Lord in that season he having appointed and commissioned his blessed Servant John â—o Baptize his People Israel is a pâ—rt of the Righteousness of his People And he hates unrighteousness in not keeping his â—recepts also that require Love Mercy Meekness and Lowlâ—ness and Faithfulness But he saith That he that walketh in a perfect way he shall serve me he shall have that honour and happiness and Mine Eyes shall be upon the Faithful of the Land that they may dwell with me And He that speaketh the truth in his heart and he that is of such a tender heart and gracious Spirit as he will not back-bite his Neighbour will not speak evil of him behind his back nor hear evil to be spoken of him will not take up a reproach against him noâ— will swear deceitfully but will keep his Oath though it be to his own hurt and prejudice such a man shall dwell in his Holy Hill But a wicked person he will not know he that is of a froward heart shall depart from him and he that slandereth his Neighbou the will cut off and him that hath a high look and a proud hear the will not suffer He that worketh deceit shall not dwell within his house nor him that telleth lies But he will early destroy all the wicked of the Land and cut off all wicked doers from the City of the Lord How greatly therefore doth it concern all the Lords People to fear and tremble at the thoughts of living in those sins of which many of them are declared to be guilty or in any others of which they may know themselves to be guilty Now then it is clear from these several Scriptures that these Blessed Ones that shall be near the Lamb and shall follow him whithersoever he goeth shall be a People that shall hate Covetousness they shall be a chaste Spouse unto him they shall be perfectly free from Harlotty No Beloved shall have their hearts but their Lord and though it may be some of them have been Idolaters yet when they are convinced of the abominableness of this Evil they shall with a holy indignation cast away their Idols of Silver and their Idols of Gold which they have made each one for themselves unto the Moles and the Bats they shall haâ—e the thoughts of their Idolatry Isa 2. 20. and Harlotry They shall be grieved to look upon their Bags of Money and their great Stocks in Trading and Merchandizing when they cast up the sum of them and of their Lands and Houses and Rents which they have purchased and hoorded up with delight And that which was their greatest delight shall be their greatest buâ—then and it shall grieve their Souls and cut them to the heart to think how hard-hearted they were in laying up all this and suffering many dear Servants of their Lord to want when they knew it and were told of it and yet had not hearts to relieve them and they shall be so grieved and so humbled and so reformed herein as it shall be most apparent that though they were defiled with the love of the World and that Harlot had stollen away their hearts now it shall be so no more Now none but Christ none but Christ is the delight of their Souls and the World shall be trampled under their feet They shall despise it and all the offers of it when it comes in competition with the service of their Lord whose Worship and Service in private and in publick in Closets and Families and Churches and in the world if they call them to any service there shall be their meaâ— and drink their joy their delight their Heaven upon Earth Thus there will be a blessed freedom from that Sin of Covetousness and not from that sin only but from all other Evils also Now how greatly doth it concern all the Lords People to fear and tremble at the thoughts of living in those sins of which many of them are declared to be guilty or in any others of which they know themselves to be guilty But if ye love to be near the King to dwell withâ—n his House to be of the City of the Lord to see the King in his Beauty to have the honour to serve him Be ye sure to wash and make clean and to put away all the evil of your doings from before his Eyes Lest he be angry and ye perish leâ—t he destroy you as the wicked of the Land and cut you off from the City of the Lord. But remember this one Word of his He that walketh in a perfect way â—e shall serve me III. Another great Consideration that I would lay before the Lords People to provoke them to a deep Humiliation and a thorow Reformation is Consideration III this That as without it their most solemn Services cannot have acceptance with their God and as without it they cannot be the Lambs Followers nor be admitted into his Holy Habitation into his House and Blesâ—ed Presence So neither without iâ— shall they be
so much as shewn the way into it or be instructed in the Path in which they ought to walk in his House and City which yet is much hid from them But if theâ— be truely and unfeignedly humbled truely penitent and tâ—uly ashamed of all that they have done then it may please the Lord to send forth such a Prophet or Prophets as may be inabled in plainness and demonstration of the Spirit and Power so as it cannot be denyed to shew them such a Pattern of the House of the Lord as whereby they may all serve the Lord with one Shoulder one Mind and one Heart and then Ephraim shall not envy Judah nor Judah vex Ephraim any more For thus the Lord expresses himself by his Prophet Ezekiel Chap. 43. 10 11 12. Thou Son of Man shew the House to the House of Israel that they may be ashamed of their iniquities and let them measure the Pattern of the House and if they be ashamed of all that they have done shew them the form of the House and the fashion thereof and the goings out thereof and the comings in thereof and all the Forms thereof and all the Ordinances thereof and all the Forms thereof and all the Laws thereof and write it in their sight that they may keep the whole Form thereof and all the Ordinances thereof and do them This is the Law of the House upon the top of the Mountain the whole limit thereof round about shall be most Holy Behold this is the Law of the House Now if the House of Israel from the consideration of the greatness of their iniquities which have been shewed to them and of their lamentable unreasonableness to what the Lambs Followers shall be and to what some few particular Followers of the Lamb now are and some few of them have been in all Ages and of their unfitness to dwell in the House of the King in the City of the Lord shall be ashamed of their iniquity then may they obtain the favour to be shewed to the full all the Forms of the Lords House and the Fashion thereof and the goings out thereof and the comings in thereof and all the Foâ—ms thereof and the Ordinances thereof and all the Laws thereof even of that House upon the top of the Mountain the whole Limit whereof round about shall be most Holy even of that House which hath this Name THE LORD IS THERE IV. Another great and weighty Consideration to provoke the Lords People Consideration IV thorowly to amend their Wayes and thorowly to walk in the Paths of Holiness is this That they do by their Iniquities not onely make themselves uncapable of being accepted of God in the performances of their most solemn Duties and uncapable of being the Lambs Followers and uncapable of being shewed the perfect Pattern of his House in all which they do very greatly wrong themselves but they do also which is more then all that greatly prophane and pollute the Name of the Lord their God as appears Ezek. 36. 22 23. Therefore say unto the House of Israel Thus saith the Lord God I do not this for your sakes O House of Israel but for my holy Names sake which ye have prophaned among the Heathen whither ye went and I will sanctifie my great Name which was prophaned among the Heathen which ye prophaned in the midst of them And Ver. 17. â—t is said When the House of Israel dwelled in their own Land they defiled it by their own way and by their doings their way was before me as the uncleanness of a removed Woman The â—inful and unclean wayes of this People defiled and prophaned the Name of the Lord and not onely so but defiled their own Land when they dwelt in it The House of Israel do prophane the Name of the Lord by the sinfulness of their wayes moâ—e then others do by their abominations for the House of Israel are nearer unto God and are more under his teachings then others having his Oracles committed unto them and they profess to be a People near unto him but others do not and they pass in the World for a People that have chosen the Lord for their Lord and their God Now when these do break his Law and behave themselves like the Heathen and when their Conversation is sinful They do greatly dishonour their Lord when they are as the men of this World are When as the men of the World that have their portion in this World and have no better thing to set their hearts upon having no interest in God nor Christ nor having any asâ—urance of that inheritance uncorruptible and undefiled and that faâ—eth not away that is reserved in Heaven for Saints As these are Covetous so are they that profess to be the Lords People as these do spend the greatest part of their time and strength and parts and abilities to get wâ—â—lth though they have no necessity so to do for they that have but from hand 〈◊〉 mouth and must work for Bread before they can have it have a necesâ—â—â—â—o spend most of their time so so do many of those that proâ—ess to be the Lords People Again as these are close-fisted and hard-hearted and have not bowels of compassion unto their Brethren so it is with them as they are negligent and remiss in that which they account to be the Worship and Service of the Lord though some of them are zealous of it in their way so are many of the Lords People and as these are Proud and Passionate and Covenant-breakers and spend much time in pratling of needless things when they come together and take no care to remember the Word when they hear it so it is with many of them that proâ—ess to be the People of the Lord. Now when the Lords People do thus then they do greatly prophane and pollute and wound and reproach the Name of the Lord. For if there be a man that is a discreet man that is a good and a just man and a man of port in the World if he have under Servants in his Family that are Idle Drunken Sottish Persons that are Wâ—oremongers and Swearers which things he hates If such be in his Family Are they not a dishonour and a reproach unto him But it would be more a reproach unto him if those Servants that were near his Person were such but much more would it be a dishonour to him if his Children were so and much more would it be a shame and a blot and a dishoâ—our to him if the Wife of his Bosom should turn a Strumpet a lewd Person a Drunkard a Sot So is it with respect unto the most High Those that are in the nearest Relation to him are the greatest dishonour to him and do most of all blot and wound and reproach his Holy Name if their Conversations be irregular uncomely unworthy of bearing his Name And the nearer persons are to him the greater reproach do they bring unto his Holy Name They
the whole Earth when true Holiness and Spiritual beauty shall appear in it when it shall be arrayed in the Robes of Righteousness and cloathed with Humility that shining beautiful Rayment and be adorned with the Ornament of a meek and quiet Spirit and be beautified with the exceeding precious Jewels of Faith and Love when their Faith in God shall be such as they shall not fear what all the united Forces of men or of Devils can do against them and their love such to God to his People and to mankind in general as it shall be the delight of their Souls to do Service to God and to do good in all respects to mankind in general as far as lies in them And when this spiritual Beauty appears on Sion then it shall be the praise of the whole Earth then men shall praise it and glorifie the God of Israel whose Children they are And without this though Sion should have full deliverance from all outward Enemies and though it should have all the outward prosperity that heart could wish instead of being a praise in the Earth and an honour to the Lord it might become a stink in his Nostrils and a stain a blot and a dishonour to his most Glorious and most Blessed Name But all those that wait for Redemption from sin in Jerusalem and that pray and long for the true glory of Sion that it may truly be a praise in the Earth they will rejoyce more in any work that hath any tendency to the discovery of the stumbling-blocks hereunto and to the taking them out of the way then if any one should give unto them thousands of Gold and Silver it will make their hearts leap for joy But I must tell the courtious Reader by the way That my prayer hath long been That God would call forth some better instrument to this Service that he hath appointed me to and give a greater measure of annointing to some excellent One of his that is in this Earth that might do it to greater advantage and so it had been done by any other it may be I had been altogether silent But none yet appearing behold a Babe must do it it may be to provoke others who yet have fuller measures of the Holy Oyl to pour out to this purpose for if this incission be not deep enough and if this Potion do not thorowly stir all the Humours which yet it aims at this being but an Essay it may be a second third or fourth attempt of some one or more that may be greatly replenished with a large Portion of the Holy Spirit that may convince of sin and be a word of Power through the concurrence of the Spirit to draw forth bitter mournings in the Lords People over all their Iniquities may effectually prevail to cast all the stumbling blocks out of the way of his Isa 57 14 Mat. 13. 41. People and to remove every thing that offends But if any of the Lords People shall after all that is or may be done in order hereunto hug their lusts as their beloved Delilahs in their Bosoms and roll them as sweet Morsels under their Tongues the Souls of many will mourn in secret for their pride But that be far from any But as I said before so I doubt not but am very sure of this there are many thousands in these three Nations that are true hearted Nathaniels that will not be offended but well-pleased with the convincing charging and reproving part of this Discourse even so well satisfied as they will say as Peter said to his dear Lord in another case Lord not my feet onely but my hands and my head also So will they say to the God of Israel Lord let not this Work or any other that may follow it onely tend to discover the Evils of the Paths of our feet and to turn us from them but also convince us of and turn us from all the Errors and Evils of our heads and hearts also and of our whole man we would be all over fair and beautiful and have no spot in us And they will say they are not herein too harshly dealt with but rather say the harshest word is the most acceptable word to them The whole scope of this Discourse is to do that work that must be done before the approaching glory can be expected viz. to prepare the Way of the Lord in the Wilderness and to make streight in the Desart a high way for our God And when that is done the Glory of the Lord shall be revealed and all flesh shall see it together as is plain Isa 40. 3 4 5. The Lords Sion hath a long time been and is at present in a Wilderness Desart state A Wilderness a Desart is a rough unhewen unpollished thing no beauty no comliness is in it There are no pleasant Walks no plain and streight Paths drawn by a line in a Wilderness but rough crooked places Hills and Vallies altogether unpleasant little fruit grows there but poor dry heathy shrubs that are of little use And thus it is and hath a long time been with Sion with the Lords own People they have been very barren and unfruitful and like the dry and parched ground they have dead hearts unprofitable and unfruitful lives and conversations in comparison of what they should be little verdure little greenness appears in them but they are like the heathy shrubs of the Desart places They have not plain streight Paths among them but have crooked Spirits and walk in crooked Paths But though this is Sions sad case at this day yet there are glorious Promises made to it as Isa 51. 3. The Lord shall comfort Sion he will comfort all her waste places though she is unfruitful and waste yet she shall not be forgotten but the Lord will comfort her and how by making her Wilderness like Eden And he will make her Wilderness like Eden though she is an unfruitful Wilderness yet she shall be as fruitful as ever Eden was even as the Garden of the Lord and when she is so fruitful she shall be comforted indeed then Joy and gladness shall be found therein thanksgiving and the voice of Melody This is a very great and precious promise the like is Isa 35. 1 2. The Wilderness and the solitary place shall be glad for them viz. the judgements of God upon Babylon and the Desart shall rejoyce Sion though a Desart shall rejoyce and blossom as the Rose it shall blossom abundantly not a few thin blossoms but abundantly and rejoyce with joy and singing The glory of Lebanon shall be given to it the excellency of Carmel and Sharon no place more excelling in glory for fruitfulness then it shall be they shall see the glory of the Lord and the excellency of our God So that it is plain that though Sion be a Wilderness yet it shall become a most lovely pleasant glorious and beautiful place But it is as plain that in order hereunto there
must be a cry made in the Wilderness that must have a tendency to prepare the way of the Lord and to make his Paths strait Isa 40. 2 3. to exalt the Valleys and to make low the Mountains and Hills to make the crooked strait and the rough places plain that the way of the Lord may be prepared But as yet although the Judgements the dreadful judgements of the Lord have come upon the People in these three Nations one upon the back of another and his anger is not yet turned away but his hand is stretched out still yet there is no appearance of his Peoples making preparation for him there is not yet a turning to him that smiteth them they do not put away the evil of their doings from before his eyes and Isa 9 13. 17. cease to do evil and learn to do well but they seem to be so far from it as they are not come to any sence of any of the Evils they have done to provoke him to do all that he hath done but they go on in their provocations of him more and more and are in the same sinful posture now that they were in seven years agoe as if they were altogether blind and did not see the causes for which he first turned the Wheel upon them nor because of which his anger is not yet turned away but his hand is stretched out still but they are directly and exactly in the posture of that people mentioned Jer. 8. 9. Why then is this people of Jerusalem sliden back by a perpetual backsliding They hold fast deceit they refuse to return I hearkened and heard but they speak not aright no man repented him of his wickedness saying What have I done Every one turned to his course as the Horse rusheth into the Battel There hath been a grievous back-sliding from the Lord by his People in these Nations into many Evils and how lamentable is it it seems to be perpetual to be more and more provoking the Lord to his very Face and God having striken and smitten them now is hearkening for their repentance and for their speaking right words and confessing their Iniquities and justifying him in his Righteous Judgements but instead hereof it may be truly said That no man repenteth him of his wickedness no man speaketh right words in giving glory to God no but men are so far from so doing as they do not so much as say What have I done as if they had not so much as a thought that they had done any thing to procure all these dreadful Judgements No man thinks the cause is in himself no man sayes What have I done to procure all these heavy Judgements What cause is there in me Or O that I knew what particular sin or sins in me in particular are the causes of these things And oh that I might obtain strength from on high to turn from them But every * I mean the generality though one here and there is not so Isa 69. 11. one plods on in the same Evils still that he or she hath done And this may be made manifest by the discoveries that are made of the temper and posture of their Spirits in all their Meetings generally there is usually a great complaining of their Sufferings and many cries put up for deliverance and great lamentations over their desolations and distresses and they roar all like Bears and mourn sore like Doves because they have long looked for deliverance but there is none for Salvation but it is far from them But there is little acknowledging the causes of all these things there is little or no sence of them appears in their Spirits It is true they will in general acknowledge that they are Sinners and so will the worst of men do but they rarely make acknowledgements of the particular Sins of which they generally are most deeply guilty And though some are more excessively guilty of some sins and others of others then some others of them are yet most of them are exceeding guilty of some particular Evils or other of the Evils herein declared to them I say in their Meetings together to Worship the Lord they do not come with any sence of them at all many times having not so much as a thought of them by any thing that appears in their words or actions but as if they were altogether blind and saw nothing of evil in themselves they come before the Lord without any shame or blushing for their sins in particular or any sence of his indignation against them for those Evils and consequently are far from Repentance and from turning from them for they are strangers to the first step of Repentance I considered my wayes saith David and turned my feet unto thy Testimonies Psal 119. 59. But they do not so much as consider their wayes nor say What have I done And without this How can they be sensible of the evil of their wayes And if they have no sence of the evil of their wayes How can they be ashamed of them How can they be grieved and broken in heart because of them How can they bewail and lament their unworthiness and vileness in rejecting the Word of the Lord even the blessed Precepts and Instructions of the Lord and casting them behind their back to fulfil the lusts of their flesh And if they do not lament sore and mourn over their unworthy wretched base dispositions of Spirit How can they repent of them and turn from them confess and forsake them loathing themselves because of them abhoring themselves in Dust and Ashes But for the most part they are not come to this step to say What have I done They are not yet come to consider their wayes But not doubting but that when many of them read these high charges that are brought against them they will be so far from stumbling at it or being offended as they will rather say Good Lord if this be my Case indeed that though I think I have considered my wayes yet indeed I have not considered them as I ought be pleased to help me to come to this step in Truth and in sincerity and in good earnest to search and inquire and say What have I done Even I What have I in particular done to provoke the Eyes of thy most Blessed aad most Glorious Majesty to do all this that thou hast done unto thy People in delivering the dearly Beloved of thy Soul into the hand of an Enemy and to chastise them by wicked men who are thy Sword the Staff in whose hand is thine indignation O help me in the multitude of thy tender Mercies to search what I have done and not to cease going from step to step until thine expectation be answered until thy Corrections have such kindly effects upon my Soul as that thou mayest say Thou hast thine end and that true Repentance of and turning from Sin is brought forth which thou aimest at in all thy rebukes and chastisements
that Word of the Lord already mentioned Isa 42. 24 25. Who gave Jacob to the Spoil and Israel to the Robbers Did not the Lord he against whom we have sinned This is spoken to you now and you have sinned against the Lord. And though you have not lived in these Sins that have been mentioned yet you have greatly sinned and your have lived in Sins which are as great as they Which are These 1. The Sin of COVETOUSNESS This Sin is and hath been thy Sin O House of Jaâ—ob and ye that are called by the Name of Israel This I COVETOUSNESS is a Sin of the Lords People Jer. 5. 28. hath been one of your Sins and this is one of your grand Iniquities and your horrible Sins as will be made to appear And this is a sin wherein you have equalized if you have not surpassed the deeds of the wicked As appears by what follows The Lord gave to the professing People of England Scotland and Ireland within these twenty years last past as much liberty to worship him as their Hearts could wish both in their Parish-Assemblies and other Assemblies They could not desire more liberty then was given to them for every one to worship him in that way in which they were perswaded in their own hearts was according to the minde and will of God And withal he gave to multitudes of them the additions of Health and Wealth and Riches What could have been done more for his Vinyard then he did for them But he looked that they should bring forth Grapes and they brought forth wild Grapes Instead Isa 5. 4. of devoting themselves to Him and to his Service and of presenting their Bodies a living Sacrifice holy acceptable to God which was their reasonable Service they fell in love with this present World and the Wealth Profits Pleasures and Honours thereof as if there were more beauty in it then in him and as if the Pleasures Profits and Honours of the World did out-bid him and they have chosen to set their Affections upon it and to give up their Hearts to it and to spend their whole Time and Strength and Care and Parts and Abilities which were given for more Noble Ends to grasp much of it together And they have forsaken their God and retained but the Name of being his but he hath not been their Delight their chief Joy and Solace the chiefest of ten thousand But their profits and incomes of outward things they have been their delight and pleasure and they have been as Cordials to them But God hath not been in all their thoughts sometimes all the day long no they have had other Lovers this business to be done and that and t'other business by which outward profits might come in and they have been as meat and drink to them and they can many times forget to eat their Bread to do business of profit But the service of the Lord that what 's that That must not hinder this business and that business that may be done when they have nothing else to do How many days have been spent day after day and scarce half an hour spent in the service of God And that with coldness enough onely to keep the Name of being the Lords Servants and therefore when nothing else could be done that was for worldly profit then the Lord was served in such a manner as it was as on the first day of the week when worldly business could not be done then there would be a coming to the Assemblies of the Saints and a kind of worshipping â—od when the heart was fâ—r enoâ—gh from him for having been engaged in worldly business all the week long it was full of worldly contrivances for profit and gain and wandering up and down in the world as in its proper element when the bodily presence seemed to be before God And so if sometimes in the week days there were an hour or two or three spent in the service of God in a day though very seldom either at a Meeting or it may be in a Closet the world had so much of the heart as very little of it was with God all the while whether on the Sabbath day or any other day onely a conscience and a Name of being the Lords Servants put upon it more then love to it for other Lovers were set up in the hearts of Professors fine Houses were beloved and fine Gardens and Orchards and fine Trades that brought in profits by hundreds or five hundreds or thousands by the year O how sweet were these things O how pleasant for delights What for him that never enjoy'd fifty pound in all his Life that he could say was his own free of debt to fall upon such a Trade or to come into such an Office or Offices as now to have gained fifty pounds per year a hundred two hundred or three hundred per year O how sweet was this What pleasure was there in this What a delightful and desirable thing was it to be so much above those that were his Equals before To be now so and so advanced How sweet were these things So sweet as they were still more and more desired and when a man had so much then he would fain have so much and then so much and then so much and who was it that ever came to a stint to a satisfaction To say I have enough for me and mine I desire no more I will never neglect one days service of God any more to gain any more of this World which I must shortly leave and I know not when I leave it whether it will be a blessing or a curse to my Children I know not whether I do heap it up for to be Ecccl. 5. 13. the hurt and the damage of me and my Posterity after me to nourish them up in idleness and fulness of Bread and it may be in Sodomy even in all those hateful evils which I see many great mens Children are addicted to that it may be it were better my Children had never been born then to have such Temptations left to them as my Estate may be to them Who was it in all the three Nations that came to so much as this while Wealth did flow in upon them Who was it that had their hearts dis-engaged from the pursuit of it How small was the number of them But O thou that art named the House of Jacob how greatly hast thou provoked thy God by a perpetual backsliding Thou art gone away backward thou hast said in thy actions and thy deeds I have loved Strangers and after them will I go so that Jer. 2. 25. there seems to be no hope of thy return Now consider O thou backsliding Daughter how the Lord resents this evil of thine Hearken unto that Voice of his by Jeremiah his Prophet Jer. 2. 12 13. Be astonished O ye Heavens at this and be ye horribly afraid be ye very desolate saith the Lord For my People
have committed two evils they have forsaken me the Fountain of living Waters and have hewed them out Cisterns bâ—oken Cisteâ—ns that can hold no water My People have changed their Glory for that which doth not profit What a hoâ—rible thing was this That you that are called the Loâ—ds People that yoâ— that once professed that the Love and Favour of God was more desuable to you then ten thousand worlds and that you could trample upon the Worlds Wealth and Honours and Profits and Pleasures and count them but as dung in comparison of enjoying but one days communion with your God and that though you should always be an afflicted and poor People yet if you could but have the happiness and the priviledge to be in the house of God and in the Assemblies of his Saints and to hear his Word and enjoy communion with him in Prayer you would reckon your selves exceeding happy yea in better case then the highest Emperour upon Earth How horrible and astonishing a thing was this that those that once made these great professions that they should so extravagantly set their hearts upon this World as to forsake their God their King their Rock their Shield and their exceeding great Reward their Father and the Guide of their youth their Strength their Glory their all in all to dig and hew them out the vain perishing things of this World which cannot afford them one drop of true comfort Would not this make the glorious and beautiful Angels in Heaven to blush to think of it and the blessed Saints that shine as the Sun to be astonished and all the Hosts of Heaven to be horribly afraid at such unworthy such mad and distracted deeds of the Sons of men ten thousand times worse then him that is so bewitched with a painted Strumpet that is a filthy Harlot as to forsake a truly beautiful and faithful Bride O consider this all ye that have so much forgotten God Consider how he disgusts this Sin of loving this World this Sin of Covetousness Consider what title he gives it by his Servant and Apostle Paul Col. 3. 5. he tells you it is Idolatry So that in loving this World you have set up an Idol in 1 John 2. 15. Matth. 6. 24. Luk. 16. 13 1 Tim. 6. 10. your heart And you are also told by his Word that If any man love the World the love of the Father is not in him and ye are told by his Son himself That ye cannot serve God and Mammon But O what gross Idolaters have ye been that have so served the World as you have done and so much neglected the service of your God O consider how that Word hath been verified in you that the love of Money is the Root of all Evil You have so loved and adored and admired and set up the World in your hearts as it hath been the root of all your neglect of publick service to God and to his People for his sake even of your neglect of visiting the Fatherless and Widows in their affliction of your neglect of visiting the Lords Prisoners of the neglect of Family-Duties two or three times a day of neglect of taking pains with Children and Servants and other Relations to bring them up in the nurture and fear of the Lord of neglect of Closet-performances and of enjoying many sweet and blessed seasons in secret of conversing with your God that should have been your chief Joy Consider how this love of Money hath been the Root of all your sparing to deal your Bread to the hungry and to cloath the naked and to bring the poor that were cast out to your Houses of neglect of drawing out your Soul to the hungry and satisfying the afflicted Soul Consider how the love of this World and coveting it hath almost estrarged you wholly from God and from every good Work wherein he might be glorified and ye might have Peace O consider ye Lovers of Gold and Silver what Moses speaks of such as you Exod. 32. 31. O this People have sinned a great sin and have made them Gods of Gold Did they sin a great Sin You have much more They made them Gods of Gold but it was a sudden Temptation and an Evil of a short continuance and it appears not that they set their hearts and affections upon them But you have set up your Bags of Gold and Silver your Land and your Wealth so in your Hearts as to forsake your God and to love your Gold more then your God and if it were not so your actions would witness the contrary but your actions have testified and do testifie to your Faces whom you love most O foolish People and unwise Do ye thus requite the Lord Is not he thy Father Deut. 32. 6. that hath bought thee Hath he not made thee and established thee O this People that are called by the Name of Isâ—ael they have sinned a great sin they have made them Gods of Gold and their very Hearts are set upon them so as they have forsaken the Fountain of Living Waters they Deut. 32. 15 16. have lightly esteemed the Rock of their Salvation they have provoked him to Jealousie with strange Gods Of the Rock that begat them they have been unmindful and have forgotten God that formed them Now consider O House of Jacob and ye that profess to be the Lords People whether this great Sin of yours be not as great if not greater then the Sin of the prophane wicked Worldlings Are they Idolaters So are you They have made themselves Idols For as Paul speaks of some They made Phil. 3. 19 their Bellies their Gods so it may be said of their Lusts after other things even the things of this World their Gold and Silver and Treasures they have made them their Gods also but in that you have made you Gods of Gold your Sin is greater then theirs because it is against greater Knowledge and greater Light and against greater Grace O what great aggravations have your Idolatries beyond theirs Your Sin is verily double to theirs for you have in this committed two Evils You have forsaken your true Glory your dear and gracious and glorious Lord the Fountain of all Good of all that 's lovely and precious of durable Riches and substantial Good for a Shadow for a Trifle for a fading Leaf for that which hath no substance Who would part with a substantial good thing for a shadow of it What is a shadow A shadow is nothing as soon as the light surrounds a thing the shadow is vanished and is not but appears to be nothing So are all your Idols whether Bags of Silver or Gold or Merchandizes or Stocks in Bank or at Interest or Houses and Lands and Gardens and Orchards and pleasant Walks Are they any more then a shadow of true Riches of durable Riches and Substance Are they so much Can there be any kind of shadow of that Inheritance incorruptible and undefiled and
is this That he is very close fisted and very unfree and unwilling to communicate any thing worth mentioning to the supply of others wants or to any other good Uses but these Persons generally do with eager and hungering and thirsting desires hoord up the Wealth of this World and lay up Bag after Bag Wealth to Wealth or do adde Land to Land House to House Field to Field Isa 5. 8. and in this they take great pleasure But are very hard to be drawn to part with any thing considerable to any good Use But it may be these Wealth-mongers will say I cannot accuse my self hereof for I have parted with sometimes five Shillings at a time sometimes ten Shillings sometimes forty Shillings sometimes ten Pounds at a time for good uses when I have seen need and occasion And it may be some good honest poor People will witness for them they have given good Gifts at such a time and such a time when they have been moved thereunto and therefore who will dare to say that they are covetous To which the answer is That notwithstanding this it may appear and will appear that many of you that have thus done are meer covetous Earthworms meer filthy Idolaters and Adulterers and this poor mask cannot hide you especially you that have had and you that yet have very considerable Estates in this World as many of you have had and many of you yet have whom I will not name I say you will be found lamentable covetous Persons such as whose Covetousness the Lord abhors and his People shall and it may be do Psal 10. 3 abhor It may be you have given this and that and t' other Gift to relieve the Poor and Needy But do but consider what you have done I mean in what degree and proportion to your Estates you have done it and then consider whether a poor Brother that hath cast in three pence or four pence to the weekly Contributions hath not cast in six times it may be ten times as much as you Do ye not know what our blessed Lord spake of the poor Widows two Mites You of your abundance have it may be contributed sometimes that which hath seemed to be something in the Eyes of a mean Person and they have blessed the Lord for it but what was it in the Eyes of the Lord Consider that ye that know what your own Estates have been what your yearly incomes by your Rents Lands Tradings Offices and Employments have been what your Gains have been by your great Bargains and great Purchases which you have made and how much hath been cast upon you by Estates coming to you by Marriages or by deceased Friends or good years Crops of Corn or Sugars or by any other Merchandizes which ye have traded in In these Gospel-Days since the Grace of the Gospel hath been so abundantly revealed the Lord now expects that the glorious Riches of Grace that is now made known unto his Saints should be a far greater inducement unto them to abound in all good Works then all the several Precepts and Injunctions in the Law Wherein he expresly ty'd them by several distinct Precepts to very large Contributions and Communications of their Estates amounting in all it may be to more then a sixth part of their yearly incomes For now under the Gospel the Lord hath left his People to their freedom as to measure giving them no prescriptions of measures herein as if he would now try his People what they will do freely seeing in these blessed days he hath communicated so freely to them And will it not now be their shame to come short of what in the Law he expresly required It is said Heb. 13. 16. To do good and to communicate forget not for with such Sacrifices God is well pleased He is well pleased when his People abound in offering such Sacrifices but he loves a chearful Giver and therefore now doth not constrain but expects it should be done of a ready mind Therefore it would well become a man who hath Three hundred Pounds per annum coming in by Rents or Trading chearfully and freely to part with Sixty Pound per annum at the least for the honour of his gracious Lord who hath freely and graciously given him so large incomes much exceeding what many very many of his fellow-Servants have The Lord having given him also the clear evidence of an Inheritance incorruptible and undefiled and that fadeth not away reserved in Heaven for him over and above these outward things If all these Riches of Grace extended to a poor miserable Worm will not induce him with a willing heart to return back so much of his own to his Lord again when he knoweth that with such Sacrifices he is well pleased that man is a very Churl And as it would become a man of Three hundred per annum to return to the service of his Lord more then a sixth part thereof so much more is it the concernment of him that hath Six hundred per annum coming in to part freely with more then a fourth part thereof and him that hath a Thousand Pounds per annum to communicate freely for the Lords sake more then a third part thereof For the greater a mans yearly incomes are in the better capacity is he to exceed them of lesser Estates And for to observe their Rule of Proportion and to do no more would be very unbecoming him Now I say You that have plentiful Estates that say you have been communicative consider what you have done and know you many of you that those your Contributions that you have made from time to time are contemptible because of the shortness and the niggardliness of them and know that the unworthiness of your Spirits herein will be ere long clearly discovered and that you are filthy covetous vile Persons and have proved your selves to be Churles and not liberal kind and bountiful and though some it may be have accounted you bountiful and merciful when out of your abundance you have given it may be ten or twenty Shillings or five Pounds to the relief of a poor Person or a poor Family yet the time is coming when such vile persons as you shall no more be called liberal nor such Churles as Isa 32. 5. you be said to be bountiful But many a poor House-keeper that out of their Labours have given but Six-pence will appear to be more bountiful by many degrees then some of you that have given ten pounds five pounds or three pounds at a time out of your great Estates So that this is the third Character of him that is a Covetous person who is an Idolater c. He is a Person that is close fisted and very hardly is drawn to communicate of the Wealth of this World but loves to hoard it up and takes great pleasure therein though it may be he will be much in holy Duties if his Estate consist in Lands or Bags
and he be not one that 's in a way of Trading then you shall it may be have much of his Bodily Presence at Meetings and he will be ready to do any Service in his Person that may cost him nothing Any thing so his or her purse may be spared But you may as soon wring Blood from their hearts as any thing that is noble and handsome and like a liberal Person proportionable to their Estates But that this Lover of Money this nigardly Person is the Covetous Idolater is clear in the Scripture also as in Jam. 5. 3. Jer. 22. 13. to 17. Isa 32. 5 6 7 8. Psal 112. 4 5 9. Isa 58. 6 7. Isa 5. 8. 1 Cor. 9. 5. Ezek. 33 31. And under one or all of these three Characters especially the last you may find out the Covetous Persons that are Idolaters and that do so filthily play the Harlot and commit Adultery as hath been declared But now though this may be said of the House of Jacob and of them that may be said to be the Lords People yet among these I hope nay I question not that there are a few that are free it may be perfectly free from this evil that never set up this World in their Hearts but are very loose from it and are no way engaged in their affections to it so as to make it their Joy or their Delight but have intirely set their affections on things above and that can and do freely and liberally part with it communicating of what they have whether little or much it may be to more then a third part of what their yearly incomes are and delight in their very Souls to be doing good and communicating bountifully But these are but few But O how great is the number of the guilty of this Sin among them that are called the Lords People of all sorts and Professions O how many of them that are accounted the Ministers of God may charge themselves and be charged with two great degrees of it Both among the Presbyterians for distinction so called and the Independants and the Baptised Congregations and they of the Quaker's Societies They that are the Elderâ— among the three former and that are sometimes Speakers among the latter some of them all have great blots and great stains of this kind and few but are more or less guilty of it So that the Lords complaint against Israel of old may be his complaint at this day Jer. 6. 14. 8. 10. For from the least of them even unto the greatest of them every one is given to Covetousness and from the Prophet even to the Priest every one dealeth falsly A covetous Professor deals falsly with God And how have the Ministers and Preachers of the Word coveted this World And how have they thirsted after places of Profit They that should have been blessed Examples of the greatest detestation of this Evil even they many of them have been very evil Examples to their Hearers both in coveting to scrape up much of this World together and in close keeping it when they had it How many of the Lords Ministers have so hoorded up the Wealth of this World as to be able to give great Portions to their Daughters great Estates to their Children when little hath at any time appeared of their bounty to the Poor and Needy I do not blame the good People that have been free and liberal in communicating of their Temporals to them that communicated to them in Spirituals for that is Fruit that will abound to their account however their Ministers have improved it But rather have great Reason to blame many that have not been so free as they ought in communicating to those Servants of the Lord that they have pretended to love and affect much whose covetous Hearts have not suffered them to communicate to them according to their Estates as they ought but they that have been covetous and close fisted to the Poor have been too much so to their Ministers or Elders also and their sparing giving will one day be remembred against them I say I do not blame them that have been free to their Ministers but I blame the Ministers many of them that have so much loved this Worlds Wealth and set their Hearts upon it and have not been so free and generous to the Poor and Needy as became them I speak of those that have had good and comfortable Estates cast in upon them I speak not of others who some of them have been in a poor and needy condition themselves And I blame those Covetous Pastors that for more gain have left one People to go to another and that have preached for hire and prophesied for reward rather then for love to the work and that must indent for so much by the year or else they could not be satisfied and could not be content to sit down with a People that loved them and to trust the Lord to incline their hearts to provide comfortably for them but they must have Engagements for so much by the year or else the Work must be left which hath rendred the Work of the Lord contemptible Consider this ye Ministers and Prophets whose ways have much displeased the Lord and provoked the Eyes of his Glory Ought not his Service to have been preferred before Wealth and outward Profits Was there not enough in him Would he not have been your Shield and your exceeding great Reward Be ashamed and mourn and weep for this ye unworthy Shepherds lest you and your Off-spring for whom ye desired Wealth be made a scorn and a reproach How many Children of covetous Ministers have been such as a blast and not a Blessing from the Lord hath attended them And as for the Ministers of Independant and of the Baptised Congregations who have not so indented for a maintenance it 's true yet some of them yea many of them have been unworthy covetous Persons also loving and hugging the things of this present World not having freely given as they have freely received and as for some of them that have not received a maintenance from their People having Trades or Lands or Estates of their own to live on but have preached freely yet they have been some of them as it is well known very unworthy covetous Persons in eager pursuing their Trades and Offices and Imployments for gain with the neglect of many a Duty which it would have become them to have done And though some of them have had very great Estates comparatively yet were they never satisfied but were still pursuing eagerly the Profits of the World and minding that as if it were their chief Joy And though their Gifts have been excelling many of their weak Brethren yet they have been greatly neglected and have been improved onely when their Worldly business would give them leave And for their close-fistedness it hath been such as hath been gross and absurd in the Eyes of them that have taken inspection into
that all Bowels of Compassion are shut up when there is a with-holding of communicating of this Worlds Good to a needy Person by those that have it and what will such talk of Love He that shutteth up the Bowels of his Compassion how dwelleth the love of God in him What evidence of it doth he give He that loveth God loveth the Children of God whether sick or in Prison or in Hunger or Nakedness But what demonstrations of it do hard-hearted Persons give that have this Worlds good and shut up the Bowels of their compassion I was hungry and ye gave me no meat I was thirsty and ye gave me no drink I was a stranger and ye took me not in naked and ye cloathed me not sick and in Prison Mat. 25. 42 43. and ye visited me not How dare ye say ye love me that were so hard-hearted Of this great sin very many Professors of Religion of all the several Understandings fore mentioned are very deeply guilty though they are accounted the Lords People and are Members of several Churches and Societies of them that fear the Lord. And their fig-leaf excuses will not cover this sore nor hide it from the sight of the Lord whatever it do from Men. And such hard-hearted persons as have not a heart to communicate but lay it up either for Children or for some Niece or other may live to see them all buried before them and themselves soon after may have their Souls taken from them and then what comfort will they have in the thoughts of such hardness of Heart and such unanswerableness unto the Law of God as hath been in them Now the Law as well as the Gospel discovers how displeasing this Sin is in the sight of God and how pleasing the contrary Vertue is unto him And if such hard-hearted Persons have any desire to reform and any love to the Truth and Law of God if they have any delight in it let them read often and read considerarely those several Passages in â—is blessed Word Isa 58. 5. to 11. Jer. 12. 15 16 17. Isa 1. 16 17 18. Jam. 1. 27. Jam. 2. 8. Mark 6. 8. Exod. 23. 11. Levit. 19. 9 10. Deut. 24. 19 20 21 22 23. Levit. 23. 22. In these three last mentioned places you may see how the heart of the Lord our God is bent to require Tenderness and compassion in us which is so plentiful and abundant in himself in that though we have many other precious Precepts of this nature besides yet this one is repeated three times in the same words And that we may see how well he takes works of this nature he tells us Deut. 24. 13. Do this saith he and it shall be Righteousness unto thee before the Lord thy God But there is but few that have desired to be abounding in this Righteousness Compare with this place Psal 112. and 2 Cor. 9. 9 10. and consider how many such righteous Men and Women there be in England Some there are I do not doubt but they are rare to be found Read also Isa 32. 8. Prov. 19. 17. Job 31. 19 20. Ezek. 18. 7. Dan. 4. 27. Hos 6. 6. Psal 18. 25. Mat. 5. 7. Luk. 16. 9. Rom. 12. 8. 13. and 2 Cor. 9. from 5. to 15. Heb. 13 1 2 3 16. where we have a plentiful Testimony both from the Law and the Gospel of the blessedness of the Generous the Liberal the Bountiful the Merciful Man or Woman And to shew what the miserable the wietched and the unhappy case of others are I need mention no other place then that one Mat. 25. 41 42 43 46. And these hard-hearted persons shall go away into everlasting Punishment but the Righteous who have dispersed abroad and given to the Needy into Life eternal III. Another great Sin that those that are called the People of the Lord III. OMISSION OF HOLY DVTIES the Israel of God are guilty of is the Sin of OMISSION OF HOLY DUTIES of which Covetousness hath also been a great Root as well as of hardness of Heart For this hath been an evil Fruit of that bitter Root in many where Covetousness hath been though not in all that have been covetous For some have been very covetous and yet very frequent in Duties especially some that have great Estates coming in without a Trade by Lands and Interest-Money and Bank-Money For upon such there was no such temptation as upon others of neglecting Duties though they have been as covetous as I said before as others it being proved as I said before by their Close fistedness But this Sin of Omission of Holy Duties I cannot say hath alwayes sprung from Covetousness neither though for the most part it hath Duties â—hat have been omit â—ed are â— Solemn and constant Prayer in Families Now that this hath been a great Sin of many of the Lords People is too well known to themselves and others And the Duties that have been sadly neglected by many of them are these 1. Solemn and constant Prayer in their Families which ought to have been carefully and with great seriousness and fervency of Spirit performed twice a day at the least together with spiritual Praises to God for dayly and innumerable Mercies with some exposition dayly or at least reading of some part of the Scriptures for the Edification and Instruction of the Family in general which being done with great Fear and Reverence in a lively spritual manner is comely to be seen in the Tabernacles of the Righteous Psal 118. 15. Dan. 6 10. Josh 24. 14. Heb. 12. 28. Gen. 13. 4. Abraham Joshua Daniel and David did so Psal 92. 2. 2. Taking frequent opportunities particularly to instruct Children and Servants â— Partiâ—ular inâ—truction â—f Chilâ—ren and â—thers â— Closet-Performances one by one examining the state and condition of each Soul and applying particular Instructions or Reproofs or Consolations to them as the case might requite with a zealous and fervent and longing desire of doing good to every Soul appertaining to the Family or Acquaintance or Kindred or Neighbors as far as any opportunity might be had 3. Being constant at dayly Closet as well as Family Performances in Prayer and Praises in conversing with the Lord alone it being not possible to have so much freedom to pour out a Persons own Soul-Cases and to express iâ—s Soul-Affections to the Lord among others as alone and frequent private searching of and meditating on the Law of God the blessed Word of God day and night 4. The often visiting the Poor the Fatherless and Widows in their affliction â— Visitâ—ng of the â—oor c. and the Sick and Imprisoned in their Trials and Sufferings Wherein puâ—e and true Religion is manifested Jam. 1. 17. 5. Taking special care of the Souls of your Acquaintance whether you were Members of particular Congregations or not that you observed to be â— Watchâ—ng over â—he Souls â—f others under any sinful distempered diseased frame of
Spirit in whom any sin did appear or any carriage or conversation not becoming the Gospel according to the Rules laid down in the blessed Word of Truth both in the Law and Gospel as Lev. 19. 17. Mat. 8. 15 16. Gal. 6. 1. 6. That great Duty of a constant frequenting the Assemblies of the Saints and the practise of the publick Ordinances of Christ which he taught all his Constant and diligent attending the Assemblies of Saints publickly to worship the Lord. 1 Pet. 4. 14 Disciples to observe wherein there is a more publick owning and honouring the Lord in the Eyes of all the World Which well becomes the Saints diligently and solemnly to attend whatever Persecution they suffer for it for happy are they if they suffer for well doing the Spirit of God and of Glory reâ—leth upon them which was the blessed Practice of the Saints of old as Psal 22 22. 107. 32. 149. 1. 122. 1 2. 27. 4. Heb. 10. 25. 1 Cor. 11. 18. 14. 23. 1 Cor. 5. 4. Now I say That there hath been a very great Omission of all these great Duties by the generality of Professors is too well known to themselves and others But I may not spare to tell them of it more particularly and to sâ—ew them tâ—e hainousness of those Sins As first That great Duty of solemn and constant Prayer in Families being neglected is to be charged upon many even of the Baptized Congregations whose looseness therein hath been very lamentable and not onely the people but some of the Elders and Teachers of those people also have greatly offended in this thing and whatsoever their zeal hath been in other things and in things never so excellent yet in this they have been a shame and a dishonour to the high profession of the Gospel which they have made my Soul is grieved to think of it It having proceeded meerly from a careless carnal sluggish frame of Spirit not from Opinion or Judgement that it ought to be so or that it were against a Rule to pray and praise the Lord in their Families or to exhort or instruct their Families though that were very bad in them if they did it from Opinion but it hath not been so for sometimes they have been practising that duty in their Families at their own leisure and when their own turns were served O sinful people that have thus provoked the Lord to perform duties to God either not at all all the day long or else when it s done sleeping by most present bringing the blind the halt to the Lord and as these so more private and Closet performances have been very rare and seldom as those that have lived in their Families and observed their looseness and remisness can witness and their own Consciences will testifie to their faces And as the Professors of the Baptized Churches so those of the Independant and Presbyterian understandings many of them have been as guiâ—ty of the omission or slight or seldom performances of these duties as they But for the people that are termed Quakers by way of distinction from oâ—hers they have been wretchedly guilty of the omission of these Family and Closet Duties it being their general way never to pray in their Families though many of their Families have been made up of all such as have been called Quakets all such as have approved one of another and could have no pretence why they should not joyn together in Prayer and praises why they should not worship the Lord together in their Families as well as in the greater Congregations but onely a careless carnal vain heart that is the occasion of the remisness of all Professors that are remiss in this Duty But they have a pretence that they may not pray but when they have a strong impulse of Spirit thereunto and if that be the case and that People may not pray that they may be quickened by the quickening Spirit nor pray for more of the Spirit when they have but a little very little in them then why do they pray at all in their Meetings or joyn in Prayer with those that do But it may be those that pray not all the week before in their Families will pray when they come to a Meeting And had not the devil a great design in hindring all sorts of Professors from Prayer they would not so easily upon such slight and insufficient grounds be hindred from Prayer as they generally are But that subtile Adversary knoweth that their Hearts shall live that seek the Lord and that there are no Souls so thâ—iving as the truly spiritual praying Souls that are most in Prayer and Supplication day and Ps 22. 26. 69. 32. night which none are whatever they pretend but those that spend much time therein both in their Families where they fear the Lord and in their Closets When thou prayest retire thy self set time apart for that purpose enter into thy Closet and pray to thy Father in secret and thy Father which seeth in secret himself shall reward thee openly But some may say I may pray in Mat. 6 6. secret when I neither enter into my Closet nor none in my House observeth me But let me tell such That if they be observed as they may be when they little think of it to spend their day from morning to night in being implunged in some worldly business or other or to be in company with some or other talking of this or that News or this and that Trade or business or eating and drinking and walking and talking and so fill up their whole day and no time set apart nor no retirement or being retired from the world and the affairs thereof they are sorry Prayers that such make Our dear Lord went into Desarts and Mountains to pray set time apart for that great and solemn Work and frequently continued all night in Prayer to God It was not a little and slight setting apart of time And therefore let not any dare to deceive and delude themselves and others with deceitful pretences But I have a little digrest though necessarily from my work in hand to show the Lords People their Transgressions But I must proceed to shew his People among the Quakers that this hath been their great Sin that they have been very grosly and in higher degrees then others guilty of the omission of these holy Duties of Family and Closet-Praying and Praising and Worshipping the Lord which is of so great concernment to the increase of all spiritual Grace and that is the reason that they grow so little but are come to a stint and do not adde to their Faith Vertue and to Vertue Knowlenge c. but in the posture they were seven years ago they are still many of them and are rather declined in the purity of their conversations though they stick to their shells and outsides of needless words and gestures in the which there is no savour to
Book of the Scriptures which is the â—ord of God or by saying SO HELP ME GOD. So that it is properly called The Oath of the Lord because the Lord is solemnly owned as a Witneâ—â— to it and it is a dreadful thing to break it Another Scripture that manifests the dreadfulness and the horâ—ibleness of the evil of the Breach of an Oath is that in 2 Sam. 21. where it is plain that whatever the Persons are to whom it is made though Heathens and though a man be drawn into that Covenant by Flaâ—teries or by the deceitful words of the person or persons that drew him into it that yet he is indispensibly bound to perform it and the breach of it is a great Provocation of the Lord. For it is there said That there was a Famine in the days of David three years year after year and David enquired of the Lord and the Lord answered It is for Saul and for his bloody House because he slew the Gibeonites Now we know how that by deceit and guile the Gibeonites had drawn Joshua and the Elders of the Children of Israel to swear to them that they would not destroy them So that the Gibeonites though they were Idolateâ—s and of the sinful Nations that the Lord would have destroyed yet they had that sence of the weight and reverence and strengâ—h and force of an Oath solemnly taken by the Lords People that they knew it would not be broken by them and accordingly it proved unto them for though they had obtained this Oath by deceit and guile yet the Princes of the Children of Israel would not recede oâ— go back from it nor break it in killing of the Gibeonites but said Josh 9. 20. Let them live still lest Wrath be upon us BECAUâ—E OF THE OATH which we sware unto them Here the fear of the Lord was upon the Children of Israel when the power of the Lord and his Goodness had been much display'd unto them in making them Conquerours over their Enemies when they were newly come into the Land of Canaan O that it had been so upon others that have broken Covenants But Saul wicked King Saul made no bones of destroying the Gibeonites though it was contâ—ary to an Oath that the Elders of the Children of Israel had solemnly sworn to the Gibeonites But the Lord would not â—ear this Sin in him but being hereby greatly provoked he sends a Judgment upon Israel for this even three years Famine until seven of Saul's Sons were cut off for this Sin of Saul So greatly is the Lord provoked by those that do break a solemn Oath or Covenant How greatly therefore doth it concern those that have been actually guilty of the breach of any Oath they have taken or any Covenant or any part of a Covenant they have entered into to whom soever they have sworn it though it should be to Unbelievers and Infidels that they greatly humble themselves for their so doing and repent unfeignedly of it and resolve for the future to perform all the Oaths and Covenants they have taken to the utmost of their Ability I say to the utmost of their Ability for God requires no more of any And it is certain that it was not in the power of some to hinder others from the breach of that Covenant which they had generally taken For in the great Breaches of the Solemn League and Covenant that have been made it was not in the power of men in a private capacity to hinder them It being carried on by them that were the Ruling Power of the Nation at that time but as many as did protest against it at that time did well and for those that did not they ought greatly to bewail it And though they were deceived and blinded by the subtile devices that were then used to put a fair colour upon those Actions by which the Covenant was broken so that many good People in but a common capacity were ignorantly led to acquiesce in what was done by those that were above them â—et they ought now sincerely to repent of what they did then ignorantly To that end let them consider how greatly the Lord hath been dishonoured by his Peoples breach of Covenant The Natioâ—s abroad that had their Eyes upon us might blush to behold that a People that so eminently professed to be the People of the Lord should so grosly and palpably break so solemn an Oath And what occasions of stumbling hath been given to them thereby and occasion to Enemies of blaspheming the Name of the Lord In which respect this breach of Oaths has been a great Sin of some of the Lords People But though it haâ—h been the Sin of some yet I cannot say that it hath been the Sin of all and they may have Peace that have been kept clear from the breach of any Oath or any part of an Oath But I say Iâ— greatly conceâ—ns those that have been guilty of this Sin unfeigneâ—ly to repent of it And though I mention no particulars of the breach of Oaths yet it concerns every one to consider their ways and wherein soever they have not kept to the utmost of their ability any part of thâ—â— Oath or any other Oath they have taken to repent thereof whether it hath been done through ignorance or careless indifferency or any other way for it is a dreadful thing to break a Covenant and a Sin that brings the Judgments of God upon a â—eople that are wittingly and knowingly guilty of it and sometimes upon a whole Nation though it be but the Sin of some of the Nation as appears by the instances already given Now it is much to be desired that the Lord would please to help all his People that have been any way guilty hereof to lay it indeed to heart and truly to repent of it setting time apart to acknowledge it and to be humbled for it before the Lord with full purpose of heart to do no more so wickedly that if it may be the great Judgments of God that are already upon us and that may be coming on us may be diverted and the Plague may be stayed in all parts of the Land I mention this Sâ—n as a great Sin of the Lords People because though it be but the Sin of some yet it is such a Sin as for which God hath brought Judgments upon a whole Nation though but a few of the Nation have been guilty of it And because it is a Sin which brings so great a blemish on true Religion when some of the Professors of it shall be guilty thereof as witness that dung that was by reason of the guiltiness of some Professors of this Sin spread upon the Profession of Religion by George Wharton in his Almanack for the year 1660. in his Verses for the Month of June that year His words are these But 't is the Mode Come come let 's all comply There 's no firm footing on Integrity For having said and done all what
persons when they know most and see Truth with the most spiritual Eye then they have always the greatest abhorrency of themselves in the truest sence of their own vileness so it will be with the whoâ—e Church of Christ when God shall in the latter days discover his Glory which Isaiah and others have had some Glympses of most clearly and most perspicuously as he will then reveal it as Isa 35. 2. Jer. 31. 14. Isa 40. 5. and many other places shew Then when his whole Sion shall be filled with the discoveries of the Goodness the Grace the Kindness the pardoning Mercies of the Lord When all their Iniquities are pardoned and all that dwell in Sion shall be forgiven their Iniquity Then shall they be most humble and most abhorring themselves for their own vileness as Ezek. 16. 62 63. And I will establish my Covenant with thee and thou shalt know that I am the Lord that thou mayst remember and be confounded and never open thy mouth any more because of thy shame when I am pacified towards thee for all that thou hast done saith the Lord God And the like Ezek. 36. 31. where the Lord having declared what great things he would do for them it is said Then shall ye remember your own Evil Ways and your Doings that were not good and shall loath your selves in your own sight for your Iniquities and for your Abominations But those persons are far from abhoâ—â—ing themselves in the sence of their vileness and from taking shame and confusion of faces to themselves that are greatly netled and offended at any reproof of another that judgeth he seeth some Evil in a man that he ougâ—t to reprove him for What doth this argue but that such a person is puffed up and hath a high esteem of himself as if he could not erre and would not have any to think he doth erre nor to have any mean thought of him because he hath no mean thoughts of himself What doth this argue but Pride and thinking more highly of himself then he ought to think that ought to be poor and needy mean and unworthy in his owâ— esteem continually But for a person to â—â—et and â—ume to be offended and highly displeased and to gather up all the Fig-Leaves that possibly he can to cover his shame and not ingeniously to acknowledge it to the very utmost circumstance of it as fâ—r as he is guilty doth discover a very proud and unworthy spirit And of this sin very many of the Lords People are too guilty But I cannot charge 〈◊〉 upon any one Distinction or Understanding of them more then upon others some of each being very sadly guilty of it But for an humble Soul that 's truly humble indeed no Reproofs for Evil can offend it whether they be justly or unjustly administâ—ed to him for he will say Let the Righteous smite me and it shall be a kindness and let him reprove me and it shall be an excellent Oyl which shall not break my Head And will Psa 141. 5 say to such Blessed be you of the Lord for your faithfulness to me and though it may be I do not see this Evil in my self so clearly as you do yet it may be you may see what I do not and I desire to search my heaâ—â— throughly in this matter for it is apt to deceive me and I know I am a poor vile Worm and I desire to be more sensible of my own vileness and unworthiness then you can be and I desire from my Soul to be cleansed from this evil and I desire your Prayers that I may be so and may be fully convinced of it and may repent in Dust and Ashes and blessed be God that hath given this blessed Precept to his People to reprove for Sin They that hate their Brother in Lev. 19. â—â— their Heart will not do this kind Office But this is an Act of Love to my Soul and I highly prize it for the Love of this kind is better then other Love that Prov. 27. 5. 1 Cor. 11. 31 32. may be in the Heart but cometh not forth into Act therefore open Rebuke is better then secret Love And I desire always to be thus dealt with that I may judge my self and condemn my self that I may not be condemed with the World Thus the humble Soul will be so far from being offended at Reproof as it will with thankfulness receive the sharpest Reproof you can administer unto him But when a person cannot bear Reproof whether it be justly or unjustly administred to him let him conclude that any unkindly bearing of Reproof springs from Pride not that a man ought not at any time to endeavour to clear himself when he is not at all guilty of an Evil if upon a mistake or mis-apprehension he be charged with it for if a man be wholly guiltless of that evil that he is charged with yet if first he cannot with all meekness and sweetness return an answer to his Brother or Sister that reproves him but storms and is offended he is proud and cannot endure that any should have mean thoughts of him and though he may be guiltless in this yet in some other respects it may be he is ten times worse then they charge him with Or secondly if he do make a soft answer yet if he have a secret grudge in his heart against that Brother and heart-rising thoughts and cannot as truly and tenderly respect him as ever he did and as one that hath done him a very kind and friendly office he is proud for nothing but a haughty spirit will move him to disrespect him for speaking that to him that may tend any way to his abasing for a truly humble Souldeâ—â—res always to be abased in its own Eyes and is not troubled if it be abased in the Eyes of others as knowing it cannot be more abased then it deserves to be But that too many of them that are called the House of Jacob and Israel and that profess to be nearer to God then others have been deâ—ply guilty of this sort of proud spirit hath been too evident and apparent Their proud spirits and high stomachs that must come down and their haughtiness that must be humbled being visible to many when theâ—e have been Reproofs administred to them and of this both Presbyterians Quakers Baptised and Independants some of them all are to be charged Another thing wherein some of them all have also been guilty of Pride is their being lifted up because of Gods holy Mountain and each of them despising and undervaluing others because they thought they in particular were Gods holy Mountain As the Baptised Churches have many Members of them if not most of them been ready to censure and judge all others as being none of Christs but those that were in their way and they onely were Sion they onely were the Israel of God and those that come in to them they come to Sion they *
at least in the spirit of the person against whom the offence is taken whether justly or unjustly And these sudden passions and heats and that anger whether against one or moâ—e persons seldom goeth alone without Bitterness and heart-rising and a kind Jam 3. 6 14 15 16 17 18. of malice against the Party or Parties For when that Evil One hath kindled that fire he bloweth it up to the utmost he can for all this kind of heat and disturbance of spirit that appears in any is that which is set on fire of Hell for it never comes from Heaâ—en But The Wisdom which is from above is first pure then peaceable gentle and easie to be intreated full of Mercy and good Fruits Jam. 3. 17. And this is the ble Ted Ruâ—e that oâ—r Lord himâ—elf gives us Leaâ—n of mâ— for I am meek Mat. 11. 29. and lowly in Spirit and ye shall find rest to your Souls And his meekness and lowliness was such as he was led as a Lamb dumb before the Shearers and opened not his mouth and when he was reviled he reviled not again This iâ— the blessed Pâ—â—teâ—n that we ought to follow and whosoever professes to be related to him and that Jesus Christ dwelleth in him as he doth dwell in persons except they be Reprobates I say he that saith Jesus Christ dwells in him and he abideth in Christ he ought himself also so to walk as he walked 1 John 2. 6. And therefore saith James Who is a wise man and endued with Knowledge Let him shew out of a good Conversation his Works with meekness of Jam. 3. 13 Wiâ—dom But where is the meekness of Christ manifested when small matters in trivial things such as would not at all move or dâ—stuâ—b Men or Women of no Principles or Profession at all shall set a Professor into such an unkindly heat aâ— shall multiply words of Contention and make meer vain People that are about them to account them very unlovely Persons to live with and to be a burden to them This hath been found in some Servants Men and Women Servants that have been Professors and Members of Churches some of them that are so pâ—â—T with Pride and conceitedness of themselves either for their abilities for Service or for their Knowledge and their Priviâ—edges in that they are professing Persons and therefore think themselves far above others better then their fellow-Servants better then their Masters and Mistreâ—es and have had such high conceits of themselves as if all others were inferiour unto them and therefore every woâ—d that is spokâ—n to them or every action they are put upon that they think is an undervaâ—uing to them or a slighting of them they cannot bear but fly out into heats and discontents and unsober carriages so that those that are about them whether Equals or Superiours know not how to speak to them they are of such unmeek and impatient spirits and if a word of Reproof or Dislike wherein they deserve Reproof or deserve it not be spoken to them they are of such hot and high spirits as they will give ten words for one making no conscience at all of observing that Rule Tit. 2. 19. where Servants arâ— required to do faithful Service in all things and not to be answering again But as if this were no Rule at all or were not worthy to be minded they will in their heat and pride and passion multiply words of contention to the burdening and disturbing those that have to do with them as if they were like the tâ—oubled Sea which cannot rest whose Waters cast up miâ—e and diâ—t and such prove a great blot and shame to their Profession and cause Professors in general to be evil spoken of many times and make the hearts of People to be offended with Religion it self if they have not good knowledge of other Professors that are of a better spirit And as there are such Servants so there are Masters and Mistresses and Husbands and Wives that are very guilty of this hateful Evil and therefore some Mistresses and some Masters also that have high and swelling thoughts of themselves either as they are or would be thought to be some-body in the World above others or as they have a high esteem of themselves for their Place or Birth or Degree or Quality or for their Knowledge and Parts or for their being long Professors of Religion or for the Abilities they haâ—e above others in spiritual Things for one or more of these Reasons or for no Reason ratheâ— being puâ—t up they cannot bear or endure with any patience any Word or Action that tends as they think to their undervaluing from Neighbours or Relations or Acquaintance or Servants but sly out into great heats and passions and discontents to the great disturbance of themselves or others and those fires are not easily quenched And if it were not for Pride they would never be blown up for that is a true word Prov. 13. 10. Onely by Pride cometh Contention but with the well-advised is Wisdom But many impatient Men and Women do not think they are proud But will say It is my hasty nature and my cholerick temper of Body that causeth me to transgress and to be apt to be soon angry for which I am afterward troubled but they little consider that that passionate nature cometh from a pâ—oud nature from a self-loving and self-conceited disposition that is as natuâ—al to them as their Choler But let them consider this Word thaâ— saith Only by Pride cometh Contention And then consider what it is to â—â— proud And what it is to be humble First To be Proud is to think a mans self to be Rich in something oâ— other to be Good to be Worthy to be Deserving and that he ought to be honoured Now for a poor Man or Woman or Child that 's come to undestanding to think themselves to be better then others and to entertain thoughts that they are persons of Worth that they must be esteemed and ought to be honouâ—ed is a Character of a proud person And this wretched unworthy base vile nature we shall have some to manifest more then others by their Actions and Carriages from their Childhood whether they or their Parents have litle or much of the World whether they are Rich or Poor or whether they have Wisdom Parts and Abilities or not are Wise or Fools for a proud Heart is as well under a Beggars Cloak many times as under a Lords and in a Fools Brest as in a Wise Mans. Now to be proud is for a man to think himself somebody to be better then others whether theâ—e be seeming reason for it or not I say whether there seem to be reason for it or not for to have the Riches of this World to be born to great Estates to come of that which is called gâ—eat Parentage or to have great Beauty and Comeliliness of Person or great Wisdom Understanding Parts and Abilities in
to do never knoweth to the full what such a man expects Now he is offended because he is not observed in such a thing and then in another thing even in such things as a humble meek man would never be offended at Or if he did not like such or such a Carriage yet a meek man would either forget it and take no notice of it as a thing not worth speaking of or else would speak with such meekness and such soft words as should manifest no heaâ— in his own spirit nor be any trouble to the party spoken to And a meek man would be far from carrying it sullenly two or three days saying nothing at all and harbouring discontent like fire in his bosom so long and then break out into a flame I say a humble meek man would be far from such an ill temper for of the two the angry or passionate man who is suddenly heated and then speaks his discontented mind as suddenly and when it is spoken is as friendly as if he never spake it is a far better temper then this Man But the man that being offended calmly and meekly delivers his mind without any heat in a sweet way manifesting still love and kindness to the party notwithstanding the offence and that suffereth long and is kind he is more excellent then his Neighbour Prov. 12. 26. But a proud man through his Pride is very apt to take offence at small matters petty things which none can prevent And what is said of a proud Man may be said of a proud Woman also But sometimes Discontents and Passions arise from Pride in both parties The one through Pride cannot bear an offence great or small and the other through Pride cannot bear his discontented words nor bear any offence from the other though never so small And small matters through the Pride of each proving offensive to both there is amongst such persons much frowardness and many unkindly heats But wheâ—e two persons are and both are humble and meek they will â—ear one another â—urthens and so fulfil the law of Christ And if the oâ—â— â—al 6. 2. forget such a thing or such a thing that the other would be glad to have done that shall never disturb the other but he is ready to wink at it and pass it by with only I wish you had done it or I pray remember and do it to morrow or when you have don such a thing and I intreat you not to neglect it unless some great occasion hinder you and if it be neglected again â—e can forgive it aâ—ain and again and again and it is the glory of Pro. 19. 11. Pro. 10. 11 1 Cor 13. 4 5 7. that man that pasâ—eth over a transgression and he manifesteth true love that can cover a multitude of offâ—nces Gospel love in a man beareth with many things that are in themselves iâ—ksome to him and endureth many things that are displeasing to him and suffereth many things that are grievous to him yea suffereth such things long and yet is kind he hath no unkiâ—dness in his heart no ranckor no grudge but is truely kind still tenderly deâ—ly servently loving to his friend still This was the glory of a man under the Law and is the glory and honour of a man under the Gospel to indure and bear not only some but allâ— things all offences against our selves and though they be a multitude love will cover them all and humility will account tâ—em smaâ—l and meekness will let them fall and never hold them up in contention Thus it will be between Neighbours and Aquaintance and Husâ—ands and Wives and Brethren and Sisters and fellow-Servants where humility love and meekness are But by Pride cometh Contention Pride is the great root of Contention And though it may be observed somtimes that men that are covetous do often break out into passion when any thing is done that proves to the loss of any part of their Wealth and their Coverousness seems to be the Root of that passion yet stil it is plain that Pride is in the bottom for why are men covetous but because they are proud and do love the Honour and Glory of the World and cannot bear to be crost in it being not truly humble They love Wealth aâ—d outward Greatness and cannot endure to be brought â—ow Thus it is clear that this is a true Word Onely by Pride cometh Contention Now that of these two odious and abominable Sins Pride and Passion many of the Lords People are guilty is too apparent and to well known Though yet there are among the Lords People many that are according to the Apostles Exhortaâ—ions cloathed with Humility and adorâ—ed with the Ornament of a meek and quiet spirit which is in the sight of God of great price and are very beautiful and lovely therein I say there are many of these both Men and Women both Presâ—yterians Baptised Independants and Quakers But O that it were not so there are as many if not more among all these several Professions that are deeply guilty of Pride and Passion and that have by those hateful Evils of theirs among others provoked the Lord our God to bring upon us one Judgement after another and his anger is not yet turned away but his hand is stâ—â—tched ouâ— still O that the hearts of all his Isa 9. 17. People were washed from all theiâ—â—â—ckedness When shall it once be VII Another great Evil which the Lords People have been guilty of is VII VNCHRISTIAN BEHAVIOVR VNTO EACH OTHER IN RESPECT TO DIFFERENCE IN JVDGEMENT The sore Evil of their Unbrotherly Unchristianly and Unworthy Deportments one towards another on the account of their differing in Judgements one from another The Lord having dispensed Light and Knowledge variously to his People to some he gives one degree of Light to others other degrees And they because they have not all the same Understanding and the same Knowledge do therefore slight one another and despise one another and like foolish Children have such Heart-risings one against another as to say they are not their Fathers Children and do deny them that their Father will own upon a great Presumption that the one party whether Presbyterians Baptised Independants or Quakers hath all true Light and Understanding iâ—folded in their Breast anâ— that they for their part are compleat in Knowledge and do not erâ—e in any one particular of their Judgement but their Understanding and their Way onely is the Truth and all others are in so great Errors as they cannot be the Children of God that do not own and practise what they understand and practise And this hath been the Way of those that are called Presbyterians and therefore they have preached and prayed against and uttered many bitter Invectives against the Independants Baptised aâ—d Quakers as holding gross Errors gross Deceits altogether out of the Way of God and rendring them as Enemies of God and such as were to be
out one of another and by taking up Evil * Witness Mr. Edward 's Gangranâ— Reports one of another and manifesting no Brotherly Love one to another but caâ—rying it one to another as if they were not Children of one Father I say in that the Lordâ— People have done thus they have provoked the Lord to scourge them all and to spare none of them And they must know that as far as they remain thus disposed he is greatly offended with them Not that the Lords People ought not at all to judge one another for there are many things that we may judge and censure one another for as when persons are overtaken in faults or evils that are against plain Rules such Rules as are acknowledged by all that acknowledge and believe in the true God and Jesus Chrâ—st whom he hath sent as to be a Lyar to steal to cheat to deceive to swear falsly to commit adultery to be malicious or envious or proud or covetous or impatient or froward or to be scornful are evils acknowledged by all that truly believe in the true God and Jesus Christ whom he hath sent to be against plain Rules received and acknowledged by them all and when we see a Brother overtaken in any of these or the like â—â—â—lts we are to judge and condemn them as the Works of Darkness and the Fruits of the Flesh and to endeavour to restore them that are guilty of them and to have no fellowship with them in such unfruitful Works of Darkness And accordingly the Independants the Baptised the Quakers and the Presbyterians do all bear witness and that justly against these and such-like Eâ—ils whether they are in any of their own Understandings or in any others And this kind of judging one another the Lord both commands and commends He commands it in these Scriptures Lev. 19. 17. Psal 94. 16. Mat. 18. 15 16 17. Ephes 5. 11. And the Lord commends it in the Church of Ephesus Rev. 2. 2. I know thy woâ—ks c and how thou canst not bear them which are evil That spirit of zeal that was in them against evil in any in that they would not bear noâ— suffer sin in any was very acceptable to him And therefore in such cases we may and ought to judge of the Ways and Spirits of men and to condemn the carnal minde and sinful disposition of spirit and the sinful ways of men for if a man be disobedient to that which he knoweth to be the Will of his Lord we ought to judge and condemn him therein But that which we are forbidden to judge one another for is the things in which we cannot be of one mind but do differ in our Understandings For though we may be perswaded that the Way wherein we walk is the very Way which the Word of God directs us to walk in yet we ought not to say that therein we are infallible And though we are all to walk in those things wherein we differ every one as we are perswaded in our own minds and should erre therein yet we may not be judged to be none of the Lords Servants or People For they onely may be said to be none of his that wilfully rebell against his known Will and continue in so doing without Repentance But there being this testimony in the Conscience of a man that with his whole Soul he desires and endeavours to do the will of God from the heart and that he doth not knowingly erre in one tittle from the Law of our Lord Jesus Christ but it grieves and troubles him for to censure or judge such a one to â—e none of the Lords is that which the Lord forbids But it may be said That some Quakers do not acknowledge the true God nor Jesus Christ our Lord whom he hath sent To that the answer is easie If they be such to our own knowledge as do deny the true God and Jesus Christ our Lord whom he hath sent as do not own him nor his Law nor profess an unfeigned subjeâ—ion to him in all things so far as they know his Will Then they are not to be owned as the Lords Servants but to be accounted as Heathens and Inâ—idels Buâ— if they do profess Faith in God and in Jesus Christ whom he hath sent and if the true Fear of the Lord be in them and they do manifest a subjection unto the Laws and Rules of the Lord Christ in all things so far as they know his Wâ—ll although they are very differing from us â—n many other things not so generally received by all the Lords People yet he thaâ— censures or judges them as Enemies of the Lord or condemns them as none of his may offend the Lord Christ Now as far as the Lords People have been censoriouâ— one of another and condemned one another as none of hiâ— so far they have greatly grieved hâ— holy Spirit in walking contraâ—y unto the blessed Rules of his Word in which he sweetly instructs his People thus Hereby shall all men know that ye are my Disciples if ye love one another And Joh. 13. 35 1 Cor. 13. 5 Rom. 12. 10. Heb. 13. 1. Rom. 14. 2 3 4 5 9 10 12 13 23. Love thinketh no Evil. And Be kindly affectioned one towards another with Brotherly Love in honour preferring one another And Let Brotherly Love continue And in another place thus For one believeth that he may eat all things another who is weak eateth Herbs Let not him that eatetâ— dâ—spise him that eateth not and let not him that eateth not judge him that eateth for God hath received him Who art thou that judgest another mans Servant To his own Master he standeth or falleth yea he shall he holden up for God is able to make him stand One man esteemeth one day above another another esteemeth every day alike Let every man be fully perswaded in his own mind To this end Christ both died and rose and revived that he might be Lord both of the dead and living But why dost thou judge thy Brother Or why dost thou set at nought thy Brother We shall all stand before the Judgement-seat of Christ So that every â—ne of us shall give an account of himself to God Let us noâ— therefore judge one another any more And Whatsoever is not of Faith is Sin And Judge not that ye be not judged And Why beholdest thou the mote that is in thy Brothers Mat. 7. 1 3 4. Eye and considerest not the Beam that is in thine own Eye But very many of the Lords People have greatly sinned against him in not observing these blessed Instructions but they have cast them all behind their back as if they were of no concernment to them to observe But they have rebelled against the Lord and rejected the Word and Wisdom of the Lord herein And though he say Judge not that ye be not judged And Let not him that eateth not judge him that eateth for God hath received him And
Who art thou that judgest another mans servant For to his own Master he standeth or falleth yea he shall be holden up for God is able to make him stand Yet they have taken upon them to be Judges of the Spirits and Ways of the Lords Servants in that wherein they have differed from them and have taken upon them some of them to censure one another to be the Devils Servants But herein viz. in censuring one another for things in dispute among them have the Servants of the Lord boldly violated these blessed Rules given us by our Lord Christ himself and by his Spirit in Paul and have peremptorily taken upon them to judge the Servants of their Lord who takes it as a high indignity offered to himself that any poor Worm of the Children of Men who must all appear before the â—udgment Seat of Christ and every one give an account of himself to God should take upon them to judge before the time they have given an account of themselves For what poor dark ignorant foolish insufficient Creatures are we to do that before the time that Christ both died and rose and revived that he might obtain viz. To be Lord and Judge of all both Quick and Dead Can we search the Heart and try the Reins Can we say we are of quick understanding in the fear of the Lord and are able to Isa 1â— 3. judge not after the sight of the Eye neither reprove after the hearing of the Ears but with Righteousness c. How presumptuous are they then that judge their Lords Servants How gross an affront do they offer him in it Will they say that such and such an one that differs from them is in such an Error as is the path of Destruction when it is said He shall be holden up for God is able to make him stand stand firmly upon the Rock of Ages though he differ from them in many particulars How greatly therefore doth it concern us with blessed Paul to say Let us not therefore judge one another any more Seeing this Precept is so often inculcated in the blessed Scriptures of truth the Wisdom of God fore-seeing our aptness to sin against Christ herein Though we have sinned gâ—ievously against him in so doing in time past yet henceforth let us not judge one another any more But further Let it be known to the House of Jacob That they have rebelled against the Lord Christ in that though he say This is my Commandment That ye love one another that ye may be thereby known to be my Disciples and Let Brotherly Love continue and Be kindly affectioned one to another with Brotherly Love And though this Precept be also in many more Scriptures again and again inculcated yet they have not loved one another but they have been very unkind one towards another and have had many heart-risings one against another and they have not in hoâ—our preferred one another but slighted and despised one another and spoken reproachfully one of another And though the Spirit of Christ in Paul hath said Let every man be fully perswaded in his own mind yet they have been ready to â—ompel men to their understandings whether they have been perswaded in their own minds or not And though it is said in the Scriptures of Truth That whatever is not of Faith is Sin yet they have been ready to constrain others to conform to their way whether they have had Faith to believe it is the Lords mind or not And though our Lord say Why beholdest thou the moâ—e that is in thy Brothers Eye and considerest not the Beam that is in thine own Eye Yet they have been Eagle-ey'd to behold the mote that â—s is in some oâ—heâ—s which it may be hath been real Errors in them and it may be not but have not considered the great Beam of Errors and Miscarriages that are in themselves which may have been as much greater then the miscarriages of otheâ—s as a Beam is greater then a Mote And thus the Lords People have manifested a very great disobedience unto aâ—l the blessed Instructions of the Spirit of Châ—ist of this kind And of tâ—is very many both of the Baptised Churches the Presbyterians the Independants and Quakers have been very guilty as is too well known The Lord make all his People sensible of it and set them all unanimously a waiting and a praying that all the Lords People may have a pure Language turned to them that they may all call upon the Name of the Lord to â—erve him with one * Or â—houlder consent All the mists and darkness that came from the bottomless Pit that are yer among them being dispâ—lled by the clear Light of the Gospel shining more and more unto the perfect Day And in the mean time loving and approving whatsoever good thing they see one in another and rejoycing in the Grace of God communicated unto any Soul whatsoever though they differ in many things from those that see it No more hating or despising but pitying and compassionating one another in any thing that they judge is Darkness or Error And being desirous more to have their Eyes upon the lovely part one of another then upon the naked part but covering that with the Garmeâ—t of Love for Love is not willing to entertain any evil thoughts of those it loves Love delights to look upon the lovely parts of the Saints very much but to hide and cover from its Eye that which is uncomely at least so far as not to condemn them and to conclude them none of the Lords No Love will not think such evil thoughts but still hopeth well and judgeth well of the Persons though not of the Infirmities or Evils And though it rejoyces not in Iniquity but pities and compassionates the Soâ—ls in whom any Iniquity is founâ— yet it rejoyceth in the Truth and in all that walk in the Truth notwithstanding the weaknesses that may be in any of them So let henceforth all the Disciples of Christ demean themselves one to another Amen VIII Another great Evil in very many of the Lords People is the Sin VIII â—egâ—ect â— Mediâ—on on â—e Word â—ard of the neglect of a due and constant setting apart time to call to mind the Word of the Lord after they have heard it And this may be aptly and fitly called The Sin of Indigestion or of NOT CHEWING THE CUD The general coldness of Love to God by reason as hath been said of other Lovers interposing haâ—ing been such as they have so little and do so little â—egard his Word as that some persons do not afford any pains or time to recollect what they hear sometimes not once in a month nor sometimes once in a quarter of a year But they go to hear the Word for customs sake and to pacifie Conscience aâ—d content themselves with â—aâ—e so doing not considering that the Apostle â—aies That he that is not a forgetful Hearer but a James 1
and injuriousness For these praâ—lers and taâ—lers do either speak something they have heard from other tatlers or tale-bearers or something which they conjecture or imagine from such and such circumstances or from seeming grounds or from mistakes or misâ—pprehensâ—ons which they have in themselves or have â—eceived from others in which they think they have very strong grounds for what they repoâ—t All which being examined may be no grounds for such reports And so in all these things the Talebearer that â—peaks any thing that tends to the defaming of a person not present is oftentimes a great lyar and slanderer and is very unrighteous and unjust and is a sower of discord and is very injurious for it is very frequent for persons that tell tales or reports of things which they have heard from others to make additions and alterations either through badness of memory or delight in many words or both for some cannot remember things exactly and they speak at â—andom and others love many words and have a faculty to stretch things beyond what they are and most are subject to mistake words and when one word is taken for another or a sentence is taken to have another meaning then was intended it much alters the caâ—e and on these accounts many mâ—schiefs and evils have attended this kind of Talebearing also when persons out of a desire to praâ—tle and for want of better discourse do take that sinful liberty to speak things which tend to the defaming and undervaluing of others wherein they have been guilty of much evil and have greatly wronged their own Souls And so also when through a disposition to vaunt and boast and â—ender â— mans self to be excelling in Parts or in Virtue or Zeal or Courage c. and to render another more mean or low and despicable or unworthy and to lessen the esleem that others have of them or of any work or worth of tâ—eirs herein also such a Backbiter is many times a haiâ—ous and grievous sinner in the forementioned particulars and doth prove to be also a proud boaster and evil doer in a high degree And by this time it doth in part appear that the sin of Backbiting is a hainous crime and it is no wonder that it is ranked amongst the worst of sins But Thirdly As the Scripture declares the sin of Talebearing to be against the express command of the Lord and as it ranks it amongst the woâ—st of sins So thirdly The Scriptures declare the words of Talebearers to be as wounds and as the bitings of a Serpent as Prov. 18. 8. The words of a Tale-bearer are as wounds and they go down into the innermost parts of the Belly and Eccles 10. 11. Surely the Serpent will bite without inchantment and a Babler is no better And how unworthy a thing is it for the Servants of our Lord Jesus Christ to wound one another and to bite one another like the bitings of a Serpent And how greatly unbecoming the Gospel that requires such great degrees of love to brethâ—en Our Lord Christ gives this as the great Character whereby all men may know who are his Disciples viz. Their love one to another By this shall all men know that ye are my Disciples if ye have John 13. 35. 1 John 3. 14. love one to another And the beloved Apostle John declares that this is the great evidence which Saints have in their own Souls that they are passed from Death to Life because they love the Brethren Now when a man doth wound and cut his Brother yea wound and gash his very inward parts as the Scripture declares that the words of a Tale-bearer do and when a man bites his brother like the bitings of a Serpent as the Scripture sayes the words of a Tale-bearer are no better I say When a man doth thus wound and bite his Brother What proof doth he give to others of his being a Disciple of Christ Or what comfortable evidence can he have in his own Soul that he is passed from Death to Life And yet these are the hateful and odious qualities of a Tale-bearer as the Scripture declares them And Fourthly The Scripture declares that a Whisperer or Tale-bearer is one that maketh divisions among Brethren as Prov. 16. 18. A Whisperer separateth chief Friends It is a very blessed thing for men and women to be alwayes studying and striving to be Peace-makers when there is any contention among Brethren Blessed are the Peace-makers for they shall be called Mat. 5. 9. the Children of God God is stiled the God of Peace and the Peace-makers shall be called his Children it is a mark of a Child of God that is a Peace-maker And great are the blessings that attend Brethrens dwelling together in Peace in Love having dear and true and cordial affections one toward another And as Peter phrases it having love unfeigned and loving one another with a pure heart fervently And assuredly some of the Lords Servants do so love one another they are very dear one to another beholding 1 Pet. 1. 32. the Image of the Lord Christ one in another they are very lovely one in anothers Eye and the trouble or grief that comes upon one cuts the heart of another and the joy of one is the joy and comfort of another and so they dwell together in unity having one heart in dear love one to another and this may be though in some things they may differ in their judgements Now where this dwelling together in amity and unity is the Scripture declares it to be a very lovely and a very pleasant thing and tells us that there the Lord commands the Blessing even life for evermore and such are surely passed from Death to Life Psâ—â— 133 1 2 3. But a Whisperer doth that contrary that sinful that hateful work that tends to separating of chief Friends not onely of common and ordinary Friends but such as were chief Friends such as had a preference more then ordinary in the hearts and affections one of another And this hath commonly been done by Tale-bearers For the words of Tale-bearers which they have spoken behind a mans back have sometimes had such a deep influence upon the minds of men as to race a friend out of the affections that before was very dear to them and thence hath come an estrangedness and distance which hath never been made up And this hath been many times when there hath been no cause at all for it if all things had been examined in a sober Spirit face to face But the Tale-bearers words having been received and taken for truths without examination they have made a great distance between those that were before intimate Friends Fifthly The Scriptures declare that a Tale-bearer revealeth secret which is an unworthy thing in any for there are things which ought to be kept secret if we love the wellfare or the peace or the credit one of another and being concealed and kept
secret no inconvenience no evil effects come of it but being revealed are many times of very evil tendency But saith the Spirit of God A Tale-bearer revealeth secrets but he that is of a faithful Spirit concealeth the matter Prov. 11. 13. And he that goeth about as a Tale-bearer revealeth secrets therefore meddle not with him that flattereth with his lips Prov. 20. 19. So that he that is a Tale-bearer is very unfaithful and it is a very indiscret thing to have much to do with such a one therefore meddle not with him though he speak never so fairly Sixthly The Scripture declares the displeasure of God to be great against such persons as Prov. 6. 16 17. These six things doth the Lord hate yea seven are an abomination unto him A proud look a lying tongue c. And him that soweth discord among Brethren And Psal 50. the Lord speaking of the wicked man saith this of him among other things Thou sittetest and speakest against thy Brother and slanderest thine own Mothers Son This is indeed an evil work which evil men are found in But saith the Lord These things hast thou done and I kept silence and thou thoughtest that I was altogether such a one as thy self But I will reprove thee and set them in order before thee c. So that we see the Lord hates such works in any it is an abomination unto him and he will reprove them sharply that are guilty of them And Seventhly The Scripture declares that the Lord will cut off such from his house and from his Holy City if they repent not as Psal 101. 5. Who so privily slandereth his Neighbour him will I cut off Him that hath an high look and a proud heart will not I suffer and vers 8. I will early destroy all the wicked of the Land that I may cut off all wicked doers from the City of the Lord. Now having thus in part taken a view of what the Scriptures of Truth speak concerning Tale-bearers We see that it greatly concerns the Lords people to be exhorted for time to come to be very wary of that hateful Evil of Tale-bearing or Back-biting and to keep a strict watch over themselves lest they be found some way or other guilty of it and to that end it concerns them to be very careful what they say of any person or party behind their backs And indeed upon all accounts the Lords People have great reason with David to set a watch before the door of their lips for sayes he I will take Ps 39. 1. heed to my wayes that I sin not with my tongue I will keep my mouth with a Bâ—idle Happy are they that so do and that do restrain their lips from many words for it is a great point of wisdom so to do as the Scripture declares Prov. 13. 3. He that keepeth his mouth keepeth his life but he that openeth wide his lips shall have destruction And Prov. 10. 19. In the multitude of words there wanteth not sin but he that refraineth his lips is wise Many pâ—atling Women and Men also that take a liberty to let their tongues run wildly do not consider the great Truths contained in these words They seldom think that to be full of words is to be sinful and that it is true wisdom to refrain their lips from many words unless they are sure they are words that may adminisâ—er grace to the hearers And they little consider that the life and safety of their Souls depends upon the keeping their mouth and that destruction to their Souls may be the issue of opening wide their Lips And O how few are there that are so waâ—y of keeping their tongues as they ought For sayes James If any man â—ffend not in word the same is Jam. 3. 2. a perfect man and able also to bridle the whole body But how few such perfect men are there How greatly therefore doth it concern the Lords People to be deeply sensible of the greatness of this great Evil which many of them have been very guilty of and most of them more or less have eâ—ed in Not that it is hereby asserted that in no case there ought to be any thing said of any person or persons miscarriages but to their faces for sometimes there may be good ends in speaking of them to some others in order to the reclaming of them as in order to the bringing of it to the Church when the rule requires it or in order to the moving Parents to reprove correct or instruct their Children as the occasion may be It cannot be said to be the fin of Joseph that he â—rought the evil repoâ—t of some of his Brethren to his Gen. 27. 2 Father The like may be said in other cases But what is here declared against is plainly shewed to be the Sin of whomsoever are guilty of it And that some in a Gospel-Church have been guilty of this Sin of Back-biting is clear by what Paul speaks to the Church of Corinth 2 Cor. 12. 20. For I fear lest when I come among you I shall not find you such as I would and that I shall be found unto you such as you would not Lest there be debates envying strifes back bitings whisperings swellings tumults And 1 Cor. 1. 11. It hath been declared unto me of you my Brethren by them of the House of Cloe that there are contentions among you and Chap. 3. 3 4. For ye are yet carnal for whereas there is among you envyings and strife and divisions are ye not carnal and walk as men He had thus exprest himself in the first Chapter concerning this very Church I 1 Cor. 1 4 5 6 7. thank my God alwayes on your behalf for the Gâ—ace that is given you by Jesus Christ that in every thing ye are inriched by him in all utterance and in all knowledge even as the Testimony of Christ was corfirmed in you so that you come behind in no gift waiting for the coming of ouâ— Lord Jesus Christ Here we see that some that were in a Church of Christ that were inriched by him in all utterance and all knowledge and came behind in no gift and that were waiting for the coming of our Lord Jesus Christ had contentions and strifes and envyings and back-bitings and whisperings and swellings and tumults amongst them which were a grief and trouble to Paul So that he was like to come among them when he did come rather with reproof and with a Rod then with that joy and comfort that he desired to come among them with And might it not be for these among other Evils that many of them were sick and weak and many were fallen asleep 1 Cor. 11. 30. But as in the Church of Corinth so many among the Churches in England are very guilty of this great Evil which the Lord haâ—es and the mischiefs which Back-bitings and Tale-bearings have done among many Church-Members have been very great and to cure the
Jesus Christ And for those that pretend Faith in Christ for such to live in sin because Grace hâ—th abounded it is the more an abomination unto the Lord and of such he will say That he hates and despises their Services and he will not smell any sweet â—avour in their performances neither can they make any mellody in their Hearts to the Lord. And as it is said here Take away from me the noise of thy Songs I will not hear the mellody of thy Viols So may he say to such And to this purpose the Lord expresses himself also by his Prophet Jeremiah â—er 14. 12. When they fast I will not hear their cry And when they offer burnt Offerings and an Oblation I will not accept them but I will consume them by the Sword and by the Famine and by the Pestilence And Jer. 6. 20. To what purpose cometh there to me Incense from Sheba and the sweet Cane from a far Countrey Your burnt Offeâ—ings aâ—e â—ot acceptable nor your Sacrifices sweet unto me It is well known that this People were the Lords People â—hey were the House of Jacob and they frequently drew near to God to â—â—rship him according to his own appointments offering burnt Offerings and Sacrifices and Oblations and Fasted and Prayed and yet the Lord sayes To what purpose do you do all this It is not acceptable unto me I will not accept them nor hear your cry And he speaks also to the same puâ—pose by the Prophet Isaiâ—h Isa 1. 11 12. c. To what purpose is the multitude of your Saâ—rifices unto me saith the Lord. I am full of the burnt Offerings of Rams and of the â—at of fed Beasts I delight not in the Blood of Bul locks or of Lambs or of He-goats When ye come to appear before me who hath required this at your handâ— that ye tread my Courts Bring no more vain Oblations Incense is an abomâ—nation unto me The new Moons and Sabbaths The calling of the Assemblies I cannot away with it is iniquity even your solemn Meetings Your new Moons and your appointed Feasts my Soul hateth they are a trouble unto me I am weary to bear them And when you spread forth your hands I will hide mine eyes from you Yea when ye make many prayers I will not hear your hands are full of blood Wash ye make ye clean put away the evil of your doings from before mine eyes cease to do evil learn to do well c. Here it is plain that though there be a multitude of Duties performed yet if a People be polluted with Sin and Defilement it is to no purpose To what purpose is the multitude of your Sacrifices to me saith the Lord The Lord desires Holiness more then Sacrifices and Purity of Heart more then Prayers For if a People be full of sin and iniquity and hugg that and keep that in their bosoms still though they make many Prayers he will not hear them and for the fastings of such a People they are not at all acceptable unto him When they fast I will not hear their cries because they do not put away the evil of their doings from before his eyes the evil of their Coverousness and hardness of heart c. But he tells us what Fast will be acceptable unto him Isa 58. 6 7. Is not this the Fast that I have chosen To loose the bands of Wickedness to undoe heavy burthens and to let the oppressed go free and that ye break every Yoak Is it not to deal thy bread to the hungry and that thou bring the poor that are cast out to thy House When thou seest the naked that thou cover him and that thou hide not thy self from thine own flesh This is the Fast that God hath chosen such a day of Fast as wherein a man doth so truly repent of sin as â—o put it quite away and never return to it any more but to be greatly exercised in the contrary vertue for ever after And dayes of Humiliation and Fasting are appointed for this end that persons may be so truly humbled under the sence of sin as to loath themselves for it and to acknowledge that they are not worthy to ear Bread or to â—eceive any mercy for their refreshment And if we ought to loath our selves for sin much more should we â—oath all our abominations in the sight of the Lord and this the Lord requires Put away all the evil of your doings from before mine eyes cease to do evil learn to do well to be free-hearted tender-hearted compassionate Deal thy Bread to the hungry bring the poor that are cast out to thy House cloath the naked and hide not thy self from thine own flesh from the pinching streights of thy Brother whose pinching necessiries should be on thy heart with as much sence as if it were on thine own flesh for their flesh is as our flesh and their Neh. 5. 5. Children as our Children Wouldst thou suffer thine own Body or thine own Wife or Children to be in such streights and distresses as thoâ— seest some of the Lords dear Servants sometimes aâ—e in O hide not thy self from thine own flesh put away covetousness and hardness of heart cease from that and all other Evils and learn to do well in these and all other blessed deeds Remember them that are in bonds as bound with them and them that be in adversity as being your selves also in the Body Heb. 1â— 2. And to do good and to communicate forget not For with such Sacrifices God is well pleased vers 16. Such Fastings as are accompanied with such Sacrifices with a liberal and bountiful doing of these things â—e the * * Fastings that God expects and accepts and otherwise when personâ— Fast and bow down their hands as a Bull-rush for a time and continue in sin though they should pray till their voice and strength should fail and Fast till their bodies were fainting and dying it would find no acceptance with God but be loathsome unto him Your new Moons and your appointed Feasts my Soul hateth they are a trouble unto me I am weary to bear them Why doth the Lord so loath these performances which were of his own appointments Because they were a sinful People a People laden with iniquity a seed of Evil doers Children that were Corrupters that had forsaken the Lord and provoked the Holy One of Israel unto anger and were gone away backward Isa 1. 4. Which are the direct Characters of many of the Lords People now though they continue worshiping of him in his own appointments as they did them for they did come to appear before the Lord and tread his Courts and frequent the solemn Assemblies and observe the new Moons and offer a multitude of Sacrifices and burnt Verses 11 12 13 14 15. Offerings of Rams and of Bullocks and Lambs and of He-Goats and did spread forth their hands and make many Prayers Now let all the Lords People seriously
ponder this great Consideration and fear and dread the continuing in any known sin and be faâ— from deluding themselves with the vain thoughts of finding acceptance with God in spending a whole day or dayes in a week in the most solemn Church Assemblies or in any other duty which the Lord requires while they continue in sin as remembring what the Lord here speaks in these Scriptures and what is said Psal 66. 18. If I regard iniquity in my heart the Lord will not hear my prayer And let them observe the gracious Exhortation of the Apostle Heb. 12. 28 29. Let us have Grace whereby we may serve God acceptably with reverence and Godly fear for our God is not like the vanities of the Heathens to be pleased with many Lip-Services without Reformation but a consuming fire II. Another great Consideration that may be of use to provoke the Consideration II Lords People to a thorow amending their wayes is this viz. That no persons that are not washed from the Pollutions and Iniquities mentioned in the preceding Discourse shall be admitted to be of the number of them that shall follow the Lamb whithersoever he goeth or that â—hall be accounted worthy to serve him in the great work he hath to do in the latter day for it is evident that those that are his Followers are described to be such as have none of these Iniquities found in them as appears in the Description Rev. 14. 1 2 c. in these words And I looked and â—o a Lamb stood upon Mount Sion and with him a hundred forty and four thousand having his Fathers Name written in their Foreâ—eads and they were redeemed from the Earth These are they which were not defiled with Women for they are Virgins These are they which follow the Lamb whithersoever he goeth These were redeemed from among men being the first fruits unto God and to the Lamb. And in their mouth was found no guile for they are without fault before the Throne of God And Chap. 17. 14. He is King of Kings and Lord of Lords and they that are with him are Called and Chosen and Faithful In which great Characters of the Lambs Followers it is apparent That they are not defiled with any of those Pollutions which the greatest number of the Lords People are now defiled with For First It is said They have his Fathers Name written in their Foreheads Characters of the Lambs Followers Which is an evident Demonstration that they shall be of such Holy and Heavenly Conversationâ— as shall evidently manifest whose Children they are for it shall be as appaâ—ently manifest as any thing is manifest that is fixed in a mans Forehead Secondly In that they are said to be redeemed from the Earth it clearly manifests that they shall not be men of an earthly mind but be altogether disingaged in their affections from sublunary things as having their affections wholly set on things above and having their very heaâ—ts there and having their conversations there also For our conversation is in Heaven Phil. 3. 20 contemning and despising any thing in the Earth when it comes in competition with the Service of their Lord and King for they shall not love the World nor the things that are in the World but shall trample upon them all having all things in the World under their Feet No fear of loss of earthly things nor hope of gain of worldly things shall either deâ—er them from the serâ—ice of their Lord or induce them unto any unworthy complyance And in the service of their Lord they shall not expect great Earthly Rewaâ—ds nor desiâ—e any more thereof then Abraham did in his service in subduing the five Kings that desire nothing but what the young men had eaten as he said to the King of Sodom I will not take any more lest thou shouldst say I have made Abraham rich So shall the Followers of the Lamb say to the World to whom they may do good offices by the appointment of their Lord We will not take of you any reward for this Service but what we have eaten even what is enough to supply us and ours while we are about this Work And when our Work of this kind is done we would not have any thing left of what we take for our Service for we would not be one penny richer in estate then we were before but what we have more we shall account as a Canker and as a Moth to the rest of our Estates or to what the Lord may after give us in the lawful and moderate following our particular Callings but therewith we desire to be content whether it be little or much desiâ—ing to come off from publick Service rather with less then more then we had before And we desire to manifest to the World That we seek their Weal and not their Wealth their increase of Wealth Exteâ—nal and Internal and not the DIMINISHING OF ANY PART OF THEIR ESTATES It shall be manifest that they are â—edeemed from the Earth by their being every way loose from the things that are on the Earth and wholly set on the things that are above and rejoycing in that their Names are written in Heaven and in that they are sure of an inheritance incorruptible and undefiled and that fadeth not awaâ— reserved in Heaven for them Thirdly It being said That they shall not be defiled with Women for they are Virgins It doth manifest that they shall not onely be pure from Foâ—nications or Aduâ—teries in the Letter but also in a Mystical and Spiritual sence they shall not set up any other Lover in their hearts but â—emain chaste Virgins to Christ They shall be as pure as Virgins from having their hearts insnaâ—ed with the Woâ—ld or any other thing that defileth They shall not be defiled with the alluâ—ements of the Scarlet Whoâ—e but shall hate to have any thing to do with the Cup of her Fornications Her Trumpery they shall not meddle with But as soon as it is discovered to them they shall detest it and shall give themselves up wholly to the Lord Christ to be guided by him alone cleaving to him as a faithful and loyal Spouse that abhors the thoughts of any but her onely Beloved but shall give themselves up wholly to the Lord Christ to be guâ—ded by him alone and to follow him alone which is the next Character that 's given of them Fourthly They shall follow the Lamb whithersoever he goeth He being their Leader they shall follow their Blessed Leader They shall not receive the Precepts of men in the Worship of God but the Rules of Christ alone and shall receive the Law from his mouth alone and not admit of mens inventions and mens interpretations further then they are perswaded it is according to his mind He alone shall be observed by them and whatsoever he reveals to them they shall do and into whatsoever Path he guides them they shall go and shall not be tyed and stinted by
that are Professors at large and profess to be his Servants though far off from him do by their sinful wayes dishonour him more then others but they that seem to be Servants that are nearer to him being very sinful dishonour him more but they that pretend to be in a higher state and call themselves his Children and call him Father These by their iniquities dishonour him much more But that those are yet nearer and are accounted Gospel-Churches which the Scriptuâ—e stiles and which if truly constituted are indeed the very Spouse the very Bride of the Lord Jesus for these to play the Haâ—lot and imbrace other Lovers for these to be drunken with the cares of this Life for these to be drunk with passion and frowardness of Spirit for these to be proud and haughty which vice he haâ—es for these to be wretched perfidious Covenant-breakers which God and man abhors for these to be hard-hearted stony-hearted Creatures and to be regardless of holy Duties which they should be more diligent in then any for these to be regardless of his Counsels and Love-Letters and not to meditate on his Word as if it were not worthy to be regarded is the highest reproach and dishonour and the greatest grief and wounding to him that can be imagined O what cuts and gashes to speak after the manner of men do these make in the very heart of Christ O what a dishonour are these to him What a blot and reproach do they bring upon his most Glorious and most Holy Name Therefore saith the Lord by Ezekiel I will sanctifie my great Name which Ezek. 36. â—3 was prophaned among the Heathen which ye the House of Israel prophaned in the midst of them And on the other hand when the Lords People do walk in all his Laws and Ordinances blamelesly when they cannot be blamed for Covetousness nor Pride nor any other Evil but they do in all things observe the blessed Commandments of the Lord Jesus Then saith our Lord Jesus Men may see your good works and glorifie your Father which is in Heaven Mat. 5. 16. And â—erein is my Father glorified that ye bring forth much fruit So John 15. 8. that it is undeniable that the good Works the Holy and Heavenly Conversations of his People do glorifie the Lord are to his Praise and to his Honour and that the sinfulnesses of their Conversations are a great dishonour reproach and blot unâ—o his great Name And therefore Naâ—han tells David That he by his sinfulness in the matter of Vriah had caused the Enemies of the Lord to blasphâ—me And the Apostle James speaking of some that were rich that did despise the poor having the Faith of our Lord Jesus Christ the Lord of Glory with respect of Persons respecting the Man in rich Array more then a man in mean Apparel sayes thus Do not they Blaspheme that worthy Name by which ye are called Jam. 2. 7 And that the unrighteousness of Saints do greatly prophane and dishonour that worthy Name by which they are called appears thus To instance but in one particular Evil of theirs viz. That sin of Covetousness When they that are the Lords People who profess that he is their Portion are as 〈◊〉 sâ—eking for themselves and theirs the things of this World though they therein break many of his blessed Precepts and Instructions and neglect many Duties as any others as if they would give the World thereby to understand that there is no such satisfaction in the Lord for their Souls as is declared as if there were more sweetness in the World then in Him as if that were an untrue Character of him that the Spouse gives Cant. 5. from 9. to 18. verse As if Habakkuk had not reason to say Although the Fig-tree shall not blossom neither shall Fruit be in the Vines The labour of the Olive shall fail and the Fields shall yeeld no Meat The Flock shall be cut off from the Fold and the Herd shall be cut off from the Stalls Yet I will rejoyce in the Lord I will joy in the God of my Salvation As if that were not fit to be said that David sayes Psal 73. 25. Whom have I in Heaven but thee And there is none upon Earth that I desire beside thee I say when they that are the Lords People do this How horribly do they herein reproach their Lord and wound and prophane his most holy Name The like may be said of all or of any of the other Evils that any of them are guilty of And such as continue in these or any of those Evils will not 1 Pet. 1. â— be found unto Praise and Honour and Glory at the appearing of Jesus Christ But happy are they that so walk as that God in all things may be glorified by them through Jesus Christ our Lord. Happy are they that so use the World so labour foâ— things convenient for their Families so eat and drink and injoy all outward Comforts as onely to fit them for the Service of their Lord and King and are not Servants to the World or any thing that they injoy but the Servants of their God only that Whether they eat or drink or whatsoever they do do all to the Glory of God and do not dishonour him in their seeking after earthly things nor in eating or drinking or injoying 1 Cor. â—â— 31. any Creature-Comfort but have their moderation so to all those things as it shall appear to all men that God is the great delight and joy of their Souls and none of these things do steal their hearts from or weaken their affections to him Happy are they that are so overcome by the Mercies of God as they present their Bodies a living Sacrifice holy acceptable unto God which is their reasonable service And happy are those that so Rom. â—â— â— walk in all things that God may have glory in them and they may indeed be the glory of Christ But O how few are of this Stamp and what great reason have we to pray and say Our Father which art in Heaven sanctified be thy great Name And oh that the consideration of this how greaâ—ly the Lords People have prophaned and do prophane his holy Name might be so deeply fixed on all their hearts as that they might be greatly drawn to look on his precious Name which they have prophaned dishonoured wounded and reproached and mourn and be in great bitterness as one mourneth and is in bitterness for his only Son or for his First-born Zach. â—â— 10. There might be several other Considerations added to these as inducements to the Lords People to induce and provoke them to that thorow-amending their wayes and turning to the Lord from all their Evils with their whole heart and cleaving to him with full purpose of heart but these four are of so great weight and force as if these prevail not twenty more may not But through the Lords Blessing these may be
thorowly effectual to that blessed desired and longed-for end Now from the whole Premises these following Positions may be clearly laid down First That those Professors of the fear of the Lord that have been so polluted Position I as is declared and that do continue in those Evils whether of Commission or Omission are very unworthy and very unmeet to be accounted Members of his House and though they may be at present Members of several Congregations yet they are such as shall be cut off from the City of the Lord if they repent not when he shall come thorowly to puâ—ge his Mat. 3. 11. Floor and gather his Wheat into his Garner Secondly That is the great duty of those that are gifted and gracious spirited Position II men and men that have obtained mercy to be faithfull that are in the several Congregations and Societies of them that profess the fear of the Lord whether they are Officers among them or †For some Officers may be â—â— guilty of these Evils as some others any others that are so qual fied to do these three things First To promote and press with all earnesâ—ness and â—ervency of Spirit the work of unseigned Humiliation before the Lord and of true Repentance for all or any of these Evils that are found among any of them all yea to be lying at the Feet of the Lord continually and to give him no resâ— until he pour our such a poâ—tion of his Spirit upon them as may truly â—nable them to be ashamed of all the Evils they have done and to loath themselves in Truth for all their abominations I say To give the Lord no rest until Duty I he do these things for them and not to content themselves with keeping a day of Fasting and to think when that is done all is well but to be impoâ—tunate seckers of the Lord for such a truly broken and penitenâ— Spiâ—it as God will not despise that they may be truly as it is â—aiâ— Ezek. 7. 16. of them that shall escape from the Sword without and thâ—â—â—estilence and Famine within like Doves of the Valâ—eys 〈◊〉 of them 〈◊〉 every one for his Iniquity even for his and her partâ—cular Inâ—quiâ—y most especially and also for all the abomiâ—ations of others also that they may have that special Mark chap. 9. 4. And Secondly It is the Duty also of such faithful Serâ—ants of the Lord Duty II in the several Congregations to declare unto the Members of each Society that are guilty of such Evils and live in them That they ought not to be admitted to be paâ—takeâ—s of the great Ordinance of the Lords Supper unless they repent so as to reform and thorowly amend their wayes it being a very dangerous thing to approach to the Table of the Lord in these pollutions and deformities and not having on their beautiful Garments viz. The Royal Robes of Righâ—eousness the Blessed Ornament of a meek and Isa 51. 10 1 Pet. 3. 4 1 Pet. 5. 5 Rev. 15. Psal 45. quiet Spirit and the precious cloathing of Humility even all those white Robes and Golden Girdles and Cloathings of Wrought Gold that do signifie all the Fruits and gracious Operations of the Holy Spirit And that it is dangerous appears 1 Cor. 11. 26 27 to 30. For as often as ye eat this Bread and drink this Cup ye do shew forth the Lords Death until he come Wherefore whosoever shall eat this Bread and drink this Cup of the Lord unworthily shall be guilty of the Body and Blood of the Lord. But let a man examine himself and so let him eat of that Bread and drink of that Cup for he that eateth and drinketh unworthily eâ—teth and drinketh damnation to himself not discerning the Lords Body For this cause many are weak and sickly among you and many are fallen asleep Where it is clear that it is a very dangerous thing for a man to draw near to the Table of the Lord without examination of himself whether there be any iniquity that he lives in whether he be a Vestâ—â— on whom holiness to the Lord is visibly written or not It is very dangerous to rush unto the Table of the Lord without any fear or dread of coming unworthily not considering that such as have so done are guilty of the Body and Blood of the Lord and that such as have so done have for this cause been sick and weak and have fallen asleep And it is most certain That It is a dangerous thing to come to that Table without the Spirit of Love that ingages the Soul to true and uâ—feigned love to all Saints as Members of the same Body so as to communicate freely and liberally as God hath blessed as to Members of our own Body not like a Churâ— It is a dangerous thing to come to that Table with hearts full of Adultery Mystical Adultery hearts given up unto other Lovers and not to the Lord. It is dangerous coming to that Table with froward hearts contentious spirits having any heart rising against any person or persons Or which is somwhat less It is a dangerous thing to come to that Table with slightings of any others that are members of Christ as truly as we for the Corinthians coming together and some having a fulness of outward things did eat and drink when others that were poor in this world had not and were hungry The Apostle calls these Actions in them that were full a despising of the Church of God the poor Members aâ— truly making up the Church of God as those that were rich and a shaming of them that have not The poorer sort it may be seeing their fulness having their Bottles of Wine and costly Cakes and dainty Viands being made ashamed that had it not Now their thus â—lighting the poor which Evil James also reproves as hath been shewed and shaming of them in that particular is the sin the Apostle here reproves and advises them rather to eat and drink in their own Houses then They it may be would tarry for the rich to grieve and shame the Poor and not to slight the Poor but to tarry one for another for sayes he verses 20 21. When ye come together therefore into one place this is not to eat the Lords Supper for in eating every one taketh before another his own Supper and one is hunâ—ry and another is drunken that is Hath drunk sufficiently and fed sufficiently And vers 33 34. Wherefore my Brethren when ye come together to eat tarry one for another and if any man hunger let him eat at Home that ye come not together unto condemnation It is a dangerous thing to come to that Table with a proud Heart Psal 101. 5. Him that hath an high look and a proud heart will not I suffer Such shall not be welcome to his Table In a word He that is guilty of and continueth in any Evil whether of Omission or Commission whether of the Evils that have been declared
loveth Righteousness his Countenance doth behold the upright And if such as are accounted his People do wickedly and do not walk in the Wayes of Righteousness and delight to do the Will of God and fulfill all Righteousness in all things to do his Will but tuâ—n aside into crooked Paths he will have no pleasure Ps 40. 8. Mat. 3. 15 in t'em but he will bring his Judgements sooner upon them then upon others until they sanctifie his Name by humbling themselves before him and by turning from all their Evils and by walking in the Paths of Holiness But I say had the Rule of our Lord and King been observed towards many on their first fall in breaking the Covenant they had solemnly taken how many Evils might it have prevented But again had there been at first a faithful reproving of a Spirit of bitterness and heaâ—t-risâ—ng against any that were Saints for their differing in judgement in some particular things and a following the Rule unto a casting such out of Churches as nourished heart-risings against any that were Saints because they were not of the same mind with us this Evil might have been banished from among Saints And if care had been taken to have admonished and reproved such as neglected to Chew the Cud viz. to call the Word to mind after they had heard it this profitable exercise would have been more constantly and more conscionably practised among Saints And if the Members of Churches had taken inspection into such as spend time unprofitably together when it might be spent to more edification it migâ—t have been a more constant practâ—ce among Saints to study that when they come together theâ—â— discourses may be such as may minister Grace to the Heareâ—s But all the House of Israel must know asâ—uredly that the Lord their God expects a thorow Reformation henceforward in this and all other things which concern the glorifying and sanctifying his great Name All wicked doers must be cut off from the City of the Lord. No particular person that is a wicked doer in any of these respects continuing and living in these Evils or any other Sin against knowledge may be received into the House of the Lord. Or if any that were reformed and then received into the House of the Lord do back-slide and relaps into Evil again they must be cut off from that holy place every vessel therein must be holiness to the Lord. The third position that is to be laid down from the Premises is this That Position III if as in the first Position there be not a speedy Humiliation And if as in the second there be not a speedy discharge of those several Duties by them who are best fitted for them and by all others as Assistants of them therein according to their several capacities the Lord our God and our Holy Righteous Father may be speedily provoked to remove the Candlesticks from the Churches in London and in all England not to say any thing of Churches elsewhere For the Church of Ephesus we find to be greatly commended for many things in these words I know thy Works and thy Labour and thy Patience and how thou canst not bear them which are evil And thou hast tryed Rev. 2. â— 3. them that say they are Apostles and are not and hast found them lyaâ—s and hast born and hast patience and for my Names-sake hast laboured and hast not fainted In which words we have many excellent Characters given of this Church As First They were Labourers and laboured in good Works They were not idle Drones in the Church of Christ but they laboured in the Lords Work and Service and though they might suffer Persecutions and mockings for their so doing yet they had patience to indure it all for the Lords-sake And Secondly They had such a Spirit of Zeal for the Lord and for the Holiness that became his House as they could not bear them which were Evil but would search it out and diâ—cover it and prosecute Evil doers according to the Rules of Christ And Thirdly They â—â—yed them which said they were Apostles and were not and found them Lyars which is their great commendation that they would not suffer any persons to impose upon them with the authority of Apostles which were not appointed by God thereunto but were found Lyars And Fourthly It is said They had born the Yoak of Christ and continued patient and as it is said They laboured so it is said They had not fainted which is their great commendation And though they had all these blessed quallifications yet the Lord thus expresses himself Nevertheless I have somewhat against thee because thou hast â—â—st thy first Love remember from whence thou art fallen and repent and do thy first Works or else I will come unto thee quickly and remove thy Candlestick out of his place except thou repent And if the Lord said thus to this Church of Ephesus that had so many worthy things in them because they had lost their first Love that is lost the heat and fervency of Love which they first had to him and to his wayes How much more may he say thus to many Churches now who come much short of the good that was in them and it may be have much more lost their first Love who have forsaken their first Husband and entertained other Lovers into their Bosoms whose coldness of Love is notoriously manifest to Men and Angels and whose extravagancies are many and great How can they expect any thing less but that that Sentence should be pronounced against them I will come unto such and such a Church thee quickly and remove thy Candlestick out of his place except thou repent O that therefore all the Churches in England may remember from whence they are fallen and may repent The Conclusion of the whole Discourse NOw for a Conclusion of this Discourse That all the House of Israel may be incouraged to repent and return to the Lord even every particular Person as well those that are not Members of Particular Churches as those that are I have this further Message to declare unto them all that fear the Lord viz. That there is hope in Israel concerning this thing which is grounded upon the word of truth in these following Scriptures Isa 5. 17. For the iniquity Ezrâ— 16. 2. of his covetousness was I wroth and smote him I hid me and was wroth and he went on frowardly in the way of his heart I have seen his wayes and I will heal him I will lead him also and restore comforts unto him and to his mourners I create the fruit of the lips peace peace to him that is far off and to him that is near saith the Lord and I will heale him but the wicked are like the troubled sea which cannot rest whose waters cast up mire and dirt there is no peace saith my God to the wicked In which portion of the precious Scriptures of Truth the Spirit of the
and I will cure them and I will reveal unto them the abundance of Peace and Truth And I will cause the Captivity of Judah and the Captivity of Israel to return and will build them as at the first And I will cleanse them from all their iniquity whereby they have sinned against me And it shall be unto me a Name of Joy a Praise and an Honour before all the Nations of the Earth which shall hear all the good that I do unto them And they shall fear and tremble for all the goodness and for all the prosperity that I procure unto it In which Scripture we find that the Lords People had sinned and greatly provoked him And therefore the Houses of Jerusalem and the Houses of the Kings of Judah were thrown down by the Mounts and by the Sword and the places were filled with the dead bodies of the men whom the Lord had slain in his anger and in his fury and for all whose wickedness the Lord had hid his face from that City which doth manifest that their sins had been very great against the Lord and yet notwithstanding the greatness of their sins doth not hinder but the Lord who is rich in mercy and abundant in goodness and truth graciously promiseth that he will bâ—ing it Health and Cure he will heal all their Soul-Diseases all then Wounds and â—ruisâ—s and puâ—ifying Sores and cure them effectually and wiâ— cleanse tâ—em from all the iniquities whereby they have sinned against him and when â—e hath cleansed and healed them then he will â—eveal unto them the abundance of Peace and Truth So that it is clear and unquestionable that though a People have been great back-sliders and have â—â—â—atly reâ—olâ—ed from the Lord yet there is hope concerning such The Lorâ— can heal such and the Lord will heal such for he hath promised it and when he hath healed he will speak Peace unto them yea he will reveal unto them the abundance of Peace and Truth and such shall be unto him A Name of Joy a Praise and an Honour before all the Nations of the Earth which shall hear all the good that he will do unto them and shall fear and tremble for all the goodness and all the prosperity that he will procure unto them PSAL. 81. from 8 to 16. Hear O my People and I will testifie unto thee O Israel if thou wilt hearken unto me There shall no strange God be in thee neither shalt thou worship any strange God I am the Lord thy God which brought thee out of the Land of Egypt open thy mouth wide and I will fill it But my People would not hearken unto my Voice and Israel would none of me So I gave them up unto their own hearts lusts and they walked in their own Counsels O that my People had hearkened unto me and Israel had walked in my wayes I should soon have subdued their Enemies and turned my hand against their Adversaries The haters of the Lord should have submitted themselves unto him but their time should have endured for ever He should have fed them with the finest of the Wheat and with Honey out of the Rock should I have satisfied thee MAT. 5. 18 19. For verily I say unto you Till Heaven and Earth pass one jot or one tittle shall in no wise pass from the Law till all be fulfilled Whosoever therefore shall break one of these least Commandments and shall teach men so he shall be called the least in the Kingdom of Heaven but whosoever shall do and teach them the same shall be called great in the Kingdom of Heaven POST-SCRIPT THere are two or three things in this preceeding Discourse that may possibly be mistaken and mis-understood by some to prevent which I thought good to add this Post-script before it comes forth to publick view The first is page 14. in these words As to be able to give great Portions to their Daughters great Estates to their Children Which words I do not recal by no means but as they are exprest with the words that next follow them in the same and in the line following them they are for just reproof to those covetous Sheepherds those * Isa 56. 11. greedy Dogs that scrape up all that ever they can of this World and â—oard it up covetously and currishly not communicating freely to the Members of Jesus Christ that are in distress or if they part with it do it spareingly and grudgingly and not of a ready mind But that I may not be mistaken in the recited words I must declare that I do by no means condemn those worthy and blessed Preachers of the Gospel of Jesus Christ that have good and plentiful Estates and that are of a generous and bountiful Spirit as I know some are and that do make it manifest that they have the quallifications of Elders of Churches mentioned 1 Tim. 13. 2. and Tit. 1. 8. and that are inabled both to be liberal and bountiful and have wherewith to give good Estates to their Children for they are left at the same liberty therein that all other Servants of the Lord are that have large Estates whose duty it is to give largely to his Saints of what God hath given them and who may withal give large Estates to their Children and it cannot be said to be their sin so to do for it is unquestionably the duty of them that hear the Word to †1 Cor 9 from 6 10 14. communicate so plentifully to them that Preach it if they have it not otherwise that they may have wherewith to do both and it is the sin of their †That are rich in this world 1 Tim. 6. 17 18. Hearers if they do not so do For ordinarily many that Preach the Gospel are men of as good Parts and Abilities to mannage a Trade or Merchandizes or any Office that may bring in a good Estate for the supplies of their Families and large supplies also as any other men that do by such wayes get great Estates in the World And if by giving up themselves to this Service of the Lord they are taken off from so doing they â—â— consider it not and administer not to them accordingly are vâ— disingenious and unworthy people Secondly Another passage in the preceeding Discourse in whiâ—â— I would not be mistaken is that though I do not particularly meâ—tion any other Oaths Ingagements Protestations Vows or Pâ—mises that have been solemnly made but the Solemn League aâ— Covenant that was entered into about 22 years since that yet tâ— breach of any other Oath Vow or Covenant is as much condeâ—ned as the breach of that And wo is me that I must say it Thâ—â— Land mouâ—ns because of Oaths of Oaths that have been wickedâ— and sinfully broken by those that have profest the Fear of the Loâ—â— And I am perswaded that nothing but unfeigned Humiliations aâ— deep Contritions of those that have been guilty of this Sin for thâ— Sin or the taking away their lives from the Earth will pacifie thâ— Lords Wrath or stay his dreadful Judgements from coming doâ— upon these Nations Thirdly Whereas it is said page 73. That the Lambs Followâ— shall be of the disposiâ—ion of faithful Abraham Thereby is ment Thâ— they shall by no means take when it is offered to them the Worâ—â— Wealth from any of the World no more then Abraham took of thâ— King of Sodom But yet may the Lord give them some other waâ— plentifully of these things as he did to Abraham But the Worâ— shall have no cause to say That their Wealth hath made them ricâ— Christian Reader whoever thou art thou mayest be assured foâ— the Lord knoweth that I speak the Truth and lie not I. That this whole Work is done in obedience to the Lord whâ— laid it with a strong hand upon me though I †As Jeremiah pleaded and not otherwise Jer. 1. 6. pleaded to be eâ—empted from it and though to flesh and blood it was a hard tâ—â— for several Reasons And II. Thou mayest be as well assured also that this whole work iâ— done in true love to every Soul that is reproved therein whethâ—â— they be known or unknown to me for it may reach the Souls oâ— many thousands whose faces I never saw and of whose Nameâ— much less Conversations I never heard And the God of Isrâ—â— grant his Blessing to it Amen FINIS
never go to seek their stragling Souls by going to their Houses to endeavour their Return not once in twelve months but if they be lost lost they may be for you especially if they be some of the Poor of the Flock if mean in the World and they may wander from Mountain to Hill and be devoured of wild Beasts for you have neither cared to seek that which was lost nor to bring again that which was driven away nor to heal the Sick c. And WO BE TO YOU ye Shepherds of Israel saith the Lord Ezek. 34. 2. that do not the work of a Shepherd but take care to feed your selves and cloath your selves and if that be done whether you have it of the Sheep or any other way you are satisfied though you do not those Offices of Shepherds of the Flock as those that should watch for their Souls as those that must give an account of them to God O how sad an account have ye to make for these things Heb. 13. 17 These Sins of your Omissions unto whom so great a Charge is committed have been very great provocations of the Eyes of his Glory of whose blessed Service you have been so negligent and you must be told of it with a SPARE NOT. Again As this hath been the Sin of Prophets and Teachers so it hath been the Sin of others also even of many of all distinctions Presbyterians and Quakers c. for it is the concern of all that fear the Lord to endeavour the Reclaiming and Recovery of any that are fallen or overtaken with a fault and to endeavour the restoring of them with the spirit of Meekness But this hath been a general Sin among very many viz the Omission of this Duty It is true that many Professors are not gifted for such a Work as â—ohers are but every one ought to be found performing it according to their capacity as need â—equires and neglect of the discharge hereof in any of the Lords People hath been their sin which the Lord will have them humbled for But the great Sin among the Sins of Omission of the Lords People is the Sin of Omission of the constant attending of the Assemblies of the Saints in all times wherein that Assembly whereunto a person appertains doth appoint any solemn Assembly for the publick worshipping the Lord together waiting on the Lord to see his goings in the Sanctuary to behold the beauty of the Lord and to enquire into his Temple For the Lord is pleased to declare Rev. 1. 13 20 that his presence is in the midst of the Churches in the Assemblies of his Saints and there his people may inquire may seek after may find and obtain the Knowledge of the great Mysterieâ— of his Gospel and Kingdom and there the spiritual Eye may behold his Beauty And if some cannot see any Beauty there it is because their Eyes are blinded But every spiritual Eye may and doth behold in some measure the Beauty of the Lord in his Temple in his Churches But the reason why those that are truly spiritual see but a little is because there is a great defection in the very best of the Churches and most of the Elders of the Churches have their blots and some in particular are very â—oul ones as hath been said and may appear before this discourse be ended it being to shew the Lords People their Transgressions and the Churches and the Elders of the Churches their Sins But though there be a very great defection and backsliding in the Churches and the very Elders of the Churches to their shame yet there the Beauty of the Lord is to be seen if any where upon Earth though it be very much beclouded But though there be but a little Light yet some-Light and some spiritual Beauty there is among many Churches and Congregations of Saints and let particular Souls know that then they shall know if they follow on to Hos 6. 3. Prov. 10. 4. Isa 32. 20 Prov. 2. 4 know the Lord And he that improves a little well shall gain much more The diligent hand maketh rich and blessed are they that sow beside all Waters Blessed are they that improve all opportunities in publick and private to search for the Knowledge of the Glory of the Lord as for Silver and dig for it as for hid Treasures In all places or means in which there is any ground to expect the obtaining of that blessed Treasure But this hath been the Sin of the House of Jacob or those that pretend to be of that House viz. of the Israel of God That they have greatly neglected not onely other Duties in the performance whereof they might have been blessed but also this great Duty of attending the Assemblies of the Saints wherein in an especial manner they ought to â—e diligent For in the Assemblies of the Saints God is most evidently and visbly honoured and gloâ—ified by his People in the Eyes of the World And the more they have been opposed the more ought his Saints to be diligent in giving up themselâ—es by a faithful obedieâ—ce unto his Precepts in the observance of all his Ordinances and appointments blamelesly purely and not according to mens inventions for in vain do they worship him that teach â—or Doctrine the Precepts of men But instead of waiâ—ing on the Lord in the Assemblies of his Saints in former times wherein the Lords People enjoyed Prosperity and as much Liberty as they could desire they many of them followed the World and the Profits thereof and others for tâ—iâ—â—â—ng occasions neglected their Duties when it was not for matter of Gain unto them but meerly from a sluggish dull dead frame of spirit and Indifferency in the Lords Service And when Churches have appointed solemn days of waiting upon the Lord in solemn Assemblies besides the Sabbath or first day of the Week there have been slender appâ—â—â—ances of them of all Distinctions Even of some of the Baptised Churches I say not all of the Baptised Churches but some are very guilty hereof also and it is too well known to them that their solemn Assemblies being appointed have been slightly observed weekly â—n the week Days yea many times when days of Fasting and Prayer and days of Thanksgiving have been appointed upon solemn occasions they have been unworthily neglected by many Church-Members and by some Elders also some affording but half the day to the Lord and some no part at all O unworthy People Was the Lord a barren Wilderness unto you or a Land of Darkness Was there no pleasure to be found in waiting upon him Was he no more delightful to your Soul then a Land of Darkness which is very unpleasant to the Body Was he so to your Souls Was there no more in him then in a barren heathy Wilderness Who can chuse but have his heart rise against the unworthy doings of such a People as have by their Aâ—â—ions seemed to manifest no more regard unto the