Several sermons and discourses of William Dell ..

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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, ,

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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.

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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<?r Nature
being firained above its Power^ and offering at that

which

The Epiftle Dedicatory.

Splotch is beyond its Abilities^ by degrees grows weary,
4ind returns to its Old Temper again. And he that
fought that Glory which was noE his own^ at lafl lies
down in his own Shame.

Again^ the Form of Godlinefs rxpofes a Man to
thofe Evils that are incide?7t to the faithful becaufe of
Godlinefs. Now when a Man hath the fame Evils
•with the laithfid^ and not the fame Power to prippart
him under thofe Evils ^ when Men have the fame Evils
^'« r/jf Fleih, but not the fame Power in the S'^'int^ the
fame Burthens on their jhonlders^ bnt not the fame
Everlafting Arms underneath them^ they fall Sadly
and Defperately, to the Great Scandal of the Ways of
(jod.

However^ if Men he not called forth to fuch Eminent
Doings and Sufferings ^ and fo fcape fnch M^inif^ft Dif-
coveries and Downfalls-^ yet the Form of Godlinefs
hath this Evil in hs^ that it brings a Man only to the
troublefome pan <?/ Religion, bnt not to the comfort-
able^ it engages a Man in the fame Duties with the
Codly^ but fnpplies him not with the fame Strength '^ it
involves him in the fame Bitternefs of Flefh, but doth
not furnijh him with the fame Joy of Spirit. For as
fnch a Mans Religion doth not reach above Flefl) and
Bloody nomore doth his Strength <«;z^ Comforts. And
fo he performs Duties at alovi Rate \ yea^ and his bare
and empty Form cajls a Black Vail upon Religion,
and utterly ohfcures its Beauty and Glory, and makes
the World judge meanly of it^ and to think it ts a mat^
ter only <?/ Singularity ^«<3^ Humour, and not <?/Power.
Whereas when a Chriftian walks in the Strength of the
Spirit, Doing and Suffering the will of Godj beyond
aU Strength and Abilities of Fhih and Blood, the World
oftentimes Wonders and Gazes at him^ and many are
provoked to Glorifie God, who hath given fuch a Power
to Men.

For this Power of Godlinefs, among other things j
hath thefe three Advantages,
1 A3 !• ^^

The Epiftle Dedicatory.

1. It makes a Man do every Duty Strongly and
Mightily. And whatever might take a Man off from
h's Duty^ or diftraSi and difturh him in ity all falls to
nothing before this Power. There is that Strength
in each Dmy^ performed by the Power of the Anointing,
which declares it to be the operation of God himfelf z«
Ma?i^ and nothing elfe but the very Power of God,
that isy Jefus Chrifi himfelf^ in aBion in us,

2. It snakes a Man Inflexible in the ways of God^
that he fliall neither turn to the right Hand nor to the
left^ but take (IraighC fteps towards the mark fet be^
fore him. No Fear^ nor Favours^ nor Frowns^ nor
Flatteries^ nor Temptations^ nor Infinuations^ nor De*
jlgns of other Sy nor Ends of his own^ can turn him aftde. j
He carries fuch Strength in his Spirit^ as he can ne^
vsr be Bended, and fo far forth as he partakes of the
Power of God, u as Unmoveable and Unchange-
able as God himfelf

3. It makes a Man invincible, by all Evils and
Enemies. Becaitfe all the Power againfl him^ is but
the Power of the Creature \ but the Power in him^ is,
the Power <?/ God. And the Power «>/ 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<felan[ion was indued with the fame Spirit
of power, and fo when his Enemies threatned
him HOt to leave him a place in all Germany where^
on to fee his foot, he faid, avido & tranqmllo ani-
mo expctto exilia, I expedt Banijhment with a defi"
Tons and peaceable mind.

Many more Examples might be produced, to
fhew that when Minfters are indued with the
power of the Spirit coming on them, then they
are ilronger than all Oppolltion and Perfecutioa
whatfoever j otherwiie, when thefe evils encoun-
ter them, they v;ith Dernas leave the Work,
and imbrace che World.

And thus you fee, what necefllty all the faiths
ful Minifters of the Gofpel have of the power of
the Holy Spirit coming upon them-, and v/ith-
out this power, tho' they be called Minifters, yeti
they are none. For without this power, they
are unable to preach the Word, to preach it
powerfully, and to perfevere and hold out in the
courfe of the Miniilry ^ they are unable to re-
prove the World, to vvreftle with and overcome
the Devil, and to fuffer that Perfecutioa which
necelBrily attends that calling. And fo withouE
this power, they may minifter to themfelves, buc
cannot minifter to others, the manifold graces of
God ^ they may do their own work, but they
cannot do Gods work ; they may feed themfelves,
but not the Flock of Chrift j they may domineer

over

Chrift's spirit a Chriftians flrength. 3^

over the Sheep, but cannot drive away the Wolf,
they may build up their own Houfes, but cannoc

build up God's Houfe. ^ The Holy

Secondly, as the Holy Spirit and the power of ^P"^'^^ the
it is neceflary for Minifters, fo alfo for all other neTenLVor
Chriltians whatfoever. aiichri-

Buc fome here will be ready to fay, yea, h\M ^Ijuq^j^
do all Believers receive the Spirit of God, and
the power of the Spirit, as Minifters do ?

Yes, Equally and alike with them, without any Anfmr.
difference. This is evident, AEis 11. 15. where
Teter tells the Jews, who contended with him for
converfing and eating with the Gentiles, that
when he began to fpeak the word to them^ the Holy
Spirit fell on them (faith he) as on us at the begin-
ning. And again, ver. 17. For as much then as
God gave unto them the like gift as he did unto tis^
who believed on the Lord Jefpu Chrtft^ what was /,
that I could withftand God, So that God gave the
Holy Spirit to as many Gentiles as believed, in
like manner as he did unto the Apoftles thera-
felves, and they received the fame power of the
Holy Spirit coming on them, as the ApoUksdid.
Whereby you may perceive that not MiniHers
only are Spiritual men, and all others Temporal,
as the Papills have taught, and many Ignorant
People among our felves are Hill perfvvaded *, buE
all true Believers are Spiritual, as well as they,
being born of the Spirit, and Baptized with the
Spirit, equally as they are.

And fo all true Believers as well as MiniHers
being indued with the Spirit, are alfo indued with
the power of the Spirit, and fo have more than
an Earthly power m them. They have all of
them power of another nature, than the power of
the World ^ they percake of Spiritual, Heavenly
and Divine power, even of the rery power of

Ciullt

/

/

^4 Chriji's Spirit, a Chrijlians Strengths

Chrift himfelf, which infinitely tranfcends all
the power of che Creature.

You fee then clearly, that all faithful Chriflians
have the Spirit of power, and the power of the
Spirit coming on them, as well as Minillers.
And they (land in need of both thefe, for thefe
Caufes.
d ti^^ I. They Hand in need of the Spirit of power.
Spirit of ^^'^ ^^ difference and diftinguifh them from Re-
p'cwer. probaces and Devils; for without the gift of the
Spirit, there is no difference between us and
them. For Michael doth not differ from the De-
vil, nor Gabriel from Belzebub, but only by the
Spiric. And Mojes differs not from Pharaoh^ nor
^hel from Cdin^ nor Jacob from Efai4y nor Peter
from jMcias^ in regard of their fubftance, but in
regard of che Spirit, which the one received, aad
the other were counted unworthy of.

2. To advance them above the condition of
fiefh and blood, and above all thcfe, in whom is
none of Gods Spirit. The excellency of each
Creature is, according to its Spirit •, for the more
excellent the Spirit of the Creature is, the more
excellent is the Creature it felf ; and each Crea-
ture, is valued and rated according to the Spirit
of it. How excellent then mufi: thev be above all
the World, who have received the Spirit that is
of God? Surely thefe are People of the moft ex-
cellent Spiric ^ and hence it is, that the righteot4s is
more excellent thxn his neighbour^ bccaufe his Spirit
is more excellent than His neighbours.

3. To unite them unco Chrifl. The Spirit is
the bond ot Union between the Father and the

- Son in the Godhead ; and the Father and the Son,
are one in the Spirit (as we fpake before.) And
now, the fame Spiric, is our Bond of Union with
Cnrill, and makes us one with ChriH", as Chrill
fs one with God, and unites us unto Chrilt, in the

unity

Chnjl^s spirit a Chrtftians ftrength, 7,%

unity of God; forasChrifl is one with the Fa-
ther, in the Spirit, fo are we one with Chrili in
the Spirit : For he that is joyned to the Lord, is
one Spirit \ and he that is not one Spirit with the
Lor3, is not joyned to him.

4. All faithful Ctirillians ftand in need of ^\^^ '^^'\l'^,r
power of theSpiric,as well as of the Spirit of power. ^^ ^l^ svi-

I. To change their nature, which is impofliblem.
to all power, but the power of the Spirit. It i*
would be a great power, to change Clay into ^^ /^-'•^^'S*
Gold, and a Pebble into a Diamond, but it is ^^I^J^^ ^^^^
greater Change that is wrought in a Chriftian,
and requires a greater power. For the power of
the Spirit, when it comes into our flefh, changes
the nature of it. For it finds a man Carnal, it
makes him Spiritual *, it finds him Earthly, ic
makes him Heavenly •; it finds him a Drunkard, it
makes him Sober; an Adulterer, it makes him
Chafl j a Swearer, it makes him fear an Oath ;
Proud, it makes him Humble ; it finds him darknefs,
makes him light in the Lord ; in a word,it finds him
nothing but a lump of Sin, and makes him the
Righteoufiiefs of God in Chrift. Thus the power
of the Spirit changes our whole corrupt nature,
and makes it conformable to the Divine nature ;
as Fire makes the Iron in which it prevails, like
unto it felf, communicating its own nature to it.
After this fort, the power of the Spirit changes
our nature, and our nature cannot be changed
without it. But without this power of the Spi-
rit, we fhall always remain the fame we were
born, without any Cn-nge at all. Yea, our
Corruption will by daily ufe and exercife, encrcafe
in us, till at lafl ifi quite e^.t cut that common na-
tural goocU -fiicii God l.ath given to every one
of us, t'^ V , cor'-aoii beotfit of mankind.
• 2. All Cnrifti^iis huvre need of the power of . ^*
the S;:::iu to woij;; grace ia them. For our ^^'' JrZZ'

tures

?<> 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*

<M. , .'11 I I I I ■ ■

4. To turn our felves daily from the Creature
to God. For the more we inlarge our hearts to-
wards the Creature, the lefs capable are we of
the Spnt of God, For to live much upon the Crea-
ture, is to live much according to the flefh, and
this quenches and llraitens the Sfirit in us. And
therefore we muft live abftradedly from the
Creatures, and fo ufe them, as if we did not ufe
them ; and fo mind them, as if we did not mind
them; and abandon the contents and fatisfadions
of flelh and blood, and wean our felves from all
things but the necefTities of nature. And the
more free and loofe we are from the Creature
the more capable are we of Gods Sprite and the
operations of it. He that lives at greateft di-
ftance from the World, and hath leaft commu-
nion with the things of it, hath always the great-
eft proportion of Gods Spirit, For as the Apoftle
faith, if any man love the world, the love of the Fa-
ther (that is, the Holy Spirit) is not in him \ fo,
if any man love the Father, the love of the world
is not in him ; now the more any one loves the
Father, the lefs he loves the world ^ and the lefs
he loves the world, the more the Spirit dwells
in him.

5. To ceafe daily from our own works. The
more we ad our felves, the lefs doth the Spirit
aft in us. And therefore we muft from day to
day, ceafe from our own works, from the opera-
tions of our ov^n minds, and underftandings, and
wills, and affections, and muft not be the Authors
of our own actions. For we being flelh our
felves, whatever we do is flelhly, feeing the effect
cannot be better than the caufe. And if we min-
gle the works of our He^j, with the works of
Gods Spirit, he v;ill ceafe from working in us.
But the lefs we ad in our felves, according to
th? Principles of our corrupt nature^ the more

will

ChrijVs Spirit a Chnftlans ftrength, 49

will the 5pn> 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 <?/ Opi-
nion is the bond of Peace in Chnfis Kingdom, The
Man then pretended to bs fiitisfied, and to rejoyce in
his fatisfaction ; but fine e (as is related) hatb (Ijewed
his flomach again ; but becaufe he feems to be a
Chriftian, the Lord lay it not no his charge.

And truly Reader, it is a fad things that ever ;
the fe names 0/ Presbyterians ^«^ Independents^r^n?'
ftp to this height in the Church ; and that thefe Opi-
nions fiiould be reckoned more in a man^ than the
prefence and dwelling of God himfelf, and the

Spirit'

To the Reader. 71

Spirit in him, l^or my pan^ I mterly di [claim all
fuch diBin^ions of mans makings and will allow of no
diflinBion of men^ hut what God himfelf hath made \
and that is this, The world, and they that are ta-
ken out of the world ^ or. The Church, and they
that are without ; and in the Churchy the Children
that are born after the fiefh, and the Children
that are born after the Spirit ^ or, which is all one^
Carnal and Spiritual Chriftians. This diftindion
cf mtn^ God hath made^ and this I do and miifb
needs nfe^ though the world (as it appears) likes this
voorfe than the other. For the difli?jilion of Seeds in
the Churchy is the true difiintlion ; and the more this
is brought about by the Word and Spirit j the more glo^
rioHS will the Church be. Now fame Spiritual Chri^
fiians may be among thofe that are called Presbyteri-
ans, and fome among thofe that are f^//^^' Indepen-
dents ; and all thefe^ though called by different names^
are of one Spiritual Church : And again j fome Carnal
Chrifiians may he among thofe that are called Inde-
pendents, and fome among thofe that are called Fver-
byterians ^ and ^11 thefe, though called by different
ttamesj are of one Carnal Church. And there] ore I
could wiflj^ we had obtained fach wifdom from God^ as
to l:t the difiinEiion and divipon ofmen^ lie only there
where God hath made it^ and not where fie fh and blood
hath made it \ and fo jhall the true Spiritual Church be
delivered from thefe di^iinUions offle[h and bloody and
he feparated from the worldy and he gathered together
in it felf and he at unity with it felf tvhich will be
Cods great glory ^ and its own great (Irength^ comfort
and happinefs^ and the great terror and dread of all
frophane men and Formal iff s.

Another things which I find my heart flirred up
within me to do^ is to teftifie to the world what I
know in mine own experiences^ touching the Army under
the Command of that mofl faithful and worthy Gene-
raly Sir Tho. Fairfax j and that becanfe 1 am not

ignorant

To the Reader.

ignorant of the great undervduing^ and defpijing^ and
reproaching of it^ by many^ even of thofe^ whofe blood
runs warm in their veins j and. who enjoy all the com-
forts they have in the world^ through the faithfulnefs^
diligence^ activity ^ labours^ hunger^ thirfi^ cold^ wea-
rinefsy watchingSj marchings^ engaements^ ftormings^
wounds and blood of thefe men^ inflrnntents in the hand
of God for the fnbduin^ that malignant power that rofe
up agalnfi the State and Saints of God '^ yea Infiruments
of Cods own choofing and calling forth to his footj for
this great and gloriom Service^ which after ages will
wonder and fiand amazed at^ as welU as at the vile
in(rratitnde of this age^ to fnch Infiruments as thefe ^
for which God will not hold it gitiltlefs. This then for
mine own party I am mofi confident on^ that there are^
as many gracious and godly Chriflians in it^ as in any
gathering together of men in all the world again \ men
fnll of Faith and the Spirit y and the admirable endow-
ments of it. More particHlarly^ there are thefe Six
things mofi remarkable in this defpifcd Army.

1 . Their Vnity^ which u admirable ^ it being more
the Vnity ofChrifiians than of Men ^ more a Vnity in
the Spirit than in thefiefh ; in the Father and Son^ than
in themfelves. And this hath been one great means oj
their great fuccefs^ they being ally both in Counfel and
^tiionj bnt as one man. The Lord hath taken them^
and knit them up in one bmdle^ and fo their Enemies
could not break them^ but have been broken by them*
Many of their matters of great eft moment ^ have been
carried in Conncel with that Vnity^ that fometimes
not fo much as one hath contradicted.

2. Their Humility *, which hath been admirable^ as
Well as the former. For after great and glorious ViUo"
ries^ to the wonder of the Kingdom^ and of the Worldj
when Kings of the Army did flee apace^ and the Aien
of might ran away as Women. I have never heard any
of the worthy and godly Commanders or Officers ever
to fayy 1 did thisy or thatj or to boaft of his own

comfel^ '

To the Reader. 73

connfel or his own firengthj or to attribute any thing to
himfelf^ or any body elj'e^ of what God had done ^ but
every one tofay^ This was the Lords own doing,and
it is marvellous in our eyes ^ and it was not our own
Sword, or Bow, htit ttoe Lords right hand, and his
arm, and light of his countenance. And they have
been mofi willing to be nothing themfelves, thAt God
might be all.

And this hath been one means to hep them bumble,
hecanfe though God hath been much with them, yn the
world hath been much againfi: them, not for their own
fakes, who have done the work of the Kingdom faith-
fully and honeflly, but for Gods fake m them\ be-
caitfe there is more of God among thefe men, then a-
iiiong other men ; therefore are they fo maligned by
many men. For the world always moft hates^ where
there is mofl of God ^ and yon may have a (hrewd
guefs, where there is mofl: of God, by obferving where
the greateft hatred of the world lies,

3. Their Faith ^ There are many in the Array,
tnen of great and precious Faith ^ through whichy they
have wrought righteoufnefs, obtained promifes.
Hopped the mouths of Lyons, quenched the vio-
lence of fire, efcaped the edge of the fword, out
of weaknefs were made ftrong, waxed valianE in
fight, turned to flight the Armies of the Aliens,
IhroHghthi^Faithy they have purfucd their Enemies
and overtaken them, and turned not again, till
they had confumed them •, they have beaten ihem
fmall, as the dull before the wind, and caft them
! out as dirt in the Streets. Through Faith they have
j entred ftrong Cities^ and lean truly and particular-
' J fay (let them that will needs be cffendedy (tumble
, ind fall at it) that Briltol (among other places) was
I Conquered by Faith, more than by Force \ it was
\ Conquered f>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 /?^^r<af
praying, with that faich and familiarity with Godj
that J have fiood wondring at the grace. We never
undertook any thing of weight, but God was always
fought to^ of us again and again^ and we have found
Cod near to us^ in ail things we have called upon him
for. . Tea^ God hath been found of hs^ whilft yet we
have been {cQking him^ and hath given us the anfwer
of our Prayers into optr bofoms.

5. The fpecial prefence of God with them. /
havefeen more of the prefence of Cod in that Army,
than amongft any People that ever I converfed witKf in
my Life. There hath been a very fenfibie prefence of
G<?^ with us^ we have feen his goings, and obferved
his very foot-fleps, for he hath dwelt among us^ and
marched in the head ofm^ and counfel'd wj, and led
tis^ and hath gone along with fss ftep by ftepy from
Nafeby to Leiceller, and from thence to Langport,
and Bridgewater,<2;7^Batb,<^;?^Sherborn,G7- Briflol,
and the Devizes, and Winchefter, and Bazing, and
Dartmouth,^;?^^ Exeter,^w^ into Cornwal, and back
again to Oxford, and all along his prefence hath
gone along with us^ and he hath been our ftrength and
glory. How often hath fearfulnefs and trembling
taken hold upon the Enemy ? and the ftout men been
at a lofs for their courage, and the men of might
for r&r/r hands, bscmfe of the prefence of God with

usi

To the Reader. 7^

us? yea^ becaufe of this, they have melced away in
their flrong Holds, and delivered up their fenced
Cities into our hands *, and every place we have come
againft, we have taken in, and every baEtel wherein
we have fought, ws have prevailed, jind bscaufe
God huth been in the niidil of its ^ we have not been
moved our felvesj and onr Enemies h.ive perifhcd
{not by our valour, and weapons, ^d flrength j hut
at the rebuke of his countenance. This Ihall be
written for the generation to come (feeing fo many
of this pveient generation fo little regard it) and the
People that are to be born (hall praife the Lord.

6. The Sixth Remarkable ^Z?/;?^ ;>z 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. </^'^^"J"^'
Behold they (hall fnrely gather together.

When they fhall fee the Churches gathering to-
gether into the true Communion of Saints, then
will they gather themfelves together againfl the
Churches; And why do thele men blame the
Churches, for gathering together unto Chrifl,
when they themfelves gather together againfl; the
Church, as we daily lee? Indeed thegatheiing '
together of the Saints, the v;orld doth moH hate
of all other things : Oh, this is a dreadful and
terrible thing to them ; it makes their hearts ake
within them, and loofeth the joynts of their
loyns-, they think, their exaltation, will be their
own abalemene; and their gathering together,
their own fcattering •, and their glory, their own
/hame, and their ftrength, their own undoing ^
andout of thefe Conceits the world ads, fo flrong-
ly and furiouily, to fcatter abroad again^ Chrifts
own gatherings together. But the Lord hath de-
creed and promifed, to hew that little flone of
Chrifls Spiritual Church, out of the moHntam of the
worlds withQHt hands-i and will certainly accomplifli

H ic.

io6 The Building^ Beauty^ Teaching^ 8cc,

ic, and is now about thai very bufinefs •, bue ihe
world, that never looks beyond fenfe, they think
this is furely a Plot of ours^ and that we have a
great Dcfign in hand ; and fo we have indeed,
bi3C the Defign is notour Defign, but Gods, con-
trived in Eternity, and difcovered to Daniel^
chap. 2. and this is the fetting up a Kingdom of
Saints in the worlds under Chrifi the King of Saint Sj
wherein the People (hall live alone in point of
Spiritual Worfliip and Communion, nnd fhall have
nothing to do with the reft of the Nations, This coun-
fel of God begins to be accomplilhed, and the
world thinks that we are fubtile, and we are
mighty, whereas they are clearly miftaken in us;
for the wifdom and ftrength, whereby this is
doiie, is Gods and not ours. For it is the Lord
muft build this Spiritual Church, and fet it up in
the world, and preferve it againft the world, and
caufe it to increafe, till it fills the world j ib that
the defign and the accomplifhment of it, belongs
to God, and not to us ^ and they that are difplea-
fed at it, let them go and quarrel againft God ;
and fo they will certainly do, through the ope-
ration of the Devil ^ Behold^ faith he, they Jhall
furely gather together: As foon as ever the Church
feparates from the world, the world gathers to- |
gether againft the Church. i

Yea, this place is not only to be underftood of i
thofe that are open Enemies without the Church,
but of a Generation in it, that are not of it ;
and fo the gathering together againft the Church,
ihalj be in the Church, and fo Calvin interprets
and fuch a thing will affuredly come to pafs, that
the Church as well as the Kingdom will haveDo-
meftick Enemies ; it hath been fo in all Ages,
and what wonder will it be, if it be fo in this?!
The firft Divifion in this Kingdom, was between i
commcn Profeffion^ and ojen Frofhancnejs j and if

ever'

;

of the truly Chrijhan and Spiritual Church. 107

ever there be another^ ie is like to lie becweeu
the form and the power of Godliiiefs ^ and the
Children that arc born after the Fiejh^ will lip mid bs
terfcCHting them that are born after the Sprit ^ and
the deepeji wounds ive jhali receive^ will be in the
houfe of oar friends '^ not our friends indeed, biic
of fuch who feem to be fo^ for they pray as well
as we, and preach, and hear, and receive the
Sacraments, and ufe the fame Ordinances wich
us, and yet their enmity, of all other, will be
the greatefb againft us j and we fhali receive
deeper wounds in the houfe of thefe friends ^ than ia
the fircets of our enemies. They iliail gather to-
gether in thee, againft thee.

But not by me.
The Saints gather together by God, having
the Spirit of God to bring them into Union and
Communion •, but the Carnal Church gathers to-
gether, againft the Spiritual, not by God, but
without him, for worldly bafe ends and interefts,
and profits, and advantages. But mark the end
of fuch gathering together.

Whofoever jljali gather together againfi thee^ (Jjall
fall for thy fake.

We have feen the accomplifhment of this pro- 7*/;^ ^orU
mife with our eyes •, even a great Party, of the ^^^^^^ Z^" .^
greateft Men in the Kingdom, as well as of mean{)5^^y „^.
ones, gathered together againft the Church, hut deruking
all fallen: What is become of the great ?owQr^ agiii?j ft rhs
and Armies, that were in the Weft and the-^ij^'^^'^"'^^
North, and other parts of the Kingdom? are^^"^
chey not fallen through the ftrength of this Pro-
mife ? and if any new Party fhall arife up again,
they fliall alfo fall in like manner.

For thy fake.
For the Lord loves the Church, the Body of
Chrift, even as he loves Jefus Chrift himfelf j thou
hafi loved them^ as thou hafi loved me 3 he loves

H 2, Head

io8 The Budding^ Beauty^ Teachings Sec,

Head and Members, with the fame love. Jhe
Lords People are his portion on Earth, as he is theirs
in Heaven, and fo he will give Nations and King-
doms for them^ and hath laid, the Nations and
Kingdoms that will not ferve thce^ jhall periflj ^ yeay
thofe Nations {hall be utterly wafted ; Oh that this
Kingdom in it felf, and in its reprelentation,would
avoid this evil, as they would efcape this end.

The four Monarchies for oppofing the Spiritual
Church, have fallen for its fake ^ and fo fhall eve-
ry other Kingdom and Common-wealch, that un-
dertakes againfl it !

Ver. I 6. Behold I have created the Smithy that blows
the cnais tn the fir e^ and that bringeth forth an inftru-
mcnt for his Work-) and 1 have created the Waftcr
to dejt^oy,

Verf 1 7. B^t no Weapon that is formed again ft thee
Jljall prufpcr^ <Scc.

Thou art, faith God to the Church, a fmall,
weak, defpifed, contemned, perfecuted People j
buc ihy fafety, protection, blefling, lies in me,
and in my power, and wifdom, and love.
Behold I have created the fmith^ ^TC.

That is, I have formed him that makes the
Sword, and Gun, and Pike, • and that prepares
the Ammunition ^ and both he that makes the
V eapon, and he that ufeth it, are in my hands,
and chey fhall only do what I would have them to
do, and no more-, and fo.
No VVrapon^ that is formed againfl thee^ fljall prcfper,

God blunts the edge of the weapon, and wea-
kens the hand, and puts fear into the heart of him
that iift^tb it; and fo no weapons that have been
u:ed, have profpcred hitherto, and if any more
wt;a|)ons fhall be ufed hereafter, they fhall be as
unproipercusas thcl>.

^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 <?/men, it is bejt conquering them^
as VxiihQTwas wont tofay, Silendo & contemnendo.,
by ftlence and contempt of them^ feeing a man may as
eafily retrain Satan himfelf^ in his various workings^
as itop the mouths of his inftruments. And there-
fore it is good for us Chrillians, to do the work of
God, without fo much as taking^ notice of ftch men^
and if fometimes we are fenfible ofthefe things y becaufe
we are fie [h^ yet as we are ChriflianSj we are above
them in the Spirit, and fee already in certain faiih
and hope, all evils ^w^ enemies under our feet:
And therefore for Mr, Love, and other men of the
fame mold and mettal^ I am refolved neither now
nor hereafter, to take them into any more conf-
deration than f^c buiinefs. it y^// neceflariiy re-

I 2 quires :

1 24 * To the Reader.

quires : and where they may be omitted, without
prejudice to the truth, to let them quite alone ^
being every day through the ufe of afflidion, enabled
to patience, and through patience brought to ex-
perience, and fo to a fropotionable meafure of ho])C : J
u4nd this carries me above the Ihame (?///;^ world, *
in the ftrerigth of the love of God.

Icor t^e Dodrine contained in this Difcourfc,
thou fhalt not find it New light ( as feme men flan-
deroufly affrm ) but the ancient light, that fprang
forth in the firll morning of the Gofpel, bm was
fince obfcured, by the New darknefs of Antichrift,
which thefe men love better than that old light,
and will by no means exchange the one for the other.
Bur this light, f to XiOVi after aXon^m^t^ breaks
forth again^ in fome of its firft glory, let thefe men
fet thetr hearts at refl^ for they fljall never be able
to obfcure it again', and the fire of the Spiric
that God hath kindled in the Kingdom, they {l}a(l
never be able to quench, with any fire either of EsiYih
or Hell, j^nd therefore we fear them not, though
they breath fnrth threatnings now, and tre long,
are like to breath forth blood .- For by all their fubtile
and induftrious aBings, in the end, they fhaU n ot
work the truthj ruine, but their own. jind thefe,
as well as their forefathers, of the fame race and
lineage, in whofe ftead they are now rifen up, {hall
in due time become a reproach and a fhame, and
their name fhall be for ^ curfe to all Cods chofen.

Reader, It is my earneft defire, that the Lord would
deliver thee from this new form of the My Iter y of
Iniquity, which in every Age puts onafcwevalform^
when the old one is difcovered by the light of the
Word. And tnthis prefent Age, it is become, fi
Exceeding cunning, and fo furnifhed with all de-
ceiveablenefs <?/ unrighteoufnels, under the form of
Righteoufaefs, that it ferns to be the lall and fob-

tilefl

To the Reader. 125

tilell rvork of Antichrift, that is now in hand ^ and
he that prevails in this encounter, hath Antichrift
under his feet, for ever : but none are Like to pre-
vail here, but the Faithful and Eled alone.

And therefore hold fail that which thou had,
that no man take thy Crown \ and confider Chrifls
encouragement to this work in the following verfe ^
^Him that overcometh, will J make a ip'illav inthe'R-^y-z-ii*
Temple of my God^ and he fhall go no more out,
and J will write upon him^ the name of my God,
and the name of the City of my God^ which is New
jcrufalem, which cometh down out of Heaven from
my Cody and I wiU write upon hhn^ my New
Name. ]

Chriflan Reader^ 1 commit thee, and the Word
now offered to thee^ in this Difcourfe^ to God, and
his powerful bleffing, and wonderful working^
Remaining^

Thine in the Difficult, and Defpifed Service
of "jefiis Chrift in the GofpeL

W. DELL.

I 9

Right

126

Right Reformation;

O R,

The Reformation of the Church of
the New-Tellament^ reprefented
in Gofpel-Light.

Keb. ix. 10. Until the time of Reformation.

|r I ''I HE Natural Man (faith Faid^ i Cor. 2.)

I knows not the thi??gs of the Spirit^ neither
jj^ can he^ for they are Spiritually difcerned.
Now, a Man that is not bom of God and his Spirit^
with all his Parts, Abilities, Reafon, Wifdom,
Prudence, Learning, is but a Natural Man ftill,
and fo hath no right Knowledge of the things of
God, and his Spirit.

And hence it hath come to pafs that the things of

God and his fpirit have been fo grofly and dange-

roufly miflaken, by the World, and the carnal

Church. For all the fpiritual things of God they

have underilood carnally : and have apprehended

the whole Scriptures, not according to God's

mind, but accoiding to their own \ not according

to the fenfe of the Spirit, but according to the

Anxh fenfe of the ^^^'[i. And thus was Antichrifls

chri^s ^ kingdom firil fet up, and thus it hath been kept

MJ>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
<?/P^ * not of force and fury. Civil Eccleflajlicd Re for ma-
^^. , tlon reforms by breathing out ThreatningSy Tmijh-
the truth ^^^^-^7 PrifofiSy Fl*ey ZXid Death 'y but the Gofpel by
carry its Preachhg Peace. "^ And therefore it is moll un*
evidence befeemiug the Gofpei, to do any thing rafhly and

in it j'elf,

and the'lVorJ. o^God is greater than all the Teflimonies of Me?', yet for
their fakes that are weak, I have iniertid the judrx^ienrs of fome Godly
Men (as I have accidentally met with them) who have fpoken of thefe
things in the Spirit; thatfo you may lee the truth, though it hath but

few followers, yet it hath fome. Mehm^lonon Pfah no. v. g, •

BuhebU popidumy voyi cQXiiiim ghdiOy fed verbo coUeftum^ CS" Ltto cordi
AmpU^entcm evingeliiim, ^ ie fp9?ne cekbrantem* Difcernit igitur
ecckfiiiM ab imperit^ mund.ims, ^ extcrnam fervitntem a cuhibxi cordis^
Aceenfis voa evingdii ^ n fpiriiufxncio,^—''-^Ag* I{eligio cogi nan vuhy

violently,

Right Reformation, 1 5 1

docerl expetit. ImmAnitite non fixbilhur^ fei evcriitur, Polan.- This

Chirks to whom Leo gave the Title of Tk wo/f Chrifiiati Kjvg^ was a
great Conqueror, and overcame many Nations with the Sword ; ami
as the Turk compelleth to bis Faith, lb he compcUeii with Vioknce to tks (xith
of Ckrift \ but alas, the true faith of Chrift whereunto the Holy Ghoft
draws mens hearts, through preaching the word of truth, he knew
not, ^w TindxI. FideSf fux fvo?ne., noncoAcls agers viih. Luth. Chrl"
Jius non voliiit vi CS*" ig?ie cogere homines ad fidem* Luth. Ilisreticos
fomburerey eft contrx vbjmnatem fpirims. Luth. He hath given in the
Churchy the Sword of the Spirit to inforce with, and not the Sword of
t\\Q Magiftrate. Trorfus divcrfx ratio eji regvi Chrijii ^ mundi. Miin^
dn'rii lAigijiratiis qux volunt imperanty ^ fubditi coguntur obediemiam
pritjJ^re, At in F^egno Chrijii^ quod non efi mundiva aut pontijicia Domi-'
nxtioy fed fpirituxle regnum^ nihil fimih: gerimr, fid ([uivis aherim yu-
dexy ^'([uiUbet: alteri fubjsclsa efi* At tyranny ^S animicidiZ illiy nihil
morantes vocem Ckrijiiy regnuyn meum 'non eft de hoc rnuudo, ex Ectlefia^
Folitiarn, civileniy feu potins Fomif-cium imperium corftituerunt. Luth.
^are ipjamfedem Befttje negOj nihil moratui fa ne bonm vel mjt"
lusy qui in ex fedet, Sedes inciuam ^u^fitfuperomnes fedes, 7iuUx eft in
Ecclefixfuper terram jure divino, fed omnes funt xc^uiles, quia um fideSy
unum baptifmXy unus Chriftus, d^c, Luth.

Where there is no rvorWy fuperiority over one another, there is no
icorldly compulfion of one another. In the natural Body, there is no
convocation of many members to govern one, or of more members to
govern fewer, but the foot performs its office without being under the
authoritative power of the hands, yea each member performs its of-
fice aright, without being in fubordination to another, by the guide-
ance ot that head to which it is united, andof that Spirit that dwells
in it ; each member having an immediate influence of the head upon
it felf, though it may outwardly feem to be further from the head thaa
another member. And thus it is in Believers and Congregations.
■ ■ guti autem vi ^ cox^ione opus vobis eft, qui hujufmodi cerumen
decertati4j in quo c9gi nemo debet ? Ulrichus ab Hutten, to the Coun-
ccl of Pr lefts.

What need you the Power of the Magiftrate to defend the truth,
who have fo many Scriptures to defend it ? the truth of God being to
be defended by the I ford of God, and not by the power o^men. Idem.
I could produce many moreXeftimonies ; but thefe are fulficient to
fhew, that I am not alone in this Point, againft forcible Reformation,
but have the Armory oi David, to defend it withal, on which there
hang a thoufand bucklers, all Ihields of mighty men,

violently, for the advancement thereof ; for the
Gofpd of Peace J is not to be advanced by violence •,
and therefore violent Reformers^ live in contradi-*
ftion to the Cofpei of Ft^a^ and cannot be truly

reckoned

i

152 Right Reformation.

reckoned Ghriflians, but Enemies to Chrillia-
nity^ Ikh Chriltianity doth ali by the Power
of the Anointing ; but Antichriltianicy, doth
all by the Power of the World.
y r 2. Forceable Reformation isunfuitable to Chrift's

tochrtfis Kingdom \ for Chrifls Kingdom ftands in the Spi-

jQyigdom, fit ^ and the force of iiefh and blood can contri-

Jhisflmdshxitt nothing to this.

in tk spl' 2. Again the Faithful^ the Subjeds of this King-

riu

2.

dom, arc a Spiritual People, and fo they are
Jhe'^Suh' without the reach of any outward Force; you
je3s of it niay as well go about to bring the Angels of Hea-
araaspi' ven under an outward and Secular Po»ver, as the
nmi/Pe(?-p2i|-[^ful^ who being born of the Spirit, are more
^"' Spiritual than they. And what hath Flefh and

Blood to do with them that are born of the Spi-
rit, in the things of the Spirit? And therefore
touching this Kingdom which is Spiritual, and
beyond not only the power, but the cognifance
Ifa. ii.p.of the World, God hath faid, There fh all be none
to hll nor hurt in all my holy mountain. And again,
Jii»oo.i^, yiQlgfjcg Jljall no more be heard in thy ftreetSj wafting

nor dejirnHion within thy borders,
A \inz ^' ^^ ^^^^ ^^^^ fpiritual people, fo alfo a
reopkl willing people ; and what needs outward power
to force a people made willing by the Spirit f
y^diU iiQ.T^hy people jhalf be willing in the day of thy power:
3. The very dty of Chrifls power^ is not to force men

againfl: their wills, but ro make them willing.
The Spirit of God that brings them to this King-
dom, makes them willkig to obey God there,
and gives them plea Hire in that obedience, by
ihedding abroad the love of God in their hearts.
They that are not a willing people, belong not
to Chrifts Kingdom, bat to the world.
3' 3. By this FoYcihle Refdrmation^ hnmane JnfiitH-

mmane ^-^^ j^ ^^j. ^p .^ ^'^^ ^^.^ power of the world reforms

isfaTip^'^^Y the prudence of the world; and men never

ufe

Right Reformation. i ^ ^

life humane power in fihe Church, but they firit
make humane laws in ic •, and humane laws are
the rule of humane power. And fo by this
means, the authority of men, is made to have
power, not in the things of men, but in the
things of God : which is the great diihonour of
God and his Authority.

4. It brings men into blind obedience, and 4.
makes them obey what is commanded on pain^^ ^r//?^^
of puaifhment, though they know not whether ^^!^Y^^^f,
it be right or wrong ^ with the word, or againft iil^^^^
the word : So that a man fiiall fay, that which I
do I am conflrained to do^ and therefore I do it
becaufe I am conflrained.

I read in Frithes Anfwer to the Bifl)Op of Roche fle^'^
that a youth being prelent at his fathers burning,
the officers feeing him, refolved to examine him
alfo, to try if they might find him a Senary or
an Heretick : but the youth difmaied at the fad
light of his fathers death, and fearing the like
end himfelf, being asked of one of them, how-
he believed ? Anfwcred, Sir I believe even as it
pleafeth you. And fo, the more outward and
violent power is ufed upon men, the more of this
kind of faith and obedience you (hall have : when
men fhall fee prifons, and banifhments, and lofs
of goods, and death, walking up and down the
i Kingdom for the Reformation of the Church,
I you fhall at laft have men fay. Sirs, we will be-
I lieve and do, even as it pleafeth you : we will
believe as the State pleafeth, or we will believe
I as the Gouncel pleafeth \ And let them make
i what confefTion they will, we had rather believe
them, then indure them.

And thus by fear and punifhment, may men be
brought to fay and do, that which they neither
believe nor underftand: and how acceptable fuch
popifh faith and obedience is unto 6W, all fpi-

L ritual

" 1 5:4 Right Reformatio?!,

ritual Chriftians know, and every mans confci-
ence, methinks, fhould be convinced.
^. 5;. It makes men Hypocrites and not Saints;

Jtm^kes for it forceth the body, and leaves the heart as
By^ocriKs '^^ vvas ; tor the heart cannot be forced by out-
v/ard power, but by the Inward efficacy of the
truth : Now the hearts of men being corrupt,
v/hat are all outward duties, they are forced to^
but fo much Hypocrilie ? So that forceable Re-
formation makes only Hypocrites and gilded Se-
pulchres, putting a form of godlinefs upon the
outward man, when there is no power of god^
linefs in the inner man, but a power of ungod ■
linefs.

That Reformation^ with which the nncleannef;
of the heart ftands, is none of Ghrill's Refor-
mation.

What is the Reformation of the outward man,
when the heart is full of Atheifm, Ignorance of
God, Adultery, Pride, Murther, &c, and all the
corruptions of Nature ? Call you this a Reforma-
tion o^ the Church of Chrifl ? This Reformation
makes none Saints, but all Hypocrites, forcing
mens adious contrary to their natures.
^' . 6. ft caufes difturbances and tumults in the
.^^"p"^^^' World ; when menare forced by outward power,
^.ii.^o{Lnces,^^ ad .igainfl their inward Principles, in the things
of God, what difturbances and tumults this hath
bred in States and Kingdoms who knows not ? So
that they that lay hold on the power of men, and
go about to reform Hearts and Confciences, by
outward violence, are never the caufe of Refor-
mation, but always of Tumult : And this renders
the caufe of the Gofpel grievous and odious to
the World, rather than commends it. And
therefore, let all that love the Gofpel of Chrift,
abftain from outward violence j for they that nfc

tliC

Ri^ht Reformation. 1 5 5

the [wordy in this kind, fhall in the end ferilh by
the fword»

A Man when he fins not againO; the State, may
juflly ftand for his State freedom^ and to deprive
a 'Man of his State Liberties for the Kingdom of
Chrifts fake, as it caufeth dilliirbances in the
World, fo let any man lliew me any fuch thing
in the Gofpel.

7. Chrilt ufeth no fuch outward force himfelf, 7.
for he is meek and lowly in Spirit j and not boyfte-^^y/^ «•
roiis and furious in the Flefh. And it was fore-|^^ ^^ ^
told of him, that he fhould noty^r/z^^, nor cry ^ " w^r/for'e
lift lip his voice in the fireets^ to call in outward
and lecular aid and power. He never ufed the
power of the world,but did all by the power ofthe
word J even his very puni(hments and defirudions,
he executes by the Word *, He jhall [mite the earth
with the rod of his mouthj and with the breath of his
lips he jhall flay the Wicked : And ADtichrift himfeif,
his greateft Enemy, he dejftroys, by the Spirit of his
moHthf and the hrightnefs of his comings

2. Neither did Chrifl command his Apofllesto ^^
ufe any fuch outward power, but he fent his Dif- Keithr
ciples to Preach, and bid them fay, into what command-
Houfe foever they entred. Peace he to this Honfe^^'^ ^^^f ^'
and if Men would not receive Peace, and the Do-^^-^^ '^^'
dtrine of Peace, not to force them, but to de^
part thence^ and to fljake off the ditji of their feet^ as
a witnefs againfi them^ that they had been there^
according to the will of Chrifl and the Father,
and offered them Mercy and Salvation, which they
refufed. And this is all that the Miniflers of
the Gofpel can do, to any that refufe their Do-
dlrine*, and not to go prefently to the Secular
Magiftrate to ask power ko piinifh them, or im-
prifon them, or fell their goods, as is now pra-
difed in fome parts ofthe Kingdom, even upon
the Saints : And if Men b« wicked, is it not mi-

L 2 fcry

i

15:6 Right ReJ or mat i 0/7.

fery enough for them to reftife eternal life, except
aifo they inflict on them temporal death ? is it noE
mifery enough for men to refufe the good things
of Heaven, except they alfo deprive them of the
good things of this prefent life ? and yet as Luther
faid of the Clergy, Q^andononinvocat brachium fe^
cnlare^ C^ morte ntraqite terret mHndum f When
doth ic not call upon the Secular Power, and ter-
rific the World wich both deaths ? Surely Chrift
and the word approve not thefe ways. For^
Mtt. 18. Chrift impofeth no other punifhment 011
them, that would not hear the Church, than that
he fljodd be reckoned as a heatheny and P^;//, Ti-
tus 3. Tcdchethus after once and twice admoni-
tion to avoid an Heretick^ but not to imprifon
him, or kill him, orbanifli him ^ and again, they
that do thefe things ^ jljall not inherit the Kingdom of
God J and again, he that believes not fiall be dam-
ved ^ but not one word of outward or corporal
punifhment, in all the Gofpel.

3. Yea, Chrift reproveth his Difciples, for dif-
covering fuch a Spirit of Tyranny, as to punifli
men for not receiving him, Litke 9. when the
Apoftles of a Prelatical and Antichriftian Spirit,
in that particular, defired fire to come down
from Heaven upon them that would not receive
him, Chriftdidfeverely rebuke them, faying, T&
know not of what Spirit ye are ^ not of Chrifts Spi-
rit, which is meek, hwi oi Sathms^ whowas amHr->
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, <i«^ able ^o judge, wiilov/n
all in ipf that is ofth^ word and fpirit <>/ 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 <?/godlinefs. jind
now well knowings that the more anything is <?/ Chrift,
the more enmity and oppofition it will meet with from
the world, and from the worldly Churchy I commit
Chrifts own word and caufe to his own care and pro-
tedion, ip^(? lives ^«i^ reigns /or this •z;^}^ pwrpo/r, to
uphold his own defpifed truth^ again ft the glorious,
hnt deceitful doBrines of men ; and to make all his
enemies his toot-ftool. Andfo waiting in this aflu-
red hope^ ifihon love Chrift, I remain^

Thine in him,

WILLIAM dell;

i8i

THE

Way of True Peace and Unity,

In the True

Church of C H R I S T.

HAVING now for a long time together
obferved with a fad Heart and troubled
Spirit, the grievous Differences and Dif-
fentions, among the Faithful and Churches of
Chrift, and perceiving alfo, that there is yet no
healing of this Error, many or mofl of them not
clearly underftanding, wherein their true Peace
and Unity ought to confift; and fo, are ftill pro-
fecutlng former, with later miftake's, till their
wound is become almoft incurable •, I found my
heart inclined and engaged by God, to propound
to others, that way of Peace, which my felf have
learned from the word. And this I defire to da,
not that I might feem to be fomething, or be ac-
counted of, any more, than the meaneft of all
Gods People, being indeed unworthy to minifler
fo much as a cup of cold water, to the Church
the Spoufe of Chrift, much left fo incomparable
a Treafure as the word of God is, in comparifoa
of which, all the world is not to be mentioned ;
but raeerly out of love and compaflion to the in-
firmities of my Brethren, whom I fee walking ia
the light of their own fire, and in the fparks,
which they themfelves do kindle, whereby they
are in great danger to lie down in forrow; whilfl
tntheraeaa time they negleft the true light, which

alone

182 The Way of true 'Peace and Unity

alone is to fhine in the Kingdom of God, till all ig-
norance and darknefs be done away. And as my end
and fcope is, to bring all men, from all hnmane
Doftrines and Conceptions of carnal VVifdom and
Prudence, to the word of God; ^o I defire all
men that are Spiritual, and able to judge, to allow
of no more in this Difcourfe, than they (hall find
agreeable to this word *, and whatever the word
of God in the true fenfe and meaning of it, fhall
difapprove or condemn; ib far let them alfo dif-^
approve and condemn with it, as I my felf alio
do ; knowing well, that no word ought to have
any place in the Church of God, but the word 6f
God, which alone carries Ligiit, Life, RighteouP-
nefs, Wifdom and Power, fufficient and enough
in it felf, to do the whole mind and work of God
in his Church. Wherefore what I have freely
learned, I fliall freely communicate, defiring every
one to regard his own Salvation, feeking now
after fo clear a difcovery of Truth, he can have na
Cloak, nor the ieaft excufe for his Sin.

Now that he that reads may underftand, it is"
neceflary for me, fpeakingof the Unity and Peace
of the Church, to tell you now at firft, that I in-
tend not to propound any way of Peace, either
between the Church and the World, or elfe be-
tween the Carnal and Spiritual Children of the
Church, as having learned no fuch thing out of
the word of God.
Tfe# veace firft, Not betwccn the Church and the World j
fr.p.««rf.4.£^^ the Lord never intended any Reconciliation
u Not be- and Agreement between thefe, in the Spiritual
c^rcfe'laand Eternal things of the Kingdom of God v for
Heivorid. thefe, are two diftind Seeds, and forts of Peo«
pie ; the one from beneath j the other from above ^
the one the Seed of the Woman, the other the
Seed of the Serpent ; and between thefe two,
God hath put fueh an enmity, that ng man can

lak^

^riAiwi

in the true Church of Chrift,' jQ:>

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"\<!iec<|?5 ever his Church.
a.TheGo- 2. The frco.vi fiftt)! Gods immediate Go-
vemnientof^ernmeiit of his>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;<? //^r/;' of true 'Peace and Unity

The Chnrch then, at firfl, confifted only of
the willing, and fuch as were perfwaded unto
it by the word, till Antichrift begaa to prevail,
and then they fell from perP^vading, to forcing ^
and they no longer WQai about to make men
willing, by the word, but to get Power from the
Kings of the Earth, to force them againfl their
wills. And this main piece of the Myftefy of
Iniquity, was perfedly brought forth by Boniface
the Third, who was the firfl that ufed thefe
words in the Church, VoUimm^ mandumm^ ftatiii^
mtis^ ac pracipimm : We will, we require, we
appoint, we command : Which is not the voice
of the true Minifters of Ghrifl:, but the true voice
of Thieves and Murderers. Aiid from that time
the peace of the Church decayed apace, when
there were more unwilling forced unto ic, than
willing perfwaded. And true peace will never
be reflored to it again, till men fhall abandon
Ihe power of force, and only ufe the perfwafion
of the word, that the Church may confill only of
a willing People.

The fourth Rule, is,
rhc true To make void the diflin^tion of Clergy and Lai-
hath no 61- ty amoug Chrifiiansy For the Clergy or Eccleliafti-
^'«^jo"oJ cal men have all along, under the reign of ^m-
laity!*" Chrift^ diftinguifhed themfelves from other Chrifti-
ans, whom ihey called the Laity '^ and have made
up a difliiid or fe\'ej[*al Kingdom among them-
felves J and feparared themfelves from the Lay in
all things^ and called themfelves by the name of
the Chnrchj and reckoned other Chriftians but as
common and unclean, ia refped of themfelves.
Whereas in the true Church of Chrifi there are
no diitinclions, nor fed:s, nor difference of per-
fbns *, no Clergy^ or Laity ; no Eccleftaflieal^ or
Temporal ^ but they are all, as Peter defcribes
them, I Fa, 2. p. A cho fen generation^ a royall

friejlhood^^

in the true Church of Chr'ill. 26^

Prlefthood^ a holy N^^tion^ a ffcidtar People^ to jJjew
forth the virtues of him that called them out of dark-
7iefi into his marveloHs light. And fo all Chriftians,
through the Baptifm ot theSpirk, are made Triefts
alike unto God : and every one hath right and
power alike, to fpeak the word j and fo there is
among them no Clergy ov Laity ^ but the Aiimjhrs
are fuch who are chofen by Chriftians, from a-
niong themfelvcs, to fpeak the word to all, in ths
name and right of all ^ and they have no right nor
authority at all to this office, but by the confent
of the Church. And fo Presbyters and Bilhops, or
( which is all one ) Elders and Overfeers in the
Churchy differ nothing from other C^onfiians^ but
only in the Office of the word, which is commited
to them by the Church -^ as an jilderman or Common
Councel man in the City differs nothing from the
reft of the Cltiz^ensj buE only in their Office^ which
they have not of themfeives neither, but by the
Cities choice*, or as the Speaker in the Houfe of
Commons, differs nothing from the reft of the
Commons, but only in his Office which he hath
alfo by the choice of the Houfe j and thus, and no
otherwife, doth a Minifter differ from other Chri-
ftians, ^sPaul faith, Let a manfo efleem oftit^ as of
the Mlniflers of Chriftj and difpenfers of the myfieries
of God,

But Anti-Chrif^^ he hath caft out the fimplicity
of Chriftian people, and brought Sedts into the
Churchy dividing it into Clergy and Laity., and this
diftindion, they have made vifible by their gar-
ments, difguifing their Clergy in their habit from
other Chriftians, that they might appear holier
than they, and of another order from them. And
this diftinftion, hath proved a Seminary of im-
placable difcord, and heart-burning in the Church ;
For hereupon, the Clergy have prefer'd ihemfelves
above other Chriftians, and have exercifed autho-

S rity

266 The Way of true Veace and Unity

rity and coercive power and domination, and ve-
ry tyranny over them, and have made themfelves
their Lords, and given them Laws, rules, forms,
orders, afcer their own minds, and agreeable to
their own advantages, and would not fo much as
fufter them to judge, whether they were agree-
able to the word of God or no^ as if other Chrifli-
ans were their SuhjeUs^ Slaves^ Vajfds^ yea very
dogs. And hence again, the Laity (as they called
them) have envied and maligned ihem, and hated
and oppofed them, and as they could get power,
have been fubduing them, and have looked upon
them, as men of a different fed and intereft from
themfelves, whofe profperity, was their ruine,
and whofe power, was their inflaving : and all this
was to the making void Chriftian brotherhood and
commmion. Wherefore the right Church, to pre-
fer ve in rt the peace of Chrlftj muft admit of no
fuch diftindion of Laity and Clergy^ but all Chrifti-
ans muft equally remain in it, KingSj Triefts^ and
Prophets unto God.

The fifth Rule is.

To keep equality in the Charchj and that both
between Chrifiians and Churches : for this alio is an
cxellent way to preferve peace.

I . To keep equality between Chrifiians. For
though according to our firft Nativity, whereby
we are born of men, there is great inequality,
fome being born high, fome low, fome honoura-
ble, feme mean, fome KingSy fome Snbje^s^ 6ce*
yet according to our new or fecond birth, where-
by we are born of God, there is exad equality ;
for here are none better or worfe, higher or low-
er, but all have the fame faith, hope, love^ the
fame God^ Chrifiy Spirit^ the fame divine nature^
the fame precious promifes ; the lame incorrup-
Jibie €r9Vpn and inheritance oi Saints in light. And

shcrefor®

in the true Church oj Chriji. 267

therefore faith Pad^ fpeaking of this true Church, cai. 3.28.
There is neither Jew nor Greekj nor bond nor free^
nor male nor female^ but all are one in Chrift Jefn^.
Indeed in the world, and before men (Ifaya-
gain) there is diftinSiion oiferfons^ and inequality^
but in Chrift s Kingdom, and before God, all Be-
lievers are equal: and this equality preferves
peace. BuK when in this Kingdom, fome will be
advancing themfelves above others, like Diotre-
fhesy that would have the Freheminence ^ and fome
will be driving to fit at the right hand, and fome
at the left, whilft they leave others to fit at the
foocftool \ this is that which breeds difference a-
mong the very Difdplesj who envied Zebedees
children for fuch a defire. And therefore Chrift,
to preferve peace, forbad Lordfljip in his Churchy
and commanded fervice and tells them, that the
nature of his Kingdom, is not to place men one
over another, but one under another, and that
the greateft muft be the leafl^ the greateft in
the way of the fpirit, muft be the leaft in the way
of the flefli.

2. As equality among Chriftians is to be kept Equality
for the preferving of peace, foalfo among ^'^'<^- ch""di s
ches : For all Churches are equal, as well as all
Chriftians ; and there is no Church can fet it felf
before, or above another; all being fifters of one
Mother ; beams^ of one Sun ; branches of one Vine ;
ftreams^ of one Fountain ; members^ of one Body ;
branches of one golden Candleftick *, and fo all equal
in all things. Wherefore there may, and ought
to be a confociation of Churches, but no fubordi-
nation, which makes void at once, both equality
and unity. And fo that Churchy or thofe Churches
that will fct themfelves above other Churches that
arc their equals \ as the Claffical above the Congre*
gationalj &c, they are the breakers of Ghriftiaa
peace and uniiy ^ and the unskilful vote of the

S3. ' ' jiffmblj^

268 The J fay of true Peace and Unity

jijfemhly for the fnb or dinar ion of Churches^ Was not

a way to make peace, but to mar peace in the

Chitrch of God,

chrft the jMorcover, no Clmrch can be fubjeded to ano-

isSdin the'tlier, but Chrifi who is prefent in it, and h King

ubjeaionot'ancl Lawgiver^ is fuhjeEhd too ^ which no true
OuircrthatC^"^"^^^ will either require or allow. For if the
IS othis irue Church will not fubjed the Word of God,
^^ -^' which they have received, to any rmn ox Angels^
but will judge all by it, and v/ill fufFer none to
judge it ^ much lefs will they fubjed Chrift the Lord
of all, to any other power or authority v for fo
they ihould dijhomur and difanul their Head^
Where two or three are met in Clorifls name,
Chrill himfeif is among them, and the Head of
them \ and fo they can fubmit to no body elfe, fee-
ing Chrift hath made no greater^ nor furer promife
of his prefence, to any body than to them.
The fixth Rnie^ is.
The true Jq kccp the Officers of the Church in fkihordi-
kttll'its nation to the whole Church or community ^ and
offificrs in ^^q^- ^q f^^ffgr them to get head over it: feeing the
tmRto^t very nature of ruling the Church, is not Dominion^
^cit. hut Ssrvtce, We read, jicis, ii. 2. that when

Fcter had preached in the Houfe of Cornelius^ a
^'xiefi^ Gentile or Heathen, the Church of the circHmctfan,
rath, non to whom Fcter v/as Minifler, contended with him,
Tfi!}tT t^^a^ ^1^ ^^^^ ^^ ^° ^^^ HHclrcumcifed^ and did eaC
Aia.m-tdL- with them (for as yet they knew not that the Gen
tiles were to be called) And Peter was fain to
give an account to them of the whole matter, and
to (hew them, that he was warned of God in a
Vifion^ to do fo, &c. And this was a fign, thai
Peter was a [ervant of the Church, and in fabordi^
nation to it, and no Lord over it. And after,
verf, 22. v/hen the Church at yernfalem heard,
that the Grecians at Antioch had received the Gof-
^f/j they feat Barnabas to Antidch to forward and

ferfe^

in the true Church ofChriJf. 269

prfeB: the Work. And alfo the Church at j^ntioch
fcn£ forth Paul and Barnabai^ to the work of the
Mtnifiry in divers Towns and Countries. All which
are an evident fign, that the Church was above the
Officers, and not the Officers above the Church.

Now this alfo will preferve peace in the Churchy
to keep the Officers in their proper place, and to
kt them remain as fervants in the Church, which
Chrifi hath commanded \ and not to let them grow
up to be Lords and Majiers^ which Chrift (know-
ing the evil and inconveniency thereof^ hath for-
bidden. For if the Officers get above the Churchy
though they be never fo good, they are mafterful
and troublefomj and though never fo bad, yet
will they get a party in the Church for themfelves,
and fo work difturbance ^ but if the Church remain
as it ought, above the Officers, it quits them
when they grow evil and unruly, and choofes bet-
ter in their ftead, and fo preferves union. Where-
as fixed and unmoveable Officers, when they do
degenerate, arethecaufes of all diflurbances and
confullons, both in Church and State.
The feventh Rnle^ is,
' For all true Chriflians and Conor ecratims to take ^} .Jf."!.
Chrift alike tor their Head^ and not to fet up vili- and church-
ble heads, ot Ringleaders to thtmkXv^^ °^ "^^" ^chrfft\iike
no not of the beft men. For whilfl: fome faid,to/their ^
we are of Paul ^ others we of Apolios-^ others, "^^'^^
weofCfp^^^ they were all in this matter carnal,
and divided, both from Chrifi^ and among them-
fi felves^ whilfl: feveral, fee up feveral ^f^^;, whom
they efpecially owned, and after whom they were
called. Whereas each that believed, by the Mini-
ftry of Paul^ or Aj^olhs^ or Cephas.^ were through
the fame faith and fpiric with them, as neer to
Chrifl as themfelves were *, and fo were not to fet
up a fellow member, as a Head^ to the divifion
€>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</x\itv oiu\tEccle-potefiaiem
fiafiicd Hiftorv, who lived after the days of 77j5o-'".^^/^«,
dofiMs^ fpeaking of the fading before Eafter^ faith, m^/.ti ^
"The Chrifllans that dwell at Rome, fall three ^*^J^^.^
" weeks continually before Eajhr, belides the Sab- ut^ifq^e
" bath, and the Sunday: buE thofe that dwell in^^^ «^J^^^
''^ lllyria, and all 6"^^^^^, and Alexandria, faft iiyitmeindit^
weeks before Eajier, And fpeaking of the ^^- fjj^jj"5'*
veral forts of falling in feveral Churches, faith, ^g^m/*
** And becaufe none can bring forth any Com-
" mandmcnt written of this matter, it is plain,
" that the Apoftles left this faft free to every vstumomnn
"mans mind and will, that no man might be^^^cc/^-iJ^raM
" compelled by fear and neceflity, to do that which ^i^giJ/z/f^^"

^^ is good. *^*"^ rfgKiy'

And in the fame Chapter, he relates many fc-lfu/p^Zur,
veral forms and ufagesin feveral Chrifiian Churches^ ic-ipti^^^au'
and concludes that matter, thus*, "But, faith he, ^f /X*,^^'*
"to commit to writing all the rites of Churches M r^, r^^
"that are ufed in each City and Country, ^^ Ki>: ^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 <?//,., r • 1 * , /- I

cmciiiorum fiocuer, Of its own accofd, \n thole outward
decretis, " thiiigs, what Hccd is there that it fhould be
nifxini^es^^ Compelled by the Decrees of Councels, which
h anima- " prefently are turned into Laws, and Snares of
•vertuniur} " Souls. Aud therefore let one Church freely
jmiteurirgj^^ Imiratc another^ or let it he fuffered to ufe its

rim/liovr" ^^'^'^ ^^y^ ^^ that Unity of Spirit be preferved
aut(uismo-^^ in Faith and the Word, though there be va-
/r«T,"^"»lJiI " ri^^y 2nd diveriity in the Flefh, or Elements
tinkoi tpin- *'^ of the World.

^nfide"''^^ Again, the fame Luther, after he had ftt down

Tjera, quan-di Form of Celebrating the Supper, for ih^ Church

l^Xt^'tr'of Ghriil, ^tWtttingherg, concludes thus, In qni-

varietas in hm omrfihus cavendumy ne legem ex libertate Jacia-

mrlt!ld]^^'y o-cr. " That is. In all which we muft take

"heed, that we make not a Jaw, or liberty^ or

*' conflrain them to (in, who (ball either do other-

*^ wife, or fhall omit fome things, fo they permit

*' the words of bltinng to remain entire, and do

'^ all a(^ here in Faith. For thefe ought to be the

" Rites of CHRISTIANS, that is, of the

*^ children of the F R E E-W OMAN*, who may

* "keep them willingly, and of their own accord,

*' having power to change them, when, and as

'' often as they will. And therefore there is no

*' caufe, that any fhould either delire, or eftablifb,

>^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<y Word or Li.vo of life witliin itfelf ^ but when
a :k4iev^er hrch in him the L-iw of the Spirit^ the
Lr^:voii\i<- letter hack no more power over him:
that isj ib far as he is taken up into that other
Law of the Spirit, but no further.

Aijd there is no danger at all in this Dodrine,
'That tur nen> 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 Kingd<Mn
own proper works, as one whofe bulinefs, im ''mj^|.^J' ^^'^
ployment and Kingdom lies with the Poor, Lame,^
Blind, and all forts of Difeafed, Afflicted, Sor-
rowful and diltrefled perfonsj and thofe poor
creatures he doth not negled and defpife, but his
proper Office is among thefe, and thefe he com-
prehends in the greateft love, and pitties with
the tendered bowels, and minds and tends with
the greateft care and diligence, and relieves, and
helps, and faves them perfectly.

Whence firft we learn. That Chrifls Kingdom ^S"^
brings good to all, but is receives nothing fromi>ringi 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, //<?

thi^t

TJje Stufnbling Stone. ^-79

that confejleth me before meriy him will 1 Conjefs before
my Father^ and before his Angels \ and there is no
true and right confefllng Chrift wichoiic holding
forth the word and Doctrine ot the Gofpel.

So then, every one that is of God, fpeaks Gods
word J and he that fpeaks it not, is not of God ^
for in all the true Children of God, the Spirit of
their Father freaks in them. And thus the true pre- '
fence of Chrift is known by the word of the Go-
fpel in the Church his Body, and in every one of
his Members, as well as in himfelf the Head.
This Dodrine, the Carnal Church is a great ^^^^' ^hmcTof.^
my to, and will not fuffer Ghrift to fpeak by whom/^r7j,<f at
he pleafeth, that fo all men may be necellitated to ^^'*^^^'''"*
hear its Clergy, whether they fpeak the word of
Chrift, or no : But of this more hereafter.

And thus you have feen, how Chrift gives forth
himfelf to be known by his works and by his
word \ and without thefe two we can have no
certain Teftimony of him in the World.

Now Ci^ny? having returned this full and {atiC' The canciu^
fadory Anfwcr to Jo^;/, to declare to him who^^J^y^/^^.
he was, adds this in the Conclulion, fwert<y}oba

And bleffed is he whofoever Jhall not be offended in

me.

For notwithftanding the Works and Word of rhe mm
Chrift, which are the Works and Words of God S^'^nl
in theflefh, yet the Wifdom and Prudence of the wrfeto^-
flefh, and the Religion and Righteoufnefs of the^"///,^rf'*'
World, which do not much regard thofe things,
do find much matter of fcandal and offence \r\ Je-
fus Chrift ; wherefore Chrift faith, Blejfed is he
rvhofoever^ jhaH not be offended tn me.

Now in difcourfing touching the offence which
is taken againft Chrift by men, I fhaU obferve this J5?.Sr
Order ^ I fhall Ihew, of,

1. Who they are that are offeaded at Chrift.

B b 2 2, What

3 bo The Stumbling Stone,

2. What thofe things are whereat they are of-
fended, and why they are offended at them,

3. What a great evil it is to be fo offended.

4. What a great bleffednefs it is not to be fo
offended, and,

5. Make fome life of all.

I. Point.
I. if'ho of- Iff l^Q ffjgy are that are offended at Chrifi,
^chufl "' And here I affirm, firft that the whole World
x.r/?r»foc?/eiQ general is offended at Ghrifl*, for they living
^^ '^' without the word and Spirit of Faith, muft needs
be offended at Chrifl, by all thofe fcandals which
are raited up againft: Chrift, by the Devil and
men *, and they all having a falfe apprehenfion of
Chrif!:, do fuck in as readily as a Spring doth wa-
ter, whatever afperlions and reproaches are raifed
againd him, and fo muft needs be offended at him:
And therefore faith Chrifl, Mat. 18. ver. 17. ipa
be to the world becaufe of offences ^ for offences muft
needs come, and the world will needs receive
them, and therefore wo be to the worlds

So that the whole World, that is, whofoever
are not true Believers, and born of God, are ail
offended at Chrift and his Gofpel •, and all the
Children of the firft Adam^ are offended at the
fecond Adam^ who is wholly unlike to them, yea
and in all things mofl contrary to them.
^be&hiet ^' ^^^ fecondly. Not only the common people
^and choice of thc World, vulgar and contemptible men, are
mtnof the offended at Chrift, but alfo all the chief and choice
men of the world, Kings of the Earth, and Ru-
lers, and Judges, and Magiflrates, as in Pfalm 1.
and all the belt, and learnedeft, and wifeft, and
greateft, and moft honourable men, thefe all are
offended at Chrift, i Cor. 2. 8. which nojie of the
Trinces of this world knew *, he means it of Philofo-
phers as well as of Secular Powers ^ and not knovi^-
ing him, they Crucified him,

. 2. Not

The St umb/i Tie Stone. ^8i

2. Not the world only are offended at Chrift,^- The
but alfo the Worldly and carnal Church^ihQ outward, J^^'^''^^^
vifible. National Church, this is very much of-
fended at him. This we fee in Chrifts time, that
the only vifibie Church of God in the World,
the Church of the Jews, (for the Church of the
Old Teftament, was a vifible Church, but the
Church of the New Teftament is a Spiritual
Church, and not vifible) I fay, the Jewifh Church,
which had the Law of Adofcsy the Prophets, and
the Pfaims, and obferved all the outward Ordi-
nances of God exactly, they were all offended at
Chrifl:, and made an Order, That whofoever ac-
knowledged him fhould be excommunicated, and
caft out of the Synagogue.

And this Offence was foretold by IfaUh chap, 8.
ver, 14. where he faith of Chriff, And he fljall he
for a flont of flnmblin^ and for a rock of offence to
both Hohfes of Ifrael^ for a gmn^ and for afnare to
the Inhabitants of Jernfalem. So that not Babylon
only, hut JerHfalem '^ and not the Heathen only,
but both the Houfes of Jfrael were offended at
Chrift J and this makes the evil yet more grie-
vous.

And yet this is not all ; but fecondly, and not f^fJl-^^l^^
only the Carnal Chriftians, but the Carnal Clergy ^/r^ 'and
are offended at Chrift^ and not only the common j^'^^^"^
people of the National Church, but the chief Ru- "^^
lers, the mod eminent, and in appearance moil
Godly and Holy and Orthodox of the Clergy, are
above all others moft grievoufly offended at Chriff,
This alfo w^ fee done in Chrifls time, when the
Scribes, and Pharifees, and Rulers of the People,
Men of great Reputation and Renown, for Reli-
gion, and Righteoufnefs, thefe were chiefly, and
above the reft of the Church, offended at Chrift ;
and as Chrift every where was moft fliarp againft
Ihera, and did moft reprove them ^ fo they did

B b 3 Qioit

382 The Stumbling Stone.

mod bitterly oppofe Chrilh And this alfo was
foretold by the Spirit of Prophejie^ Pfalm Ii8. 22.
The ftone which the Builders refiifedy is become the
Head of the corner \ this rejeded Stone, is Chrift
liimfelf, and thefe Builders were the chief Rulers
and Governours of the Church, and accordingly
both Chrift and the Apoftles applied this Scrip-
ture to them, as you may fee Mat. 21. 42. and

A^s 4. I I .

So that the Builders, that teach, and inftruft,
and govern the Church, and are reputed the beft,
and moil profitable and necefiary men in it, yea
the very Pillars of the Church, fo that all would
come to naught, and to ruine without them, thefe
are the men that are mofl offended at Chrifl.

Thefe are the Husbandmen mentioned by Chrifl^

Mat. 21. that confpired againfl the Son of the

Lord of the Vineyard, and killed him \ and thefe

*NVbse{! have been, and flill are, ^ the chief and great out-

^^ ward Anttchrifi mih^WoxU.

mjndo,ni;q; Now whcn the Pcople fee the Rulers and Go-»

';j^|^''"3^gj..vernors of the Church, who are thought to have

dotes. -yoh. more Knowledge, Learning, Light, and Religion

'ByPricBs ^^^^^ Gthcrs, ofieoded at Chrifl:, this exceedingly

he means incfcafes their Offence \ and when they fee the

thocha?-' Builders rejeding and throwing away this Stone,

hngs to this caufes them to rejeft him alfo with the greater

proper ana *-* /• « i • rr- x-s« •<-» •

^urittiar And thus you fee that this offence at Chnlc, is
7ifita°r!nd'^ great and a large evil, and is fpread over all the
apanjrZi World and Worldly Church, and very few ther$

TiZs.^^''' ^^^ ^^'^ ^ efcape it.

And this for the firfi thing.
2. Point.

2. General Jt what thiim in Chrifl they are Offended^ and why

At what of- t JT J J ^1 '^ "^

fended i» t»ey are offended at them.

chfifi. Now the World and ihe Worldy Church are

Oifeaded,

J, At

The Stumbling Stone. 385

1. At Chrifl Himfelf.

2. At his true Word.

3. At his true Worfhip. .

4. At his true Church.

5. At his true Miaiftry.

6. At his true Government.

Of thefe thingsl (hall fpeak in Order, according
to the good hand of God with me, and fhall de-
iire to be fo faithful to Cmft^ as not to depart
one hairs breadth from his truth, though it may
be it will come to pafs that all or the greaceft
part of you, will be grievoufly offended at it.

I begin with the firft, and will (hew, that the
World and Worldly Church are offended.

I. At Chrifi Htm felf. himfeifJJnd

And they are offended at him in many regards, '/^ ^^i'n.
of which, I (hall mention thefe five. /mcf,m!fsof

I . They are offended at the meannefs of his his outxtard
outward Condition in the World. For indeed he YhflvZt
was in a very low, plain, fimple, and contempt-
able Condition, in the days of his fiefh, as any or-
dinary Tradefmen in this Town, and lived with
^ofe\>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.

•<b

?89

have another knowledge and underftanding of the
Word than they; Whereupon they thus break
out, what (fay they) are you the only men who
have the word of God, and is all wifdom and know-
ledge comprehended in your breads ? and do yon
know more of the Myftery of Chrifl than the grave
and learned men who have ftudied the Scriptures
all their life ? and will you with your pretended
teaching overthrow that Orthodox fenfe of the
Scriptures that we have had fo many years ? and
thus they are greatly offended.

4. They are offended at this word becaiife it fBccaiJe^
difcovers the wkkednefs of the world and roorldlyf£Z'^^^ 4.
Chnrch at a very nigh rate. The world doth not n^isof rhr
feem the thonfand part fb wicked any where as it ^^ridfy ^"^^^
doth where the Gofpel comes. For where this church.
clear light of God fhines, and the word comes in
any degree oi truth and Power^ there not only the
wickednefs of the world appears out of nieafure
wicked, but alfo the Religiotty and Right eunfnefs^
and Worhy and Duties otthe carnal Chriflians,
are manifefled to he grofs hypocri/iey and the^^Tf^-
*vabLenefs of HnrighteoHfnefs^ and wholly contrary
to Chrift, the righteoufnefs of God, and fo not-
thing elfe but a more plauiible way to Death and
MeL

Where the Word of Chrift, or the Gofpel of^/^/^"^
God comes in power, there many who before goo'd^ are
feemed very Godly and Religious People, and ve-^'^^^j^^'"^'?^
ry good Chriltians, and very quiet and peaceable vu l^^^^T
men, do prefently become full of wrath, and rage, M^^^'^ tUc
and curfed enmity againfl it, and call ic Error^^""'
and Herefie^ and Blafphtmy^ and fo do no lefs than
fpit in the very face of the Truth and Gofpel of
Chrilt, which he hath manifefted above all his
name : And no man could ever have imagined they
had been fuch Clvildren of the Devil, before the
word came.

And

3 9o The Stumbling Stone.

And thus by the coming of the Word m the
Spiritual Senfe and Dodlrine of it, many that did
once feem to be Chrifts Friends, are manifefted to
be his utter Enemies. And this alfo was forecold
by Simeon^ Luke 2. Where he faith, that by the
coming of Chrift in his word, the thoughts of many
hearts fljall he revealed, and then that unbelief and
enmity againft Chrift, that before lay hid, is dif-
covered and brought forth by the Preaching of the
Word, as we have feen heretofore, and flill fee
by daily experience j and for this caufe alfo they
are offended.
^. Becaufi 5- They are offended at the true Word, be-
i'^ 'f^^'f, '^'}' caufe every where fo few entertain it, and em-
brace it : As when Chrifl himfelf preached, there
were very few in all JadeaandJerHfalem that en-
tertained his Do(^rine ; and though fometimes
many thronged to hear him, yet at another time
they were io offended at his Dodrine, that they
all forfook him; fo that Chrifl faid to the twelve,
John 6. Will ye alfo go away ?

Now this makes many to be offended at the
true Word, that when it comes to any Town or
People, the far greater part ihould reject it^ and
fpeakevil of it; and they for the mod part, the
greatefl, wifeft, and learnedft men, and that only
a few poor and contemptible People fhould re-
ceive it ; this alfo exceedingly offends.
^.Eceaureit 6. And laftly. They are offended, becaufe the
trouWcs! ^^"^ Word of Chrift, where it comes in any evi-
dence and demonftration of the Spirit, brings
Troubles, Tumults, Siirs, and Uproars in the
World, according to that of Chrift, Alat. lo. 34*
/ came not to fend feace but a fword ; for 1 am come
to fet a man at variance againfi his Father ^ and the
Daughter againfi her Mother^ and the Daughter-in-
law againfi her Af other* in-law. For the true word
of Chrift, is fuch a fword as cuts ia luader all Na-
tural

The StuTTibling Stone. 391

tural and Civil Relations, and takes away the
peace of any place where it comes in power.
Chrilt faith alfo, Lnke 12. 48. I am come to fend
fire on the earthy and what will I if it be already kind^
led ? This fire that Chrilt fends in the word, ia
the miniftration of the Spirit, of which the Lord
faith by the Prophet, i$ not my word as fires' and
this word comes to burn up all the corrupt Man-
ners, Fafhions, Cufloras, yea all the Lulls and
Sins of the World, and all the Antichrillian Do-
drine, and forms of worfhip in the outward
Church. And when this fire begins to burn any
where, prefently all the People are in an uproar,
and lay ail their heads, and ufe all their hands to-
gether to quench it.

So that where-ever the true word comes, the
Heathen rage^ and the People imagine a vain thing j
the Kings of the earth fet themfelvesj and the Rulers
take councel together againft it^ and fay ^ Let us break
thefe bonds in f under ^ and cafi away thefe cords from
u6j which no flefli and blood, efpecially the Rich,
Wife, Learned, Honourable, would endure to be
bound in.

Now this exceedingly offends-, For fay they, The wori^
before this kind of word came in, all things were the' Go?pci

better and more quiet : Under Epifcopacy all ^ame, ai
things were well, and in good order •, But linceyi^^.'"*^^
this new Dodrine came in, all things are full of
trouble, mifchief, wars, and deaths and there-
tore they reckon this word the caufe of ail the
€vils we have and do endure.

But yet the caufe of all thefe Tumults, are not^'^^c«ord f^
truly in the word, but in the World, and in the^yW^Sd
Devil. Chrill he will have his Chriftians to pub'^^^^i'^^fc^Tu-
lifli his word, and thereby to gather together hisbJVcc-duiL
£led unto him. Now the World, and the Devil,
the Prince of it, will not fuffer this to be done
quietly, and hence arife all tumults. The Devil,

who

392 TJoe Stumbling Stone.

who hath the firft pofleflion of the World, would
have all things quiet, that he might keep his pof-
feflion ", but Chrifl: will not fuffer it to be fo, but
he will have all thofe whom his Father hath given
him, out of the Devils pofleffion, by the might
and efficacy of his word \ but the Devil will not
endure that this (hould be done quietly, but ftirs
up all the World againft the Word.

And fo where ever the word comes in truth,
there always troubles and uproars \ but where the
word is preached, and the world is quiet, that
the ordit^a.for Certain is not the true word of God.
ry Divinity Whcreforc the duU and droufie Divinity of Sy-
s'chools is nods, and Schools, cannot be the true word of
noaeot Chrilt, for that meets with no oppofition and
Word! contradidion at all from the world, or worldly
Church \ it meets with no enemies, and avengers
amongft them, but it is rather praifed and em-
braced, and honoured with degrees and Scarlet,
and the Profeflbrs and Publifhers of it are in cre-
dit with men, and worldly Powers, and receive
from them, richcs^^ honour^ and qmtt life \ where-
as the true Dodrine of Chrifl: can never be pub-
lifhed without the offence of the world.

And thus much for their offence at the true

word of Chrift.

Ir'uf wor. 3. they are offended at his true War [Inf. ^

jhip. For Chrift under the New-Teftament hath mititu-

ted a New Worfhip, and this the world and

B^ecaufe it isy^Qri^jy Qhurch are alfo greatly offended at.

zK"/"^/f«- Becaufe this worfliip is wholly Spiritual, and

endo cuitti {,ath nothing carnal ia it, but confifls altogether

iTrelutaM Grace and Truth, according to that o( Chrift,

SineSpiritu^Qlj^ 4- 23. The hoHr comcth (faith he) and novo is,

fftfufcipt that the true rvorfljippers fjall worjhip the Father in

end a uUa Spirit^ and in Truth \ For the Father feekcth fnch to

mod^coien-rvorjhip mm ^ God is a Spirit, and they that worjhip

f^i D^[- him, mnfi xvorflnp him in Spirit ^^ and in Trmh'-, ^ild

25, Gen. ^ incrc

m^

The St U7hhling Stone, 99:*

-— — .- — . . — ' — > — '-, — -^

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<ni
and to our Brother. And this Worfhip of the '« ^^/^'•'"^
New Teftament being wholly Spiritual, is free /vf^i^r)/^'^
from Time, Place, and Pcrfon, as all Spiritual 3^ '^'/'''<?'^««
things are-, and fo at all times, and in all place? ^''c';^J;''25',
alike, this worfliip may be performed by all Per- cen. ^
fons alike, who are true Believers : And fo accord-
ingly do all true Believers, at all times, and ia
all places alike believe in God, and truft in hipn,
and fear him, and love him, and delight in him,
and fpeak good of hi^ name, and alio do good to
their Brother, in Inflruding, Teaching, Exhort-
ing, Comforting him, and Helping him as freely
as Chrlft hath helped them : And this is the chief
and indeed the only true wotfhip of the New-
Teftament.

For the Gbfpel hath taught us that Chrift is the
true Temple, wherein the Church of the New-
Teflament, which is a Kingdom of Priells, are
all alike to worfhip God without any difference^
or diftinclion of Perfons : And alfo that Chrifl \i
our P.efi as well as our Rigkeoufnefs ; and it is as
great a fin to make another Refl than Chrifi-, as it
is to make another Right eoufnefs than Chrifl -^ for
in him alone we are compleac and furnifhed, tor
all things that appertain to the Kingdom of God j
and ftand in need of nothing out of him : Where-
fore it is faid, Heb, 4. 3. He which hath believed is
tntred into the reft^ that, is, into Chrifi and his
Right eoufnefs^ and fo hath ceafedfrom his own works^ ^

as Cod from his*

^o^ The Stutnbiing Stone.

And becauft Now the woi'ld and worldly Church are greatly
IiSC offended at this Spiritual Worfhip ; and that firfl,
makes no becaufe ic makes no great fhew, nor prefents no
great (bew. gj^^JQ^g outfidc to the World, to win their fa-
vour and applaufe^ and lb they defpife it as a No"
tional or Mclaucholick thing.
And aifo I's And fecondly, becaufe this is wholly out of the
read/jfdK '^^^^ and Power of the Natural man, and no man
KatJrd^'^by his free win, or natural abilities can attaia
^^"* thereunto. Wherefore they are offended at this
kind of worfhip, and would have a worfhip in the
days of the Gofpel, after the manner of the wor-
fhip of the Law, a worfhip (landing in outward
Works, and Duties, and Ceremonies, and in Ob-
fervation of Days, Times, Places, Perfons^ and
are much fcandalized at that worfhip, which ftands
only in Faith, and Love, and makes void all o-^
ther things,
4. At the 4. "fhey are offended at the True Church of

true Church^/"/, J jj j

otChrift. Chrtft,

Becaufe Chrifi under the Nm Teflamen hath
^Qt upon a New Churchj which is not outward and
vifible, as the Church of the Old Teftament was 5
neither carries in it any worldy Pomp, Power,
and Glory, as the Church of jintichrifl doth, bu£
It is wholly Spiritual and invifible, and as utterly
unknown to the world as Chrill himfelf.

ml'^church '^^^ -^^'^^ Chi4rch under the New Law, is the
15^^'"'"'' Congregation of Spiritual men, gathered toge-^

ther, not in one outward place, but in one Faith,

Hope, and Love, in one Spirit, in one Chrfit, in

one God.

It is the Company of the Faithful, and Eleft^

which have Chrifi for their Head.
itjskaown^ And this Church is not known by any outward
wwd ot^^'^ Orders, or Forms, or Ceremonies, or manner of
jpaith. Life, but only by the word of Faith ; feeing this

true Sprmai Chttrah is conceived and formed, is

" ' feroughl

The Stumbling Stone. 3 9 >

■ ■ ■ ■ *

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<jt>;^^<?;7;, Anfwcr to it
and the Mimftry of that : For it is one of the grcjfeft
errors that ever reigaed under Antlchrifis Kingdom,
to affirm that Vnive^fities are the fountain of the All-
vifters of the Gofpely which do only proceed out of
Chrifii flock.

And bec-anfeyou will be greatly offended at mcPj^oindubm
for fpeaking thus, you fliali hear what Lnther i^dkh^demL%'
to this matter on 2 Pet. 2. i. upon thefe words, (?"'^"*''»^^^
bat there were jalfe Prophets among the people^ as there cnantur, e
jhall be falfe Teachers among you \ the word Peter u- ^"'^^ Z""^-
les here, is 4iv^oS^M<r>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,

<y. They that are offended at Chnft^ are utterly l'^!ll\^^,^^
ruined through fuch offence : Wherefore Chr'^ft is *•''''" '
called aftone offtnm^ling^ ^id rofk of offence to them

that

A-^^ TJje STumhling Stone,

that are dlfobedient andfinmble at the Word'^ And h^
is fa id to he fetfor the fall and mine of many in Jfrael't
and Mat. 21. 44. Cbrift faith, Whofoever jhallfa^^
en this ft one ^ (hall be broken ^ bnt on rohomfoever it Jhali
jally it fhall grind him to powder.

For whoever (tumbles, or dafhes againft this
Stone, dafhes agaiiift God himfelf in the nature of
Man: He dafhes againft the Comcel and Decree of
God^ againft the Wifdom and Vnderflanding of God^
againft the Love, Mercy, Righteoufnefs, Truth,
and^ Power of C7 0^^ againft the eternal Word and
Spirit of God '^ and no man perifhes like that man:
For he incurrs all that Wrath, Vengeance, De-
ftrudlion. Damnation, which the Lord God him-
felf in all his infinite Wifdom, Knowledge, Righ-
teoufnefs, Juftice, and Power, can inflid on him
to all eternity, and fo he is indeed ground to Fow'
der,
EumMwith- Yea farther, that man that ftumbles againft
mt^^^^^' Chriji, is not only ruined by fuch offence, but ru-
ined without all means or hope of Recovery : They
that are broken againft Him, and by him, are bro-
ken in Pieces like a potters veffel, which can never
be made up again j They that fall againft Him,
never rife again j they that are ruined by hirn,
are never repaired again. If a man were daOied
in pieces by Mofes^ he might be repaired again by
Corift'^ but he that is deftroyed by the Saviour, by
whom fhall he be favcd ? He that was condemned
by the J^///c<? of God for Sin, might recover a-
gain by the Love and Mercy of God in Chrift •, But
he that is deftroyed by the Love and Mercy of God,
ispaftall Hope and Remedy,

Wherefore I intreat you to confider this thing
with all your hearts ^ For nothing makes fuch ru-
ines in the world as this Sin, Mens being offended
againft Chrift and his Gofpel, This is the Hn that
ruined Jernfalcm otoldj and G^rz^/i^^ oflate^ and

if

the Stumbling Stone. 407

tf any thing undo this Commonwealth^ this will un-
do it, the offence that is taken by mean men, and
by men in TUcc and Authority againft Clorift and
his GofpeL

And this is the fin alfo that is like to undo and Jj/fj,^'^];^^
ruine the Vniverfity^ and to race it down to the moniOicd.
very ground, even your horrible Envy^ Enmity^
and Oppofition to the truth of the Gofpel: Whea
Chrifts word, or the Truth as it is in Jffifs^ is ha-
ted, oppofed, derided and fcoffed at in your Col-*
ledges^ in your Schools^ in your Meetings^ yea fome-
times in your PulpitSj this fin will dafh you in
pieces, that you fhall find none to recover you.
This fin will engage againft you the Son of the /t-
ving God i and when his wrath is kindled againft
you not a little, but to the very utmoft, tor fo
great wickednefs, (hall then your ^ Mafters^ pia'*cmume»:
to^ Arifiotle^ Pythagorasy &c. Wretched Heathens^ ^y^onuum^
who with all their wifdom knew not Chrifts but ^^'""^^'w,
are dead and damned, many hundred years ago^£f/^^**
be able to deliver you ? Or fhall Thomas^ and Sco- omnium
tusy and other Schoolmen with their cold^ vain^ '^u^'ml%
and Amichriftian Divinity help you? Or fhall iht 'juam chu-
SecptUr Army and worldly Tower (whom you have^^;^;,^^"^^'^'
feduced for many Ages) be able to (helter you in tibr. Ambr,
fuch an hour? No certainly j but if you continue ^^^^^^*
in your bitter Enmity againft the true and fpiricu-
al Word and Gofpel of Chrift, Chrift lives and
reigns to bring you down wonderfnllyy and to make
your Name a ^ame and a Cnrfe to the whole true
Church of God.

And this poor contemptihle DoBrine ofthQCof-
fel which you hear to day, and (it may be) moft
of you defpife and efteem ot no more than a ftraw
forftrength, this very Word fhall prevail againft
you, and triumph over you : And tlie poor Peo-
fle of Gody that fmall handful of believers that arc
amongft youj whom you defpife vi your hearts,

and

4^-8 The Stumbling Stone.

and reckon buc as the filth and off-fcouring of the
place, even they fhall fee your downfall, and (ball
fay, ThoH art rigloteous 0 Lord^ who hafi judged thus^
and fliall fay again, Even fo Lord Cod almighty^
true and righteous are thy judgments,
dufi mTo ^^^ ^^^^s ^ow have 1 Ipoken in faithfulnefs t6
the uiiivcr- Jefus Chiiit, and m faithfulnefs to his true Church,
^^^' and in faithfulnefs alfo to the Univerfity, that
they might hear and avoid that Ruine which will
otherwife inevitably befall them for their offence
at Chrill and his Gofpel. And now leE them that
can receive it, receive it, and let them that can-
not, deride and rejedl it. But whether you re*
ccive it, or whether you rejedt it, fure 1 am I
have fpoken the Truth, which God himfeif in hrs
due time will witnefs to \ and fo mtich alfo for
this Point.

The Bier-; J^g hUffednefs of them that an not offended at Chrifi^

tbc^'w^ho according to Chrifts word here,

are not ot- Blejfcd is he whofoever Jhali not he offended in

^' ^ ' me.

Now thofe very few that are not offended at
Chrifl and his things, when the whole World and
worldly Church are offended, their Bleffednefs ap-
pears in many particulars.

Tauahf 7^ '• Asfirft, in that its evident that rkj^ all are

C(j|, taught of God., and have heard and learned from the

K/f/7^r hinifelf touching the Son. And they that
fee Chrifl by the Revelation of the Father, are
not at all offended at him, when all other Men
are. For fuch do clearly fee Chrift:s Power in his
wcaknefs •, his Glory in his Reproach \ his Exalta-^
tion \xi his Abafement; his Divine Nature in his
Humane^ they fee his Sufferings were for our
Sins, his Stripes to heal us, his Death, to deliver
us from Death ♦, and all this they know not only
by the Letter of the Word, but alio by the Reve-
lation

The Stumbling Stone. 409

■ III <i % ■ — ■»— II III .1 II I *

lation of the Father in their hearts, and fo they
cannot be offended at Chrift, who fee him thus.
Wherefore when the World and worldly Church
had many feveral Opinions of Chrift, and Peter
notwithftanding acknowledged him to be the Son
of the living Godj Chrift replied, blejfed art thou Si*
morij for flefh and blood hath not revealed this to thee^
hut my Father which is in Heaven : And this is thy
blefTednefs, that thou knoweft me by the Revela-
tion of the Father^ and fo knoweft me aright, and
art not offended.

He then that is not offended at Chrift when all
other men are, hath for certain the Fathers Teach*
ingy and fees Chrift far otherwife than the World
and worldly Church do ^ He fees Chrift in all his
Myftery^ and in all his Glory ; and when we fee
him thus, we value him never the worfe for the
form of a Servant, nor for all his Reproaches and
Sufferings from the World, but we rather behold
thefe things with the greater wonder and com-
fort ; feeing for our fakes he humbled himfelf
from the form of God, to the form of a Servant,
and in that form to th€ death of theCrois.

2. They are bleffed, becaufe through this Re- .^^is^^Rev^
Velation of the Father, they have true Faith in tion have
Chrift wrought in them. For true Faith in Chrift ««* ^'^^
doth neceffarily follow the Fathers Revelation ;
and when God teaches us Chrift, we muft needs
believe in him; and through this Faith we know
him by Experience: and he that knows Chrift
through the Experience of Faith, finds and feels
Chrift to be all that to him, which the Scripture
fpeaks of him: He through this faith feels Chrift
to be made unto him of God Wifdom^ Righteoujnefs^
SanBification^ and Redemption^ and all things', aad
Chrifi being through Faith made all that to himt
which he is in Himfelf, it is not poffible he fhould
be offended at him.

D d f artheti

41 o T-'he Stumbling Stone,

Farther, through this Experience of Faith,
Chrill becomes precious to him, as Peter faith,
I Pet. 2. 7. to yoti who believe he is frecions : That
very Chrilt, which to others is a Stone offtHmhUngj
and arock of offence^ is frecious to them who have
Faith^ and know him by Experience ^ So preci-
ous, that they efteera all the greateft and moft ex-
cellent things in the world but drofs and dung
in comparifon of Him : and fuch believers have
chofen to part with their Liberty^ their Eftates^
their Relations^ and their own Lives^ all which
are precious things in themfelves^ rather than they
would part with this infinitely more precious
Chrift.
Ih5s?ait°h°^ 3. They are bleffed in that through this faith
haveefta- they havc eftablifiiment, as Chrift faith, on this
biifljmeat. rock I wiU bmld my Church: And he that h^l\i Chrifi
for his only Foundmon^ is never offended at him,
whatever fcandals th^ World and the DevU raife
up againfl him: But he that hath another Founda-
tion than Chrifl, to wit, either his own works
and Righteoufnefs, or the World and the Things of
the World, when fcandals come, they are pre-
fently offended, and their offence againft Ghrifl de-
clares they are not built on him. But they whom
nothing can offend, they are furely built and efla-
. . biifhed on Chrift, and in this they are bleffed.

fhisdb-^' 4. They who have received the Revelation of
biffhmcnc the Father, and through this Revelation, true
froVpefini-Faith> 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<?y/>^/ 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 ^/?<? next Generation, which mis'
be farther removed from thofe evils^ and will be
brought nearer to the Word ^ hm efpeciatly to that
People whom God hath And Ihall form by his Spirit
for himfelf, for thefe only will be able to make jiifl:
and righteous judgment in this matter, feeing they
have the Anointing to be their Teacher, and the
Lamb to he their Light.

427

THE

DOCTRINE

BAPTISM

T

H E Lord forefeeing how grex'^an Evil it
would be ia the Churchy to leave Men

either to their own or to other iMens
Opinions and Judgment in the things of God, did
in the very beginning of the Goffel coramnnd and
bind all the faithful to hear Chrift: aioric, faying
from Heaven (that we might give abfoliue credis
to his voice) This is my beloved Son in whom I am
xpell fleajedj hear him \ and the more the faithful
have kept to the word of Chrift^ the more they have
been free from Errors and the more they nave
left tnis, and turned afide after the Doftrines of
IVIen, (though men in fome meafure faithful and ho-
ly) the more they have been perverted and feduced 5,
inforauch that the true Church of God, and the
very faithful themfelves, have received, held, and r^^/jr/fii
maintained divers Errors, and falfe Doctrines, and (^' ^""^^

^^ • ' r A 1 ,- • been overto*

Opmions, even tor many Agt^ and QjtnQvaiions -^kfnmth Er*
yea, and have not been altogether free from fome, '''^^ ^^^
from the very Apoftles times •, and becaufe many hftthe^
or moft Godly men in former Ages held fuch and ^^^^^
fuch Opinions, therefore the following Ages have
taken them upon truft from them, and have en-
tertained them as fure and certain, though not aE
all confuUing in thofe Points, with the great Doctor
and j^pofiU of the New Teftament, Jefns Chnfr.

^62 Aud

^

428" The Dodrine of Baptifms.

And thus have the very Eled themfelves been
drawn into much error, though they have ftiil
had Ghrift for their foundation, and were built on
him fo firmly by Faith, that the gates of hell could
not prevail againfi them.
The way t<j ^ow to free the faithful from the former mi-
Error/fto^^^^'> (^^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-) <S:c. the
People it feems had great and high thoughts of
John, becaufe he was the Son of the High Prieft-,
conceived after an extraordinary manner, his Pa-
rents being both wel] flricken in Age, and paft
.Children by the courfe of Nature^ and then the
manner of his life was Ilrange, for he lived in the
Wildernefs, out of the ordinary converfe of the
World*, and his apparel and Diet were unufiial-,
.bdng rairrient of Camels hair^ and a leathern girdle

430 The DoEhrine of Baptijms.

ahoHt hu loins ^ dnd his meat IochI^s and wild honey ^
bu: efpecially his Mmiftry was mighty, being in
the Sfirit and fower of Elia^ '^ and his Baptifm new
and famom -^ fo that all the People flood in great
expectation of fome work or event from Him^
that (hould manifeft him to be the Chrift*, where-
fore John^ to take tnem off from that grofs and
dangerous miflake, plainly told them all, and
that openly, that he was not the Chrift^ but thafe
there was a great deal of difference between Him-
felfand the Afejfiasj and that both in regard of his
Ferfon and Office.
Creatdijf^' FiY^t fov hh Ojfce. For hc bcgins to fhcw the
''^"'^f^^^- difference from thence, becaufe the newnefs of his
'ZdYohnl^ Baptifm was theoccallon of the Peoples conceiving,
f«;.'^5^''^j'/Lhat he was the Mejfias ^ whereupon he vilifies his
Soi£^fi?own Baptifm in refped of Chrifts; failh he, / in"
deed BaptiZ,e yoit with water ^ that is, my Baptifm IS
hMwater-baptiJmy that waihes the ^^/^^ only, with
a Corporeal Element ^ but one mightier than I comes^
fori am hwt 3. Creature^ He thQ Power of God ^ I
buL a Servant J He the Lord of all^ and one fo infi^
ntttly excellent above all that I am, that the latchet
of his jhooes I am not worthy to unloofe \ that is, I am
unworthy to perform the meanefi and lorvej} Office
for him. And having thus firft fpoken meanly of
his own Baptifm^ and then magnified Chrifis Per-
/ow above his own, now he proceeds alfo to mag-
jiifie Chrilfs Baptifm above his own , He (faith he)
jhall bupttz^e you with the Holy Spirit and with fire \
that is, I that am a Servant do baptize with wa-
ter^ but he that is the Son baptizes with the Spirit .}
my Baptifm walbes but the hody^ from the filth of
the fie jh^ but hi^^ the fold from the filth ofy;«; fa
that how much the Spirit excells water^ and God the
jofins Bap-Creature:, fo much ^^ Baptifm tranfcends mine.
iifmand jsiow hence I gather clearly, even from the
Imua"^'"' Bapuj^s owa mouth J that "^ohns Ba^ttfmsmi Chrifis

The DoUrine of Baptifms. 431

M'4

were diftin<5fc Baptifms^ the one Water- Baftifm^ the
other Flre-Baptifm ^ and though our lace Writers
and Teachers, have and do affirm, that Johfis
Baprifm and Chrifts make up but one entire Bapr
ttfm^ yet all generally of the ancient Chriftians ap-
prehended them ro be diftinct ^ one whereotTdith,
Jllnd manlfefium efl^ alinm fitiffe Joha^mis Baptifmnm^wxtr. \'ei\\!
dimn Chrijii ^ and 1 could produce many moreTe- 2. c. 3
ftimonies belides, but it is not my meaning to in-
tangle any body with the Authorities of men,
and therefore I (hall make it plain by clear Scrip-
tures, and evidence from them, that y^/jwi Baptifip
and Chrifts are diftind.

1. Johns Baptifm and Chrifts are diftind in their
Appellations in Scripture^ t'ov Johns Baptifm was
ftill fo called, even when the Apoftlcs ufed it;
and it was not called by their Names who Admi-
ftred it, but was ftill called yo/3?/i Baptifm, yea
after Chrifts Baptifm came in, Johris ftill retained
its name, as being diftinct from it; and therefore,
jicls 18. 24, 25. it is fa id, j4pollos tAHght diligent'
ly the thwgs oi the Lord^ knowing Only To Ycl7rJ{<T[j.eL
liudivv\iy the Baptifm of' John.

2. The Scripture faith, that Chrifls Baptifm was
to follow Johns^ and did not accompany it at the
fame time, for Mm. 3. John faith, iyu ijt.lv Ba,7rTi(c0f
J do Baptize yoi4> 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<re^s>
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 jF<fip/ and
Gentiles^ was to take its beginning, and not from
outward elements or water-wafhing.

Wherefore feeing thefe things are fo, the Ana.^
^aptifts have extremely miflaken, who have made

F f 4. their

448 The DoBnne of Baptifms.

t\\t\x water 'wa^nng foeflentiala woik of the Nevo
Teflament^ that they would neither hear the Word,
nor have Chrijlian Commimion with any one that
was not fo wafhed \ yea though they were con-
vinced touching them, that they had received the
Spirit: this, I fay, hach been the great error of
very many honell and well-mtaning people through
trnfunderftrndlng the Word, to make wafhing with
material water fo neceflary a thing in fpiricual
\vorfhip, yea and more eflential to the commimion
of Saints^ than the very Spirit it felf^ whom I do not
therefore judge, but pity.

And this much for water-haptifm^ which was
Johns^ and belonged only to that middle Miniftryy
betwixt the Prophets and ChriH.
^'B!%n or ^^^ ^^^^ Other Baptifm I am to fpeak of, is
firVBap' Chrifts, which is Spirit or Fire-haptifm\ and this is
'V'n- the on? and only Baptifm of the New Teflament,
as we find Pad affirming, Eplo. 4. 6". where he
faith, that in Chrifts Kingdom, where is but one
Bodyy and one Spirit^ and one hope of our Calling,
and one Lord^ and one Faithj there is alfo but
h /?ctV7/<r//fi6, one Baptifm \ and this is the Baptifm
of the Spirit, as the Apoftle elfe where (hews, fay-
ing, I Car, 12. 13. Forhy one Spiric ipr are all Bap-
tiz^ed i^to onp Body, and have been made all to drink
into one Spirit.
}>0ienhhe- ;^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
^«<i Patience, the Work which God hath given yon
to do^ inyoHY feveral Places^ waiting /or fAjf Glory
which (hall be given you at the Revelation o/our Lord
Jefus Chrilt^ ^« Whom J remain^ though moft nn*
worthy.

Your humble and faithful Servant

in the Gofpel.

W. D.

J '7

DC

* -.A- t-

4 7°

THE

Tryalof SPIRITS;

I John 4. T. Beloved^ believe not every Spirptj but try
the Spirit Sy whether they he of Gody becanfe many
falfe Prophets are gone forth into the world.

Z, Hereby know ye the Spirit of God 'y every Spirit that
confejfeth that Jefns Chrifi is come in the fiejhy is of
God.

3. And every Spirit that confeffeth not that Jefus Chrifi
is come in the fie jh^ is not of God : and this is that
Spirit of Antichrift whereof yon have heardy that it
jhoftld comey and even now already it is in thi
world,

4. Te are of Godj little Children^ and have overcome
them^ becaufe greater is hjs that is inyoH^^than h$
that is in the world.

5. They are of the worlds therefore fpeak they of th$
' worldj and the world hears them.

6. We are of God ^ he that knoweth God^ heareth hs ;
he that is not of Gody heareth not hs ^ hereby know
we the Spirit of Truth, and the Spirit of Error.

b'elhinjnn T ^. ^^^'5 Scripture we may take notice of thefe

this scnp- I Six things.

itM e. J^ ,. ' jhe Apoftle gives notice to the Beloved
^' Congregation of Spiritual Chriftians, of a Great
Evil rifen up in the World, (which if not carefully
heeded) might occafion feme great Trouble and
Danger to them \ many falfe Prophets (faith he)
are gone out into the worldy Ver. T. '
^; ' i. He prefcribes them a fufficienk Remedy a-
gainfl this Evil, faying, Believe not every Spirit^
S^Ht try the Spirits^ whether they be of God*

The Tryal of Spirits. 47 1

3. That the Faithful might be able to make a 3.
righe Judgment of Spirits, he gives them oi\c
fhort Rule of Tryal, which yet comprehends in its
Telfall Rules ^ ver, 2. and 3. Hereby knovp we the
Spirit of God ^ every Spirit that confejfeth that Jefus
Chrift is come in the flefljy is of Gocl'y and every Spirit
that confejfeth not that Jefus Chriji is come in the fitjhj

is not ofCod^ &:c,

4. He (hews them^ with whom thefe falfc ^
Prophets, who liaye the Spirit of Antichrifl-,
ftiould not prevail', to wit, with none of the true
Children of God, ver, 4. Te are ofGody little Chif^
dreny and have overcome them \ hecatife greater is hp
that is in yoit^ than he that is in the world,

5. He (hews them, with whom the falfe Pro- 5*
phets ftiould prevail, to wit, with the World and
Carnal People; ver, 5. They are of the IVorldy
therefore fpeak they of the World, and the World hear-

eth them. The World feeking its own Things, re- *=C^
ceives Antichrift, and his Prophets.

6. He liiews, how the Spirit of Truth and Er- 6.
ror may be known in the People, as well as in the
Teachers-," to wit, by the Peoples cleaving, either

to the'Teachers of Truth, or to the Teachers qf
Error, ver, 6, We are ofGod^ he that hiaweth Godj
heareth tp ; he that is not of God, heareth not us ;
hereby know rye the Spirit of Trtithj and the Spirit of
Error,

Thefe Six things are held forth to 11s, in this
Scripture, and they are all very Profitable and
Neceflary for the true Church to be acquaintedl
withal, efpecially in thefe lafl ofthelall Time^.
\ fhalj be^in with pheFirftj which is, "

|> 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<fled in Him, and fave them offices.
perfectly, from the Law, Sin, Death, and
Hell : And hence we may rife up to conceive
of his Offices, to wit, of his Prieflly, Pro-
phetical, and Kingly Office, and of the la-
Infinite Vertue and Efficacy of them.
Now he that makes this confeffion of Jefus
Chrifl, from the revelation of the Father, is
'■ of

4S6 JIjc Trya/ of Spirits,

of God ; and he that fpeaks otherwife, is noE of
God.
2. 2. But Secondly, We may underftand this

recefviig ©t ^ciipture^ not only of the true Knowledge of Jefus
chnft. Chrift, but alio and efpecially of the true recei-
ving of Him by Faith : Every Spirit (faith he) that
co^ifejfeth that Jefus Chrifl is come in the flejhj is of
God'^ that is, he is of God, that believes and ac-
knowledges that the Son of the living God is
come, not only into that Humanity of Chriltthat
was born of the Virgin, but alfo, that he is come
into us, and dwells in us ; according to thefe Scrip-
tures, That Chrifl may dwell in your hearts by faith :
And Chrifl in you the hope of Glory : And know ye not
that Chrifl is in yon^ except yoit he reprobates^ &c.
Wherefore the true Prophets do not only acknow-
ledge that Jefus Chrifl; is come into his own fiefh,
but alfo into theirs, which by this means is made
His ^ and that Ghrilt is in them of a truth, and
dwells in them.

For Antichriflhimfeif, and his Minillers, do all
acknowledge, that Jefus Chrifl is come into that
flefh which he did aflume of the Virgin, but they
will not confefs that this is true, in Him, and in
lis : They will acknowledge the myftery of God
manifefted in the flejhy as toChriftthe Head, but
they will deny it, as to the Church his Body ; and
io^ whilfl they feparate the Head from the Body,
and the Body from the Head in this myftery, they
dofolvere Jepim^ they diflblve Jefus.

I fay fome hold, that the Eternal Word or Di-
vine Nature came indeed into that fiefli which was
born of the blefTed Virgin, but they will by no
means allow it to come into Ours, through our
Union with him by Faith ; only they fay, fome
created Habits or Gifts of Grace come into us,
or in our flefli, but not Chrifl: himfelf, or the Di-
vine Nature, or Son of the livirig God. And To

thefe

The Try a I of Spirits, 487

thefe men fee up thefe Created Gifts and Graces ia
the Members^ infteadof Chrift Himfef the Head.

And yec chefe Teachers make a glorious Shew
in the iiefh ^ and this is Antichrifl:, to wic, when
men think that thefe Created Habits of Gi ace
(which they fancy) will renew, comfort, fandifie,
and fave them \ and fo do make to themfdves of
them, a Glorious, but yet a falfe Chriil.

Wherefore let us know, that he that denies Je-
fus Chrift in the Members^ is, though not {^o great,
yet as true Antichrill, as he that denies Jefiis
Chrift in the Head : and he that denies Chriil-
dwelling in our hearts by Faith, to be, and ro be
alone Wifdom, Righteoufnefs, Sandlification and
Redemption to us, as he that denies hifn to be the
Power, Wifdom, and Righteoufnefs of God ia
Himfelf.

The Sum of this matter is this, that the true
Spirits or Prophets do acknowledge, not only that
Chrifl the Son of the Living God is come into
that Son of man which was born of the bleiled
Virgin, but alfo that Chrift is come into them,
and dwells in them, as in his own true and pro-
per members.

And fo, he that hath Jefus Chrifl dwelling in hi?
heart, is a true Prophet, and he that hath not
Chrift dwelling in his heart, is a falfe Prophet,
though his Knowledge and Religion be never fo
high, and glorious, a;id holy alfo in the opinion
of the World. And this is the chief Siizn and
mark, whereby we may know the true Prophets
and true Chriftians, from the falfe Prophets and
falfe Chriftians.

OhjeEi. Now if any fhall fay, But how^ fhall we Ohj^^ti
know whether a man hath Chrift dwelling in his
Heart or no? and fo conftqucntJy, y^hetherhe
be a true or falfe Prophet ?

Arffw.

488 TJje Try a I of Spirits,

jlnfwer, Anfw, I Anfwer^ you (hall certainly know it, (
by the truth of the word of Chrift in liim, and by
the truth of the Life of Chrift, iii reference to his
Office in the Word.
signs where- j. Firft then, the true Prophets are to be dif-
prophet^"^ cerned from the falfe,

aredilcern- J}y ({^g truth of the Word ofGodin them.

ed tpm the ^^^ ^j^^ ^^^^ Prophets fpeak the true Word of
The true God, even the word of Wifdom, the Word of
fpcTk the Righteoufnefs, the Word of Life, the Word of
tru vvcrd Fower, the Word that is able to fave, which is
^'^^°'^* the true Gofpel Word. For this is the Covenant
that God hath made with Chrift and his feed, fay-
ing, Jfai. 59. 2r. My Spirit which is upon thee'^ and
my word which is in thy mouthy fljall never depart out
of thy mouthy nor our of the mouth of thy feedy nor
out of the month of thy feeds feedj from henceforth
and for ever.
Thnfidid ^nd this was perfectly fulfilled in Chrift ; for
that word, which in the beginning was with God^
and was God, was made flefh 'n\ him, and dwek
in him •, and out of thaE Word Jefus Chrift fpake
all that ever he fpake ^ his whole Dodfine did
flow from that Eternal Word which dwelt in

And his Yi\m,

Dicipes. ^^^ Chrift communicated to the Difciples the
fame Word which he had received, as he faith^

"John 17. 8. I have given to them the Words that than
gavefl wf, (that is, the word of Righteoufnefs and
Life) and they have received them^ and have known
furely^ that I came out from thee^ and they have be^
lieved that thou didfi fend me ^ and fo that word,
which they themfelves received by faith, they alfo
held forth to others,as yo/?« faith, I'John i. i. That
which Wits from the beginnings which we have heard^
which we have feen with oitr eyes^ which we have looked
Hprwy and our hands have handled^ of the Word of
Life-i declare we untoyoiu

And

The Try a I of Spirits, 4 S 9 j

And to this alfo "john the Baptifl gives Tefti-
mony, "John 3. 34. Where he faith. He whom God
hath fern fpeaketh the words of God '^ not the words of
Men, or Angels, but of God j and this is true,
both in Chrift and in his Seed.

But now the falfe Prophets fpeak not the word Prophets
of God, for they have it not in their hearts ; but O^eak not
what word they have in their hearts, that they GoVbut
fpeak i and fo they fpeak the words of their ownt'^eir own,
Reafon, Wifdom, and Righteoufnefs, or of other McnfwwJl,
Mens •, but beyond Humane Things they do not
go, whether they pretend to high Notions on the
one hand, or to found Orthodox Doctrine on the
other hand.

Now of this, trueChriftians are to take fpecial
notice ^ becaufe, as the true word of God is the
greateft Comodity to the Church that can be, and
brings the prefence of Chrift, and all the things
of Chrifi along with it^ fo the word of man is the
greateft mifchief to the Church that can be ; for ic
brings Antichrif^^ and his Kingdom, and all his
things along with it. And thus doth vain Philo-
fophy^ and School-Divinity (which is an unlaw-
ful mixing of Philofophy with the outward letter
of the word) pervert all things in the Church of
carnal and falfe Chriftians.

2. As the true Prophets fpeak the true word of 2.
God, fo alfo they fpeak it by the true Spirit oi'l^^ l^^^
God, and not by their own Spirit; and thus did true spirit
Chrifl^ who faith of himfelf. The Spirit of the Lord''^^''^' -
is Hpon TWf, for he hath anointed me to preach the
Cofpel ., and fo he fpake the word of God by the
Spirit of God.

And Chrijl commanded his Difciples to ftay aft
Jerufalem till they had received the Spirit, and
then to go forth and preach ; becaufe he knew
they could not preach Gods word aright, without
Gods Spirit j and alfo Chnfl: faith of all the faith-

1 i ful,

.-NT"

490 The Try a/ of Spirits,

ful, that it is not they that freaky hut the Spirit of their
Father that [peaks in them ^ yea and the whole Ga-
fpei is called, the Mlniflration of the Spirit.

4e''ri?ht ^^^ ^^^^ ^^"^ Prophets, fpeaking the Word of
feme ot it. God by and in his Spirit, do alfo fpeak it in the
Right Senfe, and after the true mind oiChrifl^ as
Pad faich of himfelf, and ot other Believers, who
had received the Spirit, IVe have the mind of
Chrifi,
Tnc faUc ^"^ ^^^ f^^^^ Prophcts, though they fpeak the
fpeak with- word of the Letter exadly, and that accordingly
out the spi-j.^ |-[^o very Original, and curiofity of Criticifms,
yet fpeaking it without the Spirit, they are falfe
Prophets before God and his true Church ^ feeing
all Right Prophefie hath proceeded from the Spi-
rit in all Ages of the World, but efpecially it mud
fo proceed in the days of the New Teftament,
wherein God hath promifed the iargeft effufioa of

And To do ^Js Spirit.

imifiake the And they fpeaking the Word of the Letter with-
^y^^^^ out the Spirit, da wholly miftake the Mind of
^ ^' ' Chrifl: in all, and under the outward Letter of the
word of God, do only bring in the Mind of Man.
And this is one of the greatefl: Delufions, and
moft mifchievous Snares that can be laid in the
Church, to bring in the word of Chrifl:, without
the mind of Chrifl:, yea, to bring in the word of
Chrift, againltthe mind ofChrift, and according
to the mind of Antichrill; this is the efFedual
Operation of Error, whereby all Hypocrites and
falfe Chriftians are deceived, and that without all
hope of recovery.

And thus you fee, that the true Prophets bring
the true word, and bring it alfo by the true Spi-
rit, and this manifelts them to be of God ; but the
falfe, either bring not the true word, or if they
bring the word in the letter, yet they bring it ,
without the Spirit, and thus it is manifeft, they are
not of God. OhjeB.

The Tryal of Spirits. 4 9 1

OhjeEi. Buc fome will Objed here: If a manOhjc^ion
preach the word in the Letter, even good, found, whether a
and orthodox Dodrine, no doubt butfucha man j"^g\J[||;
is to be heard, and he may do much good in chespuir, may
Church, though he want Chriils Spirit : This 1 1'^lll^i^
have heard from very many, who have thought Preacher,
they have faid fomething.

j4nfw. But to this I anfwer : That they who want ^nfivcr^
■Chrifts Spirit^ which is the Spirit of Prophefie, though
they preach the exad letter of the word, yec
arefalfe Prophets^ and not to be heard by the
Sheep.

1. Becaufe under the New Tellament v/e are j^
not to regard the Letter without the Spirit, but
•the Spirit as well as the Letter, yea the Spirit
more than the Letter ; and therefore Pad faith,

. that Chrifi fliall dedroy Antichrift with the Spirit of
his mouthy and thehrightnefs of his Coming ^ he fcarcc
takes any notice of the Letter, but calls the true
preaching of the Gofpel, the Spirit of Chrifts momhy
or the Miniftration of the Spirit. A nd therefore the
Spiritual People cannot joyn to that MiniRry, where
the Spirit of Chrift is wanting, though there be
the outward letter of the word in it.

2. They that preach only the outward letter of 2,
.the word without the true Spirit, they make all

things outward in the Churchy and fo carry the
People, with whom they prevail, only to outward
Things^ to an Outward Word^ to Outward IVorfljipj
Outward Ordinances^ Outward Churchy Outward Go-
vernment^ &c. whereas in the true Kingdom of
Chrift all things are Inward and Spiritual ^ and all
the true Religion of Chrift is written in the Soul
and Spirit of man, by the Spirit of God ; and the
Believer is the only Book in which God himfelf
writes his New Teltament.

3. They who presch the outward Ictccr of the 5,
^^'ord, though never To truly without the Spirit,

I i z do

492 The Tryal of Spirits,

-■ — I I —

do (as hath been faid, wholly raiflake the Mind
of Chrift: in the word for wans of the Spirit,
which is the only true and infallible Interpreter of
his Mind ^ and fo under the outward letter of the
word, preach their own mind, and not Chrifls
Mind ^ and do make all the Scriptures ferve their
own turns j even their own worldly Ends and Ad-
vantages, and nothing elfe.

4. 4. They that preach the Outward Letter of the

word without the Spirit, can with fuch a word
both live themfelves, in all the inward Evils of
corrupted Nature, and allow others to do fo too.
And thus the Gofpel, which in the Spirit of it, is
the Judgment of Sin, is made in the Letter of it,
the Covering for fin, and the encourarger of if,
feeing fuch Men, who have the letter of the word
in their mouth, do live in the inward Corrupti-
ons of their Hearts, more fecurely and quietly
than other men.

5» 5. Laft of all, let us know, that whoever doth

agree with Chrift^ never fo exadly in the Letter,
and yet differs from him in Spirit, is very Anti*
ihrifi. And therefore when the Devils in him that
was poflefled, faid to Chrift^ We know thee who thon
art, the holy One of God, and fo agreed very exadly
with the Gofpel in the Letter, yet Chrifi forbad
them to [peaky becaufe they fpake not by a right
Spirit. And Chrifi- hath faid. Whoever is not with
me (chat is, in the Spirit) is again ji me, though he
have the fame outward Letter of the word with
him.

And fo, as Chrijl builds up his Chnrch by his
Spirit through his word -, fo Antichrifl builds up
his Church by the Word without the Spirit -, and
and Chrifls Church and jintichrif^s, do often differ
very liitle or nothing in word or Letter, yet do
always infinitely differ in Spirit.

Wherefore

The Try a I of Spirits. 495

Wherefore to conclude, Let iis know, that that
Church that hath the Word, if it wants the Spirit,
is Amichrifts Church'^ and that that Miniftry thaC
ufeth the Word, and wants the Spirit, is Ami*
chrifis Miniftry^ and that all works, duties, pray-
ings, preaching, fafting, thankfgiving, &c, with-
out Chrills Spirit, are nothing but the very king-
dom of Antichrifi^ and the Abomination of DefoU'
tion.

And fo I proceed to the fecond general Rule of The ftcoas
Tryall, which I propounded, whereby we niay^^^^jj^^
difcern the true Prophets of Chrifl, from the falferryaiof ^
Prophets of u^^/^rr/?//?, and that is: ^P'^"**

By the Truth of the Life of Chrifij in reference to his
Office in the Word.

And here I fhall give you many Tryals, how'^^^f^^^
you may certainly know and difcern the falfe Pro-areknown
phets of AntichriJ} from the true, humble, and ^y t^^« ^"""fb
faithful Mmifiers of Jefm Chrift, olchrili!"

And the Lord Jefm Chrifis before whom we are
all prefent this day, and before whofe Tribunal
we (hall all be Judged, He knows, that I fhall not
purpofely fpeak any thing at this time, either to
pleafe Myfelf, or to difpleafe You; But 1 fhall
defire to fpeak all out of VQvy faithfhlnefs to Him,
who hath remembred me when I was in low condition^
for his Mercy endnrtth for ever.

The firfi Sign then^ whereby the true Prophets may bt i Sign.
dtfcerned from the falfe^ it this :

Firfl, tht true Prophets are aU fent of God, SowasTfeetrae
Mofes, whom God fent to the Children of /y9/i^/, ^Je'^enf of
and bid him tell them, that I AMj even the God ^^^^
of Abrahamj Jfaac and Jacobs hath fent him to them :
and he gave him a proportionable meafure of his
prefence, to caufe them to believe it. And Chrifl
«l greater Prophet than Mofe^^ even the Head of

I i 3 all

4 94 The Try al of Spirits,

all the Children of God, (faid by Ifaiahy chap. 48,
-in. Come ye near unto me^ hear ye this '^ 1 have not
fpoken in fecret from the begmnwgy and now the Lord
and his Spirit h^h fent me. And every where in
the Gofpel, he flill declares, how he came not of
Hi'mfelf^ bnt his Either fent him.

And as the Father fent Ckrift^ fo Chrifl fends all
his Seed, the true Minifters of the Gofpel, as is
manifefl, Joh. 10. 21. where Chrift faid to his
Difciples, ^s my Father fent Afe^ fo fetid I Ton \
which he fpake not only touching 71?^^, but touch-
ing All that fhould believe in his Name, through
their word-. And Vaul alfo faith, Rom. 10. 15.
^^f^^ How jliall they teach except they he fent ? So that true
Preaching comes from true Sending j and this
comes from the grace of God.
Godbarh Now I dcfirc you farther to take notice, that
JS'tcd'Jhe Godh^lh reckoned theChoiceof his Af/wZ/'ferj, one
choice or of the weightiell things that belong unto his
^'0 a^ni'r^^^^^ wherefore he vvould never commie the

Uvtiln. triiil of this to any fort of men whatfoever. Yea,
Chrifi himfelf did not choofe his Difciples at his
own Humane Will, but only at the Will of God,
and therefore was much in Prayer before he chofe
them.

And the Apoflles themfelves durfl not of then]-
felves, when they were all met together, choofe
any one into the room of fitdoi^ but they betook
themfelves to Prayer,and the Lord defired to fhew
whom He hiidch of en. And jid:s 1 3 . Th c S^ir it faid^Se -
farate me Barnabas and Saul for the work whereumo /
I have called them. And' Faul tells the Galatians^
that he was an Apoflle, not of Men ^ nor by Mtn^
bat by Jefus Chrifi^ and God the Father.

By all which Scriptures we may perceive what
Care the Lord hath always had, to fend his own j
Minifters Himfelf into his own Church, and would
Iiave his true Church receive tio IVIinillers but fuch
as He fends them* . ^ An4

The Try a I of Spirits* ^ ^ ^

And the greai and chief fending into the Church He reads
is from God Hlmfelf, as we fee \a Mufes, and all [-'J"'^""^'
the Prophets^ and in Chrift Himfelf the Head of them,
and in all the ApfiUs^ and in a 11 Believers,

Now the proof of a mans fending from God is'^^^.P^P^f
this, to be anointed v/ich the Sphit, as 7^^« 20. ° g |h!mf
22. When Chrift faid to his Difciples, as my Fa-
ther fent me^ fo fend I you '^ He breathed upon them,
' and faid, Receive the holy Spirit ^ for his Father fent
I him only by pouring out his Spirit on him j and
; he fends them fo only ^ and he that faith. The
i Vn6lion of the Spirit alone is not fufficient for the Mini- ^r^
firy of the New Teftament^ he denies Chri(t and his
Jipofiles to have been fufficient Minifters, and he
I perverts t\\Q Scripture, and feduces the People.

Now the true Teachers through the pouring
forth of the Spirit on them, they do truly know
Chrifi Himfelf and the great Myfiery of the Gor
fpel, and all the things that are freely given us of
God j and they are alfo filled with love to their
Brethren, and are enabled to confefs the Truth,
and to do thereafter, and to contemn the world^
and patiently to fuffer rebukes, &c. all which is
a fufficient Proof of any ones fending from
God.

I And thus the true Prophets are all fent of God^

! which is their great comfort and fupport in all

I trouble and difficulties, becaufe he that fends them^

is Jim with them. Lo (faich Chrift) / am with yoii

always^ to the end of the world.

But now on the contrary, the falfe Prophets and the faife
Alinifters of Antichrift are not fent of God^ but are Prophetsj
fent and appointed by Men^ and that through their ^n^^tf'
own defire, and feeking. And offuch the Z^^r^
complains, J^r. 23. 21. 1 have notfm thefe Pro-
phets j yet they ran '^ I have not fpoken to them^ yet
■ihey Prophejied: But becanfe J fem them not^ neither

i i 4 commanded

The Tryai of Spirits,

commanded them^ they jhall not frofit thps Peofle at all^
faith the Lord^ ver. 32.

And Chrifi faith, Many falfe Chrifts^ and falfe
Prophets fjjal! arife ; i. e. are noC fent of God^ buE
(hail arife of chemfelves. And Tad faith to the
Elders of the Church of Efhefns^ Ads 20. Out of
yonrfeivt's (hall men arife^ fpeaking per'verfe things^ ia
draw Difciplss after them. They arife of themfelves^
they are not fent of God.

Now fuch Teachers as thefe do nfuaily fpring
np in the Chnrchy through Academical Degrees^ and
Ecclefiaftical Ordination^ which tWO things have
poured forth into the Church whole fwarms of falie
Prophets, and Antichriftian Miniflers, never fenE
of God, nor annointed of his Spirit, to the irre-
parable damage, prejudice, and ruine of the Peo-
ple and Nations who have received them, witla
iheir falfe and poyfonful Dodiine.

Wherefore all thofe Teachers who are not fent
of the Lord and his Spirit, but arife of therafelves.
True Fro- ^^^ comQ into the Church in the flrength and mighE
phetstake of their Degrees and Orders^ they are all falfe

all their ProphctS,

from God in The Second Sign,

reach '^''^ The true Prophets, who are fent of God, take
theLcarned^ all their Warrant and Authority from God, for
*^^' ^"^^'^^y what they teach, and do not at all regard Men, or
uugbt\f build on them. And this hath all along made the
^^' ^"'^ true Teachers fo bold, and fo confident, in the
mdteTned Name of God, againfl the world and wordly
^^/^'^h'o ^'^^""^^ • So Ifaiah 50. 4, &C. faith. The Lord
are the God hath given rne the tongue of the learned^ that 1 \
tmrneded fljotdd knoxv how to fpeak a word in due feafon to him
world what- ^^^^ ^-^ ^^^0'*^ /?r vpakeneth morning by morning'^ he
cFf r the vpakeneth my ear to hear as the learned,
igno'ranr ^^^ Lord hath opened mine ear^ and 1 was not re*
world (mhhtUiotpi^ neither turned away back*

CO the «oa- . ' T^

trary. *'^

2.

7he Try al of spirits, 49-7

For the Lord God will help me^ therefore fljall J not
he confounded J therefore have I fet my face as a
flinty and 1 know I (hall not he ajhamed.

Jic is near that juflifies me \ who will contend with
me ? let as fland together^ ivho is mine adverfary ? let
him come near me.

Behold the Lord will help me ; who is he that jhaU
condemn me ? Lo they alljhall wax old as a garment^
the moth jhall eat them up. See here the admirable
confidence of a Teacher fint from God,

And fo alfo our Lord Jefus Chrifl in the days of
his fieih, how bold was he in his Miniftry, co-
ming in the Name of the Lord^ and having his
Authority and Dodtrine from Him ! How boldly
did he reprove the Scribes and Tharifses^ the chief
Teachers of the Jewifh Church! And what a clear
and glorious Confeffion of the Truth of God^ did
he hold forth againft all their Oppofition and
Contradiftion.

And the Apoflles, when the Rulers, Elders,
and Scribes, and Annas the High Priefl, and Cat-
fhas^ and John^ and Alexander^ and all the Kin-
dred of the High-Prieft were gathered together,
and threatned them, and ftraitly charged them,
to preach no more in that Name, they anfwered.
Whether it be right in the fight of Gody to hearken
unto you more than unto God^ judge ye : For we can"
not hut [peak the things which we havefeen and heard^
Ads 4. ver. 19.

And fo Wicklijfe^ John Hus^ and Luther^ who
were fent of God, did take all their Authority
from God alone, and fo were bold and confident,
each of them in their time, againft the whole
World.

But now the Falfe Prophets, who come of them- Faifc Teach-
felves, and by the fending of Men^ they do all by ^^^if"^^^
the Authority and Warrant of Man^ and according- thorlty
lydo joyn themfelvcs together, by SecuUr Pi?irffr,^^°"^^°*

to

4 o 8 The Tryal of Spirits,

to bring about Eheir DoEirims and Defgns in the
Church 'j and from the Civil Anthority they procure
Leave and Power to publifti their Dodrine, and
fee up their Difci^line in the Churchy and to fup-
prefs whatever is contrary thereto*, and without
^ this worldly Licenfe and Authority, they neither
can nor dare do any things and are never bold,
but when the Authority of Man is for them. But
the true Prophets (as hath been faid) do only
take their Authority from Chriji for what they
teach, and are bold in his Name only, to hold it
forth \ and fo after they have publifhed the word
in faith, in the fame faith they leave the mainte-
nance and defending of it to Him alone, whofe
word it is ^ and they neither publifli it for Man$
commanding, nor fmother it for Mms for-
bidding.

Wherefore thofe Teachers^ who have not their
Warrant from Chrifi for their DoUrine^ and are not
bold in his Name alone, but do derive all their
Authority and Encouragement from Men^ to fpeak
and adt in the things ot God, they are all falfc
FrophetSy and Mtnifters ef Antichrifi.
3. The Third Sign,

phets^Thcy The true and faithful Teachers, as they are
only preach fent of God, and take their Authority from God,
jefiu Chrifi, ^Q in all their Dodrine they only hold forth Jefns
Chrifi. And this they have learned from God
Himfelf.

For the Father fpeaking immediately from Hea-
ven, preached nothing but Chrift^ faying, This is
tny beloved Son^ in whom I am well pleafed^ hear him :
And this he fpake thrice from the excellent Glory,
manifefting, that He Himfelf had no Higher thing,
nor no other thing to declare to the World, than
his Son "Jefns Chrifi, in whom alone are hid all the
Treafures of all true and Spiritual Wifdom and
■Knowledge.

The

The Tryal of Spirits, 49^

The Son alfo in all his Miniflry^ only declared
who Himfelf was, whom the Father had given to
the Eled Church ^ ^^ying? ^f^l- 2. I will pMjh the
Decree, whereof the Lord hath [aid unto me. Thou art
my Son, this day have 1 begotten thee : And in all his
JMiniftry only declared who he was, and to whac
End his Father had given him *, faying, / am thg
bread of life, which cometh down from Heaven -, he
that cometh to me fhali never hunger ; and he that be-
lieveth in me fljall never thirfl. And 1 am the way^
the Truth and the Life ', no man cometh to the Father
hut by me: And all his Doctrine and Works were to
this end, that we might believe that Jefm is the
Son of God, and that believing in him we mighc
have Eternal Life.

The jipoftles alfo of the Lord, after they had f?" i^f'f^
received the Spirit, did go up and down ih^ primocxtui.
World, only preaching Jefus, and Repentance^ and ^^.^j^^ ^^^^^^
Kemijfon of Sins in his Name, do Nuga6 ;

And Pad a laborious Preacher, through ^^^f^^^J/J•l^
Grace of God, did renounce and rejed all hhFundamai'
Worldly Learning, and all his Humane Accom-'^j;^"'^^^^'"*
plifhments and Excellencies in the Miniflry of ih^ fonJunT^s
Gofpel, and preached nothing but the right Know- ^tf'""'''"''
ledge of Chrifi, and right Faith in Him, as Hc ^''"''*'
himfelf teftifies, Phil^.j, &c. faying. What thinp
were gain to me, thofe I counted lofs for Chnfl ^ yea
douhtlefs, and J count all things but lofs for the £.v-
cellency of the Knowledge of Jejus Chrift my Lord^ for
whom I have fuffered the lofs of all things, and do
fount them but dung, that J may win Chrifi^ and hi
found in Him, not having mine own Righteoufnes which
is of the Law, but that which is throigh the faith of
Chrifi, the Righteoufnefs which is of God by faith -,
That 1 may know Him, and the power of His Refnr-
region, and the fellowfhip of his Sufferings,'^ and be
pjade conformable to Him in his Death, if by any
means I might attain to the RefurreElion fom the
,Pead, And

5*00 The Tryal of Spirits.

. And he alfb tells the Corinthians^ that he deli-
red to know nothing amongfi them^ but Jefas Chriftj
and him crucified.

And thus the true Teachers preach nothing but

Chrilt ^ and Him they Preach, not according to

their own Humane Conceptions and Apprehen-

jions, but according to the Revelation they have

received from the Father by the Spirit.

The faife ^un on the contrary, the falfe Teachers preach

?hing^ef^ nothing lefs than Chrift^ and Faith in him ; but

than chrift. they chiefly teach the Law, and Moral DoBrine^

and Works, or elfe Philofophy^ and Philofophical

Suhtilties and Spcdations^ which yet the Apoftle

hathexprefly forbidden. Col. 2. 8. faying to the

faithful, Beware left any man fpoilyon through Fhilo-

fi'phy and Vain Deceit.^ after the Tradition of men^

after the Elements of the Worlds and not after Chrift ;

for in Him dwells the fidnefs of the Godhead bodily ^

and ye are compleat in Him who is the Head of all

Principality and Power : And fo we need not turn

from Chrift^ to Philofophy that vain Deceit.

Wherefore they who preach not the Myftery of

Chrifl:, through the Revelation of the Father, and

the Spirit, but Moral Vertues aud Vain Philofophy^

inflead of Chrifl, are all of them falfe ProphetSy

and Minifters of Antichrift,

*. The Fourth Sign,

Sj^hcTs '^^^ ^^"^ Minifters and Prophets of Chrift, as

preach they only hold forth Chrift j fo they hold him forth

fmtl^ only for the Love of God, and their Brother, and

ootVor not for any worldly Profit or Gain.

jjaw. Thus Chrift taught his Difciples, out of the

Love of God ^ as he faith, J delight to do thy wiil^

O my Cody yea thy Law is within my Hearty that is,

his Love to God, And alfo out of Love to his Bro^

ther \ for having Loved his own^ he Loved them to

the end^ and out of this Love taught them •, as he

faith, / have called you friends *, for whatfoever

I h^ve

The Try a/ of Spirits, 501

»*—— — .^».»— ^— «— — ^ ' III .

1 have heard from my Father^ 1 have declared unto
Ton.

And as he taught out of love Himfelf, fo he hath
commanded all His Seed to teach one another, out
of the fame Love, and haih given them his Spirit,
which is Love, that thereby they might love bocli
Him and their Brethren^ and therefore Chrilt
(knowing how difficult a Work it was, to ic^d
his Sheep with the right and found Dodtrine of
the Gofpel, and that none could or would per-
form this, except they loved Chrift from their
very Heart root) faid thrice to Feter^ Peter^ dofi
thou Lone me i dofl thoa Love me /* dofl thou Lovs
tne? then feed my jheep^ my lambsy my fljeepj and
Pad faith. The Love of Chrifi confirained him^ to
teach the Gofpel : and the fruit of the Spirit, in
all Believers being Love, in this Brotherly Love,
they ferve one another in the Gofpel.

And as Chrift himfelf did not fell his Spiritual
Travel to his Church, for worldly Profit or Gain;
no more do his true Seed and Servants ; for faith
Paul Pi.diS 20. 33. I have coveted no mans Silver or
Cold-i or jipfarel ^ ye your felves knowj that Thefe
Hands have minifired to my Necejfny^ and to Them
who were with me: And 2 Cor» 12. I4. Behold the
third time 1 am ready to come toyou^ J will not be bur^
denfome to you^ for Jfeek not Tours but Tou. And
ver. 17. Did I make a Gain ofyoUj by any of them
whom Jfent unto you ? or did Titm make a Gain of
you ? walked we not Both in the fame Spirit f

And thus the true Teachers do not feek any
Temporal Gain or Comodity, from the hands of
men by their preaching, but do truly and chear-
fully teach out of the Love of Chrift, and their
Brother.

But on the contrary, the falfe Teachers, though f^^J^^^%^
K they do not teach the Gofpel (being destitute otgaL, and
the Spirit) but vain Philofophy and Humane J^o-'^.'^^.^^^'^

ftrincs

502 The Try a/ of Spirits.

— — ' — \ • . ,

Elrinei inftead of it, yeE will they live hy the Gofpel,
and not by the labour of their Hands in a lawful
Calling J they will have the Temporal Goods of the
Churchy and yet not minifler the Spiritual Trea-
fure of it^ and what they do minifler, they do ii
for Reward, as it is written, Micah s- u. The
Priefis teach for Hire^ and the Prophets divine for Aio-
Tiey^ and he that putteth not into their mouths^ they
even prepare war a^ainfi him.

And to fhew they preach for the love of gain,
they are brought up to the Miniflry as to a Trade
to live by \ and they run in this way, from one
Place to another, from a Lefier to a Greater Li-
ning, and where they may gain moll of this world,
there will they be fure to be ; Yea, fo much are
they addided to their Worldy Advantage^ that
they had rather Chrifis Kingdom Ihould never be
fet up in the World, nor Antichrifis never be
thrown down, than fuffer any Lofs or Diminution
In their Profit, Power, Dignity, Authority, or
in any Worldly thing, whereof they have got the
PofTeiTion and Enjoyment.

Wherefore they that teach Chrif};^ not for the
love of Obr//?, and ih^iv Brother^ butt for Temporal
Gain^ and Worldly Advantage only, are all of
ih^mfalfe Teachers^ and Minifiers of jintichrifi:,
5' The Ftfth Sign,

PrlpheT The trne Teachers teach Chrifl to others, as they
teach for have been taught him of God, only for the Glory
ofchdfi! of God, and not out of Fain Glory, Wherefore
and not tor C^r//? laid of him fclf, John S. 50. I feek not mine i
vaiaGlory. ^^^^^^y, ^ttd Johnq, i8. He that fpeahth of . \
himfelf, feeketh his own glory ^ hut he that feeketh the '
glory of him that fent him^ the fame is trtie, and no
unrjghteoufnefs is in him: So that whoever fpcaketh .|
ixom Godj feeketh Gods Glory: And fo alfo P^w/
faith, I Thef 2. 6. Nor of Men fot^ght we Glory ^
neither of ToHj nor yet of Others.

So ii

The Try a I of Spirits. 509

So that the true Teachers do not preach the
word to win to themfelves Glory in the World,
and Praife and Applaufe from Men ^ but do ra-
ther feek the Glory of God by theii Dodrine, tho'
Hypocrites and Carnal People , for this Caufe do de-
ride and fcorn them.

But on the contrary, the falfe Teachers feek a- J^^J fj'jf^.
bove all things their own Glory by their Miniftry^ own gior^,
and to this end, cfrUh'"^

1. They get to themfelves Titles and Degrees in " ^*
the Univerfity, for their pretended Knowledge in Di-
vinity above other Chriftians •, and by thefe Degrees^
they get the uppermoft Seats in the Synagogue s^ and
greetings in the Markets^ and are called of Men,
Dolhor^ Do5ior^ which Chrifi hath exprelly forbid-
den in his Gofpel.

2. Having got fuchT/VZ/rj, they go forth in their
own Name as men of approved Religion, Learning,
Reputation and Worth, and for fuch they make
account the World fhould receive them.

3. They efpecially defire to Preach to Rich Men^
and Great Men^ and Men in Place and Authority^
that from Them they may have Protection, Fa-
vour, Preferment, and a Quiet Life, and care not
much to preach to the poor, plain, mean People,

'by whom they can expeft no Worldly Advan-
tage.

4. To this end alfb, they (peak in the words
which Mans Wifdom teacheth, and fo mingle Phi-

•lofophy with Divinity^ and think to Credit the
Gofpel with Terms oiArt\ and do fprinkle their
Sermons with Hebrew, Grek, Latine, as with
a Perfume acceptable to the Noftrils of the
World.

In a word, they Preach all things in a Pleafwg

' Spirit to the World, that they by all may gee
Glory to Themfelves, and may be accounted, with
Simon MagHs^ fome Great Ones: And in all this,

they

504 The Tryal of Spirits.

they (hew they fpeak of Themfelves^ and not of
God'^ feeing they feek not GodsGlory^ but their
Own ; for, He that fpaketh of Himfelj\ ftekttk hu
nwn Glory,

Wherefore they who by their Miniftry do not
feek the Glory of God alone^ and of his Son Jefus
Chrift-^ but feek their orvn Glory^ and the Traife of
mtn^ as the Clergy generally do, and not leaft of
all in this Place, they are all of them/^Z/i ProfhetSj
and Ailnifiers of Amichrifl.
^* The Sixth Sign,

Prophets The truc Preachers and Minifters of Chrifi^
*^"oachesana^^^^ they are oppofed, relifted, flandred and
perfecuTions perftcutcd for the Words fake, they endure ic
withmeek- with all meeknefs, humility and patience. Thus
^^ ' Chrift endured all the reproaches, contradidions,
revilings, and perfecutions from the Jews ^ and
when he was reviled^ reviled not again ^ when he fuf-
fered he threatned not^ but committed himfelf to him
that judgeth righteonjlyj I Pet. 2. 23. And Panl
faith of himfelf to the Corinthians^ i Cor. iz. 12.
Tou had the figns of my ^pofilcjhip in all Patience*
Thefalfc But on the contrary, the falfe Teacher s^ when
Tainft the ^^^ Truth is preached that they know not, or
rfproofsot that is againft their Gain or Glory, they fnarland
the Word, b^r}^ at it, and bite them that bring it. And
therefore faith Pad^ Beware of Dogs^ Phil. 3. 2,
not Dogs by Nature, but by Pradice and Condi-
tion. Now a curfl Dog lying on a rich Garment,
or foft Carpet at his eafe, a^s long as he may lie
Hill he is very quiet, but if you would remove him
from his place, he foon fnarls and flies at you, and
(hews of what mettle he is made. So the falfe
Teachersy who have gotten a carnal Knowledge of
the Word, and have thereby gotten Preferment,
and great Advantages in the World, they lie
quiet on thefe fofc things, as long as they may lie
ilill j but if any feek by the word of God to rouze

them

The Try a I of Spirits. 5 o %

them up from thefe things, they rife up like an-
gry Dogs, and bark at them, and rend them, as
much as they can or dare.

Wherefore tkofc Teachers who cannot patiently
fuffer wrongs for the Words fake; but on the con-
trary, when they are reproved by the Word^ and
their Sheets Cloathing pull'd off, even their falfe
vizjird of Religion, do prefently grow impatient
and furious; and they that bark and foam againft
the late revealed Truths which toucheth them ve-
ry near, they all are fdfc Teachers^ and Minifiers
of jintichrift.

The Seventh Sign, 7-

Thttrue Profhetsj and Mwifiers of Chrifi^ doiJoph'eTs
not force any body to hear them, and obey their for<^e noho-
Doftrine againft their Wills, neither do they Y^x%ZlZl(k
and trouble them with Secular Vower^ who will their wiiis,
^ not obey them, and be fubject to them ; but they
leave all fuch People as they found them, left they
fhould feem by their Dodtrine, to feek any World*
ly thing.

ThusChrift when he taught the Gofpel, ftill
cried out. He that hath ears to hear^ let him hear ;
and he that had not ears to hear^ he did not pu-
nilh him ; and again faith Chrift, if any man will
\be my Difciple^ let him deny himfelf^ and take up his
crofs and follow me ; and ftill left men to their own
Freedom, whether they would be his Difciples
or no.

And as Chrift did thus Himfelf, fo he left the
fame thing in command with all his true Difci-
ples ; and when he fent them forth to Preach,
Matth. 10. he charged them faying. Whoever will
not receive yoH^ nor hear your words^ when yon depart
nut of that honfe or City^ jhake off the dnfl of your
feety 06 a Teftimony againft them ; he doth not bind
them if they be refuled, to betake themfelves to
the Secular Power, to get Authority from thence

K k to

so 6 The Try al of Spirits.

to Hay and abide there, whether they will or no,
or ocherwife to punifh them, but bids them only
to lluke ojfthedufi of their feety that they mighti
know, they came not to them for the Love of
Earthly things. And when the Apoftles out of a
falfe zeal would have had Chrift to have com-
manded fire to have come down from Heaven to
have deftroyed them that would not receive him ;
he plainly reproved them, faying, Te know not of
what Spirit ye are \ for the Son of Man is not come to
deflroy mens Lives^ but to fave them.

It is recorded in the life of Simon and Jude the
j^pofilesy as both Gidielmm de fanBo Amore^ and
"^ohn Hh6 relate, That when the Chief Retler was ve-
ry angry with thofe who defamed the DoUrine ofthofe
jipojtUsy and in great z,eal commanded a great Fire to
he mside^ that fuch Oppofers might he cafi into it. The
Apoflles fell down before the Emperour^ f^yif^g-i We \
befeech you (Sir) let not Us be the Authors or ;
Caufersof this Dellrudion, who are come to pub-
lifn the Dodrine of eternal Salvation 5 neither let
Us who are fent to revive thofe who are Dead
through fin, become the Killers of thofe who are

The falfe ^^^'^^•

torTemcu Wherefore thofe Teachers who for Worldly
by ihepow- Advantage fake, will force Themfelves upon thole ^
Jt^liffla^te. men againft their Wills, who will not willingly
receive them ^ and will provoke the Worldly Pow-
ers and Magiftrates to punifh thofe who will not
hear and receive Them and their Dodrine, they
all are falfe Prophets and Miniflers of jimichrifl:

The uuc '^^^ ^^i^^^ %'^-

Prc^phcts The true Teachers are content that Others
Jha'o'thTrs ^^oul<i teach as w^ell as They, and would not make '
(houid reach a Menopoly of the Mlnifiry to themfelves alone, for
a^weiias ^Vorldly Advantage fake.

Thus our Lord Jefus Chrift did not content Him-
felf to preach the Gofpel alone, but he fent forth

O&berSft

The Tryal of spirits, 507

Others, as his Father fent forth him, yea, he
pours forth his Spiric on all liefh, that fons, and
daughters, and fervants, and handmaids may pro-
phelie, and fo Knowledge may cover the Earthy as
Waters the Seas : and to make the world willing to
receive fuch Teachers, he faith. He that receiveth
Tou^ receiveth Me ^ and he that receiveth Me^ recei^
veth Him that jtnt Me*

And when Eldad and Medad upon whom the Spirit
of the Lord did reft, did prophefie in the Camp
of Ifrael^ without asking any Licenfe from Mofes^
and one told Afofes of it in great difpleafure, and
Jojhua thereupon wifhed Mofes to forbid them to
Frophefte^ then Mofes the meek fervant of the Lord
replied, Enviefl thou for my fakef would God (^faith
he j that all the Lords feople were Prophets^ and that
the Lord would fut his Spirit upon them AU^ Numb.
II. 19. And fo the Godly mind of any faithful
Teacher, defireth to be helped in the work of
the Word, that the precious Truth of the Gofpel,
which he himfelf alone cannot fufficiently exprefs,
all mens tongues might declare. And fo they do
not envy in Others thofe Spiritual Gifts which
God hath given them, but do wilh, that Every
man had a Mouth and Wifdom given him, to de-
clare the Myftery of the Gofpel, and the infinite
Love, Mercy, Wifdom, Truth, Power, Re-
demption, and Salvation of God by Jefus Chrift,
which cannot by all mens Tongues be fufficiently
publifhed in the World.

Farther, as no worldly Prince or Magiftrate
hath fuch unlimited Power over the Goods of
the people, as to forbid them to give corporal
Alms to them that ftand in need, as occaiion is
miniflred^ no more hath any Power, whether
Ecclefiaftical or Civil, fuch Dominion over the
Word and Truth of God , written by the Spirit
in the hearts of Believers, but that they may at
" Kk 2 all

5c8 The Tryai of Spirits.

all times, and upon all occafions, minlftcr fpirtta-
al Alms to them vi^ho ftand in need, by the teach-
ing of the Gofpel.
^ouil^il^v therefore thofe Teachers, who are envious
Rcl^ilto'^'^that any fliould preach the Word but Themfelves,
V'^^riv"^^'^^ their own Tribe, as they call it, (becaufe they :
Ind^thd'/'' get great Worldly Advantage thereby, whereas
'^^^p other wife they would be contented that any IhouM

thcW%h preach) and fo would have the civil Magiflrate
ftnuid be only to Licenfe Them to be Preachers, becaufe
preiud.ccd. ^^ jj^^.j. Qggrees and Orders, and to forbid all|
Others, they all arc fdfe Teachers^ and Minificrs
of jintichrift,
p. The Ninth Sign.

pJoUelsafc The true Teachers do not only teach the word,
willing to but are alfo ready to feal to the Truth of it, with
th?Triuh ^^^^^' E^^tes, Liberties, and Lives.
they teach. Thus did Jcfus ChriH, as was foretold by Ifaiahj
Chap. 50. 5. where Chrifl faith by his Spirit, The
Lord hath opened mine ear^ and I was not rebelliotis^
neither turned away hack \ 1 gave my back to the [mi-
ters^ and my cheeks to them who plucked off the hair \
1 hid not my face from Jhame and fpitting. And in
the daysofhis flefh, how willingly did he feal tO!
the truth of his New Tejftament Dodrine with
his Su^Tering, and fuffered himfelf to be appre-
hended by the hands of men, and to be crucified,
when he could have commanded Legions of An- '
gels for his fuccour, if he had pleafed, and would
not have made ufe of his own infinite and Al- 1
mighty Power.

And this fubmifllon and willingnefs to fuffer^
for the Truth, Chrifl: hath commanded all his
Difciples, faying, He that will fave bis life, {hall
lofe It ; and he that will lofe his life for my fake Jhall
fave it : And if any man will be my Difciple^ let him]
deny himfelf^ take up the crofs, and follow me : And
again, I fend you forth as fieep among wolvtSy and

The Try a I of SpinPs . 509

ye jkall be broitglot before Kings and Rulers for my
Names fake^ that is, for the true and Spiritual
teaching of the Gofpel

Now as nothing will procure ^s more enmity,
than the Spiritual holding forth of the Gof^el^
which will caufe the worldly Church to call out our
Name as evil, and to caft our Perfons out ot their
Synagogues, yea, and alfo to kiil us, when they
c^n get power ^ fo if we be true Teachers^ mufl: we
be ready and willing to fuffer all this for Chrifts
Name fake.

Wherefore thofe Teachers v/ho imbrace theThefaife
heighth and hononr of this Life^ and v,^ill not own^^^^^^^^^^^^^^
the Gofpel of Chrifts farther than they may thereby teriBg.
! procure to themfelves, credit, reputation, profit,
and preferment in the world \ and to this end, in
doubtful and difficult times carry themfelves fo
fubtilly, that whatever Party fiiall prevail, they
may ftill flaad on their legs, and enjoy their pre-
fen^ profperity and preferment, and fo are neither
ijhot nor cold, neither truly for the truth, nor.o-
j penly againft the truth, but feek by all fubtil
I means to decline the Crofs of Chrift,

And though in Chrift himfelf, they praife his
t meannefs, plainnefs, fimplicity, fuffering, and
crofs, yet they themfelves are delicate, and can-
not endure thefe. things for -Chrifts fake in them-
felves, but bend and frame the whole courfe of
their Miniftry fo, as they may obtain all good
things from the World, and avoid and efcape aU
evil things from it*, th<efe all arefalfe Prophets,
and Minifters of Antichrift.

By thefe Nine Signs (for I ihall name no more

now) m^Y ^^^^^^c P^f'P^^^^^ ^^^ ^^^^fi<^^^ ofChrijf
•te manifeftly diftinguilhed and difcerned from the
falfe ones of Amichrifl^ by all the true Fea^le oi
•God, who have received his Spirits

K ,k 3 Now

5 T o The Try a I of Spirits,

Now let God and his Word be true, and every
Man a Lyar.
rwovfes. j^j;i^ now I fhall make but two llfes of this
Difcourfe briefly, and (6 conclude for this time.
And the firft fhall be to thofe of you who are
Spiritual Ghriilians •, and the fecond to the Carnal
Clergy.
^ vfe, Firfl, you who are true Believers, and Spiritual
u'^ai^chr'- Chriitians may judge aright, by what you have
ftians. '"' heard, of the prefent Clergy, or Common Mini-
ilry of the Nation *, and may fee by the clear light
of the word, that they, for the generality of
them, are not true but falfe Prophets, not the
Miniftersof Chrift but of Antichrift *, not fent of
God, nor annointed by his Spirit, but ordained and
appointed by Men, at their own defire and feek-
ing, for Worldly Advantage fake •, Men who fland
and minifter in the Churchy only in the ftrength of
their Academical Degrees^ and Ecclefiafiical Ordina-
tion^ but do not ftand and feed the People, in the
ftrength of the Lord^ and in the M^jefty of the Name
of their God. And this corrupt Miniitry or carnal
Clergy have deceived the People and Nations,
with a corrupt and carnal under Handing of Chrifi^
and of the Scriptures, and of the Kingdom of
Chrift, and of the Government of his Kingdom,
and of all the things of Cwrz/? ^ yea, they have
under the Name and pretence of Chrifi^ fet up a
Church to Antichrift every where, and do conti-
nually miflead thoufands of poor Souls, and carry
them captive to Hell, and that under the colour
and pretence of Religion.

And this, I fay, is the great evil in thefe falft
Teachers, that under the Name of Chriftj they
fight againll Chrill, and under the Name of the
Word, they fight againft the Word, and under
the Name of the Churchy they fight againft the
Chnrch j and this is a grievous Abomination of

Defolatioa

The Tryal of Spirits. 5 1 1

Defolation in the Temple of God, that they who
fhould be the chief for the Truth, are tiie chief a-
gairift is ; and that they who fhould be faithful
Witnefles to the Holy Truth of Chrift^ lliould
prove lying Witnefles againfl: it. If a prophane
Perfon or Heathen fhould do this, it w^ould be
Wickednefs and Impiety even in them; but this
is horrible Abomination, and Antichriftianifm in
the Church of Chrift^ that they, who are come into
it as Friends, and have obtained the Chief Places
in it, fhould yet under this vizard be indeed very
Enemies, and Seducers, and Hinderers of the
word of Chrifl: crucified. Wherefore faith the
Trmh againft fuch, Pfal. 55. 12. h was -not an
Enemy that reproached me^ then 1 could have born it ;
neither was it he that hated me^ that magnified himfelf
againfi me^ for then 1 would have hid my felf from
him ^ bnt it was thou^ a man^ mine equals my guide ^
ttnd my acquaintance ; we took fweet counfel together j
and walked unto the houfe of God in company^ &c.

And fo thefe falfe Teachers are thefe familiar
Enemies, who exercife all their Hatred under the
I pretence of Love, all their Enmity under pre-
i tence of Friendfhip, and prad^ife all their wicked-
1 nefs under a form of godlinefs ; and by this fub-
tilty have they deceived the World. They will
not plainly contradid the words of the Prophets,
Apoflles, and Chrifl, in the Letter of it, buE
will praife it, and fpeak well of it ; but yet they
are utter Enemies to the true and Spiritual mean-
ing of it, both in their Lives and Dodrine •, and
the more thefe men make a fhew of Religion and
Holinefs, the greater Antichrifts they be in the
Church,

Wherefore to you who are true Chriflians,
and have received an Annointing from God, this
is the Word and charge of God, Come cut from
am^ong thsm^ my FeopUy and touch not the Vnclea»

K k 4

5 1 2 The Tryal of Spirits.

■

TIjIj7£^ that is, their Carnal DoSirwe ; have nothing
to do with fuch Prophets and Minifters, but re-
iTieinber what Chriic Taith, John. lo. th^t hu Sheep
hear his voice ^ and will ri'^t hear the voice of Stranger s^,
for they Know the voice ofStravgers, And if any of
you live in any Town or Parifli, where fbch felfe
Prophets are, though they go under the Name of
Godly and Orthodox, yet touch not the unclean
thing, but know, that it is better for you Be-
lievers to aflemble together among your felves,
though you be but few, than to communicate
with the falfe Prophets in their falfe Ordinances ^
feeing Chrill hath promifed his Prefence to his Be-
lievers, even where but two or three meet together
in his Name ^ yea, hath faid, Jf any Two of you
jhall agree together to ask any thing on earthy it fhall
he done of my Father which is in Heaven, And if
you, having thefe Prqmifes, (hall meet together
among your felves, in the Name and Spirit of
Chrifl, in the ufe of the word and Prayer of
Faith, lo Chrift himfeif will be with you ^ and
though you be but few, yet are you the Church of
the living God^ the Pillar and Ground of Truth^ and
of that very Church, againft which the Gates of
//^// fhall not prevail-, And thus much to you Spi^
ritual Chriflians,
2. vfe. 2. And now for the carnal Clergy, or falfe Pro-
Sic:ergJ*. phets, their burden is this, from the Lord. You
have run when You were not fent, You have faid,
thi^ faith the Lord^ when ihe Lord hath not fpo-
ken by You; You have grieved the hearts of the
faithful, and flrengthened the hand of the Wick-
ed : You have been forward to advance the Form-
ofGodiinefs, whilfl you have been bittter ene-
mies to the Power of it : You have deceived thej
Nations, and made them drunk with the cup off
the Wine of your fornications: you have done^
more againft Chrifi and hi^ true Chnrch^ and mon '

foi

The Try a/ of Spirits, 5 1

for Antichrift and his falfe Churchy than all the
People in thefe Nations befides. Wherefore this
is the Word of the Lord to Toh^ throughout all your
quarters, That the Nations Ihall not much longer
be deceived by you, nor by any more of your
Merchandiz,ey for your Wine is the poyfon of Dra-
gons^ and the cruel venom of Afps j your Doftrine
being the word of Philofophyy and not of Faith ^
after the mind of Man, but contrary to Chriils
mind : to fet up Your felves and your own Inte-
reft, to the prejudice of Chrifts Word and Peo-
ple. Wherefore how much you have glorified
your feives, and lived delicioufly by this Trade of
making Merchandiz.e <?/ the Word of God^ fo much
Torment and Sorrow fhall God give you, and
your Plagues fhall come upon you in a Day, and
your Judgment in an Hour \ and your Lovers fhall
not be able to help you, nor the Petitioners for
You, to uphold You ; but God (hall bring You
down wonderfully, by the clear light of his^To^^,
and his mighty and unrefiHable Providence ac-
companying it ; and the World fhall tremble,
and wonder at the Noife of your Downfal*, and
the Heavens, and holy ApoftUsy and Prophets, fhall
rejoyce over You, when God (hall avenge their
Gaufe upon you. And the Lord will iavc his
Flock *, and they (hall be no more a Prey to You,
neither fhall You any more ferve Your felves of
Them. And he will fet up one Shepherd over
them, even Jefus Chrift-, and he fhall feed them,
and be their Shepherd. And till thefe things be
fully brought to pafs, you fhall be clothed with
trembling, when you fhall perceive the Lord is ri-
fejfi up, to perform all Ihefe things according co Ids
Word.

And now for conclufion, if any of You, or mofl:
of You, or all of You, are offended at thefe things,
in fuch fortj that you cannpt contain your feh^s

from

S^ 4 The Try a/ of Spirits.

from asger and bitter zeal, I do intreat you, to
confider ferioufly, how much better, and more
profitable to your Eternal Salvation it would be,
for Y"ou to refift and to refrain from fuch evil and
unchriftian Paflions; and that You would rather
(if there be any hope) return to your own hearts,
and try your works, and repent before our holy
and righteous Lord, and return truly and fpee-
dily to Chrifi from Antichrift , left you be in-
wrapped, both in his Temporal and Eternal De-
ftrudion.

And thus much was delivered to the Vniverjlty
Congregation in Cambridge^ for aTefiimony a-
gainft them, except they repent. The reft,
for the fubftance of it, was delivered elfe-
where in the Town, as followeth. J/ino^
1653.

THE

515

THE

T R Y A L

O F

SPIRITS;

I JOHN iv. I, &c.

Believe not every Spirit^

IN this Scripture we have noted thefe fix
things.
I. That the ApofiU gives the faithful no-
tice of a Great Evil rifea up, Many falfe Prophets
are gone into the World.

2. He prefcribes them a fufficient Remedy a-
gainit that evil j Believe not every Spirit^ but trjy
&c.

3. He gives them a right Rule for Trial, verf.
2. and 3.

4. He fhews, with whom thofe falfe Prophets^
who come in the Spirit of Amichrifi^ fhould noe
prevail, to wit, with none of the true children
of God, ver. 4.

5. With whom they fhould prevail, to wit,
with the Worldly and Carnal people, ver. %.

6. He (hews. How the Spirit of Truth and Er-
ror may be known in the People, as well as in
the Teachers, ver. 6.

Of

5 1 6 The Tryal of Spirits,

Of the three firft of thefe Poiats, Ihavefpokea
already, in the Vniverfity Congregation. The lafl
time I (pake of the third thing, that is, the Rde
of Tnaly how the falfe Prophets may be known
and difcerned from the true : And 1 gave forth
dearly and plainly out of the word of God, Mtnc
figns to diflinguifh them, not One of which can
poflibly be contradicted, but by the Spirit of An-
tichriftj ot by the propbane and ignorant World :
And then I alfo delivered two Ufes, the one to
fpiritual Chriftians, and the other to the Carnal
Clergy, all which you may have recourfe to, ia
the former Difcourfe.

But how thefe things have fince vexed and tor-
mented the falfe Prophets^ you very well know ^
and how exceedingly grieved and angry they are,
that this Word of God fhould be taught the Peo-
ple, and that in their Prefence. Unto which
Word of Chriftj they fay by their Deeds, as Satan
in the poflefTed faid once to Chrifl himfelfia words^
Mark r . 24. Let Vs alone^ what have We to do with
Thee^ thou Jefns of Nazareth ? Art thou come to ^^-
firoy Vs ? 1 know thee who thou art^ the Holy One of
God. This Vfjclean Spirit knew, and acknowledg-
ed Chrifl to be the Holy One of Godj and yec
would have Nothing to do with Hirriy becaufe he
was come to Defiroy him. So thefe falfe Prophets
cannot choofe but acknowledge (in their Hearts
at leaft) ^that the Word that hath been taught
tliem, is the Hoi^word of Cod^ but yet (they fay)
What have We to do with it ? for it is come to de-
ftroy Us. For the more the Word of Chrifl i§
held forth in the clearnefs and plainnefs of the
Gofpel, the more doth it deftroy Them, and their
Affairs : Their carnal Clergy, flowing from the
jintichrifiian Fountain of the Vniverfities ^ their Ec-
clefiafiical AjfemblijsSj arifing out of the Clergy^ i
tk^iv Presbyterian Governmemj fpringing out of

their

The Tryal of Spirits, 5 1 -7

their EccUfiaflicd Affemhlies ^ their National Churchy
the produd of their Fresbyterian Government ^ to-
gether, with their worldly Power and Domina-
tion, their High Titles, their Scarlet Robes, their
Divinity-Degrees, &c, I fay, the word of the
Goipel comes with full might and mind to deflroy
all thefe, and all their other things, in which
their Souls delight, as bringing worldly profit,
power, and honour to them. Wherefore this
word, which abafes, and calls down them, and
all their things, and exalts Chrift: alone, and all
his things, they cannot endure ; but do account
it their reproach and Ihame, and fay to li^ What
have we to do with thee^ thonholy word of God! for
thou art come to dellroy us ^ and fo, againfl this
word, they are angry, and inraged at no ordinary
or humane rate, but as jD^w<^ faith, Pfal. 59. They
belch out with their mouthy and make a noife like a
dogy and go H^ and down^ full of pride ^ ^^^fi^g ^nd
lytng. Bht the Lord langhs at thefe Heathen^ and
hath them in derifion^ for he feeth the day is comingy
when they JhaU wander up and down for meaty and
grudge if they be not fatisfitd.

Now this Behaviour of theirs, towards the
word of God, is plainly foretold, Rev. 16. ver,
10, II. where it is faid, thdil when the God of Hea-
ven poured forth his Vial by the fifth Angel^ on the Seat
or Throne of the Beaft-^ his Kingdom was full of dark-
nefsy and they gnawed their tongues for pain^ and blaf-
phemed the God of Heaven^ becaufe of their pains and
their fores ^ and yet repented not of their deeds. Now
the Throne of the Beaft in thefe Nations^ are the
Vniverfittesy as tiie fountain of the Miniftry j the
Vial poured on them, is the true word of Gody or
the plain and fimple Gofpel, which is the word of
Faich, th ai which, nothing is more grievous to
them who have been bred up in Thilofophyy and in
the Knowledge, Wifdom, Learning, Righteouf-

nefs,

$ 1 8 The Try a/ of Spirits.

nefs and Spirit of the World ; now the primary
event of the pouring forth of this vial of the
word of God on this Seat, is the darkning of Cri-
tic hrifis Kingdom^ as it is fa id, his Kingdom was full
ofDarkneJs'^ it was full of Darknefs before, but
now it is difcovered to be full of Darknefs \ their
Philofophy is Darknefs^ and vain deceit \ their School
Divinity Darknefs^ and Antichriftiamfm ; their Di-
vinity ASis and Clermns^ Darknefs \ their Profeffor-
jhips o(DiviukY Darknefs^ yea, ^// their Dodrine,
Faith, Worfhip, Works, Church-Difcipline, Ti-
tles, Ordination, and all are diPcover'd to be
Darknefs J even gy'ojs Darknefs^ by the word of Faith :
And then follows the Secondary event of the pour-
ing forth this Vial,vvhich h^T hey gnawed their tongues
for pain^ and blafphemed the God of Heaven hecaufe of
their pains andjores which the word i'nfiiEied on them \
that is, they had not the ordinary anger of Men
againft the word, but the anger and wrath oiDe-
vilsj caufing them to blafpheme again. But yet
for all thefe things, they repented not of their deeds
(as we fee manifeftly) which yet would have been
more profitable for them.

And this alfo difcovers them to be falfe Prophets
indeed, and the right Minifters of Antichrifi'^ and
this appertains to the Sixth Sign of /^//^ Prophets^
which 1 gave before.
Gener7'^ Ti^^ Fourth General Point.

Point;' And now I proceed to the fourth thing, where-

^ht^^A^i'tt ^^ ^^^ Apoftle fhews, with whom the falfe Prophets^
chrift can- which Come in the fpirit of Antichrifi^ fjould not pre-
not prevail. ^^;7 . namely, with None of the true Children of Cod:
And this is fet down in ver. 4.

We are of God little Children^ and have overcome

themy becaiife greater is he that is in yoi4j than

he that is in the world.

'< Here now the Apojile Ihews the Viftory, which

the truly Faithful and Spiritual Chriltians do ob-

laia

The Try a/ of Spirits. $ 1 9

tain over Antichrift and his falfe Prophets, to-
gether with the grounds of that Vidory.

i. The Vidory is fet down in thefe words,
Little children^ ye have overcome them,

2. The Grounds of this Vi6lory are two.

1. Becaufe the Faithful are of God, as Children
of their Father : Te are of God little Children^
and have overcome them,

2. Becaufe that Spirit which the Faithful have
received, and which dwells in them, is
ftronger and mightier than that Spirit which
the \Vorld receives, and which dwells in
them. Greater is he that is in you^ than he thap
is in the World,

I fhall firft fpeak fomething of the FiBory itfelf', u
that is, of t\i2Lt gloriom ViBory^ which all the true Jibfch'^h?
Children of God do obtain over jintichrifi. For faithful do
though Antichrift and his Teachers do come in ^^^j?i"j.Jj^**"
Chrifts Name Cas Chrifl hath foretold) and in Sheepsmd his pro-.
Cloathing-^ and though they transform themfelves p^«'**
into the Jtpoftles oi Chrifts and come with all Be-
ceiveablenefs of Vnrighteoufnefs^ holding forth a falfe
Chrifl the Head 'j a falfe Chnrch the Body, a falfe
Word^ a falfe Worfhip^ falfe Worhs^ falfe Ordinances^
and all thele falfe things exceedingly like the True,
and in the very form and appearance of the True;
in fuch fort, that they prevail with all the Nati-
onal Church, and the generality of the People of
the world, which all wonder after them^ yet are
they not able, by 2U thefe things, to prevail with
any of the true Children cf God, as Chrift hath
taught us, faying, Many falfe Chrifl s and falfe Vro»
fhets fhall arife., and fhall come with lying Signs and
Wonders ; able^ if it were poffible^ to deceive the
EUB : And though they do deceive all others, yec
is it not pofliblefor them to deceive the EleB of
Codj that is, throughly and fully, as they do de-
ceive others J but the Fdthfal aud £h^ People of

God

520 The Tryal of Spirits,

God do efcape their Deceits, and do overcome
them ^ yea, though they be butr little Children,
new in the Faith, and young in Ghrifl, yet do
they overcome all the falfe Prophets in the world.
For thefc little Children are fo ftript of their old
Nature, that they overcome the lufi of the Flejhj
the Infis of the Eye^ and the fride of Life^ which
are not of God, but of the World, and through
which only, the Miniflcrs of Antichrift are migh-
ty ^ and fo thefe Teachers can find nothing in
them J on which they can lay hold to prevail.
Befides, as new born babes can difcern and tafte
which is good and wholfom milk, and fuitable to
them, and can refufe what is otherwife ; and this
inftind they have in their very nature, as foon as
they have a being, to judge of their Food, which
is good for them, and which is hurtful. So the
Children of God, as foon as ever they by Faith are
made partakers of the Divine Nature, they can
immediately judge of the milk of the word, and
can furely tafte and difcern whether it be fincere
or adulterated, whether it be good or hurtful for
them. And fo in the vertue of their New Na-
ture, they rejeft and overcome aU the falfe Do-
drine of the falfe Teachers.
Vfts. And thus we have feen all along, in the feveral
Ages of the Reign of Antichrift, that Chrifi hath
I. always had a People of his own, though but few
in number, and mean in condition, and defpifed
of the World, whom Antichrift could never pre-
vail againft, neither by the fubtilty of his Do-
^rine, nor by the violence of his Tyranny ; but
they have by their Faith and Patience, and Word
of their Teftimony, withftood him, and his mul-
titudes, yea, the whole World, whom he hath
all along feduced.
chrift hath Thus in every Age hath Chrifi had fo great
hlrSrn '^'Care of all thofe whom his Father hath given him.

thai

The Tryal of Spirits. 521

that he hath loft none of them, no not one Single
Perfon, but by his Word and Spirit which he hath
put into them, and by hisownprefence in them,
through his Word and Spirit, he hath flill pre-
ferved them, and hath ftrengthned them, to op-
pofe and refifl: Antichrift to the death, and to
I overcome as he overcame.

I And fo during all the Rei^n of Jmichrift in theAnjichria ^
i World,whom hath he prevailed wichal,and decei- prevailed a-
I ved,*but only the World? but not one Single Per^^a 'iftoneof
I fon of the Eleft Children of God, though he hath '^'''^•
i efpecially fought to prevail with them.

But Jefus Chrift (who only knows who are his) the care of
j hath kept all along thofe who he hath known, Jij^^^!^"^
I thai we might underftand, that the Care of theoommitrcd
i true Church is committed to him alone from the ^"^y.^""^'*
j Father, and that all the Magiftrates and Powers
; of the World, are not at all capable of fuch a
j Trull, which would have been too great for the
very Angels of Heaven.

And though Antichrift during his Reign, had
I inwrapped the Eled themfelves into all his Er-
I rors, before Faith came^ as the firft jidam had
I inwrapped them in all his Sin ^ yet as God wrought
Faith in them, and gave them his Spirit, fo they
! by degrees recover'd out of the Errors of Anti-
chrift, and prevailed againfl them.
i Laflly^ Seeing all the true Children of God do 2. Vfe,
1 overcome Antichrift and his Minifters, Antichrift jJ^^^^^^Jl^'^
hath no caufe to boaft of his Reign in the world, caufe to
nor the true Church of Chrift to be difcouraged^^^^^'^*'
at it. Antichrift, by all hisfubtilty and ftrength,chlrch to
and by all his own Ecclefiaftical Power, and by ^^-^jj'^^'^'Jf^
all the Temporal Power of Princes, whom hethatareioft.
hath feduccd, hath conquered tohimfelf none but
the World, that is, the People that were not of
God. And the true Spiritual Church of Chrifts
own building, the New Jentfdem from above,

L 1 that

722 T}:>€ 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<it is in Tou^ than He that
is in the World, Now for certain, the Lefs is over-
come by the Greater., and feeing 6'o/s/and his Spi-
rit in His Saints, is greater in Goodnefs, Righte-
oufnefs, Wifdom, and all things, than the Devil
i-s ia Antichriil and his Prophets \ therefore tlie
Faithful in whom God dwells, and manifefls Him-
felf, mud needs overcome Antichrifl and the
falfe Prophets, in whom the Devil dwells, and
manifefts himfelf.

Now hence we may learn feveral things.
And firfl:, we may learn that Amichrfl can pre- ^\ '^i^\
I vail againft any Outward Form of Religion andp^'clVn^^^^^
'Godlinefs, againft any Humane Vertues and Gra-gainJHomi*,
ces, and Works, and Prayers, or any thing that ^'ajr/i'^Q^V'
is of Man, or flows from Him, though in never foin the
great appearance of Holinefs ; as we by fad expe-^^^^*
rience have feen, many Men of great feeming Re-
ligion, famous for Preachings and Prayings and re-
ated Pillars in the Chnrch when they have come
' ■ L 1 3 Jiicher

526 The Tryal of Spirits,

hither into the Univerfity (where Antichrifi and
his Spirit have remained in their full ftrength, not-
withftanding the great Confumption which Ged
hath brought on them, by his word in other parts)
how foon have they ceafed from that fenfe of the
Gofpel, which they once Teemed to have had ^
and how fuddenly have they been intangled and
overcome with the Spirit of the Univerfity, and
of Antichrift, for Worldly Honour and Advan-
tage fake ? and To, the higheft and ftrongeft for-
mal Religion in the Churchy Antichrift can foon
prevail againft.

But Antichrift can never prevail againft God in
the Saints, nor againft the Right e oh fnefs^ Wifdom^
and Power of God ia them, all which are contain-
ed in his true Prefence-, nor againft the Faith^
HopCj and Love of Saints, which are the Works
of God in them by his Spirit; againft thefe Anti-
chrift cannot prevail ; For greater is He that is in
Vsy than he that is in the World.

So then, if thou haft any thing in thee that is

truly of God, or rather, that is God Himfelf la

thee, That Antichrift cannon overcome, by all

his Arts and Power ; but he will eafily overcome

any thing elfe. Antichrift cannot prevail againft

Immanuely which is God with Us, nor againft

the Myflerie ofGodUnefs in US, which is God mani'-

fefi in the flejli ; but every other thing, though it

feem never fo Angelical, he prevails againft.

2. Vfe. 2. Wc may learn hence. That it is not an eafie

woteafie to tiding to overcome Antichrifl^ and to get the Vi^o-

Antichria, ry ovcr that Beaft, and his Image, and his Mark,

Sie'Tmic^"^ the Number of his Name, feeing Antichrifts

cf the DcviK coming is after the working of Satan (as the A-

poflle faith) and through Antichrift the Devil Him-

feif fpeaks, works, and Ads, yet as an Angel of

lights in all lying or falfe Power, Wifdom, and

Righteoufnefs: and this he doth for the Damna*

tioa

The Tryal of Spirits. 527

tion of Men, and to bring Them all, who have
no true love to the Truth, to periih with Him-*
felf for ever. And his Operation of Error is fo
mighty and efficacious, that it cannot be refilled and
overcome by any in all the World, but by thofe
who are born of God, and do partake of his Na-
ture and Prefence in them. For the Power, wif-
dom, and Righteoufnefs of Amichrifi and his Fro-
phets^ which is fo fuitable to the Nature of the
world, and fo glorious in its Eye, cannot pofiibly
be overcome, but by the true Power, Wifdom,
and Righteoufnefs of God^ in his true Children or
Prophets.

3. Hence alfo let us learn, not to be difmayed 3. yfi^
at Antichrifiy and his Prophets^ who have in all A- Not to be
ges, got fuch Reputation, Power, and Glory to thjfuiwft**
Thernfelves in the world, becaufeof their feem ingot Antichrifi
Learning, Righteoufnefs, and Religion ; ^^^iiigfSneVoie
Chrift in Us, and in all his poor People, is infi- chrlft is
niiely more mighty than They arc, and the jDm/s^"^"*
in them^ and nothing can prevail again!!: Us, ex-
cept firft it can prevail againft Chrift. Where-
fore if we in our lelves are never fo weak, and
through our weaknefs never fo fearful and tremb*
ling, yet let us not be difcouraged, or faint, fee-
ing our might is not in our felves, but in Chrift,
who dwells in Us, and who is infinitely greater
than He that dwells in the World. He that dwells
in Us through Faith, is greater than he that dwells
in Them through Unbelief \ and in His ftrength^
let us abide by his Word and Doftrine, even to
Suffering and Death, if need be ; and in all theft
Evils we fhall overcome Them, by whom we »
feem to be overcome, as alfo Chrift our Head
did.

And thus much for the fourth General thing.

LI4 Hb

528 The Try a I of Spirits,

World.

•J^^e fifth The Fifth Poim.

General •'

Point -To

wit, with y lie Jpofile fhews with whom Antichrifi and his
chriit doth Teachers (loodd prevail^ to wit, with the Worldly
prevail. and Carnal People^ ver. 5.

They are of the Worlds therefore fpeak they of the
Worldy and the World hears them.

The World llhe World hears themo

.ears em. ji^tichrifl: and his Prophets prevail with the
World, and Worldly People, and do obtain their
favour, love, and applaufe ^ and they are their
Auditors, and delight in them and their Do-
ctrine.

whoarethe ^qw bv the World here is meant, fuch People,
who though they have an outward Ghnltianity
and Religion, yet inwardly remain in their Natu-
ral Condition and Corruption, without any true
renewing through Faith and the Spirit. And all
fuch People^ notwithftanding their Teeming Reli-
gion and Righteoufnefs, do love themfelves, and
xhis World, and the Things of it, better than
Jefus Chrift and his Truth. And thefe here are
called the World j and this World, or thefe
worldly Chrillians, do hear and entertain the
Teachers of Antichrifi and their Dodrine.

Two Grounds of which, the Apofile here gives
ws (to wit. Why thefe People cleave tp thefe
^ Teachers.)

CJrounds. I. xhe firfl: is, Becaufe thefe Teachers ^r^ fl/
the World.
%. Becaufe they fpeak of the World.

'* ^ • '^^^y ^^^ ^f^^^ Worlds

?rTol the^^ That is, though by their Breeding and ProfeffiQn^

woiM. their Degrees and Ordination^ they feem to be fet

at a great diftance from the Common people, and

%Q be nearer the Kingdom of God^ and the Know-

The Tryal of Spirits, ' 529

ledge aad PofTeffion of lE, than the Common Peo-
ple of the World ^ yet for all this, They indeed^
and in truth, are ftill of the World \ and all their
liberal Education^ their manner of Life^ their Stud^y
Knowledge^ Learnings Languages^ Sciences^ Degrees^
and Ordination^ doch not at all change their in-
ward evil Nature^ Mind^ Willy j^ffeBions^ nor the
corrupt Difpofition and Principle in which they
were born *, but notwithftanding all thefe things,
they are ftill the very fame throughout, as when
they came firft into the world, being defticute
of a New Birth and Heavenly Nature : Nay, by
all thefe things they are more taken into the Spi-
rit of the World, into the corruptions and evils
of it, into the pnVff, ////?, covetoufnefs^ and ambition
of ie, by how much, through fuch Indowments
and Accomplifhments, they think Themfelves bet-
ter than other Men ^ and fo, notwithftanding their
Accademical Degrees, and Ecclefiaftical Orders,
they are not lefs, but more of the World, even
fully of the World.

And hence we may learn, That it is not Study, l^fe*
Parts, Breeding, Learning, nor any Natural In-
dowments, or acquired Accomplifhments, that
will deliver any man out of this world (or cor-
rupt ftate of Mankind) or that can change his
Nature, or give him the lead Place or Incereffc
in the Kingdom of God^ but only a new Birth,
and true faith in Jefus Chrift, whereby we are
made the Children of God , without which Men
are ftill of the World notwithftanding all their
other Improvements.

And this very thing manifefts, that Uaiverfi-
ties cannot be the fountains of the Miniftry of
iChe Gofpel, feeing all the Education in it, PhUofo-
phicalj Moraly and Theological^ cannot change mens
Natures, or deliver them from their Corruptions,
pr tranflate tliem one hairs l^rpadth out of this

prefcnt

5;50 The Try al of Spirits,

prefent evil World -, yea, generally we fee, thaE
uaJvcrfitJes [)y Univerfity Education (as things have hitherto
SSrifain ^^^^ managed) Youth is made more of the world,
ofthctuue than they were by Nature, through the High Im-
Mininery, pfovemeut of their corruptions, by their daily
converfe with the Heathens, their vain Philofophers^
and filthy and obfcene Poets \ and by chefe Hea-
iheniih abominable Accomplifhments, are they
made the more fit Teachers for the World and
Worldly People, and become the more fuitable
to them, and obtain the greater Aptnefs and Abi-
lity to pleafe them. Wherefore it may be moll
truly faid of that Miniftry that flows meerly from
the fountain of the llniverfities, that ie is of the
World.

And now, when the Teachers are ofone Na-
ture and Principle, of one Heart, Mind, and Con-
fent with the Hearers, there mull needs be a Great
Agreement between them •, for each one approves
and loves that which is like himfelf ; and {o the
worldly people mull needs cleave to the Teachers
that are of the world.
€> 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<m,

5:42 The Try al of Spirits.

Two Heads ]<lovf hence ic is evident, That there are two
Teachers in Heads, or chicf Teachers in the World, which
the World, are ChriR* and Ancichrifl; and alfo, that there
are two Seeds, or Generations, which flow from
them, begotten by their Doftrine : The one is
Ghrill's Seed, or the Eleift and Faithful ^ the o-
ther is Antichrill:'': Seed, or the Reprobate and
Unbelievers*, an:: each Sort of thefe People, do
joyn themfelvjs to their feveral and proper Heads '^
and by this, rhey are certainly diflinguifiied,
known, and difcerned.

' Antichrift and his falfe Teachers, who are the
Head of the Malignant Church and People, they
come in great Pomp and Glory^ as to the eye of
the World, being beautified, and dignified with
Degrees^ Names and Titles *, being exalted to great
Honour^ Authority^ and Tower -^ being full of fiejh-
ij Wifdom^ Rhetorical Elo^nence^ and Philofophical
Learni7ig *, andfo to Humane Judgment, They are
moft corifiderable Ferfons in the Churchy and very
Angels of Light in appearance. And they being
thus adorned and beautified, to the pleafing and
content of the world, a!l the world come in, and
commit fornication with them, and do hear and,
conceive them, and are conquered h^^ their In-'
cbantments.

But Chriil and his Teachers, come in true Hu^
mility, and Self-denial, and Meeknefs, and Lovy-
iiacfs, and without the Titles and Glory of the
falfe Teachers, which they utterly defpife, and
refufe, and without all Excellency of Speech, and
Wifdom, and Learning of this World ^ and thefe
do contradift the Religion and Righteoufnefs of
the World, and fpeak the Truth which is of God,
by the Spirit which is of God: And thefe
Teachers, all the true Sheep of Chriit, the faith-
ftil Flock do own and acknowledge, and they
come and hear the Words qf their Lips^ being
w^ .; ^ r .. J.. - afluredj

The Try a I of Spirits. 5; 40

aflured, that it is not they that fpeak, but the Spi-
rit of their Father, which fpeaks in them.

For the Body and iMembers of Chrifi:, do ne-
ceflarily cleave to Chrift their Head ^ and the Bo-
Ay and Members of Antichrill, do in like manner
necefTarily cleave to Antichrifl: their Head. And
asthe Body and Members of Chrifl do cleave co
iChrifl: their Head, and to thofe that are in his
Spirit, and will not, nor cannot joyn to Anti-
chrift, and to thofe that are in his Spirit j fo alfo
the Body and Members of Antichrilt, do cleave
to Antichrifl their Head, and thofe that are in
his Spirit, and will not, nor cannot joyn to ChriR",
land to thole that are in his Spirit.

For fuch as the Body it felf is, fuch a Head will
it choofetoit felf ^ and fo a Spiritual, Heavenly
and Faithful People, will joyn themfelves to ^wc\\
ia Teacher, or rather to Chrill himfelf, in and
through him : And a carnal, worldly, and unbe-
jlieving People, will joyn themfelves to fuch a
Teacher, and to Antichrifl himfelf in and through
him.

I Wherefore, as they that hear the true Teachers,
land Chrifl in them, and do joyn and cleave by
iFaith to the Word and Doctrine which they hear^
knowing that it is of God, as all fuch are cercain-
jly of God, even his true Children and People,
land the true Sheep of Chrifl, in as much as they
jknow his Voice, and cleave to it: So they that
•hear the falfe Teachers, and Antichrifl in them,
jand do cleave to their Dodrineand Miniltry *, and
idolike, commend, and applaud that, all fuch are
not of God, but of their Father the Devil, and
ithe true and natural Members, and People of An-
tichrifl.

And this very Dodrine Chrifl himfelf hath
jclearly taught in his Gofpel \ as John v. 43. where
jhe faith to the y^iP-^i i ^^ come in my Father's Namt^

M m 4 0^4

544 Tif?^ Tryal of Spirits,

and ye receive me not ^^ another flj all come in his own
Name J and him ye will receive : Thatis, the unbe-
lieving Jews would not come and cleave to Chrill
as their Head, though coming in the Name of
God, that is, in the true Power, Wifdom and
Righceoufnefs of God, becaufe they were none of
/ Chrift's own Sheep ^ but Antichtifl: coming in his

own Name, that is, in his own Power, Wifdom,
and Righceoufnefs, they receive him, and joyn to
him as to their own true and natural Head. And
again, Johnviiu/[^. Chrift faith to the Jews, He
that is of Gody heareth Cod^sWord ^ ye therefore he^r
it noty becaufe ye are not of God.

Whence it appears, that to hear and cleave to
the true Word of God, taught and held forth by
Chrift and his Prophets, is a manifeft Token that
Men are of God; but to turn away from it, and
todefpifeit, and to embrace another Dodrine, is
as as manifelt a Sign, that they are not of God,
but of the Devil, as Chrift faith, to the fame Peo-
ple, ver, 44. Te are of your Father the Devil \ for
there is no Truth in him^ and he abides not in theTruthj
no more do ye. Again, John x. ver. 4, 5. Chrift
faith. His own Shee^ follow him^ the true Shepherd^ be-
caufe they know his Voice \ and a Stranger will they not
follow J but flee from him^ becaufe they know the Voice
of Strangers.

Wherefore they that hear the Word of Faith,
in the true Teachers of the Gofpel, they have in
them the Spirit of Truth •, but they that dillike
and difrelifh that Word, and joyn to the Teach-
ers and Dodrine of Antichrift, they all have iix
them, the Spirit of Error.

And therefore it concerns us, more than the
World is aware of, to lake heed, whom we hear.
For if vre cleave to the Teachers of Truth, as
h^ih been declared, then have we the Spirit of

Truths

7he Try a I of Spirits. 545:

Truth •, but if to the Teacher of Error, then are
we of the Spirit of Error.

And thus this Scripture teacheth us how to
know and difcern the Spirit both of Chrill, and
of Antichrift, and that both in the Teachers and
in the Hearers \ both which are of great Ufe to
the true Church of God in all Times, but efpecial-
ly in thefelaft Times. And thefe things 1 have
fpoken and teftified freely, (according to the Mea-
fure of Grace given ) knowing that they will be
as acceptable to the true Friends and Members of
Chrift crucified, as they are troublefome and dif-
plealing to the Members of Antichrifl.

FINIS.

A Plain and NecefTary

CONFUTATION

Of divers Grofs and

AnUchnjlmn "Errors

DELIVERED

To the Univerfity Congregation^

At the VuhWck Commencement^ Anno. 1653-
By Mr. Sydrach Smpfin, Mafter of Pern*
brook' Hull in Cambridge.

Fotentlor efl Veritas qiiam elcquentla^ potior

fpiritus quam ingen'ium^ major fides qiiam

erud'it'io : ^ ut Faulus ait^ St ul turn Dei fa-

pienthfs ejt homimbus, Luther. Epift. ad Caf-

par. Bornernm. Profef. Lifpenf.

2^071 efl ijrud te?r2critas^ fed fides ^ iieqiie incon-
fideratio^ fed ratio ^ neque furor^ Jed fiAuc'ia,
Hillarius libr. contr. Conftantium Augu-
ftum.

2^ sip

LONDON:
Firfl: Printed in the Year, \66o.

T49

A N

APOLOGY

T O T H E

READER,

Touching the following Reply

TO

Mr. Sydrach Simpfons SERMON.

IF it (hall feem grievous to any, that I havewiiyriieia*
dealt thus freely and plainly with Mr. Sydrach'^^^^^
Simpforiy one of the firft Paftors of an Inde-i. wamt*
pendent Congregation in £r^/^;7^ i let them con-"^"^*^-^^*
fider how Paul dealt with thofe Brethren, GaL 2,
to whom (according to his right Zeal, and prelent
Occalion) he gave no Flacc by SithjeBiorj^ no not for an
Hour^ ihat theTruth of the Gofpel tTji^ht continue with
the Galatians \ and chough thofe Brethren feemed
to be fomewhaC, yet faith Tanl^ what ever they
are, it makes no matter to me, feeing God ac-
cepteth no Man's Perfon : And fo notwithftanding
their Reputation, he did not fpare them. Yea^
let them coniider how Vaul^ at jintioch^ withftood
Peter to the Face, tor diflembling with the Jem in
iheCafe of the G'rwn/^S and for not walking ttp-
rightly according to the Truth of the Gofpel : Where-
fore Pai4 did publickly and Iharply reprove him

be-

$50 ^^ Apology to the Reader,

before them all. For no true Believer is to keep
Silence, when the Dodrine of the Gofpel is cor-
rupted by the Dodrines of Men, or is to be mo-
deft in this matter. Wherefore I was compelled
to fpeak thus plainly to him, for his grofs Preva-
rication in the Things of God ^ and I am well fa-
tisfied, in my Confcience, in the Difcharge of my
Duty, whatever fhall be the Cenfure of carnal
Chriflians, who have no true Senfe of the Glory
of Chrift's Gofpel, or of the Profit of his Peo-
ple, whom yet Chrift fo loved, as to lay down his
Life, and to be crucified, for them.
2. with Ho- Again, if it fhall offend any, that 1 deal thus
mane Learn roundly againft Humane Learning ; Let them
jiow the know, that I am not againfl Humane Learning
Author is forupon all accounts, but do allow Humane Learning
leTnina &( ^^ j^ ^^ fobcr and ferious ) in its own Place and
how againft Sphere, as well as other Humane Things: But \
*^* do oppofe it, as it is made another John Baftift^

to prepare the Way of Chrift into the World,
or to prepare the Worlds way to Chrift : And al-
fo, as Men make it neceffary for the true Knowledge
of Script Hres ^ yea, the "jery VnUion for the Mi^
niflry.
The reat ^"^ herein, according to the Grace of Chrift,
MifdnefoF I both do and will contend againft it for ever ; See-
L^aTnin'' ^"^ Huuiane Learning mingled with Divinity, or
mIngSi'ththe Gofpel of Chrift underftood according to
Divinity. Ariflotle^ hath begun, continued, and perfeded
the Myftery of Iniquity in the outward Church.
Wherefore I do in all Boldnefs appear for Chrift
Y-|» the Wifdom of God, againft Humane Learning
the Wifdom of the World *, knowing afFuredly,
that he is as very Antichrift, who oppofcs Chrift
as the WiRiom of God, as he that oppofes him,
as the Power and Righteoufnefs of God: And
f^ Men m.ay as well bring into the Church of God,
another Righteoufnefs than Chrift, and another

Power

An Apology to the Reader, 551

.., — ■ ■ — . »

Power than Chrift, as another Wifdom than
Chrift. Wherefore, as they who bring in Hu-
mane Righteoufnefs, that is. Civil or Moral
Righteoufnefs, or any Works 01 Duties of Men
for Righteoufnefs, into the Church of Chrifl,
they are true Antichrifls in fo doing •, feeing here-
in they are contrary to, and do oppofe Chrift the
Righteoufnefs of God : And as they who bring in
Humane Power, or the Secular Arm into theChurch
of Chrift, to do, or leave undone, to reward or
punifh, to promife or threaten, to encourage or dif-
courage by that, they are true Antichrifts in fo
doing; feeing herein they are contrary to, and do
oppofe Chrift the Power of God ; fo alfo they that
bring in Humane Wifdom, or the Learning and
Philofophy of Men into the Church of Chrift,
they alfo are true Antichrifts in fo doing ; for
herein they are contrary to, and do oppofe Chrift,
the Wifdom of God \ for Chrift is, and is to be,
the only Power, the only Wifdom, and the only
Righteoufnefs in the Church of God ; and he that
brings in any other Power, Wifdom or Righteouf-
nefs, befides Chrift himfelf, that Man is in very
deed Antichrift. And in this Matter alfo, it was
neceffary that I fhould be bold for Chrift againft
Antichrift.

3. Again, if any fhall be offended that I fpeak 3- with tbe
thus freely againft the Univerfities, which are of ""''^^^'*'^*'
fuch honourable Eftcern every where in the Na-
tion, efpecially with the Ignorant and Vulgar Peo-
ple, and with Men of all Sorts, who have not the
right Knowledge of Chrift and his Gofpel ( where-
in are fo contained all the Treafures of Wifdom
and Knowledge, that no part of this Treafury is
left out thereof, to enrich Heathenilh Philofophy
withal, which by the Gofpel is left as a defolate
Thing, empty and deftitute of all true Wif-
dom and Knowledge) I fay, if any think that I

have

. ulil._iJ«e«aa»«»wna*<n^.«Hpa

552 An Apology to the Reader

^idtoWc^^^^ £00 deeply cenfured thefe Univerfities*, let
wort'Cand chem kaow, that I have done m this Matter, but

w'^oieti^^^^'^^^'^ //«/, Luther^ and feveral others, Holy
irceiyoftheMen of God, and happy Inftruments in the
univerfuies, Hand of Chrift, have done before me. As for In-

in tonne r n. ,

times, as icance i

irickiif. Jfickliff terms the Univerfities, Cajlra Calm-
tica^ Cains Caitles *, Synagogas Sataria^ the Syna-
gogues of Satan, and affirms that they were ne-
ver Ordained orlnHituted by Chrifl.

Uuu John Hm ( or Otho Brunfdfms^ if he fet out the

Contents of the Chapters) calls them Satrapas j4n-
tichrifti^ the Lieutenants of Antichrift.

ijii}jsf^ L^'Mher^ \\X hh Book Contra Arnbrofmm Catharinumj

Jhewing out of Da^niel the Prophet, that Anti-
chrift is Rex Facinum^ the King of Faces, or Ap-
pearances, he affirms that the Vniverf ties are one of
ihQff Faces of jinticbrij} ^ a/id that they are very
(Qmly or fightly t9 look orij and ^^f indeed are a very
Chaos and open Gate of Hell ^ and that in thefe the
mofi Choice Touth of Chriftian People are proftitHtedy
and are cafi into the opon Throat of Hell \ And that
in thefe AriftotU is read^ whereby the Wits of Chri-
ftian Xottth are p<^ffiffed and huficd rpith Humane and
Heathenish Learning \ yea^ ate quite blinded and op"
frejfed with it.

He faith alfo, Thatthe Vmverfties are the jroe^
that the fifch A»geL ( mentioned Rev. 9. ) brought
upon the Earth : And that whoever it was that did fir ji
inftitute and confirm Vniverfities^ he was a Star fallen
from Heaven to Earth: To wit, from the Gofpel
of Chrift to Humane Learning.

And in his Expofition on TfaL 22. he calls Nme
Vniverfities the Mothers of Learned Men^ the Gates
ef Hellj and faith, they are called ( SchoUy i. e.
Ludi ) Schools y that is, Flays^ by a fatal Name \ \
feeing they make Sport with the Scriptures^ and cafi j
Lots upon thcwy [ as upon the Garments of Chrift ^ every

one

An Apology to the Reader, 553

^ne dividing to himfdf a Share of them^ ] accor-
ding to bis own Humane and Philofofhical ^pprehenfion.
And he faith, that the Doctors ofthefeVmverfities are
by the fame Providence^ called DoCiors Scholaftici^ i.e.
Liidicri^ vel Ilhtforii : School- DoEiors^ that is, trifling
or May-game DcBors.

Aaain^ he faith, thofe mofl glorious Mothers of StH-
dies^ the Vniverfities^ fiink before God with mojr Loath-
fome Abomination.

Tliefe Vniverfities are thofe Antichrifiian Soul- ^
diers^ who put ^ Reed into Chrifl*s Right Hand in-
ftead of a Scepter: and this Reed is Philofophy^ that
vain Deceit '.^ or as the jipofiU elfewhere terms it^
the Operation of Error : By which PhUofophy ( faith
he) the unhappy People of Chrifi began to be governed^
that is, to be fedncedj and to be led away from the
Cofpel of God. And this vain Reed they put into
his Right Hand, by preferring Learning before
Godlinefs •, faying, (according to their ufual man-
ner of fpeaking ) he is a Learned and Godly Man ^
hereby making Learning to take Place of Godli-
nefs. And yet this Philofophy is nothing but a
weak Reed, which counterfeits a Scepter, rather
than reprefentsit, and fo is nothing but vain De-
ceit ^ tor there is nothing propounded in fuch
Dodrine, but Vanity and Lying, though under
the Title of Knowledge and Religion.

In a Word, he calls them Antichrifii Lupanaria^
the Stews of Antichrift.

MtlanElhon 2\9d tQxms, the Vniverfities^ Domos Melanfthor!.
mendacii, Honfes of Lies^ and faith, it is manifefi.,f^''J'f^^^^
that they are all heretical by their School- Divinity^ micJy Zi
which all the Schools in Europe have received from Theoiogu
the Univerfity of P^r^, and are thereby mkditd arguit.'iic-
with Herefy \ and he faith, the Stndents in the 'a"<^- '" ^'
Vniverfities^ are not the People of the Gofpely wor^f^Mart.Tu*
•f the Lm^ but are the People of AiiitotiQS Morals, ^hcr,

N And

^54 •^'^ Apology to the Reader.

And thus it is manifefl^ that others have fpokeii
freely and fharply againft the Univerfities before
now. And therefore wife and godly Chriftians
will have no jufl Caufe to be cffended at me, who
have fpoken in like Manner, having the fame Canfe.
OhjeFh. Now if any (hall objed, th-Althey allfpeak
Oijealon* againfl Popiflj Z^mverfities^ and that our Vniverfities
are otherwife r?orr^ than they were then ^ andfoj there is
7tot the fame Canje to fpeak againfl them now, as there
was heretofore,
dufsp&u j4nfw. To this I Anfwer, That though the out-
ward form of grofs Popery be taken away fram
them (as alfo from the reft of the People of this
Nation) God having put it into the hearts of the
Civil Power to rejed it, after the light of the
Gofpel had begun to fliine to them-, yet are the
Tiicuniver- brains, heart, bowels, bones, marrow, finews
Imc for ^^^ blood of the Univerfities, the felf fame Now
the suh- as Heretofore^ and though the Outfide of it hath P
S^S^ir-ri^^^^^ under a very little Change, yet the Inner
^''^"^* parts of it remain as before, in the full itrength
o^ Antichrifls Kingdom^ and that without any alte-
ration at all. For the felf fame Statutes of the
Univerfities and Colledges ftill remain with them
in force, which were at firft given to them by
their Popijli Fomdersy through the help of Anti-
chrift ; and thefe Statutes are of fuch AHthority with
them, that they depart from the Rule of Chrifts
Gofpety to walk by the Rules of finful Men, for
worldly Stipends and Rewards fake. Farther,
the fame Philofophy or Heathenifm^ and the fame
School- Divinity or Antichriftianifmy are yet inftil-
led into the Touth and Students^ as were many hun-
dred years ago, in the darkeft times of Popery ;
and thefe things are all in the Vniverftty Learning
and Education \ infomuch, that no Man is of any
efleem and reckoning with them, know he the
Gofpel of Chrifi never fo foundly and truly, if he

'be

An Apology to the Reade?\ 555

be not (as they fpeak) a good Philofopher^ and
School'Divhie. So that the Z^mverfity for its infide,
is the felf-famenow, as it was mWicUijf^ Hm^ or
Liithers time, being informed and poIlefTed with
the fiime Heathemjh and Amiclmflian DoSlrine^ now
as then : Yea, many of the felf-faRie oinvvard and
Antichriflian Forms and Follies ftill remain with
them, more than with any other People in the
Nation again ^ even to thtiv Hoods ^ CapSy Scarlet
Ruhes^ Dotioral Ring^ Ktfs^ Gloves ^ their DoH^ord
Dinner anJ Mafic k f neither could they ever yen
to this day find iii their hearts to lay afide their
very Prevaricator^ which is fome ?torahle Varlet
picked out of the VniveYf^ty^ and brought forth in
.the prefence of all the Heads^ Students^ Scholars^
and all the great refort of Minillers and People,
at their Fublick Commencement^ to make fhipwrack
of Faith and a good Confcience before them all \
and in open defiance of the Gofpely which Hands
in Faith and Love^ to abufe, and deride, and jeer,
and reproach all forts of Perfons^ of all Ages^Sexss^
Profejfionsy and this prefently after their Divinity
jid:s ^ which is a Wickednefs the very Heathen
would be afhamed of, and which plainly declares
what kind of Divinity is taught and learned in the
Vniverfity^ v/hich can endure, allow, countenance,
and be merry at that, which fo highly contra-
dicts Gods Wordy and grieves his Holy Spirit ; yet
becaufe it makes them merry after a full Dinner,
and puts more joy into their Hearts, than the
Holy Scriptures^ they could hitherto difpenfe with-
al, to this day.

And fo however Religion for the Outward
Form, hath been much Reformed in thefe Nati-
ons, yet the Vniverfities as the ftrongefi Holds which
Antichrift hath had amongft us, have ftili re-
mained much what the fame, not only as to the
Inward Subftaace of all things, to wit, their 5m-

N n 2 thtes^

556 An Apology to the Reader.

tHtesj Fhilofophy^ and Divinity^ but alfo in a great
meafure to their Outward Forms, as they were in
their firlt Antichrifiian Inftitntion,

Wherefore it was neceflary alfo, that I fhould
be plain and free for Chrifts fake, and hhChnrchesy
againft thefe (as Lnthtr calls them) Stews of Ami-
chrifts and Dens of Thieves^ who have been, and
Hill are the conftant and fruitful Seed of Ami-
chrifts Kingdom in the World, out of which it
might fuddenly on all occafions and opportuni-
ties grow up afrefli, how greatly foever it had
been before walled and deflroyed among the Peo-
ple, by the clear WordoiGod^ ?iXidi\in mighty Pro-
njidences and Worh accompanying it.

Now as it was neceflary this Work fhould be
done, fo through the Grace of Chrifts was I made
willing to do it, feeing no ibody elfe more fit and
able did appear. And well knowing, that he
that provokes the Vniverfities and Clergy againft
him, provokes Principalities and Powers^ and the
Rulers of the Darkneft of this world againft him ^ as is
evident in the Example oiWtckliffyHmy Lmhcr^ Ttn-
dal^^nd others^ I have therefore according to Chrifts
Counfel, fate down and coH72ted the coft of this Vn-*
dertahing^ and after all do fay, the Lord is on my
Jide^ I will not fear what man can do mto me. And
fo I commit tliee Chriftian Reader^ to that Grace
which is from God^ to keep thee in this new hour
of Temptation^ if the Lord fufFer it to come forth
upon the Earth.

OhjeB, 4. Again, if any fhall ObjeB in reading this
Reply^ that 1 my felf make ufe of Humane Learnings
whilll I fpeak againfl it.

Anfw. 1 Anfwer^ what part of Philofophy is here made
ufe of? or who of the Heathens are here quoted ? 1
have chiefly made ufe of the Teftimony of fome
faithful Chriftians^ who have lived in feveral ages,
and yet have all witnefled by the fame Spirit, the

- fame

An Apology, to the Reader^ 8cc, 557

fame Truth. And ic is no more Hnmane Learning
to quote Believers in the Chnrch fince Chnfiy than
to quote the Patriarchs and Prophets before Chnfij
or the Apoflles and Evangelifis which immediately
toUowed him.

5. Andlaftofall. If any fay, 1 my felf relate to OhjeB,
the Vniverfity^ why then do I [peak again fl it thitsf

I anfwer, that I neither do, nor will relate to Anfwer.
the Vniverfity^ ash is pollnted with any of the ^^0-
minations herein mentioned: But as by the Provi-
dence of God alone, ! have been brought to that
Relation in which I now ftand, and continue in it,
againft the Wills and Workings of many ; fo thro'
his good Pleafure I will remain, till he (hallother^
wifedifpofe of Me ^ and during my Sojourning with
them, 1 will not fail to teftifie againft their evil,
and to endeavour to win all thofe, whom God fhall
perfwade to receive his Trttth^ from Heathenifm to
the Gofpel^ and from Antichrift to Chrift,

Wherefore let none be offended that I am made
willing to hazard and part with my Worldly Ac^
commodations for Chrifts Names fake *, but let them
rather praife the Grace of God^ which hath fw^-
bled me to witnefs a good Confeffion^ what ever
Worldly Difadvantage 1 might run into thereby.
Wherefore, Welcome t\\Q Right e oh fnefs^ Power ^ Wif"
domy Tmthy Word^ and whole Kingdom of Chrifts
though they [wallow up all my Earthly Accommoda-
tions : For fuch Fear and Love of his Name, hath
the Lord gracioufly put into my Heart, that i
would not willingly conceal any thing of his moft
precious Trtith^ either to gain or to preferve to my
felf the whole World. And fo. Righteous Father^
not my will be done, nor theirs^ but Thy will ha
done in Earth eu it is in Heaven.

Nns THE

553

THE

CONFUTATION

O F

Mr. Sydrach Simpfons Errors.

ISAIAH 62. T.

For S'tonsfdke I zvill not hold }ny fcace^ and for
Jerufalems fake I will not rejl, ziniil the
Righteoufnefs thereof go forth as brightnefs^
and the Salvation thereof as a hamp thai
burns*

R. Sydrach Simffon at the Commsncement^
Anm 1653. Preaching to the Vnivtr-
fity Congregation in Cambridgs^ and tO

many others, efpecially Mlmfiers there gathered

together at that time, from feveral parts of tlie

Nation, among other things, he let fail in that

DfcoHrfe of his , thefe Grofs and jimicljyifiian

Errors.

^^^eKe- The Rehearfal of the Errors,

iheVrrors. I. He brought in that Scripture^ 1 King. 6. ver,

I, 2. which was his Text *, the words whereof are

thefc : Afid the Sons of the Prophtts [aid unto Eltfl^a^

Behold now the Place where we dwell with thee^ is too

fir ait for m '^ Ut m go we pray thee unto Jordan^ ^nd

take thence every man a beamy and let m make m a

Place where we may dwell: and he anfwered^ Go y€.

This Scripture he ufed to prove the Lawfdnefs

and Religioufnefs of the prefent Vniverfities^ and the

. VfefHlnefs aad Necejfuy of Humane Learning to the

Chnrch

Vub/ijhed in his Commencement Serjnon^ An. 1653. 559

Church and Minijhy of the iVirir Teftamem. And
what the Scripture fpeaks of thofe Shocls^ he
brought to countenance, encourage and juftifie
thefe^ adding, that if.it were objeded, That that
was the Old Teftament : He did anfwer, That the
Old and the New were not diftinti Teftament s^ hnt Ad^
miniftrAttons ^ thereby holding forth, that the Vni-
'verfities now^ are anfwerable to the Schools of th^
Prophets that were theri-^ and that the Vniverfities
are as agreeable to the New Teftamenty as the
Schools of the Prophets to the Old,

2. That They who have endeavoured to pull down
Schools, have always been Men who were found Ene-
mies to Religion. So Julian the Apoflate flout up the
doors of the Schools^ hecaafe he would have all Religi'
on to go down,

3. That the knowledge of Heavenly things cannot
come to us but by things on Earthy and that all Divi-
nity is fwadled in Humane Learning,

4. That Paul was brought up at the feet of Ga-
maliel, and that God took him fo fitted^ and made
him an able Minifier of his Church.

5. That mens hatred to God^ doth as well appear
in their hatred to Humane Learnings as if they hated

^the Scriptures,

^u6. That if the Spirit teach without Means^ mm

may as well be without the Ordinances^ as without the

Vniverfities and Humane Learning,

7. That men now are not to receive the Spirit^ in
that immediate way to under [I and the Script tires ^ in
which it was given to them who wrote the Serif*
tures.

8. That men now are to get Knowledge by Studies
and Humane Learnings and not by Jnfpiration.

9. That Humane Learning is as the Out-works to
the Fort of the Gofpel^ and as the cuter Court to tic^
Temple of the Gofpel ^ and fo^ .if you will keep th*

.Fart welly, y QU, mufi .kt§p the Outworks jir a fig \ ^/i ^
yji:i " N n 4 fs4,

' ' ' ' ■ ■ I I I , . — ———»_____

560 The ConjzitaTion of Mr. S. Simpfons Errors^

you VP'II freferve the Inward^ yon mnft look to the
Outward Court.

10. But vphat is the bottom of all this (faith he)
to wit, of fome mens appearing againft Humane
Learm-fig^ as the VriH^ion of the Mtmftry^ and againft
the Vniverfities as the Fountain of the Miniftry hut
this ? that fome fay^ They are One with Chrift ;
and as Chrift hath the Divine Nature in hirn^ fa
every Believer hath \ and he that hath God in himy
need not go to any Man to learn ^ whereas in Joh. 1 7.
Chrift fpeaketh of Believers as at an infimte diftancr
from Him: And if Believers he fo united to Chrift
as they fay^ then will follow^ that Chr.ft (hould not he
the only hegotten of God j and that Chrift and We
fljould he equalj and He not our Lord^ &c.

1 1 . Arts and Tongues are the Cups in which God\
drinks to us.

12. We [hall never keep up Religion^ if we do not
keep up Learning'^ hut when Learning goes down, Re-l
ligion goes down too.

13. Seeing Religious Foundations are fo Ancient^]
then keep them up ^ your DeftruVtion will never he hutl
from your f elves.

Thefe Notes were taken from Mr. Simpfom
mouth, and delivered to me by an honeft hand,
and affirmed to be true for the Subflanceof them
and I alfo heard feveral others who were hearen
of that Sermon, relating the fame things.

Now becaufe I find that this Dodtrine hath nol
only grieved the hearts of the Faithful, but alfo
Hrengthened the hands of the Carnal and Evi
People : The things which he then deliveredi
being ufually the thoughts of their hearts, and]
words of their mouths ^ I thought it my Duty,
being fet m my Place for the Defence of the Gofpel^
to give a Puhlick Reply to fuch Grofs Errors fo Pub-
Jickly delivered, to the danger of fo many •, and!
which, one would never have thought ihould have!

proceeded]

VubliJJoed in his Comme nee merit Sermon. An. 1 6 5 3 . 561

I ' ' .11 .11 1 1^

proceeded from fuch a Man , efpecially after the
day of the Gofpel hath fo far dawned, and the
Ancichriflian ihadows are fo far recreated and
flown away.

And fo I fhall begin with the firfl of ihefe Ey-
roYs^ and proceed in the OrdcY in which they are
fee down.

I. ERROR. i.Error.

He brought that ScYtptHYe^ 2 King. 6. i, 2.
Touching the Sons of the pYophets^ asking leave cf
EliOia to go and build at Jordan, to pYove the Law-
fulnefs and Religioufnefs of the VniveYfities^ in their
pYefcnt Vfe and Citftoms^ &C.

AnfxveY. AnfwcY.

To this I Reply, that there is a vaft difference ^°„^^^*
between thofe Schools, and thefe Vniverfities^ as Learning
in many other things, fo chiefly in this ^ That in ,^„'\£"^'^
thofe Schools of the Prophets, named by Him, the church of
Holy Aden of God freely taught the Tomh,^ who ^^^/j[;i;^
came willingly to them to karn, efpecially in theoid Tefta-
corrupt times of JfYael and "fudah *, 1 fay, they "^^^^'^ ^eam
taught them only the Knowledge of the Booh ofmoihe Fa-
Mofes, and of the other Prophets then extant, Ji'^Fiocr^
and no Heathenifli Knowledge, or Difciplines of taught in
the Gentiles at all. And thefe kind of Schools be- ^^^^^^^,^^ ^^
gan early in the Church : For the Fathers before thePatri-
the Flood, and the Patriarchs after, all taught ^^^^^^l^^^^^
their Children and Families the word of God iterwards.
and fo each of their Families was fuch a School.
And that we may not be at uncertainties in this
matter, it is manifeft what Dodrine they taught,
by that which God himfelf faith of AhYaham^
Gen. 18. 19. J know Abraham (faith God) that
he will command his ChildYen and Hoafljold after him^
that they keep the way of the Lord, and to do Jnjlice
and "Judgment: This waS the fum of Abrahams Do-
drine to his Family. And this is farther con-
firmed by that of Afath^ Pfal. 78. 2, 3, 4- wheie

he

^62 The Confutation of Mr. S. Siinpfons Errors.

he faith, / will open my month in a Parable^ I will
mter dark f^yi^gs of old^ which we have heard and
hnown^ and oar fathers have told m : We will not
hide them from their Children^ fhewirig to the Genera-
tion to come the praifes of the Lord^ and his flrength^
and the wonderful works that he hath done : Where we
plainly fee whac Dodrine the Children received
from their Parents, and the Parents taught their
Children from one Generation to another ^ to
wic, not V^ain Philofophy, and the Difciplines of
^ the Heathens^ bat the Praifes of the Lord^ and his
Strength and wonderftd works. This alfo is manifeft
by the pradice of Jehofaphat King of Judah^ who
^Q^t his Princes with the Levites up and down
throughout Jiidah^ and they only took the Book of
the Law of the Lord with them, (and no Heathenish
Ai'ithors) and taught the People^ 2 Chron. 1 7.

And Ez.ra after the Peoples return from Baby-
lon^ took only the Book of the Law of Mofes, and
read it to them \ and the Levites alfo read in
the Book of the Law of God diflinBly to the People^
and gave them the Senfcy and canfed them to under*
jland ity Nehem. 8.

And this ^\^o James the jipoflle witnefleth, j45is
15, 2T. fayingi, Mofes of old time hath in every City
them that Preach Hlm^ being read in the Synagogne^
svery Sabbath day.

So that the faithful Prophets of the Lord, du-
ring all the Old-Teftament^ had the chief Care m
their Schools to keep the word of the Lord among
them in a right Senfe, according to the mind of
the Spirit. For feeing the Lords People are his
Portion, they knew they were to be carefully
Educated and Inftruded in the right Knowledge
of the Scriptures, to prepare them for the Lord,
and to make them meet for his Kingdorn. And
the keeping of the Word and Dodrine of God
pure, is one of thcOeatefi' Matters of all in the

Cb'drcb

Fublijhed in his Commencement Sermon ^ An. 1 6 5" 3 . 56'-?

Church of God: For as the Word is, fuch is the
Worfliip, fuch is the Faith, fuch is the Confci-
ence, fuch is All. Wherefore the Holy Mea of
God would by no means bring in the Philofophy or
DoHrine of the Heathens into their Schools^ to teach
that to their Sons or Scholars^ but only the true,
faithful, and unmixed Word of God.

And if againil this it be Objedted, That MofesOhjeEiionl
was Learned in all the Learning of the Egyptians.

To this 1 Reply. But did Mofes ever teach any j^Or^.y
of that Learning in the Church, or publifh any of
theDodrines of it? Or did he command, or en-
courage any of the People of God to learn it ? Or
did any other of the Prophets of the Lord in any
Age, teach their Sons or Scholar s.^ any of the Egyp-
tian philofophy^ which was the antientefl, or the
Smaragdine Table of Hermes Trefmigefius (the pre-
tended Scholar of Mofes) fo much boafted of, or
any Heathenijli Author whatfoever, of which, there
were many then extant ? 1 fay, let them prove,
that but one Hsathemjh Author^ was read by any
of the Prophets to their Scholars^ and then they
will have fome colour for their prefent llniverii-
ties and their Pradice : But this they can never
I do, during all the Old Teftament.

And now for the New-Tef^ament^ it is well Neither wat
known, that Chrifl himfelfy (who was the Son of J^Jn^**
God, made of a Woman) was the firft and c/;/f/ Learning
Teacher of this Dodrine •, even the Son^ out of the chuJch^^n
bofora of the Father^ fnli of Grace andTrnth^ and the time a»f
He fet up the firft Chriftian School, and taught his r^i^^^^^^^
Twelve Ap:ofllesy whom at his own pleafure he cbnTJtaught
chofe to himfelf "h^^'to'tis

And what the Dod^rine was which he taught ApoftiL''*
them, is manifeft in the Gofpel ^ in all which,
there is not one word of Htathenijh Philofophy, or
of the Do^rine and Traditions of A/en, but He

only taught them the i^Wds of Ettrnd Life •,

which

%6^ The Co^ifutation of Mr. 8. Si mpfons Errors^

which no Man, nor Angel could teach \ He
teaches that Word which is the Power, Wif-
dom, and Righceoufnefs of God \ through which.
Sin is forgiven, and Righteoufnefs is given ^ Death
is deflroyed, and Life is brought in \ Hell is put
out, and Heaven is planted, in all them that do
believe \ He teaches a word, through which the
World is renewed, and Men are made like Angels,
and are made meet to partake of the Inheritance :
of Saints: He teaches a Word wherein is con-
tained all the Treafures of Wifdom and Know-
ledge that are in God himfelf

And fo Chrift: taught in his School no vain Phi«»
lofophy, or Heathenifh Dodlrine, and yet he came
/rom God, and went to God, and is a pattern
for Dodrine to all true Chriflians that are his
Difciples indeed \ to whom he commanded when
he left the World, and went to his Father, that >
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^<?/^l-'i»ciplmes A/^« tmght attain to a great Faculty
fccief. ccp.fo pgrfivade^ which Advantage^*? wohU not have the
^' Chriftians to gain to the Help of their Religion,

Now certainly this was done, as Socrates (another
Writer of the Ecclefiaftical Hlfiory) doth acknow-
ledge, by the lingular Providence of God. For
feeing then Chriftians had begun to degenerate
from the Gofpel, and to betake themfelves to
Heathenifh Learning, Jdian attributed all the
Glory and Excellency of Chriftianity to that
Learning, and fo thought with Mr. Simpfon^ that if
Humane Learning were denied to Chriftians, Chrifti-
^^^i^. anity it felf would foon be at an end. Wherefore
^'de^end's^he Lord ftirred up "Julian to put down the Dodrine
iKit o.iHu-of the Heathen in the Schools of Chriftians, that
tnaneLcarn- -J. j^jgj^^ appear to all the World, That as the true
Chriftian Religion is not helped by Humane Learnings
fo neither ts it hindred by the Want of it : And that
there is more Light, Knowledge, Truth, Wif-
dom, Power, Utterance given to Chriftians by the
llndion of the Spirit alone, which all receive who
believe, than through all Heathenifh Difciplines :
And alfo that it might be manifeft that true
Chriftianity is founded on faith in Chriftj and the
Gift of his Spirit only, and not at all on Humane
Learning. For what Humane Learning had Peter

and

Fubl'ijhed in his Conmenceinent Serine n. An . 1 6 7 :: . 581

andJ(?/7«? Aadyetia what Wifdom and Autho-
rity did they, being ignorant and unlearned Men,A5>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<f
fay ; for he would give them, in that very Hour^ a
Mouth, and VVlfdom which none of their Jidverfa-
riesfljonld be able to refift. And the Power and Ver-
tueof theGofpel, and the Wifdom, Knowledge,
and Utterance of God's Spirit, is more glorioufly
manifeft in plain Men than in learned Men ^ For
in the one^ the Grace and Vertues of the Spirit are
attributed to Humane Learning ^ But ia the other,
to God only, who dwells in them. Wherefore
that the Wifdom and Knowledge, and Light,
and Power of the Word of Faith in true Chri-
ftians, might not be attributed to Humane Learn-
ing, God llirred up an Enemy to Chriflian Reli-
gion to be fo ferviceable to it, as to hinder Hea-
Ihenifh Dodrine from being taught in the Schools
of Chriftians, that fo the Church might be re-
flored to be as in the Days of its Youth, when
there fiourifhed in it only the fimple and plain
Word of Faiih, without any intermingling Philo-
fopby or Humane Doctrine. And if Conftamine
had made fuch an Order in his Time, "juUan had
not had fuch an Opponnnity to have renounced
Chrifliinity, and turned Heathen. For Julian
being inftruded m the Phibrophy and Difciplines

of

5:8 2 The Confutation of Mr. S. Simpfons Errors,

of the Heathen, by Lihartms his Tutor, by this
means, he came to love Philofophy better than the
Gofpel, and fo by degrees turned from Chriftiani-
ty to Heathenifm. Which may be a fair Warning
to all Chriftians, that they fuffer not their Chil-
dren to be fo educated, left at laft, with Julian^
they (at leafl in their Hearts) loath and rejedt
the Gofpel, and become with him Apoftates and
Tagans.
chrijiianos And hence it is mofl evident, that Heathenifh
Genttum P^Hofophy is fo far from being a profitable Study
Difcipiinam fov the Children of Chriftians, that it is very dan-
^*'^j^''^^^f'gerous for them to be fo educated, as Socrates is
cbrijiienx forccd to coufcfs ^ wherc he faith. For Chriftians to
^^//gi^nz f^g thorowly infiruB^ed in the Difciplines of the Gentiles^
ceferit- there ts none will grant that this is proptable to the
^"^"^^^Vj^i.^hrifti an Religion: For it is not without Danger for
cuium chri- Chriftians to be taught in the Learning of the Heathens^
^!f^.'"^^ ^^Jl' feeing this ttdcheth that there are many Gods. And
ditione in- therefore, faith he. The DoBrine of the Heathen is
■^'^" xScei^^^ ^p/jr(?'&^^ hy Chrift or any ef his Apoftles or Di-

mtiltos effe fcipUs.
Deo I. So-
crates HHtor. Ecclef. cap. 14.

Meumcon^' Whereforfe idid Luther^ My CoUnfel is^ that a
Hum eji, ut Touth (hould jhun Philofophy, and School-Divinity,
itlfZio-^^ the Death of his Soul.

fophiam a.c _ ^ ^

Tbeologiam^'^"^'^Ji^(^^'"i ut mortem etnimx fax, Lutn.Totn.2: rol. 434* «•

3. E R R O R.
3. Error, 'that the Knowledge of Heavenly things cannot come
to us but by things on Earth : And that all Divinity is
fwadledin Humane Learning,

Anfwer,
Anfwer. I conceive that all Chriftians at the firfl: reading
of this, will acknowledge that this Dodrine is
not Divine, butPhilofophicaL

The

Pubizjhed in his Com7ne nee merit Sermon^ An . 1 6 5 3 . 579

The Philofophers fay, that nothing is in theTheKoow
Underftanding, but that which is firllin the Senfe, HefveJiy
( which is proportionable to that which Mr. Simpfon things com»
fpeaks) and yet they know not what they lay, hc'J^^'^J^
when they fay fo. But let us confider if this be us.
to : That the Knowledge of Heavenly Things cannot
come to Hs hut by things on Earth ^ then how (hall
we know the Myftery of God, even the Father,
and the Myftery of Chrift, who is God manifefi in
the flefhf Or how Ihall the Myftery of Faith, and
of our Union with Chrifl thro' Faith, into one
tlefh and Spirit with Him, be known ? Or the
New Birth and New Creature, which hath all
things New in it, and all thofe New things, the
things of God ? or how Ihall the free Juftificatioii
of a Sinner, through the Death of Chrift, and his
Reconciliation to God, be known, with all the
reft of the things of the Gofpel ; feeing nothing
on Earth can reveal the leaft part of thefe things?
And if the World by Wifdom, that is, its PhUo-
fophy^ knew not God, how can it by that Wif-
dom reveal God, and his things, which it never
knew ? Nay, the Apoftle doth clearly teftifie a-
gainft this Carnal and Corrupt Dodtrine, in r Cor,
2. 7, 8. faying. We [peak the Wifdom of God in a My
fieryy even the hidden Wifdom^ which God ordained
befor the World^ unto our Glory^ which none cf the
princes of this world knew: And by Princes ot this
World, he means not only Worldly Powers, as
Chryfoflome affirms, but alfo Philofophers and Ora-^
torsy who often obtained the Chief Government
among the Nations. God hath wrapped up his
Gofpel, faith Panl^ into fuch hidden Wifdom,
that they are never able to fearch into it, or to
difcover the leaft part of it, feeing God contrived
it all, and appointed it before the World unto our
Glory i and all their Knowledge is but from the
World. Yea, he adds, Eye hath not f^en^ nor Ear

heardy

584 The Conjutation of Mr. S. Simpfons Errors.

heard^ neither have ever entered into the Heart of Man^
the things which God hath fre fared for them that love
him. la which words, God hath fhut out the
Natural Man for ever, with all his Study, Know-
ledge, Abilities, and Attainments, from the ha-
ving any right underftanding of his Kingdom, or
the things of it: For the Eye of Man hath not fe en
them at any time^ nor his Ear heard them.^ nor hath
any Knowledge of them entered into his Heart : So
far is this Dodrine from Truth, that the Know-
ledge of Heavenly Things cannot come to us, but
by things on Earth. But the Apollle fhews how
the Faithful come co know thefe High, Holy, Spi-
ritual, and Eteraal Things, which lie infinitely
beyond the Knowledge and difcoveryof all Men,
to wit, by the Spirit, faying, Bnt God hath re-
vealed them to Vs by the Spirit *, for the Spirit fear cheth
all things., yea, the deep things oj God. * So that the
^ People of God know the things of the Gofpel, not
<^y ^'* by Earthly things, as Mr. Simpfon affirms, nor by
SfiK co^r PhJlo^ophy ^nd outward Wifdom, which only
«t^ : cwtA reaches to Earthly Things by the Spirit.

xu4«* «^ ''■* ^i<^o]ti(J. ^wr«e«<«» Chryfoftom. in i Epift. ad Cor,
Horn. 7.

Farther, If all Divinity be fwadled in Humane
Learning : then I do affirm that all fuch Divinity
hath no great Depth •, feeing the Bottom of Hu-
mane Learning is eafily fathomed.
Humane BuE cau any Chriftian Heart think, that all true
Learaingwo£)ivinity, which comprehcuds in it the Heighth,
rJ^'cocom.and Bredth, and Length, and Depth of the Love
prehenjtrueof God, which paflcth Knowledge, and all the
^' "^^y- unfearchable Riches of Chrid, and all the infinite
and incomprchenfible Treafures of his Wifdom,
Power, and Righteoufaefs of his Love, Goodnefs,

Truth,

ublifhe 3. In his Commencement Sermon. An. 165:^. 587

Truth, Faithfulnefs, and of all the Fulnefs of
the Godhead, wherewith he is filled, can be con-
tained and wrapped up in the narrow and fcanc
Bounds of Human Learning? How much truer
Doctrine had it been to have taught, that all true
Divinity is contained in God and his Word, and
that we can know nothing of God aright, but by
his Word, which holy Men have fpoken by the
Spirit, and Believers do receive by Faith ^ and out
of this Word, all the Learning in the World doth
not contain in it felf, neither can it reveal to us
aright, the lead thing of God, or of his Mind
and Will.

But I conceive he might fpeak thus, That all
Divinity is wrapped up in Human Learning, to
deter the common People from the Study and En-
quiry after it, and to caufe them ftill to exped all
Divinity from the Clergy, who by their Educa-
tion have attained to that Human Learning which
the plain People are deftitute of: For it is the
Old and New Deiign of Antichrift, to make the
People depend on the Clergy for all Divinity,
though the People have the Scriptures as near
them, and the Grace of God ufually nearer to
them, than they •, feeing Cod, refifts the Prond^ and
gives Grace to the Humble*

Again, If all Divinity be fwadled in Human
Learning, then muft it fadly follow, that all who
want Human Learning, mufl needs alfo want Di-
vinity \ and then how fhall poor plain People,
who live in lawful Callings, and have not the Lei-
fure to attain Human Learning, how fhall they
do to be faved ? Or what Help muft they have to
teach them Divinity, who have not Opportunity
to gain Human Learning ?

And yet farther. If all Divinity be fwadled in
Human Learning, then Chrift and his Apoftles
had no true Divinity ^ for they had no Human

P p Learning

5S6 Tl)e Confutat'ian of Mr. S.SimpfonV Errors^

Learning to fwadie it in, nor would have any ^
fhall we fay now, according to Mr. Simpfon^s Do-
drine, that they had no Divinity ? I do with all
Boldnefs affirm, thai: this Doftrine is contrary to
the Chriftian Faith.

^•^^''°^- 4. E R R O R.

That Paul was brought uf at the Feet of Gamaliel,
and God took him fo fitted^ ( to wit, with Human
Learning) and made him an able Inflntment in his
Church,
jitfwer. Anfmr.

pjk/ itiadea Not fo, but God took Pauly not a good Scholar,
^ougrthe^^^ fo made him an able Preacher \ but he took
GraceV him 38 3 Blafphemer and Perfecutor, and as a
^^j'hroug^ cruel and enraged Enemy againft Chrift and his
Human Truth, and People, and magnified the Riches of
learning. ^^^ ^ercy iu converting fuch an one : And Pad
having much forgiven him, loved much •, and through
his great Love, was the fitter to preach the Gofpel,
according to that of Chrift to ?eter\ Peter^ dofl thou
love me ^ Feed my Sheep. Yea, P<««/himfelf afcribes
his painful and profitable Preaching, not to his
Learning and Education under Gamaliel ( which
alfo was, or ought to have been, only in the Law
and Prophets, as hath been proved) but to the
tree Grace of God bellowed on him, faying, / la-
honred more abundantly than they ally yet not /, but the
Grace of Cod m me : So that Paul became fo excel-
lent a Preaciier, not by his fitting through Hu-
man Learning, but through the Grace of God.

And here 1 fhall mind Mr. Slmpfon of a paflage
which I have read in Chryfoftomey that comes
home to this matter in hand ^ it is in his third
Homily on the firft Epillle to the CorinthiansyViherc
he faith. That God had no needy at the beginning of
theGofpely (?/ Learned men, andSo^\ii&:Qv%to^freach
tht Gofpel, and to convince the ]Vorld with Syllo-

gifms

Vubl'tjhei in his Commencement Sermon. An. iS'y'^. ^87

gifms, but did ordy ufe the word of Faith y in the
months of plain Handicrafts menj and Artificers ;
Wherefore (faith he) when the Greeks fliall accufe
r^^ Difciples ofChrift^ ^ignorant of Letters, and
Unlearned, let Vs our felves who are Chriftians, ac-
cufe them more. Neither let any one fay^ that Paul
WAS Wife and Learned^ but let hs fay^ Their Men wers
Wife and Learned^ hit Ours were Rude and Ig-
norant ^ For in thus doing (according to the Truth)
we jhall have the Greater Advantage againft them. Fur
jf/ Paul TP^rf Unlearned, and yet overcame Learned
Plato, ^^Vidory wastheGreater^ and the Grace of
God the more Glorious, ^ Now this

Ifayj (faith he) becaufe the other ^l^T'^ '^'^ ^V^' i^^H
day, J heard a certain Chriftian '^^©- ">^«<^^ ^«7« Xe^r/^^^
dtfcoHrftng ridiculoufly with a Greek, ^^c^Kiyouiv^, x} «/?oTee«;.
each of them in their Difconrfe pre- w ryi nre)'; dLKMh^i^ ^^yy
jndicing their own Canfe : For the 'ta Ioutuv Kctjctwbvjeov* "«
Greek fvake that which the Chri- ^ J^^^Ti^ ^e/r/^Ka,/ «x«k,

Itian fyake that which the Greek tcwtao xtiTtAvoi Toi^^^-
fhould have faid, F(?r /^^ Qijeflion A£7o, &c.
between them being touching Paul and Plato, the
Greek endeavoured to prove that Paul was Rnde and
Vnlearnedy but the Chriftian through his Simplicity,
did endeavour to prove, that Paul was more Learned
and Eloquent than Plato* .Andfo, the Greek fiould
obtain the Victory, if the Chriftians Reafons jlmdd
prevail. For i/Paul were more Learned than Plato,
then might men object. That he overcame not the
World through Grace, but through Eloquence.
Wherefore that which the Chriftian fpake, made for
the Greek, and that which the Greek fpake, made for
^/7f Chriftian. Wherefore (he faith) when the Greeks
fhall fay the Apoftles were Rude and Unlearned,
Poor, Mean, Simple, Obfcure Perfdns, let us acknow-
ledge it as the Truth; For this is not their Reproach,
bfit their Glory ^ that being Such, they yet overcame

P p 2 the

588 The Confutation of Mr. ^, SimpfonV Errors^

the Learned Men^rfef^Wife Men,f fc^ Philofophers, the
Rhetoricians, the Orators, the Princes, and all the
World,rfi if they had not been Men. For when any thing
is done above the State and fower c/Nature, this doth
exceedingly manifefi and magnifie the Grace of God,

And foil appears, that Chryfoftome was of ano-
ther mind in this matter touching Paul^ than Mr.
Simpfon ; and that Pad was of another mind
touching Himfelf.
tjumane jsjow feeing Mr. Simpfon doth here infinuatethat
d!>^h"Jot% Human Learning fits a man to the miniftry of the
a Man to Gofpel \ and feeing this alfo is the Opinion of all
'ofe!'"G^.'^the Carnal and Unbelieving People, i do defire
!>/• them to confider, what fome Godly men have
fpoken clearly from the word of God in this mat-
ter.

Ihrmomi ^hf'P^^ (^'^10 knew the myftery of the Go-
fpel more clearly than any of the Ancient Wri-
ters) in his Comment on the firft Epiftle to the
Corinthians^ doth wholly exclude Human Learn-
ing from contributing any thing, either to the
fpeaking or receiving the Gofpel. For (faith he)
to believe in Him that was Crncified and Buried^ and
to be fully perfwaded that he Rofe again^ and fits at the
Right Hand of God^ and hath all Tower in Heaven
and Earth given to Him \ and that He is made of
Cod to the whole Churchy Wtfdom^ righteotifnefsy San*
lilfication and Redemption ; this Do^rineflands not in
need of Hitman Wifdom and ReafoningSy but of Faith
KcM i<> •/ ^^^y"* and that both in them that fpake itj and in them
ATi^QKoi ^^^^ receive it. For the yipoftles did not proceed in
H c-opU this matter in outward Wifdom j but in Faithy and fa
jp^' became more Wife and Excellent than the Worldly Wife^
>iK^ov, ^ ^^^ y^ tmtch the more, as it is a greater Matter to re»
Trt, K^'yi'^^^^^ ^^^ things of God by Faithy than to be perfwaded
yovttfft into them by the force of Arcrument.

R/y^^K, TOTjV^TetTB Qi^S-i'/i^^ juei^ov. Chryfoft. in i£pift. ad
i^^irinth. Hem. 4. He

'Publip)€dinhis Commencement Sermon, An. i<$5:?. 589

He adds alfb, That to the receiving the DoUrine of
the Gofpel^ neither is the Wife man profited any thing
by his Wiidom, neither is the Plain ma.n hindred any
thing by his Ignorance ^ Tea if I may fpeak a wonder- rifo^ -^ tS
ful thing (faith he) Ignorance is more fit and ready Ik^ct^cu
to receive the Gofpel, than Wifdom. jind a Shep- "^ y-^^^y
herd md a ?lowmati will fooner receive r^^ Gofpel, ^* '^^^^5^*
and fubmit to it^ than a Scholar who lives in the^^^^^Vco
fbrength of Human Wijdom and Reafon, (romif

Idem, ibid*

He farther faith there, that where the Wifdom of t'jrn fo^U
God is J (as it is in the Gofpel) there is no need of^iY^^rt
mans Wifdom, as where the Sun is, there is no x?«*,*^'
need ot a Candle. cbrvWft.

And he concludes there this matter thus, That
the Preaching of the Gofpel is a Heavenly Things
and that Humane Wifdom and Learning cannoi
help herein, but rather hinder. And that there-
fore when Chrift fent forth the firft Teachers of
the Gofpel, he took not Wife and Learned Philofo-
phers, that the Crofs of Chrift might not be made
void, and that the Faith of Chriftians fhould not
ftand in the wifdom of man, but in the power of
Cod'j but he chofe plain Fifhermen, Tent-makers,
Publicans, Obfcure, Simple, Poor, Contemptible, ^
Ignorant and Unlearned men ; and thefe overcame ^^^^^ ^1"
Kings, Princes, People, Nations, Greeks^ Philo- ^V•J1^
ibphers, Orators, Sophifters 1 they overcame the ^^^^^ «-
ancient Manners, Cufioms, and the very Religion tji'm -t^
of the World \ alfo their Laws, Judgments, divers m^yi^
forts of Punifhments, and innumerable kinds o^ ^xxli'^elw
Deaths i and by all this (faith he) it was manifefl, ^^j^i,
that their Preaching was not in Human Wif-
dom, but in the Grace of God.

And thus doth Chryfofiome affirm,and prove, that
fiHmane Learning doth not fit Men to the Minifirf
9f the Gofpel^ bht is rather 4 Hindrance thtnumo,

P p 3 afl4

590 The Confutation of Mr, S. SimpfonV Errors^

through
Love wc
underftand
the Scrip-
tures.

and that the Grace of God only fits them for this
Heavenly Work,
W II ff ^^^^ ^^^^ vi\\^tWicUiff ^2L\t\i to this matter, ia
'^* his Book entituled. The Path way to PerfeH; Know-
ledge 'y where he fheweth, that it is not Human-
Learning that helps to mderfland the Scriptures,
and to profit in the ftudy of them, but fomething
more High and Heavenly^ his own words are thefe.

* He whofe heart is full of Love, comprehendeth

* without any Error, the manifold abundance, and

* largefl Teaching of Gods Scripture ^ for Fad

* faith, the fulnefs of the Law is Charity ; and ia

* another place, the End of the Law is Charity, of

* Clean heart, and good Confcience, and of Faith

* unfeigned : And Chrifl: faith, Thou (halt love

* thy Lord God, with all thy Heart, and with all

* thy Soul, and with all thy Mind, and thy Neigh-

* hour as thy felf :For in thefe twoCommandments,

* hangeth all the Law and the Prophets: And, as

* the root of all evil is Covetoufnefs, fo the root
f of all good is Love.

' Charity by which we love God, and the

* Neighbour, holdeth furely all the greatnefs and

* largenefs of God's Speeches. Therefore, if we

* have not leifure to fearch all the Holy Scrip-

* turcs, and to pierce into all the privities of them ;
' hold thou Love, whereon all things hang, and
' fo (halt thou hold that which thou learneft there,

* and alfo that which thou learneft not. For if

* thou knoweft Charity, thou knoweft fomething,

* whereon alfo that hangeth, which thou knoweft

* not. And in that that thou underftandeft 'm

* Scripture, Love is open ; and in that that thou

* underftandeft not,Loveis hid. Therefore he that

* holdeth Love in Vertues or Good Life, holdeth

* both that which is open, and that which is hid
f in Gods word. ^ • •

And after fpeaking to the Clergy^ heTfaith, There-
fore worldly Fools^ doyefirfireftm cfyoKr Sins^ mdfor^

[ah

IS*

Vublifhedin hk Commencement Sermon^ An .1653. 591

[ake Pride and Covetonfnefsy and be ye meeky and fear How the
ye God in all things^ and love your Neiglobour as >^«^ ^^y "^^,^g
felfy and then jhalJ ye profit in the Study of Holy Writ, to under-
And this is a /brother way to underftand the^^^'?<^^jj^^<^^
Scriptures than Human Learning. ^ "^ "'^^ '

And after, he fpeaking of the Abominations of
thellniverfity of OAr/or^, faith thus: * The fourth
Abomination is, that it is now purpofed to
hinder Chriflian Men from learning freely Gods
Law, till they have fpent nine or ten Years
at Art, or Philofophy, which compre-
hendeth many ftrong Errors of Heathen
Men, againft the Chriftian Belief. It feemeth
well, that God will not ccafe from Vengeance,
till it and other things be punifhed fore. For it
feemeth that worldly Clerks and feignedlyReligi-
ous, do this under Pretence, that fimple Men of
"Wit and Knowledge, know not God's Law to
preach it generally againft Sins in the Realm. But
wit ye, worldly Clerks, and feignedly Religious,
that God both can, and may if it liketh him,
fpeed fimple Men out of the Univerfity, as
much to know the Holy Scriptures, as Mailers
in the Univerfity. Wherefore ( he faith) it is
no great matter, though Men of good Will be
not poyfoncd with Heathen Mens Error nine or
ten Years together; but let them live well,
and ftudy the Holy Scriptures, and preach truly
and freely againft open Sins till Death. Thus
he ; whereby he declares that the Scriptures are
not to be underftood by Human Learning, but by
Faith and Love : And that Human Learning doth
not prepareMen to the Knowledge of the Word, but
rather corrupt them with Heathen Mens Errors.

Tindal alfo, that Apoftle of England (as foxtmi^k
calleth him) and blefled Martyr, fpeaks thus to
this Matter; * They will fay yet more fhamefully
* (Meaning the Clergy) That no Man can under-
J ftand the Scriptures without Phllamia^ that is
P p 4. J to

592 The Confutation of Mr, S. Simpfons Err or s^

to fay, Philofophy : A Man muft firft be well
feen in Ariftotle^ ere he can underftand the
Scripture, fay they. Now (faith he) Arifiotle*s
Dodrine is, that the World was without Be-
ginning, and fhall be without End, and that the
firft Man never was, and the laft never fhall be :
And that God doth all of Neceffity, aeither
careth what we do. Without this Dodrine
Cfaith he. Ironically ) how could we underftand
the Scripture, that faith, God created the World of
nought^ and Cod worketh all things of his free IViH^
and for afecret Pnrpofe ; and that we fhall rife again ^
and God will have Accounts of all that we have done ^
in this Life !

* Ariftotle faith. Give a Man a Law, and he
hath Power of himfelf to do, or fulfill the Law^
and becometh Righteous with working Righ-
teoufly. Bfit Paul and the Scripture faith. That
the Law doth but utter Sin only, and helpeth
not^ neither hath any Man power to do the
Law, till the Spirit of God be given him through
Faith in Chrift. Is it not a Madnefs then to fay,
that we could not underftand the Scripture with-
out Ariftotle ? Moreover, Ariftotle*s Felicity
and BlefFednefs ftandeth in avoiding all Tribula-
tions, and in Riches, Health, Honour, Wor-
fhip. Friends, and Authority, which Felicity
pleafeth our Spirituality well. Now without
thefe, and a Thoufand fuch like Points, could'ft:
thou not underftand Scripture, vjhxch faith, that
Righteoufnefs cometh by Chrift, and not of
Man's Will ? And how that Vertues are the
Fruits and Gifts of God's Spirit, and that Chrift
bleflethusj in Tribulation, Perfecution, andAd-
verfity. flow I fay, Couldft thou underftand the
Scriptures without Philofophy, in as much as
PauC CoL 2. warned them to beware left any man
fpoii them (^that is to fay, rob them of their
Faiih in Chrift) through Philofophy and de-

Vublijhed in his Commeneement Ser77wn, An.1653. 59-

ceitful Vanities, and through the Traditions of
Men, and Ordinances after the World, and not

after Ghrift ? And after — -— But now,

ye drive them from God's Word, and will lee
no Man come thereto, until he have been two
Years Mafter of Art. Firft they nuzzle them in
Sophiftry, & in bene fundatum ^ and there cor-
rupt they their Judgments with apparent Argu-
ments, and with alledging to them Texts of
Logick, of Natural Philofophy, of Metaphy-
fick, and Moral Philofophy, and of all manner
of Books of jiriftotle^ and of all manner of
Dodors, which yet they never faw, C^r. luingi.iihti

Again HuldricHs ZiiingliHs fpeaks thus to t^\^%n7hve-
matter. ' We muft needs be taught of God,r/We ver,
and not of Men (to wit in the Knowledge oi^J^^j^ ^^^
theCofpel) for this is the faying of the Ettr-firmitercre-
nal Truth, which knows not how to lye^ ]^^* ^-humani?^
But and if you do not firmly believe that yow Doarimsde*
may be taught of God, Human Dodrines be-^^.?"'/'^'*:
ing utterly rejeaed, ye are yet deftitute of true^^/^, aera
Faith. Neither have I my felf devifed this^^^^ ''''^'"'.
thing; for Hillarie alio is of this Opinion *, ttut "I?^/'''''"
there is no need of his Teflimony, when we ^^^j^^^^^^^
hear that both Ghrift, and all the Apoftles^-fco/^J>rac
were of the fame mind. And here the whole j/"^""'''^.'"-
ufe of School-Divinity falls to the Ground, andquid ex^^hi"
whatfoever is drawn out of the Philofophers.'^/"''^^'^^''**'
For all thefe things do lean on Humane Reafons, •

which when they have once pofTefled a Mans
Mind, he then thinks that the Heavenly Do-
ctrine is wholly to be direded and framed ac-
cording to the Rule of Human Learning, which
he judges to be moft firm and infallible. Which
thing they fufficiently difcover in their Words,
faying, Vbi cejfat Philofophusj illic incipit Theolrins^
where thePhilofopher ceafes,there the Divine Be-
gins ; whereby they fignifie thus much, that he is
able to judge moft rightly in Divine Things, who

* cornel

594 r^-^^ Confutation of Mr, S. Simpfons Errors^

comes mofl furnifhed with Human Learning. As
if fo be the Light of our Will were more excel-
lent, and more perfpicuous than the Divine
Glory: When yet we hear Chrift faying, / re-
ceive not Glory of Meti"^ but I know you, that
you have not the Love of God in you, "Joh, 5.
For they who have the Love of God, cleave to
no Word foconftantly as to the Word of God \
feeing this is the Light, that enlightens every
Man that coir.es into the World. But no
Man is able to prove that Philofophy is
fuch a Light. For which of the Philofbpheis
inftruded the Apoflles ? Thofe fimple, and in
the Judgment of the World, thofe foolifh Men,
unskilful, and unlearned Fifhermen, were e-
Jeded and infticuted of God, and then were
fent forth to Preach, that they might become
the Maflcrsand Teachers of the whole World :
To wit, that God, according to the faying of
?au.l^ might make afliamed all the Strength of
the World, and ail the Wifdom of the World.
^ Thus he.

Luther dfo faith, * It is an Error to (ay, that a
Man cannot be a Divine, but through Ariftotle \
Nay^ faith he^ A Man cannot be a Divine, ex-
cept he become one, without Arifiotle. And
again, A Man becomes a Divine by living, yea
by dying, and by being damned (to wit in his
ownSenie) not byftudying, reading, or fpe-
culating. And again. In Holy Things we mu ft
not difpute or play the Philofophers ; but in
Divinity we muflonly hear and believe, and re-

Etrar eft d>

cergy Sine

Ariftoteie

fion fit The'

olo^us ; imo

Thrologui

von fity n/Ji

idfiit ftrie

kriJiHele,

Tom. I. Fol.

10. Viven-

do^ imo moricndo isT dammando fit Thetlogus-^ non inttUigendo^ Agendo aut fpesu^

iando. Lath. Tom. 2. fol. 57. In facris rebus non eft difputandum aut l^hilofo-

pbanditm : In Theohgia tantum eji audicndum ^ credendum, \ff Jiatuendum in corde^

Deus ejl verax^l^c. Re3iusfecerimusfiDiale8icafeu?hilofophia in /ua fphxra

reliSisy difcainus loqui Novis Linguis in Regno fidei^ extra omnem Sphdsr am. A/-

f(iiui fidei ezercgndut eH in Artie ulisfidei^ nfn JnteUeSus 9bilofophicut, Luther,

folve 1

Publi/hed in his Commencement Sermon^ An .1653. 59^

* folve in our Heart that God is true, though the

* Things he fpeaks in his Word, feem never fo

* abfurd to Reafon. And again. We (hall then do

* well, if we leaving Logick or Phiiofophy in their

* own Sphere, do Learn to fpeak with New

* Tongues in the Kingdom of Faith^ without all

* Sphere. For the Affedion of Faith is to be ex-

* ercifed in the Kingdom of Faith, and not a Phi-

* Jofophical Underftanding.

' And thus have thefe Godly Men held forth

* and proved from the Word, that Human

* Learning is rather a Hindrance than a Help, to

* the Miniftry of the Gofpel, and doth rather

* unfit than fit Men for it i^ and that the Grace
' and Teaching of God only, prepares and enables

* Men to this Divine Work, and no Human

* Thing at all.

Wherefore let all true Chrillians be ad vi fed, Nothing m
that Human Learning is fo far from fitting Men l^fj^^^^^"'
for the Gofpel and the Miniftry thereof, as is fug- Sa c?uct-
gefted, that indeed there is nothing in greater fied,thanHu.
Enmity to Chrift Crucified ; nor more contrary ing.
to the Word of the Crofs than that ? yea nothing
in all the World hath been fuch an Introducer, Fa-
vourer, Supporter, and Inlarger of Antichrift*s
Kingdom, as Human Reafon, Learning, and Phi- ^
lofophy ; This hath brought in all the Hypocrifiey
SHperftition^ falfc DoEirint^ falfe Worjhip^ SeBsy
Schifmsj Divifionsj which have at any time pre-
vailed in the Church during all the Reign of Anti-
chrift: And the Gofpel of Chrift, and the true
BeliefandPrafticeof it, hath not had at any time a
greater, and more fubtile, and plaufible Enemy
than this. Yea farther, the grofs Ignorance and
Blindnefs of the rude World, hath not fo perver-
ted and falfified the word of the Gofpel, nor ren-
dred it luch Contradidion and Refiftance, nor
hath brought fuch Aanoyance to the Faithful,

who

59^ The Confutation of Mr. S. Simpfons Errors^

who have received and confefled it, as Human
Science hath done ; for this hath enabled Men
Itoutly to oppofe the Truth, and fubtilly co de-
fend Error as the Truth ^ this hath made Men
bold and cunning to Supprefs God's Mind from
the World, and to hold forth their own mind to
them, as if it were Gods, under the Pretence of
the outward Letter of the Word \ and a multi-
tude of other Evils have fprung from this corrupt
Fountain. Wherefore the Apoflle Pad is fo far
from encouraging Chriftians to betake them- i
felves to Human Learning to fit them for the ^
Cofpd^ that he by the Spirit utterly forbids Chri-
llians Heathenifh Philofophy, left they fhould be
fpoiled through the Vanity of it, and be led away j
from Chrift. And thus in this manner hath Mr,
Simffon manifeftly departed from the Dodrinc of
the Scriptures, and of faithful Men who have
fpokenfrom it.
S-Error. 5. ERROR.

Hoat Aicns Hatred to Cod doth as weU appear in their
Hatred to Hnman Learning ^ as if they hated th§
Scnp tares,
jinfwer. ^ Anfwer.

I conceive Mr. Simpfon's Heart was hot within
hinj, out of his great Zeal to Human Learning
(the great Goddefs by which the Vniverftty lives}
when he thus fpake ; and it appears he is very ten-
der of the Reputation and Glory of it, who thus
vindicates it, at as high a rate as the rery Scrip-
tures. But 5;>, do you know no more Difference
between the moft precious Word of our Eternal
Lord God, and his Son Jefus Chrift, and the
fpolifh, corrupt, and ftinking Dodrine of Men?
Is there no more Difference in your Divinity, be- j
tween the Word of Righteoufnefs, Life, and Sal- ^
vation, which God hath fpoken by Chrift, and
Chrift by bis Servants, and the Word and Do-

drines

Publijhed in his Comrhe nee merit Sermon, An. 1655. 5 97

ftrines of wretched Men, full of Sin, Death and
Deftrudion ? And if the Law it felf, given by
the Miniflration of Angels^ lofeth its Glory before
the Goffely as the Apoftle teflifies •, How much
more doth Heathenifh Philofophy, brought forth,
partly from the corrupt Reafon of Man, and part-
ly from the Infpiration of the Devil, become
loathfome and abominable before it, for ever!
And cannot we be Enemies to this, fay you, with-
out hating the blefled Word of God ? Nay, the
blelTed Word of God where it prevails in Truth,
doth make men to hate this, and to count it Lofs,
and Dung, and Filth, and the moll loathfome
Bafenefs in the World, in Comparifon of it felf.
Wherefore, through Ehe Grace of Chrid, we will
to love the Scriptures, which are Divine Learning,
as to bate Human and Heathenifh Learning for
their Sakes, feeing it hath put a Veil of Darknefs
in the Church, over this Glorious Sun, the Word
of Faith.

6. ERROR. 6.Error,

That if the Spirit teach without Means, Men may
as wellbewithoHtthe Ordinances, as without the llni-
veriicies and Human Learning.

Anfwer, ^nfwer.

We do not fay, that the Spirit ufually teacheth Am and
without means in the Church of Chrift ^ But we ogf '^^c^*
fay, he teacheth by means of his owii appointing: ^^^^
And ho'v v^ill Mr, Simpjon prove by any Scripture chnftr^ch-
that Uiiiverficies and Human Learning, are means eth his
which the Spirit of God ufeth to teach his Church ^^'"''^''
by ? Where did ever the Lord fpeak one Word,
that he would ufe the Difciplines of the Gemilesj
as means whereby to teach men to know the My-
ftery of Chrift ? Wherefore this is flrange Do-
(ftrine, that Arts and Sciences are the means
whereby the Spirit teacheth the Church : For
Jitrcl amthc Lc^r^ never taught iiis Church, either

of

598 The Conjutat'jon of Mr, S. Siinpfons Errors y

of the Old, or of the New 1 tltament by thefe
means: Only Antichrifl: hath taughE his Church
afcer this manner, and hath fet up Human Learn-
ing as an Ordinance of God, yea, as an Ordi*
7iarxe of the New Teftament to learn Chrill by *, that
ChriHians might be trained up to know Chrift the
Wifdomof God, by Human Learning, the wif-
dom of the World, which is in dired Enmity to
Cod.

The chief Ordinances whereby God helps hi$
Church, are the Word of Faith^ and the Prayer of
Faith ^ And by the Miniflration of the Spirit, he
begins, and carries on the Salvation of his Spiri-
tual People : And thefe Ordinances the true
Church cannot want, neither doth God do any
thing in his Church without them. But the Spi-
ritual Church, for ought that I could ever yet read
in the IVord^ may well want their Divine Ordi-
nance of Humane Learning, and yet not wani
any Ordinance of God^ thai he hath appointed and
fanftified for the Uleof his true Church.

7.Error, 7. ERROR.

That Men now^ are not to receive the Spirit, in that-

immediate way to MXidtr^dLndi the Serif tures^ in which

it was given to them who wrote the ScriptHres,

jinfw. Anfwer,

Tbe Scrip- Surcly Mr. Simpfon will not deny, that the Spirit\

tiircs cannot • * • • • j*

be under- IS givcn to that whole Chnrch which is the Body of

{bod, bat Chrifl '^ feeing Pad faith, Jf any man have not

Spirit Chrifi^s Spirit^ he is none of his y hc is no Member of

whereby his. Now i\\Q Spirit is always given to whomfoever

giy?n. ^^"^^ it is given, by the Father and the Sow, as Chrifi

taught his Difcifles^ promifing them that the Father

would fend the Spirit to them in his Name ^ and alfo,

that he Himfelf would fend it to t%em from the Father,

And was this Promife only made to Them^ and nol

to all ziK Faithful eilibj whoftiould believe laChrifi

through

Vublijhed in Im Commencement Sermon^ An. 1 6 5 ^ . 599

" I I U II I I II I I., I ,11,

through their IVord? doth not P^«/ fay, Rom. 12.
I 3. of the whole Churchy that by one Spirit we are aii
haptiz.ed into one Body^ and are all made to drink into
one Spirit .? He faith alfo to the GalatianSy Ch. 4.
hecaufe ye are Sonsj God hath fent the Spirit of his Son
into your hearts^ crying jibha Bather. And thus ic is
manifeft that the whole Church of Believers, and
every true member thereof, do receive the Spirit
of God. And do they not receive it alike imme-
diately from God ? who can give the Spirit of God
to many but God Himfelf> when God promifed to
pour out his Spirit in the laft: days upon all ?it?i}^
did he name any difference in the pouring of it
out, faying, fome fhall receive it immediately,
and fome mediately ? No, but all that are counted
worthy to receive the Spirit of Gody do receive it
alike immediately from him ; neither hath Chrilt
left any Lieutenant or Deputy in the World, to
give his Spirit to men in his Abfence ^ but he
himfelf is always prefent in his true Church to the
end of the world, both to teach them, and to
give them his Spirit. He is too much in the
Darknefs of Antichrift, that denies this.

It is manifeft then, that all the true Church do
alike receive the Spirit of God ^ and that they all
receive it alike immediately from God^ feeing no
Man nor Angel can give the Spirit of God^ but God
himfelf gives his own Spirit to whom he pleafes ^
by his own word, which he Himfelf minifters by
his own Spirit ^ and by this Spirit did Holy Mea
fpeak the Scripture-, and by this Spirit only, do
Holy Men of God underftand the Scripture, as
Paul faith, i Cor. 2. 12. Now we have received not
j the Spirit of the Worlds but the Spirit which is of Gody
I that we might know the Things that are freely given
to m of God y among which his word hath a Chief
Place \ and after faith, that by the Spirit they had
the Mind ofChrtfiy which others want, who yec

have

6oo The Confutation of Mr, S. Simpfons Errors.

have the fame Letter of the Wdrd, and are defti-
tute of the Spirit. And fo as the Faithful fpake
the Word by the Spirit of Faith, fo through the
fame Spirit of Faith only fo given, do the Faith-
ful underftand it.

And though this thing be clear in it felf, yet I
judge ic convenient to add here the Teftimonies of
Souther and Calvin in this matter. Luther faith.
The Scriptures are not to be underfiood^ but by that
very Spirit by which they were writ \ which Spirit can
he no where found more readily and effeBually^ than
in thofe Holy Letters ofhisy which He hath writ-
ten.

And Calvin (aith, The fame Spirit that fpake by
the mouth of the Prophets^ it is necejfary that that jhottld
pierce into our Hearts y to ^erfwade usy that they fait h^
Scritturx f^^^^ delivered that which was committed to them of
ran rift eo God : So that we muft neceflarily have the fame
temZdl' Spirit to know his Mind, that they had 10 utter
funt, qua his Mind. "Wherefore it is evident that Mr. Simp*
^r'^^^^.,.t /^« is not Orthodox in this Point neither,

Spirituenuf-

quam prefenti^ Isf vivacim quam in ipfis Sacris fttU quas fcripfit Literis^ inve*

niri potefi, Luth. Tom. 2. tol. 309. a.

Tdem Stifttits qui per os Prophetarum locutus efi^ in corda nojira penetret
neceffe efl : «f perfuadeat fideliter protuiijfe quod divinitus erst mandatum.
Calv. Inttitut. lib. i. cap. 8. SetH:. 4.

S.Error. 8. ERROR.

That Men now are to get Knowledge (to wit of
the Scripture) ^;> Studies, and Human Learning,
and not ^x I nfpi ration.

Anfwer,
jinfwer. This Dodrine carries the vifible Mark of Anti-

Knowied^e ^^^^^ "P^" ^^ h ^^^ ^^ is Only the Infpiration of
i%g?reii by Ood, that enables a man to know the Things of

^Jtt Hii ^^^' ^^^ ^^^ ^ ^^^^ Study or Human Learning ;

mLi Learn- It is not in this Cafe, in Him that Jf^ills or Runsj

'jng^ but in God that Jhews Alercy, Wherefore Chrilt

hath faid, No Man knows the Son but the Father^

and

Vitblijhed In his Commencement Sermon. An .165^. 601

and Hs to whomfoever the Father will reveal him ;
Wherefore Pad prays for the Ephe/iar/s^ that God
tvodd give them the Spirit of Wifdom and Revelation^
in the Knowledge of Chrifi •, without which Spirit of
Revelation, Chrill and the Father can never be
known. What can Human Learning, and the
Studies of Men find out of the Myflery of Chrifi:,
which was hidden from Ages and Generations, as
Paid teflifies, till the Spirit revealed it ? Yea,
Chrift hath taught, that God hides thefe things 0}
the Gofpel from the Wife and Prudent ^ that is, the
Scudyiag and Learned Men, and reveals them to
Babes \ and that this is his good Pleafure fo to
do. And fo man can know Chrill and his Gofpel,
and what is the Faith, Hope, and Love of the
Gofpel, but by the mofi: prefent Teaching and
Revelation of God himfelf by his Spirit. Where-
fore to deny the Infpiration of Gods Spirit now,
and to afcribe all Knowledge of the word of God
to mens Studies, and to Human Learning, is the
mofi: Grofs and Palpable Doftrine of Antichrift
and his Prophets-, whereas, all the People of C7^^
are taught of God Himfelf, in all the things of
Cod^ as Chrifi: hath faid ; Becaufe no man by his
own Studies and Pains can attain thereunto.

And in this matter, I fliall alfo add the Tefti-
mony of Lnther^ and Latimer. Luther failh, No
Man fees one Jot or Tittle in the Scriptures, bnt He
that hath the Spirit of God: for all Men have auuUuihom
Darkned Heart, infnch fort^ that if they could fpeak^^^'^^J^I^^
and knew how to bring forth all things of the Scripture^ risvidet,
yet have they not any true Senfe, or righc Know-^'^^ quispi-
ledge of them. For (faith he) the Spirit ts required ^^^.t: cm.
to the Underflanding of the vphcle Script nre^ and ^/"'i.^"^!!!^
iVery part thereof corjtaut/i

etiam dicartt
4sr norint proferre omnia Strtpturx^ nihil tamen horum ftntUnt aut vere cognop-
€dnt^ ^c, Spiritm enim requiriiur ad totam Scripursm ^ iuamlibtt ej^tt partem
inttUigmdHm^ tutb« Tom. y fol. i6$. «»

* QL q And

6c 2 The Confination of Mr. S. SimpfonV Errors^

carnaiis p ^nd Latimer faith, The Carnal and Ploilofophical
^ca'sa-^ptu- nnd€r(imding of the Scriptures is not that Wifdom of
rdfumintei'Qod which ts hid from the Wife, and revealed to

iig£Htia uofi T -^ i r\ .

easapien- Lmu UncS,

tia Dei quK

a fapientibm abfcinditur^ pdrvulis rcvelatur, Latimer ^ in his Anfwer to Sir E^*

Vdrd BcjiiitonsLQttQt*

p.Error- 9- ERROR.

That Human Learning Is as the Out-works to the

Fort of the Gofpel^ and as the outer Court to the

Temple of the Gofpcl ^ and foy if yon will keep the

Fort welly yon mnfi keep the Out-works flrong *, and

if you will preferve the inner, yon mufi look to the

outer Court,

''Anfvoer. Anfwer.

Human Ho w highly hath Mr.Simpfon honoured SocratesyPy-

nocJhT^t-^^^c^^^^i^^^^^ sindAriftotUy&c, to make them aflrong

teockstothc Guard for the Perfon of Chrifl! Andhow highly

Qdyci i^^jj^ ^Q honoured their Learnings to make it a

defence for the Gofpel ! And how weak and feeble

hath he fought to render the Word of Faith, that

muft be thus defended by the Arts and Difciplines

of Men, as not being able to Hand alone, and to

defend it felf ? Doth this man truly believe in

the Son of the Living Gody who makes Him fuch

an helplefs Idol f or doth he believe the Word of

the Gofpelj which hath given Eyes to the Blind,

and Ears to the Deaf, and Feet to the Lame,

which hath raifed the Dead, and call; out Devils,

and commanded the Winds and Waves, and they

have obeyed > i fay, doth he believe this Word to

be of Cody which hath done the very Works of

Gody and yet openly affirms to the World, that

it: cannot maintain it Self, or fubfift without the

Hclpof Philofophy ? Is that word, which raigh-

♦tily and perfedly faves all the Eled, and that in

defpight of the World and the Devil, and the

Gates of Hell, not able to fave it ftlf without

Humaa

l^ublijhed in his Commencement Sermon, An. 165^. 605

' ■

Human PIelp?.Muft that Word be fecured by
Jriftotlcy which delivers all the Eled from Sin^
Death, and Hell for ever ? Are Grammar, Rhe-
torick, Logick, Efihicks, Phyficks, Metaphyflcks,
Mathematicks, the Weapons whereby we mult
defend the GofpeU Is Mr. Simp/on fo ill a Proficient
in Chriftianity, that he hath not read, or doth not
remember that of Panlj Ephef. 6. 12. where he
faith. We wreftle not againft Flejh and Bloody hut 4-
gawfi; Principalities J againfh Powers^ againfi the Rtt*
lers of the Darkrtefs of this world^ againfi Spiritual
wichdnefs in high f laces.

Wherefore take unto yon the whole Armour of God^
that yoti may be able to withftand in the Evil Day^
ami having done all to ft and.

Stand therefore^ having your loyns girt about with
Truth) and having on the Breafi-platt of Righteouf-
nefs, "

And your feet fhod with the Preparation of the Cq*
fpel of Peace,

Above ally taking the (hield of Faith^ wherewith ye
[hall be able to quench ali the fiery Darts of the
Wicked,

And take the Helmet of Salvation^ and the Sword
of the Spirit J which is the Word of Cod.

Praying always with all Prayer and Supplication in
the Spirit^ and watching thereunto with all Perfeve*
ranee.

Here now are the true Chriftians Weapons^ where-
by he defends Himfelf through the Word^ and de-
fends the Word againft all the World.

And the fame Faul^ in 2 Cor. 10. 3. faith.

For though w$ walk in the flefh^ yet we do not w^
after the flejh, /

For the Weapons of our Warfare are not Carnal^
hut Mighty through God^ to the pulling down of Strong
Holds:

Q q 2 Cafiint

6o^ JheConfutationof Mr,S, SimpfonV Errors^

Cafting down Imaginations^ and every High thing
that exalteth it fdf againft the Knowledge of Godj
and bringing into captivity every thought to the Obc"
dience of Cnrifi :

And having in readinefs to revenge all D^fobs'
dience »

So that the Faithful do not defend the Gofpel by
Fhilofophyy as is Heathenifhly fuggefted *, but by the
Cofpelj they defend the Gofpeh, and the Gofpel hath
in it felf that Wifdom, Righteoufnefs, Strengch,
and thofe Vertues, which are infinitely able to de-
fend it felf againll all the World, and againft all
the Powers of Darknefs. And how contrary is
this Dodrine to Mr. Simpfons i And thus much for
his Outworks to the GofpeL
Sng U Now for his outer Court to the Gofpel : I know no
©<^ the out- other Court the Gofpel ever had, than the Law of
Z^^fl^i MofeSf which Law was the Preparation to the Go-
' fpel^ and the School-mafter to bring us unto Chrijl-^
which Human Learning never was. But Human
Learning is the outer Court to Antichrifts Temple,
it is the School-mafter to bring men to Jntichrifi.
And thus would Mr. Simpfon alfo turn the Law out
of its place, and fet up Human Learning in the

ftead of the Law^ and (b would make void both
Law and Gofpel for Hnman Learning fake \ Surely
one would think he hath fome confiderable Advan-
tage thereby, that he thus fences for it.

yaEr- lo. ERROR.

roFo But what is the bottom (faith he) of all this

(that is, of fome Men appearing againft Human
Learnings as the VnUion of the Mtntftry, and a-
gainft the Vniverftties as the Fountain of the Mini-
stry) but this, That fome fay^ They are one with \
Chrift j and as Chrift hath the JDivine Nature in him^
fo every Believer alfo hath ^ and he that hath God in
Hlmy need not go to any mm to Learn ? Whereat
Joh, 17* Chrift ^eaketh of BHisvers ^s at an infinite

Diltance

Publi/hedm his Commencement Sermon, An. 165*^. 605

Diflance from Him[elf\ He their Lord, they his
Servants. He in Glory, they in the World. And
if They he fo united to Chrift, then it will follow^
that Chrifl: is not the only begotten Son of Cod ;
and that Chrifl; and We fhonld be Equal, and He
not our Lord J &C.

■^«M^- Jinfvfer.

Now doth not all this declare a mofi; woful Ig- chrifiiasw

norance of, and Enmity to the Gofpel of God our Jh^J^i^
Saviour ? For is our Union with Chrifl:, the Foun- mth God,
dation of Error? or have true Believers no ^'^^^^^^^
Union with Chrifi^ but imaginary^ Do not the them* ©i>
Saints partake of the Divine Nature? doth not^^*^^^*
Peter exprcfly affirm it, 2 Pet, i. 14. where he
faith, exceeding Great and Precious Promifes are
made to us^ that roe thereby fhould be made partakers
of the Divine Nature f and what is the Divine Na»
turcy but the very Nature of God f See Luther on the
place.

Again, are Believers^ as he affirms, at an infi-^
nite diflance from Chrift f If this were true^ whaJ
fad news would it be to the Church of God? How
can this DoElrine agree with thefe Scriptures f that
Chrift may dwell in your Hearts by faith \ and Chrifl
in you the hope of Glory ^ and, of Him are Te in
Chrift Jeftu : Again, faith Chrifl:, / am the trne
Fine^ and ye are the Branches ^ and fb as the Fin§
is in the Branches^ and as the Branches are in the
Vine^ fo is Chrift in Chriftiansj and fo are Chriftiam
in Chrift. Again, John^ 14. 20. At that day yt
fljall know (faith Chrift Himfelf, that you need not
doubt of the Dodrine) that I am in my Father^ and
Tou in A/(p, and 1 in you : And again, John 17. 21.
faith Chrifl:, 7 pray not for Thefe alone ; that is,
who now believe, but alfo for All th^t fhall hereaf-
ter believe in me^ through their wordj That they ^
may be Qne^ as thou Father a,rt in Me^ and 1 in Thee^
that They may be One^ a^ we are Ont : I if) Ubisa,

Q.q3

6o6 The Confutation of Mr. S. SimpfonV Errors,

and ThoH in Me^ that They may be made perfeEh in
One^ that the World may know thou hafl fern me^ and
haft loved Them as thon haft loved Me, Here now
is no inftnite Diftanct between Chrift and Belie-
vers^ but a Wonderful and Admirable Nearnefs^ and
Onenefs \ which the Learned Ignorance of Fhilofofhy
underftands not, nor the Ignorant Knowledge of any
Carnal Chriftian.

But fure this word of God is true, and the Saints
receive it in faith, and will not be deluded with
any Philofophical, Sophiftical or Antichriftiaa
Glofles of Falfe Teachers.

And thus doth the Holy Word of God afErm
plainly enough, that Chrift and his Chrlftians are
moft neerly' United ; and yet doth not this Union
niike an Equality, and rob Chrift of his due Glory y
feeing Chrift is the Head^ and they his Members ;
Chrift the Firft-Born,and they his Brethren. And
Co as Chrift hath the Preheminence in all things above
them all, as becomes the Head and Firft-Born^ fo
they have Communion with Him iw all things, as
become his Members and Brethren.
Ana ttced And whereas he jefts, and faith, He that hath
nm!earnof(7(,^ Z;^ Hlm^ needs not go to Man to learn \ I do
afErm this is true enough, and the Scripture hath
affirmed it in feveral places \ Jfaiah faith to the
Sfiritnal Churchy jiU thy Children jhall be taught of
the Lord: And Chrift faith it is written. They
jhall he all taught of God, He therefore that hath
heard and learned of my Father^ cometh to Me. And
John faith, I '^ohn 2. 27. The Annointing which Te
have received from Him abideth in yoUj and Ye need
not that any Man teach you, but 04 the fame Annoint*
ing teacheth you all things, and is Truth, and is no
Lye> And this Doctrine is fo manifeft from the
Scriptures, that he is of Antichrift that denies it :
For God inwardly teaches all his People by his

Spirit

Publijhed in hps Com me nee mc >. 'rmon^ An. 1655. 607

Spirit Iiis own Self ^ and Tiiey fo hear the Word
by the Mimfiry of Man ^ that it is always God that
teaches them, and not Man.

II. ERROR.
Arts and Tongues are the Cups in which God j i ^ £j.r,
drinks to hs.

jinfwer.
In what a fad Condition then are the common Anfwer^
and plain People, that they cannot pledge him ?
But only the Learned Clergy keep thefe Cups topod^sdrink-
ihemfelves, as heretofore they kept the Cup in the Siln^io^Jr^^s
Sacrament. ^Tcaicncsis

But what ftrange Phrafe is this? Savouring of ^j^p;^„p|^"^
the Ranters Religion •, as if God was the familiar of speech.
Companion of the Clergy, and fomecimes drank
to them in a Cup of HehreWj fometimes in a Cup
of Greeks and fometimes in a Cup of Latin ; and
as if fometimes he drank to them in a Cup of
Logicky and fometimes in a Cup of Ethicks^ fome-
times in a Cup of Metaphyfaks ? Is not this truly,
Profana vocum novitasy a prophane Newnefs of
Speech, never before heard of to my Knowledge
in the Church of God, and which the Apoftle ut-
terly condemns }

T2. E R R O R.
We fhall never keep up Religion, if we do not keep ii.EfT,
up Learning \ but when Learning goes down^ Reli-
gion^o^; down too,

Anfwer,
The Church is founded on Ghrift, and ChriH: and j^^c^
his Church (it feems) are both founded on Hu-xbcciiriffi-
man Learning. It is no wonder now, that Afr. an Re^igMw
Slmpfon lays fo great Strefs on it everywhere ! And {feidi^Sl-
ihat men of his Religion, term the Univerlity, Fj^«-mia uns^^
damentHm Ecclefi£^ the Foundation of the Church.**^*
And if Human Learning do indeed uphold all
Chriftian Religion, lee all Men and Magiftrates
come forth and uphold ie in ihe Name of G^i.

Q,q 4 But

(■■

6o8 The Confutation of Mr, S. Simpfons Errors^

But furely the Religion of the Gofpel depends
wholly on Chrift-, as Chriflon God: And there is
no need of Human Learning to fupport this, ex-
cept God and Chrift are infiifiicient. We have a
fure Word and Dodtrine of the Gofpel, that re-
mains firm for ever, and inviolable, and incon-
querable, in and through Chrifl, and his Spirit,
and the Father ; and all the world (hall fhatter in
pieces, and Human Learning go down to Hell,
and this fhall Hand faft for ever : Heaven and
Earth jhali pafs away^ and not one "jot or Tittle of my
Wordy faith Ghrift.

Believers know that not one Point of their Re-
ligion depends on Human Learning, but ail on
Chrift himfelf, who is the true and Uvirg Word,
Wherefore thefeare the Fears of Antichrilt and his
Prophets, that their Religion will go down with
Human Learning, becaufe it was fet up by it 9
but the true Religion of the Gofpel of God our
Saviour, was at firft fet up wichouc h^ and haih
hitherto remained without it, and will abide fo
for ever. And to this the Spirit and the Bride
give witnefs.

13. ERROR.
53. Err. Seeir^g Religions Foundations are fo Ancient j then
keep them up : Tour DeftruBion will never be but from
your felves.

jinfwer,
.Arifwer. ^digious Foundations! What Religion founded
the Vniverfities is well known. For by the Coun-
what Rcli/^^ 0^ I^our Monks^ the Scholars of Bede^ to wit,
ponioy^niti Rah anus y AlbinuSy Claudius^ and jfohn Scotusy the
^^■^^^^'''^''ZJmverfity which had been tranllated fvomJthens to
Rome^ was tranllated by Charles the Great from
Rome to Parisy An. 791. And for our EngUflj Vni-
verfities of Cambridge and Oxford : Thus it is re-
corded. That the Study of Cambridge was inftitu-
led, 4nno ^30, by Sigisbert King of the EafI- An-

_ — ^ — I I ■ I I ■ , ■

Vuhl'tfhed in his Commencement Ser??wn. An. 16^3. 609

gels^ who after changed his Purple or Kingly Robes
for a Fryar's Cool or Hood. And the LeEinres here, studumi
were begun by Four Monks^ of which Brother or ^J'"''?*'!'^?*-
Fryar Ode (as they termed him) read Grammarjum^ofel',
according to Pnfcianh Dodrine : Terricus an acute ^"''^ ^^'"?
Sophrfier read Ariflotleh Logick^ according to the Ji^m/jiV
Inflitutions of Porphyyins^ and j^verroes ^ Brother 5''"'^''' ^'*'
or Fryar WtlUam, read Twi^/V/ Rhetorick', and GiJIe-'gl^qu-^Z
bertHs^ read Divinity to them on Snnda\s and Saints-^^'' ?«'')«-

^'V^' CHZ/«m com-

mutavit.

Arnoldus Wion Duaceiifis, Benediiftlnus. lib. 5. cap. 5)4.

And for Oxford^ that was founded by King M-^n.^^.iiex
fred^ Anno 895, ^y r/^^ Perfnafion of Neotus the^^fredus
Monk\ and Rewards were prcpounded for ihofe ^W^^^JwivLf^
woidd profefs Learnhg there. Afterwards both thefe'^'ii'o doaif-
Schools were made Vmverf ties, in Edward the Pirfi' ^^Zuc^Tk^
'Time by the Court of Rome, as Robert Remington c^^^wi^/^

•jj propofitis

frofejfori-
bus Hterarvm prxmiis. Georg. Lilius In Chron Britan. Regnante Edvardo primo^
de Audio Grantbrigy faSa eji Vniverfitas ficut eji Oxonium^ per Curiam Romananu
Robert. Remington,

Yea farther, by the very Names of the Colleges.^
it is manifeft, what Religion fet them up ^ fome be-
ing founded in the Honour of one Saint, fome of
another Saint ^ one being founded in the Honour
of Chrifl:, another ia the Honour of Jefus, ano-
ther in Honour of Jmmamelj another in the Ho-
nour of the Trinity ; whereby they have rent the
Name of God in pieces, each one feeking to honour
that Name of d?n7?mofl:, in the Honour of which
his College was founded •, yea, fome Colleges have
been founded in the Honour of Chrift's Body *, as
the Colleges of Corpus Chrifti^ in both Univerfities :
and one in Oxford for the Help of all Dead Souls,
and for their refcuc out of Purgatory : And fo it is
well knowa what Religion founded Ihem. And

what

6 1 o The Confutation of Mr. S. Siinpfons Errors^

what Religion will indue time deflroy thefe Foiin-
dicioQS (if they be not reformed) is as well

known.

¥ovlVicJcliffl whom God raifed up to be one of
the molt Eminent Reformers of the ChrijHan Religion ^
fince the ApofLles Times, fpeaks thus touching V-
^iiia enim mverfitics^ Colleges and Students. *' Seciijg Chrift
crMftue nm^ ( faith he) hach not ordained thefe Vmverfitiesy
or Colleges^ ic ismanireit that both tney and the
Graduations in them, are nothing buc To much
vain Heatnenifm introduced \ in Teftimony
whereof, as well the Collegiates as other Gradu-
%XficiT^^ ^ff^dofeekche things which are their own, lea-
ving the ^///f^ of C^^r/f)' : From whence do a-
rife Envies, and Comparifons between PeiTons
and Countries, and many other Seed-plots of
the Father of Lyes.

ordinavit
ifldi Viii-
verfitatet.^ *
Jive Colle- ^
gia^ mani-
fcfium^ ri- <•

Gradual i-

ones in ill is ^

funt "van a

Gentitita6 '

iitroduifa, ^

in cujus fig-

num tarn

Collegiati quam ^ alii Graduatiy quxrunt qux fua funt^ Charitatif Regular de-

ferentes : Ex quo pidlulant invi'Ux^ comparathncs Petfonarum ^ Pasrix^ ^

tmtlta alia feminarHa patris mendacii. Wickliff in Spcculo Militantis Ecclcfiac

cap. 26.

4

Again, he having fpoken of other Sedls^ faith,
Our Judgment concerning Colleges is the fame^
as touching their General Studies: For through
chem, Perfons and Countries are accepted againll
the Rules of Gnarity, and inward Envies are
heaped up, with other Sins, Perjuries, and Si-
monies, againlt their own Statutes. Notvolth-
fianding it is granted^ that out of fuch Colleges
many good Things do arife, as well as out of
other Seds-, yet not fo many, as by the Occa-
fion of the Sin of the Devil, and the Sin of the
firft Man. And therefore lee a Faithful Man
be afhamed, to alledge the Fruit of fuch Profit.

Verfonx^

contra Charitatis regulM acceptantur. & intrinfecx invidix^ cum peccatii aliis
^ pcrjuriif ac Simoniis contra inflituta propria cumiitantur, Conceditur tatnen^
quod ex talihits CoUegiis^ ficut ex aliis feUis^ eventunt multa bona^ non tamen
tot^ quot occafione pcccati Diabo'i^ ^ peccati primi Homini6. Jdeo eruhefcai
FidelLs^ FruSum tali6 commodi dUegare, Wickliff lib. de cura Paftorali,
.cap. 10*

Again,

— Ouantum
ad Collegia
in Studiis
fuis genera'
iibue eft
idem Judi-
cium. Nam
per ipfay
Vatnx ^

Fublijhed in }m Commencement Sermon^ An. 1653. 611

Again, faith he, ' If thefe Colleges are in their

* Converfation rejeded of the Lord, who doubts

* but that to nourifh them in this way, is no

* Alms, but the foolifh Prefumption of a Fadioa

* and Party againft Chrift? For all thefe Seds,

* and all Newneiles which are not founded on
^ Chrift the Lord, they tempt Chrill with the De-

* vil. Mat. 4. feeing they defpifethe free Ordina-

* cion of his Sed, and do rather choofe another

^ fervile Sec^^ lefs good; as if they would not sicoiiegu
' afcend into the Heavenly Slon^ l)y the ^Q^siftafw^t u
' which God hath Ordained, but would flie to ^^/fjffi;..
' the Pinacle of the Temple by the carrying oinoreroba-
' the Devil. What Alms therel^re is it, to che- ^titaTntfn'
' rifh fuch a Child of the Devil, in Cains Callles, A- nutrv-e
' againft Chrift? --^4.

«tf, fed PH'

aionias Isf pan is contra Chriftum flulta prxfumptio. Omnes hx SeEix ^ Omnes
Novitates^ quds; non in Chrifio Domino fuhdatx funty tentant Chriflum cum Srf-
tana, M.it. 4. Cum fpernunt Ordinationem iiheram ScHx ejuf, ^ prx-eiiguut
fervilem feSam aliam^ minus bonam\ acfi nollfnt per gradw qtios DeM ordinate
in Sion Cc^lefiem afcendere^ fed per /ationetn Satanx ad Templt pinnacula tranf-
volvere. 2ux ergo Eleemofyna ejl. fie fovere puerulum talem Diaboli in Ca-
Jiris Cainitici6 contra Chriftum} Idem.

He alfo affirms, * That one Ideot through the

* Help of the grace of 6W, doth more good in
' the Church, than many Graduates in the Schools
' andCoHe^es ; and that Gods iufpiration of fuch
' doth more piofit the Community of the Faith-

* ful, than all the Univerlities, and all their Stu-

* dies and Privileges.

* Thus hath M^/cy^/Z^witnefFed in this matter, ^^'/"'^'^^'•^

* who was alfo Himfelf Mafter of Bdiol College in lim^knf,

* Oxford : And Fhili^ Mdantihon gives this Te-

* (limony of Him, Equidem fapientem virnm juilca

* fuijfs WicUefHm Anglum^ qui emntum frimm^ qmd

* qmd ego fcUm^ vidit Vniverfitates fuiffe Sittan<t

* Synagogas\ that is, I do indeed judge W^/ci^//jf of
J England 10 have been a Wife aian, who for

* oughl

6i2 The Confutation of Mr. S. Siinpfons Errors^

* ought I know, firfl of all, faw Univerfities to
^ have been the Synagogues of Satan.

* "John Hui alfo, that excellent Inilrnment of
&-:"«: ' Jc^^J^ Chrilt, and blefied Martyr, faith, fpeak-
cukabitur ^ jng on that Scripture, Ifa. 28. IVo to the Crown
pelbixNa'n^ 0/ the Fnde of Ephraim, and the Crown of Pride
nuitorwn ' fljAll be trodsn under foot ^ faith, The Doclorfhips
S^M^i-^ ' ^^^ Mafterlllips of many^ who having the Word of
Jfratue, qui ^ God wholly choaked in them^ do now too [Ijamelejly
fufjcato in c j^^f,^ broad their Phylacleries. and inlarae the bor-

ipfisprorfm J * 6

•'flii ^t^ inverecwule nimis magnificent Emhriai 49* dilatant Phylalieria fua^
^ amant frim:^* Cathedrae in Scholut Isf falutari in Foro^ vocnri ab hominibM
Jfabhi ' tec p?r hec ccdunt in AppartHu }ff Armamevto Corporis Myfiici Anti-
cbrifti oiioniam Scriptum efl^ Eji Rex fiiper omncs filios Superbix. Jo. Huj.
Lib. dc Regno Aniiclirrti, cap. 14.

' ders of their Garments^ and love the chief Chairs
^ tn the Schools^ ard to be fainted in the Marktts^

* and to be called of men DoEior : And by this^

* Thty fo in the Apparel and Harnefs of the Myfiical

* Body of Antichrilt^ becaitfe it is written^ that He
*■ is the King of all the Children of Pride, And the

* Crown of Pride ^ of thefe Cbildren of Pride ^ fljall be

* troden down.

what RJi- ^n(j thus, as it is nianifeft, what Religion found-
ftroy^'theft ^^ ^^' Vniverfities \ fo it is manifefl, what Religi-
toundation . on will^ in the appointed time, deftroy thefe Founda-
tions^ if they be not truly and thorowly Reformed.
For furely as they are, if the work of Chrift go
forward in the World (as it neceflarily muft do
(notwithftanding the prefenE Defection) in the
appointed time) They can no more be held up,
than the Houfe built on the fand, in the time of
Tempeil. For the true Spiritual Church is built
on the Foundation of the Prophets and Apoflles,
Jefus Chrift Himfelf being the Chief Corner Stone j
and fo it is firmly founded upon a Rock, and caa
never fall. But the Univerfities are built on the
Philofophers and Heathens, Plato, and Arifotle be-
ing

Fublified in his Commence 7nent Sermon. An. 165^. 61^

ing the Chief Corner Stones ; and fo they are buik
upon the Sand. And neither can their own hands
uphold them, nor the Secular Arm eftablifh them,
in that day, wherein the Lord alone fludl he exalted.
But it is not IVIen of Moral and Civil Religion and
Righceoufnefs, who will do this Work, and exe-
cute this Vengeance; for the Inchantments of the
Vniverfities are too flrong and mighty for all Hu-
nian Spirits *, but the Called, Chofen, and Faith-
full Ones of Chrid", when he fliall fummon chem»
and call them to his Foot, they fhall not /land on
Complements, Formalities and Niceties^ nor re-
gard Friendfhip or Enmity ; hut through the Po-
wer of Faith, fhall break through all that can he
laid and objected by the Wifdom, Policy, Pru-
dence, and Religion of Man, and lliall execute the
Righteous judgments of the Lord^ on thefe Mothevi
oj Harlots^ and Fornications of the Nations.

Arid whereas he faith, Their DiflrHtiionxvillmver
he but of themfelves : 1 do verily believe that: For
feeing t\[t\xRoot is Rottennefs^ their Fruit mull needs
be DeftrHBion. Yea, the Lord will raife up his
Word in ihe midft of them, to deftroy them:
For the more the Word of the Lord fhall blow
upon the Vniverfity^ the more fhall this Grafs
wither, and the Flower thereof, that is, Humaa
Learning fade away, till it be at lafl: quite dried
up. And this is the Vniverpty^ whofe Day is
coming, when Iniquity fliall have an End.

And thus have I done with thefe Things •, There
were many other things in that Sermon, as con-
trary to the Gofpel, which for Brevities fake £
have omitted.

Now what a fad thing is it, that fuch poyfonful
Dodrine (hould be poured forth into an Vmver-
fiy Congregation y and that by the Miniflry of fuch
a Man? And if the Ceremonies of the Law were
in ufe under the Gofpel, how ought we to rend oar
Carmms at the htaring of thefe things l And

6 14 The Conjutation of Mr. 8. Simplbns Errors^

And now, OhUJfed Lord Jefns^ who was CrucU
fied, Dead and Buried, but yet art rifen from the
Dead by the Eternal Spirit, and art afcended on
High to fin all things, have mercy on thy poor
Church, which is fo grievouily rent and torn this
Pay, by Wolves in Sheeps Cloalhing^ and is thus
hurt and confumed by poyfonful Doctrines of
men, who feek themfelves, in their own things, to
the harm and ruin of thy poor People ! O thou
Son of the LivivgGod^ v;ho art the Way^ the Trmh^
and the Life^ how fhall the Kingdom of Antichrilt
be brought down, when the Hands of fuch men,
who feera Pillars in the Church, are ftretched
forth fo ftrongly, to hold it up? And how Hiall
the Days of Antichrift be fhortned, when his
Kingdom is coming forth again, in the greatelt
Decdveablenefs of Unrighteoufnefs, that hath
ever yes appeared in the World, to delude the
Nations ? O Lordy remember all thy Promifes:, and
make hafl to deflroy Babylon the Greaty with all its
Myfieries of Righteoufnefs and Vnrighteoufnefsj and
let it (ink as a MUfione i\\ the Sea, without any
Hope or Poflibility of a RefurreUion, And feeing
there is no Hand of Man ftretched out for this
Work, but all Hands are aganft: it ^ do thou de-
ftroy it, O Lord^ without Handy even with the 5p/-
rit of thy Mouthy and Brightnefs of thy Comingy accord-
ing to the Truth of thy Promifes, and the unuttera-
ble Sighs and Groans of thy Spirit occafioned
thereby, in the Hearts of all thy Fmhful andEleEt.
Even fo Lord, And let thy Kingdom comcj and makt
po long tarrying.

Amen.

J4^

0 15

TESTIMONY

FROM THE

W O R L D

AGAINST

DIVINITY-DEGREES

I N T H E

UNIVERSITY.

O R,

Any Academical Degrees made ufe
of, for the Miniftry of the GofpeL

THE Vniverftties (whofe very Soul and
Life, do lie iu Human Learning, and
School- Divinity ) that they might gain
the greater Profit to Ihemfelves^ and Glory to
their Children, have (after the Example of the
Heathen) given their Children Degrees in Divi-
nity (as t^iey in Arts) and the Glorious Titles of
Batchelors^ Mafiers^ and Dolors in Divimty^ as fo
many Crowns of Gold upon their Heads, to win
them Honour and Reputation with all People^
who have been under the Delufion of Antichrift.

And

6 1 6 ^ga'ui/l School-Degrees in Divinity,

And in the Confirming of thefe Graduations
and Degrees, ( which alfo is done for a Sum of
Money) they give the Graduates Licenfe and Po-
wer to Preach, and to expound the Scriptures,
and that by the fole Authority of the Vniverfity.
For the Fice-Chancehr^ admitting a Bat del or
f Jrl^'^Brfc- in Divinity to Wis Degree^ ufeth thefe VVords in the
chAiaureum ^}anle of the Vniverfity •, iVe admit you to declare all
^admitumsy ^^^ j^poftolical Epiftles^ in the Name of the Father^ Son^
bis verbis and Holy Ghojf. And ib the BMchelor in Divinity^
^^r:"mlw^ hath Power according to his Degree, only to deal
ad enar- with the jipo[iolical E fifties^ but muli: go no far-
""n^^'ApoTo- ^hcr. And admitting a Doctor to his Degree, the
iicas Epi/io' 'p^ice-Chancelor Jjiiin thus: IVe admit yon to Interpret
'^ine%ft''is, ^«^' P»'(^f^f* ^/^ the HAy Scriptures^ both of the Old and
n///,l5r5t)/-New Tellament, in the Name of the Father^ Son^

admit tens

iia dicity Admitthnw te ad interpretandum unlverfam facram Scripturam^ tarn
ceteris quam novi Tijiamenti^ In Nomine Patrie^ Ulii ds* Spirit us SanSti. cap.
ao. De Cetemoniis in Gradibm conferendie.

And thus doth t\\Q Vniverfity^ through Power,
received from AntichriH:, give Men, chiefly for
Money, Divinity- Degrees ^ and through thofe De-
grees, it gives Authority and Privilege to Batche-
lorsio Divinity to expound part of the Scriptures,
and to Dodors to expound and profefs all the
Scriptures ^ and they that gain thefe Degrees to
therafel ves are ( as there is good reafbn ) the great
Men in account with the Vniverfity^ and alfo with
the Carnal People of Antichrift, how deftitutc
foever they be of the Faith and Spirit of the
Gofpel.

Wherefore I cannot choofe, but give in my
Teftimony againfl: this glorious and gainful Privi-
iedge of the Vniverfitiesy to wit, their conferring
lipon their Children Degrees in Divinity, and
Creating ihem Maf}ers ia $hat Myficry which none

caa

Againft School-Degrees in Bivimty. 617

can teach but God himfelf; and which none caa
learn but true Believers, who are born of God,
and are his true Difciples.

And fo I do openly affirm, that Degrees in Di- umVerfiry^
vinity (for I meddle with noneelfe) given by theDi^fnlty,"
Vniverfities to their Children, are plainly andAnichri-
groily Antkhriftian^ being molt manifeflly con-^'^"*
trary to the Word of che Gofpel, and the Light
that fhines in the New Tefiament,

For firft, In the Go/pel of God our Saviour^ we ^•
learn, That only a New and Heavenly Birth, J^^^^^^^Pf'
makes Men to be of the true Church ; and that v!ni'ty-Ds-
the pouring forth of the Spirit on thefe Child rea^'^^^^^ 'j^^.^^
of God, according to the meafure of the Gift ^y^"'"^" '^"^''
Godj makes Chriflians of feveral Degrees in this
Church, and not Academical Graduations.

Secondly, In this Gofpel alfo we are taught, that 2.
all the true Minifters of Chrifi are equal, and not
one Superior to another, as thefe Degrees make
them.

^^ Thirdly, InthisGofpelalfo we are taught, that 3^
Ithe true Greatnefs amongft Chrift's true Difciples,
doth not ftand in Academical Degrees^ or worldly
Honour and Digmties, but in the Faithful's near
and exaft following of Chrifi, in Word and Con-
verfation *, and that the Sons of Zehedee^ in dellr-
ing Superiority and Pre-eminence above the other
Difciples, contrary to the Life and Doftrine of
Chrift) did grievoufly offend, and were therefore
fharpiy rebuked of Chrift.

Fourthly, Yea here, we hear Chrifi himfelf 4.;
forbidding this very thing to his Difciples,
that Antichrifl^ and his Prophets might have no
Cloke for doing the contrary, where his Gofpel
is truly taught and piiblilhed. For Mdtth. 1^,
Chrift doth forbid his Difciples before all the Addtitiide^ >>'

to be as the ]Qm^ Rabbles or Dodors, xpho (faith i

Chrill ) Ho their iVorks to be feen of Mcn^ a/id dif-

R r ^uifc

1 8 Again jl School-Degrees in Divinity,

guife chemfelves with feveral different Garments
or Habits from others ( that they mighc be the
more taken notice of, and have the more refped )
and do love the upper moft Rooms at Feafisy and the
chief Seats in the Synagogues^ and greetings in the
Markets^ and to be called of Men^ Dodor, Doctor *,
but faith Chrift to his Difciples, Be not ye called
Dodors, for one is your Mafter^ even Chrifi^ and ye
all are Brethren^ and fo equal.

Whence it is evident, that this Pradice of llni-
verfities and Colleges in giving men Degrees in
Divinity, as they call it, and Titles, Habits, and
Dignities accordingly, is contrary to the exprefs
Command^ of Jefus Chrifl;, and fo is a meer In-
vention of Antichrift, to put Honour and Reputa-
tion on his Minifters.

It is alfo manitell, that this Pradice of thellni-
verfities, hath all along made many Dodors in
the Church, which yet never were Chrifl's true
Difciples.

It is alfo manifefl:, that thefe Degrees and Ti-
tles do caufe men to be Proud, and to lift them-
feives up above their Brethren, and to think thera-
feives fomething when they are nothing ^ fuch
Graduates ufually proving Theologi Glorify Divines
of Glory \ and not Theologi Crucis^ Divines of the
Crofsj as Luther fpeaks ^ that is, proud and haugh-
ty Clerks, and not the humble Miniftersof Chrift
Crucified.

Thefe Degrees alio do break the Simplicity of
the People of God, and do prejudice the Commu-
nion of Saints.

Farther, thefe Degrees are a dangerous Snare
to /imple People ; cauling them to receive all for
good Dodrine that is delivered by fuch Men,
though it be never fo Erroneous and Unfouad •, in-
afinuch as their High Tides which they have got-
ten ia thefe High Places, and the Reputation of

their

Againji Shpol-Degrees in Divimty, 6 1 o

their Learning, flrikes an Awe into them, that
they dare not once queflion what fuch Men deliver,
much lefs contradidt it.

Wherefore, as much of the Myftery of Imqulty
is difcovered and diflblvcd ah-eady, fo there is no
doubt , but that this Glorious Reliqite thei eof, to
wit, Divinity 'Degrees J will alfo in due time fol-
low, as the Lightnings of God fliall enlighten the
World.

And feeing fo much of the Light of the Gofpcl
hath fhined forth in this Age, it were to be wifhed
that the Univerfities, Heads of Colleges, and
Clergy, would not willfully for worldly Honour,
Refpeds, and Advantage fake, fhut their Eyes a-
gainft it, or rather with open Eyes, malicioufly
feek to extinguifh it, but that they would be con-
tented, to have all their Honour lie in their Like-
nefs to Chrift, who was in the Church as one that
ferved •, and who was fo far from receiving Honour,
and taking Titles from Men, to make himfelf
thereby of Account in the World, that being
Lord of all J he made himfelf of no Refutation'^ and
that they would rejed all the Pomp and Pride of
the falfe Church, which being dellitute of Faith
and the Spirit, makes it felf and its Minifters glo-
rious in outward Names and Titles.

Now though this be a plain Cafe in the Gofpel,
and there needs no Teftimony of Men, yet for
the fuller Convidion of the World, I Ihall add
tlie Witnefs of other Believers, that it may ap-Thesa?nrs
pear, that I am not alone in this Matter ; though and Martyrs
to have been alone with the Word, would have v!nit"|J.De-
been fure and fafe enough. grecs.

In Edward the Third's Time, there was an ex-
cellent Difcourfe fei forth, called, The PlovP'Wan's iy\oxvMani
Complaint^ &c. which teftifieth againll: thefe Divi><^o"^P'*'^^"
nity-Degrees, in thefe Words ^ ' Antichrift
J (faith it ) makeih Mafters too many, who teach

R r 2 ^ the

520 Jgainft Shool'Degrees in Divinity.

* the People with their own Teaching, and leave
' God's Teaching which is needful, and hide h
*• with quaint Glofles from the mean People. Butt
' (faith he) thefe Gloflers obiedl, that they de-
' (ire not the State of Maltery to be worfhipped

* thereby, but the more to profit the People when
*- they preach the Word. For they fay, the

* People will more believe the preaching of a Ma-

* iter, that hath taken a State of School, than

* the preaching of another Man that hath not

* taken the Scate of Maflerlhip. To which he re-

* fliesy That it is no need that Malters bear Wit-
'* nefs to GodsTeaching or Word, that it is True

* and Good ; neither (faith he) can any man by

* his State of Malterfhip which God hath forbid-

* den, draw any man from his Sin, rather than
' another man which is not a Mailer, nor will be
' none, becaufe it is forbidden him in the Goipel.

* And a little after, he faith, Seeing we are to
^ believe a mans Works more than his Word, the
' Deed fheweth well of thefe Mailers, that they

* defire Mailerfhip, rather for their own Wor-
' iliip, than for Proiit of the People, &c.

John Wick- After, "John Wickltfe^ that Chofen Servant of
"'" Chriil, did witnefs againft thefe Antichriftian De-

grees^ who faith. The Clergy do hnfily feek their
oii7'2 Worldly Worfhlp, ^«^ Glory, and by great
Gifts and vain Coils, to be called Mailers in Divi-
nity, and tofpeak before Lords, and to fit at meat
with Them J and not to teach truly the Gofpel to all
manner ofMcn^by meek Life ^and freely-, as Chriil bids,
,jl^^ The fame WUklijfc on Mat. 23. cap. 4. faith,
ji.diis NO' ^ Although in fome Sti^idies^ the name of Dodor im-'
7!^t^^ei. forts Excellency, feeing it i/ ^ Heatheniih Rite, heap-

''^t"i\ifJ Gentilis ex multU Honoribm ^ Jiatibus aggregate, tamen in textu kpojfoli
r a-tur fmplicin6> pro ^uocunque Fideli^ qui votabiliter docet Fidem Catholkam ; ^31*
' / it nomen DoHorii Mefitum ]5f Labor am^ ^ intermit Superbiam ^ (iatm Emi'
'friitm <iitQ(td Mundum, WickliffcTraa, in cap. 23. Mat.

Againfl School-Degrees in Divinity. 621

ed together of many Honours and States, yet in the
Text of the Apoftle, it is taken more pUinly^ for any
Faithfal Man, who doth notably teach the Catholick
Faith J and fo the Name Dodtor, ffeaks Deferc and
Labour, and takes away Pride and Eminency of
State, according to this World.

jiqain. faith he. Every Sed, State and Opera- ^''efiter
tion, whtch Cnnit dotto not approve m his Gorpel,^Mfw vei
is in reafon to be reiedted ; and therefore feelnq Chrift operatio,
doth not approve, but reprove the forementtonedjiyg„on ap-
Heathenifh Mafterfhip, it is manifefi- that it is fc^^'^^^f'"
be difchargedj and caft out of the Church. i^,^Jft"ra'

tionahilitet
dimittenda 'j ideocum Chrijive non dpprobat fed reprobat Gentile Magifferium fu-
■pradiSum^ patet quod eli de Ecclejia dimittendum. Idem.

j4gain^ laith he, Note that the Name of an OfRce^ Nota,quod
doth much differ from the Name of a ScholafticaHT/" ^f-
Graduation, Heathenifldy brought in. m^t"an7-

niitie Gra-
duathnU Scbolajiicx^ gentUiter introduS^, Wickliffc, in Sermon Domini in
Monte.

He faith alfo, T'hat Chrifl hath fpecially forbidden
his Dlfciples^ Heathenifh or Scholaftical Mafterfhip*,
and that Chrift wodd have the Name of Mafter or ^^^ perkw
Dodlor, fingularly referved to Himfelf, feei'^g He^ lum & fw
by reafon of his Hypoftatical Union, hath a certain fjfft.'^-o!
Excellency xvhich cannot agree to any other of Aian- mine vHe-
hnd. And concludes, That feeing there is Danger ]'J^i^f^omen
in attributing to Men the Title of Mafter or Doctor y«f rationa-
in Divinity, therefore in good Reafon^ thofe Titles */'^^^^,£'*
are to be (hnrtned in the Church of God.

John Htu alfo faith, That they who take to T-^fW2-|.^^"Hus,
felves Academical Degrees, and Titles Anfwerable, noi ^c.^^'
flogo in the Apparel and Harncfs of the Myftlfd Bo- Antichrifti.
dy of Antichrift, who is the King of all the Chjl- ^' ^^'
dren of Pride, to wic, of the Mafters and Dodors
in Divinity.

Again^ in another Place He fpeaks to this pur-
pofe, Chrift (faith he) faith^ John S. Neither came

R r 3 J of

62 2 Againft School-Degrees in Divinity,

I of my Selfy but the Father fent me ^ fo the Saints

have come in the Name of the Lord Jefus,
* Ac per ^^^ »» f^<? Name of Jefus they have per-
hoc difiin- formed their Priefthood, and he is the Crown of
fuibufdam their Glory: "^ and by this, pey are diftingnilhed
aliunde Co- from certain^ who are otherwife Crowned 04 Ma-
Xg"/?r/"^ fters, and Do^oxs^ and Batchdovs, affd from others
Do^oresM of Other kind of Titles, according to the manifold
rcTXc'^non Wifdom of this World : For Thife excelling Others
aius varii by their Pains, and through their own Science and
%Tonm 7tt Learning, are notably beautified with their own Titles
muitipuci and Crov;ns, and therefore do rather perform their
^tm,!di' ^#^* ^^ ^^^^^^ °^^ Name, than in Ghrifl's. Thus
k^c. * he.
Lmhtr Luther fpeaks much to this purpofe alfo ; but I

fliall have occafion to ufe him more largely.
Ziiing- ^/^/wj^//w4 on that Scripture, Mat. 23. Be ye not
lius. called jbo5ior, for one is your mafier, Chrift, &c,

faith thus. Thou hearefl here, that thefe Titles of
kudis hie jviaftcrs and Dodors, are not of God, feeinc^ Chrift

hujufmodi r , J 1 ■' ^ J i>

Tituios Ma^orbids them.

ti.firorum
7 DoSorum non €x Deo efe, qmm Chrijius hoc vetat, Zuingl.

Conradm Conradns Tellican alfo, a godly Preacher, having

fellican, the fenfe of this on his Death-bed, defired his

M«ch. Friends, that he might by no means be Buried, as

TitTi eiil- the manner then was, in the Habit of a Do^or,

c^ni. i^uld fperabat fe refarre^turHm ad judicium non up

Dociorem^ fed ut hnmilem Chriftianum ; becaufe he

hoped he fhould rife to Judgment, not as a Do-

ftor, but as an humble Chriftian.

Now mechinks, the Clear and precious Word
of Chrift: alone, fhould take off the Vniverjities
and Clergy from giving and receiving thefe De-
grees and Titles, if they do in good earneft pro*
fefs thcmfelves to be his Difciples -, but how much
ought they to be afhamed and confounded, when
they fee other Believers, for the Ipve of Chrifl

an*

Again ft School-Degrees in Divinity, ^o^

and his word, utterly renouncing thefe Things
before their faces, that they, if they perfif!:, may
be left wholly without excufe before Chrifl and
his Church !

And now for the Conclnpon of this matter, I
fhall hold forth to the Univerficies, the true De-
grees, which Chrifi the Son of God^ did Himfelf
take in the Church of Gody and which all his Saims
are to take after his Example. ThetrneDiV

Jefi^ Chrifi, the Son of the Uving God, ^}^^ fi^'ft g.^'^crk^xhc
and chief Teacher of the New Teftamcnt, did nei- church ©t
ther commence Batchelour nor DoEior in Divinity, ^^^^^^^l^^
but he took five other Degrees, wherein the Vni- feif firft
verpty-Graduates are ufually wanting. ^°°*^*

Chrifts firft Degree in the Church was this, that cbri{!>s firft
He was the Son of God, as the Lord faid to him,^^§^^^-
'IhoH art my Son, this day have 1 begotten thee ; and
again, This is my beloved Son, in whom I am well
f leafed. And this is the firfi: Degree that ChrjJ} chTja>s M
himfelf took in the Churchy his Divine Son(hip ac- th?chur'di,
cording to bis Human Nature. And this Df^r^r was his di-
all the F^if^/^/ take with Him, for they all are ^^. ^''^« ^onikp.
gotten of God, and born of the immortal Seed of his
^ord; and their being the Children of God through
Faith, is the firfl Degree alfo that they take in the
Church.

2. Chrift's fecond Degree in the Church, was His scconi
His VnEtion with the Spirit ', for being the Son «>/Hi?u5^i3ij,
God, the Spirit of God came and fat upon him in the
form of a Dove, which was his Ncw-Teftamsnt Bap-
tifm ', and his Firft Degree was confirmed to him
by the Father, when he took this Second-, for
whilfl the Spirit refted on him, a voice from Hea-
ven faid. Thou, art my beloved Son, in whom 1 am well
pieafed.

And this fecond Degree alfo, all the Faithful
take with Chrift ; for they all as his Fellows, are
anointed together with Him^ the Chief among them ;

R r 4 they

624 Jgainji School-Degrees ifi Divinity,

they as Members are anointed together with him
the Head, with the fame Qyl of Gladnefs ^ and
being Sons, God fends the Spirit of his Son into
their Hearts ; and the Spirit of the Son ia their
Hearts, isafure Teftimony they are Sons^ and
their fecond Degree alfo confirms their firft ^ to
wit, the Gift of the Spirit, their Sonfhip.
Hsthirdde- 3- Chrifl's third Degree was this^ that after
gree. His ^g vvas aHointed by the Spirit, and declared to be
Tem°p7atiomtheSonof God, than for the Proof of both. He
was led by the Spirit into the Wildernefs to be tempted
of the Devil^ forty Days and Nights together ^ and
in thefe Temptations, through his Sonfhip and
Uaftion, he overcame the Devil, and came away
Conqueror: And this was his third Degree in the
Church of God, that the anointed Son of God
overcame the Devil, m all the greateft, and
inofl: grievous Temptations, he could ailaulfi him
with.

And this third Degree alfo, all the Faithful
take with Ghrift •, for when they are the anointed
Sons of God, Satan fets upon them, with ^11 forts
of Temptations, and they are led by the Spirit of
Cod^ to wreflle with Principalities., and Towers^ and
SprritHal Wickednefs fet in high Places^ and the Rnlers
of the Darknefs oj this World : And yet they in the
Strength of their Sonibip and Undion with Chrifl-,
do alfo with him, tread Satan under their Feet^ an4
go away Conquerors through the Grace in them ^
and this alfo is their third Degree in the true
Church.
hh fourth 4- Chrifl's fourth Pegree in the Church was
^itg'^ee. this. That after his Sonfliip, Undion, and Vido-
i^^yeToVd.J^y over tiie Devil in all Temptations, He then
went fort has a fit and able Minifter to teach the Gofpel
of the Kingdom^ againfl all the Enmity and Qppojt-
tion of theWorldy Devilj and falfe Church, as it is
£3Ught us, Matth,/^.Y. XI. & i7o

«""i^"" ■ ^ — ^^™— — ^— »— ^-^— nil. Ill I a»^»»aj»^»»a»— 1— »— >

Againft School-Degrees in Divinity, 625;

And fihis fourlh Degree alfo, all the truly
Faithful take with Chrift. For, after they
through Faith are the Sons of God, and through
their Sonfhip are anointed, and through their
Unclion overcome the Devil in all his Temptati-
ons, then alfo they preach the Gofpel of the King-^
dom^ being aU of them a chofen Generation^ and
royal Priefthood^ to Jhew forth the Fertaes of him that
hath called them out of Darknefsy into his marvellous
Lights as Feter teflifies \ and they all fpcak as they
believe, and have Experience : And there Son-
fhip, Undion, and Vidory over Temptation, is
as fufficient a Ground for them 10 teach, as it was
for Chrift to teach % and fo they without any Re-
gard of the Laws of Antichrift, or Orders of the
Clergy, go forth to teach the Everlafting Gofpel ,
as Chrift did before them \ and this is the fourth
Degreeof Chrift and the Faithful in the Church.

Chrift's fifth and laft Degree, which he took inHj^fiftj, ^^z
the Church was this, that he having both preach- gree.
ed and lived the Word, whereat the World and^'^'^^o^d.
worldly Church were wholly offended and inrag-
ed-, did at the laft, willingly confirm his Dodrine
with hjs Death, and did feal to the Truth of it,
with his Blood ^ expofing himfelf to the moft
fhameful and ignominious Death of the Crofs, to
confirm his Gofpel to his Church ^ and this was
the higheft and moft glorious Degree that Chrift
took in his Church, as Chrift teftifies, when
fpeaking of his Sufferings, he faith, Now is the
Hour fome^ that the Son of Manfhould be glorified.

And this fifth Degree alfo, all the truly Faithful
do take with Chrift, either in Deed, if need re-
quire, or in Preparation and Readinefs of mind,
and that whilft they live in outward Peace. All
the bleffed Martyrs have taken this higheft Degree in
the Church with Chrift -^ and all the reft of his Seed
have been, and are ready to take it alfo, when it is
■' ' the

Jgatnjl School Degrees in Biviniiy.

t\\Qgood Will of their Heavenly Father^ feeing they 1
can fay, in the fame Faith and Spirit with Chrifl,
even in this matter, Father^ if it he poffihle^ let this
Cup pafs from me ^ yet not my Willy hut Thine he done :
For they alfo are come to do the Will of him that
fent them, even to the laying down their Lives.

Now thefe are the only Degrees, that Chrif^
himfelf took in the Church, and which all the
Saints take with him ; and the true Spiritual
Church of Believers, allows and approves no other
Degrees but thefe.

And what now are the Vniverfiy- Degrees in Di-
vinity to thefe ? They are Degrees ia Antichrift's
Church only ; and every Heathen or Human Crea-
ture, Turk or Infidel, may take them as well as
they, with a little Time and Pains, and Money.

Wherefore ( that I may turn my Speech a little
to the Vniverfity ) do thou Vniverfity {\i thy Day,
and Time of Vifitation be not already pafl) lay
this to Heart, how much thou hafl departed from
the Gofpel of Chrift in this Matter, as well as in
ail the reil; and hafl received the Dodrine, and
Laws, and Methods, and Manners of Antichrift,
wherewith thou hafl deceived thy felf as well as
th^ Nations. And thou Vniverfity ^ hafl like thy
own Mother Bahylon^ Myftery written on thy Fore-
head \ for thou hafl taken to thy felf this Glorious
Title, ALMA MATER^ the Beautifd Mo^
9her^ which only belongs to Jenfalem from above :
And though thou hafl brought forth a Company of
prodigious Children, Heathenifh, Foolifh, Vain,
Vile and Abominable, yet hall thou called
them Learned, and given them Degrees in Divini^
ty^ contrary to the Degrees m the Gofpel, and hafl
fent them forth, in every City, County, Town
and Village, as Miniflers of Chrift, yea as Sons of
the Morning, though yet very Unbelievers, and
altogether dellitute of the Spirit : And thus hafl

thou

Jgainft School-Degrees in Divinify, 62j

thou deceived the Nations, and given them a falfe
Miniftry inflead of a true j and by this falfe Mi-
niftry, a falfe Word inftead of the Gofpel ^ and
the World hath not at any time received a greater
Woe, nor more grievous Plague than from thee :
Wherefore thus faith the Word of the Lord^ The
Bay of thy Vengeance is coming, and the Tears
wherein thou fhah be made de folate -^ and thy dain-.
ty and goodly Things fia/I depart from thee^ and thou
fhalt find them no more at allj and the Voice of Mufi-
tians and Fi^tvs {hall no more he heard in thee\ For in
thee is found the Blood of Prophets and of Saints,
and of all that have been flain upon the Earth. Thy
Human Learning, to wit, thy Philofophy and
School- tDivinity, and the falfe Miniftry that they
have fet up, and the falfe Chriftians, that have
proceeded from that Miniftry, have devifed and
executed all thefe Murthers, and MafFacres, on the
^rue Saints of God.

FINIS.

mtnidmimmim^^^

f^is ejlfafiens & intelliget hac ?

628

THE

TESTIMONY of MartinLuther
upon the whole Matter,

To wit, Touching

Univerfities^ Human Learnings or Thi-
lofophy^ Univerfity-^egrees^ &c*

MArtin Luther in his Anfwer to Amhrojlus
Catharimsj expounding the Vifion con-
cerning Antichrift, Dan, 8. fpeaksthus:
' The twelfth and laft Face of Antichrifi, is

* that Chaos, and open Gate of Hell, yet very

* comely to behold, to wit, the Vmverjities *, in-

* to which. Perjury, and the Abufe of God's

* Name, are the Entrance ^ and the Progrefs is a

* free and moft licentious Coni^erfation, in all
' manner of Wickednefs. And yet under thefe

* Sins and Deftrudions, Science and Sapience are

* promifed. Yea, Titles and Degrees are given in
f ftead of Rewards.

* But what do they perform at length ? Firft,

* the more choice Youth of Chrillian People are

* here proftituled, and are cafl into the open

* Throat of Hell •, that I verily think this Deltru-

* dion was figured by the Idol Moloch^ to whom

* anciently they made their choice Children to pais

* through the Fire. Afterwards Ariftotle being

* read to them, and not rightly underftood, the
^ Wits of Chriftian Youth are exercifed with

* Heathenifh and Human Learning, yea, are quite

* blinded and opprefTed with it. And in (lead of
« the Word of God, the Doftrine of Antichrift

' is

Human Learnig^ and Degrees in Divinity, 629

is delivered, that it may feem, the Devil him-
felf could not bring forth a more fubtil and effe-
dual Invention and Engine, utterly to extin-
guifh the Gofpel, than to fet up Univerllties.
Wherein, under the Pretence of Chriftian Do-
dlrine, nothing (hould be taught, but that which
is moft contrary to the Chriftian Faith. And if
at any time it feems good, to call forth the
Ghoiceft to the Government of the Churches,

* they call them out of thefe Stews and Dens.
And truly to me, this laft Face of Antichrift

feems to be the moft hurtful of all, becaufe this
hath the Pretence of the Word, when all the reft
have only the Colour of Example; and this is
plainly Schola Hldothj the School of Propofitions,
of which anon. For it is incomparably the great-
eft Prejudice, under the colour of thg^ord, to
teach Things contrary to the Word •, feeing the
Face of Examples, is formed and ftrengthened by
the Face of the Word, which otherwife would
foon come to nothing, if the Word fliould reign
in its Genuine Senfe •, and alfo, feeing the pretence
of Examples doth only deceive the Manners, but
the pretence of the Word overthrows the Word.
But if by any grace of God, the Univerllties fhould
receive the Word (to wit, inftead of Philofophy
and School- Divinity) how foon would the Pa-
pacy, with all its Faces or Appearances perifh ?
feeing this Face, to wit, the Univerfides, is the
Prop, Bones, and whole Strength of that King-
dom of Faces.
' This Deceitful Face feems to be foretold, Rev, Reveiat. 9.

* 9. which Scripture it is worth the while to ^Q-^^^nJ^^
' hearfe, and a little to unfold. For John faithj tleifth vfr,

* The fir ft Angel fonnded^ and Ifaw a Star faU from^^^P^^^^^^^

* Heaven unto the Earthy and to him was given the ver. 1.*

* Ke^ of the Bottomlefs Pitj &c. I will here make
I tryal a, little (faith he) with my own Apprehen-

' fion.

6'i^o hnther^sTeJI 2^/20/?}', toiiching Umver/itieSj

Hon. Now certain ie is, than by Aqgels through
all the AfocdyfSj is meanc the Overfeers of Chur-
ches, as doth plainly appear out of the fecoad
and ihird Ghapcers, where it is written, to the
Angel of Ephefus^ Smyrna^ and others. Further,
that other fort of Angels which founds the
Trumpet, of which there are feven mentioned,
chap. 8. cannot agree to any but the Roman Bi-
fhop, feeing no others are faid to found with
Trumpet. Now to found with Trumpet, can
be nothing elfe, as appears by the confequence
of the Text, and the following efFeds, than to
make Decrees, which none ever arrogated to
Himfelf, befides the Bifliop of the Roman Church*
Neither is it faid in vain, that they prepared
ehemfelves to found, feeing chiefly in thefe
Popes, diere hath been an impatient fury, and
unquiet Tyranny, to make Laws, and thereby
to fubjefl: others to themfelves.
*• But let us come to our firft Angel, who was
the firft among three, who were to bring three
Woes upon the Earth ; and this is he, who did
firft Inftitute and Confirm Univerfities, whom it
is not eafie for me to name, Hiftories fo varying
in this matter. But let him be whofoever he
was, he was a Star fallen from Heaven to Earth,
whether it were Alexander oi Hales ^ or (which I
rather think) St. Thomas^ who only' (after the
Univerfities were approved, and this Angel had
founded) was either the firft, or chief Author of
bringing in Philofophy into the Chriftian World,
being the moft Ariftoteiian, yea plainly Jlrifiotle
himfelf, to whom, as to the Earth, he fell from
Chrift the Heaven, having obtained the Autho-
rity of that moft wicked Angel, approving fuch
Studies.

Ver 2 ' ^^^ ^^ received the Key of the Bottomlefs
' * * PiCj and opened it, and brought forth to .us

^ Philofophy,

Human Learning^ and Degrees in Divinity, 631

Philofophy, long ago Dead and Damned by the
Dodtrine of the Apoftles j and from thence af-
cended the Smoke of that Pit, that is, the meer.
Words and Opinions oi Ariftotle and the Philo^
fophers, as the Smoke of that great Fornace *,
for then Philofophy prevailed, and became of
large Extent and Power, fo that Ariflotle was
made equal with Ghrilb, in refped of Authority.'-
and Faith. And hereby was the Sun darkned,
(even Chrifl: the Sun of Righteoufnefs and Truth ;
Moral Vertues being brought in, inftead of
Faith, and infinite Opinions inflead of Truth)
a^d the Air alfo, with the Smoke of the Pit j thac
it may be underflood, noE to be an Eclipfe of the
Sun, but the obfcurity of the Air and Sun, by
the Smoke of the Pit afcending, to wit, Huaiaa
Dodfines obfcuring Chrill and his Faith, as the
Sun and Air.

' And out of the Smoke of the Pit, there came Ver. 3,
forth Locufls on the Earth. Here the People of
the Univerfities, bred and born of Philofophy,
are called Locults by a mofl fit Name, becaufe
they are without a King, that is, Chriff, and
file in Companies, as isfaid, Prov. ^, and alio
becaufe they wade and burn up all green things,
wherever they light; and Jo the Grammarians
think they have their Name Locufia^ Locufts, a
loco lifio & vaftato^ from the Place which they
burn and wafte. And fo, this People of the
Univerfities, confume and burn up all the
green Failure of Chrift, that is, the Fruit of
Faith.

' And Power was given to them, as the Scorpions
of the Earth have Power ; to wit, to wound the
Confcience of Men, becaufe the green Fruit of
Faith being wafted, which heals the Gonfcien-
ces of Men, it cannot^ be \:>m the Confcieace
muK be hurt and prejudiced.

6^2 LutherV Teftmony^ touching Univerjtties^

* And is was commanded them, that they fhould
not hurt the Grafs of the Earth, nor any Green
thing ; that is, that they fhould riot hurt theEled.
For they do not hurt all, neither do natural Lo-
cufls hurt every green thing, but fome certain
Place ^ fo it is here.

' Buc only thofe Men who have not the Mark or
Seal of God in their Foreheads ^ that is, fome
Grafs they fhould hurt, to wit, thofe who have
not Faith, which is the Mark of God, which we
carry in a pure Confcience and free Converfation.,

* And it was commanded them, that they fliould
not kill them, but only fhould torment them five
Months. This feems to be fpoken of Moral Do-
drine, which feeing it teaches us the Knowledge
of Sin like the Law of God, it doth not kill, but
only afflid a man with vain Studies, wherein he
is always learning, and yet never coming to the
Knowledge of the Truth : For they who are
killed with the Letter, are quickned with the
Eternal Spirit, they are not tormented five
Months, that is, the whole time of their Senfual
Life, in which Moral Vertues reign. And we
fee by Experience, that all Moral Divines, are
of a mofl Evil and unhappy Confcience, full of
Scruples and Unquietnefs, and have Power nei-
ther of Good nor Evil ;and therefore it follows,

' And their Torment is, as the Torraeric 6f a
Scorpion when it ftrikes a Man. Behold hsre a
wounded Confcience : For here he expounds what he had
J aid before^ that they art not favingfy kiJled^ nor fpi-
ritually quickned,

* And in thofe Days Men fhall feek Death, and
fhall not find ic, and fhall defire to die, and Death
fhall flee from them ; to wit, the Death of Sin,
which doth too much live in the Confcience, and
yet is not rightly known \ for if it were
known, prefencly it being flain, would perifh :

.V Bui

Human Learning^ and. Degrees in Divinity, 6^;^

* But this cannot jirifiotles Ethicks do, but it is the
' Office of the Letter and the Spirit.

* And the Shapes of the Locufts were like to Ver. 7.

* Horfes prepared to Battel, to wit, of Scholafli- ^rxparatis

* cal DIfputation atid Confiia:. He defcribes the a^'"'*^^^-;

* V/ar by this Allegory \ for they are ready to omni ^enere

* argue pro & centra ( as they fpeak. ) And on ^lnT)o.
*• their Heads were, as it were, Crowns of Gold :<iueridi, at.

* that is, the Names and Titles of Degrees, ^%fpolt\du'

* Magifler nofier Eximius : Sacra TheologU Humilis ^xhonandi ;

* & Indignus frofejfor^ &c. that is. Our famous Ma'%%^^^'^ ,.^_
^ fter : and^ the hnmble and unworthy Frofeffor of Sa-vadendum^
^ cred Theology, and the like. And thefe Crowned ^'^''^'"'

•■ ones, John Hus^ called Hyfocntas Coronatos^ Crown- cmque r-e-

* ed Hypocrites: and by reafon of thefe Crowns, ^^^^ ^2!!'''

* they have Authority and Power among the Mul- spechmVe.

* titudesof Carnal Chriftians, who are willing to ^^^j'^^n/fc/^ "

* entertain Antichrifts Pomp into Chrift's Church, ominmomni

* Yet have they not true Crowns, but as it were p^/^^ff^^ll

* Crowns of Gold, which yet they are very proud nlVfiatK.

* of, and are much pufft up with them, though /* ^"^'^ f^
' ufually they are fet on the Head of Ignorance and eorum'^colt.

* Error. ^^ * . '• ^•.

* And their Faces are like the Faces of Men, be- J^/'i^//*

* caufe their Dodrine and Life is governed, not K^^J^J""

* by the Spirit of Faith, but by the Did^ate of Na- «ot //e?c"?.
' tural Reafon, and by the Light of Nature illu-'^'^> '«^^^''

* minated by >4r,>f/,. ^ ^"^"•'•""^'

* And they had Hair like the Hairs of Women. \tx. %,

* For Philofophy brings forth effeminate Minifters,

* given to Eafe and Luxury ; and in whom is nothing

* of Spirit, nor of manly Abilities in Ghrift. For

* the Hairs are Priefts, as you may fee, Vfd. 58,
*7/i. 3. and in other Places.

' And their Teeth are like the Teeth of Lyons:

* ConCder only the Thomifis inftead of all othef
' Divines^ whether they be not biting, flanderous,
! and devourers of all that fpeak a Word againft

S f * ArifiQtU's

^ _^^^^^,,,^^,^,^^,^,„^^ I ■■■WW — — ^ ^

654. huihev' s Tejhmoriy, t ouchingUmverfitics^

'• Anflotle's Divinity. Yea, the Thomiftsj Scotifisy
' and Modern men, bite one another among thera-
' felves, and fharpen againfl one another, not
*- any Teeth, but the Teeth of Lyons •, neither is

* there any fort of Men which war more fiercely,

* or with greater hatred, than thofe Seds of Di-
' vines, each of which defires to devour the other,

* that ic may reign alone.

Ver 0 ^^^^ ^^^^y ^^^^^ Bread-Plates, as it were Breafl-
Platesof Iron ;, and this is the pertinacious and con-
fident Prefumption of each SeB^ on the Truth and
Somdnefs of his Opinion : and by thefe Iron Breall-
Plates they are unconquerable: And thefe are the
Principles of each Sed.

And the Sound of their Wings was as the Sound
of Chariots^ and of many Hurfes running to Bat-
tel : the Wings are the Words of thofe that ^l^^^wtQ and
conflid, by which they do impetitottfly^ brawlingly and
cUmorcifjly x\\^ono7ie another^ ^«^ fight : as we fee
in the Tttrndts of Difputants both fcy Words and Wri-
tings, where neither yields to neither^ bnt each one is
unconquerable. For he fgnifies this pertinacious af-
fedion of Difpiui?7g^ by the nifiiing of Chariots and
Horftrnin,

Ver. TO. And they had T^/7j like unto Scorpions^ and there
were Stings in their Taiis^^ and their Power was
X.Q\iWXl Aim five Months, Here he explains what be-
fore he had propounded^ to wit, that the Fruit and End
of this Divinity, is nothing but evil Gonlciences,
during all the time of the Senfual Lives of Men, For
that Divinity is an Abomination to thofe who are Spi-
ritual, becaufe thefe are without the Bounds of the five
Afonthfy in the Spirit of Lihtrty,

Vcv. II. And they had a King over them, which is the
Angel of the Bottomlefs Ptt, whofeNfame m Hebrew
is Abaddon, and in Greek Jpollyon, Here we may
learn that the Kq^oy General 0/ all Vniverfities, is
not Chrill, nor the Holy Spirit^ not my 'Angel of

God,

Human Learnings and Degrees in Divinity. 6 :5 5

God, bnt an Angel of the Bottomlefs Pit, that is^
one thatisDe2i(if and is among the Dead and Damn-
ed. Who is it then? even that Light of Nature, io
wit^ Arillotle, who doth trdy reign in the Univerfi-
ties, as Abaddon, and ApoUyon, that is^ a Wa-
ller and Deftroyer of the Church. For we have [aid
that an Angtl Jfgnifies a Teacher or a Dodor in the
Church, And certain it is^ that Ariflotle who is
dead ^^^ damned, is at this Day ^ the great Dodor
of aU the llniverficies, rather than Chrtfi-^ for he
reigns alone^ being exalted by the Authority and Study
of Thomas, r^-z/mw^ Freewill, and teaching iMora'l
Vertues W natural Philofophy, towit^ the Three-
headed Cerberus, or Three-bodied Gerion.

* Behold fihefirfl Wo which the Church hath

* from the Romish Antichrifl by the Miniflry of

* Saint Thomas: and they whofe Duty it was

* chiefly to have prohibited and extinguifhed thefe

* things, they chiefly have ereded and eltabliihed

* thenj.

Thus Luther^ Word for Word, rn the fore- x„ffo,,»s r^
named Place, //falfoin his Book De abroganda^^^^ Teiti-
miffa frivata, fpeaking of^ the Idol Moloch^ faith""""^*
thus :

Mofes and Jeremy have dejcribed the Worfhip of
this Idol to be after this manner^ That they did burn or
offer to him their Children in the Fire^ f^PP^fi^i ^hat
hereby they did ftr form the great eft and higheft Service
to God, inafmnch as after the Example of Abraham
they do not ff are their own Children ; though they dd
this^ not onlyy not being called as Abraham was^ but
alfo without faithy and in the highefh Wickednsfs *, and
therefore the Pfalmifl teflifies^ Pfal. 78. That they
offered not their Children to God, but to Devils.
For whaifoever is not done by the Call and Command
of God, is not done to God, but Devils, who fug--
geft this^ though it be done under Pretence of the Name
9f God,

S f a Noi^

^ 36 Luther V Teflimony touching Un'tverjitiesy

Now hereby (faith he) I conceive the UnivcvCaks
to be reprefentedj in which the befi and choiceft Part of
Chriftian Youth is offer ed^ as it were in BurnC Sacri-
fice to God^ that there they may be InHvu^^d^ and be
made as it were wholly Divine. For the Common
People believe there is no Place under Heaven^ tn
which Youth can be better inftruBed^ fo that even Re-
ligious People have recourfe hither. For to learn any
thing out of f/;^ Univerfity, is to learn nothing: but
to have ftudied in the llniverfifiy, is to know all things.
There all DmaQ and Human Things are believed to
be taught : for no Man fends his Son hither^ with any
other Opinion than thitj that he can no where be better
fent. They think they perform the Higheft Service to
Godj that they offer their Sons to be formed according
to the Inftrudion of Godlinefs, that thereby they
may become profitable and ufeful Mininifters, Preachers,
Governors, who may wholly become Godi^ sown Portion^
and be ufeful both to God and Men.

And hereto appertains the Name Moloch, which fi-
ttifies a King, or Kingly, becaufe this kind of Study
doth honour them with Degrees and Promotions, and
renders them fit and able to govern others. For we fee^
fhat all that are preferred to Governments, are taken
out of Univerfities : and he that is not a Graduate
or Member of an Univerfity, is not qualified for
Preferment, or to befet over any People : but let the
Ais firfl be crowned (to wit^ ip/>^4 Degree) and
5hen lei him reign.

^W Parents ^<? notfee^ and they that do fee, ds
not regard, that Youth are ufually here dellroyed,
through rude and vile Manners, none commonly for"
bidding them, T^^ Fornication, Luxury, and other
tnanifefi Sins do but mildly deftroy them : but that they
are endued and pojfeffed pith Philofbphical, Heathen-
ifls. Human, Wicked, and Impious Opinions, this
ii the Fire of Moloch, which no Tears c^» fujficiently
kiwail, J($ing through this they efpecially arc devour-
ed

Human Learnings and Degrees in Divinity, 6'^j

ed and perifh, who are the tnofi fliidioiis arid modef!:
Youth in Vmverjities, So great is the Fury of God
upon this Valley of Tophei and Hinnom, that they
periflj more grievoHJly who learn moft, and live modeft-
ly, than they who learn nothing, and are corrnped
with lufts. For thefe learn nothing whioh is to be un-
learned again^ f^'^^g ^^0' know they do Evil •, where^
as the other fnck in Poylbn which happily or never
they do vomit up again^ holding that for Good which
is Evil, and infirnBing thofe with the like Opinions,
whom they take to teach.

And to thefe Pits of Hell it is to he impmedj that ^
the Sun of the Gofpel is obfcured with the Smoak of the ?/ AcaS^-
Pit \ for out of this Smoak proceed thofe hoQW^s^TthmJi!
which pojfefs all Chairs, and Pulpits, and adminijier •^^^^naa «i-
<«// Governments, /W Satan from the beginning oj the fare^^prx-
World could devife Nothing in all the World moref^^^'^^ ^
ftrong and pernicious towafte Faith and the Gofpel, ^Jf,^"^'^.
than Univerfities .* Neither was it meet that this YuSxl-vangeiium^
Jhould arife, hit in the Etid of the VVorld, whenthe''^"^'^"
World through the prevailing of Sin, being loaden
with the Wrath t?/God, fhould draw near to Hell and
Damnation. For the miferable People muft needs
hear thofe things taught^ and delivered out of the Pul-
pits, which thofe Molochites have learned in the Uni-
verfities. And they have learned nothing but the
Highefl: Blafphemies o/God. Neither ts it lawful to
have any where, any other Paftor than thefe.

In Jeremiah that f^alley is called Gehinnom, from
whence Chrift took that word Gehenna, which what it
fignifiesy I do not well know ^ but it feems to me to come
/r^w Janah, which fignifies^ ra eat up, or r<7 pill, or
wafte, as Tyrants or Ufurers, do pill and fuck out
the People ', fo that Gehinnom is the Galley 0/ pilling
or wafting the People, For Thefe being fet over the
People as Shepherds, ought to feed them with the
Word of Life j and they tnftead thereof, do infen*
ftbly wafte and devour themy in their Body, Goods,

S f 3 mi

6;8

Luther sTeJhm 0/2}, touching Umverfities^

and Soul, with the peflilent Dodrines of Univerfi-
ties. And [lich Teachers do the Univerfities, thoft
Synagogues of Perdition, give us. Thus Lmher.

Thefe now are Lmhers own Words, which I
have made legible to ErjgUjhmen, Wherein ic is
inanifeft thaE He condemns the Univerfities in the
very Infticution and Conftitution of them, and
chiefly in their Chief Studies^ Hnman Learnings and-
School- Divinity ^ and alfo, as to that grofs Fopifh
Qmiion^ that they are the Fountain and Nurferies of
the Mlnifiry \ and that None are fie to Teach, or
fo fit to Teach, as Thofe that have been Educated
in them. Yea, though thefe be Raw^ FoGlijhj Igno-
rant Fellows^ yet being Vniverfity Graduates^ muft
they be fet over Toxons^ and Partfhes^ and the mi^
jerahie Venule muft not only hear them and their
'dolti^.j DnEtrine^ brought from the Vniverfities^ buE
alfo mud be conftrained by Secular Tower and Laws
to vay them well for fuch pains^ which tends only
to the ruine of their Sods for ever^ and no Hand
h yet firongly and refolntely ftretched out, to deli-
ver the People from this intolerable Bondage, For
the Necks of the People of the World have never
endured ^o grievous a Toak from any Tyrants, as from
the DoHrtne andDomination of the Clergy. For Worldly
Tyrants have only affiided mens Bodies and Temporal
Efiates^ which reacheth but to this Jh or t Life -^ buE
thefe Spiritual Tyrants^ the 'Clergy or falfe Mini ft ry^
when they have got Countenance, Strength, and
Aid from the worldly Magiflr at es^ how have they with
their jicademical^ Philofophicaly Heathenifh Divinity
infected, poyfoned, and deftroyed the People to
Eternal Death, and no Body durft /fc/f« them, upon
Pain of Temporal Death^ or Punishments I But noWy
through the great Goodnefs of God^ and his mighty
Provide?ues and Works from Heaven, it is a more
Happy Age\ and Happy (hall they be, who being
failed fonh, fliail do the Work of God againllall
'^^"- ' Difconragemmi

Human Learning^ and Degrees in Divinhy^ 6^9

DifcoHragemems and Difficulties^ and fnall not with
Ephraim being harnejfed^ turn their Backs in the
Day of Battle^

And now to return to our Bufmefs again, touch-
ing the Vniverfitiesj let none objed that Lmher .
fpeaks againft Popifh Vmverjities only^ for this is but
a weak and Jimple Defence^ and altogether unable to
ward 0^ the Mighty Blow of Gods Word^ from the
Heads and Hearts, For the Things condemned in
the foregoing Tefiimonies of Luther^ are the felf
fame for the SHhflance of them^ as do live, prevail,
and flourifh mo{\rprefent Vniverfities^ as hath been
before declared, and I leave it to every faithfd
Chrifiian to judge the Trmh in this Matter. Biie
Men would fain preferve their Titles^ Degrees^ An-
thority^ Dignity^ State^ Stipends^ and therefore for
defence ot thefe things, they muft needs fay Some-
things though it be to never To little Purpofe •, but
yet by fuch Difcourfe, they fufficiently declare
how cool and icie they are for Chrifts Inter efl^ and
how TiealoHs for their Own,

But certain it is, that as the Vniverflties were
fet up atfiril, a% Nurferies for Amichrifls Kingdom^
Men being therein fo Educated (according to the
undertaking of Charles the Great) in Philofophy and
School-Divinity^ that it might be faid to them, f^os
eftis Sal Terra^ & Lux Mnndi^ Ye are the Salt of
the Earthy and the Light of the World (which yet
only agrees to the Faithful, who are bornofG'^^)
fo have they (till remained the Same hitherto in
Snhfianccy though not without fome fmall Change
of Outward Form,

2, For firll, the Philofophy Taught and Studied The um^.r.
in the Vniverfity^ is the very Same that it was atpy^'^iio-
frft \ and this Philofophy is nothing but the Religion "^^ ^*
of the Heathen. For what the Law was to the
Jewsy and the Gofpel is to the Chrtftians^ Philofophy
was, and is to the Heathen-^ and in this Study the.

S r 4 poor

640 Luther'i- Tejiimony touching Univerftties^

-poor Lads wafte the flower and cream of their Lives
to no purpofe, but to make them more Heathemfh^
Corrupt^ and Bold in Evily than they were by Na-
ture. And,
Theunivcr. For thcir Divinity^ which they ufually Learn in
fity Divi. ^j^g Vniverfities^ out of the Fathers^ Schoclmen^ and
"'^^* Syftems ^ and in which they are trained up, to Difpnte
either for it^ or againfi it^ in the Schools (it being
m ferioufnefs^ all one CO Them, what they hold and
maintain in Religion^ feeing all is but Opinion to
them) and which they after teach to the PeopUj
with fpecial Regard to their own Proft and Mvan-
tage^ this is not the true Wordy and Miniflry of the
6'0/pf/. For the Gofpel is the Word of Faith -^ which
Word, is the Word in our Hearts^ according »o
the Tenor of th^ New-Covenant ^ wherein God faith,
/ will write my Law in their Hearts^ and put it in
their inward Farts \ But now the Vniver/ity- Divines^
the Truth being indeed dead in their Hearts, and
having no Prefence nor Power there, they take it
up out of iht Booh2iTi^ Writings oi Men, wherein
it hath been buried % and by this Means, bring
te" forth a dead DoHrine to the World (which other
Men have fpoken, but themfelves have no Experi-
ence of) and not the Word of Life, which hath
quickened them, but only a Dead Letter, raifed up
like the Living Letter, which they prefent to them •,
as the Twitch of Endor, raifed up a Dead Samuel in
the outward Habit and Appearance of the Living
Samuel^ and prefcnted iiim to Saul ; ib thefe Vni-
verfity-Dtvines bring forth the outward Garments
and Appearance of the Truth to the People, when
they dobefi', but the S uh fiance. Soul, and Life of
the Truth, they cannot bring forth, becaufe they
have not the Living W^<?r^of God in their Hearts^
but have only a Dead Word, which they gather out
of the Books and Writings of Men, And this is
tlic VniverfityDtvinity*

And

Human Learnings ani Degrees in 'Divinity, 641

And Laftly, The Preachers which the Vniverfi'TheVnlwct'
fj>i fend forth, are ufually in the greateft £«w?>y chers?^*"*
to Chrifl and his Gofpelj of all other Men whatfo-
ever, and do bring greatell Prejudice to Chriftn
Kingdom^ and greateft Advantage to Amichrifls.
It or vjhcn Men w^thont Learn Ingy and yet without
the Spirit of Chrijk^ will undertake to teach the
People (as many alfo now do) their Ignorance is
manifeft to all, and is judged of all, and they
through their Radenefs^ can never long deceive the
World \ but now, when Men are as dejlitme of the
Spirit as 7l?*y, and yet have///<w^« Learnings and
the Letter of the Word, in a Philofophicd fenfe, to
help them, this is that, that exceedingly endangers
and deceives the World ^ the People fuppofing,
the DoShrine of the Cofpel according to Ploilofophical
Learnings to be the Miniftration of the Spirit^ and
to be fufficiently enoHghy to inflruft the Church.
And fo Anticbrifts iQngiom is fet up with Cred.it and Kenovon
by Thefe; whereas the Ignorant lecher s^ who are deftitute
oi t\\Q Spirit^ are able to do him no confiderable Service. But
Chrifl will not have the Learned Men to be Teachers in his
Church through their Learning ; and as little will he have Ig-
norant Men to teach in his Church f becaufe of their Ignorance'^
but whether Men be Learned or Ignorant SLCcoid'mg to the m^
ivorldy it is no matter in Chrifls Church, where each Man is
to fpeak in the Spirit of Chrifiy which makes both the Igvo-
rant and the Learned alike wife in Chrifl ; and fo the Learned.
Man becomes Ignorant in the Church, to be Learned in
Chrifl ; and the Ignorant Man without Worldly Learnings
forthwith becomes Wife in Chrifl ; and the Learned, and the -^

Ignorant, meet together only in the Wifiom of Chrifl, which
is the Wifiom of God, and fwallows up at once, all the
Learning and Ignorance of the World alike, and will have aU
Wife^i/owe in it Self,

Wherefore, all Vniverfities being left and forfaken as to
this Matter, let Learned and Igyioram Men come alike to
Chrifl, to be made Wife in Him, who is made unto as of
Cod, our only Wifdom*

FINIS.

642

THE

Right REFORMATION of

Learnings Schools and Univerfities^
according to the State of the Go^
fpel^ and the True Light that
Shines therein.

T

Hough I do not pretend to that Wifdom
which mighB direSi the World (^farther

than the Word of God is with me ) yet

fhall i be bold^ as one who defires to h^ faithful to
Chrifiy and profitable to his true Churchj to offer my
jifprehenfions and Advice to the Called^ Chofen^ and
Faithful Ones of Chrifi^ that either «on? are, or
hereafter may be in Authority in thefe Nations,
touching the infiruEling Tonth^ and ordering Schools,

1. Br/ therefore, as to this matter^ I do judge ^
there neither is^ nor (r^» be any greater Evil than
to bring up Children in -E^/ff and Idlenefs^ and to
faffer them to live freely and without Controulj ac-
cording to thofe iNT^f «rrf/ Lufts and Corruptions which
they ^n>^ along with them into the Worldj which
do foon wonderfully improve through fuch a carelefs
and unnurtured Life. And fuch Children and T^/zf/i
nfually become an ^^r/y Pr^j' to the Devil^ who
rtf^^i/^ fills them with all the Vngodlinefs and Vn*
righteoufnefs of the Heathen,

2. I conceive it meet^ that the C^z/// Tower ^ or
cfof>/ Magiftrates (hould take great C^r^ of the £-
ducation of To/^r^, as of one of the Greateft Works
that concerns them, and as one of the Wonhiefh
Things they can do in the World ^ inafmuch as what
the Touth now isy the whole Commonwealth will [hortlyhe.

3. To this f/;^, it is meet that 5f^W/ (^ if want-

ing)

The Right Reformation of Learnings &c. 643

ing) be ereUed through the whole Nation, and that
noE only in Cities and great Towns^ but alfo (as
much as may be) in all lejfer Fillages : And that
the Amhority of the Nation take ^r^^f Gir^, thac
Godly Men efpecially, have the Charge of the^re-^-
?fr Schools \ and alfo that no Women be permitted
to teach little Children in Villages^ but fuch as are
the moft/o^ffr and^r^it'ff^ and that the Maglflrate
afford to this Work all fuitable Encouragement and
jijfiftance,

4. That in /^c^ Schools they firft f^^f/? them to
read their Native Tongues^ which they fpeak with-
out teaching ^ and then prefently as they mderfland^
bring them to read the //Oir SCRIPTVRES^
which though for the prefent they nnderftnnd not,
yet may they (through the BUJfwg of G^?^) come
to underftand them afterwards.

5. That in Cities and greater Towns^ where are
the greater Schools^ and the greater Opportunities to
fend Children to them, they teach them alfo the
Latin and GreekTongnes^ and the Hebrew alibj which
is the eajtefl of them all, and ought to be in great
account with us, for the Old TcftamentsiakQ. And
it is mofl heedfully to be regarded, that in teaching
Youth the Tongues^ to wit the Greek and Latin ^
fuch Heathenish Authors be mod: carefully avoidedy
be their Language never fo good, whofe writir?gs
are full of the Fables^ Vanities^ Fdthinefs^ Laftivi-
oufnefs^ Idolatries^ and Wickednefs of the Heathen.
Seeing afmliy, whilfl Tottth do learn the Language
o^ the Heathen^ they alfo learn their ^/cW«f/j m
that Language j whereas it were far better for them
to want their Language^ than to be pojfjfed wich
their Wickednefs, And what Jhould Chnjlian Tenth
have to do with the Heathenijh PoetSy who were for
the mofl: part the Devils Prophets^ and delivered
forth their Writings in his Spirit^ and who through
the Smoothnefsj Qmetnefs^ and Swectticfs of thtir..

largii/ge^

The Right Reformation of Learnings &c.

LAngHage^ doinfenfibly inftill the Poyfon of Ltift and
Wtcktdnefs into che Hearts of Touth \ whereby their
Education^ which ought to correEi their Natural
CorrHption^ doth exceedingly increafe and inflame \0,
Wherefore my Councel is, that they learn the
Greek and Latin Tongues^ efpecially from Chriftiansj
and fo without the Lyes^ Fables j Foliiesy Vanities^
Wharedomsj Lufty Pride^ Revenge^ &c. of the Hea^
tioens 'j efpecially feeing neither their Words^ nor
their Phrafes are meet for Chriftians to take into
their Months : and moft mcejfary it is, that Chri-
fiians (hould forget the Names of their Cods^ and
MufeSy ( which were but Devils and damned Crea-
tures^ and all their Mutholo^y ^nd fabulous Inven^^
tionsy and let them all go to 5<im;^ from whence
they came.

6. It may beco«^'^mfw^ alfo, that there may be
fome Vniverfities or Colleges^ for the inflruding
ToHth in the Knowledge of the Liberal Arts^ be-
yond Grammar and Rhetorick ; as in Logich^ which,
as it is in Divinity ( as one calls it ) gladius Diabolic
ihe Devils Sword f fo in Human things it may be of
good ufe^ if Reafon manage that Art of Reafn : but
the Mathematicks efpecially are to be had in good
Elteem in Vniverfities^ as Arithmeticky Geometry^
Geography^ and the like, which as they carry no
Wtckednefs in them, fo are they be fides very ufefui
to Human Society^ and the Affairs of this prefent Life.

There may be alfo in thefe Vniverfities or Colle"^
gesy allowed tht Studies of Phyftcky and of the Law^
according to that Reformation which a wife and
godly Authority will caufe them to pafs undery both
being now exceedingly corrupt and out of order^
bpth for PraElice and fees,

7. But why thefe Vmverflties or College ^y fhould
be only at Cambridge and Oxfordy I know no r^rfi/o» j
Nay, if Human Learning be fo neceffary to the ^«oiP-
/^^^tf and Teaching of the Scriptures^ as the Vniver*

pties

The Right Reformation of Learning^ Sec. 645

fities pretend, they furely are without Love to their
Brethren^ who would have thefe Studies thus co?2'
fined to thefe Places^ and do "^ fwear Men to read*yuramen'
and teach them «otp heretlk: certainly it is mofl*"''' ^'»s'-
manifeft^ that thefe Men /ot/^ their own frivate Gain^receptioniL
more than the Common Good of the People. But ^refumpu-
now feeing by the Hmd of <jo^, a Kingdom is t^rn-Zbuljurem
ed into a Commonwealth^ and Tyranny into {•reedom^^^*^^ f«oi
we judge it mod prejudicial to the Comtmn Good oi^^f/^^J^'^'
a Commonwealth^^ that thefe fipa Vniverfities fhould ^^'"^ n«r-
makea Monopoly of Human Learnmg to themfelves,^''^^^/^
efpecially (as is faid) feeing they fay, no Body C2iuprxterquam
well underftand or teach the ScrtptHves without it \^anquTf^
and fobyreafonof this their Incronchmmt^ ^^dxn^cuitateinc^
Che ^«/ff of L(?x/f, through the former 6V^^/ri of j^'/^^^^^^*^
Topes zwA Kings ^ all Men fhould be necejfitated to fuasfoienns-
fend their Children hither^ from ^// P^r/i of the^^'"'^^"?^^''

/* A- iiirnj-i r nee cony en-

Nation^ fome /corw or hundred or Miles, lor Li- tient quod

herd Education, to the great 7V<?«^/tf and O^^rf^ of^''^"^ */5*^
Parents : efpecially this confideredy thaC the l^;;^- incipient,
i^^r^f/#j ufually have been Places of great ^^^^^^i'%%]nJ^
ottfntfs and Profantnefsj whereby it often conies to facuttate
pafs, that Parents fending their Children far from ^^^^^^^-^
them, ToHng and Hopeful^ have for all their Cart
and C?/^, after feveral Years, received them back
again with their Tongues^ and Arts^ proud^ profane^
wicked^ abominable^ and incorrigible Tf retches*

Wherefore doubtlefs it would be more fuitahle to
^Commonwealth (if we become fb in Z>^f^, and
not in IVord only ) and more advantagions to the
good of all the People, to have Vniverfities or Col-
ledges^ one at lead, in every ^rwf Town or City m
the Nation, as in London^ Torkj Briftolj Exeter^
Norwich^ and the like \ and for the State to allow
to thefe Colledges an honeft and competent Maintenance^
for fome Godly and Learned Men to teach the
Tongues and Arts^ under a due Reformation. And
this the 5(<i^* may the httter do (by Provifion, ouc

of

/546 The Right Reformation of Learning, See,

of every Conntyy or otherwife, as fhali be judged
befl) feeing then there will be no fuch need of
Jndowment of Scholarfhips ^ in as much as the
People having Colledges in their own Cities, near
their own Houfes^ may maintain their Children at
Home, whilfl they learn in the Schools^ which
would be indeed thegreatefi: Advantage to Learn-
ing than can be thought of.

8. Ic would alfo be confidered, whether it be
according to the Word of God, that Youth fhould
fpend their time only in reading of Books, whilft
they are well, ftrong, adive, and fit for Buiinefs,
For commonly it fo falls out, that Youth lofe as
much by Idlenefs, as they gain by Study. And
they being only brought up to read Books, and
fuch Books as only contain wrangling, jangling,
foolifh and unprofitable Philofophy, when they have
continued any long time in the Vniverfityy in thefe
unwarranted courfes by God, they are commonly
in the end, fit for no Worthy Imployment, either
in the World, or among the Faithful.

To remedy which great Evil, Colledges being (as
hath been fpoken ) difperfed through the great Ci-
ties and Towns of the Commonwealth, it may be
iMth^.iibeiS^ ordered, that the Youth ( according to Lmher^s
de infiitu- Councel) may fpend fome part of the Day in
tnd.puerti. beaming or Study, aud the othcr part of the Day
in fome lawful Calling*, or one Day in Study, and
another in Bufinefs, as Neceffityor Occalion (hall
require.

And thus (hall Youth be delivered from that Eafe
and Idlenefs, which fills the Hearts of Vniverfity-
Students with many Corruptions, and noifome Lufts,
whilft they fill their Heads only with empty Know-
ledge and foolifh Notions ; whereby neither can
God be glorified, nor their Neighbour profited.

9. And if this Courfe were taken in the difpo-
liQg and ordering CoUedges and Studies^ it would

com€

The Right Reformation of Learnings &c. 647

come to pafs that twenty would learn then, where
one learns now, and alfo by Degrees, many Meu
(on whom God IhaH pleafe to pour forth his Spirit )
may grow up to teach the People, whilfl yet they
live in an honell Calling and Imploynient, as the
Apoflle did. And this would give them greac
Efficacy and Power in teaching, whilfl they lived
by Faith, through their honeft Labour, and wxre
delivered from the Mifchief of Idlenels : But and
if the Faithful (hall delire any one that is more apt
to teach, and hath received a greater Meafure of
the anointing than his Brethren, to fpend more of
his time in the Word and Prayer, than his Calling
will afford, at fuch times they ought to fupply
him : and the Law of Love in the Hearts of the
Faithful, will be Law enough in this matter, with-
out calling in the Aid of the Magiflrate.

And by this means, may the charitable and
burdenfome Maintenance of the carnal Clergy,
by Degrees be taken away, and the Church of
Chrift, and the very Nations themfelves, be fup-
plyed with a more Faithful^ Chrij^tariy and Spiritual
Miniftry than now it hath, at a far lefs rate.' For
Cod hath promifed in the lafi Days to pour out: his
Spirit on all Flejhy and the So;?/, and Daughters, and
Servants, and Handmaids fhall prophefie, and then
fhall Knowledge cover the Earth as Waters the Sea.

Now for Conclnfion, I do conceive that none of
the Faithful and Wife have any juft Caufe to be of-
fended for fpeaking for the life of Hiimm Learn-
ing in this reformed'W^y, which the Gofpel will per-
mit *, feeing by this means, thefe two Errors of
Antichriji would be dilTolved among us ; the one of
making Vni'Verfities the Fountain of the Miniftry ;
which One Thing, is, and ip/// be more and more
( as Chrifi^s Kingdom fhall rife and prevail in the
World) a Mdflone about their Necks: And the
Other, of making the Clergy a diltind Ss^ or Or-

der^

64 S 27^^ Right Reformation of Learning^ &c.

d^r^ or Tri^^, from other Chriltians, contrary 10
the Simplicity of the Gofpel.

2. Let the Faithful confider that this reformed

ufe of Tongues and Arts^ juftly hath its Place in

the World. For if all Men can be Chriftiant (as

Paul faith, all Men have not Faith ) yet let them be

Men, and improved in the ufe of Reafon^ and fober

Learnings whereby they may be ferviceable to the

Commonwealth in their Age, whilft the Church of

Chrifi hath its own Members and Officers^ through

the Call of God^ and VnBlon of his Sfirit only.

*iaifc/ttf«-For * Hnman Learning h^zh it's Place and Ufe a-

^'^ d/lS" "^^'^S fJ^rnan Things, but hach «5 PUce nor Vfe in

rrfwM ifcii,ChriJi*s Kingdom^ as hath becnfaffictently proved.

4e artibus

^ fcientiit ) quantum in Schola didicerunty noverint ] ropter ufus humanou Auguft.

ia aA» contr. Felicem.

And thus, have I freely offered my Advice for
mending things that are ^w//}, and m^ikingftrait the
things that .are crookedia this Matter.

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oppofition to his Mifrcprcfentaiion and Perverjlon, By jofeph VV')cth,
10 which is added, A Supplement, by G. VV. price 45.

Jhe Clergy-Mans Pretence (f Divine Flight to Tithes, Fxamined ani
I{efut d. Being a full atifwer toW.W's Fourth Letter, inhisBoo^, In-
tituledy The Clergy s Legal Right to Tithes ai^crted. By }. Gr^^.tton, 6i.

A Treatife concerning Baptifm and the Lord^s Supper. ' Shcwirg that the
true Difcipl s of Chrifi are fern to Baptifs Men into the Name of the Father^
Son, and Holy Ghofl', for the carrying on of which^ Chrifi is with them,
and will be, to the End of the World, alfo a few words co'/icerning the
Lord's Supper i fhewing, that ihoje that Sup with him, are in his J^ngdom,
By John Gratton, price 9 d»

A Bri f Concordance of the Names and attributes, withfundry Texts, I^-
lating unto our hhjjid Lord and Saviour -^efus Chrifi, CoHetlcd out of the
Scnptu^es^ />> John Tomkins. price 4 d.

A brief Apology in behalf of the People called Quakers, ■ written for the In*
formation of our fober and well- inclined Neighbours in and ab'jut the town of
VVarminiler in the couPty^ofSNiMs, By W. Chandler. A. P yot. j. Hodges,
and fome others, price 6 d.

The Saints Travel to Spiritual Canaan', wherein are difcovered fever ji
faife JR^fis ,fhort ofths true Spiritual corning oj Chrifi in hit Peepky with

* 3 a brief

BOO KS Primed and Sold by the Ajfigns of]. SowIeJ

fi brief Difc, very of whit the ceming of Chn&: in Spirit is, who is the alone
true l<efl- and center of Spirits, By R. Wilkenfon. the fecond Edit. pr. i s.

The f'jJibiUty and. Necefity of the Immediate F^velmonof the Spirit of
Gody towards the Feundation and €romd of true Faith proved^ In a Letter
rorit in Latin to the Heer Paets; and now put into EngUJh By R. Barclay*
price 3 d

A CoUe^ion of fundry Soo^s, Epifiles and papers writ:n by Jarwes Nai-
lor, fotn" of which were never before printed, With an Impartial delation
of the mofi iRemar^ahJe Tranfa^hns of his Life, Price bound 6 s.

Saints psrfeB Freedom. By John VVebfter. price 6 d.

The Arraignment of Popery . Being a Collection taken out of the
Chronicles, and othtr Books of the ftate oftke Church in the primitive
Times. I. The (iate of the Papift, how long it was before the Univerfal
Pope and Mafs was fet «p; and the bringing in of RudiraentSj Tra-
ditions, Beads, images. Purgatory, Tythes and Inquifitions. II,
A Relation of the Cruelties they a£l:ed after the fope got up, being
worfe than turi^mdBeatheny JSfew Rome ^rovinglikc Old. IIL What
the People of England worQiipped before they were Chriftians. 1V<
To which is added, the Blood of the Martyrs is the Seed of the Church.
With i'everal other things, very profitable for all that Fear God to
read, try, and give judgment by the Spirit of Truth againft the
Worfliip of the Beaft and Whore, price bound i s, 6 d.

The peoples Antient and ]uft Liberties Aflcrted, in the Tryal of
iViUiam Penny and William Mead, at the Seffions held at the Old Bailj/y
in Londony the Firft, Third, Fourth and Fifth of 5^pf. MDCLXX. a-
gainft the moft arbitrary Procedure of that Court, price 4 d»

The Spirit of the Mmyrs Revived , in a brief compendious Collection
of the mofi E^mark^he P affiges and living Tefiimonies of the true Church,
Seed of God) and Faithful Mirtyrs m t// Jges, contained in fever al Ec-
clefiafiicil Hiflories and Chronologic^ Accounts of the Succejfon of the
true Church frsm the Creation^ the limes of the Fathers Patriarchs ^ Pro*
phetSy Chrift and his Apoflles, price ^ s.

The Trial of Spirits both in Teachers and Bearers, wherein is heldforth^
the clear Difcovery and certain Downfal of the Carnil and Antichriflian
Clergy of ihefe nations, Tefiified fiom the word of God, to the Vniverpty
Congregatiins i» Cambridge, whersunto is addsdy a Plain and Htcejfarj
Confutation of divers grofs Errors delivered by Nlr, Sydrach Sympfon, in
d Sermon Preached to 'the fame Congregation at the Commencement, Ann9
MDCLIII, by W.DeWy Minify er' of 'the Gofpsl, and Majler of Gonvil
md Caius CoUedge in Cambridge, price bound i s, 6 d,

A few Queries relating to the Praftice of Phyfick,with Remarks upon
fome of them.by ff.Chamberlen,?hy^chti in Ordinary to KingCharles.is,
A Diurnal Speculum; containing, I. A plain and eafie Method to fini
9ut thofe things that are mojt ufeful to be known Yearly ; and may ferve as
an Almanaci^ of Thirty Tears ; and many other things fuit able to the Matter^
&c. II. An Explanation of Weights y Money and Meafuresy both Scriptural
md Vfual, with fundry Tables depending thereony &c. III. Some KemarfiS
ionEnghnd'y orabricf Account of every County, with the Names and
Pays of the Markets, and the chief Com«odities therein, Sec. The

whole

BOOKS Trinted and Sold by the Affigm of]. Sowle.

whole confifting of great Variety, explained by divers Examples,
the like in all particulars not extant ; as 6y the Contents does more ac
large appear. Collefted by ^. Bockett, price bound is,6d.

A Brief account of the Rife and Frogrefs of the People called Qttakiers,
in which their Fundamental Principle, Do^rlnes, Wor/hip, Miniftry
and Difcipline, are plainly declared, to prevent the mlftakes and Perver-
fions that Ignorance and Prejudice may make to abufc ti>e Credulous.
With a Summary Relation of the former Difpenfation of God in the
World, by way of Introdu^ion. By fT. Penn. Price bound is,

Four Treatifes o^ Thomas Lawfon Deceafed. The Firft, a Mite in^
to the Treafury; being a word to Artifts, efpecially Heptatecbnijfsy
the Profcffors of the Seven Liberal Arts : Shewing what is therein owned
by the People called Quakersy and what denied. by them, i^c. The
Second, a Treatife relating to the Call, Work and Wages of the
MiniftersofChrift, ^ndo^ J ntichri/^i wherein a Teftimony is born for
ithe Former, and againft the Latter, with feveral other things. Third,
Dagon's fall before the Ark, written Primd'Uy, as a Teftimony for
the Lord, his Wifdom, Creation, ProdwSs of his Power, ufefuJ and
Neceflary Knowledge, Capacitating people for the concerns of this
Life. Secondarily^ Asa Teftimony againft the Old Serpent, his fool-
iftinefs with God, his Arts, Inventions, Comedies, or Interludes, Tra-
jjedies; Lafcivious Poems, Frivolous Fables, Spoiling Philofophy,
caught in Chriftians Schools, wherein, as in a glafs, Teachers in Schools
and Colledges may fee their concern, neither Chriftian nor Warrant
able. Fourth EetTrTi^yctAoyict Or, a Treatife concerning Baprifms.where
Unto is added, a difcourle concerning the Supper^ Bread and Wine^
'called alfo Comtjiunion, h^Thom<tf Lawftn. price bound ^ s.

Inftruftions for right Spelling, and plain dire£lions for Reading and
Writing true EnglKh. with feveral delightful things, very Ufeful and
Necellary, both for Young and Old to read and learn, price bound 6d.

A New Book for Children to learn in, with many wholefome Me-
ditations for them to confider. with Direftions for true Spelling, and
the Ground of true Reading and Writing of true Englifti. price 3 d*

Inftru£lions for Children and others : by way of '^ueftion and Anfwet.
Demonflrating to them, how they may come to know God and Jefus
Chrift, whom to know is Life Eternal, by S. Hunt, price 5 d.

The Spiritual Guide, which dif-intangles the Soul, and brings It by
the inward way, to the getting of perfeft Contemplation, and the
Rich Treafiire of Internal Peace, written by Dr Michael de Molinos,
Tranflated from the Italian Copy, price bound 9 d.

A brief Hiftory of the Voyage of l^atharine Evans and Sarah Chee»
vers, to the Ifland ofM^/Wj where the Apoftle Paul fuifer'd Shipwreck.
To which is added a fliort Relation from George j^obinfon, of the Suf-
ferings which bcfel him in his Journey to Jerufakm. pr. bound 1 s

Buds and Bloflbmsof Piety, with fome Fruit of the Spirit of Lo^e.
pnd Dire£^ionsto the divine fTifdom. By B A, pr. bound i s,

A Teftimony to the Truth of God, as held by the People called
fakers i being a Ihort Vindication of them* ^lom AhaSes din^ Mifrepre-

* 4 fettfAtifint

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femations often put upon them by Envious Jpoflate'y and Mercenary
Mverfarles. price 3 ^.

, The Gloriovis Brightnefs of tlie Gofpel-Day, Difpcning the Shadows
of the Legal Difpenlation ; and whatfoever eUe of huma-^ invention
hath been fnper-added thereunto. Set forth, in fome Oblervacions
made on a late Pawphkt czl^cd a Divide Treat ife, ( written by wav of
Ejfdy, and pretending to Dc in on lira te, according to the MjaicaJ PhiU
cjuphy^ that Wdter-Bitpuj'm, Impfuion of Hands, and the Commem ratlm
of the Deatli and Paliion ol our ever iJieRed Lord and Saviour, under
the Species of Bread and Wine, wereali ofthem fuitdbly and Homo-
gencally adapted to the prefe nt imperfeft State of Nature, as Man
confifts of Body, SorI and S|)irit. ) By Th nm EUwood, price i s.

The \Noxki<j^ Samuel Fijrjer^ in Folio.

Cetinihus and Elion : Or the Herelie of Tithing uncjjerthe Gofpel De-
teOed ; in fome Obfervations upon a Book ent.tuled, M Ejja) concern^
ing the Dhinc Flight of Tithes : By the Author Of the Snak^e in the Grafs,
Together with an Lllay concerning the Firft Rife of Tithes : And an
EOay againfi their- iJivine Right, price 8 d*

An abridgment of £M/^5i«r /^<?wf/;////ij's; EcclffiafticalHiftory, in two
Parts. Fart I. A Compendious tcmmem ration of the Remarkableft
LbrckjU^l's which are contained in that Famous Hiftory. Part 11. A
Sumni sry or brief hint of the Twelve Pc r fee 11 1 ions fuftained by the ^«-
cent Chnfiians: with a Compendious P^r^p'-r^z/e upon the fame, wherc-
unto is added a Cata'ogue of the Syn'^ds and C urtfelsj which were after
the dtysoftheAooftles*, together with a hint of what was decreed in
the i'^ivrc hyivilli am CatiV. price 1 5. »

Mufa rar3?neticaj or, a rra£laue of Chrifl-ian rpiftles, on fundry
Occalions, in Verfe. By William Madey. price td.

A Vindicxiion of iVonien.s Preachitig, as tv-Ufrom hoh Scripture and an^
tknt Writings, as frcm the Paruphrafe and N'otes of the judicious John
Locke, on 1 Cor s\ By lofuh ^larl^^1. price i s

A New Difcourfe of Trade, wherein is Recommended, feveral weigh-
ty Points r^ lating to the Companies of Merchants. The Aft of Navi-
gation, Naturalization of strangers, And our Wookn Manufaftures,
The ballance of Trade, (^c. by Sr. 7o/tjh LhiJu. price bound 2 j.

The way to K:akhi long Life and Haopinefs: Or, a Difcourfe of
Temperance, and the particular Nature of ell things requifite for the
Life of Man, ^c, by Thomas Irycn, Student in Piiyfi.k. Price
bound 4 s. 6 d.

The good Houfe-w^ife made a Do£lor, Or Healths choice and fure
Friend. Being a Plain way of Natures own Prefcribing, to Prevent
and Cure moft('ifraf€s incicienrto Men, Women and Children, by Diet
and Kkchin phyTK^ osly, with fi.me Remarks' on the Praftice of
Phyfick and Chimiftrv, by Thomas Trym. Stud? r in Phyfick. The
Second Edition. To which is added fome Obfervarjons on the Tedious
Methods of Unfkilful Surgeons; with cheap and Eafie Remedies, by
the fam.e Author, price bound is, 6 d.

Where alfo may be had Bibles, Teftamcrts, Concoi tiances. Spelling
Bo-jks, Priiriers, Horn-Books; with ' > riting-Paper, and Pa per- Books,
lnk-Powckr> <^c. And Marriage Ccrtificaces on Parchment, Stamp'd.

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