h >»•••••«•»■■»'» (• m I • "> ■» • » «* -fw • JV- f y\/ / /' \ t . LIBRARY OF THE Theological Seminary, PRINCETON, N.J^^^j. j^^,^^ C««e, Diyjsion...sI^.V=^/r:rr:-. -S/*e7/, Section, ,.J.p4»^.CJ. Book, No, , i/ ^ •: .^ ♦ ♦. /^ ^1 SEVERAL SERMONS AND DISCOURSES O F William DelJ, MINISTER of the Gofpel; Sometimes Attending both the Ge- nerals in the Army : AND Now MASTER of Gonvil and Cam CoUedge in Cambridge. Heretofore Publiflied at Several Times, and on Several Occafions y and now gathered in One Volume, for the Benefit of the Faithful, and Convidtion of the World. LONDON: Printed in the Year 1^52, and now Rc-printcd by y. Sowle in Whiti-Hart'CoHTti in GracioHt'Strnt^ ' 1709. !_: L J jT f-. « i'> V A %THS0L0GI0;2: Preface to the R E A D ^^^5siHi?.t^ W£ are almoft at the end of Books ^^ thefe Paper Works are now preaching their own Funerals \ whiljt they are holding forth thefpirit^ the letter is grown old and is dy- ing into the newnefs of the fpirit^ and there looks to be founds into zvhich all things fhaU be refolved^ being reftored out of their enmity^ as Into their Original whence they came ^ even Preaching and Preachers., Apoftles^ Prophets, Evangelijis, Pa- ftors, andTeachersy given for the perfecting of ^pj^gf/^ the Saints, for the edifying of the body of Chrift, ", i^i ^h till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a per- fed man, unto the meafure of the ftature of the fulnefs of Chrift *, till we come into afpiritual uni- formity in Chriji, beino all filled and c loathed with him^ beyond all external forms, which are the ru- diments and elements of children, with which fiat e there is no uniformity confiflent, there being in it fo 7nany fever al features and ages-. And the De- fign of Uniformity upon that is from none but Satan, to kill Chrift whiljl he is a Child, andfiijie him in his fwadling cloaths, though the pretence be with Herod to give him honour and worfhip. But how vain arc thefe plots upon him, who fhaU fubdue all things to himfelf and fwallow up death, or the vail (a part whereof external forms are) into viSory, and bring forth judgment toith triumph? He fhall fwallow UP ail, and rife up out of that which hath fwallowed him and been hts Grave, and that have we been, and tnade every thing to be^ who are now giving up our dead, expelling to live in the liber- ^^^- *5' 7* ty of our prifoner^ whom we fee at lafi to be our a 2 Lord^ A Preface to the Reader. A.O.S E Lord^ and Life, We are now by an earthquake and the Jloaking of the prifon beginning to awake ^ and to 7nake to our Brifonerts feet^ as the J ay lor at Phi- lippi, did to Paul, and Silas his, looking for Sal- vation there, and waiting when he will lead h^ Captivity Captive, and convert J4s from being Goals ^ andTombs, to be h^City^ and Temple, built of precious /tones, in whom he will live and walk, and cdufe us to live and walk in him. We are giving up our own life, which is death, finding in thefe prefent earthquakes the true lije which hath been buried in us, now riftng, and are with the whole Creation groaning to be found in him giving up all that we thought gain oi lofs, and rejoycing in our decreafe feeing his encreaje^ and our dying dayly becaufe be lives. And we glory in him who hath wrought us to this, to be content to lofe our lives that we might find thefn, now that the day is coming when all that will find th^ir life, fhall lofeit^ and whatjoever tomes not into him, the fire ofdeflruBion JhaU take hoidofitycenditfhall be thrown with death and 'hellinto the lake, *■' ^he enfuing Treatifes, have begotten this in me, cf drive n> it forth into a Preface or Epijile, for mhich the book came into my hands, by a Friends ^direUion, which Office of love 1 could not rdfufe^ "however ^'onfcious of my own unworthinejs. And, 'T cannot difmifs it mthfojhort a Preface, having the Author kM book in my heart, and that ven- ting it felfviit of its abundance, yet not Oi Solo- mon% f 00^1 who h'^th hhhe^tt in his mouth, pow 'ring out all that is' i>n it, or more than is convent" '^ent for: an EpijUlary Defign, ^which is only to' be a fign to dc^ttaint the Reader of what good eMcr- tainment there k to be found > within. It h time now for us to. hear of power which is in the Spirit^ i^hofolong have been oppofing it, and ^.; languifh- A Preface to the Reader. ianguijhing in Fkjh^ in man^ in forms external^ in wifdom of words^ in Minijhrs^ Preachers^ Writers^ Bvoks^ Univerfities^ Moralities^ Coun- cels^ Synods^ Afjemhlies^ Civil and worldly Power^ inflead offianding upright and being Jfrong in the Lord^ and the power of his might ^ we have only exibited a Ihell and carcafe of Religion^ and have held out our f elves the generation which theje laft Times by the exprefs prediBion of the fpirit were to bring forth. Having a form ofgodlinefs, but denying the power thereof. // hath been the hour and power ^/^Darknefs; the man of Jin h^ revealing, tf;?^' fitting in the Temple of God, and holding forth himfelf to be God •, The Spirit hath given this Man large Rope, he hathjuffered this'^'^"^-^'^* Abfolom the underminer of his Father David, his hair to grow, and is now coming forth the firong andfpread and taU Oak ziohere this man is han- ging^ and iwifiing himfelf for his deftruBion •, He hatb^ b€en contented to become the ftone, though precious tfW;/?^ head of the Corner, to be rejeded by the builders, that Satan and all his Kingdom ^ " might fall upon him, and dafh themfelves to pie- ces ', and he is plea/ed to make his way through thefe clouds, and to rife more glorioufly the King of Ifrael, from under the fluff, ^ higher by the head, and fhoulders than any, annointed with the oyl of gladnefs above his fellows ^ This is theChfld fet tor the fall and rifing of many in Ifrael, and a figa to be fpoken againft ^ Chrifl the power of God, and wifdom of God, the fooliftinefs and weaknefs of man. What deflrudions do we fee already made^ what heaps upon heaps by a Jaw-bone of an Afs? the weaknefs of God ftronger than man, and the foo- Iilhnefs of God wifer 'than man ^ Bow far is the day df the Lord already rifen upon r^^tall Cedars ot .Lebanon anithc Oaks of Balhan, and the high mountains / A Preface to the Reader. ifa. 2. i2.iyiountains and Hils, upon the high Towers and. ^' fenced Walls? what ridne upon thefe^ how many gallant Ships wrackt^ how many p leaf ant Vi^iures defaced.^ And yet the refi of the trees and/hips and Towers^ the high things zvhich yet fland^ do not fear nor lay to heart, nor begin to ftoop and bow of the mf elves ^ but fay we. fit as a Queen, and ihall fee no forrow ^ they fee not who is rife n -^ They bribe their own confciences a^ they did the ^ Soldiers^ /eafi they Jhould fpeak the truth •, they are far from asking the quefrion^ What ay led thee O fea that thou fleddeft, and thou Jordan that thou waft driven back ! 3re mountains* that ye skipped like Rams 1 Tremble thou earth at the prefence of the Lord ^ Power belongs to Gody he pulls down one, and fets up another ; How hath he broken the ftafF of the wicked^ the Scepter of the rulers ? how hath hell enlarged her /elf! and what glory and pomp is fcnt down thither ^ which Jiand expe^ing thofe by whofe hand^ they were thrown down, to come to them^ and have taken up iia» !4. 9. a Proverb to entertain them with I Hell from be* neath is moved for thee, to meet thee at thy co- ming ; it ftirreth up the dead for thee, and all the chief ones of the earth ^ it hath raifed up from the thrones all the Kings of the nations -, all they ihall fpeak and fay unto thee, art thou alfo become weak as we ! art thou become like to tfs I The worm is fpread under thee, and the worms cover thee, ijc, ew. 4$». 5. Human Learning, the excellency of power and ftrength created, thou Ruben my firft born, the head of this world^ thoufhalt be made the tayl \ thou that wilt comprehend Chrifl^ thou that wilt bring God into thy compafs and under thy fpan^ and weigh him in thy ballance, thou that knoweji ncfpirit nor wifdom befides thy f elf ^ thou that con^^ demnejl that which is not th^f^ for folly and weak* nefs'^ A Preface to the Reader. nefs i thou Lucifer fon of the morning, that haft /aid, I will afcend into heaven, and fet my Throne above the Stars, I will be like the inofl: high ^ thou fpirit of the world that wilt acknow- ledge none above thee. Thou Ihalt not excell be- caufe thou didft afcend into my bed ^ he went up to my couch-, I will rife out of the weak and foolifti things to confound thee-, / w/iZ ordain ftrength out of the mouth of babes and fucklings to undo thee*^ I will fight againfi thee in the Car- penters Son and the Fifhermen : Judah Ihall have the Scepter, binding his Foal unto the Vine, Gen. 4^. and his AfTes Colt unto the choyce Vine : The^"^* "' King that rides on the Afs, and the Foal of an Afsy who?n the Boys and Girls follow with the voyce of Hofanna, fhall defiroy your place and Nation : O ye Scribes, Fharifees, Lawyers, Rabbles, after that you have mocked him, and crucified hi?n, done to him whatever you lifled, he will rife again, and fear will take hold of you as forrow upon a wo- man, and you will call to the Rocks and Moun- tains to fall upon you, and fo go unto your own Place. Jnd thcfu Independency, the fair ejl Form, the mofi beautiful Face of yet that the Sun hath look- ed on. The world hath thrown dirt on thee, and difguifed thee, which thou hafi wafhed off-, take^?^' heed thy Father fpit not in thy Face ^ that will Tuake thet afhamed indeed: Thou art Rachel, thou hafl with great wreftlings prevailed, and brought forth G^iA, a Troop, aridhafl routed, purfued^ de- fir oyed, taken \ if thou lift up thy f elf againfi thy Root that hears thee, that Spirit that hath lifted thee up, thoufhalt he fo dealt withal, in thy^ high mindednefs, if thou work not out tbj falvation in fear and trembling. And thou Righteoufnefs that derive fl thy pede- ireeffom Adam, ^ni fiandefi imhcLaw^ and walkeft I2« A Preface to the Reader. walkeft like a ^een in mans wijdom and Forms of Religions^ fhinejl in th^ outward Court that is given to the Gentiles to be trodden under foot, thou haft a beauty cls if it were of the holy place ^ andlookeji like the Spoufe and Bride of the Lamb ^ but thou fhalt he dif covered a bafe Harlot and Strumpet, whilji thou fetefi^ up thy felf againfl the Rightepufnefs of the Spirit : And when thou fhdlt fight againfl him (U a Blafphemer, and thin k- ejl to deftroy him, a^f thou haft Epifcopacy and Frefbytery, when thou fhalt look that Jerufalem ^, r.^fhouldidW before thee, as the gods of tht Nations, KfiVj? i2.Qozan and Haran and Refeph, and the Childrea of "Eden, which were in Te]^{r3.r ; when thou Jl?alt £ome to lay hold on Chrift oi a blafphemer^ and fhalt go forth like Sampfon thinking to do as thou haft done at other times ^ when thy zealfhall gather an Army that goes upon the breadth of the Revel. 20, earth, and thou compaffeft the Camp of the Saints ^ about ^ and the beloved City, thenfl:>aU fire come down from God out of Heaven and devour thee. Then fhalt thou find that /word of the Lord which hath drunken blood, and eat fie fh, to fall out of shy hand, and fhalt fee a battle fought in a way of war that thou never knewefl, having only known carnal weapons, a battle not with confufed noyfe 1^9* 5. and Garments rowled in blood \ but thisfhaU be soith burning and fuel of fire-, for his name is wonderful, who hath the Government oii his flioulders, in the day of his begetting, which ii his manifeftation or declaration with power ^ Ihen no more Iron againft Iron, flefh againfl flefh, the A&13. 32'potfherds^^j/;?j? the potlherdx of the earth -, The naked power of the Spirit j the holy arm of the Lord made bare, fh all make fl /upper to the Fowls of the ay r, of the flefh of Kings and Captains^ and mighty men and horfes, and them that fit thereon^ \aml there fhMtbe beaft be fahn and the falfe Pro- A Preface to the Reader. Prophet ^ No more carnal weapons thenceforth •, they /ball all be beaten into mattocks and pru- ning hooks, when the earth Ihall be filled with the knowledge of the Lord, as the waters cover the Sea*, then I looked and every Ifland fled a- way, and the Mountains were not founds I faw none but the Lamb Handing on the Mount Sion, and with him a hundred, forty and four thoufand, having his Fathers name written on their foreheads, and I heard the voyce of Har- pers harping with their Harps, and they fung a ne w Song. This manner of War^ God wa^ plea fed to come forth //?, in the Apoftles^ and Primitive Chrijii- ansy who had laid the world on its backy and made it like Sodom and Gomorrah, had not the Trum- pet yi?;/;7i^rf a retreat y and that power which wai abroad^ retired again^ that the world might re- cover its deadly wound, and get up upon his legs again, that the man of fin might be niUy revea- led, in the return of this power to be utterly confumed when it fhaU come in the brightnefs of its glory. And thou Rule, authority and power earthly, that wilt not acknowledge the Lord; thou earth that doft not tremble at the prefence of the Lord, his day will be on thee to put thee down: if the ^* Hoft of Heaven, thofe rowers be fhaken^ thou fnuji not look for a priviledge and exemption j and though thou haft been made like Nebuchadnez- zar, the fervant of the Lord to pull down thofe heavenly powers^ that kept not their firft eftate^ and haft been a fcourge upon the Powers of the Earthy and f mote them in wrath, though thou Uift been a feUer among the Cedars of Lebanon, thou that haft broken the Gold and Silver, andthehtsiik mththy Iron feet 5 remember that the Iron is mix- Om# a. S cdwitbcUy, that Jhews thy weaknejs^^ thoujhalt (b) il A Preface to the Reader. be jhattcred to pieces by that ftone cut out of the mountain without hands, when Satan JhaU lead thee againji him as again/i a Blafphemer, Therefore, you Heavens and Religious Forms that are put' ting for the Government of the roorli^ and. fadling iQngdoms md I^epublicksy and making them the Beaft to carry the falfe Prophet, which now begins to kicj: and winch, and look upon thee thatrideth' And you Mountains of the earth 'y worldly Powers that fay inyour hearts, We will afcend into Heaven and fet our throne above the Stars of God ; tbat will exercife a Judica- ture in Heaven, and determine of things of the Kjngdom of Cod, which the Spirit hath kept in his own hands ; you may break one the other, earthen potjheards ; But if you joyn againji the Spirit, and be one as ^ew and Gentile, Herod and Pilate againft Chrifi, it will be your everlafti?7g breaking ; fo that a man cannot gather a. Sherd of you to take fire firom the hearth, €r water out of the Pit', for God hath fet his King upon his holy Hill; and you are ^wt (heaves againft a hearth of pre. 7he rower of Chrift U coming forth ^ happy they that wait for it. The Lord fhall fend the rod of his Power out of Sion ; be thou Ruler in the midft of thine enemies : PfaU loo* 10. ^» ^' ' M "Forms and Shadows (hall flie away ; and the new crea- ture only abide ; and they that walk after this I{ule, peace be Ptklm. 148.^^ them, and mercy, and upon the Jfrael of God. Jhefpiritual Church fhall rife and be eftabliJhed in the beauty of holinefs. Thefe axe the tidings of this Book ; And I heard a voyce faying Hallelujah, Praife the Lord from the Hea- vens, praife him all ye heights, praife him all ye Angels of his ; all the wifdom of man ; Praife him Sun and Moon, all worldly Magijirates^ praife him all the Stars of light, all Miniflers, Paftors^ Teachers ; praife him ye Heavens of Hea- / vens ; all Forms and Churches, and whatever of you excell, and ' '- are lifted up above others; exalt the Lord, not your felves^ *3- H- fQj. }^J5 j^ame only is excellent, his glory is above the Earth and Heavens ; he alfo exalteth the Horns of his people, the praife of all his Saints, even of the Children of Jfrael a people neer to him. Thy part be among thefe, whoever art the J(eader, it is the de fires and prayer of him who knows no greater, no O" tber happinefs. Who Is thine as to it Chrijlopher Goad, THE THE CONTENTS. CH Frists Spirit a Chrijitm\ Strength, Or, A Plain Difcovery of the Mighty and Invincible Tower that all Believers receive through the Gift of the Spirit, Page £ Vniformity Examined j whether it be found in the Gofpel, or in the Tra^ice of the Churches of Chriji. P« 5 ^^ the Building, Beauty, teachings and Eftablijhment of the Truly Chrijiian and Spiritual Church : J{eprefented in an ExpO' fition on Ifaiah 54. from Ver. 11. to 17. p. 65 B^ght Reformation ; Or^ the Information of the Church of the New'Tefiamentf J^frefented in Gofpel-Light ; in a Sermoii preached to the Honourable Houfe of Commons, on Wednef- ^^j', November 25 r^, 1646. Together with a REPLY to the Chief Contradiilions of Mr, LoveV Sermon^ Preached the fame Day, P« 115 The Way of True Peace and Vnity in the True Church of Chriftf in all Humility and Bowels of Love Prefented to them, p. 171 The Crucified and J^ichelfed Chrijiian, Or, a Difcourfe on Calatians ii. 19, 20. p. 309. The Stumbling'Stone \ Or, a Difcourfe touching that Ojfencs rohicb the World and Worldly Church do take again] f, 1, Chrifi Himfelf. 2, His true Word, 3. His true Worjhip, 4. His true Church. 5. His true Government, 6. His true Mini' ftry. Wherein ths Vniverfity is reproved by the word of God, P- 3<^3 "Bti'rlifiJMV ^li'A')^, Or, the DoBrine of Baptifms, I^du* $sd from its Ancient and Modern Corruptions i and ^eftored The CONTENTS. to its primitive Soundnefs a?jd bitegrity ; according to ths Word of truthy ths Subfiancs of Faithy and the Nature of Chrifls Kjne^dom, p. 423 7he Trial of SpiritSy both in teachers and Hearers ; therein is held forth the clear Difcovery and certain Downfall of ths Carnal and Antichriftian Clergy of thefe Nations, Tefli fed from the word of God to the V?iiverfity Congrega" tions /» Cambridge. Whereunto is addedy A Plain and Necejfary Confutation of divers Grofs Errors Delivered by Mr, Sydrach Simpfon, in a Sermon Preached to the fame Congregation at the Commence- Tnenty Anno MDCLIII. Wherein (among other things) is declared That the Vniver^ fities (according to their prefent Statutes and Pra^ifes) arc not (as he ^firmed) anfwerable to the Schools of the Prophets in the time of the Law j but rather to the Idolatrous High flaces* And that Human Leamingy is not & Preparation appointed by Chrift, either for the ^ht Vnderftanding, or Right Teaching the GofpeL With a Brief TejHmony againft Divinity''Degrees in the Univerfities. As alfo Luthers Teflimony at large upon the whole Matter. And Laftlyy The Flight Reformation of Learning, Schools md Vniverfitiesy according to the State of the Go/pel, and the Light that Shines there in> p. 4^1 THE Chrifts SPIRIT Lhnjhans ^m^k A Plain Difcovery of the Mighty and Invincible Power that all Be- lievers receive through the Gift of the Spirit. Firft held forth in Two S E R M O N S, on T^l' 'a ^'"- ^"^ ^^^^'^ Publifhed for the Inltruaion and Ufe of thofe that are Spi- ritual, Jnao MDCXLV. \ J r^ ^ymmmw 3DeE, Minifter of the Gofpel of Jefus Chnjl ^ at Telden in the County of Bedford, -^ I Cor. IV. 19 20. / win come unto you Jhonly if the Lord ^lil, and will know not the fpeech of them that are puffed up, in Iw/r'""''' ^'' ^^' Ki^igdom of God is not in word bin ^ 'I'ZJnfh: ^^''^^g^^fom ofGodlinefs, but denying the power of It ; from fuch turn away. LONDON: Firft Printed in the Year, 1551. To the Right Honourable the Lady Elizabeth^ Countefs oiBuUinghrook. Right Honourable, THE Form of Go Mine fs is very common in thefe days of ours j but the Power of it is very rare. How fe^v Perfons JhaH we find in the Vifible Church, who Live and A^ in the Strength of God? But generally Men do^ whatever they do^ in their owa Strength^ and that not only in Humane things^ hut in Divine. How feldom do we fee either in Minifters or Chriftians, in the difcharge of their Duties in their fever al flaces^ more than the Power of Men? T/;^ greatefi part by far^not only of thofe who are called Chri- flians, but alfo of forward Profeflbrs, being Ignorant what it isj to be Strengthned with Might in the In- ner Man, according to the Glorious Power of the Great God. How little is there (among all our plenty) cf that Preachings which is not in the plaafible Words of Mans Wifdom^ but in the demonfiration of the Spirit find Power } How few Congregations (among the many that are in the Kingdom) are gathered together in the Spirit and Power of our Lord Jefus Chrift f How few of thofe Chriflians are there^ in whom is the ex- ceeding Greatnefs of Gods Power, together with the effedual Working of it f But the Form of Godlinefs is nowbecome^ almofl the CovQUn^oi 3\\ Flefh. And in thefe Days of Light and Knowledge^ it is accounted by all (that are not down-right Atheiftsj a great (harne^ not to feem to be Religious, And when Men^ and Fa- vnilies^ and Congregations itre gotten into this Form, they think themfelves both Safe and Happy, as being near the Suburbs of the Kingdom of God^ and clofe Neighbours to the Saints. And this Form of Godli- nefs, as it is of very eafie compliancy with Flefh and A 2 Bloody The Epiftle Dedicatory. Bloody in this particular^ in that according to this^ Men only make their A(-lions new, retaining ftill their Old Natures ; lb »> ^ alfo of Great Credit and Efteem with Cirnal Gofpellers. But the Spiritual Man Judgeth all things, and yet he himfeif is Judged of no Man: jind he being partaker of the Power of God himfclf^ can tn jome meafrre difcern both the prefence and want of it in others^ both which he knows in his own experience*' Now this Form of Gpdlinefs, is when Men are Godly without God^ and anointed without Chrifi, and regenerate^ not having the Spirit \ that is^ when they have a femblance of Hollnefs^ bm not the thing it felf : a femblance of Grace, retaining their Old Natures. And fitch Chrifiians as thefe^ pfr/orw Spiritual Duties with Natural Strength^ Heavenly Duties with Earthly j Strength^ the Works of God with the Power of Men: I In the Religion of thefe Men there is the Outward i Duty done^ and it may be very fpecioufly and Plaufibly, if but there is none of Ghrift nor the Spirit in the Duties, | There is their own working towards Gody which if | faint and faithlefs^ and not Gods own working in i them towards himfeif ^ which is Lively and Mighty i t j^nd all the ReligicAs AEls they do^ are only their own ! Operations^ and not the Operations of God in them, [I This Form of Godlinefs, how pleafing foever it bs to a Mans felf, and of what reckoning foever with o- thers, who are like himfeif yet is indeed of very Evil and Woful Confequence, whether we regard the Do- ing or Sufferings unto which this Form neceffartly engages. For fir fi^ when Men by occaflon of this Form are cal- led forth to do the Great Works of God j and yet are deft it me of the Power of God^ their Duties ^r^ above their Strength, and their Strength bears no proportion to their Duties. And jo^ fooner or later^ meeting with Difficulties, they Faint and Languiflj as a Snail-, their Works being too high for their Faculties. F/ God, eafily overcomes the Mightiefi Power of thh Creature ^ but is never overcome by it. And if this Power in a Chriflian, fijould be prevailed againfl^ God himfelf^ who IS that Powerj jhould be Conquered^ which is im* pojfible. yi i To Conclude^ The Power of Godlinefs is the BoeY I of every Dutyj in Gods Kingdom^ the Subduer of every Sin^ the Conqueror of each Tribulation arid Temptation^ the Life of every Performance^ the Glory of each Crace^ the Beauty of a Chriflians Life^ the Stability of his Converfation^ the Lufire of his Reli- gion^ his Great Honour and Excellency both in Doing and Sufferings yea it is the very Glory of God him- felf^ in the Church of God ; for by Faith the Lord arifes on us^ and by this?OWQV of Godlinefs, his Glory ■IS Jien upon us* Thefe The Epiftle Dedicatory. Thefe Conpderations^ Right Hononrahle^ moved tns to difconrfe of the Power of the Holy Spiric coming on all Chriftians, Minifters and People, j^nd^ be fides the importunity of fome other Friends^ your earneft de fires of thefe Note s^ hath efpeciaiiy prevailed with me to pihlijh them. Not that I am worthy to pHbliflj any things but that the Truth of God is worthy to he piblijhedy be the Inflrument never fo menn and unworthy. And although I well hnow^ the doubtful Succefs of fuch Vndertahngs as thefe^ yet in this matter I am not at all careful, beirg mofi willing to be bound up in one condition with the Truth of God, and to have with it., the fame common Friends and Enemies -, Be- fides^ if Chrift dwell in my Heart by Faith, / carry in my bofom already my Reward, out of whom I neither regard FvaKQ or Difpraife, Good or Evil. Now I was bold to prefix your Name to thefe Notes J becaufeyofir Defire of them hath made them yours y and alfo your many Noble Favours are aftrong and continual Engagement for me to ferve you^ ac- cording to what God hath made me. Efpecially I re- member your extraordinary CompalHon, and Bowels towards me^ in the Day of my deepeft Diftrefs, when my Soul drew near to the Pit^ and the fhadow of Death fate upon my eye-lids ^ and I had not the leafl drop of Comfort either from Earth or Heaven ^ Tou then fljewed me the' Kindnefs of the Lord, and en- compaffed me both with your Pity and Goodnefs \ though then J through bittemefs of Spirit^ 1 tafted it not. Wherefore when I remembred the Wonderful Goodnefs of God to me after fo great Sorrow and Darknefs, / cannot forget that part of his Cood^ nefs^ which he woi pleafed to adminifler to me by your hands *, And the remembrance of this., caiifes 7ne to pray that God would double the fame Goodnefs on yoUy and that he would pour forth upon my Lord, your Honour, your Noble Offspring and Family, A 4 ^-^^^ The Epiftle Dedicatory, ^c. this Power of the Holy Spirit^ here treated of: Which ' pjall render yo^ ^ thoufand times more precions and excellent^ bt fore Go6 and his SaintSj tha/j all World- ly Hmour and Nobility whatfoever. And by this mtans {hall Ileligion flnne in yonr Family^ in its na- tive Beamy and Ltifire \ and the Kingdom of Cody which ftands not in Word, but in Power, jhall ap- . pear in its Bright Glory among yon^ till the Kingdom of the Son firfi fit yoa^ and then after deliver yon tip to the Kingdom of the Father, and God be all in all^ immediately : Which is the earnefl Prayer of your moll Humble \ and Faithful Servant, William Dell^ CHRIST'S J THE CONTENTS. HE Context. The Explication of the Words. Three General Doftrines. 1. That Chrifl gives his own People fufficient flye>?gth for their implojfme?its ; his own Jirength for his own Works* 2. That when Chrifi leaves hU People in regard, of Senfe, he never leaves them without a Promife ; and in that Pro-, mife his Spiritual Prefence, 3. That the pouring forth of the Spirit is the means whereby God both increafes and governs his Church* The more Special Do£lrine from the words, is, That the receiving of the Spirity is the receiving of Power, For the Spirit itfelj is Power- 1. Ejfentially in it felf, 2. Operatively in «5. By being in m* 1. A Spirit of I^owkdge, 2. Of Truth, 3. Of Wifdom* C To dOy 4* Of Faith f Vfhich inahles m^ Indure the fame things with ^ Chrift himfelf C Deftroying Sin* 6* Of ^hteoujnefsy zn^ C Imparting Grace* ^. Of the Fear of the Lord* 7. Of Love and Vnity, The Ufe, Twofold. j; Exhortation^ toinforce this; T i. To Minijiers^ ;|!r mce 4 2, To all Chrijiians. (*) I. Minifters . ,- , f I. To the necejfny of having this < Power is urgedy in reference i 2. ToallChriJiians. The CONTENTS. 1. Minifters flund in ncii of ths Power of the Sfu'n ?a corns upon them* 1. Becdufsf without thej hrjs this Power, they are defcitute of ill Power. 2. Without this Power, thy are infufficient for the Work of the Mi-fiiftery ; as being unable, 1. to preach the Word, that is, the true Spiritual and Jiving Word of God, 2. To Preach it ^ealoufly and powerfully ; But without this prefence of the Spirit of Power, 1, Their Mi^iiftry is cold and hath ?to Heat in it. 2. Weaky and hath no Strength in it* «. te per f ever e in their Miniftery, and to carry it onagainji allOppofition and Contradi^ion. 4. To reprove the World of Sin, For the Spirit of ^uJg" ment, muft needs be accompanied with the Spirit of might. to incounter and overcome the Devih 6, To inabk them to be comfortable and invincible agaitifl all Evils and Enemies. 2. Chriftians *, this Spirit of Power, and Power of the Spi- rit is necejfatyfor all Chrijiia7tSy as well as Mi7iiflers. Ov)eil* But do all Chriftians receive the Spirit of God, as well as Minifters ? Jyijw» Yes, equally and alike 5 without any Difference. Now this Spirit of Power is necelTary for them, 2. Todijlinguijh them from Reprobates and Devils. 2r To exih them above all the reft of l^UvmJ who Arc deJH- tn^e of the Spirit. 5. fs Vnit4 them unto Chnft, And The CONTENTS. And the Power of the Spirit isneceflary for them, 1. To chuvge their Natures ; vohich is the daily work of the Spirity till all be renewedm 2. To work Grace in them ; and each Grace ^ is fo much of the power of the Spirit in the fie fo, 3. To inahle them to mortifie Sinj and the Poroer of the Ci. The whole Body of Sin in ail its Parts Spirit mortifeiy «? a7id Members, and ^2. Each Particular ftrong Corruption, 4. To Perform Duties. For no more firer.gth in any Duties than of the Spirit in them, 5. To confefs the Word before JQngs, and M.igijhates* Ci. In private, 6. To Publijl) the wordi and that both, «^2. In publick, 171 (jafe of necefflty, 7. To fuffer and overcome affii^ion. Natural ftrength, withdra'ws it felf from the Evil. Spiritual ftrength, ftands to it, and overcomes it. The Second Vfe, is for Information, and Inftruflion; fhewing that, the way to obtain this Power, is to ob- tain the Spirit; and to encrcafe this Power, is ta cncreafe the Spirit. Now that we may obtain the Spirit^ we muft firft pre- pare our felves. Wherein this Preparation doth not confift. Wherein it doth confift \ that is, i. In emptying us. 2. The Work of the Spirit after he hath emptied us, is tofiUus. The Means through which the Spirit is conveyed to us. The CONTENTS. 1. By the iVird. ; and this Word, the Word of the Gofpeh 2. By Fdthy which carries us toChrift's Fkjh to receive of bts Spirit, Through the Word and Paith, we are born of God, and fo partake of the Spirit of God. g. Prayer : And in Vrayer we may ash the Spirit either of the Father or the Son, Again that we may encreafe the Spirit, 1. Wemuji be conflant and continual in the Vfeof the Word, 2. We muft daily encreafe Faith. 3. Mujl be much in Prayer, 4. Mufh wuhdraw our felves from the Creatures, and live loofefrom them, 5. Muji ceafe from our own Works. 6. Muft give our felves up to the Spirit that he may work his Work in us. 7. The Works of the Spirit we muJi attribute t9 the Spirit, and not to our Flejb* Chrift's CHRIST'S SPIRIT, A Chriftian's Strength. A6ls I. 8. But ye JhaU receive 'Power ^ when the Holy Ghofi is co?ne upon you^ and ye Jhall be wltnejjes unto me^ &c. Or, Tou Jhall receive the Power of the Holy Ghojl coming upon you, THESE Words are the more Remarhtble^ becaufe the very lafl: Words in the Con- ference between the Son of God, and his Beloved Afoftles^ immediately before his Afcen- fion into Heaven. Now, you know, when dear and intimate Friends are ready to part, as their Love then runs flrongeft, and their jlffcUions are moft intire and vehement, fo then alfo they efpe- cially difcourfe of thofe things, wherein moft of all they defire to be fatisfied and refolved. Thus was it between Chrift and his ji^oftles ^ Never was there fuch dear and intimate Friendfijipj and fuch lincere and burning Love between any, as between them. The jipoftlesj all of them loved Cbrifi moft truly, and paffionately j and Peter^ who had three times denied him, three times profefled his Love to him , and being forry that Chrift fhould queftioa his Love the third time, he thus anfwered, Lor^, thouknowefl ill thivgs^ thoit knorveflJoK^.ig, that I love thee. And Chnfi viifo loved them dear- Joh, 13.1. iy j yea, he loved them fifft^ and having loved his 9Von^ he loved them to the endj and fo he was noE difcontented 2 Chrijl's Spirit^ a Chriftians Strength. difcontented with them, for their leaving and forfaking him, through Humane Infirmity, whea he was led away to Judgment, and to Death : For though Death quite puts out all Natural Love, yeE Sfiritual Love is not exunguiliied^ but enlarged by Death. Now when fuch loving Friends as thefe, were even now ready to take their laft leave of one another, in regard of Bodily Prefence, who would not moft willingly have been prefent, to have beard what Difcourfe pafs'd between Cmfi and his Difciplesj at this their laft parting. '^r^^^V^ Now Luke acquaints us with the whole Sum and ^j,-r^^|^S/Subftance oi Chrift's Difcourfe with his Apoftles, roithhis all the time he lived together with them, after Difcipks, his RefarreBionj till the day wherein he Afcended after bi^ j^to Heaven : In the third Verfe of this Chapter-, ^T7ill ^^ ^^^^^' ^^ ^^^ Difcourfe with them, de Regno his Afcsn- ^^h touching the Kingdom of God* That is, not [ion, only touching his ^firitaal Kingdom^ which he fets up in each particular Chriftian, and which begins at our Regeneration^ and is confummate in Glorifi- cation: But alfo touching his Mediatory and Mo- narchical Kingdom j which, in the time appointed of his Father, he fhould ^tt up in the World \ P al. 2. 8. When he jhould have the Heathen for his Inheritance^ P^"*7*H- and the utmofl ends of the Earth for his Pcffsffion^ and "' * ' all People J and Nations^ and Languages jhould ferve him^ and he fhould Reign from Sea to Sea^ and from, the River to the Worlds end. This was the Sum of Chrift's Difcourfe with them, and the Apoftles were fully fatisfied touching the thing, only they were unfatisfied touching the time. For befides, that the fetting up of this Kingdom of the Mejfias in the Power, Beauty, and Glory of it, was at thai time the common difcourfe and expedation of all Ifrael ', the Apoftles themfelves remembred many Prophecies and Promifes of the Old Tefta- Rient, for the Reftoring the Kingdom of David ; and ehriJFs Spirit a Chriftians flrength. and this they thought Chrifi would have done, in the days of his flejh : But frefently^ all their hopes were blalled by hn death. But when they faw him rifen again from the dead^ then prefently their k/«rrj were revived, into their ioxmtv hofes"^ but yet again, feeing nothing done, all the time he converfed with them after the RefurreElion^ when now he was ready to Afcend into Heaven, they defire him, fir ft ^ to Refolve them this OHeftlon^ whether or no he would at that time, rellore the Kingdom to //r^f/^ Lord (fay they) Wilt thou at this time reflore again the Kingdom to Ifrad t Now Chrift doth not deny the reftoring of the Kingdom to Ifrael^ but denies to acquaint them with the time when it fhould be done. He tells them, it was not for them to know the times and feafonSy which the father had put in his own power ^ ver. 7. The like Jnfwer to the like Demand^ Daniel re- ceived in his time. For when the Angel had re- prefented to Daniel^ the total deftruction of the Image oi worldly Monarchy^ together with the rife and reign, and xmnto^ Antichrift^ and the fetting up of Chrift s Kingdom in the World, in the Head of the two former, Daniel faid. Chap. 12. 8. And 1 heardj but I underfiood not *, then faid /, O my Lord-, what jhall be the end of thefe things? And hs \aid^ Go thy way Daniel, for the words are do fed Hp and (ealea till the time of the end. So that the Angel, whodii- covered the things themfelves to Daniel, refufed to difcover to him plainly and exprefly the time when they ftiould be done ^ but that was to be dofed andfealed up till the time of the end. And fo here in like manner, C^r/y? who had difcourfed largely and clearly to the Difdples touching the Kingdom of God, yet denies to difcover to them the time when it fhould be fet up in the world. And the r«afon why he denied this to them, to whom he had not denied himfelf, was not for want of l^ove^ bus CbrijVs Spirit a Chriflians firength. but becaufe the leather had kept the time and fea- fon, whereia all this fhould be done, in his own fower. Had this been placed in Chrifts power, he had no doubt made it known to them, as well as he did thofe other things^ which he had heard from his Father-, but the Father had not placed this in his Sons power, but had referved it in his own ; and the Apoftles were not to fry after, that which was hidden with God, but were to content them^ felves with what he had revealed. But though the Son did not reveal to them whali the Father had kept in his own power, yet he tells Ehem, what the Father had promifed unto them, and what he had alfo put into his power, and what he would certainly perform e'er long, and that was the gift of the Spirit cf power ^ faying. But ye [halire' ccive power when the Holy Ghofi ts come upon you^ ' and yoit fljall be witneffes to me^ &c. As if he fhould have faid, Do not you trouble your felves abouc ftcret things, which fhall not be accomplifh'd in the world, till many years after you are fallen a-t ileep \ but do you mind your prefent bufinefs, wherein you are to ferve God, in your Genera- tion *, your prefent task is to be witneffes unto me. In JerHfalem,y and ail Jndea^ and in Samaria^ and to the utmoft parts of the Earth ^ to declare and inake known^ what you have heard^ and feen with your eyes, and looked upon, and your hands have handled of the word of Life : You are to teflifie to the World my Incarnation^ DoEirine^ Miracles^ Life-, Deaths Refiirre^ion^ and my Kingdom and Gloryy that is to come : You are to make known to the IVorld^ the high and deep, the great and glo- rious myftery of Chrifi and of the Gofpel ; and thaC you may be fit for this great and weighty work, you fhall receive the power of the Holy Ghoft : Ton fiiall receive power ^ when the Holy Chofi is come upon yotty &c, Which Chriirs Spirit a Chriftians Jlrengtb. Which words alfo may be an j^nfwer to ano- ther Qiieftion which the Difciples did-i or might make, after this manner. Our dear Lord and Mafler^ \^hy wilt thou leave Qnefi^ us, thy poor DifiipUs^ among fo many Evils and Enemies in the World, which our wealnefs mult of neceflity fink under ? We well remember now ' fearfd and fooli{h we have been, whilfl thou waft' yet with us *, but how much more timorom and trembling fhall we be, when thou art gone/r^w2Us ? When thou waft apprehended by the armed power of the Magiftrates^ thou knoweft how we all for- fook thee and fled ^ and I, faid P^rtr, denied thee, and forfwore thee, at the voice of a fimple Maid. And therefore if thou now cfHite leave us, whac Witnejfss are we like to be unto thee, and whac Preachers of thy Name^ among the obftinate Jews^ among the angry and inraged Rulers^ and People, who will be ready, for thy Names fake, every day to deliver us up to a new death ? And how fhall we be able to fland amidft fo many difficulties, troubles, diftrefles, oppofitions and perfecutions, when thou haft left us ? Surely, we are fuch xceak and infirm Creatures, that we fhall never be able to hold out, but fhall lie down both in jhame and forrow. To this Chrifl anfwers in thefe words, jiccipi* Anfw. etis virtutem^ Ton jhall receive the power of the Holy Ghofl coming upon yon. As if he fhould have faid. You have a hard task indeed, buB you fhall be furnifhed with proportion ^hle power. The bufinefs you are to undertake, is not Humane^ but Divine -^ the things that you are to teach, are not carnal^ but fpiritnal ; the work that you are to fct upon, is noc mans work, but Gods : You are to ad among men for God'^ you are to ad in the worlds agaiaft the world ; you are to ad againft the Devilj in the very raidft of the JDmls Kingdom, You are to Convert ChrijFs Spirit a Chriftians Strength, Convert Infidels'^ to make of Heathens Chrijhans ', to bring them near unto God, who are now with- oHt God in the world ^ to carry the light of Heavtn up and down this dark world, among the People thac fit in darknefs^ and ftiadow o{ death, to fhew them the way to life and falvation ; ybu are to turn the ioorld upfide down \ to change the maners and en- ftoms of the People, to bring them off from the Idolatry of their Forefathers, to worfhip the true God in ffirit and truth ; you are to reduce the earth into conformity with heaven, and fee up Gods Kingdom, here in this prefent world. And all this you fhail not do, m eafe and quletnefs, and frofperity, and pleafetre', but whilfl you are thus im- ployed and bulled, you Ihall have the whole world rife up againft you, and the Devil profecuting you with his Htmoft power through wicked Men, and you fhall not only be hated of all Men, for my names fake, but you fhall be even overwhelmed with reproaches, obloquies, flanders, oppofitions, perfecutions, prifons, torments, deaths. And therefore that you may be able both to do and to ftffer all thefe things, Ton jJmll receive the power of the Holy Ghofi coming upon yon. Now from thefe words, we fhall note fome- thing generally, and fomeching more particularly. Ingeneral three things. The firftis this : 1, Gene- i. Vhat as Chrifi will not fuffer his Difciples to ral Do- be tempted above their power, fo neither to be im* chine, p/o^f^ above their power*, but he furniihes them with ^OWQV fifficient, both for their temptations, and for their imployments -, for thdr ftfferings, and for their dowgs. And as Soldiers, that are under a wife and careful Commander, when they are near an ingagement, are not fuffered to run ra^iily upon the En'emy, nor permitted to go forth to Battle till they are armed, and monnted -, fo Chrift would not fuffer his Difciples to go forth in hi^ warfare, to ChriJVs Spirit a Chrijiians ftrength. to encounter fo many evils, and oppofitions, and perfecutions, and the whole power of the voorld^ and of the Btvil^ till firfl he had a^- med them with the power of the Holy Spirit ; Te {hall receive power when the Holy Chofi is come ufon yoHj 6cc. Chrift always gives unto all thofe whom he fends forth and imploys, of his own power ^ for his own works \ heavenly power for heavenly works, fpiritual liOVfQv for fpiritual wovkSj the power o/C?^^, to do the works of God. Indeed Chrift gives unto fome z greater meafure^ of power, and to fome a lefer^ according as he intends to ufe fome, in ireater works and difficulties, and fome in lejfer ^ but flill they have of Chrifts power^ whether more or lefs^ who are imployed by Chrift • and a little of that power that is communicated by Ck//?, will enable a Man to do great things, far greater than the world fufpeds, or imagines. So that we may judge of our calling to any bu- linefs, and of our employment in it, by the power we have received from Chrift for it. If we have none of the power of Chnft^ we were never fet on work by Chrifi ^ for Chrifi never fets any on his workj without communicating unto them of his power. And hereby we may certainly know and conclude, that thofe in the Miniftry that arc loofe and vicious, and idle, and negligent, and infufficient for that work, were never called to it, nor imployd in it by Chrift^ but they rm of their own heads, when they were not fent^ and Mi- nifter in the Church for the gain of Monty^ and Treach only that they might live. Whereas if Chrift had imployed them in that Calling, he would have furnifhed them with ^^///>/>i for it ; and they being deftitute of fuch Abilities, it is niolt evident, they were not fent by Chrift\ Judge 8 ChrijVs Spirit a Chrijiians ftrength, ■lis • -____^ . Meim eft Judge then what a kind of Reformation this mUnmhX'Q}^^^^)^ were like to have, if fome Men mighE ^f^rikt^^^^^ their minds-, who would have ignorant and imimpum^^f^ff^i^^^ ^^"^1 Y ^^ loofe ^nd frophane Mcn^ toleia- ij fcekra-ted in the Miniftry, under pretence of keeping up turn mini- Ordinances \ when yet fuch Men were never im-^ JhuMy i^^pioyedby Chrifl, nov fnppUed with any power from M r/'^ ^^^ • ^^^ ^^^ ^^^^ Ordinances (I pray) are thofe w.zto ^IJke to be, which are kept up by Men that are prda-t, fi- Carnal^ not having \\\q Spirit f But you fee here Hit fur '^d i\\2it Chrifls way and wifdom was different from Luth 'de In- ^^^^ ' ^^^ ^^ ^^fi ^^^^^ ^^^ ^f^^ft^^^ the Powcr of ftir.Miniiir. the5p/V?>, and then /^«r them to Preach, when he ^^^^' had firft enabled them to Preach. 2 General 2. You fee here, that Chrifi being to leave his DoMne, Vifciplesi, in regard of his bodily prefence, yet leaves behind him the promife of the Spirit of powcr \ and this was fome eftablifhment to them, who before had their hearts filled with forrow, Chrifls though fome time he leave his People ia regard of fenfe^ yet he never leaves them with- out a promife. The Soul fometimes in the hours of temptation and defertion, may want the fenfe and feeling of Chrift, but it never wants a pro- mife from Chrifl ; and the promife makes Chrift prefent^ in his abfenee. For Chrifi himfelf is fpiri'- tually prefent in the promife^ and not Chrift only, but the Holy Spirit alfo ; for Chrifl and the Spirit are never afmder^ but as the tather and the So7i are one^ fo is Chrifh and the Spirit one^ and all are in the promife. And fo the promife is able to uphold the Soul in any condition, not becaufe of its own nature^ but becaufe G'tf^ and Chrifi and the Spirit are prefent lathQ Promife j and they are in- finitely able to fupport the Soul through the Pra^ wife, under the greateft evils either of Earth ot HelL Now this enjoyment of God in the Promife^ is the enjoyment of Faith^ ai;d not of Scnfe-^ and this CbrijVs Sph^it a Chrlllians firer^gth. this eiijoyirieni: of Fait h^ is the moll: excellerjt and iritimate en joy men t of Chriil. And thus may the Soul enjoy GhrilLS prefence in hhahfence j his pre- fcnce according to Ftith^ in, his abfence according to Senfe, And therefore Chrifi departing from his Difciples ia regard of his i7p^/7j prefence, leaves wich them the promife of the Holy Sflrity and in thaE ■ promife, his fpiritnd prefence. And this is the worft Condition that Chrijt ever leaves his true Church in; he leaves them his prefence h\ a Tro- tnifcj when in regard of /^/i^^ heforfakes them. 3. Note, that Luke being to fpeak in this Book 3 Gemni of the Achs of the Apoftks^ of l{^Q propagating ^vid Doclri'iK* enlarging^ ?iXid governing the C^r//?/,'?;? Church, doth firji niak€ mention of the pouring forth of the Spirit^ and thac both upon the ApoflUi^ and afcerwards upon the Difciples. Signifying hereby, that there is nothing fo necejfary^ for the increafe and well or- dering of the true Church of Chrid, as the pouring forth of the Spirit, And therefore they are altoge- ther deceived, and walk in the light of Natptre^ and not oiGod^ who think the increafe^ and pro- pagation^ and prefervationj and eftahltjhmem^ and order^ and ordering of the Ck^rc^ of God, depend efpecially upon t\\Q'Coitncels^ and Decrees^ andCt???- ftitutions of Men *, and that without thefe^ the Church of Gf?^ would foon come to woful difor- der^ yea to utter mine and confafion y as if Chrifi and his Spirit fate idle in Heaven, and had left the whole bufinefs of his Church to Men^ and the Sa- cred Power confirmed with the Secular^ were abun- dantly fufficient for the increafe and well ordering of the Church. In the mean time, not regarding the promife of the Father.^ or the pouring out of the Spirit by the Son, And this is the very myftery^ of the myftery of iniquity among US, and the very head of Antichrift, which is yet to be broken. And Jherefore le5 us know, that as t;he Pfalaiifl; faith, j^ ~ Except TO ChriIVs Spirit a ChrijliLins ftre;2gth. Except the Lord bitild the Houfe^ they labour in vain that build it ^ and except the Lord keep the City^ the watchman watcheth but in vain *, fo alfo except: the Lord through his V/ord^ pour forth the proniife of the Spirit^ arid by that Spirit of his, in and through the Word enlarge and govern the Church, they la- bour in viin that undertake thefe things of them- felves. For it is the Spint alone, that through the faithful miniPay of the IVord^ makes the m- creafe of the Church, and lays hold on aii the Electa and brings them through Faithj into the Unity of the Son and of the Father^ and teaches them, and orders them, and governs them, and preferves them. And therefore you fee here, that the Fro- mife of the Spirit is firft performed, before the Church of God hath any Enlargement^ or Government, The par- And now from thefe General things we proceed ticular |-q i\,^q words more particularly, Te fljall receive handling, p^^^y, ^i^^^ ^y jL[jly Qljofl is come upon yon, vvorcb. And here we may note two things. 1. What he Fromifes t\\tm^ and that is Forver, you fljall receive Fower. 2. How they fhould be made Fertahrs o( that Power, and that was, by the Holy Spirits co- ming Hpcn them. The Foint we will infifl on from both^ is this. 7k DoHr. That the receiving of the Spirit^ is the receivittg of Fower \ till wc receive the 5/?/m, we are altoge- ther without Powers and when we receive the Sfi- ritj then firfl of all, do we receive Power j Forver from on high. By Nature^ we are all without flrength^ weak, impotent Creatures, utterly unable to do any thing that is truly and fpiritually righteous and good. For by nature, we are nothing bufi flefli, for that rvhich is born of flep) is flefli^ and all jicflj is grafsy a fading, withering and decaying thing, together with all the flowers of it, that is, the perfcdions and Chrift's Spirit a ChriJUans firength, 1 1 and excellencies of it. So that by naturg^ we are all without power, becaufe we are nothing but flefh^ of which, weaknefs is an infeparable adjunct. But when we receive the Spirit^ we receive TheSpi- pwer J for power is an infeparable adjund of the^i^^^^^w- Spirit^ as weaknefs is of flejh \ yea the Spirit it felf^^^ ^f*^ which is given us, is poiver^ and that both ejfemi' ' ' ally and operarively^ in k fclf, and in us. 1 . The Spirit is power ejfemally in it fclf ; for it i. is one God with the Father imd the 6V, co-eirential,f#^^^'^^(>' co-equal, co-eternal ^ and fo as Chrifi is the power ^^^ ^^J'^-i' of God, fo alfo is thsfpirit^ the power of God ; yea ihQ fvirit is the God of power, as well as the power of God. So that the Spirit is power in him- {df ejfemiallyy and he that partakes of the power of the fpint^ partakes of that power, which is God^ and no creature, 2. The Spirit^ is power operativdy in us, h'j be- 2, ing m us. operative- I. A 5p/m of Knowledge, for the Holy Spirit fj^'"'^-;^-^ teaches us to know ?^f things that are freely given uu to MS of God', yea, he teaches us to know, what i. finis, and v/hat righteonfnefs-, what death is, and -^^P^^^^ ^f whaz life 'j what heaven is, and what ^7^//; what^"^^' our fehes are, and what God is, and thefe things ^^^* he teaches us to know, otherwife than other Men know them. In a word, the Spirit teaches a Chri- fitan to know all things, that is, to know God, and the Kingdom of God, and all the things of both, all other things being ^or^/;/^ in companion of thefe. Thus the Holy Spirit is a Spirit of knowledge in us, and fo of poiprr ^ for knowledge is the ftrength of ^ Man. Whereas an ignorant Man is a ip^^^y^ Man, you may carry him whether you will ; but know- ledge renders a Man flrong and unmoveable. And in all things, wherein the Holy Spirit is a Spirit of knowledge in us, he is alfo a Spirit of ftrength. . „ ^* . r The Holy Spirit is a Spirit of P^^^^ r ia us, by be- p.^^^^'^' '•'' B z ing ' 1 2 Chrijl's Spirit a Chriftians ftrength. ing in us a Sfirit of Truth. And fo the Spirit is, be^ caufe ic doth not only lead us nnto the Truth (that is unto the word which is the only Truth, as it is written, SmHifie them through the Truth ^ thy Word is Truthy but alfo the Sprit leads us into the Truth \ it leads ^ into theT?7///;, and the Truth into m^ till we and it, become ow^ by an iafeparable Uni- on. The HJy Spirit takes a Believer, and leads him into one Truth after another^ till at lafl: ic leads him into all Truth. Now wherein the Spirit, is a Spirit of Truth to US, it is a Spirit of power *, for through the Truth we learn from the Spirit of Truths we are altogether y?^^^y? and unmoveahle^ among variety of different and contrary winds of DoEirine. And this is the very caufe, that among fo many divifionsy ^nd faElions^ and errors^ and herefieSyWhich woefully prevail in thefe prefent times of ours, the People of God are not f educed and overcome^ to wit, becaufe they are all taught of God^ of God and not of Menj and have the Spirit of Truth, to lead them into Truth ^ the Spirit I fay, and no6 Men ^ and {o it is impoffible that they ?no\Ad fully and finals ly be deceived. For wherein we are taught by the Spirit of God, it is unpoflible we fhould be per- averted by Men. Whereas on the contrary, the true ground why fo many are feduced and overcome by the Errors and Herefies of this Age, is becaufe they have taken up their Religion only from Mans teaching, and have received their Opinions or Do- drine from Men ; and fo what one Man hath taught us, another Man can Hnteach ; yea if we be led to the Truth it felf, only by Man^ Mm can agaia lead mfrom it. For all the world cannot lead any Man into the Truth, till the Spirit lead him into it ; and when the Spirit doth lead us into the Truth, all the Men in the world cannot lead us eut of it •, but we are fo fure of thofe thijjgs,where- m the Spirit hath beeu a Teacher to ^3, that if all th§ ChrijVs Spirit a Chriflians j\rength, 1 5 the Comcds and Churches in the world, yea all the Angels of Heaven Ihouid teach us contrary, we would hold them 'acatrfed. But a Man that hath not been taught of the Spirit^ every day you may win him into new Opinions, by the porp^r and au- thority oiMen^ together with the flrength of other advantages: But he that hath been led into the Trnth^ by the Spirit of Truth, \% unmoveahle and invinfible among all Dodrines. And thus alfo the Holy Spirit by being a Spirit ofTrmh^ is alfo a SpiriE ofF£?ir^r inus. 3. The Holy Spirit is a Spirit of Fower in us, ^Y j^pfritof being in us a Spirit of Wifdom-^ and fo it is, be-Tj^^'^,^^, caufe it makes us wife with the voifdom of Godj wife upon £^rr^, after the rate of //^^^^-z/^;;, wife to Salvation. There is no Man wife without the Spirit of God, for the wifdom of carnal Men is but fooU ijJmefs before God, yea before Angels and Saints , but the wifdom of the 5pm is mofl: gracious and Heavenly wifdom. And this wifdom of the Spirit, is the ftrength of a Chriftian^ the more he hath of .it, the more mighty he is, both in all his ^f?/??^^ ^nd indfirings. It is faid, Ecclef. 9. 15. That there was a poor wife Man^ delivered afmall City from the power of a mighty King^ and therefore Solomon con- cludes that wifdom is better than ftrength^ for it can do greater things than flrength can. When Ba- 'z/i^ carried himfelf tpZ/e/y, 5^/^/ a great King was afraid of him \ he thought himfelf too weak to deal with David^ and David too mighty to deal with him, becaufe of his wifdom-^ and Solomon asked Wifdom of God above all things^ for the ftrength of his Government ; all Government without this, 2 Con iT being but weak and brittle. Thus wifdom contri- 1^. hutQs ftrength to us, whereas we fay of a Man that wants wifdom^ he is a weak Man ^ and fo the Holy Spirit being a Spirit oi wifdom ia tts, is alfo a: SpirieofPwrr, 14 Chrifl's Spirit a Chrijlians jlrength, 4. 4. The Holy Spirit^ is a Spirit of Power in us, by A spirit being in us a Spirit of Faith. For Faith is a work ^ Faith, ^^ j.|^g ^^^y^-^ ^y^ Pomr \ and no /^/j Power would *^*^^' work Ki/f.^ in us, then that which raifed up Chrifi from the dead^ when he lay under all the fin of tntfij and all the wrath of God^ and all ihtforrows cfdeathy and all the p^iwj ofhell^ it muHbe a w;^^- ty power indeed, that mull raife Chrift then, and that power was the power of the Spirit \ and no lefs power will work Faith. So that v^hoever truly believes by this faith, of the operation of God^ is fenfible in his own Soul, of the [elf fame power, that raifed Chrifl: up from the dead. And thus the Holy Spirit is a Spirit of Faith in us, and fo of Tower. For mhelief keeps a Man in himfelfj but faith carries a Man out to Chrifi: ^ now there is no Man weahr than he that refls on himfelf and there is no Man fircnger^ thsn he that/(?r/^^tfj himlelf, and refls on Chrifi, And fo a Man through the power of Faith^ is able both to do and indnre the lelf fame things whichCm/? himklidid and indnred. \ — . ^ ^^ I . He is able to do the fame things that Chrifi him- erofFaith/^^/^^^) ^"^ therefore faith Chrifi, all things are inables wspoffible to him that helieveth ^ fo that a Believer hath I. to do a kind of o?nnipotency^ and all things are poffible ^]v ^^^ ^^ ^^*" ''> ^^^^^^^ ^y ^^^^^ ^^ ^^y^ ^^^^ "p^^ ^^^ Chrfit power of God^ and all things are poUibie to the hiiiifelf p^TP^r of God^ and fo all things are poffible to a did. Believer^ who is partaker of that power of God. And hence Pad faith, / can do all things through V\\i\.d^A'^. Chrifi that fir engthneth me ^ this Chrifi that Itrength- ned him, was ihQ power of God^ and this power of God, is not aj^Wfff power, but an infinite^ not a particular power, but aji mivcrfal \ and fo can do, not fome things only, but all things ; and fb al- io can all they, who are truly partakers of it by Faith. Yea Chrifi himfeif hath a greater expref- fion ihan this, yea fuch an one, that I never durfl have C brill's Spirit a ChriJUans flrength, j^ have fpoken, if Chr ift himfelf bad not firll fpokcn ic, and chat is this, John 14. 12. He that believeth in me J the works that I do^ Jhall he do^ and greater works than thefe^ becanfe I go to the Father. Where Chri/l faith, a Believer (hail not only do the fame works with himfelf, (which alfo had been a greaE thing) but alfo greater works than himfelf^ and this indeed is altogether admirable and wonder- ful, that a Believer fhall do greater works than Chrifl: But how is this made good? Why thus* Chrift he overcame the Law, and Sin, and Death, and Hell, and the whole power of the Devil m a Body and Soul free from lin*, (his humane nature being the immediate formation of the Holy Spirie in the womb of the Virgin Mary^ and fo had not the leaft fpot of fin in it.) But now Believers overcome the fame evils, even the Law, Sin, Death, Hell, and the whole power of the Devil, in corrupted and polluted nature, in Bo- dies and Souls, at the firll full of Sin, and after- wards defiled through many corruptions. The Devil came to Chrift, and found nothing in him, and To he overcame; but he comes to a Believer and finds much in him, and yet he overcomes. And this truly is a greater work than Chrift did, and thefe works we do, but not through our owa power, but through Chrifts, of which we truly partake, through Faith. 2. A Chriftian, through the power of Faith, is 2, able not only to do, but alfo to fuffer the ^^m^To fuS^*" things that Chrift himfelf fuffered. Now the Suf- ^f. f^'''^^ ferings of Chrift were the moft grievous and iii'lf^fchiji tolerable to nature, that ever were. For how /,/w/e// did Chrift for the prefent, as it were lay afide his fujfsrcd* Divine Nature, that he might fuffer in his Hu- mane I and how did he fuffer in this, the whole weight and condemnation of Sin, to the very ut» moft, and the whole wrath of God to the utmoft, B 4 and 1 6 ChrijVs Spirit a Chri\lians ilrength. and all the forrows of death, and the pains of hell, to the very iitmofl! And among all the Suf- ferings, had not the leaft drop of Comfort either from Heaven or Earth ^ and yet through the pow- er of the Spirit, he indured and overcame all. And {o each Chrifl:ian is able to indure and over- come the fame evils, by the fame power ^ and phil 3«"^C) j;herefore Vnul defired to know Chrift tndy^ and noE only the power of his refurrcUlon^ which any one would deiire to know, but alfo the fellowftiip of liis Sufferings, which fiefii and blood trembles at, yea and to be made co-aformahlc to his 'very death. Yea I add yet further, that if a Chriflian fhould chance to fall down into Hell (as we believe Chrifl defccnded into Hell, and fo alfo many of his Saints "have done, as David^ and Hez^ekiah^ &ic.) yet a Chriiliao, through the power of the Spirit, were able to overcome both the Sins and the Pains of Caru S, Hell ; and therefore faith Solomon., Love (which is ^' ^" the power of the Spirit) is too ft rang for death and too hard or too cruel for Helh^ as is evident in that Godly Woman (for I will name but one inftance inftead of many) who thinking of the torments of Hell, and of the hatred and biafphemy of God, which reigned in the Damned, did earneflly en- treat God, lit etiamfi damnaretirr^ tamen Deum di- ligeret *, that thbijgh fhe were damned, yet ftill flie might love God. Here Love was too hard for Hell indeed. And thus a Believer through Faith, is inabled, both to do and indure the felf fame things which Chrifb himfelf did and endured; and the Holy Spirit, by be:.ng a Spirit of Faith, is a Spirit of Power in us. «;. 5. The Holy Spirit is a Spirit of Pow^rin us, Jfpirhofby being in us a Spirit; of Righteoufnes ^ and fo rigbteouf lie is two ways. ^^•^^' I, In regard of mortifying Sin. For the Spirit of 17 ChrijVs Spirit a Chriftians ftrength, of God dwelling in ns, is not idle in us, but con- i. tinually adive; and fo from day to day mortifies ^''^^'^- Sin. And this is the proper work of the Spirit in ^^^ *^^^" our Flefh, to dellroy out of us, whatfoever is con- trary to ic feif^ and that is, every Sin, Luft and Corruption. Now our Sins are our Weaknefs, a Mans Pride and Paffion, and Envy, and Govecouf- nefs» and Luit, and Intemperance, and every Sin is his VVeaknefs. Now the Holy Spirit, by being in us, a Spirit of Righteoufnefs mortifies and de- ftroys all our Sins,and fo takes away ourWeaknefs. 2. Again, as the Holy Spirit is a Spirit of Righ- 2.^ teoufiiefs in us, in regard of mortifying Sin, fo^'^P^^^^^i alfo in regard of imparting Grace to us; for all^'^'^^^* Grace is the fruit and operation of the Spirit ia our Flefh ; and as all Light is from the Sun, fo i» all Grace from the Spirit. Now every Grace, is fo much flrength in the Soul ; Faith fo much ftrength, Hope fo much flrength. Love fo much fbrength ; and fo Humility, and Patience, and Temperance, and Godlinefs, and Brotherly Kind- nefs, and all other Graces, are fo much flrength ; and according to each mans raeafure of grace, fo is his meafure of flrength ; and according to each mans raeafure of the Spirit, fo is his raeafure of Grace. And thus the Holy Spirit, by being a Spirit of Righteoufnefs, is alfo in us a Spidt of Power. 6. The Holy Spirit, is a Spirit of Power in us, 6, by being ia us, a Spirit of the fear of the Lord ; and ^ ^P^'^* fo he is,by reprefenting God to us in his Glory and ^fj^^^f^^^ Majefly, according as he hath revealed himfelf to ^^^^^ ns in his word j from which Knowledge of God fprings his fear. For what is the reafon that the men of the World fear not God, but Sin fecurely, againft the great and glorious God every day ? Why, the reafon is, becanfe they know not the Lord. Now the Spirit comes and reveals the Fa- |her ia the Son, and prefents God to the Soul^ - through 1 8 Chrifi's Spirit, a Chrifitans Strengths through his word, in bis Innnice and Eternal Power, and Jailicc, and Wifdom, and Truth, and FaithfuLieis, and Love, and Mercy, and Goodnefs, &c, and fhines to the Soui in each At- tribute of God V and now, when a Man fees God by his own Light, and knows him by his own teaching, then firll doch he begin truly to fear God, and the fear of God is his ftrength. For he that fears God, is free from all other fear ^ he fears not Men of high degree, nor Men of low de- gree, nor the united power of all the Creatures ; he fears not the fear of other Men in their Evils, but in the midll of all fearful things, he is with- out fear, becaufe he janBifies the Lord of Hbfis i?i Jf2L,S,i2»himfelfj in his hearty and makes him his fear ^ and his dread. And by this means, amid ft alL evils, he hath admirable confidence and allurance ; be- caufe he knows, that no evil can befall him from any Man, or from any Creature, till firft it be the will of God ; and alfo, that whatever evil befalls him, according to the will of God, it fhall work for good imto him in the end. Thus the fear of the Lord is a Chriftians confidence, and a Believers ftrength •, whereas, he that fears not God, fears every thing, yea, not only real, but imaginary evils *, and as evils multiply his fears, fo his fears again multiply his evils, till at laft he be fwallowed up of both. But the Holy Spirit be- ing in us a Spirit of the fear of the Lord, is alfo in us a Spirit of ftrength. 7. 7. The Holy Spirit is a Spirit of Power in ijs, ^Spfr:> by being in us a Spirit of Love and Unity. The fndvllty ^'^'^-^y Spirit, is a Spirit of Love and Unity in the *^' Godhead ^ for the Father loves the Son, with the Spirit^ and the Son loves the Father with the Spirit 5 and the Father is one with the Son in the Spirit ; and the Son is one with the Father in the Spirit j and the Spirit is both the Bond of Love and Unity between the Father and the Son •, and God ChnlVs Spirit a Chriftia/is ftrerigth. 1 9 God being moil: Love, and moll one, is alfo moH ftrong. Now vvhaE the Spirit is in the Godhead, he is the fame in the Church ofGod, which is the true Temple and Habitation of the Godhead, and that is, a Spirit of Love arid Unity : For why is there fuch conftant Love and Unity between the members of the fame body, but becaufe one Spirit runs through them all ? and fo there is fuch con- llanc love and unity between all Believers, be- caufe one Holy Spirit runs through them all. And hence we may take notice of a Remark- able difference between Nacure and Grace, for Nature, of one m^akes many ^ for we all, who are many among our felves, even a whole world of Men, were but one in Adam^ omnes erAmmille units homo -J but Grace, of many makes one ^ for the Holy Spirit, v/hich is as fire, melts all the faithful into one mafs or lump, and makes of ma- ny one Body, one thing, yea it makts them one, in the unity of God, according to that of Chrifb, John 17. 21. that they all may be one ^ as thou Father art in tncy and I in thee-, that they alfo may he one in Hs \ mark the words, for they are wonderful ^ that they all may be one^ that is, that all Believers, who are many among themfelves, may be all made one •, one ? How one ? As thou Father art in me^ and 1 in thee j that is, as thou and I,being two Per- fons, are yet but one God ; after this highcfc ex- ample of Unity, let them be made one in us, as long as they remain in themfelves, they are many ; and how much they remain in themfelves they are many, for their Unity is not in themfelves, but they are one in us who are one ^ that is, how much the Saints by the Spirit are carried into the Father, and the Son, who are one, fo much alfo are they made one, not only with the Father aad the Son, but alfo with one another. You may fte in the ^cis how the multitude of Believer?, afier they had received the Spirit, fo far forth as they had received 20 ChnjFs Spirit a Chnftians ftrengtl\ received the Spiric, were of one heart and of one mind. And this Unity of Believers is their flrength *, and when God (hall take away all thofe prejudices, and fufpicions, and jealoiifies, and particular ends and interefts, and divilions, and feparations, and Schifms, that are among his owa People, and the People of God fhall be reduced into this blefled Unity among themfeives, and the Lord be one, and his Name one, among them all, then fhall the Church alfo be of admirable and invincible power. So that all they that firive with it J fijill perijh ^ and all they that war againft it^ jhali be as nothing ^ yea thenjhall the Lord make the Church f ^2^.41.1$. ^_f a figxp jharp threjhing injlrumenty having teeth^ and it (hall threjh the Mountains (that is the Kingdoms of the world) and jhall beat them fmallj and fljall make the htlls^ (that is, the lefTer Commonwealths) as chaffe. But till the Church of God attain to this Unity, it fhall not do any excellent thing, ic fhall not work any notable deliverance in the Earth, neither fhall the Inhabitants of the World fall. When the Spirit of God fhall be a Spirit of Unity in the faithful, and fhall heal all the fad differences and diflentions that are now between them, then alfo fhall it be a Spirit of admirable Power in them. And thus much for the explication of the Point. I vfe, The Vfe is two-fold. ■• I . The firfl is, to exhort all Men, every where, to endeavour to partake of this Supernatural, Spi- ritual and Divine Power of the Holy Spirit, which is certainly communicated to all the Faithful, and Eled in Chrifl Jefus. And let no Man think it is a thing indifferent, whether he have this Power or no, but know, that the having of this Power of the Spirit, is ofabfolute neceffity, and thae Uncceffity both for Miuiflcrs, and for all other Chriflians. t^ hate "he* ^ ' Tl^^re is a neceflity of this Power of the Holy power otthe Spirit for Miniflers, and to them, this prefenc **^'^' place doth chiefly relate. " " .1. For CbrilVs Spirit a Chriftians firength, 21 T. For firil, if they have not this power of the i. Holy Spirit, they have no power at all. ForOdier- Chrift fent them, only as his Father fent him^J'^'^'f ^^^^T and fo Chrifl never gave unto them any Eartlily ^l^^^\^ or Humane or Secular Power, no Power of Swords all, or Prifons, no Power of outward conftraint and violence. Chrifl gave them no fuch outward and worldly Power, for the inlargement of his King- dom, as not being ai; all fuitable to it. For his Kingdom is Spiritual, and what can Carnal Power do in a Spiritual Kingdom.^ His Kingdom is Hea- venly, and what can Earthly Power do in a Hea- venly Kingdom ? His Kingdom is not of this World, and what can Worldly Power do, in a Kingdom that is not of the World ? and though Antichrift and his iVlinillers, have arrogated and ufurped fuch a Carnal and Earthly and Worldly Power to themfelves, in their pretended mana- ging the Kingdom of Chrifb, yet the faithful Mi- nifters of Chrifl cannot. And therefore feeing the Miniders of the Gof- pel have no Power from beneath, they mnfl needs have Power from on high \ feeing they have no Fleflily Power, ;they mull needs have Spiritual Power \ {&€m'^ they have no Power from Earth and from Men, they muil needs have Power from Heaven, and from God ^ that is, the Power of the Holy Spirit coming on them, or elfe they have no Power at all. 2.- The Miniflers of theGofpel mull needs have 2, this Power of the Holy Spirit, becaufe otherwife Without they are notfafficiem for the Minifiry, For no Man ^^^^ f^^ is fufficientfor the Work of the MiniHry, by any ^[ent for natural Parts and Abilities of his own, nor yet the work by any acquilite parts of Humane Learning and of the Mir Knowledge, but only by this Power of the Holy ^^^^ Spirit-, and till he be indowed with this, not- IvittyjaQding all hi$ other Accompliihments, he h altogethei: 2 2 Chnji's ^Spirit a Chriftians Strength, akogether infufficienc. And therefore the very Apofcles were to keep filence, till they were in- dued with this Power ; they were to wait at 'Je- nifalem^ till they had received the promife of the Spirit^ and not to Preach rtiil then. Yea, ChriH: bimfelf did not betake himfelf to the Work of the iMiniilry, till firll the Spirit of God came up- on him, and anointed him to Preach. And there- fore for thirty years together, iiedid not Preach Publickly and Ordinarily till at Johns Baptifm, he received this Power of the Spirit coming on him. Now if Chrift himfelf and his Apoftles were not fufficient for the Miniflry till they had received this Power from on high, no more are any other Miniflers whatfoever. For as I faid, it is not ^ Natural Parts and Abilities, and Gifts, and Learn- ing, and Eloquence, and Accomplifhmeacs, that make any Man fufficient for the Miniftry, but only the Power of the Koly Spirit coming upon him. So that who ever is deflicute of the Spirit of Power, is infufficient for the Work of the Mi- niftry, and that in thefe regards. ^« I. Without this Power of the Spirit, Minillers They are g^g utterly unable to preach the Word-, that is, breach ^^ the true, fpiritual and living Word of God. For theWorci. CO preach this Word of God, requires the Power of God. One may fpeak the word or Man,by the power of Man, but he cannot fpeak the word of God, but: by the Power of God. And Chrift himfelf, in all his Miniftry, fpake nothing of himfelf in the ; lirength of his Humane Nature, but he fpake all he fpake, by the Power of God *, and without this i Powet of God, he could not have fpoken one ; word of God. And fo in like manner, no Man is able to preach Chrift but by the Holy Spirit, which is the Power of God. For Chrift is the I Power of God, and can never be reprefented buE by the Holy Spirit, which is the Power of God. For as we fee Lighc in his Light, that is, the Fa- ther ChnjVs Sph'tt a Chriftians jlrength, 25 ther wlio is Light, in the Son who is [.ighc \ or elfe the Son who is Light, in the Holy Spirit who is Light ^ fo we know Power in his Power, that is, the Son who is Power, in the Holy Spirit wiio is Power. And Chrifl; v^^ho is the power of God, can never be made known to the Church, but by the rainilLration of the Spirit, which is the power of God. So that it is not an eaile thing to preach Chrilt the power of God ^ yea none can do ic aright, but by the power of tiie Holy Spirit co- iiiiiig upon him. 2. Without this power of the Spirit, Miniflers 2/ are unable to preach the Word powerfully. They^^"^!^^^ may, it may be, happen upon the outward word, ^^^^^.^^^1. yet there is no power in their Miniftry, tiil they ly. have received this power of the Spirit coming up- on them. Otherwife, their Miniftry is cold, and there is no heat in it ; it is weak, and there is no Hrength in it. 1. It is cold, and there is no heat in it. With- i» out Men have received the power of the Spirit, '^Jp ^^'' there is no fire in their Preaching. Their Mini- ^^l^^]j.j^^. flry, is unlike the Miniilry of Eiias^ whofe Mini- out this flry was as fire ^ and unl'ke ^ohn Baptifis^ who in Power, his Miniflry was a burning and fhining light ; and unlike Chrifts, whofe Miniilry made the Difciples hearts burn within them*, and unlike the Apo- Hies, who having received this Spirit, were as Men made all of fire, running through the World and burning it up. Without this Spirit a Man's JMiniftry is cold, it v/arms the hearts of none, it inflames the Spirit of none, but leaves Men ftiil frozen in their Sins. 2. It is weak and hath no might in it. There 2. is no ftrength in a Miniflry where there is no^^^^* Spirit. Wiiereas when Men have received the Spirit, then Eheir Minifl:ry is a powerful Miniflry, as Pa^il^ I Thef. i. 5. The Gofpel came to yon not in word 24 ChrijVs Spirit a Chrijlians flrength, —>■■■■ mmm ■■— IK** ■- ■ ■■■■.■—■■■■» . I . ■ ■ ■■■■■ — ■■■.- ..^ I. ,. , .^ — ^— ^ xoord oniy^ hut in pcwer and in the Holy Ghoft j and therefore in power, bccaufe in the Holy Spiric. And again, i Cor. 2. 4. M^ J'peech a-ad f reaching was not with the cntijiKg words of mans wifdom^ bin m demonftration of the Spirit and Power, Where you fee the Spirit and Power in the Work of the Mi- niftry, are always conjoyiied, as the Sun and Lighc are -^ and that Miniilry that is in the Spirir, is always in power. And being in power, it is always effedual, either to Convert Men, or to inrage them \ and tUt inraging of men, is as evi- denn a iign of the Spliic of power in a mans rai.ii- ftry, as the Converiionof men. Whereas a cold and dead miniilry, that is dellituce of this power, doth (as we ufe to fay) neither good nor harm, neither converts nor inrages, neither brings in Righteonfnefs, nor deflroys Sin, neither kills nor quickens any, but leaves men in their old temper, for many years together, and never ilirs them. But the miniftration of the Spirit and power, is operative and mighty, and carries ail before it. And though evil and carnal men will ever be murmuring and wrangling, and oppofing, and contending againfl fnch a miniilry, yet they are never able to refifl the wifdom and Spirit of it ; Afts(5. 10 as the Libertines, Cyrenians, and Alexandrians, were not able to refiit the Wifdom and Spirit by which Stephen fpake. And therefore let them that will needs be flriving againfl fuch a miniflry, know, that they drive againfl more than a meet man, they flrive againfl Power from on high, againfl the greatefl power that ever God put forth *, againfl the power of Chrifl himfelf, and his Eternal Spirit, and fo they fhall never be able to prevail againfl this power, but fhall furelf Unk under it. But to retDrn from whence wq have a liule digreffed. 3. Withj ChrilFs Spirit a ChriJUans ftrength. ^ > 3. Without this power of the Spirit, as Mini- 3, flcrs are not able to preach the Word, nor to^^^^leto preach it powerfully, fo neither are they abJe to i|^^||J^^j[^^^ hold one in their miniftry, and to carry it on^ji^^y, flrongly againfl all oppofition and contiadidion. Peter and John Preached the Gofpel, but prefeiit- ]y the Rulers and Elders and Sciibes convented them-, and ftraightly threatned them, and com- manded them, not to fpeak at all, nor to teach in the name of Jefus. And now if the Apoflles had ^^^ ^* wanted this power of the Spirit, they would pre- ^^' ^ fently have been nib'd and awed, and would have fheaked away, and you fliould have heard no more of them. Buc they having received this power, all the threatnings and fcornings of the Rulers and Magiflrates could not deter them from thedifcharge of their Office, and that Miniftry they had received from Chrift. But though be- fore, they were fearful, and trembling, and daunted aE the apprehenfion of the leaft danger, yet now having received this power, they are al- together undaunted, and faid to the Rulers and Elders, Whether it be right in the fght oj Cody to hearken unto you^ more than mJtoGod^ judge ye. AsA6l34.i9i if they fhould have faid, O ye Rulers and Elders of the People, our Cafe is a plain Cafe, wherein we are moft: willing that even your own felves fliould be Judges. For we have received a Com- mand from God, to preach the Gofpel of his Son Jefus Chrift, and you forbid us to do that, which God hath commanded us. Now do you your felves be Judges, who is fitted to be obeyed, God or you ? the great and glorious God of Hea- ven and Earth, or poor wretched men, fuch as your felves? Nay, what God hath commanded us, we muftand will obey, againfl; all your threat- nings and punifhments, and whatever you can fay or do. We canaot; conceal, but nigft publifh C ' " whas 26 ChrilFs spirit a ChKJftians flrength. what we have ktn and known of our Lord Jefus Chrifl, of his Incarnation, Life, Death, Refurre- dioQ, Afcenfioa, Kingdom, Glory, and of that greac Redemption and Salvation, which he hath wrought and purchafed for all the Eled of God. Now 1 would to God, that the unjufl Com- mands of all Magidrates, and Secular Powers whatfoever, migiic be no otherwife obeyed, thaa this unjuil Command of the Rulers was by Peter and John ^ and that no man would dare to yield more obedience to the Creatnre, than to the Lord of all. For no Princes or Magiftrates in the Worlds have any power to forbid the preaching of the everlafting Gofpel, which God hath commanded, fhould be pubiifhed to all Nations for the obedi- ence of Faith. I fay, they have no power at all to forbid the preaching of this Gorp€l, or of any one truth of it, though never To crofs to their de- signs. And if they Ihould, yet herein ought we to know no more obedience, than Peter and John did here. We ought to obey God^ and not them, and to make knov/a the whole mind of God, though it be never fo contrary to their mind ^ af* ter the example of Peter and John^ who having received this power of the Holy Spirit, held oa their Minidry againft all the countermands, and threatnings, and punilhmentsof the Magiftrates. Whereas, without this power, they had foon fainted and failed, and had never been able to have gone through with it. 4. 4. Without this power of the Holy Spirit, Mi- Unabictonifters are not able to reprove the World. Fof reprove every man by nature, leeks the amity of the thevvorkl. y^j^^j^^ and no man by his good will, would provoke the enmity of it againft himfelf. And therefore flelh and blood will never reprove the World of Sin, but allows it, and countenances It in Cbrift^s spirit a Chriflians jlre?7gth, ' 27 in Sin. But now the Spirit when hs m come^ be will reprove the world of fin. When a Man hath this power of the Spirit in hiin, then prefently he re- proves and argues the World ot Sin, and ib by his Miniflry, bids defiance to the vvhole World, and provokes the whole World agaiafi; himfelf. And this no man either can do, or dares do, excepE he be firil indued with this power of the SpiriE coming on him. And therefore faith Mtcah, Ch. 3. ver. 8. / am full of power by the Spirit of the Lord^ and of judgment and of mighty to declare unto Jacob his sranfgrejfion^ and to Ifrael his fm. The World, of all other things, cannon indure the reproof of Sin, and the declaration of its evil ways. And therefore it is exceedingly offended, yea, and extreamly rages againfl the faithful Teachers of the Word, with ail forts of punilh- ments and perfecutions, as the Examples of all the Prophets, Apoftles and faithful Teachers of the Word of God in all Ages do declare. Yea. and Chrift himfelf, teftifies touching himfelf, therefore, the world hates me^ becaafe 1 t eft i fie of ity that ths^ works thereof are evil. But now, they that will connive at Sin, and flatter the World in its owa ways, thefe are the only men of reckoning, andl live in all Worldly Honour and Profperity. And all Ages can witnefs, that all Teachers are not of that ftrength and rcfolution, to contemn the ha- tred and fury of the World : Nay, the moll: are quite overcome with the profperity of this pre- fect Life, and with the defire of Friends, and Riches, and Preferment, and fo wink at the Sins of the World, and are Minillers in whofe mouths are no reproofs, though the whole World lie in wickednefs. For, thus they efcape the rage and violence, and obtain the favour and love of the men of this World. And thus weak and unwor- thy are thofe men, who are only indued wich C 2 their 28 ChrijVs Spirit a Chriftians ftrength. their own Spirits. But now (faith Mlcah) 1 am fall of power by the Spirit of the Lord^ and of judg- ment and of mighty to declare nnto Jacob his tranf- gyejfion^ and to Ifrael his fin. As if he flionld have faid, the power of the Spi- rit of the Lord dwelling in me, puts forth it ielf two ways, in Judgment, and in Fortitude. I. In Judgment, and thisfignifies the reproving and the condemning Sin and Wickednefs, as the Prophet himfelf explicates, faying, that / r/jight declare unto Jacob his tranfgrejfton^ and to Ifrael his fin. But feeing their being full of judgment doth not want danger, but expofes a Man to a thon- fand evils, in as much as the World can indure nothing lefs then the reproof of Sin, therefore I am, by the power of the Spiric, not only full of Judgment, butalfo Secondly, full of Might*, and as the Spirit of Judgment expofes me to danger, fo the Spirit of Might inables me to contemn thofe dangers. So that though the World, becaufe of the Spirit of Judgment, threatens never fo many evils, yet the Prophet is not frighted from his Office, but thro' the Spirit of Might, difcharges it faithfully, in defpight of all thofe threatnings. And whatever Minifters want this Spirit of Might, though out of danger, they may be con- fident, yet at the very firft incounter of evil, they will bend and yield, and fpeak and do all things for the favour of the World, rather than for the Truths fake, they will cxpofe themfelves to the hatred and oppofition of the World. w 5* Without this power of the Spirit, they are wreftle'^ unable to wreflle with, and overcome the Devil, with and whofc fubtilty, and wrath, and malice, and pow- overcomeer, they muft needs encou»ter with, m the work theD:vll, of the Miniftry. Chrift, as foon as be was indued with ibis power, and anointed by the Spirit to Preach, ChrijFs Spirit a Chnftians jlrength, 29 Preach, was immediately led into the Wildernefs, to be tempted of the Devil, who would fain have taken him offfi om the Work of the Miniflry, if It had been polTible : But Chrift being indued with this power, overcame the Devil. And Chrift, before he fent his Apoftles to preach the Kingdom of God, as you may fee Luke 9. i. called them together, md qav^ them power and authority over all Devils ; and when they returned, they told him, that the Devils themfelves^ were fubjed to them. But now the feven Sowsoi Sceva^ who were deltitute of this power, when they took up- on them, to call over one who had an Evil Spirit, the name of the Lord Jefm^ and to fay, we adjure ymhy Jefus whom?au\ preacheth : The Evil Spirit anfwered and faid, Jefta I know^ and Paul Iknow^ hut who are ye ? and To, the Man in whom the Evil Spirit was, leaped upon them, and overcame them, and prevailed againit them, and they fled away, naked and wo nnded^ Ads 19. So that they being deltitute of this power from on highythe Devil was prefently too hard for them, and they were overcome by the Devil. But now, they that are invelled with this power of the Holy Spirit, are able to wreflle whh principalities and power Sy and the rulers of the darknefs of this worlds and to out' wreflle them, and to tread Satan himfelf under their feet. Sixthly, without: this power of the Holy Spirit, 6. they are uuMg to fuffer perfecution for the [f^^jr^f *, ^^l^ble to bus the kail touch of evil, caufes them to pull in j^^^J^j^^^/^ their horns, and each reproach, and oppofition, ^^ ^he and perfecution (hakes them down. Whereas Word, this power, makes them confident, couragious, comfortable, and invincible, in the midft of all evils. See this in fome Examples. Our Lord Je- fus Chrift being anointed with the Holy Spirit and with power, did not only preach the Truth C 3 ia ?o Chrifr's Sprit a Chrijhans firength. in his Life, but alfo witnefled a good confefllon before Vcntim Pilate^ and fealed to the Truth with his death, ^aul^ who was indued with the ill me power, when jigabtu foretold him by the Holy Spirit his Bonds at Jentfalem^ and the Bre- thren hearing it, came weeping to Paid^ and be- fought him to keep himfelf one of bonds, by not going up thither, Paul reproved them, and told them that he was ready not only to be hoimd^ bnt to die at Jentfalem for the Lord Jefm. Chryfoftome v/as indued with the fame power, and fo refol- ved to preach the Truth, and not to depart from the Truth, though the whole World fhould wage War agninft him alone ; and profefled, that he dellred nothing more, than to Suffer for the Caufe of Chrifl ^ and that if it were offered to him of God^ whether he would immediately go to Heaven^ or fiay on Earth and fitffer for Chrifl^ he would a thou- [and times rather chnfe this latter^ than the former, Becaufe in going immediately to Heaven,he fhould feek himfelf \ but in flaying on Earth to Suffer for Chrifl^ he fhould wholly deny himfelf^ and feek his honour alone. Ltither was indued with the fame Spirit of powcr^ and fo when he was call'd toVVormes before the Emperor Charles the Fifth, and before all the Eftates of the Empire, to render a reafon * Mihi vsro of his Dodriae, and fome of his Friends (percieve- %ln'^^^^c!^Mz i^ndue dealing among his Adverfaries) per- tHm\y cer- fwadcd iilm not to go, to expofe himfelf to danger^ ^gfediurhm^^'''^^ lic aafwcrcd with a mighty Spirit, ^ 1 ha-ue in nomine decreed and am refclvedt becaufe 1 am called^ ^^ ^^ OrT-i'efu^ ^»r<» the City in the name of our Lord Jefis Chriji^ chrifti. It i- though I kncw there were fo many Devils to oppofe me^ zxmfi fcinm^^^ fiJ^/'f are Tiles on all the Houfes of the City. And mihicppofi- when he was called to return to Wittenberge by the m, quot People, which he could not do without moflevi- ai onuiihrn deut aud apparent danger, he being already con- tothis urbk. ciemned bv the Edids and Authority both of the Pope Chrift's Spirit a Chrijlians jlrength, 51 Pope and Emperor, and fo in regard of them, could exped no lefs than a violent death every day, yet for all this, he was refajvcd to return to his Charge*, and upon this occaflon hath this Paf- fage to the Duke of Saxony. "^ But what fljali I dot * Verum unavoidable Ci^ifgs urge me^ God hlmfelf calls and ^i^hl f:ic:^ compells me^ a-nd here / will turn my back to no crea-^''^^^^''^^^'^ tiire. Go to then^ let me do it m the name of lefus ; , ^-^y:^ Chrift, who is Lord both of life and death. Again, /.-j-, X>.>;^^ in his Anfwer to the Dialogue o{ Sylvefter Pnerioi^cogn^ who had threatned him, he faith, / have nothlvir vocut, hie that 1 can lofe^ I am the Lordsj and if Jam lofl^ ^'^ [ "^^^' am lo(i to the Lord^ that is^ I am found, v^W' 'a'w , therejore Jeek jome body clje to j right ^ for me you eft, jgs cannot. Again in his Anfwer to Ambrofms Catha-fjit igimr rinm^ he faich of the Pope and his Inftruments, in Tiomint They feek not to overcome me with Scriptures^ but f^(i-'t-% deftroy me out of the earthy hut I know and am fure Domivvi. that Ghrifl our Lord lives and reigns. And beingvix^ [5" even filled with this knowledge and confidence^ I wUl mortis, not fear many thonfands of Popes. For greater is he f' ^^'^^ ^^' that is in m. then he that is in the World. And a- ^%, ^"^ gain, in his Epillle to his Father, he hath this re- If^v.- x^o. niarkabie Paflage. What if the Tope fl) all kill me ^ or mini ego condemn me below Hell? he cannot ralfe me up again J '^''''^ '■> A when lamflain^ and kill me a fecond and third time.^f^'^^'''-^^' And having once condemned me.. I would never have f'' )F\,u. him abjolve me. Fur I am confident that the day is iwenior. Aliurii er- go qiure ({iLiM terrs.vs, Verurn cgofio Cs certus fum^ j^fur/i Chrijium JDo^ minum- nojirum vivere S> rcgnare ; ({lu fciernld '>S fiducia i'fiflatm, iion ti^ mebo etiMa rnuh^t millii P.ip.irum, Major eft enim lui in Kohis^ qiutm qui in niunio efh j^dd fi me occidat Pap.i dut diranct ultra ttirt.ira ? Cjci- fur/i vo-n fufcitibity lit bis ^ itefura occidit : dimnaturn vero ego volo ut nunqium abfoh.it, Confido enirtiy injtare diem ilium quo dejhuetur reg" nuni illiid abominMionis <^ perditionis, Vtin^M nos primi digni fnnus, vel exuri yel occidi ah ed, quo ftngiiis nofier r/ixgis chmet, ^ urgent iudi- cium iilius accelerxri, Sed fi digninon fumus fanguine tcjiif^iiri, kir,o fihem oremus '^ impl&remus mifericordiam^ ut vita ^ voce teljemuryouoi Jejiis Chrifrus foUis eft Dorainus "o DcKS noder, Benedi^iis in jecuh fc^ culorim. Luther in Epill. ad Patr. C 4 At \ 2 2 ChnjVs Spirit a Chriftians ftrength* at loand^ wherein that Kingdom of abomination and deflrafliony (ImH be it felf deftroyed. But voonid I might firft be counted worthy either to be burned or (lain by him^ that Jo my blood might cry the lowder^ and urge hts jadgrnent tobe the morehaftned. But if I am not worthy to tefiifie with my bloods, let mt at leafi intreat and implore this mercy ^ that I may tefiifie by my Ltfe and DoElrine that Jefus Chrill alone is W our Lord., and God blejfed for ever and ever. Calm A ChnjVs Spirit a. ChrifUans ftrength, tares are wholly carnal and corrupt: \ and no- thing caa implant grace in them, buc the mighty power of Gods Spirit. And it is as great a Mira- cle, to fee the grace of God dwelling in the cor- rupt nature of man, as to fee the Stars grow upon the Earth. And yet the power of the Spirit dotli Pial. 2^. this, as it is written, Truth ^h all faring ont of the iAw Earthy and again, ^r^^f and precieu4 promi/es are lA^"' * ^"^^/^ to ui^ thiit we jhonld he partakers of the Divine nature \ and again, he hath predefiinated us that we fiould be conformable to the Image of his Son, That is,as in other things,fo alfo in all his Vertues. So that the power of the Spirit, implanEs Grace in our Nature^ and each Grace, is ^o much of the power of the Spirit in our Flefh, as was faid be- fore. Wherefore we mufl needs learn to know, whofe power, the power of Grace is. For thongh Grace be a power in our Flefh, it is not the power of our Flefh ^ for Paul faith, in me^ that is in my flefi}^ dwells no good thing *, but and if any good be in my flefh, it dwells not in my flefh, but in Gods Spirit which dwells in me. As Light, is in the Air, but dwells in the Sun, fo when Men are regenerate, good is in the Flefh, but dwells m the SpirJE. For grace in the Soul,is nothing but fo much of the power of the Spirit immediately dwelling and working in us^ and when the Spirit is gone, all grace goes along with him, as all light with i\\Q Sun ; but it dwells in him, and is infcparable from him. ^ '^' , 3. All Chriftians (land in need of the power utt Sin. ^^ ^"^ Spirit, to enable them to mortine and de- ilroy iui. There is no power in our flefh againil iia, but all the power of our flefh is for \x.\ and therefore it muffc be another power, than the power of our flefh that mull deftroy fin, and that can be no other, than the power of Gods Spirit. And Chri/rs Spirit a Chriftians firengtb. 57 And the power of the Spirit de/lroys the whole body of Sin, and each parcicuiar flrong Cor- ruption. J. The whole Body of Sin, in all the parts and j* members and branches of it: each feveral infiu- ,J^\^% ence and operation of the Spirit, being a ^<'^veral^|!^^^^|*^ deflrudion of Ibme fin or other. For as the Spi- rit that is in us, lulls after envy, or pride, or vain-glory, or covetoufnefs, or uncleannefs, or the like *, fo the Spirit we have of God, according to its mighty power, deftroys all thofe fintui works of our corrupt Spirit, and mortifies all the deeds of our fiefh, according to that of Pafd^ if ye R^^'^^n* mart i fie the deeds of the fie fh by the Spirit ye fJjall ii've\ ' ^^* the fieih will never mortifie its own deeds, but the Spirit muft mortifie the deeds of the f^efli-, and this will mortifie them, according to the whole Latitude of them. 2. Again, as the power of the Spirit fiibdues 2. the whole body of Sin, fo alfo it over-powers each ^^ait^fcis- particular iirong Corruption, and keeps a Chri- ^^^ ^^f"f llian ftraight and upright in the ways of God. q!^^^'^^^^' Every man hath fome one Corruption, to which by nature he is more inclined than to another, and this is the byas of a man ; but the flrength of the Spirit will over- power this. A Bowl, if ie be thrown with ftrength, knows not its byas, but is carried on ftrait, as if it had no byas at all. So the Godly have itill fome fielli in them which is their byas, and carries them from God to them- felves and the World, but the ftrength of the Spirit takes away this byas, and makes us take flraitfteps to God. 4. All Chriftians fland ixi need of the power of ^, the Spirit, to inable them to perform Duties, to To per- perform them aright, that is, Spiritually. Forfo^"»^i Du- Spiritual Duties may be performed, for the out- ^^^^•. ward jvork carnally j and ia fuch Duties there is no 38 Chrift's Spirit a Chrifrians Strength. no flrength but weaknefs, becaufe there is none of the Spirit in them. For there is no power in any Duty, except there be fomething of the Spirit ia the Duty. There is no more power in praying, nor in preaching, nor in hearing, nor in medica- tion, nor in reading, nor in refilling evil, nor in doing good, nor m. any Duty of fandification, or of mor tinea lion, than there is of the Spirit in them. And according to the meafure of the Spirit, in each Duty, is the meafure of power in the Duty. If there be none of the Spirit in a Mans Duties, there is no power at all in them, but only weaknefs and deadnefs, and coldnefs, and nnproficablenefs. If a little of the Spirit, there is a little power ^ if abundance of the Spirit,there is great power *, and that Duty that is mofl Spi- j ritual, is the moll powerful. And therefore faith j Vaul^ 1 wilier ay with the Spirit^ and 1 will fing with \ the Spirit ; and all the worfliip of the faithful is in the Spirit. Phil. 3. 3. IVe are the Qrcumcifion which worjhip God in the fpirit^ and have no confix dence in the fleflj. So that there is no more power in any Duty, than there is of the Spirit in it ^ and there is no more acceptance of any Duty with j God, than there is of power in it. I To Inable Fifthly, all Ghrillians (land in need of the pow- them to pj. Qf ii^Q Spirit, to enable them to the ufe of the I the word. ^^^^' and that both in private, and in publick, ; laprivateas occafion ferves. I. In private, for no man can fay, that Jefiu is the Chrifi^ hut by the Holy Spirit. No Man can fpeak of Chrifl: fpiritually, but by the Spirit *, and without this Spirit, which fearches the deep things of God, and reveals them to us, Chriftians are unable to give the fenfe of the word of God in their Families, and among their Friends and Acquaintance, and are alfo afnamed to do it. Whereas ChrijVs Spirit a Chr'ifiians flrength. 39 Whereas the Spirit of God gives both ability and boldnefs j as AqniU and Pn [cilia his Wife, did Ail. 18. not only fpeak the word in their Family, but-<5. alfo took jdpollosa Minifler home, when they per- . ceived him fomewhac ignorant in the myftery of Chriil, and indrucled him in the way of God more perfedly. 2. They have need of the power of the Spirit^." ?^h- to inable them to fpeak the word of God in pub- ^^''^" lick, as every Ghriftian may do, if he come where People are ignorant of Gods Word, and there be no Miniiter to do it. This I fay in fuch a Cafe he may do by vertue of his anointing with the Spirit ^ and for this you may fee the praftife of Stephen and Philips who were but Deacons, and not Elders or Miniflers, and yet publiflied the Word, where the People were ignorant v yea you may fee j^5ts 8. how all the Difciples excepc the Apoflles, were by reafon of a great perfecu- tion fcattered throughout the Regions of Jndea and Samariay and they that were fo fcattered^ went every where preaching the word^ becaufe the People among which they were, were ignorant, and there was no body elfe to do it. And God, ha- ving made known Chri/l unto them, they could not but declare him unto others^ the Love both of Chrifl, and of their Brethren conftraining them. But this is in cafe of neceffity, and where other faithful Chriftians are abfent ^ otherwife when Chriftians are prefent, no man can take that to himfelf, without the confent of all, which belongs to alb Sixthly, all Chrillians Hand in need of this To inabk power of the Spirit, to inable them toconfefs thethem to word before Kings, and Rulers, and Magiftrates,^!^^''^^^ when they arc called thereunto. Whereas with-^^^ ^ out this power they would tremble, and bite in the truth, la Ih^ \Qth Chap, of AUth. Chrift tells 40 Chriji's Spirit a Chrijiians ftrength. tells his Difciples that they jhotild be brotfght before Governors and Kings for his names fake. But faith he, ver, 19. When they jhall deliver yon Hp^ take no thought how or what ye jhall fpeak^ for it (hall be gi- ven you in that fame hour^ what ye jhall fpeak. Far it is not ye that fpcaky but the Spirit of yonr Father that fpeaketh in yon. Hf re Chrilt tells his Difci- ples that they fhould be 'Tought before great men, yea, before t\\Q greacell in the world, to give teltimony to ins truth. And furely, it is a very hard thing for s man not to be daunted then, but to be unmov^eable. before all worldly power and glory, and all the terrible frowns and threats of mighty men. Now faith Chrift at fuch a time, "when you are to fpeak before the armed power of the World, be not troubled beforehand, how, or what to fay. For if you have Chrift and his Spirit in your hearts, you cannot want words in your mouths. And the truth which you profefs is mofl glorious, when it is moft naked, and de- Hitute of the garnifhings of humane Eloquence and Wifdom. And therefore be not fearful be- fore hand, no nor yet careful, touching what you fhall fay, for it fhall be given to yon in that fame honr^ in that fame moment^ you (hall have mofl prefent help. How fo ? for it is not ye that Jpeakj bm the jpirit of your Father that dwells in yon, "ThQ Spirit ofirmh that dwells in you, fhall inable you to fpeak the words of trmhj when you are called to it. And though you, iD may be, are plain and mean men, and your lips would trem- ble, and be quite clofed up before fuch an Affem- bly of Power and Majefty, yet Gods Spirit (hall give you a mouth to fpeak, even then. And be- caufe, if you were only fupplied with a mouth to fpeak at fuch a time, you would be ready to fpeak rafhly, and fooliflily, to the great prejudice and difadvantage of the truth, therefore will he give you ChrijFs Spirit a Chriftians ftrength, 41 you not only a mouth hut voifdom too^ and he him- felf will manage his owncaufe with your mouths. And you fhali fo fpeak, as ail your Adverfaries (hall not be able to refift the truth that youfpeak, but fliall be fo convinced \i\ their Confciences, that their Tongues (hall not know what to fay. You fhali have a mouth, and wifdom, and they Ihall want both* And thus, have many poor mean fimple Chri- ftians, when brought before Rulers and Magi- ftrates, been able to carry out the truth in that ftrength, that all their Adverfaries have been put to lilence and fhame, as you may fee in a multi- tude of Examples, in the Book of Martyrs. And all this they did, by the Power of the Spirit coming upon them* Seventhly, and laftly, all Chriftians ftand in 7. need of the power of the Spirit to overcome Af-I^^ ^^'^^^ flidions and Periecutions, from which it is im- ^^^{^j^^j poffible they fhould be free in this World, they ^^^^i p^r- being contrary to the World, and the whole fecutions. World to them. A natural man, who hath no ftrength in himfelf, but his own ftrength, faints and fails under affliction and perfecution *, but the faithful have in. them, ftrength above natural ftrength, ftrength above the ftrength of men, even the ftrength of the Spirit coming on them, and fo they indure and overcome. Our Spirits are weak Spirits, and are Conquered by every evil ; but when they areftrengthned by the power of Gods Spirit, they are, over all evils, more than Conquerors. And this is one thing obferve- able, between Natural and Spiritual ftrength, in the overcoming of evil. Natural ftrength feeks always to throw ofFthe evil, and fo it prevails ; but Spiritual ftrength never leeks the removing of the evil, but let the evil be what it will, it ftands to it, and overcomes it. For the ftrength of the D Spiric 42 CjrifVs Spirit a Chnftians ftrength. Spirit is eafily able to overcome all evils that can happen to ^^?n and blood, whether they arife from Earth or Hell. And tlius thofe blefTed Mar- tyrs, mention'd //f^. ii. and thoufands and ten thoufands of their Conforts fince, have overcome, cruel raockings and fcourgings, and bonds, and imprifonment, and ftoning, and fawing in funder, and flaying with the fword, and all the woes of poverty, and want, and banifhment, and of li- ving in wildernefRs and caves, and dens of the earth *, thefe and all other evils, they havemigh- tily overcome, by this only power, of the Spirit coming upon them. Thus we fland in need of the power of the Spirit, to overcome afflif^ion and perfecution ; and how much power w^e have in iitlli»ftion and perfecution, to indure them and overcome them, juft fo much of the power of the Spirit we have, and no more. And thus alfo, have 1 declared unto you, what necelTiiy all Chrillians have, of the power of the Spirit, coming on them as well as Minifters. And this was to ftrengthen the Ufe of Exhortation. Ssconi The fecond life is for information and Inftru- ' '^p. dion, after this manner. If the receiving of the Spirit be the receiving of Power, then it clearly informs us, that the way to partake of this pow- er, is to obtain this fpiritv ^^d the way to in- creafe this power, is to increafe this fpirit. I fhai) endeavour to fpeak to both thefe things, and fo (hall conclude. The xfiay to I. The Way to obtain this Porver^ is to obtain getth^pou^-^Yie Spirit. tr^ 16 TO get fc^^^/n^. th^Sfirit. And that we may obtain the 5j5m>, we mule- fo h- d ^^^ prepare our felves to receive the Spirit, ;:/ "muftfre- . Now this Preparation doth not fland (as Pa- y"/.!^"'^ pifts teach, and many ignorant Perfons among our felves think) in fweeping the Soul from Sin^ irhfreinsind then ftrewing it with graces, that fo we may iota cQnjiji. be fie to receive the Sfmu For Chn/Fs Spirit a Chrijhans ftrength. For firft, thefiveeping of the Soul from iTn, is not a Work of our own, before the coming of the SpYit^ but a work of the Spirit it fclf, after ic is come. For no ^z^ can clear the Soul of one Sln^ it is the Spirit muil do that. And fecondiy, tor the ftrewing of the Soul with Grace, neither is this a work of our own, but a woik of the Sprit it {^V(^ after it is come. For the Sprit it felt brings all Grace with it, and before the coming of the S^rit^ there is no Grace at all. So that we cannot, byany adsof ourown, pre- wherdn pare our feives to receive the Sprit \ but only by h doth. the Spirit we prepare our feives to receive the Spirit. For it is not any work of our own, upon our feives, but the immediate work of thQ Holy Spirit upon us, that can make us fie to receive him- felf. U lies wholly in his own power and good- nefs, firft to prepare in us a place for himfelf, and then after to receive and entertain himfelf in that place he hath fo prepared. Now the Works of the 5p/m, whereby he firft prepares us for himfelf, and then entertains himfelf in us, are thefe two efpecially. I. He empties us •, and 2. he fills us with him- felf, whom he hath made empty. I. He empties us : And this emptying, is the i. firfl: and chief work of the Spint upon the Eled, The Holy whereby he prepares them to receive himfelf. "^Z^^^^?^ For the more empty a man is of other things, the^^^"^^^"^' more capable he is of the Spirit, If you would fill a Vefiel with any other Liquor than it holds, you mufl: firfl empty it, of all that is in it before \ if you would fill it with Wine, you mult firft empty it of all that is in it before j if you would fill it with Wine, you mull empty it of Beer or Water, if any luch Liquor be in ic. For two material things cannot pofilbly fubfiftin the fam^ D 2 place. 44 Cbnft^s Spirit a Chrijiians ftrength. place, at the lame time, the fubftances of each being fafe and found. And fo if the Holy Spirit who is God, muftcome into us, all mortal and unliable Creatures, together with fin and our felves, and whatever elfe is in us, mull go forth. Humane reafon, and humane wifdom, and righ- teoufnefs, and power, and knowledge, cannot receive the Holy Spirit j but we mult be emptied of thefe, if ever we would receive him. A Camion We mult thus fuffer our felves to be prepared by the Spirit, to receive the Spirit ^ but with this Caution, That when the Spirit of God hath wrought this in us, we do not attribute it to our felves, as our own work, nor think any thing of cur felves, but defcend into our own meer no- thing. Otherwife we Ihall be a hinderance to the Spiric, that he cannot work in us after a more excellent manner. 2. And when a Man is thus empty of himfelf, and Pills us. Qf other things, then he becomes Poor in Spirit, and fuch the Spirit always fills, and defcends in- to with a wonderful and unrefillible power, and fills the outer and inner man, and all the fuperior and inferior faculties of the Soul with himfelf, and all the things of God. ^ The And this is the fecond work of the Spirit, to iTieans fill thofe whom he hath emptied. Now the ufual ^^^' and ordinary means, through which the Spiric doth this, are thefe three. 1; The I. The hearing of the Word Preached. But hearing of here we mnft diftinguilh of the Word. For the the Word £aw is the word of God, but St. P^/// faith, that by that word the Sfirit is not given j but by the word of theGofpel. And therefore hoxv heautifnl are the feet of them that bring the Gofpel of peace ! for nothing is fo fweet and precious as the word of the Gofpel, which brings with it the Holy Spirit. This you may fee A^s lo. 44. where it is faid, I - i1 Chrijrs spirit a Chriftians ftre/igth, 45 ;, faid, that whilfi Peter yet fpake^ the Holy Ghofl fell on all them that heard the word. And therefore alfo the Gofpel is called the minifiration of the Spi- ritj becaufe as it proceeds from the Spirit, and the Holy Spirit gives utterance^ fo it alfo conveys the Spirit to the faithful. Now the gift of Tongues and Miracles, and other fuch like gifts are at the prefent ceafcd in the Church \ but the gift of the Spirit is not ceafed \ and this, the Lord flill joyns with the Miniftry of the Gofpel, that he may keep np in our hearts the due refpeft ' of this ordinance, and may preferve us from the ways of thofe men, who feek for the Spirit with- out the Word. 2. Means, is Faith in the word heard, For it ^• is not every one that hears the word, that re- ^^ ceives the Spirit, but only they, that hear with the hearing of Faith. For if thou hear the word of the Gofpel athoufand times-, and wantefl Faith, thou (halt never receive the Spirit •, for unbelief Ihuts up the heart againft the Spirit, and ever op- pofes and refifts the Spirit, and never receives it. But Faith opens the Heart to receive the Spirit. By Faith, we lay hold on Chrifl: in the word % and through our Union with Chrift, we obtain the Spirit. For we have not the Spirit immedi- ately in it felf, but in the flefh of Chrifl. And when we, by Faith are made the flefh of Chrift, then we partake of that Spirit, that dwells in the flefh of Chrift. Now through thefe two things, the Word and Faith, the Spirit communicates to us a new birth, it begets us unto God ; and fo we partaking of the nature of God, partake alfo of the Spirit of God. They that are born of Men, have nothing in them but the Spirit of Men, but they that are born of God, have the Spirit of God. Th^t which D 3 u TT ■ I I I illll I I ■■IIBI III! I III --- n - ■KIIWUMKI „^,,^, 46 Chrijl's Spirit a Chnftians ftrength. is horn of the flefh is flejh^ and hath no Spirit in it ^ but that which u horn of the fpiritj is fpirity and hath Spirit in h. So that there is no means to partake of the Spirit of God, but by being born of God ^ and the means by which we are born of God, are the Word and Faith. 3« 3. Means is Prayer. For Chrift hath faid, the Frajsr. ^^^^-^ ^ given to them that ask. And the Difci- plcs when they were to receive the promife of the Spirit, continued with one accord in prayer and fiipplkation^ Ads I. 14. For God who hath pro- mifed to give us his Spirit, hath commanded us to ask it :; and when God hath a mind to give us the Spirit, he puts us in mind to ask it ^ yea God gives us the Spirit, that by it we may ask the Spirit, feeing no man can ask the Spirit, but by the Spirit. Now in asking the Spirit, there is no difference, whether we ask it of the Father or of the Son, feeing the Spirit proceeds from both^ and is the Spirit of both. And therefore Chrift promifeth the fending of the Spirit from both. From tlie Father, Joh. 14. The. Spirit which the Father will fend in my name. From himfelf, Joh. 16. Except IgOy the Comforter will not come \ hpit if ] gOy I will fend him to you. So that both tie Father and the Son give the Spirit, and it is no matter whether we ask him, either of the Fa- ther, or of the Son, ^o we ask him of the Father in the Son, or of the Son in the Father. And thus you fee the way to obtain this power, is to obtaiii the Spirit, and alfo by what means this is done. 2. 2. The way to increafe this Power, is to in- TheWaycreafe the Spirit. And therefore it is as needful ^^JJ;, . for us, to know the means to increafe the Spirit, *^4wer. ^^25 ^o receive it. And they among others, are thefe : I. To ChrijVs Spirit a Chrift'ians flrength, 47 I. To continue \\\ the life of the Word. As the Spirit is firft given by the word, ^o by the fame word ie is increafed ; and the more any Chriftian is in the ufe of the word, the ftronger and more vigorous and mighty is the Spirit in him ; buG the negled of the word, is the quench- ing of the Spirit, Let a Chriftian that is ftrong in the 5/7/V/f, negleft the word a while, and he will foon become weak, and as a man without ftrength. For thQ Spirit is not beftowed on us, but through the word, neicher doth ic dwell in us, but by the word^ and the more the word dwells in our hearts by Faich, the more the Spirit dwells in our hearts by the word. And according to the mea- fure of the word in us, is the meafure of the Spirit. 2i To increafe Faith. For the more we believe, the more we receive of Chrift ; and the more we receive of Chrift, the more we receive of the Spirit in Chrift. For Faith doth not apprehend bare Chrift, but Chrift with his Spirit^ becaufe thefe are infeparable. Now always according to the meafure of Chrift in us, is the meafure of the Spirit ^ and according to the meafure of Faith, is the meafure of Chrift in us. 3. To be much in Prayer. For the Prayer of the Spirit^ increafes the Spirit. The more we have the Spirit^ the more we Pray, and the more we Pray, the more we receive the Spirit, So that when we have the Spirit in truth, we fhall have daily a greater and greater increafe of it, till we be filled with the Spirit, For the Spirit comes from Chrift, in whom is the fulnefs of the Spirit^ and carries us back again to Chrift, that we may re- ceive ftiU more of the Spint, And fo by the Spirit that is in our hearts, we lay hold on the Spirit that is in Chrift, and receive more and more of it. D 4 4. To 48 Chrifl's Spirit a Chri^ians jirength* ad in us, according to the Princi- ples of the Divine Nature. But our own Works, are always a mighty impediment to the opera- tions of the Spirit, 6. To increafe the Sfirit in us, we mufl give up our felves to the S/?/m, that he only may work in us, without the leafl oppofition and refiltance from us. That, as the Soul ads all in the Body, and the Body doth nothing of it felf, but is fub- jed to the Soul in all things •, fo the Sfirit may do all in us, and we may do nothing of our felves without the S^irit^ but be fubjed to the Spirit in all its operations. For the Spirit of God cannot work excellently in us, except it work all in all in us. And in fuch a man, in whom the Spirit hath full power, the Spirit works many wonderful things, that he according to humane fenfe is ig- norant of. For as the Soul doth fecretly nourilh, and cherifh and refrefh the Body, and difperfes Life and Spirits through it, even when the Body is afleep, and neither feels it, nor knows it , fo the Holy Spirit dwelling in the Soul^ by a fecret kind of operation, works many things in it, for the quickning and renewing it, whilll it often- times for the prefent, is not fo much as fenHble of it. 7. The fetenth means to encreafe the Spirit^ is to attribute the works of the Spirit to the Spirit^ and not to our felves. For if we attribute to the ^ff//?, the works of the Spirit-, and take from the Spirit the glory of his own works, he will work no longer in us. Wherefore we muft afcribe unto $he Spirit^ the whole glory of his own Works, and acknowledge that we our felves are nothing, and can do nothing •, and chat it is he only, that is all in all, and works all in ail; and we our felves, among ail the excellent works of the Spi" rit ia us, mull lb remain, as if we were and wrought |o Chrifl^s Spirit^ a Chriftians Strefigth. wrought nothing at all \ that fo, all that is of fieih and blood, may be laid low in us, and the Spirit aione may be exalted ^ firll to do all in us *, and then, to have all the glory, of all that is done. And thus you fee the means to encreafe the 5/7/nr, and fo confequently ftrength, as well as to gee in. And by the daily ufe and improve- inent of thefe mean*;, we may attain to a great degree of Spiritual flrength, that we may walk and not be weary, and may run and not faint, 2nd may mount up as Eagles, yea, and may walk as Angels among Men, and as the Powers of Hea- ven upon Earth, to his Praife and Honour, who 5rll communicaces to us his own ftrength, and t\\tn by that ftrength of his own, works all our works in us : And thus is h^ glorifisd in his Saints^ and admired in all them that believe^ Unlforratty Uniformity Examined, Whether it be found in the 9 O R, In the PRACTICE of the Churches of CHRIST. By MiUimi aDell, Minifter of the Gofpel. 2 Cor. iv. i^. Tf^e having the fame Spirit of Fahh^ according Oi it is written^ I believed^ and therefore have I fpoken : we alfo believe^ and therefore fpeaL ^u6lit!)eD acco3&tns to S)iUt. ^%% LONDON: Firft Priaced la the Year, 1551. 5? Uniformity Examined, Whether it be found in The gOSPEL, ace. OBSERVING that our Brethren of 5r^?- land^ together with the JJfembly of Di- vines^ and the reft of the Presbyterian judgment, do often both in their Difcourfe and Writings, exceedingly prefs for Vmformity ^ I have been urged in my Spirit, to think upon the matter, and to confider whether there could be any fuch thing found in the Word of the New- Tefiament^ or in the pradice of the Churches of Chrift. And for my part, 1 ingenioufly profefs, I cannot yet difcover it, and would be glad if any would inftrudt me further in this Particular, y fo he do it from the Word. Now Vniformity^ what is it, but an Vnity of Form ? and the Form they mean, no doubt is out- ward \ for the inward Form, as it cannot be known by the outward Senfes, fo neither can ic be accomplifhed by outward Power. And there- fore (till I know their meaning better) I conceive that by Uniformity, they underftand an Unity of Outward Form in the Churches of God. Yea, fome of them do declare fo much calling the thing they would have. External Uniformity. Now fuch a thing as this (after fo much me- ditation and recolledion, as my other imploy- ments, and the many diftradions that neceflarily attend my prefent Condition, will permit me) I cannot difcern, in the Word of the Gofpel. For thrift fpeaking of the Church of the New-Tefta- ment. 5^ Umforjnity Examined. ment, faith, 5^5^.4.23. The hour comsth andnovs^ /V, vohsn the true worjhippers (Ira II worjhlp the Father in Spirit and Truth ^ fcr the Father feeketh fnch to worjhip him, God is a Spirit^ and they that worpnp him^ muft worjljip him in Spirit and Truth, In which words ic is moft evident, that the Worfhip of God in the time of the New-Tellament, is in- ward and Spiritual, confiding in Faith, Hope, Love, and i^ Prayer, which is the operation of the three former, &c. And fo, is fo far from Uniformity, as it hath been explicated, and as they underhand it, that it is not at all capable of it. And therefore I cannot but wonder at the ftrange workings of darkaefs in the minds of Men, who would have an external Uniforraicy in a Worfliip that is Inward and Spiritual-, and of which, the Outward Form is no part at all, but is meerly accidental, and fo abfolutely various. Again, as I find not this Uniformity in the Dodrine of the Gofpel, fo neither in the Pra-" dice of the Saints, who had the Spirit of the' Gofpel, as that- Pradice is reprefented to us, in the Word. In A^s 1. 14. I read how the Apoftles being together with the Women, and Mary the Mother of Jefus, and his Brethren, continued ouo^vy.AJ^ov, with one accord or mind in prayer and fuppllcation ; and Atls 2.1/. 44. & 46. how ail that heliiV:d were tooether^ and continued daily oiJ.o^vyLa.J^ov with one mind in the Temple^ and did break bread from honfe to honfe^ &c. And in all this there was; ! Unity, but no external Uniformicy, neither name' ' nor thing. Again, AB:s 4. 23. Veter and 'John being let go by the Magiflrates, went to their own company) (which many of our Clergy would | term a Conventicle) and reported all that the Chief \ Tr lefts and Elders had [aid to them \ and when they. | heard itj they lift Hp their voice to C7dj oy.Q-^vy,:iJ''ovy With ■ I Uniformity Examined. 55 Ttith one mind^md grayed. Here was in wardllnicy ia Faith,and love aiidJoy,ancl Spiritual Prayer,biit no External Uniformity, and ver. 32. The multitpide of them that helieved^ were of one hearty and one Soul. Unity ftill, but nothing of external Unifor- mity. Further, we read >^^/^i Chap. 7. and Chap. 8. that Stephen and Philips who by the Church were ordained Deacons, and were to ferve only for the Miniflry of the Table, yet by vertue of the Anointing, preached the word of God freely ^ and powerfully ^ and how all the Members of the Church of Jernfalem, who were neither Minifters nor Deacons, being fcalcered abroad by Perfecu- tion, went Preaching the Word every where, where they came, in that cafe of neceffity^ the Undion of the Spirit of v/hich all Believers par- take alike, being one fundamental ground of fuch Min^llry, where there are no Believers to call to the Office : And in this, though there was Unity cf Faith, Spirit, and Dodlrine, yet I am fu re they will fay, there was no fuch Uniformity as they would have. Again, A^ls 20. Panl the firft day of the Week, preached to the Difciples of Ma* cedonUj from the Evening till Midnight (which Dr. Pocklington in a Printed Sermon iaith, was out of order, that is, out of Prelatical Order, or Presbyterial Uniformity) and after brake bread, and did eat, and talked with them a long while, till break of day ^ and going from thence, he arrived at Efhefm^ and there called the Elders of the Church together, and appeals to them after what manner he had been with them, to wit, ferving the Lod with all humility of 7mnd^ and with many tears and temptations^ S:c. and how, he had held back nothing profitable for them^ hut had tat/ght them publichly^ and from honfe td- houfe (which I wifli were more in ufe now-adays, if it might obtain fo much leave from Uniformity) md had Preached 56 Vniform'ity Examined, Preached to them Repentance towards God^ and Faith towards our Lord Jeftis Chrift-^ our chief Work to- wards God fmce our Fail and Corruption being Repentance, which is the change of the Creature towards God, through Gods own work in the Creature: And this is not done without the for- row of the Flefh ^ and our chief Work towards Chrift, who is given to us as a Head, being Faith or Union* And in the end, exhorts tht Presbyters to take heed to them/elves (who according to the Church Principles of this Age, want no admoni- tion themfelves, feeing they are become a pe- remptory Rule to ail others) and to the flocks over which the holy Spirit (and not Patrons) had mad^ thsm Over jeers^ to feed the Church of God^ which he had ^Hrchafed with his own bloody &c. But in all this, neither pradices himfelf, nor preaches to them, nor commands them to preach to others, ! or impofe upon others, any fuch kind of thing ' as external Uniformity. And fo furely, they j that fo vehemently urge this thing, that they ; make it all in all, in their Reformation, have fome i other Teacher than the ApoHle, who being taught j of Chrill, as Chrift was taught of God, yet knew i no fuch thing at all, in the Worlhip of God, as [ Uniformity. • ! And yet further, that the World (ifitbepof- i fible) may be the more convinced, obferve a little more ferioufly the pradice of Chrifl and the Saints, in reference to this point, and you fhall fee nothing lefs than External Uniformity. See this in the Prayer of Chrift, (Prayer for the Duty it felf, being nothing, but fo much Spiritual Wor- (hip, as being the voice of the Spirit in the Flefh, both in Head and Members.) This, Chrifl: fDme- times performed, with his Eyes lifted up to Hea- i ven, fometimes being proftrate with his Body on the Earth, and fo feveral times, feveral ways;| and' Un'ijor7mty Exa?mned. 57 ^ ' '' .11. 11-^ and as he, fo the Saincs have ; fome prayed Hand- ing, and lifting up their hands, as Mofes\ foine kneeling, and lifting up their hands, as Solomon ^ fome Handing, and not lifting up their eyes, as the Pmblicati^ &c. And what External Uniformity in all this? And as for Praying, fofor Preaching, Chrift fometimes Preached in a Ship, fometimes on the Shoar, fometimes in the City Jernfalemy fometimes in the Temple, fometimes in the De- fart, fometimes early, fometimes late, as if he in- tended on purpofe to witneis againft that piece of the Myllery of Iniquity, which in after Ages Ihould be called Uniformity. So Pad preached fometimes on the Jews Sabbath, fometimes on the firfl day of the Week, fometimes each day ot the Week, fometimes in the day, fometimes in the night ^ fometimes prayed in the Houfe, fometimes on the (hoar •, he circumcifed Timothy among the weak, refufed to circumcife Tttu^ among the perverfe; became as a Jew to the Jews, as a Greek to the Greeks, to the weak as weak, to the ftrong as ftrong, all things to all men, that he might win fome^ and what External uniformity was here ? And then for the Sacraments, Chrilt adminillred the Sacrament of the Supper, imme- diately after Supper, Paul at Midnight, and it may be others in the Morning, or at Noon ; and what External Uniformity in all this ? And for Government •, fometimes the Apoftles met toge- ther into a Councel, and in that Councel ordered things, not of their own heads, or by plurality of Voices, but by the' Word and Spirit •, and what they ordered by the Word and Spirit, they put ia execution by the power of the Word and Spirit, and not by the power of the World. At other times Minifters and Believers, did things by the Word and Spirit among themfelves, by the mutual confeat of both jor QlkBelievsn alone among them- E felves. 58 V Uniformity Examined, felves, if there were no Miaifters prefent. And where the number of Believers were more, they flood in need of more Officers^ and where fewer, of fewer Officers ^ and all thefe things, are the free ordering of the Churches, who have Chrifl, the Spi- rit, and tl>e Father among them, and in them, and fo are taken out of the Bondage of Men, into the Freedom of God. That truly I fee not the Gofpei more fetting its Spirit againft any thing of Anti- chrifr, than againll this point of External Uni- formity. For if we have one Lord, Chrift, Spi- rit, Faith, Baptifm, and God, all other things are free to the Churches, as God Ihall order by them, and no otherwife \ and the reafon, and wifdom, and prudence of Man, have no place in this World, where the Sun of Righteoufnefs Ihines as the only light } But againft this that hath been fald, do lie fome Obfedions \ as lirf!:. The Prophet foretold that the Lord fhould be one, and his Name one j and doth not this imply External Uniformity ? 1 anf'/ver, nothing lefs ; for the Apoflle expli- cates plainly and clearly, what it is to have the Lord one, and his nam.e one, among Believers, f pk 4. ch. 4, 5, 6. where he faith, there is in the Spiritual Church, one Body^ and one Spirit^ one hope of our callings one Lordy one Faith^ one Baptifm^ one Cod and Father cf allj who is above ally through ally and in all Where you fee, that among Believers, there is a manifold Unity, but no External Uni- formity^ yea the Prayer of Chrifl the Son, for the Church, unfolds clearly the promife of God the Father to the Church, ^oh. 17. Chrift prays, that they, all (who are ?;j^«?^ among themfelves, ac- cording to the^f//;) may he one oa thou Father art in me^ and I in thee^ (that is according to the Unity of the Spirit, not External Uniformity) that after thi4 mmntr they alfo may b§ one in m* i3uC Unifor?n'iiy Examined. 5:9 But again it is Objected out of i Cor, 14. that the Apoftle requires that all things may be done in the Church decently and in order •, and doth not this imply External Uniformity ? I anfwer, that they will hardly admit in their Parifh Churches, fuch a Decency and Order as the Apoftle there means, neither are they capable of it. For he faith before. When the whole Church is come together into fome place^ that all may prcphefie one by one^ that all may learn^ and all may be com- forted'^ and that during this exercife of Prophecy- ing, if any thing be revealed to another^ the former to give place ; and he muft fpeak that hath the cleareft light, feeing the Spirit, to whomfoever ic is given, ic is given to profit withall. And that though all may Prophefie one by one, yet all may not Prophefie at once, for then it wrould not be Order, but Confufion, which the Apoftle would have avoided, faying. Let all things he done decently and in order. And this decency too, he perfwades to by the word, he doth not enforce by Secular Power: And if they will call this Uniformity, for Believers to Prophefie one after another, ac- cording to the variety of the gifts of the Spirit, and not many, or two or three at once, or the fame time, we willingly agree with them^ but how far this thing is from their fence, every one knows. ' Thus you fee, thefe Objeftions anfwered, and I am confident there are no more can be brought, but may as clearly and eafily be anfwered as thefe. And therefore, I fay, I wonder, and wonder again, that we having covenanted and agreed to- gether lolemnly, to endeavour for a Government moft agreeable to the word of God, fliould in the mean time, be left fo void of the Spirit and LighE ' of the Gofpcl, as to fall upon External Unifor- E 2 mity, So Ujiiformity Examined. micy, which is no where to be found in the Go- fpel, nor in the pradife of Primitive Ghriftians. Yea» wliile I confider more ferioufly of the Matter, methinks External Uniformity is a mon- ftrous thing (how glorious foever in their eyes) and not to be found either in Nature or in Grace, either in Chrilt's Kingdom, or the Kingdoms of the World. In Nature is no External Uniformity extended to all the works of nature ^ for look into the World, and fee if there he not variety of forms \ Heavenly and Earthly Bodies having feveral forms, and in the Earth, each Bird, Beaft, Tree, Plant, Creature, differs one from another in outward form. If the whole Creation fliould appear in one form, or External Uniformity, what a monftrous thing would it be, nothing differing from thefirfl Chaos ? But the variety of forms in the world, is the beauty of the World : So thac though there be a moll admirable Unity among all the Crea- tures, yet there is nothing lefs Chan External Uniformity. Again, as there is no External Uniformity fpread over the great world, fo nor yet over the little world, or Man. For look upon a Man, confiding of Head and Members, unto which the Apoftle compares the Church, and you fliall not find all the Members like one another, neither in regard of their outward forms, nor operations j for the hand, doth not move as the foot, nor the foot adf as the hand ^ and if all the Members Ihould appear and adt in one form, what a Mou- Ifer would a Man be ? And yet among the Mem- bers, though there be no External Uniformity, yet there is admirable Unity. And yet again, look into the Kingdoms of the World, and you fhall fee no fuch thing in them as External Uniformity. Here ia England you ihall U/iJformity Exafnined. 6i fhall obferve that Tork is not governed as //«//, nor Hull as HalUfax^ nor that as Briftol^ &c. nei- ther is one County governed uniformly as ano- ther*, there is no uniformity in the government oi Kent and EJfex'^ nor one Town governed like another •, in GGdmanchefier^ the youngefb Son In- herits, in Huntington the eldefl ^ nor one Corpora- tion govern'd like another, nor one Company in the City governed as another; and yet between all Counties, Cities, Towns, Corporations, Com- panies, there is Unity, though no external Uni- formity. Yea, look upon the famous City of London^ and there arc, it may be, an hundred thoufand Families, or more in it, and each one governed after a fcveral manner, and among all thefe Families, there is no External Uniformity, and yet they all agree well enough, in the Unity of a City. Nay further, to bring but one Man to an Uni- formity of Life and Pradtice, by an outward Law, would be the moft abfolute Tyranny in the world, and make his life worfe than death. To compel every Man by a Law every day in the Week, or every Monday^ Tnefday^ &c. in the Week, to an Uniformity of Life,that he (hall rife at the famefet lime, ufe the fame poftures, fpeak the fame words, eat the fame food, receive the fame Phyfick, fit^ and ftand, and walk, and lie down at the fame fed times, who ever heard of fuch a cruel Bondage ? What an abfurd and intolerable thing then is Uni- formity in the life of a Man, taking away all free- dom of the Soul? But how much more evil and intolerable is Uniformity in the life of a Chriftian, or of the true Churches of Chrilt, taking away all freedom of the Spirit of God, who being one with God, works in the freedom of God, and is noE to be bound with any authoritative or coercive power, of poor, dark, ignorant, vain, foolifli, proud, and fmful Men ? E 3 Wiiat 62 Uniformity Exa7?iined. What now then do the Presbyters mean by Unitormicy? Would they have the Word prea- ched, and the Sacraments adminiilred, and the name of God called on, and all this done in Spirit and Truth in the Churches of Chrifl? this truly is Unity and not Uniformity, and fuch an Unity as no Man can compel. Biic would they have the Word preached, the name of God called on, Sa- craments adminillred, the Spiritual Difcipline of the Spiritual Church managed, the Vercues of Chrift, and graces of the Spirit in the Saints ex- erclfed, and all this in one and the fame outward form or uniformity > This is the burthen of the Saints., the bondage of the Church, the (Iraitning of the Spirit, the limiting of Chriil, and the eclipiingthe glory of the Father. And how wife foever thefe men may be, in natural and carnal things, yet their wifdora is but foolifhnefs in Spi- ritual things, in which there is no more unifor- mity, than m the workings of the Spirit, who works feverally in feveral Saints, and feverally, in the fame Saints, at feveral times: And therefore they that would tye the Church to an uniformity, which works not of iE felf, but as the SpiriE v/orks in it, let them firfl tye the Spirit to an uniformity, and we are contented. But thefe men feem to run a fad hazard, who would thus reduce the workings of the Spirit in Chriflians and Churches^ to an outward uniformity, accord- ing to their own mind and fancy, and fo vv^ould rule and order, and enlarge and llraiten the Spi- rit of God, by the Spirit of Man, feeing it is worfe to iia againfl Chriil in the Spirit, than a» gainll: Chriil in the Flefh. And therefore, till I be otherwife taught by the word, I cannot conceive that there ought to be, or ispoflibleto be any fuch external unifor- mity in the Churches of Chrifl, as thefe men Ilriye, wrellie. Uniformity Examined. 6? wreftle, fvvcat, contend for, I will not fay are ready to fight for*, but that feveral Churches of Chrifl, having unity of Dodrine, Faich, the Spirit, Ordinances, &c. may have divers forms of outward adminillrations, as God and Chrift by the Spirit fliall lead them ^ and that every Church is in thefe things to be lefc free, and no Church forced, by any outward power, to follow or imitate another Church, againll its will, noE being freely led unto it, by the Spirit of God. Neither do I think, that God hath fet up any Company of Men, or Synod in the world, to fhine to a whole Nation, fo thae all People fhall be conltrained to follow their judgment, and to walk by their light, feeing other Miniflers and Chriflians, may have more Light and Spirit than they. Neither bath Chrilt promifed his prefencc and Spirit, to Miniflers more than to Believers, nor more to an hundred, than two or three ; and if two or three Chriflians in the Country, being met together in the name of Chrift, have Chrift himfelf, with his word and Spirit among them, they need not ride many Miles to the Aflembly at London^ to know what to do, or how to carry and behave themfelves in the things of God. And therefore,for any company of Men,of what repute foever, to fet up their own judgment in a King- dom, for a peremptory rule, from which no man niufl vary, and to compel all the faithful People of God, who are the very members of Jefus Chrift himfelf, to fall down before it, upon pain of be- ing call into the burning fiery furnace of their indignation, heated {^^^xv times more hot than ordinary, through the defired accefs of Secular power to their power, is a far worfe work, ia my eyes, than that of King Nebttchadnezzars fet- ting up a Golden Image, and forcing all to fall down before iE j feeing Spiritual Idolatry is fo £ 4 much 6 4 Uniformity Examined, much Wsvr^f thaa Corporal, as the Spirit is better than the Fkih. And therefore I do think (let them teach me better by the word that can) that Uniformity (the great Diana of the Presbyterians, and the Image that falls down from the Brain and Fancy of Man) hath no footing in the Scriptures, or in the pradifeof the Churches of Chrift: And that the Presbyterian Uniformity, is neer a-kin to Pre- latical Conformity, and is no other than the fame thing, under another word, after the manner of Prelacy, and Presbytery ; and do conclude, that Unity is Chriftian, Uniformity Antichriftian. And this I have only hinted, and that briefly, among many occaiions, to difcover to the faith- ful, that fome of the very dregs of Antichri- flianifm (liil prevail and domineer, under the very name of Reformation *, and alfo to give occafion to Men of more Spirit, and Abilities, and leifure to difcourfe rabre fully to this Point, that the Serpents head of Formality, which is fo carefully nourifhed by Humane Reafon, may be crnfhed iu pieces by the power of the word. 1 John 2. 27. The anointing which ye have received of him^ abi* deth in yoit^ and ye need not that any manfijonld teaoh yoUj hut as the fame anointing teaeheth you all things^ and is truths and is no lye^ and even as it hath taught yoH^ you fiall abide in him. The Spiritual Church is taught by the Anointing^ the Carnal Church by Ccmcels. the The Building^ Beauty^ Teaching^ and Eftahltfhment of the truly Chriftian and Spiritual Vj li. Cj Jrl« Reprefented in an EXPOSITION On JfaUh 54. from Ver. ii. to 17. Preached to his Excellency Sir Tho. Fairfax^Rnd the General Officers of the Army^ with divers I other Officers^ and Souldiers^ and People, At Marjio/i^ being the Head- quarter at the Leaiiger before Oxford^ June 7. 1646. By Ciaililf am 2Dett, Minifler of the Gofpel. Attending on his Excellency Sir Tho. Fairfax in the Army. Together with a faithful Teffimonj?" touching that Valiant and ViU:oriom Army, in the Epiftle to the Reader, Matth. "J. II. Blejfed are ye rvhsn men JJjall revile you, and perfecute you, and fiall fay all manner of evil againfi you faljly, for rnyfake* Verf. 12. l^joyce and be exceeding gladj for great ii your reward in Heaven : forfo perfecuted they the Prophets rohich were before you* Pfal. 69. 9. the reproaches of them that reproached thee, are fallen upon me* #u6IIfl)et» accojDtng to €)aDerr' LONDON: Firfb Priiicef^ in the Year, 1551. 67 T O T H E READER. j4vi'/7(r obtained this Grace from God^ to he called into fome Friefidlliip and^dLimh^nvj with Jej^^ Chrifl^ among the refi of his poor Saints ^ foj as to hear and receive from him, (bme* thing of the mii\6. and bofome of the Father, ac- cording to his Free grace, who hath mercy on whom he will ; and having after many tears and tempta- tions (not unknown to many yet in the body J oh' tained this further ^r^c^, to fpeak /l?^ Word of God with boldnefs : / have alfo though mofi unworthy, been counted worthy to be taken into fotne fellowjhip with Chrifij in his Sufferings, and to endure the con- tradidioa of Sinners, and oft-times to encounter the rage and madnefs of men ^ yea^ and to fight with men after the manner of bealls, altogether bruitifli and furious. j4nd thus it hath fared with me of- ten, efpecially at two remarkable times. The one at Lincoln, upon occajion of two Sermons preached thercj on thefe words of the Prophet^ Ifaiah 9. 7. Of the encreafeof his Government and Peace there ihall be no end. Wherein^ ^^'^^^i '^"^^ Chrift his own proper due, many were angry I had taken too much from men, to whom yet nothing belongs^ but ini- quity, fhame and confufion ; they could not bear thisj that the Lord alone fliould be exalted. But that. DoEirine 0/ Truth beirg the Lords, and not mine, the Lord himfclf hath ftrongly upheld with the right hand of his righteoufnefs, and /^^ glory of it hath Jince fhoae into maay hearts in thU Kingdom, much Contrary to their defire* 7hc 68 To the Reader. The other time^ wherein I met with remarkable oppojitior?^ was lately at Marfton, the Head quarter at the Leauger before Oxford j whither fame coming out of the City 0/ London, in all probability out of fame fpecial deiign (feeing the old malignity now ad^s in a new form, and is daily comivg forth^ in a fecond and more plaulible, cunning, and deceive- ing Edition) became exceeding angry and heady a- aainfi the plain and clear Truth of the Gofpel, de- livered in this following Expofition (wherein the whole truth and fubftance of what was then deliver^ ed^ is exadly fet down^ and nothing abated \ but rather fome things farther preffed^ adding (as Jere- Jer.36.32 miah /« the fecond roll) many like words to the former. Now fome ofthefe men^ feeing themfelves, and their new defigns, eiearly difcovered by the lighc of the Word, and made altogether naked, fuddenly they grew fierce and furious, contradiding and blafpheming, yea^ fome of them fpeaking the Ian- Toh. 8.4i.£^'^<^^ ^j/Hell upon Earth (of which there are fome ' ^ witneffes) as became* >?itf« 0/ fuch a generation. Thefe men, according to the operation of that Spi- rit which works mightily in the Children of difobe- dience, come and fill the whole City with Lyes and Slanders, laying to my Charge, things thafi I knew not; the falihood ^«^ untruths ipW^^?/, r/j^r^ ^r^y^wf hundreds, and fome of them^ of great and eminent worth and piety ^ ready to witnefs, iVhere^ fore of meer neceflity / was conflrained to publiflf this Expofition, as a witnefs to this prcfent and the following generations^ of thefe mens refifting the Spirit, and ading againft Chrill himfelf in the Word. A}2d though the Difcourfe be very plain, vot favouring of any accuratenefs of humane wifdom and learning, yet they that are themfelves Spiritual, TP/7/ acknowledge yowff/?/^^ of the Spirit in it^ and for that caiife will relifh and love it \ though others will theretorc be at the greater enmity aginfl it* But for To the Reader. 69 for my part, / have fet down my refolution in the Lord, in this Gaufe of Jefus Chrift, not to weigh all the power of Earth or Hell, one feather ^ to ta put it to the utmoft tryal, whether the Truth of the Gofpei, or the Slanders and Lyes o/men jhall pre- vail ; whether the fmoak of the bottomlefs Fk^thae comes forth out of the month of thefe and many others, fmll be able to blot out or darken the brightnefs of Chrifls comings in the Miniftry of the Gofpel ^ yea, and whether the power, and malice of the Devil a^id the World, ^all he ftronger than the love and pro- tedion c/ Jefus Chrifl. jind J doubt not^ but the more the World ads in the Spirit of the Devil, the more will Chrift enable us, to ad in his own Spirit, till all at lafi^ fiall be forced to acknowledge, that the Spirit that is in us, is flronger, than the Spi- rit that is in the World. And what now have all thele men^ obtalnei by all their malice and fury, but a greater and more open difcovery of the truth? and to caiife^ that that light of the Gofpel, that only jhone in one Congregation, ^onld^ through the print- ing of it^ have its b^ams feat t ere d in m?Lny parts of tloe KXngdiOm^. and where ever the Truth ccmes^ the Children of the Truth will entertain z>, and ask no body leave. And thm through the over- ruling power of Gods wifdom, do thefe men betray their own and their fellows caufe, and overthrow their own, an4 their ends ; and whilfi they thi?ik to opprefs the trmh^ propagate it the more^ and thus jhali tnnhs Ene^ mies pcrifh, and the truth it felf flourifli *, yea^ flonrijl)^ through flanders, oppofitions, contradi* dions, blafphemies, and all the vilenefs and villany in the world. And all this confidence in tts^ arifes hence, hecaufe Chrift is not as a dead man, but is rifen and afcended, and fits at the right hand of -God^ and fills all things^ ^w^doth all things in hea- ven and in earth, in the World and in the Church, among hu friends, and amonc his enemies, till thefe h 70 To the Reader. bs made his foot-flool ^ which is the very thing we are now in expectation of. Now one thing more which 1 think ^t to acquaint^ the world withali in this Epiflle, is this^ That none j ofthefe thorny hearers J diirfl after come roDifcourfe with me^ or to look me in the face *, hut one among them^ that feemed of a better temper than the reft, Hpon the urging of a godly Citizen then prefent, did ■ fpeak with me ^ and the queftion he asked of me^ was this^ Whether I thought that all Presbyterians, were carnal Gofpeliers ? / told hlm^ I was far from thinking any fuch thing ^ for J knew fome of them very godly ChriftianSy and did. acknowledge the grace of God in them ^ and that for mifie ewn part^ I did not allow any fnch difhnEiion of Chriftians^ as Presby- terians^ and Independents, this being only a diflin^ fiion of mans making, tetiding to the divifion of the Church J and added^ that as m Chrifis King^dom^ nei- ther circHmclfion availeth any things nor uncircumci' fion^ but a new creature , fo in this fame kingdom of Chrifl;^ neither Fr^sbyzcry availeth any things nor in- dependency, bm a new creature j and that the King- dom of God, fiands not in Presbytery or Indepen- dency, but in righteoufnefs ^w^ peace, and joy in the holy Spirit; and that if Ifaw any thing ofGody or Chrij}^ or the Spirit in any ont^ I reckoned him oi a Br other y not taking any fuch Opinion into confidera^ ; tion\^ and that the unity of Spirit, and not z flje hearts of the godly by Faiihj before ever they G:v etched forth a hand againft /> j and they ■vent notfo much to ftorm it, as to take it, in the af- F furance 74 To the Reader. ^■^— W— — ^1 N. ■Ill I ■■ I ■■ l..^. -■■. ■— — . .1 ,■■■»- > ,■■■_■■ , ... , I, II.,, IMIII^^ furance (?/Faith. Through Faith , one of them hath chafed ten, and ten pn an hundred to pght^ and an hundred a thoufand. And this was performed in the very letter ofit^ at that famous ^w^j/ memorable battle at Nafeby. . Many more inftances / codd re- • late of the power of faith in this Army, hitt that 1 fljonld thereby grieve andaiRidi many too much. 4. The Spirit of Prayer ^ and this the Lord hath poured forth ii^on many of them in great meafure ^ 7iot only upon many of the chief Commanders, but on very many of the inferior Officers, and common Troopers *, fome oiwhom^ J have by accident /?^^rz the Army ^ isj their faithfulnefs to the State. How, have they gone tip and down in wearinefs and labours, and dangers, and deaths, to do the Kingdom.s work .? when tr^j it^ that f/jf)> fate idle? have they not^ as foon as one field was foughf, prepared to another ? as foon as one City was taken, advanced to ano- ther.^ and fo gone on^ from one fivong hold of the enemies to another, ?/7/ali have ^fff» reduced? that peace might be haflned to this Kingdom, if it were the will of God^ and not come as a Snail, bat as on Eagles wings } ysa^ have they not been adive, evtn all the winter long^ in a mofi cold and frofly Seafon^ that contini4ed fo for two months together^ beating the enemy out of the field, and talking their Strong Holds, when other Armies nfe to lie (till ? Have they taken the pay of idlenefs, or lived the life of luxury, itpon the State-maintenance? Have they fought to lengthen the Wars for their own advantages ? Have they not made even a fhorG work ? I challenge all the foruKT GQntX2iX\ou% of the worlds to fiand forth andtoihcWj fo much work of this kindy done in fo little time. And farther, by all this fuccefs, have they ever been lifted «p, fo much as to Petition the Parliament in any things or to remonllrate anything proudly ^w^undutLfully to themy as fome People furfeited with Peace and f 2 Plenty 76 To the Reader. Plenty have done ? Or^ thongh the Kingdom, next under God and the Parliament, owes its protection, and deliverance, and freedom from Tyranny and Popery, to th\% worthy Army, have th^"^ for all this ^ ever appeared to conteft againft the Kingdom for any things or tofiand with their Swords in their hands to make demands? Nay^ I declare f/?/j to all the Kingdom, that^s God hath made them glorious in doing, fo he hath made them contented to he per- fedled /?y fufTering, if it be the will of GoA, And mofl confident / am^ that though fome Men for pri- vate ends and interefts are murmuring, and others fpeaking out againft this Army, as the perverfe If- ^-nt 33, raelites againft Mofes and Aaron, yet the Lord in his -9^ due time, will take away the reproach of all his People therein *, and that we fhall hear fongs from aH the ends of the Kingdom^ even glory to the righte- ous. This I have fpoken in Truth and Sincerity to ri^5 Kingdom: And to that Army Jfljallfay^ Who is like unto thee, O People? faved by the Lord, who is the (hield of thy help, and the fword of thine excellency ^ and thine enemies ftiallbe found lyars unto thee, and thoullialt tread upon their high places. / have been longer in this Epiftle than 1 intended j bm feeing there was fuch a caufe as this^no ingenuous Man Will blame me, Chriftian Reader, / ara Thine to ferve thee in the Lord^ and in the Coffel of his Sort^ W. 2). J7 AN EXPOSITION Of the 54th Chapter of Ifaiahj From Yerfe 1 1. to the end. The Words are thus : Verf. II. Oh thou afflWed, toffed with tempefl^ and not comforted •, behold I will lay thy J f ones' with fair colours, and lay thy foundations with Saphires, Verf. 1 2. And I will make thy windows of Agates^ and thy gates of Carbuncles, and all thy borders of plea/ant Jlones, 8cc, TH I S Place of Scripture is very ufeful to the Church of God^ in thefe Times wherein we live*, yea, verily this Pro- phet did not fo much Prophelie to his own Age, as to ours, nor to the Jewifh Church as to the Chriftian. For unto them it was revealed, that not i pet. i, unto themfelves, but unto us, they did minifier the 12. things which are now reported unto you. The Prophet Ifaiah, Prophefied in the Spirit, touching the Kingdom of Chrift, which ftands not in the Fiefh, but the Spirit^ and delivers from the Father by the Spirit, many excellent Promi- fes, to be fulfilled in the Son Incarnate, Head and Members. The firft Promife in this Chapter, is touching the great increafe of the Church, in the days of the New-Teftament -, that whereas before, the Church was to be found but in one Kindred, and F 3 Tongue, 78 The Buildings Beauty^ Teachings &c. v'- ^>^e.?i: Tongue, and People, and Nation ^ now it fliould ^-'J;'^-/^// be gathered out of every Kindred, and Tongue, tuii^^^^^' a^i^ People, and Nation. And this is fo defira- cbunb, ble aad comfortable a thing,that in the beginning Rev. 5. 9. of the Chapter, he calls upon all to rejoyce at this*, verf. i. SivgO hdner?^ thou that difi not hear ^ break forth mto ft'tgirig^ and jhotit doud^ thou that didfi not travel iJHth child ^ for more are the children of the defolate than of the married wife^ faith the Lord, Enlarge the place of thy tent^ and let them fir etch forth the curtains of thy habitations. Spare 77ot^ lengthen thy cords^ and flrengthen thy ftakcs j for thou jhalt break forthy on the right hand^ and on the lefty atid thy feed fljall inherit the Gentiles^ and make the defolate Cities to he inhabited. So that there fliall certainly be, a mofl wonderful and nume- rous increafe of the faithful, in the Chriftian Church, till they become as the Stars of Heaven, and as the drops of the morning dew, that cannot be told, all ot them aflembled in the beauties of hclinefs. ifs. And therefore let us not be over-much trou- bled, though at prefenc we fee, in a numerous Nation, but few true Children of the Spiritual Church : for God fhall blefs thefe few, and bid them increafe, and multiply, and replenifh the Earth ^ fo that though the Allemblies of the Saints be now but thin, and one comes from this place, and another from that, to thefe Aflemblies, and in many and moft places of the Kingdom, thefe tew are fain to come together fecretly, for fear of the Jcws^ that is, the People or the Letter ^ yet through the pouring forth of the Spirit, it fhall come to pafs at laft, that they fhall come in flocks^ and AS Doves to their windows. And it fhall be faid to the Church by the Lord, Lift up thine eyes round ahouty and behold^ all thefe gather themfelves together and come to thee : ^s J llve^ faith the Lordy thou of the truly Chriflian and Spiritual Church. 79 thou fhalt furely cloath thee with them all^ as with an ornament^ and bind them on thee as a bridle dcth^Scc^ till aE laft the Church fhall fay in her heart, Who hath begotten me thefe^ feeing I have lofi my children and am de folate^ a captive^ and removing to and fro ? and who hath brought up thefe f Behold^ I was left a" lone ; thefe where had they been ? Yea, thefe very Promifes, are now in the very aft of accomplifhing among us ; for the Spiritual Church hath received a very great increafe within thefe few years •, and God hath many faithful Peo- ple in many places of this Kingdom ^ and of this, my felf, and many more in this Army are witnef- fes ; for having marched up ^and down the King- dom, to do the work of God, and the State, we have met with many Chriftians, who have much GofpeHight, and (which makes is the more Itrange) in fuch places where there hath been no Gofpel-Miniftry ^ which puts me in mind of that Prophecy, Ifa. 66.8. Who hath heard fuch a thing? who hath feen fach things f Shall the earth be made to bring forth in one day^ or fjall a Nation be born at once ? For as foon as ^on travelled^ nay^ before jhe travelled^ (lie brought forth her children. There was no outward Miniftry of the Gofpel to travel or take pains with them, and yet Sion brings forth her Children, And one thing that is remarkable touching the increafe of the Church at this day, is this ; Thai where Chrifl: fends the Miniftratioa of the Spirit, there many young People are brought in to Chrifl:, as being mofl: free from the Forms of the former Age, and from the Doftrines and Tradi- tions of Men, taught and received inftead of the pure and unmixed word of God •, whereas many old Profeflbrs, who are wholly in the form, prove the greatefl: Enemies to the power of Godlinefs ^ and thus, thefirft arc the laft^ and the laft firft, F 4 Noy2 So Tloe Beauty^ Building^ Teachings &c. Now this great and fudden increafeof the faith- ful, is that which doth fo exceedingly trouble the World, and makes them angry at the very heart. For, it they were but a few, mean, contemptible and inconfiderable Perfons,whom they might eafily fupprefs and deflroy, they would be pretty quiet ^ but when they begin to increafe in the Land, as Jfrad did in Egy^t^ and notwithftanding all the burthens of their Task^mafters, wherewith they are afflided and grieved, do yet increafe abun- dantly, and multiply, and was exceeding mighty, till they begin to fill the Land^ and when they confiilt to deal wifely with them, leaftthey mul- tiply too much, do yet fee them grow and mul- tiply the more, that they know not at what Country, or City, or Town, or Village, or Fa- mily, to begin to fupprefs them •, this is that which doth fo exceedingly vex and inrage the world, and makes them even mad again, as we fee this day. For the increafe of the faithful, as it is the glory of the Church, fo it is the grief and madnefs of the world. But thefe Men in vain attempt againft this inweafe of the faithful, as the Egyptians againft the increafe of the Ifrael- ites ^ for none can hinder the increafe of the Church, but th^^that hinder God from pouring out his Spirit ;;yid according to the meafure of God pouring forth the Spirit, is aud muft be, the increafe of the Church, in defpight of all the cppofition of the world. And thus much touching the firft promife of ti\Q Churches increafe. Now in the words I read to you, the Lord C^omes to another promife ^ fo that the Lord be- caufe of the Churches weaknefs, adds one Pro- inife to another ; and thefe Promifes are nothing but the out' goings and manifeftations of his Lovej &f the truly Chriftian and Spiritual Church. 8i Love, through the Word Chrill. But to look more neerly upon the words. Verf. II. Oh thoit affliEhed, AfRiiftion in theWorld,doth fo infeparably attend tk affd- the C/;;^rcil7,that thtChnrch even takes its denomina- ^^ion of tion from it. Oh thou affii^ed. The condition of the ^^''^ ^"^i^^^^* Church, is an affli^ed Condition. For the Church ^^^^^ycy, being born of God, and born of the Spirit, is put into a direct contrariety to the world, which is born of the fiefli, and is alfo of its father the De-^ vil. And ^o^ the whole world is malignant, a- gainfi; the Faithful and Spiritual Church ^ and all that are not regenerate, fet their faces, yea their hearts and their hands againfl: the Saints \ and the unregenerate world, is againfl: the regenerate ; and the carnal world, againfl: the Spiritual *, and the finful v^rorld, againfl: the righteous \ and all the People and Nations in the world, are againfl that People and Nation, which the Apofl:le calls a holy Nat ion J and <« pecidiar Veofle, As the world cannot endure God in himfelf, fo neither can it endure God in the Saints ^ and fo the more God dwells in the Saints, the more doth the world afflict the Saints \ for they oppofe not the faithful for any thing of fleili and blood in them, but becaufe that fie ill ^nd blood of theirs is the habitation of God, and fee very prefence of God himfelf is thetvv, as he farth, / wUl dwell in them^ and walk in them. Agreeable to this, is that of Chrifi:, wliere he faith, jill this fhall they do to yoH^ for my names f^.kv ; that is, whcii the Name of Chrift is called upon us, and we are taken into his Name, that is, into his righteoufnefs, and life, and trir.h., and v/ifdom, and holinefs, and into his N.sure, which comprehends all this-,, then, when the world perceives the Name of Ciod in iihe Sons of Men, and the Nature of God ia Uie Natures of Men, then prefently they fall a perfecuting t2 The Buildings Beauty^ Teaching^ Sec, perfecuting the Saints, for this Name and Natures fake ; and he that ftrikes at God in his Saints, would if he could, ftrike at God in himfelf. And therefore let the world take heed what they do in this point, for while they perfecute the Saints, they are found fighters againlt God himfelf, be- cause God is one with them, and they are one with God in Chrift. And lea the Saints be ad- monifhed, fo to hide and retire themfelves into God through Chrill, that whoever is an Enemy to them, and oppofes them, may rather be an Enemy to God, and oppofe God than them, they living and ading in. God, and not in them- ielves. Now this affljdion the Church meets with in the world, is profitable for the Church ^ it is good for it, that it fhould be afflided ; for the more it is afflidted in the fiefh, the more it thrives ia the Spirit ^ this aiflidion flirs us up to the exer- cife of our Faith and Prayer ^ yea, then is our Faith mofl adive and vigorous, and our Prayers mofl fervent, till they fill the whole Heavens a- gain ^ then are we mofl in the ufe of the Word 9 then are we fee off furthefl from the world 9 then do we keep clok[b to God ^ then have we neareft intercourfe and communion with him 9 fo that we could better want Fire, and Water, and the Sun, than want Afflidion, which God out of his meer love, through his over-ruling power and wifdom, caufes to work unto us for good. So that we who are placed in the hand of Chriff, are fet in fuch a Condition, wherein nothing; can do us any harm for ever, but Evil it felf mull work Good unto us. But we proceed. Tcjfed with Tempefi, The Spi' Where we fee that the Church is not only chufch ' ^ffl^^^<^? ^^^ violently afflicted j one wave comes viokmiy ag^infl it after another, as in a tempeft , and the of the truly Chriflian and Spiritual Church, 8 ^ more Spiritual the Church is, the more doth the world become as a raging Sea againll it ^ becaule the more Spiritual the Church is made, it isfet ia the more contrariety to the world, and the world to it. The Pfalmifi defcribes this temper in the world againfl: the Churchy They came upon me like a ramfing and a roaring Lyon : And again, They came itpon me^ to eat tip my flepj-^ as they would eat bread. Wlien the Saints have appeared in the Spirit, and aded in the Spirit, how violent and enraged hath the world been againft them ? Ie would tofs them, as in a tempeft, from place to place, from poll to pillar, as they fay, till ic hath quite toll them out of the world. Yea, men naturally meek and moderate,how fierce have they become againfl: the Saints, when there hath ap- peared any glorious difcoveries of Chrifl: in them ? For the enmity, that is in the Seed of the Serpent, againfl: the Seed of the Woman, will be fl:ill breaking forth : And though it may for a time be covered, under many Moral Vertues, and a form of Godlinefs, yet when God leaves them to them- felves, and lets them ad outwardly, according to their inward Principles, how cruelly, and mali- cioufly, and fiercely, and defperately do they ad againfl: the Saints of God ? Yea, there is not that enmity between Turk and Jew, as there is be- tween Carnal Gofpellers, and Spiritual Chrifl:i- ans*, the former hating thefe, and being angry a- gainfl: thefe to the very death. And when ever the Lord (hall fuffer thefe, to exercife their enmi- ty 'againfl: the Church, then fliall the Churches Condition, become fuch as it is here defcribed, af- jl^ ^^i^.-, fiitledj and tojfed with tempeft. tudChunh jind not comforted* in affliflh The Church of God in all the evil it meets on^kxtb m withal in the world, hath not one drop of com-^i'^/^'? fort from the world-, it hath afflidion, tribula-^'^';!)]^ tion, ^ 84 The Building^ Beauty^ Teachings Sec, tion, perfecution from the world, but no com- fort. This we fee in Chrifl the Head ; you know what he fuffered m the world in the days of his flefll ; he was defpifed and rejeBed of men^ and fo full of forrows, that he took his name from them, and was called, A man offorrows^ and acquainted with grief '^ At lall, ouC of meer envy and malice, they apprehended him, bound him, buffeted him, Ipit on him, crucified him ^ and all this would liave been but a fmall matter, to have fuffered from the Heathen, but he fuffered all this from the only vifible Church of God in the World, who put him to the mofl painful and fhamefui death of the Crofs, between two malefadors, to bear the world in hand, that he was the third, and the chief. And in all this evil, he had no body to pitty him, or have compallion on him ^ but they laughed at him, and derided him, and mocked and jeered him, but no body comforted him. And as it was with Ghrift the Head, fo it is with Chrift the Body and Members ^ they in all the evils, and woes, and forrows, and oppofiti- ons, and perfecucions they have from the world, bave no body to comfort them, or take compaf- fion on them. Refuge failed me ffaith David) no man cared for my Sod, Lover and friend haft thou fptt far from me^ and mine acquaintance into dark' nefs^ faith WQm^LWy Pfal. 88. i8. Brethren and Beloved, ye that are partakers of the Heavenly Calling, and of the Divine Nature, if ever the Lord fuffer the World to prevail a- gainft you, to afflid you, and tofs you, from one evil to another, as in a tempell, to reproach you, throw you out of your comforts, banifli you, im- prifon you, &c. you (hall find no body to com- fort you, no body will take notice of you, or re-, gard you, or own you, or pitty yon, or be fo fenfible of the truly Chriflian and Spiritual Church, ^> fenfible of your Condition, as to fay, ^las my Brother, You mull look for afflidion in the World, hut you mud: look for no comfort there. When God fliall caft us into forrows and fufferings, ht us noE look for one worldly man to Hand by us, no noc of thofe thac now fmile upon us, and pretend friendfhip to us; no nor yet of our near Relati- ons ; but then that fhali be fulfilled, / xvas a flranger to my brethren^ an alien to my mothers chil- dren. Nay yet further, they that are weak or worldly Chrillians, will ftand aloof from thee, and will be fliye to own, and countenance, and encourage, and comfort thee publickly. The Dif- ciples of Ghrift, when he was led to the Crofs, they all forfook him, and fled, and hft him to tread the wine j>refs alone. And fo if you fuffer, ia the righteoufnefs and truth of God, you fliall find little comfort from men. O thon affiiEied^ toffed with tempefiy and not comforted. Now this the Lord doth in much mercy to his Saints, he leaves them deflitute of earthly Com- fort, that they may look for heavenly \ he leaves them deflitute of all comfort from men, that they may look for comfort from God alone. And therefore when thou art brought into fuch a cafe, to be ajfliEied and not comforted^ lift Up thy hearE to God, and exped all from him. Saith Chrift", *joh, 1 6. The world ^ all hate you and perfecate yon, and jhall put yon out of their fynagogues^ and i^jall kill yoH\ and in doing all this, Ihall think they do God good fer vice : Bm^ faith he, / will find you the com- forter, Chrifl knew well enough, that among all thefe evils, they (hould have no Comforter on Earth, and therefore promifcs to fend them one from Heaven. And therefore, when thy Soul is placed in af- fii^ion^ never look after any earthly or fenfual, or creature 86 The Buildings Beauty^ Teachings &c. *■ II .1 ■ ■ " ■ — — — — — — creature comforts, for they will prove poiPon to thy Soul ^ buE only look for heavenly comforts, fuch as the Spirit brings, (iich as flow immedi- ately from God , for thefc are pure, and fweet, and unmixed, and refrelhing, and fupporting, and fatisfying, and enduring comforts^ comforts than are able to make thee rejoycc, not only in ful- nefs. but in wants ; not only among friends, buc in the midfl of enemies ; not only in good re- port, but in evil rej^ort •, not only in profpcricy, but in tribulation •, not only in life, but in death \ they will make thee go fiiiging to Prifon, to the Crofs, to the Grave-, they are mighty Comforts, infinitely ftronger than all the Sorows of the flefh ; and hence it is that many Saints and Martyrs have gone cheerfully to the ftake, and fung in the very hamesj the comforts of God in their Souls, have ftrengthned them to this. Thou that art a Believer, and in Union with Chrift, never doubt of this comfort in thy great- eft forrows. WhenChrift had none to ftand by him and comfort him, God fent an Angel from Heaven to do it : And fo when we are left alone in the world, rather than we fhali want comfort, God will fend us an Angel from Heaven to com- fort us \ yea, the Spirit it felf, which is greater than all the Angels in Heaven^ and we fhall cer- tainly be comforted by God, when we are af- flitled and tojfed with temfefty and not comforted by Men. Beholdy I will lay thy flones with fair colours^ &C. The sfin- Xhe Lord feeth the Church in its afflidion, rSf^ h ' without all comfort m the world, and then the Maion^ Lord comes and comforts it himfelf, and this he comfoned doth by a Promife. They are the fweeteft com- hy d pro- forts, that are brought to us in the Promifes. '^ifi' The Promifes are the fwadling-clothes of Chrift, they carry Chrift wrapt up ia them ; and Chrift reprefeated of the truly Chriflian and Sp'mtual Church, 87 reprefented to the Church, hath been the com- fort of it, in all its evils, outward or inward. And therefore whatever afflidion cakes hold oa thee, have recourfe to the promifes, to draw thy comforts from Chrifl through them. Oh how fweet is that life that is led in the promifes ! a life led ia the promifes, is the beft life in the world. Men that have Eflaces in Money or Land, depend on thofe things for their mainte- nance, but a Chriflian may have little or nothing of thefe in the world, but he hath a promife, which is a thoufand times better, and makes his life more comfortable : / am God All-faff cie?it \ and, / win not fail thee nor for fake thee ^ whereupon he comes to this refolution, 71?^ Lord is my por-^ tiop^ faith my foid^ 1 will trnfl in him, O how fweet a life is this life, that knows no cares, nor fears, nor troubles, nor difquietments 1 here, faith a Believer, lies my Eflate, and Living, and the Lot of mine Inheritance^ and this is a thou- fand times better and more certain Eflate, than all the Mannors and Lordfhips in the Kingdom ; for, my bread fljall he given we, my waters jhall he fure j 71?^ Lord is my jhepherd-f and Ifiall not want ; no not then, when the Lyons (the great Men of the Kingdom, to whom every poor man is a prey) pfjall lack and fnffer hunger. He that hath given me his own Nature and Spirit, will nos leave me deflitute of food and cioathing. Take another Inflance. A Man feeling the bitternefsofafflidion toflefh and blood, is ready to think, Oh how fnall I ever be able to fiifier this or that, or to part with my Relations, with my Eflate, with my Life, and all that is near and dear unto me ? Why, when a Chriflian lays hold on the proraife, Gcd is faithful^ and will not fuffer Hs to be tempted above that which we are able. O, faith a Chriflian, God will never bring me to an/ 88 The Buildings Beauty^ Teaching, Sec, any temptation or trial, but he will give me ftrength proportionable to it, or above it; and fo lives facisficd with the truth, and goodnefs, and power of God. And thus you fee in thefe inftances., that a Life led in the promifes, is the fweeteft and befl Life; when a Man can draw all from God himfelf, through a promife. And this in general, That God comforts his Church by a Promlie. But to come more particularly to the words. Behold^ 1 will lay thy fiones with fair colonrs^ and lay thy foundations with Saphires. Verf. 12. And I will make thy windows of y^ga* teSj and thy gates of Carbuncles^ and all thy 'borders of pie aj ant jl ones, jlefpechl The Promiic relates to the Spiritual Church of promife the New-Teftament ; and this you fhall obferve, ikt con- J5 Qfj. j^^ Scripcure compared to a Building, and Cyurcl h ^^^^ ^^ ^ ^^^ ftately, fumptuous, magnificentE that aWand glorious Building, as being all built of pre- hmfelf cious ilones, and fo more glorious than the firlt fiall build Xemple, which was ^uilt up of common Ilones ; ^^ T^^^'and it was Propbtiied, that the glory of the fe- ^ cond Temple fhould far exceed the glory of the firll. The firfl Temple was Solomons^ which was indeed filled with the outward prefence of God ; but the fecond Temple is the humanity of Jefus Chrift, or the flefli of Chriil, both Head and Members*, this is the living Temple of the living God ; the Temple that God hath built by his Spi- rit, for his own Habitation, wherein God dwells truly, really, fpiritually, and moft neerly, by the way of the mod near Union, whereby God and the Creature are knit together ; and this Sp> ritual Temple is more glorious than the firft ma- terial one, either according to the firll edition of it by Solomon^ or the fecond edition of it by the Fathers, in the days of Cyr^, Dmns^ and Artax^ erxes. Here of the truly Chriftia/i and Spiritual Church. 89 Here then you fee, that the Lord promifech to build up the Church of the New-Teflament, viitlx ftones of fair colours^ with precious floues. i will not fland to enquire particularly into the natures of the feveral ftones here named; for the Jews themfelves do not fully agree about them. It fhall be fufficient for us to attain to the mean- ing of the Spirit in this place, and that is this. That the Spiritual Church of the New-TcHa- ment, is not to be built with common, but with precious ftones. Now the full fenfe of thefe words I Ihall give you forth in feveral Particulars. I. You fee here the matter of which the Church % ^^^^^^ of the New-Teftament is made \ and that is not ji "^'^A^ of common, but of precious ftones ; eled and [[^^i ^^ precious ftones *, and fuch are the faithful : For, church h 1. They have a more excellent nature than o- maU» ther men have ; for they are horn of God^ and fo partake of the nature of God ; and fo in this {kn^Q may be faid to come forth from God, as the Child from the Father; and the Lord Jefus did not more truly partake of the nature of Man, ^ than thefe do partake of the nature of God ; and therefore faith Teter^ Great and preciow promifes are made to hSj that we fljonld be partakers of the di" vine nature. Others have only the nature of men in them, or which is worfe, the nature of the De- vil \ but the faithful, have in them the nature of God, communicated to them through a New Birth. 2. They have a more excellent Spirit than o- thers have \ as it was faid of Daniel^ that there was a more excellent Spirit found with him, than with all the other wife men. Now the excellency of each Creature, is according to the Spirit of it, but the Saints have the Spirit of God, even the Spirit of the Father and the Son dwelling in them ^ G they 90 The Building^ Beauty^ Teaching^ Sec, they have the fame Sph'it of God dwelling ia their flefh, as Chrift had dwelling in his flelli *, fo that the very Spirit of God is found in the faith- ful, and therefore they are more glorious than the reft of che world. 3. They have a more excellent luftre than o- ther Men. One thing that appertains to the ex- cellency of precious Itones, is the luftre of them. Now tills luftre in the Faithful, is the glory of God upon them : The Lord jhall arife upon thee^ and his glory jhall be feen upon thee^ faith Jfaiahj Ch. 60. And Paid faith, fVe all^ beholdi?7g as in a glafs^ the glory of the Lordj are changed into the fame image^ from glory to glory^ even as by the Spirit of the Lord, So that as Chrift was taken into tht glory of the Father^ fo are we taken into the glory ofChrifi^ as he faith, J oh. 17. J^nd the glory which thou gaveji me^ I have given them *, for the Head and Members are taken into the fame glory, according to their proportion. 4. They have more excellent operations ; for the Faithful are not fuch precious ftones that are only for (hew, but they have alfo fomeof Vertue In them, even the very Vertues of Jefus Chrift; for they having the fame Nature and Spirit of God as he had, are able according to the meafiire of the gift of Chrift, to do the fame works that he did ; and fothe Saints are excellent, in the ope- rations oi Faith J Hope^ Love^ H^imility^ Meeknefs^ T^tiencCy Temperance^ Heavenly - mindednefs^ &:c. And in this regard alfo are more precious than the reft of the World. And therefore the Lord calls them his jewels \ In the day wherein I make up my Jewels '^ and elfewhere they are called the precious Sons of Sion, The People of God are a moft precious People, IMen arid Women of a pre- cicHs anointing ', though fome wicked and fcurri- ious Libellers, againft the Spiritual Church, will 110$ of the truly Chriftian and Spiritual Church. 91 not allow them this Name \ but (according to ^ the anointing they have received from Satan) re-' pioach it. And yet ftili it is a truth, that the gates of Hell (hall not prevail againfl. Tliat the truly Faithful are pr^ri^/ii jtonts in the building of the Church, partaking of the Nature and Spirit of God, and of the luftre and operatiou of both. Whereas, on the contrary, other People are the vile of the earthy the tiUQ filth and off-fcourlvg of all things, Vfd. i 5. In whofe eycs^ a vile Terfon is contemned ^ a Man that is a natural man, a [tri- lul and imregenerate man, who hath no other nature in him, but that corrupt nature he brought into the world, though in this prefent world he jnay be a Gentleman, or a Knight, or a Noble- Man, or a King ^ yet in the eyes of God and his Saints, he ..is but a vile Perfon ; and a poor mean Chriftian that earns his bread by hard labour, is a chouiand times more precious and excellent than he, according to the Judgment of God and his Word. And thus much for the firft thing, the matter of which the Church of the New-Teftament is made, that is of precious flones. 2. Now the next thing obferveable, is the va- 7hs vmg: riety of thefe precious ilones. For the Spiritual (y 4 ths Church is not built up of precious ilones of one |^*^^^'^"^ fort only, not all of Saphlres^ or all of jigates^ ^^ thrLiU^ .ill of CarbimcUs \ but of all thefe \ both Saphlres^ i;.,g 0} th^ jigates^ CarhnncleSf and many other prcciofts ft ones spiritual of fair colours. Church* And this notes the diverfity of gifts in the Saints of God. For though all of them are pre- cious ftones, yet they are of diverfity of colours, and luftre, and operations : And this alfo make,s for the greater glory of the Church-, for the va- riety of luftre adds to the Beauty and Ornament G z of 9^ The Buildings Beauty^ Teachings Sec, of it. In the Body of a Man, there is not one member, but many. If the Body were all but one member, it would be buc a lump of flefh, but the variety of members, with their feveral gifts and operations, are the glory of the Body. And fo it is in the Church, the Body of Jefus Chrift, wherein are divers members, with diverlity of gifts and operations, ex'cellently fct forth by Faul^ I Cor, 1 2. 4. &C. Now there are diverfities of gifts ^ hut the fame Spirit : And there are differences ofad- miniflratlons^ but the fame Lord ^ and there are di* verftties of operations j but it is the fame God that worketh all in all. But the manifefiatian of the Spirit is g^iven to every one to profit withal : For to one.^ is (Jtven by the Spirit^ the word of vrifdom \ to another ^ the word of knowledge^ by the fame Spirit '^ to another^ faith by the fame Spirit ^ to another^ the gift of heal- ing by the fame Spirit ; to another^ the Working of miracles ; to another^ prophecie \ to another ^ difcern- ing of Spirits ; to another^ divers hinds of tongues ; to another^ interpretation of tongues \ but all thefcj worketh that one and the fame Spirit^ dividing to every man^ feverally as he will. Here you fee, are di- verfities of gifts, and adminiflrations, and opera- tions in the Faithful, but all proceed from one and the fame Spirit *, and whatfoever gift pro- ceeds from the Spirit, there is an excellent beau- ty, a Heavenly luflre in it. And therefore labour to diflinguifh between thofe gifts that are co-natural to thee, and flow from thy own Spirit, and thofe gifts that arefu- pernatural, and flow from Gods Spirit. In all the operations of thine own Spirit, in all thy na- tural abilities, parts, wifdom, learning, actings, there is nothing but iinglorioufnefs, deformity, darkuefs, death, how fpecious foever they may appear to the world ^ but in tlie gifcs and opera- tions that flow from Gods Spirit, there is a Hea- venly of the truly Ch rift Ian and Spiritual Church, 9^ venly beauty, and luftre and glory; yea, even in weak Chriflians, thac are true Chriftians, you (hall ofE fee and difcern an excellent beauty in fome gift or other, wiiich they have received from the Spirit, which fhines not forth fo clearly, m fome flronger Chriflians. And therefore let us not expeft all gifts in all men, and that every man lliould excell in every gift \ for then one would be faying to another, I have no need of thee. BuE God hath given diverfity of gifts to divers Saints, that each may acknowledge fomeching in ano- ther, which he hath not himfelf, and may reckon bis perfedion to lie in his Union and Communion with them ; that fo the Communion of Saints may be kept up in the world, in defplght of the world. One Chriftian hath the gift of Faith, a- nother the gife of Prayer, another the gift of Utterance in Preaching, another the gift of Cou- rage, another the gift of Meeknefs, and the like ^ and no man hath all things in himfelf, that every man in the fight of his own wants, may be kepc humble. And this is a glorious thing in this Building, that the luflre of each flone, adds to the luftre of all *, and the luftre of all, is commu- nicated to each ftone ; and fo in the Spiritual Building, what one hath from the Spirit, it is for all \ and what all have, is for each one. If thou haft the gift of utterance in the miniftration of the Spirit, it is to build up me*, if I have the Spirit of Prayer, it commends thee as carefully to God as my felf ; one watches over another, as over his own Soul ^ and if any be weak, the llrong fupport them •, if any be doubtful, they that have the gift of knowledge dired them. If one be troubled, the reft mourn with him; if one be comforted, the reft rejoyce with him; and they are all fo linked together in the body of Chrift, thai the good and evil of one extends to all. G 3 Where 94 The Building^ Beauty^ Teachings See. Where thou canflfind fuch another Communion, there joyn thy felf^ but if this be -the only excel- lent Communion in the world, who would noc willingly joyn himfelf to that Spiritual People, where no man calls his grace his own, but all gifts are in common among all, every one having a diare in the faith, hope, love, prayer, peace, joy, wifdom-, ftrength of all ^ and all having a iliare in thefc gifts and graces, that are in any . brie? And thus much for the diverfity of the (tones, as well as the precioufnefs of them. 7k sfi- 3. The third thing, that reveals the fenfe of the riiuil Words, iSjto obferve, that this Spiritual Building of Church IS 'ti-ieChurch of the New Teftament.is made up all of tvhof^ pr^a(?^ ftones^ v;ithouG any mixture of common precious itoties *, is made up of S^pkV^;, jigates^ Carhnndes^ Jio/'cs. and adds, ^??d ail thy borders of^leafantftones. . Here then mult be no mingling, of the precious land the vile, the holy and the prophane, the faithful'and the unbeliever, the fpiritualand the carnally biit all mufl: be precious. If a Man had a Jev^^el, that had here and there only a precious 'ffoiie in it, and all the reft common pebbles,there Jwbuld be no great glory in fuch a Jewel •, but the cdrnmon ftones, would take off from the luftre of the precious ones : And fo the Church, is God's Jewel in the world, and it mull be made up only of precious flones, as you fee here. And where are their eyes,' that perceive not this? There be feme that talk much againft New Dodrine, which is the old reproach of the Gof- pel .; but furely there was never newer Dodrine than this. That the Spiritual Church of the New Te^ .fiamsnt^ pjould be made up of all the Feople that live '.in,.a\Kingdorn '^ and that all that are born in fuch a JSTation^ jhoiild veceffarily be flones for the building Hp the New Jeriifalem, This is a new Dodrine in- deedj which neither the Old nor the New Tella- menl of the truly Chnfttan and Spiritual Church. 95 ment owns \ but was conveyed into the World by the Spirit of Antichrifl. For God doth not now make any People, or Kindred, or Nation his Church ^ but gathers his Church out of every Peo- ple, and Kindred^ and Nation^ and none can be ftones of this Building, but thofe that are firfl Eled, and after made precious, through a new Birth, and the gift of the Spirit. And this Do- dtrine, the Word will juflifie againit the World ; for ?iid writing to the Churches of Ephefas and Corimhj &c. doth he mean all the People that lived at Ephefm or Corinth f' No, but the Faithful and Eled, Children by adoption. Saints by call- ing ^ and faith, So it was meet for him to jitdge of them all. And if any were miitaken for a baint that was none, furely he carried himfelf very like one ^ he was outwardly in fheeps cloathing, or he had not been reckoned among the flock ^ and fo, if a Hone be taken into this Building, that is noE truly precious, yet it is fo like one, in fhew and colour, that it can hardly be difcerned to be the other, but by a very skilful Lapidary. And in- deed, fuch a miftake there may be in Chrifl's Kingdom here, that a few counterfeit ftones may be taken up among many precious ones ; but that is the miftake of a falfe Church, where a thou- fand Icounterfeit ones are taken in for one truly precious •, wherein for one faithful Chriftian,there are many Formalifts, and many more prophane. This is not fuch a Building the Prophet fpeaks of, for this is all of Eled and Precious ftones. But I cannot enlarge on thefe things, becaufe this Ex- ercife, I intend chiefly as an Expofiiion; only I will add one or two things more, touching this particular, and fo go on. I. If the Church of the New Teftament, is to be built all of precious ftones, what a Building is that, wh^re the only care is, to keep thefe G 4 ftones 96 The Beauty^ Building^ Teachings &c. ftones out of the Building, left by their glory and iuftre, they Ihould darken the reft. 2. Confider, when the Church Ihall be built up all offuch precious ftones, what a glorious Church will that be, when the glory of the Lord fhall fhine forth in every ftone of this Building? How will there be then glory upon glory, till the glo- ry of the Church, firft darken, and then put out all the glory of the World ? 3. Confider, what great Enemies they are to the true and native glory of the Church, that would have every man in a Kingdom, a member of the Church, and would have thofe taken into the flock, that are none of Chrifts fheep ; and thofe taken into the Church of God, that are mot of God ; and would gather up any ftones, to make up this Temple of God. Thefe are the Men, that would keep off thofe glorious things from being fulfilled in the Church, which are fpoken of it, in the Word. /^' f "'/* 4- ^^^ 2^^ ^° ^^^^ notice,whois theBuilder of fuch spimuaf ^ Strudure as this, all made up of precious Stones ; ^kurch is 3nd you fhall find in the word, that the bmlder and i;od, maker of it^ is God, I will do it^ faith the Lord; behold, / will lay thy ftones with fair colours^ and J will lay thy fomdations with Saphires^ and I will make thy windows ofjiggates. It is all God's Work, from she beginning to the end *, for who can build unto God, a living Temple to dwell in, but himfelf ? This the Prophet ipeaks plainly, where he faith. The man whofe name is the branchy he Jhall bnild the Temple of the Lord^ even he fhall build it. It lies in the power of no man, to make fuch a building as this is : What wild and woful work do men make, when they will undertake to be building the Church, by their own humane Wifdom, and Pru- dence and Counfcl? when they think, we will liave the Church of God, thus and thus ; and we will ^J the truly Chrijhan and Spiritual Church, 97 will make it up, of fuch and fuch Men , and we will govern it, by fuch and fuch Laws, and we will get the Power of the Magiftrate to back ours *, and then, what we cannot do by the Power of the Word and Spirit, we will do by the Power of Flefh and Blood : Poor men! that think that thefe new Heavens, wherein the Lord will dwell, mud be the Work of their own Fingers ; or that the New Jeriifalem mufl of necefTicy come out of the Aflembly, which is to come down from God out of Heaven ; or that they can build the Houfe of God, all of precious ftones, whereas this muft be God's own work, and his own doing ^ and no State or Counfel in the World, can bring this a- bout; and after much Trial, and Pains andWea- rinefs, the Lord will at lafl teach his own, that the gatherings and laying thefe precious ft ones together ^ muft be the Lord^s own doings even his own doing. When the Building of the Church is left to men, how wofully is it managed ? why faith one, we mud needs admit fuch an one, he is the chief Man in the Parifh, or he is a Man of good Efteem in the world, or he is a Noble Man, or he is my near Kinfman, or is thus and thus related to me, or he is a good civil fair dealing man, and we muft needs admit him ; and thus will Flelh and Blood be ever making a Carnal Temple for God to dwell in •, butXjod'strue Habitation can never be framed but by the Spirit, And therefore, for the building of the Church, let us look higher than the higheft Inftruments ; for it niufl: be the Lord's own work, by the Word and Spirit : And though every man beagainft it, and oppofe it, yet the Lord will do it ; when there are no hands to build it up, he will build it up without hands. I will lay thy fiones with, &c. ll follows. Ver. 1.. •.' V qS I he Building, Beauty, Teaching^ 8cc. Ver. 13. ^nd thy Children fhall he taught of the Lord^ and great foall be the peace of thy Children, 'ih^Tctch- See here, how the Prophet by the Spirit, car- er of ^^thc ries up the Saints above all viable and fenlible spiriuul things, even as high as God himfelf ^ God (faith Church is i^Q 1-0 i-he Church ) fhall build thee, and God fhall ^^ ' teach thee*, all thy children fhall he ta^tght of the Lord-^ The Note is this, That all the true and genuine chil- dren of the Churchy have God^s own teachings in all the things of God \ they have the Father and the Son to t^ach them by the Spirit. This Truth, Chrifl; himfelf confirms, where he faith, It is written^ that they fliallbe all taught of God ^ he therefore that heard and learned of my Father^ ccmeth to me. And again, The fpirit when he is come^ he fliall lead you into all truth : Which Dodrine John after preached thus, J Joh, 2. 27. The anointings which ye have received of him^ abidtth inyow^ and ye need not that any man pjould teach yoUj but as the fame anointing teacheth you all things. Hereby now we perceive, how few true Chil- dren of the Church there be, among thofe who are commonly called Chriflians ^ for among all thefe, how few are there who have the teaching of God ? but mofl have theix> teaching only from men, and no higher. Confider therefore I pray, whether the Know- ledge you have, be from the teaching of God, or ., the teaching of Man •, you all pretend to know, that Chrifl is the Son of the living God^ and that Redemption and Salvation is by^him alone ; but how came he by this knowledge? did you read \t in the letter? or did fome body tell you fo? or hath God himfelf taught you this ? For no man knows the Son but the Father^ and he to whom the Fa- ther will reveal him'j and therefore when Peter faid, thou art Chnfi the Son of the living Gody Chrifl; aafwered, fiejh md blood hath not taught thee this, bm of the truly ChrijVian and Spiritual Church. 99 but my Father which is in heaven. And fo, though all of you profefs your felves Chriftiaiis, yet none of you know Chrilt truly, but only fuch as are taught of the Father. And this holds in all other points, as touching Calling, and Faith, and Union, and Juflification, and Sandilication, and the Gifc and Sealing of the Spirit, touching the Spiritual Kingdom of Chrift, and the Government of it ; oh coniider, whether you have the teaching of ! God in thefe things or no ; and li you have not he teaching of God, you are none of the Chil- dren of the Church j whatever Truth thou know- [1 from the letter, if thou haft not the teaching j of the Spirit, it will do thee no good ^ thou know- ! eft not any thing Spiritually and Savingly, where- I in thou haft not the teaching of God, All thy Chi- ! dren jhall be taught of the Lord. And therefore, what a fad thing is it, when Men look for their teaching no farther than men ? they only look to the Minifter, pr to fuch an able learned, Orthodox Man, as they phrafe it; or at the higheft, to the JJfembly *, and what they (hall teach them, they are refolved to ftand by ic, and build upon it, for their Foundation ; in the mean time, never regarding in truth, the teach- ing of God : But fay, what can fo many grave, learned, godly men err? and (hall not we believe what they determine ? why now thefe are none of the Children of the Spiritual Church 5, for they neither have Gods teaching, nor care for it; but the Spiritual Church is all taught of God. OhjeUion. But you will fay, doth God teach, without means? Anfwer. I Anfwer, no \ God teacheth, but it is by the Word, and that chiefly Jn tlie Mi- niftry of it ; and be that pretends to be taught of God without the Word, is not taught of Cnd. And therefore no Man is to defpife the I GO The Buildings Beauty^ Teachings Sec, the Miniftry of the Word, which is God's own Ordinance, and to depend upon I know not what Revelations, and Infpeakings without the v/ord; feeing God teacheth all his Children by the word, and none without it. And therefore it is not the Prophets meaning, when he faith, all thy Children ^all he taught of the Lord^ that they fhould negled: and defpife the Word, and the Miniftry of it \ but that we ought fo to ufe the Word and the Means, as not to look for our teaching from them, but from God himfelf, in and through them ^ and when you come to hear, not to think, 1 will hear what Mr, ftch an one^ or lAv,fHchone ■will fay, but with the Pfalmiil, / will hear what the Lord God wilUfay. And truly, I would not care to hear what any man in the world would fay, in whom Chrifl: himfelf did not fpeak. Now much more might be faid of this teaching of God (but that I intend brevity in all) as name- ly, that this teaching, 1. Is a clear and evident teaching, that you fhall have certainty in what you are taught ^ and fnall be fo taught of God, that no Man or Angel fhall be able to unteach you again. 2. It is an inward teaching, though by the out- ward Word \ reaching to the inward Soul and Spirit, to the hidden man of the heart. 3. It is a fuccefsful teaching ; he fo teaches as men learn \ he that hath heard and learned of my -father ^ hearing and learning go together s he teaches Faith, and we believe j Humility, and we are humble^ Patience, and we endure, &c. But I cannot enlarge any farther in this point. .^^^-^^'-It follows. ^Church be. ^^^ great fljall be the peace of thy children, i?ig taughr That is, when men are taught of God^ then 0/" Goi, tj there is nothing but peace among them; when peaceable ^^^ comcs, and teacheth thee, and rae, and ano- f^^^J^^j. ther. ther, of the truly Chrijlian and. Spiritual Church. ici ther, and many, then we all agree, becaufe voe are all taught of God^ and fee all things, by the lame light, and apprehend all things, by the fame knowledge, and perceive all things, by the fame Spirit, becaufe all have the fame teaching. And fo, they that are tanght of God, though one come out of the Eafl, and another out of the Weft, and another out of the South, and never had any former communion together, yet they all agree in the fame truth, and think and fpeak the fame things; and fo there is Love and Amity, and Peace and Unity among them, becaufe they are all taught of God, and have learned the truth, not as it is in this or that Man, or Aflembly of Men, but as it is in Jefus. And truly, this is the true ground of all the differences and difrentions,and heats that are in the Kingdom at this time, to wic, becaufe fbme are taught of God^ and fome are not taught of Godj but men only *, the Carnal Church is only taught of Men, and goes no higher ; but the Spi- ritual Church, is truly taught of G'W. Now they that are taught of God, and they that are taught of Men, fee the fame truths with a great deal of difference, and hereupon arifes the Controverfie and Quarrel ; for one will have the truth, as he fees it in the light of God, and another will have it, as he apprehends it in his own fancy -, and the Carnal Man, will not yield to the Spiritual ; and the Spiritual Man, cannot yield to the Car- nal. Saith one, this is the mind of Cod, and I have learned it from his own teaching •, faith ano- ther, this is not the mind of God, for^uch a learned Minifter, or Minifters, tcUight-me~other- wife, and fo I apprehend it •, and thus as the fiefli and Spirit are contrary, fo are their teachings, and hence our divifions and troubles. But when Men, are all taught of God, then they aie all at peace I02 The Building^ Beauty^ Teaching^ See. peace one with another, and all do agree in the l| fubftance of the truth of theGofpel^ and if Tome do not know, the fame things they do, they can wait with patience, till God alfo reveal that un- to them ^ for they know with all their hearts, that they themfelves could never have known thofe things, except God had taught them j and fo they cannot be angry at others, whom the Lord as yet hath not vouchfafed to teach ^ and ib they are meek, and gentle towards all, as befeenis the Spirit, as well as at peace among themfelves. ,-^11 thy Children fh all be taught of the Lord^ and great Jhali he the peace of thy children: For they know, that no man is higher or lower than another, in the Kingdom of God, but all are equal in Jefus Chriftj they know that no man can challenge Chrilt, more to himfelf, than another, but ail liave equal intereft in him, and Chrift is alike neer to all, in whom he dwells ; yea, they all as willingly communic^t • their own things to the Brethren, as they themfelves do partake of Chrids things, and fo there is nothing but peace. When Men know, that no Man is any tiling in himfelf, but every one is all that he is, in Chrift ^ and when Men love Chr iff, meerly for himfelf ^ and where they fee moft of Ghrifl, there love mofl, and if Chrift be more in another, than him- felf, can love fuch a one more than himfelf, noli for his own fike, but for Chrifts fake ^ then there h nothing^ bat peace. Great jljall be the peace of thy children, Verf. 14. In righteonfnefs (Ijalt thou he eftabliflied &c. 7k ejlt' This Spiritual Church had need of eftablifh- Ui]hne?it ment; for, when God hath done all this for it, %fritiial ^"^^^^^ ^^ '^'"^^^^ '-^"^^^ ^^' ^^^^ taught it himfelf, it clmrch. ^"^^^^ "^^ vj^vx trouble and oi^pofition, and contra- diction, andperfecution in the World, and there- fore of the truly ChrijVian and. Spirit u a I Church. i o:^ fore it ftands in great need of eftabliflimenr. Buc how fhall chis be done ? Why faith he, In righteoufnefs fhalt thou he eftabltfJied. That is, not by any outward power or force, or armies, or fortifications, or faclions, or con- federacies^ all thefe are buc a itaffof reed ^ but in righteoufnefs *, and that is, both in the righte- oufnefs of Chrifl received by us, and working in us: The firit is, tht righteoufnefs cf jnfltfication \ the fecond is, the rigloteoufnefs of [anclijlcmion^ and our eftablifhment lies in both, 1. In the rhhteoiifnefs of^uftification^ which is called the righteoufnefs of Faith^ or Chrifc's own righteoufnefs, received into us: And in this fenfe it is faid. Except ye believe^ ye jhall never he efta- bliihed : For by Faith we partake of the righte- oufnefs of God through Chrift *, and this is an in- finite, and everlalting righteoufnefs, that hath neither fpot nor blemifli in it ^ this is able to ella- blifh us for ever and ever; fo that the Church, hath no more eflablifhment, than it hath of the righteoufnefs of Chrift by Faith \ and as the Church goes from Faith to Faith, fo it goes from EUa- blifhraent to Eflablifnment. 2. Our Eftabiiiliment lies in the righteoufnefs of our Sandification ; which is nothing but Chrilt working in us, as the former was ChriH dwel- ling in us •, for the fame Chrift that is the righte- oufnefs of our jultification, is the righteoufnefs of our fandification. Now the eftablifhment of the Church is, when we let the righteoufnefs of Chriffc work all in us, and we work all in the righteouf- nefs of Chrift-, then are we eftablifiied mightily and invincibly indeed • and how much the Chri- ftians fwerve from this Rule, fo much they be- come weak and unfetled : Sometimes Chriftians will be living out of Chrift in themfelves, and Ihey will be movingj and afting, and w^orking according 7 G4 The Bialdingy Beauty^ Teachings Sec. according to humane wiPdom and prudence, and the counfels and devices of flefh and blood, but ia all this they have no eilablifhment at all. And therefore ye that are Faithful, fee to it, that ye turn not afide neither to the right hand, nor to the iefr, through any worldly hopes or fears, buE do ye live and a^ in the righteoufnefs of Chrilt ^ and as the Lord lives, though you have King- doms and Nations for your Enemies, you fhall not be moved, but fliall be eltablilhed more firnily than the Earth. And therefore I pray confider your Eftablifh- nient, where it lies, and that is in Righteouf* nefs, and in Righteoufnefs only. Some truft to this flrength, and fome to that*, fome to this aid, and fome to that, but the Spiritual Church fcorns to truft to any Creature for eftablilhment, but looks to be eftablifht only in righteoufnefs ^ and becaufe of this, neither Men nor Devils fhall pre- vail againft it. And therefore you that are of this Temple and Building which is made by God, feeing you have lb many enemies on all hands^ pray look to your eftablifhment, which is in righ- teoufnefs : In righteoufnefs [halt thou be efiablijhed. Thou jljah be Jar from opprejjiorj^ for thoH (Ijalt not fear\ and from terror^ for it [hall not come near thee, the spu '^^^ f^^^ 3"^ terror he fpeaks of here, is inward rituil fear and terror, from which the Church fhall be church be- (yqq^ m the midft of all outward evils-, for tho' ^^'5*^'^^'^ the Church be full of Danger and Perfecution ^•{l^^j/^ ^^ without, yet it is free from fear and terror with f^xr ani «« 9 N^Y? the Church hath trouble without, but terror, peace within -^ afflidion without, joy within j weaknefs without, ftrength within*, Imprifon- ment without, liberty within*, perfecution with- out, concent within: Againft all the Sorrows and Sufferings on the Flefh, they have refrefhings, comforts. of the tT'uly Chrijlian iuid Spiritual Umrch. \o% comforcs, hopes, fvveetneflcs, rejoycings, tri- umphs in the Sj)irit; and fo in the micllb of evil, are free from evil ^ and in the midll of fufierings are free from pain \ vea, they rejoyce in tribula- tions, and in the midltof evil, are fiil'd and f^if- fied with good. Verf. 15. Behold they fhall fnrely rather together^ hnt not by me: whofoever jliall gather together againfl thee^ jhall fall for thy fake, A very ftrange thing it is, that the Spiritual 7/^c? tfor/ii Church, being thus builded, and taught, and e-^^"!^^^>>^' Itdbliflit, any fliould yet befo blind, and mad,f^^.;;|^^^^^^^ as to ingage againfl it^ and yet the world, andc/;«r^^, the carnal Church efpecially doth this^ yea, the tim buih^ more pure and Spiritual the Church is, the more ^'^"^^^M^^^ enmity the world and Formaliils have againll it. . ^nd every tongue ^ that flj all rife agaifjft tkee in jn^^g' ment-i ^^^^^ f^"'^^^ condemn. Two 1 of the truly Chriftia/2 and Spiritual Church. 109 Two ways you fee the Enemies of the Church affault the Church ; by their hands, and by their tongues ; and this latter way is the more danger. rous of the tvvo^ by the former, they fcourge the Church, with Rods^ by this latter, with Scor- pions. This weapon of the tongue, is the niofl: dangerous weapon that ever was ufed againft the Church in any Age, and the laft refuge of the De- vil, and his Inftruments, to annoy the Church. And thus when the Enemy fails at the flrength of his weapons, he undertakes again with the mah'ce of his tongue 5 and with this, the Enemy flrikes againil the Saints, that profefs the truth, and a- gainft th.e truth it felf, profelTed by the Saints. Againft the Saints, that profefs the truth; cloathing them with odious names, and loading them with bafe afperfions, Independents, and Sed- aries, and Schifmaticks, and Hereticks ; and fome fuch, there are indeed in the Kingdom ; but they abufe the precious Saints of God, with thefe and other reproaches, and fo crucifie Chrill again in his Body ^ not between two Thieves, but between ; two hundred Thieves, thatfo it may be the greater difficulty to difcern him: Their tongues rife up in judgment againft them \ it intimates, they ihail have fpecious pretences againil the Church •, Oh thefe are the men that would turn the world npfide doron^ that make the Nation full of tumults and uproars, that work all the difturbance in Church and State ; it is fit fuch Men and Congregations (houid be fup- prelled, and they fliould have no Imploymentin Church or State ; it will never be a quiet World, till fome courfe be taken with them, that we may have Truth and Peace and Government again. And thus they have fair pretences againft the Godly, and ufe the glorious Names of Truth, Peace and Government, to the deflruction of them all. And this is the knk of thefe H 3 words, I T o The Building, Beauty^ Teachings &c. words, for their tongues to rife uf in judgment ^- gawfl the VI. Yea, methinks this Phrafe intimates thus much, as if they would call ia the aid and power of the Secular Magiftraces, agaiaft the Spiritual Chri- ftiaas ; and then their tongues rife up in judgment agaiaft them indeed ^ and except they engage the IVlagillrates power againft the Saints, they think they can never do them mifchief enough. And thus their tongues rife up in judgment againft the Saints, that profefs the truth. 2. As the Enemy flrikes with their tongue a- gainft the Saints that profefs the truth, fo alfo a- gainft the truth profeifed by the Saints; and this, chey call by way of reproach, new Light, as their Predecellbrs, at the beginning of the breaking torch of the Gofpel in this Kingdom, called ic new Learning ; yea, they call the Truth, Error ; and the very mind of Chrifl: in the word, Herefie^ and the power of Godlinefs, Independency; and the contending for the faith once given to the Saints, Faction, and Sedition, and the like; and this grieves the Saints a thoufand times more than any Perfonai reproaches, to hear the Truth, and Light, and Life, and the Spirit of the Gofpel, de- ipifed and fpoken again fl, and blafphemed ; that is that, that fetches not only tears from their eyes, but even drops of blood from their hearts ; the Truth of God, being much dearer to them, than cheir Eflates, or Names, or Lives. But fee how God conquers this weapon of the Enemres Tongue to the faithful, as well as the former weapons of their hands ; every tongue that rijcth lip in judgment again fl theCy thou jjjalt condemn. All that fpeak, and rage, and rail, and reproach and flandcr, and vllilie and abufe the Saints, either by their Tongues or Fens, thou by thy Upright- nefs, Integrity, Innocency, Truth, Faithfulnefs, fhalE of the truly Chrifiian and Spiritual Church^ 1 1 1 (halt condemn them ; thy ways, and thy works, that are led and aded in Chrift and his Spirit, fhall be the condemnation of all thine Enemies \ and their mifreports and (landers fiiall be done a- way as a mift: before the Sun, and thy righteouf- nefs, and integrity fhall break forth in that clear- nefs, and brightnefs and ftrength, that they fhall fit down afloniflied and amazed \ and they fhall be condemned, not only by the word, and by the Saints, but by all the common morality of the world, yea, and by their own confcience \ fo that they fhall carry their guile with them night and day, and fhall not be able to look the Godly in the face, whom they have fo reproached ^ the very prefence of the Saints, fhall be the con- demnation of their Enemies, who have before fo unworthily judged them *, yea, the whole world (hall fee the faithfulnefs and integrity of the Saints of God, and fhall juftifie them, and condemn their Enemies ^ and fhall fay, lo, thefe are the Men that the world judged for Sedaries, and Schifmaticks, and what not ? fee how faith- ful they have been to God, and the true Church of God, and to the States and furely they muft needs be bad Men, that are Enemies to thefe. And thus, while our Enemies judge us, they fliall be condemned themfelves. And this fhall cer- tainly be done, as fure as the word of God is true, and as fure as the Lord lives, to make good his word. For, TWis is the heritage of the Servants of the Lord, That is, you fhall have this by as fure right, as any man hath an inheritance, that is entailed upon him. This is your heritage, O ye fervantsof the Lord, to make void the force of every Wea- pon that is ufed againft you, and to condemn every tongue that judgeth you. This promife is our portion, and the Lot of our inheritance -^ H 4 and 112 The Beauty^ Building^ Teachings Sec. and in this we rejoyce, that While we ferve the Lord, truly and faithfully, neither the bands nor tongues of the Enemy iliall hurt us, but in the end we (hall be more than Gonquerous over all. Let my portion fail in this pleafant place, and I Ihall have a goodly heritage. And their righteoHJnefs is of me faith the Lord, That is thefe fervants of mine, are not men of a humane and morall righteoufnefs only, but they partake of the righteoufnefs of God in Chrift ; Their righteoufnefs is of me ^ or thus, though they are llnners before the World ffor as the world reckons their own fin, for righteoufnefs j fo it reckons Gods righteoufnefs , for iin ) yet they are righteous before me; and in my eyes. So that however the World reckons us evil doers, and not worthy to live in the world , yet God reckons us righteous, and our righteoufnefs is before him. To conclude, feeing God hath engaged himfelf, to fecure us, in his wayes, both from the Weapons and tongues of men. Go and tell the Foxes^ that we will walk without fear in the World, both to day and to moYYow-i ^^dthe third day We^jal} ke perfected* ight , "Kight "^Reformation, OR, THE Reformation of the CHURCH OF T H E- NEW-TESTAMENT, Represented In GOSTEL-LIGHT, In a SERMON Preached to the Honour- able Houfe of COMMONS, on Wedmfday November 2 5th5 1646. Together with a REPLY to the Chief Contradiftions of Mr. LOVE'*s Sermon Preached the fame Day. j4!lPiibliJlidfor the good of the Fakhful^at their defire^ By (IclliEf am 2Dell, Minifter of the GofpeL Atiendhig on his ExceVe'/icy Sir Tho. Faiifax. John vii. 12. And there voxs much murmuri/ig among the Peo- ple concerning him ; for fome [aid. he u a, good man j others fciy ndjif but he deceiveth the people. John xvi. 3. Jnd thefe things will they do unto you, becxufe they have not known the Father, nor me. Credo me Theologum effe Chriftianiim, & in regno verita- tis vivere ; ideo me debitorem efle, non modo aifirmand* veritatis, fed etiam ailerendae, & defendendse, feu per fanguinem, feu per mortem, Luth, LONDON: Firll Printed in the Year, 1551. 115 1 ; •»- T O T H E HONOURABLE COMMONS Aflembled in PARLIAMENT. Honour able and Worthy y S the Lord repreJented thefe Truths to yoa before^ in t\\Q Miniftry of the Word 'j 1lo now agaitiy He offers them to your fecond Co nfi deration, iw this Primed Book % becaufe he hath a mind^ you fhould tah notice of them. And I muft needs fay, it is the Lord's voice to you •, and I hope he will move your hearts to regard it ^ though Satan hath mightily beflir'd himfelf, by cafting an ill Vizard upon the Truth, to make you diflike it. But if you like Chrifl the worfe for a Face fpit on and bfiffetedy you may want 3. Savionr, And if you like the Truth of Chrift the worfe for a fcratcht Face, you may make your dwelling place, with Error and Humane Dodrines, which are all one. Micajah had no fooner delivered the Truth of God, but there was a lalfe Prophet to fmite him on the face j the Lord no fooner prepa- res Inftruments to reveal his Truth, but Sacaa hath his laflruments ready, to tnm the Truth of Cod imo a Lye. Arid this God fulfers to be done, to exercife your skill and wifdom, that you might learn, not to be offended at the Truth with the World j but to receive and love the Truth, not- withltanding 11 6 The Epiftie Dedicatory, withftanding all the indignities and reproaches of IVlen. When you read what you have heard, you Riufl needs acknowledge it to be the mind of God, if you have received the anointing of the Spirit ; and the Truth herein contained, fiiall prevail with all that belong to God. For my part, I am not careful couching the fuccefs of it, 1 can trult God with that, vvhofe Word it is. For, as the Dodriue of the World, hath the weak power of the World to carry on that, fo the Dodrine of Jefus Chrill, hath the mighty power of God to carry on that; and the power of God in the World fnall as foonbe made void, as the true Do- ctrine of the Gofpel, though called Error, Herefie, and Schifm, and have all the mifguizes of Hell put upon it. The Truth you then heard deli- vered, and may here read again, fhall carry all oppofition, and oppofers before it, and none fhall be able to ftand againft it, that engage againfl: it j and of this, both your felves and this Generation ihall be Witnefles. if any think that I gave too much power to Chrifi, in the Reforming of the Church, his own Body, let them confider again, that too much cannot be given to Chrill in God's Kingdom, fee- ing he is ail in all in it. Neither is that exalta- tion the Gofpel gives to Chrift in this Bulinefs, any diminution to your felves *, neither by making Chrifla!) 'm the Kingdom of God, are you made ever the lefs in the Kingdoms of this World. But v/hatevcr power the word of God hath given you, 1 will deny you none of it ; nay, I will be among the firll, that fnaii attribute it to you. And do deflre, you would no more, any of youbedifplea- fed, for attributing the Reformation of die Church toChrift alone, than the Redemption, Juflilica- tion, Sandtification, or Glorification of it, to Chrift alone : The former being every whir, as great The Epiflle Deeicatory, 117 great and glorious a work of ChriH:, as the latter. I do moil willingly allow you, your Thrones in the Kingdoms of this World •, but only deiire to referve to Ghrifl: his own Throne, in the King- dom of God. There are thofe indeed, that would lift you up to this Throne, not becaufe they would have you lit there, but place them there *, they would af- cribe to you, the power only due to the Son of God, not becaufe they would have you uie ic, but would ufe it themfelvcs ; they would deiive power from you to do that, which they fay you cannot do \ and the power they attribute to you in the things of God, they fay, is not well in. your hands, but in theirs. And here I would defire yon, to take notice of the working of the Myflery of Iniquity, from the Head, to the very Little-toes of the Man of Sin: At firft you know, the Pope interefted himfclf ia the Emperor, and Powers of the World (for his own advantage and fupport no doubt, rather thaa for theirs) after, the Prelates fuccefTively, faid to worldly Kings, lend us your Tower ^ and we will lend yon ours *, let our Spiritual Power deal in Temporal things, and your Temporal Power fhall deal in Spiritual things^ andflill the Clergy-pow- er (which call'd it felf Spiritual) fo linkt it felf with the Temporal, that the Power that was not of God, might be upheld by the Power that was of God; and (having got this advantage) they cried, Deflroy one^ Deflroy both \ and fo the Pre- lates were wont to fay, No Bijhop^ no King. And their Succeflbrs in the Kingdom of Antichrill flill cry, N') Minifter^ No Magiftrate ; and fo flill mingle Interefts and Powers with the Civil Magi- ftrate; that under the Magiftrate, the Power of God, they might cunningly fhrowd that Power that is not of God, And thus chey flill, under the 1 1 8 The Epillle Dedicatory, I ^ . - , I, - ■ - -» the Name of the Magiftrate, feek themfelves, and the drawing off chat Power that is only his, from him to themfelves, to whom ic doth not belong : Being, in the mean time, really againft Magiflra- cy, further than is ferviceable to their own ends. Whereas, we reckon Magiflracy, not lefs Magi- ftracy, no lefs the Ordinance of God, though we fuffer under it, and by it. This Clergy- Antichriftian power wherever it is, will llill fit upon the power of the Nation, the power of Antichrifl, fo domineering over the powers of the World, that none but the power of Chrifi: can call it off^ that will ftill be uppermofl, what power foever is fupream. Beiides, all the experience of former Ages (which is the greatefl: wonder in the World, that Men confider not) God gives you fparklings enough of it in this Age ^ fome preaching, That the Government of the Church (which they make outward and vifi- ble, and over Mens Eflates, Bodies, and Lives,) belongs not to King nor Parliament, but to th^ Minifrers and their Elders \ and better it is, there Ihould be no Government at all (fay they) than not in their hands by whom it fhould be. And here lies the Myftery of Iniquity in this. That they make the whole Kingdom a Church, and then require a Power, Authority and JurifdiSion in their Church-Kingdom, which the Magiflrate is not to deal withal, but themfelves. Whereas we acknowledge the whole Power of the King- dom, to belong to the Magiflrate, and only give unto Chriil the Power of his ow^n Kingdom, which is not of the World, but Spiritual and Hea- venly. And here alfo, fully to deliver my felf from nufapprehenfions, 1 underltand not by the Church of Chrift, any Company of Men whatfoever, who The Epjflie Dedicatory. i j ^ who under the Notion of a Church or Saints, or any other Title, may plead Privilege or exempti- on of their Lives, Liberties, or Eftates, from the power of the Civil Magiflrate, for that were to juftiiie the Papal, Prelatical, or any other Go- vernment of a newer name, which under pretence of "jus Dlvinum^ fhall fee up and exercife an out- ward and vifiblc power and jurifdi6:ion, free and exempted from the Authority and Power of the Civil Magiftrate \ which I utterly both deny and detefl, as Antichriflian. And therefore, I humbly reprefent, how pre- judicial this may prove to you in the end, to fuf- fer a Generation of Men in the Kingdom, under the name either of Church or Clergy, whofe Power, Preferment, and Intereft is different and excentrical from the Power, Welfare, and Inte- reft of the Kingdom ; and what a Ballance they may prove againft the State where they live, in turning and tumultuous Times, as they themfelves know, fo (I hope) you clearly perceive it, as well as they. How they already dare lift up the Head againft you, who fees not? How do they manifeft their difcontents againft you in Pamph- lets and Pulpets, in their Sermons and Prayers, becaufe you have not fetled the Government, they have ftudied ou6 for you, as "jus Divlmim^ and ihe certain and unchangeable mind of God, though they can neither make it out, to your felves, nor to any body elfe, by the Word, that it is fo ? And how do they labour to inftill into the People their own difcontents, perfwading them, you have done nothing at all, becaufe you have not done all that ever they would have you do, though you can fee neither Scripture nor rea- fonforit? And for this Caufe, rendring you eve- ry where odious to the People. Many other things befides, do they fcramble up, and ufe a- gainll I20 The Ep I ft le Dedicatory. gainll yon, which they conceive may make for your difadvantage, and difintereft la the People^ becauie they thiak they Ihall never get much high- er, except they make you a little lower ; for they mull (according to the Law of Antichrilt)ret their feet on your power, to get up to to their own. Some difcoveriesof this Spirit you might fee in Mr. Love's Sermon, telling you before your faces, and before the People \ That fame called yon a mun- grel Parliamem : Indeed the King (as I underftand) cali'd the Parliament at Oxford io^ hut Mr. Lovs was the firfl: (for ought I can learn) that ever na- med you fo, and I wifh he may be the iafl, (but any Dodrine is Orthodox, out of a mans mouth of his Order (farther threatning you with a dif- cerning People, to look into your Adions, and to fpy out your boundlefs Privileges ; as if you muft do juftice, not out of the love of Righteoufnefs, but out of fear of Mr. Love\ difcerning People. Telling you aifo, the Clergy had done as much Service for you in their Pulpits, as your Regi- ments in the Field ; that by this means he mighl mind you, what they can do againflyou, as well as for you, if you be not Servants to their defigns; for they that have heretofore been for you, can (if they pleafe) turn to others againfl you, who Ihall be more for themfelves. And in many other things flying out againfl your worthyCommanders in the Army, upon fufpicions of his own ; and a- gainfl the Articles at Oxford^ &c. for it is no pro- per Presbyterial Dodtrine, that does not (atleafl) meddle with the affairs of the State, v/hich in time they may hopefully come to order. In thefe and divers other things, he took his full fwing, all of them (no doubt) deeply appertaining to the My- ftery of theGofpel. The other things, he fpake, to thedifadvantagr of the ignorant and weak^and neither to the Truths difadvantage, The Epiftle Dedicatory. 121 difad van cage, normine, i fhall clear ina IhortRe- piy, feL after the Dircoiure, and fo iliall trouble you no fatther with any fuch fluff, buE only with a fmart expreflion^ from one (it feems) of fomenote in the Affcmhly^ who faid, If the Parliament approved Mr. Deil'^ Sermon^ it were no Blafphemy to fay^ they were no Parliament, So that it feems yon fhali be no longer a Parliament, than you approve what the Aflembly approves j but the Kingdom hopes you are built upon a better foundation. And to him (who hath been fo bold with you)I fliall only crave leave to reply in your prefence, If the AHembiy (which I hope they wiil not) fliould condemn that Doctrine of the Gofpel for the fubftance of it, de- liver'd then by Mr. Dell^ it will be no blafphemy to fay. They are the enemies of the truth ofChrift ^ and J hope, the lafi prop of Antichrift in the Kingdom. For your felves, Honourable and Worthy, I be- feech you conilder, that God is wonderful in comfel^ and excellent in workings and that all Power is given to Chrift, in Heaven and in Earth, that he mighe give free paffage to the GofpeL And therefore I take heed, after God hath bleft your Power and Forces in the Field, and lubdued that malignant j Power that was againfl: you, and hath given you a I little peace and quietnefs in the Kingdom, you do not now begin your affairs with difcountenancing, difrelilhing, much lefs condemning the faithful and true word of God, witnefled in the Scriptures^and confeft to by the faithful and Martyrs ofChrift in all Ages; and with the fetting off from you, that Miniftry that hath moft of the Spirit in it, left the Lord withdraw his prefence from you, and your latter end be not anfwerable to your beginnings. It might be eafily (hewed unto you, how many great and wife Kings and Magiftrates, ading ac- cording to humane wifdom and prudence, and de- fifing or negleding the wifdom of the Word, 1 ' have 122 The Epijlle Dedicaton^ Sec, have with all their own wifdoQi, prudence, and defigns, deflroyed themfelves, and their King- doms : For it is written, He rakes the wife in their own craftinefs : And again, The Lord knows the thoHchts of men^ that they are but vain. And therefore renounce the wifdom of the world, with all its fleOily Counfels, and cleave clofe to the True, Faithful and Sincere Dodrine of the Gofpel, and then, though you have many Enemies and Kingdoms againfl you, you fhall no£ be moved, but God will yet eilablifh you, in all the fhakings of the World, and your Enemies fhall be as a thing of nought. I fhall no longer detain you, but only defire this, in the behalf of the Faithful, God's peculiar Portion in the Kingdom, That you would not fuffer us to be opprefled by our Adverfaries, who would ufe your power a- gaiiift us, not for you, but for themfelves ^ neither would fuffer them, thus publickly and fhamelelly to call us Sectaries, and Hereticks, who do believe and profefs the truth of the Gofpel in fincerity and fimplicity of heart, according to what we have received from God^ but that you would fuffer, yea, procure us to live quietly and fafely under you, in the Faith and practice of the Gofpel, we in all things obeying you, as becomes ChrilHans. The Remainder, is toaflure you, That there is no Man fhall ferve the State more fincerely, ac- cording to his Place and Calling, nor in more faithfulnefs and humility tender the Truth of God, either to your felves or the Kingdom (as occafion ferves) according to tlie meafure of the Gift of Chrilt, than 0 Tour Servant in the Gofpelj W, DELL 12^ T O T H E RE ADE Chrifliaa Reader, f' g "^ HE Times we live in^ are dangerous Times j it is dagger om to conceal the Truth , and danger otu to Publiih the Truths if xoe Pu bl I fh /k Tr/^f^, God hath taughE us, and we have heard and iearnd from the Father, xoe fall into the hands of men ^ //iPtf conceal />, voe /^//««f(? f^^ hands of God. And therefore^ in this cafe^ in a contrary choice to David, J reckon it much better to fall into the hands of mQUythan into the hands ofGod'^feingthe wrath o/men can hut reach the body, but the wrath ofGod^hoi^and foul. / fhall therefore xvilUngly confefs Chrift^ amidfi an adidterotts and fin- ^\lll generation^ not doubting but Chrifl will confefs me^ i' e f or e his Fzthtry and before his Angels. And for ?^ff reproaches p% "P ^^^ continued even by the carnal under/landing fL 6vz/-;7^;of the Scriptures. For they have underftood the widcrfim- Churchy the kingdom of God in the world, car- ding cfths jially - the rock on which it is built, carnally ^ the ^.->-/>wr,f J. ^QQj. ^f this Kingdom carnally j the Laws of it carnally i Right Refer 7nat ion. 127 carnally ^ the Liberties of it carnally ^ che Power, Authority, Government^ Glorj/j Officers, 2s:c. all arnally. And to this very day, which of the things of God doth not the carnal Church under- ftand carnally ? Faith, hope, love, it underflands carnally^ Redemption, Adoption, J uflifi cation, Sandiiication, Glorification^ Union with Chrilt, Communion of the Spirit, Accefs to the father, together with Chrifl the head, and the Church the Body, in their joint union and offices and all other things, they underftand carnally, and have aflefhly ^Qn^Q and apprehenfion of them. And as they underftand all e^r^er things of Gods Ti^?.^^/"^* kingdom carnally., fo alfo the Reformation of it^"!'^^^'^ ^f And there are not greater and gropr Miflakes ^^/^^/^J^ about any of the thi^ags of Gody then about this '^carmlly* men imagining the Reformation of the Churchy which is altogether afpiritnal and heavenly Kin^- dom, after the manner of the Reformation of Worldly States and Commonwealths which only ftands in outward things, and is brought to pals by humane Counfeis and humane power. No7/ becaufe this is not only a grofs, but a general Error, in all Sorts of People, both of high and of low degree : I Ihall indeavour at this time, according to the good hand of God with me, to reprefent ia fome Gofpel light to this Honourable and Ghriftian Auditory, the true Reformation of the Church of the New Tcftament: And blefled is he who fliall not be offended at it. For this purpofe I made choice of the words, now read, Vntll the time of Reformation. For the better underltanding of which, we niufl read the Context. Ver. 9. The fir fl Tabernacle was a figure for the time then prefentj in which were offered both gifts andfacri^ ficesj that could not make him that did the fervice fcrfe^ as pertaining to the confiiencc* I 4 VerC / 128 Right Rej or 7nat ion, Ver. lo. Which flood only in meats and drinks^ and divers rvajhings^ and carnal ordinances (iE fhould be nahteoufnejfes or jiiftifications of the flejh^ S'rAaicHy.AO-i aa^Ko^,) impofed on them^ /^^X?' Kttifi S'lo^^toTic^ij hn~ til the time of Reformation. rhsimper-^ In which words, the Apoflle fhewsthe imper- j'etlion o/fe(3:ion of the worlhip of the old Law, becaule it f^f, T^/ ^^°^ ^^^ outward Rites, Ceremonies, Duties, per- •jJI^^/^^^^^formances, and fo could noimake him that ufed them, and was bulled in them, perfeU as pertaining to his confcience ; and therefore God did not limply and abfolutely impofe thefe things on the Church, to continue for ever, but only until the time wherein all things were to be reformed, not only evil things, but imperfed. And then, all that outward Religion was to be abolifhed. Kq oiiu Now if the Law of Aiofes could not make Men ip^ari Uw perfed, as pertaining to the Confcience, much ea7t'Viik^c j^.j-g ^^^ gj^y j^^^ L^^g invented Now. And if ^S^ij!e';-3ny fuch Laws fhould be impofed on the People tainivg to of God now, the Gofpel hath the fame flrength tk co??fci' in it felf to make them void, as the former, and e?Ke, and g|(Q ^j^g f^^-^Q ground from them, becaufe all fuch ipdahii-^^^^ and Ordinances devifed by Men, cannoE jkes all niake them that obey and pradife them perfeB as fuch out-' pertaining to the confcience -^ and therefore are all Tvard laws to be at'an end, when the time of Reformation l'"P'l'^^'^'^ comes, ^ i^dT' Slf^fi- Now if you ask me, when this time of fiorv, as Reformation was ? heritofore, Anfx9, I Anfwer : It was when Chrift came \ not a Servant, as Mofes^ but the Son out of the bofom of the Father, the great Prophet of the New Teflament, whofe Doftrine was not letter as Mofes was, but Spirit and Life. And now when Chrift the Minifter of the New Tellament, came with the Miniftration of the Spirit, now was the iime of Reformation, la Right Reformation, 129 In the time of the Law there were outward Du- ties, and Performances, and Ceremonies, and Sa- crifices, and jftrid Laws to enjoyn the obfervatioa of thefe things, carrying along with them the fe- verity of death ^ and yec notwithftanding all this, there was no true Reformation ^ but under all that outward Religion, Men were inwardly as corrupt and wicked as the very Heathen ^ for all their Circumcifion in the fleih, they were uncir- cicumcifed in heart ; for all their outward wafli- ing, they were inwardly unclean ; for all their Blood of Bulls and Goats, their Sins remained in their Natures and Confciences -^ for all their ftrid forcing of Men, to the Duties of the outward worfliip of God, the People ftill remained far from God, even in all thofe Duties. So that notwithftanding the outward worfhip of Mofes Law, the People remained inwardly corrupt, fil- thy, and unclean, and without any true Refor- mation before God ; till Chrift, who was God in the flefh, came with the miniftration of the Spirit^ and then indeed was the time of Reformation. Vn* til the time of Reformation. The thing then the Spirit would have us take notice of in thefe words, is this, That the time of the Gofpelj is the time of Refor- Dotir'm^ mat ion. When ever the Gofpel is preached in the Spi- rit and Power of it, that is aat^oi S'to^^uauou the time of Reformation. For our more orderly proceeding in this Point, we will obferve this Method. I. Show what true Gofpel Reformation is, and how [ic is qualified ^ that fo you may the better dijflinguifh it from Political and Ecclefiaflical Re- formation. Now both thefe I joyn together, be- <:aijfe the Carnal Church hath always interefted and i:^o Right Reformation. and mingled it felf with the Power of the World, as being able to do nothing without it. 2. I will indeavour to fhew, to whofe hands the Work of Gofpel-Reformation is committed. 3. By what means he to whofe hands it is com- mitted, brings it about. 4. The Advantages of fuch a Reformation, where it is wrought. 5. The Vfe, 'The firfi General. What true Gofpel Reformation is, and how qualified. Gofpel lie- I. What it is. It is the mortifying, deftroying, formxtwh^ii^ utter abolifhing out of the Faithful and ufn^f/f£lg^^ all that Sin, Corruption, LuH, Evil, thaE did flow in upon them, through the Fall of jidam. ft is the taking away and deflroying the Body of Sin out of the Faithful and Eled, by the pre- fenceand operation of the Righteoufnefs of God, dwelling in their hearts by Faith. This is true Gofpel-Reformation, and befides this, I know no other. This the Evangelical Prophet Ifaiah de- fcribeth, Chap. i. 27. 2ion (Jjall be redeemed with Judgment^ and her Converts with Righteoufnefs . Chriji Now Chrifl dwelling in our hearts by Faith, J«i^r/z??;t as he difcovers, reproves, condemns, and de- ftroys Sin, fo he is called Judgment. And thus is Judgment to be underflood in the Gofpel-fenfe, and not terribly, as in the (tn(Q of the Law : And this Judgment (hall at lad break forth into vido- ry •, that is, though Chrifl in us hath to do with many flrong Corruptions, and Lufts in the Soul, yet at lafl he prevails againfl: them all, and Judg- ment breaks forth into viftory •, becaufe Chrill, the Judgment of God in the Soul, mufl needs ia the end prevail againll every Sin of Man. Again, Right Reformatio??. 131 Again, ChriH the Righteoufnefs ot God, as he chnjts makes us Righteous with his own Righteoufnefs, KliMeouf ■2nd makes us the Righteoufnefs of God iti him,^^-^'"' To he is called Righteoufnefs, not in himfelf only, but ia us •, he is the Lord our Righteoufnefs^ and by this Judgmene and Righteoufnefs is Zion 2nd her Converts redeemed and reformed. And fo true Gofpel Reformation is the defrrudion of Sin one of the Faithful, by the preience of Righ- teoufnefs, And therefore you fee how grofly they are miC- taken, who take Golpel-Reformation to be the making of certain Laws and Conflicutions by the Sacred Pov/er or Clergy, for External Conformi- ty in outward Duties of outward Worfhip and Government, and to havethefe confirmed by Ci' vil Sandion, and inforced upon Men by Secular Powers when in. the mean time, all that inward Corruption and Sin they brought with them into the World, remains in their Hearts and Natures as it did before. After this manner the old Pre- lates reformed, who were wont to fay to the Kings, We will fludy out the Faith^ and yon fhali maintain it\ and the Faith, they ftudied and brought to the Kings, the Kings mufl maintain, and not queflion but that it was "jHre Divino. And thus you fee in general what Gofpel-Re- formation is, and that it is a clear differenti thing from Civil Ecclefiaflical Reformation. 2. Now in the next place let us fee how thh^^f^'^^ Gofpel Reformation is qualified, whereby the (^''"^'^^'^'^ difference between this and the other will appear ^^' yet more clearly Firft then, in is a Spiriuial Reformation. For ^*^P^i^^'. as the Kingdom of ChriH: h a Spiritual Kingdom, fo all the things that belong to it are Spiritual things, and fo the Keformadon of it. A Carnal Reformation is not fuitable to a Spiritual King- dom. 1^2 Right Reformation. m — ' dom. And Spiritual it is, becaufe ii: proceeds from the Spirit, and ftands in Spiritual things, as you fhall fee more fully anon. But now the Reformation of the Civil and Ec- clefiaftical State, is but a Carnal Reformation, wrought by the Powers of Flefhand Blood, and Hands in outward and flefhly things, as you fhail prefently fee. T^Inrntrd. Secondly, it is an inward Reformation. For as the Kingdom of God is an inward Kingdom, (the kingdom of God is within yon ) fo the Refor- Biation that belongs to it, is an inward Refor- mation. This true Gofpel reformation, lays hold upon the heart, and foul, and inner man: and changes, and alters, and renews, and reforms that*, and when the heart is reformed, all is re- formed. And therefore this Gofpel Reformation doth not much bufie and trouble it felf about outward forms, or external conformity, but onely minds the reforming of the heart; and when the heart is right with God, the outward form cannot be amifs. And therefore faith Chriil touching the worfhip of the New Tefta- ment, God is a Sprite and they that worjhip him mufl worjlnp him in fpirit and in truth'^ but fpeaks noE one word of any outward form. So that God in this Gofpel Reformation aims at nothing but • the heart, according to the tenour of the new covenant, Jer. 31. 33. This fhall he the covenant that 1 will mcike with them after thofe dayes^ faith the Lordy I will put my Law in their inward partSj and write it in their hearts : fo that they fhall not only have the word of the letter in their books, but the living word of God in their hearts : and God intending to reform the Church, begins with their hearts, and intending to reform their hearts, puts his word there j and that r' ■ — I Right Reformation, 122 that living word put into the heart, reforms it indeed. But now Civil Ecclefiaftical Reformation is only outward, and bufies it felf in reforming the outward man, in outward things ^ and fo is very induftrious and elaborate about outward Forms, and outward Orders, and outward Government, and outward Confeflion, and outward Pradice ; and thinks if thefe be put into fome handfomnefs and Conformity, they have brought about an ex- cellent Reformation ^ though the heart in the mean time remain as finful, vile, and corrupt as ever, and fo altogether unreformed. Andlo this Reformation is like that Reforma- tion of the Scribes and Pharifees^ notorious Hypo- crites, who made clean only the out fide of the cup or^^^^^^*, flatter^ leaving them all filthy and unclea-a within ; ^' ^' and whited over fepnlchreSy to mahe them heautifHl oHtwardly-f when inwardly they were full ofrottennefs and corruption. So Civil and Ecclefiaftical Refor- mation makes a Man clean outwardly, with aii outward Confeflion of Faith, &c, when inwardly he is all filthy through Unbelief^ and whites him over with a few handfom forms of Worfhip, when inwardly he is full of ignorance of God, and Atheifm. QbjeEl, Now if any ask, Bufi mull there be no change of outward things, in the Reformation of the Gofpel ? yinfw, I Anfwer, yes \ an outward change that flows from an inward ^ but not an outward change without an inward •, much lefs an outward change to enforce an inward. 3. It is a thorow Reformation, for it reforms 3. T^a»-5w; the whole Man ; it reforms not the Soul only, but the Body too, and the very Spirit of the Mind *, the Spirit, as it animates, and quickens, and afts the Body, is called the Soul, as it is in it ^ ' fclf, 134 Right Reformation, felf, in ics own nature and effence, fo ic is called thQ Spirit of the Mtnd\ and this Gofpel Reforma- tion reforms all •, that is, both inward and out^ ward, and outward and inward man *, yea, the inwardefl of the inward man ; and not only the operations of the Soul in the Body, but of the Soul m ics felf. But Civil Ecclefiaftical Reformation reforms by halves, it reaches the Body, and orders that, but attains not to the Soul, much lefs to the Spi* fit of the mind. Again, Gofpel Reformation reforms Sin wholly^ as v/ell as the Man ^ it reforms all Sin whatfoever, Ira. 1.25./ ^iii ti^y^ j^y loand fiponthee^ (faith Goa by this Gofpel Reformation) and will purely furge away thy drofs^ and take away all, thy tin. It reforms a man not only of outward Sins, but of inward. Ie reforms him of thofe Sins that feldom come forth into the view of the world, as Atheifm, Ig- norance of God, Pride, Vain-glory, Self-feeking, Hypocrilie, Carnal-mindednefs, and all the evil delires of the flcfh, and of the mind. Yea, it doth not only reform all evil things in us, but all imperfed things ; doing away imperfeft things, by the coming of perfed things ^ doing away our own llrength, by the coming in of C/o^jftrength, and our own wifdom and righteoufnefs, by the coming in of Gods wifdom and righteoufnefs. But now. Civil Ecclefiaftical Reformation re- forms Sin by the halves, as well as the Man j and fo only reforms outward and grofs Sins, fuch as run into the eyes of the World, which are the lead by a thoufand times, of the evils that a man hath and acls*, but thegreatell part of Sin, itftil] leaves within as it was. 4. Tower^ Fourthly, it is a powerful and mighty Refor- i«^« mation : It is wrought in a Man by th£ very power of Gody even by the right hand of his Righte- oiifneji. Right Reformation, 135 oiifrefs. And fo no Sin, Lnft, Corruption, though never fo mighty, is able to refill this Work of Cod by the Gofpel^ but it makes the whole Body of Sin, and the whole Kingdom of the Devil fiie in pieces before it : The Power of God in Crea- ting and Redeeming the Eled, may as well he refilled, as the Power of God in reforming them ^ for ic is a Power above all Power, that Cod puts forth in this Work, and fo is not to be made void by any Creatine. In every ftroke of this Work, the Power of the Lord God Almighty is put forth, as every rightly reformed Chriftiaa knows. And if the love of God had not puE forth this Power in the Soul, a Chriftian bad ne- ver been reformed, no not from one Sin. Now the Power of this Reformation eminently "appears, in that it changeth the very Natures of Men ^ it finds them Lyons, it makes them Lambs ; it finds them Wolves, it makes them Sheep ^ it finds them Birds of Prey, it makes them Doves •, it finds them Trees of the Forelt, it makes them Apple-trees : In a word, it finds them Flefh, it makes them Spirit ^ it finds them Sin, it makes them Righteoufnefs, Mighty indeed is the power of this Reformation. But now, as this Gofpel Reformation is migh- ty, fo Civil Ecclefiaftical Reformation is weak j for as the former hath the power of God engaged in it, fo this latter hath only the power of Man, and fo can do no fuch works as the former. I appeal to all that are Spiritual, what Heart or Nature was ever changed by this fort of Reforma- tion? For, there is that Corruption in the heart of every man, that is able to ftand out againfl all the Reformation that all the powers in the world can. undertake. And fo, the Reformation managed by the mightieft and fevereft Power of Man, is weak as water in thisbufinefs of change- ing 1^6 R ight Rejormation. ing Natures ^ and can only change fome outward Forms and Poftures^ and the like, leaving in the mean time a mans Nature the fame it was before ^ it only puts Sheeps Cloathing upon Men, which is eafily done j but it (till leaves them Wolves underneath. <^. Coy> Fifthly, It is a conflant Reformation \ a Refor- fiiinu mation which being once begun, is never inter- mitted again, till all be perfeded. For as long as Gods Nature dwells in ours, it will ever be re- forming our Nature to it felf, till it be altoge- ther like it. As long as the Spirit of God dwells in the Flefh, it will flill be reforming the Flefh to the Spirit, till the whole Body of Sin be de- flroyed, and the Natural Man be made Spiritual. So that the whole time of this life that is lived in Faith, that is, in Union with Chrift, is a time of continual Reformation \ and a Ghriftian is dail7 wafhing, cleanfing, and purifying himfelf, till he furifie himfelf even m Chrifi is pure. But now Civil Ecclefiaftical Reformation at firft makes a great noife and tumult in the World, and after lies as ftill as a flone. For fuch Refor- mation reforms States and Kingdoms to Mens own Profit, Honour, Power, Advantages ; and fo to thenxfeves, rather than to Chrift. And when Men have once attained to their own ends, their adivity ceafes. Again, it brings Men to certain outward Or- ders and Conformities, and then runs round as in a Mill, and goes no farther. Again, It reforms for a time, and not conflant- ly, becaufe the outward Power being taken away. Nature returns to its own courfe again. For State-Ecclefiaflical Reformation only changes fome outward works, leaving the Nature the felf fame that it was (as you have heard.) Now Right Reformation, i :»7 Now where the Works are contrary to Na- ture, Nature by degrees returns to ic felf again, and puts an end to thofe works ; and fo there is an end of that Reformation. And thus you fee what Gofpel-Reformatlon is, and how qualified, whereby you fee it clearly differenced from Civil Ecclefiallical Reformation. And oh that that Prophefie might here be ful- filled, Ifa. 32. 3. The eyes of them that jee jlo^llnot he dim^ and the ears of them that hear (Jja/l barken. The fecond General. To whofe hand this work of Reformation is com- Chriji ths tnitted. Bzformer, Now that is only to Jefus Chrifl-, the great and only Magiftrate in the Kingdom of God \ and who only, is to do all that is done, in the Church of God : He is the Dominm fac totum (as they fay) If the Church be to be redeemed, Chrifl: mufl redeem it 5 if it be to be governed, Chrifl muft govern it ^ if it be to be protected, Chrifl muft proted it ; if it be to be faved, Chrifl; mufl; fave it: All that is to be done in the Church of God, Chrifl; only is to do it; and fo among other things to reform it ^ that is, to wafli it, fandlifie it, puriffe it.' Chrifl then is the only Reformer of the Church of Note, God. For, Firfl, God hath committed the care of theiThecare Churches Reformation to Chrifl; only, and to^f ^he^ no body elfe: and this is a thoufand times bet- rj^^g^^t^ ter for the Church, then if he had committed chrift. it to all the Princes and Magiilrates in the world. All things- are given to me of my Father, faith Chrifl;-, and the Church above all other things: Thine they were, and thou gavcfl: them me % thine they were by eledlion, and thou gavefl: them me,' that I might redeem them, and re- K form 1^8 Right Reformation. obedi- form them, and prefent them to thee again with- out fpoc. So that the Father hath committed the care of the Reformation of the Church to Chrifl. 2. Chrift Andfecondly, Chrifl hath taken this care upoa takes it. himfelf out of obedience to his Father, and love to his Church. I. Out of j^ Qyg Qf obedUnce to his Father: for he faith, 1 came not to do my own willy but the will of him that fern me: and this is the will of him that fent me^ that of all that he hath given me 1 fhould lofe none. And fo Chrift reforms all, that he might lofe none,, out of obedience to his Father. 2. Love. 2. Out of love to his Church he takes this care and charge on him. For fuch is the love; of Chrift to the Church, every where fo glori- oufly difcovered in the Gofpel, that he doth not onely give himfelf for us, to redeem us ^ butalfo gives himfelf to us to reform us. Chrift dying for us, is our Redemption i Chrift dwelling and li- ving in us, is our Reformation. 5. The Thirdly, This work of Reformation, is only work of fuicable to, and convenieat for Chrift the Head, Reforma-gg having fo near and dear intereft in the Church fukabktohis Body. And fo he is full of love, and bowels Chriftl and tender companions to the Church: he will not deal roughly, ruggedly, and boyftroufly with the Saints, he will not grieve them, and vex them, and opprcfs them, and crufh them in pie- ces ', but he being their Head, will deal meekly and gently with them j he will not break the bruifed reedy nor quench the fmoahng flax. When he is reforming the Sins and Corruptions of the Faith- ful, he deals with them in the very love and goodnefs of Cody and will not put them to more forrow than needs muft ^ and when he muft needs put them to forrow in the flefh (for flefh cannot chufe but mourn to part with it felf utterly ia [ Right Reformation, _JL12_ ^ in this reformation) yefi he is prefent with the ' Comforts of his Spirit, and when he hathfmittea them, is ready to heal them, and to bind them up as foon as he hath broken them. He deals with every Chrillian in this reformation, as ten- derly as a man doth with one of his own members that is in grief and anguifh ^ he regards and han- dles him as his own Body, as his own flefli. And , fo the reformation of Ghrift is altogether for edi- i fication, and not at all for deftrudion •, for it is i his own Body he reforms, and {o doth it with the love of the Head. But when ftrangers, whofe the Church is not, I fet upon reforming it, what havock do they make I of the Church of God? how do they wound, and I threaten, and punilh, and dellroy h^ and have ' I no regard at all to the weak, infirm, forrowful Saints, that are wreitling with many doubts, fears, agonies, corruptions, temptations, till ' they are overtaken with the very fliadow of I death? how do they perfecute them that are f ! already fmitten, and grieve them more that arc I already wounded ? ' And fo you fee, that he only that hath an inte- s^ reft in the Church, as being the Head of the I I Church, is only fit to reform it ^ whereas the ^ j reformation of ftrangers, hath more Cruelty ia ' ! it than Love, and more Deftrudtion, than Edifi- ' j cation. ! I Fourthly, Chrlft is only able for this Work ; 4. cklfi i I for the Reformation of the Church is as great a only abis. 15 work as the Redemption of it ; and he only that/^^^ ths !• ! could do the one, can do the other. Chrift muft^^;:^' ^^ J I die to redeem the Church, and he muft live to^^^^^^^^^ H reform it •, and fo as the Government of the i Church only lies upon his (boulders, who is the I Head ^ fo the Reformation of it only lies upon \] his hands, and his hands only are fufUcient for it. K a If 140 Right Rejormation. If all che Angels of Heaven fliould undertake the work of Reformation, they would fink under it ^ how much more the powers of the World? For, the taking away tranfgreilion for us, and from us, which is the only Reformation of the New TeHament, is a work agreeable to none but the Son of God *, as it is written. His Namejhail be called Jefus^ for he fiall fave his People from their fins ; where you have, both the Reformer, ChriH, and the Reformation, pi all fave his people from their fins : Now he mull needs be the Righteoiifnefs of God^ that mufl fave People from Sin. And he mud needs be God in the fleftj^ thsit mull: reform the fiefh ^ none elfe can do it. To conclude this : None but the Power of Godj and Wifiom of God^ and the Righteoiifnefs of God^ which is Jefns Chrifl-y can reform the Church, which is the Kingdom of God ; and the power, wifdom, and righteoufnefs of Men have no place at all here, except they will turn the power^ wif- dom, and righteoufnefs of 6*0^ out of his Office^ for fo fpeaks the Spirit by the Frophct JjMah^ Chap. 2. 17. The loftinefs of men fljall be bowed down, and the haughtinefs of men jhajl be made loWj and > the Lord alone fhall be exalted. Now what is the ! loftinefs and haughtinefs of riien, but the power, wifdom, and righteoufnefs .of men? and all this, faith the Lord, fhall be bowed dowa and' laid ^ low \ and the Lord alone jJjall be exaliedy that, is, Chrifl alone, who is the power, wifdom,, and righteoufnefs of God ^ and that in the day ^of th€ Churches Reformation, aS; well as in tliq'day of the Churches Redemption.'. And thus you fee that Chrid; is the Reformer of the Church, hi? Bo- dy, which is the City and Kingdom ofGoU. . And therefore the Reformation of thedhurch is certain^ for Chrift will'as fljrely reforni it, as f' he hath redeemed it ^ and all that the Father tiath j given Right ReJoDuation, \^\ given him he hach redeemed *, and all that he hath redeemed, he will reform, that he may make them fie to prefent to God\ That fo all that the Son hath received from the Father, having re- deemed and reformed them^ he may give them back to the Father again. So that I doubt not of the QX\vcc(:\\q.'^ Reformation^ becaufe it is Ghrifts owa work/ and he hath un- dertaken the doing of it. And as none of the Powers of the Earth could help him to reform the Church, fo none of the Powers of Hell fhall be able to hinder him : but as many as he hath redeemed unto God by his blood, in his due time he will reform them all by his Spirit, as belonging to his Care and Charge. And therefore let us look to Chrifl for the reformation of his Church, that is, of his faithful People ^ the reft of the world that lies in wickednefs, he lets remain in wicked- nefs, as not belonging to his Care and Charge. This Reformation is the work of Chrifl's Care and Love \ and he being faithful in this Bufinefs, I am at reft and quiet, feeing Chrift is as able for the reformation of the Church, as for the re- demption of it. And therefore (Honourable and Beloved) I fay to you touching this work of the reformation of the Spiritual Temple of the New Teftament, as God once faid to David^ touching the building of the material Temple of the Old Teftament, r Kings 8. 18. fVhereas it was in thine heart (faid God) to bmld an Houfe to my Name^ thon didfi well it was in thy heart. NevertheUfs^ thou jhalt not hiiild the Houfe^ hm thy Son that jhall come out of thy loyns^ he jloall build an Houfe unto my Name. And elfewhere he renders the reafon of it, why T>avid fhould not, and Solomon fhould build this Houfe, becaufe, faith he, thou hafl been a man of fpar^ and hafl jhcd mnch blood: But Solomon-, he K 3 fiiail 142 Right Reformation , fhall live and flourifli in peace, and he fhall do it. So fay I to you, touching this work of Refor- tnaticn. Ton did welly in that it was in your hearts to reform the Kingdom of Godj and the Spritual Churchy which is Chrifts own dear body, Neverthe- Icfs you jhall not reform it^ for you have been men of war J that is, you have managed a great and mighty war againfl great and mighty enemies^ and have fhed much blood :, for the Lord hath gi- 'ven yon the necks of your enemies^ and hath fnbdned themy under you that rofe up againft you, and you have trod them down as mire in the ^ ftreets. I . And therefore you fhall not do this work, ha- ving been men of war*, but Chrifl the Prince of Peace, he (hall reform the Church of God ^ for this is not a work of men of war, but of the Prince of Peace, feeing this is not a work of humane might or ftrength, but of the Spirit. So | that you did well, that you thought to reform j the Church j but when you fhall underftand, that i the reformation of the Church, is as great a ; work as the redemption of it, you will acknow- ledge the work is too great for you, and that it- i' belongs only unto Chrift, feeing the Father hath committed the care of this work only to him^; and he hath taken this care and charge upon ' himfelf, and it is only fuitable to him, as being the Head of the Church : And he only is able for it, as being the Son of God, and equal to God* I The third General. I By what Means Chrifl brings this Reforma- tion about. And that is, by thefetwo, and them only 5 to wit, the [Vord^ and the Sprit. The P ■ II I ■ .■■■—ii I I I I I I m ^^—11 II Right Ref&rmat'wn. 14^ The firft means v;hereby Chrift reforms the 1. 7ke Church, is the Word. ^^^^d. By this Chriil doth all that ever he doth iii bis Kingdom ; by this he calls and rejcds ; by this he binds and loofcth ; by this he comforts and terrifies ; by this he enlightens and makes blind ; by this he kills and quickens ^ by this he faves and damns ; and all that ever he doth in this Kingdom, he doth by his word, and wiih- onc this, he doth nothing of all that he doth. Chriil doth all in his Kingdom by the word only i but Antichrill: doth all things without the word, even by the Decrees and Conftitutions of men. Now as Chrift doth all other things in the Church by the word, fo he reforms too : Now are ye clean through the word that I have fpohen to yoH, All the powers in the world cannot reform the Church as the word of God can do •, for this is quick and powerfuiy and jharfer than a two-edged fwordy piercing even to the dividing afmder of fonl I and fpirity and of the joints and marroWy and is a idifcerner of the thoughts and intents of the hearty and : doth change and reneWy and reform all, I And therefore Chrift, when he comes to re* ; form the Church, comes with no worldly power or weapons, but only with the word in his mouth, I yea, though God fet him King upon his holy hill I of Siony yet he reforms not by outward power, but by preaching, faying, / will pHblifh the decree n^hereof the Lord hath faid unto wif. Thou art my Sony this day have 1 begotten thee. And again, Tht Spirit of the Lord is upon iwf, for he hath anoint fd me to preach the Cofpd, And again. The Redeemer jhalicome to Sion\ and then follow the Covenant of God with the Redeemer y My word (h^ill never depart out of thy moHthj Ifa. 59. 10. and in Pfal. 45. the Church faith by the Spirit to Chrifiy Ride on profpe* K 4 roujly 14-4 Right Reformatio/!, roHJly in the word of truths mee\nefs^ and rightcoiif- nejs^ which is the word of the Gofpel. And fo Chrift^ when the time of Reformation was come^ went up and down preaching the word. And thus he brought to pafs the gloriopts Reforma- tion of the New Teftament^ by peaching the Cofvd of the Kingdomy and nothing elfe. And when he was to leave the world, he fenE his Difciples to carry on the work of Reformation^ as he himfelf had began it, as he faith, As my Fa- ther fent me ^ fo fend I you -^ not with the power of the world, but with the power of the word ; and fo he bid them^o teaeh all Nation^ ^ and peach the Gofpel to every creature ^ and by teaching and preaching to the world, to reform the world ^ and fo accordingly they did, Mark i6. ver. 20. ney went forth and preached every where^ the Lord working with them. So that Chrift fent them noE forth with any power of Swords, or Guns, or Prifons, to reform the world, or with any power of States, or Armies; but fent forth poor, illi- terate, mechanick men, and only armed them with tht power of the word', and behold what won-* ders they wrought by that power alone : They turned the world uplidedown *, they changed the Manners, Cuftoms, Religion, Worfhip, Lives and Natures of Men ; they carried all Oppofitions and Difficulties before them ; they won many in mod Kingdoms unto Chrifl:, and brought them into willing fubjedion and obedience to him ; and all this they did (I fay) not with any Earthly or Secular Power, but by the Miniftry of the Gofpel alone, Chrifts great and only Inltrument for the Conquering, Subduing, and Reforming of the Nations. And fo the Power appeared to be Gods only, and not the Creatures. And thus you fee how the word is one means Chrifl ufeth for Reformaiion. ~ '' ^' ., And Right Reformation, 145 And this word only works a right Reforma- tion: For this reforms truly and indeed^ all other power reforms but in appearance. So thac there is no true reformation of any thing but what is wrought by the word : but what ever evil is refornjed, and not by the power of the word, it is not truly reformed ^ it is only refor- med in the flefh, and not in the fpirit : it is only fufpended in the outward operation of it, but the feed and nature of it ftill remains in the heart, to grow up and work again,as opportunity ferves. And therefore what ever evil or corrup- tion is reformed in thee, fee it be reformed by the power of the word : if the word hath killed it in thee, it is killed indeed-, if not, it is alive in thee, though it feem to be dead. The out- ward power of the world may fet up an image of Reformation, but ic is the word only cau work true Reformation. And therefore let us learn to rely on the word for the Reformation of the Church. For this is much for the honour of the word ( which God hath magnified above all his Name ) when we can negled the power of the world, and leave the whole work of Reformation to the power, working, and efficacy of the word alone, which is Almighty, and able to bring off the heart from all things to God, As on the contrary, it is a great dilhonour to God and his word, when men dare not rely on the word alone to reform the Church, though it be H onger then men and Angels and all the creatures^ butt will needs be calling in the power of the world, and reft and rely on that, for this work, as if the power of the word were not fufficieut. But let fuch men l^novv, thac if the power of the word, v;ill not reform men, all the power of the world will ^ever do ic. And therefore wsU faid Luther pra- dkarej 1^6 Right Reformation* dlcarcj annuntiare^ fcrihere volo ; ntminem autem vi adigam. I will preach, and Teach, and write . buc 1 will conflrain no body. Oh therefore thaE our Civil and Ecclefiaftical powers would fo much honour Chrifts word, as to truft the reformation of his Kingdom wich it •, and that, as it is fufficient to reform the Church, fo yon would be pleafed to think it fufficient •, and thus fhali you give Chriffc and his word due honour, as well as declare your own faith. And if you would commit this work to the power of the word, to which only it belongs, you (liould foon fee what the word would do. There is no fuch glorious light under heaven as to fee the word, in the fpirit and power of it, come in to an unreformed world, and to obferve the changes and alterations it makes there. And thus you fee that one means that Chrift ufeth for the Reformation of his Church, is the word. TleGofpd But here Imuft further declare to you that ^efomsy |.|^J3 yjQ^^ by which Chrift reforms the Church, is not the word of the Law, for the Law made nothing perfedt, but the word of the Gofpel ; This, this, is the only word, that works Refor* mationy For firll, T^Worh J. This word works faith; and therefore it fAhb» is called the word of faith, becaufe faith comes by hearing of this word, Rom. lo. ver. 8. and *ifer^ 17. Now as the word works faith, fo faith apprehends the word, even that word that was with God and was God *, this living and eternal word, dwels in our hearts by faith, as the Apoflle faith, That Chrift may dwell in your hearts by faith : And this word dwelling in us by faith, changeth us into it it's owa likenefs, as fire chan- geth Ri^ht Reformation. 14-7 getli the iroQ into it's own likenefs, and takes us up into all ic's own vertues. And Co the word dwelling in the flefh, reforms the flefh, and it dwells in us through faith, and faith is wrought by the Gofpel. So that the word whereby Chrifl reforms, is not the word without us, as the word of the Law is ; but the word within us, as it is written, The word is nigh thee^ even in thy mouthy and in thy heart \ and this is the word of Faith : If thou live Under the word many years, and if it come not into thy Heart, it will never change thee, nor reform thee. And therefore the reforming word is the word within us, and the word within us is the word of faith, 2. The Gofpel reforms, becaufe it doth not 2/ only reveale Chrifls righteoufnefs, as it is writ- Communis ten, the RlghteoHfnefs of God is revealed from Faith '^'^^"^^' to Faith ', but alio k communicates it to us ; And ^^^"J^^-/^* therefore it is called the word of righteoufnefs, becaufe it works righteoufnels. So that Chrifi:, the righteoufnefs of God, is conveyed to us through this word of righteoufnefs. And when the righteoufnefs of God, revealed in the Go- fpel, comes and dwells in us, what Reforma- tion of fin doth this work? all fin perilheth, at the rebuke of his countenance : For the righte- oufnefs of God will endure no fia in us ; And fo the Gofpel reforms by working righteoufnefs in us. 3. The Gofpel reforms, becaufe it fhews us 5, Chrifl:*, and by (hewing vs him, it changeth us-^^^^^ . into his Image j the more we fee Chrifl in the^*"^*^*^' Gofpel, the more are we made like unta him, that as we have born the Image of the earthly, fo we may bear the Image of ihe Heavenly z. Yea 148 Right Refor7natwn. mr — . 2. 2. Yea the Gofpel fhews us God in Chrill in all his glory, and changech us into that glory of God which is fhewen us j we all faith Paid^ with ofenface., beholding as in a glafs ( and this glafs is the Gofpel ) the glory ^ of the Lord^ are changed into the fame Image from glory to glory ^ even as by the Sfirit of the Lord : fo that the Gofpel by fhewing us God, changeth us into the Image of God ^ and God through the Gofpel, arifeth Oii us, till his glory be feen upon us. And thus you fee the grounds oftheGofpels Retormation. So that i^ow the word of the Gofpel^ is the only Reforming word : and if there be never fo much preaching, if it be but Legal, it will reform no body aright^ becaufe there can be no wor- king Faith, nor comm'-racating righteoufnefs, nor changing men into Gods Image, and fo there can be no true Reformation. And thus much for the firfl Means of Refor- mation which Chrift ufeth, which is the word, and this word the Gofpel. 2. Means, the Spirit. thefecond For the Spirit accompanies the Word in the me^ns Miniftry of the Gofpel ^ and therefore the Gofpel Chnfl: jg called the Mimfiration of the Spirit^ that is, the reform the ^^^^ ^"^^ Spirit in union and operation. In the Church Law, there was the Letter without the Spirit, withxl, and fo that could do nothing, but in the Gofpel^ the Word and the Spirit are always joyned ^ and therefore, faith Chrill, The words that 1 [peak arc Spirit and Life \ that is, they come from the Spirit, and carry Spirit wich them. And this Spirit that is prefent in the word of the Golpel^ and works in it, and is given by it, re- forms mightily ^ and therefore it is called the Spirit of judgment and burning : And the Lord looking to this time of Reformation^ promifed long V'—-" ^ II Ri^bt ReJor?f2atwn. 149 long before to four out his Spirit upon all Flefij^ and fb to reform all FleJJ?. Now the Spirit poured forth upon the Flefh, reforms it two ways. 1. By taking away all evil out of the flefh. 2. By changing the flefh into its own likenefs. 1. The Spirit poured forth upon the flefh, re- forms it all, by taking all evil out of the flefh; as firfl: J a\] Sin a?7d Corrupt io?7^ faith PW, If yen mor- tifie the deeds of the Fleflj by the Spirit^ ye jhall live ; the deeds of the fiefli are not to be mortified by any power^ but by the Spirit *, all pride and envy, and Infi and covetoitfnefs^ and carnal mindednefsy and a]l other evils of the flefh, are reformed by the pre- fence of the Spirit in it, and no other way. 2. The Spirit reforms not only all Sins in tlie ?. Churchy h\Mz\\ Errors J and Here ftes^ and falfe Bo^^^^^^^rers^ ^rinesy as is evident by that oiPauly i Cor. 3. 12. Jf any man^ hmid upon this foundation^ gold^ filvery precious flones^ woody hay^ JluhbUy every mans work flmll be made mmifefl ^ for the day [hall declare ity hecaufe it jhall be revealed by fire, and the fire fliall try every mans work of what fort it isy &c. So that a Man may lay Chrifl for a Foundation, and yet build wood, hay, and flubble upon him, that is, Humane Dodrines, and the inventions of Men, and falfe and wicked Opinions. 2. The deftructiou of this hay, wood, and ftubhle, that is. Error, Herelie, and Humane Do- drines in the Church of God, that is, the Teople built on Chrifl-y fhall not be by Laws of States, or Conftitutions of Councels, but by the Holy Spirit which is as fire. The Spirit fhall come into the Saints, and burn up all that corrupt and falfe Dodrine that will noE indure the Spirit; and Error Ihall never be de- flroyed, but by the Spirit of Truth. So that the Spirit reforms all Error, as well as all Corruptions in the Faithful. 2. The 15^0 Right B.ef or mat ion, 2. The Spirit doth not only reform the Flefli, by taking away all evil out of ic, whether Cor- ruptions or Errors, but alfo it changeth the Flefh into its own likenefs : For the Spirit is as fire, that changeth every thing into its felf^ and fo doth the Spirit in the Flefh, make the Flefh Spiri- tual J like Heavenly fire, it changeth men into its own likenefs, and makes them Spiritual, Heaven- ly, Holy, Meek, Good, Loving, &c. And thus the Spirit reforms indeed i When the Spirit is poured forth upon a Man, how wonder- fully doth it reform him? this works a change in him in good earneft \ and no Man is ever truly re* formed, till he receive the Spirit* And thus you fee the means that Ghrifl; ufeth to work this Reformationy and thefe are Ihe only Means. OhjeU. Object. Yea, but I hope you will allow Secular Power too : May not the Spiritual Church ofChrift be Refcrrned with worldly and Secular Power ? jinfw, j^nfw. I Anfwer, by no means j and that for thefe Caufes. ^« I. Forceahle Reformationy is unbefeeming the T^GoT?/ ^'^^^^^ '' ^^^ ^^^ Gofpely is the Gofpd of feaccy and therer from the beginnings and of Antichrifts, his firft begotten in the world ^ and he adds, the Son of man came not to defroy men livesy but to fave them ; and therefore to go about to turn the Go- fpel, not to fave mens lives, but to deftroy them, and fo to cliange Chrift himfelf, from a Saviour, into a Deftroyer, this is Antichrift Triumphant. All thefe things (hew that worldly power hath no place at all in the reformation of the Cofpel. No\Y Right Rejormat'wn. 157 Now I fhould have proceeded here to Anfwer fome Objedions, as namely: I. That of Luke 14. compeil them to come in \OhjeU:* this, I forgetting, named not. May a Chriftian then live as he lift ? 2 OhjeEi, No, by no means ^ for he hath the Word ^nd j^nfw. Spirit in him, to keep him from living as he lift , and he knows that no man in Gods Kingdom, may live as he wills, but as God wills. But would you have no Law ? ^.Ohjicl, No Laws in Gods Kingdom, but Gods Laws*, ^^/^^ * and thefe area thoufand times better than ail the Laws of men, and they are thefe three: The Law of a new-nature. The Lavp of the Spirit of Life that is in Chrifi, The Law of Love. -^ But would you have no Government ? ^..OhjeSl, Yes, but the Government of Chrift the Head, ^nfw, and the Holy Ghofl: the Spirit, in and over the Church the Body, They that would govern the Faithful, the Members of Chrids own Body, make themfelves the head of thofe Members -^ and fo Antichrift may as well be found in a combination of men, as in one fingle^erfon. BuE would you have no order ? ^.ObjeB. Yes, the beil that is *, even fuch an Order as is ^r^fw. in the Body of Ghrift; where every Member is placed by Ghrift, and none by it felf •, the Order of the Spiritual Church is a Spiritual Order, and not a Carnal. But would you have Sin Suffered ? S.ObjecI: No, but more truly and throughly dellroy- Anfw. ed, than any power of the world candeftroy It ; even by the Spirit of judgment and burning. But would you have binners fuffered ? ^.OhjcTt. No, but punifhed more feverely, than any Anfw, powers of the world can punilh them \ For he Ihall fmite the earth with the rod of his mouth, L 3 and 1 5' 8 R{^bt Reforma/io/7. and with the breath of his lips he ihall flay the wicked. And as for thofe that are outwardly wicked, the Magiftrace is to keep them in order, for the quiet of the State, he having power over their perfons eftates, and lives. 1 fhould alfo have proceeded to the next thing. The advantages of frch a Gofpel Reformation where it IS wrought • together with the llfes : but becaufe 1 would not be overlong, I pafs by thefe things, and fo proceed no farther in this Difcourfe. Bn now being brought hither by an unexpefted Providence, I ihall crave liberty to fpeak a few v;ords to you, in the behalf of two Kingdoms, that is, this Kingdom, and Gods. I. That which I have to requeft of you for this Kingdom is, that you would regard the offrejfion of the fooY^ and the (igh'wg of the needy : Never waS there more injuftice and oppreOion in the Nation than now •, I have feen many opprefled and crufh- ed, and none to help them. I befeech you con- fider this with all your hearts-, for many who de- rive power from you, are great Oppreflbrs. And tlierefore I require you in the name of God, to difcharge the truft that God hath put into your hands \ and fo to defend the poor and father lefs^ to do jitflice to the affiiEhed and needy^ to deliver the poor and ncedy^ and to rid them out of the hands of the wicked-^ This is your Bufmefs, difcharge your Duty ^ ii: you will not, then hear what the Lord fiiich, PfaL 12. 5. for the oppreffion of the poor\ for the fighpg of the necdy^ now will I arife faith the Lord\ 2L\\(iGo(^s riling in this cafe, would prove your ruine. If you will not do Gods work in the Kingdom, which he hath call'd you to, he will Pial. 72. do it hinirclf without you*, as it is written, Hs IS. fhall ddiver the needy when he cryeth^ the poor alfo, • and him that bath no helper-^ he (h*ill fave their Souls from Right RefoDnat'ion. 159 from deceit and violence, the common evils of the Times. And this is all that I have to fay for this Kingdom. 2. I have a few more things to fay touching -- Gods Kingdom^ and thefirlt is this: ^^^^ , 1. That as Chrifts Kingdom, and the King^^'""^'"' doms of che world are diilind, fo you v/oiild be pleas'd to keep them ^o^ and not mingle them to- gether your felves, nor fuffer others to do it, to the great prejudice and dillurbance of both. 2. That you v^ould be pleafed to think, that Chrifls Kingdom (which is not of this world) hath fufficient power initfclf^ to manage all the affairs of it, without ftanding in need of any aid or help from the World ; feeing the power of Man is of no place or ufe in the Kingdom of God, which is not a Temporal, or an Ecclefiaflical Do- minion, but a Spiritual. 3. That you would fuffer the little flone of Chrifls Kingdom to be hewn out of the Mountain of the Roman Monarchy, whereof this Kingdom is a part, without hands, even by the power and efficacy of the word and Spirit, feeing the hands of men cannot help, but hinder this work, which is to be done without hands : And that your might, and your power, would pleafe to let God do this work of his, without might and without power, and by his Spirit only. 4. That you would be pleafed to fuffer the aflemblings of the Saints, both publikly and pri- vately, as occalion ferves, feeing this can be no prejudice to the State, but a great advantage \ in as much as they meet peaceably, and make no tumults, and in their aflembling pray for the peace and welfare of this divided and diltraded Kingdom. And alfo, that you take heed of fcat- tering thofe Churches, that meet in the Name and Spirit of Jefus Chrift, (which are Chrifls L 4 owa i6o Right Rcjcrmation, own gatherings together ) leaft Chrifl To fcatter you abroad, that you never be gathered toge- ther again. 5. That you take heed, you do nothing to the prejudice of the faithful, Gods own people ; as he hath warned you by the Spirit, faying, Touch not mine ancyated^ and do my Prophets no harm j This Place hath been miferably miilaken *, for the Kings of the Earth, and the Clergy have fhared it between themfelves, whereas indeed it belongs to neither^ for Gods anointed are the faithful, that are anointed with the Spirit, the oyl of God, and fo are anoynted as Chrifl was anoynted. And thefe anoynted ones, are the Lords prophets, and the Lord hath no prophets, but fuch as are anoynted with the Spirit. Thus Chrilt was made the Lords prophet. The Spirit of the Lord is upon me^ for he hath anoynted me to preach the Gofpel ^ and thus arc all his Brethren made prophets •, being fellows with him in his Undion. And therefore take heed how you meddle with the Lords anoyn- ted ones, and with the Lords prophets ^ for as it is faid. He fuffered no man to do them wrong, yea he even reproved Kings for their fakes, fay- ing. Touch not, &ic. So the Lord hath Hill the fame care of the fame people, and will ftfer no man to do them wrongs but will reprove Kings and Parliaments, and Kingdoms, and Cities and Coun- ties, and Committees, he will reprove them all tor their fakes, and fay, Touch not mine anoynted^ and dorny Prophets no harm: for they that are an- oynted with the Spirit, are th^ fiefii of Chrifl, and the Prophets of God, and therefore touch them and harm at them your own peril. It grieves me to fee, the reft of the Kingdom, touch- ching thefe anoynted ones of God, and doing barm to thefe his Prophets, abufing, and fpoyling and imprifoning them *, It would grieve me much more Right Reformat 1077. l6i more if 1 fliould fee you doing the fame ^ for this would bring you as well as the Kingdom under Ooils own reproof'^ and the reproof of God who can indure> Sixthly and laflly, Take heed you do not hin- der the free paflage of the Gofpel. When God hath put his Spirit into the hearts of men, take heed how you refift the word in thofe mens mouths ; for the word of God in the meanefb inftrument, can never be refilled, but will cary all before it*, The Honour, Power, Dignity, Authority, Nobility, Magiftracy, of the King- dom, if they fhould once fland up, to hinder the Word of Gody the Word of God would carry them all before it. And therefore it grieves me, to fee how the City, Countrey, Counties, Towns, Villages, do all rife up for the moft part againfl the miniftra- tion of the Spirit^ for this is a certain fign of the undoing of them all : God will fuller and endure any fin long, but only the contempt and oppofitioa of the Gofpel: but when men, once rife up, againft the Gofpel, in the Spirit and power of it, they are fure to be undone by it, and to be fhattered all in pieces ^ for this brings fwift Ven- geance. And therefore when I fee, the generality of the people of all forts, rife up againft the Mi- niftratiju of the Spirit (which God hath now in thefe days of ours, fee up even in every County for falvation to his people, but for a ftone of Humbling and a rock of ofience to the reft) I am then exceedingly diflrefied, and pained at the ve,ry heart, for thee O England^ and for all thy Cities, and Towns and iiihabitants ^ foi thcu that dafiiell againft the Spirit in the Gofpel, how (halt thou be dafhed in pieces thy felf, and there fliall be no healing for thee. I could 1 62 Right Reformation. I conld hope for Peaces again and good days, fuddenly in this Kingdom, but for this fin of the contempt and opofing the Gofpcl, and this makes my hopes even at an end ; and the day of my fear^ is come forth Ptpn me. But oh you honourable and beloved Chriilians, let not your foul enter into thofe mens fecrets, neither yet v»ralk in their open and publick waysi^ for ruin and deflrudion are in their pathes^ and the way of peace they fhall never know, feeing God is about to enter into controverfie with all fiefh, for their rifing up againft the Miniftration of the Spirit. And therefore be wife here I be- feech you, that in the (battering of the Nation ( if there be no remedy ) you may be kept together as a blefled remnant and a hopeful feed of the fol- lowing generation. To conclude, Honourable and worthy, we will be willingly contented, to do and fuffer all things with you J we will cheerfully run through honour and difhonour with you ; fame and infamy, gain and lofs, trouble and quietnefs, war and peace. Life and»Deach^ and do defire to referve nothing to our felves, N't ft unicHm 'verbnm dominiy but only the word of God, in its own purity and liberty, to preach it, and to pubilfh it^ and to profefs it, and to praftife it, for the glory of God and his only begotten Son, and for the good of his King- dom, and this Kingdom, jind tints mHch unto yon from the Lord. i6? E P L Y To Mr. LOVEh CONTRADICTIONS, S I R^ BECAUSE I would noe wrong you in any meafure in what you faid, I went to one who took your Notes in Short-Hand ; and he gave me what I here fet down for yours, which I well remember are the things you then fpake, for the fubftance of them : To which, I give you this following Reply. Mr. LOr£. Cafl your eyes upon the begun Reformation^ though peradventnre cried down with Confidence^ No fitch thing as the Reformation of the Churchy &c. Reply, I taught indeed, that the Kingdom of Chrifl is a Spiricual Kingdom, and the Reformation of it is anfwerable •, and that Chrifl himfelf, who is the Lord, the Spirit, is the Reformer of this Spi- ritual Kingdom, by his Word and Spirit ^ but little thought that any man would have been fo blind or worfe, as to have affirmed, the Preach- ing of this Spiritual and Glorious Reformation, was to Preach againft all Reformation. Is the Reformation of Jefus Chrifl, which he worl:f by his V/ord and Spirit in all the Faithful, and ia 1 64 ^ Reply to Mr. LoveV Contradi^l'ions, m all the Churches of the Saints, no Reformation at all? How durlL you affirm this, \Ax: Love .? Mr. LOVE. As if all were encomfajfsd within the narrow heart cf man. Reply. Yet I faid plainly enough, When the Heart is reformed, all is reformed *, and Gofpel- Reforma- tion, though ic begins in the inward man, euds in the outward. Did you, Sir, accufe me rightly then, or no ? xMr. LOVE. If this he foj Race out the firfi Article of the Co'^ venant. Reply. I had rather the whole Covenant raced out, than the leaft truth contained in the word of God : Though I like the Covenant well enough, according to the true intention of ic. Again, if the thing be truly confidered, it will appear, that you are more againft the Covenant than I \ for the Covenant engages us to reform, accorMng to the word of Godj but you (it feems) would reform without, yea againft the Word, with Outward »and Secular Power; which you will not fuffer in the MagiHrates hands neither, but will needs have it in your own. Mr. LOVE. If this Doctrine be true^ That Cofpel- Reformation he only Spiritual^ then I wonder how Paul was fo outy who faid^ When I come^ 1 willfet all things in Order f [nrely that was a Church-Order* Reply. But pray. What Outward or Secular Power had Pady (who fuffered not only much from the World, but mod from the falfe Apoftles) to fet the Church in Order ? Did Taul (think you) ufe aay worldly power to fet the Church in Order ; or only A Reply to Mr, Lo ve'j- Contradidions. \ 6 > only the power of the Word and Spirit ? But thefe men think, if the Church be to be fet in order by the word and Spirit only (which were fufHcienC in Pauls time) it's like to be out of order for them. Mr. LOVE, To cry down all kind of Government under heart-go^ *vernment^ and all Reformation Oi carnal^ hecanfe you have the Civil Magifi rates hand to it^ is againji that place of Paul, i lim. 2. 2. Pray for Kings^ and aH that are in Authority^ that we may lead a quiet and a paceable Ufe in allgodlinefs and honefiy. Reply, Well argu'd now indeed. Babes and SitcJiUngs^yon (hall come forth and anfwer this Mafter in Jjrael, The fenfeof this place is evidently this: That Chriftians fhould pray for Kings and Governors, that God would fo incline their hearts, that whilft we live in godlinefs under them, they would fuf- fer us to live in peace ^ and not make us fare the worfe in the world, for our intereft in the King- dom of God. And what one drop can Mr. Love fqueeze out of this Scripture, to cool the tip of his tongue ? For the meaning is not, That the Magi- flrate fliould enforce godlinefs, but proted us iti godlinefs. Mr. LOVE, To jnfile out the Magijlra; cs power^ is to jitflle out thefirjl Article of the Covenant \ (What agam ?) and they that jitflle out that J will jttftle out you [Ijortly, Reply. Good Sir, afcribe not your own work to our hands. The juftUng out the Adagiflrnte^ have you not made it the chief part of your bufinefs now for a long while together ? and are you not flill fo diligently ading it every day, that now you think your work is in fome forward nefs, and you are pretty well able to deal with him ? And now 4)ecaure you would not be miflrufted yourfelves, you publickly (lander us with it. We fee clearly thorow all your flender difguizes. Mr. 1 66 A Reply to Mr, LoveV ContradiUions, _ It Mr. LOrE. Ezra w.ts of another mindy Ezra 7. 26. Whofoever will not do the Law of thy God^ and the Law of thy Ktngy let 'judgment he exeented fpeedlly upon him^whe- ther it he unto death^ or nnto hanifljmcntj or to conff" cation of goods ^ or to imprifonment. Reply, Well, Sir, will you ftand to this place, and {hall this end the Gontroverfie ? Pray mark then j this was part of the Decree of Artaxerxes^ a King of the Nations, touching the Jews^ for the rebuild- ing of the material Temple ; that they fhould have liberty to do it, and not be molefted in the doing of it, but Ihould have what aiTiftance the State could afford. The Decree was this : Ez.ra 7, 1 3. / make a Decree^ That all they of the People of Jfrael^ and of the Friefls and Levites in any Realm^ which arc minded of their own free willy to go up to Jerufalem^ go with thee J Forafmuch as thou art fent of the King and his feven Councellors^ to enquire concerning Judah and *Jerufalemy according to the Law of thy God that is in thy handy &c. And ver, 21. / Artaxerxes the King do make a Decree to all the Treafurers heyond the River, That whatfoever Ezra the Prtefi JhaH defire of you^ it he donefpeedily unto two hundred Talents offilver. And then, ver, 16 follows ; Whoever will not do the law of thy Gody and the law of thy King^ Let him be fo and fo punilhed, as you have heard. 1. Here then you fee, that Artaxerxes made no Decree to enforce all the Jews to go build \ but as the Text faith, Thofe that were minded of their own free will. See you not here, that even a King of the Nations thought it unreafonable to force any man to go build Gods material Houfe, againft his will.? 2. And fecondly, you fee, how he gave them no Laws how to build, but permitted them to do it, according to the law of their Cod that was in their hands. ' 3* And A Reply to Air, Love'j Contradictions. 167 3. And thirdly, you fee, how he deterred any from hindring them from this work, upon pain of death, banifhment, &c. Do you not perceive now by this time, how yoa then deceived the People, by giving them the let- ter of the Word, without the true fenfe of it, as Satan dealt with Chrifl in his temptations ? Such Sermons bring an Honr of Temptation upon the People. This then is the force of the Place : I. Firft, That the Magiflrate may make a De- cree, for all that a.w minded of their own free wili^ to build the Spiritual Temple of JefusChriil-, and to gather up into a Commmion of Saints. z. Secondly, That he ought to permit this to be done, according to the law of oar God that is in our hands^or rather according to the law of the Spi- rit of life that is in our Hearts^ and not to enforce upon us any Clergy Qonftitutions. 3 And thirdly, That he may deter you, and the reft of the Kingdom that are of the like mind with you, from refifting and hindring this work, which hath its Authority from Heaven. That fo the Saints (the Kingdom of Chrill) may pray for the Magiftrate ^ and Chrifl (the King of Saints) may blefs the Magiflrate, and make him profper- ous. And pray now what is all this to your pur- pofe? * Mr. LOP^E. If it woi good in yonr Hearts to think to Reform^ its much better to do it. Reply, Does not God fay. It was well^ that David thought to build a Temple ; and yet for all that^ he jlwidd not build it ? And do you now dare to blame this very thing ? Cannot the Scripture it felf be quiet for you? Mr. LOFE. Ton need not fear lofipg a Party, Refly. 1 68 A Reply to Mr. Love V Contraditlions. Reply, Yea, but how if God be ia that Party? What then, Sir? Is icnoE better keeping a little, poor defpifed Party, that hath God in it ^ than a greac and numerous Party, without God ? Again, Did you Preach before the Parliament, to make or call offParties? Doth this appertain totheMyftery of Chrift and the Father? Reader, thefe men are h over-bu(ie in making and marring Parties, that I much fear, they will, in the end, throw the Kingdom into more mifery and blood, than their Predeceflbrs have done. Mr. LOFE, Reformation is no forcing Confcience^ it meddles vot with Cvnfcience^ it reflrains Pratlice : If a Jefuite come from Rome to kill a great Perfun^ he does it in Confci^ gnccy bm I meddle not with his Confcicnce^ Irejlrain his FraEiice. Reply. Does not your Reformation meddle with Con- fcience, Mr. LOP^E? Did you fpcak this of your felf, at random, as the reft, or is this the fence of your Brethren? And doth your Reformation only reflrain outward praifkice ? Then to tie up mad Dogs, and Bears, and Tygers, is your moffc cxellent Reformation. You thaE will not meddle with the Confciences of men, it is no wonder you are making fo many Iron yoaks for their necks, and fo many Snares and fetters to hamper the out- ward man, the proper fubjed ( it feems ) of your Reformation. And thus taking upon your felves the Reformation of the outward man, you do in- deed put the Magiltrates work to an end ; And then the Affembly may ferve, in the place of the Houfe of Commons ; and Sion-Colledge in the place of the Lord may or ^ Aldermen^ and Common- Councel, See you not yet, O ye powers of the world, how the Ecclefiaftical powers would eat you out ? And A Reply to Mr. LoveV Contradiciions. 169 Sr I II '' '■' ' ■ , -■ I r ■ - , II.,. -ilitf And for your Jefuiie, Did you ever hear me fay or hint, That the Magiftrate (hould not re- ftrain and punifh outward wickednefs? I wifh therefore you would unriddle your felves, and tell truly, if you dare, how far you would limit the Magiftrate, and enlarge your felves upon the out- Ward man. But cerrafnly, if the Magiftrates power hath under it ^ne whole outward man, as indeed it hath ! And if Chrifts power have under it, the whole inward rnan, as indeed it hath ; what place then (I pray) is there left for your Ecclellaftical power, when the outward and the inward man are difpofed of before ? Sure, when the Magiftrate takes his own proper power to himfelf, and Chrift his own proper power to himfelf, your power will be found to have no place, either in the worlds Kingdom, ox GODS \ but you muftfind out fbme third place for it ; for I will affign yoii none, left you prove too angry. Mr. LOFE. The Chnrch of Thyativa might thinijhehaj Nc0 light J and yet God faithy 1 have a jSexP things againft theej becaiife thsu ptfferefi the woman Jezabel, &C* Refly. Truly Sir, when God fhall make you a new Creature, you will be glad of New Light ; for behold (faith God) / make all things iSIeWy evea the light as well as the creature : the Old Light will lerve the Old man well enough* And for the Spirits reproving the Angel of the Churchj for fuffering falfe and erroneous Teach- ers \ doih this prove as you undertake, that the Angel of the Church had or exercifed, Civil and Secular power in the Church of Chrift? You err, not underftanding the Scripture; for then any thing is fuffered in the Church, when it is not re- proved and condemned by the word •, the word M of lyo A Reply to Mr, LoveV ContradiEiions. of truth, taught and publifhed in the Churchy will fuffer no error there: but you underftand this fuffering, of outward and violent power. Do you not remember, that I faid at the beginning, that the carnal Church underftands the whole Scriptures carnallv > Mr. LOVE. . ^nd now to hear fuch Sermons preached^ and Boohi printed J if it had been at Anifterdam, it had been n9 marvel : Bnt at London, and at Weftminfter, &c. Re fly* Truly, fuch a Sermon as mine, might have been preached at Amflerdam^ or any where elfe where the Gofpel hath free paflage: and fuch a Sermon as yours, might have been preached at Romey or any where elfe, where the precious word of GO D is under reftraint, and Ecclefiafti- I cal power exalts it felf, both above the power of the word, and the power of the Nation* your Ser* mon favours as ill to the Faithfully as mine to the world. Many other weaky fajfionate^ inconfderate^ err one* its things, fell from Mr. Love^ neither worth the troubling the Reader with, nor my felf j and fo they may perifh and rot in their own grave ( if they will) for they Ihall never receive a Refnrrehi^ §n from me. And now at the cJofs of all, I defire the Reader to obfervc the difference between our Enemies and ourfehes^ in this great point of Authority and furifdi^iony which is this : That IVe exalt ^efus Chrift alone in the fpirituxl Church ; and attribute to the Magiftrate, his full power in the world ; But they exalt themfelves in Chrifts ftead, in the Church'^ and let under their feet, the MJ^giflrates power in the world. And this is fo evidenty that there is fome operation of Satao> ffiore or lefs, upon him ihdit fees it not. Trjcfens male \udicA% c^USj Judiciim melius Fojierltms srih THE l\ X OF TRUE PEACE and UNITY In the True CHURCH of CHRIST, In all Humility and Bowels of Love Prefented to them. By WILLIAM DJSLL, One of the leaft and unworthieft of the Ser- vants of God, in the Gofpel of his dear Son. Pfahn cXx. 7. I am for peace •, but when I fpeak^ they are for war. Utrum nos Schifmatici fumus an vos, nee ego, nee tu, fed Chriftus interrogetur ut indicet Ecclefiam fuam, Augufl, center, liter, Fetil, L 2. r. 85. LONDON: Firft Printed in the Year, 16$ t Ml 17? T O T HE HONOURABLE THE Commons of ENGLAND, AfTembled in PARLIAMENT. IT is written^ that the Kingdoms of the World fhall become the Kingdoms of the Lord, and of his Chrill : And now when all alrnoft^ that is Great and Honourable^ and Noble and Royal, and Wife and Learned, is found againft this Counfel and Deftgn of Cod, how highly are you Honoured of him^ and how Happy are you, that you are yet found for itf Tou after a manifold Apofiacy and defeEiion of many of your Members, feem yet to remain as Pillars in the Houfe of our God ', yet you feem to be, among thofe called and chofen, and faithful ones, that now continue with the Lamb, who is King of Kings, and Lord of Lords, in his engagement againfi, and con- ^uefi over the Ten-Horned Beafi : And to turn afidc from this work, would be, to give up your felves ta double ruine, to wit, both from Heaven and Earth, And therefore the Lord make you faithful, that yon may do this work for God, and to fulfill his Word 5 and not for your felves, and to fulfill your own Ends. And now as you are hufie about the Peace of the Kingdom, to fettle and eftablijh that upon a right and fure Foundation -, fo Cod hath engaged my heart, ta mditate the Peace of the Church. And though I have M 3 excluded 174 The Epiftle Dedicatory. excluded your Tower from having a hand in this Work^ yet I have not^ in any me afure wronged you^ as yon jhall ferceive^ hnt rather endeavoured to preferve you^ from dashing your felves againft that Rocky againjt whichj all the ignorant and unwife Rulers, and Kingdoms of the worlds both have and yet (hall dajh themfelves in meces. It jhall he your wifdom to be built upy together with the Churchy on Chrifl y but it would be your-con- fufiony to go about to build the Church on your felves^ and your Power ^ feeing this Building is too weighty for any Foundationy but Chrifi himfelf Tour Power will do well in the Kingdoms of the Worldy but tiot in Cods Kingdomy which U Chrifi s Inherit ancCy from the begin- ning to the end, Tou (hall be happy y to bejubjc5t in it^ hut none muft be Lord or Law-giver hercy but Chrifi: himfelf Let not the Dtvily who in thefe laf^ times^ hath in many places tranfldted the Myflery of Iniquity from the Ecclefiafiical Kingdom of the Clergy^ into the Temporal Kingdom of the MagiftratCy any longer keep it there y feeing it will be as pernicious in thiSy 06 in that \ for it will be no lefs dangerous an evily for the Jllagifirate to make himfelf Lord and Lawgiver in the Churchy than for the Popej or General Councely in all the Kingdoms called Chriftiany or for the Archbiflwpy or National AJfembly in particular Kingdoms. Men have commonly thought y that to preferve the Godly in world" ly peace and profperityy is to preferve the Church *, where- asy to preferve them in faith^ hope, lovcy in union and communion with Chrifi: and the Father y in and through ^he Spirity this only is to preferve the Church \ and this oft'timesy is better done by Chrifty whofe work only it zsy in affli^iony than in profperity. U^erefore do you look to the care of the StatCy and trufi Chrifi with the €are of his Churchy feeing he is both faithful and able to fave it perfeBly, The peace of the Church lies in Chrifi only, and no part of it out of himy no not for a, moment ^ and this their peacey Chrifi is able to pre- ferve m himfelf y in the midfi of the mofi cruel ^nd def perat^ ■ I III I I '^ II — ■— ^ ^Mi^JP^H^— — The Epiftle Dedicatory. 175 I ferate evils of the world. Now what the true Church \ ofChrifl is^ and wherein its Peace and Unity lies^ is here in fome meafure declared^ for the good of the Fjithfrl every where j and particnlarly for your good ^ left yon being gloriom infiruments in the hand of Cody for one workj fl)ould mifcarry in another. And this I have done^ through God^ not becanfe I wo* worthy to do it J but heeanfe it was worthy to be done. For why fhould the Church any longer be ignorant of the things that belong unto its peace ? and why fliould the Mem" hers ofity any longer lie as fcattered bones ^ dry and deadj and not gathered up into the unity of a living body ? and who could longer indure^ to fee unshlfuU Phyficians^ under pretence of healing the Churchy wound itfiill deeper ^ and under pretence of procuring itspeace^ hurry it into endlefs diffentions and diviftons ? In this cafe ofneceffity^ 1 could not but fpeah^ both out of Duty and Love J and I hope none of you will defpife to hear^ who confider^ that Gody when he lays afide the wife and prudent J choofes Babes and Sucklings^ to perfe6h hit praife^ out of their mouths ^ that fo he himfelf^ may be the more glorified and admired^ in his weak and mean Injiruments. Now let his praife be above the Earthy and the Heavens ^ and let him give you the honour that all his Saints have ; and this is his hearty defire^ who humby writes himfelf, ^Your Servant in the Gofpel, mHiam Del M 4 TO ^■)b T O H I S EXCELLENCY THE Lord General FAIRFAX, And the Honourable Lieutenant General CROMlVELy Together with the Cpuncel of W A R. TH E prefence of the Lord having turned your Courfe backward like Jordan^ from what it was a year ago; and all former inchantments and divinations ufed againll you, be- ing difTolved, through the renewing of the fame prefence of God with you, after a manifeft with- drawing of it 'j and You through a blefled necefliiy, being now doing that work of God, which once you had little minde to^ viz. The Procuring the Peace of the Kingdom, by fubduing the great ene- mies of peace, and removing all the enmity a-^ gainfl: peace,that was in-wrapped in oi;r very Laws, and degenerated Conftitution of the Kingdom ; I thought good, whilft you are thus bufie about the peace of the Ktngdonty which is a peace withoutt you, to put you in mind of the true peace of the true Church, which is a peace within you, and an etei £ai peace, as the former is but a temporal j for what advantage will it be for you, to have peace The Epiftle Dedicatory. 177 peace among men, and to want Peace wich God ? to do the work of God in the worlds and to be de- llicuteof the work of God in your own hearts ? to deftroy the enemies to worldly peace, and yet to maintain in your own hearts the corruptions of unre- newed natHrcy which are the enemies of heavenly peace ? Take heed therefore, that your prefeni employments^ do not fo over-ingage you in this world, that you negUEh the world co come : take heed, left by feeking your felves, you have your reward here : but do the work of God, for God ^ and whilft you ad for God, live in him, and let him be your reward, and not the creatnre. And now here in this Difconrfe^ fhall you fee a better peace and Agreement^ than you arcftriving for, ( though your work alfo be excellent and glo- rious) even fuch a peace and yigreementy of which Chrift himfelf, is the immediate Author and prince, and which he communicates^ not to the world, but to them he choofes outof the world, even the peace of God in Jefus Chrift, by the Spi- rit, which hath its foundation in Chrift •, and its in- fluence into each Communion of Saints, all the world over : And this peace can no more be brought a* bout by your Sword^ than by the Magiftrates Scep^ ter-y and therefore take heed, left you now, ha- ving power in your hands, to another purpofe, fhould fo far forget your felves, as to do that your felves J which you have condemned in others. Therefore fuffer the word only, to be both Seep- ter and Sword in the Kingdom oiGod^ and let the true Church remain free, in the Freedom which Chrifi hath confer'd upon it ; or elfe, the Lordj whofe own the Church is, will as certainly, in his due time, take the fword out of your hands, as he h^ch done the Scepter out of the M^gifirate*Sy and throw you, into one deftrudion with him. But I am perfwaded better things of you, though I thus ) - 1-78 The Epiftle Dedicatory. thus fpeak, and even fiicli things, as are fuitable to the light of the Gofpel^ aad to the vertnes^ and graces o^Chrift^nd his Spirit^ which have been hi- therto(and I hopc,will yet ftill be)very m^tnifeft^not only in Ton Honour ableOnes^Vi\\0 have the chief Con* Aitcl^ but alfo in very many of the Councel and Army befides. And upon fuch a gathering together of Gods people, and Saints^ (let the world ( if ie pieafe ) dill Uug'^i at that word ) who can but think, he hach foine choice and ftngdar work in hand for his own glory? The Lord God Almighty hath ^Z- ready done great and wonderful works by you, and is yet doing greater, if you will continue to believe and obey •, and in all thefe things he only is to be exalted^ and not Ton. For hath not that Day of the Lord of Hod davcned ? yea the morning of it is al- ready gone forth^ which is upon every one that is prond and lojty^ and upon every one that is lifted upj and he is to be brought Igw^ and the Lord alone is and miifi be esc- 0lted^ in this day. Mow the Lord caufe you to dwell and continue in that Church, which is the body o( Chrift-^ and ha- bitation of God^ and give you peace with thofe that are reconciled to God by Chrift^ and tO one another in Chrifi, by the Spirit'^ in wliKh mion and comma f f2ion^ i remain. your aflured Servant, T O 179 T O T H E READER. Chrillian Reader, SUCH are the noifes of waters, and thun- drings, and earthquakes among ms^ and fo great ^w^continued are our (hakings and con- tulions, through hatred and love, hopes and fears, joys and forrows, triumphs and indignations, that there is no (ilence in heaven, forfo much as half aa hour. Wherefore^ though 1 difcourfe here^ touching fo fweet and glorious a thing as Peace, and do declare from the very word ( or elfe I had f aid nothing ) where- in the true peace of the true Church conffis ^ and alfo^ how the faithful, and Churches, may preferve that peace, in their Communion with one another, which they have, in the Son, and in the Father ; yet mens heads and hearts are nowfo full, that it if to be doubt- ed, but few will regard it. Notwithftanding, co«- fidering that there is among us, an eledion of grace, and a flock of Chriil, who both know, and wiQ. hear his voyce at any time ', 1 thought good to fpeak this in their behalf, for whofe profit all the creatures c/God were made in the world, and all the gifts o/Chrift are given in the Church, And though lam very confcious, of my rudenefs of fpeech, in this Difcourfe, as alfo of my weaknefs and infirmity in many things, having not yet attained to a perfect man, and to the meafure of the ftature ot the fulnefs of Chrift \ andfo dare not fay, that every joC and tittle here, is of the pure river o/ water of life, without any humane mixture ; yettheythatare^^mtxxaX, / truth, and a i8o To the Reader. will not rejeci filver tryed four or five times^ hecanfe it is not tryed feven times. And what is weak and im- perfect in it J the true Church of Chrift (for whofc dear fake and love / have fpoken all this) feeing it is^ as ]Mt\\^^ fpeakesj The Queen of mercy, whofe very bowels, are meer compaflions and forgive- nefTes of fins, will eajily pafs it by^ and forgive it. jind as for men^ haughty and high in their own/pi- n>, contemning and difdaining any thing that agrees not to their palate \ J do as eafdy defpife their ccn- fare, as they lightly pafs it. It is enough, thatJfeek the glory ofjdm Chrift, the Son of the living God, and the welfare of that Churchy that is his body; and for the reft, let me become as vile as the Apoftles were made to the world, who were connted the filth and ofF-fcouring of all things \or as Mr Baily,Ruther- ford. Baft wick, Pryn, Love, or any other of my old enemies in Parliament and City, not worth the na^ rning^ have fought to make me. All whom^ unlefs God give them repentance to life, Icite, as once ]e- rome of Prague did his enemies^ in the like caufe^ To appear within a few years, before the moft high and righteous Judge, Jefus Chrift, todin^v^Qvallthat they have done wickedly J if not malicioufly, againfi his Name, Truth, Gofpel, Spirit, People, and that under the form and Pretence take away. Wherefore they, who never mind- ing thele two different Seeds, between whom God hath put fueh irreconciliable enmity, would make all the People of one or more whole Kingdoms a Church at ouce^ and would reconcile all of them together, in the things of God, and in the ways of his Worfhip, according to devices and me- thods of their own •, thefe men know not what they do, for they walk in the darknefs of their own hearts, and not in the light of the Word ; which (hows us clearly, that it is as poflible to reconcile Michael and the Devil, as the Angels of both. 2. Neither fecondly^ do I find any way in the 2. Norb^. World, to reconcile all thofe together, who are J.^^',"/''^,,^ commonly called the vifible Church, feeing even spiritual among thefe, there are two diflind forts of Chil-^^^^j^^Jurcfo: dren, asP^/// teach eth. us ^ one fort of thofe, that are born after the flefh, as Jjhmael and Efan •, and another of thofe, who are born after the Spirit, as Jfaac^ and Jacob : And there is as great enmi- ty between thefe in the Church, as between the former in the World j for they that are born af- ter the Flefh, are always perfecuting them that are born after the Spirit, but never agreeing with them. Now of thefe two forts of Chriftians, one makes spirituji tjp the Body of Chrift, the other the Body of^fj^^^'j,"^^^^ Antichrift. The Spiritual Children, make up stdy of Chrifts true Body, as it is written, He gave him^^*'^'^* to be the Head over all things ^to the Chnrch which is hk body •, for thefe being born of the Spirit, do alfo partake of the Spirit, and fo are the true flefh of Chrift, as all that flefh is, in which the Spirit dwells^ and thefe all rvorpnp God in the Spirit^ and have no confidence in the Fle(l) ^ that is, in no flefhly Forms, CeremoQies, or Worfhip. Thf 1 84 The Way of true Peace and Unity Carnal chri' The camal children of the Church make up ^BodiofAn- Antichrifts true body : For as Chrifts body con- tichrif}, nils of fpiritual Chriftians, fo Antichrifts of car- nal j For Antichrift fees up in the temple of God, as well asChrift \ and as Chrift got his body toge- ther of fpiritual Chrillians; fo Antichrift gets his body together of carnal Chriftians: and thefe have a form of Religion, or godlinefs, but they have no Spirit or power \n that form : yea, under the form of godlinefs they exercife the greater power of ungodlinefs : And Chrift and his Spirit, and all their things, are no where more oppofed, than by thofe in the Church, who have the letter of the word, but want the fpirit of it, being taught of men only, and not of God. So that, all that part of Chriftianity, that is deftitute of the Spirit, and hath the name only, and not the anointing of Chriftians, this makes up the body of Antichrift, And now there can be no more agreement, be- tween thefe two bodies, of Chrift and of Anti- chrift^ that is between fpiritual and carnal Chri^ ftians, than between Chrift and Antichrift them- felves, the heads of thefe bodies. And as 1 find nothing in the word, fo neither do 1 propound any thing for an agreement here : for to go about to reconcile there, where the Father never inten- ded, nor the Son never undertook any reconcilia- tion, would not be a work of wifdom, but of weaknefs. tween^he' ^^ ^^^^ ^^^ ^^^ °^ pcacc I fliall fpeak of, is be- chudrenof tween the Children of peace, touching whom God peace. j,ath promifcd, Thdilhe will give them one hearty and one way ^ and for whom Chrift hath prayed^ That they all may be one^ as thou Father art in me^ and 1 in thee^ that they alfo may be one in hs : And thele are the eled made faithful, called to be Saints, and fandi- lied through their calling*, and thefe are the true Church of God. The in the true Church ofChrifL 185 The Peace then I feek by this Difcourfe, is the Peace of the true Church: Wherefore I (hall firft declare the Church it felf, whofe peace I feek ; and theii after declare, wherein this Churches true Peace and Unity lies ; and alfo how it may be preferved among themfelves, it being firlt wrought by Jefus Chrift. For the Church it felf ; what I have learned touching it, I (hall fpeak plainly, and fomething largely, becaufe the right underftanding hereof is fo abfolutely necefiary to our prefent bufinefs, and yet there are very many, and very great mi- Hakes and mif-apprehenfions touching it, even a- mong the Faithful. The Right Church then is not the whole ^^\\'.,Z^rt!li J r t 1 11 till i igntChUien titude of the People, whether good or bad, that is not, joyn together in an outward Form or Way of Worftiip J for in this Church there are Whore- monger Sj Idolater Sy Thieve Sj Murderers^ and all forts of wicked and unbelieving Perlbns, which are fo far from being the Church of ChriH, that they are the very Synagogue of Satan, and Chil- dren of the Devil, and therefore I fhall not fpeak of this Church. But the Church I fhall fpeak of, is the true Church of the New Teftament, which I fay is not any outward or vifible Society, ga- ^^^^ '^ *« thered together into the confent or ufe of out- ward things. Forms, Ceremonies, Worfhip, as the Churches of Men arc *, neither is it known by feeing, or feeling, or the help of any outward Senfe, as the Society of Mercers, or Drapers, or the like •, but it is a Spiritual and Invifible Fel- lowfhip, gathered together in the unity of Faith, Hope, and Love, and fo into the unity of the Son, and of the Father by the Spirit ; wherefore it is wholly hid from carnal eyes, neither hath the World any knowledge or jadgmenfi of it. N This 1 86 The Way of true Feace and Unity chm""^ ^f* '^^^^ ^^^^ Church is the Communion of Saints, cJJf^/^ri which is the Communion Believers have with from the one anothcf *, not in the things of the World, or cfcwrcfori 0/ .^ ^1^^ things of Men, but in the things of God ^ for as Believers have their union in the Son, and in the Father, fo in them alfo they have their Communion j and the Communion they have with one another in God, cannot be in their own things, but in Gods things, even in his Light, Life, Righ- teoufnefs, VVifdom, Truth, Love, Power, Peace, Joy, &c. This is the true Communion of Saincs, and this Communion of Saints is the true Church of God. Now this true Church of God, differs from the Churches of Men, in very many particulars, as follows. 1. Members come unto the Churches of men, either of their own minds, or elfe by the perfwa- fion, or by the forcing of others ; and fo, but af- ter the will of man ^ but none come to this true Church but from the drawing of God the Father, and his own calling, according to his own pur- pofe. 2. In the Churches of men i members are admit* ted through an outward confefllon of dodrine ^ but none are admitted into this true Church, but through a new birth from God and his Spirit, Job. 3. Except a man he born a^airt^ he cannot enter into the Kingdom o/C7^^( which i's the right Church of the New Teftament ) For that which is horn of the flejh is fleftj^ and fo remains without in the world ^ but that which is born of the fpirit is fpirit^ and fo hath en- trance into the true Church. 3. In the Churches of men there are more wick- ed than righteous •,but in this true Church of Chrift the people are all righteous, not one excepted, as it is writen. Thy people jhall he ali righteotis, Ifi. 60. For they all have their imqmties forgiven them^ and in the true Church of Chrifi. 187 they avG all redeemed smd wajhed wlzh the blood of the Lamb. 4. In the Churches of men, the people for the moH: part) are only taught of men, who are their heads and leaders, and whofe judgments they de- pend on, and follow in all things j but in the right Church, the people are all taught of God^ as JfaiaW faith. Thy children jhall be all tanght of the Lord: and Ghrift faith. They fljall hear and learn from the Father : and John faith, The anointing they have re- ceivedy teacheth them all things* 5. In the Churches of men ^ the greateft part arc hated and rejeBed ofGod^ as being Jfrangers and ene- mies to Chrifl: ^ but in the true Church all the members are dear^ to God, as Chrifl is dear^ and loved of God, as Chrifl is loved, as being one fiefh and fpirit with him. 6. The Churches of men are of mens building, contriving, framing, fafliioning beautifying: bus the true Church is built only by Chrifl, as it is written, Zach, 6. 12. The man whofe name is the Branch J he jhall build the Temple of the Lord^ even he (hall build it : And again. Math, 16 18. Vpon this \rock I will build my Church : The true Church is fuch i a buildings which neither Men nor Angels can frame, I but Chrifl alone* 7. The Churches of men are all of them more or ilefs the habitation of Antichrifl, who (as Taut jfaith, iThef. 2.4.) as God fitteth in the Temple of \Cod^ that is, not in the true Temple of God, butt in the Churches of Men, which arrogate to them- felves that name and title, (hewing himfelfthat he is Cod: For Antichrifl always dwells there, where imen have a form of Godlinefs^ denying the powers ibut the true Church is built together^ to be the ha- bitation of God in the Spirit^ Ephef. 2. 22. And a- gain, iCor* 6. 16. Te are the Temples of the living N 2 Codf i88 The Way of true Peace and Unity Cody as God hathfaidj I will dwell in themy and walk in them. 8. The Churches of men are as large as men will make them^ for they that have chief power in thefe Churches, interefting thcmfelves in worldly Magillrates, through their favour and help, make their Chuiches as large as the Magiftrates Domi- nioiis \, thus the Church of Rom^ was made of as large extent as the Dominions of the Emperor, and ot other Princes, in whom the Pope had in- tereft. And fo likewife, the Church in other Kingdoms, was made as large as the Dominions of the Temporal Magiftrate j and all under their power, mult be forced to be of their Church. But the true Church, which is the Kingdom of the Son, is only the preparation of the Fathers Kingdom, and fo will admit no more into it, thaa the Fathers Kingdom will admit into it ; the Sons Kingdom and the Fathers being of a like latitude | and extent ; and fo the Sons Kingdom is no lar- I ger than the Fathers, nor the Fathers than the | Sons : The Fathers Kingdom will not receive any into it, that have notfirft been of the Sons King- ! dom ; and the Sons Kingdom will not admit into it, what the Fathers Kingdom will not after re- i ceive \ but the Son delivers up his wkole King- ' dom to the Father, and the Father receives it all, ' without any exception. Now from hence thefe three things are evi- dent. I. That the Kingdoms of £;7^/^«^, Scotlandy&c, , are not the Churchy but the Worlds as well as the Kingdoms of Fr^wff, Sfain^ Hnngary^ &c. but in all thefe, and all other Kingdoms, the Faithful who arc taken into union and com- munion with Clarify and with one another m him, they are the Chfinh^ and not the King- doms themfelves. 2. la in the true Church ofChrifl, 189 2. Iq particular Aflemblies,whecher Parochlal^or Congregational^2i\\ the Company than meet toge- ther Bodily, and have outward Communion in outward Ordinances, are not the Church ^ but thofe among all thefe, that meet together in one Faith and Spirit, in one Chrift and God ^ for herein only flands the true Com- munion of Saints, and the true Church of the New Teftament is to be judged hereby, and by no outward things whatfoever. 3. That it belongs not to MagiHrates and Worldly Powers, to fay, which is the Church, and which is not the Churchy who do belong to it, and who do not ; but it belongs to Chrifl: only to point out his own Church, feeing he only knows it, and it only Hands by his Election andColledion,and not by mans. 9. The Churches of men knit themfelves toge- ther into fuch Societies, by fome outward Cove- nant or Agreement among themfelves : But the true Church is knit into their Society among themfelves, by being firft knit unto Chrift their Head ^ and as foon as ever they are one with him, they are alfo one with one another in him ; and are not firft one among themfelves, and then after one with Chrift : So that the true Church is a Spiritual Society, knit unto Chrift by Faith, and knit to one another in Chrift, by the Spirit and Love *, and this makes them infinitely more one, than any outward Covenant they can engage themfelves in ^ the Union wherein God makes us one, pafTing all the Unions, wherein we can make our felves one. And fo when fome Believers per- ceive the Grace that is given to others, they pre- fently fall into one Communion, without any more ado. Wherefore they that are of the Churchy $he Body, cannot deny Communion to them that N 3 are 190 Toe Way of true Feace and Unity are in true Union with Chrifl the Head, when they do perceive this Grace. For this is confi- derable ia this matter, that we are not firft one wich the Chnrch^ and then after one with Ciorift : But we are firft one with Chrifi^ and then one with the Chptrch'j and our Union with the Chnrchj flows from our Union with Chrift:^ and not our Union with Chrifi^ from our Union with the Chnrch : Chrifl^ Joh. 17. prays, That they ali^ tha6 is, Believers, may be one m m : So that our Union is not firft among our felves, and then with the Son, and wich the Father-, but it is firft with the Son, and with the Father, and then with one a- nocher in them : And Chrift is the door through which we enter into the Churchy and not the Chnrch the door, through which we enter into Chrift ^ For men may joyn themfelves to Belie- vers in the ufe of all outward Ordinances, and yet never be joined to Chrift, nor to that Com- munion which Believers have in Chrift ^ but a man cannot be joined to Chrift, but he is joined to all Believers in the world, in the Communiou they have with Chrift, and with one another in him ; which upon all occafions he enjoys with them, wherever he meets with them. So that the true Church is knit up together into one Bo- dy and Society, by one Faith and Spirit^ the Churches of Men by an outward Covenant or Agreement only. I o. The Churches of men have humane Officers, who acl in the ftrength of natural or acquilltq parts, who do all by the help of Study, learning, and the like: But in the true Church, Chrift and the Spirit are the only Officers, and men only, 9y far, as Chrift and the Spirit dwell and manifeft ' themfelves in them j and fo wh^n they do any ; thing in the Churchy it is not they that do it, but: : Chr^fi. and his Spirit in them, and by them : And ' therefore i in the trite Church ofChriJI. 191 therefore faith Panl^ feek ye a proof of Chrift fpcaking in me ? which to yon wards is nor weak^ but mighty \ who ever is the Inflrument, Chrift is the only Preacher of the New Teftament; and that which is the true Gofpel, is the miniftration of the Spirit; for holy men f pake as they were moved by the holy Spirit ; and were firll anointed with the Spirit, before they preached ; Judas who preach- ed the word, and was not anointed with the Spi- rit, proved a Traitor to Chrift ; and whoever preach the word without the Spirit, are the Suc- ceflbrs of y«^^, and alfo Traitors to Chrifl:. II. The Churches of men have the govern- ment of them laid upon mens fhoulders, whether fingle Perfons, as Pope, or Archbifhop ; or com- bined, as the General Conncely or a Natio?ml Af- fembly , but the true Church hath its Government laid only on Chrifts fhoulders, as the Prophet foretold, Ifa. 9. Vnto ju a Child if born^ a Son is given^ and the government fhall lie on his jhoulders : and Zech. 6. 1 2. Ue jhall build the temple of the I Lord^ &c. and he jhall fit and rule upon his throne ; for none can rule the true Church, but he that built it. For if the Church be gathered together in Chrifl, as the true Church is, Chrift is always I in the midfl of them; and if Chrift is ever pre- 1 fent with them his own felf, how cometh it to I pafs that Chrift may not reign immediately over them ? Wherefore the true Church reckons it fufficient Authority, that they have Chrift and his Word, for the ground of their pradice , and whatever they find in the word, they prefently fet upon the pradice of it, and never ask leave either of Civil or Ecclefiaftical Powers ; but the Churches of men will do nothing without the Au-» thority of the Magiftrate or Aflembly, though it be never fo cle^r in the word of God : For in N 4 their li Liitil The Way of true Peace and Unity -'i^^on, they regard the Authority of Men, more than the Authority of God. 12. The Churches of Men, are Hill fetdng themfelves one above another ; but the AfTem^ blies of the true Church arc all equal, having Chrifi and the Spirit, equally prefent with them, and in them ^ and therefore the Believers of one Congre* gation cannot fay, they have power over the Be- lievers of another Congregation, feeing all Con- gregations have Chrifi and his Spirit alike among them, and Chrifi hath not anywhere promifed, that he will be more with one, than with ano^ then And fo Chrifi and the Spirit in one Con- gregation, do not fubjed, neither are fubjeded to Chrifi and the Spirit in another Congregation ; as if Chrifi and the Spirit in feveral places, ihould be above and under themfelves. But Chrifi in. each Allembly of the Faithful is their Head, and this Head they dare not leave, and fet up a fiefhly Head to themfelv#>3, whether it confift of one or many Men*, feeing Antichrift doth as llrongly invade Chrifts Headfhip in many, as in one man ^ i in a CoHttcelj as in a Pope. Lfllly, The Churches of Mcn^ the gates of Hell (which are Sin and Death) fhall certainly prevail agaiitfl ; but the true Church of Chrifi^ though the gates of hell do always fight againft it, yet they ihall never prevail againft it *, as Chrifi hath pro- j mifed. Mat, 16. 18. Vf on this rock I will build my ' Churchy and the gates of hell (hall not prevail againfi it* In thc^c things among other, the true Church of Chrifi differs from the Churches of Men : By which we may clearly fee, that the true Church is not an outward and vifible Society or Corporation^ neither can it be pointed out by the finger^ lo here, or lo there^ feeing it is not confined to any ' cevtaijQ place, time, or perfon, but it is wholly a Spiritual in the true Church ofChrifl. 195 Spiritual and invifible Society (as I have faid) that is aflembled in the Son and in the Father, who are the true pale and circumference of this Churchj and oudof whom, no part of it is to be found. Now hereupon it will prefently be faid, if the True Church be invifihle^ as you have affirmed, then, J I. How we (hall know it? 7 "^2. How can we joyn onr felves to it ? y To both which, I hope, I fhall return a clear anfwer : And firft to this Queflion, How fhall we know the true Churchy feeing it mw the is invifible? ^^"^ ^"'"^^ I anfwer *, Jufl fo as Chrift the Head is known, "known! thd* is the Church his Body known, and no other way ; ^P^rituai ^, . /7 . 1 ^ ' and inviji" now Chrtft IS known. ^/^. I . By the Revelation of the Father ^ when Teter confelfed Chrifi to be the Son of the living God^ Chrifl told him, that fiejl) and blood had not reveal^ ed it to hin7y but his Father : Now the Members of Chrift can no more be known, without this Reve- lation of the Father, than Chrifl the Head of thefe Members, feeing the Apoftle hath faid, that as he isj fo are we in this world \ fo that he had need of other eyes than the world fees withal, that would difcern the true Churchy and of another Revelation than any that fielh and blood can make. ^ 2. Chrifl was known by the Spirits refling on him, "joh. 1.33. And I knew him not (faid 'John Baptift) but he that fent me to baptiz.e wtth water ^ the fame faid unto me^ Vpon whom thou fhalt fee the Spirit defcendingy and remaining on him^ the fame is he which baptiz.cth with the Holy Spirit ^ and 1 faw and bare record^ that this is the Son of God. After the fame manner the Church of Chrifv is known, JO wit, by the Spirits coming and remaining on it; 194 ^^^^ ^^^y of true Feace and Unity it: So that whatever People have received the Spirit of Chriji^ of what fort or condition foever they be, they are the Church of Chrlfl'^ and they that are deftitiue of this Spirit, are not of the Church, 3. Chrifi was known by the works he did, Joh. 10. 37. If I do not the works of my Fathery btlieve me not \ but tf I doy though you believe net me^ believe the works *, that ye may know that the Fa- ther is in me^ and 1 in him. And tl U5 alfo is the true Church known, by doing the works of Chrift ^ feeing C^rift hath faid, He that believes in me^ the works that I do^ fhall he do^ &c. And thus the Body of Cm^ is known, by its living the life of the Head, which is the life of Faith and Love \ and the Members of Chrifi are known, by their doing the works of the Head. Thus then you fee, that though the xx\xt Church he Spiritual, and cannot be known by our out- ward fenfes, yet we have ceitain tokens of her Spiritual prefence; whereby we may reckon, that in this or that place, there be certain of her members. As by a natural Example \ though the Soul of Man in it felf be Spiritual and invifible, and cannot be difcerned by any ofourSenfes, yec may we have fure tokens of its prefence, by the effeds and operations of the Soul, in that Body wherein it dwells ; as the exercife of Reafon, Underftanding, Difcourfe, &c. So likewife the Uue Churchy which is invifible in it felf, may yet be known by fome certain figns, as by the word of Faith, which founds no where but in the Cmrch^ through the infpiration of the Holy Spi- rit ; as alfo by the Life oi Chrifi ^ and prefence and operations of his Spirit, &c. And thus you fee how the Churchy though it be Spiritual, may be known. Well, in the true Church ofChnft. i<)'y Well, but how can we be joyned to fuch a ^^fi- 2. Spiritual and invifible Church ? I anfwer, Is not Chrifl a Spiritual and inviUble^,^^*^^^-^^ Head? And how canfl: thou be joyned to fuch a be joyned to Head ? Sure our ioyning to Chrift: the Head, and^j;^ ^'^"^ , ^ , _, / 1 • n J • r J Church, tho^ to the Chnrch^ his Body, isot one nature ^ aiiQ invifible. that which joyns us to Chrifl the Head, will aflu- redly joyn us to the Churcij his Body. Now thro' Faith and the Spirit only, are we joyned to this Head *, and through Faith and the Spirit only, are we joyned to this Body, and we cannot be of this Spiritual Body and Society, but by being taken up into one Faith and Spirit with them : And fo it is no more a difficulc thing to be joined to the true Church, becaufe it is Spiritual and invifible, than to be joyned to Chrifl: himfeif upon the fame account \ that is, it is no more difficult to be joyned to a Spiritual and invifible Body, than to a Spiritual and invifi- ble Head ; and all acknowledge Chrijt to be fuch a Head, and all muil acknowledge the Church to be fuch a Body. If any (hall fay that they cannot prefently agree to thefe things, becaufe they have had far differ- ent apprehenfionsof the C^/^j^cfe heretofore : I de- fire all fuch to conflder, that if the true Church were only an outward and vifible Society and Cor- poration of men, that were to be governed by outward and vifible Officers, according to out- ward and vifible forms and orders, there would then be no great myflery in the Church •, for thefe things lie within the eafie reach of every mans Reafon: But now, whole Chrifi is a great myftery^ hid from ages and generations \ that is, not only 7-^^ church Chrifiy the Head of the Churchy but alfo the the Body, a* Church, the Body of Chnfi, Ephef, y 32. thl^ isThrin the ^ great my fiery ^ hut J [peak conarning Chrtft and Head, a (^47ry[ ^' I ^6 The JFay of true Peace and Unity the Church : And this Utter myfiery (though both indeed make up one and the fame myllery) of the Churchy or Chrifl the Body, can no more be known by humane fenfe or reafon, than the for*- mer of Chrift the Head ^ the revelation of the Father, and the anointing of the Spirit, being e- qudily necefTary, for the right knowledge of both. And, as Antichrift hath had his Myfiery of Ini- quity, in oppolition to Chrift the Head, in fetting lip a vifible and carnal Head, inftead of the invi- iible and Spiritual ^ fo alfo he hath had his myfie- ry of iniquity, in oppofition to the Church the Body, ia ereding a villble and carnal Body or Church, inftead of an invifible and Spiritual^ for without all peradventure, the Head and the Body muft be fuitable to each other, and of the fame kind and nature : And fo, as a vifible and carnal Head, the Pope, was in no meafure fuitable to an invifible and Spiritual Body, the true Churchy fo likewife a vifible and carnal Body, or Church, made an conftitured by a mixture of Civil and Ecclefiaftical Laws and Power, is in no meafure The ^fc«^c/>f^^i^3[)i^ J.Q ^ Spiritual and invifible Head : BuE Body, M what a kind of Head the true Ciirift is, fuch a %Zd ** ** ^^^^^ ^^ Body or Society the true Church is, and both are Spiritual and invifible. And as the Lord in the former Age, hath been pleafed to reveal to the Church, the myftery of the Head, after a long time of ics obfcuring and darkning, under the Reign of Antichrift, fo now we wait in hope, that he will in this prefenE Age, reveal the myftery of the Body, which hath been no lefs obfcured ihan the former ; that fo, the whole myftery, of whole Chrift, may both be knowa and accomplifhed among us, according to the riches of his glory, by the Gofpel. Wherefore all the Faithful are defircd, as occafion ferves, to make known what God hath taught them in this matter. in the true Church of Chrift, j q-. matter, to fupply, whac is here fpoken, weakly and imperfedly. And thus having declared what the true Chnrch of fvhereh Chrift is, and redified fome ancient and general ^^'''^"'^>^^' miltakes touching it, I fliall now proceed to make cburch^ies. known from the clear and evident word, the true and only bonds of the Churches union, peace and agreement, as the Apoftle hath delivered them to us by the Spirit, Ephef, 4. 4, 5, 6. There ii one Body^ and one Spirit^ even as ye are called in one hope of yortr calling ^ one Lord^ one Faithy one Baptifin^ one God and Father of ally who is above all^ and thronoh aUj a?id in yon all. Where note in general, that among all thefe bonds of the Churches unity, the Apolile makes not fo much as any mention of Uniformity \ In- deed the Rhemifis (being through the juft judge- ment of God blinded) trom this very place, urge and prefs Uniformity (which is the very word they ufe) as being the great and mighty engine, firfl to advance the rayftery of iniquity to its Throne, and after to prefer ve it there. But it will appear anon by the Apollles Dodrine, that no Conformity or Uniformity, are any bonds of the true Churches Peace and Union ; feeing the Church, is fuch a Kingdom, as is not preferved in its peace, by any outward Forms and Orders, as the Kingdoms of the World are, but by in- ward Principles : Wherefore I fliall proceed to fpeak of thofe Spiritual Bonds of the Spiritual Churches Unity, which the Apoflle names ^ and they are in number feven ; the firll whereof^ is, ONE BODY. There is one body, faith Fanl'^ The right ^^^^^^5^^ Church of Chrifl: is but one body confifling of many ^ae^Body members j and this is not a natural or Political, bue 1 9^ The Way of true Fence and IJn'm ^ K^ but a fpiricual body, even the body of Chriil. Vmil ia feveral of his Epiftles, takes pleafure to fee forth x.\i^ UQity of the Church by this limilitude^ as in Rom. 12. 4, 5. yls we have many members in one body^ and all members have not the fame office \ So we being mavy^ are oyie body in Chrifi^ and every one mem- bers one of another. And again, i Cor. 12. 12. As the body is one^ and hath many members ^ and all the members of that one body^ being many^ are but onebody^ fo alfo is Chrift .^ Where he calls the body^ by the name of the head^ both making up one Chrifl. ihk one Now this Unity of Body, comprehends ^r//f'z;^rj prehcndTse-^^ ^^^ ^g^S and ofall forts. iievers of j, ofall agcs ^ for all believers that hath been »a Agis, 1^ ^y^^ world heretofore, or now are, or (hall be hereafter, do all make up but one body of Chrifl-, though born and brought forth of God in feveral times and ages of the world ; as in a natural exam- ple, a child is not born all in a moment, but is brought forth by degrees \ and though one part be born, and another not yet born, this doth not hin- der unity of body in the child ^ fo the bringing forth the Church into the world in feveral ages, doth in no wife hinder this unity of body. Of mU forts. 2. As thi^ unity of body, comprehends belie- vers of all ages, fo alfo ofall forts and conditions, Jews and Gentiles, bond and free, 6cc. all which are made one body in Chrift. Paul in Ephef 2* . 15. fpeaking of Jews and Gentiles, faith, Thai Chrifi of thefe twain ( who differed as much as man- kind could) he hath made in himfelf one new man: For Chrid melting thefe two, by his Spirit, which is aj fire, c^ufes mch to depart from him- felf, and makes both together, one new man, or body of Chriil in himfelf^ and thus makes peace : For as long as men remain different bodies, or men, there is no peace amongffcthemj butwhea ari(i — — ■■ ■ ■ , - -- ■ in the true Church oj Chrifl, i^^ Chrifl makes them one body in himfeif, he makes peace between them \ unity of body being a moft nee liar y bond of peace in the Church ^ as the A- poltie teftifies, CoL 3. 15. Let the peace of Cod yhU in your hearts^ to the which ye are called^ in one body. Now from this unity of body in the true Church we may note very confiderabie things, all to our prefent purpofe. 1. That unity of body in the Church, ^ov^%Manyth\nv^ from unity of head *, for here the members do not^^ ^^ ^^"^^ firft confpire into an unity of body among them-tforcKrX* felves, and after choofea head to their body \ but""''^>^/^*'^- firfl, thefe members are united to the Head, and'^^* then to one another in, and with the Head \ and fo becaufe there is but one true head, Chrift : there is but one true body, the Church. 2. As the members of the natural body, are born fuch, through a natural birth, before they do or can exercife any ads or offices fuitablc to fuch members, and do not firfl exercife fuch offices, and then after are made fuch members*, as for in- ftance, the eye doth not firft fee, and then or therefore, is made an eye in the body ^ or the ear firft hear, and then or therefore is made an ear in the body : but the eye, is firft born an eye in the body, and then fees 5 and the ear is born an ear, and then hears &c. So in the fpiritual body, of Chrift ^ each Chriftian hath his memberfhip, meer- ly from a new or fpiritual birth, and hath his Of- fice from his memberfliip, and not from any adion or operation of his own, before he was a member. In this fpiritual, as in the natural body, the eye is born an eye, and therefore it fees, and the foot is born a foot, and therefore it walks, and each be- liever, is only that, which he is through a new birth, and cannot be placed, in fuch and fuch an Office by men j no more than men can place, a feeing 2 GO The iray of true Peace and Unity feeing eye or walking foot, in the natural body, buE they mufl be born there, ere they can be there. Each member in the true Church, is born in his place and OfTice by God, and is not placed there by man, and when the Church perceives this grace in its members, it fuffers them to exer- cife thofe places and Offices in the body, in which God hath produced or brought them forth, by his Spirit. 3. This unity of body, (lands well with a dif- ference or diftindion of members, and the diffe- rence of members, doth not hinder, but help the unity of body : for faith Vaul^ The hodyisnotom member^ but many^ and if they were all one member'^ where were the body} And therefore in the body, there are diverfity of members, and each member 1 Cor. 12. hath its feveral form and Office-, If the whole body were an eye^ where were the hearings and if the whole were an ear ^ where were feeing^ fmelling^ walkings &c. So in the unity of Chrifts body, there are diver- fity of members, with diverfity of gifts and Offi- ces ^ and fo one hath the word of wifdom, ano- ther the word of knowledge, another the word of faith, another the gift of healing, &c. Every member in this body being in office, and having received the Spirit to profit withal. And fo a- gain, Rom, 12. 6. Having then gifts differing^ ac- cording to the grace that is given to hs ( he fpeaks of all the members of the body, which have fome or other gifts, given to ehem ) if/i> bepropheficj let tu prophejie according to the proportion of faith '^ if mini" firy^ let hs wait on our minifiring ; or he that teach- eth on teachings or he that exhorteth on exhonati* on^ &c. So that in the true Church, unity ftands with diverfity, but in the falfe, unity will not ftand without uniformity. 4. ^ In this true Church, or one body of Chrifl, notwithftaading diverfity of members and Offices, there in the true Church ofChrilh 20 1 there is llill an equality among them all ; feeing all alike make up one body •, in which regard one member is as neceflaiy co the body as another, and no member can fay to another, that I contri- bute more to the making up of the body than thou ; the moft honourable member, cannot fay thus to the moft mean, not the AfoftUs themfelves to Be- lievers among the Gentiles^ for we are the body of ChriH, as well as they, and they are the body of Ghrift no more than we : wherefore no member, for diverlity of Office, is to lift up himfelf above another member, who is as neceflary as it felf, to the making up the body, and alfo is every whit as ufeful in its place. J. As in the natural body, each member is contented with its own place and Office in the bo- dy : fo is every member through the grace given wnto it, contented with its place and Office in the fpiritual body, and not one either envies or defpi* fes another. 6. The members of the natural body, do nofi each live to them felves, but all of them ferve one another, and each of them ferves all ^ as the eye fees for the foot, and the whole body, and the hand works for the eye, and the whole body, &c. So among believers, none lives and afts for him- felf only, but each believer ferves all, and all ferve each one in love. 7- Members that are united into one body, have a true fimpathy with one another, both ia good and evil things, i Cor, 12. 26. Andwhc ther one member fnffer^ all the members fnffsr with it^ or one member be honoured, all the members rejoycc with it, 8. Among the members of the body, there is no law of force, but only a law of love ^ no mem- ber compelling another, but each member ferving O another 202 The If ay of true Fence and Unity another by love; and if one member be infirmy the reft help ic, and do not rejeB it: the more they care for it, and do not the more defpife it. And this now is the lirft Bond of the true Churches unity. who break XJnity of body. il%hurcht . Now they break this firft bond of unity, that '2^"it^' either live out of this one body of Chrift, or elfe live in it, but not as members. 1. They that do content themfelves, in joyn- ing to fome outward and vifible fociety and cor- poration of men, though called a Church, and think that by being knit to them in ways of out- ward worfhip, and ordinances, they live in the unity of the Church, when as yet all this while they live out of that one body, that is born of the Spirit, which is the only true Church, and body of Chrift : he that lives out of this fpiritu- al body, though he live in the moft excellent fo-» ciety in the world, yet he breaks the unity of the Church, not living in one body with it. And thus many break the Churches unity, that never think on it. 2, Again, they break this bond of the Chur-* ches unity that live in this one body, but not as members ; And fuch are they, who having got the advantage of the Magiftrates power, will needs lift themfelves up above their fellow mem- bers, arid exercife anthoritative coercivcy domineer" ing power over them, whereas the very jipoftUs themfelves, were not Lords of the Church, but fellow- members with the faithful; living in one body, and under one head with them, and (b did ail by love and perfwafion, and nothing by force and violence. Now thofe members that exalt themfelves above their fellow and equal members, what do they elfe but ufurp the place of the Head ? and fo break in funder the unity of the body, which, in the tj^ue Church oj Cbrift, 20^ which Hands in the unicy of the Heap. He thac in a fingle or combined unity fees himfelf up above other Believers, by giving Laws, and by pre- fcribing and commanding Forms and Rules to thofe thaE are every way his Equals % he advan- ces himfelf as another Head befides Ghrift ; and fo Antichrifl is nearer to us than we are aware; and many men that are fo forward and fierce, to make and enforce Rules and Orders, colourably to procure the Churches peace, they are the firft men that do themfelves break this firfl Bond of the Churches Unity, to wit. Unity of Body, which makes all Believers equal Members, equal- ly fubjed to one Head. The Second Bond of the true Churches Vnity^ is, ONE SPIRIT. There is one Body, and one Spirit, faith Fad ; ^^^ ^'^^^ and through Unity of Spirit, they become ontfnTspirlu Body. Now as the Body of Man confifts of ma- ny Members, and but one Soul comprehends, quickens, moves and governs all thefe Members^ making the eye to fee, the hand to work, the foot to walk, &c. So the Body ofChrifi^ which is the Churchy confifting of many Members, hath yet but one and the fame HOLY SPIRIT, which comprehends, quickens, moves and governs them all, and brings them into a moll near and intimate Society together, and enables each mem- ber to its feveral office, according to it place and ufe in the body of Ghrift. x^nd as a member, being cut off from the Bo- dy, the Soul doth not follow it, to caufe it to live out of the Unity of the Body : So he that is divi- I ded from the true Body of Chrift, the Spirit, doth I not follow him to make him live fingle by him- I felf ; and fo neither is the Body of Ghrift without I the Spirit, nor the Spirit of Ghrift without the Body, O 2 And { 204> The Jfay of true Peace and Unity And as the fame Soul in feveral members, ad^s feverally, and yec is biic one and the fame Soul in all ^ fo the fame Holy Spirit in feveral Belie- vers, works feverally, as it pleafeth, and yet is but the fame Holy Spirit in them all. So that the whole Body of Ghriil, that is, all Believers in the world, have but one and the fame Holy Spirit in them, and this Unity of Spi- rit in the Church, is one ftrong bond of its peace. Among mankind in general, and more nearly among Kindred, there is unity of Flelh, ' but becaufe there is difference of Spirit, there is much envie, hatred, flrife and variance in thac j irnity of flefh ; but now the members of the Body ' are not only one flefh, but one Soul or Spirit too, , and fo there is always peace and agreement be- j tween them. And fo the true Church of Chrill is { not only one Body, but one Spirit too, and this S makes it one indeed. For as this Spirit is the ! love and connexion of the Father and the Son ; ;: fo it is alfo our love and connexion in the Father and the Son ; and as the Father and the Son live in unity of Spirit, fo all Believers live in the unity of the fame Spirit in them. ,| Now they on whom the Spirit was firfl: given, ■' after Chrift was glorified, had alfo with the Spi- rit the gift of tongues, the Spirit given being for the Communion of the Churchy and fo they fpake with the tongues of all, the CWerfc having thro* the Commnnion of the Spirit, its Society and Con- fociation : For he that fpeaks by the Spirit in the Churchy where all are one Spirit in Chrifi^ he fpeaks with the tongues of all \ and when a Be- liever hears another fpeak, it is, as if he himfelf did fpeak ^ and when one fpeaks, it is as if all fpake ^ for he fpeaks in the unity of Spirit with ihem, and fo fpeaks the fame Dodrine of the r Gofpeli I in the true Church ofChriJh 205 Gofpel, and mind of Chrill, which they all have equally heard, and learned from God. Hence ic is evident, that it is nothing to have the outward form of a Churchy even as our Souls could wifh, except there be, inwardly in thaE Churchy the Spirit of Chrjfi ^ for it is not unity of form will ever make the Church one, but ptyiity of Spirit: That CWc/3 then that is dellitute of the Spirit, in its Laws^ Orders^ Cotiftitntions^ FormSj Members^ Officers ^ what true Vmty can that have ia all its Vmfarmity ? And this is the fecond Bond of the true Churches Unity \ Vnity of Spirit. Now they break this bond of the Churches unity. ,^^f ^^^/^ 1 1- • ^i • r> ' ' 1 • ,-M . n ^^^ bond of that live m their own Spirits, and not in Chrtfts \^nity, for they that live in a different Spirit from the true Churchy v;hat unity can they poflibly have with it ? They then that live in their own hu- mane reafon, underftanding, thoughts, councel^ wills, ends, they live quite and clean out of the unity of this Church, yea, in dired enmity againft it ; feeing our own corrupt and earthly Spirits, are mod contrary to the Holy and Heavenly Spi- rit of Ghrift, in which the CWc^ lives. Where- fore we may learn hence, what to judge of thofe men, that cry out much for the peace of the Churchy and yet themfelves, neither live in, nor are led by the Spirit of the Church ^ but either by their own Spirits, or Antichrifts. 2. They that labour to joyn men into one bo- dy with liitChurchy that are not one Spirit with it, domarr the peace of it: For as unity of Spi- rit in the Church is the bond of peace, fo diver- (ity of Spirit is the breach of peace ^ and there- fore to preferve the peace of the Churchy none are to joyn themfelves to this one body, that are not of this ou.^ Spirit. O 3 3. They «■ ' ■ ■ ' ' 111,1 ,. imj, ^ 206 The Tfayof true Veace and Unity Ml ,1 I ■ " ' . 3. They thac be Dgof che Churchy do any thing in it by their own Spirits, and not by Chrifts^ preJLidice the peace ci the Church-^ for the true Chnrch is fach a Body which is to have all its com- munion in the Spine. And therefore when any Pray or Prophefie, or the like, in the ftrength of natural parts, or humane fludies and invention only, and do not pray and prophefie in the Spi- rit, they break ihe unity of the Church •, for the faithful have communion with one another, only fo far forth as the Spirit is manifefted in each. Queft' Now if any fhall fay. How may J Inow Chrifis Spirit in thefe aEis and duties from a mans own ? Anfw, I anfwer. That as by the Word of God we can judge of all other Words and Dodrines , and as by the Faith of Chrifl we can judge of all other Beliefs, fo by the Spirit of Chrifl we can judge of all other Spirits ^ and can know where is the fame Spirit, and where is a different or a contra- ry Spirit •, as the members of the Body can judge of the onenefs of Spirit that is among them- felves. The third Bond of the True Churches, Uni- j tv is I ONE HOPE Op'oilR CALiLING. rhe right Even OS ye are called in one hope ofyotir calling : As ^^"^l^pfTf^^^ Believers are called by one calling (which is one their caU' the inward and effe(^ual voice of God to the Soul, '"*• by his Spirit through the Gofpel) fo they are all called into one blelled hope of obtaining the Kingdom and glory of God. And no one is cal- led to this hope more than another, or hath more interefl or fliare in it than another. Fifties that live in the Sea, though fome be greater, and fome lefs, yet none hath more interefl or fhare in 1 it than another ^ but all being alike produced la f it, enjoy it alike j and Creatures that live on the i earth. in the true Church ofChriJl. 207 earth, though fome be greater, and fome lefs, yet all enjoy the Sm and j^yr alike ; and yet nearer, the members of the body, though of different quan- tity, form and Office, yet all have alike interefi: in the head and all ics fenfes, and in the foul and all its faculties: So all the faithful enjoy Chrifl: alike, and in him the Spirit and the Father^ and no be- liever hath more interelt ia Chrift and God, than another. So that all the faithful are called to the fame things, and God gives not more, nor better things to one than to another, but he gives immortality, glory, eternal life, the Kingdom of Heaven, which is the inheritance of the Saints, or w^hich is all one, himfelf, alike to all, and makes all to fit alike in heavenly places in Chrift, and in the Father. All the faithful then are equally called to an Unity of hope, and none can hope for greater or better things than another. It was a very carnal thing in the Mother of Zehedee^s children, to de- ; fire of Chrift, That one of her Sons might fit at his right hand, and another at his left hand, in his Kingdom, where all alike fit at his right hand, and none at all at his left. Indeed in the Kingdoms of men, fome have greater eftates than others, and are in higher Honour and Authority •, and this breeds envie, and emulation, and ftrife, and di- ftances, &:c. but in the Sons Kingdom, andinthe Fathers, all that are counted worthy to dwell therein, do alike inherit all things^ Jill things are yours ^ faith Paul : And he that overcomes fljall inherit ail things 'y faith John-^ And the leaft believer hath no lefs, and the greateft hath no more ; and this caufes unity and peace among them. We fee what I a ftrong bond of peace and agreement, unity of I hope is in them that travel together, that fight j together, that labour together j and fo much O 4 more ^oS The iVay of true Feace and Unity more in them who are equaUy called by God to the Kiijgdom of God. And this, is the third bond, of the true Churches Vnity : Vnity of Hope, vfHjo Ireak Now they break this bond of the Churches Uni- ^cfvf'it' ^y.' ^^^^ ^^^^ ^"^ ^^ ^^^^^ ^^^P^ ^^ ^^^ Church, whofe hope is in earthly, carnal, bafe things^ who pretending to be Chriftians^ yet live only in the Lopes of men, in hopes of worldly Profit, honour. Preferment, and the attaining and enjoy- ment of the things of this life, which they, ac* cording to the eagernefs of their hopes, profecute mightily by all ways and means. Thefe men, I fay, break the Unity of the Church : for what true Unity can they have with the true Church, that live not in unity of hope with it? Seeing worldly hopes carry men one way, and the hopes of Believers carry them another: carnal hopes make men leave God for the world \ and the hope of Saints makes them leave the world for God : Wherefore they that differ m their hopes, which are their ends, muft needs differ in their ways and works ; and To he that lives out of the hope of the Church, lives alfo out of the unity of it. The fourth bond of the true Churches unity, is, ONE LORD €hlrchu^b "^^^ "S^t Church hath not many Lords, bufi fnflord* One; and this one and only Lord, is the Lord Jefus Chrifl: And fo all the Subjects of this King- dom are fellow fervants to one Lord, to whom they do owe equal obedience j and this alfo is a ftrong bond of Unity. For when there are divers Lords, there are di^j vers minds, and wills, and ends, and lb divers /^ip/j ^nd thefe breed divifions, and difTentions, an( wars among men ^ but wher^ there is but on< Lord, in the true Church ofChriJi, 209 Lord, there is alfo but one Law ; and where peo- ple live by one Law, under one Lord, unco whom all are equally fubjcd, this breeds peace and union. Now the Lordlhip of the Church, is the Royal Prerogative of Chrill and no creature muft prefume to arrogate this honour to himfelf ^ feeing unto the veryAngels he hath not put in fubjedion this world to come, whereof we fpeak. And for men, Chrifl hath charged his own ApoHles ( who if there were any difference among Believers, might undoubt- edly challenge Che preheminence) I fay, Chrift hath charged even them on this fort, Matth, 23. 10. Be not ye called AiaflerSy for one is your Mafler^ even Chrifl * but he that is great efl^ amcng you^ jhaii be yonr fervam : That is, you may and ought to be fervants to one another, but not mailers : and this fame dodrine the Apoftle James Preacheth, "jam* 3. I . My brethren ( faith he ) h^ not many Alaflers^ knowing that we Jhali receive the greater condemnation : it is not fit for brethren^ who ai e equal among them- felves, to make themfelves maflers over one ano- ther. Chrifl alfo hath fpoken again, fo plainly to this matter, Math, 20. that one would won- der, that ever the Beafl, or his image, fhould dare to arrogate to themfelves, Lordfhip over the Peo- ple of God, in fo clear a light \ Ye know (faith Chrift to the twelve) that the Princes of the Gen" tiles exercife Dominion over them^ and they that art great exercife authority over them : but it fl}all not be Jo amongfl yon : he fpeaks ic Peremptorily ^ that fome Believers Hiould not exercife dominion and authority over Believers \ no not the greafiefl over the leaft, all being fellow fervants alike, under one Lord. Wherefore they that are pufled up in their hearts againfl their fellow fervants, might better think thus with themfelves, why glhrift is our Lord, as well as theirs, and is as much 210 The Jf^ay of true Peace and Unity much over us as over them ^ and we are not over our fellow fervaats, nor they under us-, but both of us are equally under Chrift, and Chrift is equal- ly over us both ^ and fo Chrifl hath given us the fame laws, he hath given them^ to wit, that we fhould belive in him, and love one another; and he expeds the fame obedience from us, as from them ^ and fo we are not to command one another j but are all alike to be commanded by him. In was the evil fervaat, that beat his fellow fervants upon hopes of the delay of his Mailers coming. And this is the fotmh bond of the true Churches Vnity^ Vnity of Lord. tZtnd% Now they break this bond, of the Churches thechurches Unity ^ that either make themfelves, or others, Vtiit). j[ ords over the Church., befides Chrift, and par- cel out this one Kingdom of the Son to many I,ords, to the great diflionour of Chrift, and dif- unionof the Church. The Pope was the firft that profefled himfelf to be the general Mafter in the whole Church of God: and after the Pope, a general Councel took this honour to it felf; and by degrees this laft be- came as hard, yea, a harder taskmafter to the Church, than the former. After, when particu- lar Kingdoms fell off from the Pope and his An- tichriftian Church, the miftery of iniquity, was not by this means wholly diflblved; but only was contraded and brought into a lefs compafs ; for then the Archbifhop made himfelf general mafter of the Church in each particular Kingdom, as the Pope before had done in all ; and after the Arch^ bifhop rifes up a National Allembly, as the Gene- ral Councel after the Pope ; and each of thefe in their courfes, ufurp Lordfhip over the Church of Chrift, to the fad diflblution of its unity. Moll in the true Church of Chrift. 2 1 1 Moft evident then it is, that during the time of the Apoflafie, the Church hath been moft mi- ferably Lorded even amongft us ^ for the Prieft he Lorded it over the People, the Arch- deacon over the Priefl, the Dean over the Arch-deacon, the Bifliop over the Dean, and the Arch-bifhop over the Bifliop-, under which woful bondage the Church cried out, as Ifa. 26. O Lord our God^ other Lords befides thee have had dominion over us. And is this bondage of the Church now eafed, by caflingoffthofe Itrange Lords? Yea, do not men rather feek to encreace it, by fetting yet ftranger over it, whofe names are Co full of mi/lery, that the common People cannot under/land them? for now they would have the Claffical Presbytery ftt over the Congregational, and the Provincial over the Claflical, and the National over the Provin- cial^ for fo it is Voted, THAT IT IS LAW-l^.' ^Z'^- FVLL AND AGREEABLE TO THEforkir'go. WORD OF GOD, THAT THERE B E^^rnment. A SV BORDINATION OF CONGRE- GATIONAL^ CLASSICAL PROFIN- CIAL AND NATION AL ASSEM- BLIES FOR THE GOVERNMENT OF THE CHVRCH: Now here is miftery, and nothing but a certain riling up into the old Power, under a new name. And mark how they prove this fubordination of Congregational, Claf- fical. Provincial and National Aflemblies, to wit, by that Scripture, Mat. 18. where it is writ- ten, If thy brother trefpafs again fi thee, and will net- ther hear thy admonition nor councel, nor the admo- nit ion and councel of other brethren, TELL THE CHURCH; that is, the Congregation of the faithful. Now from this place they prove the fore mentioned fubordination of Aflemblies, jufl as the Pope once proved himfelf to be above the Emperour, to wit becaufe it is written^ Gen. i. That 212 The Way of true Peace and Unity ^i^— — — — ■ ' ■ ' ^— — — i— ^— i» That God made two great lights^ the Sun to rule by day^ and the Moon hy night. Now if this niighE be broughc about, which they deiign, the Church would be fo far from being eafed of its ftrange Lords that it fhould have them exeedingly miil- tiplyed^ for what is a National Aflembly, buE an Archbifhop maiciplied? and what a Provin- cial Allembly, but a Bilhop multiplied ? And a Clafiical, but a Dean and Arch-deacon multiplied. And thus the former Lords being removed, they would in their Head, caufe the Church to fwarm with Claflical, Provincial and National Lords, and would by no means fuffer Chrills own King- dom to return to his own Lordfhip and Domi- nion. And thus whilefl they by fecular power, feek to enforce thefe Ecclefiaflical Lords over the Church, they abfolutely break in Pieces the uni- ty of ir, even whilfl they bear the fimple Peo- ple in hand, that they above all other men feek to preferve it^ feeing the plurality of Lords, is always the caufe of Scifms and divifions in the Church, which can never be one but under one Lord ; the Lord Jefus Chrilt. ThQ fifth bond of the trtie Churches Vnity^ is, ONE FAITH. The right The ttue Church of God hath but one Faith, ^^Tfaith!^ wrought by one Spirit, apprehending the fame Chrill, or the fame living and eternal truth of God. So that Abraham^ and Mofes^ and Davidj and ail the Prophets^ and all the ApofileSj and we who now believe, and all that (ball believe here- after, all have and do, and fhall live in the fame myftery of faith ^ that is, Believers in all Ages, do not live their own lives, but all live the life of Ghrifi: in their own fouls and bodies, each one receiving equally from Chrift ^ the life of Chrifl, which they all live alike in him, being one with him j as the branches live equally, the life in the true Church of Chrij}, 2 i 2 life of the Vine*, and one branch, lives in in not: more than another. Through faith then every Chriftian is carried out of himfelf, and all his own things into Chrifl, whom he apprehends with all his fulnefs, for his own \ and in this faith, all Chriftians are equal, and none hath a better or worfe faith than another. So that in regard of faith alio, there is among the true Church unity and equality. For all Believers have one and the fame faith, of the operation of God, wrought by the fame Spirit, which raifed up Chrift from the dead^ and that faith which the Spirit works, neither fin, death nor the devil can pofTibly prevail a- gainft^ and fo the faith of the operation of the Spirit, is altogether invincible in all the faith- ful. Among true Chriftians^ fome are not juflified by Faith, and fome by Works, but all are faved through Faith, without the works of the Law. Among true Chriftians^ one Believers Faith doth not apprehend one word, and anothers, another word; but the Faith of each, and of all, appre- hends one and the fame word of Truth and Life, which is Chrifl himfelf, yefterday^ and to day^ and the fame for ever. Among Believers, one doth not live his owa life, and another Chri/ls^ which indeed would make them very different and unequal, but ail live Chrifts life alike, and none their own. And thus is the whole Church knit together in Unity of Faith. Now this Unity of Faith is mightily able to^^^^''>^^f preferve peace among Believers, notwithfl:and-//4i|^'I-v ing diverfity either of inward Gifts, or outward I- ^f^^'^^: OIKS. ^ verfityof I. Unity of Faith preferves Peace, notwith-'^»'^^^«'/^* flanding diverfity of inward gifts, inafmuch as we 2f4 The Way of true Peace and Unity we are not made members of Chriils body, thro' fuch and fuch gifts, but meerly through Faith ; and fo he that hath one or a lefs gift, is equal!/ a member of Chi ift through his Faith, with him that hath another or a greater gift •, and fo unity of Faith, which makes us all one Body in Chrift, is to keep us one, notwithftanding diverfity of gifts and operations^ and diverfity of gifts are in no wife to divide where there is unity of Faith* Further, among them that believe, where there is the more gift, there is only the more labour, but there is not another, or a better Chrifl ^ and where there is the lefs gift, there is the fame Chrifl^ equally joined through Faith : He that had five Talents given him, brought in five that he had gained \ and he that had ten, ten \ but he that brought in mofl Talents, had not more of Chrip: than he that brought in fewer; and he that brought in fewer, had not lefs of him, than. he that brought in more-, but each having Chnfh alike by Faith, brought in the exercife of his fe- veral gifts. And il* unity of Faith is to keep us one, noiwithffanding diverfity of inward gifts. 2. mmth' And fecondly, it is to keep us one, notwith- ff,|^'[^''f/^"ftanding diverfity of out7;ard works. For unity tnttwari of Faith makes all Believer? righteous alike,though works. gj^gy ^i^^j. -^ outward work : For in Chrifis King- dom each ones Righteoufiiefs is reckoned by his faith, not by his outward works. And therefore Taul^ Heb, 13. 7. hiving reckoned up many ex- cellent works of the Fathers, doth not enjoyn us to follow theii: works, but their faith, faying, Whofs faith follow^ confidering the Cfid of their con-> 'verfation ; feeing the unity of the Church ftands in unity of faith; and there may be unity of faith in diverfity of works ; for faith ufes freely any outward laws, manners, forms, works, fo far as they may tend to the mortifying of our BodieSjand the /*// the true Church of Chrift, 2 1 the edifying of our Neighbours *, wherein faich al- ^o will judge for its felf, and will fuffer no body to judge for it: And in all change of works, faith is the fame, and changes not \ and the Church ftill remains one, through unity of faich, in the midil of variety, and diverfity of outward works. And therefore where men are accounted Chriflians for fuch and Hich outward works fake, and this unity of Faith is not taught and received, there the gates of hell do certainly prevail. And this is the fifth Bond of the true Churches Unity. 'Unity of Faith. Now they break this Bond of the Churches unity ^ ifhobreait that live out of this faich of Gods Eled, feeing itltlaurcht is written, That the jaft fhall live by faith : An^Vnity. therefore they that live by fenfe in the things of the world, or by form in the things of God, they live out of this faith and unity of the Church, 1. They that live by fenfe in the things of the world, break this Bond of the Churches unity ^ even fuch as mind, and affed, and love, and de- lire earthly things, and have all their joy, com- fort, fweetnefs, fatisfadtion, fupport and confi- dence in the Creature ^ thefe live out of the unity of the Church ^ feeing the life of fenfe is clean con- trary to the life of faith: Faith carrying us to live in God out of the Creature, and fenfe carrying us to live in the Creature out of God. 2. They that live by form in the things of God, whether it be called Conformity, as the Prelates called it ; or Uniformity, as the Rhemifts^ do alfo break this Bond of the Churches Unity. For to live upon this or that form of Religion, orworfhip, fo as to think our felves good Chri- flians therefore, and others evil, that fhall live otherwife, is to fall apparently from the faith of the Church, feeing faith doth not live upon this or 2 1 6 The Way of true 'Peace and Unity or that form of Religion, but it Jives on Chrifl only in every duty ^ and whatfoever form it may ufe for a help to the infirmity of the fiefb, yet in the ufe of forms it lives above forms in Jefus Chrift, and his fulnefs, T\\.tfixth bond of the true Churchts unity ^ is, ONE BAPTISM. The true Churchy which is the body or flefh of Chri^^ hath but one and the feif fame Baptifm, by which it is puriiied ^ which is the Baptifm of I the Spirit: For the Apoflle fpeaks here of that Baptifm wherein the whole C^/ijrc/? is one ^ which is not the Baptilm of the (ign, which hath ofcen | been altered and changed, but the Baptifm of i the fubitance, which comprehends all believers, and all ages, and under feveral and various dif- penfations^ and was the fame before CMrifis com- ; ming in the flefh, as {v^qz \ believers ooth of the Jews and Gentiles, of the Olu and ]:Tev7 Tefta- ment, drinking all alike inio oiie Spirit, though thefemore plentifully than thcfe . : o that, though many h^ve wanted the B t cifm of water, yet not one member of the true Church, hath wan- ted the Baptifm of the Spirit, from whence our true Chriflianity begins. Now this Baptifm of the Spirit, is the only Baptifm that hath power and efficacy to make Chriftians one : For through the Baptifm of the Spirit it is, that the Church is made one body, as i Tanl faith, i Cor* I2. 13. For hy one fpirit we are all haptiz^ed into one body^ whether we he Jews or Creeks^ whether we he hond or frce^ and have been all made to drink into one Spirit : The true Church, drinks all into one Spirit ( as ye have heard ) and not into many j and through one Spirit are baptized into one body, and not into many ^ and believers are never truly one, till they par- i take of this one Baptifm. ' Now in the true Church of Chr'ifl. 1 1 7 Now this Baptifm of the Spirit, as it is but one, fo ifi is adminiftred only by one Chrift^ as "^ohn Baptift witneHeth, Math. 3. 11. faying, 1 indeed baptiz.g you with water unto repentance'^ but he that cometh ^fter me is mightier than /, whofs [Jjoes I am not worthy to bear^ he fljall baptiz.e you with the Holy Spirit^ and with fire : For as none can give the Son but the Father, fo none can baptize with the Spirit but the Son ^ for this is Ghrifts proper and pecular Baptifm from the Throne of his glory, and no mans whatfoever ^ this he hath referved in his own power, and hatii not given it into any mans power And this is the fixth bond of the true Churches unicy : One Baptifm* Now they break this Bond of theChurches unity, ^^'^ f>^^^^ thatcontenc themfelyes only with the Baptifm ^^^v^!"'^ "'^ of water, being defticute of the Baptifm of the Spirit ; and fo remain in the uncleannefs of all their old corruptions and lufls, and in all the fil- thinefs and pollutions of flefh and Ipirit ^ by rea- fon of which they can have no true peace and a- greement in heart and Spirit, and Nature, with thofe who are cleanfed from thefe pollutions, and are wafhed and jufdfied purified and fandUfied in the name, and by the Spirit of God : For what agreement can there be between them that live in all the corruptions of finful men, and them that live in the renewing of the Holy Spirit? So that it is not the wafhing of water but the wafiiing of the Spirit, that is the true ground of the true Churches unity, and they that want this baptifm of the Spirit, though they have been baptized with water never fo much, live quite and clean 2BI 9i |h? yaity of the Church. P The 2 1 8 The Way of true Peace and Unity ThQ feventh Bond of the true Churches Uni- ty, is, Themkt ONE GOD AND FATHER OF ALL, Church hath " cneOod^and WHO IS ABOVE ALL, AND fSemauf THROUGH ALL, AND IN YOU ALL. And this, though it be !afl named, yet it is the firft fountain and original of the Churches unity, even One God and Father of all. The true The true Church is a Kingdom of brethren, Ki"«?^^« V^ho have all, one God and father, from whom Brethren, all rcceivc alike the divine nature j which being one and the fame in all, without any difference, makes them all oae,and equal,that are born ot God. For among thefe, none have a better Father than another j nor none hath a more exellent nature than another, but all receive the fame nature from the fame God and Father ; and fo are brethren in the Lord j and this alfo is another ftrong bond of unity. mere aU For they having all one God and Father ; Firft, ''^^^ all are alike dear to him, becaufe all are alike born ^.^ G^rf!''''''of him, and fo he loves not one more or lefs than another, but comprehends all in one and the fame love with Jefus Chrill. And this truly known, will reflrain Believers from wronging one ano- ther, when they know, that fuch are every whit as dear, to God, as themfelves^ and that God hath as great and tender love to them, and care over them. t.Aiikedear Secondly, All are alike near to us, becaufe of this tottio Q^Q Qod and Father; and fo among true Chrifii- ans there can be no fuch divifions, and fadions, and fidings, as among worldly people ^ becaufe one in the true Church of Chr'ift, 219 one ChriflUn is not nearer to ns than another % and fo we do not take part with one againft another, but all are alike near to us : and fo without any refped of perfons, we embrace all that are born of God, with an equal love, and feek the good of each one, yea, of every one as well as any one. Now this God and Father of the ChnrcL he^';^^,^* - , , <- .1 , , . ' God ana Fa' farther delcribes that he is, ther of the 1. ABOVE ALL^ The Father is above the J^-«^^^"'-^«'» children, and they are not above one ano- 'il ^i,ove ther, but he is above them all, ruling and>^« ^^• over-ruliag chem ; and fo they are uot to live in their own wills, which might caufe diffe- rence, but in their Fathers will, which cau- fes unity j and thus his being above them all, keeps them in peace ^ Whereas we fee, where children live without due fnbjeBioriy having no body above them, as it falls ou2 fometimes among Orphans, there they are often unquiet and grievous to one another : But God is above all his children, and fo keeps them in due fnhjeBion to him, and in quiet- nefs and love with one another, daily com- pofing their differences through his unity. 2. He is, T H R O U G H ALL-, as having 2. Through communicated to all his own nature •, and fo>''« *^' according to this nature of his, which he hath communicated to all alike, and all alike pof- fefs, he is through them all. And hereupoa they all muft needs be one, becaufe God ne- ver differs from himfelf, butt his nature is at unity with it felf in all, in whom it dwells ; and brings them all out of the differences of their natures, into the unity of Gods. 5. He is, IN THEM ALL. God is fuch a //" ^^'^^ Father as hath his prefence in all his Chil-"* * dren ; he hath a fpecial prefence in them, ¥ z dwelling 2 20 The Way of true Peace and Unity dwelling in them after the manner he dwelt in Chrifi^ though not in that meafure ^ for God dwells in Chrifi and Chriftians otherwiie than in the refl of the Creatures j to wit, by communicating his nature to them through his union with them : And wherever God communicates his nature, there he is prefenE moil truly, powerfully, and glorioutly in- deed : And fuch a prefence of God in his Church as this, keeps it in conftant and un- changeable unity : For how can they who have God thus dwelling in thevn, and who again thus dwell in God, be at odds among themfelves ? And this is the feventh Bond of the true Churches Unity : ONE GOD AND FATHER, &c. tl^hnd^'f ^°^ ^^^^ break this Bond of the Churches unity^ itit}^ who have not this one God and Father of the Church to be their God, and their Father, who will needs call God Father^ and yet are none of his Children ; who will be of the Church of Godj and yet are not horn of God ^ and fo live according to their own natures, and not according to (?o/^; ; all thefe, 1 fay, break the unity of the Churchy feeing we can |no longer live in peace, than this €ne God and Fathsr is abovi «/, and through hs^ and in m^ All they then that will needs be Members of the Church through outward profeffion, and yet are none of this Spiritual Brotherhood^ as having no defcenc from this Heavenly Father^ they break this unity of the Churchy even all the Children that are only born after the flefh, and fo ftill live according to the natures ot men, and are noE born of the Spirit, to live after the nature of thechurcbes Thel€ now are the feven Bonds of the true TdfTtbth ^^^^*^^ ^^we lenity jind peace j aad there is no - in the true Church of Chrift, 221 I other Bond of unity nccefTary for the Churchy be- I fides thefe : For if there had, the Apollle being [ guided by the Spirit, would never have omitted \\ it. And therefore the more are they to blame, ^f**'*.""'^^- I !' who making a great noife, and lifting up their cr>'«ri«^ ' ;, voice one high for unity, peace and agreement inf^^'^^ty, '*« ' I theCk/?'cfe,yetdo wholly negleathefe feven Bonds J^^^'^^^^f ' ! of the true Churches mity^ and cry up one inftead ' i of them all \ and that is External Vniformity. So ' that now among them, one Body^ and one Shinty ' I \ and one hope of our calUngy and one Lord^ and one paithy and one Baptifmj and one God and Father of ally are nothing at all to the Churches Vnity^ buE their Vniformity is all in all ^ and whoever breaks that (which yet they have no Scripture of God to enjoyn, no nor once to name) he is the man with them, that breaks the Churches peace *, and (b,>4«- tichrifi'likey they have exalted their fingle Uni- formity above this feven-fold unity of the Churchy and fo have (as much as in them lies) made the word of the Spirit void, through their carnal (that I fay no more) traditions. For a Man may break all thefe k\en Bonds of the Churches unity, and yet be a very good member of their Church, if he only obferve their uniformity : But if he break this, he is a Schifmatick, and an Heretick, and not worthy to live in their account, though he live in all the Bonds of this true and Spiritual unity. Wherefore to efcape thefe Snares, let all Be- lievers know afluredly, that thefe ^ev^n Bonds named by the Apoftle, which are all Spiritual, and of God, and not one of them Carnal, or of Man, are the only Bonds of the true Churches true unity ^ and that whoever of their own minds prefume to add to thefe, are guilty of adding to the word of God, themfelves being but wretched Creatures \ and fo involve therafelves in all the p 3 Curfes I II 1 1 — ■ ■ ' " '" '" ■ ■■■ I ■ — I — ^^^_ 222 The J^ay of true Veace and Unity Curfes written in his Book, among which, Death and Hell have their place. And let us further know, that whoever do combine together to make themfelves one, out of the fore-named uni- ty, though they call themfelves the Church never fo much, yet they are but Seds and Schifms, and Divilions, and Fadions rent from the true Church of God ^ for fuch Men choofe and frame to them- felves fome lingular way of worfliip, form, or- der, &c, whereby they think they excell other Chriftians, and fo caufe the fimple and ignorant (which are the multitude of People) to follow them, efpecially having countenance of worldly Authority ^ by which means, both they and their Followers depart from the true unity of the Church : For when this feven-fold Spiritual^Unity ■ is negleded, Chriflianity is torn in pieces, into as many Seds as the World and Devil pleafe, till there be no footlleps left, either of Faith or love. So that whatever thefe men pretend, mofl certain it is, that all Confederacies in the Churchy of outward Orders, Forms, Rites, Laws, Cere- monies, Difciplines, which are neceflarily enfor- ced by the Secular Power, feduced by theEccle- fiaflical, will never hold the Church together \ but all thefe are, and have proved, and will prove rather a wall of partition in the Churchy than a Bond of Union •, and if they feem to work Union, yet it is no other than the mingling clay and iron together, which no Pains nor Arc can perfedly i compound. For all Peace and Union in the 'Churchy knit by other Bonds, than are here na- med, is no Spiritual Union, neither will it iland. And therefore dear Chriflians, and Believers, feeing we have feven Bonds of Unity, all of Gods , own making, to make us one, let not diverfity of ^'orms and Rites, which are buE forry things of mans in the true Church ofChrift, mans making, feparate and divide us ^ but feeing each of thefe Bonds are able to make us one, how much one, fliould all of them together make us? And thus having (hewed from the word, how ^^^^^J^^^^g all Chriftians and Believers are made one by God, God hath the next thing I Ihall aim at, is, to fhew how Ji^o"'^^^^,^;. they may continue one among themfelves, in re- vers," ihouid ference to that Communion they have with one f^f^^^'^'^^^^'"^''!, another, whilft they Sojourn in this World, flow-munion, ing from the former union j thafi fo all ^^rl^nefs[J^^^^^''{Jj^^y and miftakes, which now, even many Believers inthis world are grievoully inwrapped in, may be difpclled and ^j^J^^^"^ ^" done away, and we may live in this pure and per- fed union with one another in God, making all outward things fubfervient hereunto, and none of them prejudicial. And to this purpofe I conceive, we are, 1. To know fome things, -.And both otherwifethat peace And Cthanyetwefeem, ei-^fr C ther to know or do have in 2. To do other things : *^£hem. ^^'^'^* I . To preferve our peace we have in Chrifl, i. wc mcf! we mufl be inflruded aright in the matter of the .^^P''^^^"?^ Chnrches GOFERNMEN% becaufe the mi- ^iKn flake in this thing is fo great a Caufe of Contro- ^^M^^^^^^ verfie and Divifioa among us at this day. For if thlchwch^ the true Cy/^rc^ hath its true Government^ without ^^ ^^^era- any fuch Forms, and Laws, and Power, as is now ^^"^' fo earneftly contended for, there is no reafon we Ihould fall out and divide for thefe things. Now the Governmem of the Church, is two-ch»rchc^ fold. vcrntTient ^ I. There is th^it Government^ which God exer- Immeditt^. cifes immediately by himfelf M«diatf. ' And 2. That Government which he cxercifes mediately^ and by the faithful. P 4 J^^e 2 24 Th^ Way of true Peace ami Unity Gods imme- xhc firft of thefc, that is, Gods immediate Go- ve?nm?nt" 'vmmm^ is alfo two-fold :^ two-fold. J. Ti^t Government of \[\% Special Trovidence, vernmen?o"f ^' The Go'vemmtnt of his Sfiritiial Frefence. his Ipeciai Thc firft fort, of Gods immediate Government of Pfovidente. j^j^ c/lj/^rf^, is the Government of his Special Fro- . evidence ^ and this is a mo^ flrangej wonderful and gloriom Government, This was that Government of God, over the Church of 7/r<«f/, when he took his own Nation, out of the midft of anocher Na- tion, by temptations, figns, wonders, by a ftrong hand, and a ftretched out arm, and great terrors, when he led them through the red Sea, and through the Wildernefs, in paths that were not trodden, when he fed them with Bread from Hea- ven, and water out of the Rocks ^ when he fuf- feredjio man to do them wrong, but reproved even Kings for their fake, and through multi- tudes of Enemies and oppohtions, led them into thc Land of Canaan, Thus God led that Church from Bondage to Liberty, from Tribulation to Qiiietnefs -, from a fordid Condition, to Honour and Renown ^ from a ftrange Land, to a Land of Inheritance ^ and from ilavery to a Kingdom. \And this was a glorious Government indeed, (landing in Gods immediate conduct from Hea- ven, far above all humane Councels, Wifdom, . ftratagems, or any thing elfe of mans contriving andading:i and this Government of God is fo far beyond all humane apprehenlions, that ac- cording to this, it is faid, His way is in the Sea^ ^nd his path in the great waters^ and his foot flepi are not known. And is not this kind of Gods Government of the SpiritualChurch of the New Teftament, eve- ry whit as wonderful and glorious, as was that of the vifible Church of the Old Teftament? For though the beginning of i( was fmall and low in the in the true Church ofChrift. 225 the world, yet did ic receive encreafe with the encreafe of God, and was preferved, maintained and enlarged in the world, notwithftanding all the rage and cruelties of the perfecuting Heathen Emperors, for three hundred years together ; I and ever fince, God himfelf hath taken the con- du(fl of this Church, and hath carried it through difficulties, diftrefles, reproaches, prifons, tor- ments, deaths, to eafe, liberty, comfori, joy, falvatjon, glory, life, happiaefs-, and this hath been Gods glorious government of the Church hitherto. And at t^iis prefent time the Church of God wants not this Government, among all the troubles, confufions, wars and defolations of the Kingdom, but God is now as near his true Church as ever, and fupports it, and comforts it, and guides it as a skilful Pilot, in fuch fort, that f though the floods lift up their voice and billows againft it, yet they cannot fink it \ For the Lord on htgh is mightier than the mighty waves of the Sea : And fo flilJ, even at this day, the Lord leads his Flock through the midft of Wolves and Lyons, yea through the midfl of Devils, in admirable and invincible Safety, and gives them Light in Darknefs, Councels in Difficulties, and Succefs in all Attempts, above and beyond,' both all the power, and all the expedation- of th^ world. Now note here, that this kind of government of the Church, God doth not manage, according to the wifdom and thoughts, no not of his very people, but wholly according to the councel of his own will, and the thoughts of his own heart : doing things, that they muft not know yet, but muft know afterwards ^ yea, fuch things as for the prefent feem abfurd, and abfolutely deflrudive. And this is the ufuai way and order of Gods go- Y^rning his Saints. Thd^i oi Lnthery on Gen, i9* is 5? 3> 226 The Way of true Peace and Unity Egi^fxpe'is worth our minding here. "I (faich he)have oZTccmal^ " often endeavour'd to prefcribe certain ways and fum Deo " methods to God, which he fhould life in the go- ^b^'ute' " verning of his Church. Ah Lord (faid I) I rtturjnad''^' would havc this to bc thus done, in this order, ^ci!j^ " with this event. But God did altogether con- Luther.' i« " trary to what I did defire. Then again thought rtmJ.^i/^U why, my councelis not differing from the $42. " glory of God, buc it will make much for the fan- dtifying of thy name, the gathering and encrea- ling thy Kingdom, the Propagating the know- ledge of thy word •, and to be brief, it is a mofl exellent and profitable delign. But God no doubt "laughed at this wifdom of mine, and faid. Go '* to now, I know thee to be wife and learned, bus " this was never my manner, that either Peter or ^^ Martin (meaning himfelf) fhould teach or form, " or govern, or lead me. For lam not a paflive, " but an adive God, who ufe always to lead, go- " vern, form. Now( faith he) it is very grievous, " that our wifdom fhould be only paffive, and that " we are commanded to mortifie and flay it ; and " therefore many, who could not endure this mor- "tification, have fallen horribly. And thus this kind of Gods . §.ove.rnment, is wholly according to hisow^ wafdg'maijdcouncel, and wholly with- out, ye.a..contr|ir^ to 'ours. And thus we are in fome meafure'ac^^tiaiored with the government of Gods fpecial p.ov"\C*iurc'^l'*is the Government of his prcfcnce. fpiricual Prefcncc^ or <,xDas government wicnin us. For the right- Church, is the City of God, and hath God in the mid ft of it, being built and fra- med, and that according to every part of it, by the Spirit, to be the habitation of God^ this is the temple of the living God as God hathfaid^ and God is in it of a trmh : And if any would know what this Church in the true Church ofChrift. 227 Church is called, the name of it is, THE LORD IS THERE. And fo the whole guiding and ordering of this Church, depends wholly on God, who dwells within it. For God will not dwell in his owa Church, and fit dill, whillt others that are without it, (hall govern it ^ but the govern- ment of the right Church, lies on his fhoulders, who is Immamtel^ God with us, and in us. And fo this government of the Church, is one of the in- vifible things of God, in the Church : Chrift who fills it, governing it, by a moft prefent and pow- erful, but invifible influence, leading it into truth, by the Spirit of truth : into patience, by the Spi- rit of patience; into love, by the Spirit of love; into power, by the Spirit of power-, into humility^ rneeknefs^ Patience^ heavenly mindednefs^ and into the fulnefs of all Righteoufnefs, by that Spirit, which contains all thefe graces in it felf, and works them in all thofe, in whom it dwells. la this government we hear the voice behind us, fay- ing. This is the way^ walk in itj when we turn either ■■ to the right handy or to the left. In this governmenC we have not outward laws to order us, as the Kingdoms of the world have, but an inward law written in our hearts by the Spirit of God, as God hath faid, I will write my law in their hearts^ and in their inward farts j and this law, is the word of life; for the living Church or body of Chrill, can only be governed by a living word, which is I called, the law of the fpirit of life. And according to this Government alfo, God guides the true Church wonderfully, the foul not , feeing the ways and councels of God, whereby he ! forms and fafhioas the Church, according to his own mind, and good pleafure, clean contrary to humane reafon and judgment; for he brings them to mourning, to bring them to comfort ; brings Ihem to defpair, to bring them to fauh ; to death, to 2 2S The Way of true Be ace and Unity to bring them to life*, yea, even to hell, to bring them to heaven: leading his chofen people after fuch a manner, that nothing would follow but faith, which looks not at the things which are feen, but at the things which are not feen. And thus, when the foul is in the midft of many fears, woes, agonies, temptations,till it feel in goodear- ncft, the trueforrows of death, and pains of hell, and in this darknefs fees no beam, nor the lealt glimmering of light; and wants all counfel, and knows not which way to turn it felf : then Chrift comes and manifefls himfelf to the foul, and coun- fels, and direds, and comforts it, and leads it in- to the path of life, and redeems it from all diflrefs, fubduing the world, and the devil, and fin, and death, and hell under it; yea, and carrying it in- to all the fulnefs of God. '^%^'tl"n1- ^°^ ^^^^^ two forts of Governments, to wit, edThismVthe one of hisfpecial providence, and the other toidGovern-^f his fpidtual ptefence, the true Church never Swy^Age! wanted in any Age: And in this prefent Age, when the prelatical Government hath been diflbl- ved for feveral years together; Can any Chriftian think, that the right Church of Chrifl hath been without all Government ? Nay, all this while it hath been governed moil powerfully by his fpe- cial providence, and moll fweetly by his fpiritual prefence ; So that neither the world, nor the de- vil have been able to prevail, neither againlt its grace nor comforts ; And for an outward, for- mal, vilible, enforced Government, after the' manner of civil Corporations, or worldly King- doms ; the true Church can as well want fuch a Government at all times, as at any time; yea, and it is befl without it, as being farthell remo- ved from the tyranny of men, and more immedi- ately under the Government of Chrift^ its oqly King and law-Given And i/7 the true Church oj Chrijl. 22Q And therefore they thac are fo violent for an if^ere to outward and vifible Government of the Church, u^at'dJ^y* after the manner of the Kingdoms of che World ^ that are To I do heartily wiQi, that if it be the good plealiireeunva^rd'or' of God, they might foraetime or other beexerci- dcrsin the {Qd with temptations ofderpair,and with the fence ^g^^J^jj^^jj^ oi the wrath of God, and everlalling burnings ;JeVesac- For by this means their idle and vain thoughts ^'^J'j^jJ"^^^^^ aid fpeculations of governing the Church of God temptatiotK by humane power and methods, would foon va- nifh, and they would foon give over to trouble themfelves, and the faithful, about things that have neither power in them to free from eternal death, nor to procure eternal life. And thus much for than two-fold Government of the Church, which God himfelf exercifes im- mediately in and over it *, whereof we muft not be ignorant, if we defire to preferve the peace of the Church, both in our felves and others. Now befides this immediate Government of'^^^^'««^'2«« jGod, there is another ^oxt oi Govcrnmm of the SX"""""' \ Church, which Chrift exercifes mediately by the^hwr^h is Church: And this alfo is Chrifts Government, not m.'J.'^ I and not mans -^ and men who have not known nor underftood the former Government ofChrifl, have millaken this alfo, through the fame unbe- lief j wherefore, they not fo much as minding the former Government of Chrilt, which is immedi- ate, and by himfelf, have made this mediate Go- njcrnmem of the Church by man, to be all ^ And this alfo, I fay, they have underftood moft grofs- ly and carnally, and not according to tiie Word, but according to their own ignorant and feduced Jhearts. I fhall not trouble the Reader with their particular mifapprehenfions in this matter j feeing It is far more profitable to content our felves witli the plain and evident truth, than to enquire af- if£ y§[i€^y gf ?rrorS; Wherefore letting alone their 2:^0 The Way of true Peace and Unity their darknefs, I fhall only endeavour that the light of the word may Ihine unto us m this mat- ter, that herein alfo we may be taught of G'^?/^, if it be the will of God^ what the xhis mediate Government then of Chrifl, in the ^ernment o'ftnie Church, I conceive to be nothing but this, the church G^r//?; ordering all things by the faithful -, among the faithful^ in reference to the communion of Saints, Now becaufe many Ghrillians defire inftrucftion and light in this matter, I (hall be willing to hold forth to them that meafure of knowledge, which I have received herein ^ being defirous alfo to learn my felf of them that can teach me better by the Word. And that I may proceed the more diflindly, I fliall propound fcveral things, to which I Ihali fpeakin orders and they be thefe. 1. To whom Chrift hath committed, the power of ordering and managing all things ia the true Church, in reference to the com- munion of Saints. 2. What kind of power this is which the true Church hath. What is the extent of this power. What is the outward inltrument of it. What the true Church can do, by vertue of it. And this comprehends thefe particu- lars. 1. It can gather it felf together. 2. It can app>in: its own order. 3. It can ch'>re ins own Officers j and if need be, reform them, or depofe them. It can call its own c ounce Is It can judge 'fall DoEirines^ both of ifes 0^- cers and Coimcels, And all thefe things I reckon needful for the true Church to know, for the preferving among them- fclves that peace and unity they have in Chrift. The The parti- culars con- tained in this mediate Govern- sneat. 3. 5- 4- 5- in the true Church oj Chrjjh 02 J The firft thing then is, I. To whom Chrifl hath committed the fowcr of or- der ing and managing all things in the trite Clatrchy in reference to the communion of Saints, \ I Anfwer\ He hath given ic to the true Church it felt, as formerly defcribed, even to each and po^.j!"^^^^;^ all the members of it: for as natural power be-tothewhoie longs to all natural men alike, fofpiritual pO'A^er^i'i'jJ'J^*^^ ( which is the true Church power) to all fpiricual men alike. Chrifl in a Believer is the root of true Church powers and becaufe Chrifl dwells in all Believers alike, through unity of faith : there- fore all Believers partake alike of fpiritual and fuper-naturai powers and no one partakes of this power more than another, anymore, than he par- takes of Chrifl:, more than another ; but Chrift in them all, is the felf fame power of God, to do all things that are to be done iw the Kingdom of God. And according this fenfe, that place in Math, mt. 16,19, 16. 19. is to be underftood j where Chrifl: faith to"P'*^'°^"* Teter^ And I will g^ve unto thee the keys of the King- dom of heaven : and whatfoever thou (halt bind on earth- Jhall be bound in heaven ; and whatfoever thou jlialt loofe on earthy {hall be loofed in heaven. The Pote and Va^al Church, under colour of this place, have made great merchandize, and have exceed- ingly abufed, and cheated the Nations, for ma- ny hundred years together-, but the light of the Gofpel hath fhin^d forth, and the days of their traffique are att an end .• And yet flnce, others have been trucking with the world, by their falfe interpretations of this place, and have thought to ufeit, to their great advantage-, but the day hath fo far dawned, that their ihadows alfo, are flying away. But not to keep you longer, from the words Ihemfelves j Tcttr had faid 10 Chrift, Thou an 2^2 The Way of true Peace and Unity The Keys Chri^^ the Son of the living God : And Chrifi re- thiThave P^y^^ ^0 Teter^ Blejfcd art thoti^ for fleflj and blood t\\Qttvt\^i\-h^th not revealed it to thee^ but my Father which is Father! ^^ 2,>z heaven , and then adds, Vnto thee will I give the keys of the Kingdom of heaven 3^c. that is, to Peter as an ^pofile^ or Minifter^ but as a Believer^ who had the Re /elation of the Father, touching the Son ; a ad fo alfo, they are given equally, to each faiti.fui Chriflian, who hath the fame Revelation with Peter^ as alfo to the whole com- munion of Saints. And fo, thefe Keys are not given to any particular perfon orperfons, confill- ing of flefh and blood, or imployed in fuch or fuch an Office^ hue that man^ whoever he he, that hath the Revelation of the Father, he it is, to whom thc^Q Keys are given, and to none elfe: and fo they are given to each Believer in parti- cular, and to the whole Church of Believers, in general. Qnefi* ^^^ ^^^^ ^^^ ^^^^- Keys, about which, there hath been lb great ado m the Church ? jinfw. ^ anfvver. They are not any outward Ecclefi- w hat the aftical Power whatever, that men have devifed, Keys are. ^q {qi'^q their own tUHi withal ^ but to pafs by the many falfe conceits, wiierevvith many former and prefent Writers have and do ftiii trouble the Church ^ John dock rell us plainly, Joh. 20. 22. what Matthew m.eans by the K':ys of the Chnrch, Chrifl (faicli he) appearing to hxb Difciples after his Refi-irreBiouj breathing on them, faid, Receive the Holy Sprit [here are the Keys of the Kingdom of Heaven] and tiieri adds, -Vhofe fins ye remit , they are remitted ; (■i-'d wkufe fins ye retain-^ they are retained', that is, when ye have deceived the Spi- rit, thcii you have received the Keys, to bind and loofej to >^erfm znAretain fin, and that not accord-* iing to the mindj and wtli^ and direftion of the Spirit. Aua fo, Chrift th^a before hif afcenfiion. /;; the true Church ofChriff, 77^ igave thefe Keys truly to his Difciples, buE more folemnly and fully ac the day of Pemecoft ; when III the Spirit was given by Chn ft glorified-^ and after-, \\\l\\Q Gentiles^ who by the preaching of P^r^r, re- liiceived the Spirit, even as the Apoflles did, they ^'lialfo received thefe Keys *, and fo all, that have ^1 received the Spirit, have the Keys of the King- dom equally commicted to them, and the power oHindivgand loofing by the minijlration of the Spi- rit. And fo thefe Keys appertain noE only to greater Congregations of Chriftians, but to the ve- ry leaft Communion of Saints, asChrilt hath pro- niifed. Where two or three are met together in my name^ there am I prefent in the midfl of them : Where we fee, that two or three, gathered together in Chrills name, have as much power as Peter^ and all the Apofties^ becaufe Chrill is equally prefent with thefe, as with thofe. Again, Chrift hath commanded, that if fihe offending Brother will not hear the admonition of two or three other Brethren, the offended Brother fiiould tell the Church, Mat, i8. 17. Now the Church, is not the Officers, but the Congregation of the Faithful, feeing men are not of the Church through any Office, but only through Faith. And by all thefe things it is evident, that the power of Church-go- vernment, that is, the power of acting and or- dering all things, among the Faithful, belongs to every Faithful man alike, in the Congregation of the Faithful. 2. What kind of Power this is, which the true Church hath. I anfwer in general, that it is a Power fuitable The true. to the Church or Kingdom, whereof it is the p°;/^^^;J,^ Power : Now as the Church we fpeak of, is thatisaspir.tuai Church which is born of God, and of the Spirit, j';^*;^,^"' and fo is not at all of this world ^ fo the Power, th^t is agreeable to this Church, is the power of Q. ^ Vcod 2 54 ^^ ^^^y of true Peace and Unity God and his Spirit, and not at all of this world ^ that is, it is not any Civil or Secular Power •, I may add, nor any Ecclefiaftical Power (according to the common underftanding it) that hath any place in the true Church, but meerly a Spiritual and Heavenly Power, without any conjundion or mixture of the other ^ feeing Chrifts power is perfcdt, and every way fufficient for his own Kingdom, and Chrifts Kingdom is Gods King- dom, as well as the Fathers : And fo men may as well carry Worldly and Secular Power into the Fathers Kingdom, as into the Sons, feeing this is no other than the Kingdom of God, though it be among men, and no other than the Kingdom of Heaven, though it be upon Earth ; which hath not been underftood nor confidered by them, who have been fo bufie to bnn^SecHlar Power into a Spiritual Kingdom, as if Chrifts own power, in his own Kingdom, were either weak or imperfed. More particularly, this true power, of the true Church, is (as I faid) Chrifts power in the Faith- ful, which is, the felf fame with Chrifts power in himfelf •, and fo, 1. It is not a power of violence, but a power of influence, even fuch a power as the Head hath over the Members, and the Soul over the Body^ it is not a coercive, but a per- fwafive Power, a Power that makes meu willing, that are not willing, and doth not force the unwilling, againft their wills. 2. This Power is humble, and not proud, as worldly power is ^ for the power of the world, fets men over others, but the power of the Church, fets men under others •, I (faith Chrift of himfelf) am among you asont that ferves *, and again. He that will be the Mef among you^ let him be the fervant of a. ThJ? in the true Church oj Chri/f. 2^5; 3. This Power, is for Edification, and not for 2 cor. 10.8. Deftruftion ^ as Paul acknowledges, again "^^^^ ^°* and again, that the Power the Lord gave him, was this, and no other power, vi^i. not to caft men out of their native King- doms, but to tranflate them into Gods King- dom J not to take away their outward Liber- ties or Eftates, but to bring them into the Liberty and Inheritance of the Saints ^ to bring men to eternal life, and not to de- flroy men, by temporal death. 4. This Power, feeks the good of others, more than its own: yea good of others, with ths negle^: of its own : So Alo/es was not bulie, to have a molt rebellious .People blotted oue of the Book of life, but rather delired his own name might be blotted out of that Book, that (if it had been the will of God) theirs might have been written in. And ?^/// de- fired that himfelf might be feparated from Chrifl, that his Brethren and Kinfmen after the flefli, might have been united to him. And if this power feek the good of others after this high rate, even to the negleding as ic were,3nd laying alide their own eternal good, how much more to the negleding and laying afide their temporal good, their worldly prc*-^ fits, advantages, and dignities. 5. This Power doth not make others Suffer, to enlarge the Church, but fuffers it felf, to bring this about ^ fo Chrid, as Wicklif faiths through his poverty, humility and fuffering injury and death, got unto him the Children of his Kingdom, and not by force; and the Martyrs enlarged the Church of Chrifl, by- dying themfelves, and not by caufing others to die ; the Blood of the Martyrs, being the Seed of the Church. Q, z 6. This % 2 ^6 ' The Way of true Peace and. Unity 6. This Power, only ad^s to a Spiritual end. Salvation, and only according to Spiritual Laws, but not to any Temporal and World- ly ends, according to Civil and Humane Laws. And thus you fee, that this trne Church power, for the nature and quality of it, both in general, and in particular, differs very much, both from the appreheniions and pradife of the moft of our Ecclefiaftical men. 3. What is the extent of this true Church Power ? chnftspow- lAnfwer; that this Power extends it felffull leirtrthe'^^^ ^^^ 3S the Church, but no further: For what whole hath the Church to do, with thofe that are not Surthcn'of the Church ? What have we to do (faith Patd) with them that are without f For Church Power, which is Spiritual, is no more fuitable to the world, than worldly power, which is fieflily, is fuitable to the Church. The power of the Churchy which is Chrifts power, only reaches fo far as Chrids Kingdom ^ that is, the People that are born of God, and his Spirit. True, Church Go- vernment reaches as far as Chrifts and the Spirits effectual influence and operation, but no further ; that is, to all that are willing, but to none that are unwilling. As nothing hath more troubled the Church, than to govern it, and give it Laws after the manner of the world, by Secular Force and Power ^ fo nothing hath more troubled the World, than to govern it, and give it Laws, af- ter the manner of the Church, by the aforefaid compulllon. Wherefore as the Government of the World is not to be fpread over the Church, fo neither is the Government of the Church to be fpread over the World : But as the World and the Church are diftind things, in themfelves, ^o they are to be contented with their diflind Governments. i 4. What in the true Church ofChriji. 2^7 4. What is the outward Inflrument of this Power ? I Anfwer, The Word only, which is the only The word Scepter and Sword of Chrifts Kingdom, to go- jJi^^^"",'^^^^^^^ vern his People, and fubduehis Enemies. Chiifl-mcnt ot himfelf the Head of the Church, iifed no other ^^^^^'j|^ Inftrument to govern his People by, but the word or the preaching of the Gofpelof the Kingdom, and declaring what he had heard from his Father *, at^id at his departure out of the World, he told them, That as his Father had fern him^ fo did he fehd them^ and no otherwife ; that is, to do all in the Church by the power of the word, and no- thing by the power of the world. And fo the true Church doth all in it felf only by the Gof- pel •, by the Gofpel it bindeth and loofeth *, by the Gofpel, it remits and retains Sin •, by the Gofpel, it quickens to life, and wounds to death ; by the Gofpel, it receives in, and cafts out^ by the Gofpel, it works Faith, renews the Life, adts^ orders, guides and governs all things •, and that Church that hath another Scepter and Sword be- fides the word, that hath orders and conftituti- ons of Men to govern by, and plurality of votes in Claflical, Provincial and National AfTemblies to bind and loofe by •, that have their own Laws and Orders to be their Scepter, and the Autho- rity of the Magiftrate to be their Sword in their Kingdom^ I fay, if thefe be the ways and in- ftruments of their Governments, afluredly the Church they boaft of, is another Church than Chrifts, and is no other in very deed, but a Kingdom of Sin and Darknefs, and Death ^ and when its form of godlinefs, which it hath put on to deceive, fhall after a few years vanifh a- way, it fhall return into the fhape of its firil beginning. Q.3 And 2^8 The Way of true 'Peace and Unity »i^— — ■^■■— "^^ ■'■' ' "■*" ' ■^"™— ■ ■-■.■..■I. I I ■■■-■ — ^ I - — . . ■ .., .,., _^_^_ And therefore let us know, whatever rules/ orders, or humane inventions, men do ftudy and devife to govern their Churches by, the true Church of Chriil: fhall ever be known by the fcep- ter and fword of the only Gofpel preached in it, which is fully fufficient for the regiment of the Church \ elfe Chrift were an imperfed Lawgiver : And all thofe that do affirm, that the votes, de- terminations, rules and conftitutionsof Councels,. are better for the well ordering and governing the Church, than the pure and naked word of the Gofpel, by the miniftracion of the Spirit, in my judgement they fpeak biafphemoufly. chriftidni j^g^ ^jj ^ovv hear what Luther faith to this Pur- ZTanl\egi^ok\ Chriilians( fainh he) ought to be govern- debent, quo q(\ by that word, and no other, whereby they are u7fi!T,blri^'^'^^^ Chriflians, that is free, from (in ^ and this a\>eccati6 js, ouly by the pure Gofpel of God, without the /y?^%(?'^^- addition of Convcels^ Doctors^ Fathers. For what n;ans,eihDeii<^ \t to govem Chrifliaus by that word, which S/l7*«4^^o"?ii ^^^^y ^^^P> y^^ neither do they become rond '/>«»: Chriflians, nor continue fuch? nay, theyceafeta' Fanum%\M GhriHians, and lofe Ghrifb. And of this fort: luth. Epift! is every word befides the Gofpel: and faivation Du^nTsub.^^^S^'^^ in us, not by the laws of men, but by the audii. power of C^n/?. Farther, they that are not C^r/- toai, 7. ^oij.^-^^^^^ 2^.g ^Q i^g reftrained other ways, than by * ' the traditions of men; for thefe are to be leta- Jone-, and as Panl faiths We are not to mingle with them. There is the fecular fword, there is !;he Magilhate for thefe, and it belongs to him to reftraio thofe that are evil, from evil deeds, by the power of the fword. But the Bifhop, or Over- ffcr^ governs Chrift la?7s without the fword, only by the Word of God ; feeing it is certain, they are not Chriftians^ except they be fpontaneoufly good*, and fuch they are made by the force of thp fpirit of faith, as faul faith Rom. 8. As many as ^ arc I- in the true Church of ChriJ}, 239 are led by the Spirit ofGod^ they are the children of God. What madnefs then is \t to urge them that are willingly good, with the Laws of the cvil> And yet> faith he, There are not a few light and vain men, that think the bufinefs of the Gofpel, is to be promoted with weapons and cuffs. And the fame Luther^ in his Epiftle to the Chri- ,. f ^* ^^|* jiians^ and Preachers of Erphnrd faith, Conf\6tr fpo,"tan/e ' in your mind, with what Sword, I fuWued thc*^^^j'^^^«'-s^''^ Papacy^ and the whole ftate of religious men, who -Irlm} ""*' before were dreadful to all ^ of whom it was faid, -^"'^ "^" ^.^- Who \hall fight with the Beafij that hath power to make i^y^s y fl. war with the Sawts^ and to overcome them ? And ycttHes homun- ( faith he) I never touched them with fo much sisZZ7i}!m one of my fingers *, but Chrift deftroyed and o- Evmgeii- %^erthrew all that deteftable Kingdom, by difco-^^yj^f vering their iniquities, by the Spirit of his mouth, e^fe promo- that is, by the Word of the Gofpel. ^ ^etZ'te"^' In which paflages of his (befides what is fpoken^w/w, quo before) it is apparent,that there is no other inftru- p^patum^ ment of the true Churches power, but the word oihc, * the Gofpel, which is the only fcepter and fword of Chrift $ Kingdom* 1^ ^. What the true Church can do by vertueofchurdf can this power. ^jj^ through Now the true Church by the power it hath re- imh^eS-^ ceived from Chrift can, ^t-l^^ I. Gather it felf together, when, and as often ^ ''^ • as it pleafeth. The company of Believers have ^- '^ can ^ , I r 1 1 r ^1 • convene and power to gather themfelves together tor tneirmect toge- mutual good, inftrudion, prefervation, edifica-t''er,asorte« tion, and for the avoiding or preventing of evil,Jgj'j[P'^*' and that without the confent or authority of any extrinfical or foreign Power whatever ^ elfe Chrift were not a fufficient Founder of his Church. And if every free Society, not fubjefted to Ty- ranny, hath power in it felf to Congregate and come together^ as coavenienqy and neceflity fhall 0.4 require i 240 Th(^ W^ay of true Peace and Unity require •, as is evident in all Civil Corporations, and in all Fraternities and Meetings of Love ^ much more hath the Church of Chrifl, which is the freelt Society in the world, power to meet together into a Communion of Saints, though is be without and againft the confent and Authori- ty of the Powers of the World. And thus the Oifciples, immediately after Chrifts refurredion, though the People and Ru- | lers were wholly fet againft them, did often meet j together among themfelves, though privately, and Chrift himfelf came and Hood in the midll of ; them, and finding them in that way of Commu^ | nion, faid, Peace be unto them: And fo by his j own prefence did both juHifie and encourage fuch meetings. And after, the Apoftles, with other I Believers, to the number of an hundred and twen- ' ry^ met together in an upper room, to pray, and ! to chufe an Apoltle in theftead oi^jadas^ jiEl, i. | And at the day of Pentecofl they all met again, ' Mis. 2. Though the Elders of the Churchy and Rulers of the State, were utterly againft their meetings. And again, jiEis, 4. Peter and "john^ after the threatnings of the Rulers and of the jews, went and met with their own company, which was now mightily encreafed by the Mi- xiillery of the Gofpel, and declared to them all things that God had done by them, and the Ru- lers had done againft thenij whereupon all of fchem joyned together in the praife of God, for the luccefs of the Gofpel, againft the power olF the world. And again, ji^s. 6. the Church of its own accord met together to chufe feven Dea- cons^ And a multitude of other inftances, might be produced. By all which it appears, that the Church of Believers hath power of it felf to ap- point its own meetings, as conveniency or ne- feflity ihall require for the good of th^ Church. And in the true Church ofChrift. 241 And therefore none are to prefume to deny the Church, this power which it hath received from hun, that hath all power in heaven and in earth : Neither ought the true Church to fufter this pow- er to L>e taken from them, which they have re- ceived from fo good a hand ; but flill to nfe their own Chriflian meetings, though the Powers of the world never fo much oppofe them, as the Apoflles and Believers in their time began, and as Believers after,for 300 years continued^notwith- ftanding the barbarous cruelties of the perfecu- ting Emperours. 2. As the Church of the faithful, hath pow-^^ ^iiit^r er from Chrift to meet together ; fo, fecondly, owrordcrs. to appoint its own outward orders : For the Church whilft it dwells in flefli and blood, ufes fome external Rites, by which it is neither fandlified in foul or body ; but they are things meerly of outward Order and decency: And thefe things each Church or communion of Saints may order by it felf, according to the wifdom of the Spirit ^ fo it obferve thefe Rules, 1, that they do all things in lovcy feeing all Laws Rjj'cstobe without love are tyranny , and fo whatfoever thecfcurcfe^" is not from, and for Jove, is not to be ap- appointing pointed ; and if it be, it is again to be aboli-'" ^^ ^^^' fhed^ feeing no Texc of the Scripture it felf, if it build not up love, is rightly inter- preted. 2. They are to do all things for peace and all out- ward Orders in the Church, mull be to pro- cure, and to preferve peace among the faith- ful, and not to break it. They are moll un- happy and pernicious Orders, that do not only offend a few of Chrifts little ones, ( which ic felf is a fad thing ) but to grieve, difquiet and prejudice the peace ofthegene- rajity of the faithful, 3. They 242 The Way of true Peace and. Unity tiunquii Etc'iefia per mundum gU' bernatida eji^ ^ non pot ins con- tra morem mitridi, eo quod fcrip' tuttt'fi noli- te confor- tHati huic fecu/o ? ]q. Cerl' Decl. Viror. , They rni'ifl do all things after the wifdom of the Spirit^ and not after the manner of the world s feeing the Church is not to be ordered accor- ding to the manner of the world, but rather agaiafl: it *, as the Apoftle faith, Be not con- formed to this world, . They mnfi appotrn nothing as of nec!Jfity\ For there is no more peftilent dodrine in the Church, than to make thofe things neceflary, which are not neceOary : For thus the liber- ty of faith is extinguifhed^ and the confcien- ces of m.enarc enfnared. We doubt not but Believers may order any outward things for their own good, fo they do not irnpofe them iieceflarily on any \ as if the oblerving of ihem were righteoufnefs, and the omifFion of them fin. And lo the Church after all its Orders, it is to leave indifferent things as a found them^ that is, free, and at the liberty of the faichful, to ohferve, or not obferve, as they Ihall fee caufe, or judge convenient. For all thefe kind of things are indifferent in their own nature^ and God regards no more the manner, and form, and time, and circumftances of fpiritual duties, than the manner, and form, &:c. of our eating, and drinking, and working, and marrying, and grading ^ for all which, il is fufficient, if they be done in Chriflian wifdom and difcre- tion, v;ichoiit being tied necelfarily, to a feE and unchangeable form. They may perfwadc their Orders ( if they fee caufe ) by the fpirit of love and meeknefs, but mud not enforce them, upop pain of fe- cular punifhment, or Church cenfure; as rhofe ufe to do, that make themfelves Lords :xn(X Tyrants in the Church, For thefe out- ward things the Church caa order, only for the in the true Church ofChrift. 249 the willing, but not for the unwilling. And fo, if fome Believers fhall think good, upoa juft grounds, to do otherwife in thefe out- ward things, than the generality of the Church, yet ought the Church, to be fo far from cenfuring them, that it is to enter- tain Communion with them , notwich- ftanding any fuch differences. For when Chriftians are knit to Chrift, by faith, and do receive and walk in his Spirit, all o- ther things are indifferent to them, to do, or not to do \ to ufe, or not to ufe, at their own freedom, And Chriit only being fuffici- entfor all his-, whatever is beiides Chrift, is a perifhing things and fo is fo far from be- ing to be impofed, that in it felf it is not to be valued. Now if the Church do appoint any outward Orders, thefe rules it is toobferve^ yea, tlie fpi- ritual Church doth always obferve them, and ne- ver made rules in it felf, upon other terms, thaa are here fet down. But on the contrary, the carnal Church, or The camai Churches of men, they efpecially trouble them- church felves about thefe outward things j and of thefe ^a^^oSers they make Laws, and Conftitutions, yea, fm and more th»n righteoufnefs ; and by thefe things they judge thCotccSibeL Church, and the members of Chrift : In fuch fort, that they that will fubmit to their Rules and im- pofitions, Ihall be the Church of Chrift ; but they that will not, (hall be reckoned Herecicks and Schifmaticks. And hereby they declare, that they are fallen from the power of godlinefs, to the form, and from the fubHance of Religion, to the circumftances ^ inafmuch as they advance empty forms and fhadows, in the place of righteoufnefs, and peace, and joy in the holy Spirit. And to thefe we may fay, with Peter^ iVhy tm^t yc God^ 244 The Way of true Peace and Unity in putting fuch ay oak upon the DifcifUs and Members of Chnji r And though this kind of Church, will with thefe things Itill be troubling us, and biting us by the heel, yet in the power and prerogative of the k^d of the Woman, we will, by degrees, bruife its head, till at laft we break it quite in pieces. Now one thing more I (ball add, touching the Churches power to appoint its own Orders, as conceiving it very neceflary to be known ^ and The Church ^^^^^ is this t istoapfl^bt Tha^t the true Church hath power to appoint Orders for thefe outward Orders, not for it felf only, but andnotTs ^Ifo for ics OfHccrs ( which alfo are part of ic felf) offictrsfor and it is not to fuffer its Officers to frame or im- "• pofe fuch on it. For the Church is not the Offi- cers, but the Officers are the Churches •, as Pad hath taught us, faying to the Church, AH things are yours, whether Faul^ or Apollos^ or Cephas. And fo the Officers are the Churches, and are to be ordered by it, in thefe things, but are not to order it. And if the Officers of the Church, for- getting that they are fervancs, fhall ptefume by themfelves to order outward things for the Church, without the Church, as now is done ; the Church ftill remains above the Officers, and hath power to interpret, change, or wholly take away all thofe things, as it fees occafion: to wit, fo far as they are a Humbling block to the weak, 2nd a giief to the llrong, and tend to work divi- iion among the faithful. Prefumptuous Officers are they, and know not where Chrift hath fee them, who inftead of being ordered by the Church, go about to order it, and make them- felves the Lords of %\\q Church, being but the icrvants of it. 3. Th^ ' ■■■■■■'■■! I 1^ » II !■ I » i*fc—i^— a in the true Church of Chrijf, 245 3. The true C'mrch hath power to chufe its Officer Sy and if there be canfe^ to reform them^ or depofe them.. The Church hath power to chiife itsown Offi--5-;f2«^^"^ cers. True indeed jg js, that as in the natural, fo in the fpiritual body, every member is in office^ and that the Minillry of the New Tefla- ment, being the Miniflration of the Spirit, 1$ common to all that have received the Spirit. Wherefore, if every Believer, hath received the Spirit to profit withal, and hath power and pri- viledge, as opportunity ferves, and neceflicy re- quires, to fpeak the word, that the power and vertue of Chrift may be declared through them all : there is no doubt, but any Community of Chriftians may, by a common confent, chufe one or more, to fpeak to all, in the name of all. Agreeable to this is that of PW, 2 Tim, 2. 2. where he commands, "that the office of teaching be committed to faithful men^ who are able to teach others. Where the Apollle, contemning all fuperfiuous ceremonies and pomp of ordaining, only feeks, that the Minifters may be fit and able to teach, and without any more ado, commits the Mi- niftry of the word unto them. More particularly in this matter we Ihall en- quire after thefe three things. 1. What Officers are to be chofen ? 2. Ont of whom they are to be chofen ? And, 3. By whom they are to be chofen ? For the firfl, What Officers are to be chofen ? Pmd whatoE- teaches us this, faying. They mnfi be faithful men. ^«/'' ^^. apt and able to teach others. For as among natural chufc. men in the world, they that have moft natural power and abilities, are fittefl to be the Officers ^ fo ^mou^fpiritnal men in the Churchy they are fitteft to be the Officer s^ that have moll Spiritual Power ; that is, fuch ia whom Chr ill and the Spirit are mod manifeft^ 246 The Way of true Peace and Unity ilianifeftj and of this, the Faithful of all forts are Judges. Wherefore no natural parts and abilities, nor no humane learning^and degrees in the Schools, or llniverfities \ nor no Ecclefiaftical Ordination^or Orders, are to be reckoned fufficient to make any man a Minifter, but only the teaching of God, and gifts received of Chrifl, by the Spirit, for the work of the I\1iniflry, which the faichful are able to difcern and judge of. 2. Out of whom thefe Officers are to be chofen f And that is, out of the Flock of Chnft^ and no where elfe. Indeed Antichrift bringing in Hu- mane Learning, inftead of the Spirit, chofe his Minifters only out of the Univerfities : but the right Church chufes them out of the faithful 5 feeing it reckons no man learned, and fo fit to fpeak in the Church, but he that hath heard and learned from the Father. Moreover it is plain, that as natural power is founded on a natural gift, and he mu(t needs be a man, that is capable of humane power*, fo fupernatural power is founded on a fupernatural gift, and he muft needs be a Believer, that is capable of this fpiritual power : And fo a man mufl needs firft be of the Church, ere he can have any power or office in it. Where- fore ail unbelievers and carnal men are fo far from having any power in the true Church, that they have no place \n it^ and are fo far from being Officers, that they are not members : For they that neither have, nor know fpiritual power them- felves, how can they exercife it among others ? 3.wkocr.u- ^^ By whom they are to be chofen? And that is by the Congregation, or Community of Believers : For if every free Society hath power to chufe its own Officers, much more hath the true Church this power \ being ( as is faid ) the freeft Society under heaven. And fo the true Church is not to have Officers thruft over them by others, but is to chufe them its felf. ~ If in the true Church of Chrift, 247 If any objcdagainftthis, that Pad commanded Obje^. Timothy and Titus to appoint Elders *, and that Pant and Barnabas^ Acls. 14. 23. did chnfe Elders in every Church with prayer and f^fti^g* And therefore it may feem, that the Congregation hath not pow- er to chufe its own Minillers, but that forae chief Miniflers muft appoint other Minifters in each Congregation. To this lanfwer: That if there were any Mi- Anfw, nifters among us^ that did hold the place of the Apoftles, living and afting evidently in the ver- tues of Chrifl-, and in the knowledge and power of the Spirit, I would not doubt to allow them[ as much authority, in ordaining Miuiflers, as Paul and Barnabas^ or any of the other Apoftles had : But ^mct it is very evident, that very few of thefe have the Spirit of the LORD upon them: hov^ fhould they have Authority to appoint Minillers, who cannot themfeives be reckoned Believers, or ipiritual ? But fecondly, If they were true Minifters, through the anointing of the Spirit, yet could they not appoint Minifters in other Congregations^ without their own confent and approbation, but thofe whom the whole Church chufes, they are to commend to God by prayer \ and if they Ihould refufe to do this, yet he who is chofen by the Church, is fufficiently its Minifter, through the Churches choice alone. Neither did Taul^ or Bar^ nabas^ or Timothy^ or Tit^is^ appoint any Minifter^ by their own fingle Authority, without the con- lent of the Church ^ as may appear by thofe Scrip- tures, I Tim, 3. and Titus i. where Pad faithji The Overfeersy or Elders^ as alfo the Deacons^ or Minifters^ (hokld be hlamelefs and Hnrefroveable, Now neither T/wjo^/?y, novTitus^ kacvj oUhemfelves who were hlamtlefs in thofe places, but only recei- ved the Tefiimony of the Chnr^h^ which chofa them toEhafi ofice. ' Further 248 The Way of true Peace and Unity Further we fee, Atis 5. That the Twelve Apo- files together, did not by themfelves, appoint any to a lower OfHcc, to wic, to be Deacons^ without the Churches own choice of them: But fay the Twelve to the multitude of the Difciples, Look ye out among your [elves [even men of koneft re- forty full of the holy Spirit^ and wifdom^ whom we may af point over thu bufwefs. And thole whom the Church chofe,the Apoflles confirmed. Where- fore if it were not lawful for the Apollles at their own pleafure, to appoint men to minilter fa much as alms to the neceflities of the Poor, without the choice and confent of the Church ^ much kfs was it lawful for them to appoint any, among Believers, to the hard and difficult work of the Miniftry, without tlieir own choice and appro- bation. By all which it is clear, that the Con- gregations of the Faithful have power in them- felves, according to the Doftrine of the Gofpel^ to chnfe their own Minifters. And therefore feeing the true Chnrch of God cannot pofFibly be without the word, feeing it is born, and nourilbed, and encreafed, andllrength- ned, and preferved, and comforted, and perfect- ed by it ; And feeing the generality of the Clergy of thefe times, are ignorant of the myflery of the Gofpel, and deflicute of the Spirit; it muft come to pafs, that either the Church miift perifh for want of the word, orelfe (according to whae we have heard) Believers muil meet together, as they can conveniently, up and down the King- dom; and fuch Meeetings mull chufe one or more fit Perfons from among themfelves, to be their Elders in the Lord, and then by Prayer to commend them to the work of the Miniftry, and fo to acknowledge them for their Paftors. And there is no doubt, but what Believers meefi toge- ther ia the name of Chrifl-^ do in this matter, it is done irt the true Church ofChrift, 249 done through the working and approving of God himfelf. And befides this way, 1 fee no other, how (in this great defection of the CUrgy) the Church may have the true word of God reitored to their Meetings and Afleniblies again. Now this thing that is fo directly crofs to the way and working of Antichrift, for many Ages toge- ther^ and is fo oppoflte to Fathers, School- men, Councels, Doctors, Antiquity, Cuftom, and the general pradtice of the Kingdom, cannot be ho- ped to be accompliflied at once, but by degrees, as the lightnings of the Gofpel fhall enlighten the World, and the Spirit fhall be poured forth. And therefore in this matter, let fome begin, and the reft: follow, as this pradice fhall be cleared up to them from the Scriptures. For none are to be forced in this matter (if Authority fhould en- tertain this truth) but the Spirit is to be allowed its own liberty, to blow^ when and where, and on whom he lifleth. Neither ought this to trou- ble any, if all do not prefently agree with them ^ it is fufficient, if at firfl a few begin, whom o* thers may follow afterwards, as God fhall per- fwade them. Now as the Church hath Power to thufe its Officers ^ fo if they prove evil, it hath Power, either, 1. To Reform them. Or, 2. To Depofe them. I . h hath Power to Reform them, if fo be that they may be brought to Repentance and Amendment t Yea, as all the evils of the Church do commonly firll flow from the Officers, fo the Pveformatioa of it is firfl; to begin with them. And who fhall reform iht Officers oH\\q Churchy but the Chirch i it felf^ Seeing the Officers will be fure to tolerate one another in their Un-gofpel and lln-chrift:iaa i5.,courfes, againft.the life of Chrift^ and the true '' ' ' Jl pradtici 2 5^o The Way of true Peace and Unity pradice of the word, bccaufe it is their own cafe. Hi profeso Wherefore feeing the generality of the prefent ^ncofwilhm, Clergy y are arrived to this height of evil, that ut j'tdicpn- i[]CY vvill not be contented to be Servants, but Z^ emend Jni^'^^^ nceds Hiakc themfclves Lords over Chrifts eaquxipfo.^lQQ]^^ plotting and driving to procure and main- Mm/L'Ttain their Ecclefiaflical State by Secular Power ; dtoque tit it6 feeing they have iefc off to preach Chrifl:, and TnendZda the Gofpel, and Only preach of State- Afldirs, ra- efTe ciamat.^m'^ and railing againft the mofl juft and necefTary {'tJJIX^. Proceedings of the Supream Authority of the r^ir/Mftjrt- Kingdom, as not fuitable to their Defigns ^ feeing fuamp^attn'^^^y ^^^ ^^^^V ^epraving the Sayings and Wri- tiam retine- tings ot men Hiorc tighteous than themfelvesj ^qtilnpfo-^'y^^-i and dare call a veil of their falfe Expofitions rum obfiat ovcr the vcry Scriptures, to darken them, and TJitare'7 ^^^^ thcm as Sack-cloth to the World, that the medio fW glory of the Father, and the mind of Chrift might lur'^Yiu\\!t!o^^^'^^^^^^ poflible) be wholly obfcured ^ yea, Ep. ad Ed\v' feeing they are become fo vile, that they had ra- ^^'^^^ ther Chrifl himfelf, with his Gof^el^ and true Chnrch, fhonld all perifii, than that they fhould fuffer the leaft diminution of their Power, Dig- fiicy. Riches, Dominion, and Tyranny : What remains, but that thte Societies of Chriftians fhould meet together to reform thefe evil Officers? And whereas they are now met to Reform the Chnrchy it is far more neceflary, and would be far more profitable, for the Congregations of the Faithful, to meet together to Reform them, if yet they be capable of Reformation ; which I confefs is much to be doubted, feeing they Sin a- gainft fo clear a Light. 2. If the Officers of the Church prove incorrigi- ble, the Church hath Power to depofe them, fee- ing they have no indelible Charader, whatever i the Romilh Church afSrms. Wherefore as the j irue Chnrch hath Power to chufe its Mimjltrs^ and . to in the true Church oj Chrifi. 251 to continue them, as long as they remain faithful in their work; fo alfo it hath power to remove them, if they forfake the truth and power of the Gofpei. For as in Civil Societies, not fubjectcd to Tyranny, Officers that prove evil, are move- able by them that made them •, fo likevvife the Chnrch hath power to remove, if it fee caufe, this Spiritual Officer \ yea, the Spiritual O^rtr is fo much the more moveable than the Civil,by how much the more he is intolerable, if he be unfaithful : For the Civil Officer can only hurt in the things of this Life, but the Spiritual in the things of Eternal Life. Wherefore the Church hath the greateft neceflley to remove him, and chufe another •, fee- ing this S^lt, when it hath lofl: its favour, is good for nothing, but to be cafl upon the dunghill. And to this, worthy Mr. TIW^/, a blelled Martyr, witnelTes, faying, "if they (that is, the Mini- r/W^'Pra- '^ flers) err from the word, then may whofoever'^^p^j.^i^'^' " God moveth his heart, playF^«/,andcorred him, ^ 344?* " and if he will not obey the Scripture, then '^ have his Brethren Authority by the Scripture, " to put him down, and fend him out of Chrifts " Churchy among the Hereticks, which preferr *^ their falfe Doftrines above the true word of '' Chrifi. 4. The True Church hath Power to call its "^('^ : Couticeb. If the Church of the Faithful ftand in need of a 4. cancaii Councel^ it may call one. If it pleafeth, and itiwCouncdi. hath Power fo to do ; and the Councel is not to call and appoint the 0mchy as is now done, but l\\Q Church h to call and appoint the Coajw^/; and the Councel is to have its Authority from the Churchy and not the Church from it. And for the World, it can no more call the Councels of the Church, than the Church can call VdQ Councels of the World '-f the Councds of the Church and the World R z being 2 5^2 The Jfay of true Peace and Unity being as diftind, as the Church and the World themfeives are. Now I faid, 7'he Churchy if it need a Couneel^ may call one ^ becaufe the Church of Believers now fel- dom need a Cotmcel^ feeing all things are fo dear in the word of God, with which the Faithful are fo well acquainted. There are many other Caufes why the Right Church may very well he without Coun- cefs : As^ Certain rea- I. Bccaufc Ctf/iwctf//, as the manner was, were f^ueciiufch either Called or Congregated by the Po^e^ a may very mccr Vfurper in the Chureh ^ or by Secular It^i '** and Worldly Princes, who advanced them- felves to the fame Power in the Churchy though upon another account. And accord- ing to their Ends and Defigns, Comcels for the moft part, have been guided and pointed. .:;vcti 2. Becaufe they have, for the moft part, been made up of Bijhops^ and Ecclefiaftical Men, who have only fought the interefl: and ad- vantage of the Clergy^ to the prejudice of the Body of Chriflianity ^ by which means they have fet up their own Kingdom and Tyranny over all other Chrifiians. 3. Becaufe being gathered and met, they have efpecially medled with outward Rites and Ceremonies ; and touching thefe, have made binding and coercive Laws, to the overthrow of Chriftian Liberty, and the enfnaring and enflaving Mens Confciences. 4. Becaufe if they have medicd with DoUrine, they have rather perverted and obfcured the clear word of theGofpel, than truly expli- cated and unfolded ic, J. WhereijEj in the true Church of Chrijh 2 ^ ^ 5. Wherein they have done well, yet this evil hach always gone along with ic, thaE they have made People rather look to Men than unto God, and that in the very things of God ^ and to take Divine things from them, h^ a humane Faith, rather than from God himfelf, and his immediate word, accorouig to the Faith of Gods Eled : And foiiave ^i- ven forth themfelvcs in their Opinions and Judgments, as a Foundation to the Chnrch^ in the ftead oi J efus Chrijh c'^^ '=»•-> 6. Becaufe they always determine the things of God, by the plurality of Votes, and do not v/eigh but number the Suffrages, and fo the greater part, ftill overcomes the better ^ and the many that are called, carry the Vote againfl the few that are chofen. Whereby it comes to pafs that the Truth is fubdued, and Error is eftablilhed, by a plaufible Au- thority. 7. "^ Becaufe fuch CowwcfA, commonly attribute^ to themfelves Infallibility^ and fo ict them- expeaemJe felves up as a peremptory Rule, by which ^.^ senera- the whole Church muft walk, and none muft/w"^/^-" prefiimetofay to them, cnr ita facitis? why ^^'''«'""^^'^- do ye fo ? though they do never fo ill. They trpfo^Z fay, they cannot be judged by any other ^'^^"^^ /«- ^ Chrifiiansy becaufe they are fubjea: to none,';;'™//; inde ab an- nU quadragintis aut ampl'im. £uo enim cnbrhra coiere concilia^ tanto magis invaluit fuperftitio^ ^ error in doSrindy abufuf in ritibus^ fuperbia^ luxuries^ avaritia^ omnifq, corruptio in docentibwi^ vel facerdotibus^ denique foiiijfvr.t cptnis difcipliiix obliteration Bulling. Epift. ad Evard. Sextum. but all other Chriflians are fubje(ft to them, and are to be judged by them : They fay, they may pronounce all other Schifmaticks^ and Hereticksy but no body muft pronounce them fo, though they be fo. And after they {lave once drank of this Cup of Abomination, R 3 whaK 2 5'4 T7^^ ^^^^^)' of true Peace and Unity what hope can there be, that any thing here- after, fhould be done right among them ? 8, And laftly, becaufe after fo many Coimcels^ things have not been the better, but the worle in the Chnrch^ through their means ♦, for it is not dead Laws and Orders, written by men, will do the true C'mnh any good •, but the living Law of God, written in their hearts, by the Spirit, as God hath promifed to do, faying, / will write my law in their hearts^ and put it in their inward parts. For as the law of Sia hath been wriccen in our Na- tures, to corrupt us, fo the law of the Spirit of life, muft be written alfo in our natures to reform us. Wherefore after all their Decrees, Laws, Rules, Orders, &c, the Church commonly hath been fo far from be- ing bettered, that it hath become more igno* rant of the Word, Superftitious, Formal, Prophanethan before. All thefe things being ferioufly confidered, the Church may very well want Councels. OhjeS, Now if any Ihall fay, Tea^ but had not the Church a Come el in the jipo files times ^ as we fee ^^s 1 5 P and di.d not they order and, decree matters in the Church ? "A'tfw. I Anfwer, the Church had a Councel then, but far. differing from the Counceh now a days ; For, 1. Th^t Councel was not called, nor packed to- get^her by Secular Power, but freely met to- gether, by the general confent of the Church of the Faithful : For by the Believers at jin- tioch.^ it was agreed that Paul, and Barnaboi fhould go to the Apollles and Elders at "jern* fdem^ about the matters in controverfie. 2. This Councel did not confill only of the Apo- ftles and Elders, but of the Brethren alfo, and in the true Church of Chrij}, 25^ and whole Church ^ and the whole Churchy as well as the Apofties and Elders, did agree and order what was done in that matter. 3. That free Councel, confiding of the Apo- files, Elders and Brethren, did not deter- mine any thing by their meer Power and Authority, but debated the bufinefs by the word, and by the word concluded it : And fo it was not the Authority of the Conncel did any thing, but the Authority of the Word that did all in that matter, as you may fee in the fore-named place. And in thefe regards, that Corned differs from ours. Now if notwithflanding all this, the Church ^^^^^^^\^^ upon fome occafions, defire a Comcel (for herein caiWng a (as in all other outward things) it is free) it muftcouncd, mind thefe things. 1. That it hath power it felf to call one, as the Primitive Church had. And what men can objed againft this, of worldly Princes call- ing them ^ let them not fay, what they did, but what they ought to have done. 2. "^ As the Church it felf is to chufe its Councel^ ^Exejufim- fo it is to chufe it, out of it felf ; For the^'^.X";'*^* Councels of the Church are to be chofen out of deiegendt the Churchy and not of the World ; out oiZTJTon. the Faithful, and not out of Unbelievers. c//m;n, hoc For the natural man that neither knows nor ^^//^^^'j^^J-, mum conci- um^ quod ad iff) Spiritu SanBo rogeretur. In banc fententiam ^ Lyra fcrip- turn reliquit^ Ecclefiam non xftltnandam effe ex fUmmis iUis^ aut fpiritualibya crdinibus^ fed ex vere credentibut, Luth. Libel, de lotis vera: Ecclcf. Tom. 7. t'ol, 132. favours the things that be of God, can be of no ufe here *, but he muft be able to know the Word of God from the Dodtrines of Men, and to feparate the precious from the vile, that is employed in this matter. And R 4 fc> 2^6 The Way of true Peace and Unity fo the natural, carnal and literal man mud be declined here, where the things are wholly Spiritual and Divine; and the Spiri- tual man only, who fpeaks Spiritual things by a Spiritual Rule, mufl be heard and re- garded •, and fo a man mull firft be of the Churchy e'*er he can be of the Coimcel. 3. As the Ckirehh to chufe men out of itfelf, for its Councel^ fo likewife it is to chufe Bre- thren, as well as Elders \ and Ecclefiaftical men are not to meddle alone in the matters of the Churchy and to thrufl: out other Chri^ ftians^ as if they were neceiTarily to be con- cluded in and by them. 4. In chufing Elders and Brethren to this work, great care is to be had, that they chufe not men of worldly Power or Place, left worldly Power, Authority, and Honour, might feem to bear fway in the things of the Kingdom of God •, but they are rather to make choice of men deftitute of thefe things, that it may > ■ appear, whatever they do, is done only by '■*'* the clear evidence of the word, and influ- ence of the Spirit, and fo only by the Law of Love, all Secular Power and Force being excluded. 5. The Church hath Tower to jitd^e of all DoUrines^ and that both of its Officer Sy and Coancels, The Clergy and Ecclefiaftical men have been v»ront to challenge to themftlves the knowledge and judgment of Do61rine?, and have excludecj ordinary Chriftians from h ; whereas in truth, the judgment of dodrine belongeth to the peo- ple, and not to the Minifters. And all Chrifts Sheep have power to judge of the dodrine the Minifters teach, whether it be Chrifts Voyce, or 9 Strang^rsjjffk ig, and Chrift commanded them tQ in the true Church ofChrift. 257 to take heed offalfe Prophets^ which come to them in fljeeps cloathing^ being inwardly ravening wolves^ Mat. 7. And the Apoftle commands them, to try the fpirits^ whether they be of God: and hath faid, Let oris or two [peak and the reft judge ^ i Cor. 14. &c. by which, with many other Scriptures it is evi- dent, That (Minifters are not to judge of dodrine for the People *, but the People are to judge of the dodlrine of the Minifters, and according as they find it to be of God, or not of God, to re- ceive ii^ or rejed it. For every one is to befaved I by his own faith, and not by another mans; and fo is to take heed how he hear the things of faith, at his own peril ^ and he is not ( if he will be wife to falvation ) to take up things on truft, in a mat- ter that concerns, either his eternal life, or eter- nal death. 2. As the Church is to judge of the Dodrine of its Officers, fo alfo of its Councels : For the Church judges of them, and their dodrine alfo by the word, and doth not take all, that they deter- mine for truth, to be certain and unqueflionable : Yea, in the h'rft Councel of the Apoflles, Ads. 15. Other Chnrches and Chriftians^ had both liberty and power, to try both the dodrine and Spirit of the very Apoftles, in that matter, and were not to fwallow it, down whole, as they fay, bccaufe the Apoftles had determined it, and they were holy men j but the faithful were to judge, whether or no, they had judged according to the word; and if not, they might have refifted them, as Faul did Teter, And TauL gives this li- berty to Chriftians; yea, we have it from Chrifh himfelf, whether Paul had allowed it or no, to try the very Apoftles themfelves, and the very Angels of Heaven, whether they bring the right word or no : for Chrifl^ commanded the Apoftles, to teach the Nations, to obferve and do, what- foever 2^8 The Way of true Peace and Unity foever he had commanded them, and nothing elfc^ and faith Paul^ Jfl^ or an Angel from heaven^ bring you any other docirine^ let him he accnrfed. So that the Church hath power, to examine, try and judge, the dodrine of the Apoflles and Angels, much more of other men, who have not received fuch an anointing, neither do live in fo clear a light of God. And thus I have declared, the things, which feemed to me both convenient and neccfiary, for the true Church to know, for the preferving of that peace among themfelves, which they have in Chrifl. Now as the judgment of the Church, is to be rediiied in thefe things ^ fo the pradice of it, is to be redified, in other things, for the prefer- ving it in peace. The things wherein the pradice of the Church, is to be rectified in the Way of peace, are either, I. More abfolute and general. Or, z. More fpecial and occafional, in cafe of difference among the faithful. Among the things that are more abfolute and general, which are to be done, to procure and preferve the peace of the Church: thefe nine things, that follow, have not the leaft place. I. Pradical Rule for Peace The Church i. Yh^ tvuQ Church is to preferve it felfdiflinft leilVftfnd^froni the world ; and is neither to mingle ilfelf iromthe with the world, nor tofuffer the world to mingle ^^^'^'^* it felf with it. For if the Church and the world, be mingled together in one Society, the fame common Laws, will no more agree to them, who are of fuch different natures, principles and ends, ihan the f4me common Laws, will agree, to light an4 in the true Church ofChrift, 259 and darknefs, life and death, lia and righceouf- inefs, flefhand fpirit. I For the true Church are a fpiritual People, be- ling born of God and fo they worfhip God in the ISpiric, according to the law of the Spirit of life, jthat was in Chrift, and is in them : but the car- ■nal Church, is of the world, and only favours the 'world, and fo will have a worldly Religion, I Forms, Orders, Government, and all worldly as -" lit felf is. Now whilft thefe two are mingled to- gether, what peace can there be ? for what fel- , ilowfhiphath righteoufnefs with unrighteoufnefs, and light with darknefs, and Chrift: with the Dr- 'vil ? And fo what agreement have Believers with unbelievers, or the true Church with the world ? Wherefore it is not the way of peace, to mingle the Churcb and the world, but to feparate them, and to keep them diflind *, that thofe that are of one nature and fpirit, may be of one communioa among themfelves : and this way of peace God himfelf teacheth us by Paul^ 1 Cor. 6. 17. faying. Come out fr om amovg them my People^ and beyefepa^ rate : for to feparate the Chnrch from the world in its communion of Saints, is the only way to s^ preferve peace in both^ feeing the Church will beft agree with it felf, and the world with it felf. The fecond Rule. 2. The Church being thus diftind from the the true world, is to be contended with its own power, , Church is t» " - - - -^ be contented with its owK powcr,for it4L Wherefore, the true Church, being fuch a King-^"^" *^*'"* for its own affairs^ and is not to introduce, orwithTt$^ow» i entertain any power in it, that is not of it.powcr/onu 1 dom as is not of this world, ftands in need of no worldly power ^ and being a fpiritual and hea- venly kingdom, is only to have and exercife a fpiritual and heavenly power -, feeing this power alone, and by it felf, is able to accomplifh the whole good pleafure of God in the Church, and to 26o The If ay of true Peace and Unity t< • -■ to work all the works in it, that God hath to do. And fo, it is flrongly to be fufpefted, that : thofe men, that dare not commit the fuccefs oft their bufmefs to Chrifis power alone, but will call i in fecular power, over and above, to help them : 1 fay, it is more than probable, that they havci underneath fome fecular end, feeing Chrills pow-- er alone is fully fufficient to do all things that are; neceflary and profitable for his Kingdom. Befides, this worldly power never works peace, , but always difturbances in the Churchy putting all I things out of Gods way and method, into mans,, and working mans will rather than Gods; yea,, mans will againft Gods; and it is wholly contrary to the very nature of the Church-^ and how then can it agree with it in any thing? OhjeB, If any (hall reply, that worldly power doth well in the Church, becaufe it keeps down many pro- fane perfons that would not be kept down by the word. jinfw. I anfwer ; That fo far as fuch profane ones are governed by worldly power, they are of the • world, and not of the Church •, and worldly pow- er had better govern them in the world, its owa. proper fphere, than in the Churchy which is be- yond their line; efpecially feeing the Church hath power enough in it felf, to govern thofe that are ; of it; and they that will not be governed willing*' ly in the Churchy as Chriftians, let them be gover- • nedagainft their wills in the Commonwealth, ais men. For the Government of the Church is over men, as Chriftians^ as fpiritual ; but the govern-- mens of the State is over men, as men, as natu-'.- . ral and carnal. The firft: of thefe governments i belongs to Chrlft^ and the latter, to the Magi- ftrate ; And it the Magiflrate be faithful in his OfEce and headfliip, there is no doubt to be made t . of in the true Church of Chrijh 261 of Chrifts faichfulnefs in his. But now, if the Ma- giftrate will not content himfelf v;ith his own Kingdom and power, buc will needs intrude on Chrifis alfo , and not rekoning it enough to govern men, as men by his worldly power, will alfo by the fame power, be tampering with the very IChurch : this both renders him troublefbme to the faithful, and the faithful troubleforae to him : iHim troublefome to the faithful, in that he ufes a power over them, that is neither fuitable to them, nor their affairs*, and them troublefome to |him, becaufe in Gods Kingdom, as they hear not the voice, fo neither do they obey the com- mand of a ftranger. The Pofe he arrogates both fwords to himfelf, when neither belongs to him, and therefore in due time fhall perifh by both ^ and if the Ma- giftrate fhall affume to himfelf power of both Kingdoms, Cloriflsj and the Worlds, when of right but one belongs to him, to wit, the Worlds, and not Chrifis ; it will be very dangerous, left by encroaching on Chrifts Kingdom, he lofe his own. Let the Magiflrate therefore ufe his power ia the (late, and let him fuffer Chrift to ufe his pow- er in the Church, feeing his prefence is always there ; and then there will be quietnefs in both, but elfe in neither ^ feeing Chrift will as affuredly trouble the Magiftrates Kingdom,as theMagiflratc trouble his. '* The Third Rule, is, Not to bring or force men into the Chnrchy a-thefrue , gainft their wills. The Kingdoms of the World ^*^"''«V* ! ^ . ^ , - ,^ .... not to force I are unquiet, becaufe many that are unwilling are men unto ic I under thofe Regiments,butc;jr//?j Kingdom is there- a?^j'"'^*h^^ I fore quiet,becaufe all the People in itarewill1ng,and''' '* I none of them are forced in, but all are perfwaded ifl, as it is written, Ged perfwaded Japhet to direH l6i TI)e Way of true Peace and Unity ^ ■• ^ , I ■ II. . - - - " ■■■■■■,■ e in the tents o/Shem : ThaE is, the Gentiles were to be perfwaded, and noc forced into the Church. And fo Chrift commanded his Difciples to go and teach all Nations, and not to offer them outward violence ; and to perfwade Peace, but not to threaten or enforce it. " For fuch is the nature ''of the Church, that inward perfwafion isrequi- tia efiEc-^^ red no where, more than here. For none may ciefix natu-u ^q compelled to the Faith againfl: their wills, ^^lamrtuai*^^ and God will be loved with the whole heart ; Ttquiratur « g^d alfo Hypocfilie is a Sin chiefly hated of fuIfiTtfam " God. Whereby it comes to pafs, that the whole 4sr adfidem nemo cogi fotejl invitus^ ^ Dms toto fe corde vult amari^ ^ denlque hypocri' fis peccatum eji imprimis Deo exofum. ^o fit^ ut tota Ecclefix guhernandx ratio^ hunc fcopum habere debeat^ ut in Ecclefiam voceutur plurimi pcr/xvafi, }^ in Ecclefia contineantur non alta ratione, Itaque quo tnagU ca ratio aberit ab imperio^ hoc magis tfl fpf^t regendx^ augendx 33* confirmanda Ecclefi, Clia- micr. de Oecumen, Pontific. *' manner of governing the Church mufl have this " fcope, that they that are perfwaded, may be *' firft called unto it, and after kept in it, upon *' the fame Account. And fo, the more this mau- *' ner (hall be free from Dominion, fo much the *'more fit it is to govern, increafeand confirm *' the Church. And this way only was ufed as " lo.ng as the Apoflles lived, and thofe that fuc- " ceeded them in the fame Spirit, and that un- *^ queftionably for 300 years after. Yea, and ** when the Church came to be countenanced by " worldly Authoriiy, yet this fame freedom llill " was allowed, of which I fhall produce a few '• Tefli monies. I read, that Conftantine the Emperor would have no man enforced to be of one Religion more than another. Alfo the fame Conflantine^ in his Epiftle to his Subjedls Inhabiting the Eaft, faith, " Let no ti man be grievous one to another : But what c- in the true Church of Chriji. 267, cm- *' very man chinketh BEST, that lee him DO. secundum "•' For fuch as are wife, ought thoroughly to h^tjiJ^^Z- *^ perfwaded, that they only mean to live holily, t^^ritatem^ *' as they fhould do, whom the Spirit of God mo-^X,fj«r *' veth to take their delight and recreation in ^''-'^ <^^crf- " reading his holy will : And if others wilfully ,^;Xf'"^"^ f^ dena- gMndum ejfe potefiatem^ Chrifluneim obferventiam vel religionem fligendi ac />- ^uendis j ed unicuique dandant ejfe kanc facuUatem, ut animum fuum nu fin^ ^ioni aidicat^ qtum ipfe fibi competere putat^ quo nobis Dem cotifuetam in cm nibm diligentiam d^* prebitatem^ Eui'.b. 1, lo. c. 5. Foi:. Vol, i, p. 131, *' will go out of the way, cleaving to the Syna- *' gogues of falfe Dodrine, they may at their own '^ peril. As for us, we have the worthy Houfe *^ or Congregation of Gods verity, which he, ac- *' cording to his own goodnefs and nature hath gi- ** ven us. And this alfo we wifh to them, that ** with like participation and common confent, '^ they may feel with us the fame deledation of *' mind. And after, Let no man hurt, or be pre- ** judicial to his Neighbour, in that wherein he *' thinketh himfelf to have done well. If by that *' which any man knoweth, or hath e^cperience *' of, he thinketh he may profit his Neighbour, " let him do the fame ^ if not, let him give over, *^ and remit it till another time. For there is a *' great diverlity between the willing and volun- *^ tary embracing of Religion, and that where- *' unto a m.an is rorced and conftrained. I read alfo that Ethelhert King of Kent^ " Being ^'^ *">'* ^* *^ Converted to the Faith, Anno 586. after his^' ^^'' *' Converfion, innumerable others daily did come *' in, and were Converted to the Faith of Chrift, *' whom the King did efpecially embrace, but *' COMPELLED NONE^ for fo he had *Mearncd, THAT THE FAITH AND "SERVICE OF CHRIST OUGHT *^TOBE VOLUNTARY, AND NOT I'COACTED. Tbt »»' "fp 264 77;f the body. 1 fay, each Believer, and Commumon S 3 oi . 270 TI)e Way of true Peace and Unity of Saints haeh Chrifl: equally for their Heady and fo ought not to fet up, any outward or vifible Head for them to joyu to ; for this is to rend the body in pieces, and to work great divifion and^i- firahion among the faithful. And therefore I conceive it is a miftake among fome brethren, to call the Congregations of Chriff^ by the names of men, though godly and eminent \ and to fay, Mr. fuch an ones Churchy or Mr. fuch an ones Church \ and fo to put the Church under leveral Heads, which works diftin(^ion and divi- fion*, whereas they fhould rather fay, the Church of Chrill, in fuch or fuch a place ^ it being, wherever it is, one Churchy under one Head and GovernoiiTy Jefus Chrifl, And therefore let us know, that it is part of the myflery of iniquity for the Church, or faich- ful, to have one or more vifible Heads to go to, not being contented with Chrifi alone. And though this hath been, and will be, thepradice of the carnal Church: yet the fpiritual Church and people, do only own, and have recourfe to Chrid, their true and fpiritual Head. And fo they all, living as one body, and members one of another, under one only Head, live all in in- vincible peace and unity ^ whereas difference of outward Heads and Ring-leaders^ always breeds difference and divifions among Chriftians. The eighth RhU^ is, ciJurch"^ ^^^ t^^ t^^e Church, to keep out all error la keeps out Docirine ^ feeing this breeds, not only divifion, pLYrinJ,'" ^"^ confuflon and ruine alfo in the Church. Wherefore tht Congregations oi Chrifl mu^ he the more careful and watchful in this matter. When fome falfe Apoftles taught at -/^«^*W^, that. Except \ Chriftians were circumcifed after the manner of MofeSj| i they cohld not be faved ^ which was a raoft dangerous error againft Chriffy and the Cofpel ^ the whole Churchy in the true Church ofChriji, 271 Churchy firft, at Antioch^ and prefently after, aE Jeriifalem^ met together to keep it out : which ac- cordingly, through Godj they did. So that what ever Dodrines are evidently againft the Word of trnthj and Gofpel of our falvation, the Church is to take care to keep them out, as it loves ics owa peace and unity. Now if any fay. By what means may the Church he Quefi. able to keep out error i I Anfwcr, It may certainly keep out Error by jinfw, thefe means. 1. Let the Church fnfFer none to teach among The ways them, that are not themfelves taught of God-,7,J'f^'^^y though they have never fo great natural parts,church and never fo much humane learning. For, when g^Jr,"^^^ they are the Teachers that are taught of God, they will only teach the truth, which they have heard and learned from God .• And the line of every mans teaching mult extend no further. But whea they teach, that are not fo taught, they will ia many things vary from the truth, as it is in Jefus ; yea, and under a form of found dodlrlne, will give forth an unfound and falfe fenfe, to the deceiving of many that are weak and flmple^ and fo under pretence of Chrift^ will utter the voice of a ftran- ger; and endanger the mif-lcading offomeiheep for a time. 2. Let the faithful examine every thing that is taught by the Word of God^ and not receive do- ctrines upon trufl, from their Teachers^ who, through the reputation of their learning and holi- nefs, may eafily lead them unawares into error. And therefore let the Church compare the prefent Dodrine, Preached and Printed^ and generally re- ceived, with the Doctrine of the Prophets and >4- poftlesj which without doubt is fure and certain, feeing thofe holy men ofGody fpake as they were moved ky the Holy Spirit : And what ever Dodtrine fliall S 4 be 272 The Way of true Peace and Unity be found contrary to, or different from, that Dodrine, let them rejed it as reprobate filvcr •, feeing the Church is to be built upon no other foundation of Dodrine, than that of the Prophets and Apoftles, And though, through Gods efpecial goodaeis, the Do^rine of the Gof^el be again re- vived among us, at this prefent time, yet ought we not to fit down content with the prefent ftate of things; but to fearch and fee if our prefent Dodrine do not yet err from the Primitive Pnrity and hrightnefs of the Gofpel, and that in many confiderable points ; and whether fome, or many corruptions do not yet remain among us, to be purged outj by the light and truth, of the ^poftles Dodrine. Wherefore to conclude this thing, let us know, that the Church cannot poflibly keep out Error, longer then it precifely keeps it felf to the bare and naked Word of God^ and tries all DoEirines of their Teachers by it. $. The Church, that it may be able to keep out Errors, muff: delire of God, the Spirit which he hath promifed; that this Spirit of Truth may lead them into the true and fpiritual knowledge of the word, and underff:anding of the mind of Chriff:. For no man can make any right "Judge- tnent of t\\t word he hears or reads, without the teaching of the Spirit. And by this Anointings as we (hall be certainly taught, which is Truth: fo alfo we ffiall difcern which is Error, and that by to clear and true a light, that we ftiall not mifl:ake. Wherefore Chriffians muff take heed, that they do not think, with carnal people, that the ability to judge of divine truths and humane and Ami^ thriflian errors, depends upon humane learning, ^4rts and Sciences ^ for thus it will come to pals, that they judging themfelves unable to judge of mstcej s of RfUgion^ will wholly leave the judge- meal in the true Church ofChrift, 275 menc of them, to thofe whom they conceive af- ter this manner learned : whereby they leave o- pea a wide door through which the Teachers may bring in all forts of Errors upon them. But Be- lievers mult know, that the gift of the Spirit on- ly, without all humane learning, is fufficient to teach us perfedly, which is Truths and which Er- ror^ and to make us able, to judge of all do- ctrines of men and Angels-^ and that all humane learning in the world, without the Spirit, is not able to do this. And fo a poor, plain. Country- man, by the Spirit which he hath received, is better able to judge of Trnth and Err or ^ touching the things of God, than the greatefl Philofopher^ Scholar^ or Don:or in the world, that is deflitute of it. 4. Another notable means to keep Error out of the Church, is to reftore in it, that mod anti- ent Gofpel-Ordinance of Trofhefying^ which, how much foever, it have been out ot ufe during the reign of Antichrlft^ yet is no other than the very commandment of the Lord^ as Paul witnefleth, I Cor. 14. 31. where he faith, W>oen the whole Church is met together^ ye may all Prophefie one by one^ that all may learn^ and all may be comforted'^ and adds verf. 37. if any man think himfed to be a Pro- phet or fpiritual^ let him acknowledge^ that the things I write unto yon^ are the commandments of the Lord. Wherefore brethren labour that ye may prophefie. So that prcphefying in the Churchy is Gods own Com- mandment^ as every Prophet and fpiritual man mull acknowledge, Now this divine Ordinance of prophefying^ is three wayes helpful^ to keep out Error. I. For firft. When one man only fpeaks ia the Church, and no man is fufFered to fpeak be- fides him, as he is very fubjeft to be puffed up, and to conceit, that wifdom only dwells with himi 274 ^^-^^ '^^^^y oftf'^^ Peace and Unity him*, fo he is more ready to vent the thoughts of his own heart, and to fpeak the Dreams and Vtfions of his own head. But when he knowsthe word of God is not come to him only, but to others alfo, and that tiiey have wifdom and fpi- rit, to fpeak in the Church, as well as he, this will both keep down his pride, and make him careful what he fpeaks, when he knows, there are thofe prefent in the Congregation, that are able to reprove his darknefs by light. And this pro- phefying, is a flrong bit and bridle in the jaws of Error, that it cannot run that race in the Churchy it doth defire. 2. When one man only fpeaks, and the do- drine he preaches proves to be erroneous, as it is ordinarily in the common Minidry of the King- dom, it comes to pafs, tliat Error is not only preached, but alfo goes away uncontrouled, and no way is left for the reltraining Error proportio- nable to that of propagating it^ no body being permitted to fpeak, to keep the people from the poifon of it. And thus whilll the liberty of pub* lick fpeaking is permitted only to one man in a Congregation, and to one fort of men in the King- dom^ any Error may fuddenly befpread over the whole Kingdom (as we fee by daily experience) without any fufficient and proportionable remedy to prevent it. But now, when the right or power of prophe- cying, is allowed to the whole Church, the Mi^ mfter can no fooner vent any Error, but there is fome believer, or other, whofe heart God fhall move, ready to convince it by the word of God : And fo. Error is as foon difcovered, and deteded, as it is publifhed *, and as foon deftroyed, as it is deteded \ the word of God, though from a pri-*. vate Chriftian, being more mighty to deflroy Error, than Error can be, to uphold it felfagainft she word. 3. Fro' in the true Church ofChrift, 275 ■ 11 III! P , 3. Prophefying is a molt ufeful means to keep out Error, in this regard, becaufe it gives the Church light, how to chufe faithful Teachers ouc of its own children, when it ftands in need of any fupply in this kind. Seeing through the exercile of Prophffyifjgj the Church knows and difcerns which of its members are moft fpiritual, and molt clearly taught of God, in divine things-, and who have received the molt exellent gifts from Chrifi % and fo are moft fit and able to hold forth the word of life, in moft evidence and power of the Spirit, that fo the Church may be fupplied with favors of her own Sons, and not feck out after unknowa perfons*, nor be conltrained to ufe mercenary men, who have been brought up to preaching, as their trade to live by; whereupon, but few of them, can be expected to be other than hirelings, who will make their Aitniflry ferve their own ad- vantage, and frame the Scripture to found fuch dodtrine, as may belt ferve their own turns. And in thefc three regards the ufe of Prophe- eying helps the Church to keep out Error. Now if any fhall objed againit this. Thai it OhjcB. may feem very rafh and abfurd, after an able, learned man hath fpoken in the Church, for an unlearned Mechanick prefently to rife up and fpeak. I return this Anfwer : That the true People of Anfm. God are all taught of God ; and the true Church is a Kingdom of Prophets, through the anointing of the Spirit \ and fo, they efteera not that to be learning in the Church, which is from man, but only that which is heard and learned from the Fa- ther ; and fo they neither reckon him that hath humane learning, to be learned here ; nor him that is deftitute of it, to be ignorant. Yea far- ther in this Society, God will have him, who is moft unlearned, according to humane literature, to 21 6 The IP'^ay of true Eeace and Unity ^ ^^ .. — ,^-. , — . to fpeak, that the vertiies of Chrifl may the more evidently appear in the Saincs i^ and the know- ledge of Heavenly and Divine Truths, may not be attributed to Gifts, Pares, Learning, or Stu- dies, but only to his Spirit, which can even in a moment, teach the ignorant, and make the fim- ple wife \ and open the mouth of Babes and Suck- lings, yea .^and of the very dumb, to perfeft his praife by. Whereas when a m:^n of great Parts and Learning, fpeaks with Wifdom and Know- ledge in the Church, this is commonly attribu- ted to his Wit and Study, 'and fo God lofes all or moll of his praife \ but if a plain ignorant man, (hall fpeak Spiritually and Divinely, and hold forth the myfiery of the Gofpel in a clear light, then men mult needs acknowledge God to be the Author of fuch. Grace, and fay, God is in him of a truth ; and fo God is acknowledged the Author of his own gifts, and he himfelf is admi- red in his Saints. \t will be again objc6:ed. Tea^ bnt if every one have liberty to fpeah in the Churchy will not this breed great confufion and difinrbance f I anfwer, no, not in the true Church, which are a People met in the name of Chrift, and who have Chrift himfelf prefent in the midft of them, and fo every one demeans himfelf anfwer- able to the prefence of Chrift, that is, in the wifciom, meeknefs, and modefty of the Spirit. And there alfo every one fpeaks, not after the rafhnefs of his own brain, but according to the revelation of God, as it is written, If my thing he revealed to another^ let the fir fi hold his peace ^ So that no man is to fpeak here, but by Revela- tion, or an inward teaching and difcovery of God. And where men fpeak thus, as the true ChurcU in the true Church oj Chnfl, 277 Church is to fpeak, there can be no confuflon, but mofl: excellent order and decency. Yea, God Iiimfelf, who is not the Author of confuiion, but of peace in all the Churches of the Saints, he hath appointed and commanded Prophecying, as the way of peaces and therefore do not thou dare to fiy, it is the way of confuflon, feeing God knows better how to order the aiTairs of his own Church than thou doll. Wherefore feeing Prophecying, is Gods Ordi- nance in the Church, for the peace ofit^ if any fort of men, (hall, notwithftanding what hath been faid, ftill attribute to themfelves a proper and incommunicable IVlinifbry, or the only power to fpeak in the Church \ 1 fhall but ufe the Apo- fties words to them, and fo pafs on from this thing ? Whatf came the word of God only nnto you ? ^ ^or- i4- and is it to come out only from y oh ? Nay, it is come * to every Believer as well as to you ^ and it is alfb to come forth from all them, unto whom it is come; feeing they cannot but fpeak what they do believe. 5. The lad means I fhall name, whereby the true Church may keep error out of it felf, is. To fxcrcije its pomer in judging DoBrines *, aS Vaul com • niandeth, i Cor. 14. 29. Let the Prophets fpeak^ two or threey and let the reft judge. If they that publifh Dodlrine, fhould alfo be judges of it, and the People be bound to fubfcribe to their judge- ment, error would not only, by this means, have opportunity to be vented, but would alfo be efta- blifhed and confirmed, without the leaft contra- diclion. But now God hath appointed it other- wife in the Church \ for whoever fpeak there, the Hearers are to judge of the truth of the Do- drine; and accordingly are either to receive it, or rejed it, having power to do either as they fee pccafion^ and fo error canuot prevail in that Churchp The JFay oj true Peace and Unity Qttefl. "Whether zhe Magi- ftratehath Vower to fupprels Srror. Anfw, Church, where the faithful have liberty to judge of all Dodrines, and do exercife that liberty. But where ^they, that publifh Dodtrine, are alio the Judges of it, and the People are bound up to the Dodrine of the Teachers, and may not que- flion or contradid it, there error reigns, as in its proper Kingdom. And thus, by thefe means, error may certainly be kept out of the Church, that the Church may live in Truth and Peace. But here now a great Qiieftion will be moved, and that is this. Whether the Afagiflrate hath not Power to fetpprefs Error by the Sword ^ and whether the Church may not nfe this remedy agalnfi error ^ as well as all thofe before-named. I Anfwer ; that many men of great eminency, have attributed fuch a Power to the Magiftrate *, and have done him the honour, befides his throne in the world, to ered him a throne in Gods King- dom, attheleall equal to Chriftj thinking that Religion would foon be loft, if he fhould not up- hold it. And to make this good, they have pro- duced many Scriptures of the Old Teftament ; which feera to arm the Magiftrate againft the Authors and Spreaders of Errours. But I defire the wife hearted to conflder, whe- ther as clear Scriptures may not be produced out of the Old Teflament, to prove, that Temporal Power in the World belongs to EccleJ^altical men, as that Spiritual Power in the Church be- longs to worldly Magiflrates. And to this pur- pofe (becaufe I would not be too large in this matter now) I (hail defire him, who hath a mind to be inflruded, to read and weigh the Reply of the French Frclatcs to the Lord Peters j which he jnay in the true Church oj Chrijh 279 may find in Fox his Book of Martyrs, Fol. L p. 467. Wherefore, feeing the Scriptures of the Old Teflament, are every whic as ftrong, to give Mi- nifters Power in Temporal matters, as Magiflrates in Spiritual ^ it is without all queftion, the only fure and fafe way to determine this Caufe by the New Teftamenr, or the Doctrine of Chrill, and the Apoflles, by whom in thefe lall days God liath fpoken fully to the Church, and after whofe Doctrine there is no other word to be expected. And becaufe herein I find no fuch Power given to the Civil Magiftrate, to judge and determine in Spiritual matters, therefore 1 conclude, he hath none. Now if any fhall fay, This is a great wrong to ObjeB* the Maaiftrate^ to thrufi his power out of the Churchy and confine it to the world* I Anfwer, That to make the Church an Eccle- ^^[^^ flaflical Kingdom, ftanding in outward Laws, Or- ders, Authority, Dignity, Promotion, Govern- ment, all which are to be granted, eftablifhed, and managed by State-Power, and yet to deny the Magiflrates authority and influence into thefe things, which flow from his own power, and confift in it, and by it, this is to ftreighten and to wrong him indeed. But to declare the true Church to be a Spiritual Kingdom, as Chrifl: hath made it, and not at all of this world, but the ve- ry Kingdom of Heaven upon Earth *, and there- upon to deny him power in it, is no more to pre- judice the Magiflrate, than to deny him power ia Heaven. Seeing the Sons Kingdom, which is Heaven on Earth, is to be as free from worldly and humane power, as the Fathers Kingdom, which is Heaven in Heaven : Chrift being to be all. 28o The Way of true Peace and Unity all, in al], in this, as God is to be ail in ail, in that. And fo to deny the Magiflrate that power which Ghriil never granted him, is no wrong to him at all; but to grant him, and gratifie him with fueh power, would be a great and intolera- ble wrong, to the truth and Church of Chrift, as in many ocher things, fo in this prefent matter, we are fpeaking of, as you may fee in the follow- ing Particulars. For the puting the power of the Sword into the Magiflrates hand, to fupprefs Error, is at- tended with thefe evils. I. Hereby the Magiflrate is made a Judge of Doftrines, and hath power given him, to pro- nounce which is truth, and which is error; being yet no more infallible, yea every whit as liable to err, as the meaneft of the People. And whaE Magiftrate is there, that hath the Power of the Sword, but will uphold his own Religion and Judgment to be the truth, though never fo falfe, and will fentence what ever is contrary thereunto, to be errour, though never fo true? and fo the truth and word of God, which only is to judge all, and ic felf to be judged of none, by this means is made fubjed to the judgment of vain man, and fliall either be truth or errour, as he pleafeth to call it ; and errour, when it pleafeth the Magiftrate, fhall be adorned with the glorious title of truth \ and fhall have his Authority to countenance and uphold it. And how great a prejudice this hath been, and is to the truth, and how great an advantage to error, it is very ealie to judge. Qut^. Now if any fhall fay, that the Magiftrate may ~^ not judge of Dodrine by himfelf, and ufe his Sword accordingly, but he may take to him the councel and advice of godly aud able Minifters, " ' - ' ' "" "' ""' ' as i?2 the true Church ofChr'ift, 281 as novv of die Ajfembly^ and fo may judge and punilh, according to cheir judgment. I Anfwer \ Is it fit, that the Magiftrace in ^o Anfw, great matters (honld be blindfoJded himfeif, and fee only by other mens eyes? Again, if the Magiftrace judge, according to the judgment of the Minifters, and depending more on their knowledge than his own, fhall draw his Sword againft whomfoever they fhail perfvvadehim ^ What higher Honour doth he at- tain to in all this, than to become their Execu- tioner ? Yea, if punifh amifs, he may prove a very murtherer. Pilate^ in this Cafe, may be a Sea-mark to all the Magiftrates in the world, who following the Councel and Judgment of the High Priefts, put the Son of God himfelf to death, as if he had been the Son of Perdition^ Which, I fay, may ferve for a fufficient warning, to the end of the world, to all Magiftrates, that they confide not on the Judgment of the Clergy, bus thag they be fure themfelves, in what they do. 2. The putting Power into the Magiftrates hands, to fupprefs Error by the Sword, gives him full opportunity to deftroy and flay the true Children of God, if at any time he ftiall miftake and judge them Hereticks. For what power men ignorantly allow a godly Magiftrate, againft true Hereticks, the fame power will all Magiftrates ar- rogate to themfelves, as their juft due, againft all thofe that differ from themfelves in matters of Re- ligion, though their judgment who fo differ from them, be never fo true. And thus the Magi- ftrate, who is a moft fallible Judge in thefe things^ inftead of tares, may pluck up the wheat ^ and kill the faithful, inftead of Hereticks, at his own pleafure, till he have deftroyed all the faithful ia the Laud. T Wherefore, 282 The fKiy of true Peace and Unity Wherefore, let all Chriftians take heed, how they favour the Magiftrates with this power, to piinifli thofe, whom he judges Hereticks; for if he fhill change his mind, as he eafily may, feeing lie is buE a man, or if another Ihall fucceed him, of another mind, that very Sword may be fheath- ed in their own bowels^ which now they draw forth againfl other mens. 3. When the Magiftrate aflumes power to him- felf, to fupprefs Error, this makes Miniflers neg- ligent in ftudying the Scriptures, the Magiftrate doing that by force, which they ought to do by . the word, and fo faves them their labour : For when once the Minifters, fhall have fo far inte- reiled themfelvesin the Magiftrate, as to procure him, to call for the Goaler and Executioner, a- gaiaft whomfoever fhall oppofe their Doctrine, they will then need no great pains to ftudy the word, that they may be able to convince the gainfayers, and perfwade the rebellious, feeing the Mapriftrates Sword, ac all adventure, is to de- fend their Doctrine *, and all the objedions againft it, either from Reafon or Scripture, the Hangman istoanfwer. And fo the Paftors having their work, as they conceive, thus done for them, to their hancl«>, do commonly betake themfelves to eafe and idle .efs, and to the profecution and en- joyment of worldly things, and grow careiefs and negligent of the Scripture, and word of God, whereupon Error fteals in apace upon the Teach- ers themfelves, whereby, by degrees they cor- rupt and feduce very many. And thus whilft the. ' Magiftrate thinks to chafe out error before him, one way, he lets it in behind him feven ways. 4. This takes men off from the certain means to deftroy Errors, which is the word, and leads them to that, which can never deftroy it, whicli is in jhe true Church oj Cunji. 285 is the Sword of the Magiflracc ^ and io t\{ii Devil herein hatha notable Stratagem: For he fear3 not all the Sv/ords, and Halters, and Weapons^ and Prifbns in the world, to deflroy error withal, but as fecurely contemns all thefe things, as Levi- ml 'in a, Bulrufh ^ and yet doth earneftly llir up the world, to ufe thefe things againll him, and his errors as the only means to fubdue him. Whereas the only thing he fears, is the word of God, which is that mighty power, that can bind the Devil, and deflroy his Kingdom, and break down all his flrong holds of Errors and Herefie, and he is in no fort able to ftand out againfl the power thereof. Wherefore in his great cunning, he caufes men to lay afide this, that is able to prevail againfl him, and to go to the Sword of the Magillrate, which will do him no harm. And thus the Sword of the Magiflrate, prefuming to lift it felf up againfl Error, inflead of the word of God, is fo far from deflroying Error, that it upholds it ^ and flrengthens Satans King- dom, whillt it feems to deflroy it. By thefe things it appears, how great an error and evil it is, for any to attribute to the Magi- llrate, or for the Magiflrate to afTume £0 himfelf, power to fupprefs error by the Sword. If any fhall yet demand. Whether the Magiflrate QUffl* can do nothlr?g at aH^ towards the f^fpp^'^Jfi^g of Errors f I Anfwer, This he may do \ he may and ought, Anfrv. and if he be a Godly man, he will countenance and encourage faithful Miniflers (thae are called of God, and anointed by the Spirit) to this work of the Gofpel •, and having done this, he need not trouble himfelf any farther; for the word preached will do all the refl. And let it not be doubted, but if the truth of God do enter the lifls againfl error, it will be infinitely able to prevail of it J z " felf 284 The Way oj true Peace and Unity felf alone, without calling in any power, or bor- rowing any we^^pons from the world. The Ninth Rule, is. Tbctruc By no meaas, to inforce Uniformity, in the noiTnfor^^^ outward Orders and Difcipline of the Church. uiiitormity For fiich Uniformity, hath been in all Ages, not ordcrl'Tnd ^^^^ ^^^ hindrance, biu the very break-neck of Diicipiinc, the Churches Peace and Unity. Now becaufe tliisis fo vehemently and flrongly urged by the unskilful Builders of this Age, I fliall the more fully acquaint the Reader with the State of this Bufinefs, from the very beginning of the Gofpel ^ and fhow when this part of the Myltery of Iniquity, firfb invaded the Church of God. Moft manifeft it is, that the Apoftles and Difci- fits of Chrijjy were only intent about the Do^rine of Salvation^ and fo accordingly preached and pref- fed nothing but faith in Chriflj and love to all the Saints 'y as being the only neceflary things, which Chriftians were to regard j And for all out- ward Rites and Ceremo;iies, and forms, w her eia Chrifl: had made them free, they commanded them ^"f'?^''' ^o ^^^^ ^^ft i^ that liberty. And fo they gave p««§e/'2' ^Q heed, nor regard, to the obfervation of days and times, neither bound the Church, to any Ce- remonies or Rttes^ except thofe neceflary things mentioned, Acis. 15. to wit, things fir angled^ and bloody which was then ordained by the holy [pi- ritj not without urgent and neceflary caufe. For when the murdering and blood of Infants, was commonly laid to the charge of Chriftians by the Heathens^ they had no other Argument to help ihemfelves, but their own Law^ by which they were commanded to abflain from the blood of common Beajis^ much more from the blood of in- nocent men. And therefore that Law feemeth £0 be given by the holy Sfirity and alfo for the fame in the true Church of Chrift, 285 fame end, to be continued in the Church, fo long as the caufe thereof, that is the perfecucions of the heathen Gentiles continued. And befides tliefe, we read of no other Ceremonies or Rites^ which the ji^ofiles greatly regarded, but left fuch things free, to the Liberty of Chriftiani, every man to ufe therein his own difcretion, for theufing, or not iifing thereof, Whereupon, as concerning all the ceremonial obfervations of days^ times^ places^ tneatSj drinhy "veft-nresy and fuch others, of all thcfe things, neither was the diverfity among men, greatly noted, nor any Vniformity greatly required. Thus Chriflian Liberty prevailed in the Church, and Chriftian men did not much ftrug- gle about indifferent things, till the u4fians and Romans^ began to dif-agree about Eafter-day : to compofe which controverfy, Polycarpas^ a godly Martyr^ went to Rome (anno, 157. and in the reign of Antoninm Pitts) to, Anicetm^ then Bi^jop there: and though thefe two, to wit, ^olycarpu]^^^'f'^^y and AnicetHij differed in their judgments and Opinions in this matter, yet they flill retained Chriflian communion^ and avoided all breach of feace. Afterwards, in the reign ofCommodm^ the Chrifiians enjoying fome refpite from perfecution, began to contend again among themfelves, a- bout the ceremony of Eafter ^ and neither yet did the difference prevail fo far, as to break the bond of love and communion of brotherly life : though they of the IVefi^ pretending the tradition of Janl and Peter (which yet indeed was the tradi- tion of Hermes and Pipt*^ and not theirs) kept one day, and they of Afia^ pretending the tradi- tion of >fc«, kept another. After this, ViEloT"^ Biihop of Rome^ rofe up a great [tickler in the •controverfy of Eafter^ and would needs have ex- communicated the Churches of Afia for not yiel- jding to his judgment*, to whom Jr^new writing, T 3 touchiiig ^p 286 The JTay of true Peace and Unky touching the diverhty of outward things, ufed by the Primitive Chriftians, hach thefe words, vmiou- '«• Notwithftaiiding the variety of ceremonies a- ITrX, '' niong the former Chriitians, they all kepE ;wm /«i' '^ peace among themfelves^ and we (faith he) (;;;/'g';;."llill retain ic^ and the difference of our failing, tinemus *'' commeuds the unity of our faith. And thus I^ITJiT/' t^^^ Doarine of Chriftian liberty remained found diffonantia, and cutirc, till this Vittors time, which was ^famZm-' ^^^^' "^^^^ "^'^^ ^^^ eameftly endeavoured to mendat. draw, or rather inforce, the Churches of ^Jia to his opinion. And then began the Vmformity of keeping that Feaft to be firft: required, as a thing neceflary, and all they to be accounted as Here- ticks and Schifmaticks, who djjfented from the judgment of the BijJiop oi-Rome. Now againd this judgment of ViElor^ Tolycrates and many other Bifhops and brethren of j4fa decla- red ^ and the matter had burfl: out into a great flame, had not ibnie godly men ofthofe times, brought torth the word of God to quench it. A- niong whom h^nei^u^ as Enfehim relates, fpeaks Eufcb. /. 5. to this effefi:, ''That the variety and difference e. 26. ct Qf ceremonies, is no itrange matter in the Church " of Chrifb, when as this variety is not only in the *' day of Eafier^ but alfb in the manner of falling, *^ and in divers other ufages among the Chrifiians. " For fome fait one, fome two days, fome more; "and others counting 40 hours both day and *• night, reckon that for their full faft day. And **this ib divers fafliion of fafling in the Church, " began not in our time, but in theirs who lived *' before us. And yet notwithftanding they with •'all this diverfity, were in unity amongft them* ** felves; and fo be we: Neither doth this diffe- *' rence of ceremonies any thing hinder, but ra- ^* Cher commend the agreement of our faith. Aad in the true Church of Ch rift. 2B7 And he bringeth forth the examples of the Fa- thers, of Telefphorus^ Piusj AntcetPtSj Soter^ Eku^ therim^ and fuch others, who neither obfervtd the fame ufage chemfelves, nor prefcribed it to others •, and yet notwithftanding, kept Chrjftian charity with fuch as came to communicate with them, though not obferving the fame form of things, which they obferved j as well appeared by Poly^ carpHs and Anicetusy who although they agreed not in one nntform cuftom of rites^ Commumonsm tameninterfe habnermt^ yet bad communion with one another. And thus Irainem^ in his pra^iice anfwering his name, perfwaded the peace of the Church, notwithftanding diverfity of forms and rites: And fo Chrifiian Uherty was ftill preferved ^^^['^^' ^- 5* iw the Churchy againft the tyranny of Vniformity^pprfpicuum till the Mcene CouvceL ' fyf"^^^ And Farther, Socrates^ u\QW: ^alde^l "would be very troublefome, fo hardly could it /tm facS^ t^be done. T 4 And. 288 J7;r V'ay of true Peace and Unity And yet further; I find that ^;//?/«, who was ^QRl into England by Pope Gregory^ Anno^ 598. among other Qiitilions to the Pope, propounds this as one : ^' That feeing there is but one ^^ Faith, how it fhould happen, that the Cuftoms *' and Ceremonies of Churches fhouid be fo " divers ? And Gregory returns this Anfwer, " The Cu- *' fbom of the Church of Rome^ what it is, you *' knovv \ wherein you have been brought up *' from your youth; but rather it pleafeth me " better, that whether it be in the Church of ** Rome^ or in any French Church, where ye find " any thing that feemeth better, to the Service ^' and pleafing of God, that ye chufe the fame, *^ and fo infer and bring into the Englifh Church *^ (which is yet new in the Faith) the beft and ^* pickedfl things, chofen out of many Churches. *' For things are not to be beloved for the Place *^ fake, but the Place is to be beloved for the *^ things that be good. Wherefore fuch things ^* as be Good, Godly, and Religious, thofe chufe ^* out of all Churches, and induce to your People, " that they may take root in the minds of Eng- " iifh-men. So that you fee, the Church was not enflaved by any enforced Uniformity, but kept its owa Chriftian freedom, till Antichrifi grew up to more heighth, and got the Secular power of Princes, to do what he lilted in the Church ; and then, he, and his Clergy, made Laws of ail that feemed |:ood in their own eyes, and enforced men to them, agaiall their wills. And thus he reigned for many hundred years together, till the deter- minate time of the Apoftacy began to be fulfilled j and then God poured forth his Spirit upon fomc chofen Servants of his, to oppofe Antichrift, as ia other parts, of the myftery of Iniquity, fo in this in the true Church ofChri/f. 289 ~ — — — . — . ii this alfo of Uniformity. Among others, who after the General falling away, oppofed this Vni- fortmty^ was John Gerfon^ Chancellor of Paris^7^^"^'^'^^ who lived about an 100 years before Luther^sind in tormity. many things received much clear light from God : He, in his Sermon before the King of France^ in the Name of the Univeriity of Faris^ pro pace & nnione GrAcornm^ in his Seventh Confideration, fpeaks thus : *' Men ought not generally to he bound hy the pofi ^ene"^aiiur tive determination of F opes (and it will as vi tW ajirhgi de- hold of all others, who arrogate to themfelves *^"^^;^^^^. an Ecclefiaftical Supremacy, whether they btrw«« poff Counccls or Aflcmblics) to hold and believe one^^^^^ J/^^^I and the fame manner of Government^ in things nendum ^ that do not immediately concern the truth of our ^J^f^f^"^^ Falthy or of the Evangelical Laxp. And he faith, rfm^K? gu- this Confideration well taken and underfl:ood,^j^J^^^^'\ would be the principal Key, to open a door ofrebus qux peace, between the Greeks and Latines, who"''"??*!'"' differ in many outward Forms and Rules : As vei fine me- in Baptifm ; the Latine Church faith, / Baptize "^^"^^^ ^'^^ , thee ; the Greeks BapttzetHY jervus Chrtjtt ^ Let tatem, vei this Servant of Chrifl be Baptized. And in '/J,. /*''"'" the Supper, the Latine Church ufed unleavened, ^^ the Greekj leavened Bread, &c. And herein he fpake as a Chriftian, that faid, Qjtdibet pro- vincia abundet fenfu fno \ Let every Province abound in its own fenfe. Note alfo (faith he) that a good Prince, permits divers Laws and Cuftoms of divers of his Subjeds, fo they be not evidently againft the Law of Nature : And not to do fo, would often be the deftrudion of the Commonwealth. As the Lord of Arras^ a City oi Ficardyy was wont to fay, thst Flan- ders would be Governed otherwife than France^ or Burgundy, And this Confideration (faith he) rightly underllood (to wit, not to prefs Uniformitj 290 The Way of t?'ue Peace and Unity Luther ^^ Uaiformicy ia the Church, but to let the Church rormky."'"' '^ ufc ics Liberty ia chefe things) would be anex- '^ cellent beginning of the Reformation of the '' Church, notwitnflanding the contradidlon of '^ fuany of the Court of Rome, siiinaEc^ Lm her alio ,, that Chofen Veflel of Chrifl:, did eiefia ^/f^" clearlv oppoie this evil of Uniformity : He thus imitaricx- deiivers his Judgment, toucnmg Unirormicy ot ternis ^/^''^ Ceremonies. ''" if one Church will not follow a- quid opus ^any neceiFary Form, as a law in this matter, ^' whereby he may either enfnare, or trouble '* mens confciences. And therefore we read not in the true Church ofChrifl, 291 '' ia the ancient Fathers, or Primitive Church, any example of any fuch Rite, but only in the Romm Church, And if ^o be they had eftabli- fhed any thing for a law in this matter, we ought not to have kept it ; Quod legihns hie chftringi^ nee fojfent^ nee debent \ "Becaufe thefe *^ things neither could, nor ought to be bound by *' Laws. Moreover, if divers men (hall ufe a di- '^ verfe Rite, let none either judge or contemne *' another, but let every one abound in his own 'Teafe, and let us all favour and judge the fame " things, though for Forms we aft diverfly : and *' let each Rite pleafc others, left by diverfity of "Rites, follow diverfity of opinions and feds, as " it came to pafs in the Church of Rome. For out- " ward Rites, though we cannot want them, as " neither meat nor drink, yet they commend us " not to God, but only Faith and love commend " us to him. And therefore lee that of Pad take ''place here. That the Kingdom of God is not " meat and drink, but righteoufnefs, peace, and *' joy in the Holy Spirit ; and fo no Rite nor Form '^ is the Kingdom of God, but faith within us, '' &c. And at the end of the fame form, for the Church ^f'^rj^^^^f of Wittenberg^ which he writes out for NichoUi y'aiitliL Haufmanm^ a Godly Minifler, he faith, "Which <^«^!''f^f""-, *' Copy, either you or others may follow if yoi]^^[J;/„iJ,^ ' "pleafe-, if not, we willingly give place to the «''^^''"//'- *^ anointing, being our felves to receive from you, dabimm.pa- "or any others, more profitable things. Thefe i;^^^ ^,^'^^^'* things he fpake like a Chriftian indeed, and \Mt%V'^om^ acknowledge the voice of Chrift in him ^ as in o- mcdhra thers, that ad thefe things peremptorily, and''^'"^"'^* command and inforce them by fecular power, we are fenfible of the voice of ftr.ingers, and of fuch ftrangers, as are Thieves and Mm-therers, MeUnEion Jl^L. 292 The If ay of true Peace and Unity Meidnaon^ jHcUuEiQn alfo, perfivades certain Chriftians to fo?mity. "^ unity, who differed la Vmformity^ in thefe words. CMmrffprac-*'- Seeing we do agree among our felves in the ^;f;7XX"i.''' chief Articles of Chriltian Dodrine, let us irn- na;cbr//?/tf-'' brace onc another with mutual love^ and let "*j"4^'"''"notunlikenefs, and variety of Rites and Cere- compieae- *^ monics, [^ and Bucgr quoting this place, adds- TutuTamo-*"^ "^^ nor of Ecclefialticai government] dif-joyn re, neque " QUr niinds. ^^'tlrkts, Up^n a^^ thefe Teflimonies, which thefe godly rituum h men give from the light of the word, which we ^ruXTif' acknowledge in them, it is evident, that all forms jungerede- are to be left free, to the faithful and Congrega- tlji^M^^^ fiflw.f of Saints, and when any fhai] fct down any form, the Congregations of the faithful may ule them, fo far forth as they pleafe \ or may add, or alcer, or wholy rejed them ; and no Laws are £0 be made in this matter, (which the fecular power fhould iaforce) to infnare Confciences^ and to infringe Chnjiian Liberty^ and to llraighten the Spirit in thofe in whom it dwells, and to obfcure the vertues of Chrifl: in his people. Wherefore it is molt evident, that they are mod horribly miftaken, that now urge external ZJmformity on the Church, as the only means of Vmty^ who fcarce minding, I am fure not na- ming one body^ one ffirit^ one ho^e of callings one Lord^ Faiths Baptijmy &c. to make the Church one, do earneftly and fiercely labour for one out- ward Form^ and Order ^ one Dire^ory^ one Cow- fcjfion^one Catrchifm^ one Difcifline^ C^nd to have thefe things of their own deviling inforced on the Church, by the power of the State] as the only means their hearts can find out, to make the Church one. But the Seers^ are blind in this mat- Iter, and the Prophets prophrjie falfe things. For if the unity of the Church, Itand only orchiefly m Vniformityy what woful divifion will be found in it? in the true Church oj Chnj}, 29^ k? For the Fathers before the flood^ lived in one form, the Fathers after the floods in another^ the Believers under the Laxo in another j the Believers under the Gofpel in another^ yea thefe being free from all forms, ufed any, according to the wii- dom of theSpnr: Chnfi himfelf, and John Baprjfl^ who both lived ia the Time time, obferved no Vniformity between them ^ for John lived retiredly ia the wildernefs, and came neirher eating nor drinking^ and Chnfl lived ia the frequency of tne world, and did both eat and drink. And their Difcifles obferved no Vniformity^ for Johns Difci- pies fafied oh^ and C/7r///j not at all, in thofedays. Belides, at firft, the believing Jews uled another form, than the believing Gentiles : And after among the Gentiles^ the Greek Church ufed one form, the Latine another ^ and feveral Churches under both feveral forms ; and fo the Chnrch on earth, according to the infirmity of the flefh^ Hill ufes fome or other form ^ and the Church m Heaven^ is without all form. Now then, if we (hail have no Vnity^ but where is Vniformity, what an Earthquake of con fu (ion and divifionwill this make through the whole Church of God in all ages, and under all Gods own difpenfations in the world, yea through the whole Church in Earth and Heaven} Wherefore, I dare be bold to affirm, that impofed and inforced Vniformity^ is one of the greatefl enemies, to the true Churches unity, that Anti'Chrift himfelf could devife. And there- fore, let not the trne Chnrch fuffer it felf to be re- duced under this bondage again, through fpeci- ous pretences of Reformation , but let the Church know, it may ufe what forms feem good to it felf; and that its true unity Hands, in being one body, and one fpirit, &c. as hath been before declared. And thus only, ihe Chnrch in all ages is one ; yea thus 294 ^^^ ^^0' oj true Peace and Unity thus only the Church in earth and heaven is one. And therefore, I defire the faithful to know, that Vniformity is CO be kept out, or if it be brought in, it is CO be call out, for the preferving of peace in the Church. For, that God might make Jews and Gentiles one. He abrlijijed the Laws of Com- mafidments contai^ied in Ordinances., Ephef. 2. 1 5. Whence it is evident, that God To highly valued, the peace of the faithful, thac to brixig this about, he repeals his own Inftitutions, and diilblves his own outward Ordinances. Now if the Ceremonies of Gods own ordaining, were to be made void, rather than to continue to the prejudice of the Churches unity : how much more any Ceremonies^ or outward rules of our own or other mens devi- ling? Let him that reads underfland. And thefe are the pradical rules in the way of the Churches peace, that are more abfolute and obrerve(?to And uow wc halleu to the rules that are more procure andfpecial and occafional, in cafe of difference among peac?h the ^he faithful. In which cafe, we are neceflarily in chu ch, the firll place to confider, the weight of the j^-'j^y/'dif. things, wherein they differ^ to wit, whether fer among thofe thiugs be fuch, as are neceflary tofalvafiion,^ themlelves. The weight "1 ""• , ^ . , . n- ot thing. It they be not fuch things as are neceliary to STdiffer, f^lvation ^ then firll, they are either things Csre^ h to hQ con. monial and Circnmftantial J Or fecondly, very truths ^_ Rdef to ^ii^^felves ^ yet fuch, wherein a Chrijlian may for pre(brve the prefeut err without danger offalvatioD. fiTdiffer-^" If the difference be in Circumfiamid and Cere-^ cnte among monial things, we fhould mind thefe things ta the faithful, pj-^fgj-yg peace. JtantiaT""^' I . That We ought not to contend for vanities ; things. nor to trouble our felvcs and the Church of God, with trifies, and things of no weighs or momentt at in the true Church oj Chrijh 297 at all, It is a wonder to us in thefe days, that the ancient Chriflians fhoiild fo earneflly contend a- bour the day, on which Eafler^ as they called it, was to be celebrated, and upon difference herein, fhould divide into Seds as they did^ feeing there always fhone light enough in the Gofpei, to de- clare this to be a flight circumilance not worth the minding. The Apollle exhorts the Philippiansy to drive together for the faith of the Gofpei, but no where for the form of it, in one thing or o- ther. 2. We ought not, for contrary mindednefs ia thefe things, te avoid Chriftian ccnverfe and com- mimion with one another^ for flrangenefs of Chriflians in thefe cafes, both breeds and increafes fufpicions and jealoufies, and caufes, that we har- bour hard thoughts, brother againfl brother, and it takes away all opportunities of conference, and of underftanding and perfwading one another, and fo of Reconciliation, 3. In thefe things, whereof neither commend us to God, we are not to condemn one another: for to condemn one another for every difference in judgment, produces innumerable Sedls in the Church; than which nothing can be more de- Itructive to the peace of it; feeing fuch deadly enmity arifes among Sects, as we fee by daily ex- perience. And therefore, that rafh judgment, that produces thefe Sects, is the great enemy to the peace of the Church, and the great advancer of the Devils work of divifion. 4. Let us know, wherein the cflence of Gods 4- To bc» Kingdom (lands, to wit,in righteoufnefs and peace, ^-"hTh^ and joy in the holy Spirit, in Faith and Love^ &c. fubfhrce of and not in outward Ceremonies and Orders-^ ^i^cl ^om'i.fthl" where the power and fubflancc of Gods Kingdom taitbuL is, let us be contented, though there's a difference iq form and circuraftances. Lc5 us- take careful heed. 29<5 The Jray of true Peace and Unity heed, that we do nothlag againft the power and fubftance ofgodliiicfs, under pretence of the form and circumihince. The higheft good in the Church, is falvacion in Chrifc ^ and the end of all gifts, given to all Aprftles^ Prophets^ Eva'-fgcLjls^ Faflors^ TecHhas^ is to bring us all to the ttnity of the faith and knowledge of the Son of God, And if fo be that this be done, the Church is not to be trou- bled with other things*, yea all other things are to gf.ve way co this. Where the heaveiily things thenifelves are prefent, we ought not in thefe days of grace and truth, to contend about the (hadows of them. Sr^nthde S* '" ^^^^ ^'^^^ ^*^^^ *" judgment, in tbefe cir- three things cumftantial things, fuch as are in preient power, of great ousht to take care efpecial, I. That J. That they do not entertam men into the *^^j^^^J|>' communion of Saints, that are only of one judge- of different men t: but that every one to whom the keys of the in^?heir^* Kingdom of Heaven are given, may have free li- things, intoberty to go in and out, and find pafture. It is a the commu-njoft Antichriftian thing to make another key to Saints. the Kingdom of Heaven j or true Church, be fides that which Chrift hath given ^ for then it will foon come to pa(s., that Chrifts keys will not be fufficient without mans alfo •, yea, foon it will come to pais, that mans key fhall be fufficient, without Chrifts*, that is, it will not be reckoned fufficient for men to be believers, and to have received the gift of the Spirit, to make them of the Church, unlefs they alfo conform fo the judgments of fuch and fuch men^ but to be of their judgments, will be enough to make them of the Church, though they be defticutc of faith, and the Spirit. And thus, by mi king another key to Gods Kingdom, befides the key that Chrift hath given, and fo to let in thofe that fliould be kept out, and keep out thofe thai /'/; the true Church ofChnjL 297 that fliould be let in ; this miifl: needs be avoid- ed as excreamly prejudicial to the Peace of the Church. '2. They mnfl take care that they do not pre s.Thnthcy fer Chriftians to Places of Fublick Mlmjlry and and impioy Employment^ that are only of one Judgment, buc^^^™* that they difpofe of them alike, to Godly Wen of either Judgment^ lell otherwife, many fmell the defign of ^ntichriji underneath j which is, that none jhali baye^ or fell ^ or have any Place in the Churchj or Vniverfities^ but only llich as have ta- ken a certain mark into their foreheads, and right hands. And though the outward mark of the myflery may change, yet the inward niiad and meaning of it doth not change, with the change of form. 3. If one fort of Chriflians be not to be admit- 5^"^^'^^* they ted as Members, or preferred as Officers in the (troy the " Church more than another, much lefs in one Party ^^^^ ^^^ "P- to be deftroyed for another*, for thus would Sa- other, tan alfo be a Prince of Peace, who would deftroy Chrifts Kingdom, to exalt his own, that he mighe pofTefs all quietly and alone : But Chrifts way is to reconcile thofe that differ in thefe things, and cf twain^ to make them one new man in himfelf. And fo we fhall be like Chrill, if we feek to bring both into one, in love, and not to dellroy either, by force. Thefe Rules arc to be obferved, as means of Peace, if the things be Circumllantial. ^.^^^ ^ Now if they be very truths, wherein Chriftians tunfffer ia differ, yet fuch, wherein they may err, without very truths, danger of Salvation, than thefe Rules are ofarJ^otab- Y['[Q. Iblutely ne- I. To hear them fpeak their Judgments with^^J^^^ion! freedom,* and not to condemn them, unheard ^thev muft for thus may ft thou foon condemn the innocent, J^^^^^''^^,i„ and make thy felf guilty. toprcfervt U 2. ToP^*^'* 298 The If ay of true Fence and Umty 2. To underftand fully, what thy Adverfary means, before thou contend againft him •, left if ihou want this wifdom and patience, thou oppofe not fo much his judgment, as thy own conceit* Much better is it, calmly to hear a mans mind, from himfelf, than haftily to guefs at it^ yea to conclude it is fo, before thou haft heard him fpeak. If thou canft but have patience to hear him relate his own mind, perhaps in the end, thou fhalt underftand, ic differs little from thy own, in fubftance. 3. Reproach not any thing thy Adverfary fpeaks, with this. That thon never heardcji n before 5 for this may not fo much difcover his error, as thy ignorance*, and that which feems to thee a new error, if it be truly examined by the word, may prove an old truth. And if thou wilt needs condemn whatever favours of uoveky,how /hall the truths we yet know not, be brought in ^ or the errors, that yet remain with us, be purged out ? 4. Be not over-confident in what thou holdeft, upon thy own judgment, or other mens, ftrength- ned from multitude, cuftom and antiquity •, for men have erred moft grofly, even in thofe things, wherein they have thought themfelves moft cer- tain: And therefore, Prove all things^ that thou mayefi hold fafl that which is good, it is much better to hold faft the truth, upon clear grounds from the word, than upon the ftrongeft prefump* tions of thy own heart. 5. In thefe differences make the word the Judge^ and not men. The word of God is the fole and perfect Judge, in all the things of God. And therefore one laid well. Qui pomt legem judlc em ponit Deum qui autem ^ddit hominem^ addit & be* ftiam : That is. He that makes the Law Judge, i makes God Judge ^ but he that makes Man Judge-, snakei in the true Church of Chrift. 299 makes a Beaft Judge \ For every man is bruitijli in his knowledge ^ and tlien only are we fure of any thing, when we have the word of God for ic. Neither is ic fiifficient to take the word in any fafhion, for judge in thefe matters j but we mnll neceflariiy attain the knowledge of it, by the teaching of the Spirit *, feeing we fee fo many differences of Judgments among men, that make life alike of the fame outward word for their Rule. Now though all have the fame outward word, yet all are not of one mind, except they attain to one Spirit^ for Pad faith, i Cor, 2. that only the Spirit of Cody knows the things of God* Neither doth mans fenfe, or reafon, imderfland the things of the Spirit, but the Spiritnal man judgeth all things. And hence it follows, that we can only judge aright of Divine Truths by the word, and we can only judge aright of the word, if we have the Spiris, to be the Interpreter of ic to us. 6, If thou canfl not prevail with him, by the word, that he Ihould agree with thee, whereia he differs, then obferve that moderate and Chri- ftian Rule of P^///^ where he faith, As many as bevhW, 3. r^i ferjeEly he thus minded j if any be othervoife minded^^^^ God jhall alfo reveal this to him : And fo let US wait with patience, till God of his good pleafiire fhall pleafe to teach him, as he hath been pleafed to teach us \ becaufe, without this teaching, he can never know it aright, though thou teach him never fo much. 7. And lallly^ When in many inconfiderable points of Religion, we cannot agree with many that are truly faithful, nor they with us-, let us, according to ?ads Rule, leave the final judgment of thefe things to the due time appointed of God J as Tad hath faid, ^"jndge nothing before the time: And if you ask, what time this is? U z Chrift ?oo The Jf^ay of true Peace and Vn'ity Clirifb hath told us, faying. If any one hear my \ tvordy and believe not^ I judge him not\ hnt the word that I have fpoken^ the fame jhall judge him at the laft dayy For the things of God are fo far be- yond the fenfe, reafon, knowledge, judgment and difcerning of all the men in the world, that | many times the purefl things are reckoned vile, and the mod; fpiritual things, carnal \ and the very highell things of the myftery of God and Chrill:, but conceics or errors •, and therefore it is fit, that the judgment of thefe things, which are fo far beyond humane comprehenfion, fhould be deferred to the laft day, Gods judgment being better in his own time, than in ours. 5^*^^'%- Now in cafe the Dodrine, wherein we differ, dlftrincab- ^^ f^ch as is abfolutely neceflary to Salva- fjinteiy ne- tion, and withouE believing which, men caa sa/i7iont have no intereft in Chrift, yet even in this wliat the Cafe, faithful muft tafe"^^** I. Hear them fpeak, and be rather confident, that the truth of God will prevail over their error, than fearful, that their error will prevail again ft the truth ; and fo ftrive not for Secular Power, to fhiit up mens mouths, and to reftraia mens writings, though they fpeak and print things that feem never fo contrary to the truth of God, and Dodrine of the Gofpel. For if men have noc liberty to divulge their Dodlrines publickly, they will fpread them privately, to infe(ft and corrupE many, e'er it can be known, or prevented •, and if men vent errors publickly, if there be as pub- lick liberty to preach the truth, I doubt not the fuccefs of the truth againft it at any time, with all that belong to God. And it is the only Go- fpel-way, to conquer error by the truth, and all humane, yea, and devilifh Dodrines, by the Go- ijpel, which is the miniflratkn of the Spirit^ and iherefor© in the true Church of Ch rift. 70 T therefore fo mighty, that all falfe Teachers, and falfe Do(ftrines, muft needs fall down before it ; feeing, ftronger is that Spirit^ that is in it^ than that Spirit that is in the worlds which is it^ own Spirit, and the Devils. And if the Gofpel of Chrifl, have given already, fuch proof of its Power, in former times, when the whole world lay in horrible ignorance, and error, and darknefs covered the earth, and grols darknefs the Peo- ple: and yet the Gofpel alone without any con- jundtion of earthly power, of States and Kingdoms with it, did bind the Devil, and call him out of his Poffeffions and Dominions, and overthrew all falfe Religions, men had received from their fore- fathers, through many Generations ^ and changed the manners, cuftoms, opinions, religi- ons, and very natures of men, and utterly difpel- ied Errors and Herefies of all forts •, I fay, feeing the Gofpel hath already given fuch large tellimo- ny of its power, and fo made a great conqueft of the world, when it was wholly under the power of the Devil \ I fee no reafon, that we fliould now fo doubt the power of it, as to fuffer no man, to fay any thing, but what likes us, or what is indeed agreeable to the word ; as if error fhould have now gotten more power, to make void the word, than the word power to make void error. Wherefore, ifthewordbe fuffered to have free pafTage, 1 dare reft on that alone (and fo dare all, that have felt the power of it, in their own hearts) for the conquering and de- ftroying all Errors and Herefies whatfoever in the true Church of God. And now it would be profitable to hear what fome other men, who have walked in the fame Light and Spirit, have faid in this matter. U 3 Zningtit^ mmm 302 Tlje Way of true Feace and Unity TuingL Zuingliw (in his Book, quoted in the Margent) YiteLStre- fpe^^s ihus ! Hmc Ptnica^ eaq\ fola via eft^ qua ad thionis^ concordiam froxime ^eyveniri potefi^ &c. *' That t^'ol" " is, This is the one and only way, whereby we *' may mofl fjddenly attain to Concord ; if *' whatfoever things may be, or are common- " ly faid for any Opinion, or againfl: it, be *' freely propounded in the Churches, fo that *' the People be allowed free Judgment in all *' thefe things. For God, who is not the God *' of difcord, but of peace, never fuffers thofe ^^ who are gathered together in his Spirit, to *' err, or be deceived. And if this way were " obferved, we fliould fliortly fee the Churches *' of Chrift, enjoying fweet Peace and Goneord, '' But now as often as there are fome Princes *' and Cities, that would have the Doftrine of " the Gofpel free to all, prefently there are o- *^ thers that would flop and hinder the courfe ^h of ic, and fo long there mufl: needs arife great *' difcords and dilTentions. And hence I would ^^ have you judge, whether you or we are de- *' parted from the Church of God, and the *' Dodrine of it. For we fufTer thof^ writing? ^' that proceed as well from you, as from the *' Papifts, to be openly and freely read, and ^^ read again ; and the evils which are taught ** in them, we flay by the Sword of the Spirit, *' which is the word of God j but you think, all " this Buiinefs may be difpatched, with PllB- " LICK EDICTS AND COMMANDS. *' And therefore do you be Judge, whofe Caufe " is mofl to be fufpeded , ours, who fuffer the *' Dodrine of our Adverfaries to be publifhed in " our Churches, and overthrow them by the *' word, or yours i^ who reproach our Doctrine ** before the SiiPsple People, as Hereticial ^ in " the in the true Church ofChriJi, 303 '' the mean time, by your good will, neither ^' fiiffering them to read it, nor underfland it. Thus far he. Luther alfo, in his Epillle to Frederick and John^ Luther.par- Dukes ofSaxonyy fpeaking againft that Spirit^ which [om.^'"^''^* he calls Spiritits Alftetinm^ a prond^ haughty^ enthti-f. 509* fiafiical Spirit, that defpifed faith, and love, and the crofs, and the whole Scripmresj as low ihings, not worth their minding, and gloried in ftrange Revelations, and fuperlative holinefs which they had, above other believers: And thefe enemies of the Gofpel, efpecially were gathered together in Alfteta-^ and Lmher writes to the Dukesy in whofe Province this Town was, to this purpofe touching them : Ouod vero pr^fentis imereH- negO' tii^ nolim ab illHftnjfimis D. V. pracdlcandi ^ffi^^^^^i^f^^L^ praclndl citiqitamy &c. That is. But for what per- ti,e Magi- tains to our prefent bufinefs^ I would not^ that the cj^cf ^rate M of pre aching jhould be denyed to anyj by your moft the Mini- - zlhifirious Lordfl)ips'^ but let there be granted tc!^ers;tow3>, them free Liberty to preach, and let them exhibit \Jti'^tlsl^' the befl proof of their learning. For 1 faid, by feives wit?r- the Tellimony of Paul^ It muft needs hcj that tfcf r^ "J-^hg o^. ^ rmfl be Se^s:, and the word of God muft ftrive/pei, tofut- and wage war in camps. And therefore it is b^J". Jji^y' evident in Tfa, 67. that the EvangtUfts are called railc lediti- Armies'^ and that Chrift in the Pfalms is called, j;';;^4"„^,^;[^' more than once, the Kt?7g of Armies. Now if their to fuppreS Spirit be a right and approved Spirit, it will eafily [{^^^''^ fiibfifl: before us without all fear : and fo if our Spi- rit be right, as we hope it is, it will fear neither them, nor any body elfe. But if they tranfgrefs the bounds of the Gofpel, and will not contain their hands, but will do their work with violence, it is the duty of your moft lliufinons Lordjlips^ when they grow fierce and feditious, to reprefs U 4 them, M 4f _ 904 '£be ■ ^' ay of true Veace and Unity thcm^ or to bauifh them out of your Domlnlotis j faying, we will eafily grant to you. to fight wich the word, for the proving and examining which is true Dodrine : but we will rellrain the fierce- nefs of your fpirics, and contain your hands j for thefe things belong to our Magijhacy, And therefore they that will not herein obey, let them depart the Country : For (faith he) we who are Mini jl er s oiiht word may preach, but wemuildo no violence \ and Daniel hath wicneiTed, that An- i tichrifi fijall be deftroyed without hands \ and Ijaiiih \ faith, that Chrift (hall fight in his Kingdom wich the ffirit of his mouthy and the rod of his lips^ &c. jibe-'tus Alfo Alhertus^ Diile of BorHJfia^ when the great Boruina. controverfis fell out, between AndrdM Ofiander^ and Morlinus^ and other Minillers, touching the Righteonfiefs whereby a Chrillian is made righteous '^'J^^' . before God, he would not forbid either fide, ei- vitaofiand, thcT the Piilpit ov Prejs'^ but letc them tree to both alike, aud delired them to forbear reproaches one againfl another, and to debate the buflnefs quietly by the word of God. The Bohe- LJkcwife the Bohemians^ in a certain exhorta- mians. tioH of theiFS, to Kings and Princes^ to ftir them f^/^g^ou up to the zeal of the Gofpel, fubfcribed by Pro- p. 858. covins and Conradus^ and other Captains of the Bohemians^ have thefe words-, They fay (that is the Papilts) it ought not to be fuffered, that we iliould be heard, in confefiing our faith. Now, how may that be proved by the holy Scripture, fince Cirilt heard the Devil, as it is written, Mat, 4 ? And they are not better than Chrift nor we worfe than the Devil. If they be righteous, and have the iruth with them, as they fay they ^4ve, and we be unrighteous, why do they fear ? fincQ in the true Church ofChrift, 505 fince the truth ought not to be afraid of fallhood ^ and Zorobahel declared, That truth is ofalithi?2gs2Li'dT,^t the mofi mighty^ and over comet h all things. For Chrift is the truth, John. 14. lam the way^ the truth ^ and the Devil is the father of lyes, John. 8. Therefore if the Pope and his Priefis have the truth, let them overcome us with the word of God: but if they have lyes, then they cannot long abide, in all their prefumption. Where- fore, we exhort and befeech, all the Imperial Ci- tieSy all KingSy Princes^ Noble-men^ rich^ poor^ for Gods fake, and for his Rlghteoufnefs^ that one of them, write hereof to another, and that there may be feme means made, how we may commune with you fafely, and friendly, at fome fuch place, as fliall be fit, both for you and us: and bring with you your Bilhops and Teachers^ and let them and our Teachers fight together with the word of God, and let us hear them ^ and Xqi not one overcome the other by violence or falfe fubtiity, but only by the word of God, &c. By all which \i appears, That let mens DoEirine be what it will, they ought to be heard, and con- vinced by the word, and not prefently to be lilen- ced, and fubdued by force. Now fecondly, if upon hearing and debating 2. if the do* things by the word, it fhall clearly appear, that ^earfnaoFit our adverfaries hold fuch things, which are fo falfe be tbund and erroneous, that they cannot be reckoned be- ti^^"ommth. lievers and members ofChrifl, that hold them ^nity is, nor can retain thofe Doctrines j without linvoid- able damnation : then in this cafe, the true Church, hath Authority from the word, to do tiiefe things, I, To -^oG The Way of true Peace and Unity demn their Doftrine. 1 . To condemn the DoBrine, 2. To excommunicate their Terfons, ». Jo Con- I. The Church ought to condemn the doclrine, " ' '"" as contrary to the Gofpel, and to that eternal and unchangeable, and niofl clear and certain truth, which Chrift hath heard from the Father^ and de- livered to his Church •, which is the faith once gi- ven to the Saints^ and never to be altered. And fo to tell the people, what DoUrine it \%-^ even fuch, as carries in it an utter enmity to Chrifl: and his Spirifj and fo confequently death and damna- tion J and chat therefore they are to take heed of it, as they love eternal life, and would void eter- nal death. «. ToEr- communi- fate the Rules to be pblcrved ia Excommu* nication. And thus ChriH condemned the Doclrine of the ScribeSj and of the Pharifees. and of the Saddacesy and bid his Difciples, Beware of them \ and Paul^ the Doclrine of H^meneus and Fhiletus^ which did eat as a canker^ &c. 2. The Church m this cafe, may alfo excommn* nicate the Terfon \ yea, though he fhould be filenE and not feduce others j feeing Believers can have no true communion with fuch an one, who is in enmity to the word of life, in which al] the true communion of the faithful ftands. Wherefore fuch perfons may juflly be cut off from the Society of the faithfnl. But herein alfo, thefe Rules are to be obferved \ to wit, I. That this cenfure be not proceeded to, for every varying from the truth (as is already faid) but for denying fuch truths, or holding fuch in the true Church ofChrtft, 907 fuch errors, as make a man incapable of fal- vation. 2. That this be not done, till all other ways have been tryed, to reclaim him. 3. That this be done, not by two or three per- fons, but by the whole Church, or commu- nion. 4. That it be done, not by their own, but by Chrifls Authority, who is always prefent in his Church, as the Head of that body^ and that it be done, not by any humane Faffim or violence, but by the efficacy of the holy Spirit, who is always prefent among belie- vers, as the Spiritofthofe members. And this Excommunication thus regulated, i^, Excomtr^u- thelaft punifhment the Church can inflid, by rhtc^'ISJ^^ warrant and authority of Chrift: and it cannoi laft puniih- imprifon any, or banifh them, or fine them, or"^^"'* puE them to death : for we mull not expound thai place of Fauly Hd^reticnm hominem devita^ as Hugo Char en/is did, to take a Heretick out of his Uffi ; but him that is a Heretick^ we mull avoid, we mufl not kill 'j the former being Chrills rule ; the latter, ^ntichrifis. Now thefe things have I fpoken and propoun- condufioai dedto the faithful and Churches of Chrill, where- ever the providence of God Ihall call this Booky which may travel farther on this errand, than weak ftefh can do : and I fo propound them all, as being mofl ready, my felf, to hear from any what they can propound in more light and evidence of -. $he word. And I do humbly and earneftly in- ^HJ treat ^ :^o8 The If ay of true Peace and Unity treat all faithful Chrillians, that whatever they fhall conceive of my judgment in thefe matters, they will yet take in good part my care, to reco- ver and preferve Veace and Vnity in the true Church of Chrift: The defire of which, through Gods goodnefs, is much ftronger in my heart, than any private interefl or refped of mine own. THE THE Crucified and Quickned c T T O R, A DISCOURSE On Galatians ii. 19^ 0,0. Which for the Sum and Subftance of it, was firfi fpoken briefly at his Excellencies the Lord General CromwePsHouk 'j and was after more largely Delivered in Clement\ Parifh in Cambridge. And is now made Publick, for the Juftification of the Truth, the profit of the Faithful, and the flopping the Mouth of Iniquity. By WILLIAM DELL, Minifter of the Gofpel, and Mailer of Gonvil and Caji^ Colledge in Cambridge, Magna p^tiemia opu/i ejt, ad fuflincias calim?iiaiS MaJignantis Ecckfix, Latimer, Martyr. Jn oYimibui aliis cedam cuivis : Verbum defcrerre ^ negctrey wet- pojfumf 'tjcc -volo, Luther. Epiftol. ad Leon. De- cimuui. LONDON: Firfl Printed in the Year, 1551. mm 311 T O T H E E ADE CHriftiao^ I defire thee to under ^ flandj that the Great Myftery of Clirift^ "which isoas hep fecret all the time of the Law^ "-was clearly opened by the Father and the Spirit tn the firft beginning of the Gofpel ; and then again ^according to the won^ derful Counfel of God) after a fc^w years "was clofed up^ that Antichrift might have opportunity to come forth into the iVorld ; but the days of the Abomination o/Defolation itsjiand-^ ing in the Holy Place^ being no^w near fimfhed^ God hath begun again to reveal that Great Myftery of God in Chrift^ and to make it manifeft hy that Spirit "which fhall glorifie Chrifl^ and /hall confume /Iniichrifi^ and all his accurjed Kingdom ; and the J)ay r$ now making hafte^ where^ in 5 1 ^ To the Reader. in the Lord God and the Lamb jhall become the Temple-, ^dDhey^ein the faved of the Nations /hall JVor^ fhify and alfo the Light in "which they foaU "walk. This the T?eofle Jhall Jee^ andjlo^w together ; and the Glory and Honour of the Nations /hall be brought tn hither. IVhere-^ fore do thou Believe mid Pray ; for the Lord lives to accom^li/h all thefe things. And in this Faith and Hope, Irefi, Thine to Serve thee, in the Word of the Truth and Myftery of God, William "Dell. llie ^n THE Crucified and Quickened CHRISTIAN- GALAT. ii. 20. I am crucified with Chrift -, neverthelcfs I live •, yet not /, hut Cbri/f fives in me ^ and the life I now live in the flejl?^ I live by the faith of the Son of God vjho loved me^ and gave himfelffor ?ne, IN this Chapter, we have one Apoftle con- tending agaioft another, Pml againfl Tcter^ and that about the truth of the Gofpel, in a very chief point. For Teter^ in the abfence of the Jews^ lived among the Gentiles, after the man- ner of the Gentiles, for outward converfation, wholly laying afide the Mofaical Rites and Cere- monies. But when certain y^iPicame from Jamesj Peter did withdraw from the Gentiles, and from the ufe of that freedom and liberty of the Gofpel, wherein he had walked with them, and lived a- gain with the Jews^ after the manner of the ^ewsy in the ufe of the Jewljlj Ceremonies. By which pradicc of his, he laid a flumbling block before Ehe believing Gentiles, giving them occafion to think and judge. That Chrift alone, received by Faith, was not enough to Jufiification and Salvation •, unlefs they did alfo come in to live as the Jews J after Mofes Law. X Hereuponi 3 14 The Crucified and Quickened Chriflian. Hereupon Tad (who had a very dear know- ledge in the myftery of Ghrifl: and the Gofpel) did exceedingly blame Tettr for this his un-even walking-, and tells him, that by thus doing, he committed a greater errour than he was aware y for hereby he made Chrifl the Minifter of fin. For, if Chrift received by Faith, be abundantly fuffici- ent and enough to all Chriftians, both for righ- teoufnefs and life, and that without the Lawj why doth Ttter bring the Gentiles that had be- lieved on Chrift, back again to the Law? Is not this (faith Tad) to urge Chrift of weaknefs and infufficiency> and to make him the Anthor and Tea^ cher of a Dodrine that leaves men ftill in fin, ic not being able to confer 'upon them, by it felf a- lone, full, perfeci:, and fufficient Righteoufnefs > And by reafon of this grofs miftake of Teter^ of fo dangerous a confcquence, Tad according to the wifdom of the Spirit, takes occafion to dif- courfe of that great ^oint oijafiificatiori^ which is the very marrow and fubftance of the Gofpel : and he fliows, that we muft nor do the works of the Law, thereby to be made righteous: but that we muft iirfl be made righteous, ere we can do aright any work of the Law. For, as it is noc good fruit can make a good tree, but it is a good tree that muft bring forth good fruity fo neither are we made righteous by working righteoufnefs, but by receiving righteoufnefs, out of which af- terwards wx work. And fo the Law, that com- mands Righteoufnefs, but doth not communicate Ilighteoufiicfs, can never juftifie us *, But faith, that m.akcs us righteous before we can work righ- teoufnefs j it is that which juftifies us in the lighc of God. \i Now to this Doclrine, Tad adds his own Ex- I perience, to make all clear : which kind of ar- \\ guing, though it will not fatisfie the reafon off the i The Crucified and ^ickened Chr'ijlian, 7, 1 5 the World, yet ic will fatislie the faith of che Saints. Now faith P^/^/, for mine own part, I muft profefs CO the Jem themfelves, and to all the world befides, that I am fo far from feeking Righ- teoufnefs by the Law, that I am wholly dead to the Law, and as a dead man, have no more to do with the Law, as that hath no more to do with me. / through the Law am dead to the Law^ that I might live unto God^ ver. 19. I (faith Taul) through the LaWj am dead to the Law: that is. The Law it felf, makes me dead to the Law. For the Law wich its wrath, and curfe, and puniihments, hath flain me: it hath through my fin delivered me up to death and hell, with- out (hewing me any v/ay of efcape or deliverance ; it hath done againll me what ever it could do ; it hath fully killd and ilain me. And therefore, how can the Law any more give Laws and Cotn^ mands to a dead man, yea to one whom it felf hath flain ? or how can it exped obedience from fuch an one ? And this fenfe Chryfcftom gives of thefe words. But fecondly, we conceive thefe words, in ano- ther fenfe, after this manner, / through the Law am dead to the Law, that is, I through a new Law am dead to the old Law ; 1 am dead to the old Lawj (which was the Law of the Letter, written in Tables of flone) by a new Law, which God hath « «^'^^e- written in my heart, and inward parts. And ^'f '^f ^*^ this IS the Law of Grace, or the Law of the Spirit ^J yoduuec^i Life, that is in Ghrilt Jefus, which is not a Law ^ confidingjof Letters words and femences, but is the living word of God, written in our hearts by the living fpiritofGod^ according to t\\^toiPaul, touching Believers, 2 Cor, 3. 3. Te are the efiftle of Chrifi, written not with ink, hut with the Spirit of the living God; and the living Spirit writes a Uvi?7g Law. K 1 And ^i6 The Crucified and ^cickened Chriftiari. •And this L^nr makes us dead to the Lart): and a nun is never truly dead to the Larv of the letter^ tJll the Larv of the Spirit of life be writ in his heart by r.hc finder of God. Buc when we have the Law of Cr,->ce^ which is a living and almighty Law in Gin* iiei- rtc, we are then fafely dead to the Law of tbe /f^^?r. The Law corruinands all flefh that hath not the liV:r Law makes hs dead to^ or delivers us from the cldy as ignorant and carnal Chriflians think tiiere is \ rnafmnch as this new Law^ imprints in our ibuls the love of right eoufnefs^ and hatred of ini- qmy. And he that is thus freed from the Law^ is i.-:e only man that keeps it and fulfills it, through the L'lw of love put into his heart by the Spirit. And this Law of love ^ doth fulfill the other Law, but jicvcr break aad violate it. Wherefore, faith JPaul^ I thrci^fg!, th: Law^ am dead to the Law, I'hat I might live unto Gody That is, He f hac through th^ L^rw of Grace h freed of the Law of the letter, is not kt free from the La>/, that thereby he may have oppormmty and 11 berry to live to fin, and bimfelf, but that he m?:: thereby live unto God: And when a man is boni of God, and iiv^es the life of God, from the Karu) e of God, there is no danger at all, in decla- ring this man to be free from the Latv of yl/'?/^.f, by rh.e Law of Chrifl. For how otherwife fhould he coHic ro know the high priviledgeof theGof- pel, r-md the excellent prerogative of thefonsof God, and the glorious liberty, and freedom, into which Jefns Chrifl hath exalted him? Now T/;^ Crucified and ^cickened Chr'ifl'ian, ^17 m -■ Now this One Thing righcly underltood, doth adminifler to us juft caufe to reprove two forts of People, who fwerve from the truth in this parti- cular. The firfl fort are they who would be dead to the Law, that they might live uato lin, and not unto God : who would have no Law^ that all things might be lawful, though never fo wicked and a- bominable, and never fo contrary both to the light of Grace and Nature. And thefe are the true Antinomians and Libirtines^ who would be free from the Law of Mofes^ they not being under the Law of Chrifl; who would take away and quite abolifh the Law of the letter, they not being under the Law of the Spirit; and fo would be free from all Law, both Old and New^ both oi Mo- fes and Chriftj that they might live as they lift, and take their full fwinge in all their lufts. Now fuch Libertines and Ucemious perfons as thefe, are to be reftrained and punilhed by the Civil IVIagi- ftrate, and the Powers that be of God in the world, when they tranlgrefs in any matter wickedly and prefumptuou-ily againft their Neighbour, and a- gainft civil Society : and in other things, that are more fecret and inward, or that are of their own notions and apprehenfions, though concerning t-he things of God, they are to be left, with o- ther un-believers and mif-believers, to the righ- teous judgment of God, who is ahvays prelent in tiie world, and immediate Moderator and Cover- nour himfeif, in all fuch affairs as immediatly con- cern hi mfelf 3nd his Kingdom, 2. The other fort to be reproved from this point, are fuch, who are fo Jewiflj^ and i6z.ealoHs of the honour of the Law^ that they will by no means indure to hear, that the Gofpel of the Son of God, comes to abolifli it, or that the new Law is given us, to make us quite dead to the old. X 3 For 2i8 The Crucified ani ^lickenei Chrifiian. For they tliiak, thaE luch Dodrine as this, will open a flood gate to all manner of wickednefs and licencioufnefs. For fuch men, being carnal them- felves, and knowing no reflraint from fin, buE the Law of Mofes^ do verily think, that if that curb be taken out of the jaws of men, they mufl needs rufh headlong into all manner of evil, as the horfe into the battel: and this is true enough, where men free themfelves, or are freed by others from the old Law, before the new be written in their hearts. But this they underfland not, that when the new Law comes, it is a fufficient dif- charge from the old •, fince the Law of Grace within us, is infinisely more powerful to keep us from fin, than the Law of A^fofes without us \ and the love of righteoufnefs, and hatred of iniquity, put into our hearts by the Spirit, is infinitely more able to make us do righteoufnefs, and avoid fin, than any outward commands and threatnings whatfoever/ And fo where the Gofpel prevails in truth and power^ men need not fear the taking away the Law from fuch men, feeing they through the mw Laxo are dead unto the old^ that they may live unto God, That, as the humanity of Chrift knew no Law J but the prefence of the Godhead in it, was unto it inftead of ali Lawj and it lived unto Cody by living in God, through union and com- rrruriion with the divine Nature^ fo the Saints, God dwelling in them, and they in God, do by this means live mto God\ and God himfelf, who dwells in them,is the new Law according to which they live; they doing all in God, and for God, and fo \vi^ unto God indeed. And now it follows, 7 am cructfied with Chrifl^ &c. Jam crncified with Chrift^ who through this mW' Law^ was dead to the old. For Chrifl our bro- ther, of the fame fleih and blood with us, having the The Crucified and Quickened ChrijUan. 3 1 9 the living word, and Lavo of God within him, he owed nothing to the Law oi Mofes by way of debt, neither was he juftified by the works of the Lawy but by the righteoufnefs of the eternal Son or Word of God that dwelt and wrought in him, and he again in it. And this living iVord and Spirit of God, that dwelt in the flefh of Chrifb, was the true crucifying of his flefh^ and in this crucifying of Chrifts flefh, ail his Saints partake with him, as Fad here faith, / am crncified with Chrifi, Now this cannot be underftod of Chrifls outward crucifying upon the material Crofs ; for thus, Panl was not crucified with him, neither are all the Saints. But this is to be underflood of Chrifts in- ward andfpiritual crucifying, through the Word of righteoufnefs and life that dwelt in him : and according to this, all the faithful, through all ages, are crucified with him indeed. And now here it will be needful to fpeak fome- thing more fully, both touching Chrifts own cru- cifying, and the crucifying of all his Saints with him, on the fame Crofs. And the ra- ther, becaufe as men generally in the outward Church, have a carnal underftan^ing of all the things of Chrift, fo alfo of his Crofs and Death. And not the Papifls only, but many among our felves, who greatly adore the outward crofs, and crucifying of Chrift, are yet ignorant of the true crofs and crucifying of Chrift and his Chriftians with him, whereby they are truly cru- cifyed and dead to themfelves, to fin, to the world, and to whatever is not God himfelf: And fo under the open profefllon of the outward crofs and death of Chrift, do live in all manner of fin and wickednefs, equally with the very heathen, amongft whom the Name of Chrift hath not been named, Wherefore to remove this grofs igno- X 4 ranee 320 The Crucified and ^inckened Chriftian, ranee from all thaE love the light, I fhall fpeak fomething firft of Ghrifts own crucifying^ and then Gt our crucifying together with Ghrifl. I . Of Ch'ifls own cruet fyino; Now Chrills true crucifyiag, I mean his inward and fpiritual crucifyiag, in which all his Saints, without any exception, have their fellowfliip with him, it was this : It was the taking up his hu- mane nature into his divine nature, or the taking up his fiefh into the Word ^ in fuch fort, that the flefh of Chrid, did not live the life of the fiefh, in the reafon and underllanding, and wifdom, and will, and affedions, and defires, and de- lights, and ends of the fieflr, but the flefh or hu- inanity of Chrift, being crucifyed and dead to all thefe things, did live in it felf the life of the eter- nal Word, in the nature, righteoufnefs, life, liiind^ will, and in all the things of God. And this was the Full and perfed crucifying of the flefh of Ghriil indeed, And thus you fee, that the Living word, and Sprit ofGod^ which dwelt in the flefh of Chrift, did truly Crucifie and dellroy the proper will and affedions, and the whole life of his flefh. T/^^ Di' And thus w^ Chrift crucified before his crofs ; ''Line //.t-and his outward crucifying, was but a fign of /«^?^;/v vj\^^i Yvas done before within; and if Chrifts Cror^/^[f flefh, had not thus been crucified before his Crofs, th/ iJii- he had not after given it up, fo freely cheerfully, miine N^i-awd deliroufly, to be crucified fo fhamefully, fiirc. paiijfqily, and bleed ingJy on the Crofs. The- Divine Nature ot Chrift, was the conflant i/ofs of his Humane NatAre^ and his humane nature was fully crucified in his Divine -^ in fuch fort, that i\\G Humane nature of Chrift, had not the leaft freedom of its own proper will left to it felf; but when it was to undergo the heavieft and bictereft things, that any creature was capable tQ The Crucified and ^ickened Chriflia?:. to undergo, even Death and Hell, and the fenfe of the whole wrath of God, yet even then he faid, not my volll^ bnt thine be done : Which was the moft full and perfed crucifying that could be. For the Man Chrifl^ loft ill his own things in God, through immediate union with God, and was filled again with all the things of God in his humanity : which took away his humanity wholl/ from it felf, to God, to be, do, and fuffer all ia the will of God \ and this was his crucifying. And this now, is the moft excellent and glori- ous crucifying of Chrift, that is to be preached to all Nations for the obedience of faich. For to preach the outward crucifying of Chrift barely and alone, without this inward and Spiritual cru- <;ifying of him (which is not only the original and the caufe, butalfo the perfection and glory of the other) is no great matter, neither will it make the world much in love with him, feeing tvio Thieves were thus crucified with him, at the fame time, outwardly, as he was. But to preach Chrift cru- cified by the living Word and Spirit of God that dwelt in him, through which he was wholly dead to himfelf and the world, and lived wholly in the will of God, fo that though he were the Son of God, yet he made himfelf of no reputation, buE gave up his flefh and outward man to be crucified among Thieves^ at the will of his Father. This I fay is the glorious crucifying of Chrift, which the Gofpel preaches ia all the world, even the cruci- fying of Chrifts ficlhby the Spirit and Divine na- ture. For Chrifts dying had been nothing, if the lite of God v^ichin him had not offered up his hu- m me life ^ and his crucifying had been nothing, if God in Chrift had noc humbled his humane na- ture to the death of the Crofs, and he had not offered up that fiefti of his to God without fauin by his Eternd Spirit^ as Paul fpeaks Hci;. q. 14^ But 21 O 0 The Crucified and ^ickened Chrifiian, But this did puc fuch an infinite worth excellency^ and efficacy on his outward crucifying*, and there- by he is faid to redeem us unto God, even by his bloody and by that one offering of himfclf^ to ferfe^ for ever them that are fan^ii fie d. Heb. JO. 1 4. And thus much touching Chrifls own Cruci- fying j the next thing is, Our Crucifying 'vith Chrif-. I am ffaich Paul) crucified with Chrifl^ that is, with thaE Humane nature of iiis thac was taken up into the word. Now as the moll excellent cru- cifying of ChriH, was through the Word and fpirit chat dwelt in him : fo likewife the true and glorious crucifying of all the faithful, is through the fime Word and fpirit of Chrifl dwelling in them. For to have the Word and Spirit of Chrifl:, chat is, the Word and Spirit that is true God, dwelling in us, is the greateil crucifying of flefh and blood that can be. And when we are thus crucified wich Chrift, by his Word and Spirit dwelling in us, then afterwards, the body will be ready and willing to fuffer the crofs, or fire, or Lyons, or racks, or torments, or any thing, as we fee in the blefled Martyrs^ who if they had not been firfl: crucified with Chrift, through the Word and Spirit, had never delivered up their bodies fo readily as if they had not known them, to fuffer fo many grievous and intolerable things for Chrifl:. For that flefh that is truly crucified by 4he Spirit, is fitted for all fufferings, though never lb grievous and intolerable to it felf. Wherefore let us learn. That no outward for- rows, or tribulations, or prifons, or rackings, or Joinings, are fuch real crncifyings, to a Believer, as his faith, hope, and love, the fruits of the Word and Spirit in him, which will not fuffer him to live in himfelf, or in the creature, but do ijarry him Vv^ith great force out of all thefe things to The Crucified and. ^iickened Chriftian. 32;? to live in God ^ which thing is the greateft mor- tification and crucifying of the flelh that caa be. And as Chrifts outward crucifying on the crofs, without his inward crucifying by the word of God, had been nothing worth ; no more would all the fufferings and Martyrdoms of all the belie- vers in the world, be of any worth in themfelves, or of any account with God, without this in- wardj fpiritnal^ dayly^ and cor7fl-ant cruclfywgj {'uffcV'^ ing and Martyrdom of theirs. Seeing nothing doth fo truly and throughly reftrain, hamper, mortiiie, crucifie, kill, and dedroy the flefh, and all the corruptions, lulls and affedions of it, as the living Word and fpirit do. And this is the glorious Crofs of the Church, the Body, as well as of Chrifl the Head ; without which, all Mar^ tyrdom is nothing ; and of which, all the bodily fufferings and torments of the Saints, have beea but a demonflration to the world for the glory of God, and for the Comfort, fupport and en- couragement of other Chriftians. And where this inward crucifying hath not been firfl wrought and accomplifhed, Chriftians could fuffer nothing outwardly : as hath been very evident in many Chriftians, who having in times of perfecution been called forth to witnefs to the truth with their lives, have at firft, for fear and dread of the outward crofs, abjured the truth to fave their lives. But afterwards when the Word and Spi- rit within them, had truly and fully crucified them, they would then come forth again of their own accord, and willingly offer up their bodies to fire and death. And thus alfo I have declared what is our cru- cifying with Chrifts P^«/ faying here, lamcntcified With Chrifi j becaufe his fins were fubdued, and his :? 24 T^he Crucified and ^dckened Chr'ifi'idn. his nature conquered through the Jiving word and Spirit of Ghrift dwelling ia him. Now that both thefe things are fo in truth, and that they are no fond notions^ fpecHlationsj and gloffts of mine owe dcvifwg^ I will yet make \t inore evident by fome few other plain Scriptures; as by that of PW, m Rom, 8. lo. where he faith. If Chrifi be in yon^ the body is dead becaufs cffin ^ that is, the prefence of Chriil that is the living Word of God within us, is the killing and cruci- fying of the body to all fin, And ia Gal, 5. 24. The fame Apoltle faith, That they that are Chriftsy have crucified the flejh^ with the (^jjl^iom and Infls of it: and ver, 25. he (hews, that this crucifying of the flefli of Chriltians, is not brought about by a- iiy outward for rows and fi^ffirifjgSj but by the pre- f-enceofthe Spirit in it, faying, ij we live in the fiirity let w alfa walk in the fpirit : and ver, 16. of the fame chapter, he faith, This J fay then ^ walk in the fpirit a}?d ye jhall not fulfil the lufts of the fieflj \ and Rom. 8. 15. If ye through the fpirit do mortifis the deeds of the body^ ye Jhall live. So again, Rom. 6, ^. if we have been planted together in the likenefs of his death^ we jhail be alfo in the Ukenefs of his reftirreEiion. Now all Believers, without ex- ception, are planted with Chrift into a Ukenefs of his death y which is not fo to be underftood, as if all ihould be crucified on a material Crofs, as he himfelf was : but that all of them are buried with him by Baptifm into his deaths that is, by the baptifm of tie fpirit \ and the baptifm of the Spirit, is the death of the flefh ^ it is the death of our flefh with Chriils: for thus was Chrifts flefh made dead to it fclf, to fin, and the world, to wit, through the Bftptifm of the fpirtt ; and thus alfo is ours: whertore P^/// adds, verf. 6. Knowing this^ that our cdd man is crucified with him^ that the body of fin might be defiroyed^ that henceforth we flwnld not ferve fin : So The Crucified and ^ackened Chnjiuin. S^ ) So that it is plain, that the deflruction of i'm ia our bodies by ttie living Word and Spirit of God^ is our crucifying mth Chrift, And verj. 1 1. the A- poftle would have thofc that: are thus crucified with Chrifl, to reckon themftlves dead tofm^ for as the word and Spirit of God in Chrift made him wholy dead to fin, and lia had no place in him .- So likewife, as far as the fame Word and Spirit of Chrift prevail in us, they will make us dead to lia for the time pad, and prefent , and for the future will preferve us from fin. ,^ And now we fhall make fomCLy^ of this point. '^)^° ^* Firft, Then let us know that it is not enough to Salvation to believe, ThM 'Jefpu Chrtfi according t9 his humane nature^ was outwardly crucified on a crofs for m at Jerufalemy except we alfo our own felves be crucified with him^ throuoh his living Word and Spirit dwelling in m : through which we muft be power- fully planted into a true likenefs of his death, in fuch fort that we muft be dead unto all fin what- foever, even to all our own corruptions and lulls ^ and to all the Corruptions that are in the world through luft 5 and we mud be dead to our felves ; to our own fieflily reafon, underllanding, will, defires, ends, and to our whole humane life ^ and we mull be dead to the world, and to all that is in it, and of it^ to all the pleafures, profits, and honours of it : we mull: thus truly be dead with Chrift, eVe we can live with him. And with this kind of crucifying muft whole Chrift be crucified, from the Head to the loweft members : and thus alfo muft we be crucified with him, if we will have any part in him \ I fay, we muft have fellowjljtp with him in his Suffer inas^ and he made conformable to him in his death^ e^re ever we can attain to his RejurreBion from the dead. Now if any defire to know hov^- we may attain to be thus Crucified with Chrift i I 326 The Crucified arid ^lickened Chnftian, 1 anfvver, that the true faith of Gods Eled, is the only way through which we can attain to this crucifying. For through faith we receive the li- ving Word of God to dwell in us ^ and i:i this Word we partake of the Spirit^ and this Word and Spirit dwelling in us, do (as hath been decla- red) crucifie us v;ith Chrill:. Indeed Hypocrites and carnal Chriftians^ receive and profefs a word that will not crucihe them with Chrifl, but do receive a word and dodlrine that will ftill fuffer them to live their own lives, and after their own lufts. For the word thev re- ceive, is only an outward word, confiding of di- vers queflions, opinions, and Dodrines ; and is alfo without the Spirit, and fo it leaves them as it found them in reference to their Natures and corruptions. But the word that faith receives, is the Word of righteoufnefs and life 9 a word that is always accompanied with the Spirit: and when this is ingrafted into the foul, and abides in h^ it pre- fently mortifies and crucifies it, and deftroysa mans felf out of himfelf And therefore in T Cor. I. 18. it is called 0 ^y^Q- h t« tav^, The word of the crofs *, and that not only becaufe it ex- pofes us to afflidions in the world, but alfo be- caufe it dwelling ia our hearts by fakh, doth cru- cifie us, And this crucifying word in the fame verfc is called alfo S^vyayj^ 0s«, the fewer of God : For that Word that crucifies our fiefb, and fubdues and deftroy s the whole itrength of corruption out of us, mull be fuch a word as is alfo the Fewer of God: and fo it is not only in it felf, but alfo becaufe the Spirit of God dwells in it. And this Word thus apprehended, will crucifie us wnh Chrilt. Now this word of fait hy which is the n^ord near Jj us, even in our hearts^ will crucifie us. a i- I. Throt^ghly^ The Crucified and ^lu ken el Cbriftian. , z^^^? 1. Throughly \ It will crucifie the whcde man throughout, and that according to his mind, will, and affedions, for this Word of God u quick and powerful and ^}arper than any two edged fword^ and is tiercinff to the dividing afimder both ofthefcul andfpi' rit^ and of the joynts and marrow^ and Is a curious difcerner of the thoughts and intents of the hearty &c. And ail the tribulations and Torments in the world, yea, all the forrows and pains of He)], cannot fo crucifie and fubdue our evil natures and lives, as this Living Word in our hearts, with whom we have to do. This will crucifie us till we be dead with Chrift, as Chrifl was dead (which was the fulleft and compleateft death that ever was) that is, till our outward and inward man be wholly and fully fubject to the only Will of God. 2. This Word of faith will crucifie us daily and conflatly, as Pad witnefles, faying, ko.^ niA^ctv-i^m ByiKTKCjj I dye daily ^{ov the rvord of right eoufncfs dwell- ^ Coi-.i<, ing in us, is clean contrary to our corrupt nature, 31. and all the operations of it, and doth without in- termiflion put forth its flrength and efficacy againfl: both. That asinthefirfl break of day, the light is ftill mortifying the darknefs, till it have wholly difpelled it; fo the IVord of righteonfufs deals with our corruptions till their place fiiall be no more found. Now becaufe this our crucifying with Chrifl is fo contrary to the flefh, that the fielh is always mour- ning under it, and murmuring againfl it •, there- fore for our encouragement in fo difficult a work as this, I fliall propound fome choice and excel- lent advantages that believers have by being truly crucified with Chrifl:. For by this means, I. We are freed from the Law. For as the hu- manity of Chrifl: being crucified by the Word and Spirit, by this means became dead to the Law, and 92 8 The Crucified and ^dckened Chriftian, and the Law loft all ics power over hira^ fo all the faithful that are thus crucified with him, are through this crucifying fee free from the Law : for their own life being exdnguiilied by the Yv^'iw^ Word and Spirit, and they living in that word and fpirit a life not their ovon^ but Ghrifts, are as truly freed from the Lavo as Chrift himfelf was. And this ?iiHl doch pliiiily teach us, Rom, 7. i. Yei^'- 1^%-) that thg L^w hath Lordfljip over a man all the firm he lives, and no longer. But when he is once crucified with Chrift, and dead with Chrift, the Law hath no mDre Dom'mion over him. So then^ as long as we live our own Ufe^ the Lam hath power over us*, but when we are dead to our felves through the Life of Chrift, we are fefi quite with- out the reach of the Law, and the Law hath no more to do with us the Members, than with Chrift the Head. 2. By being crucified with Chrift, we are freed of fw. For one of the chief ends of the in-dwelling of the Word and Spirit in Believers, is to free them, and fave them from {iw: and though fin hath its full power in our own humane life, yet it hath no power over Chrifts life in us, which we live, through Faith. Wherefore faith P^///, Rom. 6. 6, Knowing thlsj that our old man is crucified with him^ that the body of fir, might he deflroyed^ that henceforth we [Jjould not fervefia'y and ver. 12. faith he. Let not fin therefore reign '^v ttw -S-j'Jitm J/y.«;/ G-uy.(tTti in your mortal or dead body^ which he calls dead, not in reference to t\\Q common mortality of the world, but in reference to our cmcifyirg with Chrij} -^ and in the body that is crucified with Chrift, fin is ?7ot to reign. Andfo you fee, that through our cruci- fying with Chrift-, we are dead to fin alfo. For \t is impofible that Chrift and fin Hiould live together in ftrength, in the fame tiefh ; but if fia live in our flclh, The Crucijied and ^uckened Chriflian. :^ 2 9 flefh, it will crucifie us to Chrift; and \i Ghrill live in our flefh, he will crucifie us to fin. 3. By being crucified with Chriil:, we are frttd from deaths that death that arifes of fin, and car- ries the wrath of God in it : For through the death of the fecond Adarrij we are fet free from the death oHhc firft Adarfjy and through that death do die unto life, Vnbelievivg fiejli is the fuel of death, as wood is of fire^ and death reigns and hath its full Dominion in the flefh of all unbelievers^ but when we by faith are made members of Chrifts body, of his flefh and bones, then life reigns in Chrifts flefh, as death in ours* And fo being crucified with Chrift, death hath no more dominion over us. 4. By being crucified with Ghrifl, we are alfo freed from the poiver of the Devil, The Devil hath power over our flefh, or humanity w^hilft it is our own, and under the Law, fin and death. Bue when our flefh is united to Chrifl, and is crucified by the Word and Spirit, then Satan comes, and hath nothing in it, as he came to Ghrifl, and had nothing in him. The Devil then can find nothing in us to do us harm, or whereby he may prevail againll us, when we are truly crucified with Chrift. 5. The flefh that is crucified with Chrift, is only Chrifts own flefli. For whilft we live our own lives in unbelief, we are only the flefh of the fir fl Adam 'y but when the living Word and Spirit dwell in us and crucifies us, then our fleOi becoms the flefii of the fecond Adam j and fo far as it is crucified through the Word, it is Chrifts flefh more than ours. 6. This crucified flefh, is the only temple and hahi^ tation ofGody wherein he dwels and manifefts him- felfin this world; For as God dwelt in Chrifts flefii, which was thus crucified, and made it his temple, fo he dwells in the crucified flefh of Bclie- Y vers, 3^0 The Crucified and Quickened ChrijVian. vers, and makes that his Temple, as Vml faith to Believers, Te are the temple of the living Godj of Cod hath faidj I will dwell m them^ and walk in them. And God dwells in none of the flefli of all the fons of men, but only in that which is crucified with Ghrifl ; and thaE flefh that is not thus crucified, is not Gods Habitation, but the Devils, 7. This crucified flefh only, keeps the true Chrifti' an Sabbath^ or the everlafting reft of the new World, which is to ceafe from our own works, and to do the works of God. Whereas Ehat fiefh that is alive to it felf, and lives its own life in it felf and the creatures, never enters into the true reft, nor keeps the true Sabbath, but it alv;ays works Its own works, and doth all things from it felf, and for it felf, and fo long God will not ufe it. But when the flefh is crucified through the Word, then God doth all in it, and takes it out of its own life and works, into his life and his works. And the more any flefh is crucified with Chrift, the more doth God delight to ufe it, and to work his own excellent works by it ; for fuch flefh will ren» der no refiftance to God in his working, and alfa it will do the works of God meerly for the glory of God and good of his brother, being dead to all felf ends and interefts. 8. This crucified flefh only is able to endure the wlUofGod^ and to fnffer for his Name, For till the flefh be crucified with Chrift, and killed by the Word, it will fufler nothing for God, but will by all pollible means avoid the Crofs^ but when it i& truly crucified iE will endure the greateft evils that can be inflided on it either by men or Devils^ or by the Lord himfelfy and that with much willingnefs- and cheerfulncfs. As we have fQQa in Chrift the Head, and Believers the Members j what grievous^ things they have fuftered for the name and trutli f>fGod, in their smcifiedfiejl}^ Aiid asthiscruci- &(3 i The Crucified and ^iickened Chriftian, 331 fied flefh will fufFer any thing for God, foicwill fufler it aright, that is, Fir ft, In obedience to God, as Ch rift laid down his life, not by nece flicy bnc willingly. Secondly, In meeknefs and patience, as Ghrift, who when he was reviled, reviled noc again ^ when he fufFered he thrcatncd not, bnt committed his caitfe to him that judgeth righteoi-'JIy. And thirdly, In Love, and that to very perfccn- tors, Co as to pitty them and pray for them. This is glorious fuffering indeed, and no flefh can fufler thus, but this crucified flejh. 9. This crucified flefh, as it is able to fufler all things, fb alfo to overcome all things. That fiejh that lives its own life, is foon certainly conquered by all the evils that aflault it ; but when ic is criici- fied with Chrift, it is alfo quickened with him to overcome all things. So Chrift, who was thus crucified by the Word, though he feemed to the world in his death and Crofs to be quite vanqui- Ihed, yet even then he fpoiled principalities and powers, and triumphed openly over them \ yea and overcame all things, in that crucified flefh of his. For that flefti that is crucified by the Word and Spirit, is thereby made Superiour to all things in that exaltation and might, which the Word and Spirit communicate to it. 10. This crucified flefh, hath the very glory of J e- fui Chrifi upon it ; and no flefl) is fo glorious in the Church, as that which is moft crucified with Chrift^ for in that, you fliall fee little of ic felf, and mofl of Chrift •, little of the firfi Adam^ and moft of the fecond.Look among all the Sons of God^ and you ftiall fee them that were moft crucified with the word, moft glorious *, the clear beaufy of holinefs being fecn upon them: whereas, thac flefli that lives much in it felf, in its own wit, will, reafon, prudence, mind, affedions, and the things of its firft aature, though there may be fomething Y 2 of 312 The Crucified and Quickened Chnjlian. of Chrifl in it, yet all thefe things are fo much un- comelinefs and deformity upon it, and are nothing but a thick vail and covering to obfcure Chrift himfelf. But that Chrillian that is mofldead and erut'tfied to thefe things^ he it is that ihines nioft glorioufly in the Kingdom of Chrifl:. Lafl:ly, this crucified flefh, is the onlyfuhjtU; of the glorious ReftrreBion, For as the living Word and Spirit that crucified Chrifls flefli, did again raife up that crucified flefh of his from death, and fet it at the right hand of God *, and thereby did plainly manifell him to be the Son of God ^ fo the fame Word and Spirit that crucifie our flefh, (hall as cer- tainly raife ic up with Chrifl: into the fulnefs of die life and glory of God. And this time the Apo- llle calls the day of the manifefiation oftkefons of God. For the Word and Spirit whilfl: they dwell in us and crucifie us, they make it only known to us, and to them that live in the iame faith and Spiric with us, that we are the Children of God: but when they (hall raife up this flefii of ours (which they have firfl crucified) from death and the grave, into the life, glory and eternity of God, then ic fiiall be manifell to all the world, that we are his Children. And fo our crucifying with Chrifl, is a certain pledge of our Refurredtion with him: and this the Apoftle tefl:ifies, Rom. 8. ii. faying. He that rai^ fed tip Chrift from the dead^ jhall quicken your mortal bodies hylns Spirit that dwells in you: and Rom. 6. 8. If we be dead mth himy we believe we JhaJl alfo live ivith kim. If we be dead with him, that is, through the Word and Spirit, firll crucifying our flefh, and then offering it up to death *, we believe v»re fliall live with him that very life which the Word and Spirit of God did communicate to his flefh, when it>^ifed him from the grave, and fully tran- slated liim Into ihe immediate Kingdom of God. And The Crucified ani ^ickened. Chrijlian, 3^3 And for this caiife. Col. i. 18. Chrift is called the firfl bom from the deadj that is, the firft whom the Word and Spirit did raife from death and the grave, and did carry into the immediate prefence of God, as the firft fruits and pledge of their Re- farredion, who have the fame word and Spirit dwelling in them. Whence it is evident, that all that flefh which the Word and Spirit do crucifie with Chrifl, they fhallalfo rife up together with him, and fit in the fame heavenly places in him: which is the fure hope of all believers. Now feeing all thefe things are truth, and are no lye, let us willingly give up our felves to be thus crucified, how bitter and grievous foever it be to the fleih. Now if any man fhall iay, How Jhall 1 know that Ouefl. I am thus crucified with Chrifi^ that I may have inter efi in all thefc advantages f I anfwer. There are many Tryals of this^ fome Anfw, of which I will name very briefly, and fo conclude 4his matter. As Firft, If thou findeft thy own Nature truly j^ fubdued and changed by another Nature that is from God \ and if thou findeft thy own life put to an end by another life, that is from God \ then art thou crucified with Chrift indeed. 2. If thou canft deny thy felf in all things of 2. flefh and blood, and findeft a new felf within thee, to have power over thy old felf which is daily withering and decaying at the prefence of the new creature j then art thou crucified through the Word. 3. If thou art dead to fin, even to all thofe cor- 3; ruptions and lufts which have delighted themfelves in thee, and thou again in them ; if thou findeft thy felf dead to them, and they killed in thee, ^hen art thou crucified by the Word. Y 3 4. ^f 3^54 ^^^^ Cruajiei and. ^nckened Cbriflian. 4„ If thou art dead to the world ^ and to the things of it, which are the luft of the flefh, the lull of the eyes, and the pride of life, then art thou crucified by the Word. 5. If thou doft not mind the praife and ap- plaufe of men on the one hand, nor their re- proaches and indignities on the other hand, but are truly dead to both, then art thou crucified by the Word. 6. If thou art deceafed and departed from thy own Will and Works, and canftdo, and delighE to do the Will and Works of God, then is his Law within thy heart, and thou art crucified by the Word. 7. if thou art ready prepared to bear and en- dure any Sufferings and Perfecutions for Chrift with Patience, and over and above with willing- nefs and joy, and doft not draw back for any evils, but dofl: fland to them, and overcome them, then alfo art thou crucified by the Word, and that is, crucified with Chrift:, Now this our CrHclfying with Chrifl^ is the chief and tijeateft matter that we are to mind in this Worlds Wherefore Taul faith to t\\t Corinthians^ I Cor. 2. 2. Iv yet^ iKftvet hS'iVAt Ti iv C^uy, J did not j^idge it worth the while to know any thing among you (or to behold any thing in you) but Jefm Chrifi and him crucified. Seeing in this prefent State of ours, this is our chief bufinefs to be cruf cifled with Chrifi:^ and to be taken out of our felves, and all onr own things, till we be altogether re- duced to nothing, thae we may receive our felves and al! th.ings anev/ in Jefus Ghrift. This is the chief work of God by his Word and Spirit upon the FaJrhfuI here in this World, as it was alfo his cfiief Work upon Chrill in the days of his Flefli : For tliough there were in Ghrift many clear De- monftratiou* of the prelence of God, through which The Crucified and ^ul eke Tied Chrijhan. 355 which he wrought many of the great Works of God ; yet our main bufinefs that concerned Cbrifts Life in the Flefh, was daily and throughly to cru- cifie him by the Word and Spirit which dwelt in him, and thereby to prepare him, and make him fit for the outward Crofs, and for that fad hour and power of Darknefs that was to overtake him. And fo this alfo is to be the chief bufinefs of our lives, after we do believe, even to be daily cru- cified, and mortified, and killed by the Word and Spirit of Chrifl, till our Will bcperfedly fubdued to Gods, and by this means we be fitted and pre- pared for that tribulation and crofs whatever it is that the Lord fhall pleafe to appoint unto us, either in life or in death. And thus having fpoken fomething of the Cni- cifie d Chriflian^ we proceed to fpeak in the nexc place of the Quickened Chrifiian^ from the follow- ing Words, Neverthelefs I live. Every true Believer is as well quickened with Chrift, as crucified with him ; / am Crucified with Chriftj neverthelefs Hive, So that as the humanity of Chrift, (which is the firft Example and Pattern to which the whole Church is conformed) being deprived of its own proper life through the Word and Spirit that dwelt in it, had inftead thereof, the Life of the Son of God communicated to iej and that Son of man having parted with his own proper life out of himfelf, did yet truly live in the fame Soul and Body, the life of the Eternal Word'j and was fo crucified, that neverthelefs he lived ; fo alfo it is with all ChriRians : And therefore Pad faith out of his own experience, I am crucified with Chrifi^ neverthelefs I live : as if he had faid, I am not crucified to death, but to life, my crucifying with Chrift is my quickening ; for by this means I am fo killed, that 1 live the more ^ Y 4 yea 5?6 The Crucified ani ^nckencd, Chr'ifiian, yea now only I do truly live, being formerly dead. My own proper life in my felf was my death, but Chrilts life in me, is my true life. For 1 was dead with the worft death, to wit, in tref- pafles and fins, but now I live in the bell life,even the life of righteoufnefs. Whence it is manifefl, that the living Wor^ and Spirit of Chrift in a Chrillian do fo kill the life of his Flefh (which is a Life of fin and for- row, and darknefs, and death) that at the fame time they communicate to the fame man, to the fame Soul and Body, a true, and fpiritual, and liol/, and heavenly, and eternal life. For no man is crucified with Chrift, but he alfq lives with him^ feeing the fame Word that kills our life, communicates Chrifts ^ and Chrift cruci- fies us with himfelf, not that he may kill us, bus 2hat he may quicken us ^ and our quickening is the end of our crucifying, and our crucifying is the way to our quickening. Indeed the killing of the Flefh by the Sword or Famine, pr the Law, or any way elfe is death in- deed, gr death unto deaths but the killing of th^ Flefh by the living Word and Spirit, which is its crucifying with Chrift, is death unto life. And here again we may note this alfo. That the true life of a Chriftian, begins from his cruci- fying and dying with Chrift ^ and alfo the true crucifying and dying of a Chriftian begins from liis life m Chrift. For both thefe infeparably go together, to wit, our crucifying and our quick- ning with Chrift. But our crucifying with Chrift is named fir ft in order, becaufe it is firft in mani-^ itftatioii, feeing after we believe, Chrift death is fn-ft manifcfted in us, before Chrifts life 5 though Chrifts life be firft in us in order of nature ; the f;rucifying of our Fkfh, tlowir^g from the life of his Spirit, Thi^ The Crucified and ^ickened Chriflian, 5^7 This then is the Sum of this matter. That the living Word dwelling in us, deflroys the proper life of the Flefh, and takes up the Flefh into liie life of Ie felf and the Spirit. And fo a man in Union with Chrift, hath his own life deltroyed out of him, and Chrifls own life com.municactd to him. So that in the true Believer, the Soul and Body of man live in the life of the Son of God, as was done in the Flefh of Chrift our elder Brother. And thus the Flefh lives a life that is not of the Fleih, yea thus the creature lives in it felf the life of God. For as that Eternal Life thaC was with the Father, was manifefled in the Son, that is, in his Fle(h or Humanity, and all Belie- vers have feen and known it ^ fo alfo that very life of the Father and the Son, is both Communi- cated to the Saints, and alfo manifeft in them, as Faith very well knows. And this is the great Myftery of the Gofpel ; let them receive it, that can receive it. Now this new and Spiritual life which a cruci- fied Chriftian partakes of; . C I. Jn ^^' i 2. In He hath it, •^ !* V i,T^^r a *• Firll, A Ghrifbian hath this life in Union, whea through Faith of the opera don of God, he is re- ally knit unto Ghrifl, and ingrafted into him, and niade one with him. For before we are united to Chrift, we are without Ufe\ but as foon as we are united to him, we have life from him, as John faith in his Epillle, he that hath the Son hath life (even that life which the Son hath) and he that bath not the Son hath not life. Now this Life and Union which a Chriflian hath through Faith, is more hidden and fecret, as that life is that pro- ceeds froni the firft real union and compliance be- tweea g^S The Crucified and ^ickened Chnftian. tween the Stock and Science or grefl \ and this is the life of Jultification. For as foon as ever we are by Faith made one with God in Chrif^^ the righceoufaefs of God is made ours truly and everialtingly, and in this we are juftified even before God. 2. A truQ Chrifiiaf7^ hath this life of Chrift not only in Union, Ixit alfo in Manifellation. For when a Chrifiian partakes of Chrifis life by Faith, this life will not be idle in him (which is againft the nature of all life, but efpecially of this) but mod adive and operative, and ic will manifelt it feif efpecially two ways, viz* Both in { £t;5;: -'^ 1. This life will manifefi: it feif in Holinefs, in the very holinefs of Chrifty which is the holinefs of the Divine Nature, communicated to the Hu- mane Nature *, the Spirit it felf which is given to a Believer as the out-going of the life of God within him, worketh its own works of grace and fanclification in him, and communicates the fame holinefs to him a Member, as to Chrift the Head, though in a far different degree. 2. This life oiChrifi'm a Chriftian^ will manifefi ii felf'm comfort as well as in holinefs. And this is the life of our Ufe^ and the next and neceffary refult of holinefs^ wherefore it is faid, that the Kinadom of God fiiinds firft in righteoufnefsy and then prefently in peace and joy • and the fame Spi- rit that is given for a SmUlfier^ is alfo given for a Comforter ; and TahI faith, Rom. 8. That to he fpiritnaliy minded-^ is not only lifey but life and peace. For when a Believer finds in himfelf a new nature through anew Birth, and the L^ip of God within his heart, and fome Ilrength to obey God, and to do his will, then he begins to find alfo a fweet and The Crucifiei ani Quickened Chrijiian. 339 and heavenly peace within him, and many times joy Knfpeahahle and glorious. And thus is a cruci- fied Chriftians new life manifefted both in holinefs, and alfo in Spiritual peace and joy. And now (to fpeak one word by way of Ap- plication) let us each one ferioully confider, whe^ ther he do indeed partake of fuch a life as is rifen to him out of death ? whether he find that he hath parted with his own life^ and gotten another ///tf than his own, in his own Soul and Body ; and whether the life of the firfi Adam be crucified ia him, and he live the life of the fecond Adam ? that is, not a Natural, but a Spiritual life ; not a Humane, but a Divine life\ not an Earthly, but a Heavenly life •, not a Temporal, but an Eternal life : For thus do all live that are truly crucified with Chrifl. And I defire we all would the ra- ther mind this, becaufe if we part with this life e'er we partake of that, the fecorrd deaths which is everlafting death in fin and the wrath of God, muft needs iwallow us up •, and becaufe if we do not partake of Chri(i:s life here, we can never live with him in his Kingdom ^ and alfo becaufe we can never have true and immediate Communion with the Father, but in the life of his Eternal Son ; Wherefore let all fuch, whofe hearts God hath touched by his word, make it their bufinefs to feek from God in Chrift another life than their own ; a life infinitely better and llronger than their own^ and a life which at the Will of God will offer up their own ^ that we may fay in our experience, as Paul in his, We are Crucified with Chrifl^ yet never thelefs we live. Now the Apoftle having named this blejfed life^ doth further enlarge himfelf on this matter in i^he words following, faying, 540 The Crucified and ^lickened Chriftian. Xu not /j but Chrifi lives in me. And this lie fpeaks, lead any one fhould thinJi thac the Ufe he lived afcer his crucifying with Chrifi^ was only his own Humane life purified and refined. I fay, lead any one fhould think he li- ved now the life of his own refined and fpiritua- I'.zed Reafon and Judgment^ and Prudence j and Will^ &:c. diiHnd and"a part from Ci^rii/?j therefore he adds, yet not /, but Chrifi lives in me. And each of chefe Claufes arc very confiderable. Tet fiot L Ilivej yet not L By which words it may appear, that a Chriftian is fo crucified with Chrifi, that in this crucifying he lofes not only his own proper life, but (which mult needs follow) his Perfbna- lity alfo. For through Faith his foul and body live Ro more any proper life of their own as before, hue are taken up into the Nature and Perfon of the Son of God ^ and in him he fubflfts, lives, and a(^s as a Member in the Man, and as a Branch in the Vine j and fo can truly fay after faith is come. Vivo ego^ non amplim ego^ 1 live^ yet no more 7, but it is anocher that lives in me, and I in him .• fo that a true Chriftian, through true faith doth lofe his Terfonality^ not his Humanity ^ for his nature lives, but not in his own perfon, but in the perfon of Chrift, Indeed every man by Nature, and according to Ills firft birth, is adiftind perfon by himfelf, and lives a proper life of his own ; in and by himfelf, till faich comes and knits him unto Chrift-, and then he fubfifts in Chrifts perfon, and is no more a perfon diftind by himfelf, fo far as he is gathe- red up into Chrifi through faith and the Spirit, and lives and ads in him. For then Chrift is made fo onq with a Chriftian, and a Chriftian with Chrift^ The Crucified and ^dckened Chr'ifxian, ^41 Ghrid, that there is no more dillindion betwcea them in this Unity, than there is between the head and a member. Now the knowledge of this point through the Experience of faith, is of excellent ufe to a Chri- ftian in the matter of his falvation. In as much as each man as he is a diflifi: perfoa by himfelf, is under the Law^ and appertains to the Kingdom of the Dm/, and is within the reach and power oi death and he!l\ but as he is taken in- to ^tfns Chrift by faith, that is, as he is taken into his perfon as his member, and lofeth his ov?n per- fon, fo he is free from the Law^ fm^ and deaths as Chrift is free. So that if the L^w^ fin^ deaths or the Devil come to a believer, to accufe, terrific, or condemn hira, he (becaufeof this moft real and near union with Chrift) may reply in truth, and fay, It is not /; I am not I, I am through faich be- come a member of Chrift, and I am he^ and he is /-, and if you have any thing to fay, fay it to the per- fon himfelf, for I am but a Member, and do live in his perfon. The clear and fpiritual knowledge of this mat- ter, would be a great fupport to ns in all times of temptation, and in all deep fenfe of fin and wrath : feeing we commonly in fuch fad and painful hours, do look upon our felves as perfons by our felves, and diftind from Chrift : and then we do truly both fear and feel fin, and death, and hell withiri us •, and then alfo the Devil^ and our own evil con- fciences are too mighty for us, when we confider our felves in our felves. Wherefore at fuch times we muft needs prevail by faith ^ and know that we through faith are not perfons by our felves, buE that we are Parts and Members of Chrift, and live in his perfon, and confequently in ^o near union with him, that Chnfl cannot be faved without /^, nor wc feri[h without him* And fo none can lay a- 142 The Crucified a?7d ^dckened. ChriftiaTi. ny thing to our charge, but what Chrifl hath ta" keri upon himfelf, and overcome for us : and fo the Laxp^ fin^ Deaths Hell^ and Devil^ can as foon prevail againfl Chrifi^ as againfl: us who are fo joy- ned to him, that we are one jflelli and SpiriE with him. It is true, if we were perlbns by our felves, thefe evils and enemies would be too hard for us \ but being drawn unto Chrifl by the Father, and being by him alfo implanted in Chrifi^ and made Branches of that Z^;;;^, din'A Members of that Perfon^ we thus become one with him who is conquerour of ail things, and we our felves alfo are more than Con- querors in him. Wherefore let us all know that in the matter of our Adoption^ Jnflification^ SiinEhipcation^ and of our whole Salvation^ Prorfas abjicienda efl: ferfona^ as Lfither faith, IVe tnnfl- wholly cafi away our ownper* fon^ and be united into one perfon with Chrill, yea, andlofe our perfon in his: feeing out of this union Chrifl profits no body, either to the efca- ping fin and death, or to the obtaining righteouf- nefs and life. Wherefore for the efcaping thefe eternal evil things, and for the obtaining thefe eternal good things, we muft necefTarily be fo taken up into Chrifl, that we mufl fay mth Panl^ h is m more L Tet not /. 2v^^^. And here I mufl needs note one thing more, e're I conclude this matter, and that is this, That a believer mufl be fo much taken up into Chrifl by faith, that as Chrifl mufc work all in him, fo he muft attribute all Chrifts works unto Chrift, and none to himfelf, fcill faying in the midft of the excercife of all Graces and Vertues, I( is not L It is not I that live, but Cmfi himfdf that The Crucified and ^I'lckened Chn\\'uin. 2^1, that lives in me this life of Grace, Righteoufnefs^ Wifdom, Meeknefs, Goodnefs, Humility, Pati- ence, Power, Love, &c. It is not 1 that live it ia my felf, but Chrifi that lives ic in me; ashefaitU elfewhere, / laboured more abundantly then they all^ yet: not /, but the Grace of God that dwe/leth in me. After the fame manner, as every Chriflian niuO; keep his Reft in Chrtft^ and mufc fufler Chrift to work all his own works in him, fo he mufc fcili attribute all Chrifts works unto Chnft^ and be (till faying, It is not /, bnt Chrift in me that hath done thefe works, that hath endured and overcome thefe evils. And thus mufl we keep our Sabbath in C'lrifl-, as Chrift kept his Sabbath in God, For Ghriib wasfo taken up into God, and filled with him, that he faid of his humanity^ I can do nothing of my felf J and again. The Father within me^ he doth the works J and again, Tlje words /fpeak are not mine^ hut his that fern me-^ and ^o Chrift in all his greas works faid, not 7, hut the Father in me ^ fo we ia all our works that are truly Spiritual, mufl: fay, not TTf, hut Chrift in us. And this only a mortified Chriflian can truly perform \ for others will be attributing the works of Chrift to themfclves, ra- ther than to Chrift, and be glorying in themfclves more than in him. It follows. But Chrift lives in me* For Icaft any fhould think that fad had a new habit of life created in him, he adds this, thas we muft know it was Chrift himfelf within him that was his life, even that Word of life ^ and Son oj God that made the world, and ao created habic of life. ThaE as that Word that was with God, and was God, and dwelt in the humanity of Chnft^ was Chat very life of his humanity. So the fame Word 944 ^^^ Crucified and ^dckened ChnjYian. Wordof God dwelling ia us through Chrill, i$ alfo our life as ic was his. And as the body hath no habic of life in it felf, diftind and apart front the reafonable foul ^ buc the foul it felf that dwells in the body, is the life of the body ^ and when the foul withdraws, the body is dead, and hath no habit of life in ic felf afterwards *, fo the life of a Chriftian doth as immediately flow from Chrifl:, as the life of the body from the foiil^ and if Chrifl: (hould withdraw, all Spiritual lite would leave him, and the Second death would fwallow him up. And as the very prefence of the foul in each member is the Life of ie, fo is Chn^i frefenct in all his Members their true and very life. Wherefore faith Tad here, Chrifi lives in we^ as God lived in Chrifl:, and as the Soul lives in the Body. And fo as Taul had affirmed before. That it was not he that livedo fo here he Ibows Who it was that did live m him, and that is Chrifl j , Chrifi lives in me. Indeed the Sod and Body were Tads^ but ?ad did not live in his own Sod and Body^ but Chrifi hlmjelf did live in them^ and fo Pad lived the life of another in himfelf, the life oi Chrifl in his own foul and body : and the foul and body of Pad were but a Temple in which Chrifi lived more than himfelf, as the humanity of Chrifl was but a Tem- ple in which God lived more than himfelf. Exflica- So that it is Chrifi himfelf that lives in a true tion. believer, and he is, and doth, and fuffers, and o- vercomes all in him. Now that we may not miflake in this great mat- ter, we mufl: rightly underfland, IVhat this Chrifi is that lives in a believer: now this is not flefll of Chrift ; for that being a Creature^ and in all things like unto our flefh, fm except«d3 can be but in one place The Criicijied and ^j^cickened Chrifija?!, ^45 place at a time j but this Chi iil is the Eternal Wordy and Son of the living God^ the Power, WiA dom, and Righteoufnefs of God, and the true God, and Eternal life. This is the Chrifi that li- ved in Pauly and lives in every believer. Now if we rightly underfland this point, we may learn from it many excellent things. And firfl we may perceive the miltake of thofe who look for all the life of Chrifi in that humanity which was born of the Virgin^ whereas Chrifi tru- ly lived in Tadj and lives in all the faithful, and his very life is to be feen in them, as the life of the5<7«/is not confined to the Head, but difperfes it felf through all the Members, and is manifefl in them in meafure, as in the head in fulnefs. 2. We may learn that Chrifi in a believer, is to him inflead of all created habits of Grace, Chrifi who is the true God, is all in all in a Chriftian ^ and fo a Chriflian partakes of that righteoufnefs which is Chrifi 'y ofthat wifdom, which is Chrtji \ of that power, truth, goodnefs, &c. Which is Chrifi -j and Chrifi that dwells in Believers, is truly all grace to them. And herein they are like unto Chri/is humanity, unto whom the fnlrjefs of tht Godhead that dwelt in him, was inftead of all cr^- atcd Grace. Wherefore let us know, that the rr^- ated habits of grace m a Chrifiian^ which the School- men have invented and taught, and others have received from them, are nothing but the empty notions, and vain fpeculations of carnal and un- believing hearts, ignorant of the true Myftery of the Gofpel. For Chrifi that lives in a Believer, is aU Grace to him *, and thus the Apoflle Fanl ex- prefly teacheth, in i Cor. i, 30. where (peaking of Chrift, he faith, He is made nnto hs of God^ Wifdom^ Righteoufnefs^ SanEiificatiortj and Redemp-^ tion i and fo a Chrifiian hath that Wifdom, Righ- Z teoufnefsi^ 946 The Crucified and Quickened Chriflian, teoufaefs, &c» which is Oorifi himfelf. ^ And this grace which is Ckrifi himfelf^ is infinitely more High and holy, than ail created habits of grace ^ and this is the only grace that is acceptable to God, and that makes us accepted in it felf *, and this is the only grace againft which the gates of hell can- not prevail ^ and the only grace that can make us meet for the Fathers Kingdom. And thus you fee that Chrift that lives in a Believer, is all grace in him, and all-fufficient grace for him. 3, If Chrift live in Believers^ then certainly what ever Evils, and Tribulations, and Perfecutions are brought upon Believers, by the World, and the falfe Church for the word of Faithj they arc brought upon Chrift himfelf and Cljrift himfelf is ftill peifecuted in the Flefli throughout all Ages and Generations ^ and the Faithful in all Ages are filling up the remainders of the Sufferings of Chrift in his Body. For Believers have all along fuffer- ed, and do ftill fuffcr from the World, becaufe Cod is in them of a truth ^ and the evil done to them, is againft God himfelf who dwells in them. And againft this Rock have all ihe Unbelievers dafh'd themfelves in pieces all along. 4. Chrift who lives in Believers, lives in them like himfelf that is, like the Son of the living God^ and fo thofe in whom he lives. I. He frees them from their own evil things^ and t. He conferrs upon them all his own good things. 1. He frees them from their evil things: And in rrference to thefe, he lives in them as their Re" deemer and Saviour \ and fo Chrift within them abolifhes the Lax^^ takes away Sin^ and deftroys Death ^ for none of thefe things can dwell in his frefenci^ in ihat Soul wherein he lives. For he is our ,..L i< ■■.■■■■I ■ • ■ ■- ■■ ... , , . .1 . ■ I II ^ The Crunjied and ^ickened Chnflian, 34-7 our ntxo Laiv^ to make void the OU-^ and he is our tierv Rlghteoitfnefs to take away Sin ^ and our new Life^ to deltroy Death ; and the Law^ Sln^ and Vemh can have no place nor power where Chrift our new Law^ RighteoHfnefs^ and Life dwells and lives. 2. Ghrill living in Believers^ conferrs upon them his own good things : For Chrifl the Son of God hath nothing in himfelf^ that is, in his Divine Nature^ which he will not communicate to our Fle(ij^ as he hath done to his own, according to our place and ufe m his Body ; and fo he communicates to all thofe in whom he dwells, of all the things of God^ till at lafl he fill them with all the fdnefs of Cod, And thus is Chrift glorified in his Saints, and admired in them that believe. 5. If it be Chrifl the true God that lives in Be- lievers, then we learn hence what true Juflifica- tion is J and that is, to be fo one with Chrifl: by Faith, that Chrift himfelf may live in us, and we in him; that he may communicate his nature to us, and our nature may be taken up into his ; for we cannot be juftified before God by our own living, but by Carifts living in us his own life ; and his righteoufnefs, which is the righteoufnefs of God, muft dwell in us, e'er we can be juftified before God. Laftly, feeing Oirift himfelf lives in all true Be- lievers, let us all who ^rofefs our felves to befuch, fo live, that Chrift may be (een to live in us, more than our felves \ thai they that have known us, may know us no more, but may know Chrift in tis ; and that they that have Communion with us, may acknowledge art)? i^^>;3/f//fpeaking, work- ing, and living his whole life in us, in all felf- denial, humility, holinefs, love, refignation of our felves to the will of God, and in all diligence to do the work of God, and readinefs to fufFer Z % the »» II ' ■ ■ ■ ■ u . ->■ . .1 ■ I ....... I Ml. .,1 , , I ^ ?4.8 The Crucified arti ^iickenei Cbnjiia/i, the will of God : For thus Chrifi lived in his own Flefh, and thus alio he will certainly live in ours, if he live there at all*, and when Chrifi lives in our Flefli, as he did in his own, fomething of his plory will be feen upon us. Now fuch a Chrifiian in whom Chrifi lives, and he lives nor in himfelf, how aimable would he be in the Spincual Church? But how unlike would he be to a!) the men in the World, yea, to the moft Profeflbrs, in that which is called the vifible Churchy but I proceed to chat which follows. jind the life J Uve in the flefhj I live by the faith, oj the Son of God, And here note in the firfl place, That Paul fomecimes faith, Chrifi lives in him^ and fometimes that he lives ^ llive^ faith he ^ yet not /, bm Chrifi lives in me ^ and again, ^he life 1 live* The life I live (faith he) of that very life which Chrifi lived in him. All which (hows the near Union and Com- munion between C^nfi and a Believer ^ Chrifi and a trne Chrifiian being fo much one, that what the one doth, the other may truly be faid to do. So that as God and Chrifi were fo united, that the very works of God in Chrifi^ fometimes were attribuccd to Gody and fometimes to Chrifi^ (as is manifelt in divers places in the Gofpel) and it made no difference whether they were attributed to God in Chrifi^ or to Chrifi in God, Juft fo h is betwixt Chrifi and Believers^ who are as nearly united as God and Chrifi^ as Chrifi himfelf (whom we may fafcly believe) affirms in Joh. 14. 20. faying. In that day ye fljall know that J am in my Father^ and yon in me^ and 1 in yon. In that dayj that is, when the Spirit is given, and comes into the heart, which makes the true Lords-day in a Believer^ in that day when the Spirit is the light whereby we fee and know arighi all • ■ ' ' I I ■■ I II. . I The Crucified and ^ickened Chriftian. :^4 9 -^-— — — ^•*- ■ ■■■-■■ I ^— — ^— I .- .» ■„■■■■,■ , ■■— — -, 1 - — ■- !■! ■■11. I~ all the ch?ngs of God ; in that Day, ye fhallknow this great Myftery, which the World and the Worldly Church cannot know, but will be great- ly offended at it, when they hear it \ to wit, that I am in my Father^ and yon in me^ and 1 in yon. And in John i^. 21. Chrift who was heard in all things, in his lali folemn Prayer for his Eled Church, in the days of his Flefh, intreats his Father, that this may be accomplilhed in all the Believers \ pray- ing tloat they all may be one^ as thou, Father art in tney and I in thee \ that they alfo may be one in as. From which Scriptures we may fee and perceive, ^ that as Chrift is in the Father, and the Father in Him, fo Believers are in Chriflr, and Chrift in Them : And hereupon, the Works of Believers are fometimes attributed to Chrifl, and fometimes to them^ and it is no matter, whether they be attributed to Chrift in them, or to them in Chrifl: ; feeing it is Chrifl: in Believers that is all, and doth all, and hath the glory of all. Now this Vfe^ we who are Believers, may vfe, make of this \ to wit, that it is our Duty fo to live in Chrifl:, that every part of our Life may be attributed to him, and may be fuch, that Chrifl may not be afhamed to own it, but that it may be a praife to Chrifl:, he doing all in us, and we doing nothing but in him, and of him, and for him. And the life I live (^h (Tctfty) in the fle[h. This Pad fpeaks, to fliew that the life he lived after he was a Believer, was not out ofthepfly'm the Religion of Angels^ in fl:range Raptures and Re- velatfonsy and in high and wonderfnl things above himfelf, but that the life he lived in Chnfi^ and Chrift lived in him, was in the flefli (that is^ ia his humane foul and body. There are a fore of People (which alfo have been Profeflbrs of the 2 3 Gofpd) 3,^0 The Crucified and. Quickened Chriftian, Gofpel) fo deluded by the Devil, that they fay they live the life of Chrifi^ yea a life far above Chrift in the Spirit, and that they live immediatly ill God, and have often vifions of, and intercourle with j4^?aels^ whillt yet thefe very People live the life of (in and Satan, in x\\^fle(h^ in all manner of filchinefs and uncleannefs, and loofnefs, and abo- minable prophanenefs. Wherefore (faith Taid) I live the life of Chrifi in the fiefh^ in this foul and body of mine : I live in the flejh^ but not after the lulls and requiring of the flefh ^ but I live Chrifls life in my own fiefii, in all righceoufnefs, holinefs, cleannefs, purity, meeknefs, goodncfs, Love, patience, heavenli- nefs^ this is the life I now live in the flefh. 2. Note hence again, Th^t the life of Chrifi is to fill a C^rifliati'^ not his Spirit only, but his fiefh^ it is to fill his foul, and his fenfes, his inward and outward man; his thoughts, words, works, and his whole converfation ; the life of Chrift is to fill ihem all. The life of Chrifi is firft communicated- to the Spirit of our mind \ there it is firft kindled and rooted ; and from thence by degrees it fpreads it felf into the flefh *, and to this the flefh, is moft unwilling ; but at laft the Spirit overcomes the flefh, and leads it forth into its own righteoufnefs and life. Vfc 2. And hence we may learn, that our prefent na- tural life doth not hinder us but that we may live a fpiricual and heavenly life, or the very life of Chrift in our flefh, if we be true Believers : Where- fore Pad elfewhere fpeaking of Believers, faith, the Father hath mickc?ied m with Chnfi^ and raifed $is Iff together with him, and fet us in heavenly -places in him, and that whilft wc live ^ Natural YiU ac- cording to the body. Sq ■- I I^»^i1 I III . I . _ ^^WW—Bi— a— iM—M The Crucified arid Quickened Chriftian, 351 So that here in this prefent world, we may par- take of eternal life, and may Vivt (noi in notion but in deed) the life of the Spirit in the flefh, and the life of heaven on earth, and the life of the Son of God in our humanity, if we do not de- prive our felves of fo great happinefs through un- belief. Again, we may learn hence, That the life of %;re zl the Son of God, is not to be confined only to that Humanity that was born of the blefled P^irgin^ which was the head of the EU^^ but that is ex- tends it felfto all true Believers^ in whom Chrift lives as in his own FLESHy as Pattl faith, Chrifi lives in mcy even in my FL ES H\ which through this life of Chrift in it, became Chrift s more than Tanls, So that the life of the Son of God is commu- nicated truly to all the faithful^ and is to be feen in their FLESH in fome meafure, as well as in his, in all fulnefs : as the life of the foul, in a man, is not confined to the Head, but difperfeth it felfto all the members, and is truly manifeft m them. / live through the faith of the Son of God. Here the Apoftle fhews the way or means how Chrift came to live in him, and he in Chrift^ and that is through Faith. Cjorift (faith he) fo lives in me, that yet I live in the F^ £ 5 //, but the life 1 live in the flelh, is not the life of the FLESHj but I live in the FLESH the life ef faith in the Son of God, Now touching this excellent Grace of Faith, much might be faid^ but I fhall endeavour to give you the fum of all in as few words as may be. ' And firil, I Ihall (hew you, That the right faith is not any work of onrs^ but it is wholly the ^ work Qf God in us : And therefore it is called by Z 4 Iml^ 352 The '<.rucijied and ^nckenei ChrifliarJ, Paiil^CoL 2. 12. Faith r hi^yeicti t^ 0r», of the ope- ration oj Gcd^ and that according to that mighty power vvhicn he put forth in Chrift when he rai- led him from the dead \ as the fame Apoftle fpeaks in Ephef. I. J p. 20. it was a work of the mighty foxver of God to unite Chrifts Humane nature to the Divine, though it were wholly free from fin \ But it is a greater work of power, to unite us to God in Chrift, who are full of fin, and yet God doth this through faith in all true Believers, as I fhall fhew in the next place. 2. As faith is wrought in us by God, and is his conftane work in us, fo this faith doth appre- hend God in Chrift, even the Divine nature of Cmlf}; i"^ the Humane \ and the Son of the living Cod in the Son of man, as the Apoftle fhews here, faying, 1 live hy the faith of the Son of God: Shew- ing that the chief thing that faith refpefts, and apprehends in Chrift, is the Son of God, And Ve- rf^ini Vet, I. 21. faith, that the faithful, through Chrifl^ do believe in God who raifed him from the dead: So that only is true faith ^ which doth ap- prehend and receive the trne God in Jefits Chrifi. And thus from thefe two things, we may ia fome meafure underftand the true nature of faith, which is nothing but this. The Fathers laying hold on us by his Spirit^ and drawing us to the Son^ and inabling us to receive the Son, and fo making us one with the Son^ to abide and live in him for e- ver. So that through faith we have the nearefl: union and conjunclion with the Son oi the living Gody that any Creature can have, next after the Hh- manity of Chrift. Now from this Union, which we have with the Son of God through faith, do flow many excellent advantage to Believers j fome of which I fhall name BOW ^ As, !. Hereby The Crucified and ^ickened Chriftian, 55^ • - ■ ' " — •'■ ' ..11 III J 1. Hereby they are made the fans ofGody as John faith, "John I. As many as received him^ that is the Word that was with God, and was God, and was made FLESH-^ as many as received him by be- lieving, to them he gave power to become the fons of God. As that Word or Son oiGod^ coming into the Humanity of Chrift (which was in all things like ours, fin excepted) gave it authority and power to become the Son of God: fo the fame Word co- ming into us, through Chrift, gives us power to become the Tons of God in him, as the fir« gives the iron in which it dwells, power to be light and hot. And fo through faith, we have noE only the Name^ but alfo the Natnre of Sons. For faith u- niting us to Chrift, changech us into a new Nature, and takes from us what we are in regard of lin, and makes us what Chrift is in regard of righte- oufnefs, and fo it makes us new in heart, mind, will, affedions, ends, and in our whole conver- fation \ for n brings Gods Nature in ours^ and this changeth our nature into its own likenefs •, fo that whatfoever we do, or whatever our condition in the world is, we fhall ftill carry our felves in all things as the Children of God in. fome demonftra- t\0Vioit\{Q Divine Nature, 2. Through this faith in the Son of God, we are made not only 5o«i, hiM Heir s\ Heirs of G^^, and joynt'Heirs with Chrift; That as Chnft according to his Humane nature, being made One with the Son of God^ by whom^ and for whom all things were made^ yNasinHim made Heir of all things^ fo we through that faith whereby we receive the Son, are made Heirs with Chrifty in fuch fort that all things are ours, whether Paul^ or Apf>llos^ or Cephas^ i Co r. 3. or the worlds or life^ or deaths or things prefem, or 21, things to come^ all are ours whilft we are Chnfis^ as 0II is Chrtfis whiilt He is Gods. Now this is a very glorious 5? J 4 ^^^ Crucified and ^dckened Chnfiian, glorious inhericaace, which as faith only a^^rt' hends^ fo faith only undtrftands* And this inheritance happens to us, not through the works of the Law^ that is, not through any outward works of outward righteoufaefs what- foever, but through the righteottfnefs of faith^ through which faith we are cruly made one with the Son of God in Chriil (as hath been faid) and in and with Him, do truly inherit both God and the Creature. 3. This true faith carrying us into the Son of God, and placing us in him to abide in him, doth truly carry us out of the utmofl: reach of all evil things^ out of the reach of the Law^ Siriy Death and Hell^ feeing thefe can have no place nor pre- fence in the Son of God: and though thefe evils may reach us whilft we dwell in our felves^ yet we are got out ct cheir reach fofar forth as by faith we dwell in him. 4. This Right Faith carries us into the Son of God, and doth carry us into all his Perfe^ions and Excellencies, into his nature, and life, and righte- oufnefs, and wifdom, and power, and glory, and into all the fulnefs of the Son of the living God j and fo true faith inriches a Believer in Chrift with greater treafure than the heart of a carnal Chri- ftiancan poflibly give credit co^ for through faith we are carryed into the Son of God, to have all that He hath, and He again comes and fills us with 9II thac he is and hath. 5. True faith carries us into Chrif!:, and makes us one with him, as the ,4uthor and Original of all our good works. For through this, God dwells ia us, and works his own works in us, and we again 4weU in him, and work his own works in him ; and thofe only are true good works, which God that dwells in us works in Us, and which we dwelling in Go4 work in him. Yea. The Crucified and. ^iickened Chnflian. 355 Yea, a Believer who is one with Ghrifl:, noE only doth good works, but doth them continu- ally : for Chrift in him is always adive^ and whillb he is in Cbrifl:, he muft be always active, and therefore, faith Chrifl:, Joh. 15. He that abiceth in me^ and I m him^ the fame bringeth forth mnch fruit: For through this mutual abiding of Chrift and a Chriftian in each other, a Chriftian as natu- rally and as neceflarily doth the works of God, as the fire burns, or the Sun fhines. And thefe are fome of the Advantages a Chri- ftian hath, through fmh in the Son of God, By all which we may perceive, that true faith is a greater matter than the mofl are aware of. For men ufuaily think, that when they hear the Gofpel in the outward Miniftry, and alTent to it, that it is true, that this is Faith, and that then they do believe-, but the true fairh of Gods eled is a greater matter than fo; for through that we are truly made one with the Son of the living God, and do abide and live in him for ever. And To this right faith is a mofl high and precious grace, and is the firft manifeflation of the Fathers eter- nal love to the Soul, and the firft grace whereby we have entrance into the Kingdom of God : ie is the Sabbath of Sabbaths: ii h the greateft and highefl rvorjhip of God : it is infinite and evrrlafling rigkeoufief '^ it is the mortification of the flefti, the quickningof the Spirit-, cur mighty victory over the Lavo^ Sin^ Deaths Heily the Wnrld^ and Devil \ it is the firft and laft, and all in all, in the Kingdom of ^\\q Son : And he that believes Hi the Scriptures have faid^ is already truly palled from fin to righteoufnefs, from death to life, and Satan to God, So that right Faith is a moft precious grace, and is found in very few of the common Profeilbrs pf Che worldly Church ^ So that Chrift himfelf makes ^S^ The Crucified and ^ackcned Chriftian. makes chis quefiion, The Son of man when becomes jhall he find fuith upon earth} And therefore it con- cerns ail to inquire, and try, Whether we partake of thus Fuith or no'^ And whether the life we live m the F LE S H^ be in the Faith of the S'n of God ? Other- wife we mud know, that 04 he that helieves fljall he favsdj lb he that believes not fliall he damned. it follows. Who loved Me^ and gave himfelffor me. The ApGJlle having fhewed that ail true Chri/li- ans are truly crucified wich Ghrifl, and are alfo truly quickened wich him, by the fame living Word and Spirit of life which crucified them ^ and fodo receive a Spiritual and Divine life, inftead of their humane and carnal life : and having alfo fhewed the Means by which they attain to this huf- fed deaths and bUJfed lifcj and that it is by faith m the Son of God: Here he proceeds to (hew us two main and chief things, which faith regards and ap- prehends in Chrifl^ to wit, his infinite love, and the incomparable frtiit of k'y Idyino^j Who loved me^ and ^ave himfelf for me. It is the nature of true Faith, to apply Ghrifl and all his Works to the believer, and to make them his own*, for faith puts on Ghrift, and cloaths us with Ghriil; yea, iE eats and drinks him who is the Son of the living God, and fo makes Ghrifl its own indeed. Through faith Ghrifl is formed in us, and we a- gain are formed in him •, and Ghrifl and we are fo made one another through faith, that Ghrifl Ap- propriates US to himfelf, and wc again appropriate Chrifi to US, Other men content themfelves with a General conceit thatGhrifl loved them^ but a Chnftian hath a Farticnlar faith. Other men believe chat he loved fad^ and Feter^ and John^ and fuch eminent Saints ; but true faith faith in our hearts, he loved Aie^ eveii Tl?e Crucified and ^iickcned Chrijtian. ^T? even Me cogetheV with them, and that with the felf fame love j and gave himfelf for Me^ as he did for them, But fome Vi^ill fay. Had not Pad a fpecial Revela- Ouefl^ t'ion of this love of Chrifl befides faith ? '^ I Anfwer, Pad had a fpecial Revelation of this ^^t^, love, but yet no other than all believers have who have received the Spirit, as the fame Apoflle fhews, I Cor. 2. 12. where he faith, H'e have not received the Spirit of the world^ but the Spirit that is of Codj that we way know the things that are freely given to us of God'. So that the Spirit of God within us, fhows us the things that God hath freely given us ^ among which Chrijls Love and Redemption are the chief. And the fame Apoftle prays for the Ephe- fions^ that God wodd give them the Spirit ofwifdom and Revelation to know Chrifl. Now this Spirit of Revelation doth not only ihow us that there is a Chrifiy and what he is, but alfo that this Chrifl: is Ours, whatfbever he is*, and that he hath ioved Vsj and given himfelf for Vs. And this Revela- tion all the Faithful have together with Pad. And thus having anfwered this Objedion, wc fhall proceed to make fome life of this PoinE alfo. And firft we may obferve what an excellfnt appre- yr j - (?ff«/;(7w, and viiion of Chrifl true faith hath; name- ' ly, it looks on Chrifl, not as a Severe Judge^ or Law-giver^ but as one who hath trdy loved ifs^ and given himfelf for hs^ And fuch a Difcovery and f^ijion of Chrifl: as this, will uphold our Souls mightily iu all our faddefl-, and darkefl hours; and will pre- ferve us, that we be not fwallowed upof Defpair. Yea when we fee Chrifl thus, nothing is To fweet^ lovely^ and defirahle to US, as He is. Now Satan and our evil Confciences^ will ever be reprefenting Chrifl: otherwife to us, to Riake hira Dreadfd and Terrible to our Souls: as Luther re- ports 3 > 8 The Crucified a?2d ^ickened Chriftian. pores of a certain DoUor in his tfrne, who appre- hended chat Chrifl flood at the right hand of his father acciifing him for his fins ^ and with the very horror, and agonie of this apprenenlion, he pined away and died. Wherefore let us not fee Chrift as Satan and our evil C'mfciences reprefe it him in the hour of Temp- tation^ but as the Gofpel holds him forth, and then we fhall fee him to be fuch an one who hath loved us^ and given himfelffor us : And fuch a know- ledge of ChiifE will iupport, and efcabiifh us again in the vvorfe ailaults that fm^ and death^ and hell can make againft us. Vfe 2, 2- We may learn, That faith carries nothing to Chrifl of its own, but it goes empcy, and naked to him, and ex^peds to receive all things from him: Faith faith, Chrifl Loved me^ and gave himfelffor me^ when J did not love him^ nor give my felf for him y yea when 1 was an Enemy to him, and Crucified him. Faith faith, I have no righteoufnefs, nor wilHom, nor goodnefs, nor any worth at all to carry to Chrifl ^ but 1 exped all from him, being in my felf poor and miferable, and blind, and na- ked. t/'^^f/zV/ is altogether looking at what we have done for Chrifl-^ but faith is altogether beholding what Chrift hath done for us. Vnhelief would fain bring fomething to Chrifl-^ for which Chrifl might accept it ^ but faith brings usuntoC^ny?, deflitute oiaW good, and full of ail evil, and even then cafes us with confidence and ajfu^ rance^ on his free love and mercy, Vnhelief when it finds no good in it felf, dares not go to Chrifl^ nor tmfl in him: but faith can trufl in Chrifl in the midfc of all y?^ and evil^ as well as in the mldft of a\] graces and venues ^ for elfe no FLESH could he faved. And thus unbelief makes void the GoCpcly but faith eflahlifies it. For ^fc»»»— — r— ... The Crucified and ^inckcjied Chr'jftlan. 7 59 For when a man would firft find in hlmklfalovc to Chrift, and readinefs to give hjimfelf for him e*re he can conceive any hope that Chrifi did love Iiim, and gav§ himfelf for him, this man aboli- fhes the Gofpel, and makes Chrifl: void, who came to fave finners, and to juftifie the ungodly. But no\v he that feels nothing but Sin, and Death and Hell in himfelf, and ail manner of evil and enmity againft God ; and yet notwithanding all this, can go to Chrifl by Faith, and can believ'e that Chrift hath loved him even in this Condi- tion, and given himfelf for him, this is the maa that magnifies the Gofpel, and hath the right iin- derflanding and knowledge of Chrift : Yea this is the Man that gives God the greateft glory tha€ any Creature on Earth can give him, yea greater than all the Angels in Heaven can give him*, for they being full of the righteoufnefs of their firft Creation, believe the Love of God to them ; hue for men that have loft all that righteoufnefs, and are befides filled with all manner of Sin, even then to believe ths love of God in Chrift j this is the precious Faith of the Gofpel, and the greateft glorification of God that can be. Where- fore Faul faith here, he loved me^ and gave himfelf for me : As if he had faid, he found in me no Free-wiH, or Natural abilities ; no good defires, affedions or ends ^ but he faw me wholly eftrayed from God, wicked, abominable, and the Captive of the Devil \ and yet fuch was his goodnefs, that notwithftanding all this, he loved me^ and ^ave himfelf for me. And this was the vidory and triumph of /'W; Faith. Now by this that hath been laft faid, we may perceive that every man naturally would find lomething in himfelf to bring to Chrift, to make him acceptable unto him y and that very few can 7,6o The Crucified and ^ickened Chriftian. can believe That he loves us \ohil(t we are Sinners^ and that whdfi we are yet Sinners^ Chrifi died for the livgodly, 3. In th^t Chrifi loved usy and gave himfelf for tiSy we may hereby come to underftand, how flroiig, mighcy, and unconquerable our Sin was, even fo mighty, that the whole World, and all the Creatures were unable, and unfufficient to take it away , but the Son of God mull give himfelf for it, and muft become a Sacrifice for it, or it had remained upon us for ever. Wherefore let us know, that our Free-will^ and Natural abilities^ and Worksy and Duties^ were of no force at all to take away our Sin, but Chrifi muil do that by giving himfelf for them. And in- fomuch as Chrift the Son of the living God, hath given himfelf for them, we reft aflured that they are done away for ever, and that none can lay any thing to our Charge, if we do believe in him. yfe 4. 4. Let us labour for this particular Faith, and afliirance in our hearts, that Chrift hath loved us^ and given himfelf for w» There is nothing that the Devil does more la- bour to hinder us from, than this particular Ap- plication : For he very well knows, that if we once truly believe that Chrifi hath loved hs, and given himfelf for us^ then we cannot chufe but forthwith love him again^ and give our felves for him *, and alfo be moft ready and refolved to do, or to fuffcr any thing for Chrift •, the Spiritual Senfe of this Special Love is fo conftraining. Wherefore as it is the great Policy of the Devil, to labour to hinder us from the fenfe of Chrifts foecial The Crucifed and ^ichened Chrijlian. 361 fpecial Love, fo iE mufl: be our efpecial Care to endeavour to attain unto it. For the true and Spiritual Attainment hereof, will be of great con- cernment to us in ail things. For fird, the Spiritual tafte of this Special Love, will make us forward to do any thing for Chrift ^ (as I faid) it will make us fruitful, and abundant in his Work ; and we can never be Idle, when we fhall comprehend with all Saints, what is the height^ and breadth^ and Lengthy and defth^ and (hall know this Love ofChnfi which paflech know- ledge. 2. It will make us ready and forward to fuffer any thing for Chrift , any reproaches, (landers, oppoliiions, perfecutions, prifons, torments^ no- thing being bitter or grievous to that Soul where the Love of Chrift is tafted. 3. The Spiritual tafte of this Special Love^ will fweeten all the Mercies of God which he gives us to enjoy in this World, which would not be truly fweet, if we did not tafte his (pecial Love in them ; yea the tafte of this Love will make every ordina- ry mercy extraordinary, and every fmall Ble(fing a great one^ for nothing is ordinary or fmall, where the fpecial love of God is tafted. 4- And laftly, this Spiritual tafte of the fpecial love of God, will caufe us conftantly to put our truft in him, feeing God who hath given us Chrift^ and Chrift who hath given us himfelf, can after- wards deny us nothing, nor fuffer any thing to do us any prejudice. Wherefore let thefe Confiderations move us to labour for this particular Faith, thai we may be- A a licYC ?62 The Crucified and Quickened Chriftian, lieve that Chrifi hath loved w^ and given hlmfelf for m. Yea, let us know that fuch is Chrifts Love to his EleEly that he would not have refufed to have given himfelf for any one fingle Perfon of them, and to have fuffered the fame things for any one of them, as he hath done for all of them ^ that each of us may know, that we are as much engaged to be thankful to Chrifts as if he had gi- ven himfelf for us only, feeing each Chriftian by true Faith, may fay with Panly he loved tne^ and gave himfelf for me. And this is all the Hope and Comfort we have in this World, and we deiire to live and die with this Faith rooted in ovv Hearts. T H F THE ' Stumbling-Scone, O R, A DISCOURSE touching that Offence which the World and Worldly Church do take againft "i. Chrift Himfelf. "} 2. His true Word. I }. His true Worfhip. I ^ 4. His true Church. J" 5. His true Government. [ 6. His true Miniftry. J Wherein the U N I V E R S I T Y is Reproved by the Word of God. Delivered partly to the Univerfity Congrega- tion in Cambridge, partly to another in the fame Town. Together with a brief touch in the Epiftle (for the prefent) on the late quarrelfom, weak and erroneous Animadverfions of one Mr. Cham- bers^ called Doctor in Divinity, and Pallor of Pew/y in Wiltjhire, By WiUUm Dell, Minifter of the Gofpel, and Mailer of Gonvil and Cdus Collcdge in Cambridge^ Mihi plane omnium jucundijfma facie s ifta in rebus eft, videre cb verbum Dei ftudia <5 dijfemiones fieri : is enim eft Verbi Deicurfus, cafus ^ eventus \ turn die it, non veni pacem witxere fed ghdium, Luther. LONDON: Firft Printed in the Year, 1551. II ■4P'W»— *■ ^6 5" Tothe READER. HEre I prefent thee with this Dijconrfe^ which met with fuch notable Oppofitioa and Contradidion from the Vniverfny of CambridiCyto whom it was delivered,and alfo from fuch of the Town then prelent, who are baptized into the Univerfity fpirit'^ And yet every point of this DoBrine will appear to fplrttual men, to be the Word and Truth of Cody and 'dneed fliall re- quire, I can yet more fully prove it to be fo, by the Scriptnres of the Prophets and Jtpoftles^ and by the DoBrine of Chrif^ himfeif the Head of both, and that againft not only One^ but All Univerfities, and alfo againft the Gates of Hell and Powers of darknefs. And by this grofi Oppofition againft the plain Gofpel, thou maift judge and difceru that this Vniverfity^ which hath been counted one of the Eyes of the Nation, SEEING SEES NOT; and which hath been counted a K7««Mm of Knowledge and good Learnings HEARING HEARS NOT, NEITHER UNDER- STANDS; Whereby we may conceive that gray Hairs are upon it, and that the time of its departure is near, except it R E P E N T. I had thought alfo at this time to have given a farther Teftimony for Jefus^ againft the Myftery of inieiHity which hath hitherto prevailed in the Ecde- fiafiicai Statej and in the Vniverfities^ the Head and Heart of it, but that this work under my hands, multiplyed into too great a Proportion for an Epi- file\ And alfo becaufe lintendto add thereurito my Teftimony againft that Myftery of Imquity which hath hitherto alfo prevailed in the civil State^ An- tichrift having with his deceiveablenefsof unrigh- teoufnefs, feduced and deluded both ever iince the B^eign of Conft amine y And this twofold Teftimony^ A a 3 (througl) r^SS To the READER. (through Grace given and hoped to be given) I in- tend very fhortly to publifh \ For I Judge it moft neccITary for the true Church to be acquainted here- wich, efpecially after fo many of the SenU have been opened, and alfo feeing the time of the Ke^i- tiition of all things makes hade upon us, and we hope is even at the doors. Wherefore we conti- nually intreat that the Arm of the Lord would awaken and put onftrength^ not only as in Ancient times, and in the days of o/^, but more alfo, to wit, as hi? Spirit by his Profhets hath foretold he will do in the Ufi tme^ when he will reveal his Arm for Chrift and his feed, in his great efi Might andGlo^ ry : And let the Remembrancers of the Lord not keep Ulence, till the curfed Kingdom of Antichrifi with all its Religion, Works, Duties, Dodtrines, coun- terfeit Law and Gofpel, falfe Clergy, falfe Church, falfe Power and Jurifdiftion, or Difcipline, falfe Ordinances, and falfe all things, be utterly over- come with the Spirit oi Chrift s mouthy and the Bright^ nefs of his coming \ And till the true Spiritual Churchy that through Faith, Hope, and Love, lives out of this Worlds and the Elements thereof, in the King-* dom of Gods dear Son be made an Eternal Excellent cy^ and the Joy of Generations ; and till they who liave ajjiicled it, and domineered over it, be made to come humbly bending to it, and to lick the dufi ofits/fff, as the Lord hath promifed. Farther, I thought good at this time to adver- tife thee of the Animadverfions of Mr. Humfrey Chambers^ called Doftorin Divinity, and Paftorof Pcwfy in the County ofWilts^ on a difcourfe publi- fhed by hie, entituled The Crucified and quickned Chriftian. fn which Animadverfiom (as he calls thcni \ after Mr. Chriftophcr Loves Example, who was one of his Forerunners in this oppofition to the Truth) \\^h^i\\ DoB or 'like ^ contradided the w<«w/- feft Truths and the very Suhftancey Marrow and My ft cry 7b //;^ READER. 367 Myftery of the Gofpelj which being made void (which yet is impojjible as to the true Church) there would be neither true Righteoufnefs, nor Life, nor Redemption, nor Salvation, nor the true Chrifl:, nor the true God in Chrift left remawwg to Believers*, All which I make account in due time to make appear by the Scriptures \ (for I allow chrift is the no DoBrine that is not according to the Doctrine ^"^Jj.^g'^j of Chrifl:, and the writings of his j^f/ofiUs and Pro- th/spfm i$ phetsy which area moft y«r^ and infallible ^ord,^^^^^^^^^^^ if they be underftood according to Chrifts mmc^^^mQu^^' and not according to A4ans.^ Now when I read thofe Animadverjions^ I found them very Captious^ Slight^ IVeaky and grofly errone- otny andfomewhat like the Animadverfions of the Sorbomfif on feme oi Lmhers writings^ And this hath not been my Judgment only, but alfo it hath been reprefented to me from ^^.v/Zy and under ft anding Chriltians, that this great undertaking of this DoEioT is judged y«c/? by them, that it deferves no more Reflation ; his Animadverfions compared on- ly with the Difcoitrfe it felf, being fufficiently for ever already confuted by it. And truly I cannot but blefs God, who hath given his Truth fb weak aa Enemy^ and Error and Darknefs fo weak a Patron, But by this the true Church may judge alfo, what a fad Miniftry thefe poor Nations have received from Antichrifts Ordination^ when the chief Dof} or s^ the very Scribes and Pharifees among the Clergy, do not know the very fir ft Principles oi the Gofpel, in any Spiritual Itght^ or by any Teaching from God, but all their cold, faint, and uncertain Dodtrine they fcrape from Fathers^ and Schoolmen^ and from ocher Ordinary Syftemes of Divinity, without any prf/^«c^ of Faith, or ««o/;m>^ of the Spirit, where- by all their J)oElrine becomes carnal, and corrupt^ and contrary to Chrifts mind, and agreeable to An- tichrifts \ So that I cannot choofe but conclude wich A a 4 ^olm i^6h To the READER. 7oan.Hu6 John Hni, THAT ALL THE CLERGY 1^'*;?fg'''^MUST BE aUITE TAKEN AWAY ^ntichri/}. ERE THE CHURCH OF CHRIST ^^'^^' CAN HAVE ANY TRUE REFOR- MATION. Another thing hath happened in this matter^ which makes me wonder^ and that is, that thofe few Shreds of weaknefs and Error publifhed by Mr. Chambers^ fhould be fo honourably licenfed by fo/<<- Mr, Owen, y^^;^ a Diviiie^ as the prefent Vice-chancellor of Ox- ford^ a man offuch excellent Learning and Judg- ment, But truly fuch Dodrine deferved fuch a Li- cenfe, that fomething at leaft might make it confi- derable\ Whereas the m/e DoElrine ofChrifl:, the Word of Faith^ the Word of the Kin^dom^ hath aftav' ding Ltcenfe from Jefus Chrift, and comes upon the World as the Rain and DeWy without asking leave preditt ez of Man ov the Son of Man, But great Places art "^t'itL'ec'' greatly dangerous to thofe whofe Faith is not llron- Tum,tranft-^^x than ihciT form% And fo 1 leave thisalfo to the /X!\^r.Wirdom and Judgment of our Lord Jefus Chrift, <<«f' into whofe hands God hath given all things. Chriftian, acquaint thy feif much with the Word of God^ and be much in the prayer of Faith^ iorfome of t\\t Angels are preparing to found the Lafl Trum" pets J and to pour out the Lafi Fials on the very Seat and Throne of the Beafi ; and we hope e're long, to hear l\iatjl}OHt oiTrtamph in the Spiritual Church, Babylon ts fain y ufahiy is fain ^ and is now become the Habitation ofDevils^ and mclean Spirits^ which before was the Habitation of Hypocrttes^ and falfc Chnftians^ yet covered ovtT with all the mo&: glorions Ihews of Religion and Holinefs^ that the Deceivea^ hUnefs of Vrmghteoftfnefs could put upon them. And now (it tKou pleafe) read on, and let the 5/?i- riiiial man pidge^ who jadgeth all things, WILLIAM DELL 1}9 THE Stambling-Stona Math. li. ver. 6. Ani. blejfed is he whofoever fhall not be offended in 7ne, THESE words are the Conclufion o^.Johns que- Chrifts Anfwer to that Queftion which ^^'*'°* John the Baftift propounded to him by Two of his Difciples, himfelf being in Frifon: The Queftion was this, Art thou he that fhonld comcj or do we look for another^ Now it is much difputed, whether "John himfelf ^on^^^'y* did at this time doubt of Chrifl or no ? and feve- {,Vit tor^ ral men give in feveral Opinions, which I (hall his own fake not now (land to recite-, but all almoft, both Antient and Modern, do conclude, that 'John pro- pounded this Queftion to Chrift ; not that he him- felf did now doubt whether Chrift were the true MefTias or no, feeing he had before given fo clear a Teftimony to Chrift, that he was the Lamb of God that takes away the fins of the worlds and had alfo Baptized him with water, and had feen at that time the Heavens openings and the Spirit of God as a Dove defoendmg and refling on Chrifl^ and had heard the Fathers own voice,faying, This is my be- loved Sonin whom lam well pleafed : Wherefore they fay, that John himfelf could not poflibly after all this, doubt of Chrift ^ and therefore that he did liot propound this Qiieftion to him by his Difci- olfcipic!!'' pks 2-]Q The Stu7?tbling Stone. pies for his own fake, but for theirs, that they who before had envied Chrift for their Mafters lake, and would rather have had 'John to have been the Mejfias than him, might now be allured and fully inftructed touching Chrifiy from Chrifi himfelf ; Thus they. ^d|m"nt°^' But for my part, I do conceive that John did propound this Queflion to Chrifi for his own^fake rather than for his Difciples : For though whea he lived in peace and freedom, he had a clear Re- velation from the Father touching the Son by the Spirit, and had accordingly clearly fpoken of Chrifl- to others,yet now being in Prifon and Bonds, and near unto death, he is brought by great Tri- bulation and Temptation, to doubt of all that Truth which before he had been taught of God, and even to queftion whether Chrifi were the true Chrifi or no f For thought he, If he be the true Chrtfi^ why doth he not fend Redemption to me, who fufrer for his fake, but fuffer me thus to pe- rifh, whilll he might help me, if he be the ChrtfiP and if he work Miracles for others, as I hear he doth) why doth he wholly negled me, who have given fuch an honourable Teftimony to the world of him. Tnbnbtjon ^^^ ^.^^j^ (Bj-ethren) we know not what place or power the Gofpel of God our Saviour hath in us, till Tribulation come *, and fo much of the true knowledge of Chrifi^ and of true Faith in Chrifi we have indeed, as we have llrength in fuch hours. That truth which we confefs freely in Profperity, we are fain to begin to learn it a- gain in Tribulation ; and Tribulation makes us learn the Truth over again the fccond time ^ ic makes us to learn that in Experience, which be- Hard to fore we had learned only in Dodrine. iio'dKa(t ^P,(j jiow hard a matter it is to hold fad in trouble? Trouble, than Truth which v/e well know and freely The St u7}ih ling-Stone. ?7i freely profefs in Profperity, we may fee, not on- ly in 'John the Baptifi^ (who being in Prifon,doubt- ed whether Chrift were the true Chrift, afcer he had been fo clearly taught him, by God and his Spirit, and had io plainly confefled him) but alfo in the Difciples of Chrift, who though they had heard all his Dodrine, and feen all his Works^ and had confefled him to be Chnfi the Son of the living Godj yet when the High-Priefts were inia- ged, and the People in an uproar, and when they beheld the Swords and the Staves, and Chrift was apprehended, and themfelves in danger, they were all offended at him and fled. Yea, we may fee it in Chrift himfelf, who though tne Father had teftified touching him three times from tJea- ven ; faying, this is my beloved Son^ &rc. Yet when his Suffering grew near, he exceedingly feared, and was amazed and aftonifhed, and on the Crofs cried out aloud, my Cody my Gody why hafi thou forfaken me ? My Brethren, no man knows the grievoufnefs and efficacy of Tribulation, and the weaknefsand frailty of Humane Nature, but they who have had experience of both*, but this is the comfort of the faithful, that that knowledge of Chrift and the Gofpel, which God hath taught us, and we have heard and learned from him, will certainly endure and hold out throughout all the greateft and long- eft ftorms of Tribulation and Temptation, though with much ftriviag and difficulty ^ but they who have had much knowledge of the Truth, and have made a glorious profefllon of it before men, and yet have wanted the true teaching of God, and true Faith through that teaching, fuch when Tribulations and Difficulties have rifen up, have quite departed from the Truth, and have often renounced it. VVc 972 T/?^ Stumbling Stone, We know not Brethren (I fay again) what we do believe aright, touching Chrifl: and his Gofpel, touching the Love of God to us, and the Remif- Hon of our lin, &c, till difirefs, and tribulation, and death come^ and what are we then, we are that indeed *, yea, at fuch times, we are to be judged according to our faith, and not according to our fenfe and feeling. Luther. Luther was wont to fay, that in Temptation he could hardly make ufe at all of that Dodtrine of the free Grace of God to Sinner s^ and of Faith in Chrifi crncifiedy &c. which at Other times he did preach in much knowledge and utterance. And he faid another time, That if he wereaddided to Gods word at all times alike, and could find fuch love and defire thereto in his heart always, as he did fomctimes, he fhould reckon himfelf the hap- pieft man in the world. conciufioi Now from all thefe things I conclude, that oi ti^ii- j^jy^ being in Prifon, and being fallen into many Tribulations and Temptations, did fend thefe two Difciples unto Chrifl: for his own caufe, and for his own confirmation, as it is faid, ver, 2. and 3. Ver. 2. When John had heard in prifon the works of Chrifi^ he fent two of his Dtfctples, Ver. 3. And faid unto him^ Art thoH he that fhould come J or do we look for another ? Note. Whence we are further to obferve. That John in his doubting fends to Chrifl him* felf, and would not turn afide to the Scribes and Pharifees, to take advice from them, or to de- mand their Judgment. Faith asks ot For true Faith, in all doublings touching Clirift, thrift. g^^g ^Q Chrifl himfelf for Refolution, and will be fatisfied from none but from Chrifl. r^c ffli'th. ^"^ Chrifl is as ready to fatistie John., as John "to inquire and ask; and fo he returns him this Anfwer by his Difciples. Ver. The Stumbling Stone, ; -7 :^ Ver. 4. Go and Jherv John again thofs things yoit fee and hear. Ver. 5. The blind receive their fight ^ and the lame ioalk\ the lepers are cleanfed-f and the deaf hear '^ the dead are raifed ttpj and the poor have the Gofpel prea- ched to them : And now let John himfelf refolve his own Qiieftion, whether I am the true Chrifi or no. Go jhewjohn the things yon fee and hear. Where you fee that Chrift doth not fay in plain chrif!, how terms that he was the Chrift ; yea he often forbade ^°'^'''" ■ men to fay fo \ but he would have his Works and his Word declare what he was, that our Faith niigh have a fure Foundation. I. Chrift would be known by his Works. The blind receive their fight y the lame walky &c, '• Chriir and fo every where in the Gofpel, Chrift would be \!^llXl known to be what he was, by his Works ^ par- {- miiin- ticularly in Joh. 10. 24. when the Jews camejj'^J^" round about him, and faid. How long doft thou make its doubt /* if thou be the Chrift^ tell hs plainly, Jefus thus anfwered them, ver. 25. / told you^ and ye believed not ; the works that 1 do in my Fathers name they bear witnefs of me. And ver. 37, 38. he faith to them, If 1 do not the works of my Father^ believe me not ^ But if I do^ though you believe not me^ believe the works^ that ye may know and believe that the Father is in wf, and I f« him. Thus you fee, thafe Chrift will be known to be what he is by his Works, For Chrift, the Power, Wifdom and Righteouf- nefsof God, is a moft lively and adive Principle^ and cannot lie hid where he is prefent and dwells ; but when this Word was made flejlj^ I e. came into the fiefhy it did manifeft it felf to be in that fiefi;^ by cioing the works of God^and without the works of God, the prefence of the eternal word in the fiefli of Chrift had not been known. Wherefore Chrift ? 74 The Stumblir.g Stone. Chrift is called God manifejied in the fiejhy and not hidden ; and he was manifefl: to be God in che fiefh, by doing the works of God. 2 1:1 the And as Chrifi is known by his works, in himfelf chm-ch lus the Head, foalfoin the Church his Body: for where-ever Chrifls Prefence is, there alfo are his Works ; and where his works are not, there nei- ther is his prefence. If Ghrill be prefent in our hearts by faith, his Works will be undoubtedly manifefl: in our lives. OhjeSl* Now if any fhall fay. But it is not necejfary for e* very Chriflian to do the W'orks of Chrift here mentioned^ to wic, to caufe the blind tofee^ and the lame to walk^ &c. jlnfw, 1 anfwer, yet however there are other Works of Chrift beiides thele, which are infeparable from his prefence, as the work of faith, and labour of love, and patience of hope, together with the felf- denial of Chrift, the A'teeknefsj Lowltnefs^ Good- nefs^ Long fHJferirig^ Heavenly-mindednefs of Chrift; as alfo his readinefs and diligence to do the will of God, andhischeerfulnefs tofuffer it; thele works (I fay) every one ought to perform, that is a Chri- ftian, that fo Chrift may ftill be known by his works, as the Jpoftle faith. Shew me thy faith by thy rvorksy that is, let me know the prefence of Chrift in thee, by the works of Chrift. And thus is Chri/t known by his works, both ia Himfelf and in his Members. And thus much tou- ching the Works of Chrift in general. Th.vn^ F Now for the kind of the Works which Chrift Chrifb did, as, to give eyes to the viind^ and jtren^th to the ^^'^^^' lame^ 5vC. it is to be noted, that they aifare facli works as the Prophets had foretold the Meffias fhould perform when he came into the world, as Jfai. 35. ver» 5. Behold God will come and fave you *, Then the eyes of the blind jJjallbe opened^ and the tars of the deaf that be nnftoppedj then fljall thelites I The Stumbling Stone. :?7<; man leap as an hart^ and the tongue of the dun^h fing : and He that did thefe things, thus foretold by the Spirit, muft needs be the true Chnft : and tbeCe works were a demonftration of the efficacy of his Vntlion, . ._ And thus Chrifl doth heredecribe ^/w/^// by his Kingdringi good any body ^ For it carries in it all the unfearchable ^ " ^'^' Riches of God, and ftands in need of nothing that man can do. Wherefore it entertains not the rich^ and full, and noble, and honourable of the world, and fuch as abound already, and have enough in themfelves and the creatures ^ but only the poor, and needy, and afflicted, and defolate, and it fup- plies thefe freely and richly, and fends the other empty away. And this is the true Nature of Chrifts Kingdom. Secondly, Seeing Chrift in his proper Office hath ^^S.iT' only to do with the poor and afflided people, wechrifh'^' may learn to make a right judgment of Chiift, that is, that our Lord Chrift is fuch a fweet Saviour, than sn him is nothing but love, and mercy, and good- nefs, and compaffion, and kindnefs to fuch as are in diftrefs, and in grievous fears and agonies from the fenfe offinand wrath, and from cheprefence of Dtf^^fe and /:/"(?// working in them. And we muft believe Chrift to be fuch an one as the Gofpel re- prefents 37o T]?e Stumbling Stone, prefents him, that we may come to him with com- fort, aad put our whole truft ia him, in all times of fia and forrow, and in all hours of darknefs, and tempcation : and let us never entertain any other thoughts ofChrift than thefe, but let us hold him unchangeable for fuch an one as the Gofpel reveals him, what ever the Law, or our evil Confciences, or the Devil (hall rnggeft to the contrary ; and then in all our diftrefles we (hall not be aftraid of Chrifi as of a fevere Lawgiver^ and an unexorable JtidgCj but may run to him as to our merciful and pow- erful Saviour, whofe proper OfRce is among the affliaed. And thus we fee that Chrift is known by his IVorhy and what kind of works they are. ^ci.rirt Secondly, Chnfi would he known by his Word, bh Word! And as Chnfi is know by his Works, fo alfo by his Wordj and therefore he faith. Go jhew John the thivgs yoftfee and hear '^ and the things you hear as well as the things you fee, and that is, that the foot have the Gofpel preached to them, chrifts For Chrifts Works and Chrifts Word do always woJd'go^i- go together. Chrifts Life is always accompanied ways togc- with Ghtifts Doftrine, and his Works with his '^''' Word. The beft works that any man can do, without the word of the Gofpel accompanying them, are not Chrifts Works ; and the moft glorious word that any man can hold forth, without the works of Chrift accompanying it, is not Chrifts word : but Chrifts works and Chrifts word go always together, both in himfelf the Head^ and in the true Church his body: Wherefore Chrift faith. Go jheW to John the things you fee^ and hear: the things you fee ^ the blind receive their fight ^ &c, the things you hearj and the poor have the Gofpel preached to them. IhatltiT^ Now the Gofpel is the' free promife of God, ia which noihing but meer love, mercy and grace is oflered The Stu7nbling Stone. ^ij offered in "Jeftis Chnj} to them that believe, though they be never fo great and grievous Sinners in themfelves. And nothing is more joyful than this to the Soul that is under the fence of (la and wrath : and he that receives this Word of Grace by true faith, doth not weigh a feather all the terrors of the Law, Sin, Death and Hell. So that all the eut- ward worh of Chrift are afmall matter ^ if compared to the G off el. Now this Gofpel is preached to the Foo-^^ that jt is pr^a- is, to the Poor in Spirit ^ and thefe arc fuch, who J^^^^^^'^' do not love, nor defire, nor delight in prefent "^^'^" things, but are fo afflicted and opprelFed in their hearts and Confciences with the fenfe of fin and wrath, that they regard not the world, nor the Riches, pleafures, and Honours of it, but all they mind, or care for, is Jefus Cbrifi, and in Him, the love of God, and the Remiffion of fin, and the gift of the Spirit. Thefe are the Poor to whom Chrift Preaches the Gofpel^ and they only regard and entertain the Gofpel, whil'ft the Lovers of this worU^ and the Lovers of themfelves and this prefent life, care not for it. And thus is Chrift known, by preaching the chrmknopn Gofpel to the Poor^ Mofes his Miniftry was full of *>/^^^^"^ wrath, terror, and death to finnersj but Chriftsvcs'bytht miniftry holds forth nothing to the greateft fin- ^^''• ners in the world, that are fenfibleof fin, but the * free Grace and Mercy of God to them, even to them, in pardoning their fin, and giving them righteoufncfs ^ and by this word Chrift is well known, to the whole true Church of God. And as Chrift is known by his Word inhim-^fcr^Wj felf the Head, fo alfo in the Church his Body ; for jnL'cZ'ch where-ever Chrift is prefent, there is his Word, '"^ ^^^^ « as well as his works • and where Chrifts true Word ll^flipthf is not, neither is his prefence there. Wherefore «'^^' 5 jail the faithful i as they have received the Gofpel i " B b them- 37^ TJ)e S fumbling Stone. themfelves, fo they hold forth the fame Gofpel to others, upon all opportunities, according to the Covenant which God made with Chrift touch- ing his Seed, which is mentioned Ifa. 51. ver. 21. As for mgy tiou is my Covenant with them^ faith the Lord'^ my Spirit which is upon theCj and the words which I have put into thy mouth (that is, the Gofpel) fhall never depart out of thy mouthy nor out of the mouth of thy feed J nor out of the mouth of thy feeds jeedj from henceforth and for ever. By which Scrip- ture we may learn, that the Minifiry of the Nev^ Tefiament is a common Miniftry, belonging equally and alike to all the feed of Chrifl, that is, to all true Believers ; for when Chrift dwells in their hearts by faich, who fhall hinder Chrifi in them, from fpeaking the Word of God by them? God confi' For God doth not confider men as the World dersvienei-^Q^}^^ to wit, Ti^lh^^ 2iXQ Trade f men ^ ox Gentlemen^ \uve^, or or Scholar Sy or Clergy-men^ but he confiders men as Unbelievers Bclievers, ov VnbelieveYs, And if they be Vnbelte- ver 5^ ihen are they deftitute of the true prefence of Chrift, and of the true Word of Chrift, what- ever their outward condition be in the World, yea though they be Scholars ^wd Clergy-men-^ and if the y are Believers^ then have they Chrifts true pre- fence and word with them, whatever their out- i ward condition is in the world, yea though they be Gentlemen or Tradefmen \ and every one of them faith with David 2ind with Pauly Ihelievedy there- fore have Ifpoken, Thp true So that we are not to conceive of the fpiritual Minifiry is Qhurch accordlug to any outward ftate or conditi- luLu. ^'' on in the world, but according to F^r>^, through which Chrifi dwells in the hearts of believers ; and if Chrifi the living word of God, dwell in them, he will not keep filence. And this confeflion of the word before the worlds ; Chrifi requires of all Believers alike, faying, //h in his Trade of a Carpenter. Wherefore p4«/ faith of him, ThiL 2. That he made himfelf of no account^ and took npon him the form of a Servant^ and was made in outward appearance as any other man. That is, he was in the outward ConditioQ of any ordinary man in the World. Now this mean Condition of Chrifl^ did much offend them \ for thought they, is this the Chri^^ of who all the Prophets have fpoke fuch glorious things .5 whom all the 'Jews exped, and who is the deftre of all Nations ? Is this He whofe Name is won* derfd^ Councellor^ the mighty Gody the everUfiing Fa- ther ^ the Prince of Peace^ of the increafe of whofe Go* vernment and Peace there {hoiild be no end^ upon the Throne of David^ and upon his Kingdom^ to order tt^ and to fiablijh it with yt[i ice and judgment fr 9m hence - ; B b 4 forrh 384 The Stumbling Stone. forth and for ever ? Is this plain ordinary Man the Mejfias ? How can this thing be > For they thonghc thac the true Chrifl^ of whom fuch excellent things were fpoken, (nould be fome great Prince, or learned Priell ^ and that that form of a Servant, and mean Condition in which he was, could in no iiieafure agree or be fiii table to the true Chrift ^ And for this Gaufe, they were greatly offended at Iiim, and thought him not worthy to be in any place of reckoning. 2. Thai in 2. They were offended that he being in fo mean ^condition ^^ outward condition, 'John Baptift fhould yet fuch high fpeak fuch high things of Hlm^ and he of H mfelf fplfn r/'^^^ ^^P^'fi teftified of him, that he was the oniy kirn, begotten Son in the bofome of the father ^ the Lamb of God that tales away the fins of the World *, the fountain of the fnlnefs oi all the Saints ^ the beloved Son unto whofe hands the Father had given all things j and that he that did believe in him^ had everlaflinglife'^ and he J hat did not^ fliould not fee life, but the wrath of God fljoidd abide on him^ &c. And thefe all were wonderful things, tobtfpoken of one whofe out- ward condition in the World was fo plain and con- temptible. And as 'John had fpoken thefe things of Chrijly fo Chrifi everywhere gives forth himfelf as the Son ofGod^ and fa id, He and his Father were one. And this exceedingly offended the Jews^ as you may fee John. 5. 18. The Jews fought to kill him, not only be- caufe he had broken the Sabbath, but alfo becaufe he had faid, God was his Father, making himfelf eqnal with God. And John. lo. 31. The J^ws took tip Atones to Stone him, and f aid, we Stone theenotfora good work, but for blafphemy, and becaufe thou being a man makefi thyfelfGod. And fo they were all of^ tended at this Myftery, Cod manifefl in the fiejh, in the fielli of fo mean and dcipicable a perfon in Che eye of the World, 3- They The Stiunbling Stone, 385 — II , — — ■■ — -_ — _ ■ _ ■ ■ 3. They were offended at Chri^^ becaufe in him?- s'cau^e was no humane or worldly thing, which any Na- '^'^^^i^^,^. rural or Carnal man could podibly like of, or de- h humane lighc in^ He excrcifed no worldly wit, Wifdom,,''^,^^^;"^' Reafon, Learning, Parts, nor any thing thaE might commend him to the worlds neither did he live in any outward forms of Religion or Worlhip which might commend him to the carnal Church. There was nothing in Him but the prefence and nianifeftation of God,theWord of God,£heRighte- oufnefs of God, the Nature of God, the Spirit of God, the Works of God, and God was all in all in Chrift \ and God is wholly contrary to the Worlds and the World to God^ And fo the World and worldly Church were wholly oifended at Chrtji; He being altogether in the Father^ and the Father m him, in fuch fort that the Father in him fpake all the words, and did all the works, and he could neither do nor fpeak any thing of himfelf, he was taken up, unto fo neer Union and Communion with God, 4. They were offended at the reproaches and mif- 4- f^^j ^ , ■' 111 1 • were Off end- reports that went commonly a broad touching ed at bis Chrijhy raifed for the moft part by the Scribes, and Reproac^^cu Pharijees, and Rulers of the Church, becaufe they knew and were aflured that Chrifis prevailing would be their undoing ', Therefore they gave out that he was a Sabbath-breaker, a Blafphemer, an unlearn' ed and ignorant man, and that made him err, a Vicious man, a Glutton and Wine-bibber, a friend of publicans andfinners, and that he had a Devil, and was mad*, thefe were the common reports thaE were commonly divulged abroad touching Chrift, and that by the Teachers of the belt repute in the Church *, and the common-people reckoned them to be very true, and thereupon were horri- bly offended both at Chrifts Doftvine and works. And :^S6 The Stumbling St one » And this was Chrifl a very fign to be fpoken a- gainft, which If at ah forefeeing in the Spirit, fpeaks thus in the perfon of the offended Jewifii Church, Jfal. 63. 3. Hs is defpifed and rejeUedofmen^ a man offorrows and acquainted with grief and we hid 04 it were our faces from him \ he was dejpifed and we eftee^ med him not. And Chrifi himfelf by the Prophet complains of this ufage, faying, they laid to my charge the things that 1 knew not\ But yet th^kfalje reports fo far prevailed, that he became a Stranger to his brethren^ and an Alien to his Mothers own Chil* dren, s. M hi4 5. They were olTended at him becaufe of his bit- ^jTeririgs. ^q^ ^j^^] (hamefd Crefs and Offerings '^ and herein lay the heighth^ and depth of that Offence for which the IVorld and worldly Church look at Chrtfi, For the Ecclcfiafitcal Power condemned him as a deceiver^ and blafphemer, and they alfo prevailed with the fecular Power to condemn him as a Seditious per- Ibii, an Enemy to C&far^ and a Rebel ; And fo after ail the works of God which he had done, and works pfGod which he had taught, they atlaft Crucified him between two Thieves by the common confent of all the People, and defttoyed the Son ofGody as if he had been the Son of Perdition: And in all this bitter fuffering no body afforded him the leaft pit- ty or compafTion, but the common People mocked him, and faid, he faved others but cannot fave himfelf j if thoH be the Son ofGod^ come down from the Crofs, And this ufage Chri(t complains of to his Father^ Tfalm. 11. 6. where he faith, that He by his cries had no deliverance^ which yet Others who had truft- ^d in God obtained, but (faith he) 1 am a worm^ and no man^ a reproach of men^ and defpifed of the People ; All they that fee me laugh me to fcorn ; they jhout out the lip^ they jhake the head^ f^yi"g'> ^^ trujied in Cod^ that he would deliver kim^ let him deliver him ^j be delight tn him. And Ifaiah faith, that by rea- The Stumbling-Stone, 387 fon of this ftrange fuffering of Chrifl:, many were afionijhcd at him^ his vifage was marr'd more than any mansy and his face more than the fans of men ; and through this iufteriug of Chrij}^ all the World were fo extreamly offended, chat Chrifi crucified was to the Jews afinmhling hlock^ and to the Greeks foolifljnefs. And thus was and is the. U^orld and Worldly Church offended at the true Chrifi^ whom ihQ Scrip- tnres hold forth. Indeed the falfe Cymrch have fancied to themfelves/z/A; a Chrifl as fiefli and blood can like of well enough, a Chrifl^ fafhioned afcci the mind and rp/V/, and Wtfdom^ and Pmdence^ and Righ- teoufnefs of man and fuch a Chrift they extol and magnifie, to wit for their own worldly advantage fake, as the Papifis have fancied the poor Ftrgin his AdothteYj who ke])tJofephs houfe, and provided his diet, and laid her hands to the performance of his ordinary houfehold affairs, to be a gallant Lady^ and have clothed her in Silk^ and Satttn^ and rich attire ^ and fuch a Mother of Chrifi they do highly efteem •, whereas the poor Virgin^ the true believer^ who lived in the plain and laborious imploymcnt of a Family y they would even fcorn to regard y^t^ an one: No more will the carnal Church regard or value she true Chrifi in his mean condition and mar-* red Vifage. And thus much for their Offince at Chrift him- felf. 2. The World and Worldly Church are f^f^r^ded at ^^J^^J^/"^ Chrifi s true Word^ h J true Becaufe Chrifi under the New Tefiament^ hath gi- ^''"*''' ven forth a New Wordy which is the Word of the Gof pel\ And this alfo they are offended at, in many regards; as, . I. Becaufe it is the word of Faith •, the word of n is fbT' faithj and not of Senfe; the Word of Faith, and^^^^ '^ not q{ Works, For this Word of Faith is wholly a ' ' SpiritHol :;.88 The Stumblmg Stone. SplritHal Word, and hath nothing in it that is fuit- able tofieOiand bloody Nothing in it, thatplea- f€th the Fancy, or Reafon, or llnderftanding of man •, it hath nothing in it wherein a Natural or Carnal heart can take pleafure, but is throughout a Word of Faith, It eza/ts 2,. They are offended at the New word of the chri/f alone, New Tefiamem^ becaufe it exalts Chrift alone, and Viifif"^'"'^^ him the Power of God, and the Wifdomof God, and the Righteoufnefs of God, and the Things of God ^ and cries down all the Things of the World in which men trufl: and delight, and all the com- mon Religion and Righteoufnefs of the World, and makes Chrifi all in all, and God in Chrifl^ and all o- ther things nothing. So Fad i Cor. i. preached to them that did believe, Chrifi the power ofGod^ and Chrifi the Wifdom of Godj and nothing elfe, 5. Becaufe ^. Thcy are offended at thU Word, becaufe it he^lTarned cdi^not be Icamed as humane Arts and Sciences cdxi^ ^y f^f to wit by the teaching of man, together with their <5«d. "^ own pains and endeavours, but only by the ten^ ching of God and his Spirit^ as it is written, They (that is, the true Children of the Spiritual Church) fliall be all taught of God \ he therfore that hath heard and learned of my father^ comet h to me. All my di^ vinity^ (faid Luther) confifieth in this^ that I believe that Chrift only is the Lord touching whom the Serifs tares fpeaky and neither my Grammar nor Hebrew tongue taught me thU^ but it is the work of the holy ffi- rit. t^en God Now whcu God tcachcth us his word Himfelf, ^^.^"^j^f^^^we have an other underflanding ofii than other veknow h men who hear and read the fame outward words, Zt'^'^'fu. and yet want that inward Teaching i For then have toan other ■' , . . , . r i . P, » 1 • «?.•«. we the ipintnal meaning of the Word, and the ve- ry mind of Chnft in it, which others want, that are not fo taught; And this offends the carnal Chrifiians grievoufly, that the fpiritual Chrifiians have The Stumbli/is: Stone. • — '-, — -^ here is no Worfhip ia truth, but that which is ia Spirit. And VM faith of true Believers, Vhil. 3. 2. we are the CirckmtifiofJ^ who worfhif God in ih: Spi-^ rity dnd have no confidence in the flejl). Now this Spiritual Worfhip, (lands in V-iith ^cuJtHs Dri I Pali' Hope and Love, whereby our old nature is mor-^'''"'Y tified, and we bring forth Spiritual fruit \\nto[[^rj,mrJ ■ ■ ■ ■ * brought forth, and brought: up, is fed and clo- thed, is ftrengthned and adorned, is protected and perfeded by this word of Faith alone ; Yea the whole nature, and life, and being, and adion of this Chiirchj is in the word of faith. ^ ^^^^^^^^ 2. They are offended at this Church, becaufe it this ci.-rch is the habitation of God, and his very Kingdom, '^=*J^1^J^"^^^' wherein he himfelf is prefent, is manifefled, fpea ks. God, " ' works, reigns, is glorified, and is all in all in ic ; And fo il will not receive unto it felf any thing of the Power, Wifdom, and Righteoufnefs of Man. They are much offended to hear that this Ch^irch is the Temple of the living God^ and that God hatli faid it himfelf, that he will dwell in them^ and walk in them : And that God is in them of a Tmth^ and jnot by fancied habits of created grace : And thac they are filled with all the fulntfs of God : And thaC they are living Stones in ihat Building, wherein Chrifl himfelf is the chief corner Stone, and thac they are all built together by the Spirit, to be the Habitation of God: This doth fo exceedingly of- fend them, that is, caufeth them to Blafpheme, in crying out againffc this Dodrine of the Spirit of God as Blafphemy. 3. They are offended at this Nexv-Chnrch of the 3-.,^?c^^j^js NeW'Teftamentj becaufe it will be the Church of rruechur!h God alone, and will not acknowledge any to be^'^'^c. of it, but fuch as are born of God, and have ob- tained like precious faith vt^ith them , And fo will have no conllant Communion wich any, (how skilfull foever in the letter of the word, and how eminent foever in outward forms of Religion) but only with fuch who have true fellowfhip wich the Father and the Son in the Spirit. 4. They are offended at this Churchy becaufe 4- s^caufsli ufually God calls unto it, not the Great, and Ho J^fa!Il>«cr . nourable, and Wife, and Learned, but mean,?'^'- plain, and ^mple People, according to that of C c 2 F^uily ^9^ The Stumbling Stone. Paul^- I Cor. I. 26. Ton fee your calling brethrertj how that not many wife men after the fiejljj not manf mighty^ not many noble are called ^ Bm God hath cho- fen the fooUpj things of the world to confound the Wife^ and God hath chofen the weak things of the worldy to con» found the mighty ^ and baje things oft he world and things which are def^ifed hath God chofen \ Tea and things that are not^ to bring to nought things that are, S>0 that this true Church con lifts of a fmall company oi Poor^ Mean^ Simpley Bafe and defpifed Bien in t!ie eyes of the World and worldly Churchy Yea of iuch, who in their judgment deferve to have no place nor being in the Worlds And who now oul of their own choice would willingly joyn theni- ielv^es to fuch a Congregation ? 5. Bcca.ifc 5- ^^1^ great and worldly wife people are of.tsour- oiuch offended at this Church, becaufe ofitsout- rdcondi^ol>^^"^ afflicted condition in the world, it having fellowfhip with Chrift in all his fufferings •, And fo is always Reproached, Defpifed, Slandered, Torn, Spit on, Buffeted, Crucified, and Mocked ; And from all, moft, or fome of thefc fufferings, the fpiricual Church is never priviledged in the world : And by rcafon of thefe things, the vifage of the true Church feems foul, deformed, and offenfive in the eyes of men, whilft the national and car- nal Church is highly favoured, efteemed, and pre- ferred it felf, and hath its chief Teachers honou- red with Scarlet^ and pHrrs-^ So that if Chrift were on the earth again, in his mean and plain condition^ He would be afliamed to own Them, and They would be as much afhamed to own him. And 5. Attbe ^1 j^^ 1^ fQj. ^i^Qiy offence at the true Church. . mcnt ot iiie 5. They are offended m the true Govsrnment of this S^'??cni,re Church. chnfAvi!!^ Becaufe Chrift under the New Teftament^ as he Sit eT'' '^^^^^ ^^^ "P ^ ^^^ Chunhy fo alfo he hath fet up The Stumbling:, Stone, 2y~i 2i Nexo Offvrenfnent of this Chnrcb 3 and chis aHo cftends in many regards. ' 1. In" that Chrift will haye none brought to his Church, by outward ^ violence, and coaipui(ion,*,^^'^Yi! though he have all Power in Heaven mid in Earth \jium^nt.y^ But in the day of his Power ^ (chat is, of the Cof- "'''^£^,'/^ fgl) he only entertains the willing People^ and com- urge,.tu, pells no body againft their wills: feeing he feeks/^^^f^f''-" not his own prone, hut ours. Our Lord jtjusonesi^ rb- Chrift gathers his true CJiurch on Earth, accoidiog-^^';'^'^''^^^^ to the Councel and Mind of his Father in Hcaven,y?,'J,J^/c' and fo will entertain none but whom i>is Father -W/c-// draws, becaufe he will have his Church xioc one^'/^'^fjl',. jot larger than the Eledlion of Grace. n^runt: >^ 2. rhcy are offended at his Government, in th^^)[l,l^J^ ^^, in his true Church he makes an equality between f'^'"'^''/^^^ all Chriftians through Faith ^ and will have none "^J^z^J^'';;; over one another, but will have all to fcrve oxi^f^'hondur, another in Love; And fo he will have him that!;"^^;.y^,^„p would be the greatefl:, to be the leaftof all^ and^^/i^r. him that would be the chief, to be the fervant ot^^^^^^l;^ all, as Himfelf came not to be ferved^ but to ferve^ -. u-caure and to give his life a ran fame for many: And He was^^'^ fj-j^"'^'"^^ greater than all the children of God, not through Kingdom, ' any worldly Greatnefs^ Lor dime fs^ or Dominion^ but through his teaching, and intruding them, and loving them, and ferving them, and fuffeving, and dying for them : And beficjes this Greatnefs, there is nothing but Equality in his Church. 3. They are offended at his Government, in 3. secanre that Cforift doth nothing in his C/;/rT^, by the Ds- ^'^^^^^^^\ crees or Conftitutions of Eccleflaftical rnen^ Of by the.andSpHt fecnlar Arm^ and Power 01 l\\i M^igi (Irate ^ but he ^''"'>'- doth all by his Word, and Spirit, and'nothing elfe : And thefe alone, without the addition of any tiling dfe, arc infinitely fulHcient, to do all that C^n;,;? would have done in his Kingdom. Cc 3 4.. I{2 :?oB The Stumbling Stone, 4. Bccaufs 4. In that he will have Vs to love our Enemies^ ctovAw ll^z-^^^ ^^ do good to them that do evil to ZJsy and to fray vo:a H'rre- for them that ^erfeciite Zhy dP-d defpitefully ufe Vs ; He JohaJm"''^^''''^ not have us to be Enemies to any, or to do e- them. vil to ?iny, or to perfecute and ufe defpite to any : r/S wm- He will liave us to beware of falfe ProphetSy but not 5wrf«rf/A"f to dcilroy thera ♦, And to avoid Hereticks, but ^;^/4^^'^''y^. not to kill them*, And will have neither of them piefipiuM burnt with any fire, but the fire of ^ Love. ^^J^cent, ^^ i^ ^Yi'^^ jjg ^m j^^^g 3JJ things in his King- Tom' 2. dom ordered and done only by the Law oj iove^ '^iiYo4'br'^^^ nothing by any Lata ofFi^olence or Compuljlon. The Law of Now this kind of Government of the true Church, /"nS'tV^^^^^ grievoully offend the World and worldly Churchy jiame,ito and thc Governors of both ^ becaufe They know no '^^^'^■"^■■'''^J^^ Government of the CWc^ at all, but that of the j7ci'cndq0- Ecclefuiftical and Civil Power intermingled, and if tnitteudaque ^\^^^^ bc made void, they can do nothing at all in i^Jnw cofii- the Government of the Church, but think accor^ fur\C'mnihus^\^'^rr |;q thcir uubellef, all thiniis prefently will ut vei pe- come to uontufion*, tor they want Faith tocom- reant, vei ^-^jt^ ^i^q GovenmTcnt of Chrifts own .Church to his Gh.^Keii% own care ^ by his Word and Spirit. And thus they av^mbrof. are odcuded at this true Government alfo. ^.""iTiii/ 6. And Laflly (fori will name no more parti- iriicMini- cuhrs at this time.) : ^ Ti J* Mliil- ^^^^y ^^'^ offended at Chrifts true Miniflry, firymade Bccaufc C/:?r//? undcr thc New Teftamevtj hath ffiiono'rereaed and conflituted a New Mim/iry, noE the iifirjt. tlirough any Ecclefiaftical Ordination^ but meerly" through the 'LV;^/o«^//?/j .5/;/>/>, without any Re- gard at all to a mans outward calling or condition in the World, but whether (as I laid before) a man be a Scholar^ or Clergy man^ or Gentleman^ or | Tradefman^ if Chriftcall him, and pour forth his Spirit on him, that^ and that only malces him 3 true A^nijier of the New Teftarmm, ; And The Stumbling-St one, 599 " ^' And of this New and Of[e?ifive M'mftry to thechrift hip. World and worldly Church Clirifl himfeif was the|;f,htNcw! firft, For he was noc of the tribe of Levt^ as theTeifamenc . Apoftle faith, /:f^^. 7. but of the m^^ ^/J//^^/^ ^jUmiicr^. vohich A^ofes Jpeaks nothifig touching Priefthood : how then did Chrifl become the firft and chief A^imifter of the New Teflamm ? The %r/> of Chrift tells 11s by iPttahj chap. 61. and Chnft himfeif Celjs us Litks 1,4.. faying, T"/:;^ Spirit of the Lord is ufon me'^ for ho i hath dnointcd me to preach the G^fpel to the poor^ to |i fr each good tidings to the meeky to bind up the broken- \ heArtedj d^c. So that our Lord Jefns Chrifty being (according to the DlaUEi o^ Antichrifl') a Lny-man^ and having {X'^qx learned Letters^ nor been brought up a Scholar^ but being brought up vi\i[\fofeph\a the trade of a Carpenter^ and not ordained neither by the Church of t:he 'Jervs^ nor allowed by them, was yet the firfi and chief Minifter ot the New I Teflament, through the Vn^ion of the Spirit only. I Now tht worldly Church were extreamly oilen- ded at this very thing, as you raay fee in the Gof- fely Aiat, 13. 'ver. 54. 55. Jefii^ came into his own country^ and taitaht them in the Synagogue^ iftfomucb '. that they icere aftontfl)ed^ (for no man fpake like bim^ for he taught with Authority, and not as the Scribes) but they faid^ whence hath this man (xlus Mechanick man) this wifdom^ and thefe mighty works? is not this the Carpenters Son!' Is not his mother called Mary ? And are not his brethren and Sifters all with us i j and they were offended in hirn : that fuch a man thaC 1 ^ad no Degrees^ nor Ordination^ fhould yet be a A-finifter, And as Chrift himfeif was the firfl Miniiler of "^^^'^^°!^j.^ this fort, fo he chofe in the fame manner , He chofe himii;!;!.' ' Fijhermen^ and Tentmakers^ and Publicansy plain men, and of ordinary imployment in the world, and only put his Spint on them, and this was their ffffficient Vn^ion to the Miniltry : And thus it was C c 4. ' forct old 4^0 The Stumbling Stone, foretold by Joel^ chap. 2. ver. 28. And it (hall come to fafyin the lafl days faith the Lorjy that IwiH four oHt of my Spir-r on all flf^h. and your fans and daughters (hall prophefe. Tn-'C nt-eds nothing to the Miniftry of die New Tefiament buc only Gods fourina out his Spirit: Wherefore Chrifi bids his .pifciples flay at Jeiufalem vA\ they fhould receive the ffomife of the Spirit^ aiid then th^y fhould go forth and leach. . And fo after, as Belie'vers received the Spirit^ £0 they became Mmifiers of the New Tefiament^ as we lee in the A^s of the Apoflles^ and in the firft 300 years after Chrifl. For there is but one only Mi^ mflry of the New Teftament^ which is common to all men alike who have received the Spirit of God, and to none elfe, though never fo excellently qua- lified with Natural Abilities and Humane Learn" pflheGo- !'^°^ ^^^ things of the Gofpel are altogether in- jpei cannot viiible things, and cannot be known but by the fctbyX ^^3ching of the Spirit, though a man have all the teaching ot Wifdom^ and Knowledge^ in the World, as ?aul de* thespinu clarcs I Cor. 2. Vtr- 8. 9, TO., hye hath not fecn^ nor Ear he^rd^ nor the Heart of -man under flood the things which God hath prepared for them that love him ^ bm God hath reveled them toVs (Believers) by the Spirit'^ for the Spirit fearcheth all things^ yea the deep things of God, For what man kneweth the things of a rnan^ but the Spirit of a man that i$ in him f even fo the things of God knoweth no man bnt the Spirit of God-, Now we have received^ not the Spirit of the World (which for its highefl perfdlion hath only humane Wifdom and Knowledge) but the Spirit which is of God j that we might know t[je things th^t arc freely given tons of God, ' , Where we team that the things of the Gofpel and of the Kingdom of God are not known at all, im (lifcefni^d.R th? le^it jpeaf^rCj but. by Gods Soiri't •> ^.rr-' ■'■-''', TJ^e ^tu)7ihling Stone, aoi Spirit*, which Spirit is given Co all that believe, and this Spirit alone is Xufficienc, both to enable us to know clearly and certainly the things of God, and alfo to publiih them unto others, and nothing of Man or the Creature can add to it. Wherefore when Chrifl chofe his Aimiflers ac- cording to his Fathers Councel, he chofe not the Wife Sin(^ Learned^ but fUiri^ fimfU men; that it might affe^ir to all the Worlds throughout all ages^ how infimtely able the Vr?ct ion of his Spirit alone is, without any addition of any thing clfe, for the Jlimiftry of the New Teflament: and C/;r//? upon the ferious confideration of this ftrange choice of God by Him, breaks forth into this Thanklgivine^ Mut. II. 25. / thank thee Father Lord of Heaven and Earthy that thou haft hid thefe things (that is, the Word oi laith and Myftery of Chrift and his Kwgdom) from the Wife and Prudent^ and haft revealed them to babes ^ even fo Father becaufe it plea fed thee. And David admiring this wonderful difpenfation, fpeaks thus in the joy of his heart, Pfal. 8. ver, i, 2. O Lord our Lordj horv excellent ts thy Name in all the World, who haft fet thy Glory above the Fhavens i and then, fhowing wherein this high Glory of God appears, faith, Out of the month of babes andftcUings haj} then, ordained ftrengihj becanfc of thine enemies^ that thf/t raicrhtefl fltll the enemy and the avenger, Ciod uleih no Other InllrumeuC to overcome the greatefl: Ene- mies and Avengers, that arife in the Won'd and worldly Church, than the flrength he ordains out of the mouths of babes and fackltn^Sj that is true helieversy who |iye Only on the iuicere rmik of the • The Lord had all the World before l.im, to have chofen out of it whom he plcafed to be the hftruments by v;hom he would hold forth his Word ^nd Gofpel pp ^11 Nations:^ Yec \n his infiuite wif- dgizi, and gracious Onncd^ ancj goQd f^ieafne^ h^ .J ;...''' ^ would Ol _«,^— »-—^-»— ^i—~-— »»^»»^.— . « II I — ^— ^— — — PM..1 402 Tl)e Stumbling St one > would pafs by the Wife and Learned m^n, and great Philofophers^ and fubtile Difymants^ as P/^/i^ affirms, i Or. i. 19. that God hath laid, I will de- ftroy the Wifdom of the Wife^ and bring to ?iothivg the Vnderftandifig of the Prndent. God is fo far from inaking ufe of Humane Wifdom, and Prudence in the Gofpel of his Son, that he quite deftroys it, '^** J^t"^^* and brings it to nothing; Wherefore Taul adds y/ct.U'f. ^^^^ ^Q^ Where is the wife ? where is the learned^ or lettered man? where is the Difputrr of this world? hath not God made fooUjh the wifdom of this world? For af- ter that in the wifdom cf God^ the world by wifdorr} | knew not Gody it pleafed God by the foolijhnefs of Prea- ching to fave them that belive. By the fooUfhnefs of preachings that is, by the Word of Faith oucofth^ mouth of Babss and SnckUngs, which the World rec- kons, foolifhnefs ; by this alone, doth God bring a* bout tjie Salvation of the Eled. Now at thefe things how grievoufly are the Worldly-wife^ and deep learned ones (as they eileem themfelves) offended ? that Gods Spirit alone ihould be a fufficient Undion for the Miniftry of the New Tefiamenty and that God fhould on fet pur- pofe lay alide the Wife and Prudent men, and choofe babes^ and out of their mou:h orda'a his great ftrength to fet up Chrifts Kingdom m the world, and to deltroy Antlchrifls? Yta. this Do- ^^a a^h'n^'''-^ '^^'"^ will chiefly offend thc^Vniverfuy, ©?au Dc''- '^ Por you will fiy ^ if this befoj What need is there grec^. then of our Philofofhy^ and of our ^/-rj SLiid Sciences h^ihfmi^^ the yl^.«/7?.>» of the New Tcflament? And what vcrfity.^"' -need is there of our Acts and Clerums? And what need is there of our 5c4r/ff, andT/pp?f;? And whaE need is there of our Hoods and Caps^ &c. If the Vn^idn of the Spirit alone be fufficient for the right Minlftry^ and Chrill do perfed his praife by the moHths of babes and Sucklings^ ^hen V/hat need is there of all thefe things ? I Anfwsr^ 77;^ Stumblhig Stone. 405 \ Anfwer^ No need at ali^ as to Chrifts i;^^ccth 01, falfe DoB:ors^ or falfe tTin^r-""' Maflers'j and Lnther faith it came to pafs by the^'^'"pi'a;jf/- fwgtiUr Councel of God, that our Teachers fhould Totml'r^m' be called Dolors and Maflers^ that it may appear ^''^'^ in^ac to all, whom Peter here means: and he farther {^/jX'^/^ faith, that Peter hereby doth imdoubtedly tax the ZJni-^Ife^ e qui- ojerfities^ in which p.ch men are created^ and out <^1 rtantljuido- which have' proceeded all the Prec^shers in the IVorldj fo cf >■£> popu- that there is no Town or City under the whole Kingdom /^)" '^f^^^yf of Antichrift-^ which hath not fiuh Dotiors and Ma- for ho,\n- flers as are Created in the Vniver Cities. For the whole ^^„'f f^\ world (faith he) is of this Opinion^ that the Vniver- ■nihil v:que fities are the fountains whence they jhouldflow who ought ^//'Jf^"^""* to teach the People. Now this (faith he) is ar»oftquavex * horrible and abominable error.. Co that nothin(7 hath pro- ^^'^^^'«^**J ceeaea in all the worlds out of any things Jo much to^c. Lutiu be oppofed^ as out of Vniver pAtes : wherefore (faith"^'"''" he) Peter faith that all thefe are falfe MafierSj and falfe Do5lors. Thus Luther. Now if any fay. This DoBrine being commonly Objeck taught and received^ will throw down the Vniver- ftiet. lanfwer. \( thG Vniverf ties will fland upon ^Xi Anfxoer„ Humane and Civil account^ as Schools of good Lear- ning for the inftruding and educating Youth in the knowledge of the Tongues.^ and of the Uberd Arts and Sciences^ thereby to make them ufeful and ■ ferviceable 404 The Stumbling Stone. ferviceablc to the Commonwealth, if they will ftand upon this account, which is the furefl and fdfeft Account they can ftand on, and will be con- tent to fhake hands wich their EccUfiafticd and jintkhrifiian Intereft^ then let them Hand, during the good Pleafure of God; but if they will flill ex- alt themfelves above themfelves, and place them- Telves on Chrifts very 'Throne^ as if they had afcen^ ded upon high to lead captivity captive^ and to give gifts to men for the work of the Minifiry^ and fo will pre- fume to darken the Glory of Jefus Chrifi and his true Miailtry which He fends forth, as his Father fent Him^ then let ihem in the Name of Chrifi: de- fcend into that darknefs out of which they firll fprang,thac tihe Glory Oi Chnft may fill the World. And thus have I declared how. the IVorU and worldly Cimrch are oifeuded at Chrifi and his Word^ and iVorfljip^ and Chnrch^ and Government^ and Miniflry^ and fo confequentlv at all his things. And Now I proceed to the third General I pro- pounded ; to wit, to Ihew^ 3 Point. The ihird f/,,^ nyg^^ ^n evil it is to be thus of ended at Chrifi to he of- ^^« r3ts I hmgs, fended at ^nd thls appears in many particulars. 1. its'a fign 1 • One Evil is, That to be offended ac Ch-fi and men^reig- his things, Is a Certain Evidence that men are cS. ^ v/holly Ignorant of Chrift and of God, thoui^h they be called Chriftians, and have the Nan c of God always in their mouths; For if nien knew Chrift aright, and God in Chrift, it were impoflible they fhould be offended at Him v and inalmuch as they are offended, it is certain they do not know Him by any revelation from the Father. Wherefore Chrift tells his Difciples, John, 16. 3: that the chief ground of that offence which the ^Vorld ^nd worldly Church fhould take againft them who are his true Mmbei'Sy and hav^ received the famclF&y'^ and The St2i7nbling Stone, 405 and Spirit with him through true faith, is, becanfe thsy have not known the Father nor Him, For he ihac knows Chrift in Chnftians^ is not offended at them^ and he that knows God in Chrtfl^ is not o- ffended at Him : But they that are offended at Chri- fians^ know not Chrift \ and that they are offended at Chrifty know not God, 2. When men are offended at Chrift and his^j^^^^at things, it is a fing they are real Vnbelievers^ what-u»w1S ever form of GodUnefs they may live under, and ^"s. though it may be they have been old Profeftlrs: for Peter faith, Chrift is precious to them that believe j wherefore they that are offended, aredeftituteof Faith. 3. They that are offended at Chrifl, lofe aU that 5y^'rhey^^ fpiritual and eternal advantage that comes byv°ant%eby Chrift to true believers, and fo fall fhort of the chria. Love of God in Chrift, of Reconciliation wich God in Chrift^ of the Right eonfnefsj Wifdom^ and FoxQer^ and of all the fulnefs of God in Chrift^ of eternal Redemption ^ from the Law^ Sin^ Death^ and Nell by Chrift^ and of all that great Salvation that is in and by Himj And Jefus Chrift is wholly in vain to them. 4. When men are fully and irreconcileably offended nifer/Re"^' at Chrift and his things, it is a Sign they are of the probate*. rtficked oncj of the feed of the Serpent^ and very Re- probates ^ as Chrift told fuch offended Jem ^ Te are ofyoHr Father the Devil ^ and my fieep hear my voice j but you hear it not (b«t are offended) and therefore yoH are none of my [heep^ that is, none of the Ele^ : And again faith Chnft^ all that my Father giveth me^ ftjali come to me ^ Wherefore they that come not to Chrift^ but are offended at him, are not given to him of God, and confequently are Reprobates, and through this true Faith, firm Eftablijh- »«2- mem^ are farther Blefied, in that all fuch are paffc perilhing •, For he that cleaves fo infeparably to Chrift that nothing can offend him, and is fo firm- ly built on Chrift that nothing can remove him; It is impolfible for him to periih by any thing: Wherefore it is faid, behold 1 lay in Sion a chtefcor* ner (tone^ Ele^ and freaousy and he that believeth on him [hak not be confonnded: And Maf, l6» faith Chrifti The Stumbling Stone, 411 Chrill, On this rock 1 wili build my Churchy and the gates of Hell [hall not frevaiL %. And laft of all, They that have efcaped tht^^^l^^^Z Oifence of Chrift, are [hyc of Salvation : For fuch do truly partake of all that infinite and everlafting advantage that is by Chrift-^ they partake of his own Righteoufnefs, and Wifdom, and Truth, and Power, and Nature, and Life, and Word, and Spirit, and of all his fulnefs, and thus they have true pofleflion of the beginnings of eternal life, as John faith, Thefe things have I written to yon that believe^ that yon may know ye have eternal life a- biding in you, I John, 5. 13. and C^r//? faith, J give unto my fheep eternal life ^ that very life which was in the Father, and was communicated to Ghrilt, and n^anifeft in his humane Nature, And in all thefe Regards are they blefled that are not offended at Chrift, as Chrift affirms, buf- fed is he whofoever jhall not be offended in me. And fb now I proceed to iome Ufes. 5- General. 5. rhe Vfes, ^^' ^^"• I. To warn all men of all forts, that they take^.-^^admo (pecial care that they be not offended at Ghrilt, take Seed ^^ and the things of Chrift ; You have heard ^ha^f^i^es^e"^*^ the World, and the wifeft, and greatcft of the offended as world, and that the worldly Church, and the ho- chrift. lieft and moft religious in that are offended at Chrift ^ And you have heard alfo how great an evil it is to be offended, and how great a blefled- nefs it is not to be offended •, Wherefore I do ad- vife you from the Word, to lake care that you be not found amongft them who are offended at Chrift. But you will be ready to fay. We hope we are ObjeQ< not offended at Chrift^ but we do love^ honour^ and em^ brace both Chrift and the things ofChrifi, To this I aofwer, Thac many do ufually fay Jttfwc they are not offended at Chrift, and it raay befome D d 2 may 412 The St u7Hbli/7g Stone. Manyarcof-niay think fo too, who yet indeed and before the chfif^^whoLord are grievoufly offended at him, as may thus fay they are appear, FOf, ??T fv"hat I- Firfl, He that is offended at the true Word a*r offended of Chrifl, is offended at Chriil himfelf ^ forChrift ^rcoS^is the Word, the Gofyel Word, the Word that was jitchrift. with God, and was God, and came into the flefh, and that fpake, and did, and fuffered, and over- came all in that flefh ^ and Chrifl faid it was expe- dient for the Church, that he fhould withdraw his flefh or bodily prefence, and only continue that prefence of his with them, which is by the living Word of God through the Gofpel -, and this is that Jefus Ghrifl who is jrefent with Believers to the / ind of the world. And fo he that is offended at the true Spiritual Word, held forth by the confeflion of Faith, is offended at Ghrifl himfelf, who is prefent in thae word •, wherefore faith Teter, i Pet. 2. 8. He is a, ft one of flttmhling and rock of offence to them thar ftumble at the word. The mofl People adore the outward name of Ghrifl, but yet cannot endure the true word of Ghrifl. Now all that are offended at the true Spiritual word of Ghrifl, and right Dodtrine of the Gofpel, are offended at Chrift him- felf, and ftttmble at that (iHmbling ftone. And thus multitudes are offended at Ghrifl, who do think themfelves very free from this Sin. *. And they 2. They that are offended at true Believers,are fcndcd'at°^"offended at Chrifl himfelf For they are in the true Be- World as he was, and walk as he did walk; and they are one flefh and Spirit with him •, they are his Members, they are himfelf ; and whofoeveris offended at them, is offended at him. For Ghrifl is the felffame both in himfelf the Head, and in Believers his Members. And thefe are the Chil- dren of God, together with him the firfl born, and thefe are comprehended ia the fame Lovct choiea The Stumbling Stone. ^ 41 7, chofen with the fame Choice, called with the fame Calling, fandified with the fame Holinefs, kepE by the fame Power, and Glorified with the fame Glory •, thefe partake of the fame Divine Nature, and have the fame word and Spirit dwelling in them, in the fame Righteoufnefs, Wifdom, Grace and Truth, and there is no difference between Chrift and them, but what is between the Head and the Members, the firfl: born and his Brethren. And fo, they that are offended at thefe, would as certainly and neceflarily be offended at Chrifi him- felf, if he had lived in their time, or if they had lived in his time. It is manifefl then that they who are offended at the word ofChrifiy and at the works of Chrifi, at the Nature and Life oiChrifi in Believers, would have been offended at them in Chrift himfdfj Yea, they who are offended at Chrift in Believers^ would much more have been offended at Chrift lahimfelf-j becaufe what is in a Chriftian but in part, was ful- ly in Chrift 'y And what is in a Chriftian in a fmall meafure, was in Chrift without meafure ; and | there was in Chrift a far more glorious prefence and manifeftation of God, than in any Chriftian ; and proportionably would they have been offend* ed at him in himfelf, who are truly offended at him in his members. 3. They who are offended at the Sufferings which \^^^^^ come on Chriftians for Chrifts fake, are offended at feoJeTat Chrift himfelf^ becaufe they fuffer not on their own f^e fuffer- 3Ccount, but on Chrifts^ and the Crofs they takeup|{^*^^* and bear is his, and not their own. If they would live as other mea in the common Religion of the Nation, and make ufe of the/(?rw ofCodUnefs with- out the Power ^ and comply with that Dodrine pnd Difcipline which the Clergy fhall allow for Orthodox, and thcA/^^i/?r^r^ accordingly approve ^nd confirm j then might they live as quietly and D d 3 prot 414 The Stumhling Stone. profperoufly as other men ; but becaufe they cleave only to Chrifl^ and take him for their only Mafter in the things of God^ and do receive his word in Faith, and then hold it forth to others, therefore the world hates them, as Chrilt faid, / have given them thy word^ and the world hath hated them^ becaufe they are not of the worlds as I am not of the world. Wherefore every true Chriflian who fpeaks and profefles the word of Faith, the word which ex- alts Chrift alone, and his things, and throws down all other things of the world, though in the high- eft efteem with men, muft needs meet with his Enemies and Avengers, his Scribes and Pharifees, his Herods and Filates : And now when the carnal Church which hath the favour and countenance of the State, fees poor Chrifiians for the words fake^ fuffering all the hatred, malice and rage of the world and worldly Churchy they are greatly offend- ed at them^ and in being offended at them, they are offended at Chrift himfelf -^ for it is his Caufe in which they fuffer^ and not their own ^ and it is he who fuffers in his Caufe more than they ^ as is evident by that complaint of his, 5^///, Saul^ why ferfecmeft thou me? 1 fay, as it is Chrift^ that is, and doth all m his true Saints, fo alfo it is he thai fujfers all in them^ and they who are offended ac thefe Snjferings of Believers^ which they fuffer m and for Chrift^ are offended at Chrift himfelf And in thefe three regards it doth plainly ap- pear, that many who pretend to honour the out- ward Name of Chrift^ are yet indeed grievoully 2. Vfe. offended at him. «o'"[irbc ^' ^^^^ fecond Vfe is another Caution to warn \ "ffended all mcu £0 take heed, as not to be offended them- '^'^sj ^^^« felves at Chrift^ fo alfo not to be troubled nor of- i- ©thers^by fended with the offences of others: But when we «on«erHig, jgg jj^g ^hole WO rid and worldly Church offended al The Stumbling'Stone. 4^5 at Ghrift and his things, let us take care that we be not therefore offended alfo, but let us con- lidcr, 1. That it is no new thing that Ghrift and hisf^* ™^y^ Gofpel fhould be ftumbled at, and contradidedJhingfo7 by the world and worldly Church ; for thus it was^£jo^^^«^ foretold by the Prophets, and thus it hath beeuchA done ever fince Ghrift was manifefted in the flefh. In the days of his Miniftry, his Dodrine was fo contrary to carnal reafon, and the humane appre- heniions of men in matters of Religion, that many of his Difciples fa id, This is a hard faying^ who can bear it i Joh. 6". Yea, many of his Difciples mHrmHr- ed at his Do^irinCy and went back and walked no more with him. And all along during Chrifts Miniftry, many were fnared, and ftumbled, and fell, and were broken thereby ^ and he that is troubled and offended at this, muft get him another Ghrift, and another Gofpel j for the true Ghrift is fet for a ligQ to be fpoken againft, and the true Gofpel is fet for a word of contention and contradidion to the carnal Ghriftians, and to the whole world. Wherefore when we fee in our time the world and worldly Ghurch offended at Ghrift and his Gofpel, let us know that thus it hath been from the beginning \ and let us know that as Ghrift and his Gofpel are the fame now as they were then, fo the World and Antichrift, and the Devil, the Head of both, are the fame alfo ; and therefore il cannot be but Ghrift and his Gofpel muft fuffer the fame contradiction in our time, as they have done in all former times. 2. That we may not be offended with the com-^^^^^'^ mon and general offence of others, let us confider wor/art that Chrift and his Gofpl are never the worfe fo^Xfl^for the offence which the World takes at then?, but^^oaS** Chrift is ftill the Son of the living Gody aud the (^^f°^^'^ p/ is ftiil the Power of Cod to Salvation^ to every D d 4 one 41 6 The Stumbling Stone. ~— — ■■■■.. , one that believes, and Chrifi and his Word do flill remain a fure foundation for the true Church of God \ Than Chrift crucified, which is to the S^fipj a ftumbling block, and to the Greth foolifh-.i nefs^ is notwithftanding to them who believcj Chrifi the Tower of God^ and Chrift the Wifdom of Cod. I Cor, I . So that Chrift is not the worle for the Worlds being offended at him, neither do the faiehful think him the worfe : Nay the more vile he is to others^ he is ftill the more precious to them, J. Chrift ^^ Lg^ ug confider that notwithftanding all the Itill remains rn r ^t . ^ ii«^/-irt»iP foraiifuch onenceofmen, Chrtft and his C7^/ ftiU remain •^*^°^« and continue what they are, and cannot be pre- vailed againft. Men may be offended at Chrift and his Word, but they cannot deftroy and extinguifh them, but they ftill remain, and do always pre- vail againft all things that oppofe them. Wherefore, to deliver us from the fcandal of all Mens being offended againft Chrift,^ we are to confider, that as all the world have been, are and will be againft Chrift ^ fo Chrift and his Kingdom (hall rife up and increafe againft all the Worlds, and againft all their thoughts and endeavours ; And all their Councels^ Contrivances^ and induftrious jiBings fhall not be able to hinder the Kingdom of Chrift from profpering and growing great 5 But it fhall arife and ftand up in all its Glory, out of the midft of all the offences and contradictions in the world. Wherefore Chrift and his Kingdom are called a Tried ftone ; for he ihath long ago indu- red whatever the World and worldly Church could do againft Him, and whatever the might and ma- lice of men and Devils could do againft him, and yet hath overcome all: All that have oppofed Him have been dafhed in pieces by him, in the feveral Ages of the World •, and He and his Kingdom ftill Remain, and Ihall remain for ever ^ For He is a fun mtdftont. And ibey ia this Town and Vniver* The Stumbling Stone. 417 ftty\ who are the moft grievoufly offended at the iVordy (hall not by all their fubtihy, Malice, Slan- ders, evil fpeaking, nor by any thing they can fay or do, defign or undertake, be able to prevail againft it, but they muft fhortly die and depart out of the world, and in defpite of them, leave this word of God behind them, to live, and flourifh, and overfpread the World. Andthefeconfidera- tions, if entertained by Faithj may keep us from being offended at the oifence of the whole world; And this for the fecond life. 3. \a the third place^ I (hall (hew you how belie- ^. Vfc. vers ought to carry themfelvesin the midft of chofe pireaion, offences that are taken agamit Chnft^ and againltryourfeives themfelves for Chrifis fake^ that is, for his Life ^nd JJJ.J^^^^'JJ;^^^ ^ DoUrines fake. ° ° ^"^"' 1. Firft then, we ought to be careful to abide j*^*Jj^°^g^^^« in Chrift^ and to walk in Chrifl:, To fpeak all our words, and to do all our works, and to live our whole life in Chrifiy and in his Spirit j that fo the world may not be offended at Us who are nothing, and do nothing in our felves, but at Chrifi in Us, who is and doth all in us: And then as we (hall certainly be eftabliihed and preferved in Chrifij through our abiding in him: fo they (hall as cer- tainly peri(h and be ruined through His abiding in Us, and their da(hing againft Him in Us. 2. To carry our felves aright in the midft of^.tobeftfc offences^ let US be fure that the word we believe ^e'^conTefs ii and hold forth is Chrifts word^ and then we may the true be very confident that this truth and caufe (hall and ^^^ muft remain, how many Adverfaries foever it may have •, and though the world and Devil may rage againft it, yet (as hath been faid) they (hall never be able to over throw it, much lefs to rooi it out. A true Chriftian muft be able to (ay, I know |he word which I believe aad profefs, is the only word 41 8 The Stumbling Stone, word of the Lord God, and his everlajiing and Hnch^nfTcahle truth ^ and the lafl manifeflation of his will by his own Son-^ and whatever Word a- greeth not herewith, is falfe, and of the Devil^ and Antichrifl ; and therefore by this Word will I ildiY^ though all the world be againfl: me. And when we are thus certain of the Word of God through Faith and the Spirit, it comforts the heart and makes it glad, and fettles it m inward Peace and Reft^ in the midft of all omrvard Oppofitions and Tronbles as through Gods goodnefs we have found by Experience. For when we know thac the Word which we have received and profefs, is the very DoUrine of the Son of God, then alio we know that it fliall prevail againfl all Kingdoms, Commonwealths, States, Governments, Societies Univerlities, againfl: all Laws, Orders, Decrees, Ads, and againfl all forts and degrees of xv or Idly and Ecclefiaflical Powers which are contrary there- unto, and Ihall in the time appointed by God utterly confume them, and bring them to no- thing. And by thefe Means, to wit, by abiding in Chrifi and being all in him^ And by being fure that the word we believe and profefs is His word, we may live fafely in the midllofall offences without the leafl: prejudice. 4. Vfe, 4. Laftlyy I fhall fpeak a few words to thofe in this Vmverfity and Town who are offended a.1 Chrifi and his Gofpel\ and alfo a few words to thofe who (through the Grace of God) have efcaped this of- fence, and fo fhall conclude this matter. 1. A Word And firfl, for you who are offended at Chrifi and '"^'oSedhis mrd, which (wemufl needs fay) is cornea^ mongfl you in Truth, and m plainnefs, and are angry at it, and florm at it, and reproach it, and think and contrive how to refifi it, and to hinder She free courfe and paffage of it in thisplac^, be- cauf^ are The Stumbli/?g Stone, 419 caufe it is not only contrary to the PhilofophicaL Divinity of the Schools and Vniverfity^ and the com- mon carnal Religion of the Nation, but doth al- fo reprove and condemn them, and will have the haughtinefs of men bowed dorvn^ and the pride of men laid low^ and the Lord Jefas Chrifi and his things only exalted^ and that here where the Wit^ and IVifdowy and PartSj and Learnings and ^ccomplifh- ments of men^ have ruffled it, and reigned hither- to. I fay, you that are thus offended for this caufe, are offended at Chrift himfelf, and at God in CKirifi^ and you doflumhle at the (iumhling Stone^ and fhall fo fall thereby, as to be broken in pieces ^ Yea this Stone it /rZ/fliall fall upon you, and fliall grind you to powder, and you fliall be puniflied with everlafiing defirnBion from the prefence of the Lord, and from the Glory of his power, and this deftrudion fliall be poured on you with the grea- teft feverity and wrath, that God himfelf can in- flid in all his Infinitenefs and Eternity, For if (as the Penm.an of the EpifiU to the Hebrews faithj the word fpoken by Angels was fiedfafi, and every tran- gyeffion and difobedience received a jnfi recowpence of reward, what efcaping can there be for them who negleB that great falvation, which was pHblijhed at firfi by the Lord Chrifi, and after confirmed by the firfi believers, and witneffed to by Signs and Miracles, and gifts of the Spirit, by God himjelf ^ Hsb. i. 2. 3. and if (as the fame Believer faith) he that defpifed Mofes Law died withoHt mercy, of how much for er pHnifhment fij all he be guilty who treads underfoot the Son of God ? &c* And afluredly it had been much better for you, that you had lived among the Heathen and Pagans, where the Gofpel of God our Saviour had never been heard, than to hear this joyful found which manifefts the Love of God, and brings along with it Remijfion of fins and the gift of the Spirit, through faith in Chri(i^ and to be offended at it, and fo to be 42 o The Stumbling Stone. be deftroyed by the word offalvation, and lobe immediately punifhed with eternal death by him who is the true God and eternal life. And this is the heavy burden which the Word of the Lord hach laid on your llioulders, and you cannot re- move it. tothcm''Jbo 2. And then for you true Believers^ you little arenot ot- flock, you fcw chofen out of the many called, icndcd. ^i^Q j^^^j. ji^g Word of Chrift and are not offended at it, though you hear it everywhere, and thai with both ears in this Vniverfuy and Town^ Con- tradided, Mifreported, Reproached, Scandalized, and called Eror, Herefie, New Ught, Fadioii, Schifm, Sedition, and hear all manner of evil fpo- ken againft itfalfly, not only by the rude and ig- norant People, but alfo by the Scribes and Thari" fees and Hypocrites of this place, and yet for all thefe offences you are not offended at it, but owa it, and love it, and imbrace it, notwithftanding all the extream difadvantages it hath from this Place^ which is counted by carnal people the ve- ry fountain of Religion and the Minifiry, knowing by Gods own teaching, that it is the Word of Righ* teoufnefs and Life^ and the Truth as it is in Jefus^ though contrary to the fenfe of the Vniverftty and Schools^ who have generally their teaching froni man \ To all fuch, 1 fay by the word of the Lord, blefled are ye, of the blefled of the Lord, for yoi^ are all taught of God touching Chrift, and have heard and learned the Son from the Father.^ and through this teaching you have true faith in Chrifl, and fo know him byexperience, whereupon Chrift is moft precious to you^ and through this faith you are eftablifhed on Chrift, fo that nothing from Earth or Hell can remove you : And being fo efta- . billed through Vnion with Chrift^ you can no more ' periih than Chrifl can perifh, and you Ihall as cer- tainly be faved as Chrifi is faved. This ne Stumbling Stone, 421 This is your bUjfcdnefs from the Lord\ and the World and the DevH fliall never be able to make ic void\ And therefore go and eat your bread vi'ith cheerfdnefs^ and lie down and rife and live iwfafety under the jhadow of the Mmigijty^ though in this Worlds and in this PUce^ you dwell among Bears and JL.)'ow/^ and have your converfation in the midit of Scorpions ', for Chrifl himfelf hath blelTed you in himfelf, and you (hall be blejftd for ever j £le^cd is he whofoever (hall not be offended in me. t 1 N IS. BdTdiG-fjL^v AiJ'ctx^. ^ O R, The DOCTRINE O F I Reduced from its Ancient and Mo- dern Corruptions ; AND Reftored to its Primitive Soundnefs and Integrity^ 5 Tht Word oi Truth, The Suhfiance of Faith^ and Th^Nafure oiChrifis Kjngiom. ISAIAH lii. l^ TJ-yat xfihich hath not been told, them^ they Jhallfee^ and. that which they have not heard^ they Jhall conjider. LONDON: Firft Printed in the Year, 1552. 42T nil 'i *> T O T H E R E A D E THE Dodlrine of BaptiTms hath heen dark and obfcure in the Churchy from the very Primitive Ttmes^ and hath had more of Humane Notion than c/' Divine Truth \n it ; and therefore Zuinglius writing touching this Pointy fpeaks thm in the beginning of hi^ Book^ lllud mihi ingenue ^"^^5/- circa libri initiuni dicendum eft, fereomnes eos, ^^^j',';,/'^ quotquoC ab ipfrs Apoilolorum tempGribns, detom. 2.fol Baptifmo fcribere inllituerunt, nbn in paucis^'^' (quod pace omninum hominura, didum ^{[q velim) a fcopo aberravifle : That is^ In the beginning of niy Book ( fatth he) I mufl ingenioufly profefs, that almofl all thofe that have undertaken to wi ice of Baptifm, even from the very times of the A- poftles, have (which I defire may be fpoken with the favour of all) not in a few things erred fronit the icope. j4ni^ Oi he affirms^ that almofl all before him had erred in many things touching Baptifm^ fo did he himfslf alfo err as well as they^ not in a few^ and it is as free for me^ or any body elfe^ to differ from him and other late Writers^ as for them to differ frorri former Writers^ effecially if that be true which Godly and Learned Qhtmmiiws affirms out of Augufcine^cfenW?, that thefe things are not tanquam articuli fidei, a^^J,^-^" quibus diverfum fentire piaculum fit AnathemateT?ide;ir. h dignum. ^« ^^p»' ^ .And therefore^ Reader, J acqitdini thee beforehand^ that in this point Ifhall fpeak much othcrw'ife, than all former or later Writers whatever that I have met with y and though 1 do not without fome fear aud trembling, diffentfrom fo many worthy /t;/^ gracious wr;?, that £ e hav4 426 Tjthe READER, have been and are other wife minded, yet it is the lefs grievous to me^ hecanfe I differ from them^ (I can fay it in truth before the Lord) not out of any deflre to be lingular, or for any worldly or carnal end whatever^ but only that 1 might cleave to the clear and evident Word of God aloney even there where I fee the very faichful to leave it ; feewg I am rather to joy n to the Word without vn^n^ than to joyn to men x^ithout the Word \ and where I find the holieft men in the world and the Word partings J am there to leave them^ and to go along with the Word. And fo in all love and meeknefs 1 tender this Dif- conrfe to thee^ defiring that if thon canft not at the frefent agree to what is therein contained^ yet that thofi wouldfi not raply judge and reproach it^ f^^^^g through God^f goodnefs, it may cometofafs^ thai what thou knowell not now, thou mayft know afterwards. But becaufe I fee this prefent Generation /£> root- ed and built up in the DoBrines of men, / have the itfs hope that this truth will prevail with them, and therefore I appeal to ^/? (^^d coiifequently from all error) there is cleave ciofe no Other Way than this, whoUy to forfake the Do^ ^''^'^'''^' Brines of men, and to lay by all thofe Opinions that we have fucked in from our very Cradles, and whicH are now become even" a natural Religi- on to usi I iay, Utterly to lay by and wholly to forget iJl thefe things, and to come immediately to the puit Z".A unerring word of God, and to the voice of Jefus Chrilt himfelf by his Spirit, where- in all things are true, fincere and perfed v and not to bring Hearts to the Word, that are pre- poflelt with Doctrines and Opinions learned of men y but to come thither with Hearts and Con- Iciences free and uningaged, and in all meeknefs, uprightnefs, and fimplicity of heart, to hear what Jefus ChriH, the faithfnl and true Witnefs, will fay to his Spirit, which alfo is the Spirit of truth ; and to receive and believe that alone, though ne- ver fo diifering from the Opinions and Dodrines of this prefent Age, as well as of the former ^ and though perhaps the whole Nation would be of- fended with it, Jh!Aut£r ^"^ ^^^^ ^^ ^^^ courfe that I have obferv'd, to tocktl^ni come to fome clear and certain knowledge in the m the BoElrine of Baptifm ^ for having read much^ and I'C^fJi!^, difcourfed with many, touching this Point ; and having ferioufly con(ider*d what they fay, as one that fearched after the truth, for it felf only, and for the fatisfadion of my own Soul ; I do profefs I could not. find any thing almofl: fpoken, for my Spirit boldly and fafely to lean on, as perceiving moR of what chey faid^ to be but tbc apprehen- fions The Do^lr'ine of Bapt'ifms, 429 lioas and thoughts of men, and that they fpake very much by conjedure and at uncertainty in this Blatter 3 and thereupon I refolved, wholly to . withdraw from fuch Difcourfc^ and to lay down whatever Opinions Ljhad b.ef ore enter tain'd touch- ing this Point, and to come to the plain and ma- aifeft Scriptures, and from thence (afcer much feeking God) to learn whatever x.\\^ Lord fhould pleafe to teach me 3 choofing rather, tp build on the clear word, though alone, than on any uncer- tain inferences and blind conjcdures of men, tho' imbraced and magnified by all the world. Now in this inquiry from the Word, I met '^^quwy with that Place, Hth. 6. 2. where the Apo[Hc{;i;'';^;^'^ fpeaking of fome of the firfl and initial Points of Chrifiian RsHgion^ names 'KetTTKru^uy AiJ'dLKiiy theThcB.ip' Do^rine of Baptifms ) whence I perceived that in ^^^^/^'^'^ the Primitive Churchy they had the DoHrine of Bap- t^nchfKg'i tifms in the Plural Number, and therefore did^''^^''^'"'' apply my felf to fearch from the Word what thefe ^aptifms might be, and fo met wich the Baptifls own Dodrine touching -5^p;//^j, mention'd Mat. 3, Mar, I. Luke S' ^^d Job. i. (for all the Evange- Ufis make mention of this, it being a matter of fo great concernment^ and Lnhe makes mention of the ground of this Podl:rine of the Baptifls chap. 3. 15. -/4j the People were in expectation (faith he) and all men mufed in their hearts of John^ whether he were the Chrtfi or not ; John anfivered^ f^'^^g-) with water., but he that comes ajter wf, i. e. in order of time, duV^ vij.u.^ YctTrTia-eiy he Jljall haptiz^e yoH 1, and in Luke 3. iycj y.tv ipci^Ti I have baptiz^ed yo^ij dvloi d (^ctTrTKTu, biit he flmli haptiz^e yon '^ which places plainly dedare, that Chrifts Baptifm did not go along with Johu.^ but was to follow it, and that he was to baptise with the Spirit, after Johns Water-Baptifm had its full courfe, to wit, when he was rif^n from the dead, and afcended into Heaven. And therefore Chrift, after he was rifen from the dead, and immediacel/ J^efore he was to afcend into Heaven, though his E e J, Pifcipls^ 4^2 The BoEirine of Baptift/ts. Difciples had ufed Water-Baptirm, or Johns Bap- tirm, for above three years, yet affirms, that that v/hicb John had faid of Him touching his baptizing with the Spirit^ was not yet fulfilled, butwaslhort- ly to be fulfiiied, as appears, ji^s 1.4, 5. 'Chrifi being ajfembled with the jipoftles^ commanded them that they jhould not depart from Jerufalem^ bat wait for the Promift of the Father^ which^ faith he^ yon have heard of me \ for John truly baptiz^ed with wa^ ter^ bat ye fjall be baptiz^ed with the Spirit^ 7iot many days hence '^ and this was fulfilled at the day of Pen- tecofl:*, whence it is evident, thatChrifls Baptifm did not go along with Johns^ and make thaf up one entire Baptifm with it felf, feeing it followed almolt four years after ^ and therefore Johns Baptidii and Ghrifts mult needs be diftind, • 3. It is evident, that Chrijis Baptifm and Johns were diftinEi^ in as much as the Baptifm of Chrift was neceiliry for thofe very perfons, who had before been baptized with the Baptifm ofjohn-^ whereas if Johns Baptifm had been on^ and the fame with Chrifi^ that only had been fuffieient^ buJE now, thofe whom John had baptized with water^ 'Chrift was to baptize again with the Spirit^ as in that pkce before mentioned^ 1 have baptiz^edyo;t tvith watery but: one comes after me who fhall baptiz^e yoH with the Spirit^ even you whom I have befor^e baptized with TP^r^r: and this was not a fecond JBapcifm, but the firfl: Baptiim of the ]>Iew Teftrr merity Johns Baptifm being more legal than Bvaw gelical'^ and Evangelical only in fo much, as it poin- ted out this Baptifm of Chrifi at hand. Again, the Baptifl himfelf faith, I have need to be baptlz^ed of thee '^ fo that the very Jmhor or chief Mimjter of Water-Baptifm Hood in need of Spirit- Maptifm himfelf: Panl alfo, u^ci, 19. when be i""ound certain Difciples baptized only with th,e 3aptifm Qf Jobn.^ tie b3pti2;ed tlj^m 3gsin. m the t'V ' ' ' . I ,1 II The Bo&rinc of Baptijms, 4^ Niime of Ch/ifi.^ bccanC^ they had noc received the Spirit ; ancl this Baptifm iato the Name of Chrtfi^ was not the repeating of any wat^r, but meerly the gift of the. Spirit'^ for Pa4 preached to them largely the Dodrine of Faith in Chrijt ^\{'or the Text relates but the abftya:t of the fhing) and laid his hands ou. them, and through his Aimipy i\\q Holy Spirit came upon them*, and this was Chrifis Bap- tfm indeed, and no renewing of water at all, as the Anabaptijls would fain inforce from thl$ place. By thefe things it is evident, that Chrifis Baptifm and Johns are dillind •, and therefore as'what God hath joyned, no man ought to pun afunder^ fb what God hath put afunder, no man ought to joyn; as if the Baptifm of Chnfi wcvg i?f undent and incompleat, except we fhould add to ic the Baptifm of John -^ which is exceedingly to eclipfe the brightnefs of the Son of God^ and to draw a vail over the greateft glory of the iV^iP Tefiamentj which is the Baptifm of the Spirit, OhjeEi, If the ordinary Objection fhall be offered OhjiB. agaiuit this, to wit, that 'Johns DoElnne was the iame with Chriftsy and therefore his Baptifm ailb •was the fame with his. . ^nfw. I anfwer, It is mofl: true, that John did Aff/m* preach Chrifi clearly, both in regard of his Perfo-a ^nd Offices y. but this was not his proper work as he was the Bapttft^ hut in To rriuch as he preached phri(i in the Spirit ^ be belonged to the Kingdom -of Chrifis which is/pir///^^/ as alfo Abraham^ Mo- fesy David, Ifaiah, and all the Prophets^ did in the .fame fence: but fo far forth as he preached the Doctrine and adminiftied the Baptifm of Repentance^ and both thefe not really and fpiritHaliyy but only in the letter and fign fo far he belonged to the pid Te fiamsnt vaihev than .to. the iVfip; and hfire rWas John in his proper Offcc. I 'fay, fo fat'as ^. ,. . . . ; ^ >^^ tl ^W I ■!■■■ ■■ ■* —■ ■■■■■!— I ■■«■ ■ I ■■■ ■■! Ill I ■ mi. i— ^^» ■ ■■»■■■■- 1 ■■■»■■ ■^^■■^——Mi^l^l I ,1^^, 4?4 The Do^rine of Baptifms. urn ' ' I n ' 1 1 I II I I , — — — II . John preached Chriji fpritnally^ he did not thai as John che Baptifiy but as John a Believer : and fo the fame j^(?^« in regard of his Baptifts Office^ be- longed to the Pld Tefiament^ but according to the Revelation which he had from the Father touching Chrifi^ and his Faith in him, and Confejfion of him, he belonged to the New. And except we learn thus to diftinguijlj q{ "Johns VoBrine^ to wit, what he preached as Baptifi^ and in his froper Office^ and what as a Believer, who had the Revelation of the father, we fhall never underfland his Baptifm a- right^ for Johns Baptifm was the Seal of his Old Teftament-Doctrine, and not of his New, or of his own immediate Miniftry, and not of Chrifls; at the highell:, Johns Miniftry and Baptifm pointed out Chrills, but neither of them were the fame with Ch rifts. And thus having cleared from the Word^ thai Johns Baptifm is difiin^ from Chrifts^ I fhall proceed to fjpeak of each of thefe haptifms appart by them^ felves^ and to hold forth to others what my /f// have learned touching them, from the fame Word, And firft, I begin with Johns Baptifm^ as being the fii [tin order ol time. tifn^oT' -^^^ ^^^^ baptifm of John was brought in befides joim, a-r tlic rite and manner of the Laxp-t and fo was a figH S/;!*^"^'*^' ^^ '^i,'^^^^ charge to follow ^ the Jews indeed had their haptifms m the Law^ for they wafhed their members^ garments^ veffeb^ &i\ And by this they were cleanfed from legal pnihttions^ but not from any fin, or ftain that did cleave to their confcience.- but John was the Author or firjl Minifter^ of a new and wiworted baptifm^ calling all men to Repen^ tance for fin ^ and to flee from the wrath to come^ and avpahning them to confeffion of fin ^ and amendment of life., alfo pointing out One to come, and now at jiand : who Ihould do all thefe things for them ' jadeedj^ The Do^rine of Bapt ifms . 495? fadced, which neither he nor his baptifm could do. ^ Now touching jfohm haptifmy \ (hall fhew, Firll, the HomurabUnefs^ of it in ic felf. And fecondly, the Weaknefs and Imperfe^nefs of it in reference to Chrifi. And thirdly, the ComltiHance and Duration of it. I . For the Honour abUnefs of it felf it appears rhe honew in feveral paflages. rabunefsof 1. That though the baptifm of jfohn in it felft^/fn klf^' were more legal than Evangelical, yet in this it/«//* did excell all the former legal Baptifms, that it pointed out Chrifts baptifm n^ar at hand ^ for as J^ohn himfelf was greater than all the former Pro- fhets^ becaufe he pointed out with his finger Chrijl the true and great Prophet of the Church ^ fo his haptifrn was more excellent than all the former bap^ tifmsy becaufe it pointed out Chrifts great and glorious Baptifm now at hand, as he faith, / bap-^ tize with water J and he that comes after me jhall bap- tiz^e with the Spirit. 2. Johns Baptifm was from Heaven and not froni Men it had its inftitution from God, and was not an Ordinance he took up of his own head : Luke 3. 2. It isfaid, that at the beginning of Jo/jwj fit- ting forth to his baptifm and M'mijlry^ that the word of God cams to him in the wildernefs'^ that is, he was infpired, inllruded and taught by a word from God himfelf touching his Mi^iftry, baptifm^ and the difcovery of Chrifi he was to make •, and jfohn, I. 6. There was a man fent from Gody whofe name was John j and ver. 33. He that knt me to bapt::.e with water faid nnto me : ht went not of his owu accord, but God fent him to baptize^ fo that as God was the Author of thofe inferiour baptifm§ of Mofesy fo of this more high and excellent bap' tifm of John *, and hereupon the Publicans that re- ceived Johmba^tifm^ arefaid tojuflifie God j and 49<> The Bodrine of Baptifms, ^he Fhartfees and Lawyers that refilled jt, to re« jed again ft: therafelves^ that is, to their own harm, l\\tCoHnfelojGod^ Lfike 7. 29, 30. 3. C/[7ny? himfelf^ who was born under the L^m, and fubject to the Law^ fubmicted himfelf alfo to the haptifm of John, as the laft and livelieft; Cere- nionie, Mat. 3. 13. Then comtth Jefm from Galilee to Jordan to be baptiz.€d of him '^ and fo Chrifi who hadfubmitted himfelf to cheCircumcifion of Af^y^j, fubmicted himfelf alfo to the Baptifm of John -^ and as he fubmicted himfelf to all the Ceremonies of Mofes^ not for his own fake, but for ours, fo alfp ,to the baptifm of John, For feeing Chrifh was free from fin, he ft:ood in no need of Repentance, and fo not of that baptifm^ which v/as the baptifm of Re-- pntauct for the Remiffion of (in j but there the Head who was free from Cn, was baptized for the body, which was full of fin, that he might fulfil all righte* ofifnefs in his own Perfon. And this was a great /3?o»(?//r to the Baptifm of 3^o^«, that Chrifi (thougl^ in reference to our flefh more than his own) fub- micted himfelf to it. Thus it appears,that the baptifm of John was very Honourable, and of high account in its time, fp that the very Difciples of Chrifi took it up, and Chrifi himfelt fuifered them, becaufe Johns baptifm was the fign aud fore-runner pf yis, ai^d becaufe the time of his own Baptifm was not yet come ; but Chrifi himfelf ufed it not, as jfohn witneffes Chap. 4. 2. faying, jfefu4 himfelf baptiz.ed not^ but his Difciples •, to y/it, with Johns baptifm^ which was water-baptifm. For it became not the Son cf God to baptiz^e with a Creature ; por the Lord Qf all to ukthQ baptifm of a Servant. And thus having (hewed how Honourable Johns Baptifm was in it felf, (wherein I conceive I havq not done him, though a Servant, the leaft preju- itfice^ bul have fully attributed to his Oilice what- -ii •VirtlfUn'Mttiii The Dotlrine of Baptijms, 4^7 ever the Word, or he himfelf a Meflenger from 2- ^'^^^^'j*^- God attributes to it) I fiiall now proceed to fhevv,5^'';^'^^^4^ That the baptifm of John, how hononrahle and excellent <'" ^f it, in foevery is yet far beneath and below Chrifts^ yea and^a'Jpl^^^ ** ntoft weak and imferfeU in comparifon of his. For firft, Johns Baptifm was with a Creature^ with the Element of Water ^ for the Creature could baptize but with the Creature; that isy John with Water ; and fo this was far beneath the baptifm of Chrift, wbich was the work of God by God, the v/ork of the Father by the Son, and of the Son by the Spirit. 2. Johns Baptifm was tantHtn exterius lavacrum^ but outward, and reached the outward man only ^ the baptifm of Water reached but the body, and it could pierce no deeper \ and after all the wafh- ing of the body with water, the Soul flill remain- ed as full of filth, (in and corruption as ever ; and fo it was far beneath Chrifts, which reaches the Soul \ the baptifm of John was the baptifm of Bodies, but the baptifm of Chrift, the baptifm of Souls; and only the baptifm of the Spirit reaches the Spirit, and attains to the Soul, Confcience, Inner-man, to purge and purifie them. The Baptifm of John was bat a Sign and Cere^ mony, though it had more life and light in it, than any of the figns of the Law, as being nearer to Chrifl, and more newly revived by God \ and fo though ufeful in its feafon, yet the Efficacy of it (after the manner of all Signs) was but weak. For firft, it did not give the Spirit, not one drop of the Spirit •, yea fome who were baptized with ^ohns Baptifm, did not know the way of the Lord perfeftly ; that is, had no certain know- ledge of Chriil, the only way to God, as Apollos^ Mis 18. yea, fome of them did not fo much as kti9!?i whether there were any Holy Ghoft or no, as 458 The DoHrine of Baptifms. as thofe twelve Difciples, A^s ip. much lefs had received the Spirit. Secondly^ Neither did it give Repentance and Remiflion of Sin ^ (for what was the plunging of a man in cold water towards Repentance and Re- miflion of Sin ?) but thcfe, were the works of Chrifts ownBaptifm, which is the Baptifm of the Spirit ♦, lor no man can repent of Sin, but by the prefence of the righteoufnefs of God in hisheart, vvhich is the work of that Spirit, which is given in Chrifts Baptifnii neither can any remit Sin but God ^ our Sins are never forgiven by God, till God dwell in us through Jefus Chrifl:, by the work of the Spirit ; fo that Repentance was given, and Sin forgiven but in hope only in johm Baptifm, but really and truly in Chrifts, which was the real Baptifm of Repentance and Remiffion of Sins. Thirdly, Neither did it give entrance into the Kingdom of God \ for the Kingdom of God is a Spiritual Kingdom, and no Earthly or Corporeal thing can give entrance into it : The Baptifm in the water q{ Joy dan could deliver no man up into the Kingdom of God, but the Baptifm in that Ri- ver that makes glad the City of Gody Pfal. 46. 4. in th^t River clear as Chryftaly that proceeds from the throne of God and of the Lamhy which is the Spirit, which delivers up all that partakes of it, firft, into the Kingdom of the Son, and after through that, into the Kingdom of the Father. The haf* tifm of John left men in that Old World wherein it found them, but the baptifm of Chrifl: delivers them up into the New World, or the Kingdom of God. Now in all thefe regards it appears, that Johnt baptifm did not do the work of the baptifm of the New Teftamenti for then that only had been fulBcient, The DoUrine of Baptifms, 4^9 fufficient, and there had been no need of Chriils to come. And thus you fee that the baptifm of John^ as it is diftind from Chrifts, fo it is far inferior to his. And therefore great hath been the miftake of many, for feveral Ages, who have made Johns baptifm equal to Chrifts ^ for what isihis, but to make the Servant equal to the Lord, and to fee down the Creature in theThrone of the only Be- gotten of the Father ? yea, and it is the quite per- verting of Johns Office, for John was to be a burning dnd Jinning lights to ufher in Ghrift the true Light •, he was to be as the Morning-ftar to ufher in Chrill the Son of righteoufnefs, and was not to be fo much Clouds and Darknefs to obfcure him; he was but to point out Chrifl, and depart again, and not to fit in equal Glory with him, on his Throne in the New Teflament. John faid, he was not worthy to bear his ihoes, and therefore they do not well, who have prepared an equal Crown for him with Chrift, who is King of Kings^ and hord of Lords, Wherefore we muft take great heed that we do not fo magnifie Johns Office, as to intrench on Chrifls, and to make the Son out of the bofom of the Father, to take up the baptifm of John z Ser- vant, and to adminifler one, entirely his own ; furely this would not have been fuitable to the Glory of the only begotten Son of God. The third thing I propound to fpeak to touch- 3, Thetima ing Johns baptifm, is the time of its Duration or j/ |f '^f ";^: Continuance, and that was but very (hort •, for tinuance, Johns baptifm, as aii the Ceremonies of Mofes was but for a time; yea this being nearer the Truth and Subftance than they, was of lefs Duration ; as the Morning-Star, though brighter than the reft of thofe Heavenly Lights, fhines lefs while Chan they, becaufe the hafty appearance of the -- ■ - Sua 44Q The Do[irinc of Baptifms. Sun fvvallows in up. And fo JoKins bapcifm was of great ufe a litcle before Chrifts nianifeftation to Jirael^ and continued till the time of liis Afcention, 2nd then, when Chrifts baptifm began, the fha- dow was to give way to the fubflaince, and the iign to the truth, and the Letter to the Spirit, and the Servant to the Son -^ fo that Chrifts baptifm put an cnci to John^^^v^'haY^ii^m^ to water bap- tifin, and Spirit-baptifm, to creature- baptifiil. For as all the Prophets were until John fo J-ohn was until Chrift-^ and John mufl no more exceed liis bounds, than Mofes and the Prophets theirs y but as the Prophets gave up to Johriy fo John muft give up to Chrift, Johns temporary Minlftry had a temporary baptifm J bui the cverlafii?7g Gofpd^ (which is, that Word in our flefh) ha,th an ever Ufiwg bap- tijm^ which is f/jtf pouring out of the Spirit. So then John being a Servant and fore-runner of Chrift, Chrift was not to take up his baptifm, but "John was to refign up his baptifm to Chrift *, yea, and as a Servant to deliver up all things into his hands, as Heir and Lord: And ^o Johns water- bap- tifm was to laft, but till Chrifts fire-baptifm (hould come in, and then the fire ftiould lick up the wa- ter ^ and as fpirit- baptifm fhould increafe, water- baptifm fhould decreafe. So that Johns baptifm, or water-baptifln (which is all one) belongs noE to Chrifts Kingdom, which is a Kingdom not of the letter, but of the Spirit, not of fignsand fha- dows, but of the truth, and therefore we leave it where we found it, even without the bounds and reach of Chrifts Kingdom \ for Johns OiBce and baprifm reach'd unto Chrifts Kingdom, but hath no place in it ^ and to bring Signs and Ceremonies into the Kingdom for Truth, is (if rightly under- ftood) to ad againft Chrift glorified. Ohjett, ohjeH:. But lome will fay. This is ftrange in- deed, that Wattr-bftptifm (hould have no place in the The DoHrine of Baptifms, 441 • *^he Kingdom of Gbrift; and therefore pray ftay a liLtie, for we have many things to objedi againft it. Objed. I. Why^ this would rob m of our Chrl- Obje^.j^^ fiefidom, I Anfwer^ No^ for it is not tT^^tr but 5/?zn>^^;j^ Anfw. f/y?w that makes us Chriftiansj and IVater-Baptfm hath been an unlawful blending or mixing of the i Church and World together, fo that hitherto ; they could not be well differenced from each 0- j ther, to the great prejudice of the Congregation of Chrift. Objed. 2. But have fo many Ages erredj that havcO)jeEl,il j nfed iVater-baptifm ? ! Anfxp. For the Errors of former Ages, and their Anftv, I great miftakes in many of the Truths ot God I ihave nothing to fay, but that of the Apoltle, Hoxp Unfearchable are his judgments^ and his ways pafl find- ing oHt ! • 3. Objedl. But you are the firfi man^ for ought ^^ QbieSl ? I know^ that ever oppofed it. '^ ' Arjfw. One fingle mean man with the word, AfiFtp. I may very juftly and lawfully contradid the whole world without it ^ Truth is not to be judged by ! Multitudes, or an Unity, but by the word. 4 Objed. Bnt Chnft himfelf was baptiz^ed with ObjeSitAl j Vfater^ and furely that perpetuates it in the Church. Anfw, Chrifts being baptized with water under yinfwer* John^ no more perpetuates Water-baptifm in the 'Chrillian Church, than his being Circumcifed un- der Mofes^ perpetuates Circumcifion in the Chri- jftian Church, or his fubmitting to other Mofaical i Ceremonies perpetuates them ^ Chrift brings no 'temporal or carnal thing into his everlafting and fpiritual Kingdom, though himfelf fubmitted to them under their fcveral difpenfations in the feafon of ihem. F f S , Cbjea, 442 The Do^rtne of Bapifms, Obje^, 5. Objed. But Chrifl: juftifies and commands Water-baptifm in Job. 3. Except a man be born of water^ &c, and Ai^it* 28. Tei^ch and Baptize. jirfw* Anfw. I confefs thefe are places that many have xniflaken to jiiftifie the pradice of Water-baptifm ; but I fhall fhew yon, that they do indeed mifun- derlland them. For that firft place, Joh. 3. 5. Except a. m^n be born Ix, C'J^o.tQ' )^ TrvsJ/zAT©-, of wa- ter and the Spirit^ he cannot enter into the Kingdom of God. I confefs many of the Ancients have by wa- ter here underflood Material water^ and have in- terpreted the place oi external Baptifm^ which was Johns only 'f and hereupon divers of them have exceedingly magnified wMer^ and afcribed to ic the wafhing of Souls, and the Regeneration of Chriftians in. fome meafure, they not confidering in the mean time what Chrift faith in the very next verfe, That which is born of the flefh is flefij^ and that which is born of the Spirit is Spirit ; by which they might have learned, that outward and cor- poreal water can do nothing but outward and corporeal things, and can contribute nothing to the cleanfing of Souhand Confciences from Sin. So that this place cannot be underftood oi cor- poreal water •, and 1 could produce the Teftimonies of many Godly men of good note to this purpofe, but do forbear, becaufe I would not have our faith built upon the Authorities of men ^ but the thing is evident from the Text itfelf for it faith. Except a man be born of water^ which fhows the water he ipeaks of, muft be fuch, as is able to give a new hirthy and to make a man a Nem^ that is, afpiritualj holy^ heavenly CrcditwxQy and no water can uo this, but the Spirit-^ and therefore Chrifl adds to water ihe Spirit J by way of explication, as if he had faid, No man can enter into the Kingdom of God except, he be born again of IVater^ but the Water 1 fpeak of is no Material Water, but the Spirit which is a- bk The Do^rine of B apt if 7ns. 443 ble to prpduce ia us a heavenly Nature, through which only we can have entrance into a heavenly Kingdom, feeiiig jie^ and blood cannot Merit the Kingdom of God ^ fo that the Water Chrift means in this place is the Sj)irit: and many other places give witnefsto this, "fohn. 4. 10. If thou didfi know who it is that Jaith to thee^ Give me to drink thou wouldfi have asked ofhim^ and he wottld have given thee living Water: and Verf. 13. 14. Jefu faid unto her (Vho- I'oever drinks of this water (meaning the water of the Well called Jacobs Well) flja/i thirfi again -^ but xvbnfo ever fnall drink of the Water that JjJjallgive him^ fhrJl never thirfi^ but the Water that l]h all give him^ jhali be in him a Well of Water, fpringing ftp unto tverlaflwg Ufe'^ and John. 7. 37. 38. Jefm flood and cryed faying^ If any man thirft, let him come UU" to me and drink^ he that believeth on me a^ the Scrip" tare hath faid^ out of his belly fljall flow rivers o/living Water ^ but this [pake he of the Spiriir, which they that believe on him jhould receive. Now by water in all thefe places, is not meant material water^ but the 5p/m, asChrift himfelfexpli- I cates ^ and fure his Tejlimony alone is fufficient. ^ But again, if ia this place. Except a man be horn \ of Water and Spirit^ you will needs underiland ma- Iterial water^ why then upon the fame ground, you I muft needs underiland that place ia Matthew of [material fire^ where it is faid. Mat. 3. 11. He (h all I baptiz^eyoit with the holy Spirit and with firc^ which is abiurd to very reafon to think; but water and fire I in each place, added to the S/)im Ihew only the I Efficacy of the Spirit ; and fo you may as well bring j in the ufe oi Material fire in Baptifm, from the Text I in Matthew^ as oi Material water j from £he Text ia I John, I So that this place in John proves no Authority of ! Chrifty for water-baptifm in his Kingdom, which is I the Church of the Nm Teftament. F f 2 Now ^44 ^^^ Dotinne of Bapt'tfms. Now the other place, Mat, 28. 19. (3o ye and teach all nations^ baptiz^irtg them in the Name of the Fa- ther^ and of the Son^ and of the holy Spirit^ is alfo of as little force as the former, to prove water-hap' t'lfm to be an Jnfiitution of Chrijf, Indeed I find, that where-ever men have met with the word Baptifm or baptiz^e in the Scripture^ prefently their thoughts have defcended to material water -^ they not fo well confideriog or underflanding that Wa^ tsr which is the Spirit^ which is the only Water that performs all the Baptifm in the Kingdom of God. Now for that place, Go teach all Nations^ bap- tiz^ing them J they underfland it thus, Teach them, and Baptiz^e them, with Material water^ ufing this form ot words, Ibaptiz^e thee in the Name of the Fa^ ther^ &c. But herein they err from the mind of Chrift : for by thefe words Chrifi leads his Difci- ples from Johns Baptifm to his own •, as if he had faid, John indeed baptized with water, and ye have hightherto ufed his Baptifm^ but I fhall now Ihortly baptize you with my own Baptifm of the Spirit^ and from that time I would have you go teach all Nations^ and by the Minifiration oftheSpi' rit^ not baptize them, or dip them in cold water, (as "^ohn did in his own Baptifm^ and you in his) but baptize them or dip them into the Name of God ihQ Father, Son, and Spirit', and note that he iaith not here, 'BetTtlll^QyTif et^J^vi \v tJ oj-Wt/, xn the name, but en ro ovouAy into the name of the Fa* ther^ &c. and by the Name of God, is meant the power and vertue of God, or God himfelf, as Mark. 16. Chrifi faith. In my name they fliall cafi out Devils, that is, in nty power and vertue^ fo thai the fenfc lies thus, Teach the Nations, andhaptiz^e them into the Name, &c. that is by your M^nipry, which fhali be of the Spirit, and not of the Letter, you fliall baptize them, or dip them, or intereil thcin The Do&rine of Baptifms, 44^ them into tlie Name ofGod^ who is the F^//7fr, Son^ and Sfirity as he hath difcovered Himfelf in in his lafl: and molt glorious difcovery of himfelf in theGofpel^ you fhall (f fay) dip them into his Name, or fprinkle his Name upon them, thaE they may be holy^ jitfl^ trncy mercifrly righteons^ good, &c. thai is, your A£r?i fir y, after you have received the Spirit^ fhall have ft]ch efficacy, thac It fhall cloath men with the Name of God, and transform them into his very Nature. So that this place canrioi be underflood of IVa- ter, but inflead of baptizing in Material water^ as John^ he tels them, they fhould baptize into the Nctme ofGody in fuch fort thai they that were be- fore finfull, corrupt, and evil men, fhould now be taken up into the glory of the Name of God, Neither can this place be underflood of a form of words which the Apoftles and their Snccejfors fhould life in baptiTiingy as moit men have thought and taught, feeing no place of Scripture can be named, wherein the jipoftles in baptizing, ufed this form of words, faying, J baptiz.e thee in the Name ofths fat her y Son and Spirit ^ which they had undoubE- ediy done, ifChrifij had commanded it as an ab- folute form. And becaufe many will prefently be ready to be enraged at this affertion, 1 will a little cool their heat with what ZuingUm faith of this place, who was one of the greatelt enemies to the .Anabaptifts that was in his time, Chriflpu Jefns (faith he) baptifmi formnlam qna Hteremur^ his ver- bis non infiituit^ ^iternadmodHm Theologi ha^enus faf- jo tradidernnt. Zning. lib. de Bapt. p. 66. torn. 2. Oper. that is, Jefus Chrift did not in thefe words inflitute a form of Baptifm, which we fhould ufe, as Divines have hitherto fallly taught : and be affirms it upon the fame ground I have inea- tioned before. F f 3 Again, 446 The Bottrine of Baptifms, Again^ if this place. Go teach and haptiz^Cy b e meant water- Baptifnty Pad did very ill obferve the command ofChrift^ who baptized but two or three believing Families at the mofl; with Water-Baplfmy and yet preached the Word in a circuit from Je- rufalem to Illyricum AU. 15. ip. through many Kingdoms^ Conntrtes^ Villages People '^ but I fay, Paul though he ufed notWater-Bapttfrn^ yetdidpundu- ally fulfill the command of Chrill, and did teach them and baptize them into the Name of God. So that no queilion, there were many Churches planted in Pauls time, who believed in Chrifi and received the Spirit^ and walked in fellowfhip with the Father and the Son^ and with one another in t\\z Father and the Son^ who never were wafhed at all with Water-baptifm-j for Panl knew well, that no outward thing is of any account in the Kingdom of God, and that as circumcifion and uncircumcilion were nothing, (6 ndthcv water- Baptifm nor the want of it^ were any thing, but a new creature is A LL^ and if there be Faith and the Spirit^ they are fuffi- cient to the Kingdom of God, without any out- ward ceremonies whatfoever. So that neither of thefe two places prove any Inftitution of water-Baptifm ofChrifiy but that Itill remains Joh?ii Baptifm and not Chnffs, nh' ^ 6. ObjeH:, The laft, and that which feems the mject. f^YOU^tit Objedtion is, that the Jpofiles praBifed Water- Bartifm^ not only before Chrills Baptifm came in, but after; and this is moft evident in very many places in the Acls of the jipofiles. jinfw. J^»f^^' * anfwer. True indeed, the j4pofiles did * pradife Water-baptifm^ but not from Chrift^ but from John^ whofe Baptifm ihey took up*, and an Outward Ceremony of Hononr and Jlcconnt is nOE cafily and fuddenly laid down; and hence ibme of the jipnfiles ufed CircHmeifion^ and that after the ' j^fcentionoi Chrifi '^ loi CircHmdfion wasanhonora- \ bk The 'Do^rine of Baptijms, 447 blc ceremony ufed from Abrahams time, and fo they could not (no not in the time of the Nevo Teftament) fuddenly and abruptly leave it off, but they did ufe it for a time for their fakes who were weak, well knowing that the Circnmcifwn without kafids^ would by degrees put an end to the Cir- cnmci(ion made with hands. For Ceremonies are bell laid down, and old cuftoms bed laid afide, ! by the efficacy of the Spirit and fower ofrighteouf- I mff. And fo in like manner the ji^ofiles ufed the I Baptifm of Johfjj or Water-ba^^tifm^ it having been I of high account in the dawning of the day of the Gojpel^ and for the prefent flill continuing fo \ but they knew, that Spirit ov Fire- haptifm would by degrees confume water-baptifmj and lick up all the drops of it ^ for fojohn himfelf intimates faying, He mnfi increafe^ but I muft decreafe ; that is, tho Truth mufl: eat ou5 the Ceremony^ and the Suhflance the Sign^ and the more his Miniftry and haptifm I come in, mine fhall go out j and the Mimflry of I the Son fhall fwallow up the Miniftry of the fer- vant, as the Sun-light ^ doth the Moon- light \ and jthe baptifm of ^j^^ fhall devour the baptijm oixvn" ter\ and his Spirit- baptifrrty by degrees fhall put an I end to my water^baptifm : And therefore Paul (as ! you have heard) after he had ufed this baptifm twice or thrice quite forbore it, and yet planted many Churches of Chrift \ and fo probably by degrees did other Apoftles too; for they knew, that Chrifts bap- tifm included Johns^ and was fully fufHcicnt of it felf without it i and therefore we find Paul teach- ing in Chrifts Kingdom but One haptifm^ and this t\\Q baptifm of the Spirit^ EpheJ, 4. from which the Church oil\\tNew Teftament^ both of jF0ienhhe- ;^q,^ i\m Spirit- Baptifm ^x^ TiOt %o along with chrifiim Johns water- Baptifm, but followed ifi about four ck-^rch, years after (as you have heard) and as appears by the fore-mencioned place of Chrift, UB;s i. 5. where he tells his Difciplps, faying, John verily baptized with water^ but ye {ball be baptiz^ed with the Holy Spirit^ not fTjany days henc^ ; and this Promift of Chrift and of the Father was fulfilled at the day of Pentecofiy when the Apoftles being all met together, there came a found from heaven as of a fnighty nfiiim wind and it filled the houfe where they . wen The DoUrine of Baptifms. 449 were fittings and there appeared nnto them^ cloven tongues like as of fir e-^ and it fate upon each of them^ and they were all filled witla the Spirit, &c. Here was the firit beginning of Chrijlsy or Spirit 'Baptifm, for ic began not till after the Afcenfion ofChrifi into hea- ven, and his fitting down on the Throne of God -^ The pr a- and John the Apollle alfo witnelTes to this Chap. ^^'^^ ''^''^• 7. faying, The fpirit was not yet given, becanfe Chrifi was not yet glorified', but as foon as he was glorified^ then did he begin to baptize with the Spirit, noE the jipofiles only, but alfo the Jews and Gentiles^ and all forts of people that did believe in his Name through the word of the Gofpel: So that then Chrills Baptifm began to take place, and to pre- vail, as you may fee ji5is 8. ^Vhen the Apoflles that were at Jerufalem had heard that Samarta had received the word of God by the preaching of Philips they fent unto them Peter and John, who when they were come down, prayed for them that they might re- ceive the Holy Spirit, for as yet he was fallen on none of them', (only, faith the Text, they were bapti- z.ed in the Name of the Lord Jefus, i, e, they had only been baptized with Johns Baptifm, who on- ly baptized with water, faying, that they fhould believe on Chrifi that was to come after: for Johns Baptifm was yet ufual, inafmuch as Chrifis Baptifm was but new begun:) Then did the Apofiles Uy their hands on then, and they received the holy Spl" rit : So that here now was the Progrefs of Spirit- Paptifm. And after, when Peter preached to Cor^ nelim and his family and friends, the Holy Spirit fell upon them, AU. 10, And Peter gives this account to thofe of the Ciraimcifion at Jerufalem, "1 Aft. 1 1. 1 5:. And as I began to [peak, the Holy Spi" rit fell on them, as on us at the beginning ', then rememhred I the words of the Lord, how that he fat d, John indeed baptiz^ed with water, btityefhall be bapti^ z.ed by the Holy Spirit: So that Feter evidently (de- clares 45*0 The Dotlrine of Bapt'ifms. dares, the gift of the Spirit by ihtMmiflry ofth^ Gofpel^ to be the Baptifm of Chrifi^ or the Baptifm of the Holy Spirit and Fire^ which Chrifl promifed In this Bap- Sit his Afcenfion into heaven. J^*^^^/^^' And this is the only Baptifm wherein all the ches partaKeChwxch of the New Teft:ament are to partake with r»ith chrijf. chrift, I fay not the Baptifm oi water ^ but of the Spiring He and we drinking into one Spirit, and the fame Spirit defcending on Us, as did on him. The pouring out of the Spirit on the flefh of Chrifl:, was hhNew Teftament- Baptifm^ and it is ours too^ and all our true and found comfort and happinefs lies in this, that we are baptized with the fame Spirit that he was ; for it would be as little fpiri- tual comfort to be dipped in the fame water with Chrifl as to eat with him at the fame table, or to go along with him in the fame fhip, as Jndas did, and divers of the unbelieving Jews-^ but to drink with him into one Spirit, is to partake of one flefli with him, and to be one Chrilb with himj and Theoutward this is a CoRifort indeed. injirument ^q^ ^\^q Outward luftrument of Chrifl:s, or Spi- tifmH not ric- Baptifm is not Material water, but the word, ivater, but\^^ Chrifl: fhews. Mat. 28. where he faith. Teach tbewori. andbaptiz^e^ fhewing that teaching the Word is the outward means of baptizing with the Spirit. And again, John 17. Now are ye clean through the Wordj not which Mofes^ but which 1 have fpokea to you (and therefore is the Gofpel called the Mi- Difl:ration of the Spirit, becaufe it proceeds from the Spirit, and communicates the Spirit, and Chrifl: baptizes with the Spirit through the Mini- ftration of the Spirit, which is the preaching of the Gofpel) and Eph, 5. 26. Chriftgave himfelffor his Churchy that he might fanElifie and cleanfe it Tu A»Tfw 7^ ijS'aIQ' h pyi[XA7iy with the wajhing of water by the word'^ that is, Chrifl: clcanfes his Church by fuch a wafhing of water, as is brought about by th^ The Do^rine of Baptifms. 451 „. _ — — ■! the word, and the water with which the word ' wafhes in the Spirit, for by the word the Spirit is given, and the word deaafes by the Spirit, and the Spirit by the word .• and therefore it is alfo faid, I Cor, 7. i. Having thefe promifes, let hs cleatife our felves from all filthinefs offlsfli and Spirit. From all this it appears, that Spirit-Baptifm is not to be performed by Water^ but by the IVord^ and no man under the New Teftament receives the Spirit through the Baptifm of water, but through the Miniftry of the New Teflameiit,which is the only IVlinillration of the Spirit. To conclude, this Baptifm of the Spirit that is j^J^^ ^^X'«- performed only by the Word, is that Baptifm of tagcof this which fo many excellent things are fpokea in the ;^^^^'^*'^'^^* New Teftament. As, 1. This Baptifm of the Spirit gives a new Na- J^ Z^^^^"''* ture, and this Nature is a Divine Nature, or thcN^rwr^. Nature of God ^ and hence it is faid. Except a man be born of water and the Spirit ; fo that the Baptifm of the Spirit gives a new Birth, and fo a new Nature : And again. That which is born of the Spirit is Spirit', fo that the Baptifm of the Spirit, makes us Spirit, and through the Baptifm of the Spirit, we become that which the Spirit it felf is : And fo the true foundation of ChriHianity begins | from Faith and the New Creature^ and not from water-wafhing. 2. This Baptifm gives a new Name, not John^'^- ^n^ves or Thomas, &c. but as Chrift faith. Rev. 3. 12. J'^ame!'' Will write upon him to oi/o/zei ^lm Kctivovy my new name : our own namey isfm, and ignorance, and pride, and injuftice, and envy, and covetoufnefs, and nncleannefs, and all evil, and this is the name which the iirft Adam wrote upon us -, but the name the fecond Adam writes on us, isrighteoufnefs, and holinefs, and truth, and love, and mecknefs, and wifdom, and all good, and this is the name the fecond Adam writes 452 The Do&rine of Baptijms. writes on us, or his own new name ; for Chrifl himfelf was Baptized by the Spirit into the name ot God, that is, was taken up into God, and the things of God, which are himfeif, as into the truth, wifdom, juflice, mercy, power, &c. and all the whole flefh or humanity of Chrifl", even all his Members are Baptized into the fame name of God with him, and fo are called by his new name ^ To that this name of Chrift, this new name which is given us by God through the Baptifm of the Spirit, is infinitely better than that name which is given us by Parents or Godfathers in Wa- ter-Baptifm. 3. Trar.f- 3. Ghrifts Bapiifm tranflates us into a new World, ^ner9X9orid ^-vc^/Jf a man be born of that water^ which is the Spi- rit^ he cannot enter into the Kingdom of God ^ no man can polfibly enter into the Church of the New Teflament, which is the Kingdom of God, but through the Baptifm of the Spirit^ the Bap- tifm of the Spirit makes a new Creature, and this new Creature enters into a new world, which is the new JerufaUm that comes down from God out of Heaven. 4. Tnah'es ^. Spirit- Baptifm inables us to the fame work %mV^ork with Chrift-, that is, to the Miniftry of the New witbchrij}. Teflament, faith Chrifl, the Spirit of the Lord i upon me^ for he hath anointed me to preachy Ifa, 6 1. I. and he began his Minift:ry from his Spirit-Baptifm, which did immediately follow his Water-Baptifm, but was in no fort one Baptifm with it ^ and ha- ving through the opening of Che Heavens received the Spirit, which taught him the name of God, he prefently began to teach the name of God to others, and Chrid himfelf was not a Miniflerof the New Tefl:ament, but through the Baptifm of the Spirit. Now all Believers that are anointed with him in hisllndion, or, which is ail one, are Baptized with him in one Baptifm of Spirit, are Anointed The Dotln/ie of Bapt'jfms. 45^ Anointed and Baptized to the fame Miniftry ^ for the anointing of the Spirit is the teaching of God ^ and they that are taught of God themfelves,oughc alfo to teach others \ and the Spirit of Chrifl is the Spirit of Prophecy, and they that have received that Spirit mufl: Prophefie, as it is written, tt jhall come to pafs in the laft days^ that I will ponr out my fpirit upon allflefh^ and your fans and daughters jhall Prophefie-^ which very place Peter Adi. 2. applies to the Baptifm of the Spirit *, fo that this Spiric- Baptifm of Chrifl:, makes all Prophets that par* take of it. 5. Spirit-Baptifm makes all thofe one with ^^^j*^^^^* *** Chrift the Head, who partake of it, Gal, 3. ij.cbri/} the Jls many as have been baptized into Chrifl have put on ^^^^' Chrifl \ fo that by the true Baptifm of the New Teltament, wedoadually put on ChriO:, and are made one with Chrifl-, and this is not done by any water- wafliing, but by the Spirit *, for througli the gift of the Spirit only are we made one fiefh with Chrifl:; yea through this we neceflarily be- come one Spirit with him too, as it is faid. He that is joyned to the Lord is one Spirit *, {o that nol through water but Spirit-Baptifm do we put on Chrifl:, the Spirit carrying us into Chrifl, and bringing Chrift into us, and being one and the fame Spirit in both j and this is truly to be Bap* tized into Chrift. Now this Baptifm that makes us one mih And fa it. Chrifl:, makes us to partake both of his Death ^^^^"^^rtl^^' Refurredion. vrnhhim. I. Through Baptifm of the Spirit we arediptj^jj{^^'* into the death of Chrifl, Rom. 6. ?, 4. Know ye nct^ that fo many of ta^ as are Baptized into Jtfas Chrifl^ are baptized into his death ? and this is, as the Apoflles unfolds it, ver. 6. The crncifying of the old man with him^ that the body of fn may be de^ ftroyed^ th,^ henceforth we fljould not fer'Ve fin \ and all 4J4 ^^^^ I)oBri?je of Baptifms, all this is done, not through any water-wafhing, but through the gift of the Spirit, for it is through the Spirit only that we are able to mortifie the deeds of the flefli, and nothing but the prefence of the Spirit in us is the deftrudion of Sin ^ fo that the Spirit of Chrifr, Baptizes us into the death of Chrift. %fur^'^ 2. Spirit-Baptifni makes us partakers of his man!^' Refurredion as well as of his Death, yea therefore do we die with him, that we may live a beter life, Rom. 6. 4. Therefore arg we hnried with htm by baptifm (that is, Spirit- Bapcifm) mo deaths that like as Chrift was raifed up from the dead by the glory of the Father^ i. e. the Spirit, fo jhould we alfo liv: in newnefs of life j for if we have been planted together in the likenejs of his death, we jhall be alfo in the lihnefs of his RefurreBion, Where you fee^ that the fame Baptifm of the Spirit that makes us die with Chrift, doth alfo quicken us into his Refur- fedion, and deprives us of our own life; not that we may remain dead, but that it may communi- cate to us a better life than our own, even the life of Chrift himfelf, that we who are men may live the very life of the Son of God in our own Souls and Bodies, and may bequickned with him, and raifed up with him, andfet in Heavenly pla- ces in him. 6.nmakes 6. As Spirit-Baptifm makes us One with Chrift: TheThuicl the Head, fo with the Church the Body, i Cor. tbeBodj, 12. 1 3. For by one Spirit are we all baptized into one body^ whether we be 'Jews or Gentiles^ whether we be bond or free ^ and have been all made to drink into one Spirit'^ to that by drinking into one Spirit with the Church, we become one Body with it, and no otherwife. I fay, not by being dipt into the fame Water, but by receiving the fame Spirit, do we become one Body with the Church, and it is noc the being of one Judgment or Opinion, or Form, or Ih''. The DoSrine of Bapifms. 455 Or the like, that makes men one true Church or Body of Chrill, but the being of one Spirit; and there are no more of that Church, which is the Body of Chrift, than they that are Baptized with that one Spirit of Chrift. 7. Spiric-Baptifm it truly wafhes and deanfes?- -^^ c/^^«- from Sin: What Water-Baptifm doth in the Sign,^/"/'""" this doth in the Truth, evencleanfes from all Carnal and Sphitual filthinefs*, and no man is clcanfed from Sin, but by the voajlmg of the Spirit'^ the pour^ ing forth of the Spirit on all fie lb ^ is the killing of fin in all flejljy I Cor. 6. 9, 10, 11. Neither fornicators^ nor Idolater Sy nor Adulter ers^ nor effeminate^ nor a-' bufers of themfelves with mankind^ nor thieve s^ nor covetous^ nor drptnkards^ nor revilerSy nor extortion* erSj fhall inherit the Kingdom of pod j and fuch were fome ofyoHy hut ye are WASHED^ but ye are fantli'* fed in the Name of the Lord Jefas Chrtfi by the SPI- RIT of oar God : So that Spirit-Baptifm cleanfes from all Sin whatever it is •, and there is no man cleanfed from Sin, but through this Baptifm. And again, Ephef 5. 26, 27. Chrift gave him-- felf for the Churchy that he might fanBifie and cleanfe zt with the wailing of water by the wordy that he might prejent it to him fclf a glorious Churchy not having fpot^ or wrinklcy or any fuch things but that it jhonld be holy and without blemifh *, and nothing doth thus purifie the Church til] it be without fpot, wrinkle, or blemifh, and till it be perfedly holy, buH the Baptifm of the Spirit. And therefore, though the Baptifm of John was adminiftred but once, yet the Baptifm of Chrifl is a continued Baptifm, for as long as corruption is in the flefh, the Bap- tifiii of the Spirit is in ufe : So that the nature and life of a Chriftian are under a conftanE and conti- nual Baptifm, God every day pouring forth his Spirit upon a Believer, for the purifying and fan- difyiag of him, and making him meet for the immediate 4>6 Ttje DoHri/ie of Baptifms. immediate prefence of God, whether no unclean thing comes, nor the leaft uncleannefs in any thing. 8. It Saves* S- Spirit-Baptifm Saves \ whatever in as is wafli- ed with the Spirit, is Saved as well as Sanctified ; and how much any one hath received of the Spi- rit, fo much is he already faved : 77r. 3. 5. Ac- cording to his mercy he hath faved hs by the wajhing of regeneration^ and renewing of the Holy Spirit^ which he fljed on us abundantly through Jefas Chrifl our Sa- viotir: Where the Apoftle teaches us how God Saves ^ and that is not by Johns Baptifm, or VVa- ter-wafhing, but by the laver of Regeneration, which is the renewing of the Holy-Spirii, poured on us abundantly through Chrift^ fo that he calls the Baptifin of the Spirit, the Laver of Regenera- tion ^ fuch a Laver as renews the old nature, yea and begets a new one, fo that a man through thi^ Baptifm is wholly changed, not in a few good works, but in his whole nature, and from his newnefs of nature, flows newnefs of life ^ fo that he is no more as he was, but is, and lives, and loves, and thinks, and fpeaks^ and ads otherwife than he was wont ^ and this cannot be the Work of Water in any meafure, but wholly of the Spi- rit •, for where men are deftitute of the Spirit, though waflied with water a thoufand times, there! is no change of nature in them; but the change of nature wrought by Spirit-baptifm, is fo much pre- fent Salvation, even in this prefent world. There is another Scripture witnefles the fame thing, and it is I Pet. 3. 20. Afexv (that is, eight Souls) wsre faved by water y to which figure baptifm anfwering^ doth now alfo fave us^ not that whereby the filth oftht fleflj is cafi- away^ but whereby a good confctence anfwers well to God by the Re fur re 51 ion of Jefus Chrifl, Peter having faid that Baptifm anfwers to the flood, and faves the Church now, as the flood did the Church then, The DoilriTic of BaptiJ??n, 457 j then, yea faith he, but I mean not the outward I Baptifra, or the wafhing away of the filth of the % Body, but the anfwer of a good Confcience towards Godby the Refnrre^ion ofJefusChrtft-^ which place is difficult : but I thus conceive it. The cfHcacy of Chrifls Refurred^ion is the gift of the Spirit, and the Spirit of Chrifl in a Bclie\^er rectifies his Confcience, and makes it good, fo that it can re- turn a fweet anfwer to God upon every word of his *, for the work of the Spirit m the heart, an- fwers every word of Eaich fpoken from God ^ par- ticularly it can fay to God, I was indeed filthy and unclean throughout, but 1 am now waihed, and jullifisd and fandified in the Name of the Lord Jefus, and by the Spirit of ray God \ and this Spirit-Baptifra is that that Saves, and not the Water, which puts aw^ay the filth of the Flefh only, but leaves the filth of the Spirit as much as ever. So that in this place Peter puts an end to baptiz^m^^^^^^ P^^^ in the flefh as Panlj Rom, 2. 28. puts an end to th/sap^ifm Circumcifion in the flefh, faying. He is not a Jcw^fi^ ^^^^ which is one outwardly ^neither is that circumcifion which ^jj^ circim^ is outward in the flefh^ but he is a Jew which is one in- ^'fi^^ ^f *^ wardlyj and circumcifion is that of the heart in thefpi- * m, and not in the letter^ whofe praife is not of men^ hut of God: That is, faith Vaul^ in the Kingdom of Chrift, where all things are fpiritual, Circumcifi- on in the fpirit puts an end to circumcifion in the flefh \ and in the fame Kingdom of Chrifl faith Vt- ter^ Baptifm in the Spirit puts an end to Baptifm in the flefh j for he is not a Chriftian who is one outwardly, neither is Ihat Baptifm which is out- ward in the flefh, but he is a Chriftian who is one inwardly, and Baptifm is that of the heart in the fpirit, and not in the letter, whofe praife, alfo, isnoEofmen, but of God. For under the Gofpel^ 5Vhich is the miniftration of the Spirit (as ye have G g been 4)'^ The Dotfrine of Bapjfms, t--— \'- • - .... ^ — '■ ■ ■ ■ -- been oh minded) we can find nothing among all outward things, through the ufe and excercife whereof we may attain the deannefs and purity of righteoufnefs ii) our Natures; and therefore Chrilt hath putanend to all outward, carnal, and earthly things of theory? Ti?/?^w7f«f, by the inward, ipiricual, and heavenly things of a fecond and bet- ter Tefiament : and by his own death and refur- rection only, not without us, but within us, through the power and efficacy of his Spirit, all the Baptifm of the new Teftamcnt is fully and per- fedly perform-ed. ^JZ^^^fK^ And thus iii all thefe particulars you fee the |j/m only «,_. ,, i« c \ ^ > i ' fuMdent in mfinite cxcellency and glory or the ^pirtt'Baptijm ihloti'ei^/^^^'^^ tvater-Baptfrn^ and this only is fufficient i?l ■ ^* ihe days of the Gojfd^ as being the true and pro- per Baptifm of the Ncxo Tefiament: for as Chrifl riimfeif only is fufficient to the faithful without yofe;i, though John were of ufe in this feafon to point out Chrilt-, fo the Baptifm of Chrifl only i^ fufficient to the faithful without the Baptifm ojE John^ though the Baptifm of John were of ufe ik its feafon, to point but the Baptifm of Chrifi ; and the Baptifi himfelf was of this Judgment, who faid to Chrifij J havn need' to be baptiz^ed of thee '^ which he means not of water- Baptifm, (for fo Chrifi hini- felf (as you have heard) did not baptize) but of the Baptifm of the Spirit, and fo the Baptifi hini- felf, who was never baptized with water, neither by Chri[^^ nor the Apoftles^ nor any body elfe, yeE was baptiied with the Spirit, and the Baptifm of ihe Spirit was fufficient for the BaptiH, without buy Water-Baptifm •, and fo Chrifts Spirit- Bap- tifm by the Word, is fufficient for all the faithfi?! how, without Johns waier-Baptifm; for he that is truly waffied from all filthinefs of flefh and Spi- rit^ and hath the Holy Ghoftia him to renew his katurej uu^ to eoaform hiiq €x^aiy %9 Chrifl^s r The DoSr'jne of Bapt'ij7ns, 45 9 iOwn image, and to work him in this prefeni world into the true fimilitude of heaven, and to be in him a foundation of water fpringing up untoever- lafling life, what need hath he of cold material water to be poured on his body, under the pre- tence of any fign whatever, either of yi/^y^j or John^ when as, he hath the truth, fubllance, and heavenly thing itfelf? Now this, it may be, may feem ftrange and dan- gerous to fome of low, and flefhly, and cuftoma- ry Religion i but let all iuch (if it be poflible) confider, that where the fubllance comes, thefca- dow is at an end, and the ceremony where the truth comes, and the creature where God comess And if they underfland not this for the prefent, I hope they may underftand it afterwards; for ,wc ipeak not at uncertainties in this point, but what we have in fome mQaiixre feert^ and fdty and h^nd" led of the word of life^ that we deliver to yon^ $h0 ye may have fe^owjhip xoithus'^ and truly our fellovp^np is with the Father^ and hi; Son Jefns Chrijtj through the Spirit. F I N 1 S. Jfa. 58. 12. And tUy that (haQ ht of thee (l ^ efthiOwiT^ that is horn of the Spirit) fhaU build the old waftefla* cesy (made fuch by the ^Church that is born of th$ fiefhj thoti jhalt raife up the foundations ofmanygene^ rations (by the clear revealing of Chrift, hit King- dom, and all his things, according to the miniftratioa of the S^mi) and thoft Jhalt be called the Repairer ofthf breach^ the Reftorcr offaths to dwell in. (^Her$ Chrift writes njon the foremmioned Cburch hit 9W9 am Name.) ^^ ■' ^-^ ■■'-' ■'-"' P g ^ ™Bi^ 'W i T^he Tryal of Spirits^ Both in TEACHERS and HEARERS. Wherein is held forth the dear Difcovery and certain Downfal of the Carnal and Anti'chriflian Clergy of thefe Nations^ Teftified from t\\tWord of God to the Vniverfity Congregations in Cambridge, By MUUf am 2DelI, Minifler of the Gofpel, and Mafler of Convil and Caim College in Cambridge. Whereunto is added, A Plain and Neceflary Confutation of divers Grofs Errors Delivered by Mr. Sydrach Sympfon^ in a Sermon Preach'd to the fame Congregation at the COMMENCEMENT^ Anno MDCLIII. Wherein ( among other things ) is declared That the V?iiverfities (according to their prefent Statutes and Pratiifes) are not (as he affirmed) anfwerable to the Schools of the Prophets in the time of the Law ; but ra- ther to the Idolatrous High Places. And that Humane Learning, is not a Preparation appointed by Chrift, either for the Right Underftanding, or Right Teaching the Gofpel. With a Brief Teftimony againft Divinity-Degrees in the Univerfities. As alfo Luther'^s Teftimony at large upon the whole Matter, And laftiy, The Right Reformation of Learning, Schools and Univerfities, according to the State of the Gofpel, and the Light that fhines therein. All neceflary for the Tnftru£lion and Direftion of the Faithful in thefe laft Times. LONDON: ^ Firfl Printed in the Year, 1666. 4^? To all the Truly Faithful the Sons of Godj and Brethren of Chrift^ whether in prefent Authority, or Otherwife wherefoever in thefe Nations ; Grace be multiplied Unto you, and Peace from God our Father, and the Lord Jefus Chrift our Head and Hope. I Could not chiife but difElnguifh You thus, from" all the refl: of the People of chefe Nations of what Condition or Q\iality foever^ feeing Cod Himfelf hath hrfl done it, having chofen ,you to Himfelf in Chrifi^ and fet you apart for Himfelf, dsa PecHllar People^ Zealous of Good Works* And I have chofen to fpeak this only to Toh^ hecaufe Ton are all taught ojGod^ and have heard and learn- ed from Him £he Truth as it is in Jefus ; and he- caufe You have an tnward Undion from Glod, whereby You know the Truth from Err or ^ though it be never fo much reproached by Carnal Chriftiavs y and whereby You know Error {lom Truths though it be never fo much exalted and magnified by;, Them, tou are thofe Spiritual Men who judge A if Things, becaufe you have received the Word and SpVrit oi Judgment in Chrifl^ from the Father. Be- fides, Tou are the Men^ whom God will ufe in his Createft and mofl Glorious Works^ which be hath" yet to do in the Worlds to wit, in the Dejlniclton of the lu^igdomof Anti-Crrifi^ and in the jetting np^ arid inlarging the Kingdom ofChrifi ^ which Things. are not lo be Jone by the Alght and Power of Worlduy Majifrfiusy (which it may be you have' G g *f ^p^ /3 64. The Epiftle Dedicatory. not received^ and if yoa had, it would not be help- ful here) but by the Sfirit of the Lord^ which You all have received in feme meafure. Yea farther, none but You, will be contented to live by Faithj and to follow Chriji in Vntrodden Faths^ and to un- dertake ImpcJJible [Vorh to Flefh and Blood ^ and none but Ton will be willing to have the refidue of ChrijVs Life and Worh, And of his Sufferings and JDeath^ fulfilled in your Mortal Bodies. It grieves nie much to fee fo many Men as I have known oncQ hopeful in thQ Jlrmy, and eUewhere, to he now fo full gorged with the Fl([h of KingSy and Nobles and Captains ^ and Mighty Men^ that is, with their Eftates^ Manners^ Honfes^ Parks^ Lands ^ &c. That they can now be contented to take their eafe^ and to comply with the World and worldly Churchy and the Teachers thereof, and can perfwade themfelves, that there is enough done for their time, after it hath fared thus well with them •, and can leave the Remainder^ to Men that are as plain and mean as Themfelves were at firfl:, forgetting Him who remembred them^ when they were in Low condition. But they that were indeed Righteous among them, are Righteous ftill, and they that were indeed Holy^ are Holy ftill ^ and Profperi- ty hath only flain the Fools^ as the Scriptures fpeak. But Ton Chrifiians are Called, Chofen and Faithful, and You will ftill be found with the Lamb on Momtt ^ion^ and with the reft who have his Name^ and his Fathers Name^ written in their Foreheads-^ and you dare ftill own the indent Trmh^ Canfe and work of Chrifi^ how great difadvantage foever is for the prefent rifen up againft it, through the Apcftafie of Carnal Chriftians^ the Lovers of this World. And Ton all know, that all that hath been done hither- to by the Sword ^ is but the Preparation of Chrijts, ivay to his Work^ and that the Work it felf is ftill behind, and to be done by thofe JVmhies of the. Lora-f The Epiftle Dedicatory. 463; Lordj who love JefeisChrifi and his Kingdom^ and Comings a thoufand times better than the prefenE rvorld^md all the befl things of ic,yea than their own Lives. Wherefore I advife you all, to whom now I fpeak, to take heed that you neither drink nor fip of the Clergies Ctip^ which carries in it, the Wi^e of the Wrath of the Fornication of Ami-chrijl ; left having ^r//^^ thereof, you fall ajleep through the ftrength of their Inchamments^ and fo are rendred tmahle to follow Chrifi any farther. For many Towers and Magiflrates of the World, once hopeful^ have been thus overcome and feduced into Ami* chrifi^s Caufe againlt Chrifi^ to their nttcr mine hi the end. And how have the prefent Clergy^ with their moll TLmfihle Men^ attempted feme of this Prefent? ower ^ yea,fome of the very Chiefefland moft Godly in the Army^ and have pat them into feme (that 1 fay not) great Danger? W^herefore remember you that Word of the Lord fpoken by his Angela Rev. 14. 9 and 10. Jf any Man Worjlnp the Beall: and his Image, and receive his Mark in his Forehead, or i>/ Z?/^ Hand, the fame (lull drink of the Wine of the Wrath of God, which is ponred out with- out mixture^ into the Cnp of his Indignation, &c. IF^ ANY MAN WORSHIP THE BEAST, that is, the Anti-chriflian Church of the Pope and his Trelatesy and Clergy^ Which is called the Beafi^ becaufe of its Fiercenefs and Cruelty againfl; the Saints: Or, HIS IMAGE, that is, the Church or the Bifhops and Presbyter Sj which in a lefler Vo- lume, and lefs Letters, doth anfwer the Other, and is diredly like it. Whoever fliall WOR- SHIP THESE, that is, highly elleem them for tiieir H^imane Learnings and School-Divinityy and Sacreduefs of their Order^ and counc them worthy or all Honour and Refpech^ and worldly Maintenance % and alfo to have Power in matters of Religion^ to allow and determine of Do^rine^ and to appoint: and 466 The Epiftle Dedicatory. and infticiite in matters of Government : And be- ing Worldly Powers, do fubjedi Themfelves, and ail Che Worldly People under them, to thefe Mens Religion, Authority, Dodrin'e, DifclpUae, c^c^ Whoever (hall tht^ worfhip them : Or, SHALL RECEIVE HIS MARK, that u, this Px'mcU pie, that, It is lawful to Punifli and perftcute mere ia Matters that meerly relate to Faith and the Gofpel^ and this^ under pretence of the Glory of God, and Good of Chriftian people j which is the BEASTS MARK in every J^ge^ and Under every Change of Outward Form: li^boevef flj a I! receive this mark IN THEIR FOREHEAD, that is, to ])vo{q{s this Doarine only: Or 1 N THEIR HAND, that is^ to execute it according to Laws, which the Nations have been feduced to make to this purpofez The fame fhall drink of the IVme of the H^ruth of God, which is poured out without mixture into the cup of his Indignation^ and he fhall be torment- ed with fire and brimftone in the prefence of the holy j4ngelsy and in the prefence of the Lamb^ and the fmoak of their torment afcendeth up for ever and ever. Wherefore You Faithful Ones have great caufe to he very well advifed in thefe things, feeing the chief Defignof Ancichrift, is to feduce theEled^ fee- ing he hath no body elfe in all the World, that dare appofe Him, or know how to do it, hut You : and He knows, If he can prevail with You, all the World be- lides, will follow Him headlong, as the Gadarens Swine ran into the Sea, a'nd were choaked. Now 1 have adventured, through the InTpiration of the Almighty, to undertake Openly and Plainly a- gainfl the Clergy and Univerficie^, which in their l^refent State are the Refidue ofthe Hour and Pow- er of Darknefs upon the Nations : And the Lord of his Grace, /?^f/? helped me throuah this Work, by his Spiiic of Councel and Might. And fo I hav^ freely The Epiftle Dedicatory. 467 freely and willingly expofed my Self for Chrifi: and his Truths fake, to all the reproaches, flan- ders, revilings, contradid^ions, and (if their power (haU ferve) Perfecutioiis of the Univerfities and Clergy, and of all thofe People high and low^ bond and free who have received their Mark and Worfhip them: chooflng rather to fuffer with Chrifl:, and with You, his Seedy all manner ofTribulatidnSy then to reign with Them ; and much rather imbracing Chrifiian Commu^ nion^ with poor plain Husbandmen and Tra'defmeuj xoho believe in Chrift, and have received his Spirit, than ivith the Heads of Univerficies, and Higheft, and Statcliefl of the Clergy, rtho under a fpecions form ofGodlinefsy do yet live in true Enmity and Op- pofition to the GofpeL / do indeed^ freely acknowledge, that I have often been ready to complain to God in the anguish of my Spirit, that he had called Me a very Bfuifed Reed^ to a more difftcult Task, in one Regard, than either Wickliffe, Hus, or Luther, thofe firong Pillars in the Houfe of God\ to wit, Becanje much of the grofs Body of Antichriflianifm, againft which they chiefly ingaged, being done away by their Minifl:ry, there ftiH remains the cunning and fubtile Soul and Spirit there- of, which yet is All in All, in Aiifichrifl:s Kingdom^ though it be farther removed from the Knowledge and Notice of the Common Sort ofChriJiians, And fothe Myfterie 0/ Iniquity, is now become more My ^ fterious and" Deceiving than in their Times : and at Perfed and Bitter enmity againft Chrift and his Spirit, and the true Temple of God, the Spi- ritual Church, as ever was in all Their Times, doth now prevail ««^fr the Name 0/ Orthodox Dodrine, and the Reformation of Religion by the late Aflem- bly of Divines, which the Clergy are all now rea-^ dy to fet up, if they could gain the Secular Arm to firengthen them theremo^ (of which now they have greateft 468 The Epiftle Dedicator j. greatefl Hopes) and without which ^ their Religion Clin find no high place in this World, Now herein the old Myfterie of Iniquity is renew- ed ^W2!?«^y? thefe mtn^ that they would have an out- ward Letter and Miniftry, without the Spirit of ChriH, to he the Dodrine and Miniflry of the New Teilament, which is the Minifcration of the SpiriE and not of the Letter : and would have the Secular Ma- giflrate, to have Right and Power^ to enforce men to fidch a Religion^ as Himfeif judges True, by the Help and CouQcel of thofe Miaifters, which Him- feif jptdges Orthodox; as if fome Men were able to ceach fpiritnal things^ and all to underftand them^ by Natural Reafon made ufe of and improved, which yet thefe Men deny in Ter minis, whilft they aflert it in the Principle, for^they will not leave tt to the Father, to draw whom He pleafethfo the Son \ neither will they leave it to the Spirit, to choofewhat Living ftooes he pleafeth, to bmld them together to be the Habitation of God ; hut the Ecclefiaitical ftate, having feduced the Temporal, do make them believe, that the Magi- ftrates Worldly Power, in union with their worldly Religion, may make a National Church of all^ that they between Themfelves^ pleafe ^ and may allow, and fee up, fitch a Dodbine for Orthodox, which thefe Men who are in Academical Degrees, and Ecclefiaitical Orders, do approve for Suchj though the Spirit of God in all Believers teftifies, that thefe Men have not the mind of Chrifl, but of Antichrift, in all they teach, and 2idi^ and counfel^ in their PS- femblies, Churches, Dodtrine, Ordinances, Works, Duties, Days, Times, Fadings, Thankfgivings, and Every Thing elfe: Tet thefe having the outward Carcafs or Appearance 0/ Religion, though dejlitme of the inward SouXofit^ which is true Faith and the Spirit <:/God, do coz^en not.o?ily the meanner People^ but the 'Very Magiftrates of the Worlds who are glad tohfur-i that the Ckrgy have gtvcn th^m fnch high Power The Epiftle Dedicatory. 46^ Power in the Kingdom of Chrift, and made them Magillrates in both worlds *, though indeed in the end, it he not for the Magiftrates Advantage^ bm wholly for the Clergies. ' , And thm is the Myilcry of Iniquity grown more Myllerious now^ than heretofore. But this is our Com- fort and Help, that God ftill caiifes his Light to jhine forth proportionably to his PeopUj r^jdifcover eve- ry aew Change and Form^ of the Myftery of Iniqui- ty. And though the Myflery of Iniquity in every Age^ is myflerious enough^ to cozen all the Unbelie- ving Worlds though never fo wife and learned ^ yet is it never able to deceive the Faithful, who have al- ways fufficienC Light from God to difcover ?>, and fufficiene Grace to overcome it. And now You faithful and beloved Ones, to whom 1 have fpoken all this^ ftand You faft^ and depart not from Chrifl, his Word, and Work (all which Ton know is faith) for any Good or Evil things^ that may befall yon in this fhort life^ bm finijh in Faith ^« foiiitf 472 The Tryal of Spirits, The great The Great and Dangerous Evil of which the A^oftle gives elritiT^the notice to the Church of Believers^ and that is^ The Church. g^i^g out of falfe Prophets into the World* Many falfe Prophets are gone out into the World, Tw(^ot^*ra- A ^^ here ic is to be noted, that from the ry Seeds x\ Very beginning of the world, there have from the Kg^n ^wo Seeds or Generations of Men, very con- beginning or , , , ..'.'' the World, trary the one t® the other, as is evident, in Gen. 3. 15. where C^?^ faith to the Serpent, I will fut enmity between thee and the Woman^ and between thy Seedy and her Seed \ fo that the Serpent hath his Seed, as well as the Woman her Seed *, and this was the Womans Curfe, to have her Sorrows and Conceptions- multiplied^ and to bring forth the Ser- pents Seed as well as her own, that is, the Chil- dren or Seed of the firfl BlelTing ; and both thefe contrary Seeds do partake of one and the fame common Nature or Humanity. And one of thefe The two Seeds are called the Sons of God, the other the Sed'by"*^^"^ of Man, Gen. 6. 6. And both thefe, being the Spirits the Children of one j^dam according to the Flefli, b thcn^^^ are yet diftinguiihed by feveral Spirits that dwell in them, and infpire them : For the Spirit of God, that is, the Spirit of Righteoufnefs and Truths doth infpire the One, and thefe are truly called the Children ofGod^ as Pad faith, Rom, 8. as many a^ are led by the Spirit ofGod^ they are the Sons of God, And t\\Q Spirit ofSatan^ which is the Spirit of Wicked- nefs and Error, doth infpire the other ^ and thefe ^re truly called the Sons of Men, who all have finned, and are deprived of the Glory of God. If hey aft Now thefe two Different and Contrary Spirits, differently which have dwelt in thefe twodiflind Seeds, have afwut mail- j^^^^^ to aft prefently from the very beginning of the World, each one according to its own Na« ture, and to trade and trafJick about Mankind, and out of it, to bring forth Children to them- felves, T}?e Tryal of Spirits, 47 5 ftlves, like to themfelves in all things ^ and fo one hath endeavoured to beget and bring forth the Children of God, and of Truth; the other the Children of iMen, and of Error: And to this end, the one hath held forth th^Trmh of God^ by the true Sfirit of God ; the other hath held forth Error and Falfhood, yet as it were the Truth : The one hath endeavoured to bring Man unto God through 1 true Faith and Repentance ; the other to turn Meii from God through Sin: The One hath fought to work Salvation in Men, the other Deftrudion. '^^'=. ^'^^^^ Now the Falfe Spirit hath been the molt com- mX com- mon in the World, and hath had the greatefl Op-";'"" '" ^^^^ portunicies and Advantages to multiply itfeif, '^°"' feeing it finds the whole world already lying in J'l^;I'""f,^,, Wickednels, and tully prepared to receive it ielt.fcdrce. But the true Spirit hath been found in very few, and that from the beginning ; for there have been but few true Prophets, who have had the true Spirit, and have fpoken the true Word, as you may fee all along in Scriptures, efpecially in the times of Elij(ih and Micajah ; but Chriil faith. Ma- ny falfe Prophets jJoall arife and deceive many ; and Peter faith in his fecond Epiftle, Chap. 2. ver. i, 2. That as there were falfe Prophets among the People^ that is the Jews, jo there fliall be falfe Dolors and Teachers among the Chrifiiansy who fhould privily bring in damnable HergfieSy and that many flwnld fol^ low their pernicious ways. So that as there have been many falfe Prophets from the beginning, fb efpecially in the days of the New-Teftament; for the more Ghrill hath appeared by his Spirit to lead men into Truth, the more hath the Devil appeared by his Spirit to lead men into Error, and this is properly called Anti- chrift; for Flefhand Blood is not Antichril!-, bun a Spirit contrary to Chrilts Spirit, that dwells in Flelh and Blood, and chiefly among thofe thac H h profcft 474 ^^-^^ Tryal of Spirits, profefs the Ghriftian Religioa j This is Anci- chrift. No Spirit in the Jews or Gentiles^ is properly called Antichrill, but the Spirit of Satan ia falfe Chriftians appearing as an Angel of Light, this is Antichrill. Before Chrifl: came in the flelh, the Devil was an Evil Spirit, and a Lyar, and a Murderer, and the Unclean Spirit, and Prince of this world, but he was not properly Anti- chrill, becaufe Chrifl was not then come in the fiefh. Tiie Devil was the Devil before, and did dwell and work in Evil men *, but from the begin- ning of the Chrillian Church he is called Anti- chrifl, and that not every where, but in the Church or Kingdom of Chrifl : For Antichrifl is a Spirit that diflblves Jefus, and that not openly, but fubtilly and cunningly, yea, under the name and pretence of Jefus,he is wholly contrary toHim. Wherefore, the difcerning of Spirits, as it hatli been neceffary from the beginning of the World, fo alfo is it efpecially neceflary in the days of the Gofpel, wherein the Myflery of Iniquity is be- come mofl myflerious, through the operation of Antichrifl in thofe many falfe Prophets which are gone forth into the world, x'^nd fo we proceed to ihe fecond Point. J}l iinrt^' -^^^ ^^^^ ^^'» '^^^^ Sufficient Remedy^ which the A- taVcPro- foflte prefer ibes to the true Churchy again ft that great phcte. £vil^ of many falfe Prophets being gone ont into the world* Now the Remedy the Apoflle prefcribes to the faithful againft thefe falfe Prophets, is not, that they ihould ftir up the Secular Power, to Impri- fon, Baniih, or Burn Them, that (b they might be The Tryal of Spirits. 47 % be rid of them \ for this is Antichrifts proper Re- medy againft thofe that oppofe him j but tfie A- poftle ftiews a more Chridian Remedy, which is this, Believe net every Spirit^ hut try the Spints whs' tber they be of God ^ and this Remedy alone is fiiffi- cient for the true Spiritual Church of the faithfiil in. every Age, to preferve it fafe and found a- gainft all falfe Teachers whatfoever, and their falfe Dodrines *, neither doth it delire, or need any other. Wherefore in this Cafe, the Apoflie contents himfelf, to give only this Caution to the Faithful, Believe not every Spirit^ but try the Spirits whether they be of Cod* Believe not every Spirit^ 6^c. that is, every ^'^f^* one that fpeaketh of Spiritual things. Whence it is plain, that we neither ought raOily and haftily to believe every mans Dodtrine, nor yet rafhly and unadvifedly to cenfure and condemn it, till ic be heard and known what it is ; bnt it is a Chri- llians Duty to />ro'j/r all things^ and to hold fafh that which is Good^ upon Proof, as Pad advifeth, where- fore John alfo adds here, Bm try the Spirits whether they be of God, Whence we note, That Chriftians have Right ^^^^avf n"b- Power to try and judge the Spirits and Dochrines of^nd power their Teachers '^ and this is evident by many plain '?/^y ^^^' Scriptures, as, Math. 7. 15. Beware of falfe Prophets (faith Chrifi: to the faithful) which come unto you in Sheeps cloath- tngf but inwardly they are ravening Wolves •, ye jl^dll know them by their fruits. Math. 16. 6. Jefns faid to thsm^ Take heed and beware of the leaven of the Pharifee^ which is hy^ pocrtfe. Math. 24. 4. Jefus faidy take heed that no man deceive yoit^ for many fljall come in my Name^ faying^ 1 4m Chrif^y and Jhall deceive many, H h 2 Joha 47^ The Tryal oj Spirit. John lo. My Sheep hear myvoice^ and know my voics^ and a fir anger will they not hear^ but flee from him^ for they know not (that is, own not) the voice of ftr angers. And all that came before me are Thieves and Robbers^ but the Sheep did not hear them. By all which Scriptures, and many more that might be added, it is manifeft, that the faithful, the true Sheep of Ghrifl, have Right and Power to judge of the Spirits and Dodrines of the Teacliers. Let Father Sy Schoolmen^ DoVvors^ Conncels^ Af- fsmblies of Divine iy Vniverfities^ Afinifiers^ pro- pound and publiili what'Dodrine they pleafe, the Sheep of Chrilt, the faithful Flock, have Power and Authority from Chrift Himfelf, to try and judge, whether the things they fpeak be of Chrif}^ or of themfelves and of Antichrifl. And this Power the faithful People ought not to part with, neither for any fear, nor for any favour, theTakHui Yea, it mod: nearly concerns the faithful, to try to try the: the Spirits, and judge the Dodrines of theXeach- So'canrcr ^^^t ^^^' ^^^^^ ^^^ Confiderations among others. firih ' Firft, Becaufe we mull each one give an ac- count for our felves before the Judgment Seat of Chrift ^ wherefore it concerns every one of us, to look to our own Eternal Condition, and not to leave this care to others for us. In Death and judgment, each one muft anfwer for Himfelf; and therefore we ought to be as certain of the ^vordof God, on which we build our immortal Souls, as wearefure we live, and are Creatures; we ought, I fay, to befureour felves, and not to tiuft any body for us, in this great matter where- on depends either Eternal Life, or Eternal Death. ?:fconiiy. Secondly, It concerns us to try the Spirits, and Dodrincs, becaufe otherwife vjq may ealily mi- Itake, and inftead of Antichrifi and his Difcipies, ~ daffe. The Tryal of Spirits. 477 dafh againll" Ghrifl himfelf, and his precious Saints^ Yea, we have feen how the World and Worldly Church, not being able to try the Spirits and Do- dtrines, have concradided and crucified the Soa of God himfelf, and have reproached and perfe- cuted all his People, who are baptized into one Spirii with him \ and doing this, they have thought they have done God good fervice too^ and all be- caufe they were not able to judge of the Spiric and Truth of Ghrifl in Himfelf and his Members, but have followed the Judgment and Councel of the chief Guides in the outward Church, wh© fiave caufed them to err, and to rniltake Truth for Et'ror, and Error for Truth j Ghrifl for Antichrifl, and Antichrifl for Ghrifl, Wherefore it concerns every one, to be wife to Salvation for Himfelf, and to try the Spirits for himfelf, and not to content himfelf to fay, thus faid ^//^«/?/w^, Amhrofe^ Hlerom^ &ic. or this was the Judgment of the Fathers, or thus have ;the Gouncels and Uiiiverfities determined, or thus do our Miniflers teach us^ but if thou art one of Chrifls Flock, thou mufl have skill to know and judge for thy felf, which is Ghrifls Spirit and Do- -ctrine, and which is Antichrifcs^ ocherwife thoii' wile cereainly mafcarry in this great matter, and be undone for ever. If thou build on Men in thefe things, and canfl not judge for thy felf, thou wile be fure to be undone. But now this Power of Trying; Spirits, and 7///^£-''f''^=^'«rg^ ing DoUnnes^ which Ctonfi hath given his true ed torhcm- Flock, and which they ought to have upon fo good iei^'"this i Grounds, the Teachers of the falfe and Antichrifiia?i ['ryTug sgi- ; Church, that is, tiie Common Clergy^ diflinguiihedri"-° ' by feveral Names, Titles, and Degrees, have rob- bed them of, and havefalfely and treacheroudy ar- rogated to themfelves, iht Power of trying Spirits^ and Judging Do^rinesj and have faid, that i^; be- '• - H h 3 ioii^s 478 The Try al of Spirits. longs to the Clergy or National Mimjhyj and their Councils^ and yljjemhlies o^ Divines to Judge of Spi- rits^ whether they be right or falfe^ and to Judge o{ DoUrines^ whether they be agreeable to Gods Word, or no*, and that all Chrifiia?fs ought to ex- ped their Judgment and Determination, and to fubniic to it, and to depend on it, as on an OracU from Heaven^ yea, though it be, not only with- out, but alfo againft their own particular Jioi^- merit. And thefe men (I mean the Clergy) through the Ecclefufiicd and Temporal Power which they iiad gotten, have ftricken great fear into the whole World, and have miferably vexed innume- rable Confciences^ with a grievous and lalling bon- dage, and have even driven them to Defpair, whilll: none duril approve or own any Spirit or D4hiriey though never fo man ifeflly of Ci(?r/^ and his Gofpd^ without their Allowance and Approba tion ^ fo mightily hath the power of Antichn-- prevailed in the IVorld^ and that againfl: the exprei Word of a^T?. Now the ground of this their Antlchrifiian Pride:, and Vfirpation is This, that they arrogate to * Themfelves, that They are the Guides and Shep- herds ofdiW Chriflian men, and are to teach them the Gofpely which they are only to receive from their //pjj whereas Chrifl hath promifed his true Churchy that they fliall be all tangln of God., and ihall he-tr and learn Themfelves from the Father^ and hath alfo promifed to fend to them the Spirit.^ to lead them m all Intth^ and to give them an An- noimifig.^ to teach them All Things, ^^tm"^' ^^^^ ^'^^y ^-^y robbing the Faithful of this Pow* cielgy have er, and arrogating it to Themfelves, have made ^^^'^^^'^Jjj^l^- themfelves contrary to Chrifls Command, Lords ikZT'xuthc and Mafiers in the Church of God, and have u- cburchot fmped to themfelves Superiority aad Anthority over ^""^^ other The Tryal of Spirits. 479 other Believers^ and have fubjeded all the World to their Opinion and Judamem in the things of God : by which means, thejThave fet wide open the flood-gates to Amichrift and his Kingdom^ to break in upon the World, and to overflow ic, whilft they had robbed all Chriftian People of their own jHd<^mem in all the Things of God, and had made rhcm to depend wholly on the Jndgment of the Clergy. And had nOI Chriflian People thus unchriflianly delivered up their Judgments to the Clergy^ and that in the very Higheft Points of Religion, Chri- fiianity had not been fo miferably blinded and cor- rupted as it is, and the Myftery of Iniquity had not fo much prevailed in the Worlds as now it hath. For when Chriftiam would not try the Spirits whe- ther They were of G"^^, and the DoBrines^ whether they were the Word of God or no, but thought this a matter too High for them, and would refer and fubmit all to the Judgment of their A/inifien ; thea Amichrift (the Apoflle of the Devil) came forth boldly^ and proudly exalted Himfelf above all that is called God^ and his Kingdom^ above all the King- doms of the Worlds having firft put out both the Byes of Chriftians, by taking away from them their Right and Power oi trying Spirits and judg- ing Doftrines. But when true Chriftiam fliall fearch the Scrip- tures (as God I truft hath now fully put into their hearts to do) and fhall juitly and lawfully take to themfelves the Power which God hath given them, to try Spirits and Do^trinesy than Amichrift^ and his Agent Sy the carnal Clergy^ mufl: foon be brought down : for the Faithful by that Word fhall fooa perceive, that They are not oiGod^ nor their Do- Urine of that right Gofptl^ which is after the Mmd QiChrift, H h 4 Well 48 o The Try a I of Spirits. T'ne Gittot" Well then, by what hath been faid. You, who , Trying and r^r •/? ^j • i • • I rifecming &VQOiCbrifis tx\\Q Sheep may perceive, thaiitise-l Spirits, is avident by the Word, that faithful Chriflians have G^acS^i^n^the^ight and Power to try Spirits and Dodrines^j ;ruechurch. chough Antichrifl^ for many Ages hath robbed tiier of this Priviledge. For (that I may fpeak a little more to this mat- ter) the Tryal of Spirits doth unqueflionably belong to all Men, who have received the Spint of God: for to this Spirit: of God which dwells ia the faithful, the Gift of Dlfcernirjg Spirits is infe- parably annexed.- and the Spirit of Cbrif}^ which truly dwells in all true Chrift-ians^ cannot deceive, nor be deceived in the Tryal of Spirits. So that chis now is a Commgn Grace^ that m foaie meafure belongs to all true Chriftians, who have received the Vn^iion that teacheth them all things, and is true, and is no lye. And though there be in the Church Diver Jities of Gifts from the fame Spirit^ which are given to fome, and not to others^ as Tongnu^ and Interpre'- tatton of Tongues, and Miracles^ and Gifts of hea- llngy ^c, mentioned by P^«/, i Cor, 12. yet this girt of Trying Spirits is given to AH in fome mea- fure, tliat have received the Spirit, For as in the N^tHrd Body thtvt2ixt fever al Gifts given tofeve^ ral Members^ which are not given to all the mem- bers, as Seeing to the Bye^ Hearing to the Ear^ WMing to ihQfoot^ &c. But Feeling is given to all the Af^w^^r/; fo alfo mt^tEodyofChrifi^ thatt is, the fpiritaal Churchy fever al Gifts are given to feveral Saints, hut ih^ Tryal of Spirits and De^rines to all Saints, who have received the Spirit *, and if my have not Chrtfis Spirit he is none of His ^ and if a- jiy have Chrifis Spirit^ he can in fome meafure dii- cern and judge of all Spirits in the World : and ll\^ jfloreany man receives Chrifts Spirit^ thecioie^H l)k is he to judge gf ail Other 5p/mA ' \ '^ ' ' '} I '"' ^ ^'herefQrf 7he Try a I of Spirits, 48 1 Wherefore chey who are criie Believers^ and ^ have received Chrifls Spiru^ their Judgment is to be preferred m the Tryd of Spirits^ before the Judg- ment of a whole CoHncU of Clergy men. And they only, who can try^Splrlts by the Spi- ^ rit of God^ and Dotirines by the [Vord of 6>^, writ- ten in their hearts by the Spirit, are fictocom-, mend Allnifters 10 x\\t Work of God : that is, the Congregations of the faithfnl^ and not Vniverjitie's^ and ^jfemblies of Divines. And thus you may perceive that feeing many falfe Propheti are gone am into the World^ it concerns the faithful^ as they tender their own evQrUfting Sal- vation^ not to believe every Spirit^ that ipeaks of Chrift, and his Kingdom, and his Things, but to Try the Spirits whether they be of God. ObjeB. Bnt now (it may be) fome will be ready ohjtEi, to fay, We ought indeed to try the Spirits^ feeing there are many fdfe Prophets in the world •, buc we hope there are no fuch Perfo7is among us, but only fome upjiart Mcn^ with their new Light ., who with their Novelties and Fancies trouble the N^tion^ and would fain turn all things upfidedown., and we know thefe well enough already, and do fufficienC' ly defpife them. Anfw^. It is very like you do:; but yet lecnne fay ^nfw. to you. Men, Brethren, and Fathers, underiland Your felves^ and know what you do in this mat- ter. For at the beginning of the Reformation by the Miniftry of Lathery ZiiinglliUy Calvin^ and di- vers others, precious fervancs ot Jefm Chrifi^ the Fopifh Clergy applyed all- thefe Scriptures, Try the Spirits '"whether they be of God^ for many falje Prophets are gone out into the world '.f and beware of falfe P/o- phetSy which come to yoti in fheeps clothi?Jg^ but inward' Hy are ratfening volveSj I fay, thefe, and the like places of Scriptures, they applied to thefe Godly ^cn^ and yei they Thetufelves were ih^ falfe Pro^ phcts 482 The Try a I of Spirits. fhsti indeed, and the Ocher, whom they termed luclj, were true Ones. Vv^herefore it is poflible for You to be millaken as well as They, and no doubt but you will be miflaken, except the Lord be gracious to you, and give you his own Spirit^ by which alone you can make a Right Jiidgmtnt in this Matter. Faife Pro- Wherefore, that he that reads may underfland, Dpcts not J 9 eafiydif- you mufl: kuow, that the fdfe Prophets are not fo cernsd. cafily difcemed as you think ^ for they feem to be true prophets^ and Godly, Holy, Learned, Ortho- dox men, Men of Eminency and Renown in the Church and State : and fo to fiefh and blood, and the Wifdo7n and Religion of the world, h will be Becaufe of 3 difEculc, yea, an impofiible thing to find them vLfisuncJe^'^"^' for thc fdfe Prophets have kvcmlgloriou^ Fails which' they over them, to hide and obfcure them from com- 2>chjd. jj-jQj^ Knowledge. Wherefore we declare unto you from the Word of the Lord, touching thefe falfe Prophets, who ihall do fo much raifchief ^'■^'^' T. That they fiiall not proceed, or come forth from among the Jews^ or Tnrh^ or out of the barbarous Nations, but they lliall arife of fuch as are called Chriftians. ss.oaJi/. 2. Seeing among Chridians fome are openl/ profane and evil, others feem to be Religious and Godly ^ the filfe Prophets fliall be found among the better fort \ and therefore faith Chrifl, they fnall come \\\ Shesps cloathi?2g^ as if they were of Chrifls own fiock : and Paid faith, they have a form of Godlinefs^ that i% they fhall be painted over glorioully, with all appearances of truth, righte- oufnefs, honelly, goodnefs, and all the names of godlinefs. Thirdly. 3. Seeing amongfl thofe that feem to be the bet- ter Sort of Chriftians, fome give themfelves to the Mtnifiry of the Word, and fome do not*, the falfQ TJ?e Tryal of spirits. dS?, falfe Prophets fhall be found among thefe Chrifti- ans who take upon themfelves to be Preachers^ as Paul tellifies, j^^s 20. where having called toge- ther the EUers and Teachers of the Church of E- fhefpu^ he faith to them, ex vobps ipfis^ om of your Own Selves fhall men arife^ fpeaking perverfe thifigs^ to draw away difciples ajter them, 4. And feeing among thofe who are A£mfiers^ Fourthly. feme are light, and vain, and carnal, and formal Perfons, and others are men of great Worth and Reputation, and feem to be the precious Members ofChrifl^and even Pillars in the Church, fo that the Common People think, that all Religion would go down with fuch Good men, they having fome Gifts and enlightnings of the Spirit, and feeming more than ordinarily godly, religious, wife, holy, fober, devout •, now the falfe Prophets fhall be* found among Thefe. And as they who oppofed Chrill at his firft coming in the flefh, Teemed more wife, and holy, and eminent in the Church than the reft, as the Scribes and Pharifees^ who fat in Mofes Chair, and had the outward Letter of the Word in all exactnefs, and the outward Form of Religion in all ftridnefs; fo they, who do, and Jhali moft oppofe Chrifl in his coming in his Spi- rit, and (hall contradi(2: his Word, and refill his Servants and WitnelTes of his Truth, do, and fliali appear more Wife, Holy, Learned, and Godly, than the reft of the Teachers of the Church. And thus you fee, that the falfe Prophets of ^;^- tichrifi fhall arif^ among Chriftians, and among fuch Chriftians as feem to be Godly ^ and among fuch feeming Godly Chriftians as Preach the Word \ and among fuch Preachers of the Word as feem to be of greater Worth and Eminency than the reft : and fo in all thefe Regards it will be a hard matcer to difcern them. 2. Again, 4 84 T^^^^ Try a I of Spirits. 2. Difficulty 2. Again, Such perfons, of fuch appearance of laiKo- Worth and Holinefs as thefe, do ufually get to phets. their fide, the Greateft and Higheft Perfons in the Kingdoms and Nations, and do obtain, not only their Countenance and Favour, but alfo their Power and Authority for Themfelves. 3. Difficulty. ^ j3y ^Q|.j^ thefe means (to wit, their Teeming Holinefs, and their Intereft with Worldly Pow- ers) they exceedingly enlarge their Credit and I Reputation with the World, and do get Multi- tudes of people and Nations to entertain them. For Antichrifi could not deceive the World with a company of foolilh, weak, ignoront, pro- phane, contemptible perfons, but he always hath the Greateft, Wifeft, Holiefl, and moft Eminent in the vifible Church for Him, and by Thefe he feduces and fubjeds to Himfelf, even the Whole World. 4 difficulty. Befides, they that are againft Him and his falfe Prophets, are but a very handfuU of Saints, who have the Spiric of Chrift, and through his Spirie difcern Them, and oppofe Them, and forfo do- ing are defpifed and hated of all the World. ' Wherefore it is a harder matter to try thefe falfe Prophets, than we are well aware of. And yet as hard as it is, the A^oflle^ by the Spirit, hath given usa manifeft and certain Rule of Try- al; And this is the third general thing I na- med. ^ ThirdPoint, The Third point. The Rule of To wit. The ffifficiem Rnle, whereby the true Church . ^^^ ' may throughly try the Spirits and Profhets^ how cun- ningly and fihtilly foever they are dijgmzedj and this be lays down, verfe 3. Hereby know we the Spirit of God ; every Spirit that OQTifejfeth that Jefus Chrift is come in the flejh^ is of 6od% The Try a I of Spirits. 485 Cod y and every Spirit that confejfeth not that Jefm Chrifi is cotne in the fie fh^ is not ofGod^ &C. Now this Scripture we may underftand twoATvrofoid WayS. ingofthis 1. Of a right Knowledge of Jefus Chrilt in his^'^^'P'"'"*' own Perfon. 2. Of a true Receiving of this Chrifl; into us by Faith. I . Of the right Knowledge of Chrifl in hi4 own ^: Perfon* ^ knowledge 1. For whereas he faith, Every Spirit that con- "^^(^^^^'^it* eonfeffeth that Jefm Chrifl is come in the flejh^ &c. J^ue God. this gives us to underlland that he is true God, and was before he came into the flefh. 2. Whereas he faich, every Spirit that eonfeffeth '^^J''^^^ that Chrifl is come in theflejhj this gives us to underlland that he is true Man, our very Brother, partaker of the fame flefh and blood with us. 3. Whereas he faith, every Spirit that eonfeffeth I'^^^^^^oth that Jefm Chrifl is come in the flefh^ &:c. this rnHim'in^ alfo gives us to underlland, that in Him, one perfon. true God and true Man are united into One infeparable Perfon. 4. Whereas he faith, every fpirit that confejfeth a- The End that JefHs Chrifl is come in the fie fi:, dic. this;;^;f'^^;;^^: gives us occafion to confider the End of his lent perfoa Coming^ feeing God did not become M^^^^^l!^^^^, in vain, or for fome flight Caufe, but that wher.ce flows he might Redeem unto God, all thofe whom }^! ^"Tt- led^e Oi his the Father had Ele€ Try al of Spirit So that Sojourns ia this World, hath not loft one ilone out of its Building, nor one Member out of its Body, by all that Antichrift, and the Devil his Head could do. And therefore Antichrift hath no no caufe to boaft, for he hath got none but his own o And the true Chnrch hath no caufe to be difcouraged, for it hath loft none of its own j and None ever went out from it, but thofe that were not of it ; and all that were truly of it, have ever ^ continued with it. And thus much briefly touching the Vidory which the Faithful obtain againft Antichrift and his Prophets. Thc|round$ ^^^ thc Grouuds of theVidory here named, cf th«[f are two. viftory. J. xhe firft is, Becaufe they are of God : Te an Becsa& of Gody little Childreriy and have overcome Antichrift and his falfe Prophets cannot prevail againft the truly Faithful, becaufe they are of Gody , as the Spirit alfo fpeaks elfewhcre, faying, i Cor. K 30. Of Him an ye in Chrifijefus'y and they are ; of Sf^ of Gody as Children are of the Fathery as it is writ- ttu. ' "ten. Jam. i. i8. Of his own will begat he usy by the \ word of Trnthy that we fhould be a kind of Firfi j Frnits of his Creatures. ^ ! Aadi fjpar- So that, as the Children of Miny are of their F<«- t^k^.sii insfj^^j.^^ through a Natural Cenerationy and Being; ''^^^^^^fy the Faithful are of God, through a Sfiritual Ge* j neration^ and Being, ; And as the Children of Men partake of the very 1 Nature of their Father Sy fo do the Children of God \ partake of the Dtvine Nature ; the Faithful being born again, not ofcorruptihlty but of incorruptible feedy , by the Word of Gody which lives and abides for ever. That as Jefpts Chrifi (who according to his Hu- mane Natrnty was a Many and la all things like to \ The Try a I of Spirits, 523 «f, fin excepted) came to be of God, and to be the SonofGod^ through the coming and dwelling of the Living Word of God in his flefh, according to the Love, Will and Councel of the Father-^ fo the fame Living Word, coming and dwelling in the Faithful^ his Members^ according to the fame Love, Will, and Coiinfelof God, They alfo, come to be of God in Chnft^ as Chrift is of God, according to his Humctne Nature^ And as Clorifi being thus of God, according to the Word of God, that dwelt in his Humane Na- ture^ overcame the Bevil^ the Head of Antichrift^ and Antichrift and his Body^ the Temple of the Devil j So do all Chrijis Members overcome Anti- chrift^ and his Prophets^ through the fame Living word of God dwelling in Them, or through the Word of Right eoiifnefs and Life^ its being incarnate in them, that is, its being written in their Hearts by the Spirit^ or put into their inwards parts. Wherefore Chrift throughout^ that is, from the Head it felf to the loweft Member^ is called Jmmamel^ iGod with us: or which is all one, God manifeftin \fhe fiejh, i And for this Caufe thefe faithful, or little Chil- ^re« of God cannot be prevailed againft, inafmuch |as they are of God, and fo have in them, by true Union and Communion, the Nature ofGod^ and ithe Word of God, and the Spirit of God, and the Right eoufnefs of God, and the Wtfdom of God, and the Tower of God, and the Life and Light of God, land all the Things of God, as the Apoftle Fad ifaith, in the New Creature all things are become Ncw^ and all things (thai is, all thefe New Things) ar^ of God, (that is, they are the very Things of God.) And fo thefe Faithful People cannot be prevailed againft by Antichrifty or by the Devil, the Head of Antichrift \ but They do prevail againft the Do* Urint of Amnhrift^ by the Doariae of Chrift •, a- L 1 i gainft, 5 2 4 The Tryal of Spirits. gaiiifl: the Sprit pf Jmichnfl by the Spirit of Chrift ^ agaiull the Sin of Antichrift by the Righteournefs ' otChrifl:-, againfl: the Error of Antichrift by the | T'Uth oi Chrtjh^ and againft all the Things of An- tichrift, by Che iniinice and eternal Things of Chrill.' Wiicreforc you fee, that all they that are of God, through a New birth, and are the true Chil- dren of that Heavenly Father, and do partake of his Divine Nature, and all his Divine Things, they cannot be overcome of Antichrift and his Pro- phets, but they do mightily overcome them all, through that Immortal feed of the True and Li-. ving Word of God, of which they are born, and in which they live and adl:. But, They that are overcome by Antichrift and his Teachers through their deceivablenefs of Ua- righteoufnefs, they never were the true Children of God, but Hypocrites, and Unbelievers under a form of Godlinefs, that is, as the ApojiU ftiles them, Biftards, or falfe Children, who never had received the true Nature of God through Faith. 2. The Second Ground. ^^vikofy And now follows the fecond Ground, why. ot the Faith- the Faithful cannot be overcome by Antichrift, Becauib'''''^"^ his Prophcts V to wit, greaterishe Beca^fe greater is he that is in yofiy than he that i( "^V''!. i^ the World. them, than iii n\ n r » i hethatisin , And here the ApoPde Ihcws, that the true faith-; tbsv^rorid. fyj chriftians, are not only of God, but alfo have Qod himfelf dwelling and abiding in them: For they are built np hy the Spirit to be the habitation of Cod J and God is in. them of a Trnth^ and that noC by created Habits of Grace, as Antichrift and his Prophets have thought and taught; ^but the true God is in them of a Truth, and He dwells ia them, and walks hi them, as Himfelf ' hath faid, ; . . and ' The Trya I of spirits. 5:25 dilld the Tabernacle of God i< with Men, And now, las the Sun is never without its light 2nd hear, and jail its Vertues, and where-ever it goes, all thefe I gp along wkh it, being infeparable from it ^ fo where-ever the Lord God comes, He comes with all his Righteoufnefs, Wifdom, Power, Peace, joy, and all his infinite and eternal things^ and where God Himfelf is, there are all the things of God. And thus God in his Faithful People, is greater than He that is in the Worlds that is, He is greater than Antlchrill, and the Devil his Head. He is greater in His true v^ord, than they in their pretended word ^ greater in His true Spirit, thiin they in their pretended Spirit; greater in his true Righteournefs, than they in their pretended Righ- teoufnefs \ greater in his true Wifdom and Power, than they in their pretended Wifdom and Pow- er, &c. Greater is He th Yea farther, and which is very conflderable, the World can indure and like any Dodtrine, though in the Letter never fo Holy and Spiritual, from fuch Teachers as are ofone Nature and Spirit with it felf. And He that fpeaks of the things of Chrin, without the Spirit of Chrifl:, and by the Spirit of the world, can never, by any fuch Docflrine, be grievous to the world, but rather acceptable: See- ing there is more in the Nature of thofe Teachers to reconcile the world to them, than in their Do- drine to fet the world againll them : For the world cannot but agree with thofe Teachers thatj are of the world, let their Dodrine in the Letter be what it will Whereas on the contrary, the faithful are not of the world but of another Secd^ Natnre, and Principle^ The Tryal of Spirits. 5 ^ t Princifle^ which is in diredt Enmity to the world ; and fo they fpeaking the things of Chrift in the Spirit of Chrift, muft needs be grievous and tron- blefome to them who have the Spirit of the world ; and the Friends of Chrift crucified, cannot but be grievous to the Friends of this world. And this for the firft Ground. 2. The fecond Ground, why the Worldly Veo- *• fie hear the Worldly Teachers^ is this. Becaufe they [peak of the World. Eecaufethey For as they are, fo they /peak •, out of the ahm- wodd? ^^^^ dance of the hearty the mouth fpeaketh ^ and fo They that are of the World., fpeak of the World: and this we may conceive of in three particulars. I. The Worldly Teachers fpeak of the World, Their fpeak- that is, they fpeak the Spiritual Word of God in'^^o?,V^\y a Carnal and Worldly Senfe ; they fpeak of Di- be under- vine things, as of Humane things, according to^^^^J^^^ their Natural and Humane Mind, Reafon, Know- fenre. ledge. Learning, and Underftanding of them. Jj'/J [p^^^^. And fo, they give forth Chrift himfelf, and his word of Kingdom, and all his Things, his Redemption, J^^^^J^f-^^j-^ Reconciliation, Salvation, as alfo Faith, Hope, Love, and all the Graces of the Spirit, and Riches of Chrift, they give forth all thefe things, in a Carnal Underftanding and Notion to the People. And the World can like well enough of Chrift, his Kingdom, and Things, in a worldly Senfe ; they can bear, or endure Faith and Repentance., and the New Creature, and the New Jemfalem in a Carnal Senfe-, while in the true Spiritual Senfe of them, and as they are in themfelves, and ac- cording to the mind of Chrift, they are the great- eft Enemies to them that can be. Now Believers muft know in this Matter, That whoever fpeaks the things of Gods Spirit, by the Spirit of a Man, or Spiritual Things, in a Hu- mane, Carnal, and Worldly Senfe, is a falfe Pro- phet, ^ 5 2 lbs Tryal of Spirits* pheE, and Teacher of Antichrifi. Whoever read- ing or hearing the Gofpel of God our Saviour, doth uaderftand and frame ic after his own Hu- mane Senfe, and doth not fo underftand it as the Lord hath fpoken it. He is a falfe Prophet, under- ftanding and fpeaking the Gofpel after his own mind, but contrary to Ghrifts -^ and thefe open their own Hearts to the People, and not Gods. Now when the People that are of the World, hear the Teachers that are of the World, fpeaking Spiritual Things in a Carnal and Worldly Senfe, and according to fuch an apprehenfion as they |iave already in their own Hearts, they do ex- ceedingly cleave to, and embrace fuch Teachers^ and their DoEirine, For fuch Dodrine, man in his Natural Condi- tion can well like of, feeing it leads men only to a change of Outward Works, and to a performance of Outward Worfhip, which any man by his own natural abilities can perform \ and the world can well endure to put on the faireft form of Godli- nefs, and the flrideft, fo their Nature inwardly may remain the fame. And thus the Worldly People comply readily with the Worldly Dodrine of the Worldly Teachers, feeing it is after the Senfe and mind of Man. But on the contrary, Chrift and his Seed, as they are not of the world, fo neither do they fpeak oft he world, but being of God, they fpeak the things of God, according to God ^ they fpeak of the things of God by the Spirit of God, and io according to the Mind of God ; they fpeak of the things of God, in the Wifdom, Righteoufnefs, Truth, Light and Life of God ; and thus the World cannot endure the word, nor thofe thac teach it, ' 2. The The Tryal of Spirits. 5 a; 3 2. The Prophets of Antichrift: fpeak of the 2. world, that is, they turn the word of God into^h'/spS worldly and Carnal Doctrine, for worldly Ad- ai word of vantage fake ^ they preach the fpiritual word of ^raaUn*d God carnally, that they may make it ferve their own Turns and Ends. That word of the Gofpel, which God hath given only to ferve the fpiritual and eternal welfare of his Church, the worldly Teachers frame and ufe this, only thereby to ferve their own worldly Credit and Reputation, their worldly Profit and Preferment, and their worldly Authority and Dominion. And thus that word of Faith^ which in its own proper Nature and working, calls off all Men from this world, and the nirjgs of it, to the King- dom and Glory of God ; they make this very word to found carnally, that by it they may feek Them- felves^ and the Things of this prefeni Life. But Chrifl and his Seed^ who are of God, they fpeak of God and not of the worlds feeking no worldly thing at all by the word of God^ which They teach and hold forth, as is manifeft in the Life of Chrifi and his Chriftians^ 3. The Mini fters oi j4nticlorifi^ov worldly Teachers 3. fieak of the worldy that is, they turn the word of "^^^^y f""* God into worldly Dodrine, that thereby they coViiiTo ° may avoid the Crofs, which the word of God,^voridiyDo' in the Spiritual Senfe of it, would certainly expofe vojTcIk ^ them to. But now thele worldly Teachers, ascrofs. they love the world, fo they cannot endure the Crofs, that is, reproach, poverty, Ihame, fuffer- ings and death for the true word. Wherefore they Preach the Gofpel in fuch a fenfe as fiiall pleafe the world, but never offend them ^ as fliall make the world their Friends, but never their Enemies ^ for they cannot endure to think of, much lefs to fufFer the utmoft Hatred and Perfe- cutioa of the World for Chnfts Names fake. Wherefore ^34 -^^ Try a I of Spirits. Wherefore I fay again, though in Chrifl^ they will praife his reproach, his fhame,his poverty, his tri- bulation, his death and crucifying, yet they cannot endure thefe things in themfelves for his Truths fake *, but are molt careful and ftudious to preach the word of God in fuch a worldly Senfe, as fhall never provoke the World againfl them, to do them the leaft harm ^ but (hail rather incline them to confer upon them (according to their own phrafe) all Countenance and Maintenance. And ihus the Worldly Teachers f^eak of the World^ in this Senfe alfo. But Chrifi and his Seed who are of God^ they fpeak not of the Worlds hxxtoiGod^ that is, they ipeak the Word of Gody according to God^ never re- garding whether the world be pleafed or difplea- fed therewith. Yea, they fpeak Gods wordy ac- cording to Gods mindj though they certainly know that it will procure them all forts of reproaches, and tribulations, and all manner of evil to be fpoken and done againfl them \ in as much as they love God^nd his word, more than themfelves and this world ; and fo, they are fo far from de- clining the Crofs of Chrifl, which the right Con- feffion of the word will bring upon them, that they account it their greateft Glorifyingj to have fellowjhip with Chrifi in his Sufferings^ and to be made conformable to him in his death, all which things He endured, becaufe he fpake Gods word according to Gods mindy and contrary to the mind of the world, and worldly Church, And thus we fee by Johns Dodrine, who (pake by the Spirit, who they are, with whom jinti' chrifi and his falfe Prophets prevail, to wit, the worldy and worldly People \ as alfo the Grounds why they prevail with them, namely, becaufe they ar€ of the worldy and fpeak of the worldt And now for the Vft. The The Tryal oj Spirits. 5515 The V^'orld hears thefc Teachers, who are^ and fpeak of the World, And hence firft we learn. That Antkhrift and i.Vfe. his Prophetsy the worldly Teachers, come with aH natural fuch Deceiveahlenefs of VnrighteoHfnefs^ that no A^^- ^d^by^A^Vi- turd or Worldly Men whacever, of whatever Farts^ chrift,what- Learning, Knowledge, Righteoufnefs, can pof-^^^^f^. (ibly difcern ihem. If Men are buc Natural men, meots may though never fo accompliilied, jintkhrifl deceives ^'* them all, and makes them his Difciples. For Antkhrift comes fo fubtilly, and in fuch glo- rious appearances of Holinefs and Religion, thac none can know Him and his ways, except they be lingulariy taught of Godj according to that of Chrift to his Difciples, To Tou it is given to know the Myfteries of the Kingdom of Cod^ to them it is not given. And to wbom it is given to know the Myfteries of the Kingdom of Chrift, to them alfo it is given to know the Myfteries of the Kingdom of Antichrift ^ and none can truly know, either the one or the other, without a fpecial Gift from God. Whence it is moft evident, That Men are not able to underftand Antichrift^ and his Kingdom, and Things, as they are men learned in Philofophy^ and in the Knowledge of the Tongues^ or as they are men of fuch and fuch Degrees and Titles in the Vniver/ityy or of fuch and fuch Ecclefiaftical Orders m the Church : I fay. Men by all fuch Abilities and Accom^lifhmems (as they fpeak) are not able to dilcern Antichrift ^ but rather are the more ready to be overcome by Him, feeing by all thefc Humane and Ecclefiaftical Things, Antichrifi can lay the fafter hold on them, and make them the more his own. And 556 The Try a I of Spirits, Amichriftis And Antichrifl mufl needs be unknown to fuch thtmXing"^^"' in as much as Chrill Himfelf, as he is held chriftisun- forth in the word, and whatever he is and doth, them?^° both in Himfelf and Members, is wholly unknown to them \ yea, is fo ftrangely unknown, that by a prodigious miftake, they do judge Chrifl, and his Members, and their Dodrine to be Amichrift^ and his Members, and their Dodrine : And on the contrary, they do judge Antichrifl^ and his Mem* bers, and their Dod:rine, they do account and efteem of, as ofChrift Himfelf, and his Members, and their Dodrine. And thus, is the multitude of Carnal Chriftians, (which are even the whole world almoft) through the effedual Operation of Satan, brought to think and believe aflaredly, that the Prophets of Antichrifl, *who handle the Scriptures carnally,and after the mind of Man, do verily teach the very Dodrine and Truth of God ^ and of this they are fo confident, that they would have the worldly Powers and Magiftrates to fores all Men to believe as they fay, and to pradife as they command. Yea, thefe worldly Men, with all their worldly Accomplifliments, are fo delu- ded by Antichrifl^ that whilft they oppofe and perfecute the Faithful People of God, or rather Chrifl: Himfelf, and his word, works. Truth, and Righteoufnefs in them, they verily think they op- pofe and pGrfQcutQ Antichrifl Himfelf, and the falfenefs of his Members. And as the Scribes and PharifeeSy the chief Teachers of the Jewijh Churchy being Deceivers themfelves, did yet call Chrifl a Deceiver, and in killing and crucifying Him, thought they did God good Service ^ fo the Car- Clergy, and the Head of them, being Antichrifls themfelves, do yet tell of, and terrific People with another Antichrifl : And being Seducers themfelves, do yet rife up againft the very Mem- bers of Ghtift, as Seducers, that thereby they may The Try a I of Spirits. 5^7 may boaft themfelves to be Righteous. So throughly and perfedlly hath Amkhrij} deluded and inchanted them, through the c///> oj the Wint of his Fornications. Tlius the whole world is overcome by Anti- chriil, and cannot by all their Higheft Attain- ments difcern Hitn fromChrilt^ only they, who ^XQhorn of God^ and are his rr«f C/j/Z^rr;?, and (be- ing plain, (imple, meek, and lowly in Spirit) are taught of God, Thefe only know Antichrift, and overcome Him \ but thefe are the little flock. Secondly, In thatthe l^f-W^ //^^rj the Minifiers 2.Vfe. of Amichrifi : Mea of a We are given to underfland. That men that^pj^-f^a,,. are of a Worldly Spirit^ and through that, are ad-notunder- dided to tht World, and to feek and follow after Sece>oF the Profics, Pleafures, and Honours of this Life, Antichrift, they cannot poflibly underhand the Impoftures and Deceits of Antichrift and his Teachers, but they all are feduced and overcome by them. Whoever therefore do profefs or pretend to Religion and Godlinefs, and neverthelefs live in the Spirit of this World, and are fwallowed up with the Cares and Comforts of this World ^ all fuch Chriftians are a fit prey for Antichrift: Seeing, T. Such Carnal Chriftians are fo addided to worldly occadons, that they cannot attend to the word of God in the Spiritual Senfe of it, which is only known by Temptation, Prayer, and Gods ^ own Teaching. And hereupon they want the true light, by which only Antichrift can be dip cerned. For Antichrift comes in fo great fubtilty and likenefs to Chrift, that he cannot be per- ceived, but by Chriftians much acquainted with the word, and much mortified and quickned through it. 2. Such Carnal Chriftians, as they negledt the word in the Spirituality of it, fo alfo they do love M m this 5^8 The Try a/ of Spirits, this world, and this quenches in their hearts the love of God J as John faith, If any man love this worlds the love of the Father is not in him\ Now they whofe Hearts are inwardly deflitute of the true love of God, and yet do outwardly profcfs and worfnip Gody all thefe are a fit Prey for Aa- tichrifl. ^ And thus the world loving and feeking it felf, and ics own things, receives Antichrifl, whilft: it cannot difcern Him. Wherefore the Scriptures do every where give Chriftians fo many warnings againft Govetoufnefs, which takes from men all true defire afcer Chrifl^ and all regard lenfe, and knowledge of Antichrifl. Chrifl there- fore fdid to his Difciples, Take heed and hew are of Covetimfuefs ; for where the Treafare is^ there will the Heart be alfo^ &c. And thus all thcy, who are Lovers ofThemfelves^ and of this world, the greater outward profeffion they make of .Religion, the more ready are they to receive and entertain the Miniflers of Antichrift, and their Dodrine, fee- ing they are^ andfpeah of the World, 9. Vfe, 3.. Seeing the World hears Antichrifl, and his ^f* '^'■"^L Teachers, we are to take notice, that the Garnal amraerour^nd Antichriftiau Minifters have a Numerous Au- Auditory. dicory, all the worldly People cleaving and joyn- ing to them, becaufe they fpeak that which is in their Hearts. And therefore it is faid, ^^t/r/. 17. 15. That the waters^ whereon the great Whore (thaC is, the Ecclefiaftical State which chiefly confifls in the Clergy) futeth^ are People^ atjd Multitudes^ and Nations^ and Tongues ^ So that the falfe Prophets have all the world to hear them, except the Faith- fi}l and Spiritual People, and Multitude is a cer- tain Sign of their Church, And Revel. 15. i/. 7. \t i> faid, that Power was given to Antichrifl over all Kindreds., and Tongues.^ and Nations.^ and that all th.it dwell on the earth Jljallwor[hip htrriy whofe Names arc The Tryal of Spirits. 539 are not written in the Lambs Book of Life, So thaC Antichrift by degrees, and by his federal Forms and Appearances, one flill more deceitful than a- nother, doth win to Himfelf all niankiridj but the very Ele(^. And fo from time to time hitherto, he hath gotten to Himfelf National Churchef^ even the Generality of all the People, of whole Nations^ Kingdoms, and Common-wealths, to hear his Teachers, and to receive and fubmit to his Do- drine and Difcipline, as moft true and Or- thodox. And thus hath Antichrifi multitudes, even the whole world to follow his Teachers, and to fub- mit to them. But let not the true Church, and little Flock of Crucified Jefus, be offended here- at, feeing they are but the world who hear An- tichrifts Teachers, that is, they are fuch Peo- ple. 1. Whofe inward Nature is earthly, carnal^ devilifh. 2. Such, who love an outward Form of Religi- The Hear- on and Godlinefs, whilll they are bitter Eiie- 7*.°^ ^nri^ mies to the Power or it. phets, 3. Such, who love fuch a Doftrine and Religi- gion, as may ftand with their old corrupt Nature, and may beautifie and fupport it •, and fo may make them painted Sepulchres, outwardly fair, whilft they are inwardly a- bominable. 4. Such, whole love the World, in the fenfe of - their own mind, but hate and abhor it, in the fenfe of Chrifls mind •, and reckon ic fo, to be the greateft Error and Herefie in the World. 5. Such, as profefs Chrifl and his Gofpel, as to make them ferve their own worldly Ends and Advantages, without the leafl regard or re- fpeft had to Chrifls true Kingdom. M m 2 6, Such, Sc 540 The Try a/ oj Spirits, 6. Such, as love themfdves and their own ching?, the provifions of the flefli, and a quiet, eaiie, and commodious life, better than Chrift: Jefus and his things. 7. In a word, they are fuch, as under the glo- rious profefIion,and fubtil pretence of Church, are truly and inwardly the Church of the De- vil and Antichrifl* Such a People and no other hath Antichrifl to hear Him, and to embrace and depend on Him, and his Dodrine, MiniHry, and Ordinances; thac is, the mukitude of falfe and Carnal Chriilians, which arealmoft the whole world of the outward Profeflbrs of the Gofpel and Chriftianif y. For as Antichrift and his Prophets are of the world, and fpeak of the world, fo alfo the world hears them. And thus much for the fifth Point. The Sixth Point. s^^t of^ In the Sixth place the Apoftle fhew§, How the Triah icd Spirit of TrHth and Error may be known in the People^ En or may ^s well as in the Teacheru to wit, by the Peoples cc iHcarers. clcAvinf to the Teacher s of Truth^ or |0 the Teachers '^** We are of God \ He that knoweth God he^reth Vs ; He that is not oj God^ heareth not Vs ; hereby know W3 the Spirit of Truth^ and the Spirit of Error, We are of God '^ to wit, according to his New Workman(hip in Chrifl: Jefus, through which we partake of the true Nature of God in Chrift, as Members, as Chrift Himfelf doth partake of that Nature, as Head \ and being thus of God, we cannot but confefs God, his Name, and Truth, in our Heart, Mouth, and Life. He that knoweth Gody heareth hs ; that is, he that knoweth Gody through the teaching of God^ knoweth The Try al of spirits. ^41 Vs who are born and taught of Cod ^ becaufe we fpeak to them of Gody and the things of God^ as Cod himfelf hath taught them oi Himfelf, and of his Things ; and therefore they readily receive from Vs that Teftimony of the Trnth^ which God himfelf^ either hath already inwardly taught them, or doth teach them by his Spirit, whilfl we yet fpeak by that Spirit. And fo they hear Us, by being fa- tisfied, and acquiefcing, or being at reft, in the tfu^and wholfom, and faving Dodrinc of Jefus Chrift, which we teach. Hereby know we the Spi^ rit of Trnthy to wit, in the Hearers •, when they cleave to the Truth of the Spirit^ or to the Tmthy as it is and dwells in Jefnsj publifhed by the Teachers of Truth, It follows. He that is not of Codheareth not tts ; That is, He that is not of God, through a new Birth, and the renewing of the Spirit, and fo is deftitute of the Divine Nature, or of the Eternal Word, and Spirit, which through his Unbelief have no Place in his Heart : He that, thus, is not of God, but contrarily is of the Devil, through Sin, Error, Darknefs, Death, Enmity to God, and his whole evil Nature, he hearing not us ; that is, he doth not Taft, and Relifli, and approve, and receive, and embrace, and love the Word of Faith, and Myftery of Chrift and his Gofpel, which we teach ; but do rather hate, oppofe, reproach and perfe- cute our Dodrine. And hereby know we alfo the Spirit of ErrorJ to wit, in the Hearers, when they do not receive the Word of Truth from the Teachers of Tnith, but do contrarily cleave to Human, and Philofo- phical, or Moral, or Formal, and Natioi^a! Do^ drine, publifhed aqd held forth hy the Teachers of Error. M m 3 H they fiioiiU teach aU Nations ^ and gather one Chri- ftian School out of them all, by teaching them to ehjerve^ and do whatfoever he had commanded them^^ to wii, in the Gofpel \ and nothing elfe, or more : He commanded them to teach all that, and only that ^ and promifed himfelf to be with* them to the end of the IVorldy in all fuch Do- drine. ^j^c Apo' y\nd the Apoflles accordingly, (not by any help MPhiS-^of Humane Learning) but when they had recei- phy. ved the Spirit, went forth to teach the Nations, and to fee up Chriftian Schools every where by their Dodrine *, and They all, only taught Jefm, and the ReftirreEilon from the dead. Peter. Thus Peter firft taught the Men of Jndeay and Inhabitants of 'Jerufalemy That God had made JefnSy. whom they had crncifiedj both Lord and Chrlft j ha- ving raifed him from the deadj hecaufe it was not fofjlhle for him to he holckn of Death^ who was the J^ord and Author of Life: ' And- Pubiijl)ed in his Commenconent Sermon, An. 165?. 565 And Steven^ difputing with the Libertines^ Cire- Steven^ fiians^ and Alexandrians^ and divers Phiiofophers of Cilicia and Afia^ did hold forth to them nothing but Chrifl^ and that Hefljoidd pnt an end to the Tern- fie and Law^ and jJjoidd change all the Cnfioms of Mofes. And, They were not able to refifl the Wifdom and Spirit by which hefpakey ACcs 6. And Pad at the Vniverfity of Athens^ reproved TauL there Heathenifm^ and taught nothing among the Epicureans and Stoicksy and other Sells of Philofo- phersj but the RefnrreBion cf Chrift^ and his King- dom and Judgment j Ads 17. He alfo difputed daily in the School of one Ty- rannusy and that for two Years together, and per- fwaded only the things touching the Kingdom cf Cody broughtinto the World by Jefus Chrill, A5ls 19, And he fo prevailed with his DoEirine^ thafi many which xx^'Q^ Carious Arts^ brought their Booh together^ and burnt them before all Men^ and the Price of them was counted at Fifty Thoufand Pieces of Stiver: So that, as the Gofpel prevailed, and the Name of Chrift was magnified, fo did People renounce Phi- lofophy, and burn their Books of Curious Arts : To recover which Books again out of their Afhes, if it might be, our Vniverfity would give as much Money ( if they could procure it from good Be- nefactors) as they were then valued at by the Heathen. So that as they, through the Efficacy of the Gofpel, of Heathens became Chriflians, and threw away all other Learning, and burnt their Books of great Value, left they fhould in- fed others : So on the contrary, in our ZJniverfi- ties of pretended Chriftians^ Men ufually become true Heathens ^ never valuing the precious Gof- pel of God our Saviour, as they do other Hca- ihenifh and Philofophical Books. Farther, the fame Pjiul dwelc after at Rome twa whole Years in his owa hired Houfe, and during ail 5:66 The Confutation of Mr. S. Simpfons Errors. all that time, Trenched only the Kingdom of God-) and taught thofe thwgs which concern the Lord J efts Chrift , with all Holdnefs: But Caught not one Word of Philofophy. He alfo at Corinth^ a great and famous City of Greece^ full of Philoibphcrs and Orators, taught nothing among them, hut Chrifl cmcifed^ to the ^ews aftnmhltng Block^ and to the Greeks Foclilh" nefs \ Bnt ro them that believe.^ both of Jews and Greeks^ Chrifl the Power of God^ and the Wifdom of God^ I Cor. I . And as he made no Vfe of Humane Learning all this while, fo in i Cor. 2. he plainly renounces it, and rejeds it ; faying, Ver. I. J^nd 1 Brethren^ when J came to you^ came not with Excellency of Speech or Wtfdom^ declaring unto yon the Teflimony of God. Ver. 2. For I determined not to know any thing a- mong yoH^ fave Jefus Chrifl^ and him Crucified. Ver. 3. And I was with you in Weaknefs^ and Fear ^ and much Trembling. Ver. 4. u4r7d my Speech and Preaching was not with enticing Jfords of Mans Wtfdom^ but in Demonflra^ tion of the Spirit and Power, Ver, 5. That your Faith jhould not (land in the Wif- dom of Man., but in the Power of God. Ver. 6. Howbeit^ we fpeak Wifdom among them that are perfeti ^ Tet not the Wifdom of this Jf^orld^ nor of the Princes of this World^ which comes to nought, Ver. 7. But we fpeak the Wifdom of God in a My- fiery J even the hidden Wifdom^ which God Ordained be- fore the World unto our Glory^ &c. Ver. 13. Which things alfo we fpeakj not in the Words which Mans Wtfdom teachethy but which the Holy Spirit teachethy comparing Spirit ml things with Spi" • ntml things. I la Vublifhed in hpsCom7?2e nee merit Sermon^ Kw. 165^, 567 In a Word, this whole Chapter tends to the utter Reje(fbion of Philofophy, ( which is the Wifdom of the World,) in the Kingdom of Chriit, which is the Kingdom of God. He alfo in his Epiflle to the Colicffiansy chap.2, gives forth another plain Tellimony againfb Phi- lofophy, defiring verf. 2. that the Htdrts of the Be- lievers might be comforted^ ^r.d that they might be knit tf (Tether m Love^ and unto all Riches of the full ^jfff ranee of "Underflandirii^^ to the j4ehjoxvlcdgeme-nt of the A^yfte'f'y of Cod^ and of the Father^ and of Chrift^ in whom are bid all ihe Treafures of Wifdom and Know- ledge'^ And this (faith he) I fay^ left a Afan fjokld beguile you with enticing iVords : Wherefore, verj, 8. laich he, Beware lefi any Man fpoil you throiio-h Fhilofophy and vatn Deceit^ after the Tradition cf Alen^ after the Rudiments or Elemznis of the World^ and not after Chrift *, fur in him dwells the Fulnefs of the Godhead bodily^ and ye are eompleat in him^ wh9 is the Head of all Principality and Power, Here is a fufficienc Caution againft Philolbphy, for the true Church for ever. For what need we (if we are true Chriflians) to turn afide for Wifdom, and Knowledge, and Learning, and curious Arts, to the Heathen, feeing God hath given Chrift to us, in whom is treafured up all the Heights, and Depths, and Lengths, and Breadths of Wifdom and Knowledge, whereby the whole World was made, and every Creature formed and fafhioned, and in which it hath its Being, Subftance, and O- peration ? Yea in this Chrift dwells all the Fulnels of the Infinite and Eternal God, and he is the Head of all Principality and Power^ in Earth and Heaven \ and there is in him alone, infinitely enough to make us Wife and Learned for ever, without calling in the Help and Contributions of the vain Philofophers, and their foolifh Wifdom. It is enough for Chdltian Schools to be taught to know 568 The Confutation of Mr. S. Simpfons Errors, know Chrifl, by the Miniftradon of the Spirit ' andallother Learning that is out of Chrifl, though it feem to be never fo high and deep, all faithful Chriftians are to rejed it, as meer Sophiflry and Deceit. And thus you fee that the Apoflles, as well as Chriil, taught their Scholars and Difciples only theGofpei, and fpakenotone Word for Philofo- phy, but diredly againftit. Tne primU And the following Fathers, and next Teachers tivc chrL- of the Chriftian Church after the Apofl:lcs,they alfo Believers obeyed the Command of Chrift", and followed the taught no Example of the Apofties in this Matter. For j>biiofophy. tne Biihops and Presbyters, that is, the Overfeers and Elders, had tender Regard to the Children of Chriftians, and did teach them as well as the People, the pure Dodrine of the Gofpel ^ They held forth to them, Chrilt Crucified, and did ex- hort them to Vmh^ new Obedience^ the Confejfion of Corifl^ and pattern Suffering ^ and did not at all in- termingle Philofopby with their Divinity, but al- ways rejected and condemned it, all along the firft and puiefl times of the Chriftian Church, till the Myflery of Iniquity began to arife, and did cun- ningly inlinuace it felf into the Church, by the means of Humane Learning. yujiincMdr' And here it will not be amifs to relate what vWofb'? Ji^ftine Martyr ^dxthoi himfelf, as to this mattery &'bttook' who was before his Converfion to the Chriftian I* "^j^^'^'^^^' Faith, a great Philofopher : and lived about 150 scriptoFes.^ Years after Chrift's Nativity: He (in his Dla^ logne with Try pho^ relates, How fir fl he joy ned him- felf to that Scd of Philofophers called the Stoicks, and after to the ?Qn\)2ittt\<±.^^ after to the Pythago- rean SeUj and after to the Platonifts, hut had no Sa- tis fath Ion in hi-s Mind by all this Knowledge : But at lafi he beholding the Torments and Sufferings of Chri- flians, and feeing them bear thetn with fnch Comfort and VuhliJJoei. in his Commencement Sermon, An. 165^. 569 ^nd Conftancy, he did thereby conceive that it was impojfihle for that kind of People to he fubjeU: to any Vice, ow Carnalicy :i which Vices of their own Na- Hire are not able to fnfiain any fliarp Adverfity, much lefs the Bitternefs of Death. And hereupon^ h* began to love and fear ch after the Chrlftian Religion : and being afflt^led in Mindy he did withdraw himfelf into ft foiitary Place^ where there met him an old Antient Father, of comely Vifagey and gentle Behaviour^ who began to Reafon with him^ and to tell him that there was no Knowledge of Truth amongthe Philofophers, who neither knew God, nor were aided by his Holy Spirit : And did farther reafon with him of the Im- mortality of the Soul, of the Reward of ^^r Godly, and Punifhment of the Wicked. Then Juftine being fatisfied with his Reaibns, yielded to him^ and de^ manded of him^ how he might attain to that true Know- ledge of God, whereof he had fpoken ? Who cottn* felled him to read the Scriptures, adjoyning there* TP^Vib Prayer, &c. And as this Juftine left all other Learning, and j^^n dd hu* betook himfelf only to the Scriptures ^ fo in the ananas ra- underftanding of the Scriptures, he rejeded ^W'aTvoiunta* his Philofophy, and Philofophical A pprehenfions -^tem Doari- faying, that the Interpretation of the Scripture is tobe"interlmati» accommodated to the Will of the Do^rine of the Spirity^fi^ccom-. and not to Humane Reafonings, And that he might juftjn. (^ be fureandfafe in all things, he hadconftant Re- E^pofit. fi- courfe to the Scriptures, thus underftood. So "* that Juftine Martyr being effedtually converted, wholly left his Philofophy, and betook himfelf to the Scriptures, and taught them to the Church, as he had been taught them of God, by his Spirit, conflanthe Conftantine the Emperor (though he were thejj^^^ ^^l^' firft that brought in the Myftery of Iniquity into care for the theChriftian Church, by mingling the Civil ^nd^^^^^f^^^"^ Eccleliaflical States and Laws together ) there be- chrifium, ing, in his time, a great Increafe of Chriftians, ^•"M ^^-^ O o through ci»jj4pfM. 5:70 The Confutation of Mr, S.Sim^iox^s Errors^ through theMiniflryof the Gofpel, and a great Confluence of them to his Imperial City for the 1 Words fake, he wrote to Eufebim Bijhop of Nko* ' *media^ in a fpecial Letter, Wherein he defired hintj with all Diligence and Speedy to procure fifty Volnmes « of the Scriptures to be written in Parchment well and legibly^ and in fuch a Bignefs or Volume as might be carried with greateft eafe ^ for the further teaching and injlruBing of thofe that came to attain the Knowledge of the Chriftian Religion : Judging it moft meet, that ChriHian People (hould be inftruded in the Do- drine of Chrifl; only, and not in Heathenifh Phi- lofophy. And though afterwards, when the fuffering Times of the Church began to be over, Chriftians became more carnal and fecure (and th'at inthe very Days of Confiantine ) and fo began to de- cline the Word of Faith, and to feek after Philo- fophy ^ yet had God in all the Ages of the Church fome of his Servants, who did rejed it, and did cleave only to the Word : Among which, I (hall only, for the prefent, produce the Teftimonies of Berno^ who lived above fix hundred Years ago, and Zuinglius of latter times. oAu i ^^^^Of who lived about the Year 1008, and was S°^6Afx'a Man furnifhed with all forts of Learning, faith, se muitls rjr-^^^ y^ ^^^^ JQ^ ^^^y Yg^^j rejeUed as Dungj the r^etaru!ii' Figments of the Poets^ and the Hiftories of the Hea- figmenta b thens^ and the Study of fecular Letters^ and had con- HiflorZs!^ verted the whole Intention of his Mind to the Word of fecuiariwnq'yQQ^^ and the Divim Things contained therein: And ;^l!d/^r v.- accordingly, he taught no other Doftrine to any. tut flercora reffiuijfe ; omnemque nuntls intentionem ad divina perfcrutanda tdnvertijfe» Betno !«, Epift. ad Magnifred. Hnldricus Zuinglius alfo Paflot of Zurich in Het^ vetiay a Man who had been educated in all kind of Learning, and was after, through Faith and the teaching '■■'■" I I. n ■ I , Pubiijhedin his Commencement Sermon, An. 1655. 5:71 teaching of God, an eminent Inftrument in his Church, he faith thus of himfelf; When (faith he) ^«'»i««'^«w I being yet a Yomh^ was exercifed in all forts of Learn- ^^t/%//ci- ing, I cantrnly fay^ that I did not profit lefs than theV^^na um reft of my EqHals: But when about feven Tears agOy l^ercen/c'r-. betook my felf to the Study of the Holy Scriptures/^ affimare then the things that 1 had before fueled in^ or ^earmdl^{''^;^J'^ /r^w Philofophers and Divined, did procure me foguam reU- tnuch Trouble, that being then moved by the Autho-^^^me*^"'*'' rity of the Scriptures, / judged that allthofe things fedffe, iZ were to be call away ^«^ counted as Dung, and that'^^^^^- }'^' the true Mind of God was only to be received from his & \ erita". ' pure andfimple Word, And therefore I began humbly^^^^^ ^«'- to intreat the Lord that he would votichfafe me his own Light : By which means it (hortly came to pafs^ that the'reading of the Holy Scriptures did much delight and pleafe me ; and they heing nakedly and alone propounded^ did flow unto me with more Eafe, than if I had read them divided and diftraded with variety of Comments. And as he rejeded Philofophy wholly, and entertained the Wordy fo did he only teach thh Word to faithful Chrifliansy who are the only true School of Chrifi'mthe World. Now by all this it appears, that the Schools of the Prophets and Apoftles, and of Chrifl himfelf the Head of them, and of the mod faithful Chri- ftians, that followed Chrifl:, in the firfl; and latter Ages, were in no fort like the Schools in the pre- fent Vniverfitiesj v/here Humane Learning, ac- cording to the Statutes of the Vniverfmesy pre- vails for the firfl; feven Years, and they think, Touths cannot be made good Chrifiiansj except they be fir ft made good Heathens, The Schools of the Prophets and Apoflles would not meddle with the Philofophy of the Heathen,^' but led the Children and Youth prefently to the Word of God, and therein to the true Know- ledge of God m Chrifl: : But thefe Schools firfl: O o 2 lead 572 The Confutation of Mr, ^^ Simpfon'x Errors^ lead Youth from God and his Word feveral Years together, to the corrupt Reafon, Wifdom, No- tions, Conceptions ^ yea to the Idolatry, Blaf- phemy, Atheifm, Lulls, Filthinefs, and Villanies of the curfed Heathen, that thereby ( in a flrange and Antiehriftian Method ) they may be the fitter to know and underftand the Scriptures. The Schools of the Prophets taught only Aiofes and the Prophets^ to the Jewifli Youth ^ and the Schools of the Apoftles taught Chrift only and his Gofpel, to the Children of Chriflians : But the Vniverfities lead Men both from Mofes and from Chrift, both from the Law and the Gofpel, to the Heathen, to make Men hereby the more able Chri- flians and Divines. The Queen of the South neglefting the Magi, or wife Men of the Heathen, came from the utmofl Parts of the Earth, to hear the Wifdom of Solo* mon \ And the Vniverfities leave Chrift, who 1$ Infinitely Greater and Wifer than Solomon^ and go to the utmoft Parts of the Earth for WiP dom from the Heathen. So that in thefe Vni- verjittes^ there hath been the greateft Apoftacy and Withdrawing from Chrift, and the greateft Diflio- nor and Difparagement oflered to him, and his Gofpel, as ever was known in all the World. For, Is is not a Matter of greateft Wonder and Amazement, that after that Word, which was with Gody and was Godj and is God bleffed for ever^ hath been manifefted in the Flefh, and that Flefli of his hath been jufiified by the Spirit^ to have the Fhlnefs of the Godhead dwelling in it bodily ^ and^ that this fo wonderful a Perfon hath come to his Church, in the fame common Nature with it, filled with all the Righteoufnefs, Wifdom, Truth, Power, Life, Peace and Joy, and all the things of God ^ ! fay, is it not ftrange, that he who alone comprehends the Fulnefs of all things, and in whom are hid all the infinite Treafures of Divine and Publijhed in his Commencemerit Sermon. An. 1655. 57? -— ^ — ■ — and Heavenly Wifdom and Knowledge ^ that he alone fhould not be counted fufficient and enough, no not by thofe who pretend his Name, to make us wife to Salvation (which is the only true, excel- lent, and necefTary Wifdom in the World) and to make the Man ofGodperfeBj and the whole Church of Godcompleat? But to the great Difhonourof Chrifl:,yea, to the veryRejedion of Chrifl", the Chil- dren of Chriftians mull be led from the Dodrine of Chrift, the Son of the living Godj to the Doctrine and Dilciplines of the wretched, filthy, abomi- nable, wicked, and damned Heathen: and to fpend the Prime and Flower of their Youth in thefe things: Who but Antichrift himfelf could have brought in, and fQt up fuch an Abomination of J)tfolation in the Church of God ? And yet for the better Credit of all things; muft thefe corrupt Heathenifh Schools be called the Schools of the Profhets ; though nothing but the Ignorance of the Law and Gofpel be taught in them •, and the higheft Enmity to Chrift in all the World, lives and flourilhes in them. And thus as the Chriflian Schools at firft brought men from Heathenlfm to the Goffel ; fo thefe Schools carry men from the Goffd to Heathenlfm^ as to their great perfeaion. ^^ . , ^ . 5'^t^! And the Fruit of this Education of Youth is ma- ty Eduati-.. nifeft \ for where hath the Gofpel found lefs Fa- ^ your, and more Enmity at any tim^, than from the llniverfities ? Ridly the Martyr, with Cranmer and othersj being in Prifon in Oxford for the Teftimony of the Gofpel, writes thus to Bradford'. As yet ^ faith he^ there was never Learned Man, nor any Scholar, or other that vifited «/, fnce roe came into Bocardo. And in another Letter to him, he faith. And yet Oiwe hear^ the Scholars bear us more heavily ih^ the Townfmen j a wonderfd thinf^ fimon^ fo mar.y^ Oo 3 eBf«^ 574 ^^^ Confutation of Mr, S. Simpfon'j" 'Errors^ never yet Scholar offered any ofVs^ fo far as 1 hnoVy any manfier of hvouVy either for^ or in Ghrifts Caufe, Iro'x. vol 3. p. 442, 443- Yea farther, where (hall you fee Youth again ia all the Nation, fo vain, proud, fantaftical, bold, impudent? Where (hall you meet with fuch Mock- ers and Scoffers at God, and his Gofpel, as here ? How many Hopeful Youths have here been Sacri- ficed to the Heathen, and their careful Parents af- ter much cofl have received them Home, as full of Heathenifh Manners, asDodrine? And if feme are lately become more civil, and feemingly Reli- gious ^ yet is their Enmity to the Gofpel in its true Spiritual Senfe, as it is the word of Faith, nothing abated ; for fuch as is the DoQ:rine among them, fuch alfo of neceflity muft their Confciences and Lives be. Wherefore the Univerfities, according to their Statutes and ufual Prad^ice, arc not the Schools of the Prophets, or of Chriftians, but of Heathen Men :; aiid Vlato^ and Ariftotlcj have more credit in the llniverfity, than Mofes^ or Chrift himfelf. And, if after their courfe, or running their cir- cle in Philofophy, they betake themfelves to Di- vinity ; yet do they fo mingle, fpoil and corrupt it with Philofophy, according to which they both tinderfiand the Scriptures^ and fpeak of them, that their Divinity cannot be called the Dodrine of Chrift, but of Antichrift, being wholly con- trary to the word of Faith. ' Atid therefore Mr. Simpfon was the more to blame' to flatter them in their Evils, and to de- ceive the World, in appropriating to them the glprious Title of the Schools of the ProphetSj who are in all things, fo contrary and contradiftory to them. ' Now the Sum and Certainty of this Matter, is this •, that the Congregations of Believers, where pjjly tb^ Woird of the Gofpel is ^ruly taught, ac- -'•^ '--'i ^ ' ' t c .. cording Fublijh ed in hk Co7nme nee merit Sermon^ An.i65:{. 559 cording to the Miniftration of the Spirit, whe- ther to Youth or Men, they under the New Te- ftament, are anfwerable to the Schools of the Prophets under the Old, who only taught Mofes and the Prophets : And the UuiverfiEies wherein Philofophy is firfl taught the Youth, and after Divinity, and then both are mingled together, to the utter perverting and corrupting the Gofpel of Chrifl •, 1 fay, thefe Univerfities in the time of the Gofpel are anfwerable to the High -Places in the time of the Law, where a Doctrine and Worlhip prevailed*, which was not according to Gods Word, but mans Wjll *, and where Judaifm, and Healhenifm were mingled together into pne Mungrel Religion, moft odious and abominable to God and his People: And fo the Univerfities in the time of the Gofpel, are only anfwerable to the High- Places in the time of the Law; but not at all to the Schools of the Prophets, as Mr^ Sim^- [on pretends. And now for the Gonclufion of this matter tHc Tefti. (which I reckon to be of Great Concernment ^or ^o"'p^\o^^^^^ the true Church to be thorowly Intruded to\hcW- in 0 1 fl^all bring forth the Tellimony of fome J^^^^^J ^Q- Godly men •, of whom fome (hew how the Schools and Univerfities of Chriftians came firfl to be Corrupted, to wit, by departing from the plain Matthias word of the Gofpel, and bringing \n Philofophy : ^Y//^^^;;J^'' And another foretels the Reformation of the^umomn« Schools of Chriflians again, to wit, by rejeifling^;'^""/;^^^; Philofophy again, and bringing in the word ointorumcoi' Faith. All which will ferve as a Confirmation of'g^{^^"j;' what hath been already fpoken. jamnihufa' Mathiai Farifienfts a Bohemian by Nation, ^^^''JJchm. lived about the year 1380. wrote a large Book 2i-anu r^ae gainft Antichrift^ wherein he affirm, T^^^ -^^^^'^^ pr^^i^S chrifi had feduced nil Vniverfities and CoUcdges ofceant. Learned Men j fo that novo they teach no fwcere ^^" cataT/rdt? O 0 4 ^rine^Yoritii. 'y-j6 The Confutation of Mr. S. Simpfons Error Sy [irine^ neither give any true Light to Chriftians through^ their teaching', to wit, they being all corruptedi through Philojifhyj and having through that cor-j rupted all Divinity. Sr/>'!5n- ^^^ 3^^^" ^^' ^^^^ Humble and Faithful Ser-j tichJiftus "tf vant of Jefus Chrifl:, and Blefled Martyr, faith, Divina fa- « yj^^i- jintichrift hath feduced all Carnal Chrifti- \lasaui\l^ " ans from Dtvme Wifdom^ which is full of Salva- Spiritu San- GOy ad pruentiant ^St fcientiam Hominum kf Principum hujus mundi : quam copiavit fiimis vehemen f r, \ff dilitavit is" authentic avit Isf lucre fam Divltiarum ^ HonO' rum in hoc feculo effecit^ utita Divina iapienta ^ Scientia ejfct negliSa a Chri- ftianis^ inveterata ^ cbduBa^ ^ quafi vilis l£( inutilit ab iifdem reputata, &c. Joh. Hus. Lib. dc vita & Reg. Antichr. cap. 30. " tion, and the Holy Spirit, to the Wifdom and '^ Science of Men^ and of the Princes of this *' World, which (Wifdom and Science) he hath '* exceedingly inlarged and increafed, and made " Authentical, and very gainful of Riches and ** Honours in this World *, that fo by this means, *' Divine Wifdom and Science might be negleded *' of Chriftians, and grow old, and be covered ** over, and be accounted as Vile and Unprofi- " table by them , And, that only That, which " is High with Men (to voit^ Hnmane Learning) " might be reckoned Glorious and Excellent, and f' of great Authority with Chriflian People. The fame Hm faith, " That this Humane *' Learning, Wifdom and Knowledge, Antichrifi ** doth perfedly fubjed to Htmfelf, and His Ser- " vice. He being more Mighty and Subtil through ** the Operation of Satan, than all worldly Men, *' whom with all their Learning, Difciplines, and *' Abilities, he ftrongly fubjugates to Himfelf, '• and doth efpecially ferve Himfelf of thefe j *' wherefore faith Jobj chap. 41. fnh iffo erunt radii ** folis, the Beams of the Sun fhall be under him, JJ that is, the Holy Scripture, and the chief Do- L^ublijhed in his Comme nee merit Sermon. An. 1 6 5 3 . 577 *' dors and Teachers of it ^ and He fiall prepare *' Gold as Dirt J that is, he (hall have all the Wif- " dom and Learning of Men ac his pleafure, and " in great readinefs, and with much eafe fliall " gain it to himfelf. And ^ntichrifl by fuch Men " (faith J. Hits) doth make his Body or Church " flrong againit the Saints of God, and well fa- " voured and Glorious, that it may appear very " taking to the World, and may win in all Men *' to it, that are not taught of God, and renew- *' ed by his Spirit. And thus Antichrifi ferveS *' himfelf of all Learning and Learned men^ *' whereas Divine Learning, and the Teaching of " God, he could never in any meafure fubjedt to " himfelf, but is always difcovered, refilled and *' overcome by it. Martin Luther faith, '^ That whofoever it was, Martin Xu- " whether Mexandtr of Hales,^ or Thomoi 01 ^^* " AqHin9^ who firft inftituted Univerfities ^ he ^ was a Star fallen from Heaven to Earth, who ♦' received the Key of the bottomlefs Pic, and '* opened it, and brought forth into the Church, " Philofophy, long ago dead and damned by the " Dodrine of the Apoflles*, and from the Smoak *' of the Bottomlefs Pit, that is, Philofophy,came m. Luther, *^ forth Locufts on the Earthy that is, faith he, ^^/.^j;;''- *' Popnlns Vmverfitatumy e Fhilofophia natusj the *' People of the Univerfities, born and bred of ** Philofophy, &c, thus Lmher. Ahha6 Joachim CaUherj who was long beforejoach.m thefe, and flouriihed about the year 1230. in his^*'^'°''^^ Commentary on Jeremy the Prophet, fpeaks to this purpofe : " That the Sixth Angel, menti- " oned, Rev. 9. opens the Bottomlefs Pit, and " brings ouE Philofophy into the Church*, " and out of the Smoak of this Dodrine Locufts *^ proceeded, and are fpread over all the Church Ji into every Fruitful place ; and ihefe Locufts, " he 57S The Confutation of Mr. S.Simpfons Errors^ *' he faith, are SchoUfilei & Magiflriy qui nunc ** facie terjHS blandiunt^r ut decifiant^ nnnc canda '* tenus fmunt ut [nhvertant JimpUces & incautos ; ^' that is, the Locufts are Scholars and Mailers, '^ (according to the Academical Degrees) who *' fometimes flatter with their Countenances to de- " ceive, and fometimes ftrike with their Tails, " that they may fubvert the Simple and llnadvi- ^^ fed. And to thefe Scholars and Mafters, the ^^ Ignorant and Common People refort ; and they " open to them the old Cifterns of Heathenifh *'• Learning and Difciplines, long ago (loptup by *^ the Doftrineof the Apoflles ; and thefe Cifterns " they open, by teaching Philofophy to the Peo- '^ pie : But they fhut up the Living Fountain of " Saving Water, that is, the Word of Faith : *^ But the Spirit of the Lord (faith he) in the *^ following Prophets, whom the Lord fhall raife *^ up, idoU fitidiorHm carnalium vijitabitj fhall vilit " the Idols of Carnal Studies, maintained and " kept up by Secular Stipends. Further he faith, " That as Antkhrift brings " forth his Mark, which is, Philofophical Do- ^' drine in the Church of Chrift, and by this " Mark all his Teachers and People are known j ^^ fo there (hall rife up againft thefe, fuch as have " the Markof Chrift, or thefign of Than in their *' foreheads ^ that is, the Open and Manifeft Do- " drinc of Chrifl Crucified. And as the Signs "•' of Mofes deftroyed the Signs of the Magicians, *' fo fhall the Word or preaching of the Crofs, *^ deftroy all Philofophical Dodrine, and Humane " and Secular Learning out of the Church. And then the Children, and Youth, and Men of all Ages, Sorts, and Conditions, fhall be taught no other Dodrine in the Church of Chrift, than that which is found in the Scriptures, even in the Wri- tings of the Praphets and Afoftksy and that not according Ficblijhed in his Commencement Sermon^ An. 165?. 575 according to Siny Hnmane and Philofophical Vnder^ ftanding^ but according to the Teaching and Mind of the 5p/n>. -/^;?^ C7o^ by all his true Servant s^ fhall deftroy the Studies of Carnal DoBors^ and Majlers in Divinity^ and fhaU dijjipate all Secular and Philofofhi- cal Learnings by the word of Truth in their mouths. And fo fhall the Church be Reformed aright, when the Dodtrine of Chrift only fhall be recei- ved and efteemed of, and fhall live and flouriih a- mong Chriftians. And thus as jintichrifl hath laid afide the Scrip- tures, and all true Spiritual and Divine Learning out of his Schools andUniverfities,and hath brought into them, inftead thereof, Philofophy and Humane Learning (and fo thefe Schools are moft unlike to the Schools of the Prophets) fo in due time, when God fhall undertake to Reform his Churchy all this fort of Learning fhall be cafl out again, as dirt and dung, and the plain word of the Gofpel only fhall prevail and flourifh among the Chriflian People J Which Time the Lord haften for his Eleds Sake. 2. ERROR. That they who have endeavoured to putt downSchooh^ 2. Error- havt always been Men who were found Enemies to Re- ligion J fo Julian the jipoftate fhut up the Doors of the Schools, bccaufehc would have all Religion to go down. Anfwer, True it is, that they who fought the Subver- Anfwer, fion qf the Chriflian Schools, wherein the Do- drine of the Gofpel is purely taught without the Mixture of Philofophy and Heathenifm, they all have been, and are very Enemies to the true Re- ligion: But they that feek to put down Hea- thenilh Schools, and to ered Chriflian, or to re- form the Schools of Heathen into Chriflian, or to remove Heathenifm out oi Chriflian Schools, they are 58o The Confutation of Air. 8. Simpfons Errors^ are not, before God and good Men, Enemies to true Religion, but the great Friends of it. Nay they that call Heathenifh Schools by the Name of Chri- ftian^ that they may Hill remain with the better Credit in their Hcathenifm, without any true Re- formation according to the Gofpel, I rather judge them to be Enemies to the true Religion^ and Friends only to their own Profit, Preferment and Ends. Vatmt ne Julian indeed did forbid that Chriftians fhould (tfiitum ^^ inflrufted in the Difciplines of the Gentiles ; DtTc'ipunis but filth SoTiomen (the Writer of the Eccledafli- infirueren- cal Hidory ) he did this becanfe he thouahu that h men. Hiftor.f^s4. 13 reprove, convince, and filence the greatell and ableft Men of the Jews f And what Humane Learning had Steven? And yet he confuted the Libertines^ and Cyrenians^ and jilexandrtansy and ^UihQ Philofiphers of Cilkia^ and ^fia^ which (liC Aas6,io. puted with him j and they all were not able to refift ( not the Humane Learning, bm ) the Wtfdom and Spirit by which he [pake. And Ghrifl {jath promifed all his "People, that when for his Names fake they fhould be brought before Kings and Rulers^ who ufuai- ly have the greatefl Acconiplifhments of Humane Learning, that they (hould notftudy beforehand what t