A guide to the godly, or, The dayly meditations of Returne Hebdon Gentleman who for his conscience (through the tyrany of the Bishops) suffered many years imprisonment in the Kings-Bench and their remained till death : being very useful for instruction of all those that desire to walke in the paths of Jesus Christ.

The 4. day of the Week. (Book 4)

I Have observed the course of Religion in the world, and I find that another word and au∣thority doth alter the Religion: As in Christian Religion the word or Law of the Church is Christ manifest in the Scriptures, and Doctrine from the beginning, The authority thereof is from Heaven manifested in power to hold the words against the authority of men. The Sea or seate to governe according to this world and new Covenant, is the Lord Jesus, his 12. Apostles, and all that are built upon them, having the same word and spirit: their conversation is love, meek∣nesse and humility towards others: so as he which is most poore and humble in the flesh, is endued with most authority in the spirit of holinesse: their faith is in immortality after this mortality, according to the Communion in the Resurrecti∣on

of Jesus Christ the head of the whole Church of true Christians.

If now there stand up another man that taketh upon him the Christian Religion, and the maine of Jesus Christ, and the apostolick Sea, if he bring in any other word, he bringeth in another Christ, he al••ereth the Religion, if another authority of carnall force to impose his word upon the Con∣sciences of men, he opposeth Jesus in his spiritu∣all authority which worketh in the heart invisi∣bly: if he under the name of Christ enforce other Christians by oppression to do contrary to any word, or any jot or title of the Scriptures deliver∣ed by the foundation of the Christian Church, he is an Antichrist, he denyeth the Father by presu∣ming to possesse the Conscience of man which he made with his word, and he denyeth the Sonne in denying the word and the power thereof. The Conversation of such, is also contrary to the suf∣fering Christians, being putt up with mortall pride, to exalt themselves one over another, in the flesh and pride of life. Their faith is also contra∣ry in that it is fixed on mortality; wherein they rejoyce and are confident of the durable estate in the pleasures of sin. And thus the Gospell of our Lord Jesus Christ immortality, is in all things perverted under the colour of his own name, and of his own word and Ordinances to mortality, and wickednesse greater then paganisme.

2. It is observed that in processe of time after the much blood of the Christians had brought forth the world to bee Christian, from that time the Church of Christ ceased to be visible of the world, and the world blinded it self under the name of the Church of Christ which cannot so be for Ecclesia, the Church of Christ consisteth of the people, that in all times are called out of the world to the unity of spirit, now the world cannot be called out of it self; There∣fore the true and spirituall Christians are hidden to the world, under the feighned and carnall Christians, yet the Church is as visible in it selfe now as it was, viz. when Christians suffer joyful∣ly under worldly Christians, for the same cause of the Word, Commandement and Faith of im∣mortality as they did in the beginning.

3. Men deny the Catholike Faith, when they labour to comprehend it under their carnall au∣thority: For the Catholike Faith, must needs be granted from the name of it, to be both univer∣sall and spirituall: If then it is such a Faith, as is to extend to all the ends of the earth, such as withstand it, or hinder the spreading thereof by their wisdome and power, do deny that the Faith should be universally obeyed and so Catholick.

Again, s••eing Faith is the onely work of the spirit of truth, which spiritually worketh in all men alike. If any|by carnall authority doe hinder the spirituall work of Christ, they fight against the spirit and Faith of Christ to bee preached to

all nations, for the finishing of the Body and Church of Christ: And thus some that professe themselves to be of the Catholicke Faith of the Church may deny it yea fight against both the faith, and the universality thereof.

4. If prayers and tears are the weapons, de∣fence and authority of the true Church of Christ, as all grant: then fire and sword must needs bee the weapons and offensive authority, whereby the kingdom of Antichrist is discovered in all places.

5. It is a horrible thing to behold the Creator without Christ the Word; For he teacheth with terror of death for transgression of the Law: but he that seeing his estate to bee thus before God, and goeth to Christ and learneth obedience in the word, and in the death of Jesus Christ, shall in him have boldnesse to stand before the throne of his gracein immortality.

6. A truth may be preached and yet made ut∣terly void by worldly practize, as the popish Christians holds: That whatsoever the law saith, the Gospel confirmeth; and whatsoever the Go∣spell saith, the same is agreeable to the law: That as Moses was the giver of the old law: Christ is the giver of new and a more perfect law: They devide the whole law into three parts. 1. the law of Nature, the law of Moses, and the law of Christ, and that the Gospell is revealed for no other cause, but to shew to the world more per∣fect counsells and precepts then were in the old

law, and a more perfect justification by doing them. pag. 27.2. out of Fox Ch••on.

That inward concupiscence and vicious affecti∣ons not breaking out in us with consent of will, are no mortall nor dammable sin, but onely fomes peccati; And that this concupiscentia in us, is no depravation of the higher, but of the lower parts of man, &c. pag. 26. b. These things may have a good construction, simply from the word and spirituall authority, but as it is of them, the truth there of is not only made void, but used for a pretence of mischeivous madnes; For it is cer∣tain that Christ came to confirm all things writ∣ten in the Law and the Prophets, and by his Priest-hood to bring in that perfection, which was before wanting in the law. Heb. 7.11.18, 19. And it is true that in the Christians after bap∣tisme, the fl••sh lusteth against the spirit, as Gal. 5. 17. and it is autophoron, indifferent, and as natu∣rall as to eat: which concupiscence remain for an occasion of watchchfulnesse in the spirit to sub∣due it, and to check it, that it never be approved of in heart as to prevaile so far, as to beg a desire in the heart, contrary to the law which saith, thou shalt not desire thy neighbours wife, or his goods &c. but the spirit keepeth the flesh under in such sort as that it cannot prevaile to do sin or consent to sin. Joh. 3.9. Gal. 5.24.

7. A true doctrine may be made void and con∣fused in respect of time with aforegoing doctrine,

as the Protestant Christians hold. That as all men coming by Adam are condemned originally be∣fore they grow up to commit any sin against the law: So all men be saved originally, being rege∣nerate by faith in Christ, before they do any good worke of charity or any other gooddeed. Fox p. 26. b. This may have a favourable construction if time be put between the mortall generation and the immortall; so as the naturall man come to know his condemnation in morta∣lity, and prepare his heart to receive the immor∣tall seed, whereby to be regenerate from above, which from that time begetteth and enlightneth the minde unto a lively hope, through the resur∣rection of Jesus Christ from the dead.a. 1 Pet. 1.3. 23. with Joh. 3.

But whereas these two contrary generations are confounded in one name, in the baptism of Infan••s the doctrine of regeneration is quite extinct and abolished under a forme of words; Fox. 24. b. thus, as (say they) sin and death came originally by the disobedience of one to all men of his generation by nature: So righteousnesse and life come originally by the obedience of one, to all men regenerated of him by faith and baptisme, Rom. 5. Here is a deceit of salvation from a childe. For sinne and righteousnesse have their contrary operation, as Rom. 5.21. with 6.13.20. And so have death and life: Now if sin and death come originally from the generation of man, and the childe is made capable onely of this first ori∣ginall

estate in sin and death, then how can an In∣fant that hath but one originall estate in the condemnation to sin and death, have also another estate in the regeneration to immortality, before he hath so much understanding to know his natu∣rall estate, in sin, death, and mortality, or before he be able to sin, or to do any evill in act: This is confusion of two Doctrines in one, whereby sin is put for righteousnesse, death for life, Generati∣on for regeneration, and condemnation for sal∣vation, and by this meanes, men have only a na∣turall estate in effect, and a spirituall estate in con∣ceit of vanity; whereas by Christ we discerne the time of a mans life in his originall sin & the fruits thereof, & the the time of a mans life, after Bap∣tisme into the death of Christ, of his righteousnes &. good fruites, which arise from the regeneration.

8. A Doctrine may be well distinguished in word, and yet confounded in the worke of the power of the spirit made voide and deficient in a∣ny work; thus distinction is made between the mortall part, and the immortall part in man: A regenerate man consisteth of two men, (as a man may say) of the old man, and of the new man, the nature of the old man is cleane contrary to the nature of the new man: as being earthly and cor∣rupt with Satans seed; the nature of the new man being heavenly and blessed with the celestiall seed of God, in what he is an old man, he is a sin∣ner, and an enemy to God, in what he is regene∣rate, he is righteous and holy, and a friend to God

the seede of God preserving him from sin; so that he cannot sin as the seede of the Serpent: One man therefore which is regenerate, well may be called alwayes just, and alwayes sinfull, just in re∣spect of Gods seede, and his regeneration; sinfull in respect of Sathans seede, and his first generati∣on; betwixt these two men therefore there is con∣tinuall conflict and warre most deadly; Thus saith Mr. Bradford in Fox P. 1655. This Doctrine it may be truly applyed, but with it is mixed con∣trarities, which confound this, and make it of no force; for there he bringeth in the comparison of Goliah, and such David the old man is perfect in his birth, an one as was Goliah: the new man is like a little Child, such an one as was like little David; for his birth is not perfect, untill the day of his generall resurrection. The old man there∣fore is more strong, lusty, and stirring then the new man, because the birth of the new man is but now begun, and the old man is perfectly borne; The flesh and old man by reason of his birth that is perfect, doth often for a time prevaile against the new man (being but a child in comparison) and that in such sort, as not only others; but even the Children of God themselves, think that they be nothing else but old, and that the spirit of God is lost and gone away, as the Sun hidden by the Cloudes, yet after appeareth againe, &c. such are the deceits of Antichristian Doctrines, that none should discerne the Children of the Devill, that

count sin, from the children of God that cannot count sin, and therefore we have an expresse word to try and discerne them by their spirits, 1 Ioh. 3. & 4.1. &c. Diverse reasons may be shewed from this confusion, of a true Doctrine to con∣firme the truth, and confute the falshood by it selfe.

As first, If there be deadly enmity betweene the old and the new, a contrary and dis-joyned nature in either, if once the old man get the victo∣rie againe by any meanes over the new, it is to be feared, that he will make himselfe sure enough in the condemnation, as that he shall never re∣cover himselfe to live by repentance, as Heb. 6. 4. to 8.

2. If the flesh should prevaile against the spirit, then Goliah doth overcome David, and the spirituall and new man in Christ is slaine, and who can save it: And many absurdities will arise.

3. But seeing that which is borne from above after the spirit of Christ, is of the spirit, and that which is after the flesh is flesh, distinctly as are flesh and spirit; mortall and immortall di∣stinct, the least part of that immortall spirit must needs be stronger then the strongest felsh of the body, for it is stronger then all the fleshly power of the world, 1 Ioh. 4.2.4.

4. Againe, the new man after it hath a being in a man, is increased dayly in the regeneration,

but the old man dyeth dayly in his generation, therefore that regenerate an which groweth dayly getteth the victory to day, is better able to overcome to morrow. 2 Cor. 4.16.

5. Thus the comparison is made true, for Da∣vid how little or young soever, he was well able by the power of his God to kill for ever the man of flesh that had none but mortall defence, and that before he came so neer as to encounter with him, for he fought for the hope of Israel,.

6. Againe, the comparison of the Sunne sha∣dowed with black clouds, in not to this purpose, for we grant thus much, that they have not al∣wayes the Sunne-shine, but have sometimes hea∣vinesse and temptations in the flesh, which be∣ing overcome, the comforts returne from above: but expect man can prove that the light of the Sunne is overcome in its course of the contrary darknesse, otherwise then in the order of the day and night, it confirmeth that the Sonne of righteousnesse never ceaseth to shine more or lesse, and all times sufficiently testifie to the con∣science that the Sunne giveth light through the clouds, to keep darkenes from the understanding, till the day be ended by death.

7. And where it is said in conclusion that the birth is not perfected untill the generall day of his resurrection: this absolutly denieth the for∣mer, and the nature of regeneration, namely, that he is regenerate and a new man, for one cannot

be a man till he be borne. Therefore the new men must needs have a perfect birth, before it can be a new man, and so before the resurrection. For af∣ter Beptisme, this new man which is now created in body, is in his account risen from the dead, and living together with Christ, Cel. 2.11.12. Rom. 6.3. to 11.

All which sheweth the power and truth of the regeneration, that where divine nature doth live as doth a renewed minde, the flesh of that man must needs be kept, that Satan shall not touch that body to overcome the divine nature, so as to yeeld the members of that man to the service of sinne unto death, 1 Ioh. 5.18. Rom. 13.16.23.

By this Doctrine we may distinguish in word and deed, and know every one by their fruits, for the word and spirit of Christ is the same in ope∣ration in all that are adopted. Men are! not the children of God to day, and of the Devill to morrow, as they might be under the worldly ju∣stifications, but all they which are perfect in heart, whom the Lord loves, are obedient to death, and he loves to the end.

9. It is manifest that the wedding garment is to love the marriage more then all goods in the world, or then ones own life. If any be found to presume to come to the weding without this per∣fect love, & he be convinced to want it, he is con∣demned of his conscience as guilty, and God doth condemne him, and execute him by himselfe, as

he did Ananias and Saphira for they not having this perfect love which was required, but a heart to love his money in part, was thus executed, for he was silent to death, Mat. 22.1. to 12. Acts 5.1, &c.

10. Among the Christians that are joyned to the Lord Jesus Christ to shew his death, there is in love a twofold communion, the one lesse and farther off, the other great and neere to the Lord. The first is communion of goods, Act. 4.32. The next is communion of sufferings, as in one body and Church of Christ, 1 Pet. 4.8.13—16. with I Ioh. 3.16.

Now in this brotherhood, if any have the good of this world, and doe not communicate in love to him that hath need, it is impossible that hee can have that love of God to lay down his life, blood, for his brother, that will not lay downe dayly as his common food to sustaine him, 1 Ioh. 3.16, 17. Therefore it is the judgement of the holy spirit, that whosoever is false in the com∣mon communion of goods, cannot hold the love in the holy communion of the body and blood of the Lord, and therefore the holy Spirit doth give us to understand, that it is better for the man that doth lye and dissemble in the common communion, and more for the glory of God, that such an one should dye by the hand of the invisible God in the first offence, then that he should live longer

to blaspheme and deny the love of the Lord that made him, when he should com tobe tryed for his love, how he doth hold the communion in the death of Christ, as Acts 5.1. to 13.

11. This common communion is naturall, and is as food given to one part, as to the mouth, or distributeth the good and efficacy thereof to all and every of the members of the same body: yet it must be left free to the will of the possessor, and not in bondage under the seare of carnall compulsion; for this is coutrary to the nature and hody spirit of love: but if a man see the necessities of the body, and sell any thing, the money remaines free at his voluntary disposing in love, (Act. 5.4) Or if a brother have much good in the world, he gives as the seeth good in love of the immortall good and life, Iames 2.8—12. 1 Ioh. 3.17. with 23. This Commandement to love one another, the Lord gave especially to his Disciples, and every one is to try his owne heart how this love remaineth in him, and the judgment of this Law is left to his spirit, so as eve∣ry Christian that suffereth want is to possesse his soule in patience, of poverty, sickne••, or imprison∣ment, toward his brother, as towards his neigh∣bour in this respect, and not so much as to desire any of his goods, but leave his heart to the moti∣on of the God of all mercy and love. Notwith∣standing on his part it shall be required, that de∣taineth that which is fit. As if by the example

of others own purpose and promise to sell and to bring the price of the sale to the distribution of the whole body, and he lye against the holy spirit wherein he promised and detained a part, and yet say that there is all, this is a sin& a great breach of the love and truth of Christ, as Act. 4.32.36, 37. with 5.2, 3.8, 9. or if one have much good, and yet detaine it from one Member that wanteth, this his hardnes doth discover to all the brethren that such a churl•• hath a dead faith, and no love of God; and to be such an one as is unprofitable to the body of Christ in any kind, and therefore such are known by the word of Christ, to deny Jesus and the Communion of his Body, and so being divided from the naturall and true love of the Body that suffereth; they will be scone of the Brethren to fall away of themselves, as leaves from a tree.