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<DATE>05-22-07</DATE>
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<NAME>Mona Logarbo</NAME>
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<FRONT>
<DIV1 TYPE="title page">
<PB REF="1" MS="y">
<P>Several
SERMONS
AND
DISCOVRSES
OF
William Dell
Mini&s;ter of the <HI>Go&s;pel;</HI>
Sometimes attending both the
Generals in the ARMY:
AND
Now Ma&s;ter of GONVIL and CAIUS
Colledge in CAMBRIDGE.</P>
<P>Heretofore publi&s;hed at &s;everal times,
and on &s;everal occa&s;ions; and now gathered
in one Volumn, for the benefit of the faithful,
and conviction of the world.</P>
<P><HI>LONDON,</HI>
Printed for <HI>Giles Calvert</HI> at the Sign of the <HI>Black-Spread-Eagle,</HI>
at the We&s;t-end of <HI>Pauls</HI> towards
Ludgate. 1652.</P>
</DIV1>
<DIV1 TYPE="to the reader">
<PB REF="2">
<PB REF="2">
<HEAD>A Preface to the Reader.</HEAD>
<P>_WE are almo&s;t at the end of Bookes; the&s;e paper works
are now preaching their own Funerals; whil&s;t they
are holding forth the &s;pirit, the letter is growen old
and is dying into the newne&s;s of the &s;pirit, and there
looks to be found, into which all things &s;hall be re|&s;olved,
being re&s;tored out of their enmity, as into
their Original whence they came; even Preaching and Preachers,
Apo&s;tles, Prophets, Evangeli&s;ts, Pa&s;tors, and Teachers, given
<HI>for the perfecting of the Saints,</HI><NOTE PLACE="marg">Ephe&s;. 4. 11, 12, 13.</NOTE> <HI>for the edifying of the body of
Chri&s;t, till we all come in the unity of the faith, and of the
knowledge of the Son of God, unto a perfect man, unto the mea|&s;ure
of the &s;tature of the fulne&s;s of Chri&s;t;</HI> till we come into a
&s;piritual uniformity in Chri&s;t, being all filled and cloathed with him,
beyond all external forms, which are the rudiments and elements
of children, with which &s;tate there is no uniformity con&s;i&s;tent, there
being in it &s;o many &s;everal &s;tatures and ages; And the De&s;ign of
&V;niformity upon that is from none but Satan, to kill Chri&s;t whil&s;t
he is a Child, and &s;tifle him in his &s;wadling cloathes, though the
pretence be with <HI>Herod</HI> to give him honour and wor&s;hip. But how
vain are the&s;e plots upon him, who &s;hall &s;ubdue all things to him&s;elf
and <HI>&s;wallow up death,</HI> or the <HI>vail</HI> (a part whereof external forms
are) into victory and bring forth judgement with triumph? He &s;hall
&s;wallow up all, and ri&s;e up out of that which hath &s;wallowed him and
been his grave, and that have we been, and made every thing to be,
who are now giving up our dead,<NOTE PLACE="marg">E&s;ai. 25 7. 8.</NOTE> expecting to live in the liberty of
of our pri&s;oner, whom we &s;ee at la&s;t to be our Lord, and Life. We
are now by an earthquake and the &s;haking of the pri&s;on beginning to
awake; and to make to our Pri&s;oners feet, as the Jaylor at <HI>Philippi,</HI> did
to <HI>Paul,</HI><NOTE PLACE="marg">Acts 16.</NOTE> and <HI>Silas</HI> his, looking for Salvation there, &amp; waiting when he
will <HI>lead</HI> his <HI>Captivity Captive,</HI> and convert us from being Goales,
and Tombs, to be his City, and Temple, built of precious &s;tones, in
whom he will live and walk, and cau&s;e us to live and walk in him.
We are giving up our own life, which is death, finding in the&s;e pre|&s;ent
earthquakes the true life which hath been buryed in us, now
ri&s;ing, and are with the whole Creation groaning to be found in him,
<PB REF="3">
giving up all that we thought gain as lo&s;s, and rejoycing in our de|crea&s;e
&s;eeing his encrea&s;e, and our dying dayly becau&s;e he lives.</P>
<P>And we glory in him who hath wrought us to this, to be content to
lo&s;e our lives that we might find them, now that the day is coming
when <HI>all that will find their life &s;hall lo&s;e it;</HI> and what&s;oever comes
not into him, the fire of de&s;truction &s;hall take hold of it, and it &s;hall
be thrown with death and hell into the lake.</P>
<P>The en&s;uing Treati&s;es, have begotten this in me, or driven it forth
into a Preface or Epi&s;tle, for which the book came into my hands, by
a Friends direction, which office of love I could not refu&s;e, however
con&s;cious of my own unworthine&s;s. And I cannot di&s;mi&s;s it with &s;o
&s;hort a Preface, having the Author and book in my heart, and that
venting it &s;elf out of its abundance, yet not as <HI>Solomons</HI> fool who
<HI>hath his heart in his mouth,</HI> pouring out all that is in it, or more then
is convenient for an Epi&s;tolary De&s;igne, which is only to be a &s;igne to
acquaint the Reader of what good entertainment there is to be found
within.</P>
<P>It is time now for us to hear of power which is in the Spirit, who &s;o
long have been oppo&s;ing it, and langui&s;hing in fle&s;h, in man, in forms
external, in wi&s;dom of words, in Mini&s;ters, Preachers, Writers, Books,
&V;niver&s;ities, Moralities, Councels, Synods, A&s;&s;emblies, Civil
and worldly Power, in&s;tead of &s;tanding upright and being &s;trong in
the Lord, and the power of his might; we have only exhibited a <HI>&s;hell</HI>
and <HI>carca&s;e</HI> of Religion, and have held out our &s;elves the generation
which the&s;e la&s;t Times by the expre&s;&s;e prediction of the &s;pirit were to
bring forth, <HI>Having a form of godline&s;s, but denying the power
thereof.</HI> It hath been the <HI>hour</HI> and <HI>power</HI> of <HI>Darkne&s;s;</HI> the man
of &s;in his revealing, and <HI>&s;itting in the Temple of God, and holding
forth him&s;elf to be God;</HI> The Spirit hath given this Man large
Rope,<NOTE PLACE="marg">2 Tim. 3. 5.</NOTE> he hath &s;uffered this <HI>Ab&s;olom</HI> the underminer of his Father
<HI>David,</HI> his hair to grow, and is now coming forth the &s;trong and
&s;pread and tall oak where this man is hanging, and twi&s;ting him&s;elf
for his de&s;truction; He hath been contented to become the &s;tone,
though <HI>precious</HI> and the <HI>head of the Corner,</HI> to be <HI>rejected by the
builders,</HI> that Satan and all his Kingdom might <HI>fall</HI> upon him, and
<HI>da&s;h</HI> them&s;elves to pieces; and he is plea&s;ed to make his way through
the&s;e clouds, and to ri&s;e more gloriou&s;ly the King of <HI>I&s;rael</HI> from under
the &s;tuff, higher by the head and &s;houlders then any, <HI>annointed with
the oyl of gladne&s;s above his fellows; This is the Child &s;et for
<PB REF="3">
the fall and ri&s;ing of many in I&s;rael, and a &s;ign to be &s;poken
again&s;t;</HI> Chri&s;t <HI>the power of God, and wi&s;dom of God, the
fooli&s;hne&s;s and weakne&s;s of man.</HI></P>
<P>What de&s;tructions do we &s;ee already made? what <HI>heaps upon
heaps by a Jaw-bone of an A&s;s?</HI> the <HI>weakne&s;s of God &s;tronger
then man, and the fooli&s;hne&s;s of God wi&s;er then man;</HI> How far
is the day of the Lord already ri&s;en upon the <HI>tall Cedars of Lebanon</HI>
and the <HI>oakes of Ba&s;han,</HI><NOTE PLACE="marg">E&s;a. 2. 12. 13.</NOTE> and the high <HI>mountains and</HI> Hils, upon
the <HI>high Towers</HI> and <HI>fenced Wals?</HI> what ruine upon the&s;e? how ma|ny
gallant Ships wrackt, how many plea&s;ant Pictures defaced? And
yet the re&s;t of the trees and &s;hips and Towers; the high things which
yet &s;tand, do not <HI>fear</HI> nor <HI>lay to heart,</HI> nor begin to &s;toop and bow of
them&s;elves, but &s;ay <HI>we &s;it as a Queen, and &s;hall &s;ee no &s;orrow;</HI>
they &s;ee not who is ri&s;en; They bribe their own con&s;ciences as they
did the Soldiers, lea&s;t they &s;hould &s;peak the truth; they are far
from asking the que&s;tion, <HI>What ayled thee O &s;ea that thou fledde&s;t,
and thou Jordan that thou wa&s;t driven back! ye mountains that
ye skipped like Rams! Tremble thou earth at the pre&s;ence of
the Lord;</HI> Power belongs to God, he <HI>puls down one,</HI> and <HI>&s;ets up
another;</HI> How hath he broken the <HI>&s;taff</HI> of the wicked, the <HI>Scepter</HI>
of the rulers? how hath hell enlarged her &s;elf! and what glory and
pomp is &s;ent down thither, which &s;tand ex&s;pecting tho&s;e by who&s;e
hand they were thrown down, to come to them, and have taken up
a Proverb to entertain them with!<NOTE PLACE="marg">E&s;a. 14. 9.</NOTE> <HI>Hell from beneath is moved
for thee, to meet thee at thy coming; it &s;tirreth up the dead for
thee, and all the chief ones of the earth; it hath rai&s;ed up from
the thrones all the Kings of the nations; all they &s;hall &s;peak and
&s;ay unto thee, art thou al&s;o become weak as we! art thou</HI> become
like to us! <HI>The worm is &s;pread under thee, and the worms cover
thee,</HI> &amp;c.</P>
<P>Humane <HI>Learning,</HI><NOTE PLACE="marg">Gen 49 5.</NOTE> the <HI>excellency</HI> of <HI>power and &s;trength crea|ted,
thou Ruben my fir&s;t born,</HI> the <HI>head</HI> of this world, thou &s;halt be
made the <HI>tayl;</HI> thou that wilt <HI>comprehend</HI> Chri&s;t, thou that wilt
bring God into thy compa&s;s and under thy &s;pan, and <HI>weigh</HI> him in thy
<HI>ballance,</HI> thou that knowe&s;t no &s;pirit nor wi&s;dom be&s;ides thy &s;elf, thou
that condemne&s;t that which is not there for folly and weakne&s;s; thou
<HI>Lucifer</HI> &s;on <HI>of the morning,</HI> that ha&s;t &s;aid, <HI>I will a&s;cend into hea|ven,
and &s;et my Throne above the Stars, I will be like the mo&s;t
high;</HI> thou &s;pirit of the world that wilt acknowledge none above
<PB REF="4">
thee, <HI>Thou &s;halt not excell becau&s;e thou did&s;t a&s;cend into my
bed; he went up to my couch;</HI> I will ri&s;e out of the <HI>weak</HI> and
<HI>fooli&s;h things</HI> to <HI>confound thee;</HI> I will <HI>ordain &s;trength out of
the mouth of babes and &s;ucklings</HI> to undoe thee; I will fight again&s;t
thee in the Carpenters Son and the Fi&s;hermen: Judah <HI>&s;hall have the
Scepter,</HI><NOTE PLACE="marg">Gen 49. 10. 11.</NOTE> <HI>binding his Foal unto the Vine, and his A&s;&s;es Colt unto
the choyce Vine:</HI> The King that rides on the A&s;s, and the Foal of
an A&s;s, whom the Boys and Girls follow with the voyce of <HI>Ho&s;anna,</HI>
&s;hall de&s;troy your Place and Nation: O ye Scribes, Phari&s;es,
Lawyers, Rabbies, after that you have mocked him, and crucified him,
done to him what ever you li&s;ted, he will ri&s;e again, and <HI>fear will take
hold of you as &s;orrow upon a woman,</HI> and you <HI>wil call to the Rocks
and Mountains to fall upon you,</HI> and &s;o go unto <HI>your own</HI> Place.</P>
<P>And thou Independency, the faire&s;t Form, the mo&s;t beautiful Face
as yet that the Sun hath looked on, The world hath thrown <HI>dirt</HI> on
thee,<NOTE PLACE="marg">Num. 12. 14.</NOTE> and di&s;gui&s;ed thee, which thou ha&s;t wa&s;hed off; take heed <HI>thy
Father &s;pit</HI> not <HI>in thy Face;</HI> that will make thee a&s;hamed indeed:
Thou art <HI>Rachel,</HI> thou ha&s;t <HI>with great wre&s;tlings prevailed,</HI> and
brought forth <HI>Gad,</HI> a Troop, and ha&s;t routed, pur&s;ued, de&s;troyed, taken;
if thou lift up thy &s;elf again&s;t thy root that bears thee, that &s;pirit that
hath lifted thee up, thou &s;halt be &s;o dealt withal, in thy high minded|ne&s;s,
if thou work not <HI>out thy &s;alvation in fear and trembling.</HI></P>
<P>And thou <HI>Righteou&s;ne&s;s</HI> that derive&s;t thy pedegree from <HI>Adam</HI>
and &s;tande&s;t in the Law, and walke&s;t like a Queen in mans wi&s;dom
and Forms of Religions, &s;hine&s;t in the outward <HI>Court</HI> that is <HI>given
to the Gentiles to be trodden under foot,</HI> thou ha&s;t a beauty as if
it were of the holy place, and looke&s;t like the <HI>Spou&s;e</HI> and Bride of the
<HI>Lamb;</HI> but thou &s;halt be di&s;covered a ba&s;e Harlot and Strumpet,
whil&s;t thou &s;ette&s;t up thy &s;elf again&s;t <HI>the righteou&s;ne&s;s of the Spirit:</HI>
And when thou &s;halt fight again&s;t him as a Bla&s;phemer, and thinke&s;t
to de&s;troy him, as thou ha&s;t Epi&s;copacy and Presbytery, when thou
&s;halt look that <HI>Jeru&s;alem</HI> &s;hould <HI>fall before</HI> thee, as the <HI>gods</HI> of the
<HI>Nations,</HI><NOTE PLACE="marg">E&s;. 37. 12.</NOTE> <HI>Gozan and Haran and Re&s;eph,</HI> and the children of <HI>Eden,</HI>
which were in <HI>Tela&s;&s;ar;</HI> when thou &s;halt come to lay hold on Chri&s;t as
a bla&s;phemer, and &s;halt go forth like <HI>Samp&s;on</HI> thinking <HI>to do as thou
ha&s;t done at other times;</HI> when thy zeal &s;hall gather an Army
that goes upon the breadth of the earth, and thou compa&s;&s;e&s;t the Camp
of the Saints about,<NOTE PLACE="marg">Revel. 20. 9.</NOTE> and the beloved City, then &s;hall <HI>fire come
down from God</HI> out of Heaven and devour thee. Then &s;halt thou
<PB REF="4">
find that &s;word of the Lord which hath drunken blood, and eat fle&s;h,
to fall out of thy hand, and &s;halt &s;ee a battel fought in a way of war
that thou never knewe&s;t, having only known <HI>carnal weapons,</HI> a bat|tel
not <HI>with confu&s;ed noy&s;e and garments rowled in blood;</HI><NOTE PLACE="marg">E&s;. 9. 5.</NOTE> but this
&s;hall be with burning and fuel of fire; for <HI>his name is wonderful, who
hath the Government on his &s;houlders,</HI> in the day of his begetting,
which is his manife&s;tation or declaratiou with power; Then no more
<HI>Iron</HI> again&s;t <HI>Iron,</HI><NOTE PLACE="marg">Acts 13. 32.</NOTE> <HI>fle&s;h</HI> again&s;t <HI>fle&s;h,</HI> the <HI>pot&s;herds</HI> again&s;t the <HI>pot|&s;herds</HI>
of the earth; The naked <HI>power of the Spirit, the holy arm of
the Lord</HI> made bare, &s;hall make a &s;upper to the <GAP DESC="illegible" RESP="tech" EXTENT="2 letters">wls of the ayr, of the
fle&s;h of Kings and Captains, and mighty men and hor&s;es, and them
that &s;it thereon, and there &s;hall the <HI>bea&s;t</HI> be taken and <HI>the fal&s;e Pro|phet;</HI>
No more <HI>carnal weapons</HI> thenceforth; they &s;hall all be <HI>beaten
into mattocks</HI> and <HI>pruning hooks,</HI> when the <HI>earth</HI> &s;hall be <HI>filled
with the knowledge of the Lord, as the waters cover the Sea;</HI>
then <HI>I looked</HI> and <HI>every Iland fled away,</HI> and the <HI>Mountains were
not found; I &s;aw none but the Lamb &s;tanding on the Mount
Sion,</HI> and <HI>with him a hundred, forty and four thou&s;and, having his
Fathers name written on their foreheads,</HI> and I <HI>heard the voyuce of
Harpers harping with their Harpers, and they &s;ung a new Song.</HI></P>
<P>This manner of War, God was plea&s;ed to come forth in, in the A|po&s;tles,
and Primitive Chri&s;tians, who had laid the world on its
back, and made it like <HI>Sodom</HI> and <HI>Gomorrah,</HI> had not the <HI>Trum|pet</HI>
&s;ounded a retreat, and that power which was abroad, retired
again, that the world might <HI>recover</HI> its deadly <HI>wound,</HI> and get up upon his legs again, that <HI>the man of &s;in</HI> might be <HI>fully revealed,</HI> in
the return of this power to be utterly con&s;umed when it &s;hall come in
the brightne&s;s of its glory.</P>
<P>And thou <HI>Rule, authority</HI> and <HI>power earthly,</HI> that wilt not
acknowledge the Lord; thou <HI>earth</HI> that do&s;t not <HI>tremble at the pre|&s;ence
of the Lord,</HI> his day will be on thee to put thee down: if the
<HI>Ho&s;t of Heaven,</HI> tho&s;e <HI>Powers</HI> be &s;haken, thou mu&s;t not look for a
<HI>priviledge</HI> and <HI>exemption;</HI> and though thou ha&s;t been made like
<HI>Nebuchadnezzar,</HI> the <HI>&s;ervant of the Lord</HI> to pull down tho&s;e heavenly
powers, that kept not their <HI>fir&s;t</HI> e&s;tate, and ha&s;t been a <HI>&s;courge</HI> upon the
<HI>Powers</HI> of the Earth, and &s;mote them in wrath, though thou ha&s;t been
a feller among the <HI>Cedars of Lebanon,</HI> thou that ha&s;t broken the
<HI>Gold</HI> and <HI>Silver,</HI><NOTE PLACE="marg">Dan. 2. 31.</NOTE> and the <HI>Bra&s;s</HI> with thy <HI>Iron feet;</HI> remember that
the <HI>Iron is mixed with clay,</HI> that &s;hews thy weakne&s;s; thou &s;halt be
<PB REF="5">
&s;hattered to pieces by that <HI>&s;tone cut out of the mountain without
hands,</HI> when Satan &s;hall lead thee again&s;t him as again&s;t a Bla&s;|phemer.</P>
<P>Therefore, you <HI>Heavens</HI> and <HI>Religious Forms</HI> that are putting
for the Government of the world, and &s;adling Kingdoms and Re
publiks, and making them the <HI>Bea&s;t</HI> to carry <HI>the fal&s;e Prophet,</HI>
which now begins to kick and winch, and look upon thee that rideth.</P>
<P>And you <HI>Mountaines</HI> of the earth; worldly Powers that &s;ay in
your hearts, <HI>We will a&s;cend into Heaven and &s;et our throne above
the Stars of God;</HI> that will exerci&s;e a <HI>Judicature</HI> in Heaven, and
determine of things of the Kingdom of God, which the Spirit hath
kept in his own hands; you may break one the other, earthen pot|&s;heards;
But if you joyn again&s;t the Spirit, and be one as Jew and
Gentile, <HI>Herod</HI> and <HI>Pilate</HI> again&s;t Chri&s;t, it will be your everla&s;ting
<HI>breaking;</HI> &s;o that a man cannot gather a <HI>Sherd</HI> of you to <HI>take fire
from the hearth,</HI> or water out of the Pit; for <HI>God hath &s;et his King
upon his holy Hill;</HI> and you are but <HI>&s;heaves</HI> again&s;t a hearth of
fire. The Power of Chri&s;t is coming forth; happy they that wait for
it. <HI>The Lord &s;hall &s;end the rod of his power out of Sion; be
thou Ruler in the mid&s;t of thine enemies.</HI> P&s;al. 110.</P>
<P>All <HI>Forms</HI> and <HI>Shadows</HI> &s;hall <HI>flie away;</HI> and the <HI>new creature</HI>
only abide; and they that walk after <HI>this</HI> Rule, peace be on <HI>them,</HI> and
mercy,<NOTE PLACE="marg">Gal. 6.</NOTE> and upon the I&s;rael of God.</P>
<P>The &s;piritual Church &s;hall ri&s;e and be e&s;tabli&s;hed in the <HI>beauty of
holine&s;s.</HI><NOTE PLACE="marg">P&s;alm. 148.</NOTE> The&s;e are the tidings of this Book; <HI>And I heard a
voyce &s;aying Hallelujah, Prai&s;e the Lord from the Heavens, pray&s;e
him all ye heights, pray&s;e him all ye Angels of his;</HI> all the wi&s;dom
of man; <HI>Pray&s;e him Sun and Moon,</HI> all worldly Magi&s;trates;
<HI>prai&s;e him all the Stars of light,</HI> all Mini&s;ters, Pa&s;tors, Teachers;
<HI>pray&s;e him ye Heavens of Heavens;</HI> all Forms and Churches, and
what ever of you <HI>excel,</HI> and are lifted up above others; <HI>exalt the
Lord,</HI> not your &s;elves; <HI>for his name only is excellent, his glory is
above the Earth and Heavens;</HI><NOTE PLACE="marg">ver&s;. 13. 14.</NOTE> he al&s;o <HI>exalteth</HI> the <HI>Horns</HI> of his
people, the pray&s;e of all his Saints, even of the children of I&s;rael a
people neer to him. Thy part be among the&s;e, who ever art the
Reader, it is the de&s;ires and prayer of him who knows no greater, no
other happine&s;s,</P>
<CLOSER><SIGNED>Who is thine as to it
Chri&s;top. Goad.</SIGNED></CLOSER>
</DIV1>
</FRONT>
<GROUP>
<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="5">
<P>CHRIST'S
SPIRIT,
A
Chri&s;tians Strength:
OR,
A plain di&s;covery of the mighty
and invincible power, that all Be|lievers
receive through the gift
of the SPIRIT.</P>
<P>Fir&s;t held forth in two Sermons, on <HI>Act.</HI> 1. 8. and
after publi&s;hed for the in&s;truction and u&s;e of tho&s;e
that are &s;piritual, <HI>Anno</HI> 1645.</P>
<P>By WILLIAM DELL,
Mini&s;ter of the Go&s;pel of JESUS CHRIST
at <HI>Yelden</HI> in the County of <HI>Bedford.</HI></P>
<Q><BIBL>1 Cor. 4. 19. 20,</BIBL>
<P>I will come to you &s;hortly if the Lord will, and will know
not the &s;peech of them that are puffed up, but the power.
For the Kingdom of God is not in word but in power.</P></Q>
<Q><BIBL>2 Tim. 3. 5.</BIBL>
<P>Having a form of Godline&s;s, but denying the power of it;
from &s;uch turn away.</P></Q>
<P>London, <HI>Printed for</HI> Hen. Cripps <HI>and</HI> Lod. Lloyd, 1651.</P>
</DIV1>
<DIV1 TYPE="dedication">
<PB REF="6">
<PB REF="6">
<HEAD>To the Right Honorable the
Lady ELIZABETH Counte&s;s
of BULLINGBROOK.</HEAD>
<OPENER><SALUTE>Right Honourable,</SALUTE></OPENER>
<P>_THe <HI>form</HI> of Godline&s;s, is very <HI>common</HI> in
the&s;e dayes of ours; but the <HI>power</HI> of it, is
very <HI>rare.</HI> How <HI>few</HI> per&s;ons, &s;hall we
finde in the <HI>vi&s;ible Church,</HI> who live
and act in the <HI>&s;trength of God?</HI> But ge|nerally,
men do, what ever they do, in their
<HI>own</HI> &s;trength, and that not onely in <HI>humane</HI> things, but in
<HI>divine.</HI> How &s;eldom do we &s;ee, either in <HI>Mini&s;ters</HI> or
<HI>Chri&s;tians,</HI> in the di&s;charge of their duties in their &s;eve|ral
places, more then the <HI>power of men?</HI> The greate&s;t
part by far, not onely of tho&s;e who are called <HI>Chri&s;tians,</HI>
but al&s;o of forward <HI>Profe&s;&s;ors,</HI> being ignorant what it is,
<HI>to be &s;trengthened with might in the inner man, ac|cording
to the glorious power of the great God.</HI>
How <HI>little</HI> is there (among all our plenty) of <HI>that</HI> preaching,
which is not in the plau&s;ible words of mans wi&s;dom, but in
the demon&s;tration of the <HI>Spirit</HI> and <HI>Power?</HI> How few
<HI>Congregations</HI> (among the many that are in the King|dom)
are gathered together in the <HI>Spirit</HI> and <HI>Power</HI> of our
Lord Je&s;us Chri&s;t? How few of <HI>tho&s;e</HI> Chri&s;tians are
there, in whom is the <HI>exceeding greatne&s;s of Gods
power,</HI> together with the <HI>effectual working</HI> of it? But
the <HI>form of Godline&s;s,</HI> is now become, almo&s;t the <HI>co|vering
of all fle&s;h,</HI> and in the&s;e dayes of light and know|ledge,
<PB REF="7">
it is accounted by all (that are not down-right A|thei&s;ts)
a great &s;hame, not to <HI>&s;eem</HI> to be religious. And
when men, and families, and Congregations, are gotten
into this <HI>form,</HI> they think them&s;elves both <HI>&s;afe</HI> and <HI>hap|py,</HI>
as being near the &s;uburbs of the Kingdom of God, and
clo&s;e Neighbours to the Saints. And this <HI>form of godli|ne&s;s,</HI>
as it is of very ea&s;ie compliance with fle&s;h and blood,
in this particular, in that according to this, men onely make
their <HI>actions new,</HI> retaining &s;till their <HI>old natures; &s;o</HI>
it is al&s;o of great credit and e&s;teem, with <HI>carnal Go&s;pel|lers.</HI>
But the <HI>&s;piritual man judgeth all things, and yet
he him&s;elf is judged of no man:</HI> and he being partaker
of the power of God him&s;elf, can in &s;ome mea&s;ure di&s;cern
both the <HI>pre&s;ence</HI> and <HI>want</HI> of it in others, both which he
knows in his own experience.</P>
<P>Now this <HI>form of godline&s;s,</HI> is, when men are godly
without God, and anoynted without Chri&s;t, and regenerate
not having the Spirit; that is, when they have a <HI>&s;em|blance,</HI>
of holine&s;s, but not the <HI>thing</HI> it &s;elf: a &s;emblance of
<HI>grace,</HI> retaining their <HI>old natures.</HI> And &s;uch Chri&s;tians
as the&s;e, perform <HI>&s;piritual</HI> duties, with <HI>natural</HI> &s;trength,
<HI>heavenly</HI> duties, with <HI>earthly</HI> &s;trength, the <HI>works</HI> of God,
with the <HI>power</HI> of men. In the <HI>Religion</HI> of the&s;e men,
there is the <HI>outward</HI> duty done, and it may be very &s;peciou&s;|ly
and <HI>plau&s;ibly,</HI> but there is none of <HI>Chri&s;t,</HI> nor the <HI>Spirit</HI>
in the duty. There is <HI>their own working</HI> towards God,
which is faint and faithle&s;s, and not <HI>Gods own working</HI>
in them towards him&s;elf, which is lively and mighty: and
all the religious acts they do are onely their <HI>own</HI> operations,
and not the operations of <HI>God</HI> in them.</P>
<P>This <HI>form of godline&s;s,</HI> how plea&s;ing &s;oever it be to
a mans <HI>&s;elf,</HI> and of what reckoning &s;oever with <HI>others,</HI>
who are like him&s;elf, yet is indeed, of very <HI>evil</HI> and <HI>wo|ful
con&s;equence,</HI> whether we regard the <HI>doings</HI> or
<PB REF="7">
<HI>&s;ufferings,</HI> unto which this <HI>form</HI> nece&s;&s;arily engages.</P>
<P>For fir&s;t, when men by occa&s;ion of this <HI>form</HI> are called
forth to do the great <HI>works</HI> of God, and yet are de&s;titute of
the <HI>power</HI> of God, their <HI>duties</HI> are above their <HI>&s;trength,</HI>
and their <HI>&s;trength</HI> bears no proportion to their <HI>duties.</HI> And
&s;o &s;ooner or later, meeting with <HI>difficulties,</HI> they faint, and
langui&s;h as a Snail, their <HI>works</HI> being too high for their
<HI>faculties.</HI> For <HI>nature</HI> being &s;trained above its power, and
offering at that which is beyond its abilities, by degrees
grows <HI>weary,</HI> and returns to its <HI>old temper</HI> again. And
he that &s;ought that <HI>glory</HI> which was <HI>not</HI> his own, at la&s;t
lies down in his <HI>own &s;hame.</HI></P>
<P>Again, the <HI>form of godline&s;s</HI> expo&s;es a man to tho&s;e
<HI>evils,</HI> that are incident to the faithful becau&s;e of <HI>godli|ne&s;s.</HI>
Now when a man hath the <HI>&s;ame evils,</HI> with the faith|ful,
and not the <HI>&s;ame power</HI> to &s;upport him under tho&s;e
evils; when men have the &s;ame evils in the <HI>fle&s;h,</HI> but not
the &s;ame power in the <HI>Spirit,</HI> the &s;ame <HI>burthens</HI> on their
&s;houlders, but not the &s;ame <HI>everla&s;ting arms</HI> underneath
them, they fall <HI>&s;adly</HI> and <HI>de&s;perately,</HI> to the great <HI>&s;candal</HI>
of the ways of God.</P>
<P>However, if men be not called forth, to &s;uch <HI>eminent</HI>
doings and &s;ufferings, and &s;o &s;cape &s;uch <HI>manife&s;t</HI> di&s;co|veries
and downfals: yet the <HI>form of godline&s;s,</HI> hath this
evil in it, That it brings a man onely to the <HI>trouble&s;ome</HI>
part of <HI>Religion,</HI> but not to the <HI>comfortable;</HI> it engages
a man in the &s;ame <HI>duties</HI> with the godly, but &s;upplies him
not with the &s;ame <HI>&s;trength;</HI> it involves him in the
&s;ame <HI>bitterne&s;s of fle&s;h,</HI> but doth not furni&s;h him with
the &s;ame <HI>joy of Spirit.</HI> For as &s;uch a mans <HI>Religion,</HI> doth
not reach above fle&s;h and blood, no more doth his <HI>&s;trength</HI>
and <HI>comforts.</HI> And &s;o he performs duties at a <HI>low</HI> rate;
yea and his <HI>bare</HI> and <HI>empty form,</HI> ca&s;ts a black vail
upon <HI>Religion,</HI> and utterly ob&s;cures its <HI>beauty,</HI> and <HI>glory,</HI>
<PB REF="8">
and makes the world judge meanly of it, and to think it a
matter only of <HI>&s;ingularity</HI> and <HI>humour,</HI> and not of <HI>power.</HI>
Whereas when a <HI>Chri&s;tian</HI> walks in the <HI>&s;trength</HI> of the
<HI>Spirit,</HI> doing and &s;uffering the will of God, <HI>beyond</HI> all
&s;trength and abilities of <HI>fle&s;h</HI> and <HI>blood,</HI> the world often
times <HI>wonders</HI> and <HI>gazes</HI> at him, and many are provoked
to <HI>glorifie God,</HI> who hath given &s;uch power to <HI>men.</HI></P>
<P>For this <HI>power of godline&s;s,</HI> among other things, hath
the&s;e <HI>three</HI> advantages.</P>
<P>1. It makes a man do every duty <HI>&s;trongly</HI> and <HI>mighti|ly.</HI>
And whatever, might take a man off from duty, or
di&s;tract and di&s;turbe him in it, all fals to <HI>nothing</HI> before
this <HI>power.</HI> There is that <HI>&s;trength,</HI> in each duty, performed
by the power of the <HI>anoynting,</HI> which declares it to be the
operation of <HI>God him&s;elf</HI> in man, and nothing el&s;e, but the
very <HI>power of God,</HI> that is, Je&s;us Chri&s;t him&s;elf, in
action in us.</P>
<P>2. It makes a man <HI>inflexible</HI> in the ways of God, that he
&s;hall neither turn to the right hand, nor to the left, but take
<HI>&s;traight &s;teps</HI> towards the mark &s;et before him. No fear
nor favours, nor frowns, nor flatteries, nor temptations, nor
in&s;inuations nor de&s;igns of others, nor ends of his own, can
turn him a&s;ide. He carries &s;uch <HI>&s;trength</HI> in his Spirit, as
he can never be <HI>bended,</HI> and &s;o far forth as he partakes
of the <HI>power of God,</HI> is as <HI>unmoveable</HI> and <HI>unchange|able,</HI>
as God him &s;elf.</P>
<P>3. It makes a man <HI>invincible,</HI> by all <HI>evils</HI> and <HI>enemies.</HI>
Becau&s;e all the power <HI>again&s;t</HI> him, is but the power of the
<HI>creature,</HI> but the power <HI>in</HI> him, is the power of <HI>God.</HI> And
the power of <HI>God,</HI> ea&s;ily <HI>overcomes</HI> the mightie&s;t power of the
<HI>creature,</HI> but is never <HI>overcome</HI> by it. And if this
power in a <HI>Chri&s;tian,</HI> &s;hould be prevailed again&s;t, <HI>God</HI>
him&s;elf who is that power, &s;hould be conquered, which is
impo&s;sible.</P>
<P><PB REF="8">
To conclude, the <HI>power of godline&s;s,</HI> is the doer of
every duty, in Gods Kingdom, the &s;ubduer of every &s;in, the
conquerour of each tribulation and temptation, the life of
every performance, the glory of each grace, the beauty of a
Chri&s;tians life, the &s;tability of his conver&s;ation, the lu&s;tre
of his Religion, his great Honour and excellency both in do|ing
and &s;uffering, yea it is the very glory of God him&s;elf, in
the Church of God; for by <HI>faith,</HI> the Lord ari&s;es on us, and
by this <HI>power of godline&s;s,</HI> his glory is &s;een upon us.</P>
<P>The&s;e con&s;iderations, right honourable, moved me to
di&s;cour&s;e of the <HI>power of the Holy Spirit</HI> coming on all
<HI>Chri&s;tians, Mini&s;ters</HI> and <HI>People.</HI> And be&s;ides the <HI>im|portunity</HI>
of &s;ome <HI>other</HI> friends, your <HI>Honours</HI> earne&s;t
de&s;ires of the&s;e notes, hath e&s;pecially prevailed with me to
publi&s;h them. Not that I am worthy to publi&s;h any thing,
but that the <HI>truth of God</HI> is worthy to be publi&s;hed, be the
<HI>in&s;trument</HI> never &s;o mean and unworthy. And although I
well know, the <HI>doubtful &s;ucce&s;s</HI> of &s;uch undertakings as
the&s;e, yet in this matter I am not at all <HI>carefull,</HI> being mo&s;t
willing to be bound up in one condition with the <HI>truth</HI> of
God, and to have with it, the &s;ame common <HI>friends</HI> and
enemies. Be&s;ides if <HI>Chri&s;t</HI> dwell in my heart by <HI>faith,</HI> I car|ry
in my bo&s;ome already, my <HI>reward,</HI> out of whom, I neither
regard <HI>prai&s;e</HI> or <HI>di&s;prai&s;e, good</HI> or <HI>evil.</HI></P>
<P>Now I was bold to prefix your <HI>Honours name</HI> to the&s;e
Notes, becau&s;e your <HI>de&s;ire</HI> of them, hath made them yours,
and al&s;o your many noble favors are a &s;trong and continual
engagement, for me to &s;erve you, according to what God hath
made me. E&s;pecially I remember your extraordinary <HI>com|pa&s;&s;ion,</HI>
and <HI>bowels</HI> towards me, in the day of my deepe&s;t
<HI>di&s;tre&s;s,</HI> when my &s;oul drew near to the Pit, and the &s;hadow
of death &s;ate upon my eye lids, and I had not the lea&s;t drop
of comfort, either from earth or heaven; Your Honor then
&s;hewed me the <HI>kindne&s;s of the Lord,</HI> and encompa&s;&s;ed me
<PB REF="9">
both with your pitty and goodne&s;s, though then through
bitterne&s;s of &s;pirit, I ta&s;ted it not. Wherefore when I re|member
the <HI>wonderful</HI> goodne&s;s of God to me after &s;o great
<HI>&s;orrow</HI> and <HI>darkne&s;s,</HI> I cannot forget that <HI>part</HI> of his
goodne&s;s, which he was plea&s;ed to admini&s;ter to me by your
<HI>Honours hands;</HI> And the remembrance of this, cau&s;es me
to pray, that God would double the <HI>&s;ame</HI> goodne&s;s on you,
and that he would pour forth upon my <HI>Lord,</HI> your <HI>Honour,</HI>
your <HI>noble off-&s;pring</HI> and <HI>family,</HI> this power of the holy
Spirit, here treated of: which &s;hall render you, a <HI>thou&s;and</HI>
times more precious and excellent, before <HI>God</HI> and his
<HI>Saints,</HI> then all <HI>worldly</HI> Honour aud Nobility what&s;oever.
And by this means, &s;hall <HI>Religion</HI> &s;hine in your Family, in
its <HI>native</HI> beauty and lu&s;tre, and the Kingdom of God,
which &s;tands not in <HI>word,</HI> but in <HI>power,</HI> &s;hall appear in its
<HI>bright glory</HI> among you, till the Kingdom of the <HI>Son,</HI> fir&s;t
<HI>fit</HI> you, and then after <HI>deliver</HI> you up to the Kingdom of the
<HI>Father,</HI> and God be all in all immediately;</P>
<CLOSER><SIGNED>Which is the earne&s;t prayer
of your mo&s;t humble and
faithful &s;ervant
WILLIAM DELL.</SIGNED></CLOSER>
</DIV1>
<DIV1 TYPE="summary of contents">
<PB REF="9">
<HEAD>The Contents.</HEAD>
<LIST>
<ITEM>_THe Context.</ITEM>
<ITEM>The Explication of the Words.</ITEM>
<ITEM>Three General Doctrines.
   <LIST>
<ITEM>1. That Chri&s;t gives his own people &s;uf+ficient
   &s;trength for their imployments; his
   own &s;trength for his own Works.</ITEM>
<ITEM>2. That when Chri&s;t leaves his people in regard of &s;en&s;e,
   he never leaves them without a promi&s;e; and in that pro|mi&s;e
   his Spiritual pre&s;ence.</ITEM>
<ITEM>3. That the pouring forth of the &s;pirit, is the means
   whereby God both increa&s;es and governs his Church.</ITEM>
</LIST></ITEM>
<ITEM>The more &s;pecial Doctrine from the words, is That the receiving of the Spirit, is the receiving of power. For the Spirit it &s;elf is power,
   <LIST>
<ITEM>1. E&s;&s;entially in it &s;elf.</ITEM>
<ITEM>2. Operatively in us. By being in us,
     <LIST>
<ITEM>1. A Spirit of Knowledge,</ITEM>
<ITEM>2. Of Truth,</ITEM>
<ITEM>3. Of Wi&s;dom,</ITEM>
<ITEM>4. of Faith, which inables us
       <LIST>
<ITEM>To do</ITEM>
<ITEM>Indure</ITEM>
</LIST>
     the &s;ame things with Chri&s;t him&s;elf.</ITEM>
<ITEM>5. Of Righteou&s;ne&s;s, in
       <LIST>
<ITEM>De&s;troying &s;in.</ITEM>
<ITEM>Imparting Grace.</ITEM>
</LIST>
     </ITEM>
<ITEM>6. Of the fear of the Lord.</ITEM>
<ITEM>7. Of Love and &V;nity.</ITEM>
</LIST></ITEM>
<ITEM><PB REF="10">The U&s;e, twofold.
   <LIST>
<ITEM>1. Exhortation, to inforce this;
   the nece&s;sity of having this
   power is urged, in reference
     <LIST>
<ITEM>1. To Mini&s;ters.</ITEM>
<ITEM>2. To all Chri&s;tians.</ITEM>
</LIST>
    
     <LIST>
<ITEM>1. <HI>Mini&s;ters</HI> &s;tand in need of the power of the Spirit to
     come upon them.
       <LIST>
<ITEM>1. Becau&s;e, without they have this power, they are de&s;ti|tute
       of all power.</ITEM>
<ITEM>2. Without this power they are in&s;ufficient for the work
       of the Mini&s;tery: As being unable,
         <LIST>
<ITEM>1. To preach the Word, that is the true Spiritual and li|ving Word of God.</ITEM>
<ITEM>2. To preach it zealou&s;ly and powerfully;</ITEM>
</LIST>
       But without this pre&s;ence of the Spirit of power,
          <LIST>
<ITEM>1. Their Mini&s;tery is cold and hath no heat in it.</ITEM>
<ITEM>2. Weak and hath no &s;trength in it.</ITEM>
<ITEM>3. To per&s;evere in their mini&s;tery and to carry it on a|gain&s;t all oppo&s;ition and contradiction.</ITEM>
<ITEM>4. To reprove the world of &s;in. For the Spirit of judge|ment, mu&s;t needs be accompanied with the &s;pirit of might.</ITEM>
<ITEM>5. To incounter and overcome the Devil.</ITEM>
<ITEM>6. To inable them to be comfortable and invincible a|gain&s;t all evils and enemies.</ITEM>
</LIST>
       </ITEM>
</LIST>
     </ITEM>
<ITEM>2. <HI>Chri&s;tians;</HI> this Spirit of power, and power of the Spirit is nece&s;&s;ary for all Chri&s;tians, as well as Mini&s;ters.
         <LIST>
<ITEM><HI>Object.</HI> But do all Chri&s;tians receive the Spirit of God, as well as Mini&s;ters?</ITEM>
<ITEM><HI>An&s;w.</HI> Yes, equally and alike; without any diffe|rence.</ITEM>
</LIST>
     Now this Spirit of power is nece&s;&s;ary for them,
       <LIST>
<ITEM>1. To di&s;tingu&s;h them from reprobates and Devils. </ITEM>
<ITEM>2. To exalt them above all the re&s;t of mankinde who are de&s;titute of the Spirit.</ITEM>
<ITEM>3. To unite them unto Chri&s;t.</ITEM>
</LIST>
     <PB REF="10"> And the power of the Spirit is nece&s;&s;ary for them,
       <LIST>
<ITEM>1. To change their natures; which is the daily work of the Spirit, till all be renewed.</ITEM>
<ITEM>2. To work grace in them; and each grace, is &s;o much of the power of the Spirit in the fle&s;h.</ITEM>
<ITEM>3. To inable them to mortifie &s;in; and the power of the Spirit mortifies,
         <LIST>
<ITEM>1. The whole body of &s;in in all its parts and members, and</ITEM>
<ITEM>2. Each particular &s;trong corruption.</ITEM>
</LIST>
       </ITEM>
<ITEM>4. To performe duties. For no more &s;trength in any du|ties then of the Spirit in them.</ITEM>
<ITEM>5. To confe&s;s the Word before Kings, and Magi&s;trates.</ITEM>
<ITEM>6. To publi&s;h the word, and that both
         <LIST>
<ITEM>1. In private,</ITEM>
<ITEM>2. In publique, in ca&s;e of nece&s;sity.</ITEM>
</LIST>
       </ITEM>
<ITEM>7. To &s;uffer and overcome affliction.
         <LIST>
<ITEM>Natural &s;trength, withdraws it &s;elf from the evil.</ITEM>
<ITEM>Spiritual &s;trength, &s;tands to it and overcomes it.</ITEM>
</LIST>
       </ITEM>
</LIST>
     </ITEM>
</LIST>
   </ITEM>
<ITEM>The &s;econd <HI>&V;&s;e,</HI> is for information and in&s;truction, &s;hewing that the way to obtain this power, is to obtain the Spirit; and to encrea&s;e this power, is to encrea&s;e the Spirit.
   <P>Now that we may obtain the Spirit, we mu&s;t fir&s;t prepare our &s;elves.</P>
     <LIST>
<ITEM>Wherein this preparation doth not con&s;i&s;t.</ITEM>
<ITEM>Wherein it doth con&s;i&s;t: that <GAP DESC="illegible" RESP="tech" EXTENT="1 word">, 
         <LIST>
<ITEM>1. In <HI>emptying</HI> us.</ITEM>
<ITEM>2. The work of the Spirit af<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">er he hath emptied us, is to fill us.</ITEM>
</LIST>
       </ITEM>
<ITEM>The means through wh<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">ch the Spirit is conveyed to us.
         <LIST>
<ITEM>1. By the Word; and his word, the Word of the Go&s;pel.</ITEM>
<ITEM>2. By Faith, whic<GAP DESC="illegible" RESP="tech" EXTENT="1 letter"> carries us to Chri&s;ts fle&s;h to receive of his Spirit.
         <PB REF="11"> Through the word and faith, we are born of God, and &s;o partake of the Spirit of God.</ITEM>
<ITEM>3. Prayer: and in prayer we may ask the Spirit either of the Father or the Son.</ITEM>
</LIST>
       Again that we may encrea&s;e the Spirit,
         <LIST>
<ITEM>1. We mu&s;t be con&s;tant and continual in the u&s;e of the Word.</ITEM>
<ITEM>2. We mu&s;t daily encrea&s;e faith.</ITEM>
<ITEM>3. Mu&s;t be much in prayer.</ITEM>
<ITEM>4. Mu&s;t withdraw our &s;eves from the creatures, and live loo&s;e from them.</ITEM>
<ITEM>5. Mu&s;t cea&s;e from our own works.</ITEM>
<ITEM>6. Mu&s;t give our &s;elves up to the Sprit that he may work his work in us.</ITEM>
<ITEM>7. The works of the Spirit we mu&s;t attribute to the Spirit, and not to our fle&s;h.</ITEM>
</LIST>
       </ITEM>
</LIST>
     </ITEM>
</LIST>
   </ITEM>
</LIST></ITEM>
</LIST>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="sermon">
<PB N="1" REF="11">
<HEAD>Chri&s;ts Spirit a Chri&s;tians &s;trength,
OR,
A plain di&s;covery of the mighty and invincible
power that all Believers receive through
the Gift of the SPIRIT.</HEAD>
<EPIGRAPH>
<BIBL>Acts 1. 8.</BIBL>
<Q>But ye &s;hall receive power, when the Holy Gho&s;t is come upon you,
and ye &s;hall be witne&s;&s;es unto me, &amp;c. Or,
You &s;hall receive the power of the Holy Gho&s;t coming upon you.</Q>
</EPIGRAPH>
<P>_THe&s;e words are the more <HI>remarkable,</HI> becau&s;e
they are the very <HI>la&s;t</HI> words in the confe|rence
between the <HI>Son</HI> of God, and his be|loved
<HI>Apo&s;tles,</HI> immediatly before his a|&s;cen&s;ion
into heaven. Now, you know, when
dear and intimate friends are to part, as
their <HI>love</HI> then runs &s;tronge&s;t, and their <HI>affe|ctions</HI>
are mo&s;t intire and vehement, &s;o then
al&s;o they e&s;pecially di&s;cour&s;e of tho&s;e things, wherein mo&s;t of all
they de&s;ire to be &s;atisfied, and re&s;olved. Thus was it between
<HI>Chri&s;t</HI> and his <HI>Apo&s;tles:</HI> never was there &s;uch dear and intimate
<HI>friend&s;hip,</HI> and &s;uch &s;incere and burning <HI>love</HI> between any, as be|tween
them. The <HI>Apo&s;tles,</HI> all of them, loved <HI>Chri&s;t</HI> mo&s;t truly,
and pa&s;&s;ionately; and <HI>Peter,</HI> who had three times <HI>denied</HI> him,
<PB N="2" REF="12">
three times profe&s;&s;ed his <HI>love</HI> to him, and being &s;orry that Chri&s;t
&s;hould que&s;tion his love the third time, he thus an&s;wered, <HI>Lord,
thou knowe&s;t all things, thou knowe&s;t that I love thee.</HI> And <HI>Chri&s;t</HI>
al&s;o loved them dearly, yea he loved <HI>them</HI><NOTE N="a" PLACE="marg">John 4 19.</NOTE> <HI>fir&s;t, and having</HI><NOTE N="b" PLACE="marg">John 13. 1.</NOTE> <HI>loved
his own, he loved them to the end,</HI> and &s;o he was not di&s;contented
with them, for their leaving and for&s;aking him, through-humane
infirmity, when he was led away to judgement and to death;
For though <HI>death</HI> quite puts out all <HI>natural</HI> love, yet <HI>spiritual</HI>
love is not <HI>extingui&s;hed,</HI> but <HI>enlarged</HI> by death. Now when &s;uch
<HI>loving</HI> friends as <HI>the&s;e,</HI> were even now ready to take their <HI>la&s;t</HI>
leave one of another, in regard of <HI>bodily</HI> pre&s;ence, who would not
mo&s;t willingly have been pre&s;ent, to have heard what di&s;cour&s;e
pa&s;&s;ed between <HI>Chri&s;t,</HI> and his <HI>Di&s;ciples,</HI> at this their la&s;t parting?</P>
<P>Now <HI>Luke</HI> acquaints us with the <HI>Whole &s;umme</HI> and &s;ub&s;tance of
<HI>Chri&s;ts</HI> di&s;cour&s;e with his <HI>Apo&s;tles,</HI><NOTE PLACE="marg">The &s;umm of Chri&s;ts di&s;|cour&s;e with his Di&s;ciples after his Re|&s;urrection, till his A&s;cen&s;ion.</NOTE> all the time he lived together
with them, after his <HI>Re&s;urrection,</HI> till the day wherein he <HI>A|&s;cended</HI>
into Heaven: In the third ver&s;e of this Chapter, he &s;aith,
he did di&s;cour&s;e with them, <HI>De Regno Dei, touching the Kingdome
of God.</HI> That is, not only touching his <HI>Spiritual Kingdom,</HI> which
he &s;ets up in each <HI>particular</HI> Chri&s;tian, and which begins at our
<HI>regeneration,</HI> and is con&s;ummate in <HI>glorification:</HI> but al&s;o touch|ing
his <HI>Mediatory</HI> and <HI>Monarchical Kingdom,</HI> which, in the
time appointed of his Father, he &s;hould &s;et up in the world;
<HI>When he &s;hould have the</HI><NOTE N="(a)" PLACE="marg">P&s;al. 2. 8.</NOTE> <HI>Heathen for his inheritance, and the
utmo&s;t ends of the earth for his po&s;&s;e&s;&s;ion, and</HI><NOTE N="(b)" PLACE="marg">Dan. 7. 14.</NOTE> <HI>all people and
Nations, and Languages &s;hould &s;erve him, and he</HI><NOTE N="(c)" PLACE="marg">P&s;al. 72. 8.</NOTE> <HI>&s;hould
reign from &s;ea to &s;ea, and from the river to the worlds end.</HI> This was
the <HI>&s;umm</HI> of Chri&s;ts di&s;cour&s;e with them. And the Apo&s;tles were
fully &s;atisfied touching the <HI>thing,</HI> onely they were un&s;atisfied
touching the <HI>time.</HI> For be&s;ides, that the &s;etting up of this <HI>King|dom</HI>
of the <HI>Me&s;&s;ias</HI> in the power, beauty, and glory of it, was
at that time the common di&s;cour&s;e and expectation of <HI>all I&s;rael;</HI>
the Apo&s;tles them&s;elves remembred many <HI>Prophe&s;ies</HI> and <HI>promi|&s;es</HI>
of the Old Te&s;tament, for the <HI>re&s;toring</HI> the Kingdom of <HI>Da|vid;</HI>
And this they thought <HI>Chri&s;t</HI> would have done, in the daies
of his <HI>fle&s;h;</HI> but <HI>pre&s;ently,</HI> all their hopes were bla&s;ted by his
<HI>death.</HI> But when they &s;aw him <HI>ri&s;en</HI> again from the <HI>dead,</HI> then
pre&s;ently their <HI>hearts</HI> were revived, into their former <HI>hopes;</HI> but
yet again, &s;eeing nothing done, all the time he conver&s;ed with
<PB N="3" REF="12">
them after the <HI>re&s;urrection,</HI> when now he was ready to <HI>A&s;cend</HI>
into Heaven, they de&s;ire him, <HI>fir&s;t,</HI> to re&s;olve them of this <HI>que&s;tion,</HI>
whether or no he would at that time, re&s;tore the Kingdom to I&s;|rael;
<HI>Lord</HI> (&s;ay they) <HI>Wilt thou at this time re&s;tore again the
Kingdom to I&s;rael?</HI> Now <HI>Chri&s;t,</HI> doth not deny, the <HI>re&s;toring</HI> of
the Kingdom to <HI>I&s;rael,</HI> but denies, to acquaint them with the <HI>time</HI>
when it &s;hould be done. He tells them, <HI>it was not for them to know
the times and &s;ea&s;ons, which the Father had put in his own power.</HI>
ver&s;e 7.</P>
<P>The like <HI>an&s;wer</HI> to the like <HI>demand, Daniel</HI> received in his
time. For when the <HI>Angel</HI> had repre&s;ented to <HI>Daniel,</HI> the totall
de&s;truction of the image of <HI>worldly Monarchy,</HI> together with the
<HI>ri&s;e</HI> and reign, and ruin of <HI>Antichri&s;t,</HI> and the &s;etting up of
<HI>Chri&s;ts Kingdom</HI> in the world, in the &s;tead of the two former,
<HI>Daniel</HI> &s;aid, Chap. 12. 8. <HI>And I heard, but I under&s;tood not; then
&s;aid I, O my Lord, What &s;hall be the end of the&s;e things? And he &s;aid,
Go thy way</HI> Daniel, <HI>for the words are clo&s;ed up and &s;ealed till the time
of the end.</HI> So that the <HI>Angel,</HI> who di&s;covered the <HI>things</HI> them&s;elves
to <HI>Daniel,</HI> refu&s;ed to di&s;cover to him plainly and expre&s;&s;ely, the
<HI>time</HI> when they &s;hould be done: but that was to be <HI>clo&s;ed</HI> and
<HI>&s;ealed</HI> up till the time of the <HI>end.</HI> And &s;o here in like manner, <HI>Chri&s;t</HI>
who had di&s;cour&s;ed largely and cleerly to the <HI>Di&s;ciples</HI> touch|ing
the <HI>Kingdom of God,</HI> yet denies to di&s;cover to them the
<HI>time,</HI> when it &s;hould be &s;et up in the <HI>world.</HI> And the rea&s;on
why he denied <HI>this</HI> to them, to whom he had not denyed
<HI>him&s;elf,</HI> was not for want of <HI>love,</HI> but becau&s;e the <HI>Father</HI>
had kept the time and &s;ea&s;on, wherein all this &s;hould be done,
in his <HI>own power.</HI> Had this been placed in <HI>Chri&s;ts</HI> power, he
had no doubt made <HI>it</HI> known to them, as well as he did tho&s;e
<HI>other things,</HI> which he had heard from his Father; but the <HI>Fa|ther</HI>
had not placed this in his <HI>Sons</HI> power, but had re&s;erved it
in his <HI>own:</HI> and the <HI>Apo&s;tles</HI> were not to <HI>pry</HI> after, that which was
<HI>hidden</HI> with God, but were to content them&s;elves with what he
had <HI>revealed.</HI></P>
<P>But though the <HI>Son</HI> did not reveal to them what the <HI>Father</HI>
had kept in his <HI>own</HI> power, yet he tells them, what the <HI>Father</HI>
had <HI>promi&s;ed</HI> unto them, and what he had al&s;o <HI>put</HI> into <HI>his</HI>
power, and what <HI>he</HI> would certainly <HI>perform</HI> ere long, and
that was <HI>the gift of the Spirit of power,</HI> &s;aying, <HI>But ye &s;hall re|ceive
<PB N="4" REF="13">
power when the Holy Gho&s;t is come upon you, and you &s;hall be
witne&s;&s;es to me, &amp;c.</HI> As if he &s;hould have &s;aid, Do not you trouble
your &s;elves about <HI>&s;ecret</HI> things, which &s;hall not be accompli&s;ht in
the world, till many yeers after you are fallen a&s;leep, but do you
mind your <HI>pre&s;ent</HI> bu&s;ine&s;s, wherein you are to &s;erve God, in your
generation; your <HI>pre&s;ent</HI> task is to be <HI>witne&s;&s;es</HI> unto me, in Je|ru&s;alem
and all Judea, and in Samaria, and to the utmo&s;t parts
of the earth; to <HI>declare</HI> and make <HI>known,</HI> what you have <HI>heard</HI>
and <HI>&s;een</HI> with your eyes, and <HI>looked</HI> upon, and your <HI>hands</HI> have
<HI>handled</HI> of the Word of life: you are to te&s;tifie to the world, my
<HI>Incarnation, Doctrine, Miracles. Life, Death, Re&s;urrection,</HI> and my
<HI>Kingdom</HI> and <HI>glory,</HI> that is to come; You are to make known
to the <HI>world,</HI> the high and deep, the great and glorious my&s;tery of
<HI>Chri&s;t</HI> and of the <HI>Go&s;pel;</HI> and that you may be fit for this great
and weighty work, you &s;hall receive the <HI>power of the Holy Gho&s;t:
you &s;hall receive power, when the Holy Gho&s;t is come upon you,
&amp;c.</HI></P>
<P>Which words al&s;o may be an <HI>An&s;wer</HI> to another que&s;ti|on
which the Di&s;ciples <HI>did,</HI> or <HI>might</HI> make, after this maner.</P>
<P>Our dear <HI>Lord</HI> and <HI>Ma&s;ter,</HI><NOTE PLACE="marg">Que&s;t.</NOTE> why wilt thou leave us, thy poor
<HI>Di&s;ciples,</HI> among &s;o many evils and enemies in the world, which
our <HI>weakne&s;s</HI> mu&s;t of nece&s;&s;ity &s;ink under? We well remember
how <HI>fearful</HI> and <HI>fooli&s;h</HI> we have been, while&s;t <HI>thou</HI> wa&s;t yet
<HI>with</HI> us; but how much more <HI>timorous</HI> and <HI>trembling</HI> &s;hall we
be, when thou art gone <HI>from</HI> us? When thou wa&s;t <HI>apprehended</HI>
by the armed power of the <HI>Magi&s;trates,</HI> thou knowe&s;t how <HI>we all</HI>
for&s;ook thee and fled; and I, &s;aid <HI>Peter,</HI> denied thee and <HI>for&s;wore</HI>
thee, at the voice of a &s;imple maid. And therefore if thou now
<HI>quite</HI> leave us, what <HI>Witne&s;&s;es</HI> are we like to be unto thee, and
what <HI>Preachers</HI> of thy <HI>Name,</HI> among the ob&s;tinate <HI>Jews,</HI> among
the angry and inraged <HI>Rulers,</HI> and people, who will be ready, for
thy <HI>Names</HI> &s;ake, every day to deliver us up to a new death? And
how &s;hall we be able to &s;tand amid&s;t &s;o many difficulties, trou|bles,
di&s;tre&s;&s;es, oppo&s;itions and per&s;ecutions, when thou ha&s;t <HI>left</HI>
us? Surely, we are &s;uch <HI>weak</HI> and <HI>infirm</HI> creatures, that we &s;hall
never be able to hold out, but &s;hall lie down both in <HI>&s;hame</HI> and
<HI>&s;orrow.</HI></P>
<P>To this <HI>Chri&s;t</HI> an&s;wers in the&s;e words,<NOTE PLACE="marg">An&s;w.</NOTE> <HI>Accipietis virtutem, You
&s;hall receive the power of the Holy Gho&s;t coming upon you.</HI> As if he
<PB N="5" REF="13">
&s;hould have &s;aid, You have a <HI>hard task</HI> indeed, but you &s;hall be
furni&s;hed with <HI>proportionable power.</HI> The bu&s;ine&s;s you are to
undertake, is not <HI>humane,</HI> but <HI>Divine;</HI> the things that you are to
teach, are not <HI>carnal,</HI> but <HI>&s;piritual;</HI> the work that you are to &s;et
upon, is not <HI>mans</HI> work, but <HI>Gods:</HI> you are to act among <HI>men</HI> for
<HI>God;</HI> you are to act in the <HI>world,</HI> again&s;t the <HI>world;</HI> you are to act
again&s;t the <HI>devill,</HI> in the very mid&s;t of the <HI>devils</HI> Kingdom. You
are to convert <HI>Infidels;</HI> to make, of <HI>Heathens, Chri&s;tians;</HI> to bring
them <HI>neer</HI> unto God, who are now <HI>without God in the world;</HI>
to carry <HI>the light of heaven,</HI> up and down this <HI>dark</HI> world, a|mong
the people that &s;it in <HI>darkne&s;s,</HI> and &s;hadow of <HI>death,</HI> to &s;hew
them the way to <HI>life</HI> and <HI>&s;alvation;</HI> you are to turn the <HI>world</HI>
up&s;ide down; to change the <HI>manners,</HI> and <HI>cu&s;tomes</HI> of the people;
to bring them off from the <HI>idolatry</HI> of their <HI>forefathers,</HI> to wor&s;hip
the <HI>true</HI> God in <HI>&s;pirit</HI> and <HI>truth;</HI> you are to reduce the <HI>earth</HI> in|to
conformity with <HI>heaven,</HI> and &s;et up <HI>Gods</HI> Kingdom, here in
this <HI>pre&s;ent</HI> world. And all this you &s;hall not do, in <HI>ea&s;e</HI> and <HI>qui|etne&s;s,</HI>
and <HI>pro&s;perity,</HI> and <HI>plea&s;ure;</HI> but while&s;t you are thus im|ployed
and bu&s;ied, you &s;hall have the <HI>whole world</HI> ri&s;e up again&s;t
you, and the <HI>devil</HI> pro&s;ecuting you with his <HI>utmo&s;t</HI> power through
wicked men, and you &s;hall not onely be <HI>hated</HI> of all men, for my
names &s;ake, but you &s;hall be even <HI>overwhelmed</HI> with reproaches,
obloquies, &s;landers, oppo&s;itions, per&s;ecutions, pri&s;ons, torments,
deaths. And therefore that you may be able both to <HI>do</HI> and to
<HI>&s;uffer</HI> all the&s;e things, <HI>You &s;hall receive the power of the Holy Gho&s;t
coming upon you.</HI></P>
<P>Now from the&s;e words, we &s;hall note &s;omething <HI>generally,</HI> and
&s;omething more <HI>particularly.</HI></P>
<P>In <HI>general</HI> three things. The fir&s;t is this:</P>
<P>1. That as <HI>Chri&s;t</HI> will not &s;uffer his Di&s;ciples to be <HI>tempted</HI> a|bove
their power,<NOTE PLACE="marg">1. General Doctrine.</NOTE> &s;o neither to be <HI>imployed</HI> above their power;
but he furni&s;hes them with power <HI>&s;ufficient,</HI> both for their <HI>tempta|tions,</HI>
and for their <HI>imployments;</HI> for their <HI>&s;ufferings,</HI> and for their
<HI>doings.</HI> And as <HI>Souldiers,</HI> that are under a wi&s;e and carefull <HI>Com|mander,</HI>
when they are neer an <HI>ingagement,</HI> are not &s;uffered to
run <HI>ra&s;hly</HI> upon the enemy, nor permitted to go forth to battle
till they are <HI>armed,</HI> and <HI>mounted;</HI> &s;o <HI>Chri&s;t</HI> would not &s;uffer his
<HI>Di&s;ciples,</HI> to go forth in <HI>his</HI> warfare, to incounter &s;o many evils,
and oppo&s;itions, and per&s;ecutions, and the whole power of the
<PB N="6" REF="14">
<HI>world,</HI> and of the <HI>Devil,</HI> till fir&s;t he had armed them with the
power of <HI>Holy Spirit; Ye &s;hall receive power when the Holy Gho&s;t
is come upon you, &amp;c.</HI></P>
<P><HI>Chri&s;t</HI> alwayes gives unto all tho&s;e whom he &s;ends forth and
imployes, of his <HI>own power,</HI> for his <HI>own works; heavenly</HI> power
for <HI>heavenly</HI> works, <HI>&s;piritual</HI> power for <HI>&s;piritual</HI> works, the pow|er
<HI>of God,</HI> to do the works <HI>of God.</HI> Indeed Chri&s;t gives unto &s;ome
a <HI>greater</HI> mea&s;ure of power, and to &s;ome a <HI>le&s;&s;er,</HI> according as he
intends to u&s;e &s;ome, in <HI>greater</HI> works and difficulties, and &s;ome in
<HI>le&s;&s;er;</HI> but &s;till they have of <HI>Chri&s;ts power,</HI> whether <HI>more</HI> or <HI>le&s;&s;e,</HI>
who are imployed by <HI>Chri&s;t;</HI> and a <HI>little</HI> of that power that is com|municated
by <HI>Chri&s;t,</HI> will inable a man to do <HI>great</HI> things, far
greater then the <HI>world</HI> &s;u&s;pects, or imagines.</P>
<P>So that we may judge of our <HI>calling</HI> to any bu&s;ine&s;s, and of our
<HI>imployment</HI> in it, by the <HI>power</HI> we have received from <HI>Chri&s;t</HI> for
it. If we have <HI>none</HI> of the power of <HI>Chri&s;t,</HI> we were never &s;et on
work by <HI>Chri&s;t;</HI> for <HI>Chri&s;t</HI> never &s;ets any, on <HI>his work,</HI> with
out communicating unto them of his <HI>power.</HI> And hereby we may
certainly know and conclude, that tho&s;e in the <HI>Mini&s;tery,</HI> that
are loo&s;e and vitious, and idle, and negligent, and in&s;ufficient for
that work, were never <HI>called</HI> to it, nor <HI>imployed</HI> in it, by <HI>Chri&s;t,</HI>
but they <HI>run</HI> of their own heads, when they were not <HI>&s;ent,</HI> and
mini&s;ter in the Church for the <HI>gain of money,</HI> and <HI>preach</HI> onely
that they might <HI>live.</HI> Whereas if <HI>Chri&s;t</HI> had imployed them in
that calling, he would have furni&s;hed them with <HI>abilities</HI> for it:
and they being de&s;titute of &s;uch <HI>abilities,</HI> it is mo&s;t evident, they
were not &s;ent by <HI>Chri&s;t.</HI><NOTE PLACE="marg">Melius e&s;t, nullum habere, quam &s;acrile|gum, impium &amp; &s;celeratum mini&s;trum, qui non venit ni&s;i ut mactet &amp;. perdat, &s;icut fur &amp; latro. <HI>Luth. de in|&s;tit. Mini&s;tr. Eccl.</HI></NOTE></P>
<P>Judge then what a kinde of <HI>Reformation</HI> this church were like
to have, if &s;ome men might have their minds; who would have
<HI>ignorant</HI> and <HI>in&s;ufficient</HI> men, yea <HI>loo&s;e</HI> and <HI>prophane</HI> men, tolerated
in the Mini&s;try, under pretence of <HI>keeping up ordinances;</HI> when
yet <HI>&s;uch</HI> men, were never <HI>imployed</HI> by Chri&s;t, nor <HI>&s;upplyed</HI> with
any power from him: Yea and what <HI>ordinances</HI> (I pray) are
tho&s;e like to be, which are kept up by men that are <HI>carnal,</HI> not ha|ving
the <HI>Spirit?</HI> But you &s;ee here that <HI>Chri&s;ts</HI> way and wi&s;dom,
was <HI>different</HI> from this; for he <HI>fir&s;t</HI> gives the <HI>Apo&s;tles,</HI> the power of
the <HI>Spirit,</HI> and then <HI>&s;ent</HI> them to preach, when he had fir&s;t <HI>inabled</HI>
them to preach.</P>
<P>2. You &s;ee here,<NOTE PLACE="marg">2. General Doctrine.</NOTE> that <HI>Chri&s;t</HI> being to leave his <HI>Di&s;ciples,</HI> in re|gard
<PB N="7" REF="14">
of his <HI>bodily</HI> pre&s;ence, yet leaves behind him the <HI>promi&s;e</HI> of
the Spirit of power; and this was &s;ome <HI>e&s;tabli&s;hment</HI> to them, yea
this gave great <HI>joy</HI> and <HI>comfort</HI> to them, who before had their
hearts filled with <HI>&s;orrow.</HI></P>
<P><HI>Chri&s;t,</HI> though &s;ometime he leave his people in regard of <HI>&s;en&s;e,</HI>
yet he never leaves them without a <HI>promi&s;e.</HI> The &s;oul &s;ometimes,
in the hours of temptation and de&s;ertion, may want the <HI>&s;en&s;e</HI> and
feeling of Chri&s;t, but it never wants a <HI>promi&s;e</HI> from Chri&s;t: and
the <HI>promi&s;e</HI> makes Chri&s;t <HI>pre&s;ent,</HI> in his <HI>ab&s;ence.</HI> For <HI>Chri&s;t</HI> him|&s;elf
is <HI>&s;piritually</HI> pre&s;ent, in the <HI>promi&s;e,</HI> and not <HI>Chri&s;t</HI> onely, but
the <HI>Holy Spirit</HI> al&s;o; for <HI>Chri&s;t,</HI> and the <HI>Spirit,</HI> are never <HI>a&s;under,</HI>
but as the <HI>Father</HI> and the <HI>Son.</HI> are <HI>one,</HI> &s;o is <HI>Chri&s;t</HI> and the <HI>Spirit
one,</HI> and all are in the <HI>promi&s;e.</HI> And &s;o the <HI>promi&s;e</HI> is able to up|hold
the &s;oul in any condition, not becau&s;e of its <HI>own nature,</HI>
but becau&s;e <HI>God</HI> and <HI>Chri&s;t</HI> and the <HI>Spirit</HI> are pre&s;ent in the <HI>Pro|mi&s;e,</HI>
and they are infinitely able to &s;upport the &s;oul through the
<HI>Promi&s;e,</HI> under the greate&s;t evils either of <HI>earth</HI> or <HI>hell.</HI> Now
this injoyment of God in the <HI>Promi&s;e,</HI> is the injoyment of <HI>faith,</HI>
and not of <HI>&s;en&s;e;</HI> and this injoyment of <HI>faith,</HI> is the mo&s;t <HI>excellent</HI>
and <HI>intimate</HI> injoyment of Chri&s;t. And thus may the &s;oul, injoy
Chri&s;ts <HI>pre&s;ence</HI> in his <HI>ab&s;ence;</HI> his pre&s;ence according to <HI>faith,</HI>
in his ab&s;ence according to <HI>&s;ence.</HI> And therefore <HI>Chri&s;t</HI> departing
from his Di&s;ciples in regard of his <HI>bodily</HI> pre&s;ence, leaves with
them the <HI>promi&s;e</HI> of the <HI>Holy Spirit,</HI> and in that promi&s;e, his <HI>&s;pi|ritual</HI>
pre&s;ence. And this is the <HI>wor&s;t</HI> condition, that <HI>Chri&s;t</HI> ever
leaves his true <HI>Church</HI> in; he leaves them his pre&s;ence in a <HI>Promi&s;e,</HI>
when in regard of <HI>&s;en&s;e,</HI> he for&s;akes them.</P>
<P>3. Note,<NOTE PLACE="marg">3. General Doctrine.</NOTE> that <HI>Luke</HI> being to &s;peak in this Book of the <HI>Acts
of the Apo&s;tles,</HI> of the <HI>propagating</HI> and <HI>inlarging,</HI> and <HI>governing</HI>
the <HI>Chri&s;tian</HI> Church, doth <HI>fir&s;t</HI> make mention, of the <HI>pouring
forth of the Spirit,</HI> and that both upon the <HI>Apo&s;tles,</HI> and after|wards
upon the <HI>Di&s;ciples.</HI> Signifying hereby, that there is no|thing
&s;o <HI>nece&s;&s;ary,</HI> for the increa&s;e and well ordering of the true
<HI>Church</HI> of Chri&s;t, as <HI>the pouring forth of the Spirit.</HI> And therefore
they are altogether deceived, and walk in the light of <HI>Nature</HI> and
not of <HI>God,</HI> who think the <HI>increa&s;e,</HI> and <HI>propagation,</HI> and <HI>pre&s;ervati|on,</HI>
and <HI>e&s;tabli&s;hment,</HI> and <HI>order,</HI> and ordering, of the <HI>Church</HI> of
God, depend e&s;pecially upon the <HI>Councels,</HI> and <HI>Decrees,</HI> and <HI>Con|&s;titutions</HI>
of <HI>men:</HI> and that without <HI>the&s;e,</HI> the Church of <HI>God,</HI> would
<PB N="8" REF="15">
&s;oon come to woful <HI>di&s;order,</HI> yea to utter <HI>ruine</HI> and <HI>confu&s;ion;</HI> as
if <HI>Chri&s;t</HI> and his <HI>Spirit</HI> &s;ate idle in heaven, and had <HI>left</HI> the whole
bu&s;ine&s;s of his Church to <HI>men:</HI> and the <HI>&s;acred power</HI> confirmed
with the <HI>&s;ecular,</HI> were abundantly &s;ufficient, for the <HI>increa&s;e</HI> and
<HI>well ordering</HI> of the Church. In the mean time, not regarding
the <HI>promi&s;e</HI> of the <HI>Father,</HI> or the <HI>pouring</HI> out of the <HI>Spirit</HI> by the
<HI>Son.</HI> And this is the very <HI>my&s;tery, of the my&s;tery of iniquity</HI> among
us, and the very <HI>head</HI> of Antichri&s;t, which is yet to be broken. And
therefore let us know, that as the P&s;almi&s;t &s;aith, <HI>Except the Lord
build the hou&s;e, they labor in vain that build it: and except the Lord
keep the City, the watchman watcheth but in vain:</HI> &s;o al&s;o except
the <HI>Lord</HI> through his <HI>Word,</HI> pour forth the promi&s;e of the <HI>Spirit,</HI>
and by that <HI>Spirit</HI> of his, in and through the <HI>Word inlarge</HI> and <HI>go|vern</HI>
the Church, they <HI>labor in vain,</HI> that undertake the&s;e things
of <HI>them&s;elves.</HI> For it is the <HI>Spirit</HI> alone, that through the faithful
mini&s;try of the <HI>Word,</HI> makes the <HI>increa&s;e</HI> of the Church, and layes
hold on all the <HI>elect,</HI> and brings them through <HI>faith,</HI> into the unity
of the <HI>Son</HI> and of the <HI>Father,</HI> and teaches them, and orders them,
and governs them, and pre&s;erves them. And therefore you &s;ee
here, that the <HI>promi&s;e of the Spirit</HI> is fir&s;t performed, before the
<HI>Church</HI> of God hath any <HI>inlargement,</HI> or <HI>government.</HI></P>
<P><HI>And now from the&s;e</HI> general <HI>things we proceed to the words
more</HI> particularly.<NOTE PLACE="marg">The particular handling of the words.</NOTE> Ye &s;hall receive power when the Holy Gho&s;t is
come upon you.</P>
<P>And here we may note two things.</P>
<P>1. What he <HI>promi&s;es</HI> them, and that is <HI>Power; you &s;hall receive
power.</HI></P>
<P>2. How they &s;hould be made <HI>partakers</HI> of that power, and
that was, <HI>by the Holy Spirits coming upon them.</HI></P>
<P>The <HI>point</HI> we will in&s;i&s;t on from <HI>both,</HI> is this.</P>
<P>That <HI>the receiving of the Spirit is the receiving of power:</HI><NOTE PLACE="marg">The Doctr.</NOTE> till we
receive the <HI>Spirit,</HI> we are altogether <HI>without</HI> power; and when
we receive the <HI>Spirit,</HI> then fir&s;t of all, do we <HI>receive</HI> power; <HI>power
from on high.</HI></P>
<P>By <HI>nature,</HI> we are all without <HI>&s;trength,</HI> weak, impotent crea|tures,
utterly <HI>unable</HI> to any thing, that is <HI>truly</HI> and <HI>&s;piritually</HI>
righteous and good. For by nature, we are nothing but fle&s;h;
<HI>for that which is born of fle&s;h is fle&s;h, and all fle&s;h is gra&s;s,</HI> a fa|ding,
withering and decaying thing, together with all the <HI>flow|ers</HI>
<PB N="9" REF="15">
of it, that is, the perfections and excellencies of it. So that by
<HI>nature,</HI> we are all <HI>without</HI> power, becau&s;e we are nothing but <HI>fle&s;h,</HI>
of which, weakne&s;s is an in&s;eparable adjunct.</P>
<P>But when we receive the <HI>Spirit,</HI><NOTE PLACE="marg">The Spirit is Power two wayes.</NOTE> we receive <HI>power:</HI> for <HI>power</HI> is
an in&s;eparable adjunct of the <HI>Spirit,</HI> as <HI>weakne&s;s</HI> is of <HI>fle&s;h:</HI> yea the
<HI>Spirit it &s;elf</HI> which is given us, is <HI>power,</HI> and that both <HI>e&s;&s;entially</HI>
and <HI>operatively,</HI> in it &s;elf, and in us.</P>
<P>1. The <HI>Spirit</HI> is power <HI>e&s;&s;entially</HI> in it &s;elf: for it is <HI>one God</HI>
with the <HI>Father</HI> and the <HI>Son,</HI><NOTE PLACE="marg">1. E&s;&s;entially in it &s;elf.</NOTE> co-e&s;&s;ential, co-equal, co-eternal;
and &s;o as <HI>Chri&s;t,</HI> is the power of God, &s;o al&s;o is the <HI>&s;pirit,</HI> the
power of God; yea the <HI>&s;pirit</HI> is the <HI>God</HI> of power, a&s;wel as the
<HI>power</HI> of God. So that the <HI>Spirit</HI> is power in him&s;elf <HI>e&s;&s;entially,</HI>
and he that partakes of the power of the <HI>&s;pirit,</HI> partakes of that
power, which is <HI>God</HI> and no <HI>creature.</HI></P>
<P>2. The <HI>Spirit,</HI><NOTE PLACE="marg">2. Operatively in us; By be|ing in us;</NOTE> is power <HI>operatively</HI> in us, by being in us,</P>
<P>1. A <HI>Spirit of Knowledge;</HI> for the Holy Spirit teaches us to know
<HI>the things that are freely given to us of God;</HI> yea, he teaches us to
know, what <HI>&s;in</HI> is, and what <HI>righteou&s;ne&s;s;</HI> what <HI>death</HI> is, and
what <HI>life;</HI> what <HI>Heaven</HI> is,<NOTE PLACE="marg">1. A Spirit of Knowledge.</NOTE> and what <HI>hell;</HI> what <HI>our &s;elves</HI> are,
and what <HI>God</HI> is, and the&s;e things he teaches us to know, <HI>otherwi&s;e</HI>
then other men know them. In a word, the <HI>&s;pirit</HI> teaches a <HI>Chri|&s;tian</HI>
to know <HI>all things,</HI> that is, to know <HI>God</HI> and the <HI>Kingdom</HI> of
God, and all the <HI>things</HI> of both, all <HI>other</HI> things being <HI>nothing</HI> in
compari&s;on of the&s;e. Thus the <HI>Holy Spirit</HI> is a <HI>Spirit</HI> of <HI>knowledge</HI> in
us, and &s;o of <HI>power;</HI> for <HI>knowledge is the &s;trength of a man.</HI> Whereas
an <HI>ignorant</HI> man is a <HI>weak</HI> man, you may carry him whither you
will; but <HI>knowledge,</HI> renders a man &s;trong and unmoveable. And in
all things, wherein the <HI>Holy Spirit</HI> is a &s;pirit of <HI>knowledge</HI> in us, he
is al&s;o a &s;pirit of &s;trength.</P>
<P>The <HI>Holy Spirit</HI> is a &s;pirit of <HI>Power</HI> in us, by being in us a
<HI>&s;pirit of Truth.</HI> And &s;o the <HI>&s;pirit</HI> is,<NOTE PLACE="marg">2. A Spirit of Power.</NOTE> becau&s;e it doth not
onely lead us <HI>unto the truth</HI> (that is unto the word which is
the onely truth, as it is written, <HI>Sanctifie them through the truth,
thy Word is truth</HI>) but al&s;o the <HI>Spirit</HI> leads <HI>us into the Truth;</HI>
it leads <HI>us</HI> into the <HI>truth,</HI> and the <HI>truth</HI> into <HI>us,</HI> till we and it, be|come
<HI>one</HI> by an in&s;eparable union. The <HI>Holy Spirit</HI> takes a be|leever,
and leads him, into <HI>one</HI> truth after <HI>another,</HI> till at la&s;t it
lead him into <HI>all truth.</HI> Now wherein the Spirit, is a <HI>Spirit of
truth</HI> to us, it is a <HI>Spirit of Power;</HI> for through the <HI>truth</HI> we learn
<PB N="10" REF="16">
from the <HI>Spirit of truth,</HI> we are altogether <HI>&s;tedfa&s;t</HI> and <HI>unmovable,</HI>
among variety of <HI>different</HI> and <HI>contrary</HI> winds of <HI>Doctrine.</HI> And
this is the very cau&s;e, that among &s;o many <HI>divi&s;ions,</HI> and <HI>facti|ons,</HI>
and <HI>errours,</HI> and <HI>here&s;ies,</HI> which wofully prevail in the&s;e pre&s;ent
times of ours, the people of God are not <HI>&s;educed</HI> and <HI>overcome,</HI>
to wit, becau&s;e <HI>they are all taught of God,</HI> of <HI>God</HI> and not of <HI>men,</HI>
and have the <HI>Spirit</HI> of <HI>truth,</HI> to lead them into the <HI>truth;</HI> the <HI>Spi|rit</HI>
I &s;ay and not <HI>men:</HI> and &s;o it is <HI>impo&s;&s;ible,</HI> that they &s;hould <HI>fully</HI>
and <HI>finally</HI> be deceived. For wherein we are <HI>taught</HI> by the <HI>Spirit</HI>
of God, it is unpo&s;&s;ible we &s;hould be <HI>perverted</HI> by men.
Whereas on the <HI>contrary,</HI> the true ground, why &s;o many are
<HI>&s;educed</HI> and <HI>overcom,</HI> by the errors and here&s;ies of this age, is&punc; be|cau&s;e
they have taken up their <HI>religion</HI> onely from <HI>mans teaching,</HI>
and have received their opinions or doctrine from <HI>men:</HI> and &s;o
what <HI>one</HI> man hath <HI>taught</HI> us, <HI>another</HI> man can <HI>unteach;</HI> yea if we
be led, to the truth <HI>it &s;elf,</HI> onely by <HI>man, man</HI> can again lead us
<HI>from</HI> it. For <HI>all</HI> the <HI>world</HI> cannot lead any man into the truth, till
the <HI>Spirit</HI> lead him into it; and when the <HI>Spirit</HI> doth lead us into
the <HI>truth, all</HI> the men in the world cannot lead us <HI>out</HI> of it; but
we are &s;o <HI>&s;ure</HI> of tho&s;e things, wherein the <HI>Spirit</HI> hath been a
teacher to us, that if all the <HI>Councels</HI> and <HI>Churches</HI> in the world, yea
all the <HI>Angels</HI> of Heaven &s;hould teach us contrary, we would hold
them <HI>accur&s;ed.</HI> But a man that hath not been taught of the <HI>Spirit,</HI>
every day you may win him into <HI>new</HI> opinions, by the <HI>power</HI> and
<HI>authority</HI> of <HI>men,</HI> together with the &s;trength of other <HI>advantages;</HI>
But he that hath been led into the <HI>truth,</HI> by the Spirit of truth,
is <HI>unmoveable</HI> and <HI>invincible</HI> among all doctrines. And thus al&s;o
the <HI>Holy Spirit</HI> by being a <HI>Spirit of truth</HI> is al&s;o a Spirit of <HI>Power</HI>
in us.</P>
<P>3. The <HI>Holy Spirit</HI> is a Spirit of <HI>Power</HI> in us,<NOTE PLACE="marg">3. A Spirit of Wi&s;dom.</NOTE> by being in us
a Spirit of <HI>Wi&s;dom:</HI> and &s;o it is, becau&s;e it makes us wi&s;e with
the <HI>wi&s;dom of God,</HI> wi&s;e upon <HI>earth</HI> after the rate of <HI>heaven,
wi&s;e to &s;alvation.</HI> There is no man <HI>wi&s;e</HI> without the <HI>Spirit</HI> of
God; for the wi&s;dom of <HI>carnal men</HI> is but <HI>fooli&s;hne&s;s</HI> before
God, yea before Angels and Saints: but the wi&s;dom of the <HI>Spi|rit</HI>
is mo&s;t gracious and heavenly wi&s;dom. And this <HI>wi&s;dom</HI> of the Spirit, is the <HI>&s;trength</HI> of a Chri&s;tian: the more he hath of it, the
more <HI>mighty</HI> he is, both in all his <HI>doings</HI> and <HI>indurings.</HI> It is &s;aid,
Eccle&s;. 9. 15. <HI>That there was a poor wi&s;e man, delivered a &s;mall city
<PB N="11" REF="16">
from the power of a mighty King,</HI> and therefore <HI>Solomon</HI> concludes
that <HI>wi&s;dom is better then &s;trength,</HI> for it can do greater things then
&s;trength can. When <HI>David</HI> carried him&s;elf <HI>wi&s;ely, Saul</HI> a great King
was afraid of him: he thought him&s;elf too <HI>weak,</HI> to deal with
<HI>David,</HI> and <HI>David</HI> too <HI>mighty</HI> to deal with him, becau&s;e of his
<HI>wi&s;dom;</HI> and <HI>Solomon</HI> asked <HI>Wi&s;dom</HI> of God above all <HI>things,</HI> for
the &s;trength of his <HI>Government;</HI><NOTE PLACE="marg">2 Cor. 1. 10.</NOTE> all <HI>Government</HI> without this,
being but <HI>weak</HI> and <HI>brittle.</HI> Thus <HI>wi&s;dom</HI> contributes <HI>&s;trength</HI> to
us, whereas we &s;ay of a man that wants <HI>wi&s;dom,</HI> he is a <HI>weak</HI> man;
And &s;o the <HI>Holy Spirit</HI> being a Spirit of <HI>wi&s;dom</HI> in us, is al&s;o a Spi|rit
of <HI>Power.</HI></P>
<P>4. The <HI>Holy Spirit,</HI><NOTE PLACE="marg">4. A &s;pirit of Faith.</NOTE> is a Spirit of <HI>Power</HI> in us, by being in
us a Spirit of <HI>Faith.</HI> For <HI>faith</HI> is a work of the <HI>Spirit of power;</HI>
and no <HI>le&s;s</HI> power would work <HI>faith</HI> in us, then <HI>that which rai|&s;ed
up Chri&s;t from the dead,</HI><NOTE PLACE="marg">Ephe&s;. 1. 19.</NOTE> when he lay under all the <HI>&s;in of man,</HI>
and all the <HI>Wrath of God,</HI> and all the <HI>&s;orrows of death,</HI> and all
the <HI>paines of hell;</HI> it mu&s;t be a <HI>mighty power</HI> indeed, that mu&s;t
rai&s;e <HI>Chri&s;t</HI> then, and that <HI>power</HI> was the power of the <HI>Spirit;</HI> and
no <HI>le&s;s</HI> power, will work <HI>faith.</HI> So that, whoever truely beleeves
by <HI>this</HI> faith, of the operation of <HI>God,</HI> is &s;en&s;ible in his own &s;oul,
of the <HI>&s;elf &s;ame</HI> power, that rai&s;ed <HI>Chri&s;t</HI> up from the <HI>dead.</HI> And
thus the <HI>Holy Spirit</HI> is a Spirit of <HI>Faith</HI> in us, and &s;o of <HI>Power.</HI>
For <HI>unbelief</HI> keeps a man in <HI>him&s;elf;</HI> but <HI>faith</HI> carries a a man out to
<HI>Chri&s;t;</HI> now there is no man <HI>weaker</HI> then he that re&s;ts on <HI>him&s;elf;</HI>
and there is no man <HI>&s;tronger,</HI> then he that <HI>for&s;akes</HI> him&s;elf, and
re&s;ts on <HI>Chri&s;t.</HI> And &s;o a man through the power of <HI>Faith,</HI> is able
both to <HI>do,</HI> and <HI>indure,</HI> the &s;elf &s;ame things which <HI>Chri&s;t</HI> him&s;elf <HI>did</HI>
and <HI>indured.</HI><NOTE PLACE="marg">The power of faith inables us, 1. to do the &s;ame things Chri&s;t him&s;elf did.</NOTE></P>
<P>1. He is able <HI>to do the &s;ame things that Chri&s;t him&s;elf did,</HI> and
therefore &s;aith Chri&s;t, <HI>all things are po&s;&s;ible to him that beleeveth;</HI>
&s;o that a <HI>beleever</HI> hath a kinde of <HI>omnipotency,</HI> and all things are
po&s;&s;ible to him; becau&s;e by <HI>faith</HI> he lays hold upon the power
of <HI>God,</HI> and all things are po&s;&s;ible to the <HI>power of God,</HI> and &s;o all
things are po&s;&s;ible to a <HI>beleever,</HI><NOTE PLACE="marg">Phil. 4. 13.</NOTE> who is <HI>partaker</HI> of that power of
God. And hence <HI>Paul</HI> &s;aith, <HI>I can do all things through Chri&s;t
that &s;trengthneth me;</HI> This <HI>Chri&s;t</HI> that &s;trengthned him, was the
<HI>power of God;</HI> and this power of God, is not a <HI>finite</HI> power, but
an <HI>infinite:</HI> nor a <HI>particular</HI> power, but an <HI>univer&s;al;</HI> and &s;o can
do, not <HI>&s;ome</HI> things only, but <HI>all</HI> things; and &s;o al&s;o can <HI>all</HI> they,
<PB N="12" REF="17">
who are truly partakers of it, by <HI>faith.</HI> Yea <HI>Chri&s;t</HI> him&s;elf hath a
<HI>greater</HI> expre&s;&s;ion then this, yea &s;uch an one, that I never dur&s;t
have &s;poken, if <HI>Chri&s;t</HI> him&s;elf, had not <HI>fir&s;t</HI> &s;poken it&punc; and that is
this, John 14. 12. <HI>He that beleeveth in me, the works that I do,
&s;hall be do, and greater works then the&s;e, becau&s;e I go to the Father.</HI>
Where <HI>Chri&s;t</HI> &s;aith, a beleever &s;hall not only do, the <HI>&s;ame works</HI>
with him&s;elf, (which al&s;o had been a great thing) but al&s;o
<HI>greater works</HI> then him&s;elf; and this indeed, is altogether <HI>admi|rable</HI>
and <HI>wonderfull,</HI> That a <HI>beleever</HI> &s;hall do greater works
then <HI>Chri&s;t;</HI> But how is this made good? Why thus. Chri&s;t
he overcame the <HI>Law,</HI> and <HI>Sin,</HI> and <HI>Death,</HI> and <HI>Hell,</HI> and the whole
power of the <HI>Devill,</HI> in a body and &s;oul <HI>free</HI> from &s;in; (his hu|mane
nature being the immediate formation of the <HI>Holy Spirit</HI>
in the womb of the Virgin <HI>Mary,</HI> and &s;o had not the lea&s;t &s;pot
of &s;in in it.) But now <HI>beleevers,</HI> overcome the <HI>&s;ame</HI> evils, even
the <HI>Law, Sin, Death, Hell,</HI> and the whole power of the <HI>Devil,</HI>
in <HI>corrupted</HI> and <HI>polluted</HI> nature, in bodies and &s;ouls, at the fir&s;t
<HI>full</HI> of &s;in, and afterwards <HI>defiled</HI> through many corruptions.
The <HI>Devil</HI> came to <HI>Chri&s;t,</HI> and found <HI>nothing</HI> in him, and &s;o
he overcame: but he comes to a <HI>beleever</HI> and findes <HI>much</HI> in him,
and yet he overcomes. And this truly is a <HI>greater</HI> work, then
<HI>Chri&s;t</HI> did; And the&s;e works <HI>we</HI> do, but not through our <HI>own
power,</HI> but through <HI>Chri&s;ts,</HI> of which we truly partake through
<HI>faith.</HI></P>
<P>2. A <HI>Chri&s;tian,</HI><NOTE PLACE="marg">2. To &s;uffer the &s;ame things that Chri&s;t him&s;elf &s;uf|fered.</NOTE> through the power of <HI>faith,</HI> is able not only
to do, but al&s;o <HI>to &s;uffer the &s;ame things that Chri&s;t him&s;elf &s;uf|ferd.</HI>
Now the <HI>&s;ufferings of Chri&s;t</HI> were the mo&s;t <HI>grievous,</HI> and
<HI>intolerable</HI> to nature, that ever were. For how did <HI>Chri&s;t</HI> for
the pre&s;ent, as it were lay a&s;ide his <HI>Divine</HI> nature, that he might
&s;uffer in his <HI>humane!</HI> and how did he &s;uffer in this, the whole
<HI>weight</HI> and <HI>condemnation</HI> of <HI>&s;in,</HI> to the very utmo&s;t, and the whole
<HI>wrath of God,</HI> to the utmo&s;t, and all the <HI>&s;orrows of death,</HI> and the
<HI>pains of hell,</HI> to the very utmo&s;t! And among all the <HI>&s;ufferings,</HI>
had not the lea&s;t drop of <HI>comfort,</HI> either from <HI>heaven</HI> or <HI>earth;</HI>
and yet through the <HI>power</HI> of the <HI>Spirit,</HI> he indured and over|came
all. And &s;o each <HI>Chri&s;tian,</HI> is able to <HI>indure</HI> and <HI>overcome,</HI>
the <HI>&s;ame</HI> evills, by the <HI>&s;ame</HI> power: and therefore <HI>Paul</HI> de&s;ired
<HI>to know Chri&s;t truly,</HI><NOTE PLACE="marg">Phil. 3. 10.</NOTE> and not onely, <HI>the power of his re&s;urrection,</HI>
which any one would de&s;ire to know, but al&s;o the <HI>fellow&s;hip of his
<PB N="13" REF="17">
&s;ufferings,</HI> which fle&s;h and blood trembles at, yea and to be made
<HI>conformable to his very death.</HI> Yea I add yet <HI>further,</HI> that if a <HI>Chri|&s;tian</HI>
&s;hould chance to fall down into <HI>Hell</HI> (as we beleeve <HI>Chri&s;t</HI>
de&s;cended into <HI>Hell,</HI> and &s;o al&s;o many of his <HI>Saints</HI> have done,
as <HI>David</HI> and <HI>Hezekiah,</HI> &amp;c.) Yet a <HI>Chri&s;tian,</HI> through the power
of the <HI>Spirit,</HI> were able to overcome both the <HI>&s;ins</HI> and the <HI>pains</HI>
of Hell;<NOTE PLACE="marg">Cant. 8. 5, 6.</NOTE> and therefore &s;aith <HI>Solomon, Love,</HI> (which is the
power of the Spirit) <HI>is too &s;trong for death and too hard, or too
cruel for Hell;</HI> As is evident in that <HI>Godly woman</HI> (for I will
name but one in&s;tance in&s;tead of many) who thinking of the tor|ments
of <HI>hell,</HI> and of the <HI>hatred</HI> and <HI>bla&s;phemy</HI> of God, which
reigned in the <HI>damned,</HI> did earne&s;tly entreat God, <HI>ut etiam&s;i
damnaretur, tamen Deum diligeret;</HI> that though &s;he were <HI>dam|ned,</HI>
yet &s;till &s;he might <HI>love</HI> God. Here <HI>love,</HI> was too <HI>hard</HI> for <HI>Hell</HI>
indeed.</P>
<P>And thus a <HI>beleever</HI> through <HI>faith,</HI> is inabled, both to <HI>do</HI> and
<HI>indure,</HI> the &s;elf &s;ame things, which <HI>Chri&s;t</HI> him&s;elf did and endured:
and the <HI>Holy Spirit</HI> by being a Spirit of <HI>faith,</HI> is a Spirit of <HI>Power</HI>
in us.</P>
<P>5. The <HI>Holy Spirit</HI> is a Spirit of <HI>power</HI> in us, by being in us a
Spirit of <HI>Righteou&s;ne&s;s:</HI><NOTE PLACE="marg">5. A &s;pirit of Righteou&s;|ne&s;s.</NOTE> and &s;o he is two waies.</P>
<P>1. In regard of <HI>mortifying &s;in.</HI> For the <HI>Spirit</HI> of God dwel|ling
in us, is not <HI>idle</HI> in us, but continually <HI>active;</HI> and &s;o from
day to day <HI>mortifies &s;in.</HI><NOTE PLACE="marg">1. Mortifying &s;in.</NOTE> And this is the <HI>proper</HI> work, of the
<HI>Spirit</HI> in our <HI>fle&s;h,</HI> to de&s;troy out of us, what&s;oever is <HI>contrary</HI>
to it &s;elf; and that is, every <HI>&s;in, lu&s;t</HI> and <HI>corruption.</HI> Now <HI>our
&s;ins are our weakne&s;s;</HI> a mans pride and pa&s;&s;ion, and envy and
covetou&s;ne&s;s, and lu&s;t, and intemperance, and every &s;in is his
<HI>weakne&s;s.</HI> Now the <HI>Holy Spirit,</HI> by being in us, a Spirit of <HI>righte|ou&s;ne&s;s,</HI>
mortifies and de&s;troyes all our <HI>&s;ins,</HI> and &s;o takes away our
<HI>weakne&s;s.</HI></P>
<P>2. Again, as the <HI>Holy Spirit</HI> is a <HI>Spirit of righteou&s;ne&s;s</HI> in us,
in regard of <HI>mortifying &s;in,</HI><NOTE PLACE="marg">2. Imparting grace.</NOTE> &s;o al&s;o in regard of <HI>imparting grace</HI>
to us. For all <HI>grace</HI> is the fruit and operation of the <HI>Spirit</HI>
in our fle&s;h; and as all <HI>light</HI> is from the <HI>&s;un,</HI> &s;o is all <HI>grace</HI>
from the <HI>Spirit.</HI> Now <HI>every grace, is &s;o much &s;trength in the
&s;oul. Faith,</HI> &s;o much <HI>&s;trength; Hope,</HI> &s;o much <HI>&s;trength; Love,</HI> &s;o
much <HI>&s;trength;</HI> and &s;o <HI>humility,</HI> and <HI>patience,</HI> and <HI>temperance,</HI> and
<HI>godline&s;s,</HI> and <HI>brotherly Kindne&s;s,</HI> and all <HI>other</HI> graces, are &s;o
<PB N="14" REF="18">
much <HI>&s;trength:</HI> and according to each mans <HI>mea&s;ure of grace,</HI>
&s;o is his <HI>mea&s;ure of &s;trength;</HI> and according to each mans mea|&s;ure
of the <HI>Spirit,</HI> &s;o is his mea&s;ure of <HI>grace.</HI> And thus the <HI>Holy
Spirit,</HI> by being a Spirit of <HI>righteou&s;ne&s;s,</HI> is al&s;o in us a Spirit of
<HI>power.</HI></P>
<P>6. The <HI>Holy Spirit,</HI><NOTE PLACE="marg">6 A &s;pirit of the fear of the Lord.</NOTE> is a Spirit of <HI>power</HI> in us, by being in us, a
Spirit <HI>of the fear of the Lord:</HI> and &s;o he is, by <HI>repre&s;enting</HI> God to
us in his <HI>Glory</HI> and <HI>Maje&s;ty,</HI> according as he hath revealed him&s;elf
to us in his <HI>word;</HI> from which <HI>knowledge of God</HI> &s;prings his <HI>fear.</HI>
For what is the rea&s;on, that the men of the world <HI>fear</HI> not God,
but &s;in &s;ecurely, again&s;t the great and glorious <HI>God</HI> every day?
Why, the rea&s;on is, becau&s;e they <HI>know</HI> not the <HI>Lord.</HI> Now the
<HI>Spirit</HI> comes, and reveals the <HI>Father</HI> in the <HI>Son,</HI> and pre&s;ents <HI>God</HI>
to the &s;oul, through his <HI>word,</HI> in his infinite and eternal power,
and ju&s;tice, and wi&s;dom, and truth, and faithfulne&s;s, and love, and
mercy, and goodne&s;s, &amp;c. and &s;hines to the &s;oul, in each <HI>attribute</HI>
of <HI>God;</HI> and now, when a man <HI>&s;ees</HI> God, by his <HI>own</HI> light, and
<HI>knows</HI> him by his <HI>own</HI> teaching, then fir&s;t doth he begin, truely to
<HI>fear</HI> God; and the <HI>fear</HI> of God, is his <HI>&s;trength.</HI> For he that fears
<HI>God,</HI> is free from all <HI>other</HI> fear: he fears not <HI>men of high degree,</HI>
nor <HI>men of low degree,</HI> nor the united power of all the <HI>creatures;</HI>
he fears not the <HI>fear</HI> of other men in their evils, but in the mid<GAP DESC="illegible" RESP="tech" EXTENT="2 letters">
of all <HI>fearful</HI> things, he is without <HI>fear;</HI> becau&s;e <HI>he &s;anctifies the
Lord of ho&s;ts in him&s;elf, in his heart, and makes him his fear, and his
dread.</HI> And by this means, <HI>amid&s;t</HI> all evils, he hath admirable
<HI>confidence</HI> and <HI>a&s;&s;urance;</HI><NOTE PLACE="marg">I&s;a 8. 13.</NOTE> becau&s;e he knows, that no evil can befall
him from any man, or from any creature, till fir&s;t it be the <HI>will of
God:</HI> and al&s;o, that what ever evil befalls him, <HI>according</HI> to the
will of God, it &s;hall work for <HI>good</HI> unto him, in the <HI>end.</HI> Thus the
<HI>fear of the Lord</HI> is a Chri&s;tians <HI>confidence,</HI> and a beleevers <HI>&s;trength:</HI>
whereas, he that fears not <HI>God,</HI> fears <HI>every</HI> thing, yea, not onely
<HI>reall,</HI> but <HI>imaginary</HI> evils; and as <HI>evils</HI> multiply his <HI>fears,</HI> &s;o his
<HI>fears</HI> again, multiply his <HI>evils,</HI> till at la&s;t he be &s;wallowed up of
both. But the <HI>Holy Spirit</HI> being in us a Spirit of the <HI>fear the Lord,</HI>
is al&s;o in us a <HI>Spirit of &s;trength.</HI></P>
<P>7. The <HI>Holy Spirit</HI> is a Spirit of <HI>power</HI> in us,<NOTE PLACE="marg">7. A &s;pirit of love and &V;nity.</NOTE> by being in us a
Spirit of <HI>love and unity.</HI> The <HI>Holy Spirit,</HI> is a Spirit of <HI>love and
unity;</HI> in the <HI>Godhead;</HI> for the <HI>Father</HI> loves the <HI>Son,</HI> with the <HI>Spi|rit;</HI>
and the <HI>Son,</HI> loves the <HI>Father,</HI> with the <HI>Spirit;</HI> and the <HI>Fa|ther,
<PB N="15" REF="18">
is one</HI> with the <HI>Son,</HI> in the <HI>Spirit;</HI> and the <HI>Son,</HI> is <HI>one</HI> with
the <HI>Father,</HI> in the <HI>Spirit;</HI> and the <HI>Spirit,</HI> is both the bond of
<HI>love,</HI> and <HI>unity,</HI> between the <HI>Father</HI> and the <HI>Son;</HI> and <HI>God,</HI> be|ing
mo&s;t <HI>love,</HI> and mo&s;t <HI>one,</HI> is al&s;o mo&s;t <HI>&s;trong.</HI> Now what the
<HI>Spirit</HI> is in the <HI>Godhead,</HI> he is the &s;ame in the <HI>Church of</HI>
God, which is the true temple and habitation of the <HI>Godhead,</HI>
and that is, a Spirit of <HI>love</HI> and <HI>unity:</HI> For why is there &s;uch con|&s;tant
<HI>love,</HI> and <HI>unity,</HI> between the members of the &s;ame <HI>body,</HI> but
becau&s;e <HI>one Spirit</HI> runs through them <HI>all?</HI> and &s;o there is &s;uch con|&s;tant
<HI>love</HI> and <HI>unity</HI> between all <HI>beleevers,</HI> becau&s;e one <HI>Holy Spirit</HI>
runs through them <HI>all.</HI> And hence we may take notice of a re|markable
difference between <HI>nature</HI> and <HI>grace;</HI> for <HI>nature,</HI> of <HI>one,</HI>
makes <HI>many;</HI> for we all, who are <HI>many</HI> among our &s;elves, even a
whole world of men, were but <HI>one</HI> in <HI>Adam, omnes eramus ille
unus homo;</HI> but <HI>grace,</HI> of <HI>many</HI> makes <HI>one;</HI> for the <HI>Holy &s;pirit</HI> which
is as <HI>fire,</HI> melts all the faithfull into one ma&s;s or lump, and makes
of many, <HI>one</HI> body, <HI>one</HI> thing: yea it makes them <HI>one,</HI> in the unity
of <HI>God,</HI> according to that of Chri&s;t, John 17. 21. <HI>that they all
may be one, as thou Father art in me and I in thee, that they al&s;o may
be one in us;</HI> mark the words, for they are <HI>wonderful; that they all
may be one,</HI> that is, that all beleevers, who are <HI>many</HI> among them|&s;elves,
may be all made <HI>one; one?</HI> How one? <HI>As thou Father art in
me and I in thee,</HI> that is, as thou and I, being <HI>two per&s;ons,</HI> are
yet but <HI>one God:</HI> after this highe&s;t example of <HI>unity,</HI> let them be
made <HI>One in us;</HI> as long as they remain in <HI>them&s;elves,</HI> they are
<HI>many;</HI> and how much they remain in <HI>them&s;elves,</HI> they are <HI>many;</HI>
for their <HI>unity,</HI> is not in <HI>them&s;elves,</HI> but they are <HI>one in us</HI> who
are <HI>one;</HI> that is, how much the <HI>&s;aints</HI> by the <HI>Spirit,</HI> are carried
into the <HI>Father;</HI> and the <HI>Son,</HI> who are <HI>one,</HI> &s;o much al&s;o are they
made <HI>one,</HI> not onely with the <HI>Father</HI> and the <HI>Son,</HI> but al&s;o with <HI>one
another.</HI> You may &s;ee, in the <HI>Acts</HI> how the <HI>multitude</HI> of belee|vers,
after they had received the <HI>Spirit,</HI> &s;o far forth as they had
received the <HI>Spirit, Were of one heart and of one minde.</HI> And this
<HI>unity</HI> of beelievers, is their <HI>&s;trength:</HI> and when <HI>God</HI> &s;hall take a|way,
all tho&s;e prejudices, and &s;u&s;picions, and jealou&s;ies, and par|ticular
ends and intere&s;ts, and divi&s;ions, and &s;eparations, and
Schi&s;mes, that are among his <HI>own people,</HI> and the people of <HI>God</HI>
&s;hall be reduced into this <HI>ble&s;&s;ed unity,</HI> among them&s;elves, and the
<HI>Lord</HI> be <HI>one,</HI> and his <HI>name one,</HI> among them <HI>all;</HI> then &s;hall the <HI>Church</HI>
<PB N="16" REF="19">
al&s;o, be of admirable and invincible <HI>power. So that, all they that
&s;trive with it, &s;hall peri&s;h: and all they, that war again&s;t it, &s;hall be
as nothing: yea then &s;hall the Lord, make the Church as a new
&s;harp thre&s;hing in&s;trument,</HI><NOTE PLACE="marg">I&s;a 41. 15.</NOTE> <HI>having teeth, and it &s;hall thre&s;h the
Mountains</HI> (that is the Kingdomes of the world) <HI>and &s;hall beat
them &s;mall, and &s;hall make the hills,</HI> (that is, the le&s;&s;er Common-wealths)
<HI>as chaffe.</HI> But till the <HI>Church</HI> of God attain to this <HI>uni|ty,</HI>
it &s;hall not do any <HI>excellent</HI> thing; it &s;hall not work any <HI>no|table</HI>
deliverance in the <HI>earth,</HI> neither &s;hall the <HI>inhabitants</HI> of the
<HI>world</HI> fall. When the <HI>Spirit of God</HI> &s;hall be a Spirit of <HI>unity</HI> in the
faithful, and &s;hall heal all the &s;ad <HI>differences,</HI> and <HI>di&s;&s;en&s;ions,</HI> that
are now between them, then al&s;o &s;hall it be a <HI>Spirit</HI> of admirable
<HI>power</HI> in them.</P>
<P>And thus much for the <HI>explication</HI> of the point.</P>
<P>The <HI>&V;&s;e,</HI> is twofold.</P>
<P>1. The <HI>fir&s;t</HI> is, to exhort all men, everywhere, to endeavour
to <HI>partake</HI> of this &s;upernatural, &s;piritual, and divine power
of the <HI>Holy Spirit,</HI> which is <HI>certainly</HI> communicated, to all the
<HI>faithful,</HI><NOTE PLACE="marg">1. &V;&s;e.</NOTE> and <HI>Elect,</HI> in Chri&s;t Je&s;us. And let no man think it
is a thing <HI>indifferent,</HI> whether he have this <HI>power</HI> or no, but
know that the having of this <HI>power</HI> of the <HI>Spirit,</HI> is of <HI>ab&s;o|lute</HI>
nece&s;&s;ity, and that both for <HI>Mini&s;ters,</HI> and for all other <HI>Chri|&s;tians.</HI></P>
<P>1. There is a <HI>nece&s;&s;ity</HI> of this power of the <HI>Holy Spirit</HI>
for <HI>Mini&s;ters,</HI> and to them, this pre&s;ent place doth chiefly re|late.<NOTE PLACE="marg">A nece&s;&s;ary for Mini&s;ters to have the power of the Spirit.</NOTE></P>
<P>1. For <HI>fir&s;t,</HI> if they have not this power of the <HI>Holy Spirit,
they have no power at all.</HI> For <HI>Chri&s;t</HI> &s;ent <HI>them,</HI> only as his Father
&s;ent <HI>him;</HI><NOTE PLACE="marg">1. Otherwi&s;e they have no power at all.</NOTE> and &s;o <HI>Chri&s;t,</HI> never gave unto them; any <HI>earthly</HI> or
<HI>humane</HI> or <HI>&s;ecular</HI> power, no power of <HI>words</HI> or <HI>pri&s;ons,</HI> no power
of outward <HI>con&s;traint</HI> and <HI>violence.</HI> Chri&s;t gave them, no &s;uch <HI>out|ward</HI>
and <HI>worldly</HI> power, for the inlargement of his <HI>Kingdom,</HI> as
not being at all <HI>&s;utable</HI> to it. For <HI>his</HI> Kingdom is <HI>&s;piritual;</HI> and
what can <HI>carnal power</HI> do in a <HI>Spiritual</HI> Kingdom? His Kingdom
is <HI>heavenly;</HI> and what can <HI>earthly power</HI> do, in a <HI>heavenly Kingdom?</HI>
His Kingdom is, <HI>not of this world;</HI> and what can <HI>worldly power</HI> do,
in a Kingdom that <HI>is not of the World?</HI> And though <HI>Antichri&s;t,</HI>
and his <HI>Mini&s;ters,</HI> have arrogated and u&s;urped, &s;uch a <HI>carnal</HI> and
<HI>earthly</HI> and <HI>worldly</HI> power to them&s;elves, in their <HI>pretended</HI> ma|naging
<PB N="17" REF="19">
the <HI>Kingdom of Chri&s;t,</HI> yet the <HI>faithful</HI> Mini&s;ters of Chri&s;t
<HI>cannot.</HI></P>
<P>And therefore &s;eeing the <HI>Mini&s;ters</HI> of the Go&s;pel, have no
power, from <HI>beneath,</HI> they mu&s;t needs have power from <HI>on high;</HI>
&s;eeing they have no <HI>fle&s;hly</HI> power, they mu&s;t needs have <HI>Spiritual</HI>
power; &s;eeing they have no power from <HI>earth</HI> and from <HI>men,</HI> they
mu&s;t needs have power from <HI>heaven</HI> and from <HI>God,</HI> that is, the
power of the <HI>Holy Spirit</HI> coming on them, or el&s;e they have no
<HI>power</HI> at all.</P>
<P>2. The <HI>Mini&s;ters</HI> of the Go&s;pel,<NOTE PLACE="marg">2. Without this they are in&s;uf|ficient for the work of the Mini&s;try.</NOTE> mu&s;t needs have this
power of the <HI>Holy Spirit,</HI> becau&s;e <HI>otherwi&s;e they are not &s;uffi|cient
for the Mini&s;tery.</HI> For no man, is <HI>&s;ufficient</HI> for the work of
the <HI>Mini&s;tery,</HI> by any <HI>natural</HI> parts and abilities of his own, nor
yet by any <HI>acqui&s;ite</HI> parts of humane learning and knowledge, but
onely by this <HI>power</HI> of the <HI>Holy Spirit,</HI> and till he be indowed
with <HI>this</HI> notwith&s;tanding all his <HI>other</HI> accompli&s;hments, he is al|together
<HI>in&s;ufficient.</HI> And therefore the <HI>very Apo&s;tles,</HI> were to
keep &s;ilence, till they were induced with <HI>this</HI> power: they were to
wait at <HI>Jeru&s;alem,</HI> till they had received the <HI>promi&s;e of the &s;pirit,</HI>
and not to preach, till <HI>then.</HI> Yea, <HI>Chri&s;t</HI> him&s;elf, did not betake
him&s;elf, to the work of the <HI>Mini&s;tery,</HI> till <HI>fir&s;t,</HI> the <HI>&s;pirit</HI> of <HI>God</HI>
came upon him, and anointed him to <HI>preach.</HI> And therefore for
<HI>thirty</HI> years together, he did not preach, <HI>publikely</HI> and <HI>ordinarily,</HI>
till at <HI>Johns</HI> Bapti&s;m, he received this <HI>power</HI> of the &s;pirit, coming
on him. Now if <HI>Chri&s;t</HI> him&s;elf and his <HI>Apo&s;tles</HI> were not &s;uffici|ent
for the <HI>Mini&s;tery</HI> till they had received <HI>this</HI> power from on
high, no more are any other <HI>Mini&s;ters,</HI> what&s;oever. For as I &s;aid,
it is not <HI>natural</HI> parts and abilities, and gifts, and learning, and
eloquence, and accompli&s;hments, that make any man <HI>&s;ufficient</HI> for
the Mini&s;tery, but only the <HI>power</HI> of the <HI>Holy Spirit</HI> coming
upon him. So that who ever is de&s;titute, of the <HI>&s;pirit</HI> of <HI>power,</HI>
is <HI>in&s;ufficient</HI> for the work of the <HI>Mini&s;tery;</HI> and that in the&s;e re|gards.</P>
<P>1. Without this <HI>power</HI> of the <HI>&s;pirit,</HI><NOTE PLACE="marg">1. They are un|able to preach the Word.</NOTE> Mini&s;ters, are utterly un|able
to <HI>preach the Word;</HI> that is the true, &s;piritual, and living
Word of God. For to preach <HI>this</HI> Word of God, requires the
<HI>Power of God.</HI> One may &s;peak the <HI>word</HI> of <HI>man,</HI> by the <HI>power</HI> of
man: but he cannot &s;peak the Word of <HI>God,</HI> but by the <HI>power</HI> of
God. And <HI>Chri&s;t</HI> him&s;elf, in <HI>all</HI> his Mini&s;tery, &s;pake nothing of
<PB N="18" REF="20">
him&s;elf, in the &s;trength of his <HI>humane nature;</HI> but he &s;pake, <HI>all</HI> he
&s;pake, by the <HI>power of God;</HI> and without this <HI>power</HI> of God, he
could not have &s;poken <HI>one word</HI> of God. And &s;o in like manner,
no man is able to preach <HI>Chri&s;t</HI> but by the <HI>Holy Spirit,</HI> which is
the power of God. For Chri&s;t, is the <HI>power of God;</HI> and can never
be repre&s;ented&punc; but by the <HI>Holy Spirit,</HI> which is the <HI>power of God.</HI>
For as we &s;ee <HI>light</HI> in <HI>his light,</HI> that is, the Father who is <HI>light,</HI> in
the Son who is <HI>light;</HI> or el&s;e the Son who <HI>is light,</HI> in the <HI>Holy Spi|rit</HI>
who is <HI>light;</HI> So we know <HI>power</HI> in his <HI>power,</HI> that is the Son
who is <HI>power,</HI> in the <HI>Holy Spirit</HI> who is <HI>power.</HI> And <HI>Chri&s;t</HI> who is
<HI>the power of</HI> God, can never be made known to the Church, but
by the mini&s;tration of the <HI>&s;pirit,</HI> which is <HI>the power of</HI> God. So
that, it is not an ea&s;ie thing, to preach <HI>Chri&s;t</HI> the power of God;
yea none can do it aright, but by the <HI>power</HI> of the <HI>Holy Spirit</HI> com|ming
upon him.</P>
<P>2. Without this <HI>power</HI> of the <HI>Spirit,</HI><NOTE PLACE="marg">2. Unable to preach it pow|erfully.</NOTE> Mini&s;ters are unable to
preach the word <HI>powerfully.</HI> They may, it may be, happen upon
the <HI>outward</HI> word, yet there is no <HI>power</HI> in their Mini&s;try, till they
have received this <HI>power</HI> of the <HI>&s;pirit,</HI> comming upon them. Other|wi&s;e,
their Mini&s;tery is <HI>cold,</HI> and there is no <HI>heat</HI> in it; it is <HI>weak,</HI>
and there is no <HI>&s;trength</HI> in it.</P>
<P>1. It is <HI>cold,</HI><NOTE PLACE="marg">1. The Mini&s;te|ry cold with|out this power</NOTE> and there is no <HI>heat</HI> in it. Without men have re|ceived
the <HI>power</HI> of the <HI>&s;pirit,</HI> there is no <HI>fire</HI> in their preaching.
Their <HI>mini&s;tery,</HI> is unlike the mini&s;tery of <HI>Elias,</HI> who&s;e mini&s;tery
was as <HI>fire;</HI> and unlike <HI>John Bapti&s;ts,</HI> who in his mini&s;tery was a
<HI>burning</HI> and <HI>&s;hining</HI> light; and unlike <HI>Chri&s;ts,</HI> who&s;e mini&s;tery
made the Di&s;ciples hearts <HI>burn</HI> within them; and unlike the <HI>A|po&s;tles,</HI>
who having received this <HI>&s;pirit,</HI> were as men made all of
<HI>fire,</HI> running through the world and burning it up. Without
this <HI>&s;pirit,</HI> a mans mini&s;tery is <HI>cold,</HI> it warms the hearts of none,
it inflames the &s;pirit of none, but leaves men &s;till <HI>frozen</HI> in their
&s;ins.</P>
<P>2. It is <HI>weak</HI> and hath no <HI>might</HI> in it.<NOTE PLACE="marg">2 Weak.</NOTE> There is no <HI>&s;trength</HI> in a
Mini&s;tery where there is no <HI>&s;pirit.</HI> Whereas when men have re|ceived
the <HI>&s;pirit,</HI> then their mini&s;tery is a <HI>powerful mini&s;tery,</HI> as <HI>Paul</HI>
1 The&s;&s;. 1. 5. <HI>The Go&s;pel came to you not in word onely, but in power
and in the Holy Gho&s;t;</HI> and <HI>therefore</HI> in povver becau&s;e in the <HI>Holy
Spirit.</HI> And again, 1 Cor. 2. 4. <HI>My &s;peech and preaching was not
with the enti&s;ing words of mans wi&s;dom, but in demon&s;tration of the
<PB N="19" REF="20">
&s;pirit and power.</HI> Where you &s;ee the <HI>&s;pirit</HI> and <HI>power</HI> in the work
of the Mini&s;tery, are alwayes <HI>conjoyned,</HI> as the <HI>Sun</HI> and <HI>light</HI> are.
And that Mini&s;tery that is in the <HI>&s;pirit,</HI> is alway in <HI>power.</HI> And
being in <HI>power,</HI> it is alwayes <HI>effectual,</HI> either to <HI>convert</HI> men
or to <HI>inrage</HI> them: And the <HI>inraging</HI> of men, is as evident a
&s;ign of the <HI>&s;pirit of power</HI> in a mans mini&s;tery, as the <HI>conver&s;ion</HI>
of men. Whereas a <HI>cold</HI> and <HI>dead</HI> mini&s;try that is de&s;titute of this
power, doth (as we u&s;e to &s;ay) neither <HI>good</HI> nor <HI>harm,</HI> neither
<HI>converts</HI> nor <HI>inrages,</HI> neither brings in <HI>righteou&s;ne&s;s,</HI> nor de&s;troyes
<HI>&s;in,</HI> neither <HI>kils</HI> nor <HI>quickens</HI> any, but leaves men, in their <HI>old</HI> tem|per,
for many years together, and never <HI>&s;tirs</HI> them. But the mini|&s;tration
of the <HI>&s;pirit</HI> and power, is <HI>operative</HI> and <HI>mighty, and</HI> car|ries
<HI>all</HI> before it. And though evil and carnal men, will ever be
<HI>murmuring,</HI> and wrangling, and oppo&s;ing, and contending again&s;t
&s;uch a mini&s;try, yet they are never able to <HI>re&s;i&s;t</HI> the <HI>wi&s;dom</HI>
and <HI>&s;pirit</HI> of it; as the Libertines, Cyrenians, and Alexan|drians,<NOTE PLACE="marg">Acts 6. 10.</NOTE>
were not able to re&s;i&s;t, the <HI>wi&s;dom</HI> and <HI>&s;pirit</HI> by which
<HI>Stephen</HI> &s;pake. And therefore, let them that will needs be <HI>&s;tri|ving</HI>
again&s;t <HI>&s;uch</HI> a mini&s;tery, know, that they &s;trive again&s;t
more then a <HI>meer man,</HI> they &s;trive again&s;t <HI>power from on high,</HI>
again&s;t the <HI>greate&s;t</HI> power that ever <HI>God</HI> put forth; again&s;t the
power of <HI>Chri&s;t</HI> him&s;elf, and his eternal <HI>&s;pirit,</HI> and &s;o they
&s;hall never be able to <HI>prevail</HI> again&s;t this power, but &s;hall
&s;urely <HI>&s;inke</HI> under it. But to return from whence we have a little
digre&s;&s;ed.</P>
<P>3. Without this <HI>power of the &s;pirit,</HI> as Mini&s;ters are not able to
<HI>preach</HI> the Word,<NOTE PLACE="marg">3 Unable to hold out in the Mini&s;tery.</NOTE> nor to preach it <HI>powerfully,</HI> &s;o neither <HI>are they
able to hold out in their mini&s;try,</HI> and to carry it on &s;trongly again&s;t
all <HI>oppo&s;ition</HI> and <HI>contradiction. Peter</HI> and <HI>John</HI> preached the <HI>Go&s;|pel,</HI>
but pre&s;ently the Rulers and Elders and Scribes <HI>convented</HI>
them; and &s;traightly <HI>threatned</HI> them, and commanded them, not
to &s;peak at all,<NOTE PLACE="marg">Acts 4. 17. 18.</NOTE> nor to teach in the name of <HI>Je&s;us.</HI> And now if the
<HI>Apo&s;tles,</HI> had wanted this <HI>power of the &s;pirit,</HI> they would pre&s;ent|ly,
have been <HI>&s;nibd</HI> and <HI>awed,</HI> and would have &s;neaked away, and
you &s;hould have heard no more of them. But they having received
<HI>this</HI> power, all the <HI>threatnings</HI> and <HI>&s;cornings,</HI> of the Rulers and
Magi&s;trates, could not <HI>deterr</HI> them from the di&s;charge of their of|fice,
and that mini&s;tery they had received from <HI>Chri&s;t.</HI> But though
before, they were <HI>fearful,</HI> and <HI>trembling,</HI> and daunted at the ap|prehen&s;ion
<PB N="20" REF="21">
of the lea&s;t <HI>danger,</HI> yet now having received <HI>this power,</HI>
they are altogether <HI>undaunted,</HI> and &s;aid to the Rulers and El|ders,
<HI>whether it be right in the &s;ight of God, to hearken unto you, more
then unto God,</HI><NOTE PLACE="marg">Acts 4. 19.</NOTE> <HI>judge ye.</HI> As if they &s;hould have &s;aid, O ye <HI>Rulers</HI>
and <HI>Elders</HI> of the people, our ca&s;e is a <HI>plain</HI> ca&s;e, wherein we are
mo&s;t willing that even your <HI>own &s;elves</HI> &s;hould be <HI>Judges.</HI> For we
have received a command from <HI>God,</HI> to preach the Go&s;pel of his
<HI>Son Je&s;us Chri&s;t;</HI> and <HI>you</HI> forbid us to do <HI>that,</HI> which <HI>God</HI> hath
commanded us. Now do you your &s;elves, be <HI>Judges,</HI> who is fit|te&s;t
to be obeyed, <HI>God</HI> or <HI>you?</HI> the <HI>great</HI> and <HI>glorious</HI> God of hea|ven
and earth, or <HI>poor wretched</HI> men, &s;uch as your &s;elves? Nay,
what <HI>God</HI> hath commanded us, we mu&s;t, and will obey, again&s;t
all your <HI>threatnings</HI> and <HI>puni&s;hments,</HI> and what ever you can <HI>&s;ay</HI>
or <HI>do.</HI> We cannot conceal, but mu&s;t publi&s;h, what we have <HI>&s;een</HI>
and <HI>known,</HI> of our Lord Je&s;us Chri&s;t, of his incarnation, life, death,
re&s;urrection, a&s;cen&s;ion, kingdom, glory, and of that great redemp|tion
and &s;alvation, which he hath wrought and purcha&s;ed for all
the Elect of God.</P>
<P>Now I would to God, that the <HI>unju&s;t commands</HI> of all <HI>Magi|&s;trates,</HI>
and &s;ecular Powers what&s;oever, might be no otherwi&s;e
<HI>obeyed,</HI> then this <HI>unju&s;t</HI> command of the Rulers, was by <HI>Peter</HI> and
<HI>John;</HI> and that no man would dare to yield more obedience to
the <HI>creature,</HI> then to the <HI>Lord of all.</HI></P>
<P>For no <HI>Princes</HI> or <HI>Magi&s;trates</HI> in the world, have any <HI>power</HI>
to forbid the preaching of the <HI>everla&s;ting Go&s;pel,</HI> which God hath
<HI>commanded, &s;hould be publi&s;hed to all Nations, for the obedience of
Faith.</HI> I &s;ay, they have no power at all, to <HI>forbid</HI> the preaching
of this <HI>Go&s;pel,</HI> or of any <HI>one truth</HI> of it, though never &s;o <HI>cro&s;s</HI> to
their de&s;igns. And if they <HI>&s;hould,</HI> yet herein, ought we to know
no more <HI>obedience,</HI> then <HI>Peter</HI> and <HI>John</HI> did here. We ought to
obey <HI>God,</HI> and not <HI>them,</HI> and to make known the <HI>whole minde</HI> of
God, though it be never &s;o <HI>contrary</HI> to their minde: After the
example of <HI>Peter</HI> and <HI>John,</HI> who having received this power of
the <HI>Holy Spirit,</HI> held on their <HI>Mini&s;tery,</HI> again&s;t all the <HI>counter|mands,</HI>
and <HI>threatnings,</HI> and <HI>puni&s;hments</HI> of the Magi&s;trates. Where|as,
<HI>without</HI> this power, they had &s;oon <HI>fainted</HI> and <HI>failed,</HI> and had
never been able to have gone through with it.</P>
<P>4. Without this <HI>power</HI> of the <HI>Holy Spirit,</HI><NOTE PLACE="marg">4. Unable to re|prove the world.</NOTE> Mini&s;ters are not
able <HI>to reprove the world.</HI> For every man by nature, &s;eeks the
<PB N="21" REF="21">
<HI>amity</HI> of the world, and no man by his <HI>good will,</HI> would provoke
the <HI>enmity</HI> of it, again&s;t him&s;elf. And therefore <HI>fle&s;h and blood,</HI>
will never <HI>reprove the world of &s;in,</HI> but allows it, and counte|nances
it, in &s;in. But now <HI>the Spirit when he is come, he will reprove
the world of &s;in.</HI> When a man hath this power of the <HI>Spirit</HI> in him,
then pre&s;ently he <HI>reproves</HI> and <HI>argues</HI> the world of &s;in, and &s;o
by his mini&s;tery, bids <HI>defiance</HI> to the whole world, and <HI>provokes</HI>
the whole world again&s;t <HI>him&s;elf.</HI> And this no man, either <HI>can</HI> do,
or <HI>dares</HI> do, except he be <HI>fir&s;t</HI> indued, with this <HI>power of the Spirit,</HI>
coming on him. And therefore &s;aith <HI>Micah,</HI> Cha. 3. ver&s;. 8. <HI>I
am full of power by the Spirit of the Lord, and of judgement and of
might, to declare unto Jacob his tran&s;gre&s;&s;ion, and to I&s;rael his
&s;in.</HI></P>
<P>The <HI>world,</HI> of all other things, cannot indure the <HI>reproof of &s;in,</HI>
and the <HI>declaration</HI> of its evil wayes. And therefore it is exceed|ingly
<HI>offended,</HI> yea and extreamly <HI>rages</HI> again&s;t the <HI>faithful</HI> teach|ers
of the Word, with all &s;orts of <HI>puni&s;hments</HI> and <HI>per&s;ecutions,</HI> as
the examples of all the Prophets, Apo&s;tles and faithful teachers
of the Word of God in all ages, do declare. Yea, and <HI>Chri&s;t</HI> him|&s;elf,
te&s;tifies touching him&s;elf, <HI>therefore the world hates me, becau&s;e
I te&s;tifie of it, that the works thereof are evil.</HI> But now, <HI>they</HI> that
will <HI>connive</HI> at &s;in, and <HI>flatter</HI> the world in its own wayes, <HI>the&s;e</HI>
are the onely men of <HI>reckoning,</HI> and live in all worldly Honour
and pro&s;perity. And all ages can witne&s;s, that <HI>all</HI> Teachers, are
not of that <HI>&s;trength,</HI> and <HI>re&s;olution,</HI> to contemn the hatred and
fury of the world; Nay, the mo&s;t are quite <HI>overcome,</HI> with the <HI>pro|&s;perity</HI>
of this pre&s;ent life, and with the de&s;ire of <HI>friends</HI> and <HI>riches</HI>
and <HI>preferment,</HI> and &s;o wink at the &s;ins of the world, and are, Mi|ni&s;ters
in who&s;e mouths are <HI>no reproofs,</HI> though the whole world
lye in <HI>wickedne&s;s.</HI> For, <HI>thus</HI> they e&s;cape the <HI>rage</HI> and <HI>violence,</HI>
and obtain the <HI>favour</HI> and <HI>love</HI> of the men of this world. And
thus weak and unworthy are tho&s;e men, who are onely indued
with their <HI>own</HI> Spirits. But now (&s;aith <HI>Micah) I am full of pow|er
by the Spirit of the Lord, and of judgement and of might, to declare
unto Jacob his tran&s;gre&s;&s;ion, and to I&s;rael his &s;in.</HI></P>
<P>As if he &s;hould have &s;aid, the <HI>power</HI> of the <HI>Spirit</HI> of the <HI>Lord</HI>
dwelling in me, puts forth its &s;elf, two wayes, in <HI>judgement,</HI> and
in <HI>fortitude.</HI></P>
<P>1. <HI>In judgement,</HI> and this &s;ignifies the reproving and the con|demning
<PB N="22" REF="22">
&s;in and wickedne&s;s, as the Prophet him&s;elf explicates,
&s;aying, that <HI>I might declare unto Jacob his tran&s;gre&s;&s;ion, and to I&s;|rael
his &s;in.</HI> But &s;eeing their being full of <HI>judgement</HI> doth not want
<HI>danger,</HI> but expo&s;es a man to a thou&s;and evils, in as much as the
<HI>world</HI> can indure nothing le&s;s then the <HI>reproof of &s;in;</HI> therefore I
am, by the power of the <HI>Spirit,</HI> not onely full of <HI>judgement,</HI> but
al&s;o</P>
<P>Secondly, full of <HI>Might;</HI> and as the <HI>Spirit of judgement</HI> expo|&s;es
me to danger, &s;o <HI>the Spirit of might</HI> inables me to contemn
tho&s;e dangers. So that though the world, <HI>becau&s;e of the Spirit of
judgement,</HI> threatens never &s;o many evils: yet the Prophet is not
<HI>frighted</HI> from his <HI>office,</HI> but through the <HI>Spirit of might,</HI> di&s;charges
it faithfully, in de&s;pight of all tho&s;e threatnings.</P>
<P>And whatever <HI>Mini&s;ters,</HI> want this <HI>Spirit of might,</HI> though <HI>out</HI>
of danger, they may be <HI>confident,</HI> yet at the very <HI>fir&s;t</HI> incoun|ter
of evil, they will <HI>bend</HI> and <HI>yeeld,</HI> and &s;peak and do all things
for the <HI>favour</HI> of the world; rather then for the <HI>truths</HI> &s;ake,
they will expo&s;e them&s;elves, to the <HI>hatred</HI> and <HI>oppo&s;ition</HI> of the
world.</P>
<P>5. Without this <HI>power of the Spirit,</HI> they are <HI>unable to wre&s;tle
with,</HI><NOTE PLACE="marg">5. Unable to wre&s;tle with and overcome the devil.</NOTE> <HI>and overcome the Devil;</HI> who&s;e &s;ubtilty, and wrath, and
malice, and power, they mu&s;t needs <HI>encounter</HI> with, in the work
of the <HI>Mini&s;try.</HI> Chri&s;t, as &s;oon as he was indued with this <HI>power,</HI>
and anointed by the <HI>&s;pirit</HI> to preach, was <HI>immediately</HI> led into the
wilderne&s;s, to be <HI>temped</HI> of the <HI>devil,</HI> who would fain have taken
him off, from the work of the <HI>Mini&s;tery,</HI> if it had been <HI>po&s;&s;ible:</HI>
But <HI>Chri&s;t</HI> being indued with this <HI>power,</HI> overcame the <HI>divel.</HI> And
<HI>Chri&s;t,</HI> before he &s;ent his <HI>Apo&s;tles</HI> to preach the Kindgdom of
<HI>God,</HI> as you may &s;ee <HI>Luke</HI> 9. 1. called them together, <HI>and gave
them power and authority over all devils;</HI> and when they returned,
they told him, that the <HI>devils them&s;elves,</HI> were &s;ubject to them.
But now, the &s;even &s;ons of <HI>Sceva,</HI> who were de&s;titute of this pow|er,
when they took upon them, to call over one, who had an <HI>evill
&s;pirit,</HI> the name of the <HI>Lord Je&s;us,</HI> and to &s;ay, <HI>we adjure you by Je&s;us
whom</HI> Paul <HI>preacheth,</HI> The evil &s;pirit, an&s;wered and &s;aid, <HI>Je&s;us I
know, and</HI> Paul <HI>I know, but who are ye?</HI> and &s;o, the man in whom
the <HI>evil &s;pirit</HI> was, leaped upon them, and <HI>overcame</HI> them, and
<HI>prevailed</HI> again&s;t them, and they fled away, <HI>naked</HI> and <HI>wounded.</HI>
Acts 19. So that they being de&s;titute, of this <HI>power from on high,</HI>
<PB N="23" REF="22">
the <HI>devil</HI> was pre&s;ently too <HI>hard</HI> for them, and they were <HI>overcome</HI>
by the <HI>devil.</HI> But now, they that are inve&s;ted with this power of
the <HI>Holy Spirit,</HI> are able to wre&s;tle with <HI>principalities and powers
and the rulers of the darkne&s;s of this world,</HI> and to <HI>out-wre&s;tle</HI> them,
and to tread <HI>Satan him&s;elf,</HI> under their feet.</P>
<P>Sixthly, without this power of the <HI>Holy Spirit,</HI> they are unable
<HI>to &s;uffer per&s;ecution for the Word;</HI><NOTE PLACE="marg">6 Unable to &s;uf|fer per&s;ecuti|on for the Word.</NOTE> but the lea&s;t <HI>touch</HI> of evil, cau&s;es
them to pull in their hornes; and each <HI>reproach,</HI> and <HI>oppo&s;ition,</HI> and
<HI>per&s;ecution,</HI> &s;hakes them down. Whereas <HI>this power,</HI> makes them
<HI>confident,</HI> couragious, comfortable, and invincible, in the mid&s;t
of all evils. See this in &s;ome examples. Our <HI>Lord Je&s;us Chri&s;t</HI> be|ing
anointed with the <HI>Holy Spirit</HI> and with power, did not onely
<HI>preach</HI> the truth in his life, but al&s;o witne&s;&s;ed a good confe&s;&s;ion
before <HI>Pontius Pilate,</HI> and &s;ealed to the <HI>truth with His death.
Paul,</HI> who was indued with the <HI>&s;ame power,</HI> when <HI>Agabus</HI> fore|told
him by the <HI>Holy Spirit</HI> his bonds at Jeru&s;alem, and the bre|thren
hearing it came weeping to <HI>Paul,</HI> and be&s;ought him to keep
him&s;elf out of bonds, by not going up thither, <HI>Paul</HI> reproved
them and told them that he <HI>was ready not onely to be bound, but to
dye at Jeru&s;alem for the Lord Je&s;us. Chry&s;o&s;tome,</HI> was indued with
the <HI>&s;ame power,</HI> and &s;o re&s;olved to preach the truth, and not to
depart from the truth, though the <HI>whole world,</HI> &s;hould wage war
again&s;t him <HI>alone:</HI> And profe&s;&s;ed, that he de&s;ired nothing more,
then to <HI>&s;uffer</HI> for the cau&s;e of Chri&s;t; and that if it <HI>were offered to
him of God, whether he would immediately go to heaven, or &s;tay on
earth and &s;uffer for Chri&s;t; he would a thou&s;and times rather
chu&s;e this latter, then the former.</HI> Becau&s;e in going immediately
to heaven, he &s;hould <HI>&s;eek him&s;elf;</HI> but in &s;taying on earth to &s;uffer
for <HI>Chri&s;t,</HI> he &s;hould wholly <HI>deny him&s;elf,</HI> and &s;eek his honour
alone. <HI>Luther</HI> was indued with the <HI>&s;ame &s;pirit of power,</HI> and &s;o
when he was called to <HI>Wormes</HI> before the Emperour <HI>Charls</HI> the
fifth, and before all the e&s;tates of the Empire, to render a rea&s;on
of his Doctrine, and &s;ome of his friends (perceiving undue deal|ing
among his adver&s;aries) per&s;waded him not to go, to expo&s;e
him&s;elf to danger; but he an&s;wered with a mighty &s;pirit,<NOTE N="*" PLACE="marg">Mihi vero qui vocatus &s;um, decretum &amp; certum e&s;t ingredi urbem, in nomine Do|mini no&s;tri Ie&s;u Chri&s;ti, etiam&s;i &s;cirem tot dia|bolos mihi op|po&s;itos, quot &s;unt tegulae in omnibus totius urbis tectis.</NOTE> <HI>I have
decreed and am re&s;olved, becau&s;e I am called, to go into the City in the
name of our Lord Je&s;us Chri&s;ti, though I knew there were &s;o many
Devils to oppo&s;e me, as there are tiles on all the hou&s;es of the City.</HI>
And when he was called to return to <HI>Wittenberge</HI> by the people,
<PB N="24" REF="23">
which he could not do without mo&s;t evident and apparent <HI>danger,</HI>
he being already condemned by the Edicts and Authority both
of the <HI>Pope</HI> and <HI>Emperour,</HI> and &s;o in regard of them, could expect
no le&s;s then a <HI>violent death</HI> every day, yet for all this, he was
re&s;olved to return to his charge; and upon this occa&s;ion hath
this pa&s;&s;age to the Duke of <HI>Saxony.</HI><NOTE N="*" PLACE="marg"><P>Verum quid faciam? urgent me cau&s;ae inevi+tabiles, Deus cogit &amp; vocat, hic nulli crea|turae tergiver|&s;andum e&s;t. Age fiat igitur in nomine Ie&s;u Chri&s;ti qui e&s;t Dominus vitae &amp; mortis. Nihil habeo quod po&s;&s;im perdere; Domini ego &s;um; &s;i per|dor, Domino perdor, id e&s;t invenior. Ali|um ergo quaere quem terreas. Verum ego &s;cio &amp; certus &s;um, Ie&s;um Chri|&s;tum Dominum no&s;trum vivere &amp; regnare: qua &s;cientia &amp; fi|ducia inflatus, non timebo etiam multa millia Papa|rum. Major e&s;t enim qui in nobis, quam qui in mundo e&s;t.</P>
<P>Quid &s;i me occidat Papa aut damnel ultra Tartara? Occi&s;um non &s;u&s;citabit, ut bis &amp; iterum occidat: damnatum vero ego vo<GAP DESC="illegible" RESP="tech" EXTENT="2 letters">ut nunquam ab&s;olvat. Confido enim, in&s;tare diem illum quo de|<GAP DESC="illegible" RESP="tech" EXTENT="2 letters">ruetur regnum illud abominationis &amp; perditionis. &V;tinam nos primi digni &s;imus, vel exuri vel occidi ab eo, qu&ograve; &s;anguis no&s;ter magis clamet, &amp; urgeat judicium illius, accelerari. Sed &s;i digni non &s;u|mus &s;anguine te&s;tificari, hanc &s;altem oremus &amp; imploremus mi&s;ericordiam, ut vit&acirc; &amp; voce te&s;temur, qu&ograve;d Ie&s;us Chri&s;tus &s;olus e&s;t Dominus &amp; Deus no&s;ter, Benedictus in &s;ecula &s;eculorum. <HI>Luther.</HI> in <HI>Epi&s;t. ad Patr.</HI></P></NOTE> <HI>But what &s;hall I do? una|voidable
cau&s;es urge me, God him&s;elf calls and compells me, and
here I will turn my back to no creature. Go to then, let me do it
in the name of</HI> Je&s;us Chri&s;t, <HI>who is Lord both of life and death.</HI> A|gain,
in his an&s;wer to the Dialogue of <HI>Sylve&s;ter Prierias,</HI> who
had threatned him, he &s;aith, <HI>I have nothing that I can loo&s;e, I am
the Lords, and if I am lo&s;t, I am lo&s;t to the Lord, that is, I am found.
And therefore &s;eek &s;ome body el&s;e to fright, for me you cannot.</HI>
Again in his an&s;wer to <HI>Ambro&s;ius Catharinus,</HI> he &s;aith of the
Pope and his In&s;truments, <HI>they &s;eek not to overcome me with
Scriptures, but to de&s;troy me out of the earth, but I know and am
&s;ure that</HI> Chri&s;t <HI>our Lord lives and reigns. And being even filled
with this knowledge and confidence, I will not fear many thou&s;ands
of Popes. For greater is he that is in us, then he that is in the World.</HI>
And again, in his Epi&s;tle to his Father, he hath this remarkable
pa&s;&s;age, <HI>What if the Pope &s;hall kill me or condemn me below hell?
He cannot ray&s;e me up again when I am &s;lain, and kill me a &s;econd
and third time. And having once condemned me, I would never
have him ab&s;olve me. For I am confident that the day is at hand,
wherein that Kingdom of abomination and de&s;truction, &s;hall be it &s;elf
de&s;troyed. But would I might fir&s;t be counted worthy either to be
burned or &s;lain by him, that &s;o my blood might cry the lowder and
urge his judgement to be the more ha&s;tened. But if I am not worthy
to te&s;tifie with my blood, let me at lea&s;t intreat and implore this mer|cy,
that I may te&s;tifie by my life and Doctrine that</HI> Je&s;us Chri&s;t <HI>alone
is our Lord, and God ble&s;&s;ed for ever and ever.</HI></P>
<P>Calme <HI>Melancton</HI> was indued with the &s;ame Spirit of power,
and &s;o when his enemies threatned him not to leave him a place
<PB N="25" REF="23">
in all <HI>Germany</HI> whereon to &s;et his foot, he &s;aid, <HI>avido &amp; tranquillo
animo expecto exilia.</HI> I expect <HI>bani&s;hment with a de&s;irous and peace
able mind.</HI></P>
<P>Many more <HI>Examples</HI> might be produced, to &s;how that when
<HI>Mini&s;ters</HI> are indued with the <HI>power</HI> of the <HI>Spirit</HI> coming on
them, then they are <HI>&s;tronger</HI> then all <HI>oppo&s;ition</HI> and <HI>Per&s;ecution</HI>
what&s;oever; otherwi&s;e, when the&s;e evils encounter them, they
with <HI>Demas</HI> leave the <HI>Work,</HI> and imbrace the <HI>World.</HI></P>
<P>And thus you &s;ee, what <HI>nece&s;&s;ity</HI> all the faithful <HI>Mini&s;ters</HI> of
the Go&s;pel have of the <HI>power</HI> of the <HI>Holy Spirit</HI> coming upon
them; and <HI>without</HI> this power, though they be <HI>called</HI> Mini&s;ters,
yet they are <HI>none.</HI> For without this power, they are <HI>unable</HI> to
preach the Word, to preach it <HI>powerfully,</HI> and to <HI>per&s;evere</HI> and
<HI>hold out</HI> in the cour&s;e of the Mini&s;tery; they are unable to <HI>reprove</HI>
the <HI>World,</HI> to wre&s;tle with and overcome the. <HI>Devil;</HI> and to
&s;uffer that <HI>Per&s;ecution,</HI> which nece&s;&s;arily attends that calling.
And &s;o <HI>without</HI> this power, they may Mini&s;ter to <HI>them&s;elves,</HI>
but cannot Mini&s;ter to <HI>others,</HI> the manifold graces of God:
they may do their <HI>own</HI> work, but they cannot do <HI>Gods</HI> work;
they may &s;eed <HI>them&s;elves,</HI> but not the <HI>Flock of Chri&s;t:</HI> they
may <HI>domineer</HI> over the &s;heep, but cannot <HI>drive</HI> away the
Wolf:<NOTE PLACE="marg">The Holy Spirit and the power of it nece&s;&s;ary for all Chri&s;tians.</NOTE> they may build up their <HI>own hou&s;es,</HI> but cannot build up
<HI>God</HI> hou&s;e.</P>
<P>Secondly; as the <HI>Holy Spirit</HI> and the <HI>power</HI> of it, is nece&s;&s;ary
for <HI>Mini&s;ters,</HI> &s;o al&s;o for all other <HI>Chri&s;tians</HI> what&s;oever.</P>
<P>But &s;ome here will be ready to &s;ay,<NOTE PLACE="marg">Que&s;tion.</NOTE> yea, but do <HI>all believers,</HI>
receive the <HI>Spirit</HI> of God, and the <HI>power</HI> of the Spirit, as <HI>Mini|&s;ters</HI>
do?</P>
<P>Yes,<NOTE PLACE="marg">An&s;wer.</NOTE> <HI>Equally</HI> and <HI>alike</HI> with them, without any <HI>difference.</HI> This
is evident, <HI>Act.</HI> 11. 15. where <HI>Peter</HI> tels the Jews, who con|tended
with him for conver&s;ing and eating with the Gentiles,
that when <HI>he began to &s;peak the Word to them, the Holy Spirit fell
on them (&s;aith he) as on us at the beginning.</HI> And again, ver. 17.
<HI>Fora&s;much then as God gave unto them the like gift as he did unto
us, who believed on the Lord</HI> Je&s;us Chri&s;t, <HI>what was I, that I
could with&s;tand God.</HI> So that God gave the <HI>Holy Spirit</HI> to as
many Gentiles as <HI>believed,</HI> in like manner as he did unto the <HI>A|po&s;tles</HI>
them&s;elves: and they received the <HI>&s;ame power</HI> of the <HI>Holy
Spirit</HI> coming on <HI>them,</HI> as the <HI>Apo&s;tles</HI> did. Whereby you may
<PB N="26" REF="24">
perceive that not <HI>Mini&s;ters</HI> only are <HI>Spiritual</HI> men, and all others
<HI>temporal,</HI> as the Papi&s;ts have taught, and many Ignorant people
among our &s;elves, are &s;till per&s;waded: but <HI>all true Believers</HI> are
<HI>&s;piritual,</HI> as well as they, being <HI>born</HI> of the Spirit, and <HI>Baptized</HI>
with the Spirit, equally as <HI>they</HI> are.</P>
<P>And &s;o all <HI>true Believers</HI> as well as <HI>Mini&s;ters</HI> being indued
with the <HI>Spirit;</HI> are al&s;o indued with the <HI>power</HI> of the <HI>Spirit,</HI> and
&s;o have more then an <HI>Earthly</HI> power in them. They have <HI>all</HI> of
them, power of another <HI>nature</HI> then the power of the World;
they partake of <HI>&s;piritual, heavenly,</HI> and <HI>divine</HI> power, even of the
very power of <HI>Chri&s;t</HI> him&s;elf, which infinitely tran&s;cends all the
power of the <HI>creature.</HI></P>
<P>You &s;ee then clearly, that all <HI>faithful Chri&s;tians,</HI> have the
<HI>Spirit</HI> of power, and the <HI>power</HI> of the <HI>Spirit</HI> coming on <HI>them,</HI>
a&s;wel as <HI>Mini&s;ters.</HI> And they &s;tand in <HI>need</HI> of both the&s;e, for
the&s;e cau&s;es.</P>
<P>1. They &s;tand in need of the <HI>Spirit</HI> of <HI>power,</HI><NOTE PLACE="marg">They need the Spirit of power.</NOTE> fir&s;t to <HI>difference
and di&s;tingui&s;h them from Reprobates and Devils:</HI> for without
the gift of the <HI>Spirit,</HI> there is no <HI>difference,</HI> between <HI>us</HI> and
<HI>them.</HI> For <HI>Michael</HI> doth not differ from the Devil, nor <HI>Gabriel</HI>
from <HI>Belzebub,</HI> but only by the <HI>Spirit.</HI> And <HI>Mo&s;es</HI> differs not
from <HI>Pharoah,</HI> nor <HI>Abel</HI> from <HI>Cain,</HI> not <HI>Jacob</HI> from <HI>E&s;au,</HI> nor
<HI>Peter</HI> from <HI>Judas,</HI> in regard of their <HI>&s;ub&s;tance,</HI> but in regard of
the <HI>Spirit,</HI> which the one received, and the other were counted un|worthy
of.</P>
<P>2. To <HI>advance</HI> them above the <HI>condition of fle&s;h and blood,</HI>
and above all tho&s;e, in whom is none of <HI>Gods Spirit.</HI> The <HI>ex|cellency</HI>
of each creature is, according to its <HI>Spirit;</HI> for the more
excellent the <HI>&s;pirit</HI> of the creature is, the more excellent is the
creature <HI>it &s;elf;</HI> and each <HI>creature,</HI> is valued and rated according
to the <HI>Spirit</HI> of it. How <HI>excellent</HI> then, mu&s;t they be above all the
<HI>World,</HI> who have received the <HI>Spirit that is of God?</HI> Surely the&s;e
are people of the mo&s;t <HI>excellent &s;pirit:</HI> And hence it is, that <HI>the
righteous is more excellent then his neighbour,</HI> becau&s;e his <HI>&s;pirit</HI> is
more excellent then his <HI>neighbours.</HI></P>
<P>3. To <HI>unite them unto Chri&s;t.</HI> The <HI>Spirit</HI> is the <HI>bond of &V;nion</HI>
between the <HI>Father</HI> and the <HI>Son,</HI> in the <HI>Godhead;</HI> and the Father
and the Son, are <HI>one</HI> in the <HI>Spirit</HI> (as we &s;pake before.) And
now, the &s;ame <HI>&s;pirit,</HI> is our <HI>bond of &V;nion</HI> with <HI>Chri&s;t,</HI> and makes
<PB N="27" REF="24">
us <HI>one</HI> with <HI>Chri&s;t,</HI> as Chri&s;t is <HI>one</HI> with <HI>God,</HI> and unites us unto
<HI>Chri&s;t,</HI> in the unity of <HI>God;</HI> for as <HI>Chri&s;t,</HI> is one with the <HI>Father,</HI>
in the <HI>Spirit,</HI> &s;o are we one with <HI>Chri&s;t,</HI> in the <HI>Spirit:</HI> For <HI>he
that is joyned to the Lord, is one Spirit;</HI> and he that is not <HI>one Spirit</HI>
with the <HI>Lord,</HI><NOTE PLACE="marg">They need the power of the Spirit.</NOTE> is not joyned to him.</P>
<P>4. All faithful Chri&s;tians &s;tand in need of the power of the
Spirit, as well as of the Spirit of power.</P>
<P>1. To <HI>change their nature,</HI><NOTE PLACE="marg">1. To change their nature.</NOTE> which is impo&s;&s;ible to <HI>all</HI> power,
but the power of the <HI>Spirit.</HI> It would be a <HI>great</HI> power, to change
<HI>clay</HI> into <HI>Gold,</HI> and a <HI>pibble</HI> into a <HI>Diamond;</HI> but it is a greater
<HI>change</HI> that is wrought in a Chri&s;tian, and requires a <HI>greater
power.</HI> For the power of the <HI>Spirit,</HI> when it comes into our
<HI>fle&s;h,</HI> changes the <HI>nature</HI> of it. For it finds a man <HI>carnal,</HI> it makes
him <HI>&s;piritual;</HI> it finds him <HI>earthly,</HI> it makes him <HI>heavenly;</HI> it finds
him a <HI>drunkard,</HI> it makes him <HI>&s;ober;</HI> an <HI>adulterer,</HI> it makes him
<HI>cha&s;t;</HI> a <HI>&s;wearer,</HI> it makes him <HI>fear an oath; proud,</HI> it makes him
<HI>humble;</HI> it finds him <HI>darkne&s;s,</HI> makes him <HI>light</HI> in the Lord; in a
word, it finds him nothing but a <HI>lump of &s;in,</HI> and makes him the
<HI>righteou&s;ne&s;s</HI> of <HI>God</HI> in <HI>Chri&s;t.</HI> Thus the <HI>power</HI> of the <HI>Spirit,</HI>
changes our whole <HI>corrupt nature,</HI> and makes it conformable to
the <HI>divine nature;</HI> as <HI>fire</HI> makes the <HI>Iron</HI> in which it prevails, like
unto <HI>it &s;elf,</HI> communicating its own <HI>nature</HI> to it. After this &s;ort,
the <HI>power</HI> of the <HI>Spirit</HI> changes our <HI>nature,</HI> and our nature cannot
be changed without it. But <HI>without</HI> this power of the <HI>Spirit,</HI> we
&s;hall always remain the <HI>&s;ame</HI> we were <HI>born,</HI> without any <HI>change</HI>
at all. Yea, our <HI>corruption</HI> will by daily u&s;e and exerci&s;e, <HI>encrea&s;e</HI>
in us, till at la&s;t it quite <HI>eat</HI> out that common <HI>natural good,</HI> which
God hath given to every one of us, for the common benefit of
mankind.</P>
<P>2. All <HI>Chri&s;tians</HI> have need of the <HI>power</HI> of the <HI>Spirit</HI> to <HI>work
grace in them.</HI><NOTE PLACE="marg">2. To work Grace.</NOTE> For our <HI>natures,</HI> are wholly <HI>carnal</HI> and <HI>corrupt;</HI>
and nothing can implant <HI>grace</HI> in them, but the mighty power of
<HI>Gods Spirit.</HI> And it is as great a <HI>Miracle,</HI> to &s;ee the <HI>Grace of
God</HI> dwelling in the <HI>corrupt nature of man,</HI> as to &s;ee the <HI>Stars</HI>
grow upon the <HI>Earth.</HI> And yet the power of the Spirit doth this,
as it is written,<NOTE N="a" PLACE="marg">P&s;al. 25. 11. 2 Pet. 1. 14.</NOTE> <HI>truth &s;hall &s;pring out of the earth;</HI> and again,
<HI>great and precious promi&s;es are made to us, that we &s;hould be par|takers
of the Divine nature;</HI> and again, <HI>he hath prede&s;tinated us
that we &s;hould be conformable to the Image of his Son.</HI> That is, as in
<PB N="28" REF="25">
<HI>other</HI> things, &s;o al&s;o in all his <HI>vertues.</HI> So that the power of the
<HI>Spirit,</HI> implants <HI>grace</HI> in our <HI>nature;</HI> and each grace, is &s;o much of
the power of the <HI>Spirit,</HI> in our <HI>fle&s;h,</HI> as was &s;aid before. Wherefore
we mu&s;t needs learn to know, <HI>who&s;e power,</HI> the power of <HI>grace</HI>
is. For though grace be a power <HI>in our fle&s;h,</HI> it is not the power
<HI>of our fle&s;h:</HI> for <HI>Paul</HI> &s;aith, <HI>in me, that is in my fle&s;h, dwels no good
thing,</HI> but and if, any <HI>good, be,</HI> in my fle&s;h, it <HI>dwels</HI> not in my fle&s;h,
but in <HI>Gods Spirit</HI> which dwels in me. As <HI>light,</HI> is in the <HI>ayr,</HI>
but <HI>dwels</HI> in the <HI>Sun,</HI> &s;o when men are regenerate, good is in the
fle&s;h, but dwels in the &s;pirit. For <HI>grace</HI> in the &s;oul, is nothing but
&s;o much of the power of the <HI>Spirit,</HI> immediately dwelling and
working in us; and when the <HI>Spirit</HI> is gone, all <HI>grace</HI> goes along
with him, as all light with the Sun; but it <HI>dwels</HI> in him, and is in|&s;eparable
from him.</P>
<P>3. All <HI>Chri&s;tians</HI> &s;tand in need of the <HI>power of the &s;pirit,</HI><NOTE PLACE="marg">3. To mortifie &s;in.</NOTE> to
enable them <HI>to mortifie and de&s;troy &s;in.</HI> There is no power in
our fle&s;h, <HI>again&s;t</HI> &s;in; but all the power of our fle&s;h, is <HI>for</HI> it: and
therefore it mu&s;t be <HI>another</HI> power, then the power of our <HI>fle&s;h,</HI>
that mu&s;t <HI>de&s;troy</HI> &s;in, and that can be no other, then the power of
<HI>Gods Spirit.</HI> And the power of the <HI>Spirit,</HI> de&s;troys the <HI>whole body</HI> of
&s;in, and each <HI>particular</HI> &s;trong corruption.</P>
<P>1. The <HI>whole body of &s;in,</HI><NOTE PLACE="marg">1. The whole bo|dy of &s;in.</NOTE> in all the parts and members and
branches of it; each &s;everal <HI>influence</HI> and <HI>operation</HI> of the Spirit,
being a &s;everal <HI>de&s;truction,</HI> of &s;ome &s;in or other. For as the <HI>&s;pi|rit</HI>
that is in <HI>us,</HI> lu&s;ts after envie, or pride, or vain-glory, or co|vetou&s;ne&s;s,
or uncleanne&s;s, or the like; &s;o the <HI>Spirit</HI> we have of
<HI>God,</HI> according to its mighty power, <HI>de&s;troys</HI> all tho&s;e &s;inful
works of our corrupt &s;pirit, and <HI>mortifies</HI> all the deeds of our
fle&s;h, according to that of <HI>Paul, if ye mortifie the deeds of the fle&s;h
by the Spirit,</HI><NOTE PLACE="marg">Rom. 8. 13.</NOTE> <HI>ye &s;hall live:</HI> The <HI>fle&s;h</HI> will never mortifie its <HI>own</HI>
deeds, but the <HI>&s;pirit</HI> mu&s;t mortifie the deeds of the <HI>fle&s;h&punc;</HI> and <HI>this</HI>
will mortifie them, according to the whole Latitude of them.</P>
<P>2. Again,<NOTE PLACE="marg">2. Particular &s;trong cor|ruptions.</NOTE> as the <HI>power</HI> of the Spirit &s;udues the whole body of
&s;in, &s;o al&s;o it over powers each <HI>particular &s;trong corruption,</HI> and
keeps a Chri&s;tian <HI>&s;traight</HI> and <HI>upright</HI> in the ways of God. Every
man hath &s;ome <HI>one</HI> corruption, to which by nature he is more in|clined,
then to another, and this is the <HI>byas</HI> of a man; but the
&s;trength of the <HI>Spirit,</HI> will over-power this. A boul, if it be thrown
with <HI>&s;trength,</HI> knows not its <HI>byas,</HI> but is carryed on &s;trait, as if it
<PB N="29" REF="25">
had no byas at all. So the Godly have &s;till &s;ome <HI>fle&s;h</HI> in them
which is their <HI>byas,</HI> and carries them from God to them&s;elves and
the World&punc; but the &s;trength of the &s;pirit, takes away this <HI>byas,</HI> and
makes us take &s;traight &s;teps to God.</P>
<P>4. All <HI>Chri&s;tians</HI>-&s;tand in need of the <HI>power</HI> of the <HI>Spirit,</HI><NOTE PLACE="marg">4. To perform duties.</NOTE> to in|able
them to <HI>perform duties,</HI> to perform them <HI>aright,</HI> that is, <HI>&s;pi|ritually.</HI>
For <HI>&s;piritual</HI> duties, may be performed, for the outward
work <HI>carnally;</HI> and in <HI>&s;uch</HI> duties there is no <HI>&s;trength</HI> but <HI>weak|ne&s;s,</HI>
becau&s;e there is none of the <HI>Spirit</HI> in them. For there is no
<HI>power</HI> in any duty, except there be &s;omething of the <HI>&s;pirit</HI> in the
duty. There is no more <HI>power</HI> in praying, nor in preaching nor in
hearing, nor in meditation, nor in reading, nor in re&s;i&s;ting evil,
nor in doing good, nor in any duty of &s;anctification, or of morti|fication,
then there is of the <HI>Spirit</HI> in them.</P>
<P>And according to the <HI>mea&s;ure</HI> of the <HI>&s;pirit,</HI> in each duty, is
the mea&s;ure of <HI>power</HI> in the duty. If there be none of the <HI>Spirit</HI>
in a mans duties, there is no <HI>power</HI> at all in them, but onely weak|ne&s;s
and deadne&s;s, and coldne&s;s and unpofitablene&s;s. If a <HI>little</HI> of
the <HI>&s;pirit,</HI> there is a little <HI>power;</HI> if <HI>abundance</HI> of the <HI>Spirit,</HI> there
is <HI>great</HI> power; and that duty that is mo&s;t <HI>&s;piritual,</HI> is the mo&s;t
<HI>powerful.</HI> And therefore &s;aith <HI>Paul, I will pray with the Spirit,</HI>
and I <HI>will &s;ing with the &s;pirit;</HI> and all the wor&s;hip of the faithful
is in the &s;pirit. Philip. 3. 3. <HI>We are the Circumci&s;ion which wor|&s;hip
God in the Spirit, and have no confidence in the fle&s;h.</HI> So that
there is no more <HI>power</HI> in any duty then there is of the <HI>Spirit</HI> in it:
and there is no more <HI>acceptance</HI> of any duty with God, then there
is of <HI>power</HI> in it.</P>
<P>Fifthly,<NOTE PLACE="marg">To inable them to the u&s;e of the word. In private.</NOTE> all <HI>Chri&s;tians</HI> &s;tand in need of the Power of the Spi|rit,
to <HI>inable</HI> them to the <HI>u&s;e of the Word,</HI> and that both in <HI>private,</HI>
and in <HI>publique,</HI> as occa&s;ion &s;erves.</P>
<P>1. <HI>In private;</HI> for no man can &s;ay, <HI>that Je&s;us is the Chri&s;t but
by the Holy Spirit.</HI> No man can &s;peak of Chri&s;t, <HI>&s;piritually,</HI> but
by the <HI>Spirit;</HI> and without this &s;pirit, which &s;earches the deep
things of God, and reveals them to us, Chri&s;tians are <HI>unable</HI> to
give the <HI>Sen&s;e</HI> of the Word of God in their <HI>families,</HI> and among
their <HI>friends,</HI> and acquaintance, and are al&s;o <HI>a&s;hamed</HI> to do it.
Whereas the <HI>Spirit</HI> of God gives both <HI>ability,</HI> and <HI>boldne&s;s:</HI> as
<HI>Aquila</HI> and <HI>Pri&s;cilla</HI> his wife, did not onely &s;peak the word in
their family,<NOTE PLACE="marg">Act. 18. 16.</NOTE> but al&s;o took <HI>Apollos</HI> a Mini&s;ter, home, when they
<PB N="30" REF="26">
perceived him &s;omewhat ignorant in the <HI>my&s;tery</HI> of Chri&s;t, <HI>and
in&s;tructed him in the way of God more perfectly.</HI></P>
<P>2. They have need of the <HI>power</HI> of the <HI>&s;pirit,</HI> to inable them
to &s;peak the word of God in <HI>publike,</HI><NOTE PLACE="marg">In publike.</NOTE> as every Chri&s;tian may do,
if he come where people are <HI>ignorant</HI> of Gods Word, and there
be no <HI>Mini&s;ter</HI> to do it. This I &s;ay in &s;uch a ca&s;e he may do by
vertue of his <HI>anointing</HI> with the <HI>&s;pirit;</HI> And for this you may &s;ee
the practi&s;e of <HI>Stephen</HI> and <HI>Philip,</HI> who were but <HI>Deacons,</HI> and
not <HI>Elders</HI> or <HI>Mini&s;ters,</HI> and yet publi&s;hed the Word, where the
people were <HI>ignorant;</HI> yea you may &s;ee <HI>Act.</HI> 8. how all the Di&s;ci|ples
except the Apo&s;tles, were by rea&s;on of a great per&s;ecution
&s;cattered throughout the regions of <HI>Judea</HI> and <HI>Samaria,</HI> and they
that <HI>were &s;o &s;cattered, went everywhere preaching the Word</HI> becau&s;e
the people among which they were, were ignorant, and there was
no body el&s;e to do it. And God, having made known <HI>Chri&s;t</HI> unto
them, they could not, but <HI>declare</HI> him unto others: the <HI>love</HI> both of
<HI>Chri&s;t,</HI> and of their <HI>brethren</HI> con&s;training them. But this is in ca&s;e
of <HI>nece&s;&s;ity,</HI> and <HI>where other fuithful Chri&s;tians</HI> are ab&s;ent: other|wi&s;e
when Chri&s;tians are pre&s;ent, <HI>no man can take that to him&s;elf,
without the con&s;ent of all, which belongs to all.</HI></P>
<P>Sixthly, all <HI>Chri&s;tians</HI> &s;tand in need of this <HI>power</HI> of the <HI>&s;pirit,</HI>
to inable them to <HI>confe&s;s the word,</HI><NOTE PLACE="marg">To inable them to con|fe&s;s the word.</NOTE> before <HI>Kings,</HI> and <HI>Rulers,</HI> and
<HI>Magi&s;trates,</HI> when they are called thereunto. Whereas without
this power they would <HI>tremble,</HI> and bite in the truth. In the 10.
<HI>Chap.</HI> of <HI>Mat.</HI> Chri&s;t tells his Di&s;ciples <HI>that they &s;hould be brought
before Governours and Kings, for his names &s;ake.</HI> But &s;aith he, <HI>ver&s;.
19. When they &s;hall deliver you up, take no thought, how, or what ye
&s;hall &s;peak; for it &s;hall be given you in that &s;ame hour, what ye &s;hall
&s;peak. For it is not ye that &s;peak, but the Spirit of your Father that
&s;peaketh in you.</HI> Here <HI>Chri&s;t</HI> tels his Di&s;ciples that they &s;hould be
brought before <HI>great</HI> men, yea before the <HI>greate&s;t</HI> in the world,
to give te&s;timony to his truth. And &s;urely, it is a very <HI>hard</HI> thing,
for a man not to be <HI>daunted</HI> then, but to be unmoveable, before
all worldly <HI>power</HI> and <HI>glory,</HI> and all the terrible <HI>frowns</HI> and <HI>threats</HI>
of mighty men. Now &s;aith Chri&s;t at <HI>&s;uch</HI> a time, when you are to
&s;peak before the <HI>armed power</HI> of the world, be not troubled be|forehand,
<HI>how,</HI> or <HI>what</HI> to &s;ay. For if you have <HI>Chri&s;t</HI> and his <HI>Spi|rit</HI>
in your <HI>hearts,</HI> you cannot want words in your <HI>mouths.</HI> And
the truth which you profe&s;s is mo&s;t <HI>glorious,</HI> when it is mo&s;t <HI>naked,</HI>
<PB N="31" REF="26">
and <HI>de&s;titute</HI> of the garni&s;hings of <HI>humane</HI> eloquence and wi&s;dom.
And therefore be not <HI>fearful</HI> before hand, no nor yet <HI>careful,</HI>
touching <HI>what</HI> you &s;hall &s;ay; for it &s;hall be <HI>given to you in that
&s;ame hour,</HI> in that &s;ame <HI>moment;</HI> you &s;hall have mo&s;t <HI>pre&s;ent</HI>
help. How &s;o? <HI>for it is not ye that &s;peak, but the Spirit of your
Father that dwels in you.</HI> The <HI>&s;pirit of truth</HI> that dwels in you,
&s;hall inable you to &s;peak the <HI>words of truth,</HI> when you are called
to it. And though you, it may be, are <HI>plain</HI> and <HI>mean</HI> men, and
your lips would <HI>tremble,</HI> and be quite <HI>clo&s;ed up</HI> before &s;uch an
<HI>A&s;&s;embly of power,</HI> and <HI>Maje&s;ty:</HI> yet <HI>Gods &s;pirit</HI> &s;hall give you
a <HI>mouth</HI> to &s;peak, even <HI>then.</HI> And becau&s;e, if you were only &s;up|plied
with a <HI>mouth</HI> to &s;peak at &s;uch a time, you would be ready
to &s;peak <HI>ra&s;hly,</HI> and <HI>fooli&s;hly,</HI> to the great prejudice, and di&s;ad|vantage
of the truth, therefore he will give you not only <HI>a mouth,
but wi&s;dom too;</HI> and he <HI>him&s;elf</HI> will manage his <HI>own</HI> cau&s;e with
<HI>your</HI> mouths. And you &s;hall &s;o &s;peak as all your <HI>adver&s;aries,</HI>
&s;hall not be able to <HI>re&s;i&s;t</HI> the truth that you &s;peak, but &s;hall be
&s;o convinced in their <HI>con&s;ciences,</HI> that their <HI>tongues</HI> &s;hall not know
what to &s;ay. You &s;hall have, a <HI>mouth</HI> and <HI>wi&s;dom,</HI> and they &s;hall
want <HI>both.</HI></P>
<P>And thus, have many poor, mean, &s;imple <HI>Chri&s;tians,</HI> when
brought before <HI>Rulers</HI> and <HI>Magi&s;trates,</HI> been able to carry out
the truth in that <HI>&s;trength,</HI> that all their <HI>adver&s;aries</HI> have been
put to <HI>&s;ilence</HI> and <HI>&s;hame,</HI> as you may &s;ee in a multitude of <HI>examples,</HI>
in the Book of <HI>Martyrs.</HI> And all this they did, <HI>by the power of the
Spirit coming upon them.</HI></P>
<P>Seventhly,<NOTE PLACE="marg">7. To overcome afflictions and per&s;ecutions.</NOTE> and la&s;tly, all <HI>Chri&s;tians</HI> &s;tand in need of the <HI>power</HI>
of the <HI>Spirit,</HI> to overcome <HI>afflictions</HI> and <HI>per&s;ecutions,</HI> from which
it is <HI>impo&s;&s;ible</HI> they &s;hould be free, in this world, they being <HI>con|trary</HI>
to the world, and the whole world to them. A <HI>natural</HI>
man, who hath no &s;trength in him&s;elf, but his <HI>own</HI> &s;trength, faints
and fails under <HI>affliction</HI> and <HI>per&s;ecution:</HI> but the <HI>faithful</HI> have in
them, &s;trength <HI>above</HI> natural &s;trength, <HI>&s;trength</HI> above the &s;trength
of <HI>men,</HI> even the &s;trength of the <HI>Spirit</HI> coming on them, and &s;o
they <HI>indure</HI> and <HI>overcome.</HI> Our &s;pirits are <HI>weak</HI> &s;pirits, and are
<HI>conquered</HI> by every evil; but when they are &s;trenghtned, by the
power of <HI>Gods</HI> Spirit, they are, over all evils, <HI>more then Conquerors.</HI>
And this is one thing ob&s;ervable, between <HI>natural</HI> and <HI>&s;piritual</HI>
&s;trength, in the overcoming of evil. <HI>Natural &s;trength</HI> &s;eeks al|wayes
<PB N="32" REF="27">
to <HI>throw off</HI> the evil, and &s;o it prevailes: but <HI>&s;piritual &s;trength</HI>
neever &s;eeks the removing of the evil, but let the evil be what
it will, it <HI>&s;tands</HI> to it, and overcomes it. For the &s;trength of the
<HI>Spirit,</HI> is ea&s;ily able to <HI>overcome,</HI> all evils that can happen to
fle&s;h and bloud, whether they ari&s;e from <HI>earth</HI> or <HI>hell.</HI> And thus
tho&s;e ble&s;&s;ed <HI>Martyrs</HI> mentioned <HI>Hebr.</HI> 11. and thou&s;ands and
ten thou&s;ands of their <HI>con&s;orts</HI> &s;ince, have overcome, cruel mock|ings
and &s;courgings, and bonds, and impri&s;onment, and &s;toning,
and &s;awing in &s;under, and &s;laying with the &s;word, and all the
woes of poverty and want, and bani&s;hment, and of living in wil|derne&s;&s;es
and caves, and dens of the earth; the&s;e and all other evils,
they have mightily overcome, by this only <HI>power,</HI> of the <HI>Spirit</HI>
comming upon them. Thus we &s;tand in need, of the <HI>power</HI> of the
<HI>Spirit,</HI> to overcome affliction and per&s;ecution; and how much
<HI>power</HI> we have, in <HI>affliction</HI> and <HI>per&s;ecution,</HI> to indure them and
overcome them, ju&s;t &s;o much, of the <HI>power</HI> of the <HI>Spirit,</HI> we have, and no more.</P>
<P>And thus al&s;o, have I declared unto you what nece&s;&s;ity, <HI>all
Chri&s;tians</HI> have, of the <HI>power</HI> of the <HI>Spirit,</HI> coming on them
as well as <HI>Mini&s;ters.</HI> And this was to &s;trengthen the <HI>&V;&s;e</HI> of <HI>ex|hortation.</HI></P>
<P>The &s;econd U&s;e, is for <HI>information</HI> and <HI>in&s;truction,</HI> after this
manner.<NOTE PLACE="marg">Second u&s;e.</NOTE> If the receiving of the <HI>Spirit</HI> be the receiving of <HI>power,</HI>
then it clearly informs us, that the way to <HI>partake</HI> of this power,
is to <HI>obtain</HI> this Spirit: and the way to <HI>increa&s;e</HI> this <HI>power,</HI> is to
<HI>increa&s;e</HI> this <HI>Spirit.</HI> I &s;hall endeavour to &s;peak to both the&s;e things,
and &s;o &s;hall conclude.</P>
<P>1. The way to obtain this <HI>power,</HI> is to obtain the Spirit.</P>
<P>And that we may <HI>obtain</HI> the Spirit, we mu&s;t fir&s;t <HI>prepare</HI> our
&s;elves to <HI>receive</HI> the Spirit.</P>
<P>Now this <HI>Preparation</HI> doth not &s;tand (as Papi&s;ts teach, and ma|ny
ignorant per&s;ons among our &s;elves think) in <HI>&s;weeping</HI> the &s;oul
from &s;in,<NOTE PLACE="marg">The way to get this power, is to get this Spirit.</NOTE> and then <HI>&s;trewing</HI> it with graces, that &s;o we may be fit to
receive the <HI>Spirit.</HI></P>
<P>For fir&s;t,<NOTE PLACE="marg">To this end we mu&s;t pre|pare our &s;elves. Wherein pre|paration doth not con&s;i&s;t.</NOTE> the <HI>&s;weeping</HI> of the &s;oul from &s;in, is not a work of our
<HI>own,</HI> before the coming of the <HI>Spirit,</HI> but a work of the <HI>Spirit,</HI> it
&s;elf, after it is come. For no <HI>fle&s;h</HI> can clear the &s;oul of <HI>one &s;in,</HI> it is the
<HI>Spirit</HI> mu&s;t do that.</P>
<P>And &s;econdly, for the <HI>&s;trewing</HI> of the &s;oul with <HI>grace,</HI> neither
<PB N="33" REF="27">
is this a work of our <HI>own,</HI> but a work of the <HI>Spirit</HI> it &s;elf, after it is
come. For the <HI>Spirit</HI> it &s;elf, <HI>brings</HI> all grace with it, and before
the comming of the Spirit, there is no grace at all.</P>
<P>So that,<NOTE PLACE="marg">Wherein it doth.</NOTE> <HI>we</HI> cannot, by any <HI>acts</HI> of our <HI>own,</HI> prepare our &s;elves
to receive the <HI>Spirit;</HI> but only <HI>by the Spirit</HI> we prepare our &s;elves
<HI>to receive the Spirit.</HI> For it is not any work of our <HI>own,</HI> upon our
&s;elves, but the <HI>immediate</HI> work of the <HI>Holy Spirit</HI> upon us, that
can make us fit to receive <HI>him&s;elf.</HI> It lies wholly in his own <HI>power</HI>
and <HI>goodne&s;s,</HI> fir&s;t to <HI>prepare</HI> in us a place for <HI>him&s;elf,</HI> and then
after to <HI>receive</HI> and <HI>entertain</HI> him&s;elf, in that place he hath &s;o pre|pared.
Now the <HI>workes</HI> of the Spirit, whereby he fir&s;t <HI>prepares</HI>
us for him&s;elf, and then <HI>entertaines</HI> him&s;elf in us, are the&s;e two
e&s;pecially.</P>
<P>1. He <HI>empties</HI> us; and 2. he <HI>fills</HI> us with him&s;elf, whom he hath
made empty.<NOTE PLACE="marg">1. The Holy Spirit empties us.</NOTE></P>
<P>1. <HI>He empties us.</HI> And this <HI>emptying,</HI> is the <HI>fir&s;t</HI> and <HI>chief</HI> work
of the <HI>Spirit,</HI> upon the Elect, whereby he <HI>prepares</HI> them to receive
<HI>him&s;elf.</HI> For the more <HI>empty</HI> a man is of other things, the more
<HI>capable</HI> he is of the <HI>Spirit.</HI> If you would fill a <HI>ve&s;&s;el,</HI> with any
other <HI>liquor</HI> then it holds, you mu&s;t fir&s;t <HI>empty</HI> it, of all that is in it
before; if you would fill it with <HI>Wine,</HI> you mu&s;t empty it of <HI>Beer</HI>
or <HI>Water,</HI> if any &s;uch liqour be in it. For two <HI>material</HI> things,
cannot po&s;&s;ibly &s;ub&s;i&s;t in the &s;ame <HI>place,</HI> at the &s;ame <HI>time,</HI> the <HI>&s;ub|&s;tances</HI>
of each being &s;afe and &s;ound. And &s;o if the <HI>Holy Spirit</HI>
who is God, mu&s;t come into us: all <HI>mortal</HI> and <HI>un&s;table</HI> creatures,
together with <HI>&s;in</HI> and <HI>our &s;elves,</HI> and <HI>what ever</HI> el&s;e is in us, mu&s;t
go forth. Humane rea&s;on, and humane wi&s;dom, and righte|ou&s;ne&s;s,
and power, and knowledge, cannot receive the <HI>Holy
Spirit:</HI> but we mu&s;t be <HI>emptied</HI> of the&s;e, if ever we would <HI>receive</HI>
him.</P>
<P>We mu&s;t thus <HI>&s;uffer,</HI><NOTE PLACE="marg">A caution.</NOTE> our &s;elves, to be <HI>prepared</HI> by the <HI>Spirit,</HI> to
receive the <HI>Spirit:</HI> but with this <HI>caution,</HI> That when the <HI>Spirit of
God</HI> hath wrought this in us, we do not <HI>attribute</HI> it to <HI>our &s;elves,</HI>
as our <HI>own</HI> work, nor think any thing of our &s;elves, but de&s;cend
into our own <HI>meer nothing.</HI> Otherwi&s;e we &s;hall be a <HI>hinderance</HI>
to the Spirit, that he cannot work in us after a more <HI>excellent</HI>
manner.</P>
<P>And when a man is thus <HI>empty</HI> of him&s;elf,<NOTE PLACE="marg">2. Fills us.</NOTE> and of <HI>other</HI> things,
then he becomes <HI>poor in &s;pirit,</HI> and &s;uch the Spirit alwayes <HI>fills,</HI>
<PB N="34" REF="28">
and <HI>de&s;cends</HI> into with a wonderful and unre&s;i&s;tible power,
and fills the <HI>outer</HI> and <HI>inner</HI> man, and all the <HI>&s;uperior</HI> and <HI>infe|rior</HI>
faculties of the &s;oul, with <HI>him&s;elf,</HI> and all the things of
God.</P>
<P>And this is the <HI>&s;econd</HI> work of the <HI>Spirit,</HI><NOTE PLACE="marg">The means are.</NOTE> to <HI>fill</HI> tho&s;e whom he
hath <HI>emptied.</HI> Now the u&s;ual and ordinary means, through which
the <HI>Spirit</HI> doth this,<NOTE PLACE="marg">1. The hear|ing of the Word.</NOTE> are the&s;e three.</P>
<P>1. <HI>The hearing of the Word</HI> preached. But here we mu&s;t di&s;tin|gui&s;h
of the <HI>Word.</HI> For the <HI>Law</HI> is the word of God; but St. <HI>Paul</HI>
&s;aith that by <HI>that</HI> word <HI>the Spirit is not given,</HI> but by the Word
of the <HI>Go&s;pel.</HI> And therefore how <HI>beautiful are the feet of them
that bring the Go&s;pel of peace!</HI> for nothing is &s;o <HI>&s;weet</HI> and <HI>precious</HI>
as the word of the <HI>Go&s;pel,</HI> which brings with it the <HI>Holy Spirit.</HI>
This you may &s;ee Act. 10. 44. where it is &s;aid, <HI>that while&s;t Peter
yet &s;pake, the Holy Gho&s;t fell on all them that heard the Word.</HI> And
therefore al&s;o the <HI>Go&s;pel</HI> is called the <HI>mini&s;tration of the Spirit;</HI>
becau&s;e as it <HI>proceeds</HI> from the <HI>Spirit,</HI> and the <HI>Holy Spirit</HI> gives
<HI>utterance,</HI> &s;o it al&s;o <HI>conveyes</HI> the <HI>Spirit</HI> to the faithful. Now the
gift of <HI>tongues</HI> and <HI>miracles,</HI> and other &s;uch like gifts are at the
pre&s;ent cea&s;ed in the Church: but the gift of the <HI>Spirit,</HI> is not
cea&s;ed; and <HI>this,</HI> the Lord &s;till joynes with the Mini&s;tery of the
<HI>Go&s;pel,</HI> that he may keep up in our hearts the <HI>due re&s;pect</HI> of this
ordinance, and may <HI>pre&s;erve</HI> us, from the wayes of tho&s;e men, <HI>who
&s;eek for the Spirit without the Word.</HI></P>
<P>2. Means,<NOTE PLACE="marg">2. Faith.</NOTE> is <HI>faith</HI> in the word heard. For it is not <HI>every</HI> one,
that <HI>hears</HI> the word, that <HI>receives</HI> the Spirit: but onely <HI>they,</HI> that
hear with the <HI>hearing of faith.</HI> For if thou <HI>hear</HI> the word of the
<HI>Go&s;pel</HI> a thou&s;and times, and wante&s;t <HI>faith,</HI> thou &s;halt never re|ceive
the <HI>Spirit;</HI> for <HI>unbeleef,</HI> &s;huts up the heart again&s;t the Spirit,
and ever <HI>oppo&s;es</HI> and <HI>re&s;i&s;ts</HI> the Spirit, and never <HI>receives</HI> it. But
<HI>faith</HI> opens the heart to receive the <HI>Spirit.</HI></P>
<P>By <HI>faith,</HI> we lay hold on <HI>Chri&s;t</HI> in the word: and through our
<HI>union</HI> with Chri&s;t, we obtain the <HI>Spirit.</HI> For we have not the Spi|rit
<HI>immediately</HI> in it &s;elf, but in the <HI>fle&s;h</HI> of Chri&s;t. And when we,
by <HI>faith</HI> are made the <HI>fle&s;h</HI> of Chri&s;t, then we partake of that <HI>Spi|rit,</HI>
that dwels in the <HI>fle&s;h of Chri&s;t.</HI></P>
<P>Now through the&s;e <HI>two</HI> things, the <HI>Word</HI> and <HI>Faith,</HI> the <HI>Spirit</HI>
communicates to us <HI>a new birth;</HI> it begets us unto God: and &s;o
we partaking of the <HI>nature</HI> of God, partake al&s;o of the <HI>Spirit</HI> of
<PB N="35" REF="28">
God. They are born of <HI>men,</HI> have nothing in them but the <HI>&s;pirit</HI> of
<HI>men.</HI> but they that are born of <HI>God</HI> have the <HI>Spirit</HI> of God. <HI>That
which is born of the fle&s;h is fle&s;h,</HI> &amp; hath no &s;pirit in it; but that <HI>which
is born of the Spirit, is &s;pirit,</HI> and hath <HI>&s;pirit</HI> in it. So that there is no
means to partake of the <HI>Spirit</HI> of God but by being <HI>born</HI> of God:
and the means by which we are born of God, are the <HI>Word</HI> &amp; <HI>Faith</HI></P>
<P>3. Means is <HI>Prayer.</HI><NOTE PLACE="marg">3. Prayer.</NOTE> For Chri&s;t hath &s;aid, <HI>the Spirit is given to
them that aske.</HI> And the Di&s;ciples when they were to receive the
promi&s;e of the Spirit, <HI>continued with one accord in prayer and &s;up|plication.</HI>
Act. 1. 14. For God who hath promi&s;ed to <HI>give</HI> us his
<HI>Spirit,</HI> hath commanded us to <HI>aske</HI> it: and when God hath a
<HI>minde</HI> to give us the Spirit, he puts us in <HI>minde</HI> to ask it: yea God
<HI>gives</HI> us the Spirit, that by it we may <HI>ask</HI> the Spirit, &s;eeing no man
can <HI>ask</HI> the Spirit, but by the Spirit. Now in <HI>asking</HI> the Spirit,
there is no difference, whether we <HI>ask</HI> it of the <HI>Father</HI> or of the
<HI>Son,</HI> &s;eeing the <HI>Spirit</HI> proceeds from <HI>both,</HI> and is the Spirit of <HI>both.</HI>
And therefore <HI>Chri&s;t,</HI> promi&s;eth the &s;ending of the Spirit from
<HI>both.</HI> From the Father, Joh. 14. <HI>The Spirit which the Father will
&s;end in my name.</HI> From him&s;elf, Joh. 16. <HI>Except I go, the Comfor|ter
will not come: but if I go I will &s;end him to you.</HI> So that both
the <HI>Father</HI> and the <HI>Son,</HI> give the <HI>Spirit,</HI> and it is no matter
whether we ask him, either of the <HI>Father,</HI> or of the <HI>Son,</HI> &s;o we
ask him, of the Father <HI>in</HI> the Son, or of the Son <HI>in</HI> the Father.</P>
<P>And thus you &s;ee the way, to obtain this <HI>power,</HI> is to obtain the
<HI>Spirit,</HI> and al&s;o by what <HI>means</HI> this is done.</P>
<P>2. The way to <HI>increa&s;e</HI> this power,<NOTE PLACE="marg">2. The Way to increa&s;e this power.</NOTE> is to increa&s;e the <HI>Spirit.</HI>
And therefore it is as <HI>needful</HI> for us, to know the means to <HI>in|crea&s;e</HI>
the Spirit, as to <HI>receive</HI> it. And they among others are the&s;e:</P>
<P>1. <HI>To continue in the u&s;e of the Word.</HI> As the <HI>Spirit</HI> is fir&s;t <HI>given</HI>
by the word, &s;o by the &s;ame word it is <HI>increa&s;ed;</HI> and the more
any Chri&s;tian is in the <HI>u&s;e</HI> of the <HI>word,</HI> the &s;tronger and more
vigorous and mighty is the <HI>Spirit</HI> in him: but the <HI>neglect</HI> of the
word, is the <HI>quenching of the Spirit.</HI> Let a <HI>Chri&s;tian,</HI> that is <HI>&s;trong</HI>
in the &s;pirit, neglect the <HI>word</HI> a while, and he will &s;oon become
<HI>weak,</HI> and as a man without &s;trength. For the <HI>Spirit,</HI> is not <HI>be|&s;towed</HI>
on us, but through the <HI>word,</HI> neither doth it <HI>dwell</HI> in us,
but by the <HI>word;</HI> and the more the <HI>word</HI> dwels in our hearts by
<HI>faith,</HI> the more the <HI>&s;pirit</HI> dwells in our hearts by the <HI>word.</HI> And
according to the <HI>mea&s;ure</HI> of the <HI>word</HI> in us, is the mea&s;ure of the
<HI>Spirit.</HI></P>
<P><PB N="36" REF="29">
2. <HI>To increa&s;e faith.</HI> For the more we <HI>beleeve,</HI> the more we
receive of <HI>Chri&s;t;</HI> and the more we receive of <HI>Chri&s;t,</HI> the more we
receive of the <HI>&s;pirit,</HI> in Chri&s;t. For <HI>faith</HI> doth not apprehend <HI>bare</HI>
Chri&s;t, but Chri&s;t with his <HI>Spirit,</HI> becau&s;e the&s;e are <HI>in&s;eparable.</HI>
Now alwayes&punc; according to the mea&s;ure of <HI>Chri&s;t</HI> in us, is the mea|&s;ure
of the <HI>&s;pirit;</HI> and according to the mea&s;ure of <HI>faith,</HI> is the
mea&s;ure of <HI>Chri&s;t</HI> in us.</P>
<P>3. <HI>To be much in prayer.</HI> For the <HI>prayer</HI> of the &s;pirit, <HI>increa&s;es</HI>
the &s;pirit. The <HI>more</HI> we have the <HI>&s;pirit,</HI> the more we <HI>pray;</HI> and
the <HI>more</HI> we <HI>pray,</HI> the <HI>more</HI> we receive the <HI>spirit.</HI> So that when
we have the <HI>spirit</HI> in truth, we &s;hall have daily, a greater and
greater <HI>increa&s;e</HI> of it, till we be <HI>filled with the spirit.</HI> For the
<HI>spirit</HI> comes from <HI>Chri&s;t,</HI> in whom is the <HI>fulne&s;s</HI> of the &s;pirit,
and carries us back again to <HI>Chri&s;t,</HI> that we may receive &s;till <HI>more</HI>
of the &s;pirit. And &s;o by the <HI>spirit</HI> that is in our <HI>hearts,</HI> we lay
hold on the &s;pirit that is in <HI>Chri&s;t,</HI> and receive more and more
of it.</P>
<P>4. <HI>To turn our &s;elves daily from the creature to God.</HI> For the
more we <HI>inlarge</HI> our hearts, towards the <HI>creature,</HI> the le&s;s capable
are we of the <HI>Spirit of God.</HI> For to live much upon the <HI>creature,</HI>
is to live much according to the <HI>fle&s;h,</HI> and this quenches and &s;trai|tens
the <HI>spirit</HI> in us. And therefore we mu&s;t live <HI>ab&s;tractedly</HI> from
the creatures; and &s;o <HI>u&s;e</HI> them, as if we did <HI>not</HI> u&s;e them: and &s;o
<HI>minde</HI> them, as if we did <HI>not</HI> minde them: and <HI>abandon</HI> the contents
and &s;atisfactions of fle&s;h and blood, and <HI>wean</HI> our &s;elves from all
things but the <HI>nece&s;&s;ities of nature.</HI> And the more <HI>free</HI> and <HI>loo&s;e</HI>
we are from the <HI>creature,</HI> the more <HI>capable</HI> are we of <HI>Gods &s;pi|rit,</HI>
and the <HI>operations</HI> of it. He that lives at greate&s;t <HI>di&s;tance</HI> from
the <HI>world,</HI> and hath lea&s;t communion with the <HI>things</HI> of it, hath
alwayes the <HI>greate&s;t</HI> proportion of <HI>Gods spirit.</HI> For as the Apo&s;tle
&s;aith, <HI>If any man love the world, the love of the Father</HI> (that is, the
Holy Spirit) <HI>is not in him:</HI> &s;o, if any man love the <HI>Father,</HI> the
love of the <HI>world</HI> is not in <HI>him:</HI> now the <HI>more,</HI> any one loves the
<HI>Father,</HI> the <HI>le&s;s</HI> he loves the <HI>world:</HI> and the <HI>le&s;s</HI> he loves the <HI>world,</HI>
the <HI>more</HI> the <HI>spirit</HI> dwels in him.</P>
<P>5. <HI>To cea&s;e daily from our own works.</HI> The more we act <HI>our
&s;elves,</HI> the le&s;s doth the <HI>Spirit</HI> act in us. And therefore we mu&s;t
mu&s;t from day to day, <HI>cea&s;e</HI> from our <HI>own</HI> works, from the <HI>opera|tions</HI>
of our <HI>own</HI> minds, and under&s;tandings, and wils, and affecti|ons,
<PB N="37" REF="29">
and mu&s;t not be the <HI>Authors</HI> of our own <HI>actions.</HI> For we being
<HI>fle&s;h</HI> our &s;elves, what ever we do is <HI>fle&s;hly,</HI> &s;eeing the <HI>effect</HI> cannot
be better then the <HI>cau&s;e.</HI> And if we <HI>mingle,</HI> the works of our
<HI>fle&s;h,</HI> with the works of Gods <HI>Spirit,</HI> he will <HI>cea&s;e</HI> from working
in us. But the <HI>le&s;s</HI> we <HI>act</HI> in our &s;elves, according to the principles
of our <HI>corrupt nature,</HI> the <HI>more</HI> will the <HI>&s;pirit</HI> act in us, according
to the principles of the <HI>divine nature.</HI> But our <HI>own works,</HI> are
alwayes a mighty <HI>impediment,</HI> to the <HI>operations</HI> of the Spirit.</P>
<P>6. To <HI>encrea&s;e</HI> the <HI>&s;pirit</HI> in us, <HI>we mu&s;t give up our &s;elves to the
Spirit, that he only may work in us, without the lea&s;t oppo&s;ition and
re&s;i&s;tance from us.</HI> That, as the <HI>&s;oul</HI> acts all in the <HI>body,</HI> and the
body doth nothing of <HI>it &s;elf,</HI> but is &s;ubject to the <HI>&s;oul</HI> in all things:
&s;o the <HI>&s;pirit</HI> may do all in us, and we may do nothing of <HI>our &s;elves</HI>
without the Spirit, but be <HI>&s;ubject</HI> to the Spirit in all its operati|ons.
For the Spirit of God, cannot work <HI>excellently</HI> in us, except
it work <HI>all in all</HI> in us. And in &s;uch a man, in whom the <HI>Spirit</HI>
hath <HI>full</HI> power, the Spirit works many <HI>wonderful</HI> things, that he
according to <HI>humane</HI> &s;en&s;e is <HI>ignorant</HI> of. For as the <HI>&s;oul,</HI> doth
&s;ecretly nouri&s;h, and cheri&s;h, and refre&s;h the <HI>body,</HI> and di&s;per&s;es
<HI>life</HI> and <HI>&s;pirits</HI> through it, even when the body is <HI>a&s;leep,</HI> and nei|ther
<HI>feels</HI> it, nor <HI>knows</HI> it: &s;o the <HI>Holy Spirit</HI> dwelling in the
&s;oul, by a <HI>&s;ecret</HI> kinde of operation, <HI>works</HI> many things in it, for
the <HI>quickning,</HI> and <HI>renewing</HI> it, whil&s;t it oftentimes for the pre|&s;ent,
is not &s;o much as <HI>&s;en&s;ible</HI> of it.</P>
<P>7. The &s;eventh means, to <HI>encrea&s;e</HI> the <HI>&s;pirit, is to attribute the
works of the &s;pirit to the &s;pirit,</HI> and not to <HI>our &s;elves.</HI> For if we at|tribute
to the <HI>fle&s;h,</HI> the works of the <HI>Spirit:</HI> and take from the
<HI>Spirit,</HI> the glory of his <HI>own</HI> works, he will work no longer in us.
Wherefore we mu&s;t <HI>a&s;cribe</HI> unto the <HI>Spirit,</HI> the <HI>whole glory</HI> of his
<HI>own</HI> works, and acknowledge that <HI>we our &s;elves</HI> are <HI>nothing,</HI> and
can <HI>do</HI> nothing: and that it is <HI>he</HI> only, that <HI>is</HI> all in all, and <HI>works</HI>
all in all: and we <HI>our &s;elves,</HI> among all the <HI>excellent</HI> works of
the <HI>Spirit</HI> in us, mu&s;t &s;o remain, as if we <HI>were</HI> and <HI>wrought</HI> no|thing
at all; that &s;o, all that is of <HI>fle&s;h</HI> and <HI>blood,</HI> may be laid
low in us, and the <HI>Spirit</HI> alone may be exalted: fir&s;t to <HI>do</HI> all in us:
and then, to have <HI>all</HI> the <HI>glory,</HI> of <HI>all</HI> that is done.</P>
<P>And thus you &s;ee the means to <HI>encrea&s;e</HI> the Spirit, and &s;o
con&s;equently <HI>&s;trength,</HI> as well as to <HI>get</HI> it. And by the daily <HI>u&s;e</HI>
and <HI>improvement</HI> of the&s;e means, we may attain to a <HI>great degree</HI>
<PB N="38" REF="30">
of &s;piritual &s;trength, that we may <HI>walk and not be weary:</HI> and
may <HI>run and not faint,</HI> and may mount up as <HI>Eagles,</HI> yea, and may
walk as <HI>Angels</HI> among men, and as the <HI>powers of heaven</HI> upon
earth, to his prai&s;e and honour, who fir&s;t communicates to
us his own &s;trength, and then by that &s;trength of his own,
works all our works in us: And thus is he <HI>glorified in his Saints,
and admired in all them that believe.</HI></P>
<TRAILER>FINIS.</TRAILER>
</DIV1>
</BODY>
</TEXT>
<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="30">
<P>Uniformity Examined,
Whether it be found in the
GOSPEL,
OR
In the PRACTICE of the Churches,
OF
CHRIST.</P>
<P>By WIL. DELL, Mini&s;ter of the Go&s;pel.</P>
<Q><BIBL>2 Cor. 4. 13.</BIBL>
<P>We having the &s;ame &s;pirit of Faith, according as it is written, I
believed, and therefore have I &s;poken: we al&s;o believe, and
therefore &s;peak.</P></Q>
<P>Publi&s;hed according to Order.</P>
<P><HI>London,</HI> Printed, 1651.</P>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="religious tract">
<PB REF="31">
<PB N="41" REF="31">
<HEAD>Vniformity Examined.</HEAD>
<P>_OB&s;erving that our Brethren of <HI>Scotland,</HI> to|gether
with the <HI>A&s;&s;embly of Divines,</HI> and
the re&s;t of the <HI>Presbyterian</HI> judgement, do
often both in their Di&s;cour&s;e and writings,
exceedingly pre&s;s for <HI>&V;niformity;</HI> I have
been urged in my &s;pirit, to think upon the
matter, and to con&s;ider whether there
could be any &s;uch thing found in the <HI>Word</HI>
of the <HI>New Te&s;tament,</HI> or in the <HI>practice</HI> of the <HI>Churches of
Chri&s;t.</HI> And for my part, I ingenuou&s;ly profe&s;s, I cannot yet di&s;co|ver
it, and would be glad if any would in&s;truct me further in this
particular, &s;o he do it from the <HI>Word.</HI></P>
<P>Now <HI>&V;niformity</HI> what is it, but an <HI>unity of form?</HI> and the
<HI>form</HI> they mean, no doubt, is <HI>outward:</HI> for the <HI>inward</HI> form, as
it cannot be known by the outward &s;en&s;es; &s;o neither can it be
accompli&s;hed by <HI>outward power.</HI> And therefore (till I know
their meaning better) I conceive that by <HI>uniformity</HI> they un|der&s;tand
an <HI>unity of outward form</HI> in the Churches of God: yea,
&s;ome of them do declare &s;o much calling the thing they would
have, <HI>External &V;niformity.</HI></P>
<P>Now &s;uch a thing as this (after &s;o much meditation and recol|lection,
as my other imployments, and the many di&s;tractions that
nece&s;&s;arily attend my pre&s;ent condition, will permit me) I can|not
di&s;cern, in the Word of the <HI>Go&s;pel.</HI> For Chri&s;t &s;peaking of
the <HI>Church</HI> of the <HI>New Te&s;tament,</HI> &s;aith, <HI>Joh. 4. 23. The hour
cometh and now is, when the true wor&s;hippers &s;hall wor&s;hip the Fa|ther
<PB N="42" REF="32">
in Spirit and Truth, for the Father &s;eeketh &s;uch to wor&s;hip
him. God is a Spirit, and they that wor&s;hip him mu&s;t wor&s;hip him
in Spirit and Truth.</HI> In which words it is mo&s;t evident, that the
<HI>wor&s;hip of God</HI> in the time of the <HI>New Te&s;tament,</HI> is <HI>inward</HI> and
<HI>&s;piritual,</HI> con&s;i&s;ting in faith, hope, love, and in prayer, which is
the operation of the three former, &amp;c. And &s;o, is &s;o far from
<HI>&V;niformity</HI> as it hath been <HI>explicated,</HI> and as they <HI>under&s;tand</HI> it,
that it is not at all <HI>capable</HI> of it. And therefore I cannot but <HI>won|der,</HI>
at the &s;trange workings of darkne&s;s in the minds of men, who
would have an exernal <HI>&V;niformity,</HI> in a wor&s;hip that is <HI>inward</HI>
and <HI>&s;piritual,</HI> and of which, the <HI>outward form</HI> is no part at all, but
is meerly <HI>accidental,</HI> and &s;o ab&s;olutely <HI>various.</HI></P>
<P>Again, as I finde not this <HI>&V;niformity,</HI> in the <HI>doctrine of the
Go&s;pel,</HI> &s;o neither in the <HI>practice of the Saints,</HI> who had the &s;pirit
of the Go&s;pel, as that <HI>practice</HI> is repre&s;ented to us, in the
<HI>Word.</HI></P>
<P>In <HI>Acts</HI> 1. 14. I read, how the <HI>Apo&s;tles</HI> being together with the
women, and <HI>Mary</HI> the Mother of Je&s;us, and his brethren, <HI>conti|nued</HI>
<GAP DESC="foreign"> <HI>with one accord or mind in prayer and &s;upplication:</HI>
and <HI>Acts 2. v. 44. &amp;</HI> 46. how <HI>all that believed were together, and
continued daily</HI> <GAP DESC="foreign"> <HI>with one minde in the Temple, and did
break bread from hou&s;e to hou&s;e, &amp;c.</HI> And in all this there was
<HI>&V;nity,</HI> but no <HI>external &V;niformity,</HI> neither <HI>name</HI> nor <HI>thing.</HI> Again,
<HI>Acts 4. 23. Peter</HI> and <HI>John</HI> being let go by the Magi&s;trates, <HI>went to
their own company</HI> (which many of our Clergy would term a Con|venticle)
<HI>and reported all that the chief Prie&s;ts and Elders had &s;aid
to them; and when they heard it, they lift up their voice to God,
<GAP DESC="foreign">, with one mind, and prayed.</HI> Here was <HI>inward &V;nity,</HI> in
faith, and love, and joy, and &s;piritual prayer, but no <HI>external &V;ni|formity:</HI>
and ver&s; 32. <HI>The multitude of them that believed, were
of one heart, and one &s;oul. &V;nity</HI> &s;till, but nothing of <HI>external
&V;niformity.</HI> Further, we read <HI>Acts</HI> chap. 7. and chap. 8. that
<HI>Stephen</HI> and <HI>Philip,</HI> who by the <HI>Church</HI> were ordained <HI>Deacons,</HI>
and were to &s;erve only for the Mini&s;tery of the Table, yet by
vertue of the <HI>anointing,</HI> preached the Word of God freely, and
powerfully: and how <HI>all</HI> the <HI>Members</HI> of the Church of <HI>Jeru&s;a|lem,</HI>
who were neither <HI>Mini&s;ters</HI> not <HI>Deacons,</HI> being &s;cattered
abroad by Per&s;ecution, went <HI>Preaching</HI> the Word everywhere,
where they came, in that ca&s;e of nece&s;&s;ity: the unction of the
<PB N="43" REF="32">
<HI>Spirit</HI> of which all Believers partake alike, being one <HI>fundamental</HI>
ground of &s;uch <HI>Mini&s;tery,</HI> where there are no <HI>Believers</HI> to call
to the Office: and in this, though there was <HI>unity</HI> of faith, &s;pirit,
and doctrine, yet I am &s;ure they will &s;ay, there was no &s;uch <HI>uni|formity</HI>
as they would have. Again, <HI>Acts 20. Paul</HI> the fir&s;t day
of the Week, preached to the Di&s;ciples of <HI>Macedonia,</HI> from the
Evening till Midnight (which Dr. <HI>Pocklington</HI> in a printed Sermon
&s;aith, was <HI>out of order,</HI> that is, out of <HI>Prelatical order,</HI> or <HI>Presby|terial
&V;niformity</HI>) and after brake bread, and did eat, and talked
with them a long while, till <HI>break of day:</HI> and going from
thence, he arrived at <HI>Ephe&s;us,</HI> and there called the <HI>Elders</HI> of the
Chuch together, and appeals to them after what manner he had
been with them, to wit, <HI>&s;erving the Lord with all humility of
minde, and with many tears and temptations,</HI> &amp;c. and how, <HI>he had
held back nothing profitable for them, but had taught them pub|likely,
and from hou&s;e to hou&s;e</HI> (which I wi&s;h were more in u&s;e
now-a-dayes, if it might obtain &s;o much leave from <HI>&V;niformity)
and had preached to them Repentance towards God, and Faith to|wards
our Lord Je&s;us Chri&s;t:</HI> our chief work towards <HI>God</HI> &s;ince our
fall and corruption being <HI>Repentance,</HI> which is the change of the
creature towards God, through Gods own work in the creature:
and this is not done without the &s;orrow of the fle&s;h; and our
chief work towards <HI>Chri&s;t,</HI> who is given to us as a head, being
<HI>Faith</HI> or Union. And in the end, exhorts the <HI>Presbyters, to take
heed to them&s;elves</HI> (who according to the Church principles of
this age, want no admonition <HI>them&s;elves,</HI> &s;eeing they are become
a <HI>peremptory</HI> rule to all <HI>others) and to the flocks over which the holy
Spirit</HI> (and not Patrons) <HI>had made them Over-&s;eers, to feed the
Church of God, which he had purcha&s;ed with his own blood, &amp;c.</HI> But
in <HI>all</HI> this, neither <HI>practices</HI> him&s;elf, nor <HI>preaches</HI> to them, nor
<HI>commands</HI> them to preach to others; or impo&s;e upon others, any
&s;uch kind of thing as <HI>external uniformity.</HI> And &s;o &s;urely, they
that &s;o vehemently urge this thing, that they make it <HI>all in all,</HI> in
their <HI>Reformation,</HI> have &s;ome other teacher then the <HI>Apo&s;tle,</HI> who
being taught of <HI>Chri&s;t,</HI> as Chri&s;t was taught of <HI>God,</HI> yet knew no
&s;uch thing at all, in the <HI>wor&s;hip</HI> of God as <HI>&V;niformity.</HI></P>
<P>And yet further, that the <HI>world</HI> (if it be po&s;&s;ible) may be the
more convinced, ob&s;erve a little more &s;eriou&s;ly the practice of
<HI>Chri&s;t</HI> and the <HI>Saints,</HI> in reference to this point, and you &s;hall &s;ee
<PB N="44" REF="33">
nothing le&s;s then <HI>external &V;niformity.</HI> See this in the <HI>prayer of
Chri&s;t, (Prayer</HI> for the duty it &s;elf, being nothing, but &s;o much
<HI>&s;piritual</HI> wor&s;hip, as being the voyce of the <HI>Spirit</HI> in the <HI>fle&s;h,</HI>
both in <HI>head</HI> &amp; <HI>members) This,</HI> Chri&s;t &s;ometimes performed, with
his <HI>eyes</HI> lifted up to Heaven, &s;ometimes being pro&s;trate with his
<HI>body</HI> on the Earth, and <HI>&s;o &s;everal</HI> times, <HI>&s;everal</HI> wayes: and as he,
&s;o the <HI>Saints,</HI> have; <HI>&s;ome</HI> prayed &s;tanding &amp; lifting up their hands,
as <HI>Mo&s;es; &s;ome,</HI> kneeling and lifting up their hands, as <HI>Solomon;
&s;ome,</HI> &s;tanding and not lifting up their eyes, as the <HI>Publican,</HI> &amp;c.
And what <HI>external &V;niformity</HI> in all this?. And as for <HI>Praying,</HI>
&s;o for <HI>Preaching;</HI> Chri&s;t &s;ometimes preached in a <HI>&s;hip,</HI> &s;ometimes
on the <HI>&s;hoar,</HI> &s;ometimes in the <HI>City Jeru&s;alem,</HI> &s;ometimes in the
<HI>Temple,</HI> &s;ometimes in the <HI>De&s;art,</HI> &s;ometimes <HI>early,</HI> &s;ometimes <HI>late,</HI>
as if he intended on <HI>purpo&s;e,</HI> to witne&s;s, again&s;t that piece of the
<HI>My&s;tery</HI> of <HI>Iniquity,</HI> which in after. Ages &s;hould be called <HI>&V;ni|formity.</HI>
So Paul preached &s;ometimes on the <HI>Jews Sabbath,</HI>
&s;ometimes on the <HI>fir&s;t day</HI> of the week, &s;ometimes <HI>each day</HI> of the
week, &s;ometimes in the <HI>day,</HI> &s;ometimes in the <HI>night;</HI> &s;ometimes
prayed in the <HI>hou&s;e,</HI> &s;ometimes on the <HI>&s;hoar:</HI> he circumci&s;ed <HI>Ti|mothy</HI>
among the <HI>weak,</HI> refu&s;ed to circumci&s;e <HI>Titus</HI> among the
<HI>perver&s;e,</HI> became as a <HI>Jew</HI> to the <HI>Jews,</HI> as a <HI>Greek</HI> to the <HI>Greeks,</HI> to
the <HI>weak</HI> as <HI>weak,</HI> to the <HI>&s;trong</HI> as <HI>&s;trong,</HI> all things to all men, that
he might win &s;ome: and what <HI>external &V;niformity</HI> was here?
And then for the <HI>Sacraments,</HI> Chri&s;t admini&s;tred the Sacrament
of the <HI>Supper,</HI> immediately <HI>after Supper; Paul</HI> at <HI>midnight,</HI> and it
may be others in the <HI>morning,</HI> or at <HI>noone:</HI> and what <HI>external
&V;niformity</HI> in all this? And for <HI>Government;</HI> &s;ometimes the
<HI>Apo&s;tles</HI> met together into a <HI>Councel,</HI> and in that Councel or|dered
things not of their <HI>own heads,</HI> or by <HI>plurality of voyces,</HI>
but by the <HI>Word</HI> and <HI>Spirit;</HI> and what they <HI>ordered</HI> by the Word
and Spirit, they put in <HI>execution</HI> by the power of the <HI>Word</HI> and
<HI>Spirit,</HI> and not by the power of the <HI>World.</HI> At other times, <HI>Mini|&s;ters</HI>
and <HI>Believers,</HI> did things by the <HI>Word</HI> and <HI>Spirit</HI> among
them&s;elves, by the mutual con&s;ent of <HI>both;</HI> or el&s;e <HI>Believers</HI> a|lone
among them&s;elves, if there were no <HI>Mini&s;ters</HI> pre&s;ent. And
where the <HI>number</HI> of Believers were <HI>more,</HI> they &s;tood in need of
<HI>more</HI> Officers: and where <HI>fewer,</HI> of <HI>fewer</HI> Officers; and all the&s;e
things, are the <HI>free</HI> ordering of the <HI>Churches,</HI> who have <HI>Chri&s;t,</HI>
the <HI>Spirit,</HI> and the <HI>Father</HI> among them, and in them, and &s;o are
<PB N="45" REF="33">
taken out of the <HI>bondage</HI> of men, into the <HI>freedom</HI> of God. That
truly I &s;ee not the <HI>Go&s;pel,</HI> more &s;etting its <HI>&s;pirit,</HI> again&s;t any thing
of <HI>Antichri&s;t,</HI> then again&s;t this point of <HI>external uniformity.</HI> For
if we have <HI>one</HI> Lord, Chri&s;t, Spirit, Faith, Bapti&s;m, and God, all
other things are <HI>free</HI> to the Churches, as <HI>God</HI> &s;hall order by them,
and no otherwi&s;e; and the rea&s;on, and wi&s;dom, and prudence of
<HI>man,</HI> have no place in <HI>this</HI> world, where the <HI>Sun of righteou&s;ne&s;s</HI>
&s;hines, as the only light?</P>
<P>But again&s;t this that hath been &s;aid, do lie &s;ome <HI>objections;</HI> as fir&s;t,</P>
<P><HI>The Prophet foretold that</HI> the Lord &s;hould be one, and his name
one, <HI>and doth not this imply</HI> external uniformity.</P>
<P><HI>I an&s;wer, nothing le&s;s: for the</HI> Apo&s;tle <HI>explicates plainly and
clearly, what it is to have the</HI> Lord one, <HI>and his</HI> name one, <HI>among
believers,</HI> Eph. 4. ch. 4. 5. 6. <HI>where he &s;aith, there is in the &s;piritual
Church,</HI> one Body, and one Spirit, one hope of our calling, one Lord,
one Faith, one Bapti&s;m, one God and father of all, who is above all,
through all, and in all. <HI>Where you &s;ee, that among believers, there
is a</HI> manifold unity, <HI>but no</HI> external uniformity; <HI>yea the prayer of</HI>
Chri&s;t the Son, <HI>for the Church, unfolds clearly the promi&s;e of</HI> God
the Father <HI>to the Church,</HI> Joh. 17. <HI>Chri&s;t prays,</HI> that they all (<HI>who are</HI>
many <HI>among them&s;elves, according to the</HI> fle&s;h) may be one as thou
Father art in me, and I in thee, (<HI>that is according to the</HI> unity <HI>of
the Spirit, not</HI> external uniformity) that after this manner they al&s;o
may be one in us.</P>
<P>But again it is objected out of 1 <HI>Cor.</HI> 14. that the Apo&s;tle re|quires
that <HI>all things may be done in the Church decently and in order:</HI>
and doth not this imply <HI>external uniformity?</HI></P>
<P>I an&s;wer, that they will hardly admit in their <HI>Pari&s;h Churches,</HI>
&s;uch a <HI>decency</HI> and <HI>order</HI> as the Apo&s;tle there means, neither are
they <HI>capable</HI> of it. For he &s;aith before, <HI>When the whole Church is
come together into &s;ome place, that all may prophe&s;ie one by one that
all may learn, and all may be comforted:</HI> and that during this exerci&s;e
of prophe&s;ying, <HI>if any thing be revealed to another, the former to
give place;</HI> and <HI>he</HI> mu&s;t &s;peak that hath the <HI>cleare&s;t</HI> light, &s;eeing
the <HI>Spirit,</HI> to whom&s;oever it is given, it is given to <HI>profit withall.</HI>
And that though <HI>all</HI> may prophe&s;ie <HI>one by one,</HI> yet all may not pro|phe&s;ie
at <HI>once,</HI> for then it would not be <HI>order,</HI> but <HI>confu&s;ion,</HI> which
the Apo&s;tle would have avoided, &s;aying&punc; <HI>Let all things be d<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">ne de|cently
and in order.</HI> And <HI>this</HI> decency too, he <HI>per&s;wades</HI> to by the
<PB N="46" REF="34">
<HI>word,</HI> he doth not <HI>enforce</HI> by <HI>&s;ecular power:</HI> And if they will call
this <HI>uniformity,</HI> for beleevers to prophe&s;ie one after another, ac|cording
to the <HI>variety</HI> of the gifts of the Spirit, and not many, or
two or three at once, or the &s;ame time, we willingly agree with
them: but how far <HI>this</HI> thing, is from <HI>their</HI> &s;ence, every one
knows.</P>
<P>Thus you &s;ee, the&s;e <HI>objections</HI> an&s;wered,and I am confident there
are no more can be brought, but may as clearly and ea&s;ily be an|&s;wered
as the&s;e.</P>
<P>And therefore, I &s;ay, I <HI>wonder,</HI> and wonder again, that we ha|ving
<HI>covenanted</HI> and agreed together &s;olemnly, to endeavour for a
<HI>Government</HI> mo&s;t agreeable to the <HI>word of God,</HI> &s;hould in the mean
time, be left &s;o void, of the <HI>&s;pirit</HI> and <HI>light</HI> of the Go&s;pel, as to
fall upon <HI>external uniformity,</HI> which is nowhere to be found in
the <HI>Go&s;pel,</HI> nor in the <HI>practi&s;e</HI> of primitive Chri&s;tians.</P>
<P>Yea, while I con&s;ider more &s;eriou&s;ly of the Matter, me thinks
<HI>external uniformity</HI> is a mon&s;trous thing, (how glorious &s;oever in
their eyes) and not to be found either in <HI>nature</HI> or in <HI>grace,</HI> either
in <HI>Chri&s;ts</HI> Kingdom, or the Kingdoms of the <HI>World.</HI></P>
<P><HI>In nature</HI> is no <HI>external uniformity</HI> extended to all the works of
nature; for look into the <HI>world,</HI> and &s;ee if there be not <HI>variety</HI> of
forms; <HI>heavenly</HI> and <HI>earthly</HI> bodies, having &s;everal form; and in
the <HI>earth,</HI> each bird, bea&s;t, tree, plant, creature, <HI>differs</HI> one from
another, in <HI>outward form.</HI> If the <HI>whole</HI> creation, &s;hould appear in
<HI>one form,</HI> or <HI>external uniformity,</HI> what a <HI>mon&s;trous</HI> thing would it
be, nothing differing from the <HI>fir&s;t chaos?</HI> But the <HI>variety</HI> of <HI>forms</HI>
in the world is the <HI>beauty</HI> of the world: So that though there be
a mo&s;t <HI>admirable unity</HI> among all the creatures, yet there is no|thing
le&s;s then <HI>external uniformity.</HI></P>
<P>Again, as there is no <HI>external uniformity</HI> &s;pread over the <HI>great
world,</HI> &s;o nor yet over the <HI>little world,</HI> or <HI>man.</HI> For look upon a
man, con&s;i&s;ting of <HI>head</HI> and <HI>members,</HI> unto which the Apo&s;tle com|pares
the <HI>Church,</HI> and you &s;hall not finde all the members like one
another, neither in regard of their <HI>outward forms,</HI> nor <HI>operations:</HI>
for the <HI>hand,</HI> doth not move as the <HI>foot,</HI> nor the <HI>foot</HI> act as the <HI>hand;</HI>
and if all the members &s;hould appear and act in <HI>one form,</HI> what a
<HI>mon&s;ter</HI> would a man be? And yet among the members, though
there be no <HI>external uniformity,</HI> yet there is <HI>admirable unity.</HI></P>
<P>And yet again, look into the Kingdoms of the <HI>world,</HI> and you
<PB N="47" REF="34">
&s;hall &s;ee no &s;uch thing in them as <HI>external uniformity:</HI> Here in
<HI>England</HI> you &s;hall ob&s;erve that <HI>York</HI> is not governed as <HI>Hull,</HI> nor
<HI>Hull</HI> as <HI>Hallifax,</HI> nor that as <HI>Bri&s;tol, &amp;c.</HI> neither is one <HI>County,</HI>
governed <HI>uniformly</HI> as another; there is no <HI>uniformity</HI> in the go|vernment
of <HI>Kent</HI> and <HI>E&s;&s;ex;</HI> nor one <HI>town,</HI> governed like ano|ther;
in <HI>Godmanche&s;ter,</HI> the <HI>younge&s;t</HI> &s;on inherits, in <HI>Huntington</HI> the
<HI>Elde&s;t:</HI> nor one <HI>Corporation</HI> governed like another, nor one <HI>Com|pany</HI>
in the City governed as another; and yet between all
Counties, Cities, Towns, Corporations, Companies, there is <HI>unity,</HI>
though no <HI>external uniformity.</HI> Yea, look upon the famous City
of <HI>London,</HI> and there are, it may be, an hundred thou&s;and <HI>families,</HI>
or more in it, and each one governed after a <HI>&s;everal</HI> manner, and
among all the&s;e families, there is no <HI>external uniformity,</HI> and yet
they all agree well enough, in the <HI>unity</HI> of a <HI>City.</HI></P>
<P>Nay further, to bring but <HI>one man,</HI> to an <HI>uniformity</HI> of <HI>life</HI> and
<HI>practice,</HI> by an outward Law, would be the mo&s;t ab&s;olute <HI>tyranny</HI>
in the world, and make his life wor&s;e then death. To compel
every man by a <HI>Law</HI> every <HI>day</HI> in the week, or every <HI>Munday,
Tu&s;eday,</HI> &amp;c. in the week, to an <HI>uniformity</HI> of life, that he &s;hall
<HI>ri&s;e</HI> at the &s;ame time, u&s;e the &s;ame <HI>po&s;tures,</HI> &s;peak the &s;ame <HI>words,</HI>
eat the &s;ame <HI>food,</HI> receive the &s;ame <HI>phy&s;ick,</HI> &s;it, and &s;tand, and walk,
and lie down at the &s;ame &s;et times, who ever heard of &s;uch a cruel
bondage? What an <HI>ab&s;urd</HI> and <HI>intolerable</HI> thing then is <HI>uniformi|ty</HI>
in the life of a <HI>man,</HI> taking away all <HI>freedom</HI> of the &s;oul? But
how much more evil and intolerable is <HI>uniformity</HI> in the life of a
<HI>Chri&s;tian,</HI> or of the true Churches of Chri&s;t, taking away all free|dom
of the <HI>Spirit of God,</HI> who being <HI>one</HI> with God, works in the
<HI>freedom</HI> of God, and is not to be <HI>bound,</HI> with any authoritative or
coercive power, of poor, dark, ignorant, vain, fooli&s;h, proud, and
&s;inful men?</P>
<P>What now then do the <HI>Presbyters</HI> mean by <HI>uniformity?</HI> Would
they have the word preached, and the Sacraments admini&s;tred, and
the name of God called on, and all this done in <HI>Spirit</HI> and <HI>truth,</HI>
in the Churches of Chri&s;t? this truly is <HI>unity</HI> and not <HI>uniformity,</HI>
and &s;uch an <HI>unity</HI> as no man can <HI>compel.</HI> But would they have, the
Word preached, the name of God called on, Sacraments admini|&s;tred,
the &s;piritual Di&s;cipline of the &s;piritual Church mannaged,
the vertues of Chri&s;t, and graces of the Spirit in the Saints exerci|&s;ed,
and all this in one and the &s;ame <HI>outward form,</HI> or <HI>uniformity?</HI>
<PB N="48" REF="35">
This is the burthen of the Saints, the bondage of the Church; the
&s;traitning of the Spirit, the limiting of Chri&s;t, and the eclip&s;ing
the glory of the Father. And how <HI>wi&s;e</HI> &s;o ever, the&s;e men may be,
in natural and carnal things: yet their <HI>wi&s;dom,</HI> is but <HI>fooli&s;hne&s;s</HI> in
&s;piritual things, in which there is no more <HI>uniformity,</HI> then in the
<HI>workings</HI> of the <HI>Spirit,</HI> who works <HI>&s;everally,</HI> in <HI>&s;everal</HI> Saints, and
<HI>&s;everally,</HI> in the <HI>&s;ame</HI> Saints, at <HI>&s;everal</HI> times: And therefore they
that would tye the <HI>Church</HI> to an <HI>uniformity</HI> which works not of it
&s;elf, but as the <HI>Spirit</HI> works in it, let them fir&s;t tye the <HI>Spirit,</HI> to an
<HI>uniformity,</HI> and we are contented. But the&s;e men, &s;eem to run a
&s;ad hazard, who would thus reduce the workings of the <HI>Spirit,</HI> in
Chri&s;tians and Churches, to an <HI>outward uniformity,</HI> according to
their own <HI>mind</HI> and <HI>fancy,</HI> and &s;o would rule and order, and en|large
and &s;traiten the <HI>Spirit of God,</HI> by the <HI>&s;pirit of man,</HI> &s;eeing it is
wor&s;e, to &s;in again&s;t Chri&s;t in the <HI>Spirit,</HI> then again&s;t Chri&s;t in the
<HI>fle&s;h.</HI></P>
<P>And therefore, till I be otherwi&s;e taught by the <HI>word,</HI> I cannot
conceive that there <HI>ought</HI> to be, or is <HI>po&s;&s;ible</HI> to be, any &s;uch <HI>exter|nal
uniformity,</HI> in the Churches of Chri&s;t, as the&s;e men &s;trive,
wra&s;tle, &s;weat, contend for, I will not &s;ay are ready to fight for:
but that <HI>&s;everal</HI> Churches of Chri&s;t, having <HI>unity</HI> of doctrine, faith,
the Spirit, ordinances, &amp;c. may have <HI>divers forms,</HI> of outward ad|mini&s;trations
as God and Chri&s;t by the Spirit &s;hall lead them; and
that every Church, is in the&s;e things to be left <HI>free</HI> and no Church
<HI>forced,</HI> by any <HI>outward power,</HI> to follow or imitate another Church,
again&s;t its <HI>Will,</HI> not being <HI>freely</HI> led unto it, by the <HI>Spirit</HI> of God.</P>
<P>Neither do I think, that God hath &s;et up, any <HI>company</HI> of men,
or <HI>Synod</HI> in the world, to &s;hine to a <HI>whole Nation,</HI> &s;o that all
People &s;hall be <HI>con&s;trained</HI> to follow <HI>their</HI> judgement, and to walk
by <HI>their</HI> light, &s;eeing <HI>other Mini&s;ters</HI> and <HI>Chri&s;tians,</HI> may have
<HI>more</HI> light and &s;pirit, then <HI>they.</HI> Neither hath <HI>Chri&s;t,</HI> promi&s;ed
his pre&s;ence and &s;pirit, to <HI>Mini&s;ters</HI> more then to <HI>believers,</HI> nor
more to an <HI>hundred,</HI> then <HI>two or three:</HI> And if <HI>two</HI> or <HI>three</HI> Chri|&s;tians
in the Country, being met together in the <HI>name</HI> of Chri&s;t,
have <HI>Chri&s;t</HI> him&s;elf, with his <HI>word</HI> and <HI>Spirit</HI> among them, they
need not <HI>ride</HI> many miles to the <HI>A&s;&s;embly</HI> at <HI>London</HI> to know <HI>what</HI>
to do, or <HI>how</HI> to carry and behave them&s;elves, in the <HI>things</HI> of <HI>God</HI>
And therefore, for any company of men, of what <HI>repute</HI> &s;oever,
to &s;et up their <HI>own judgement</HI> in a Kingdom, for a <HI>peremptory rule,</HI>
<PB N="49" REF="35">
from which no <HI>man</HI> mu&s;t vary, and to <HI>compel</HI> all the faithful
people of God, who are the very <HI>members</HI> of Je&s;us Chri&s;t him|&s;elf,
to <HI>fall down</HI> before it, upon pain of being ca&s;t into the bur|ning
fiery furnace of their indignation, heated &s;even times more hot
then ordinary, through the de&s;ired acce&s;s of <HI>&s;ecular power</HI> to their
power, is a far <HI>wor&s;e</HI> work, in my eyes, then that of King <HI>Nebu|chadnezzars</HI>
&s;etting up a <HI>golden Image,</HI> and <HI>forcing</HI> all to fall down
before it; &s;eeing <HI>&s;piritual</HI> Idolatry, is &s;o much <HI>wor&s;e</HI> then <HI>corpo|ral,</HI>
as the &s;pirit is <HI>better</HI> then the fle&s;h.</P>
<P>And therefore I do think (let them teach me better by the
<HI>word</HI> that can) that <HI>uniformity</HI> (the great <HI>Diana</HI> of the <HI>Presby|terians,</HI>
and the Image that falls down from the <HI>brain</HI> and <HI>fancy</HI>
of man) hath no footing in the <HI>Scriptures,</HI> or in the <HI>practi&s;e</HI> of
the Churches of <HI>Chri&s;t:</HI> And that the <HI>Presbyterian uniformity,</HI> is
neer a kin to <HI>Prelatical conformity,</HI> and is no other then the <HI>&s;ame
thing,</HI> under <HI>another word,</HI> after the manner of <HI>Prelacy</HI> and <HI>Pres|bytery;</HI>
and do conclude, that <HI>unity</HI> is Chri&s;tian, <HI>uniformity</HI> Anti|chri&s;tian.</P>
<P>And this I have only <HI>hinted,</HI> and that briefly, among many oc|ca&s;ions,
to di&s;cover to the faithfull, that &s;ome of the very <HI>dregs</HI> of
<HI>Antichri&s;tiani&s;me,</HI> &s;till prevail and domineer, under the very name
of <HI>Reformation:</HI> And al&s;o to give occa&s;ion, to men of more &s;pirit,
and abilities, and lei&s;ure, to di&s;cour&s;e more fully to this point, that
the Serpents head of <HI>Formality,</HI> which is &s;o carefully nouri&s;hed by
<HI>humane rea&s;on,</HI> may be cru&s;hed in pieces by the <HI>power</HI> of the <HI>word.</HI></P>
<BIBL>1 JOHN 2. 27.</BIBL>
<Q><P>The annointing which ye have received of him, abideth in you,
and ye need not that any man &s;hould teach you, but as the &s;ame anoint|ing
teacheth you all things, and is truth, and is no lye, and even as it
hath taught you, you &s;hall abide in him.</P>
<P>The <HI>&s;piritual Church</HI> is taught by the <HI>anointing,</HI> the <HI>carnal</HI>
Church by <HI>Councels.</HI></P></Q>
<TRAILER>FINIS.</TRAILER>
</DIV1>
</BODY>
</TEXT>
<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="36">
<PB REF="36">
<P>The <HI>Building, Beauty, Teaching,</HI>
and <HI>E&s;tabli&s;hment</HI> of the <HI>truly Chri&s;tian</HI>
and <HI>Spiritual</HI>
CHURCH.
Repre&s;ented in an
EXPOSITION
On <HI>I&s;ai.</HI> 54 from Ver&s;. 11. to the 17.
PREACHED
To His <HI>Excellency</HI> Sir <HI>Tho. Fairfax,</HI> and the general
<HI>Officers</HI> of the <HI>Army,</HI> with <HI>divers</HI> other <HI>Officers,</HI>
and <HI>Souldiers,</HI> and <HI>People.</HI></P>
<P>At <HI>Mar&s;ton,</HI> being the <HI>Head-quarter</HI> at the <HI>Leaguer</HI> before
<HI>Oxford,</HI> June 7. 1646.</P>
<P>By WILLIAM DELL, Mini&s;ter of the Go&s;pel,
<HI>attending</HI> on <HI>His Excellency</HI> Sir <HI>Thomas Fairfax</HI> in the <HI>Army.</HI></P>
<P>Together with a <HI>faithful</HI> Te&s;timony touching that <HI>valiant</HI>
and <HI>victorious</HI> Army, in the <HI>Epi&s;tle</HI> to the <HI>Reader.</HI></P>
<Q><BIBL>Matth. 5. 11.</BIBL>
<P>Ble&s;&s;ed are ye when men &s;hall revile you, and per&s;ecute you, and &s;hall &s;ay
all manner of evil again&s;t you fal&s;ly, for my &s;ake.</P></Q>
<Q><BIBL>Ver&s;. 12.</BIBL>
<P>Rejoyce and be exceeding glad; for great is your reward in heaven: for &s;o
per&s;ecuted they the Prophets which were before you.</P></Q>
<Q><BIBL>P&s;al. 69&punc; 9.</BIBL>
<L>The reproaches of them that reproached thee, are fallen upon me.</L></Q>
<P>Publi&s;hed according to Order.</P>
<P><HI>London,</HI> Printed for <HI>G. Calvert,</HI> at the <HI>Black Spread Eagle</HI>
at the We&s;t-end of <HI>Pauls,</HI> 1651.</P>
</DIV1>
<DIV1 TYPE="to the reader">
<PB REF="37">
<PB N="53" REF="37">
<HEAD>To the Reader.</HEAD>
<P>_HAving obtained this <HI>grace</HI> from God, to be called
into &s;ome <HI>friend&s;hip</HI> and <HI>familiarity</HI> with Je&s;us
Chri&s;t among the re&s;t of his poor Saints; &s;o, as to
to hear and receive from <HI>him, &s;omething</HI> of the
<HI>minde</HI> and <HI>bo&s;ome</HI> of the <HI>Father,</HI> according to
his <HI>Free-grace,</HI> who hath <HI>mercy on whom he
will:</HI> and having after many <HI>tears</HI> and <HI>temptations</HI> (not-unknown
to many yet in the <HI>body</HI>) obtained this <HI>further</HI> grace, to &s;peak
the <HI>Word of God</HI> with <HI>boldne&s;s:</HI> I have al&s;o though mo&s;t <HI>unwor|thy,</HI>
been counted <HI>worthy</HI> to be taken into &s;ome fellow&s;hip with
Chri&s;t, in his <HI>&s;ufferings,</HI> and to endure the <HI>contradiction of &s;inners,</HI>
and <HI>oft-times</HI> to encounter the <HI>rage</HI> and <HI>madne&s;s</HI> of men, yea, and to
fight with <HI>men</HI> after the manner of <HI>bea&s;ts,</HI> altogether <HI>bruti&s;h</HI> and
<HI>furious.</HI> And thus it hath <HI>fared</HI> with me <HI>often,</HI> e&s;pecially at <HI>two</HI>
remarkable <HI>times.</HI> The <HI>one</HI> at <HI>Lincoln,</HI> upon occa&s;ion of two <HI>Sermons</HI>
preached there, on the&s;e words of the Prophet <HI>I&s;aiah, 9. 7. Of the en<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">crea&s;e
of his Government &amp; peace there &s;hall be no end.</HI> Wherein,
giving unto <HI>Chri&s;t</HI> his <HI>own</HI> proper <HI>due,</HI> many were <HI>angry</HI> I had taken
<HI>too much</HI> from <HI>men,</HI> to whom yet <HI>nothing</HI> belongs, but <HI>iniquiry,
&s;hame</HI> and <HI>confu&s;ion;</HI> they could not bear this, <HI>that the Lord alone
&s;hould be exalted.</HI> But that Doctrine of <HI>Truth</HI> being the <HI>Lords,</HI> and
not <HI>mine,</HI> the Lord him&s;elf hath <HI>&s;trongly</HI> upheld with the <HI>right
hand of his righteou&s;ne&s;s,</HI> and the <HI>glory</HI> of it <HI>hath</HI> &s;ince <HI>&s;hone</HI> into
<HI>many hearts</HI> in this <HI>Kingdom</HI> much <HI>contrary</HI> to their <HI>de&s;ire.</HI></P>
<P>The <HI>other</HI> time, wherein I met with <HI>remarkable</HI> oppo&s;ition, was
<HI>lately</HI> at <HI>Mar&s;ton,</HI> the <HI>Head quarter</HI> at the <HI>Leaguer</HI> before <HI>Oxford:</HI>
<PB N="54" REF="38">
whither &s;ome coming out of the City of <HI>London,</HI> in <HI>all probability</HI>
out of &s;ome &s;pecial <HI>de&s;ign</HI> (&s;eeing the <HI>old malignity</HI> now <HI>acts</HI> in <HI>a
new form,</HI> and is <HI>daily</HI> coming forth, in <HI>a &s;econd</HI> and more <HI>plau&s;ible,
cunning, and deceiving</HI> edition) became <HI>exceeding angry</HI> and
<HI>heady</HI> again&s;t the <HI>plain</HI> and <HI>clear</HI> Truth of the <HI>Go&s;pel</HI> delivered in
this following <HI>Expo&s;ition</HI> (wherein the <HI>whole truth</HI> and <HI>&s;ub&s;tance</HI> of
what was then delivered, is <HI>exactly</HI> &s;et down, and <HI>nothing</HI> abated;
but rather <HI>&s;ome</HI> things <HI>farther</HI> pre&s;&s;ed,<NOTE PLACE="marg">Jer. 36. 32.</NOTE> adding (as <HI>Jeremiah</HI> in the
&s;econd role) <HI>many like words to the former.</HI> Now <HI>&s;ome</HI> of the&s;e
men, &s;eeing <HI>them&s;elves,</HI> and their <HI>new de&s;igns,</HI> cleerly di&s;covered
by the <HI>light</HI> of the <HI>Word,</HI> and <HI>made</HI> altogether <HI>naked,</HI> &s;uddenly they
grew <HI>fierce</HI> and <HI>furious, contradicting and bla&s;pheming,</HI> yea, <HI>&s;ome</HI>
of them <HI>&s;peaking</HI> the language of <HI>Hell</HI> upon <HI>earth</HI> (of which there
are &s;ome witne&s;&s;es) as <HI>became</HI> men of <HI>&s;uch a generation.</HI><NOTE PLACE="marg">Joh. 8. 44.</NOTE> <HI>The&s;e
men,</HI> according to the <HI>operation</HI> of that <HI>&s;pirit</HI> which works <HI>mightily</HI>
in the children of <HI>di&s;obedience,</HI> come and fill the <HI>whole City</HI> with
<HI>lyes and &s;landers, laying to my charge, things that I knew not;</HI>
the <HI>fal&s;hood</HI> and <HI>untruths</HI> whereof, there are &s;ome <HI>hundreds,</HI>
and &s;ome of them, of <HI>great</HI> and <HI>eminent</HI> worth and piety, ready to wit|ne&s;s.
Wherefore of meer <HI>nece&s;&s;ity</HI> I was <HI>con&s;trained</HI> to publi&s;h this
<HI>Expo&s;ition,</HI> as a <HI>witne&s;s</HI> to this <HI>pre&s;ent</HI> and the <HI>following</HI> genera|tions,
of <HI>the&s;e</HI> mens <HI>re&s;i&s;ting</HI> the <HI>Spirit,</HI> and <HI>acting again&s;t Chri&s;t</HI>
him&s;elf in the <HI>Word.</HI> And though the <HI>Di&s;cour&s;e</HI> be very <HI>plain,</HI> not
<HI>favouring</HI> of any <HI>accuratene&s;s</HI> of humane <HI>wi&s;dom</HI> and <HI>learning,</HI> yet
they that are them&s;elves <HI>&s;piritual,</HI> will <HI>acknowledge</HI> &s;omething of
the <HI>Spirit</HI> in it, and for that cau&s;e will <HI>relli&s;h</HI> and <HI>love</HI> it; though
<HI>others</HI> will <HI>therefore</HI> be at the greater <HI>enmity</HI> again&s;t it. But for
<HI>my part,</HI> I have &s;et down my <HI>re&s;olution</HI> in the <HI>Lord,</HI> in this <HI>Cau&s;e</HI>
of <HI>Je&s;us Chri&s;t,</HI> not to <HI>weigh</HI> all the power of <HI>earth</HI> or <HI>Hell,</HI> one
<HI>feather;</HI> but to put it to the <HI>utmo&s;t tryal,</HI> whether the <HI>truth</HI> of the
<HI>Go&s;pel,</HI> or the <HI>&s;landers</HI> and <HI>lyes</HI> of <HI>men,</HI> &s;hall <HI>prevail;</HI> whether, the
<HI>&s;moak of the bottomle&s;s Pit,</HI> that comes forth out of the mouth of
<HI>the&s;e</HI> and <HI>many others,</HI> &s;hall be able to <HI>blot</HI> out or <HI>darken,</HI> the
<HI>brightne&s;s</HI> of <HI>Chri&s;ts</HI> coming, in the <HI>Mini&s;tery</HI> of the <HI>Go&s;pel:</HI> yea,
and whether the <HI>power,</HI> and <HI>malice,</HI> of the <HI>Devil</HI> and the <HI>World,</HI>
&s;hall be <HI>&s;tronger,</HI> then the <HI>love</HI> and <HI>protection</HI> of <HI>Je&s;us Chri&s;t.</HI>
And I doubt not, but the more the <HI>World acts</HI> in the <HI>&s;pirit</HI> of the
<HI>Devil,</HI> the more will <HI>Chri&s;t</HI> enable <HI>us,</HI> to <HI>act</HI> in his own <HI>Spirit,</HI> till <HI>all</HI>
at la&s;t, &s;hall be forced to <HI>acknowledge,</HI> that <HI>the Spirit that is in us, is
<PB N="55" REF="38">
&s;tronger then the &s;pirit that is in the World.</HI> And what now have
<HI>all the&s;e</HI> men, obtained by <HI>all</HI> their <HI>malice</HI> and <HI>fury,</HI> but <HI>a greater</HI>
and more <HI>open</HI> di&s;covery of the <HI>truth?</HI> and to cau&s;e, that <HI>that</HI> light
of the <HI>Go&s;pel,</HI> that only &s;tone in <HI>one Congregation,</HI> &s;hould, through
the <HI>printing</HI> of it, have its <HI>beams</HI> &s;cattered in <HI>many</HI> pars of the
<HI>Kingdom?</HI> and where ever the <HI>truth</HI> comes, <HI>the children of the
truth</HI> will <HI>entertain</HI> it, and ask no body <HI>leave.</HI> And thus through
the <HI>over-ruling</HI> power of Gods <HI>wi&s;dom,</HI> do the&s;e men <HI>betray</HI> their
<HI>own</HI> and their <HI>fellows cau&s;e,</HI> and <HI>overthrow</HI> their <HI>own,</HI> and their
<HI>ends;</HI> and whil&s;t they think to <HI>oppre&s;s</HI> the truth, <HI>propagate</HI> it the
<HI>more:</HI> and thus &s;hall <HI>truths</HI> enemies <HI>peri&s;h,</HI> and the <HI>truth</HI> it &s;elf
<HI>flouri&s;h;</HI> yea, flouri&s;h, through <HI>&s;landers, oppo&s;itions, contradicti|ons,
bla&s;phemies,</HI> and all the <HI>vilene&s;s</HI> and <HI>villany</HI> in the world. And
all this <HI>confidence</HI> in us, ari&s;es <HI>hence,</HI> becau&s;e <HI>Chri&s;t</HI> is not as a
<HI>dead man,</HI> but is <HI>ri&s;en</HI> and <HI>a&s;cended,</HI> and <HI>&s;its</HI> at the <HI>right</HI> hand of
God, and <HI>fils all</HI> things, and <HI>doth all</HI> things in <HI>heaven</HI> and in <HI>earth,</HI>
in the <HI>World</HI> and in the <HI>Church,</HI> among his <HI>friends</HI> and among his
<HI>enemies,</HI> till the&s;e be made his <HI>foot-&s;tool:</HI> which is the <HI>very thing</HI>
we are now in <HI>expectation</HI> of.</P>
<P>Now <HI>one</HI> thing more which I think <HI>fit</HI> to acquaint the <HI>world</HI>
withall in this <HI>Epi&s;tle,</HI> is this, That <HI>none</HI> of the&s;e <HI>thorny</HI>
hearers, <HI>dur&s;t</HI> after come to <HI>Di&s;cour&s;e</HI> with me, or to <HI>look</HI> me
in the <HI>face;</HI> but <HI>one</HI> among them, that &s;eemed of a <HI>better</HI> temper
then the <HI>re&s;t,</HI> upon the <HI>urging</HI> of a <HI>godly Citizen</HI> then <HI>pre&s;ent,</HI> did
&s;peak with me: and the <HI>que&s;tion</HI> he asked of me, was <HI>this: Whether I
thought that all Presbyterians, were carnal Go&s;pellers?</HI> I told him,
I was <HI>far</HI> from thinking any <HI>&s;uch</HI> thing; for I <HI>knew</HI> &s;ome of them
very <HI>godly</HI> Chri&s;tians, and did acknowledge the <HI>grace</HI> of God in
<HI>them;</HI> and that for mine <HI>own</HI> part, I did not <HI>allow</HI> any &s;uch
<HI>di&s;tinction</HI> of Chri&s;tians, as <HI>Presbyterians</HI> and <HI>Independents,</HI> this
being onely a <HI>di&s;tinction</HI> of <HI>mans making,</HI> tending to the <HI>divi&s;ion</HI>
of <HI>Church;</HI> and added, that as in <HI>Chri&s;ts</HI> Kingdom, neither <HI>cir|cumci&s;ion</HI>
availeth any thing, nor <HI>uncircumci&s;ion,</HI> but <HI>a new crea|ture,</HI>
&s;o in this <HI>&s;ame</HI> kingdom of <HI>Chri&s;t,</HI> neither <HI>Presbytery</HI> availeth
any thing, nor <HI>Independency,</HI> but <HI>a new creature:</HI> and that the
<HI>Kingdom of God,</HI> &s;tands not in <HI>Presbytery</HI> or <HI>Independency,</HI> but
in <HI>righteou&s;ne&s;s</HI> and <HI>peace,</HI> and <HI>joy in holy the Spirit;</HI> and that if I
&s;aw <HI>any</HI> thing of <HI>God,</HI> or <HI>Chri&s;t,</HI> or the <HI>Spirit</HI> in <HI>any</HI> one, I reckoned
him as a <HI>brother,</HI> not taking any <HI>&s;uch</HI> opinion into <HI>con&s;ideration;</HI> and
<PB N="56" REF="39">
that the <HI>unity of Spirit,</HI> and not of <HI>opinion</HI> is the <HI>bond of Peace</HI> in
Chri&s;ts Kingdom. The man then pretended to be <HI>&s;atisfied,</HI> and to
<HI>rejoyce</HI> in his <HI>&s;atisfaction;</HI> but &s;ince (as is related) hath &s;hewed his
<HI>&s;tomach</HI> again: but becau&s;e he <HI>&s;eems</HI> to be a <HI>Chri&s;tian, the Lord
lay it it not to his charge.</HI></P>
<P>And truly, <HI>Reader,</HI> it is <HI>a &s;ad thing,</HI> that ever the&s;e <HI>names,</HI> of
<HI>Presbyterians</HI> and <HI>Independents,</HI> grew up to this height in the
<HI>Church;</HI> and that the&s;e <HI>Opinions</HI> &s;hould be reckoned <HI>more</HI> in a <HI>man,</HI>
then the <HI>pre&s;ence</HI> and <HI>dwelling</HI> of <HI>God him&s;elf</HI> and the <HI>Spirit</HI> in
him. For my part, I utterly <HI>di&s;claim</HI> all &s;uch <HI>di&s;tinctions</HI> of <HI>mans</HI>
making, and will <HI>allow</HI> of no <HI>di&s;tinction</HI> of men, but what <HI>God him|&s;elf</HI>
hath made; and that is <HI>this,</HI> The <HI>world,</HI> and <HI>they that are taken
out of the world;</HI> or, The <HI>Church,</HI> and <HI>they that are without:</HI>
and in the <HI>Church,</HI> the <HI>children that are born after the fle&s;h,</HI> and the
<HI>children that are born after the Spirit:</HI> or, which is all one, <HI>carnal</HI>
and <HI>&s;piritual</HI> Chri&s;tians. This <HI>di&s;tinction of</HI> men, <HI>God</HI> hath made,
and <HI>this I do</HI> and mu&s;t <HI>needs</HI> u&s;e, though the <HI>world</HI> (as it appears)
likes <HI>this wor&s;e</HI> then the <HI>other.</HI> For the <HI>di&s;tinction</HI> of <HI>&s;eeds</HI> in the
Church, is the <HI>true di&s;tinction;</HI> and the <HI>more</HI> this is brought about
by the <HI>Word</HI> and <HI>Spirit,</HI> the more <HI>glorious</HI> will the <HI>Church</HI> be. Now
&s;ome <HI>&s;piritual</HI> Chri&s;tians may be among tho&s;e that are called <HI>Pre&s;|byterians,</HI>
and &s;ome among <HI>tho&s;e</HI> that are called <HI>Independents;</HI> and
<HI>all the&s;e,</HI> though <HI>called</HI> by <HI>different</HI> names, are of <HI>one &s;piritual
Church:</HI> And again &s;ome <HI>carnal Chri&s;tians,</HI> may be among <HI>tho&s;e</HI>
that are <HI>called Independents,</HI> and <HI>&s;ome</HI> among <HI>tho&s;e that</HI> are <HI>called
Presbyterians;</HI> and <HI>all the&s;e,</HI> though <HI>called</HI> by <HI>different</HI> names&punc;
are of one <HI>carnal Church.</HI> And therefore I could <HI>wi&s;h,</HI> we had <HI>ob|tained</HI>
&s;uch <HI>wi&s;dom</HI> from God, as to let the <HI>di&s;tinction and divi|&s;ion</HI>
of men, lie onely <HI>there</HI> where <HI>God</HI> hath <HI>made</HI> it, and <HI>not</HI>
where <HI>fle&s;h and blood</HI> hath <HI>made</HI> it; and &s;o &s;hall the <HI>true &s;priritual
Church</HI> be <HI>delivered</HI> from the&s;e <HI>di&s;tinctions</HI> of fle&s;h and blood, and be
<HI>&s;eparated</HI> from the <HI>world,</HI> and be <HI>gathered together</HI> in it &s;elf, and
be at <HI>unity</HI> with it &s;elf; which will be <HI>Gods great glory,</HI> and its
own great <HI>&s;trength, comfort</HI> and <HI>happine&s;s,</HI> and the <HI>great terror</HI>
and <HI>dread</HI> of <HI>all profane</HI> men and <HI>formali&s;ts.</HI></P>
<P><HI>Another thing,</HI> which I finde my <HI>heart</HI> &s;tirred up <HI>within</HI> me to <HI>do,</HI>
is, to <HI>te&s;tifie</HI> to the <HI>world</HI> what I know in mine <HI>own experience,</HI> touch|ing
the <HI>Army</HI> under the <HI>command</HI> of that mo&s;t <HI>faithful</HI> and worthy
<HI>General,</HI> Sir <HI>Tho. Fairfax:</HI> and that becau&s;e I am not <HI>ignorant</HI>
<PB N="57" REF="39">
of the great <HI>undervaluing,</HI> and <HI>de&s;pi&s;ing,</HI> and <HI>reproaching</HI> of it, by
<HI>many,</HI> even of <HI>tho&s;e,</HI> who&s;e <HI>blood</HI> runs <HI>warm</HI> in their veins, and who
<HI>enjoy</HI> all the <HI>comforts</HI> they have in the <HI>world,</HI> through the <HI>faithful|ne&s;s,
diligence, activity, labors, hunger, thir&s;t, cold, wearine&s;s, watch|ings,
marchings, engagements, &s;tormings, wounds</HI> and <HI>blood</HI> of
the&s;e men, <HI>in&s;truments</HI> in the hand of God for the <HI>&s;ubduing</HI> that <HI>ma|lignant
power,</HI> that <HI>ro&s;e</HI> up again&s;t the <HI>State,</HI> and <HI>Saints</HI> of God; yea,
<HI>in&s;truments</HI> of Gods own <HI>chu&s;ing</HI> and <HI>calling forth</HI> to his <HI>foot,</HI> for
this <HI>great</HI> and <HI>glorious</HI> &s;ervice; which <HI>after-ages</HI> will <HI>wonder</HI> and
&s;tand <HI>amazed</HI> at, as well, as at the <HI>vile ingratitude</HI> of <HI>this age,</HI> to
<HI>&s;uch in&s;truments</HI> as the&s;e; <HI>for which God will not hold it guilt|le&s;s.</HI>
This then, for mine own part, I am mo&s;t confident on, that
there are, as many <HI>gracious,</HI> and <HI>godly Chri&s;tians</HI> in it, as in any
<HI>gathering together</HI> of men, in <HI>all</HI> the <HI>world again:</HI> men full of <HI>faith</HI>
and the <HI>Spirit,</HI> and the <HI>admirable endowments</HI> of it. More <HI>parti|cularly,</HI>
there are the&s;e <HI>&s;ix</HI> things mo&s;t <HI>remarkable</HI> in this <HI>de&s;pi&s;ed</HI>
Army.</P>
<P>1. Their <HI>Unity,</HI> which is <HI>admirable:</HI> it being more the <HI>Unity</HI> of
<HI>Chri&s;tians</HI> then of <HI>men;</HI> more a <HI>Unity</HI> in the <HI>Spirit</HI> then in the
<HI>fle&s;h;</HI> in the <HI>Father</HI> and <HI>Son,</HI> then in <HI>them&s;elves.</HI> And this hath been
one <HI>great means,</HI> of their <HI>great &s;ucce&s;s,</HI> they being <HI>all,</HI> both in
<HI>Coun&s;el</HI> and <HI>Action,</HI> but as <HI>one man.</HI> The Lord hath <HI>taken</HI> them,
and <HI>knit</HI> them up, in <HI>one bundle;</HI> and &s;o, their <HI>Enemies</HI> could not
<HI>break</HI> them, but have been <HI>broken</HI> by them. <HI>Many</HI> of their <HI>matters</HI>
of <HI>greate&s;t</HI> moment, have been carried in Councel, with that <HI>Unity,</HI>
that &s;ometimes, not &s;o much as <HI>one,</HI> hath <HI>contradicted.</HI></P>
<P>2. <HI>Their humility;</HI> which hath been <HI>admirable,</HI> as well as the
<HI>former.</HI> For after <HI>great,</HI> and <HI>glorious Victories,</HI> to the <HI>wonder</HI> of
the <HI>Kingdom,</HI> and of the <HI>World,</HI> when <HI>Kings of the Army did flee
apace,</HI> and the <HI>men of might</HI> ran away as <HI>women,</HI> I have never
<HI>heard</HI> any of the worthy and godly <HI>Commanders</HI> or <HI>Officers</HI> ever to
&s;ay, <HI>I did this, or that,</HI> or to <HI>boa&s;t</HI> of his <HI>own coun&s;el</HI> or his <HI>own
&s;trength,</HI> or to <HI>attribute</HI> any thing to <HI>him&s;elf,</HI> or <HI>any body</HI> el&s;e, of
what <HI>God had</HI> done; but <HI>every</HI> one to &s;ay, <HI>This was the Lords
own doing, and it is marvellous in our eyes;</HI> and it was not our
<HI>own &s;word,</HI> or <HI>bowe,</HI> but the <HI>Lords right hand, and his arm, and
light of his countenance.</HI> And they have been mo&s;t willing, to be
nothing <HI>them&s;elves,</HI> that <HI>God</HI> might be <HI>all.</HI></P>
<P>And <HI>this</HI> hath been <HI>one means,</HI> to keep them <HI>humble,</HI> becau&s;e
<PB N="58" REF="40">
though <HI>God</HI> hath been much <HI>with them,</HI> yet the <HI>world</HI> hath been
much <HI>again&s;t them,</HI> not for their <HI>own &s;akes,</HI> who have done the <HI>work</HI>
of the Kingdom <HI>faithfully</HI> and <HI>hone&s;tly;</HI> but for <HI>Gods &s;ake</HI> in them:
becau&s;e there is <HI>more</HI> of <HI>God</HI> among <HI>the&s;e men, then among other
men;</HI> therefore are they &s;o <HI>maligned</HI> by <HI>many</HI> men. For the <HI>world</HI>
always <HI>mo&s;t</HI> hates, where there is <HI>mo&s;t of God:</HI> and you may have a
<HI>&s;hrewd gue&s;s,</HI> wherethere is <HI>mo&s;t of God,</HI> by ob&s;erving where the
<HI>greate&s;t hatred</HI> of the world lies.</P>
<P>3. Their faith, <HI>There are</HI> many <HI>in the</HI> Army <HI>men of</HI> great <HI>and</HI>
precious faith; <HI>through which, they have</HI> wrought righteon&s;ne&s;s,
obtained promi&s;es, &s;topped the mouths of Lyons, quenced the
violence of fire, e&s;caped the edge of the &s;word, out of weak|ne&s;s
were made &s;trong, waxed valiant in fight, turned to flight
the Armies of the Aliens. <HI>Through this</HI> faith, <HI>they have</HI> pur&s;ued
their Enemies and overtaken them, and turned not again, till
they had con&s;umed them: they have beaten them &s;mall, as the
du&s;t before the winde, and ca&s;t them out as dirt in the Streets.
<HI>Through</HI> faith <HI>they have entered</HI> &s;trong Cities; <HI>and I can</HI> truly <HI>and</HI>
particularly <HI>&s;ay (let them that will</HI> needs <HI>be offended,</HI> &s;tumble <HI>and</HI>
fall <HI>at it) that</HI> Bri&s;tol (<HI>among other places) was</HI> conquered <HI>by</HI>
faith, <HI>more then by</HI> force; <HI>it was</HI> conquered <HI>in the</HI> hearts <HI>of the
godly by</HI> faith, <HI>before ever they</HI> &s;tretched <HI>forth</HI> a hand again&s;t <HI>it;
and they went not &s;o much to</HI> &s;torm it, <HI>as to</HI> take <HI>it, in the</HI> a&s;&s;urance
<HI>of</HI> faith. <HI>Through</HI> faith, <HI>one of</HI> them <HI>hath cha&s;ed</HI> ten, <HI>and</HI> ten <HI>put an</HI>
hundred <HI>to flight, and an</HI> hundred a thou&s;and. <HI>And this was</HI> per|formed
<HI>in the very</HI> letter <HI>of it, at</HI> that famous <HI>and</HI> memorable battel
<HI>at</HI> Na&s;eby. <HI>Many more</HI> in&s;tances <HI>I could relate of the</HI> power of
faith <HI>in this</HI> Army, <HI>but that I &s;hould thereby,</HI> grieve <HI>and</HI> afflict <HI>many
too much.</HI></P>
<P>4. The <HI>&s;pirit of Prayer;</HI> and this the Lord hath <HI>poured forth</HI>
upon <HI>many</HI> of them in <HI>great mea&s;ure;</HI> not only upon <HI>many</HI> of the
<HI>chief Commanders,</HI> but on <HI>very many</HI> of the <HI>inferiour Officers,</HI>
and <HI>common Troopers; &s;ome of</HI> whom, I have by <HI>accident</HI> heard
<HI>praying,</HI> with that <HI>faith</HI> and <HI>familiarity</HI> with God, that I have &s;tood
<HI>wondering</HI> at the <HI>grace.</HI> We never <HI>undertook</HI> any thing of <HI>weight,</HI>
but God was always <HI>&s;ought</HI> to, of us <HI>again</HI> and <HI>again,</HI> and we have
<HI>found</HI> God <HI>near</HI> to us, in <HI>all</HI> things we have <HI>called</HI> upon him for. Yea,
God hath been <HI>found</HI> of us, whil&s;t <HI>yet</HI> we have been <HI>&s;eeking</HI> him,
and hath given us the <HI>an&s;wer</HI> of our <HI>prayers</HI> into our <HI>bo&s;oms.</HI></P>
<P><PB N="59" REF="40">
5. The <HI>&s;pecial pre&s;ence of God with them.</HI> I have &s;een more of
the <HI>pre&s;ence</HI> of God in that <HI>Army,</HI> then among&s;t <HI>any people</HI> that
ever I <HI>conver&s;ed</HI> with in my life. There hath been a very <HI>&s;en&s;ible
pre&s;ence</HI> of God <HI>with us:</HI> we have &s;een his <HI>goings,</HI> and ob&s;erved his
very <HI>foot-&s;tepts:</HI> for he hath <HI>dwelt</HI> amoug us, and <HI>marched</HI> in the
head of us, and <HI>coun&s;el'd</HI> us, and <HI>led</HI> us, and <HI>hath gone along</HI> with
us &s;tep by &s;tep, from <HI>Na&s;eby</HI> to <HI>Leice&s;ter,</HI> and from thence to <HI>Lang|port,</HI>
and <HI>Bridgewater,</HI> and <HI>Bath,</HI> and <HI>Sherborn,</HI> and <HI>Bri&s;tol,</HI> and
the <HI>Devi&s;es,</HI> and <HI>Winche&s;ter,</HI> and <HI>Bazing,</HI> and <HI>Dartmouth,</HI> and <HI>Ex|ceter,</HI>
and into <HI>Cornwal,</HI> and <HI>back again</HI> to <HI>Oxford,</HI> and <HI>all along</HI> his
<HI>pre&s;ence</HI> hath gone along with us, and <HI>he</HI> hath been our <HI>&s;trength</HI> and
<HI>glory.</HI> How <HI>often</HI> hath <HI>fearfulne&s;s</HI> and <HI>trembling</HI> taken hold upon
the <HI>enemy?</HI> and the <HI>&s;tout men</HI> been at a lo&s;s for their <HI>courage,</HI> and
the <HI>men of might</HI> for their <HI>hands,</HI> becau&s;e of the <HI>pre&s;ence of God</HI>
with us? yea, becau&s;e of <HI>this,</HI> they have <HI>melted away</HI> in their <HI>&s;trong
Holds,</HI> and <HI>delivered up</HI> their <HI>fenced Cities</HI> into our hands; and
every <HI>place</HI> we have <HI>come again&s;t,</HI> we have <HI>taken in,</HI> and every
<HI>battel</HI> wherein we have <HI>fought,</HI> we have <HI>prevailed.</HI> And becau&s;e
<HI>God</HI> hath been in the <HI>mid&s;t</HI> of us, <HI>we have not been moved our
&s;elves;</HI> and our <HI>Enemies</HI> have <HI>peri&s;hed</HI> (not by our <HI>valour,</HI> and
<HI>weapons,</HI> and <HI>&s;trength</HI>) but <HI>at the rebuke of his countenance. This
&s;hall be writen for the generation to come</HI> (&s;eeing &s;o <HI>many</HI> of
this <HI>pre&s;ent</HI> generation &s;o little <HI>regard</HI> it) <HI>and the people that are
to be born &s;hall prai&s;e the Lord.</HI></P>
<P>6. <HI>The</HI> &s;ixth remarkable <HI>thing in the</HI> Army, <HI>is,</HI> their faithfulne&s;s to
the &s;tate. How, <HI>have they, gone up and down, in</HI> wearine&s;s <HI>and</HI> labors,
<HI>and</HI> dangers, <HI>and</HI> deaths, <HI>to do the</HI> Kingdoms <HI>work?</HI> when <HI>was it,
that they</HI> &s;ate idle? have <HI>they not, as</HI> &s;oon <HI>as</HI> one field <HI>was</HI> fought,
<HI>prepared to</HI> another? <HI>as</HI> &s;oon <HI>as</HI> one City <HI>was</HI> taken, advanced <HI>to</HI>
another? <HI>and &s;o gone on, from one</HI> &s;trong hold <HI>of the enemies to</HI>
another, <HI>till</HI> all <HI>have been</HI> reduced? <HI>that</HI> peace <HI>might be</HI> ha&s;tned
<HI>to this</HI> Kingdom, <HI>if it were the</HI> will <HI>of God, and not</HI> come <HI>as a</HI> &s;naile,
<HI>but as on</HI> Eagles wings? <HI>yea,</HI> have <HI>they not been</HI> active, <HI>even all the</HI>
winter <HI>long, in a mo&s;t</HI> cold <HI>and</HI> fro&s;ty <HI>&s;ea&s;on that continued &s;o for two</HI>
months <HI>together, beating the enemy ont of the</HI> field, <HI>and taking
their</HI> Strong Holds, <HI>when other Armies u&s;e to</HI> lie &s;till? <HI>Have
they taken the</HI> pay of idlene&s;s, <HI>or</HI> lived <HI>the</HI> life <HI>of</HI> luxury, <HI>upon the</HI>
State-maintenance? <HI>Have they &s;ought to</HI> lengthen <HI>the Wars for
their own</HI> advantages? <HI>Have they not made even a</HI> &s;hort <HI>work?
<PB N="60" REF="41">
I challenge all</HI> the <HI>former Generations</HI> of the world, to &s;tand forth
and to <HI>&s;hew,</HI> &s;o much work of this kinde, done in &s;o <HI>little</HI> time. And
<HI>farther,</HI> by <HI>all</HI> this <HI>&s;ucce&s;s,</HI> have they ever been <HI>lifted</HI> up, &s;o much as
to <HI>petition</HI> the <HI>Parliament</HI> in any thing, or to <HI>remon&s;trate</HI> any thing
<HI>proudly</HI> and <HI>undutifully</HI> to them as &s;ome people <HI>&s;urfeited</HI> with <HI>peace
and plenty</HI> have done? Or, though the <HI>Kingdom,</HI> next under <HI>God</HI>
and the <HI>Parliament,</HI> owes its <HI>protection, and deliverance,</HI> and
<HI>freedom</HI> from <HI>Tyranny</HI> and <HI>Popery,</HI> to <HI>this</HI> worthy <HI>Army,</HI> have
<HI>they</HI> for all this ever <HI>appeared</HI> to <HI>conte&s;t again&s;t</HI> the <HI>Kingdom</HI> for
<HI>any</HI> thing, or to &s;tand with their <HI>&s;words</HI> in their hands to make <HI>de|mands?</HI>
Nay, <HI>I declare</HI> this to all the <HI>Kingdom,</HI> that as <HI>God</HI> hath
made them <HI>glorious</HI> in <HI>doing,</HI> &s;o he hath made them <HI>contented</HI> to be
<HI>perfected</HI> by <HI>&s;uffering,</HI> if it be the will of <HI>God.</HI> And mo&s;t <HI>confident</HI>
I am, that though &s;ome men for <HI>private ends and intere&s;ts</HI> are
<HI>murmuring, and</HI> others <HI>&s;peaking out again&s;t</HI> this <HI>Army,</HI> as the
<HI>perver&s;e</HI> I&s;raelites <HI>again&s;t Mo&s;es and Aaron,</HI><NOTE PLACE="marg">Deut. 33. 29.</NOTE> yet the Lord in his
<HI>due time, will take away the reproach of all his people</HI> therein;
and that we &s;hall hear &s;ongs from all the ends of the kingdom, even
<HI>glory to the righteous.</HI> This I have &s;poken in <HI>truth and &s;incerity</HI>
to the <HI>Kingdom:</HI> And to that <HI>Army</HI> I &s;hall &s;ay, <HI>Who is like unto
thee, O people? &s;aved by the Lord, who is the &s;hield of thy help,
and the &s;word of thine excellency; and thine enemies &s;hall be
found lyars unto thee, and thou &s;halt tread upon their high
places.</HI></P>
<P>I have been longer in this <HI>Epi&s;tle</HI> then I <HI>intended:</HI> but &s;eeing
there was <HI>&s;uch a cau&s;e</HI> at this, no <HI>ingenuous</HI> man will <HI>blame</HI> me.</P>
<CLOSER><SALUTE>Chri&s;tian Reader,</SALUTE> <SIGNED><HI>I am</HI>
Thine to &s;erve thee in the <HI>Lord,</HI>
and in the <HI>Go&s;pel</HI> of his <HI>Son.</HI>
W. D.</SIGNED></CLOSER>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="commentary">
<PB N="61" REF="41">
<HEAD>AN
EXPOSITION
Of the 54. Chapter of I&s;aiah,
from Ver&s;. 11. to the end.</HEAD>
<P>The words are thus:</P>
<BIBL>Ver&s;. 11.</BIBL>
<Q>Oh thou afflicted, to&s;&s;ed with tempe&s;t, and not
comforted; behold, I will lay thy &s;tones with fair colours,
and lay thy foundations with Saphires.</Q>
<BIBL>12.</BIBL>
<Q>And I will make thy windows of Agates, and
thy gates of Carbuncles, and all thy borders of plea&s;ant
&s;tones, &amp;c.</Q>
<P>_THis place of Scripture, is very <HI>u&s;eful</HI> to the
<HI>Church</HI> of God, in the&s;e times wherein we
live; yea, verily this Prophet, did not &s;o
much Prophe&s;ie to his own <HI>age,</HI> as to <HI>ours,</HI>
nor to the <HI>Jewi&s;h Church</HI> as to the <HI>Chri&s;tian.</HI><NOTE PLACE="marg">1 Pet. 1. 12.</NOTE>
<HI>For unto them it was revealed, that not unto
them&s;elves, but unto us, they did mini&s;ter the
things which are now reported unto you.</HI></P>
<P>The Prophet <HI>I&s;aiah,</HI> prophe&s;ied in the Spirit, touching the King|dom
of Chri&s;t, which &s;tands not in the <HI>fle&s;h,</HI> but in the <HI>Spirit;</HI> and
delivers, from the <HI>Father</HI> by the <HI>Spirit,</HI> many excellent promi&s;es,
to be fulfilled in the <HI>Son</HI> Incarnate, <HI>head</HI> and <HI>members.</HI></P>
<P><PB N="62" REF="42">
The fir&s;t promi&s;e in this Chapter, is touching the <HI>great increa&s;e</HI>
of the Church,<NOTE PLACE="marg">The great in|c<GAP DESC="illegible" REASON="missing" EXTENT="1 letter">ea&s;e of the &s;piritual <GAP DESC="illegible" REASON="missing" EXTENT="1 letter">hu<GAP DESC="illegible" REASON="missing" EXTENT="1 letter">ch.</NOTE> in the days of the <HI>New-Te&s;tament;</HI> that whereas
before, the Church was to be found but in <HI>one</HI> kinred, and tongue,
and people, and nation; now, it &s;hould be gathered out of <HI>eve|ry</HI>
kinred,<NOTE PLACE="marg">Rev. 5. 9.</NOTE> and tongue, and people, and nation. And this is &s;o <HI>de&s;i|rable</HI>
and <HI>comfortable</HI> a thing, that in the beginning of the Chapter,
he calls upon all to <HI>rejoyce</HI> at this; ver&s;. 1. <HI>Sing O barren, thou
that did&s;t not bear; break forth into &s;inging, and &s;hout aloud, thou
that did&s;t not travel with child: for more are the children of the de&s;o|late
then of the marryed wife, &s;aith the Lord. Enlarge the place of
thy tent, and let them &s;tretch forth the curtains of thy habitations.
Spare not, lengthen thy cords, and &s;trengthen thy &s;takes: for thou
&s;halt break forth, on the right hand, and on the left, and thy &s;eed &s;hall
inherit the Gentiles, and make the de&s;olate Cities to be inhabited.</HI> So
that there &s;hall certainly be, a mo&s;t <HI>wonderful,</HI> and <HI>numerous in|crea&s;e</HI>
of the faithful, in the <HI>Chri&s;tian Church,</HI> till they become as
the <HI>&s;tars</HI> of heaven, and as the <HI>drops</HI> of the morning dew, that can|not
be told, all of them a&s;&s;embled, in the <HI>beauties</HI> of holine&s;s.</P>
<P>And therefore let us not be overmuch troubled,<NOTE PLACE="marg">&V;&s;e.</NOTE> though at
pre&s;ent we &s;ee, in a <HI>numerous</HI> nation, but <HI>few</HI> true children of the
<HI>&s;piritual</HI> Church; for God &s;hall <HI>ble&s;s</HI> the&s;e <HI>few,</HI> and bid them <HI>in|crea&s;e,</HI>
and <HI>multiply,</HI> and <HI>repleni&s;h</HI> the earth: &s;o that though the
<HI>A&s;&s;emblies</HI> of the Saints be now but <HI>thin,</HI> and <HI>one</HI> comes from this
place, and <HI>another</HI> from that, to the&s;e A&s;&s;emblies, and in <HI>many</HI> and
<HI>mo&s;t</HI> places of the kingdom, the&s;e <HI>few</HI> are fain to come together
<HI>&s;ecretly,</HI> for fear of the <HI>Jews,</HI> that is the people of the <HI>letter;</HI> yet
through the pouring forth of the <HI>Spirit,</HI> it &s;hall come to pa&s;s, at
<HI>la&s;t,</HI> that they &s;hall come in <HI>flocks, and as doves to their windows.</HI>
And it &s;hall be &s;aid to the Church by the Lord, <HI>Lift up thine eyes
round about, and behold, all the&s;e gather them&s;elves together and
come to thee: As I live, &s;aith the Lord, thou &s;halt &s;urely clothe thee
with them all, as with an ornament, and binde them on thee as a bride
doth, &amp;c.</HI> till at la&s;t the Church &s;hall &s;ay in her heart, <HI>Who hath
begotten me the&s;e, &s;eeing I have lo&s;t my children and am de&s;olate, a
captive, and removing to and fro? and who hath brought up the&s;e?
Behold, I was left alone; the&s;e where had they been?</HI></P>
<P>Yea, the&s;e very <HI>promi&s;es,</HI> are now in the very <HI>act</HI> of accompli|&s;hing
among <HI>us;</HI> for the <HI>&s;piritual</HI> Church, hath received a very
<HI>great</HI> increa&s;e, within the&s;e few years, and God hath many faith|full
<PB N="63" REF="42">
people, in many places of this Kingdom; and of this <HI>my &s;elf</HI>
and many more in this <HI>Army</HI> are witne&s;&s;es: for having marched
up and down the Kingdom, to do the work of <HI>God,</HI> and the <HI>Sate,</HI>
we have met with <HI>many Chri&s;tians,</HI> who have much <HI>Go&s;pel light,</HI>
and (which makes it the more &s;trange) in &s;uch places, where there
hath been no <HI>Go&s;pel Mini&s;tery;</HI> which hath put me in minde of
that prophecy, I&s;a. 66. 8. <HI>Who hath heard &s;uch a thing? who hath
&s;een &s;uch things? Shall the earth be made to bring forth in one day,
or &s;hall a Nation be born at once? For as &s;oon as Sion travelled, nay,
before &s;he travelled, &s;he brought forth her children.</HI> There was, no
<HI>outward</HI> Mini&s;tery of the Go&s;pel, to travel or take pains with
them, and yet <HI>Sion brings forth her children.</HI></P>
<P>And one thing that is <HI>remarkable</HI> touching the <HI>increa&s;e</HI> of the
Church at this day, is this, That where Chri&s;t &s;ends the Mini&s;tration
of the <HI>Spirit,</HI> there many <HI>young</HI> people are brought in to Chri&s;t,
as being mo&s;t <HI>free</HI> from the <HI>forms</HI> of the former age, and from the
<HI>Doctrines</HI> and <HI>Traditions</HI> of men, taught and received in&s;tead of
the <HI>pure</HI> and <HI>unmixed</HI> Word of God: whereas many <HI>old profe&s;&s;ors,</HI>
who are wholly in the <HI>form,</HI> prove the greate&s;t enemies to the
<HI>power</HI> of godline&s;s: and thus, <HI>the fir&s;t are the la&s;t, and the la&s;t
fir&s;t.</HI></P>
<P>Now this <HI>great</HI> and <HI>&s;udden</HI> increa&s;e of the faithful, is that which
doth &s;o exceedingly <HI>trouble</HI> the World, and makes them <HI>angry</HI> at
the very heart. For, if they were, but a few, mean, contemptible
and incon&s;iderable per&s;ons, whom they might ea&s;ily <HI>&s;uppre&s;s</HI> and
<HI>de&s;troy,</HI> they would be pretty <HI>quiet:</HI> but when they begin to <HI>increa&s;e</HI>
in the land, as <HI>I&s;rael</HI> did in <HI>Egypt,</HI> and notwith&s;tanding all the <HI>bur|dens</HI>
of their task-ma&s;ters, wherewith they are <HI>afflicted</HI> and <HI>grieved,</HI>
do yet increa&s;e <HI>abundantly,</HI> and <HI>multiply,</HI> and wax <HI>exceeding mighty,</HI>
till they begin to <HI>fill</HI> the land; and when they con&s;ult to deal <HI>wi&s;ely</HI>
with them, le&s;t they multiply too <HI>much,</HI> do yet &s;ee them grow and
multiply the <HI>more,</HI> that they know not at what Countrey, or City,
or Town, or Village, or Family, to begin to <HI>&s;uppre&s;s</HI> them: this is
that which doth &s;o exceedingly vex and inrage the world, and
makes them even <HI>mad</HI> again, as we &s;ee this day. For the increa&s;e of
the faithful, as it is the <HI>glory</HI> of the Church, &s;o it is the <HI>grief</HI> and
<HI>madne&s;s</HI> of the world. But the&s;e men in vain attempt again&s;t this
increa&s;e of the <HI>faithful,</HI> as the <HI>Egyptians</HI> again&s;t the increa&s;e of the
<HI>I&s;raelites;</HI> for none can hinder the <HI>increa&s;e</HI> of the Church, but
<PB N="64" REF="43">
they that hinder <HI>God</HI> from pouring out his <HI>Spirit;</HI> and according
to the <HI>mea&s;ure</HI> of God pouring forth the <HI>Spirit,</HI> is and mu&s;t be,
the <HI>increa&s;e</HI> of the Church, in de&s;pite of all the oppo&s;ition of the
<HI>world.</HI></P>
<P>And thus much touching the fir&s;t promi&s;e of the Churches
<HI>Increa&s;e.</HI></P>
<P>Now in the words I read to you, the Lord comes to <HI>another</HI>
promi&s;e: &s;o that the Lord becau&s;e of the Churches <HI>weakne&s;s,</HI> addes
<HI>one</HI> promi&s;e to <HI>another;</HI> and the&s;e <HI>promi&s;es</HI> are nothing but the
<HI>out goings</HI> and <HI>manife&s;tations</HI> of his <HI>love,</HI> throug the <HI>Word</HI> Chri&s;t.
But to look more neerly upon the words.</P>
<BIBL>Ver&s;. 11.</BIBL>
<Q>Oh thou afflicted.</Q>
<P><HI>Affliction</HI> in the world, doth &s;o <HI>in&s;eparably</HI> attend the Church,
that the <HI>Church</HI> even takes its <HI>denomination</HI> from it,<NOTE PLACE="marg">The affliction of the Spiritu|al Church.</NOTE> <HI>Oh thou af|flicted.</HI>
The condition of the Church, is an <HI>afflicted condition.</HI> For
the <HI>Church,</HI> being born of <HI>God,</HI> and born of the <HI>Spirit,</HI> is put into
a direct <HI>contrariety</HI> to the world, which is born of the <HI>fle&s;h,</HI> and is
al&s;o of its father the <HI>devil.</HI> And &s;o, the whole world is <HI>malignant,</HI>
again&s;t the faithful and &s;piritual Church; and all that are not <HI>re|generate,</HI>
&s;et their faces, yea their hearts and their hands again&s;t
the <HI>Saints;</HI> and the <HI>unregenerate</HI> world, is again&s;t the <HI>regenerate;</HI>
and the <HI>carnal</HI> world, again&s;t the <HI>&s;piritual;</HI> and the <HI>&s;inful</HI> world,
again&s;t the <HI>righteous;</HI> and all the <HI>people</HI> and <HI>nations</HI> in the world,
are again&s;t that <HI>people</HI> and <HI>nation</HI> which the Apo&s;tle cals a <HI>holy
nation,</HI> and <HI>a peculiar people.</HI></P>
<P>As the world cannot endure <HI>God in him&s;elf:</HI> So neither can it
endure <HI>God in the Saints;</HI> and &s;o the more <HI>God</HI> dwels in the Saints,
the more doth the <HI>world</HI> afflict the Saints: for they oppo&s;e not
the faithful for any thing of <HI>fle&s;h and blood</HI> in them, but becau&s;e
that fle&s;h and blood of theirs is the <HI>habitation</HI> of God, and the
very <HI>pre&s;ence</HI> of God him&s;elf is there, as he &s;aith, <HI>I will dwell in
them, and walk in them.</HI> Agreeable to this, is that of <HI>Chri&s;t,</HI> where
he &s;aith, <HI>All this &s;hall they do to you, for my Names &s;ake;</HI> that is,
when the <HI>Name</HI> of Chri&s;t is <HI>called</HI> upon us, and we are taken into
his <HI>Name,</HI> that is, into his righteou&s;ne&s;s, and life, and truth, and
wi&s;dom, and holine&s;s, and into his <HI>Nature,</HI> which comprehends
<PB N="65" REF="43">
all this; then, when the world perceives the <HI>Name</HI> of God in
the <HI>Sons</HI> of men, and the <HI>nature</HI> of God in the <HI>natures</HI> of men,
then pre&s;ently they fall a per&s;ecuting the Saints, for this <HI>Name</HI>
and <HI>Natures</HI> &s;ake: and he that &s;trikes at <HI>God</HI> in his <HI>Saints,</HI> would
if he could, &s;trike at <HI>God in him&s;elf.</HI> And therefore let the <HI>world</HI>
take heed what they do in this point; for while they <HI>per&s;ecute</HI> the
Saints, they are found <HI>fighters</HI> again&s;t <HI>God</HI> him&s;elf, becau&s;e <HI>God</HI> is
one with <HI>them,</HI> and <HI>they</HI> are one with <HI>God</HI> in Chri&s;t. And let the
<HI>Saints</HI> be admoni&s;hed, &s;o to hide and retire them&s;elves into <HI>God</HI>
through Chri&s;t, that whoever is an <HI>enemy</HI> to <HI>them,</HI> and <HI>oppo&s;es them,</HI>
may rather be an enemy to <HI>God,</HI> and oppo&s;e <HI>God</HI> then them, they
living and acting in <HI>God,</HI> and not in <HI>them&s;elves.</HI></P>
<P>Now this <HI>affliction,</HI> the Church meets with in the world, is <HI>pro|fitable</HI>
for the Church; it is <HI>good</HI> for it, that it &s;hould be <HI>afflicted:</HI>
for the more it is afflicted in the <HI>fle&s;h,</HI> the more it thrives in the
<HI>Spirit:</HI> this affliction &s;tirres us up to the exerci&s;e of our <HI>faith</HI> and
<HI>prayer;</HI> yea, then is our faith mo&s;t <HI>active</HI> and <HI>vigorous,</HI> and our
prayers mo&s;t <HI>fervent,</HI> till they fill the whole heavens again; then
are we mo&s;t in the u&s;e of the <HI>Word;</HI> then are we &s;et off furthe&s;t
from the <HI>world;</HI> then do we keep clo&s;e&s;t to <HI>God;</HI> then have we
neere&s;t intercour&s;e and <HI>communion</HI> with him: &s;o that we could
better want fire, and water; and the &s;un, then want <HI>affliction,</HI> which
God out of his meer <HI>love,</HI> through his over-ruling <HI>power</HI> and
<HI>wi&s;edome,</HI> cau&s;es to work unto us for <HI>good.</HI> So that we who are
placed in the <HI>hand</HI> of Chri&s;t, are &s;et in &s;uch a condition, wherein
nothing can do us any <HI>harm</HI> for ever, but <HI>evil</HI> it &s;elf mu&s;t work
<HI>good</HI> unto us. But we proceed.</P>
<Q>To&s;&s;ed with Tempe&s;t.</Q>
<P>Where we &s;ee that the <HI>Church</HI> is not onely <HI>afflicted,</HI><NOTE PLACE="marg">The &s;piritual Church is vio|lently afflicted.</NOTE> but <HI>vio|lently</HI>
afflicted; <HI>one wave</HI> comes again&s;t it after <HI>another,</HI> as in a
<HI>tempe&s;t;</HI> and the more <HI>&s;piritual</HI> the Church is, the more doth the
world become as a <HI>raging &s;ea</HI> again&s;t it; becau&s;e the more <HI>&s;piri|tual</HI>
the Church is made, it is &s;et in the more <HI>contrariety</HI> to the
<HI>world,</HI> and the world to <HI>it.</HI> The P&s;almi&s;t de&s;cribes this <HI>temper</HI>
in the world again&s;t the <HI>Church; They came upon me like a ramp|ing
and a roaring Lyon:</HI> And again, <HI>They came upon me, to eat up
my fle&s;h, as they would eat bread.</HI> When the Saints have appeared in
<PB N="66" REF="44">
the <HI>Spirit,</HI> and acted in the <HI>Spirit,</HI> how <HI>violent</HI> and <HI>enraged</HI>
hath the world been again&s;t them? It would <HI>to&s;s</HI> them, as in a
<HI>tempe&s;t,</HI> from place to place, from po&s;t to pillar, as they &s;ay, till it
hath quite to&s;t them out of the <HI>world.</HI> Yea, men naturally <HI>meek</HI>
and <HI>moderate,</HI> how <HI>fierce</HI> have they become again&s;t the <HI>Saints,</HI> when
there hath appeared any <HI>glorious di&s;coveries</HI> of Chri&s;t in them?
For the <HI>enmity,</HI> that is in the &s;eed of the <HI>Serpent,</HI> again&s;t the &s;eed
of the <HI>Woman,</HI> will be &s;till breaking forth: And though it may
for a time be covered, under many <HI>moral vertues,</HI> and a <HI>form of
godline&s;s,</HI> yet when God leaves them to them&s;elves, and lets them
act <HI>outwardly</HI> according to their <HI>inward</HI> principles, how cruelly,
and maliciou&s;ly, and fiercely, and de&s;perately do they act again&s;t
the Saints of God? Yea, there is not that enmity between <HI>Turk</HI>
and <HI>Jew,</HI> as there is between <HI>carnal Go&s;pellers,</HI> and <HI>&s;piritual Chri|&s;tians;</HI>
the <HI>former</HI> hating <HI>the&s;e,</HI> and being angry again&s;t the&s;e to
the very <HI>death.</HI> And when ever the Lord, &s;hall &s;uffer <HI>the&s;e,</HI> to ex|erci&s;e
their enmity again&s;t the <HI>Church,</HI> then &s;hall the Churches
condition, become &s;uch as it is here de&s;cribed, <HI>afflicted and to&s;&s;ed
with tempe&s;t.</HI></P>
<Q>And not comforted.</Q>
<P>The <HI>Church</HI> of God in all the <HI>evil</HI> it meets withal in the world,<NOTE PLACE="marg">The &s;piritual Church in af|fliction, hath no comfort from the world.</NOTE>
hath not one drop of <HI>comfort</HI> from the world: it hath affliction,
tribulation, per&s;ecution, from the world, but no <HI>comfort.</HI></P>
<P>This we &s;ee in <HI>Chri&s;t the Head;</HI> you know what he &s;uffered in
the world in the dayes of his fle&s;h; <HI>he was de&s;pi&s;ed and rejected
of men,</HI> and &s;o full of <HI>&s;orrows,</HI> that he took his <HI>name</HI> from them,
and was called <HI>A man of &s;orrows, and acquainted with grief:</HI> At
la&s;t, out of meer <HI>envy</HI> and <HI>malice</HI> they <HI>apprehended</HI> him, <HI>bound</HI>
him, <HI>buffeted</HI> him, <HI>&s;pit</HI> on him, <HI>crucified</HI> him; and all this, would
have been but a <HI>&s;mall</HI> matter, to have &s;uffered from the <HI>Heathen;</HI>
but he &s;uffered all this from the onely <HI>vi&s;ible Church of God in
the World,</HI> who put him, to the mo&s;t painful and &s;hameful death
of the Cro&s;s, between <HI>two</HI> malefactors, to bear the world in hand,
that he was the <HI>third,</HI> and the <HI>chief.</HI> And in <HI>all</HI> this evil, he had no
body to <HI>pitty</HI> him, or have compa&s;&s;ion on him; but they <HI>laughed</HI>
at him, and <HI>derided</HI> him, and <HI>mocked</HI> and <HI>jeered</HI> him; but no body
<HI>comforted</HI> him.</P>
<P><PB N="67" REF="44">
And as it was with <HI>Chri&s;t</HI> the <HI>Head,</HI> &s;o it is with <HI>Chri&s;t</HI> the
<HI>body</HI> and <HI>members;</HI> they in all the evils, and woes, and &s;orrows,
and oppo&s;itions, and per&s;ecutions they have from the world, have
no body to <HI>comfort</HI> them, or take compa&s;&s;ion on them. <HI>Refuge
failed me</HI> (&s;aith <HI>David) no man cared for my &s;oul. Lover and
friend ha&s;t thou put far from me, and mine acquaintance into dark|ne&s;s,</HI>
&s;aith <HI>Heman.</HI> P&s;al. 88. 18.</P>
<P>Brethren and Beloved, ye that are partakers of the <HI>heavenly</HI>
calling, and of the <HI>divine</HI> nature, if ever the Lord &s;uffer the world
to <HI>prevail</HI> again&s;t you, to <HI>afflict</HI> you, and <HI>to&s;s</HI> you, from one evil
to another, as in a tempe&s;t, to <HI>reproach</HI> you, <HI>throw</HI> you out of your
comforts, <HI>bani&s;h</HI> you, <HI>impri&s;on</HI> you, &amp;c. you &s;hall finde <HI>no body to
comfort you;</HI> no body will <HI>take notice</HI> of you, or <HI>regard</HI> you, or
<HI>own</HI> you, or <HI>pitty</HI> you, or be &s;o <HI>&s;en&s;ible</HI> of your condition, as to &s;ay,
<HI>Alas my brother.</HI></P>
<P>You mu&s;t look for <HI>affliction</HI> in the World, but you mu&s;t look
for no <HI>comfort</HI> there. When God &s;hall ca&s;t us into <HI>&s;orrows</HI> and
<HI>&s;ufferings,</HI> let us not look for one <HI>worldly</HI> man, to &s;tand by us,
no not of tho&s;e that now <HI>&s;mile</HI> upon us, and pretend <HI>friend&s;hip</HI>
to us; no nor<GAP DESC="illegible" RESP="tech" EXTENT="1 letter"> yet of our neer <HI>relations;</HI> but then that &s;hall be
fulfilled, <HI>I was a &s;tranger to my brethren, an alien to my mothers
children&punc;</HI> Nay yet further; they that are <HI>weak</HI> or <HI>worldly Chri&s;tians,</HI>
will &s;tand aloof from thee, and will be &s;hye to own, and counte|nance,
and encourage, and comfort thee <HI>publikely.</HI> The <HI>di&s;ciples</HI>
of Chri&s;t, when he was led to the <HI>Cro&s;s,</HI> they all <HI>for&s;ook</HI> him,
and <HI>fled,</HI> and left him <HI>to tread the wine<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">pre&s;s alone.</HI> And &s;o if you
&s;uffer, in the <HI>righteou&s;ne&s;s</HI> and <HI>truth</HI> of God, you &s;hall find little
comfort from <HI>men. O thou afflicted, to&s;&s;ed with tempe&s;t, and not
comforted.</HI></P>
<P>Now this the Lord doth, in <HI>much mercy</HI> to his Saints; he leaves
them de&s;titute of <HI>earthly</HI> Comfort, that they may look for <HI>heaven|ly;</HI>
he leaves them de&s;titute of <HI>all</HI> comfort from <HI>men,</HI> that they
may look for comfort from <HI>God alone.</HI> And therefore when thou
art brought into &s;uch a ca&s;e, to be <HI>afflicted and not comforted,</HI> lift up
thy heart to <HI>God,</HI> and expect <HI>all</HI> from <HI>him.</HI> Saith Chri&s;t, <HI>Joh 16. The
world &s;hall hate you and per&s;ecute you, and &s;hall put you out of their
&s;ynagogues, and &s;hall kill you;</HI> and in doing all this, &s;hall think
they <HI>do God good &s;ervice: But,</HI> &s;aith he, <HI>I will &s;end you the com|forter.</HI>
Chri&s;t knew well enough, that among all the&s;e evils, they
<PB N="68" REF="45">
&s;hould have no <HI>Comforter</HI> on <HI>earth,</HI> and therefore promi&s;es to
&s;end them <HI>one</HI> from <HI>heaven.</HI></P>
<P>And therefore, when thy <HI>&s;oul</HI> is placed in <HI>affliction,</HI> never look
after any <HI>earthly</HI> or <HI>&s;en&s;ual,</HI> or <HI>creature</HI> comforts, for they will
prove <HI>poi&s;on</HI> to thy &s;oul; but only look for <HI>heavenly</HI> comforts,
&s;uch as the <HI>Spirit</HI> brings, &s;uch as flow immediately from <HI>God;</HI> for
the&s;e are <HI>pure,</HI> and <HI>&s;weet,</HI> and <HI>unmixed,</HI> and <HI>refre&s;hing,</HI> and <HI>&s;up|porting,</HI>
and <HI>&s;atisfying,</HI> and <HI>enduring</HI> comforts; <HI>comforts,</HI> that are
able to make thee <HI>rejoyce,</HI> not only in <HI>fulne&s;s,</HI> but in <HI>wants;</HI> not
only among <HI>friends,</HI> but in the mid&s;t of <HI>enemies;</HI> not only in <HI>good</HI>
report, but in <HI>evil</HI> report; not only in <HI>pro&s;perity,</HI> but in <HI>tribulati|ons;</HI>
not only in <HI>life,</HI> but in <HI>death;</HI> they will make thee go <HI>&s;inging</HI>
to pri&s;on, to the Cro&s;s, to the grave: they are <HI>mighty</HI> comforts,
infinitely &s;tronger then all the &s;orrows of the <HI>fle&s;h:</HI> and hence it
is that many <HI>Saints</HI> and <HI>Martyrs</HI> have gone <HI>cheerfully</HI> to the <HI>&s;take,</HI>
and &s;ung in the very <HI>flames:</HI> the comforts of God in their &s;ouls,
have &s;trengthned them to this.</P>
<P>Thou that art a <HI>beleever,</HI> and in <HI>union</HI> with Chri&s;t, never doubt
of this <HI>comfort</HI> in thy <HI>greate&s;t</HI> &s;orrows. When Chri&s;t had <HI>none</HI> to
&s;tand by him and comfort him, God &s;ent <HI>an Angel</HI> from heaven
to do it: And &s;o when we are left <HI>alone</HI> in the world, rather
then we &s;hall <HI>want</HI> comfort, God will &s;end us an <HI>Angel</HI> from
<HI>heaven,</HI> to comfort us; yea, the <HI>Spirit</HI> it &s;elf, which is greater
then all the Angels in heaven; and we &s;hall <HI>certainly</HI> be comforted
by <HI>God,</HI> when we are <HI>afflicted and to&s;&s;ed with tempe&s;t, and not com+forted</HI>
by men.</P>
<Q>Behold, I will lay thy &s;tones with fair colours, &amp;c.</Q>
<P>The Lord &s;eeth the Church in its affliction,<NOTE PLACE="marg">The &s;piritual Church in af|fliction com|forted by a promi&s;e.</NOTE> without all comfort
in the world, and then the <HI>Lord</HI> comes and comforts it <HI>him&s;elf;</HI>
and this he doth by a <HI>promi&s;e</HI> They are the <HI>&s;weete&s;t</HI> comforts, that
are brought to us in the <HI>promi&s;es.</HI> The <HI>promi&s;es</HI> are the &s;wadling-clothes
of <HI>Chri&s;t,</HI> they carry <HI>Chri&s;t</HI> wrapt up in them; and <HI>Chri&s;t</HI>
repre&s;ented to the <HI>Church,</HI> hath been the <HI>comfort</HI> of it, in all its
<HI>evils,</HI> outward or inward.</P>
<P>And therefore <HI>whatever</HI> affliction takes hold on thee, have re|cour&s;e
to the <HI>promi&s;es,</HI> to draw thy comforts from Chri&s;t through
<HI>them.</HI> Oh how <HI>&s;weet</HI> is that <HI>life</HI> that is led in the <HI>promi&s;es!</HI> a life
<PB N="69" REF="45">
led in the <HI>promi&s;es,</HI> is the be&s;t life in the world. Men that have
<HI>e&s;tates</HI> in money or land, depend on <HI>tho&s;e</HI> things for their mainte|nance;
but a Chri&s;tian, may have little or nothing of <HI>the&s;e</HI> in the
world, but he hath a <HI>promi&s;e&punc;</HI> which is a <HI>thou&s;and</HI> times better, and
makes his life more <HI>comfortable: I am God All-&s;ufficient;</HI> and, <HI>I
will not fail thee nor for&s;ake thee:</HI> whereupon he comes to this re|&s;olution,
<HI>The Lord is my portion, &s;aith my &s;oul, I will tru&s;t in him.</HI>
Oh how <HI>&s;weet</HI> a life is <HI>this</HI> life, that knows no <HI>cares,</HI> nor <HI>fears,</HI> nor
<HI>troubles,</HI> nor <HI>di&s;quietments! here,</HI> &s;aith a believer, lies my <HI>e&s;tate,</HI>
and living, and the lot of mine inheritance; and this is a thou&s;and
times <HI>better</HI> and more <HI>certain</HI> e&s;tate, then all the <HI>Mannors</HI> and
<HI>Lord&s;hips</HI> in the Kingdom: for, <HI>my bread &s;hall be given me, my
waters &s;hall be &s;ure; The Lord is my &s;hepheard, and I &s;hall not want;</HI>
no not then, when the <HI>Lions</HI> (the great men of the Kingdom,
to whom every poor man is a prey) <HI>&s;hall lack and &s;uffer<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">hunger.</HI>
He that hath given me his <HI>own Nature</HI> and <HI>Spirit,</HI> will not leave
me de&s;titute of <HI>food</HI> and <HI>clothing.</HI></P>
<P>Take another in&s;tance. A man feeling the <HI>bitterne&s;s</HI> of afflicti|on
to fle&s;h and blood, is ready to think, Oh how &s;hall I ever be
able to <HI>&s;uffer</HI> this or that, or to part with my <HI>relations,</HI> with my
<HI>e&s;tate,</HI> with my <HI>life,</HI> and all that is <HI>near</HI> and <HI>dear</HI> unto me? Why,
when a Chri&s;tian lays hold on the <HI>promi&s;e, God is faithful, and will
not &s;uffer us to be tempted above that which we are able.</HI> O, &s;aith a
Chri&s;tian, God will never bring me to any temptation or trial,
but he will give me <HI>&s;trength proportionable</HI> to it, or <HI>above</HI> it: and
&s;o lives <HI>&s;atisfied</HI> with the truth, and goodne&s;s, and power of God.
And thus you &s;ee in the&s;e in&s;tances, that a <HI>life</HI> led in the <HI>promi&s;es,</HI>
is the <HI>&s;weete&s;t</HI> and <HI>be&s;t</HI> life; when a man can draw all from <HI>God
him&s;elf,</HI> through a <HI>promi&s;e.</HI></P>
<P>And this in general, That God comforts his Church by a <HI>promi&s;e.</HI></P>
<Q>But to come more particularly to the words.</Q>
<P>Behold, I will lay thy &s;tones with fair colours, and lay thy founda|tions
with Saphires.<NOTE PLACE="marg">The &s;pecial promi&s;e that comforts the Church, is, that God him&s;elf &s;hall build it up gloriou&s;ly.</NOTE></P>
<BIBL>Ver&s;. 12.</BIBL>
<Q>And I will make thy windows of Agates, and thy
gates of Carbuncles, and all thy borders of plea&s;ant &s;tones.</Q>
<P>The promi&s;e relates to the <HI>Spiritual</HI> Church of the <HI>New Te&s;ta|ment:</HI>
and <HI>this</HI> you &s;hall ob&s;erve, is oft in Scripture compared
<PB N="70" REF="46">
to a <HI>building,</HI> and that to a mo&s;t &s;tately, &s;umptuous, magnificent
and glorious building; as being all built of <HI>precious &s;tones,</HI> and
&s;o more <HI>glorious</HI> then the fir&s;t Temple, which was built up of com+mon
&s;tones: and it was prophe&s;ied, that the <HI>glory</HI> of the <HI>&s;econd</HI>
Temple &s;hould far exceed the glory of the <HI>fir&s;t.</HI> The <HI>fir&s;t</HI> Temple
was <HI>Solomons,</HI> which was indeed filled with the outward pre&s;ence
of God; but the <HI>&s;econd</HI> Temple is the <HI>humanity</HI> of Je&s;us Chri&s;t, or
the <HI>fle&s;h</HI> of Chri&s;t, both head and members: this is <HI>the living Tem|ple
of the living God;</HI> the <HI>Temple</HI> that God hath built by his <HI>Spirit,</HI>
for his own habitation; wherein God <HI>dwels</HI> truly, really, &s;piri|tually,
and mo&s;t neerly, by the way of the mo&s;t <HI>neer</HI> union,
whereby <HI>God</HI> and the <HI>creature</HI> are knit together: and this <HI>&s;piritual</HI>
Temple, is more <HI>glorious,</HI> then the fir&s;t <HI>material</HI> one, either ac|cording
to the fir&s;t edition of it by <HI>Solomon,</HI> or the <HI>&s;econd</HI> edition
of it by the <HI>Fathers,</HI> in the dayes of <HI>Cyrus, Darius,</HI> and <HI>Artax|erxes.</HI></P>
<P>Here then you &s;ee, that the Lord promi&s;eth to build up the
<HI>Church</HI> of the <HI>New Te&s;tament,</HI> with <HI>&s;tones of fair colours,</HI> with
<HI>precious</HI> &s;tones. I will not &s;tand to enquire particularly into
the <HI>natures</HI> of the &s;everal &s;tones here <HI>named;</HI> for the <HI>Jews</HI> them|&s;elves,
do not fully agree about them. It &s;hall be &s;ufficient for
us to attain to the <HI>meaning</HI> of the <HI>Spirit</HI> in this place, and that
is this.</P>
<P>That the Spiritual Church of the New Te&s;tament, is not to be
built with <HI>common,</HI> but with <HI>pretious</HI> &s;tones.</P>
<P>Now the full &s;en&s;e of the&s;e words I &s;hall give you forth in &s;e|veral
particulars.</P>
<P>1. You &s;ee here the <HI>matter</HI> of which the Church of the <HI>New
Te&s;tament</HI> is made;<NOTE PLACE="marg">The matter of which the &s;pi|ritual Church is made.</NOTE> and that is not of <HI>common,</HI> but of <HI>pre|cious</HI>
&s;tones; <HI>elect</HI> and <HI>precious</HI> &s;tones; and &s;uch are the faithful:
For,</P>
<P>1. They have a more <HI>excellent nature</HI> then other men have:
for they are <HI>born of God,</HI> and &s;o partake of the <HI>nature</HI> of God;
and &s;o in this &s;en&s;e may be &s;aid to <HI>come forth from God,</HI> as the
child from the father: and the Lord Je&s;us did not more truly par|take
of the nature of <HI>man,</HI> then the&s;e do partake of the nature of
<HI>God;</HI> and therefore &s;aith <HI>Peter, Great and precious promi&s;es are
made to us, that we &s;hould be partakers of the divine nature.</HI> Others
have only the <HI>nature of men</HI> in them, or which is wor&s;e, the nature
<PB N="71" REF="46">
of the devil: but the faithful, have in them the <HI>nature of God,</HI> com|municated
to them through a <HI>new birth.</HI></P>
<P>2. They have a more <HI>excellent &s;pirit</HI> then others have; as it was
&s;aid of <HI>Daniel,</HI> that there was a more <HI>excellent &s;pirit</HI> found with
him, then with all the other <HI>wi&s;e</HI> men. Now the <HI>excellency</HI> of each
creature, is according to the <HI>&s;pirit</HI> of it: but the Saints have the
<HI>Spirit of God,</HI> even the Spirit of the <HI>Father</HI> and the <HI>Son</HI> dwelling
in them; they have the <HI>&s;ame &s;pirit</HI> of God dwelling in their fle&s;h,
as <HI>Chri&s;t</HI> had dwelling in his fle&s;h: &s;o that the <HI>very</HI> Spirit of <HI>God,</HI>
is found in the faithful, and therefore they are more <HI>glorious</HI> then
the re&s;t of the world.</P>
<P>3. <HI>They have a</HI> more excellent lu&s;tre <HI>then other men. One
thing that appertaines to the</HI> excellency <HI>of precious &s;tones, is the</HI>
lu&s;tre <HI>of them. Now this</HI> lu&s;tre <HI>in the faithfull, is the</HI> glory of God
<HI>upon them:</HI> The Lord &s;hall ari&s;e upon thee, and his glory &s;hall bee
&s;een upon thee, <HI>&s;aith</HI> I&s;aiah, <HI>Chap. 60. And</HI> Paul <HI>&s;aith,</HI> We all, be|holding
as in a gla&s;s, the glory of the Lord, are changed into the &s;ame
image, from glory to glory, even as by the Spirit of the Lord. <HI>So that
as Chri&s;t was taken into the</HI> glory of the Father, <HI>&s;o are we taken
into the</HI> glory of Chri&s;t, <HI>as he &s;aith,</HI> Joh. 17. And the glory which
thou gave&s;t me, I have given them: <HI>for the</HI> head <HI>and</HI> members <HI>are
taken into the</HI> &s;ame glory, <HI>acccording to their</HI> proportion.</P>
<P>4. They have more <HI>excellent operations;</HI> for the faithful, are
not &s;uch precious &s;tones, that are onely for <HI>&s;hew,</HI> but they al&s;o
have &s;ome <HI>vertue</HI> in them, even the <HI>very vertues</HI> of Je&s;us Chri&s;t:
for they having the &s;ame <HI>Nature</HI> and <HI>Spirit</HI> of God as he had, are
able according to the mea&s;ure of the gift of Chri&s;t, to do the <HI>&s;ame
works</HI> that he did: and &s;o the Saints, are <HI>excellent,</HI> in the operati|ons
of <HI>faith, hope, love, humility, meekne&s;s, patience, temperance,
heavenly mindedne&s;s,</HI> &amp;c. And in this regard al&s;o are more <HI>precious</HI>
then the re&s;t of the world. And therfore the Lord cals them his
<HI>Jewels; In the day whrein I make up my jewels:</HI> and el&s;where they
are called the <HI>precious Sons of Sion.</HI> The people of God are a
mo&s;t <HI>precious</HI> people, men and women of a <HI>precious anointing;</HI>
though &s;ome wicked and &s;currilous Libellers, again&s;t the &s;piritual
Church, will not <HI>allow</HI> them this name; but (according to the
anointing they have received from Sathan) <HI>reproach</HI> it. And yet
&s;till it is a <HI>truth,</HI> that the <HI>gates of hell</HI> &s;hall not prevail again&s;t,
That the truly faithful are <HI>precious &s;tones</HI> in the building of the
<PB N="72" REF="47">
Church, partaking of the <HI>Nature</HI> and <HI>Spirit</HI> of God, and of the
<HI>lu&s;tre</HI> and <HI>operation</HI> of both.</P>
<P>Whereas, on the contrary, other people are the <HI>vile of the earth</HI>
the true <HI>filth and off-&s;couring</HI> of all things, <HI>P&s;al. 15. In who&s;e eyes,
a vile per&s;on is contemned:</HI> a man that is a natural man, a &s;inful and
unregerate man, who hath no other <HI>nature</HI> in him, but that <HI>cor|rupt</HI>
nature he brought into the world, though in this pre&s;ent
world he may be a <HI>Gentleman,</HI> or a <HI>Knight,</HI> or a <HI>Noble man,</HI> or a
<HI>King:</HI> yet in the eys of God and his Saints, he is but a <HI>vile per&s;on;</HI>
and a poor mean <HI>Chri&s;tian</HI> that earns his bread by hard labour,
is a thou&s;and times more <HI>precious</HI> and excellent then <HI>he,</HI> according
to the judgement of <HI>God</HI> and his <HI>Word.</HI></P>
<Q>And thus much for the <HI>fir&s;t</HI> thing, The matter of which the
Church of the New Te&s;tament is made, that is of <HI>precious
&s;tones.</HI></Q>
<P>2. Now the next thing ob&s;ervable,<NOTE PLACE="marg">The variety of the precious &s;tones in the building of the &s;piritual Church.</NOTE> is the <HI>variety</HI> of the&s;e
precious &s;tones. For the <HI>&s;piritual</HI> Church, is not built up of pre|cious
&s;tones of <HI>one &s;ort</HI> onely, not <HI>all</HI> of <HI>Saphires,</HI> or <HI>all</HI> of <HI>Agates,</HI>
or <HI>all</HI> of <HI>Carbuncles;</HI> but of <HI>all the&s;e;</HI> both <HI>Saphires, Agates,
Carbuncles,</HI> and many other <HI>precious &s;tones of fair colours.</HI></P>
<P>And this notes the <HI>diver&s;ity of gifts</HI> in the Saints of God. For
though all of them are <HI>precious &s;tones,</HI> yet they are of <HI>diver&s;ity</HI> of
colours, and lu&s;tre, and operations: And this al&s;o makes for the
<HI>greater glory</HI> of the Church: for the <HI>variety</HI> of lu&s;tre adds to the
<HI>beauty</HI> and <HI>ornament</HI> of it. In the <HI>body of a man,</HI> there is not <HI>one
member,</HI> but <HI>many.</HI> If the body were all but <HI>one member,</HI> it would
be but a <HI>lump</HI> of fle&s;h; but the <HI>variety</HI> of members, with their
<HI>&s;everal</HI> gifts and operations, are the <HI>glory</HI> of the body. And &s;o it
is in the <HI>Church,</HI> the <HI>Body</HI> of Je&s;us Chri&s;t, wherein are <HI>divers</HI>
members, with <HI>diver&s;ity</HI> of gifts and operations, excellently &s;et
forth by <HI>Paul, 1 Cor.</HI> 12. 4. &amp;c. <HI>Now there are diver&s;ities of gifts,
but the &s;ame Spirit: And there are differences of admini&s;trations,
but the &s;ame Lord: and there are diver&s;ities of operations, but it is
the &s;ame God, that worketh all in all. But the manife&s;tation of the
Spirit, is given to every one, to profit withall: For to one, is given
by the Spirit, the word of wi&s;edom; to another, the word of know+ledge,
by the &s;ame Spirit; to another, faith by the &s;ame Spirit;
to another, the gift of healing by the &s;ame Spirit; to another, the
working of miracles; to another, prophecie; to another, di&s;cerning
<PB N="73" REF="47">
of &s;pirits; to another, divers kinds of tongues; to another, interpre+tation
of tongues; but all the&s;e, worketh that one and the &s;ame Spirit,
dividing to every man, &s;everally as he will.</HI> Here you &s;ee, are di|ver&s;ities
of <HI>gifts,</HI> and <HI>admini&s;trations,</HI> and <HI>operations</HI> in the faithful;
but all proceed from one and the &s;ame <HI>Spirit:</HI> and what&s;oever
gift proceeds from the <HI>Spirit,</HI> there is an excellent <HI>beauty,</HI> a hea|venly
<HI>lu&s;tre</HI> in it.</P>
<P>And therefore labour to di&s;tingui&s;h between tho&s;e gifts
that are <HI>connatural</HI> to thee, and flow from thy <HI>own</HI> &s;pirit, and
tho&s;e gifts that are <HI>&s;upernatural,</HI> and flow from <HI>Gods</HI> Spirit. In
all the operations of thine <HI>own</HI> &s;pirit, in all thy <HI>natural abilities,
parts, wi&s;dom, learning, actings,</HI> there is nothing but <HI>ungloriou&s;|ne&s;s,
deformity, darkne&s;s, death,</HI> how &s;pecious &s;oever they may
appear to the world: but in the <HI>gifts</HI> and <HI>operations</HI> that flow
from <HI>Gods</HI> Spirit, there is a heavenly <HI>beauty,</HI> and <HI>lu&s;tre,</HI> and <HI>glo|ry;</HI>
yea, even in <HI>weak</HI> Chri&s;tians, that are <HI>true</HI> Chri&s;tians, you
&s;hall oft &s;ee and di&s;cern an <HI>excellent beauty</HI> in &s;ome gift or other,
which they have received from the <HI>Spirit;</HI> which &s;hines not forth
&s;o <HI>clearly,</HI> in &s;ome <HI>&s;tronger</HI> Chri&s;tians. And therefore, let us
not expect&punc; <HI>all gifts</HI> in <HI>all men,</HI> and that <HI>every man</HI> &s;hould excell
in <HI>every gift;</HI> for then one would be &s;aying to another, <HI>I have
no need of thee.</HI> But God hath given <HI>diver&s;ity</HI> of gifts to <HI>divers</HI>
Saints, that <HI>each</HI> may acknowledge <HI>&s;omething</HI> in another, which
he hath not <HI>him&s;elf,</HI> and may reckon his <HI>perfection</HI> to lie in his
<HI>&V;nion</HI> and <HI>Communion</HI> with them; that &s;o the <HI>Communion of
Saints</HI> may be kept up in the <HI>world,</HI> in de&s;pight of the world.
One Chri&s;tian hath the gift of <HI>Faith,</HI> another the gift of <HI>Pray|er,</HI>
another the gift of <HI>utterance</HI> in preaching, another the gift
of <HI>courage,</HI> another the gift of <HI>meekne&s;s,</HI> and the like; and no
man, hath <HI>all things</HI> in him&s;elf, that <HI>every</HI> man in the &s;ight of his
own <HI>wants,</HI> may be kept <HI>humble.</HI> And this a is <HI>glorious</HI> thing in
this <HI>building,</HI> that the lu&s;tre of <HI>each</HI> &s;tone, adds to the lu&s;tre of
<HI>all;</HI> and the lu&s;tre of <HI>all,</HI> is communicated to <HI>each</HI> &s;tone: and &s;o
in the <HI>Spiritual building,</HI> what <HI>one</HI> hath from the <HI>Spirit,</HI> it is
for <HI>all;</HI> and what <HI>all</HI> have, is for <HI>each one.</HI> If thou ha&s;t the gift of
<HI>utterance</HI> in the mini&s;tration of the Spirit, it is to build up me;
if I have the <HI>&s;pirit of Prayer,</HI> it commends <HI>thee</HI> as ca<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">efully to
God as <HI>my &s;elf:</HI> one watches over another, as over <HI>his own</HI>
&s;oul; and if any be <HI>weak,</HI> the <HI>&s;trong</HI> &s;upport them; if any be
<PB N="74" REF="48">
<HI>doubtfull,</HI> they that have the gift of knowledge <HI>direct them:</HI>
If one be <HI>troubled,</HI> the re&s;t <HI>mourn</HI> with him; if one be <HI>comforted,</HI>
the re&s;t <HI>rejoyce</HI> with him; and they are all &s;o <HI>linked together</HI> in
the body of Chri&s;t, that the good and evill of <HI>one</HI> extends to
<HI>all.</HI> Where thou can&s;t fince, &s;uch another <HI>communion,</HI> there joyn
thy &s;elf: but if this be the <HI>onely</HI> excellent Communion in the
world, who would not willingly joyn him&s;elf to that <HI>&s;piritual</HI>
people, where no man calls his grace <HI>his own,</HI> but <HI>all</HI> gifts, are
in <HI>common among all,</HI> every one having a <HI>&s;hare</HI> in the <HI>faith, hope,
love, prayer, peace, joy, wi&s;dom, &s;trength</HI> of <HI>all;</HI> and <HI>all</HI> having a
<HI>&s;hare,</HI> in the&s;e gifts and graces, that are <HI>in any one?</HI> And thus
much for the <HI>diver&s;ity</HI> of the &s;tones, as well as the <HI>preciou&s;ne&s;s</HI> of
them.</P>
<P>3. The <HI>third</HI> thing,<NOTE PLACE="marg">The &s;piritual Church is made up only of precious &s;tones.</NOTE> that reveals the &s;en&s;e of the words, is, to
ob&s;erve, that this <HI>&s;piritual building</HI> of the Church of the New
Te&s;tament, is made up <HI>all</HI> of <HI>precious &s;tones,</HI> without any <HI>mixture</HI>
of <HI>common</HI> &s;tones; is made up of <HI>Saphires, Agates, Carbuncles;</HI>
and adds, <HI>And all thy borders of plea&s;ant &s;tones.</HI></P>
<P>Here then mu&s;t be no <HI>mingling,</HI> of the <HI>precious</HI> and the <HI>vile,</HI>
the <HI>holy</HI> and the <HI>profane,</HI> the <HI>faithful</HI> and the <HI>unbeliever,</HI> the <HI>&s;piri|tual</HI>
and the <HI>carnal;</HI> but <HI>all</HI> mu&s;t be <HI>precious.</HI> If a man had a
Jewel, that had here and there only a precious <HI>&s;tone</HI> in it, and
all the re&s;t common <HI>pebbles,</HI> there would be no great <HI>glory</HI> in &s;uch
a Jewel; but the <HI>common</HI> &s;tones, would take off from the <HI>lu&s;tre</HI>
of the <HI>precious</HI> ones: And &s;o the <HI>Church,</HI> is Gods <HI>Jewel</HI> in the
world, and it mu&s;t be made up, <HI>onely</HI> of precious &s;tones, as you &s;ee
here. And where are their eyes, that perceive not this?</P>
<P>There be &s;ome that talk much again&s;t <HI>New Doctrine,</HI> which is
the <HI>old reproach</HI> of the Go&s;pel; but &s;urely, there was never
<HI>newer</HI> Doctrine then this, That the <HI>Spiritual Church of the
New Te&s;tament, &s;hould be made up of all the People that live in a
Kingdom; and that all that are born in &s;uch a Nation, &s;hould ne|ce&s;&s;arily
be &s;tones for the building up the New Jeru&s;alem.</HI> This is
a new Doctrine indeed, which neither the <HI>Old</HI> nor the <HI>New Te|&s;tament</HI>
owns; but was conveyed into the world by the &s;pirit
of <HI>Antichri&s;t.</HI> For God doth not now make any <HI>People,</HI> or
<HI>kindred,</HI> or <HI>Nation</HI> his <HI>Church;</HI> but <HI>gathers</HI> his Church out of eve|ry
people, and kindred, and Nation: and none can be <HI>&s;tones</HI> of <HI>this</HI>
building, but tho&s;e that are fir&s;t <HI>elect,</HI> and after made precious,
<PB N="75" REF="48">
through a <HI>new</HI> birth, and the <HI>gift</HI> of the Spirit. And this Do|ctrine,
the <HI>Word</HI> will ju&s;tifie, again&s;t the <HI>world;</HI> for <HI>Paul</HI> writing
to the Churches of <HI>Ephe&s;us</HI> and <HI>Corinth,</HI> &amp;c. doth he mean <HI>all the
people</HI> that lived at <HI>Ephe&s;us</HI> or <HI>Corinth?</HI> No, but the <HI>faithful</HI> and
<HI>elect,</HI> Children by <HI>adoption,</HI> Saints by <HI>calling;</HI> and &s;aith, <HI>So it was
meet for him to judge of them all.</HI> And if any were <HI>mi&s;taken</HI> for
a Saint that was <HI>none,</HI> &s;urely he carried him&s;elf very <HI>like</HI> one;
he was outwardly in <HI>&s;heeps</HI> clothing, or he had not been reckon|ed
among the <HI>flock:</HI> and &s;o, if a <HI>&s;tone</HI> be taken into this building,
that is not <HI>truly</HI> precious, yet it is &s;o <HI>like</HI> one, in <HI>&s;hew</HI> and <HI>co|lour,</HI>
that it can hardly be di&s;cerned to be other, but by a very
<HI>skilful</HI> Lapidary. And indeed, &s;uch a mi&s;take there may be in
Chri&s;ts Kingdom here, that a few <HI>counterfeit</HI> &s;tones may be
taken up among many <HI>precious</HI> ones: but <HI>that,</HI> is the <HI>mi&s;take</HI> of a
<HI>fal&s;e Church,</HI> where a <HI>thou&s;and</HI> counterfeit ones are taken in for
<HI>one</HI> truly precious; wherein for <HI>one</HI> faithful Chri&s;tian, there are
<HI>many</HI> Formali&s;ts, and <HI>many more</HI> profane. This is not <HI>&s;uch a
building</HI> the Prophet &s;peaks of; for this is <HI>all</HI> of <HI>elect</HI> and <HI>precious</HI>
&s;tones. But I cannot <HI>enlarge</HI> on the&s;e things, becau&s;e this exerci&s;e,
I intend chiefly as an <HI>Expo&s;ition:</HI> onely I will add one or two
things more, touching this particular, and &s;o go on.</P>
<P>1. If the Church of the <HI>New Te&s;tament,</HI> is to be built <HI>all</HI> of
precious &s;tones, what a building is <HI>that,</HI> where the <HI>onely care</HI> is,
to keep <HI>the&s;e</HI> &s;tones out of the building, le&s;t by their <HI>glory</HI> and
<HI>lu&s;tre,</HI> they &s;hould darken the re&s;t?</P>
<P>2. Con&s;ider, when the Church &s;hall be built up <HI>all</HI> of &s;uch pre|cious
&s;tones, what a <HI>glorious</HI> Church will <HI>that</HI> be, when the <HI>glory</HI>
of the Lord &s;hall &s;hine forth in <HI>every</HI> &s;tone of this building? how
will there be then <HI>glory upon glory,</HI> till the <HI>glory</HI> of the Church,
fir&s;t <HI>darken,</HI> and then <HI>put out,</HI> all the glory of the <HI>world?</HI></P>
<P>3. Con&s;ider, what great enemies they are to the <HI>true</HI> and <HI>na|tive</HI>
glory of the <HI>Church,</HI> that would have <HI>every</HI> man in a King|dom,
a member of the Church, and would have tho&s;e taken into
the <HI>flock,</HI> that are none of Chri&s;ts <HI>&s;heep;</HI> and tho&s;e taken into
the <HI>Church of God,</HI> that are not <HI>of God;</HI> and would gather up <HI>any
&s;tones,</HI> to make up this <HI>Temple</HI> of God. The&s;e are the men, that
would keep off, tho&s;e <HI>glorious</HI> things from being <HI>fulfilled</HI> in the
Church, which are <HI>&s;poken</HI> of it, in the Word.</P>
<P>4. We are to take notice, <HI>who</HI> is the <HI>Builder</HI> of &s;uch a &s;tructure
<PB N="76" REF="49">
as this,<NOTE PLACE="marg">The Builder of the &s;piritual Church is God.</NOTE> all made up of <HI>precious &s;tones:</HI> and you &s;hall finde in the
word, that <HI>the builder and maker of it, is God. I will do it,</HI> &s;aith the
<HI>Lord;</HI> behold, <HI>I will lay thy &s;tones with fair colours, and I will lay thy
foundations with Saphires, and I will make thy windows of Aggates;</HI>
it is <HI>all Gods work from the beginning to the end.</HI> For who can build
unto God, a living Temple to dwell in, but him&s;elf? This the
Prophet &s;peaks plainly, where he &s;aith, <HI>The man who&s;e name is the
branch, he &s;hall build the Temple of the Lord, even he &s;hall build it.</HI>
It lies in the power, of <HI>no man,</HI> to make &s;uch a building as this is.
What <HI>wild</HI> and <HI>woful</HI> work do <HI>men</HI> make, when <HI>they</HI> will under|take
to be building the <HI>Church,</HI> by their <HI>own</HI> humane <HI>wi&s;dom</HI> and
<HI>prudence</HI> and <HI>coun&s;el?</HI> when they think, <HI>we</HI> will have the Church
of God, <HI>thus and thus;</HI> and <HI>we</HI> will make it up, of <HI>&s;uch</HI> and
<HI>&s;uch</HI> men; and we will <HI>govern</HI> it, by <HI>&s;uch</HI> and <HI>&s;uch Laws:</HI> and
we will get, the power of the <HI>Magi&s;trate</HI> to back <HI>ours;</HI> and then,
what we cannot do by the <HI>power</HI> of the <HI>Word and Spirit,</HI> we will
do by the <HI>power of fle&s;h and blood:</HI> Poor men! that think that
the&s;e <HI>new Heavens,</HI> wherein the Lord will dwell, mu&s;t be the
work of their <HI>own fingers;</HI> or that the <HI>new Jeru&s;alem</HI> mu&s;t of
nece&s;&s;ity come out of the <HI>A&s;&s;embly,</HI> which is <HI>to come down from
God out of Heaven:</HI> or that <HI>they</HI> can build the hou&s;e of God, <HI>all</HI>
of <HI>precious</HI> &s;tones, whereas this mu&s;t be <HI>Gods own work</HI> and his
<HI>own doing;</HI> and no <HI>State</HI> or <HI>Councel</HI> in the World, can bring this
about; and after much <HI>tryal,</HI> and <HI>paines,</HI> and <HI>wearine&s;s,</HI> the Lord
will at la&s;t teach his <HI>own,</HI> that the <HI>gathering, and laying the&s;e
pretious &s;tones together, mu&s;t be the Lords own doing, even his own
doing.</HI></P>
<P>When the <HI>building</HI> of the Church, is left to <HI>men,</HI> how wofully
is it mannaged? why &s;aith one, we mu&s;t <HI>needs</HI> admit &s;uch an one,
he is the <HI>chief</HI> man in the Pari&s;h, or he is a man of <HI>good e&s;teem</HI> in
the world, or he is a <HI>Noble man,</HI> or he is my neer kin&s;man, or is
thus and thus <HI>related</HI> to me, or he is a good <HI>civil fair dealing</HI> man,
and we mu&s;t needs <HI>admit</HI> him; and thus will <HI>fle&s;h and blood,</HI> be
ever making a <HI>carnal</HI> temple for God to dwell in; but Gods&punc;
<HI>true habitation,</HI> can never be framed but by the <HI>Spirit.</HI></P>
<P>And therefore, for the building of the Church, let us look
<HI>higher</HI> then the <HI>highe&s;t in&s;truments;</HI> for it mu&s;t be the Lords <HI>own
work</HI> by the <HI>word</HI> and <HI>Spirit:</HI> and though <HI>every man</HI> be again&s;t it,
and oppo&s;e it, yet the <HI>Lord</HI> will do it; when there are <HI>no hands</HI> to
<PB N="77" REF="49">
build it up, he will build it up <HI>without hands.</HI> I will lay thy &s;tones
with, &amp;c. It follows.</P>
<BIBL>Ver. 13.</BIBL>
<Q>And thy children &s;hall be taught of the Lord, and
great &s;hall be the peace of thy children.</Q>
<P><HI>See here, how the prophet by the</HI> Spirit, <HI>carries up the</HI> Saints
<HI>above all</HI> vi&s;ible <HI>and</HI> &s;en&s;ible <HI>things,</HI><NOTE PLACE="marg">The teacher of the Sp<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">ritual Church is God.</NOTE> <HI>even as high as</HI> God him&s;elf;
God (<HI>&s;aith he to the Church) &s;hall</HI> build <HI>thee, and</HI> God <HI>&s;hall</HI> teach
<HI>thee;</HI> all thy children &s;hall be taught of the Lord. <HI>The note is this:</HI>
That all the true, and genuine children of the Church, have Gods
own teaching, in all the things of God; <HI>they have the</HI> Father <HI>and the</HI>
Son, <HI>to teach them by the</HI> Spirit. <HI>This truth,</HI> Chri&s;t <HI>him&s;elf con|firmes,
where he &s;aith,</HI> It is written, that they &s;hall be all taught of
God; he therefore that heard and learned of my father, commeth to
me. <HI>And again,</HI> the &s;pirit when he is come, he &s;hall lead you into all
truth; <HI>Which doctrine</HI> John <HI>after preached thus. 1 Joh.</HI> 2. 27.
The anointing, which ye have received of him, abideth in you: and
ye <GAP DESC="illegible" RESP="tech" EXTENT="1 letter">ceed not, that any man &s;hould teach you, but as the &s;ame anointing
teacheth you all things.</P>
<P>Hereby now we perceive, how few <HI>true children</HI> of the Church
there be, among <HI>tho&s;e</HI> who are commonly called <HI>Chri&s;tians;</HI>
for among <HI>all the&s;e,</HI> how <HI>few</HI> are there who have the teaching
<HI>of God?</HI> but <HI>mo&s;t,</HI> have their teaching <HI>only</HI> from <HI>men,</HI> and no
higher.</P>
<P>Con&s;ider therefore I pray, whether the <HI>knowledge</HI> you have, be
from the teaching of <HI>God,</HI> or the teaching of <HI>man;</HI> you all <HI>pretend</HI>
to know, that <HI>Chri&s;t</HI> is the <HI>Son of the living God:</HI> and that re|demption
and &s;alvation, is by <HI>him</HI> alone; but how came ye by
this knowledge? did you <HI>read</HI> it in the letter? or did &s;ome body
<HI>tell</HI> you &s;o? or hath <HI>God him&s;elf</HI> taught you this? <HI>For no man
knows the Son but the Father, and he to whom the Father will re|veal
him;</HI> and therefore when <HI>Peter</HI> &s;aid, <HI>thou art Chri&s;t the Son
of the living God,</HI> Chri&s;t an&s;wered, <HI>fle&s;h and blood hath not taught
thee this, but my Father which is in heaven.</HI> And &s;o, though all of
you <HI>profe&s;s</HI> your &s;elves <HI>Chri&s;tians,</HI> yet none of you know Chri&s;t
<HI>truly,</HI> but only &s;uch as are <HI>taught</HI> of the <HI>Father.</HI> And this holds,
in all other points, as touching <HI>calling,</HI> and <HI>faith,</HI> and <HI>union,</HI>
and <HI>ju&s;tification,</HI> and <HI>&s;anctification,</HI> and the <HI>gift</HI> and <HI>&s;ealing</HI> of the
<PB N="78" REF="50">
Spirit, touching the <HI>&s;piritual Kingdom</HI> of Chri&s;t, and the <HI>Go|vernment</HI>
of it; oh con&s;ider, whether you have the <HI>teaching of
God</HI> in the&s;e things or no; and if you have not the <HI>teaching of
God,</HI> you are none of the <HI>children</HI> of the Church; what ever
<HI>truth</HI> thou knowe&s;t from the <HI>letter,</HI> if thou ha&s;t not the <HI>teaching</HI>
of the <HI>Spirit,</HI> it will do thee no <HI>good;</HI> thou knowe&s;t not any thing
<HI>&s;piritually</HI> and <HI>&s;avingly,</HI> wherein thou ha&s;t not the <HI>teaching of God.
All thy children &s;hall be taught of the Lord.</HI></P>
<P>And therefore, what a &s;ad thing is it, when men look for their
<HI>teaching</HI> no farther then <HI>men?</HI> they onely look to the <HI>Mini&s;ter,</HI> or
to &s;uch an <HI>able, learned, Orthodox</HI> man, as they phra&s;e it; or at
the <HI>highe&s;t,</HI> to the <HI>A&s;&s;embly;</HI> and what <HI>they</HI> &s;hall teach them, they
are re&s;olved to <HI>&s;tand</HI> by it, and <HI>build</HI> upon it, for their <HI>foundation;</HI>
in the mean time, never regarding in <HI>truth,</HI> the <HI>teaching of God:</HI>
but &s;ay, what can &s;o many <HI>grave, learned, godly</HI> men err? and &s;hall
not we <HI>believe</HI> what they <HI>determine?</HI> why now <HI>the&s;e,</HI> are none of
the children of the <HI>&s;piritual</HI> Church; for they neither <HI>have</HI> Gods
teaching, nor <HI>care</HI> for it: but the <HI>&s;piritual</HI> Church is all taught of
God.</P>
<P><HI>Object.</HI> But you will &s;ay, doth <HI>God</HI> teach, without <HI>means?</HI></P>
<P><HI>An&s;w.</HI> I an&s;wer, <HI>no:</HI> God teacheth, but it is by the <HI>Word,</HI> and
that chiefly in the <HI>Mini&s;tery</HI> of it: and he that pretends to be
taught of God without the Word, is not taught of God, but of
the Devil. And therefore no man is to <HI>de&s;pi&s;e</HI> the <HI>Mini&s;tery</HI> of
the Word, which is Gods <HI>own</HI> Ordinance, and to depend upon I
know not what <HI>revelations,</HI> and <HI>in&s;peakings</HI> without the word;
&s;eeing <HI>God</HI> teacheth all his children by the <HI>word,</HI> and none with|out
it. And therefore it is not the Prophets <HI>meaning,</HI> when he &s;aith
<HI>all thy children &s;hall be taught of the Lord,</HI> that they &s;hould <HI>neg|lect</HI>
and <HI>de&s;pi&s;e</HI> the <HI>Word,</HI> and the <HI>Mini&s;tery</HI> of it; but that we
ought, &s;o to <HI>u&s;e</HI> the Word and the <HI>means,</HI> as not to look for our
teaching from <HI>them,</HI> but from <HI>God him&s;elf,</HI> in and through them;
and when you come to hear, not to think, I will hear what <HI>Mr.
&s;uch an one,</HI> or <HI>Mr. &s;uch one</HI> will &s;ay, but with the P&s;almi&s;t, <HI>I will
hear, what the Lord God will &s;ay.</HI> And truly, I would not care to
hear what <HI>any man</HI> in the world would &s;ay, in whom <HI>Chri&s;t him|&s;elf</HI>
did not &s;peak.</P>
<P>Now much more might be &s;aid, of this teaching of God
(but that I intend brevity in all) as namely, that this teaching,</P>
<P><PB N="79" REF="50">
1. Is a <HI>clear and evident teaching,</HI> that you &s;hall have <HI>certainty</HI>
in what you are taught: and &s;hall be &s;o <HI>taught</HI> of God, that no
<HI>man</HI> or <HI>Angel,</HI> &s;hall be able to <HI>unteach</HI> you again.</P>
<P>2. It is an <HI>inward teaching,</HI> though by the <HI>outward</HI> Word;
reaching to the <HI>inward &s;oul</HI> and <HI>&s;pirit,</HI> to the <HI>hidden</HI> man of the
heart.</P>
<P>3. <HI>It is a</HI> &s;ucce&s;&s;eful teaching; <HI>he</HI> &s;o <HI>teaches as men</HI> learn; he that
hath heard and learned of my Father; hearing <HI>and</HI> learning <HI>go to|gether:
he teaches</HI> faith, <HI>and we</HI> beleeve; humility, <HI>and we are</HI>
humble; patience, <HI>and we</HI> endure, &amp;c.</P>
<P>But I cannot enlarge any farther in this point. It followes.</P>
<Q>And great &s;hall be the peace of thy children.</Q>
<P>That is,<NOTE PLACE="marg">The Spiritual Church being taught of God is peaceable in it &s;elf.</NOTE> when men are taught <HI>of God,</HI> then there is nothing but
<HI>peace</HI> among them; when <HI>God</HI> comes, and teacheth thee, and me,
and another, and many, then we <HI>all agree</HI> becau&s;e <HI>we are all taught
of God,</HI> and &s;ee <HI>all</HI> things, by the <HI>&s;ame light,</HI> and <HI>apprehend</HI> all
things, by the &s;ame <HI>knowledge,</HI> and <HI>perceive</HI> all things, by the &s;ame
<HI>&s;pirit,</HI> becau&s;e <HI>all,</HI> have the &s;ame <HI>teaching.</HI> And &s;o, they that are
<HI>taught of God,</HI> though one come out of the <HI>Ea&s;t,</HI> and another out
of the <HI>We&s;t,</HI> and another out of the <HI>South,</HI> and never had any <HI>for|mer</HI>
communion together, yet they all <HI>agree</HI> in the <HI>&s;ame</HI> truth, and
<HI>think and &s;peak the &s;ame things;</HI> and &s;o, there is <HI>love</HI> and <HI>amity,</HI> and
<HI>peace</HI> and <HI>unity</HI> among them, becau&s;e <HI>they are all taught of God,</HI> and
have <HI>learned the truth,</HI> not as it is in this or that <HI>man,</HI> or <HI>a&s;&s;embly</HI>
of men, but <HI>as it is in Je&s;us.</HI></P>
<P>And truly, this is the <HI>true</HI> ground of all the <HI>differences</HI> and <HI>di&s;|&s;entions,</HI>
and <HI>heats</HI> that are in the Kingdom, at this time, <HI>to wit,</HI> be|cau&s;e
&s;ome <HI>are</HI> taught of God, and &s;ome <HI>are</HI> not taught of <HI>God,</HI>
but <HI>men</HI> onely: the <HI>carnal Church</HI> is onely taught of <HI>men,</HI> and goes
no higher; but the <HI>&s;piritual Church,</HI> is truely <HI>taught of God.</HI> Now
they that are <HI>taught of God,</HI> and they that are <HI>taught of men,</HI> &s;ee the
<HI>&s;ame</HI> truths, with a great deal of <HI>difference,</HI> and <HI>hereupon</HI> ari&s;es the
Controver&s;ie and Quarrel; for one will have the <HI>truth,</HI> as he &s;ees
it in the <HI>light of God;</HI> another will have it, as he apprehends it in
his <HI>own fancy:</HI> and the <HI>carnal</HI> man, will not yeeld to the <HI>&s;piritual;</HI>
and the <HI>&s;piritual</HI> man, <HI>cannot</HI> yeeld to the <HI>carnal.</HI> Saith one, this
is the <HI>minde</HI> of God, and I have learned it from his <HI>own</HI> teaching:
<PB N="80" REF="51">
&s;aith another, this is <HI>not</HI> the mind of God for &s;uch a learned <HI>Mi|ni&s;ter,</HI>
or <HI>Mini&s;ters,</HI> taught me otherwi&s;e, and &s;o I apprehend it;
and thus as the <HI>fle&s;h</HI> and <HI>&s;pirit</HI> are contrary, &s;o are their teachings:
and hence our divi&s;ions and troubles. But when men, are <HI>all
taught of God,</HI> then they are all at <HI>peace one</HI> with another, and all
do <HI>agree</HI> in the <HI>&s;ub&s;tance</HI> of the truth of the Go&s;pel; and if
<HI>&s;ome</HI> do not know, the &s;ame things <HI>they</HI> do, they can wait with
patience, till God al&s;o <HI>reveal that unto them;</HI> for they know with
all their hearts, that they them&s;elves could never have known
tho&s;e things, except <HI>God</HI> had taught them: and &s;o they cannot be
<HI>angry</HI> at others, whom the <HI>Lord</HI> as yet hath not vouch&s;afed to
teach: and &s;o they are <HI>meek,</HI> and <HI>gentle</HI> towards <HI>all,</HI> as be&s;eems
the <HI>&s;pirit,</HI> as well as at peace among them&s;elves. <HI>All thy children
&s;hall be taught of the Lord, and great &s;hall be the peace of thy chil|dren:</HI>
For they know, that no man is <HI>higher</HI> or <HI>lower</HI> then a|nother,
in the Kingdom of God, but all are <HI>equall</HI> in Je&s;us Chri&s;t;
they know that no man can <HI>challenge</HI> Chri&s;t, more to him&s;elf then
another, but all have <HI>equal intere&s;t</HI> in him, and Chri&s;t is alike neer
to all, in whom he dwels; yea, they all, as willingly communicate
their own things, to the brethren, as they them&s;elves do partake
of <HI>Chri&s;ts</HI> things; and &s;o there is <HI>nothing but peace.</HI> When men
know, that no man is <HI>any thing</HI> in him&s;elf, but every one is <HI>all</HI> that
he is, in <HI>Chri&s;t:</HI> and when men love Chri&s;t, meerly for <HI>him&s;elf,</HI>
and where they &s;ee <HI>mo&s;t</HI> of Chri&s;t, there <HI>love mo&s;t,</HI> and if Chri&s;t be
more in <HI>another,</HI> then <HI>him&s;elf,</HI> can love &s;uch a one more then him|&s;elf,
not for his <HI>own</HI> &s;ake, but for <HI>Chri&s;ts</HI> &s;ake; then there is <HI>nothing
but peace. Great &s;hall be the peace of thy children.</HI></P>
<BIBL>Ver&s;. 14.</BIBL>
<Q>In righteou&s;ne&s;s &s;halt thou be e&s;tabli&s;hed, &amp;c.</Q>
<P>This <HI>&s;piritual</HI> Church,<NOTE PLACE="marg">The e&s;tabli&s;h|ment of this Spiritual Church.</NOTE> had need of <HI>e&s;tabli&s;hment;</HI> for, when God
hath done all this for it, when he hath <HI>built</HI> it, and <HI>taught</HI> it him|&s;elf,
it &s;hall not want <HI>trouble</HI> and <HI>oppo&s;ition,</HI> and <HI>contradiction,</HI> and
<HI>per&s;ecution</HI> in the world, and therefore it &s;tands in great need of
<HI>e&s;tabli&s;hment.</HI> But how &s;hall this be done? Why &s;aith he,
<Q>In righteou&s;ne&s;s &s;halt thou be e&s;tabli&s;hed.</Q></P>
<P>That is, not by any <HI>outward</HI> power or force, or armies, or
<PB N="81" REF="51">
fortifications, or factions, or confederacies; all the&s;e, are but a
<HI>&s;taffe of reed;</HI> but in <HI>righteou&s;ne&s;s;</HI> and that is, both in the righte|ou&s;ne&s;s
of Chri&s;t <HI>received by us,</HI> and <HI>working in us:</HI> the fir&s;t is,
the <HI>righteou&s;ne&s;s of ju&s;tification:</HI> the &s;econd is, the <HI>righteou&s;ne&s;s of
&s;anctification,</HI> and our <HI>e&s;tabli&s;hment</HI> lies in <HI>both.</HI></P>
<P>1. In the <HI>righteou&s;ne&s;s of Ju&s;tification,</HI> which is called the
<HI>righteou&s;ne&s;s of faith,</HI> or Chri&s;ts <HI>own</HI> righteou&s;ne&s;s, received
into us: and in this &s;ence it is &s;aid, <HI>Except ye believe, ye &s;hall never
be e&s;tabli&s;hed:</HI> for by <HI>faith</HI> we partake of the <HI>righteou&s;ne&s;s</HI> of God
through Chri&s;t: and this is an <HI>infinite,</HI> and <HI>everla&s;ting</HI> righteou&s;+ne&s;s,
that hath neither <HI>&s;pot,</HI> nor <HI>blemi&s;h</HI> in it, this is able to <HI>e&s;tabli&s;h
us for ever and ever;</HI> &s;o that the Church hath no more <HI>e&s;tabli&s;hment,</HI>
then it hath of the <HI>righteou&s;ne&s;s of Chri&s;t by faith;</HI> and as the Church
goes from <HI>faith</HI> to <HI>faith,</HI> &s;o it goes from <HI>e&s;tabli&s;hment</HI> to <HI>e&s;tabli&s;h|ment.</HI></P>
<P>2. Our e&s;tabli&s;hment lies in the <HI>righteou&s;ne&s;s</HI> of our &s;anctifi|cation;
which is nothing but <HI>Chri&s;t working</HI> in us, as the former
was <HI>Chri&s;t dwelling</HI> in us; for the <HI>&s;ame Chri&s;t</HI> that is the righteou&s;|ne&s;s
of <HI>our ju&s;tification,</HI> is the righteou&s;ne&s;s of our <HI>&s;anctification.</HI>
Now the <HI>e&s;tabli&s;hment</HI> of the Church is, when we let the <HI>righ|teou&s;ne&s;s</HI>
of Chri&s;t <HI>worke all</HI> in us, and <HI>we</HI> work all in the righteou&s;|ne&s;s
of Chri&s;t; then are we e&s;tabli&s;hed <HI>mightily</HI> and <HI>invincibly</HI> in|deed;
and how much Chri&s;tians &s;werve from this Rule, &s;o much
they become <HI>weak</HI> and <HI>un&s;etled:</HI> &s;ometimes Chri&s;tians will be
living out of Chri&s;t in <HI>them&s;elves,</HI> and they will be moving, and
acting, and working according to <HI>humane wi&s;dom</HI> and <HI>prudence,</HI>
and the <HI>coun&s;els</HI> and <HI>devices</HI> of fle&s;h and blood, but in all this they
have no <HI>e&s;tabli&s;hment</HI> at all. And therefore ye that are <HI>faithful,</HI>
&s;ee to it, that ye turn a&s;ide neither to the <HI>right</HI> hand, nor to the
<HI>left,</HI> through any worldly <HI>hopes</HI> or <HI>fears,</HI> but do ye live and
act in the <HI>righteou&s;ne&s;s of Chri&s;t:</HI> and as the Lord lives, though
you have <HI>Kingdoms</HI> and <HI>Nations</HI> for your enemies, you &s;hall
not be <HI>moved,</HI> but &s;hall be <HI>e&s;tabli&s;hed</HI> more firmly then the
<HI>earth.</HI></P>
<P>And therefore I pray con&s;ider your <HI>e&s;tabli&s;hment,</HI> where it lies,
and that is in <HI>righteou&s;ne&s;s,</HI> and in righteou&s;ne&s;s <HI>only.</HI> Some tru&s;t
to this <HI>&s;trength,</HI> and &s;ome to <HI>that,</HI> &s;ome to this <HI>aid,</HI> and &s;ome to
<HI>that;</HI> but the <HI>&s;piritual</HI> Church, <HI>&s;corns</HI> to tru&s;t to any <HI>creature</HI> for
e&s;tabli&s;hment, but looks to be e&s;tabli&s;ht onely in <HI>righteou&s;ne&s;s;</HI>
<PB N="82" REF="52">
and becau&s;e of this, neither <HI>men</HI> nor <HI>devils</HI> &s;hall prevail again&s;t it.
And therefore <HI>you</HI> that are of <HI>this</HI> Temple and building which is
made by God, &s;eeing you have &s;o many enemies on all hands,
pray look to your <HI>e&s;tabli&s;hment,</HI> which is in righteou&s;ne&s;s: <HI>In
righteou&s;ne&s;s &s;halt thou be e&s;tabli&s;hed.</HI></P>
<P>Thou &s;halt be far from oppre&s;sion, for thou &s;halt not fear; and from
terror, for it &s;hall not come neer thee.</P>
<P>The <HI>fear</HI> and <HI>teror</HI> he &s;peaks of here,<NOTE PLACE="marg">The Spiritual Church being e&s;tabli&s;hed, is without fear and terror.</NOTE> is <HI>inward</HI> fear and terror,
from which the Church &s;hall be <HI>free,</HI> in the mid&s;t of all <HI>outward</HI>
evils; for though the Church be full of <HI>danger</HI> and <HI>per&s;ecution</HI>
without, yet it is free from fear and terror <HI>within;</HI> Nay, the
Church hath <HI>trouble</HI> without, but <HI>peace</HI> within; <HI>affliction</HI> without,
<HI>joy</HI> within; <HI>weakne&s;s</HI> without, <HI>&s;trength</HI> within; <HI>impri&s;onment</HI> with|out,
<HI>liberty</HI> within; <HI>per&s;ecution</HI> without, <HI>content</HI> within:
again&s;t all the &s;orrows and &s;ufferings on the <HI>fle&s;h,</HI> they have re|fre&s;hings,
comforts, hopes, &s;weetne&s;&s;es, rejoycings, triumphs in
the <HI>&s;pirit;</HI> and &s;o in the <HI>mid&s;t</HI> of evil, are <HI>free</HI> from evil; and
in the mid&s;t of <HI>&s;ufferings</HI> are free from <HI>pain;</HI> yea, they <HI>rejoyce
in tribulations,</HI> and in the mid&s;t of <HI>evil</HI> are fild and &s;atisfied with
<HI>good.</HI></P>
<BIBL>Ver&s;. 15.</BIBL>
<Q>Behold they &s;hall &s;urely gather together, but
not by me: who&s;oever &s;hall gather together again&s;t thee, &s;hall fall
for thy &s;ake.</Q>
<P>A very &s;trange thing it is, that the <HI>&s;piritual</HI> Church, being
this <HI>builded,</HI> and <HI>taught,</HI> and <HI>e&s;tabli&s;ht,</HI> and &s;hould yet be &s;o
<HI>blinde,</HI> and <HI>mad,</HI> as to ingage again&s;t it; and yet the world, and
the carnal Church <HI>e&s;pecially</HI> doth this: yea, the more <HI>pure</HI> and
<HI>&s;piritual</HI> the Church is, the more enmity the world and <HI>Formali&s;ts</HI>
have again&s;t it.</P>
<Q>Behold they &s;hall &s;urely gather together.<NOTE PLACE="marg">The worlds enmity, a|gain&s;t this &s;pi|ritual Church, thus built, taught, and e&s;tabli&s;ht.</NOTE></Q>
<P>When they &s;hall &s;ee the Churches <HI>gathering together</HI> into the
true communion of Saints, then will they <HI>gather them&s;elves</HI> toge|ther
again&s;t the Churches; And why do the&s;e men blame the
<PB N="83" REF="52">
<HI>Churches,</HI> for gathering together unto Chri&s;t, when they <HI>them|&s;elves</HI>
gather together again&s;t the Church, as we daily &s;ee? Indeed
the gathering together of the Saints, the world doth mo&s;t <HI>hate</HI>
of all other things: Oh, this is a <HI>dreadful</HI> and <HI>terrible</HI> thing to
them; it makes their hearts <HI>ake</HI> within them, and loo&s;eth the joynts
of their loynes; they think, <HI>their exaltation,</HI> will be their own
<HI>aba&s;ement;</HI> and their <HI>gathering together,</HI> their own <HI>&s;cattering;</HI> and
their <HI>glory,</HI> their own <HI>&s;hame;</HI> and their <HI>&s;trength,</HI> their own <HI>un|doing;</HI>
and out of the&s;e <HI>conceits</HI> the world acts, &s;o &s;trongly and
furiou&s;ly, to &s;catter abroad again, <HI>Chri&s;ts own gatherings together.</HI>
But the Lord hath decreed and promi&s;ed, to <HI>hew that little &s;tone</HI>
of Chri&s;ts &s;piritual Church, <HI>out of the mountain of the World, with
out hands,</HI> and will <HI>certainly</HI> accompli&s;h it, and is now about that
very bu&s;ine&s;s: but the <HI>world,</HI> that never looks beyond <HI>&s;en&s;e,</HI> they
think this is &s;urely a <HI>plot</HI> of ours, and that we have a great <HI>de&s;igne</HI>
in hand, and &s;o we have indeed; but the de&s;ign is not <HI>our de&s;igne,</HI>
but <HI>Gods,</HI> contrived in eternity, and di&s;covered to <HI>Daniel</HI> chap. 2.
and this is <HI>the &s;etting up a Kingdom of Saints in the world, under
Chri&s;t the King of Saints,</HI> wherein the <HI>people &s;hall live alone</HI> in
point of &s;piritual wor&s;hip and communion, and <HI>&s;hall have nothing
to do with the re&s;t of the Nations.</HI> This coun&s;el of God, begins to
be accompli&s;hed, and the world thinks that <HI>we</HI> are <HI>&s;ubtile,</HI> and we
are <HI>mighty,</HI> whereas they are clearly <HI>mi&s;taken</HI> in us; for the <HI>wi&s;dom</HI>
and <HI>&s;trength,</HI> whereby this is done, is <HI>Gods</HI> and not <HI>ours.</HI> For it is
the <HI>Lord</HI> mu&s;t build this &s;piritual Church, and <HI>&s;et it</HI> up in the
world, and <HI>pre&s;erve</HI> it again&s;t the world, and cau&s;e it to <HI>increa&s;e,</HI>
till it <HI>fills</HI> the world; &s;o that the de&s;igne, and the accompli&s;hment
of it, belongs to <HI>God,</HI> and not to <HI>us;</HI> and they that are di&s;plea&s;ed
at it, let them go and quarrel again&s;t <HI>God:</HI> and &s;o they will cer|tainly
do, through the operation of the <HI>Devil; Behold,</HI> &s;aith
he, <HI>they &s;hall &s;urely gather together:</HI> As &s;oon as ever the Church <HI>&s;e|parates</HI>
from the world, the world <HI>gathers together</HI> again&s;t the
Church.</P>
<P>Yea this place, is not only to be under&s;tood of tho&s;e that are
<HI>open</HI> enemies without the Church, but of a generation <HI>in it,</HI> that
are not of <HI>it;</HI> and &s;o the gathering together <HI>again&s;t</HI> the Church,
&s;hall be <HI>in</HI> the Church: and &s;o <HI>Calvin</HI> interprets; and &s;uch a thing
will a&s;&s;uredly come to pa&s;s, that the Church as well as the <HI>King|dom</HI>
will have <HI>dome&s;tick</HI> enemies; it hath been &s;oo in <HI>all</HI> ages, and
<PB N="84" REF="53">
what wonder will it be, if it be &s;o in <HI>this?</HI> The fir&s;t divi&s;ion in this
Kingdom, was between <HI>common profe&s;&s;ion,</HI> and <HI>open prophane&s;s,</HI>
and if ever there be another, it is like to lie between the <HI>form</HI> and
the <HI>power</HI> of godline&s;s; and the <HI>children that are born after the fle&s;h,</HI>
will up <HI>and be per&s;ecuting them that are born after the Spirit;</HI> and
the <HI>deepe&s;t wounds we &s;hall receive, will be in the hou&s;e of our
friends;</HI> not our friends <HI>indeed,</HI> but of &s;uch who <HI>&s;eem</HI> to be &s;o;
for they <HI>pray</HI> as well as we, and <HI>preach,</HI> and <HI>hear,</HI> and <HI>receive</HI> the
Sacraments, and u&s;e the &s;ame <HI>ordinances</HI> with us; and yet their
<HI>enmity,</HI> of all other, will be the greate&s;t again&s;t us, and we &s;hall
receive deeper <HI>wounds in the hou&s;e of the&s;e friends,</HI> then in the
<HI>&s;treets of our enemies.</HI> They &s;hall gather together <HI>in</HI> thee, <HI>again&s;t</HI>
thee.</P>
<Q>But not by mee.</Q>
<P>The <HI>Saints</HI> gather together <HI>by God,</HI> having the Spirit of God
to bring them into <HI>&V;nion</HI> and <HI>Communion:</HI> but the <HI>carnal</HI>
Church gathers together, agai&s;t thee <HI>&s;piritual,</HI> not <HI>by</HI> God, but
<HI>without</HI> him, for worldly ba&s;e ends and intere&s;ts, and profits,
and advantages. But mark the <HI>end</HI> of &s;uch gathering together:
<Q>Who&s;oever &s;hall gather together again&s;t thee, &s;hall fall for
thy &s;ake.</Q></P>
<P>We have &s;een the accompli&s;hment of this promi&s;e, with our
eyes;<NOTE PLACE="marg">The world hath no &s;ucce&s;s in their un|dertakings a|gain&s;t the &s;pi|ritual Church.</NOTE> even a <HI>great</HI> party, of the <HI>greate&s;t</HI> men in the Kingdom,
as well as of <HI>mean</HI> ones, gathered together again&s;t the Church,
but all <HI>fallen:</HI> What is become of the great <HI>Power,</HI> and <HI>Ar|mies,</HI>
that were in the We&s;t and the North, and other parts of the
Kingdom? are they not fallen through the &s;trength of this pro|mi&s;e?
and if any <HI>new party</HI> &s;hall ari&s;e up again, they &s;hall al&s;o <HI>fall</HI>
in like manner.</P>
<Q>For thy &s;ake.</Q>
<P><HI>For the Lord loves the Church the</HI> body of Chri&s;t, <HI>even as he
loves Je&s;us Chri&s;t</HI> him&s;elf, thou ha&s;t loved them as thou ha&s;t loved
me; <HI>he loves</HI> Head <HI>and</HI> Members, <HI>with the</HI> &s;ame <HI>love.</HI> The Lords
people are his portion <HI>on Earth, as he is theirs in Heaven, and &s;o he
will give</HI> Nations and Kingdoms for them, <HI>and hath &s;aid,</HI> the Na|tions
<PB N="85" REF="53">
and Kingdoms that will not &s;erve thee, &s;hall peri&s;h; yea, tho&s;e
Nations &s;hall be utterly wa&s;ted; <HI>Oh that this Kingdom in</HI> it &s;elf;
<HI>and in its</HI> repre&s;entation, <HI>would avoyd</HI> this evil, <HI>as they would
e&s;cape</HI> this end.</P>
<P>The four <HI>Monarchies</HI> for oppo&s;ing the <HI>&s;piritual</HI> Church, have
<HI>fallen for its &s;ake;</HI> and &s;o &s;hall every other Kingdom and Com|mon-wealth,
that <HI>undertakes</HI> again&s;t it!</P>
<BIBL>Ver&s;. 16.</BIBL>
<Q>Behold I have created the Smith, that blowes the coals
in the fire, and that bringeth forth an in&s;trument for his work, and
I have created the wa&s;ter to de&s;troy.</Q>
<BIBL>Ver&s;. 17.</BIBL>
<Q>But no weapon that is formed again&s;t thee &s;hall pro|&s;per,
&amp;c.</Q>
<P>Thou art, &s;aith <HI>God</HI> to the <HI>Church,</HI> a &s;mall, weak, de&s;pi&s;ed, con|temned,
per&s;ecuted people; but thy &s;afety, protection, ble&s;&s;ing,
lies in <HI>me,</HI> and in my <HI>power,</HI> and <HI>wi&s;dom,</HI> and <HI>love.</HI></P>
<Q>Behold I have created the &s;mith, &amp;c.</Q>
<P>That is, I have formed him that <HI>makes</HI> the Sword, and Gun
and Pike, and that prepares the Ammunition; and both he that
<HI>makes</HI> the weapon, and he that <HI>u&s;eth</HI> it, are in my hands, and they
&s;hall onely do what I would have them do, and <HI>no more:</HI> and &s;o
<Q>No weapon, that is formed again&s;t thee, &s;hall prosper.</Q></P>
<P>God blunts the <HI>edge</HI> of the weapon, and weakens the <HI>hand,</HI> and
puts fear into the <HI>heart</HI> of him that u&s;eth it; and &s;o <HI>no weapons</HI>
that have been u&s;ed, have <HI>pro&s;pered</HI> hitherto, and if any more
weapons &s;hall be u&s;ed <HI>hereafter,</HI> they &s;hall be as unpro&s;perous as
the&s;e.</P>
<Q>And every tongne, that &s;hall ri&s;e again&s;t thee in
judgement, thou &s;halt condemn.</Q>
<P>Two wayes you &s;ee the Enemies of the Church a&s;&s;ault the
Church; by their <HI>hands,</HI> and by their <HI>tongues;</HI> and this <HI>latter</HI>
way is the more <HI>dangerous</HI> of the two: by the former, they
&s;courge the Church, <HI>with rods;</HI> by this latter, with <HI>Scorpions.</HI> This
<PB N="86" REF="54">
weapon of the <HI>tongue,</HI> is the mo&s;t <HI>dangerous</HI> weapon, that ever
was u&s;ed again&s;t the Church in any Age, and the <HI>la&s;t</HI> refuge of the
<HI>Devil,</HI> and his <HI>in&s;truments,</HI> to annoy the Church. And thus when
the enemy &s;ailes at the <HI>&s;trength of his weapons,</HI> he undertakes again
with the <HI>malice of his tongue:</HI> and with this, the Enemy &s;trikes
again&s;t <HI>the Saints, that profe&s;s the truth,</HI> and again&s;t <HI>the truth it
&s;elf, profe&s;&s;ed by the Saints.</HI></P>
<P>Again&s;t <HI>the Saints, that profe&s;s the truth,</HI> clothing them with
odious <HI>names,</HI> and loading them with ba&s;e a&s;per&s;ions, <HI>Indepen+dents,</HI>
and <HI>Sectaries,</HI> and <HI>Schi&s;maticks,</HI> and <HI>Hereticks;</HI> and &s;ome
&s;uh, there are indeed in the Kingdom; but they abu&s;e the <HI>precious
Saints</HI> of God, with the&s;e and other <HI>reproaches,</HI> and &s;o crucifie
<HI>Chri&s;t</HI> again in his <HI>body,</HI> not between <HI>two Theeves,</HI> but between
<HI>two hundred</HI> Theeves, that &s;o it may be the greater difficulty to
di&s;cern him: <HI>Their tongues ri&s;e up in judgement again&s;t them;</HI> it
intimates, they &s;hall have <HI>&s;pecious pretences</HI> again&s;t the Church
Oh the&s;e are the men that would <HI>turn the world up&s;ide down,</HI> that
make the Nation full of <HI>tumults</HI> and <HI>uproars,</HI> that work all the
<HI>di&s;turbance</HI> in Church and State; it is fit, &s;uch <HI>men</HI> and <HI>Congre+gations</HI>
&s;hould be &s;uppre&s;&s;ed, and they &s;hould have no imploy+ment
in <HI>Church</HI> or <HI>State;</HI> it will never be a <HI>quiet</HI> world, till &s;ome
cour&s;e be taken with them, that we may have <HI>truth</HI> and <HI>peace</HI> and
<HI>government</HI> again. And thus they have <HI>fair pretences</HI> again&s;t the
godly, and u&s;e the <HI>glorious</HI> names of truth, peace and government,
to the <HI>de&s;truction</HI> of them all. And this is the &s;en&s;e of the&s;e words,
for their <HI>tongues to ri&s;e up in judgement again&s;t them.</HI></P>
<P>Yea, me think, this <HI>phra&s;e,</HI> intimates thus much, as if they
would call in the ayd and power of the <HI>&s;ecular Magi&s;trates,</HI>
again&s;t the <HI>&s;piritual</HI> Chri&s;tians; and then <HI>their tongues ri&s;e up in
judgement again&s;t them</HI> indeed; and except they engage the
<HI>Magi&s;trates</HI> power again&s;t the <HI>Saints,</HI> they think they can never
do them <HI>mi&s;chief</HI> enough. And thus their <HI>tongues,</HI> ri&s;e up in judge|ment
again&s;t the <HI>Saints,</HI> that profe&s;s the truth.</P>
<P>2. As the enemy &s;trikes with their <HI>tongue</HI> again&s;t the <HI>Saints
that profe&s;s the truth,</HI> &s;o al&s;o again&s;t the <HI>truth profe&s;&s;ed by the
Saints:</HI> and <HI>this,</HI> they call by way of reproach, <HI>new light,</HI> as their
<HI>Predece&s;&s;ors,</HI> at the beginning of the breaking forth of the
Go&s;pel in this Kingdom, called it <HI>new learning:</HI> yea, they call
the <HI>truth, error;</HI> and the very <HI>minde</HI> of Chri&s;t in the <HI>word, here&s;ie;</HI>
<PB N="87" REF="54">
and the <HI>power of godline&s;s, Independency;</HI> and the <HI>contending</HI> for
the faith once given to the Saints, <HI>faction,</HI> and <HI>&s;edition,</HI> and the
like; and this <HI>grieves</HI> the Saints, a thou&s;and times more then any
<HI>per&s;onal</HI> reproaches, to hear the <HI>truth,</HI> and <HI>light,</HI> and <HI>life,</HI> and
<HI>&s;pirit</HI> of the Go&s;pel, de&s;pi&s;ed and &s;poken again&s;t, and bla&s;phemed;
that is that, that fetches not onely <HI>tears</HI> from their <HI>eyes,</HI> but even
<HI>drops of bloud</HI> from their <HI>hearts:</HI> the <HI>truth</HI> of <HI>God,</HI> being much
<HI>dearer</HI> to them, then their e&s;tates, or names, or lives.</P>
<P>But &s;ee how <HI>God,</HI> conquers <HI>this</HI> weapon, of the Enemies <HI>tongue</HI>
to the faithful, as well as the <HI>former</HI> weapons of their <HI>hands; every
tongue that ri&s;eth up in judgement again&s;t thee, thou &s;halt condemn.</HI>
All that &s;peak, and rage and rail, and reproach and &s;lander, and
vilifie and abu&s;e the <HI>Saints,</HI> either by their <HI>tongues</HI> or <HI>pens,</HI> thou by
thy <HI>uprightne&s;s,</HI> integrity, innocency, truth, faithfulne&s;s, &s;halt
<HI>condemn them;</HI> thy wayes, and thy works, that are led and
acted, in <HI>Chri&s;t</HI> and his <HI>Spirit,</HI> &s;hall be the <HI>condemnation,</HI> of all
thine <HI>Enemies;</HI> and their mi&s;reports and &s;landers &s;hall be done
away as a <HI>mi&s;t</HI> before the <HI>Sun;</HI> and thy <HI>righteou&s;ne&s;s,</HI> and <HI>integrity</HI>
&s;hall break forth in that clearne&s;s and brightne&s;s and &s;trength, that
they &s;hall &s;it down <HI>a&s;toni&s;hed</HI> and <HI>amazed;</HI> and they &s;hall be
condemned, not only by the <HI>word,</HI> and by the <HI>Saints,</HI> but by all the
common <HI>morality</HI> of the <HI>world,</HI> yea, and by their own <HI>con&s;cience;</HI>
&s;o that they &s;hall carry their guilt with them night and day, and
&s;hall not be able to look the godly in the <HI>face,</HI> whom they have
&s;o reproached; the very <HI>pre&s;ence</HI> of the Saints, &s;hall be the <HI>con|demnation</HI>
of their enemies, who have before &s;o unworthily <HI>judged</HI>
them: yea, the <HI>whole world</HI> &s;hall &s;ee the faithfulne&s;s and integrity
of the <HI>Saints</HI> of God, and &s;hall <HI>ju&s;tifie</HI> them, and <HI>condemn</HI> their
Enemies; and &s;hall &s;ay, lo, the&s;e are the men that the world judged
for <HI>Sectaries,</HI> and <HI>Schi&s;maticks,</HI> &amp; what not? &s;ee how <HI>faithful</HI> they
have been to <HI>God</HI> and the <HI>true Church</HI> of God, and to the <HI>State;</HI>
and &s;urely they mu&s;t needs be <HI>bad</HI> men, that are Enemies to <HI>the&s;e.</HI>
And thus while our Enemies <HI>judge</HI> us, they &s;hall be <HI>condemned</HI>
them&s;elves. And this &s;hall <HI>certainly</HI> be done, as &s;ure as the world of
God is <HI>true,</HI> &amp; as &s;ure as the Lord <HI>lives,</HI> to make good his <HI>word:</HI> For
<Q>This is the heritage of the Servants of the Lord.</Q></P>
<P>That is, you &s;hall have this by as <HI>&s;ure right,</HI> as any man hath
an <HI>inheritance,</HI> that is entailed upon him. This is your <HI>heritage,</HI>
<PB N="88" REF="55">
O ye &s;ervants of the Lord, to <HI>make void</HI> the force of every <HI>weapon</HI>
that is u&s;ed again&s;t you, and to <HI>condemn</HI> every <HI>tongue</HI> that judgeth
you. This <HI>promi&s;e</HI> is our <HI>portion,</HI> and the lot of our <HI>inheritance;</HI>
and in this we <HI>rejoyce,</HI> that while we &s;erve the <HI>Lord,</HI> truly and
faithfully, neither the <HI>hands</HI> nor <HI>tongues</HI> of the Enemy &s;hall hurt
us, but in the end we &s;hall be <HI>more then Conquerous</HI> over all.
<HI>Let my portion fall in this plea&s;ant place, and I &s;hall have a goodly
heritage.</HI></P>
<Q>And their righteou&s;ne&s;s is of me &s;aith the Lord.</Q>
<P>That is, the&s;e <HI>&s;ervants</HI> of mine, are not men of a <HI>humane</HI> and
<HI>morall</HI> righteou&s;ne&s;s only, but they partake of the <HI>righteou&s;ne&s;s of
God</HI> in Chri&s;t; <HI>Their righteou&s;ne&s;s is of me;</HI> or thus, though they
are <HI>&s;inners</HI> before the <HI>world</HI> (for as the world reckons their own
<HI>&s;in,</HI> for <HI>righteou&s;ne&s;s</HI> &s;o it reckons Gods <HI>righteou&s;ne&s;s,</HI> for &s;in)
yet they are <HI>righteous</HI> before <HI>me,</HI> and in my eyes. So that how|ever
the <HI>world</HI> reckons us <HI>evil doers,</HI> and not worthy to live in
the world, yet <HI>God</HI> reckons us <HI>righteous,</HI> and our <HI>righteou&s;ne&s;s is
before him.</HI></P>
<P><HI>To conclude, &s;eeing</HI> God <HI>hath engaged him&s;elf, to &s;ecure us, in
his wayes, both from the</HI> weapons <HI>and</HI> tongues <HI>of men,</HI> Go and tell
the Foxes, that we will walk without fear in the world both to day
and to morrow, and the third day we &s;hall be perfected.</P>
<TRAILER>FINIS.</TRAILER>
</DIV1>
</BODY>
</TEXT>
<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="55">
<P>Right Reformation:
OR,
The Reformation of the CHURCH
of the
NEW TESTAMENT,
Repre&s;ented in
<HI>GOSPEL-LIGHT.</HI></P>
<P>In a Sermon preached to the Honourable
Hou&s;e of COMMONS, on Wedne&s;day,
<HI>November</HI> 25. 1646.</P>
<P>Together with a REPLY to the chief Con|tradictions
of Ma&s;ter LOVE'S Sermon,
preached the &s;ame day.</P>
<P>All publi&s;hed for the good of the Faithful,
at their de&s;ire.</P>
<P>By WILLIAM DELL, Mini&s;ter of the Go&s;pel,
attending on <HI>His Excellency</HI> Sir <HI>THOMAS FAIRFAX.</HI></P>
<Q><BIBL>John 7. 12.</BIBL>
<P>And there was much murmuring among the people concerning him; for
&s;ome &s;aid, He is a good man; others &s;aid nay, but He deceiveth the people.</P></Q>
<Q><BIBL>John 16. 3.</BIBL>
<P>And the&s;e things will they do unto you, becau&s;e they have not known the
Father, nor Me.</P></Q>
<Q><P>Credo me Theologum e&s;&s;e Chri&s;tianum, &amp; in regno veritatis vivere; ideo me debitorem
e&s;&s;e, non modo affirmandae veritatis, &s;ed etiam a&s;&s;erendae, &amp; defendendae, &s;eu per &s;an|guinem
&s;eu per mortem.</P>
<BIBL>Luth.</BIBL></Q>
<P><HI>London,</HI> Printed by <HI>R. White,</HI> for <HI>Giles Calvert,</HI> at the <HI>Black-Spread-Eagle,</HI>
near the We&s;t-end of <HI>Pauls.</HI> 1651.</P>
</DIV1>
<DIV1 TYPE="dedication">
<PB REF="56">
<PB REF="56">
<HEAD>TO THE
HONOVRABLE
THE COMMONS
A&s;&s;embled in
PARLIAMENT.</HEAD>
<OPENER><SALUTE>Honourable and Worthy,</SALUTE></OPENER>
<P>_AS the LORD repre&s;ented the&s;e
<HI>Truths</HI> to you <HI>before,</HI> in the <HI>Mini&s;tery
of the Word;</HI> &s;o now <HI>again,</HI> He <HI>offers</HI>
them to your <HI>&s;econd</HI> con&s;ideration,
in this <HI>Printed Book;</HI> becau&s;e he hath
a <HI>minde,</HI> you &s;hould <HI>take notice</HI> of
them. And I mu&s;t needs &s;ay, it is
the LORD'S <HI>voyce</HI> to you; and I <HI>hope</HI> he will move
your <HI>hearts,</HI> to <HI>regard</HI> it; though <HI>Satan</HI> hath <HI>mightily</HI>
be&s;tirr'd him&s;elf, by ca&s;ting an <HI>ill Vizzard</HI> upon the
<HI>Truth,</HI> to make you <HI>di&s;like</HI> it. But if you <HI>like</HI> CHRIST
the <HI>wor&s;e</HI> for a <HI>Face &s;pit on and buffeted,</HI> you may want
a SAVIOUR: And if you like the <HI>truth</HI> of
<PB N="92" REF="57">
CHRIST the <HI>wor&s;e</HI> for a <HI>&s;cratcht</HI> Face, you may
make <HI>your dwelling</HI> place, with <HI>Errour</HI> and <HI>Humane Do|ctrines,</HI>
which are all one. <HI>Micaiah</HI> had no &s;ooner deli|vered
the <HI>truth</HI> of God, but there was a <HI>Fal&s;e Prophet,</HI>
to <HI>&s;mite him on the face:</HI> the LORD no &s;ooner pre|pares
In&s;truments to <HI>reveal</HI> his <HI>Truth,</HI> but <HI>Satan</HI> hath
his <HI>In&s;truments ready,</HI> to <HI>turn the truth of GOD into
a lye.</HI> And this GOD <HI>&s;uffers</HI> to be done, to <HI>exerci&s;e</HI>
your <HI>skill</HI> and <HI>wi&s;dom,</HI> that you might <HI>learn,</HI> not to be
<HI>offended</HI> at the <HI>Truth</HI> with the <HI>World;</HI> but to <HI>receive</HI>
and <HI>love</HI> the <HI>Truth,</HI> notwith&s;tanding all the <HI>indignities</HI>
and <HI>reproaches</HI> of <HI>men.</HI> When you <HI>reade</HI> what you have
<HI>heard,</HI> you mu&s;t needs <HI>acknowledge</HI> it to be the <HI>minde</HI>
of GOD, if you have received the <HI>anointing</HI> of the
<HI>Spirit:</HI> and the <HI>truth</HI> herein contained, &s;hall <HI>prevail</HI>
with all that <HI>belong</HI> to GOD. For my part, I am not
<HI>careful</HI> touching the <HI>&s;ucce&s;s</HI> of it; I can <HI>tru&s;t</HI> GOD
with <HI>that,</HI> who&s;e <HI>Word</HI> it is. For, as the <HI>Doctrine</HI> of
the <HI>World,</HI> hath the <HI>weak</HI> power of the <HI>World</HI> to <HI>carry</HI> on
that; &s;o the <HI>Doctrine</HI> of <HI>Je&s;us Chri&s;t,</HI> hath the <HI>mighty</HI>
power of GOD to carry on <HI>that;</HI> and the power of
GOD in the <HI>World</HI> &s;hall as &s;oon be made <HI>void,</HI> as
the <HI>true Doctrine</HI> of the <HI>Go&s;pel,</HI> though called <HI>Error,
Here&s;ie,</HI> and <HI>Schi&s;m,</HI> and have all the <HI>mi&s;gui&s;es of Hell</HI> put
upon it. The <HI>truth</HI> you then <HI>heard</HI> delivered, and may
here <HI>reade</HI> again, &s;hall carry all <HI>oppo&s;ition,</HI> and <HI>oppo&s;ers</HI>
before it, and <HI>none</HI> &s;hall be able to <HI>&s;tand</HI> again&s;t it, that
<HI>engage</HI> again&s;t it: And of this, both <HI>your &s;elves</HI> and
<HI>this generation</HI> &s;hall be <HI>Witne&s;&s;es.</HI></P>
<P>If any think that I gave too much power to <HI>CHRIST,</HI>
in the <HI>Reforming</HI> of the <HI>Church,</HI> his <HI>own</HI> Body; let
them <HI>con&s;ider</HI> again, that <HI>too much,</HI> cannot be given to
CHRIST in GODS Kingdom, &s;eeing <HI>he is, all
in all in it.</HI> Neither is that <HI>exaltation</HI> the <HI>Go&s;pel</HI> gives
<PB N="93" REF="57">
to CHRIST in <HI>this</HI> Bu&s;ine&s;s, any <HI>diminution</HI> to <HI>your
&s;elves:</HI> neither by making CHRIST <HI>all</HI> in the <HI>King|dom</HI>
of GOD, are you made ever the <HI>le&s;s,</HI> in the <HI>King|domes</HI>
of this <HI>World.</HI> But what ever <HI>power</HI> the Word of
GOD hath <HI>given</HI> you, I will <HI>deny</HI> you <HI>none</HI> of it; nay,
I will be among the <HI>fir&s;t,</HI> that &s;hall <HI>attribute</HI> it to you.
And do de&s;ire, you would no more, any of you be <HI>di&s;|plea&s;ed,</HI>
for attributing the <HI>Reformation</HI> of the <HI>Church,</HI>
to CHRIST alone, then the <HI>Redemption, Iu&s;tifica|tion,
Sanctification,</HI> or <HI>Glorification</HI> of it, to CHRIST
<HI>alone:</HI> The <HI>former</HI> being every whit, as <HI>great</HI> and <HI>glori|ous</HI>
a work of CHRIST, as the <HI>latter.</HI> I do mo&s;t
<HI>willingly</HI> allow you, your <HI>Thrones</HI> in the <HI>Kingdoms</HI> of
this <HI>World:</HI> but only de&s;ire to <HI>re&s;erve</HI> to <HI>Chri&s;t,</HI> his <HI>own
Throne,</HI> in the <HI>Kingdom</HI> of GOD.</P>
<P>There are tho&s;e <HI>indeed,</HI> that would <HI>lift</HI> you up to <HI>this</HI>
Throne, not becau&s;e they would have <HI>you</HI> &s;it there, but
place <HI>them</HI> there: they would a&s;cribe to <HI>you,</HI> the <HI>power</HI>
only due to the <HI>Son of</HI> GOD, not becau&s;e they would
have <HI>you</HI> u&s;e it, but would <HI>u&s;e</HI> it <HI>them&s;elves;</HI> they would
<HI>derive</HI> power from <HI>you,</HI> to do <HI>that,</HI> which they &s;ay <HI>you</HI>
cannot do: &amp; the <HI>power</HI> they attribute to <HI>you</HI> in the <HI>things</HI>
of GOD, they &s;ay, is not <HI>well</HI> in <HI>your hands,</HI> but in <HI>theirs.</HI></P>
<P>And here I would <HI>de&s;ire</HI> you, to <HI>take notice</HI> of the
working of the <HI>My&s;tery of Iniquity,</HI> from the <HI>Head,</HI> to
the very <HI>Little-toes</HI> of the <HI>Man of Sin:</HI> At <HI>fir&s;t</HI> you know
the <HI>Pope</HI> intere&s;ted him&s;elf in the <HI>Emperour,</HI> and <HI>Powers</HI>
of the <HI>World</HI> (for his own <HI>advantage</HI> and <HI>&s;upport</HI> no
doubt, rather then for <HI>theirs</HI>) after, the <HI>Prelates</HI> &s;ucce&s;|&s;ively,
&s;aid to <HI>worldly</HI> Kings, <HI>Lend us your power, and we
will lend you ours;</HI> Let our <HI>&s;piritual</HI> power, deal in <HI>tempo|ral</HI>
things; and your <HI>temporal</HI> power, &s;hall deal in <HI>&s;pi|ritual</HI>
things; and &s;till the <HI>Clergy-power</HI> (which call'd it
&s;elf &s;piritual) &s;o <HI>linkt</HI> it &s;elf with the <HI>temporal,</HI> that the
<PB N="94" REF="58">
<HI>power</HI> that was <HI>not of God,</HI> might be <HI>upheld,</HI> by the <HI>power</HI>
that <HI>was of God;</HI> and (having got this advantage) they
cried, <HI>De&s;troy one, De&s;troy both;</HI> and &s;o the <HI>Prelates</HI> were
wont to &s;ay, <HI>No Bi&s;hop, no King.</HI> And their <HI>&s;ucce&s;&s;ors</HI> in
the Kingdom of <HI>Antichri&s;t</HI> &s;till cry, <HI>No Mini&s;ter, no
Magi&s;trate;</HI> and &s;o &s;till mingle <HI>intere&s;ts</HI> and <HI>powers</HI> with
the <HI>civil Magi&s;trate;</HI> that under the <HI>Magi&s;trate,</HI> the <HI>power</HI>
of GOD, they might <HI>cunningly &s;hrowd</HI> that <HI>power</HI> that
is <HI>not of GOD.</HI> And thus they &s;till, under the <HI>name</HI> of the
<HI>Magi&s;trate,</HI> &s;eek <HI>them&s;elves,</HI> &amp; the <HI>drawing</HI> off that <HI>power</HI>
that is <HI>only</HI> his, from <HI>him</HI> to <HI>them&s;elves,</HI> to whom it doth
not belong: Being, in the mean time, <HI>really</HI> again&s;t <HI>Ma|gi&s;tracy,</HI>
further then it is <HI>&s;erviceable</HI> to their own <HI>ends.</HI>
Whereas, we reckon <HI>Magi&s;tracy,</HI> not <HI>le&s;s Magi&s;tracy,</HI> no
<HI>le&s;s</HI> the <HI>Ordinance</HI> of GOD, though we <HI>&s;uffer</HI> under
it, and by it.</P>
<P>This <HI>Clergy-Antichri&s;tian</HI> power where ever it is, will
&s;till <HI>&s;it</HI> upon the <HI>power</HI> of the <HI>Nation;</HI> the <HI>power</HI> of <HI>Anti-chri&s;t,</HI>
&s;o domineering over the <HI>powers</HI> of the <HI>World,</HI> that
none but the power of CHRIST can ca&s;t it <HI>off. That</HI>
will &s;till be <HI>uppermo&s;t,</HI> what <HI>power</HI> &s;oever is <HI>&s;upream.</HI> Be|&s;ides
all the experience of <HI>former</HI> Ages (which is the
<HI>greate&s;t wonder</HI> in the World, that men con&s;ider not)
GOD gives you <HI>&s;parklings</HI> enough of it, in <HI>this</HI> Age;
&s;ome preaching, That the <HI>government</HI> of the <HI>Church</HI>
(which they make <HI>outward</HI> and <HI>vi&s;ible,</HI> and over mens
<HI>e&s;tates, bodies,</HI> and <HI>lives,</HI>) belongs not to <HI>King</HI> nor <HI>Par|liament,</HI>
but to the <HI>Mini&s;ters</HI> and their <HI>Elders:</HI> and better
it is, there &s;hould be no <HI>government at all</HI> (&s;ay they) then
not in <HI>their hands</HI> by whom it <HI>&s;hould</HI> be. And here lies
the <HI>My&s;tery of Iniquity</HI> in this, That they make the <HI>whole
Kingdom</HI> a <HI>Church,</HI> &amp; then require a <HI>power, authority</HI> and
<HI>juri&s;diction</HI> in their <HI>Church-Kingdom,</HI> which the <HI>Magi|&s;trate</HI>
is not to <HI>deal</HI> withal, but <HI>them&s;elves.</HI> Whereas <HI>we</HI>
<PB N="95" REF="58">
acknowledge the <HI>whole power</HI> of the <HI>Kingdom,</HI> to be|long
to the <HI>Magi&s;trate,</HI> and onely give unto CHRIST
the power of his <HI>own</HI> Kingdom, which is not of the
<HI>World,</HI> but <HI>&s;piritual</HI> and <HI>heavenly.</HI></P>
<P>And here al&s;o, <HI>fully</HI> to deliver my &s;elf from <HI>mi&s;appre|hen&s;ions,</HI>
I under&s;tand not by the <HI>Church of</HI> CHRIST,
any <HI>company</HI> of men what&s;oever, who under the notion
of a <HI>Church</HI> or <HI>Saints,</HI> or any other <HI>title,</HI> may plead <HI>pri|viledge</HI>
or <HI>exemption</HI> of their <HI>lives, liberties,</HI> or <HI>e&s;tates,</HI>
from the <HI>power</HI> of the <HI>Civil Magi&s;trate;</HI> for that were to
ju&s;tifie the <HI>Papal, Prelatical,</HI> or any other <HI>government</HI> of
a <HI>newer name,</HI> which under pretence of <HI>Jus Divinum,</HI>
&s;hall <HI>&s;et up</HI> and <HI>exerci&s;e</HI> an <HI>outward</HI> and <HI>vi&s;ible</HI> power and
juri&s;diction, <HI>free</HI> and <HI>exempted</HI> from the <HI>authority</HI> and
<HI>power</HI> of the <HI>civil Magi&s;trate;</HI> which I utterly both <HI>deny</HI>
and <HI>dete&s;t,</HI> as <HI>Antichri&s;tian.</HI></P>
<P>And therefore, I humbly repre&s;ent, how <HI>prejudicial</HI>
this may prove to you in the <HI>end,</HI> to &s;uffer a <HI>Generation
of men</HI> in the Kingdom, under the name either of <HI>Church</HI>
or <HI>Clergy,</HI> who&s;e <HI>power, preferment,</HI> &amp; <HI>intere&s;t</HI> is different
and <HI>excentrical</HI> from the <HI>power, welfare,</HI> and <HI>intere&s;t</HI> of the
<HI>Kingdom;</HI> and what a <HI>ballance</HI> they may prove again&s;t
the <HI>State,</HI> where they live, in <HI>turning</HI> and <HI>tumultuous</HI>
times, as they <HI>them&s;elves</HI> know, &s;o (I hope) <HI>you</HI> clearly
<HI>perceive</HI> it, as well as <HI>they.</HI> How they already dare lift
up the <HI>Head</HI> again&s;t you, <HI>who</HI> &s;ees not? How do they
<HI>manife&s;t</HI> their di&s;contents again&s;t you, in <HI>Pamphlets</HI> and
<HI>Pulpits,</HI> in their <HI>Sermons</HI> and <HI>Prayers,</HI> becau&s;e you have
not &s;etled the Government, they have <HI>&s;tudied</HI> out for
you, as <HI>Jus Divinum,</HI> and the <HI>certain</HI> and <HI>unchangeable</HI>
minde of GOD; though they can neither make it out,
to <HI>your &s;elves,</HI> nor to any body <HI>el&s;e,</HI> by the <HI>Word,</HI> that it
is &s;o? And how do they <HI>labour</HI> to in&s;till, into the <HI>people,</HI>
their own <HI>di&s;contents;</HI> per&s;wading them, you have done
<PB N="96" REF="59">
<HI>nothing at all,</HI> becau&s;e you have not done <HI>all</HI> that ever
they would have you do, though you can &s;ee neither
<HI>Scripture</HI> nor <HI>rea&s;on</HI> for it? And for <HI>this</HI> cau&s;e, rendring
you every where <HI>odious</HI> to the <HI>people.</HI> Many <HI>other</HI> things
be&s;ides, do they <HI>&s;cramble</HI> up, and <HI>u&s;e</HI> again&s;t you, which
they conceive may make for your <HI>di&s;advantage,</HI> and
<HI>di&s;-intere&s;t</HI> in the <HI>people:</HI> becau&s;e they think, <HI>they</HI> &s;hall ne|ver
<HI>get</HI> much <HI>higher,</HI> except they make <HI>you</HI> a little <HI>lower;</HI>
for they mu&s;t (according to the <HI>law</HI> of <HI>Antichri&s;t</HI>) &s;et
their <HI>feet</HI> on <HI>your power,</HI> to get up to their <HI>own.</HI></P>
<P>Some <HI>di&s;coveries</HI> of this &s;pirit you might &s;ee in Mr.
<HI>Loves</HI> Sermon, <HI>telling</HI> you before your <HI>faces,</HI> and before
the <HI>people;</HI> That <HI>&s;ome call'd you a Mungrel Parliament:</HI>
Indeed the <HI>King</HI> (as I under&s;tand) call'd the <HI>Parliament</HI>
at <HI>Oxford</HI> &s;o; but Mr. <HI>Love</HI> was the <HI>fir&s;t</HI> (for ought I can
learn) that <HI>ever</HI> named <HI>you</HI> &s;o, and I <HI>wi&s;h</HI> he may be the
<HI>la&s;t,</HI> (but <HI>any</HI> Doctrine is <HI>orthodox,</HI> out of a mans mouth
of his <HI>Order</HI>) farther <HI>threatning</HI> you with a <HI>di&s;cerning
people,</HI> to <HI>look</HI> into your <HI>actions,</HI> and to <HI>&s;py out your bound|le&s;s
priviledges;</HI> as if you mu&s;t do <HI>ju&s;tice,</HI> not out of the
<HI>love</HI> of <HI>Righteou&s;ne&s;s,</HI> but out of <HI>fear</HI> of Mr. <HI>Loves di&s;cer|ning
people.</HI> Telling you al&s;o, The <HI>Clergy</HI> had done <HI>as
much</HI> &s;ervice for you in their <HI>Pulpits,</HI> as your <HI>Regiments</HI>
in the <HI>Field:</HI> that by this means he might <HI>minde</HI> you,
what they can do <HI>again&s;t you,</HI> as well as <HI>for you,</HI> if you be
not <HI>&s;ervants</HI> to their <HI>de&s;ignes;</HI> for <HI>they</HI> that have <HI>hereto|fore</HI>
been <HI>for you,</HI> can (if they plea&s;e) turn to <HI>others</HI> again&s;t
you, who &s;hall be <HI>more</HI> for them&s;elves. And in many
other things flying out again&s;t your <HI>worthy Commanders</HI>
in the Army, upon <HI>&s;u&s;pitions</HI> of his <HI>own;</HI> and again&s;t the
<HI>Articles</HI> at <HI>Oxford,</HI> &amp;c. For it is no <HI>proper</HI> Presbyterial
Doctrine, that does not (at lea&s;t) <HI>meddle</HI> with the <HI>affairs</HI>
of the <HI>State,</HI> which in time they may <HI>hopefully</HI> come to
<HI>order.</HI> In <HI>the&s;e</HI> and <HI>divers</HI> other things, he took his <HI>full</HI>
<PB N="97" REF="59">
&s;wing, <HI>all</HI> of them (no doubt) deeply appertaining to the
<HI>my&s;tery</HI> of the <HI>Go&s;pel.</HI></P>
<P>The other things, he &s;pake, to the di&s;advantage of the
<HI>ignorant</HI> and <HI>weak,</HI> and neither to the <HI>Truths</HI> di&s;advan|tage,
nor <HI>mine,</HI> I &s;hall <HI>clear</HI> in a &s;hort Reply, &s;et after the
Di&s;cour&s;e; and <HI>&s;o</HI> &s;hall <HI>trouble</HI> you no farther, with any
<HI>&s;uch &s;tuffe,</HI> but only with a &s;mart expre&s;&s;ion, from one (it
&s;eems) of &s;ome note in the <HI>A&s;&s;embly,</HI> who &s;aid, <HI>If the Par|liament
approved Mr.</HI> Dells <HI>Sermon, it were no bla&s;phemy
to &s;ay, They were no Parliament.</HI> So that it &s;eems you &s;hall
be no <HI>longer</HI> a Parliament then you <HI>approve,</HI> what the
<HI>A&s;&s;embly approves;</HI> but the <HI>Kingdom</HI> hopes you are <HI>built</HI>
upon a <HI>better</HI> foundation. And to <HI>him</HI> (who hath been &s;o
bold with you) I &s;hall only crave leave to <HI>Reply</HI> in your
pre&s;ence, If the <HI>A&s;&s;embly</HI> (which I hope they will not)
&s;hould <HI>condemn</HI> that Doctrine of the Go&s;pel for the <HI>&s;ub|&s;tance,</HI>
of it, delivered then by Mr. <HI>Dell;</HI> it will be <HI>no bla&s;|phemy</HI>
to &s;ay, <HI>They are the enemies of the truth of Chri&s;t:
And (I hope) the la&s;t prop of Antichri&s;t in the Kingdom.</HI></P>
<P>For your &s;elves, Honourable and Worthy, I be&s;eech
you con&s;ider, that GOD is <HI>wonderful in coun&s;el, and ex|cellent
in working;</HI> &amp; that <HI>all power</HI> is given to CHRIST,
in <HI>Heaven</HI> and in <HI>Earth,</HI> that he might give <HI>free pa&s;&s;age</HI>
to the <HI>Go&s;pel.</HI> And therefore take heed, after GOD hath
<HI>ble&s;t</HI> your <HI>Power</HI> and <HI>Forces</HI> in the <HI>field,</HI> and &s;ubdued that
<HI>Malignant</HI> power that was again&s;t you, and hath given
you a <HI>little peace</HI> &amp; <HI>quietne&s;s</HI> in the Kingdom; <HI>you</HI> do not
now <HI>begin</HI> your <HI>affaires</HI> with <HI>di&s;countenancing, di&s;reli&s;h|ing,</HI>
much le&s;s <HI>condemning,</HI> the <HI>faithful</HI> and <HI>true</HI> Word of
GOD, witne&s;&s;ed in the <HI>Scriptures,</HI> and <HI>confe&s;t to</HI> by the
<HI>faithful</HI> and <HI>Martyrs</HI> of <HI>Chri&s;t,</HI> in all <HI>Ages;</HI> and with the
<HI>&s;etting off</HI> from you, that <HI>Mini&s;tery,</HI> that hath <HI>mo&s;t</HI> of the
<HI>Spirit</HI> in it, le&s;t the Lord withdraw his <HI>pre&s;ence</HI> from you,
and your <HI>latter end</HI> be not <HI>an&s;werable</HI> to your <HI>beginnings.</HI></P>
<P><PB N="98" REF="60">
It might be ea&s;ily &s;hewed unto you, how many <HI>great</HI>
and <HI>wi&s;e</HI> Kings and Magi&s;trates, acting according to <HI>hu|mane</HI>
wi&s;dom and prudence, &amp; <HI>de&s;pi&s;ing</HI> or <HI>neglecting</HI> the
<HI>wi&s;dom</HI> of the <HI>Word,</HI> have with all their <HI>own wi&s;dom, pru|dence,</HI>
and <HI>de&s;ignes,</HI> de&s;troyed <HI>them&s;elves,</HI> and their
<HI>Kingdoms:</HI> For it is written, <HI>He takes the wi&s;e in their own
craftine&s;s:</HI> And again, <HI>The Lord knows the thoughts of men,
that they are but vain.</HI></P>
<P>And therefore <HI>renounce</HI> the <HI>wi&s;dom</HI> of the <HI>world,</HI> with
all its <HI>fle&s;hly Coun&s;els,</HI> and cleave clo&s;e to the true, faith|ful,
and &s;incere Doctrine of the <HI>Go&s;pel;</HI> and then, though
you have many <HI>enemies</HI> and <HI>Kingdoms</HI> again&s;t you, you
&s;hall not be <HI>moved,</HI> but GOD will yet <HI>e&s;tabli&s;h</HI> you, in all
the <HI>&s;hakings</HI> of the World, and your <HI>Enemies</HI> &s;hall be as
a <HI>thing of nought.</HI> I &s;hall no longer <HI>detain</HI> you, but only
de&s;ire <HI>this,</HI> in the behalf of the <HI>faithful,</HI> GODS <HI>peculiar
portion</HI> in the Kingdom, That you would not <HI>&s;uffer us</HI> to
be oppre&s;&s;ed by our Adver&s;aries, who would u&s;e <HI>your
power</HI> again&s;t <HI>us,</HI> not for <HI>you,</HI> but for <HI>them&s;elves:</HI> neither
would <HI>&s;uffer them,</HI> thus <HI>publickly</HI> and <HI>&s;hamele&s;&s;ely</HI> to call
us <HI>Sectaries</HI> and <HI>Hereticks,</HI> who do believe and profe&s;s
the truth of the <HI>Go&s;pel</HI> in <HI>&s;incerity</HI> and <HI>&s;implicity</HI> of heart,
according to what we have received from GOD; but
that you would <HI>&s;uffer,</HI> yea, <HI>procure</HI> us, to live <HI>quietly</HI> and
<HI>&s;afely</HI> under you, in the <HI>faith</HI> and <HI>practice</HI> of the <HI>Go&s;pel,</HI>
we in <HI>all things</HI> obeying <HI>you,</HI> as becomes <HI>Chri&s;tians.</HI></P>
<P>The Remainder, is, to a&s;&s;ure you, That there is <HI>no</HI> man
&s;hall &s;erve the <HI>State</HI> more <HI>&s;incerely,</HI> according to his <HI>place</HI>
and <HI>calling;</HI> nor in more <HI>faithfulne&s;s</HI> and <HI>humility</HI> tender
the <HI>Truth</HI> of GOD, either to <HI>your &s;elves</HI> or the <HI>Kingdom</HI>
(as occa&s;ion &s;erves) according to the <HI>mea&s;ure of the gift
of</HI> CHRIST, Then,</P>
<CLOSER><SIGNED>Your Servant in the Go&s;pel,
W. DELL&punc;</SIGNED></CLOSER>
</DIV1>
<DIV1 TYPE="to the reader">
<PB N="99" REF="60">
<HEAD>To the Reader.</HEAD>
<OPENER><SALUTE>Chri&s;tian Reader.</SALUTE></OPENER>
<P>THE <HI>Times</HI> we live in, are <HI>dangerous times;</HI> it is dangerous to
<HI>conceal</HI> the <HI>truth,</HI> and dangerous to <HI>publi&s;h</HI> the truth; if we
<HI>publi&s;h</HI> the truth, <HI>God hath taught us, and we have heard and
learn'd from the Father,</HI> we fall into the <HI>hands</HI> of <HI>men;</HI> if we <HI>conceal</HI>
it, we fall into the <HI>hands</HI> of <HI>God.</HI> And therefore, in <HI>this</HI> ca&s;e, in a
<HI>contrary</HI> choice to <HI>David,</HI> I reckon it much better, to <HI>fall</HI> into the
<HI>hands of men,</HI> then into the <HI>hands of God;</HI> &s;eeing the <HI>wrath</HI> of <HI>men</HI>
can but reach the <HI>body;</HI> but the <HI>wrath</HI> of <HI>God, body</HI> and <HI>&s;oul.</HI> I &s;hall
therefore willingly confe&s;s <HI>Chri&s;t,</HI> amid&s;t an <HI>adulterous</HI> and <HI>&s;inful</HI>
generation, not doubting but <HI>Chri&s;t</HI> will confe&s;s <HI>me,</HI> before his <HI>Father,</HI>
and before his <HI>Angels.</HI> And for the <HI>reproaches</HI> of <HI>men,</HI> it is be&s;t <HI>con|quering</HI>
them, as <HI>Luther</HI> was wont to &s;ay, <HI>Silendo &amp; contemnendo,</HI>
by &s;ilence and contempt of them, &s;eeing a man may as <HI>ea&s;ily</HI> re&s;train
<HI>Satan</HI> him&s;elf, in his various workings, as <HI>&s;top</HI> the <HI>mouthes</HI> of his
<HI>in&s;truments.</HI> And therefore it is good for us <HI>Chri&s;tians,</HI> to do the
work of <HI>God,</HI> without &s;o much as taking <HI>notice</HI> of <HI>&s;uch</HI> men: and if
&s;ometimes we are <HI>&s;en&s;ible</HI> of the&s;e things, becau&s;e we are <HI>fle&s;h,</HI> yet as
we are <HI>Chri&s;tians,</HI> we are above them, in the <HI>Spirit,</HI> and &s;ee already
in certain <HI>faith</HI> and <HI>hope,</HI> all <HI>evils</HI> and <HI>enemies under our feet:</HI> And
therefore for Mr. <HI>Love,</HI> and other men of the &s;ame <HI>mold</HI> and <HI>mettal,</HI>
I am <HI>re&s;olved</HI> neither <HI>now</HI> nor <HI>hereafter,</HI> to take them into any
<HI>more</HI> con&s;ideration, then the <HI>bu&s;ine&s;s</HI> it &s;elf <HI>nece&s;&s;arily</HI> requires: and
where they may be <HI>omitted,</HI> without <HI>prejudice</HI> to the <HI>truth,</HI> to let
them <HI>quite</HI> alone: being every day, through the u&s;e of <HI>affliction</HI>
enabled to <HI>patience,</HI> and through <HI>patience</HI> brought to <HI>experience,</HI>
and &s;o to a proportionable mea&s;ure of <HI>hope:</HI> And <HI>this</HI> carries me a+bove
the <HI>&s;hame</HI> of the <HI>world,</HI> in the <HI>&s;trength</HI> of the <HI>love</HI> of <HI>God.</HI></P>
<P>For the <HI>Doctrine</HI> contained in this <HI>Di&s;cour&s;e,</HI> thou &s;halt not finde
it <HI>New light</HI> (as &s;ome men <HI>&s;landerou&s;ly</HI> affirm) but the <HI>ancient
light,</HI> that &s;prang forth in the <HI>fir&s;t morning</HI> of the <HI>Go&s;pel&punc;</HI> but was
&s;ince <HI>ob&s;cured,</HI> by the <HI>New darkne&s;s of Antichri&s;t,</HI> which <HI>the&s;e</HI>
men <HI>love</HI> better then that <HI>old light,</HI> and will by no means exchange
<PB N="100" REF="61">
the <HI>one</HI> for the <HI>other.</HI> But this <HI>light,</HI> that <HI>now</HI> after a <HI>long night,</HI>
breaks forth again, in &s;ome of its <HI>fir&s;t glory,</HI> let the&s;e men &s;et their
<HI>hearts</HI> at <HI>re&s;t;</HI> for they &s;hall never be <HI>able</HI> to <HI>ob&s;cure</HI> it again; and the
<HI>fire of the Spirit</HI> that GOD hath <HI>kindled</HI> in the Kingdom, they
&s;hall <HI>never</HI> be able to <HI>quench,</HI> with any <HI>fire</HI> either of <HI>Earth</HI> or <HI>Hell.</HI>
And therefore we <HI>fear</HI> them not, though they breath forth <HI>threat|nings</HI>
now, and ere long, are like to breath forth <HI>blood:</HI> For by all
their <HI>&s;ubtile</HI> and <HI>indu&s;trious</HI> actings, in the <HI>end,</HI> they &s;hall not work
the <HI>truths</HI> ruine, but their <HI>own.</HI> And <HI>the&s;e,</HI> as well as their <HI>forefa|thers,</HI>
of the &s;ame <HI>race</HI> and <HI>lineage,</HI> in who&s;e <HI>&s;tead</HI> they are now <HI>ri&s;en
up,</HI>
&s;hall in <HI>due</HI> time become a <HI>reproach</HI> and a <HI>&s;hame,</HI> and their <HI>name</HI>
&s;hall be for a <HI>cur&s;e</HI> to all Gods <HI>cho&s;en.</HI></P>
<P><HI>Reader,</HI> It is my earne&s;t de&s;ire, that the <HI>Lord</HI> would deliver thee
from this <HI>new form</HI> of the <HI>My&s;tery of Iniquity,</HI> which in every Age
puts on a <HI>&s;everal</HI> form, when the <HI>old</HI> one is <HI>di&s;covered</HI> by the light of
the <HI>Word.</HI> And in this pre&s;ent Age, it is become, &s;o <HI>Exceeding
cunning,</HI> and &s;o <HI>furni&s;hed</HI> with all <HI>deceiveablene&s;s</HI> of <HI>unrighteou&s;|ne&s;s,</HI>
under the form of <HI>Righteou&s;ne&s;s,</HI> that it &s;eems to be the <HI>la&s;t</HI> and
<HI>&s;ubtile&s;t</HI> work of <HI>Antichri&s;t,</HI> that is now in <HI>hand;</HI> and he that pre|vails
in this <HI>encounter,</HI> hath <HI>Antichri&s;t</HI> under his <HI>feet,</HI> for <HI>ever:</HI>
but <HI>none</HI> are like to prevail <HI>here,</HI> but the <HI>Faithful</HI> and <HI>Elect</HI> alone.</P>
<P>And therefore <HI>hold fa&s;t that which thou ha&s;t, that no man take
thy Crown;</HI><NOTE PLACE="marg">Rev. 3. 11,</NOTE> and con&s;ider Chri&s;ts <HI>encouragement</HI> to this work in the
following ver&s;e; [Him that <HI>overcometh,</HI> will I make a <HI>pillar</HI> in
the <HI>Temple</HI> of my God, and he &s;hall <HI>go</HI> no more <HI>out,</HI> and I will <HI>write</HI>
upon him, the <HI>name</HI> of <HI>my God,</HI> and the <HI>name</HI> of the <HI>City</HI> of my God,
which is <HI>New Jeru&s;alem,</HI> which <HI>commeth</HI> down out of <HI>Heaven</HI> from
my God, and I will <HI>write</HI> upon him, my <HI>New Name.]</HI></P>
<P>Chri&s;tian Reader, I commit <HI>thee,</HI> and the <HI>Word</HI> now offered to
thee, in <HI>this</HI> Di&s;cour&s;e, to <HI>God,</HI> and his <HI>powerful ble&s;&s;ing,</HI> and <HI>won|derful
working;</HI> Remaining,</P>
<CLOSER><SIGNED>Thine in the Difficult, and De&s;pi&s;ed Service
of <HI>Je&s;us Chri&s;t</HI> in the <HI>Go&s;pel.</HI>
W. DELL.</SIGNED></CLOSER>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="sermon">
<PB N="101" REF="61">
<HEAD>Right Reformation:
OR,
The Reformation of the Church of
the New Te&s;tament, repre&s;ented
in Go&s;pel-Light.</HEAD>
<DIV2 TYPE="part">
<HEAD><BIBL>Heb. 9. 10.</BIBL> &V;ntill the time of Reformation.</HEAD>
<P><HI>_THe natural man</HI> (&s;aith <HI>Paul,</HI> 1 Cor. 2.) <HI>knows
not the things of the Spirit, neither can he, for
they are &s;piritually di&s;cerned.</HI> Now, a man
that is not <HI>born of God and his Spirit,</HI> with
all his parts, abilities, rea&s;on, wi&s;dom, pru|dence,
learning, is but a <HI>natural</HI> man &s;till,
and &s;o hath no <HI>right</HI> knowledg of the things
of God and his Spirit.</P>
<P>And <HI>hence</HI> it hath come to pa&s;s that the <HI>things of God</HI> and his <HI>&s;pi|rit</HI>
have been &s;o <HI>gro&s;ly</HI> and <HI>dangerou&s;ly</HI> mi&s;taken, by the <HI>World,</HI> and
the <HI>carnal Church.</HI> For all the <HI>&s;piritual</HI> things of <HI>God</HI> they have
under&s;tood <HI>carnally:</HI> and have apprehended the <HI>whole Scrip|tures,</HI>
not according to <HI>Gods mind,</HI> but according to their
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<HI>own;</HI> not according to the <HI>&s;en&s;e of the Spirit,</HI> but accord|ing
to the &s;en&s;e of the <HI>fle&s;h.</HI><NOTE PLACE="marg">Antichri&s;ts Kingdom &s;et up by the car|nal under&s;tan|ding of the Scriptures.</NOTE> And thus was <HI>Antichri&s;ts</HI> king|dom
fir&s;t <HI>&s;et up,</HI> and thus it hath been <HI>kept up</HI> and <HI>continued;</HI>
even by the <HI>carnall under&s;tanding of the Scriptures.</HI> For they
have under&s;tood the <HI>Church,</HI> the kingdom of God in the world,
<HI>carnally;</HI> the <HI>rock</HI> on which it is built, <HI>carnally;</HI> the door of this
Kingdom <HI>carnally;</HI> the Laws of it <HI>carnally;</HI> the Liberties of it
<HI>carnally;</HI> the Power, Authority, Government, Glory, Officers,
&amp;c. <HI>all</HI> carnally. And to this very day, which of the <HI>things</HI> of
God doth not the <HI>carnal Church</HI> under&s;tand <HI>carnally?</HI> Faith,
hope, love, it under&s;tands <HI>carnally;</HI> Redemption, Adoption,
Ju&s;tification, Sanctification, Glorification, Union with Chri&s;t,
Communion of the Spirit, Acce&s;s to the Father, together with
Chri&s;t the <HI>Head,</HI> and the Church the <HI>Body,</HI> in their joint union
and offices and all other things, they under&s;tand <HI>carnally,</HI> and
have a <HI>fle&s;hly</HI> &s;en&s;e and apprehen&s;ion of them.</P>
<P>And as they under&s;tand all <HI>other</HI> things of Gods kingdom <HI>car+nally,</HI><NOTE PLACE="marg">The Refor|mation of the Church un|der&s;tood car|nally.</NOTE>
&s;o al&s;o the <HI>Reformation</HI> of it; And there are not <HI>greater</HI> and
<HI>gro&s;&s;er</HI> Mi&s;takes about any of the <HI>things</HI> of <HI>God,</HI> then about <HI>this:</HI>
men imagining the <HI>Reformation</HI> of the <HI>Church,</HI> which is altoge|ther
a <HI>&s;piritual</HI> and <HI>heavenly</HI> kingdom, after the manner of the
Reformation of <HI>Worldly</HI> States and Commonwealths, which only
&s;tands in <HI>outward</HI> things, and is brought to pa&s;s by <HI>humane Coun|&s;els,</HI>
and <HI>humane Power.</HI></P>
<P>Now becau&s;e this is not only a <HI>gro&s;s,</HI> but a <HI>generall</HI> Error, in
all Sorts of People, both of <HI>high</HI> and of <HI>low</HI> degree: I &s;hall in|deavour
at this time, according to the good hand of God with
me, to repre&s;ent in &s;ome <HI>Go&s;pel</HI> light to this Honorable and
Chri&s;tian Auditory, the <HI>true Reformation of the Church of the
New-Te&s;tament:</HI> And <HI>ble&s;&s;ed is he who &s;hall not be offended at it.</HI></P>
<P>For this purpo&s;e I made choice of the Words now read, <HI>&V;ntill
the time of Reformation.</HI></P>
<P>For the better <HI>under&s;tanding</HI> of which, we mu&s;t read the <HI>Con|text.</HI></P>
<P><HI>Ver.</HI> 9. The fir&s;t Tabernacle was a figure for the time then pre|&s;ent,
in which were offered both gifts and &s;acrifices, that could not
make him that did the &s;ervice perfect as pertaining to the con&s;cience.</P>
<P><HI>V.</HI> 10. Which &s;tood only in meats and drinks, and divers wa&s;h|ings,
and carnal ordinances (<HI>it &s;hould be</HI> righteou&s;ne&s;&s;es or ju&s;tifica|tions
<PB N="103" REF="62">
of the fle&s;h, <GAP DESC="foreign">) impo&s;ed on them, <GAP DESC="foreign">,
untill the time of Reformation.</P>
<P>In which words the Apo&s;tle &s;hews the <HI>imperfection</HI> of the
wor&s;hip of the <HI>old Law,</HI><NOTE PLACE="marg">The imperfe|ction of the wor&s;hip of the <HI>old</HI> Law.</NOTE> becau&s;e it &s;tood in <HI>outward</HI> rites, cere|monies,
duties, performances, and &s;o could not <HI>make</HI> him that
u&s;ed them, and was bu&s;ied in them, <HI>perfect as pertaining to his con|&s;cience;</HI>
and therefore God did not <HI>&s;imply</HI> and <HI>ab&s;olutely</HI> impo&s;e
the&s;e things on the <HI>Church,</HI> to <HI>continue for ever,</HI> but only untill
the <HI>time,</HI> wherein <HI>all</HI> things were to be <HI>reformed,</HI> not only <HI>evill</HI>
things, but <HI>imperfect.</HI> And then, all that <HI>outward</HI> Religion was
to be <HI>aboli&s;hed.</HI></P>
<P>Now if the <HI>Law of Mo&s;es</HI> could not make men perfect,<NOTE PLACE="marg">No outward law can make men perfect as pertaining to the con&s;cience, and &s;o the Go|&s;pel aboli&s;hes all &s;uch out|ward laws im|po&s;ed on con|&s;cience, as well now as here|tofore.</NOTE> as per|taining
to the <HI>Con&s;cience,</HI> much le&s;s can any <HI>new laws</HI> invented
now. And if any <HI>&s;uch</HI> laws, &s;hould be <HI>impo&s;ed</HI> on the people of
God now, the <HI>Go&s;pel</HI> hath the &s;ame <HI>&s;trength</HI> in <HI>it &s;elf</HI> to make <HI>them
void,</HI> as the former; and al&s;o the &s;ame <HI>ground</HI> from them, becau&s;e
all &s;uch <HI>laws</HI> and <HI>ordinances</HI> devi&s;ed by men, cannot make them
that obey and practi&s;e them <HI>perfect as pertaining to the Con&s;cience:</HI>
and therefore are <HI>all</HI> to be at an end, when the time of <HI>Reforma|tion</HI>
comes.</P>
<P><HI>Que&s;t.</HI> Now if you ask me, when this time of <HI>Reformation</HI> was.</P>
<P><HI>An&s;w.</HI> I an&s;wer: It was when <HI>Chri&s;t came:</HI> not a <HI>&s;ervant,</HI> as
<HI>Mo&s;es,</HI> but the <HI>Son</HI> out of the bo&s;ome of the Father, the <HI>great
Prophet</HI> of the new Te&s;tament, who&s;e <HI>doctrine</HI> was not <HI>letter</HI> as
<HI>Mo&s;es</HI> was, but <HI>Spirit and life.</HI> And <HI>now</HI> when <HI>Chri&s;t</HI> the <HI>Mini|&s;ter
of the new Te&s;tament,</HI> came with the <HI>mini&s;tration of the Spirit,</HI>
now was the <HI>time of Reformation.</HI></P>
<P>In the time of the <HI>Law</HI> there were outward duties, and per|formances,
and ceremonies, and &s;acrifices, and <HI>&s;trict laws</HI> to injoyn
the <HI>ob&s;ervation</HI> of the&s;e things carrying along with them the <HI>&s;e|verity</HI>
of death: and yet notwith&s;tanding all <HI>this,</HI> there was no
<HI>true</HI> Reformation; but under all that <HI>outward</HI> Religion, men
were <HI>inwardly</HI> as corrupt and wicked, as the very <HI>heathen:</HI> for all
their <HI>Circumci&s;ion</HI> in the <HI>fle&s;h,</HI> they were uncircumci&s;ed in <HI>heart;</HI>
for all their outward <HI>wa&s;hing,</HI> they were inwardly <HI>unclean;</HI> for
all their <HI>blood of buls and goats,</HI> their <HI>&s;ins</HI> remained in their <HI>natures</HI>
and <HI>con&s;ciences;</HI> for all their <HI>&s;trict forcing</HI> of men, to the duties of
the <HI>outward</HI> wor&s;hip of <HI>God,</HI> the people &s;till remained <HI>far</HI> from
God, even in all tho&s;e duties. So that notwith&s;tanding the <HI>out|ward</HI>
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wor&s;hip of <HI>Mo&s;es</HI> Law, the people remained <HI>inwardly</HI> cor|rupt,
filthy, and unclean, and without any <HI>true</HI> Reformation be|fore
<HI>God;</HI> till <HI>Chri&s;t</HI> who was <HI>God in the fle&s;h,</HI> came with the <HI>mini|&s;tration
of the Spirit,</HI> and then <HI>indeed</HI> was the <HI>time of Reformation.
&V;ntil the time of Reformation.</HI></P>
<P>The thing then, the <HI>Spirit</HI> would have us take notice of in the&s;e
words, is this,</P>
<P>That the time of the Go&s;pel is the time of Reformation.<NOTE PLACE="marg">Doctr.</NOTE></P>
<P>When ever the <HI>Go&s;pel</HI> is preached in the <HI>&s;pirit</HI> and <HI>power</HI> of it,
that is <GAP DESC="foreign">, <HI>the time of Reformation.</HI></P>
<P>For our more <HI>orderly</HI> proceeding in this point we will ob|&s;erve
this <HI>Method.</HI></P>
<P>1. Show what <HI>true</HI> Go&s;pel-Reformation is, and how it is
<HI>qualified;</HI> that &s;o you may the better di&s;tingui&s;h it from <HI>Poli|tical</HI>
and <HI>Eccle&s;ia&s;tical</HI> Reformation. Now <HI>both</HI> the&s;e I joyn
together, becau&s;e the <HI>carnal Church</HI> hath always <HI>intere&s;ted</HI> and
<HI>mingled</HI> it &s;elf with the <HI>power</HI> of the <HI>world,</HI> as being able to doe
nothing without it.</P>
<P>2. I will indevor to &s;hew, to who&s;e <HI>hands</HI> the work of <HI>Go|&s;pel-Reformation</HI>
is committed.</P>
<P>3. By what <HI>means</HI> he to who&s;e hands it is committed, brings
it about.</P>
<P>4. The <HI>advantages</HI> of &s;uch a Reformation where it is wrought.</P>
<P>5. The <HI>&V;&s;e.</HI></P>
<DIV3 N="1" TYPE="section">
<HEAD>The fir&s;t General.</HEAD>
<P>What true Go&s;pel Reformation is,<NOTE PLACE="marg">Go&s;pel Refor|mation:</NOTE> and how qualified.</P>
<P>1. <HI>What it is.</HI><NOTE PLACE="marg">1. What it is.</NOTE> It is the <HI>mortifying, de&s;troying, and utter aboli&s;hing</HI>
out of the Faithful and Elect, <HI>all that &s;in, corruption, lu&s;t, evil,</HI> that
did flow in upon them, through the Fall of <HI>Adam.</HI> Or,</P>
<P>It is the <HI>taking away</HI> and <HI>de&s;troying</HI> the <HI>body of &s;in</HI> out of the
Faithfull and Elect, by the pre&s;ence and operation of the <HI>righte|ou&s;ne&s;s
of God,</HI> dwelling in their hearts by faith. This is true Go|&s;pel-Reformation,
and be&s;ides this I know no other. This the
Evangelical Prophet <HI>I&s;aiah</HI> de&s;cribeth, Chap. 1. 27. <HI>Zion &s;hall be
redeemed with judgment, and her Converts with righteou&s;ne&s;s.</HI></P>
<P>Now <HI>Chri&s;t</HI> dwelling in our hearts by <HI>faith,</HI><NOTE PLACE="marg">Chri&s;t Judge|ment.</NOTE> as he di&s;covers,
reproves, condemns, and de&s;troys <HI>&s;in,</HI> &s;o he is called <HI>Judge|ment:</HI>
And thus is <HI>Judgement</HI> to be under&s;tood in the <HI>Go&s;pel</HI>
&s;en&s;e, and not <HI>terribly,</HI> as in the &s;en&s;e of the <HI>Law:</HI> And this
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<HI>Judgement</HI> &s;hall at la&s;t <HI>break forth into victory;</HI> that is, though
<HI>Chri&s;t in us</HI> hath to do with many <HI>&s;trong</HI> Corruptions, and
Lu&s;ts in the <HI>Soul,</HI> yet at la&s;t he prevails again&s;t them <HI>all,</HI> and
<HI>Judgement breaks forth into victory;</HI> becau&s;e Chri&s;t, the <HI>Judge|ment</HI>
of <HI>God</HI> in the <HI>Soul,</HI> mu&s;t needs in the <HI>end</HI> prevail again&s;t e|very
&s;in of man.</P>
<P><HI>Again, Chri&s;t the</HI> Righteou&s;ne&s;s of God,<NOTE PLACE="marg">Chri&s;t Righte|ou&s;ne&s;s.</NOTE> <HI>as he makes us</HI> righte|ous
<HI>with his</HI> own <HI>righteou&s;ne&s;s, and makes us</HI> the righteou&s;ne&s;s of
God <HI>in him, &s;o he is called</HI> Righteou&s;ne&s;s, <HI>not in</HI> him&s;elf <HI>onely, but</HI>
in us: <HI>he is</HI> the Lord our Righteou&s;ne&s;s: <HI>and by this</HI> Judgement <HI>and</HI>
Righteou&s;ne&s;s <HI>is</HI> Zion <HI>and her</HI> converts redeemed <HI>and</HI> reformed. <HI>And
&s;o</HI> true <HI>Go&s;pel reformation is the de&s;truction of</HI> &s;in <HI>out the</HI> faith|full,
<HI>by the pre&s;ence of</HI> righteou&s;ne&s;s.</P>
<P>And therefore you &s;ee how <HI>gro&s;ly</HI> they are <HI>mi&s;taken</HI> who take
<HI>Go&s;pel Reformation</HI> to be the making of certain <HI>Laws</HI> and <HI>Con&s;ti|tutions</HI>
by the <HI>&s;acred</HI> power or Clergy, for <HI>external conformity</HI> in
outward duties of outward wor&s;hip and government, and to have
the&s;e confirmed by <HI>civil &s;anction,</HI> and inforced upon men by <HI>&s;ecu|lar</HI>
power; when in the mean time, all that <HI>inward</HI> corruption
and &s;in they brought with them into the world, remains in their
hearts and natures as it did before. After this manner the old <HI>Pre|lates</HI>
reformed, who were wont to &s;ay to the Kings, <HI>We will &s;tudy
out the faith, and you &s;hall maintain it;</HI> and the <HI>faith,</HI> they &s;tudied
and brough<GAP DESC="illegible" RESP="tech" EXTENT="1 letter"> to the <HI>Kings,</HI> the <HI>Kings</HI> mu&s;t maintain, and not que&s;t|<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">on
but that it was <HI>Jure Divino.</HI></P>
<P>And thus you &s;ee in <HI>general</HI> what <HI>Go&s;pel Reformation</HI> is, and
that it is a cleer <HI>different</HI> thing, from <HI>Civil Eccle&s;ia&s;tical</HI> Refor|mation.</P>
<P>2. Now in the next place let us &s;ee how this Go&s;pel Refor|mation
is <HI>qualified,</HI><NOTE PLACE="marg">Go&s;pel Refor|mation is.</NOTE> whereby the difference between <HI>this</HI> and the
<HI>other</HI> will appear yet more <HI>cleerly.</HI></P>
<P>Fir&s;t then,<NOTE PLACE="marg">1. Spiritual.</NOTE> it is a <HI>&s;piritual</HI> Reformation. For as the <HI>Kingdom</HI>
of Chri&s;t is a <HI>&s;piritual</HI> Kingdom: &s;o <HI>all</HI> the things that belong to
it are <HI>&s;piritual</HI> things; and &s;o the <HI>Reformation</HI> of it. A <HI>carnal</HI> Re|formation,
is not <HI>&s;utable</HI> to a <HI>&s;piritual</HI> Kingdom. And <HI>&s;piritual</HI> it
is, becau&s;e it proceeds from the <HI>Spirit,</HI> and &s;tands in <HI>&s;piritual</HI> things,
as you &s;hall &s;ee more full anon.</P>
<P>But now the <HI>Reformation</HI> of the <HI>Civil</HI> and <HI>Eccle&s;ia&s;tical</HI>
State, is but a <HI>carnal</HI> Reformation, wrought by the powes of
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<HI>fle&s;h</HI> and <HI>blood,</HI> and &s;tands in <HI>outward</HI> and <HI>fle&s;hly</HI> things, as you &s;hall
pre&s;ently &s;ee.</P>
<P>Secondly, it is an <HI>inward</HI> Reformation. For as the <HI>Kingdom
of God</HI> is an <HI>inward</HI> Kingdom,<NOTE PLACE="marg">2. Inward.</NOTE> (<HI>the kingdom of God is within
you</HI>) &s;o the <HI>Reformation</HI> that belongs to it, is an <HI>inward</HI> Refor|mation.
This <HI>true</HI> Go&s;pel reformation, lays hold upon the <HI>heart,</HI>
and <HI>&s;oul,</HI> and <HI>inner man:</HI> and changes, and alters, and renews,
and reforms <HI>that;</HI> and when the <HI>heart</HI> is reformed, <HI>all</HI> is reform|ed.
And therefore this <HI>Go&s;pel Reformation</HI> doth not much <HI>bu&s;ie</HI>
and <HI>trouble</HI> it &s;elf about <HI>outward forms,</HI> or <HI>external conformity,</HI>
but onely minds the reforming of the <HI>heart;</HI> and when th<GAP DESC="illegible" RESP="tech" EXTENT="1 letter"> <HI>heart</HI>
is <HI>right</HI> with God, the <HI>outward form</HI> cannot be ami&s;s. And
therefore &s;aith <HI>Chri&s;t</HI> touching the <HI>wor&s;hip</HI> of the <HI>New</HI> Te&s;ta|ment,
<HI>God is a Spirit, and they that wor&s;hip him mu&s;t wor&s;hip him
in &s;pirit and in truth;</HI> but &s;peaks not one word of any <HI>outward
form.</HI> So that <HI>God</HI> in this <HI>Go&s;pel</HI> Reformation aims at <HI>nothing</HI>
but the <HI>heart,</HI> according to the tenour of the <HI>new covenant,</HI> Jer.
31. 33. <HI>This &s;hall be the covenant that I will will make with them
after tho&s;e dayes, &s;aith the Lord, I will put my Law in their in|ward
parts, and write it in their hearts:</HI> &s;o that they &s;hall not
onely have the <HI>word</HI> of the <HI>letter</HI> in their <HI>books,</HI> but the <HI>living
word</HI> of God in their <HI>hearts:</HI> and God intending to <HI>reform</HI> the
Church, begins with their <HI>hearts,</HI> and intending to reform their
<HI>hearts,</HI> puts his <HI>word</HI> there; and that <HI>living word</HI> put into the <HI>heart,</HI>
reforms it <HI>indeed.</HI></P>
<P>But now <HI>Civil Eccle&s;ia&s;tical</HI> Reformation is onely <HI>outward,</HI>
and bu&s;ies it &s;elf in reforming the <HI>outward man,</HI> in <HI>outward
things;</HI> and &s;o is very <HI>indu&s;trious</HI> and <HI>elaborate</HI> about outward
forms, and outward <HI>orders,</HI> and outward <HI>government,</HI> and
outward <HI>confe&s;&s;ion,</HI> and outward <HI>practice,</HI> and thinks if <HI>the&s;e</HI> be
put into &s;ome <HI>hand&s;omene&s;s</HI> and <HI>conformity,</HI> they have brought
about an <HI>excellent</HI> Reformation: though the <HI>heart</HI> in the mean
time remain as <HI>&s;inful, vile,</HI> and <HI>corrupt</HI> as ever, and &s;o altogether
<HI>unreformed.</HI></P>
<P><HI>And &s;o</HI> this <HI>Reformation is like</HI> that <HI>Reformation of the</HI>
Scribes <HI>and</HI> Phari&s;ees, <HI>notorious hypocrites,</HI> who made clean
onely the out&s;ide of the cup or platter;<NOTE PLACE="marg">Latth. 23. 25.</NOTE> leaving them all filthy and
unclean within: and whited over &s;epulchres, to make them beauti|full
outwardly, when inwardly they were full of rottenne&s;s and cor|ruption.
<PB N="107" REF="64">
<HI>So</HI> Civil Eccle&s;ia&s;tical <HI>Reformation makes a man</HI> clean
<HI>outwardly, with an</HI> outward <HI>Confe&s;&s;ion of faith, &amp;c. when</HI> in|wardly
<HI>he is</HI> all filthy <HI>through</HI> unbelief; <HI>and</HI> whites <HI>him over, with
a few</HI> hand&s;om forms <HI>of wor&s;hip, when</HI> inwardly <HI>he is full of</HI> igno|rance
<HI>of God, and</HI> Athei&s;m.</P>
<P><HI>Object.</HI> Now if any ask, But mu&s;t there be no <HI>change</HI> of <HI>out|ward</HI>
things, in the <HI>Reformation</HI> of the <HI>Go&s;pel?</HI></P>
<P><HI>An&s;w.</HI> I an&s;wer, Yes; an <HI>outward</HI> change that <HI>flows</HI> from an
<HI>inward:</HI> but not an <HI>outward</HI> change <HI>without</HI> an <HI>inward;</HI> much le&s;s
an <HI>outward</HI> change to <HI>enforce</HI> an <HI>inward.</HI></P>
<P>3. It is a <HI>thorow</HI> Reformation;<NOTE PLACE="marg">3. Thorow.</NOTE> for it reforms the <HI>whole man;</HI>
it reforms not the <HI>&s;oul</HI> onely, but the <HI>body</HI> too, and the very
<HI>spirit</HI> of the <HI>mind:</HI> the <HI>spirit</HI> as it <HI>animates,</HI> and <HI>quickens,</HI> and
<HI>acts</HI> the body, is called the <HI>&s;oul;</HI> as it is in it <HI>&s;elf,</HI> in its own
<HI>nature</HI> and <HI>e&s;&s;ence,</HI> &s;o it is called the <HI>spirit of the mind:</HI> and this
<HI>Go&s;pel</HI> Reformation reforms <HI>all;</HI> that is, both inward and out|ward,
and outward and inward man; yea, the <HI>inwarde&s;t</HI> of the
inward man; and not only the <HI>operations</HI> of the <HI>&s;oul</HI> in the <HI>body,</HI>
but of the &s;oul in <HI>its &s;elf.</HI></P>
<P>But <HI>Civil Eccle&s;ia&s;tical</HI> Reformation reforms by <HI>halfs,</HI> it
reaches the <HI>body,</HI> and orders that, but attains not to the <HI>&s;oul,</HI> much
le&s;s to the <HI>&s;pirit</HI> of the mind.</P>
<P>Again, Go&s;pel Reformation reforms <HI>&s;in</HI> wholly, a&s;well
as the <HI>man:</HI> it reforms all &s;in what&s;oever,<NOTE PLACE="marg">I&s;a. 1. 25.</NOTE> <HI>I will turn my hand
upon thee,</HI> (&s;aith God by this Go&s;pel Reformation) <HI>and will
purely purge away thy dro&s;s, and take away all thy tin.</HI> It reforms
a man not only of <HI>outward</HI> &s;ins, but of <HI>inward</HI> It reforms
him of <HI>tho&s;e</HI> &s;ins that &s;eldome come forth into the <HI>view</HI> of the
world, as Athei&s;me, ignorance of God, pride, vain glory,
&s;elf-&s;eeking, hypocri&s;ie, carnal mindedne&s;s, and all the <HI>evil
de&s;ires</HI> of the fle&s;h, and of the minde. Yea, it doth not only
reform all <HI>evil</HI> things in us, but all <HI>imperfect</HI> things: doing a|way
<HI>imperfect</HI> things by the <HI>coming</HI> of <HI>perfect</HI> things, doing away
our <HI>own</HI> &s;trength by the coming in of <HI>Gods</HI> &s;trength, and our <HI>own
wi&s;dome</HI> and <HI>righteou&s;ne&s;s,</HI> by the coming in of <HI>Gods</HI> wi&s;dome and
righteou&s;ne&s;s.</P>
<P>But now, Civil-Eccle&s;ia&s;tical reformation reforms <HI>&s;in</HI> by the
<HI>halfs,</HI> a&s;wel as the <HI>man;</HI> and &s;o only reforms <HI>outward</HI> and <HI>gro&s;s</HI>
&s;ins, &s;uch as run into the <HI>eyes</HI> of the world, which are the lea&s;t by a
<PB N="108" REF="65">
<HI>thou&s;and</HI> times, of the evils that a man hath and acts; but the
<HI>greate&s;t</HI> part of &s;in, it <HI>&s;till</HI> leaves within as it was.</P>
<P>Fourthly, It is a <HI>powerful</HI> and <HI>mighty</HI> Reformation: It is
wrought in a <HI>man</HI> by the very <HI>powor of God,</HI><NOTE PLACE="marg">4. Powerful.</NOTE> even by <HI>the right
hand of his Righteou&s;ne&s;s.</HI> And &s;o no &s;in, lu&s;t, corruption,
though never &s;o <HI>mighty,</HI> is able to <HI>re&s;i&s;t</HI> this work of God by
the Go&s;pel; but it makes the <HI>whole body</HI> of &s;in, and the <HI>whole
kingdom</HI> of the Divel, fly in pieces before it: The power of
God in <HI>creating</HI> and <HI>redeeming</HI> the elect, may as well be <HI>re&s;i&s;ted,</HI>
as the power of God in <HI>reforming</HI> them: for it is a <HI>power</HI> a|bove
<HI>all</HI> power, that God puts forth in <HI>this</HI> work, and &s;o is not
to be made <HI>void</HI> by any creature. In every &s;troke of this work,
the <HI>power</HI> of the <HI>Lord God almighty</HI> is put forth, as every <HI>rightly</HI>
reformed Chri&s;tian knows. And if the <HI>love</HI> of God, had not
put forth this <HI>power</HI> in the &s;oul, a Chri&s;tian had <HI>never</HI> been re|formed,
no not from one &s;in.</P>
<P>Now the <HI>power</HI> of this Reformation <HI>eminently</HI> appears, in that
it changeth the very <HI>natures</HI> of men; it findes them <HI>lions,</HI> it
makes them <HI>lambs;</HI> it findes them <HI>wolves,</HI> it makes them
<HI>&s;heep;</HI> it findes them <HI>birds of prey,</HI> it makes them <HI>doves;</HI> It
finds them <HI>trees of the forre&s;t,</HI> it makes them <HI>apple-trees;</HI> In a
word, it finds them <HI>fle&s;h,</HI> it makes them <HI>&s;pirit;</HI> it finds them <HI>&s;in,</HI>
it makes them <HI>righteou&s;ne&s;s. Mighty</HI> indeed is the <HI>power</HI> of <HI>this</HI>
Reformation.</P>
<P>But now, as this <HI>Go&s;pel</HI> Reformation is <HI>mighty,</HI> &s;o Civil-Eccle&s;ia&s;tical
Reformation is <HI>weak:</HI> for as the <HI>former</HI> hath
the <HI>power of God</HI> engaged in <HI>it:</HI> &s;o this <HI>later</HI> hath only the <HI>pow|er
of man;</HI> and &s;o can do no <HI>&s;uch</HI> works as the <HI>former.</HI> I ap|peal
to <HI>all</HI> that are <HI>spiritual,</HI> what <HI>heart</HI> or <HI>nature</HI> was ever
changed by <HI>this &s;ort</HI> of Reformation? For, there its that <HI>cor|ruption</HI>
in the <HI>heart</HI> of every man, that is able to <HI>&s;tand out</HI> a|gain&s;t
<HI>all</HI> the Reformation that <HI>all</HI> the <HI>powers</HI> in the <HI>world</HI> can
undertake. And &s;o, the <HI>Reformation</HI> mannaged by the <HI>mightie&s;t</HI>
and <HI>&s;evere&s;t</HI> power of man, is <HI>weak</HI> as <HI>water</HI> in this bu&s;ine&s;s
of <HI>changing natures;</HI> and can onely <HI>change</HI> &s;ome outward
<HI>forms</HI> and <HI>po&s;tures,</HI> and the like, leaving in the mean time a
mans <HI>nature</HI> the &s;ame it was before; It onely puts <HI>&s;heeps clothing</HI>
upon men, which is ea&s;ily done; but &s;till leaves them <HI>wolves</HI>
underneath.</P>
<P><PB N="109" REF="65">
Fifthly,<NOTE PLACE="marg">5. Con&s;tant.</NOTE> It is a <HI>con&s;tant</HI> Reformation; a Reformation which
being once <HI>begun,</HI> is never <HI>intermitted</HI> again, till <HI>all</HI> be perfected.
For as long as <HI>Gods nature</HI> dwels in <HI>ours,</HI> it will <HI>ever</HI> be reform|ing
our nature to <HI>it &s;elf,</HI> till it be <HI>altogether</HI> like it. As long as the
<HI>Spirit</HI> of God dwels in the <HI>fle&s;h,</HI> it will &s;till be reforming the <HI>fle&s;h</HI>
to the <HI>Spirit,</HI> till the <HI>whole</HI> body of <HI>&s;in</HI> be de&s;troyed, and the <HI>na|tural</HI>
man be made <HI>&s;piritual.</HI> So that the <HI>whole</HI> time of this <HI>life</HI>
that is lived in <HI>faith,</HI> that is, in union with Chri&s;t, is a time of <HI>con|tinual</HI>
Reformation; and a Chri&s;tian is <HI>daily</HI> wa&s;hing, clean&s;ing,
and purifying him&s;elf, till he <HI>purifie him&s;elf even as Chri&s;t
is pure.</HI></P>
<P>But now Civil-Eccle&s;ia&s;tical Reformation at <HI>fir&s;t</HI> makes a great
<HI>noi&s;e</HI> and <HI>tumult</HI> in the world, and <HI>after</HI> lies as <HI>&s;till</HI> as a &s;tone. For
<HI>&s;uch</HI> Reformation reforms States and Kingdoms to mens <HI>own</HI>
profit, honour, power, advantages; and &s;o to <HI>them&s;elves,</HI> rather
then to <HI>Chri&s;t.</HI> And when men have once attained to their own
<HI>ends,</HI> their <HI>activity</HI> cea&s;es.</P>
<P>Again, it brings men to certain outward <HI>orders</HI> and <HI>conformi|ties,</HI>
and then <HI>runs round</HI> as in a mill, and goes no <HI>farther.</HI></P>
<P>Again, It reforms for a time, and not con&s;tantly, becau&s;e the
<HI>outward</HI> power being taken away, <HI>nature</HI> returns to its <HI>own</HI> cour&s;e
again. For State-Eccle&s;ia&s;tical Reformation onely changes &s;ome
<HI>outward works</HI> leaving the <HI>nature</HI> the &s;elf &s;ame that it was (as
you have heard.)</P>
<P>Now where the <HI>works</HI> are contrary to <HI>nature, nature</HI> by de|grees
returns to it &s;elf again, and puts an end to tho&s;e <HI>works;</HI> and
&s;o there is an end of that Reformation.</P>
<P>And thus you &s;ee what <HI>Go&s;pel-Reformation</HI> is, and how <HI>qualified,</HI>
whereby you &s;ee it <HI>cleerly</HI> differenced from Civil-Eccle&s;ia&s;tical
Reformation.</P>
<P><HI>And oh that that</HI> Prophe&s;ie <HI>might here be fulfilled,</HI> I&s;a. 32. 3.
The eyes of them that &s;ee &s;hall not be dim, and the ears of them that
hear &s;hall hearken.</P>
</DIV3>
<DIV3 N="2" TYPE="section">
<HEAD>The &s;econd General.</HEAD>
<P>To who&s;e hand this work of Reformation is committed.<NOTE PLACE="marg">Chri&s;t the Reformer.</NOTE></P>
<P>Now that is only to <HI>Je&s;us Chri&s;t,</HI> the great and only <HI>Magi|&s;trate</HI>
in the Kingdom of God; and who <HI>only,</HI> is to do <HI>all</HI> that is
done, in the Church of God: he is the <HI>Dominus fac totum</HI> (as
they &s;ay.)</P>
<P><PB N="109" REF="66">
If the Church be to be <HI>redeemed,</HI> Chri&s;t mu&s;t redeem it; if it be
to be <HI>governed</HI> Chri&s;t mu&s;t govern it; if it be to be <HI>protected</HI> Chri&s;t
mu&s;t protect it; if it be to be <HI>&s;aved,</HI> Chri&s;t mu&s;t &s;ave it: <HI>All</HI> that
is to be done in the Church of God, <HI>Chri&s;t</HI> only is to do it; and
&s;o among other things to <HI>reform</HI> it; that is, to wa&s;h it, &s;anctifie
it, purifie it.</P>
<P>Chri&s;t <HI>then</HI> is the only Reformer of the Church of God.<NOTE PLACE="marg">Note.</NOTE> <HI>For,</HI></P>
<P>Fir&s;t,<NOTE PLACE="marg">1 The care of the Church given to Chri&s;t.</NOTE> God hath committed the <HI>care</HI> of the <HI>Churches</HI> Refor|mation
to <HI>Chri&s;t onely,</HI> and to no body el&s;e: and this is a thou|&s;and
times <HI>better</HI> for the Church, then if he had committed it to
all the <HI>Princes</HI> and <HI>Magi&s;trates</HI> in the world. <HI>All things are gi|ven
to me of my Father,</HI> &s;aith Chri&s;t; and the Church above all
other things: <HI>Thine they were, and thou gave&s;t them me; thine
they were</HI> by <HI>election,</HI> and <HI>thou gave&s;t them me,</HI> that I might re|deem
them, and reform them, and pre&s;ent them to <HI>thee</HI> again
without <HI>&s;pot.</HI> So that the <HI>Father</HI> hath committed the <HI>care</HI> of the
<HI>Reformation</HI> of the Church to <HI>Chri&s;t.</HI></P>
<P>And &s;econdly,<NOTE PLACE="marg">2 Chri&s;t takes it.</NOTE> <HI>Chri&s;t</HI> hath <HI>taken this care</HI> upon <HI>him&s;elf</HI> out of
<HI>obedience</HI> to his Father, and <HI>love</HI> to his Church.</P>
<P>1. <HI>Out of</HI> obedience to his Father:<NOTE PLACE="marg">1. Out of o|bedience.</NOTE> <HI>for he &s;aith,</HI> I came not to do
my own will, but the will of him that &s;ent me: and this is the will
of him that &s;ent me, that of all that he hath given me I &s;hould lo&s;e
none. <HI>And &s;o Chri&s;t</HI> reforms <HI>all, that he might lo&s;e none, out
of</HI> obedience <HI>to his Father.</HI></P>
<P>2. Out of <HI>love</HI> to his <HI>Church</HI> he takes this <HI>care</HI> and <HI>charge</HI> on
him.<NOTE PLACE="marg">2. Love.</NOTE> For &s;uch is the <HI>love of Chri&s;t</HI> to the <HI>Church,</HI> everywhere &s;o
<HI>gloriou&s;ly</HI> di&s;covered in the Go&s;pel, that he doth not onely <HI>give</HI>
him&s;elf <HI>for us,</HI> to <HI>redeem</HI> us; but al&s;o gives him&s;elf <HI>to us,</HI> to <HI>reform</HI>
us. Chri&s;t <HI>dying</HI> for us, is our <HI>Redemption;</HI> Chri&s;t <HI>dwelling and li|ving</HI>
in us, is our <HI>Reformation.</HI></P>
<P>Thirdly,<NOTE PLACE="marg">3. The work of Reformati|on only &s;uta|ble to Chri&s;t.</NOTE> This work of Reformation, is only <HI>&s;utable</HI> to, and
<HI>convenient</HI> for <HI>Chri&s;t the Head,</HI> as having &s;o <HI>near</HI> and <HI>deer</HI> inter|e&s;t
in the Church his <HI>Body.</HI> And &s;o he is full of <HI>love,</HI> and <HI>bowels,</HI>
and <HI>tender compa&s;&s;ions</HI> to the <HI>Church: he</HI> will not deal <HI>roughly
ruggedly,</HI> and <HI>boy&s;trou&s;ly</HI> with the <HI>Saints;</HI> he will not <HI>grieve</HI>
them, and <HI>vex</HI> them, and <HI>oppre&s;s</HI> them, and <HI>cru&s;h</HI> them in pieces:
but he being their <HI>Head,</HI> will deal <HI>meekly</HI> and <HI>gently</HI> with them;
<HI>He will not break the brui&s;ed reed, nor quench the &s;moaking flax.</HI>
When he is reforming the <HI>&s;ins</HI> and <HI>corruptions</HI> of the <HI>faithfull,</HI>
<PB N="110" REF="66">
he deals with them in the very <HI>love and goodne&s;s of God,</HI> and will
not put them to <HI>more</HI> &s;orrow then <HI>needs mu&s;t;</HI> and when he
mu&s;t <HI>needs</HI> put them to <HI>&s;orrow</HI> in the <HI>fle&s;h</HI> (for <HI>fle&s;h</HI> cannot chu&s;e
but <HI>mourn</HI> to part with <HI>it &s;elf</HI> utterly in this <HI>reformation</HI>) yet <HI>he</HI>
is pre&s;ent with the <HI>comforts</HI> of his <HI>Spirit,</HI> and when he hath
<HI>&s;mitten</HI> them, is ready to <HI>heal</HI> them, and to <HI>bind them up</HI> as &s;oon
as he hath <HI>broken</HI> them. He deals with every Chri&s;tian in <HI>this</HI> re|formation,
as <HI>tenderly</HI> as a man doth with one of his own <HI>mem|bers,</HI>
that is in <HI>grief</HI> and <HI>angui&s;h;</HI> he regards and handles him as
his <HI>own body,</HI> as his <HI>own fle&s;h.</HI> And &s;o the <HI>reformation</HI> of <HI>Chri&s;t</HI> is
altogether for <HI>edification,</HI> and not at all for <HI>de&s;truction:</HI> for <HI>it is his
own body he reforms, and &s;o doth it with the love of the Head.</HI></P>
<P>But when <HI>&s;trangers,</HI> who&s;e the Church is not, &s;et upon <HI>refor|ming</HI>
it, what <HI>havock</HI> do they make of the <HI>Church of God?</HI> how
do they <HI>wound,</HI> and <HI>threaten,</HI> and <HI>puni&s;h,</HI> and <HI>de&s;troy</HI> it, and have
no regard at all to the <HI>weak, infirm, &s;orrowful</HI> Saints, that are
<HI>wre&s;tling</HI> with many <HI>doubts, fears, agonies, corruptions, temptations,</HI>
till they are overtaken with the very <HI>&s;hadow of death?</HI> how do
they <HI>per&s;ecute</HI> them that are already <HI>&s;mitten,</HI> and <HI>grieve</HI> them more
that are already <HI>wounded?</HI></P>
<P>And &s;o you &s;ee, that he only that hath an <HI>intere&s;t</HI> in the <HI>Church,</HI>
as being the <HI>Head</HI> of the Church, is onely <HI>fit</HI> to reform it; where|as
the reformation of <HI>&s;trangers,</HI> hath more <HI>cruelty</HI> in it then <HI>love,</HI>
and more <HI>de&s;truction</HI> then <HI>edification.</HI></P>
<P>Fourthly,<NOTE PLACE="marg">4. Chri&s;t only able for the work of Re|formation.</NOTE> Chri&s;t is onely <HI>able</HI> for this work: for the <HI>Reformation</HI>
of the Church is as <HI>great</HI> a work as the <HI>Redemption</HI> of it: and <HI>he</HI> on|ly
that <HI>could</HI> do the one, <HI>can</HI> do the other, <HI>Chri&s;t</HI> mu&s;t <HI>die</HI> to <HI>redeem</HI>
the Church and he mu&s;t <HI>live</HI> to <HI>reform</HI> it: and &s;o as the <HI>Government
of the Church</HI> only <HI>lies</HI> upon his &s;houlders who is the <HI>Head;</HI> &s;o the
<HI>Reformation</HI> of it onely lies upon his <HI>hands,</HI> and his <HI>hands onely are
&s;ufficient for it.</HI> If all the <HI>Angels</HI> of heaven &s;hould <HI>undertake</HI> the
work of <HI>Reformation,</HI> they would <HI>&s;ink</HI> under it; how much more
the <HI>powers</HI> of the <HI>world?</HI></P>
<P>For, the <HI>taking away tran&s;gre&s;&s;ion</HI> for us, and from us, which is
the <HI>only</HI> Reformation of the <HI>New Te&s;tament,</HI> is a work agree|able
to none but the <HI>Son of God;</HI> as it is written, <HI>His name &s;hall be
called Je&s;us, for he &s;hall &s;ave his people from their &s;ins:</HI> where you
have, both the <HI>Reformer,</HI> Chri&s;t; and the <HI>Reformation,</HI> &s;hall
&s;ave his people from their &s;ins: now he mu&s;t needs be the
<PB N="112" REF="67">
<HI>Righteou&s;ne&s;s of God,</HI> that mu&s;t &s;ave people from &s;in.</P>
<P>And he mu&s;t need be <HI>God in the fle&s;h,</HI> that mu&s;t reform the
<HI>fle&s;h;</HI> none el&s;e can do it.</P>
<P>To conclude this: None but the <HI>Power</HI> of God, and <HI>Wi&s;dom</HI>
of God, and the <HI>Righteou&s;ne&s;s</HI> of God, which is <HI>Je&s;us Chri&s;t,</HI>
can reform the <HI>Church,</HI> which is the Kingdom of God: and the
power, wi&s;dom, and righteou&s;ne&s;s of <HI>men</HI> have no place at all
here, except they will turn the Power, Wi&s;dom, and Righteou&s;|ne&s;s
of <HI>God</HI> out of his office; for &s;o &s;peaks the <HI>Spirit</HI> by the Pro|phet
<HI>I&s;aiah,</HI> Chap. 2. 17. <HI>The loftine&s;s of men &s;hall be bowed
down and the haughtine&s;s of men &s;hall be made low, and the Lord
alone &s;hall be exalted.</HI> Now what is the <HI>loftine&s;s</HI> and <HI>haughtin<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">&s;s</HI> of
men, but the <HI>power, wi&s;dom,</HI> and <HI>righteou&s;ne&s;s</HI> of men? and all
this, &s;aith the Lord, &s;hall be <HI>bowed down</HI> and <HI>laid low;</HI> and the
<HI>Lord alone &s;hall be exalted,</HI> that is, Chri&s;t alone, who is the Power,
Wi&s;dom, and Righteou&s;ne&s;s of God; and that in the day of the
Churches <HI>Reformation,</HI> as well as in the day of the Churches <HI>Re|demption.</HI>
And thus you &s;ee that <HI>Chri&s;t</HI> is the <HI>Reformer</HI> of the
<HI>Church</HI> his <HI>Body,</HI> which is the <HI>City</HI> and <HI>Kingdom of God.</HI></P>
<P>And therefore the <HI>Reformation</HI> of the Church is <HI>certain;</HI> for
<HI>Chri&s;t</HI> will a &s;urely <HI>reform</HI> it, as he hath <HI>redeemed</HI> it; and all that
the Father hath given him he hath <HI>redeemed;</HI> and all that hath <HI>re|deemed</HI>
he will <HI>reform,</HI> that he may make them fit to <HI>pre&s;ent</HI> to
God: That &s;o all that the <HI>Son</HI> hath <HI>received</HI> from the <HI>Father,</HI> ha|ving
<HI>redeemed</HI> and <HI>reformed</HI> them, he may give them <HI>back</HI> to the
Father again.</P>
<P>So that I doubt not of the Churches <HI>Reformation,</HI> becau&s;e it is
<HI>Chri&s;ts own work,</HI> and he hath <HI>undertaken</HI> the doing of it. And as
none of the <HI>powers</HI> of the <HI>earth</HI> could <HI>help</HI> him to <HI>reform</HI> the
Church; &s;o none of the <HI>powers</HI> of <HI>hell</HI> &s;hall be able to <HI>hinder</HI> him,
but as <HI>many</HI> as he hath <HI>redeemed</HI> unto God by his <HI>blood,</HI> in his <HI>due</HI>
time he will <HI>reform</HI> them all by his <HI>Spirit,</HI> as <HI>belonging</HI> to his <HI>care</HI>
and <HI>charge.</HI> And therefore let us look to <HI>Chri&s;t</HI> for the <HI>reformation</HI>
of his <HI>Church,</HI> that is, of his <HI>faithful people:</HI> the <HI>re&s;t</HI> of the world
that <HI>lies</HI> in <HI>wickedne&s;s,</HI> he lets <HI>remain</HI> in wickedne&s;s, as <HI>not belong|ing</HI>
to his <HI>care</HI> and <HI>charge.</HI> This Reformation is the work of
Chri&s;ts <HI>care</HI> and <HI>love:</HI> and he being <HI>faithful</HI> in this bu&s;ine&s;s, I am at
<HI>re&s;t</HI> and <HI>quiet,</HI> &s;eeing Chri&s;t is as <HI>able</HI> for the <HI>reformation</HI> of the
<HI>Church,</HI> as for the <HI>redemption</HI> of it.</P>
<P><PB N="113" REF="67">
<HI>And therefore</HI> (Honourable and Beloved) <HI>I &s;ay to you touching
this work of the</HI> reformation <HI>of the</HI> &s;piritual temple <HI>of the</HI> New
Te&s;tament, <HI>as God once &s;aid to</HI> David <HI>touching the</HI> building <HI>of the</HI>
material <HI>Temple of the</HI> Old Te&s;tament, 1 <HI>King.</HI> 8. 18. Whereas it
was in thine heart (<HI>&s;aid God</HI>) to build an hou&s;e to my Name, thou
did&s;t well it was in thy heart. Neverthele&s;s, thou &s;halt not build the
hou&s;e, but thy Son that &s;hall come out of thy loyns, he &s;hall build an
hou&s;e unto my Name. <HI>And el&s;where he renders the</HI> rea&s;on <HI>of it,
why</HI> David <HI>&s;hould</HI> not, <HI>and</HI> Solomon &s;hould <HI>build this hou&s;e, be|cau&s;e,
&s;aith he,</HI> thou ha&s;t been a man of war, and ha&s;t &s;hed much
blood: <HI>but</HI> Solomon, <HI>he &s;hall live and flori&s;h in</HI> peace, <HI>and he &s;hall
do it.</HI></P>
<P>So &s;ay I to <HI>you,</HI> touching this work of <HI>Reformation; You did well,
in that it was in your hearts to reform the Kingdom</HI> of God, and the
<HI>&s;piritual Church, which is Chri&s;ts own dear body. Neverthele&s;s you
&s;hall not reform it,</HI> for you have been <HI>men of war;</HI> that is, you have
managed a <HI>great</HI> and <HI>mighty war</HI> again&s;t great and mighty <HI>ene|mies,</HI>
and have <HI>&s;hed much blood;</HI> for the <HI>Lord hath given you the
necks of your enemies,</HI> and hath <HI>&s;ubdued them;</HI> under you that <HI>ro&s;e</HI>
up again&s;t you, and you have <HI>trod</HI> them down as <HI>mire</HI> in the <HI>&s;treets.</HI>
And therefore <HI>you</HI> &s;hall not do this work, having been <HI>men of war;</HI>
but <HI>Chri&s;t</HI> the <HI>Prince of Peace,</HI> he &s;hall reform the Chruch of God:
For this is not a work of <HI>men of war,</HI> but of the <HI>Prince of peace,</HI>
&s;eeing this is not a work of humane <HI>might or &s;trength,</HI> but of the
<HI>Spirit.</HI> So that you <HI>did well,</HI> that you thought to reform the
<HI>Church:</HI> but when you &s;hall under&s;tand, that the <HI>Reformation</HI> of
the Church, is as <HI>great</HI> a work as the <HI>Redemption</HI> of it. you will
<HI>acknowledge</HI> the work is too great for <HI>you,</HI> and that it belongs only
unto <HI>Chri&s;t,</HI> &s;eeing the <HI>Father</HI> hath committed the <HI>care</HI> of this
work only to <HI>him;</HI> and he hath <HI>taken this care</HI> and <HI>charge</HI> upon
<HI>him&s;elf,</HI> and it is onely <HI>&s;utable</HI> to him, as being the <HI>Head</HI> of the
<HI>Church:</HI> and he only is <HI>able</HI> for it, as being the <HI>Son of God,</HI> and
equall to God.</P>
</DIV3>
<DIV3 N="3" TYPE="section">
<HEAD>The third General.</HEAD>
<P>By what means Chri&s;t brings this Reformation about.</P>
<P>And that is, by <HI>the&s;e two,</HI> and them <HI>onely;</HI> to wit, the <HI>Word,</HI>
and the <HI>Spirit.</HI></P>
<P>The <HI>fir&s;t</HI> means whereby <HI>Chri&s;t</HI> reforms the <HI>Church,</HI> is the
<HI>Word.</HI><NOTE PLACE="marg">1. The Word.</NOTE></P>
<P><PB N="114" REF="68">
By <HI>this</HI> Chri&s;t doth <HI>all</HI> that ever he doth in his <HI>Kingdom:</HI> by
<HI>this</HI> he <HI>cals</HI> and <HI>rejects;</HI> by <HI>this</HI> he <HI>binds</HI> and <HI>loo&s;eth;</HI> by <HI>this</HI> he
<HI>comforts</HI> and <HI>terrifies;</HI> by <HI>this</HI> he <HI>enlightens</HI> and makes <HI>blind;</HI> by
<HI>this</HI> he <HI>kils</HI> and <HI>quickens;</HI> by <HI>this</HI> he <HI>&s;aves</HI> and <HI>damns;</HI> and <HI>all</HI> that
ever he <HI>doth</HI> in this <HI>Kingdom,</HI> he <HI>doth</HI> by his <HI>word,</HI> and <HI>without</HI> this
he doth <HI>nothing</HI> of <HI>all</HI> that he <HI>doth. Chri&s;t</HI> doth <HI>all</HI> in <HI>his</HI> Kingdom
by the <HI>word</HI> only; but <HI>Antichri&s;t</HI> doth all things <HI>without</HI> the <HI>word,</HI>
even by the <HI>Decrees</HI> and <HI>Con&s;titutions</HI> of men.</P>
<P><HI>Now as</HI> Chri&s;t <HI>doth all</HI> other <HI>things in the</HI> Church <HI>by the</HI> word,
<HI>&s;o he</HI> reforms <HI>too:</HI> Now are ye clean through the word that I have
&s;poken to you. <HI>All the</HI> powers <HI>in the</HI> world <HI>cannot reform the</HI>
Church <HI>as the</HI> word of God <HI>can do; for</HI> this <HI>is</HI> quick and powerful
and &s;harper then a two-edged &s;word, piercing even to the dividing
a&s;under of &s;oul and &s;pirit, and of the joints and marrow, and is a di|&s;cerner
of the thoughts and intents of the heart, <HI>and doth</HI> change
<HI>and</HI> renew, <HI>and</HI> reform <HI>all.</HI></P>
<P><HI>And therefore</HI> Chri&s;t, <HI>when he comes to</HI> reform <HI>the</HI> Church,
<HI>comes with no</HI> worldly power <HI>or</HI> weapons, <HI>but onely with the</HI>
word <HI>in his</HI> mouth; <HI>yea, though</HI> God <HI>&s;et him</HI> King <HI>upon his</HI> holy
hill <HI>of</HI> Sion, <HI>yet he</HI> reforms <HI>not by</HI> outward power, <HI>but by</HI> preach|ing,
<HI>&s;aying,</HI> I will publi&s;h the decree whereof the Lord hath &s;aid
unto me, Thou art my Son, this day have I begotten thee. <HI>And a|gain,</HI>
The Spirit of the Lord is upon me, for he hath annointed me
to preach the Gospel. <HI>And again,</HI> The Redeemer &s;hall come to Si|on:
<HI>and then follows the</HI> Covenant <HI>of God with the</HI> Redeemer,
My word &s;hall never depart out of thy mouth, <HI>I&s;a. 59. 10. and in
P&s;al. 45. the</HI> Church <HI>&s;aith by the</HI> Spirit <HI>to</HI> Chri&s;t, Ride on pro&s;per|ou&s;ly
in the word of truth, meekne&s;s, and righteou&s;ne&s;s, <HI>which is the</HI>
word <HI>of the</HI> Go&s;pel.</P>
<P>And &s;o <HI>Chri&s;t,</HI> when the <HI>time of Reformation</HI> was <HI>come,</HI> went
up and down <HI>preaching</HI> the <HI>word.</HI> And <HI>thus</HI> he brought to <HI>pa&s;s</HI>
the <HI>glorious Reformation</HI> of the <HI>New Te&s;tament,</HI> by <HI>preaching the
Go&s;pel</HI> of the <HI>Kingdom,</HI> and <HI>nothing</HI> el&s;e.</P>
<P>And when he was to <HI>eave</HI> the <HI>world,</HI> he &s;ent his <HI>Di&s;ciples</HI> to
<HI>carry on</HI> the <HI>work of Reformation,</HI> as he <HI>him&s;elf</HI> had <HI>begun</HI> it, as he
&s;aith, <HI>As my Father &s;ent me, &s;o &s;end I you;</HI> not with the <HI>power</HI> of
the <HI>world,</HI> but with the <HI>power</HI> of the <HI>word:</HI> and &s;o he bid them
<HI>go teach all Nations,</HI> and <HI>preach the Go&s;pel to every creature:</HI> and
by <HI>teaching</HI> and <HI>preaching</HI> to the <HI>world,</HI> to <HI>reform</HI> the <HI>world:</HI> and
<PB N="115" REF="68">
&s;o <HI>accordingly</HI> they <HI>did</HI> Mark 16. ver. 20. <HI>They went forth and
preached everywhere, the Lord working with them.</HI> So that <HI>Chri&s;t</HI>
&s;ent them not <HI>forth</HI> with any <HI>power</HI> of <HI>&s;words,</HI> or <HI>guns,</HI> or <HI>pri&s;ons</HI> to
<HI>reform</HI> the <HI>world,</HI> or with any <HI>power</HI> of <HI>States,</HI> or <HI>Armies:</HI> but
&s;ent forth <HI>poor, illiterate, mechanick</HI> men, and only <HI>armed</HI> them
with the <HI>power of the word;</HI> and <HI>behold</HI> what <HI>wonders</HI> they <HI>wrought</HI>
by <HI>that</HI> power <HI>alone:</HI> They turned the <HI>world</HI> up&s;ide down; they
<HI>changed</HI> the <HI>manners, cu&s;tomes, religion, wor&s;hip, lives,</HI> and <HI>natures</HI>
of men; they carryed all <HI>oppo&s;itions</HI> and <HI>difficulties</HI> before them;
they won <HI>many</HI> in <HI>mo&s;t</HI> Kingdoms unto <HI>Chri&s;t,</HI> and <HI>brought</HI> them
into <HI>willing</HI> &s;ubjection and obedience to <HI>him:</HI> and <HI>all this</HI> they did
(I &s;ay) not with any <HI>earthly</HI> or <HI>&s;ecular</HI> power, but by the <HI>mini&s;tery</HI>
of the <HI>Go&s;pel</HI> alone, Chri&s;ts <HI>great</HI> and <HI>onely In&s;trument</HI> for the
<HI>conquering, &s;ubduing,</HI> and <HI>reforming</HI> of the Nations. And &s;o the
<HI>power</HI> appeared to be <HI>Gods</HI> onely, and not the <HI>creatures.</HI></P>
<P>And thus you &s;ee how the <HI>word</HI> is <HI>one</HI> means <HI>Chri&s;t</HI> u&s;eth for
<HI>Reformation.</HI></P>
<P>And this <HI>word</HI> only works a <HI>right Reformation:</HI> For this re|forms
<HI>truly</HI> and <HI>indeed;</HI> all other power reforms but in <HI>appear|ance.</HI>
So that there is no <HI>true</HI> reformation of <HI>any thing</HI> but what
is <HI>wrought</HI> by the <HI>word:</HI> but what ever <HI>evill</HI> is <HI>reformed,</HI> and
<HI>not</HI> by the <HI>power</HI> of the <HI>word,</HI> it is not <HI>truly</HI> reformed; it is one|ly
reformed in the <HI>fle&s;h,</HI> and not in the <HI>&s;pirit:</HI> it is only <HI>&s;u&s;pended</HI>
in the <HI>outward operation</HI> of it, but the <HI>&s;eed</HI> and <HI>nature</HI> of it &s;till <HI>re|mains</HI>
in the <HI>heart,</HI> to <HI>grow</HI> up and <HI>work</HI> again, as opportunity
&s;erves. And therefore what ever <HI>evil</HI> or <HI>corruption</HI> is reformed
in thee, <HI>&s;ee</HI> it be reformed by the <HI>power of the word:</HI> if the <HI>word</HI>
hath <HI>killed</HI> it in thee, it is killed <HI>indeed;</HI> if not, it is <HI>alive</HI> in thee,
though it <HI>&s;eem</HI> to be dead. The <HI>outward</HI> power of the <HI>world</HI> may
&s;et up an <HI>image of Reformation,</HI> but it is the <HI>word</HI> onely can work
<HI>true</HI> Reformation.</P>
<P>And therefore let us learn to <HI>rely</HI> on the <HI>word</HI> for the <HI>Reforma|tion</HI>
of the Church.</P>
<P>For this is much for the <HI>honour</HI> of the <HI>word</HI> (which God hath
<HI>magnified above all his Name</HI>) when we can <HI>neglect</HI> the <HI>power</HI>
of the <HI>world,</HI> and <HI>leave</HI> the <HI>whole</HI> work of Reformation to the
power, working, and efficacy of the <HI>word</HI> alone, which is <HI>Al|mighty,</HI>
and able to bring off the <HI>heart</HI> from <HI>all</HI> things to
<HI>God.</HI> As on the contrary, it is a great <HI>di&s;honour</HI> to <HI>God</HI> and his
<PB N="116" REF="69">
<HI>word,</HI> when men <HI>dare</HI> not relie on the <HI>word alone</HI> to <HI>reform</HI> the
<HI>Church,</HI> though it be <HI>&s;tronger then men and Angels and all the
creatures;</HI> but will needs be <HI>calling in</HI> the <HI>power</HI> of the <HI>world,</HI>
and <HI>re&s;t</HI> and <HI>rely</HI> on <HI>that,</HI> for <HI>this</HI> work, as if the power of the
<HI>word</HI> were not &s;ufficient. But let <HI>&s;uch</HI> men <HI>know,</HI> that if the
<HI>power</HI> of the <HI>word,</HI> will not <HI>reform</HI> men, <HI>all</HI> the <HI>power</HI> of the
<HI>world</HI> will never do it. And therefore <HI>well</HI> &s;aid <HI>Luther, Prae|dicare,
annuntiare, &s;cribere volo; neminem autem vi adigam.</HI> I will
Preach, and Teach, and Write; but I will con&s;train no body.</P>
<P>Oh therefore that our <HI>Civil</HI> and <HI>Eccle&s;ia&s;tical</HI> powers would
&s;o much honour Chri&s;ts <HI>Word,</HI> as to <HI>tru&s;t</HI> the <HI>reformation</HI> of <HI>his
Kingdom</HI> with it; and that, as <HI>it</HI> is &s;ufficient to <HI>reform</HI> the
<HI>Church,</HI> &s;o you would be plea&s;ed to think it &s;ufficient; and thus
&s;hall you give <HI>Chri&s;t</HI> and his <HI>Word</HI> due <HI>honour,</HI> as well as <HI>declare</HI>
your own <HI>faith.</HI></P>
<P>And if you would <HI>commit</HI> this <HI>work</HI> to the <HI>power</HI> of the <HI>word,</HI>
to which <HI>onely</HI> it belongs, <HI>you</HI> &s;hould &s;oon <HI>&s;ee</HI> what the <HI>Word</HI>
would <HI>do.</HI> There is no &s;uch <HI>glorious</HI> &s;ight under <HI>heaven</HI> as to &s;ee
the <HI>Word,</HI> in the <HI>&s;pirit</HI> and <HI>power</HI> of it, come in to an <HI>unre|formed</HI>
world, and to ob&s;erve the <HI>changes</HI> and <HI>alterations</HI> it makes
there.</P>
<P>And thus you &s;ee that <HI>one</HI> means that <HI>Chri&s;t</HI> u&s;eth for the <HI>Refor|mation</HI>
of his <HI>Church,</HI> is the <HI>Word.</HI></P>
<P>But <HI>here</HI> I mu&s;t <HI>further</HI> declare to <HI>you</HI> that this <HI>Word</HI> by which
<HI>Chri&s;t</HI> reforms the <HI>Church,</HI><NOTE PLACE="marg">The Go&s;pel-Reformes.</NOTE> is not the <HI>Word</HI> of the <HI>Law; for the
Law made nothing perfect,</HI> but the <HI>Word</HI> of the <HI>Go&s;pel; This, this,</HI>
is the <HI>onely Word,</HI> that <HI>works Reformation.</HI></P>
<DIV4 N="1" TYPE="subsection">
<P>For fir&s;t,<LB>
1. This <HI>Word</HI> works <HI>faith;</HI> and therefore it is called the <HI>word
of faith,</HI><NOTE PLACE="marg">1. Works faith.</NOTE> becau&s;e <HI>faith</HI> comes by <HI>hearing of this Word, Rom. 10. ver.</HI>
8. and <HI>ver.</HI> 17. Now as the <HI>Word</HI> workes <HI>faith,</HI> &s;o <HI>faith</HI> appre|hends
the <HI>Word,</HI> even <HI>that</HI> Word that <HI>was with God</HI> and <HI>was God;</HI>
this <HI>living</HI> and <HI>eternal</HI> Word, <HI>dwels</HI> in our <HI>hearts</HI> by <HI>faith,</HI> as the
Apo&s;tle &s;aith, <HI>That Chri&s;t may dwell in your hearts by faith:</HI> And
this <HI>Word</HI> dwelling in us by <HI>faith, changeth</HI> us into it is own <HI>likene&s;s,</HI>
as <HI>fire</HI> changeth the <HI>Iron</HI> into its own <HI>likene&s;s,</HI> and takes us up into
<HI>all</HI> its own <HI>vertues.</HI></P>
<P>And &s;o the <HI>word</HI> dwelling in the <HI>fle&s;h,</HI> reforms the <HI>fle&s;h,</HI> and
it <HI>dwels</HI> in us through <HI>faith,</HI> and <HI>faith</HI> is wrought by the <HI>Go&s;pel.</HI></P>
<P><PB N="117" REF="69">
<HI>So that the</HI> Word <HI>whereby Chri&s;t</HI> reforms, <HI>is not the</HI> Word with|out
us, <HI>as the</HI> Word <HI>of the</HI> Law <HI>is; but the</HI> Word within us, <HI>as it is
written,</HI> The Word is nigh thee, even in thy mouth, and in thy heart;
and this is the word of Faith: <HI>If thou</HI> live <HI>under the</HI> Word <HI>many</HI>
years, <HI>and if it</HI> come <HI>not</HI> into <HI>thy</HI> Heart, <HI>it will never</HI> change <HI>thee,
nor</HI> reform <HI>thee. And therefore the</HI> reforming Word <HI>is the</HI> Word
within us, <HI>and the Word</HI> within us <HI>is the</HI> Word of faith.</P>
<P>2. The <HI>Go&s;pel</HI> reformes,<NOTE PLACE="marg">2. Cummuni|cates Righte|ou&s;ne&s;s.</NOTE> becau&s;e it doth not only <HI>reveal</HI> Chri&s;ts
righteou&s;ne&s;s, as it is written, <HI>The righteou&s;ne&s;s of God is revealed
from faith to faith;</HI> but al&s;o it <HI>communicates</HI> it to us; And there|fore
it is called the <HI>Word of righteou&s;ne&s;s,</HI> becau&s;e it <HI>works</HI> righte|ou&s;ne&s;s.
So that <HI>Chri&s;t,</HI> the <HI>righteou&s;ne&s;s</HI> of <HI>God,</HI> is conveyed to
us through this <HI>Word of righteou&s;ne&s;s.</HI> And when the <HI>righteou&s;ne&s;s
of God,</HI> revealed in the <HI>Go&s;pel,</HI> comes and <HI>dwels</HI> in us, what <HI>Refor|mation</HI>
of <HI>&s;in</HI> doth <HI>this</HI> work? <HI>all</HI> &s;in <HI>peri&s;heth,</HI> at the <HI>rebuke of his
countenance:</HI> for the <HI>righteou&s;ne&s;s</HI> of <HI>God</HI> will <HI>endure</HI> no <HI>&s;in</HI> in us;
And &s;o the <HI>Go&s;pel reforms</HI> by <HI>working righteou&s;ne&s;s</HI> in us.</P>
<P>3. The <HI>Go&s;pel</HI> reforms, becau&s;e it <HI>&s;hews</HI> us <HI>Chri&s;t;</HI> and by <HI>&s;hew|ing</HI>
us him, it <HI>changeth</HI> us into his <HI>Image:</HI><NOTE PLACE="marg">3. Shews Chri&s;t.</NOTE> the <HI>more</HI> we <HI>&s;ee</HI> Chri&s;t
in the <HI>Go&s;pel,</HI> the more are we made <HI>like</HI> unto him, that as we have
<HI>born</HI> the <HI>Image</HI> of the <HI>earthly,</HI> &s;o we may <HI>bear</HI> the <HI>Image</HI> of the
<HI>Heavenly Adam.</HI></P>
<P>2. Yea the <HI>Go&s;pel</HI> &s;hews us <HI>God</HI> in <HI>Chri&s;t</HI> in all his <HI>glory,</HI><NOTE PLACE="marg">2.</NOTE> and
<HI>changeth</HI> us into that <HI>glory of God</HI> which is &s;hewen us; <HI>we all &s;aith
Paul, with open face, beholding as in a gla&s;s</HI> (and this <HI>gla&s;s</HI> is the
Go&s;pel) <HI>the glory of the Lord, are changed into the &s;ame Image
from glory to glory, even as by the Spirit of the Lord:</HI> &s;o that, the
Go&s;pel by <HI>&s;hewing</HI> us God, changeth us into the <HI>Image</HI> of <HI>God;</HI>
and <HI>God</HI> through the <HI>Go&s;pel, ari&s;eth</HI> on us, till his <HI>glory</HI> be <HI>&s;een</HI> up|on
us.</P>
<P>And thus you &s;ee the <HI>grounds</HI> of the <HI>Go&s;pels Reformation.</HI></P>
<P>So that now the <HI>Word</HI> of the <HI>Go&s;pel,</HI> is the only <HI>Reforming
Word:</HI> and if there be never &s;o much <HI>preaching,</HI> if it be but <HI>Legal,</HI>
it will <HI>reform</HI> no body <HI>aright;</HI> becau&s;e there can be no <HI>working
Faith,</HI> nor <HI>communicating righteou&s;ne&s;s,</HI> nor <HI>changing</HI> men into
<HI>Gods Image,</HI> and &s;o there can be no <HI>true Reformation.</HI></P>
<P>And thus much for the <HI>fir&s;t Means</HI> of <HI>Reformation</HI> which
<HI>Chri&s;t</HI> u&s;eth, which is the <HI>Word,</HI> and this <HI>Word</HI> the <HI>Go&s;pel.</HI></P>
</DIV4>
<DIV4 N="2" TYPE="subsection">
<PB N="118" REF="70">
<HEAD>2. Means, the Spirit.</HEAD>
<P>For the <HI>Spirit</HI> accompanies the <HI>Word</HI> in the <HI>Mini&s;tery</HI> of the
<HI>Gospel;</HI><NOTE PLACE="marg">The &s;econd means Chri&s;t u&s;eth to re|form the Church with|all.</NOTE> and therefore the <HI>Gospel</HI> is called the <HI>Mini&s;tration of the
Spirit,</HI> that is, the <HI>Word</HI> and <HI>Spirit</HI> in <HI>union</HI> and <HI>operation.</HI> In the
<HI>Law,</HI> there was the <HI>Letter</HI> without the <HI>Spirit,</HI> and &s;o that <HI>could do
nothing;</HI> but in the <HI>Go&s;pel,</HI> the <HI>Word</HI> and the <HI>Spirit</HI> are alwayes
<HI>joyned:</HI> and therefore &s;aith <HI>Chri&s;t, The words that I &s;peak are
&s;pirit and Life,</HI> that is, they <HI>come</HI> from the <HI>&s;pirit,</HI> and <HI>carry &s;pirit</HI>
with them.</P>
<P>And this <HI>Spirit</HI> that is <HI>pre&s;ent</HI> in the <HI>word</HI> of the <HI>Go&s;pel,</HI> and
works in it, and is given by it, <HI>reforms mightily;</HI> and therefore it
is called <HI>the &s;pirit of judgement and burning;</HI> And the Lord look|ing
to this <HI>time of reformation,</HI> promi&s;ed long before to <HI>pour out
his Spirit upon all fle&s;h,</HI> and <HI>&s;o</HI> to <HI>reform all fle&s;h.</HI></P>
<P>Now the Spirit poured forth upon the fle&s;h, reforms it two
wayes.</P>
<P>1. By taking away all evils out of the fle&s;h.</P>
<P>2. By changing the fle&s;h into its own likene&s;s.</P>
<P>1. The <HI>Spirit</HI> poured forth upon the <HI>fle&s;h,</HI> reforms it all by taking
<HI>all evil,</HI> out of the fle&s;h; As fir&s;t, all <HI>Sin and Corruption,</HI> &s;aith <HI>Paul,
If you mortifie the deeds of the fle&s;h by the Spirit, yee &s;hall live;</HI> the
<HI>deeds</HI> of the <HI>fle&s;h</HI> are not to be <HI>mortified</HI> by any <HI>power,</HI> but by the
<HI>Spirit;</HI> all <HI>pride</HI> and <HI>envy,</HI> and <HI>lu&s;t</HI> and <HI>covetou&s;ne&s;s,</HI> and <HI>carnal
mindedne&s;s</HI> and <HI>all</HI> other <HI>evils</HI> of the <HI>fle&s;h,</HI> are <HI>reformed</HI> by the <HI>pre|&s;ence</HI>
of the <HI>Spirit</HI> in it, and no other way.</P>
<P>2. <HI>The</HI> Spirit <HI>reforms not only all</HI> Sins <HI>in the</HI> Church, <HI>but all</HI>
Errors,<NOTE PLACE="marg">2. All errours.</NOTE> and Here&s;ies, <HI>and</HI> fal&s;e doctrines, <HI>as is evident by that of</HI>
Paul 1 <HI>Cor.</HI> 3. 12. If any man, build upon this foundation gold, &s;il|ver,
precious &s;tones, wood, hay, &s;tubble, every mans work &s;hall be
made manife&s;t; for the day &s;hall declare it, becau&s;e it &s;hall be revea|led
by fire, and the fire &s;hall try every mans work of what &s;ort it
is, &amp;c.</P>
<P>So that a man may lay <HI>Chri&s;t</HI> for a <HI>foundation,</HI> and yet build
<HI>wood, hay,</HI> and <HI>&s;tubble</HI> upon him, that is, <HI>humane doctrines</HI> and the
<HI>inventions</HI> of men, and <HI>fal&s;e</HI> and <HI>wicked opinions.</HI></P>
<P>2. The <HI>de&s;truction</HI> of this <HI>hay, wood,</HI> and <HI>&s;tubble,</HI> that is, <HI>error,
here&s;ie,</HI> and <HI>humane doctrines,</HI> in the <HI>Church</HI> of God, that is, the
<HI>people built on Chri&s;t,</HI> &s;hall not be by <HI>Laws</HI> of <HI>States,</HI> or <HI>Con|&s;titutions</HI>
of <HI>Councels,</HI> but by the <HI>Holy Spirit</HI> which is as fire.</P>
<P><PB N="819" REF="70">
The <HI>Spirit</HI> &s;hall come into the <HI>Saints,</HI> and <HI>burn</HI> up all that <HI>cor|rupt</HI>
and <HI>fal&s;e</HI> doctrine that will not <HI>indure</HI> the <HI>Spirit;</HI> and <HI>error</HI>
&s;hall never be <HI>de&s;troyed,</HI> but by the <HI>Spirit</HI> of <HI>truth.</HI> So that the <HI>Spi|rit</HI>
reforms all <HI>error,</HI> as well as all <HI>corruptions</HI> in the <HI>faithful.</HI></P>
<P>2. The <HI>Spirit</HI> doth not only <HI>reform</HI> the <HI>fle&s;h</HI> by taking away all
<HI>evil</HI> out of it, whether <HI>corruptions</HI> or <HI>errors;</HI> but al&s;o it changeth
the <HI>fle&s;h</HI> into its own <HI>likene&s;s:</HI> For the <HI>Spirit</HI> is as <HI>fire,</HI> that chang|eth
<HI>every</HI> thing into <HI>its &s;elf;</HI> and &s;o doth the <HI>Spirit</HI> in the <HI>fle&s;h,</HI>
make the <HI>fle&s;h &s;piritual:</HI> like <HI>heavenly fire,</HI> it changeth men into
its own <HI>likene&s;s,</HI> and makes them <HI>&s;piritual, heavenly, holy, meek,
good, loving, &amp;c.</HI></P>
<P>And thus the <HI>Spirit</HI> reforms <HI>indeed:</HI> When the <HI>Spirit</HI> is <HI>poured
forth</HI> upon a <HI>man,</HI> how <HI>wonderfully</HI> doth it <HI>reform</HI> him? this works
a <HI>change</HI> in him in <HI>good earne&s;t;</HI> and no man is ever <HI>truly</HI> reformed,
till he <HI>receive</HI> the <HI>Spirit.</HI></P>
<P>And thus you &s;ee the <HI>means</HI> that <HI>Chri&s;t</HI> u&s;eth to work this <HI>Re|formation,</HI>
and <HI>the&s;e</HI> are the <HI>only Means.</HI></P>
<P><HI>Object.</HI> Yea but I hope you will allow <HI>&s;ecular</HI> power <HI>too:</HI> May
not the Spiritual <HI>Church</HI> of <HI>Chri&s;t,</HI><NOTE PLACE="marg">Object.</NOTE> be <HI>Reformed</HI> with worldly and
&s;ecular power?</P>
<P><HI>An&s;w.</HI> I an&s;wer,<NOTE PLACE="marg">An&s;w.</NOTE> by <HI>no means;</HI> and that for the&s;e <HI>Cau&s;es.</HI></P>
<P>1. <HI>Forceable Reformation,</HI> is <HI>unbe&s;eeming</HI> the Go&s;pel: for the
<HI>Go&s;pel,</HI><NOTE PLACE="marg">1. Unbe&s;eem the the Go&s;pel.</NOTE> is the Go&s;pel of <HI>peace,</HI> and not of <HI>force</HI> and fury. <HI>Civil-Eccle&s;ia&s;tical</HI>
reformation <HI>reforms</HI> by <HI>breathing</HI> out <HI>threatnings,
puni&s;hments, pri&s;ons, fire,</HI> and <HI>death;</HI> but the <HI>Go&s;pel</HI> by <HI>preaching
peace.</HI><NOTE N="*" PLACE="marg"><P><HI>Though the truth carry its</HI> evidence <HI>in</HI> it &s;elf, <HI>and the</HI> <GAP DESC="illegible" RESP="tech" EXTENT="1 letter">ord <HI>of</HI> God <HI>is greater then all the</HI> te&s;timonies <HI>of</HI> men, <HI>yet for their &s;akes that are</HI> weak, <HI>I have in&s;erted the</HI> judgements <HI>of &s;ome godly men (as I have accidentally met with them) who have &s;poken of the&s;e things in the &s;pirit; that &s;o you may &s;ee the truth though it hath but</HI> few <HI>followers, yet it hath</HI> &s;ome. Melancton <HI>on</HI> P&s;al. 110. <HI>v.</HI> 3.&mdash;habebis populum, non coastum gladio, &s;ed verbo collectum, &amp; laeto corde amplectentem evangelium, &amp; te &s;ponte celebrantem. Di<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">|cernit igitur eccle&s;iam ab imperiis mundanis, &amp; externam &s;ervitutem a cultibus cordis, accen&s;is voce evangelii &amp; a &s;piritu &s;ancto.&mdash;Ag. Religio cogi non vult, doceri expetit. Immanitate non &s;ta|bilitur, &s;ed evertitur. <HI>Polan&mdash;This</HI> Charls <HI>to whom</HI> Leo <HI>gave the title of</HI> the mo&s;t Chri&s;tian King, <HI>was a great conqueror, and overcame many Nations with the &s;word, and as the</HI> Turk com|pelleth to his faith, <HI>&s;o</HI> he compelled with Violence to the faith of Chri&s;t; <HI>but alas the true faith of Chri&s;t whereunto the</HI> Holy Gho&s;t <HI>draws mens</HI> hearts, <HI>through</HI> preaching <HI>the</HI> Word <HI>of truth, he knew not, &amp;c.</HI> Tindal. Fides, &s;ua &s;ponte, non coacte agere vult. <HI>Luth.</HI> Chri&s;tus non voluit vi &amp; igne cogere homines ad fidem. <HI>Luth.</HI> Haereticos comburere, e&s;t contra voluntatem &s;piritus. <HI>Luth. He hath given in the</HI> Church, <HI>the</HI> &s;word <HI>of the</HI> &s;pirit <HI>to</HI> inforce <HI>with, and not the</HI> &s;word <HI>of the</HI> Magi&s;trate. Pror&s;us diver&s;a ratio e&s;t regni Chri&s;ti &amp; mundi. Munda|ni Magi&s;tratus quae volunt imperant, &amp; &s;ubditi coguntur obedientiam prae&s;tare. At in Regno Chri&s;ti, quod non e&s;t mundana aut pontificia Dominatio, &s;ed &s;pirituale regnum, nihil &s;imile geritur, &s;ed quivis alterius judex, &amp; quilibet alteri &s;ubjectus e&s;t. At tyranni &amp; animicida illi, nihil morantes vocem Chri&s;ti, regnum me<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">m non e&s;t de hoc mundo, ex Eccle&s;ia, Politiam civilem, &s;eu potius Pontificium im|perium con&s;tituerunt. <HI>Luth.</HI>&mdash;Quare ip&s;am &s;edem Be&s;tiae nego, nihil moratus &s;it ne bonus vel malus, qui in ea &s;edet. Sedes inquam quae fit &s;uper omnes &s;edes, nulla e&s;t in Eccle&s;ia &s;uper terram jure divino, &s;ed omnes &s;unt aequales, quia una fides, unum bapti&s;ma unus Chri&s;tus, &amp;c. <HI>Luth.</HI></P>
<P>Where there is no <HI>wordly &s;uperiority</HI> over one another, there is no <HI>worldly compul&s;ion</HI> 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 autho|ritative power of the hands&punc; yea each member performs its office aright, without being in &s;ubor|dination to another, by the guidance of that head to which it is united, and of that Spirit that dwels in it; each member having an immediate influence of the head upon it &s;elf, though it may outwardly &s;eem to be further from the head then another member. And thus it is in Be|leevers and Congregations.&mdash;<HI>Quid autem vi &amp; coactione opus vobis e&s;t, qui huju&s;|modi certamen decertatis, in quo cogi nemo debet?</HI> Ulrichus ab nutren, to the Councel of Prie&s;ts.</P>
<P>What need you the power of the Magi&s;trate to defend the truth, who have &s;o many Scriptures to defend it? the <HI>truth</HI> of <HI>God</HI> being to be defended by the <HI>Word</HI> of <HI>God,</HI> and not by the <HI>power</HI> of <HI>men.</HI> Idem. I could produce many more Te&s;timonies; but the&s;e are &s;ufficient to &s;hew, that I am not alone in this point, again&s;t Forcible reformation; but have the Armory of <HI>David,</HI> to defend it withall, on which there hang a thou&s;and bucklers, all &s;hields of mighty men.</P></NOTE> And therefore it is mo&s;t unbe&s;eming the go&s;pel, to <HI>do</HI> any
<PB N="120" REF="71">
thing <HI>ra&s;hly</HI> and <HI>violently,</HI> for the <HI>advancement</HI> thereof: for the
<HI>go&s;pel</HI> of <HI>peace,</HI> is not to be <HI>advanced</HI> by <HI>violence;</HI> and therefore
<HI>violent Reformers,</HI> live in <HI>contradiction</HI> to the <HI>Go&s;pel</HI> of <HI>Peace,</HI> and
cannot be <HI>truly</HI> reckoned <HI>Chri&s;tians,</HI> but <HI>enemies</HI> to <HI>Chri&s;tianity;</HI>
&s;ith <HI>Chri&s;tianity,</HI> doth all by the <HI>power</HI> of the <HI>Anointing;</HI> but <HI>Anti|chri&s;tianity,</HI>
doth all by the <HI>power</HI> of the <HI>world.</HI></P>
<P>2. <HI>Forceable Reformation</HI> is <HI>un&s;utable</HI> to <HI>Chri&s;ts Kingdom;</HI><NOTE PLACE="marg">2. Un&s;utable to Chri&s;ts King+dom. This &s;tand in the Spirit.</NOTE>
For <HI>Chri&s;ts</HI> Kingdom &s;tands in the <HI>Spirit;</HI> and the force of <HI>fle&s;h</HI>
and <HI>blood</HI> can <HI>contribute</HI> nothing to <HI>this.</HI></P>
<P>2. Again the <HI>faithful,</HI> the <HI>Subjects</HI> of this Kingdom, are a <HI>Spi|ritual
people,</HI> and &s;o they are without the <HI>reach</HI> of any <HI>outward</HI>
force;<NOTE PLACE="marg">2. The Subjects of it are a &s;pi|ritual people.</NOTE> You may as well go about to bring the <HI>Angels</HI> of heaven
under an <HI>outward</HI> and <HI>&s;ecular</HI> power, as the <HI>faithful,</HI> who be|ing
<HI>born</HI> of the <HI>Spirit,</HI> are more <HI>&s;piritual</HI> then they. And what
hath <HI>fle&s;h</HI> and <HI>blood</HI> to do with them that are <HI>born</HI> of the <HI>Spirit,</HI>
in the <HI>things</HI> of the <HI>Spirit?</HI> And therefore touching this <HI>Kingdom</HI>
which is <HI>&s;piritual,</HI> and beyond not only the <HI>power,</HI> but the <HI>cogni|&s;ance</HI>
of the <HI>world,</HI><NOTE PLACE="marg">I&s;a. 11. 9,</NOTE> God hath &s;aid, <HI>There &s;hall be none to kill nor
hurt in all my holy mountain.</HI><NOTE PLACE="marg">I&s;a. 60. 18.</NOTE> And again, <HI>Violence &s;hall no more be
heard in thy &s;treets,</HI><NOTE PLACE="marg">3. A willing people.</NOTE> <HI>wa&s;ting nor de&s;truction within thy borders.</HI></P>
<P>3. As they are a <HI>&s;piritual</HI> people, &s;o al&s;o a <HI>willing</HI> people;
<PB N="121" REF="71">
and what needs <HI>outward</HI> power to <HI>force</HI> a people made <HI>willing</HI> by
the <HI>Spirit?</HI><NOTE PLACE="marg">P&s;al. 110. 3.</NOTE> <HI>Thy people &s;hall be willing in the day of thy power:</HI> The
very <HI>day</HI> of Chri&s;ts <HI>power,</HI> is not to <HI>force</HI> men <HI>again&s;t</HI> their <HI>wills,</HI>
but to <HI>make</HI> them <HI>willing.</HI> The <HI>Spirit</HI> of <HI>God</HI> that brings them to
this <HI>Kingdom,</HI> makes them <HI>willing</HI> to obey God there, and gives
them <HI>plea&s;ure</HI> in that <HI>obedience,</HI> by <HI>&s;hedding</HI> abroad the <HI>love</HI> of <HI>God</HI>
in their <HI>hearts.</HI> They that are not a <HI>willing</HI> people, <HI>belong</HI> not to
<HI>Chri&s;ts</HI> Kingdom, but to the <HI>world.</HI></P>
<P>3. By this <HI>Forceable Reformation,</HI><NOTE PLACE="marg">3. Humane in|&s;titution is &s;et up.</NOTE> <HI>humane In&s;titution</HI> is &s;et up;
for the <HI>power</HI> of the <HI>world</HI> reforms by the <HI>prudence</HI> of the <HI>world:</HI>
and <HI>men</HI> never u&s;e <HI>humane power</HI> in the <HI>Church,</HI> but they fir&s;t make
<HI>humane laws</HI> in it; and <HI>humane laws</HI> are the <HI>rule</HI> of <HI>humane power.</HI>
And &s;o by this means, the <HI>authority</HI> of <HI>men,</HI> is made to have <HI>power,</HI>
not in the <HI>things</HI> of <HI>men,</HI> but in the <HI>things</HI> of <HI>God:</HI> which is the
great di&s;honour of <HI>God</HI> and his <HI>Authority.</HI></P>
<P>4. It brings man into <HI>blind obedience,</HI><NOTE PLACE="marg">4. It brings men into blind obedience.</NOTE> and makes them <HI>obey</HI>
what is <HI>commanded</HI> on pain of <HI>puni&s;hment,</HI> though they know not
whether it be <HI>right</HI> or <HI>wrong; with</HI> the <HI>Word,</HI> or <HI>again&s;t</HI> the <HI>Word:</HI>
So that a man &s;hall &s;ay, <HI>that</HI> which I <HI>do</HI> I am <HI>con&s;trained</HI> to do,
and <HI>therefore</HI> I <HI>do</HI> it becau&s;e I am <HI>con&s;trained.</HI></P>
<P>I read in <HI>Frithes An&s;wer to the Bi&s;hop</HI> of <HI>Rocehe&s;ter,</HI> that a
<HI>youth</HI> being pre&s;ent at his fathers <HI>burning,</HI> the <HI>officers</HI> &s;eeing him,
re&s;olved to <HI>examine</HI> him al&s;o, to <HI>try</HI> if they might find him a <HI>Secta|ry</HI>
or an <HI>Heretick:</HI> but the youth <HI>di&s;mayed</HI> at the &s;ad &s;ight of his
fathers <HI>death,</HI> and <HI>fearing</HI> the like <HI>end</HI> him&s;elf, being asked of one
of them, <HI>how he beleeved?</HI> An&s;wered, <HI>Sir I beleeve even as it
plea&s;eth you.</HI> And &s;o, the more <HI>outward</HI> and <HI>violent</HI> power is
u&s;ed upon <HI>men,</HI> the more of this <HI>kind</HI> of <HI>faith</HI> and <HI>obedience</HI> you
&s;hall have: When men &s;hall &s;ee <HI>pri&s;ons,</HI> and <HI>bani&s;hments,</HI> and
<HI>lo&s;s</HI> of <HI>goods,</HI> and <HI>death,</HI> walking up and down the <HI>Kingdom</HI> for
the <HI>Reformation</HI> of the <HI>Church,</HI> you &s;hall at <HI>la&s;t</HI> have men &s;ay,
Sirs, we will <HI>beleeve</HI> and <HI>do, even as it plea&s;eth you:</HI> We will <HI>be|leeve</HI>
as the <HI>State plea&s;eth,</HI> or we will beleeve as the <HI>Councel plea&s;|eth;</HI>
And let them make what <HI>confe&s;&s;ion</HI> they <HI>will,</HI> we had rather
<HI>beleeve</HI> them, then <HI>indure</HI> them.</P>
<P>And thus by <HI>fear</HI> and <HI>puni&s;hment,</HI> may men be brought to <HI>&s;ay</HI>
and <HI>do,</HI> that which they neither <HI>beleeve</HI> nor <HI>under&s;tand:</HI> and
how <HI>acceptable</HI> &s;uch <HI>popi&s;h</HI> faith and obedience is unto <HI>God,</HI> all <HI>&s;pi|ritual</HI>
Chri&s;tians <HI>know,</HI> and <HI>every</HI> mans <HI>con&s;cience,</HI> me thinks, &s;hould
be <HI>convinced.</HI></P>
<P><PB N="122" REF="72">
5. It makes men <HI>Hypocrites</HI> and not <HI>Saints;</HI><NOTE PLACE="marg">5. It makes Hy|pocrites.</NOTE> for it <HI>forceth</HI>
the <HI>body,</HI> and <HI>leaves</HI> the <HI>heart</HI> as it was; for the <HI>heart</HI> cannot be
<HI>forced</HI> by <HI>outward power,</HI> but by the <HI>Inward efficacy</HI> of the <HI>truth:</HI>
Now the <HI>hearts</HI> of men being <HI>corrupt,</HI> what are all <HI>outward</HI>
duties, they are <HI>forced</HI> to, but &s;o much <HI>Hypocri&s;ie?</HI> So that
<HI>forceable Reformation</HI> makes only <HI>Hypocrites</HI> and <HI>gilded Sepul|chres,</HI>
putting a <HI>form</HI> of <HI>godline&s;s</HI> upon the <HI>outward</HI> man, when
there is no <HI>power</HI> of godline&s;s in the <HI>inner man,</HI> but a <HI>power</HI> of <HI>un|godline&s;s.</HI></P>
<P>That <HI>Reformation,</HI> with which the <HI>uncleane&s;s</HI> of the heart &s;tands,
is none of <HI>Chri&s;ts</HI> Reformation.</P>
<P>What is the <HI>Reformation</HI> of the <HI>outward</HI> man, when the
<HI>heart</HI> is full of <HI>Athei&s;m, Ignorance</HI> of God, <HI>Adultery, Pride,
Murder, &amp;c.</HI> and all the corruptions of Nature? Call you this
a Reformation of the <HI>Church</HI> of <HI>Chri&s;t?</HI> This <HI>Reformation</HI> makes
none <HI>Saints,</HI> but all <HI>Hypocrites,</HI> forcing mens <HI>actions</HI> contrary to
their <HI>natures.</HI></P>
<P>6. It cau&s;es <HI>di&s;turbances</HI> and <HI>tumults</HI> in the <HI>world;</HI> when men
are <HI>foced</HI> by <HI>ouward power,</HI><NOTE PLACE="marg">6. Cau&s;es Di|&s;turbances.</NOTE> to act again&s;t their <HI>inward principles,</HI> in
the <HI>things</HI> of <HI>God,</HI> what <HI>di&s;turbances</HI> and <HI>tumults</HI> this hath bred in
<HI>States</HI> and <HI>Kingdoms</HI> who knows not? So that they that lay hold
on the <HI>power of men,</HI> and go about to Reform <HI>hearts</HI> and <HI>con&s;ci|ences,</HI>
by <HI>outward violence,</HI> are never the cau&s;e of <HI>Reformation,</HI> but
always of <HI>tumult:</HI> And this renders the <HI>cau&s;e</HI> of the Go&s;pel
<HI>grievous</HI> and <HI>odious</HI> to the <HI>world,</HI> rather then <HI>commends</HI> it. And
therefore, let all that <HI>love</HI> the <HI>Go&s;pel</HI> of <HI>Chri&s;t, ab&s;tain</HI> from <HI>out|ward
violence;</HI> for they that <HI>u&s;e the &s;word,</HI> in this kind, <HI>&s;hall</HI> in the
end <HI>peri&s;h by the &s;word.</HI></P>
<P>A man when he <HI>&s;ins</HI> not again&s;t the <HI>State,</HI> may ju&s;tly &s;tand for
his <HI>State-freedom;</HI> and to deprive a man of his <HI>State-Liberties</HI> for
the <HI>Kingdom</HI> of <HI>Chri&s;ts</HI> &s;ake, as it cau&s;eth <HI>di&s;turbances</HI> in the
world, &s;o let <HI>any</HI> man &s;hew me any <HI>&s;uch</HI> thing in the <HI>go&s;pel.</HI></P>
<P>7. Chri&s;t <HI>u&s;eth no &s;uch</HI> outward force <HI>him&s;elf,</HI><NOTE PLACE="marg">7. Chri&s;t u&s;eth no &s;uch out|ward force.</NOTE> <HI>for he is</HI> meek and
lowly in Spirit; <HI>and not</HI> boy&s;terous <HI>and</HI> furious <HI>in the</HI> fle&s;h. <HI>And
it was foretold of him, that he &s;hould not</HI> &s;trive, nor cry, nor lift
up his voyce in the &s;treets, <HI>to call in outward and &s;ecular ayd, and
power. He never u&s;ed the</HI> power <HI>of the</HI> world, <HI>but did all by the</HI>
power <HI>of the</HI> Word; <HI>even his very</HI> puni&s;hments <HI>and</HI> de&s;tructions, <HI>he
executes by the</HI> Word; He &s;hall &s;mite the earth with the rod of his
<PB N="123" REF="72">
mouth, and with the breath of his lips he &s;hall &s;lay the wicked: <HI>And</HI>
Antichri&s;t <HI>him&s;elf, his</HI> greate&s;t <HI>Enemy, he de&s;troys</HI> by the Spirit of
his mouth, and the brightne&s;s of his coming.</P>
<P>2. Neither did Chri&s;t <HI>command</HI> his <HI>Apo&s;tles</HI> to u&s;e any &s;uch <HI>out|ward
power,</HI><NOTE PLACE="marg">2. Neither com|manded his Apo&s;tles.</NOTE> but he &s;ent his Di&s;ciples to <HI>preach,</HI> and bid them <HI>&s;ay,</HI>
into what hou&s;e &s;oever they entered, <HI>Peace be to this hou&s;e;</HI> and
if men <HI>would</HI> not receive <HI>peace,</HI> and the <HI>doctrine</HI> of peace, not to
<HI>force</HI> them, but to <HI>depart thence,</HI> and to <HI>&s;hake off the du&s;t of their
feet, as a witne&s;s again&s;t them,</HI> that they had <HI>been</HI> there, according
to the will of <HI>Chri&s;t</HI> and the <HI>Father,</HI> and offered them <HI>mercy</HI> and
<HI>&s;alvation,</HI> which they <HI>refu&s;ed.</HI> And this is <HI>all,</HI> that the <HI>Mini&s;ters</HI>
of the <HI>Gospel</HI> can do, to <HI>any</HI> that <HI>refu&s;e</HI> their doctrine; and not
to go pre&s;ently to the <HI>&s;ecular Magi&s;trate</HI> to ask power to <HI>puni&s;h</HI>
them, or impri&s;on them, or &s;ell their goods, as is now practi&s;ed in
&s;ome parts of the Kingdom, even upon the Saints: and if men be
<HI>wicked,</HI> is it not <HI>mi&s;ery</HI> enough for them to refu&s;e <HI>eternal life,</HI> ex|cept
al&s;o they <HI>inflict</HI> on them <HI>Temporal death?</HI> Is it not <HI>mi&s;ery</HI> e|nough
for men to <HI>refu&s;e</HI> the <HI>good</HI> things of <HI>heaven,</HI> except they
al&s;o <HI>deprive</HI> them of the <HI>good</HI> things of this <HI>pre&s;ent life?</HI> and
yet as <HI>Luther</HI> &s;aid of the Clergy, <HI>Quando non invocat brachium
&s;eculare, &amp; morte utraque terret mundum?</HI> When doth it not
call upon the <HI>&s;ecular</HI> power, and <HI>terrifie</HI> the world with <HI>both</HI>
deaths? Surely <HI>Chri&s;t</HI> and the <HI>Word,</HI> approve not <HI>the&s;e</HI> ways. For,
<HI>Math. 18. Chri&s;t</HI> impo&s;eth no <HI>other</HI> puni&s;hment on <HI>them,</HI> that
would not <HI>hear</HI> the <HI>Church,</HI> then <HI>that he &s;hould be reckoned as a
heathen,</HI> and <HI>Paul,</HI> Titus 3. Teacheth us after <HI>once</HI> and <HI>twice</HI> admo|nition
to <HI>avyd</HI> an <HI>Heretick,</HI> but not to <HI>impri&s;on</HI> him, or <HI>kill</HI> him, or
<HI>bani&s;h</HI> him: and again <HI>they that do the&s;e things, &s;hall not inherite the
Kingdom of God;</HI> and again, <HI>he that beleeves not, &s;hall be damned;</HI> but
not <HI>one</HI> word, of <HI>outward</HI> or <HI>corporal</HI> puni&s;hment, in <HI>all</HI> the <HI>Go&s;pel.</HI></P>
<P>3. Yea, Chri&s;t <HI>reproveth</HI> his <HI>Di&s;ciples,</HI> for <HI>di&s;covering</HI> &s;uch
a <HI>&s;pirit</HI> of <HI>tyranny,</HI> as to <HI>puni&s;h</HI> men for not <HI>receiving</HI> him, <HI>Luk.</HI> 9.
when the <HI>Apo&s;tles</HI> of a <HI>Prelatical</HI> and <HI>Antichri&s;tian</HI> Spirit, in
that <HI>particular,</HI> de&s;ired <HI>fire</HI> to come down from <HI>Heaven</HI> upon
them that <HI>would</HI> not receive <HI>him,</HI> Chri&s;t did <HI>&s;everely</HI> rebuke
them, &s;aving, <HI>Ye know not of what &s;pirit ye are;</HI> not of <HI>Chri&s;ts</HI>
Spirit, which is <HI>meek,</HI> but of <HI>Sathans who was a murderer from
the beginning,</HI> and of <HI>Antichri&s;ts,</HI> his <HI>fir&s;t begotten</HI> in the world:
and he adds, <HI>the Son of man came not to de&s;troy mens lives, but to
<PB N="124" REF="73">
&s;ave them;</HI> and therefore to go about to <HI>turn</HI> the <HI>Go&s;pel,</HI> not
to <HI>&s;ave</HI> mens <HI>lives,</HI> but to <HI>de&s;troy</HI> them, and &s;o to change <HI>Chri&s;t</HI>
him&s;elf, from a <HI>Saviour</HI> into a <HI>De&s;troyer,</HI> this is <HI>Antichri&s;t
Triumphant.</HI></P>
<P>All the&s;e things &s;hew that <HI>worldly power</HI> hath no place
<HI>at all</HI> in the <HI>Reformation</HI> of the <HI>Go&s;pel.</HI></P>
<P>Now I &s;hould have <HI>proceeded</HI> here to an&s;wer &s;ome <HI>Objections,</HI>
as namely:</P>
<P>1. That of <HI>Luke 14. compel them to come in:</HI><NOTE PLACE="marg">Object.</NOTE> this, I forget|ting,
named not.</P>
<P>May a Chri&s;tian then live as he li&s;t?<NOTE PLACE="marg">2. Object.</NOTE></P>
<P><HI>No</HI> by no means;<NOTE PLACE="marg">An&s;w.</NOTE> for <HI>he</HI> hath the <HI>Word</HI> and <HI>Spirit</HI> in him, to
keep him from <HI>living</HI> as he <HI>li&s;t;</HI> and he <HI>knows</HI> that no man in <HI>Gods</HI>
Kingdom, may <HI>live</HI> as <HI>he</HI> wils, but as <HI>God</HI> wils.</P>
<P>But would you have no <HI>Law?</HI><NOTE PLACE="marg">3. Object.</NOTE></P>
<P>No <HI>Laws</HI> in <HI>Gods</HI> Kingdom,<NOTE PLACE="marg">An&s;w.</NOTE> but <HI>Gods</HI> Laws; and <HI>the&s;e</HI> are
a <HI>thou&s;ands</HI> times <HI>better,</HI> then <HI>all</HI> the Laws of <HI>men:</HI> and <HI>they</HI> are
the&s;e <HI>three:</HI></P>
<P>The <HI>Law</HI> of a <HI>new nature.</HI></P>
<P><HI>The</HI> Law of the &s;pirits of life that is in Chri&s;t.</P>
<P>The <HI>Law</HI> of <HI>love.</HI></P>
<P>But would you have no <HI>Government?</HI><NOTE PLACE="marg">4. Object.</NOTE></P>
<P>Yes,<NOTE PLACE="marg">An&s;w.</NOTE> but the government of <HI>Chri&s;t</HI> the <HI>Head,</HI> and the <HI>Holy
Gho&s;t</HI> the <HI>Spirit, in</HI> and <HI>over</HI> the <HI>Church</HI> the <HI>body.</HI> They that
would <HI>govern</HI> the faithful, the <HI>Members</HI> of <HI>Chri&s;ts</HI> own <HI>body,</HI> make
them&s;elves the <HI>head</HI> of tho&s;e <HI>Members;</HI> and &s;o <HI>Antichri&s;t</HI> may as
well be found in a <HI>combination</HI> of men, as in one <HI>&s;ingle</HI> per&s;on.</P>
<P>But would you have no <HI>Order?</HI><NOTE PLACE="marg">5. Object.</NOTE></P>
<P>Yes,<NOTE PLACE="marg">An&s;w.</NOTE> the <HI>be&s;t</HI> thas is; even <HI>&s;uch</HI> an <HI>Order</HI> as is in the <HI>body</HI> of
<HI>Chri&s;t;</HI> where <HI>every</HI> Member is <HI>placed</HI> by <HI>Chri&s;t,</HI> and <HI>none</HI> by <HI>it
&s;elf;</HI> The <HI>Order</HI> of the <HI>&s;piritual</HI> Church is a <HI>&s;piritual</HI> Order, and
not a <HI>carnal.</HI></P>
<P>But would you have <HI>&s;in</HI> &s;uffered?<NOTE PLACE="marg">6. Object.</NOTE></P>
<P>No,<NOTE PLACE="marg">An&s;w.</NOTE> but more <HI>truly</HI> and <HI>throughly</HI> de&s;troyed, then any <HI>power</HI>
of the <HI>world</HI> can <HI>de&s;troy</HI> it; even by <HI>the Spirit of judgement and
burning.</HI></P>
<P>But would you have <HI>&s;inners</HI> &s;uffered?<NOTE PLACE="marg">4. Object.</NOTE></P>
<P>No,<NOTE PLACE="marg">An&s;w.</NOTE> <HI>but</HI> puni&s;hed <HI>more</HI> &s;everely, <HI>then any</HI> powers <HI>of the</HI> world
<PB N="125" REF="73">
<HI>can</HI> puni&s;h <HI>them; For</HI> he &s;hall &s;mite the earth with the rod of his
mouth, and with the breath of lips he &s;hall &s;lay the wicked.</P>
<P>And as for <HI>tho&s;e</HI> that are <HI>outwardly</HI> wicked, the <HI>Magi&s;trate</HI>
is to <HI>keep</HI> them in <HI>order,</HI> for the <HI>quiet</HI> of the <HI>State,</HI> he having <HI>power</HI>
over their <HI>per&s;ons, e&s;tates,</HI> and <HI>lives.</HI></P>
<P>I &s;hould al&s;o have proceeded to the <HI>next</HI> thing, The <HI>advan|tages
of &s;uch a Go&s;pel Reformation where it is wrought;</HI> toge|ther
with the <HI>&V;&s;es:</HI> but becau&s;e I would not be <HI>everlong,</HI> I
pa&s;s by <HI>the&s;e</HI> things, and &s;o <HI>proceed</HI> no <HI>farther</HI> in this <HI>Di&s;cour&s;e.</HI></P>
<P>But now being brought <HI>hither</HI> by an <HI>unexpected</HI> providence,
I &s;hall crave <HI>liberty</HI> to &s;peak a <HI>few</HI> words to you, in the behalf of
<HI>two Kingdoms,</HI> that is, <HI>this</HI> Kingdom, and <HI>Gods.</HI></P>
<P>1. <HI>That which I have to</HI> reque&s;t <HI>of you for</HI> this Kingdom, <HI>is,
that you would</HI> regard the oppre&s;&s;ion of the poor, and the &s;ighing of
the needy: <HI>Never was there more</HI> inju&s;tice <HI>and</HI> oppre&s;&s;ion <HI>in
the</HI> Nation <HI>then</HI> now; <HI>I have</HI> &s;een <HI>many</HI> oppre&s;&s;ed <HI>and</HI> cru|&s;hed,
<HI>and</HI> none <HI>to</HI> help <HI>them. I</HI> be&s;eech <HI>you</HI> con&s;ider <HI>this with</HI> all
<HI>your</HI> hearts; <HI>for</HI> many <HI>who derive</HI> power <HI>from</HI> you, <HI>are</HI> great op|pre&s;&s;ors.
<HI>And therefore I</HI> require <HI>you in the</HI> name <HI>of</HI> God, <HI>to</HI> di&s;|charge
<HI>the</HI> tru&s;t <HI>that</HI> God <HI>hath put into your</HI> hands; <HI>and &s;o</HI> to
defend the poor and fatherle&s;s, to do ju&s;tice to the afflicted and needy,
to deliver the poor and needy, and to rid them out of the hands of the
wicked; <HI>This is your</HI> bu&s;ine&s;s, di&s;charge <HI>your</HI> duty: <HI>if you</HI> will not,
<HI>then</HI> hear <HI>what the</HI> Lord <HI>&s;aith,</HI> P&s;al. 12. 5. for the oppre&s;&s;ion of the
poor, for the &s;ighing of the needy, now will I ari&s;e &s;aith the Lord:
<HI>and Gods ri&s;ing in this ca&s;e, would prove your ruine. If you will
not do</HI> Gods <HI>work in the</HI> Kingdom, <HI>which</HI> he <HI>hath</HI> cal'd <HI>you too,</HI>
he <HI>will do it</HI> him&s;elf, <HI>without you;</HI><NOTE PLACE="marg">P&s;al. 72. 12.</NOTE> <HI>as it is written,</HI> He &s;hall deli|ver
the needy when he cryeth, the poor al&s;o, and him that hath no
helper; <HI>he &s;hall</HI> &s;ave their &s;ouls <HI>from</HI> deceit <HI>and</HI> violence; <HI>the</HI>
common <HI>evils of the</HI> times. <HI>And this is</HI> all <HI>that I have to &s;ay for</HI>
this Kingdom.</P>
<P>2. I have a few <HI>more</HI> things to &s;ay touching <HI>Gods Kingdom;</HI><NOTE PLACE="marg">2. Gods King|dom.</NOTE> and
the fir&s;t is this:</P>
<P>1. That as <HI>Chri&s;t</HI> Kingdom, and the <HI>Kingdoms</HI> of the <HI>world</HI>
are <HI>di&s;tinct,</HI> So you would be <HI>plea&s;ed</HI> to <HI>keep</HI> them &s;o; and not
<HI>mingle</HI> them together <HI>your &s;elves,</HI> nor <HI>&s;uffer</HI> others to <HI>do</HI> it, to
the great <HI>prejudice</HI> and <HI>di&s;turbance</HI> of both.</P>
<P><PB N="126" REF="74">
2. That you would be <HI>plea&s;ed</HI> to <HI>think</HI> that <HI>Chri&s;t Kingdom</HI>
(which is not of this world) hath <HI>&s;ufficient power</HI> in <HI>it &s;elf,</HI> to
mannage all the <HI>affairs</HI> of it, without &s;tanding in <HI>need</HI> of any
<HI>ayd</HI> or <HI>help</HI> from the <HI>world;</HI> Seeing the <HI>power</HI> of man is of no
<HI>place</HI> or <HI>u&s;e</HI> in the Kingdom of <HI>God,</HI> which is not a <HI>Temporal,</HI> or
an <HI>Eccle&s;ia&s;tical Dominion,</HI> but a <HI>Spiritual.</HI></P>
<P>3. That you would <HI>&s;uffer,</HI> the <HI>little &s;tone</HI> of <HI>Chri&s;ts Kingdom,</HI>
to be hewen out of the <HI>Mountain</HI> of the <HI>Roman</HI> Monarchy,
whereof this Kingdom is a part, <HI>without hands,</HI> even by the <HI>power</HI>
and <HI>efficacy</HI> of the <HI>word</HI> and <HI>&s;pirit;</HI> &s;eeing the <HI>hands</HI> of <HI>men</HI> can|not
<HI>help,</HI> but <HI>hinder</HI> this <HI>work,</HI> which is to be done <HI>without hands:</HI>
And that <HI>your</HI> might, and <HI>your</HI> power, would <HI>plea&s;e</HI> to let <HI>God</HI> do
this work of <HI>his,</HI> without <HI>might</HI> and <HI>without</HI> power, and by his
<HI>Spirit</HI> only.</P>
<P>4. That you would be <HI>plea&s;ed</HI> to &s;uffer the <HI>a&s;&s;emblings</HI> of
the <HI>Saints,</HI> both <HI>publikely</HI> and <HI>privately,</HI> as occa&s;ion &s;erves, &s;eeing
<HI>this</HI> can be no <HI>prejudice</HI> to the State, but a <HI>great advantage;</HI> in as
much as they meet <HI>peaceably,</HI> and make no tumul<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">s, and in their
a&s;&s;embling pray for the peace and welfare of this <HI>divided</HI> and
<HI>di&s;tracted</HI> Kingdom. And <HI>al&s;o,</HI> that you take heed of <HI>&s;cattering</HI>
tho&s;e <HI>Churches,</HI> that meet in the <HI>Name</HI> and <HI>Spirit</HI> of <HI>Je&s;us</HI> Chri&s;t,
(which are <HI>Chri&s;ts</HI> own <HI>gatherings together</HI>) lea&s;t <HI>Chri&s;t</HI> &s;o <HI>&s;catter</HI>
you abroad, that you <HI>never</HI> be <HI>gathered together</HI> again.</P>
<P>5. That you <HI>take heed,</HI> you do <HI>nothing</HI> to the <HI>prejudice</HI> of the
<HI>faithful,</HI> Gods own people; as he hath <HI>warned,</HI> you by the <HI>Spirit,</HI>
&s;aying, <HI>Touch not mine anoynted, and do my Prophets no harm;</HI> This
place hath been mi&s;erably mi&s;taken: for the <HI>Kings</HI> of the Earth,
and the <HI>Clergy,</HI> have &s;hared it between them&s;elves, whereas indeed
it belongs to neither; for <HI>Gods anoynted</HI> are the <HI>faithful,</HI> that are
<HI>anoynted</HI> with the Spirit, the <HI>oyl</HI> of God, and &s;o are anoynted as
Chri&s;t was anoynted: And the&s;e <HI>anoynted ones,</HI> are the Lords
Prophets, and the Lord hath no Prophets, but <HI>&s;uch</HI> as are anoynted
with the <HI>Spirit.</HI> Thus Chri&s;t was made the Lords Prophet, <HI>The
Spirit of the Lord is upon me, for he hath anoynted me to preach the
Gospel;</HI> and thus are all his Brethren made Prophets; being <HI>fel|lows</HI>
with him in his Unction. And therefore take heed how you
<HI>meddle</HI> with the <HI>Lords anoynted ones,</HI> and with the <HI>Lords Prophets;</HI>
for as it is &s;aid, <HI>He &s;uffered no man to do them wrong, yea he even
reproved Kings for their &s;akes,</HI> &s;aying, <HI>Touch not, &amp;c.</HI> So the
<PB N="127" REF="74">
<HI>Lord</HI> hath &s;till the &s;ame care of the &s;ame people, and will <HI>&s;uffer no
man to do them wrong,</HI> but will reprove <HI>Kings</HI> and <HI>Parliaments,</HI> and
<HI>Kingdoms,</HI> and <HI>Cities,</HI> and <HI>Counties,</HI> and <HI>Committees,</HI> he will re|prove
them all for their &s;akes, and &s;ay, <HI>Touch not mine anoynted,
and do my Prophets no harm:</HI> for they that are anoynted with the
<HI>Spirit,</HI> are the fle&s;h of Chri&s;t, and the Prophets of <HI>God,</HI> &amp; therefore
touch them and harm at them your own peril. It grieves me to &s;ee,
the re&s;t of the Kingdom, touching the&s;e <HI>anoynted ones</HI> of God, and
<HI>doing harm</HI> to the&s;e his Prophets, abu&s;ing, and &s;poyling and im|pri&s;oning
them; It would grieve me much more if I &s;hould &s;ee <HI>you</HI>
doing the &s;ame; for this would bring <HI>you</HI> as well as the <HI>Kingdom</HI>
under <HI>Gods own reproof;</HI> and the <HI>reproof</HI> of God who can indure?</P>
<P>Sixthly and la&s;tly, Take heed you do not hinder the free pa&s;&s;age
of the Go&s;pel. When God hath put his <HI>Spirit</HI> into the <HI>hearts</HI> of
men, take heed how you re&s;i&s;t the <HI>Word</HI> in tho&s;e mens mouths;
for the <HI>Word of God</HI> in the meane&s;t in&s;trument, can never be re|&s;i&s;ted,
but will carry all before it; The Honour, Power, Dignity,
Authority, Nobility, Magi&s;tracy, of the Kingdom, if they &s;hould
once &s;tand up, to <HI>hinder</HI> the Word of <HI>God,</HI> the Word of God
would carry them all before it.</P>
<P>And therefore it grieves me, to &s;ee how the City, Countrey,
Counties, Towns, Villages, do all <HI>ri&s;e up</HI> for the mo&s;t part again&s;t
the <HI>mini&s;tration</HI> of the <HI>Spirit;</HI> for this is a certain &s;ign of the <HI>un|doing</HI>
of them all: God will &s;uffer and endure any &s;in long, but
onely the <HI>contempt</HI> and <HI>oppo&s;ition</HI> of the <HI>Go&s;pel:</HI> but when men,
<HI>once</HI> ri&s;e up, again&s;t the <HI>Go&s;pel,</HI> in the <HI>Spirit</HI> and <HI>Power</HI> of it, they
are &s;ure to be <HI>undone</HI> by it, and to be &s;hattered all in pieces; for
this brings <HI>&s;wift</HI> Vengeance.</P>
<P>And therefore when I &s;ee, the <HI>generality</HI> of the people of all
&s;orts, ri&s;e up again&s;t the <HI>Mini&s;tration</HI> of the <HI>Spirit</HI> (which God
hath now in the&s;e dayes of ours, &s;et up even in every County for
<HI>&s;alvation</HI> to his people, but for a <HI>&s;tone of &s;tumbling</HI> and a <HI>rock</HI> of
<HI>offence</HI> to the re&s;t) I am then exceedingly <HI>di&s;tre&s;&s;ed,</HI> and pained at
the very <HI>heart,</HI> for thee O <HI>England,</HI> and for all thy Cities, and
Towns and Inhabitants; for thou that da&s;he&s;t again&s;t the
<HI>Spirit</HI> in the <HI>Go&s;pel,</HI> how &s;halt thou be da&s;hed in pieces <HI>thy &s;elf,</HI>
and there &s;hall be no <HI>healing</HI> for thee?</P>
<P>I could hope for <HI>Peace</HI> again and <HI>good dayes,</HI> &s;uddenly in this
Kingdom, but for this &s;in of the <HI>contempt</HI> and <HI>oppo&s;ing</HI> the Go&s;pel,
<PB N="128" REF="75">
and <HI>this</HI> makes my hopes even at an end; and the <HI>day</HI> of my <HI>fear,
is come forth upon me.</HI></P>
<P>But oh you <HI>honourable</HI> and beloved Chri&s;tians, let not your
<HI>&s;oul</HI> enter into tho&s;e mens <HI>&s;ecrets,</HI> neither yet walk in their <HI>open</HI>
and publike wayes; for <HI>ruin</HI> and <HI>de&s;truction</HI> are in their <HI>pathes,</HI>
and the way of <HI>peace</HI> they &s;hall never know, &s;eeing God is about
to enter into <HI>controver&s;ie</HI> with all fle&s;h, for their ri&s;ing up again&s;t
the Mini&s;tration of the Spirit. And therefore be <HI>Wi&s;e</HI> here I
be&s;eech you, that in the <HI>&s;hattering</HI> of the <HI>Nation</HI> (if there be no
remedy) <HI>you</HI> may be kept together as a <HI>ble&s;&s;ed remnant</HI> and a <HI>hope|ful
&s;eed</HI> of the following generation.</P>
<P>To conclude, <HI>Honourable</HI> and <HI>Worthy,</HI> we will be willingly
contented, to <HI>do</HI> and <HI>&s;uffer</HI> all things with you; we will chearful|ly
run through <HI>honour</HI> and <HI>di&s;honour</HI> with you; <HI>fame</HI> and <HI>infamy,
gain</HI> and <HI>lo&s;s, trouble</HI> and <HI>quietne&s;s, War</HI> and <HI>Peace, Life</HI> and
<HI>Death;</HI> and do de&s;ire to re&s;erve <HI>nothing</HI> to our &s;elves, <HI>Ni&s;i uni|cum
verbum domini,</HI> but onely the <HI>Word</HI> of God, in its own
<HI>purity</HI> and <HI>liberty,</HI> to <HI>preach</HI> it, and to <HI>publi&s;h</HI> it, and to <HI>profe&s;s</HI>
it, and to <HI>practi&s;e</HI> it, for the <HI>glory</HI> of God and his <HI>only begotten
Son,</HI> and for the <HI>good</HI> of his Kingdom, and <HI>this</HI> Kingdom.</P>
</DIV4>
</DIV3>
</DIV2>
<CLOSER>And thus much unto you
from the Lord.</CLOSER>
</DIV1>
<DIV1 TYPE="dialogue">
<PB N="129" REF="75">
<HEAD>A REPLY
To Mr. LOVE'S.
Contradictions.</HEAD>
<OPENER><SALUTE>SIR,</SALUTE></OPENER>
<P>_BEcau&s;e I would not wrong you in any mea&s;ure in
what you &s;aid, I went to one who took your
<HI>Notes</HI> in &s;hort-hand; and he gave me what I
here &s;et down for yours, which I well remem|ber
are the things you then &s;pake, for the &s;ub&s;tance
of them: To which I give you this following <HI>Reply.</HI></P>
<SP>
<SPEAKER><HI>Mr.</HI> LOVE.</SPEAKER>
<P>Ca&s;t your eyes upon the begun Reformation, though peradventure
cryed down with Confidence, No &s;uch thing as the Reformation of the
Church <HI>&amp;c.</HI></P>
</SP>
<SP>
<SPEAKER>Reply.</SPEAKER>
<P>I taught indeed, That the Kingdom of <HI>Chri&s;t</HI> is a <HI>&s;piritual</HI>
Kingdom, and the <HI>Reformation</HI> of it is <HI>an&s;werable;</HI> and that
<HI>Chri&s;t</HI> him&s;elf, who is the <HI>Lord,</HI> the <HI>Spirit,</HI> is the <HI>Reformer</HI> of
this <HI>&s;piritual</HI> Kingdom, by his <HI>Word</HI> and <HI>Spirit:</HI> but little thought
<PB N="130" REF="76">
that <HI>any man</HI> would have been &s;o <HI>blind</HI> or wor&s;e, as to have af|firmed,
the <HI>preaching</HI> of this <HI>&s;piritual</HI> and <HI>glorious</HI> Reformation,
was to <HI>preach</HI> again&s;t <HI>all</HI> reformation. Is the <HI>Reformation</HI> of
<HI>Je&s;us Chri&s;t,</HI> which he works by his <HI>Word</HI> and <HI>Spirit</HI> in all the <HI>faith|ful,</HI>
and in all the <HI>Churches</HI> of the Saints, no <HI>Reformation</HI> at all?
How dur&s;t you affirm this Mr. <HI>Love?</HI></P>
</SP>
<SP>
<SPEAKER><HI>Mr.</HI> LOVE.</SPEAKER>
<P>As if all were encompa&s;&s;ed within the narrow heart of man.</P>
</SP>
<SP>
<SPEAKER>Reply.</SPEAKER>
<P>Yet I &s;aid plainly enough, When the <HI>heart</HI> is reformed, <HI>all</HI> is
reformed; and <HI>Go&s;pel</HI> Reformation, though it <HI>begins</HI> in the <HI>in|ward</HI>
man, <HI>ends</HI> in the <HI>outward.</HI> Did you Sir, accu&s;e me rightly
then, or no?</P>
</SP>
<SP>
<SPEAKER><HI>Mr.</HI> LOVE.</SPEAKER>
<P>If this be &s;o, Race out the fir&s;t Article of the Covenant.</P>
</SP>
<SP>
<SPEAKER>Reply.</SPEAKER>
<P>I had rather the <HI>whole</HI> Covenant were <HI>raced</HI> out, then the <HI>lea&s;t</HI>
truth contained in the <HI>word</HI> of God: Though I like the <HI>Covenant</HI>
well enough, according to the true <HI>intention</HI> of it.</P>
<P>Again, if the <HI>thing</HI> be <HI>truly</HI> con&s;idered, it will appear, that <HI>you</HI>
are more again&s;t the <HI>Covenant</HI> then I: for the <HI>Covenant</HI> engages
us to reform <HI>according to the word of God;</HI> but you (it &s;eems)
would reform <HI>without,</HI> yea <HI>again&s;t</HI> the Word, with <HI>outward</HI> and
<HI>&s;ecular</HI> power; which you will not <HI>&s;uffer</HI> in the <HI>Magi&s;trates</HI>
hands neither, but will <HI>needs</HI> have it in your <HI>own.</HI></P>
</SP>
<SP>
<SPEAKER><HI>Mr.</HI> LOVE.</SPEAKER>
<P>If this Doctrine be true, That Go&s;pel-Reformation be only &s;piri|tual,
then I wonder how <HI>Paul</HI> was &s;o out, who &s;aid, When I come I
will &s;et all things in Order? &s;urely, that was a Church-Order.</P>
</SP>
<SP>
<SPEAKER>Reply.</SPEAKER>
<P>But pray, What <HI>outward</HI> or <HI>&s;ecular</HI> power had <HI>Paul,</HI>
(who &s;uffered not onely much from the <HI>world,</HI> but mo&s;t
from the <HI>fal&s;e Apo&s;tles</HI>) to &s;et the Church in <HI>order?</HI> Did
<PB N="131" REF="76">
<HI>Paul</HI> (think you) u&s;e any <HI>worldly</HI> power to &s;et the Church
in <HI>order;</HI> or only the <HI>power</HI> of the <HI>word</HI> and <HI>&s;pirit?</HI> But the&s;e
men think, if the <HI>Church</HI> be to be &s;et in <HI>order</HI> by the <HI>word</HI> and
<HI>&s;pirit</HI> onely (which were &s;ufficient in <HI>Pauls</HI> time) it's like to be
<HI>out</HI> of <HI>order</HI> for them.</P>
</SP>
<SP>
<SPEAKER><HI>Mr.</HI> LOVE.</SPEAKER>
<P>To cry down all kinde of Government under heart-government;
and all Reformation as carnal, becau&s;e you have the Civil Magi|&s;trates
hand to it, is again&s;t that place of <HI>Paul, 1 Tim.</HI> 2. 2. Pray for
Kings, and all that are in Authority, that we may lead a quiet and a
peaceable life in all godline&s;s and hone&s;ty.</P>
</SP>
<SP>
<SPEAKER>Reply.</SPEAKER>
<P>Well argu'd now indeed. <HI>Babes</HI> and <HI>&s;ucklings,</HI> you &s;hall come
forth, and an&s;wer this <HI>Ma&s;ter in I&s;rael.</HI></P>
<P>The <HI>&s;en&s;e</HI> of this <HI>place</HI> is evidently <HI>this:</HI> That <HI>Chri&s;tians</HI> &s;hould
pray for <HI>Kings</HI> and <HI>Governors,</HI> that <HI>God</HI> would &s;o incline their
<HI>hearts,</HI> that whil&s;t we live in <HI>godline&s;s</HI> under them, they would
&s;uffer us to live in <HI>peace;</HI> and not make us fare the <HI>wor&s;e</HI> in the
<HI>world,</HI> for our <HI>intere&s;t</HI> in the Kingdom of <HI>God.</HI> And what one
<HI>drop,</HI> can Mr. <HI>Love &s;queeze</HI> out of this <HI>Scripture,</HI> to <HI>cool</HI> the <HI>tip</HI> of
his tongue? For the meaning is not, That the <HI>Magi&s;trate</HI>
&s;hould <HI>enforce</HI> godline&s;s; but <HI>portect</HI> us in godline&s;s.</P>
</SP>
<SP>
<SPEAKER><HI>Mr.</HI> LOVE.</SPEAKER>
<P>To ju&s;tle out the Magi&s;trates power, is to ju&s;tle out the fir&s;t Ar|ticle
of the Covenant; (<HI>What again?</HI>) and they that ju&s;tle out
that; will ju&s;tle out you &s;hortly.</P>
</SP>
<SP>
<SPEAKER>Reply.</SPEAKER>
<P>Good Sir, <HI>A&s;cribe</HI> not your <HI>own</HI> work to <HI>our</HI> hands. The
<HI>ju&s;tling out the Magi&s;trate,</HI> have you not made it the <HI>chief</HI> part of
your bu&s;ine&s;s now for a <HI>long</HI> while together? and are you not
<HI>&s;till</HI> &s;o diligently <HI>acting</HI> it every day, that now you think your
<HI>work</HI> is in &s;ome <HI>forwardne&s;s,</HI> and you are <HI>pretty</HI> well able to <HI>deal</HI>
with him? And now becau&s;e you would not be mi&s;tru&s;ted <HI>your
&s;elves,</HI> you <HI>publickly</HI> &s;lander <HI>us</HI> with it. We &s;ee <HI>clearly,</HI> thorow all
your <HI>&s;lender</HI> di&s;gui&s;es.</P>
</SP>
<SP>
<PB N="132" REF="77">
<SPEAKER><HI>Mr.</HI> LOVE.</SPEAKER>
<P><HI>Ezra</HI> was of another mind, <HI>Ezra</HI> 7. 26. Who&s;oever will not do the
Law of thy God, and the Law of thy King, let Judgement be exe|cuted
&s;peedily upon him, whether it be unto death, or unto bani&s;hment,
or to confi&s;cation of goods, or to impri&s;onment.</P>
</SP>
<SP>
<SPEAKER>Reply.</SPEAKER>
<P><HI>Well, Sir, will you</HI> &s;tand <HI>to this place, and &s;hall this</HI> end <HI>the
Controver&s;ie? Pray mark then; This was part of the Decree of</HI>
Artaxerxes, <HI>a King of the</HI> Nations, <HI>touching the</HI> Jews, <HI>for
the rebuilding of the</HI> material <HI>Temple; That they &s;hould have</HI>
liberty <HI>to do it, and not be</HI> mole&s;ted <HI>in the doing of it, but &s;hould
have what</HI> a&s;si&s;tance <HI>the</HI> State <HI>could afford. The Decree was this:</HI>
Ezra 7. 13. I make a Decree, That all they of the people of I&s;rael,
and of the Prie&s;ts and Levites in any Realm, which are minded of
their own free will, to go up to Jeru&s;alem, go with thee; Fora&s;much
as thou art &s;ent of the King and his &s;even Councellors, to enquire
concerning Judah and Jeru&s;alem, according to the Law of thy God
that is in thy hand, &amp;c. <HI>And</HI> ver&s;. 21. I <HI>Artaxerxes</HI> the King do
make a Decree to all the Trea&s;urers beyond the River, That what|&s;oever
<HI>Ezra</HI> the Prie&s;t &s;hall require of you, it be done &s;peedily unto
two hundred Talents of &s;ilver. <HI>And then,</HI> ver&s;. 26 <HI>follows;</HI>
Whoever will not do the law of thy God, and the law of thy King,
<HI>Let him be &s;o and &s;o puni&s;hed, as you have heard.</HI></P>
<P>1. Here then you &s;ee, That <HI>Artaxerxes</HI> made no <HI>Decree</HI> to <HI>en|force</HI>
all the Jews to go <HI>build;</HI> but as the Text &s;aith, <HI>Tho&s;e that
were minded of their own free will.</HI> See you not here, that even a
King of the <HI>Nations</HI> thought it <HI>unrea&s;onable</HI> to <HI>force</HI> any man to
go to build Gods <HI>material</HI> hou&s;e, <HI>again&s;t his will?</HI></P>
<P>2. And &s;econdly, you &s;ee, How he <HI>gave</HI> them no <HI>laws</HI> how to
build, but <HI>permitted</HI> them to do it, <HI>according to the law of their
God that was in their hands.</HI></P>
<P>3. And thirdly, you &s;ee, How he <HI>deterred</HI> any from <HI>hindering</HI>
them from this work, upon pain of <HI>death, bani&s;hment, &amp;c.</HI></P>
<P>Do you not <HI>perceive</HI> now by this time, how you then <HI>deceived</HI>
the people, by giving them the <HI>letter</HI> of the <HI>Word,</HI> without the
<GAP DESC="illegible" RESP="tech" EXTENT="1 word"> <HI>&s;en&s;e</HI> of it, as <HI>Satan</HI> dealt with <HI>Chri&s;t</HI> in his <HI>temp|tations?</HI>
<PB N="133" REF="77">
Such <HI>Sermons</HI> bring an <HI>Hour of Temptation</HI> upon the
people.</P>
<P>This then is the <HI>force</HI> of the place:</P>
<P>1. Fir&s;t, That the <HI>Magi&s;trate</HI> may make a <HI>Decree,</HI> for all that
are <HI>minded of their own free will,</HI> to build the <HI>Spiritual</HI> Temple of
Je&s;us Chri&s;t, and to <HI>gather</HI> up into a <HI>Communion of Saints.</HI></P>
<P>2. Secondly, That he ought to <HI>permit</HI> this to be done, <HI>according
to the law of our God that is in our hands,</HI> or rather according to
the <HI>law of the Spirit of life</HI> that is in our <HI>Hearts;</HI> and not to
<HI>enforce</HI> upon us any <HI>Clergy con&s;titutions.</HI></P>
<P>3. And thirdly, That he may <HI>deter</HI> you, and the <HI>re&s;t</HI> of the
Kingdom that are of the <HI>like minde</HI> with you, from <HI>re&s;i&s;ting</HI> and
<HI>hindering</HI> this work, which hath its <HI>Authority</HI> from <HI>Heaven.</HI>
That &s;o the <HI>Saints</HI> (the <HI>Kingdom</HI> of Chri&s;t) may <HI>pray</HI> for the
<HI>Magi&s;trate;</HI> and <HI>Chri&s;t</HI> (the <HI>King</HI> of Saints) may <HI>ble&s;s</HI> the
<HI>Magi&s;trate,</HI> and make him <HI>pro&s;perous.</HI> And pray now what is all
this to your purpo&s;e?</P>
</SP>
<SP>
<SPEAKER><HI>Mr.</HI> LOVE.</SPEAKER>
<P>If it was good in your Hearts to think to Reform; its much bet|ter
to do it.</P>
</SP>
<SP>
<SPEAKER>Reply.</SPEAKER>
<P>Does not <HI>GOD</HI> &s;ay, It was <HI>well,</HI> that <HI>David thought</HI> to build a
Temple; and yet for all that, he <HI>&s;hould</HI> not <HI>build</HI> it? And do you
now dare to <HI>blame</HI> this very thing? Cannot the <HI>Scripture</HI> it &s;elf
be <HI>quiet</HI> for you?</P>
</SP>
<SP>
<SPEAKER><HI>Mr.</HI> LOVE.</SPEAKER>
<P>You need not fear lo&s;ing a Party.</P>
</SP>
<SP>
<SPEAKER>Reply.</SPEAKER>
<P>Yea, but how if <HI>God</HI> be in that <HI>Party?</HI> What then, Sir? Is it not
<HI>better</HI> keeping a <HI>little, poor, de&s;pi&s;ed</HI> Party, that hath <HI>GOD</HI> in it;
then a <HI>great</HI> and <HI>numerous</HI> Party, <HI>without</HI> God?</P>
<P>Again, Did you preach before the Parliament, to <HI>make</HI> or <HI>ca&s;t</HI>
off parties? Doth this appertain to the <HI>my&s;tery</HI> of <HI>Chri&s;t</HI> and the
<HI>Father?</HI> Reader, The&s;e men are &s;o <HI>over bu&s;ie</HI> in <HI>making,</HI> and
<HI>marring</HI> Parties, that I much fear they will, in the <HI>end,</HI> throw the
Kingdom into more <HI>mi&s;ery</HI> and <HI>blood</HI> then their <HI>Predece&s;&s;ors</HI> have
done.</P>
</SP>
<SP>
<PB N="134" REF="78">
<SPEAKER><HI>Mr.</HI> LOVE.</SPEAKER>
<P>Reformation is no forcing Con&s;cience, it meddles not with Con|&s;cience,
it re&s;trains Practice: If a Je&s;uite come from <HI>Rome</HI> to kill
a great Per&s;on, he does it in Con&s;cience, but I meddle not with his
con&s;cience, I re&s;train his Practice.</P>
</SP>
<SP>
<SPEAKER>Reply.</SPEAKER>
<P>Does not <HI>your</HI> Reformation meddle with <HI>Con&s;cience;</HI>
Mr. <HI>LOVE?</HI> Did you &s;peak this of <HI>your &s;elf,</HI> at <HI>random,</HI> as the
re&s;t, or is this the <HI>&s;en&s;e</HI> of your <HI>Brethren?</HI> And doth <HI>your</HI> Re|formation
only re&s;train <HI>outward Practice?</HI> Then to <HI>tie up</HI> mad
Dogs, and Beares, and Tygers, is your <HI>mo&s;t excellent</HI> Reformati|on.
You that will not <HI>meddle</HI> with the <HI>Con&s;ciences</HI> of men, it is
no <HI>wonder</HI> you are making &s;o many <HI>Iron yoaks</HI> for their <HI>necks,</HI> and
&s;o many <HI>&s;nares</HI> and <HI>fetters</HI> to hamper the <HI>outward man,</HI> the proper
<HI>&s;ubject</HI> (it &s;eems) of <HI>your</HI> Reformation. And thus taking upon
<HI>your &s;elves</HI> the Reformation of the <HI>outward man,</HI> you do <HI>indeed</HI>
put the <HI>Magi&s;trates</HI> work to an <HI>end;</HI> And then the <HI>A&s;&s;em|bly</HI>
may &s;erve, in the <HI>place</HI> of the <HI>Hou&s;e of Commons;</HI> and
<HI>Sion-Colledge</HI> in the <HI>place</HI> of the <HI>Lord Mayor, Aldermen,</HI> and
<HI>Common-Councel.</HI> See you not yet, O ye <HI>Powers</HI> of the <HI>World,</HI>
how the <HI>Eccle&s;ia&s;tical</HI> Powers would eat you out?</P>
<P>And for your <HI>Je&s;uite,</HI> Did you ever hear me &s;ay or hint, That
the <HI>Magi&s;trate</HI> &s;hould not <HI>re&s;train</HI> and <HI>puni&s;h</HI> outward wicked|ne&s;s?
I wi&s;h therefore you would <HI>unriddle</HI> your &s;elves, and tell
<HI>truly,</HI> if you dare, how far you would <HI>limit</HI> the Magi&s;trate, and
<HI>enlarge</HI> your &s;elves upon the <HI>outward man.</HI></P>
<P>But certainly, if the <HI>Magi&s;trates</HI> power hath under it the
<HI>whole outward man,</HI> as indeed it hath: And if <HI>Chri&s;ts</HI> power
have under it, the <HI>whole inward man,</HI> as indeed it hath; what <HI>place</HI>
then (I pray) is there left for your <HI>Eccle&s;ia&s;tical</HI> power, when the
<HI>outward</HI> and the <HI>inward</HI> man are <HI>di&s;po&s;ed</HI> of before? Sure, when
the <HI>Magi&s;trate</HI> takes his own <HI>proper power</HI> to <HI>him&s;elf,</HI> and <HI>Chri&s;t</HI>
his own <HI>proper</HI> power to <HI>him&s;elf,</HI> your <HI>power</HI> will be found to
have <HI>no</HI> place, either in the <HI>Worlds</HI> Kingdom, or <HI>GODS;</HI> but you
mu&s;t find out &s;ome <HI>third</HI> place for it; for I will <HI>a&s;sign</HI> you none,
le&s;t you prove <HI>too</HI> angry.</P>
</SP>
<SP>
<PB N="135" REF="78">
<SPEAKER><HI>Mr.</HI> LOVE.</SPEAKER>
<P>The Church of <HI>Thyatira</HI> might think &s;he had New light, and yet
God &s;aith, I have a few things again&s;t thee, becau&s;e thou &s;uffere&s;t
the woman <HI>Jezabel, &amp;c.</HI></P>
</SP>
<SP>
<SPEAKER>Reply.</SPEAKER>
<P>Truly Sir, when <HI>God</HI> &s;hall make you a <HI>new Creature,</HI> you
will be glad of <HI>New Light;</HI> for <HI>behold</HI> (&s;aith God) <HI>I make all
things New,</HI> even the <HI>light</HI> as well as the <HI>creature:</HI> the <HI>Old
Light</HI> will &s;erve the <HI>Old man</HI> well enough.</P>
<P>And for the <HI>Spirit</HI> reproving the <HI>Angel</HI> of the <HI>Church,</HI> for
<HI>&s;uffering</HI> fal&s;e and erroneous Teachers; doth this prove <HI>as you
undertake,</HI> that the <HI>Angel</HI> of the Church <HI>had</HI> or <HI>exerci&s;ed, Civil</HI>
and <HI>Secular</HI> power in the <HI>Church</HI> of Chri&s;t? You err, not <HI>under|&s;tanding</HI>
the Scripture; for then any thing is <HI>&s;uffered</HI> in the
Church, when it is not <HI>reproved</HI> and <HI>condemned</HI> by the <HI>Word;</HI>
the Word of <HI>truth,</HI> taught and publi&s;hed in the <HI>Church,</HI> will
<HI>&s;uffer</HI> no error there: but you under&s;tand this <HI>&s;uffering,</HI> of <HI>out|ward</HI>
and <HI>violent</HI> power. Do you not <HI>remember,</HI> that I &s;aid at
the beginning, that the <HI>carnal</HI> Church <HI>under&s;tands</HI> the whole
Scriptures <HI>carnally?</HI></P>
</SP>
<SP>
<SPEAKER><HI>Mr.</HI> LOVE.</SPEAKER>
<P>And now to hear &s;uch Sermons preached, and Books printed; if
it had been at <HI>Am&s;terdam,</HI> it had been no marvel: But at
<HI>London,</HI> and at <HI>We&s;tmin&s;ter, &amp;c.</HI></P>
</SP>
<SP>
<SPEAKER>Reply.</SPEAKER>
<P>Truly, &s;uch a Sermon as <HI>mine,</HI> might have been preached at
<HI>Am&s;terdam,</HI> or any where el&s;e where the <HI>Go&s;pel</HI> hath <HI>free pa&s;&s;age:</HI>
and &s;uch a Sermon as <HI>yours,</HI> might have been preached at <HI>Rome,</HI> or
any where el&s;e, where the <HI>precious Word</HI> of <HI>GOD</HI> is under <HI>re|&s;traint,</HI>
and <HI>Eccle&s;ia&s;tical</HI> power exalts it &s;elf, both above the
<HI>power</HI> of the <HI>Word,</HI> and the power of the <HI>Nation. Your</HI> Sermon
&s;avours as ill to the <HI>Faithful,</HI> as <HI>mine</HI> to the <HI>World.</HI></P>
<P>Many other <HI>weak, pa&s;sionate, incon&s;iderate, erroneus</HI> things, fell
from Mr. <HI>LOVE,</HI> neither worth the troubling the <HI>Reader</HI> with,
nor <HI>my &s;elf;</HI> and &s;o they may <HI>peri&s;h</HI> and <HI>rot</HI> in their ow<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">
<PB N="136" REF="79">
<HI>grave</HI> (if they will) for they &s;hall never receive a <HI>Re&s;urrection</HI>
from me.</P>
<P>And now at the <HI>clo&s;e</HI> of all, I de&s;ire the Reader to ob&s;erve the
<HI>difference</HI> between our <HI>Enemies</HI> and <HI>our &s;elves,</HI> in this great point
of <HI>Authority</HI> and <HI>Juri&s;diction,</HI> which is this: That <HI>We</HI> exalt
<HI>Je&s;us Chri&s;t alone</HI> in the <HI>&s;piritual</HI> Church; and <HI>attribute</HI> to the
<HI>Magi&s;trate,</HI> his <HI>full</HI> power in the <HI>world:</HI> But <HI>they</HI> exalt <HI>them|&s;elves</HI>
in Chri&s;ts &s;tead, in the <HI>Church;</HI> and &s;et under <HI>their</HI> feet, the
<HI>Magi&s;trates</HI> power in the <HI>world.</HI> And this is &s;o <HI>evident,</HI> that
there is &s;ome <HI>operation</HI> of <HI>Satan,</HI> more or le&s;s, upon him that
<HI>&s;ees</HI> it not.</P>
</SP>
<TRAILER>FINIS.</TRAILER>
<EPIGRAPH>
<Q><L>&mdash;Prae&s;ens male judicat aetas,</L>
<L>Judicium melius Po&s;teritatis erit.</L></Q>
</EPIGRAPH>
</DIV1>
</BODY>
</TEXT>
<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="79">
<P>THE
WAY
OF TRUE
PEACE and VNITY
In the true CHURCH
OF
CHRIST,
In all humility and bowels of
love pre&s;ented to them.</P>
<P>By WILLIAM DELL,
One of the lea&s;t and unworthie&s;t of the Servants of God, in the
Go&s;pel of his dear Son.</P>
<Q><BIBL>P&s;al. 120. 7.</BIBL>
<P>I am for peace; but when I &s;peak, they are for war.</P></Q>
<Q><P>Utrum nos &s;chi&s;matici &s;umus an vos, nec ego nec tu, &s;ed Chri&s;tus in|terrogetur
ut indicet Eccle&s;iam &s;uam,</P> <BIBL><HI>Augu&s;t. contr. liter. Petil.
l. 2. c.</HI> 85.</BIBL></Q>
<P><HI>London,</HI> Printed for <HI>Giles Calvert,</HI> at the <HI>Black-Spread-Eagle,</HI>
at the We&s;t-end of <HI>Pauls</HI> near <HI>Ludgate.</HI> 1651.</P>
</DIV1>
<DIV1 TYPE="dedication">
<PB REF="80">
<PB N="139" REF="80">
<HEAD>To the Honourable the
Commons of England
A&s;&s;embled in
PARLIAMENT.</HEAD>
<P>_IT is <HI>written,</HI> that the <HI>Kingdoms of
the World &s;hall become the King|doms
of the Lord, and of his
Chri&s;t:</HI> and now when <HI>all</HI> almo&s;t,
that is <HI>great</HI> and <HI>honourable,</HI> and
<HI>noble</HI> and <HI>Royal,</HI> and <HI>wi&s;e</HI> and
<HI>learned,</HI> is found <HI>again&s;t</HI> this <HI>Coun|&s;ell</HI>
and <HI>de&s;ign</HI> of God; how <HI>highly</HI> are you <HI>honoured</HI>
of him, and how <HI>happy</HI> are you, that <HI>You</HI> yet are found
<HI>for</HI> it? <HI>You</HI> after a manifold <HI>Apo&s;tacy</HI> and <HI>def<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">ction</HI>
of many of your <HI>Members,</HI> &s;eem <HI>yet</HI> to remain as <HI>pil|lars</HI>
in the <HI>Hou&s;e</HI> of our <HI>God;</HI> yet you &s;eem to be, among
tho&s;e <HI>called</HI> and <HI>cho&s;en,</HI> and <HI>faithful</HI> ones, that now con|tinue
with the <HI>Lamb,</HI> who is <HI>King</HI> of <HI>Kings,</HI> and
<PB N="140" REF="81">
<HI>Lord</HI> of <HI>Lords,</HI> in his <HI>engagement</HI> again&s;t, and
<HI>conque&s;t</HI> over the <HI>TEN-HORN'D BEAST:</HI>
And to <HI>turn</HI> a&s;ide, from <HI>this</HI> work, would be, to <HI>give
up</HI> your &s;elves to <HI>double</HI> ruine, to wit, both from <HI>hea|ven</HI>
and <HI>earth.</HI> And therefore the <HI>Lord</HI> make you <HI>faith|ful,</HI>
that you may <HI>do</HI> this work for <HI>God,</HI> and to <HI>fulfill</HI>
his <HI>Word;</HI> and not for <HI>your &s;elves,</HI> and to <HI>fulfill</HI> your own
<HI>Ends.</HI></P>
<P>And now as you are <HI>bu&s;ie</HI> about the <HI>Peace</HI> of the <HI>King|dom,</HI>
to &s;ettle and e&s;tabli&s;h <HI>that</HI> upon a <HI>right</HI> and <HI>&s;ure</HI> foun|dation;
&s;o <HI>God</HI> hath engaged <HI>my</HI> heart, to <HI>meditate</HI> the
<HI>peace</HI> of the <HI>Church.</HI> And though I have <HI>excluded</HI> your
<HI>power</HI> from having a <HI>hand</HI> in this <HI>Work,</HI> yet I have not,
in any mea&s;ure, <HI>wronged</HI> you, as you &s;hall <HI>perceive,</HI> but
rather endevoured to pre&s;erve you, from <HI>da&s;hing</HI> your
&s;elves, again&s;t <HI>that</HI> Rock, again&s;t <HI>which,</HI> all the <HI>ignorant</HI>
and <HI>unwi&s;e Rulers</HI> and <HI>Kingdoms</HI> of the <HI>world,</HI> both
<HI>have</HI> and yet <HI>&s;hall,</HI> da&s;h them&s;elves in <HI>peeces.</HI> It &s;hall be
your <HI>wi&s;dom</HI> to be <HI>built</HI> up, together with the <HI>Church,</HI>
on <HI>Chri&s;t;</HI> but it would be your <HI>confu&s;ion,</HI> to go about to
<HI>build</HI> the <HI>Church</HI> on <HI>your &s;elves</HI> and your <HI>power;</HI> &s;eeing
<HI>this</HI> building is too <HI>weighty</HI> for any <HI>foundation;</HI> but <HI>Chri&s;t</HI>
him&s;elf. Your <HI>power</HI> will do <HI>well</HI> in the Kingdoms of the
<HI>world,</HI> but not in <HI>Gods</HI> Kingdom, which is <HI>Chri&s;ts inhe|ritance,</HI>
from the <HI>beginning</HI> to the <HI>end.</HI> You &s;hall be <HI>hap|py,</HI>
to be <HI>&s;ubject</HI> in it, but none mu&s;t be <HI>Lord</HI> or <HI>Law-giver</HI>
here, but <HI>Chri&s;t</HI> him&s;elf. Let not the <HI>Devil</HI> who in the&s;e
<HI>la&s;t</HI> times, hath in <HI>many</HI> places tran&s;lated the <HI>my&s;tery</HI> of
<HI>iniquity,</HI> from the <HI>Eccle&s;ia&s;tical</HI> Kingdom of the <HI>Clergy,</HI>
into the <HI>temporal</HI> Kingdom of the <HI>Magi&s;trate,</HI> any <HI>longer</HI>
keep it there; &s;eeing, it will be as <HI>pernicious</HI> in <HI>this,</HI> as in
<HI>that:</HI> for it will be, no le&s;s <HI>dangerous</HI> an evil, for the
<HI>Magi&s;trate</HI> to make him&s;elf <HI>Lord</HI> and <HI>Law-giver</HI> in the
<HI>Church,</HI> then for the <HI>Pope,</HI> or <HI>General Councel,</HI> in <HI>all</HI>
<PB N="141" REF="81">
the Kingdoms called <HI>Chri&s;tian;</HI> or for the <HI>Archbi&s;hop,</HI>
or <HI>National A&s;&s;embly</HI> in <HI>particular</HI> Kingdoms. Men
have commonly <HI>thought,</HI> that to pre&s;erve the <HI>godly</HI> in
worldly <HI>peace</HI> and <HI>pro&s;perity,</HI> is to pre&s;erve the <HI>Church;</HI>
whereas, to pre&s;erve them in <HI>faith, hope, love,</HI> in <HI>union</HI>
and <HI>communion</HI> with <HI>Chri&s;t</HI> and the <HI>Father,</HI> in and
through the <HI>Spirit,</HI> this <HI>only</HI> is to <HI>pre&s;erve</HI> the <HI>Church;</HI>
and this <HI>oft-times,</HI> is <HI>better</HI> done by <HI>Chri&s;t,</HI> who&s;e work
<HI>only</HI> it is, in <HI>affliction,</HI> then in <HI>pro&s;perity.</HI> Wherefore
do <HI>You</HI> look to the <HI>care</HI> of the <HI>State,</HI> and tru&s;t <HI>Chri&s;t</HI> with
the care of his <HI>Church,</HI> &s;eeing he is both <HI>faithful</HI> and <HI>able</HI>
to &s;ave it <HI>perfectly.</HI> The <HI>peace</HI> of the <HI>Church</HI> lies in
<HI>Chri&s;t</HI> only, and <HI>no</HI> part of it <HI>out</HI> of him, no not for a
<HI>moment;</HI> and this <HI>their</HI> peace, <HI>Chri&s;t</HI> is able to pre&s;erve
in <HI>Him&s;elf,</HI> in the <HI>mid&s;t</HI> of the mo&s;t <HI>cruel</HI> and <HI>de&s;perate</HI>
evils of the <HI>world.</HI> Now what the <HI>true</HI> Church of <HI>Chri&s;t</HI>
is, and <HI>wherein</HI> its <HI>Peace</HI> and <HI>Unity</HI> lies, is here in <HI>&s;ome
mea&s;ure</HI> declared, for the <HI>good</HI> of the <HI>faithful</HI> every|where,
and <HI>particularly</HI> for <HI>Your</HI> good; le&s;t you being
<HI>glorious in&s;truments</HI> in the hand of <HI>God,</HI> for <HI>one</HI> work,
&s;hould <HI>mi&s;carry</HI> in <HI>another.</HI> And this I have done, through
<HI>God,</HI> not becau&s;e <HI>I</HI> was <HI>worthy</HI> to do it, but becau&s;e, <HI>it</HI>
was worthy to be <HI>done.</HI> For why &s;hould the <HI>Church, any
longer</HI> be <HI>ignorant</HI> of the things that belong unto its <HI>peace?</HI>
and why &s;hould the <HI>Members</HI> of it, <HI>any longer</HI> lie as <HI>&s;cat|tered
bones,</HI> dry and dead, and not <HI>gathered</HI> up into the
<HI>unity</HI> of a <HI>living</HI> body? and <HI>who</HI> could <HI>longer</HI> indure,
to &s;ee <HI>unskilfull Phy&s;itians,</HI> under pretence of <HI>healing</HI>
the Church, <HI>wound</HI> it &s;till <HI>deeper;</HI> and under <HI>pretence</HI>
of <HI>procuring</HI> its <HI>peace,</HI> hurry it into endle&s;s <HI>di&s;&s;entions</HI>
and <HI>divi&s;ions?</HI> In this ca&s;e of <HI>nece&s;&s;ity,</HI> I could not but
&s;peak, both out of <HI>duty</HI> and <HI>love,</HI> and I hope none of <HI>You</HI>
will <HI>de&s;pi&s;e</HI> to hear, who con&s;ider, that <HI>God,</HI> when he
layes a&s;ide the <HI>wi&s;e</HI> and <HI>prudent,</HI> choo&s;es <HI>Babes</HI> and <HI>Suck|lings,</HI>
<PB N="142" REF="82">
to perfect his prai&s;e, out of <HI>their</HI> mouths; that &s;o he
<HI>him&s;elf,</HI> may be the more <HI>glorified</HI> and <HI>admired,</HI> in his
<HI>weak</HI> and <HI>mean</HI> in&s;truments. Now let his <HI>prai&s;e</HI> be <HI>above</HI>
the <HI>earth</HI> and the <HI>heavens;</HI> and let <HI>him</HI> give you the <HI>ho|nor
that all his Saints have:</HI> and this is his <HI>hearty</HI> de&s;ire,
who <HI>humbly</HI> writes him&s;elf</P>
<CLOSER><SIGNED>Your &s;ervant in the Go&s;pel,
William Dell.</SIGNED></CLOSER>
</DIV1>
<DIV1 TYPE="dedication">
<PB N="143" REF="82">
<HEAD>To his Excellency the Lord General
FAIRFAX,
And the Honorable
Lieutenant-General CROMWEL,
Together with the
Councel of VVar.</HEAD>
<P>_THE <HI>pre&s;ence</HI> of the <HI>Lord</HI> having <HI>turned</HI> your
cour&s;e <HI>backward</HI> like <HI>Jordan,</HI> from what it was a
<HI>year</HI> ago; and all former <HI>inchantments</HI> and <HI>di|vinations</HI>
u&s;ed again&s;t you, being <HI>di&s;&s;olved,</HI>
through the <HI>renewing</HI> of the <HI>&s;ame</HI> pre&s;ence of
<HI>God</HI> with you, after a manife&s;t <HI>with-drawing</HI> of
it; and You through a <HI>ble&s;&s;ed nece&s;&s;ity,</HI> being <HI>now</HI> doing <HI>that</HI> work
of <HI>God,</HI> which <HI>once</HI> you had <HI>little</HI> minde to, <HI>viz.</HI> The <HI>procuring</HI> the
<HI>Peace</HI> of the Kingdom, by &s;ubduing the <HI>great</HI> enemies of Peace,
and <HI>removing</HI> all the <HI>enmity</HI> again&s;t <HI>peace,</HI> that was <HI>inwrapped</HI> in
our very <HI>Laws,</HI> and degenerated <HI>Con&s;titution</HI> of the <HI>Kingdom:</HI>
I thought good, whiles <HI>You</HI> are thus bu&s;ie about the <HI>peace</HI> of the
<HI>Kingdom,</HI> which is a peace <HI>without</HI> you, to put you in minde of the
<HI>true</HI> peace of the <HI>true</HI> Church, which is a peace <HI>within</HI> you, and an
<HI>eternal</HI> peace, as the <HI>former</HI> is but a <HI>temporal;</HI> for what <HI>advantage</HI>
will it be for <HI>you,</HI> to have peace among <HI>men,</HI> &amp; to want peace with
<HI>God?</HI> to do the <HI>work</HI> of God in the <HI>world,</HI> and to be <HI>de&s;titute</HI> of the
work of <HI>God</HI> in your own <HI>hearts?</HI> to <HI>de&s;troy</HI> the enemies to <HI>worldly</HI>
peace, and yet to <HI>maintain</HI> in your own <HI>hearts</HI> the <HI>corruptions</HI> of
unrenewed <HI>nature,</HI> which are the enemies of <HI>heavenly</HI> peace? Take
heed therefore, that your pre&s;ent <HI>employments,</HI> do not &s;o <HI>over-in|gage</HI>
you in <HI>this</HI> world, that you <HI>neglect</HI> the world <HI>to come:</HI> take
heed, le&s;t by <HI>&s;eeking</HI> your &s;elves, you have your reward <HI>here:</HI> but
do the work of God, <HI>for</HI> God; and whil&s;t you <HI>act</HI> for God, <HI>live</HI> in
him, and let <HI>him</HI> be your reward, and not the <HI>creature.</HI></P>
<P>And now here in this <HI>Dicour&s;e,</HI> &s;hall you &s;ee a better <HI>Peace</HI> and
<HI>Agreement,</HI> then you are <HI>&s;triving</HI> for, (though your <HI>work</HI> al&s;o be
<PB N="144" REF="83">
<HI>excellent</HI> and <HI>glorious</HI>) even &s;uch a <HI>Peace</HI> and <HI>Agreement,</HI> of which
Chri&s;t <HI>him&s;elf,</HI> is the <HI>immediate</HI> Author and Prince, and which he
<HI>communicates,</HI> not to the <HI>world,</HI> but to them he choo&s;es <HI>out</HI> of the
world, even the <HI>Peace</HI> of <HI>God</HI> in <HI>Je&s;us Chri&s;t,</HI> by the <HI>Spirit,</HI> which
hath its <HI>foundation</HI> in <HI>Chri&s;t;</HI> and its <HI>influence</HI> into each <HI>Communion</HI>
of Saints, all the world over: And <HI>this</HI> Peace can no more be
<HI>brought</HI> about by your <HI>Sword,</HI> then by the Magi&s;trates <HI>Scepter;</HI> and
therefore <HI>take heed,</HI> le&s;t you now, having <HI>power</HI> in your hands, to
<HI>another</HI> purpo&s;e, &s;hould &s;o far <HI>forget</HI> your &s;elves, as to <HI>do</HI> that <HI>your
&s;elves,</HI> which you have <HI>condemned</HI> in others. Therefore &s;uffer the
<HI>Word</HI> only, to be both <HI>Scepter</HI> and <HI>Sword</HI> in the <HI>Kingdom</HI> of <HI>God,</HI>
and let the true <HI>Church</HI> remain <HI>free,</HI> in the <HI>Freedom</HI> which <HI>Chri&s;t</HI>
hath conferr'd upon it; or el&s;e, the <HI>Lord,</HI> who&s;e <HI>own</HI> the Church is,
will as <HI>certainly,</HI> in his <HI>due</HI> time, take the <HI>&s;word</HI> out of <HI>your</HI> hands,
as he hath done the <HI>Scepter</HI> out of the <HI>Magi&s;trate</HI>'s, and throw <HI>you,</HI>
into <HI>one</HI> de&s;truction with him. But I am per&s;waded <HI>better</HI> things of
you, though I thus &s;peak, and even <HI>&s;uch</HI> things, as are &s;uitable to the
<HI>light</HI> of the <HI>Go&s;pel,</HI> and to the <HI>vertues</HI> and <HI>graces</HI> of <HI>Chri&s;t</HI> and his
<HI>Spirit,</HI> which have been hitherto (and I <HI>hope,</HI> will yet <HI>&s;till</HI> be) very
<HI>manife&s;t,</HI> not only in <HI>You Honorable Ones,</HI> who have the chief <HI>Con|duct,</HI>
but al&s;o in very <HI>many</HI> of the <HI>Councel</HI> and <HI>Army</HI> be&s;ides. And
upon &s;uch a <HI>gathering together</HI> of <HI>Gods</HI> people, and <HI>Saints,</HI> (let the
<HI>world</HI> (if it plea&s;e) &s;till <HI>laugh</HI> at that word) who can but <HI>think,</HI> he
hath &s;ome <HI>choice</HI> and <HI>&s;ingular</HI> work in hand for his own <HI>glory?</HI> The
<HI>Lord God Almighty</HI> hath <HI>already</HI> done <HI>great</HI> and <HI>wonderful</HI> works
by <HI>you,</HI> and is yet doing <HI>greater,</HI> if you will continue to <HI>beleeve</HI>
and <HI>obey;</HI> and in <HI>all</HI> the&s;e things he only is to be <HI>exalted,</HI> and not
<HI>You.</HI> For hath not that <HI>Day</HI> of the <HI>Lord</HI> of Ho&s;ts <HI>dawned? yea the
morning of it is already gone forth, Which is upon every one that is
proud and lofty, and upon every one that is lifted up, and he is to be
brought low, and the Lord alone is and mu&s;t be exalted, in this day.</HI></P>
<P>Now the <HI>Lord</HI> cau&s;e you to <HI>dwell</HI> and <HI>continue</HI> in <HI>that</HI> Church,
which is the <HI>body</HI> of <HI>Chri&s;t,</HI> and <HI>habitation</HI> of <HI>God,</HI> and give you
<HI>peace</HI> with tho&s;e that are <HI>reconciled</HI> to <HI>God</HI> by <HI>Chri&s;t,</HI> and to <HI>one a|nother</HI>
in <HI>Chri&s;t,</HI> by the <HI>Spirit;</HI> in which <HI>union</HI> and <HI>communion,</HI> I
remain.</P>
<CLOSER><SIGNED>Your a&s;&s;ured Servant,
W. D.</SIGNED></CLOSER>
</DIV1>
<DIV1 TYPE="to the reader">
<PB N="145" REF="83">
<HEAD>TO THE
READER.</HEAD>
<P><HI>_SUCH</HI> are the noi&s;es of <HI>waters,</HI> and <HI>thundrings,</HI> and
<HI>earthquakes</HI> among us; and &s;o <HI>great</HI> and <HI>continued</HI>
are our <HI>&s;hakings</HI> and <HI>confu&s;ious,</HI> through <HI>hatred</HI> and
<HI>love, hopes</HI> and <HI>fears, joyes</HI> and <HI>&s;orrows, triumphs</HI>
and <HI>indignations,</HI> that there is no <HI>&s;ilence in heaven,</HI>
for &s;o much as <HI>half an hour.</HI> Wherefore, though I
<HI>di&s;cour&s;e</HI> here, touching &s;o <HI>&s;weet</HI> and <HI>glorious</HI> a thing, as <HI>PEACE,</HI>
and do declare from the very <HI>word</HI> (or el&s;e I had &s;aid nothing)
wherein the <HI>true peace</HI> of the <HI>true Church</HI> con&s;i&s;ts; and al&s;o, how
the <HI>faithful,</HI> and <HI>Churches,</HI> may <HI>pre&s;erve</HI> that peace, in their <HI>Com|munion</HI>
with one another, which they have, in the <HI>Son,</HI> and in the
<HI>Father:</HI> yet mens <HI>heads</HI> and <HI>hearts</HI> are now &s;o <HI>full,</HI> that it is to be
<HI>doubted,</HI> but <HI>few</HI> will <HI>regard</HI> it. <HI>Notwith&s;tanding,</HI> con&s;idering
that there is among us, an <HI>election of grace,</HI> and a <HI>flock</HI> of <HI>Chri&s;t,</HI>
who both <HI>know,</HI> and will <HI>hear</HI> his voyce at <HI>any</HI> time; I thought good
to <HI>&s;peak</HI> this in their behalf, for who&s;e <HI>profit</HI> all the <HI>creatures</HI> of
<HI>God</HI> were made in the <HI>world,</HI> and all the <HI>gifts</HI> of <HI>Chri&s;t</HI> are given in
the <HI>Church.</HI> And though I am very con&s;cious, of my <HI>rudene&s;s of
&s;peech,</HI><NOTE PLACE="marg">2 Cor. 11. 6.</NOTE> in this Di&s;cour&s;e, as al&s;o of my <HI>weakne&s;s</HI> and <HI>infirmity</HI> in ma|ny
things, having not yet attained to a <HI>perfect man,</HI> and to the <HI>mea|&s;ure
of the &s;tature of the fulne&s;s of Chri&s;t;</HI> and &s;o dare not &s;ay, that
every <HI>jot</HI> and <HI>tittle</HI> here, is of the <HI>pure river</HI> of <HI>water</HI> of <HI>life,</HI> without
any <HI>humane mixture;</HI> yet they that are <HI>&s;piritual,</HI> and <HI>able</HI> to <HI>judge,</HI>
will <HI>own</HI> all in it, that is of the <HI>word</HI> and <HI>&s;pirit</HI> of <HI>truth,</HI> and will
not reject <HI>&s;ilver</HI> tryed <HI>four</HI> or <HI>five</HI> times, becau&s;e it is not tryed <HI>&s;even</HI>
times. And what is <HI>weak</HI> and <HI>imperfect</HI> in it, the <HI>true Church</HI> of
Chri&s;t (for who&s;e dear <HI>&s;ake</HI> and <HI>love</HI> I have &s;poken all this) &s;eeing it
<PB N="146" REF="84">
is,<NOTE PLACE="marg">Eccle&s;ia Regi|na mi&s;ericor|diae, cujus vi|&s;cera &s;unt me|rae mi&s;eratio|nes &amp; remi&s;|&s;iones peccato|rum.</NOTE> as <HI>Luther</HI> &s;peaks, <HI>The Queen of Mercy, who&s;e very bowels, are
meer compa&s;&s;ions and forgivene&s;&s;es of &s;ins,</HI> will ea&s;ily <HI>pa&s;s</HI> it by,
and <HI>forgive it.</HI> And as for men, <HI>haughty</HI> and <HI>high</HI> in their <HI>own</HI>
&s;pirit, <HI>contemning</HI> and <HI>di&s;daining</HI> any thing that agrees not to their
<HI>palate;</HI> I do as ea&s;ily <HI>de&s;pi&s;e</HI> their <HI>cen&s;ure,</HI> as they lightly pa&s;s it.
It is <HI>enough,</HI> that I &s;eek the <HI>glory</HI> of <HI>Je&s;us Chri&s;t,</HI> the <HI>Son of the
living God,</HI> and the <HI>welfare</HI> of <HI>that</HI> Church, that is his <HI>bo|dy;</HI>
and for the <HI>re&s;t,</HI> let me become as <HI>vile</HI> as the <HI>Apo&s;tles</HI>
were made to the <HI>world,</HI> who were counted the <HI>filth</HI> and <HI>off|&s;ouring</HI>
of all things; or as Mr <HI>Baily, Rutherford, Ba&s;twick,
Pryn, Love,</HI> or any other of my old enemies in <HI>Parliament</HI> and <HI>City,</HI>
not worth the naming,<NOTE PLACE="marg">Cito vos om|nes, ut re&s;pon|deatis mihi co|ram Aiti&s;&s;imo &amp; ju&s;ti&s;&s;imo Judice, po&s;t paucos annos.</NOTE> have &s;ought to make me. <HI>All</HI> whom, unle&s;s
God give them <HI>repentance to life,</HI> I <HI>cite,</HI> as once <HI>Hierom</HI> of <HI>Prague</HI>
did his enemies, in the <HI>like</HI> cau&s;e, <HI>To appear within a few years, be|fore
the mo&s;t high and righteous Judge, Je&s;us Chri&s;t,</HI> to <HI>an&s;wer</HI>
all that they have done <HI>wickedly,</HI> if not <HI>maliciou&s;ly,</HI> again&s;t his
<HI>Name, Truth, Go&s;pel, Spirit, People;</HI> and that under the <HI>form</HI>
and <HI>pretence</HI> of <HI>godline&s;s.</HI> And now <HI>well</HI> knowing, that the <HI>more</HI>
any thing is of <HI>Chri&s;t,</HI> the more <HI>enmity</HI> and <HI>oppo&s;ition</HI> it will meet
with from the <HI>world,</HI> and from the <HI>worldly</HI> Church. I commit
<HI>Chri&s;ts</HI> own <HI>word</HI> and <HI>cau&s;e</HI> to his own <HI>care and protection,</HI> who
<HI>lives</HI> and <HI>reigns</HI> for <HI>this</HI> very purpo&s;e, to <HI>uphold</HI> his own <HI>de&s;pi&s;ed</HI>
truth, again&s;t the <HI>glorious,</HI> but <HI>deceitful</HI> doctrines of <HI>men;</HI> and <HI>to
make all his enemies his foot-&s;tool.</HI> And &s;o <HI>waiting</HI> in this
<HI>a&s;&s;ured</HI> hope, if thou love <HI>Chri&s;t,</HI> I remain,</P>
<CLOSER><SIGNED>Thine in him,
VVilliam Dell.</SIGNED></CLOSER>
</DIV1>
<DIV1 TYPE="table of contents">
<PB N="147" REF="84">
<HEAD>The Contents.</HEAD>
<LIST>
<ITEM><HI>THE Introduction.</HI> pag. 149</ITEM>
<ITEM>The Go&s;pel propounded, is neither,
<LIST>
<ITEM>1. Between the <HI>Church</HI> and the <HI>world,
p.</HI> 150</ITEM>
<ITEM>2. Nor between the <HI>Spiritual</HI> and <HI>Car|nal</HI>
children of the Church. <HI>ibid.</HI></ITEM>
<ITEM>3. But between the <HI>faithful,</HI> or true chil|dren
of the true Church. <HI>p.</HI> 151</ITEM>
</LIST></ITEM>
<ITEM>The true Church de&s;cribed. <HI>p.</HI> 152</ITEM>
<ITEM>The true <HI>Church</HI> of <HI>God,</HI> differs from the
<HI>Churches</HI> of <HI>men,</HI> in 13. particulars.
from <HI>p.</HI> 153 to <HI>p.</HI> 157</ITEM>
<ITEM>How this Church may be <HI>known. p.</HI> 158</ITEM>
<ITEM>How we may be <HI>joyned</HI> to it. <HI>p.</HI> 159</ITEM>
<ITEM>The Church a great <HI>my&s;tery,</HI> as well as
<HI>Chri&s;t. p.</HI> 160</ITEM>
<ITEM>Seven bonds of this Churches &V;nity. <HI>viz.
ibid.</HI>
<LIST>
<ITEM>1. One body. <HI>p.</HI> 161</ITEM>
<ITEM>2. One Spirit. <HI>p.</HI> 165</ITEM>
<ITEM>3. One Hope of our calling. <HI>p.</HI> 167</ITEM>
<ITEM>4. One Lord. <HI>p.</HI> 169</ITEM>
<ITEM>5. One Faith. <HI>p.</HI> 172</ITEM>
<ITEM>6. One Bapti&s;me. <HI>p.</HI> 175</ITEM>
<ITEM>7. One God and Father of all, who is
above all,
through all, and
in all. <HI>p.</HI> 176</ITEM>
</LIST></ITEM>
<ITEM>The&s;e &s;even bonds are <HI>&s;ufficient,</HI> for the
&V;nity and Peace of the Church, with|out
any additions of mans devi&s;ing. 178.</ITEM>
<ITEM>How the true Church of believers, thus
made one by God, may be pre&s;erved one,
in their communion among them&s;elves.
<HI>p.</HI> 180</ITEM>
<ITEM>To this end,
<LIST>
<ITEM>1 They mu&s;t <HI>know,</HI> &s;ome things other|wi&s;e,
then yet they do. <HI>ibid.</HI></ITEM>
<ITEM>Particularly, they mu&s;t be in&s;tructed
touching the <HI>government</HI> of the
church. <HI>ibid.</HI></ITEM>
</LIST></ITEM>
<ITEM>This Government is twofold.
<LIST>
<ITEM>1. Immediate, And this al&s;o is twofold.
<LIST>
<ITEM>1. <HI>The Government of Gods</HI> &s;peciall
Providence. p. 181</ITEM>
<ITEM>2. <HI>The government of his</HI> &s;piritual
pre&s;ence. p 182</ITEM>
</LIST></ITEM>
<ITEM>The&s;e two Governments the true church
never wanted in any age, nor in this.
<HI>p.</HI> 184</ITEM>
</LIST></ITEM>
<ITEM>2. Mediate. This al&s;o is <HI>Chri&s;ts</HI> Government,
and not mans. <HI>p.</HI> 185</ITEM>
<ITEM>And it is Chri&s;ts ordering all things by the
faithful, among the faithful, in reference
to the communion of Saints. <HI>ibid.</HI></ITEM>
<ITEM>This is drawn forth into &s;everal particu|lars,
which are the&s;e.
<LIST>
<ITEM>1. To <HI>whom</HI> Chri&s;t hath committed the
power of ordering and managing all things
in the true Church. 186</ITEM>
<ITEM>2. What <HI>kinde</HI> of power
it is, which the true
Church hath; &s;et down,
in 6. particulars. 188
<LIST>
<ITEM>And here,
1. To whom
the keyes of
the church
are given.</ITEM>
<ITEM>2. What they are.</ITEM>
<ITEM>3. What is the <HI>extent</HI> of this power. 190</ITEM>
<ITEM>4. What is the outward <HI>in&s;trument</HI> of it.<HI>ibid.</HI></ITEM>
<ITEM>5. What the true church can do, by virtue
of it.</ITEM>
</LIST></ITEM>
<ITEM>And this comprehends the&s;e particulars.
<LIST>
<ITEM>1. It can <HI>gather</HI> it &s;elf together. 192</ITEM>
<ITEM>2. It can appoint its own <HI>Orders.</HI> 193</ITEM>
<ITEM>What rules it is to ob&s;erve herein. 194</ITEM>
<ITEM>3. It can <HI>choo&s;e</HI> its own <HI>Officers.</HI> 196
<LIST>
<ITEM>And here<LB>
1.<HI>What</HI> Officers are to be cho&s;en. 197</ITEM>
<ITEM>2. <HI>Out of</HI> whom. ibid.
<LIST>
<ITEM>1. <HI>By</HI> whom. 198
<LIST>
<ITEM>What the true church, as the ca&s;e now
&s;tands, is to do, in point of chu&s;ing of|ficers.
<HI>p.</HI> 199</ITEM>
<ITEM><PB N="148" REF="85">
And if need be, can
<LIST>
<ITEM>Reform <HI>them,</HI> p. 200</ITEM>
<ITEM><HI>Or</HI> depo&s;e <HI>them.</HI> p. 201</ITEM>
</LIST></ITEM>
</LIST></ITEM>
</LIST></ITEM>
</LIST></ITEM>
<ITEM>4. It can call its own <HI>Councels,</HI> if it
need any. <HI>ibid.</HI>
<LIST>
<ITEM>Certain rea&s;ons why the church may now
well want Councels. <HI>p.</HI> 202</ITEM>
<ITEM>And if it will have any, what rules it is
to ob&s;erve touching them. <HI>p.</HI> 204</ITEM>
</LIST></ITEM>
<ITEM>5 It can judge of all <HI>Doctrines,</HI> both
of its Officers and Councels. <HI>p.</HI> 205</ITEM>
</LIST></ITEM>
<ITEM>And thus the <HI>judgement</HI> of beleevers is
to be rectified in the&s;e things, for the pre|&s;erving
peace among them&s;elves.<LB>
2. The <HI>practice</HI> of the true church is to
be rectified in other things.
<LIST>
<ITEM>The practical Rules that are more ab&s;o|lute
and general in the way of peace, are
the&s;e.
<LIST>
<ITEM>1 That the true Church keep it &s;elf,
<HI>di&s;tinct</HI> from the world. <HI>p.</HI> 206</ITEM>
<ITEM>2. That the true Church <HI>content</HI> it
&s;elf, with its <HI>own</HI> power, for its own af|fairs.
<HI>p</HI> 207</ITEM>
<ITEM>3. That the true church do not <HI>fetch</HI> or
<HI>force</HI> men unto it, again&s;t their wils. 209</ITEM>
<ITEM>4. That the true church make void, the
di&s;tinction of <HI>Clergy</HI> and <HI>Laity,</HI> among
Chri&s;tians. <HI>p.</HI> 211</ITEM>
<ITEM>5. That the true church keep <HI>equality</HI>
between <HI>Chri&s;tians</HI> and <HI>Churches.
p.</HI> 212</ITEM>
<ITEM>6. That the true church keep the <HI>Of|ficers</HI>
of the church, in &s;ubordination
to the <HI>Community. p.</HI> 213</ITEM>
<ITEM>7. That all true Chri&s;tians and Churches,
do take Chri&s;t <HI>alike,</HI> for their <HI>Head,</HI> and
do not &s;et up <HI>vi&s;ible heads</HI> or <HI>Ring-lea|ders&punc;</HI>
to them&s;elves of <HI>men,</HI> no not of the
<HI>be&s;t</HI> men. <HI>p.</HI> 214</ITEM>
<ITEM>8. That the true Church keep out all
<HI>error</HI> in <HI>doctrine. p</HI> 215
<LIST>
<ITEM>5 Wayes by which this may be effectu|ally
done, without the help of the <HI>Ma|gi&s;trate.
p.</HI> 216</ITEM>
<ITEM>The great Que&s;tion, touching the <HI>Ma|gi&s;trates</HI>
power to keep out error, an|&s;wered. <HI>p.</HI> 224</ITEM>
</LIST></ITEM>
<ITEM>9. That the true church, do not inforce
<HI>Uniformity,</HI> in outward <HI>orders</HI> and
<HI>di&s;cipline. p.</HI> 225</ITEM>
</LIST></ITEM>
<ITEM>Practical rules for peace more &s;pecial and
occa&s;ional in point of difference, among
the faithful.<LB>
Here the <HI>weight</HI> of things, is to be fir&s;t
con&s;idered.<LB>
If the things wherein beleevers differ,
be circum&s;tantial and ceremonial only, then
there are,<LB>
5 Rules to be ob&s;erved for the pre|&s;erving
peace. <HI>p.</HI> 233</ITEM>
<ITEM>If the things wherein they differ be points
of Doctrine, yet &s;uch are not ab&s;olutely ne|ce&s;&s;ary
to &s;alvation, then there are<LB>
7 Rules to be ob&s;erved for the pre|&s;erving
of peace. <HI>p.</HI> 235</ITEM>
<ITEM>If the Doctrine wherein the difference lies,
is &s;uch as is ab&s;olutely incon&s;i&s;tent with
true faith and &s;alvation, yet then,
<LIST>
<ITEM>1. The per&s;on is to be heard. <HI>p.</HI> 237</ITEM>
<ITEM>2. If after full hearing, it is manife&s;t
to be a Doctrine contrary to the faith
of Gods Elect, then the true Church
ought,
<LIST>
<ITEM>1 To condemn the Doctrine. <HI>p.</HI> 241</ITEM>
<ITEM>2 To excommunicate the per&s;on.
<HI>ibid.</HI></ITEM>
</LIST></ITEM>
</LIST></ITEM>
<ITEM>And this is the la&s;t puni&s;hment the true
Church can inflict. <HI>p.</HI> 242</ITEM>
<ITEM>The conclu&s;ion of all. ibid.</ITEM>
</LIST></ITEM>
</LIST></ITEM>
</LIST>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="religious tract">
<PB N="149" REF="85">
<HEAD>THE
Way of true Peace and Vnity,
in the true Church of CHRIST.</HEAD>
<P>_HAving now for a long time time together ob|&s;erved
with a &s;aid heart and troubled &s;pirit, the
<HI>grievous differences</HI> and <HI>di&s;&s;entions,</HI> among the
<HI>faithful</HI> and <HI>Churches of Chri&s;t,</HI> and perceiving
al&s;o, that there is yet <HI>no healing</HI> of this error,
many or mo&s;t of them not <HI>clearly</HI> under&s;tand|ing,
wherein their <HI>true peace</HI> and <HI>unity</HI> ought to con&s;i&s;t; and &s;o,
are &s;till pro&s;ecuting <HI>former,</HI> with <HI>later</HI> mi&s;takes&punc; till their <HI>wound</HI>
is become <HI>almo&s;t</HI> incurable; I found my <HI>heart</HI> inclined and en|gaged
by <HI>God,</HI> to <HI>propound</HI> to <HI>others,</HI> that way of <HI>Peace,</HI> which
<HI>my &s;elf</HI> have learned from the <HI>Word.</HI> And this I de&s;ire to do, not
that I might &s;eem to be <HI>&s;omething&punc;</HI> or be <HI>accounted</HI> of, any more,
then the <HI>meane&s;t</HI> of all <HI>Gods</HI> people, being indeed <HI>unworthy</HI> to
mini&s;ter, &s;o much as a <HI>cup</HI> of <HI>cold water,</HI> to the <HI>Church</HI> the <HI>Spou&s;e</HI>
of <HI>Chri&s;t,</HI> much le&s;s <GAP DESC="illegible" RESP="tech" EXTENT="1 letter">o <HI>incomparable</HI> a <HI>trea&s;ure</HI> as the <HI>word</HI> of
<HI>God</HI> is, in compari&s;on of which, <HI>all</HI> the <HI>world</HI> is not to be mentio|ned;
but meerly out of <HI>love</HI> and <HI>compa&s;&s;ion</HI> to the infirmities of
my <HI>brethren,</HI> whom I &s;ee walking in the <HI>light</HI> of their own <GAP DESC="illegible" RESP="tech" EXTENT="1 word">,
and in the <HI>&s;parks,</HI> which they them&s;elves do <HI>kindle,</HI> whereby they
are in great danger to <HI>lie down in &s;orrow;</HI> whil&s;t in the mean time
they neglect the <HI>true light,</HI> which <HI>alone</HI> is to &s;hine in the <HI>Kingdom</HI>
of <HI>God,</HI> till all <HI>ignorance</HI> and <HI>darkne&s;s</HI> be done away. And a<GAP DESC="illegible" RESP="tech" EXTENT="1 letter"> my
<HI>end</HI> and <HI>&s;cope</HI> is, to bring all men, from all humane <HI>doctrines,</HI> and
<HI>conceptions</HI> of carnal wi&s;dom and prudence, to the <HI>Word</HI> of <HI>God;</HI>
<PB N="150" REF="86">
&s;o I de&s;ire all men that are <HI>&s;piritual,</HI> and able to judge, to <HI>allow</HI>
of no more in this <HI>Di&s;cour&s;e,</HI> then they &s;hall finde <HI>agreeable</HI> to this
word; and what ever the <HI>Word</HI> of <HI>God</HI> in the <HI>true</HI> &s;en&s;e and
meaning of it, &s;hall <HI>di&s;approve</HI> or <HI>condemn;</HI> &s;o far, let <HI>them</HI> al&s;o
<HI>di&s;approve</HI> and <HI>condemn</HI> with it, as I <HI>my &s;elf</HI> al&s;o do; knowing
well, that <HI>no Word</HI> ought to have any place in the <HI>Church</HI> of <HI>God,</HI>
but the <HI>Word</HI> of <HI>God,</HI> which <HI>alone</HI> carries light, life, righteou&s;ne&s;s,
wi&s;dom and power, <HI>&s;ufficient</HI> and <HI>enough</HI> in it &s;elf, to do the
<HI>whole</HI> minde and work of <HI>God</HI> in his <HI>Church.</HI> Wherefore what I
have <HI>freely learned,</HI> I &s;hall <HI>freely communicate,</HI> de&s;iring every one
to regard his own <HI>&s;alvation,</HI> &s;eeing now after &s;o <HI>clear</HI> a di&s;covery
of <HI>truth,</HI> he can have no <HI>cloak,</HI> nor the lea&s;t <HI>excu&s;e</HI> for his &s;in.</P>
<P>Now that he that <HI>reads</HI> may <HI>under&s;tand,</HI> it is nece&s;&s;ary for me,
&s;peaking of the <HI>unity</HI> and <HI>peace of the Church,</HI> to tell you now at
<HI>fir&s;t,</HI> that I intend not to propound any way of peace, either be|tween
the <HI>Church</HI> and the <HI>World,</HI> or el&s;e between the <HI>carnal</HI> and
<HI>&s;piritual</HI> children of the <HI>Church,</HI><NOTE PLACE="marg">The peace propounded, is,</NOTE> as having learned no <HI>&s;uch</HI> thing
out of the <HI>word</HI> of <HI>God.</HI></P>
<P><HI>Fir&s;t,</HI> Not between the <HI>Church</HI> and the <HI>world:</HI> for the <HI>Lord</HI>
never <HI>intended</HI> any <HI>reconciliation</HI> and <HI>agreement</HI> between <HI>the&s;e,</HI><NOTE PLACE="marg">1. Not between the Church and the world.</NOTE> in
the <HI>&s;piritual</HI> and <HI>eternal</HI> things of the <HI>Kingdom</HI> of God; for <HI>the&s;e,</HI>
are two <HI>di&s;tinct &s;eeds,</HI> and &s;orts of people; the <HI>one</HI> from <HI>beneath,</HI>
the <HI>other</HI> from <HI>above;</HI> the <HI>one</HI> the <HI>&s;eed</HI> of the <HI>woman;</HI> the <HI>other</HI>
the <HI>&s;eed</HI> of the <HI>Serpent;</HI> and between <HI>the&s;e</HI> two, God hath put
<HI>&s;uch</HI> an <HI>emnity,</HI> that no <HI>man</HI> can take away. Wherefore <HI>they,</HI> who
never <HI>minding</HI> the&s;e two <HI>different</HI> &s;eeds; between <HI>whom</HI> God hath
put &s;uch <HI>irreconciliable</HI> enmity, would make <HI>all</HI> the <HI>people</HI> of one
or moe <HI>whole</HI> Kingdoms a <HI>Church</HI> at once, and would reconcile all
of them together, in the <HI>things</HI> of <HI>God,</HI> and in the <HI>ways</HI> of his
<HI>wor&s;hip,</HI> according to <HI>devices</HI> and <HI>methods</HI> of their <HI>own;</HI> the&s;e men
<HI>know</HI> not what they <HI>do;</HI> for they walk in the <HI>darkne&s;s</HI> of their <HI>own
hearts,</HI> and not in the <HI>light</HI> of the <HI>Word;</HI> which &s;hows us clearly,
that it is as po&s;&s;ible to reconcile <HI>Michael</HI> and the <HI>Devil,</HI> as the
<HI>Angels</HI> of both.</P>
<P>2. Neither <HI>&s;econdly,</HI><NOTE PLACE="marg">2. Nor be|tween the car|nal and &s;piritual children of the Church.</NOTE> do I finde <HI>any way</HI> in the World, to recon|cile
<HI>all</HI> tho&s;e together, who are commonly called The <HI>vi&s;ible
Church,</HI> &s;eeing even among <HI>the&s;e,</HI> there are two <HI>di&s;tinct</HI> &s;orts of
<HI>children,</HI> as <HI>Paul</HI> teacheth us; <HI>one</HI> &s;ort of tho&s;e, that are <HI>born after
the fle&s;h,</HI> as <HI>I&s;hmael</HI> and <HI>E&s;au;</HI> and another of <HI>tho&s;e,</HI> who are
<PB N="151" REF="86">
<HI>born after the &s;pirit,</HI> as <HI>I&s;aac,</HI> and <HI>Jacob:</HI> and there is as great
enmity between <HI>the&s;e</HI> in the Church, as between the former in the
world; for <HI>they that are born after the fle&s;h,</HI> are always <HI>per&s;ecuting
them that are born after the &s;pirit,</HI> but never <HI>agreeing</HI> with
them.</P>
<P>Now of the&s;e <HI>two &s;orts</HI> of Chri&s;tians,<NOTE PLACE="marg">Spiritual Chri|&s;tians make up the body of Chri&s;t.</NOTE> <HI>one</HI> makes up the <HI>body</HI> of
Chri&s;t; the <HI>other,</HI> the <HI>body</HI> of Antichri&s;t. The &s;piritual children,
make up Chri&s;ts true body, as it is written, <HI>He gave him, to be the
Head over all things, to the Church which is his body;</HI> for the&s;e
being born of the Spirit, do al&s;o partake of the Spirit, and &s;o are
the true <HI>fle&s;h</HI> of Chri&s;t as <HI>all</HI> that <HI>fle&s;h</HI> is, in which the Spirit dwels;
and the&s;e <HI>all wor&s;hip God in the &s;pirit, and have no confidence in the
fle&s;h,</HI> that is, in no fle&s;hly Forms, Ceremonies, or Wor&s;hip.</P>
<P>The <HI>carnal</HI> children of the Church make up <HI>Antichri&s;ts</HI> true
<HI>body:</HI><NOTE PLACE="marg">Carnal Chri|&s;tians the bo|dy of Anti|chri&s;t.</NOTE> For as Chri&s;ts <HI>body</HI> con&s;i&s;ts of <HI>&s;piritual</HI> Chri&s;tians, &s;o <HI>An|tichri&s;ts</HI>
of <HI>carnal;</HI> For <HI>Antichri&s;t</HI> &s;ets up in the <HI>temple of God,</HI>
as well as <HI>Chri&s;t;</HI> and as <HI>Chri&s;t</HI> get his body together of <HI>&s;piritual</HI>
Chri&s;tians; &s;o <HI>Antichri&s;t</HI> gets his body together of <HI>carnal</HI> Chri|&s;tians:
and <HI>the&s;e</HI> have a <HI>form</HI> of <HI>Religion,</HI> or <HI>godline&s;s,</HI> but they
have no <HI>&s;pirit</HI> or <HI>power</HI> in that form: yea, under the <HI>form</HI> of <HI>god|line&s;s</HI>
they exerci&s;e the greater <HI>power</HI> of <HI>ungodline&s;s:</HI> And <HI>Chri&s;t</HI>
and his <HI>Spirit,</HI> and all <HI>their things,</HI> are nowhere more op|po&s;ed,
then by <HI>tho&s;e</HI> in the <HI>Church,</HI> who have the <HI>letter</HI> of the
word, but want the <HI>&s;pirit</HI> of it, being taught of <HI>men</HI> only, and
not of <HI>God.</HI> So that, <HI>all</HI> that part of Chri&s;tianity, that is <HI>de&s;titute</HI>
of the Spirit, and hath the <HI>name</HI> only, and not the <HI>anointing</HI> of
Chri&s;tians, this makes up the <HI>body</HI> of Antichri&s;t. And now there
can be no more <HI>agreement,</HI> between the&s;e <HI>two bodies,</HI> of <HI>Chri&s;t</HI>
and of <HI>Antichri&s;t,</HI> that is, between <HI>&s;piritual</HI> and <HI>carnal</HI> Chri|&s;tians,
then between <HI>Chri&s;t</HI> and <HI>Antichri&s;t</HI> them&s;elves, the <HI>heads</HI>
of the&s;e <HI>bodies.</HI> And as I finde <HI>nothing</HI> in the word, &s;o neither do I
<HI>propound</HI> any thing for an <HI>agreement here:</HI> for to go about to re|concile
<HI>there,</HI> where the <HI>Father</HI> never <HI>intended,</HI> nor the <HI>Son</HI> never
<HI>undertook</HI> any reconciliation, would not be a work of <HI>wi&s;edom,</HI>
but of <HI>weakne&s;s.</HI></P>
<P>So then the <HI>way of peace</HI> I &s;hall &s;peak of,<NOTE PLACE="marg">Peace be|tween the children of peace.</NOTE> is between the <HI>children
of peace,</HI> touching whom God hath promi&s;ed&punc; That <HI>he will give
them one heart and one way;</HI> and for whom Chri&s;t hath <HI>prayed
That they all may be one, as thou Father art in me, and I in the<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">,
<PB N="152" REF="87">
that they al&s;o may be one in us:</HI> And <HI>the&s;e</HI> are the <HI>elect</HI> made <HI>faith|ful,
called</HI> to be <HI>Saints,</HI> and <HI>&s;anctified</HI> through their <HI>calling;</HI> and <HI>the&s;e</HI>
are the <HI>true</HI> Church of <HI>God.</HI></P>
<P>The <HI>peace</HI> then I <HI>&s;eek</HI> by this Di&s;cour&s;e, is the <HI>peace</HI> of the <HI>true</HI>
Church: Wherefore I &s;hall fir&s;t declare the Church <HI>it</HI> &s;elf, who&s;e <HI>peace</HI> I &s;eek; and then after declare, <HI>wherein</HI> this Churches <HI>true</HI>
peace and unity <HI>lies;</HI> and al&s;o how it may be <HI>pre&s;erved</HI> among
<HI>them&s;elves,</HI> it being fir&s;t <HI>wrought</HI> by Je&s;us Chri&s;t.</P>
<P>For the <HI>Church</HI> it &s;elf; what I have learned touching it, I &s;hall
&s;peak <HI>plainly,</HI> and &s;omething <HI>largely,</HI> becau&s;e the <HI>right</HI> under&s;tand|ing
hereof is &s;o <HI>ab&s;olutely nece&s;&s;ary</HI> to our pre&s;ent <HI>bu&s;ine&s;s,</HI> and yet
there are very <HI>many,</HI> and very great <HI>mi&s;takes</HI> and <HI>mi&s; apprehen|&s;ions</HI>
touching <HI>it&punc;</HI> even among the <HI>faithfull.</HI></P>
<P>The <HI>right Church</HI> then is not the <HI>whole multitude</HI> of the <HI>people,</HI><NOTE PLACE="marg">What the right Church is not.</NOTE>
whether <HI>good</HI> or <HI>bad,</HI> that joyn together in an <HI>outward</HI> form or
way of wor&s;hip; for in this <HI>Church</HI> there are <HI>Whoremongers, Idola|ters,
Thieves, Murderers,</HI> and <HI>all</HI> &s;orts of <HI>wicked</HI> and <HI>unbelieving</HI>
per&s;ons, which are &s;o <HI>far</HI> from being the Church of <HI>Chri&s;t,</HI> that
they are the very <HI>Synagogue</HI> of <HI>Satan,</HI> and <HI>children</HI> of the <HI>Devil,</HI>
and therefore I &s;hall not &s;peak of <HI>this</HI> Church. But the <HI>Church</HI> I
&s;hall &s;peak of, is the <HI>true</HI> Church of the <HI>New Te&s;tament,</HI> which I
&s;ay is not any <HI>outward</HI> or <HI>vi&s;ible &s;ociety,</HI><NOTE PLACE="marg">What it is.</NOTE> gathered together into the
<HI>con&s;ent</HI> or <HI>u&s;e</HI> of <HI>outward</HI> things, forms, ceremonies, wor&s;hip, as the
<HI>Churches of men</HI> are; neither is it known by <HI>&s;eeing</HI> or <HI>feeling,</HI> or
the <HI>help</HI> of <HI>any</HI> outward <HI>&s;en&s;e,</HI> as the <HI>Society</HI> of <HI>Mercers,</HI> or <HI>Drapers,</HI>
or the like; but it is a <HI>Spiritual</HI> and <HI>Invi&s;ible</HI> Fellow&s;hip, gather|ed
together in the <HI>unity</HI> of <HI>faith, hope</HI> and <HI>love,</HI> and &s;o into the
<HI>unity</HI> of the <HI>Son,</HI> and of the <HI>Father</HI> by the <HI>Spirit;</HI> wherefore it is
wholly <HI>hid</HI> from <HI>carnal</HI> eyes, neither hath the <HI>world</HI> any <HI>knowledge</HI>
or <HI>judgement</HI> of it.</P>
<P><HI>This</HI> true <HI>Church</HI> is the <HI>Communion of Saints,</HI> which is the com|munion
<HI>believers</HI> have with <HI>one another:</HI> not in the things of the
<HI>world&punc;</HI> or in the things of <HI>men,</HI> but in the things of <HI>God;</HI> for
as believers have their <HI>union</HI> in the <HI>Son,</HI> and in the <HI>Father,</HI> &s;o in
them al&s;o they have their <HI>communion;</HI><NOTE PLACE="marg">How the Church of God differs from the Churches of men.</NOTE> and the <HI>communion</HI> they
have with one another in <HI>God,</HI> cannot be in their <HI>own</HI> things, but
in <HI>Gods</HI> things, even in his <HI>light, life, righteou&s;ne&s;s, wi&s;dom, truth,
love, power, peace, joy, &amp;c.</HI> This is the true <HI>Communion of Saints,</HI>
and this <HI>Communion of Saints</HI> is the true <HI>Church of God.</HI></P>
<P><PB N="153" REF="87">
Now this <HI>true</HI> Church of <HI>God,</HI> differs from the <HI>Churches</HI> of
<HI>men,</HI> in very many particulars, as follows.</P>
<P>1. <HI>Members</HI> come unto the Churches of <HI>men,</HI> either of their
own <HI>minds,</HI> or el&s;e by the per&s;wa&s;ion, or by the <HI>forcing</HI> of others;
and &s;o, but after the will <HI>of man;</HI> but none come to this <HI>true
Church</HI> but from the <HI>drawing of God the Father,</HI> and his own <HI>cal|ling,</HI>
according to his <HI>own purpo&s;e.</HI></P>
<P>2. In the <HI>Churches</HI> of <HI>men; members</HI> are admitted through an
outward <HI>confe&s;&s;ion of doctrine;</HI> but <HI>none</HI> are admitted into this
<HI>true Church,</HI> but through a <HI>new birth</HI> from <HI>God</HI> and his <HI>Spirit,</HI> Joh. 3.
<HI>Except a man be born again, he cannot enter into the Kingdom of God</HI>
(which is the <HI>right Church</HI> of the <HI>New Te&s;tament) For that which
is born of the fle&s;h is fle&s;h,</HI> and &s;o remains <HI>without</HI> in the <HI>world;</HI> but
<HI>that which is born of the &s;pirit is &s;pirit,</HI> and &s;o hath <HI>entrance</HI> into
the <HI>true</HI> Church.</P>
<P>3. In the <HI>Churches</HI> of <HI>men</HI> there are more <HI>wicked</HI> then <HI>righteous;</HI>
but in this <HI>true</HI> Church of <HI>Chri&s;t the people are all righteous,</HI> not <HI>one</HI>
excepted, as it is written, <HI>Thy people &s;hall be all righteous,</HI> I&s;a. 60.
For they <HI>all</HI> have their <HI>iniquities forgiven them,</HI> and they are
<HI>all redeemed</HI> and <HI>wa&s;hed</HI> with the <HI>blood of the Lamb.</HI></P>
<P>4. In the <HI>Churches</HI> of <HI>men,</HI> the people for the mo&s;t part,
are onely <HI>taught</HI> of <HI>men,</HI> who are their <HI>heads</HI> and <HI>leaders,</HI> and
who&s;e <HI>judgements</HI> they <HI>depend</HI> on, and <HI>follow</HI> in <HI>all</HI> things; but in
the <HI>right Church,</HI> the people are <HI>all taught of God,</HI> as <HI>I&s;aiah</HI> &s;aith,
<HI>Thy children &s;hall be all taught of the Lord:</HI> and <HI>Chri&s;t</HI> &s;aith, <HI>They
&s;hall hear and learn from the Father:</HI> and <HI>John</HI> &s;aith, <HI>The anoint|ing
they have received, teacheth them all things.</HI></P>
<P>5. In the <HI>Churches</HI> of <HI>men,</HI> the greate&s;t part are <HI>hated</HI> and <HI>re|jected
of God,</HI> as being <HI>&s;trangers</HI> and <HI>enemies</HI> to <HI>Chri&s;t;</HI> but in the
<HI>true Church</HI> all the members are <HI>dear</HI> to <HI>God,</HI> as <HI>Chri&s;t</HI> is <HI>dear;</HI> and
<HI>loved</HI> of <HI>God,</HI> as <HI>Chri&s;t</HI> is <HI>loved,</HI> as being one <HI>fle&s;h</HI> and <HI>&s;pirit</HI> with
him.</P>
<P>6. <HI>The</HI> Churches <HI>of</HI> men <HI>are of</HI> mens building, contriving,
framing, fa&s;hioning, beautifying: <HI>but the true Church is built
onely by Chri&s;t, as it is written,</HI> Zach. 6. 12. The man who&s;e
name is the BRANCH, he &s;hall build the Temple of the Lord,
even he &s;hall build it: <HI>And again,</HI> Math. 16 18. &V;pon this rock
I will build my Church: <HI>The true Church is &s;uch a</HI> building,
<HI>which neither</HI> Men <HI>nor</HI> Angels <HI>can frame, but</HI> Chri&s;t <HI>alone.</HI></P>
<P><PB N="154" REF="88">
7. <HI>The</HI> Churches <HI>of men are all of them more or le&s;s the</HI> habita|tion
of Antichri&s;t, <HI>who (as</HI> Paul <HI>&s;aith,</HI> 2 The&s;. 2. 4.) as God &s;it|teth
in the Temple of God, <HI>that is, not in the</HI> true Temple of God,
<HI>but in the</HI> Churches <HI>of</HI> men, <HI>which</HI> arrogate <HI>to them&s;elves that</HI>
name <HI>and</HI> title; &s;hewing him&s;elf that he is God: <HI>For</HI> Antichri&s;t
<HI>always dwels</HI> there, <HI>where men have a</HI> form <HI>of</HI> godline&s;s, <HI>denying
the</HI> power: <HI>but the</HI> true <HI>Church is</HI> built together, <HI>to be the</HI> habita|tion
of God, in the &s;pirit, Ephe&s;. 2. 22. <HI>And again,</HI> 2 Cor. 6. 16.
Yee are the Temples of the living God, as God hath &s;aid, I will
dwell in them, and walk in them.</P>
<P>8. The <HI>Churches</HI> of <HI>men</HI> are as <HI>large</HI> as <HI>men</HI> will make them;
for they that have <HI>chief power</HI> in the&s;e Churches, intere&s;ting them|&s;elves
in <HI>worldly Magi&s;trates,</HI> through their <HI>favour</HI> and <HI>help,</HI>
make their Churches as large as the Magi&s;trates <HI>Dominions:</HI> thus
the Church of <HI>Rome</HI> was made of as <HI>large extent</HI> as the <HI>Dominions</HI>
of the <HI>Emperour,</HI> and of other <HI>Princes,</HI> in whom the <HI>Pope</HI> had
intere&s;t. And &s;o likewi&s;e, the Church in other <HI>Kingdoms,</HI> was
made as <HI>large</HI> as the <HI>Dominions</HI> of the <HI>temporal</HI> Magi&s;trate; and
<HI>all</HI> under their <HI>power,</HI> mu&s;t be <HI>forced</HI> to be, of their <HI>Church.</HI> But
the <HI>true Church,</HI> which is the <HI>Kingdom of the Son,</HI> is onely the
<HI>preparation</HI> of the <HI>Fathers</HI> Kingdom, and &s;o will admit <HI>no more</HI>
into <HI>it,</HI> then the <HI>Fathers</HI> Kingdom will admit into <HI>it;</HI> the <HI>Sons</HI>
Kingdom, and the <HI>Fathers</HI> being of a like <HI>latitude</HI> and <HI>extent;</HI> and
&s;o the <HI>Sons</HI> Kingdom is no larger then the <HI>Fathers,</HI> nor the <HI>Fa|thers</HI>
then the <HI>Sons:</HI> The <HI>Fathers</HI> Kingdom will not <HI>receive</HI> any
into it, that have not <HI>fir&s;t</HI> been of the <HI>Sons</HI> Kingdom; and the
<HI>Sons</HI> Kingdom will not <HI>admit</HI> into it, what the <HI>Fathers</HI> Kingdom
will not <HI>after</HI> receive; but the <HI>Son</HI> delivers up, his <HI>whole</HI> King|dom
to the <HI>Father,</HI> and the <HI>Father</HI> receives it <HI>all,</HI> without any
<HI>exception.</HI></P>
<P>Now from hence the&s;e <HI>three</HI> things are evident.</P>
<P>1. That the <HI>Kingdoms</HI> of <HI>England, Scotland, &amp;c.</HI> are not the
<HI>Church,</HI> but the <HI>world,</HI> as well as the Kingdoms of <HI>France,
Spain, Hungary, &amp;c.</HI> but in all <HI>the&s;e,</HI> and all <HI>other</HI> King|doms,
the <HI>faithful</HI> who are taken into <HI>union</HI> and <HI>communion</HI>
with <HI>Chri&s;t,</HI> and with <HI>one another</HI> in <HI>him,</HI> they are the
<HI>Church,</HI> and not the Kingdoms <HI>them&s;elves.</HI></P>
<P>2. In <HI>particular A&s;&s;emblies,</HI> whether <HI>Parochial</HI> or <HI>Congrega|tional,</HI>
all the <HI>company</HI> that meet together <HI>bodily,</HI> and have
<PB N="155" REF="88">
<HI>outward</HI> communion in <HI>outward</HI> Ordinances, are not the
<HI>Church;</HI> but <HI>tho&s;e</HI> among <HI>all</HI> the&s;e, that meet together in
<HI>one Faith</HI> and <HI>Spirit,</HI> in one <HI>Chri&s;t</HI> and <HI>God;</HI> for <HI>herein</HI> only
&s;tands the <HI>true communion</HI> of <HI>Saints,</HI> and the <HI>true Church</HI> of
the <HI>New Te&s;tament</HI> is to be <HI>judged hereby,</HI> and <HI>by no out|ward</HI>
things <HI>what&s;oever.</HI></P>
<P>3. That it belongs not to <HI>Magi&s;trates</HI> and <HI>worldly Powers,</HI>
to &s;ay, which is the <HI>Church,</HI> and, <HI>which</HI> is <HI>not</HI> the <HI>Church;
who</HI> do <HI>belong</HI> to it, and <HI>who</HI> do <HI>not;</HI> but it belongs to
<HI>Chri&s;t</HI> onely to point out his <HI>own</HI> Church, &s;eeing <HI>he</HI> onely
<HI>knows</HI> it, and it onely &s;tands by <HI>his election</HI> and <HI>collection,</HI> and
not by <HI>mans.</HI></P>
<P>9. The Churches of <HI>men</HI> knit them&s;elves together into <HI>&s;uch</HI>
Societies, by &s;ome <HI>outward Covenant</HI> or <HI>Agreement</HI> among them|&s;elves:
But the <HI>true</HI> Church is knit into <HI>their</HI> Society among
<HI>them&s;elves,</HI> by being <HI>fir&s;t</HI> knit <HI>unto</HI> Chri&s;t, their <HI>Head;</HI> and as
&s;oon as ever they are <HI>one</HI> with <HI>him,</HI> they are al&s;o <HI>one</HI> with <HI>one
another</HI> in him; and are not <HI>fir&s;t</HI> one <HI>among them&s;elves,</HI> and then
<HI>after</HI> one <HI>with</HI> Chri&s;t: So that the <HI>true</HI> Church is a <HI>&s;piritual</HI> Socie|ty,
knit unto <HI>Chri&s;t</HI> by <HI>Faith,</HI> and knit to <HI>one another</HI> in <HI>Chri&s;t,</HI>
by the <HI>Spirit</HI> and <HI>love;</HI> and this makes them <HI>infinitely</HI> more <HI>one,</HI>
then any <HI>outward</HI> Covenant they can engage them&s;elves in: <HI>the
union</HI> wherein <HI>God</HI> makes us <HI>one,</HI> pa&s;&s;ing <HI>all</HI> the unions, wherein
<HI>we</HI> can make <HI>our &s;elves</HI> one. And &s;o when <HI>&s;ome</HI> believers <HI>perceive
the grace</HI> that is given to <HI>others,</HI> they <HI>pre&s;ently</HI> fall into <HI>one com|munion,</HI>
without any more ado. Wherefore they that are of the
<HI>Church,</HI> the <HI>body,</HI> cannot deny <HI>communion</HI> to them that are in
<HI>true union</HI> with <HI>Chri&s;t,</HI> the <HI>head,</HI> when they do perceive this
grace. For this is <HI>con&s;iderable</HI> in this matter, that we are not <HI>fir&s;t</HI>
one with the <HI>Church,</HI> and then after one with <HI>Chri&s;t:</HI> but we are
<HI>fir&s;t</HI> one with <HI>Chri&s;t,</HI> and <HI>then</HI> one with the <HI>Church,</HI> and our <HI>union</HI>
with the <HI>Church flows</HI> from our union with <HI>Chri&s;t,</HI> and not our
<HI>union</HI> with <HI>Chri&s;t,</HI> from our union with the <HI>Church: Chri&s;t,
Joh.</HI> 17. prays, <HI>That they all,</HI> that is, believers, <HI>may be one in us:</HI>
So that our <HI>union</HI> is not fir&s;t among our <HI>&s;elves,</HI> and then with the
<HI>Son,</HI> and with the <HI>Father:</HI> but it is <HI>fir&s;t</HI> with the <HI>Son,</HI> and with
the <HI>Father,</HI> and <HI>then</HI> with one another in <HI>them:</HI> And <HI>Chri&s;t</HI> is the
<HI>door</HI> through which we enter into the <HI>Church,</HI> and not the <HI>Church</HI>
<PB N="156" REF="89">
the door, through which we enter into <HI>Chri&s;t:</HI> For men may
<HI>joyn</HI> them&s;elves to <HI>Believers</HI> in the u&s;e of all <HI>outward</HI> Ordinances,
and yet never be joyned to <HI>Chri&s;t,</HI> nor to <HI>that communion</HI> which
Believers have in <HI>Chri&s;t;</HI> but a man cannot be <HI>joyned</HI> to <HI>Chri&s;t,</HI>
but he is <HI>joyned</HI> to <HI>all Believers</HI> in the world, in the <HI>communion</HI>
they have with <HI>Chri&s;t,</HI> and with one another in <HI>him; which</HI> upon
all occa&s;ions he <HI>enjoys</HI> with them, wherever he <HI>meets</HI> with them.
So that the <HI>true Church</HI> is <HI>knit</HI> up together into <HI>one body</HI> and
<HI>&s;ociety,</HI> by <HI>one Faith</HI> and <HI>Spirit;</HI> the <HI>Churches</HI> of <HI>men</HI> by an <HI>out|ward
Covenant</HI> or <HI>Agreement</HI> onely.</P>
<P>10. The <HI>Churches</HI> of <HI>men</HI> have <HI>humane Officers,</HI> who act in the
&s;trength of <HI>natural</HI> or <HI>acqui&s;ite</HI> parts, who do <HI>all</HI> by the <HI>help</HI> of
<HI>Study, learning,</HI> and the like: But in the <HI>true</HI> Church, <HI>Chri&s;t</HI> and
the <HI>Spirit</HI> are the only <HI>Officers,</HI> and <HI>men</HI> onely, &s;o far, as Chri&s;t
and the Spirit dwel and <HI>manife&s;t them&s;elves</HI> in <HI>them:</HI> and &s;o when
they do any thing in the <HI>Church,</HI> it is not <HI>they</HI> that <HI>do</HI> it, but
Chri&s;t and his Spirit in <HI>them,</HI> and by <HI>them:</HI> And therefore &s;aith
<HI>Paul, Seek ye a proof of Chri&s;t &s;peaking in me? which to you wards is
not weak but mighty:</HI> who ever is the <HI>in&s;trument,</HI> Chri&s;t is the
only <HI>Preacher</HI> of the <HI>New Te&s;tament;</HI> and that which is the
<HI>true Go&s;pel,</HI> is the <HI>mini&s;tration</HI> of the <HI>Spirit;</HI> for <HI>holy men &s;pake as
they were moved by the holy Spirit;</HI> and were fir&s;t anointed with
the <HI>Spirit,</HI> before they preached: <HI>Judas</HI> who preached the <HI>word,</HI>
and was not <HI>anointed</HI> with the <HI>Spirit,</HI> proved a <HI>traitor</HI> to Chri&s;t;
and who ever preach the <HI>word</HI> without the <HI>Spirit,</HI> are the &s;uc|ce&s;&s;ors
of <HI>Judas,</HI> and al&s;o traitors to Chri&s;t.</P>
<P>11. The <HI>Churches</HI> of <HI>men</HI> have the <HI>government</HI> of them laid
on <HI>mens &s;houlders,</HI> whether <HI>&s;ingle</HI> per&s;ons, as <HI>Pope</HI> or Archbi&s;hop;
or <HI>combined,</HI> as the <HI>General Councel,</HI> or a <HI>National A&s;&s;embly;</HI> but
the <HI>true Church,</HI> hath its <HI>government</HI> laid only on Chri&s;ts
<HI>&s;houlders,</HI> as the Prophet fore-told, I&s;a. 9. <HI>&V;nto us a child is born,
a Son is given, and the government &s;hall lie on his &s;houlders:</HI> and
<HI>Zech. 6. 12. He &s;hall build the temple of the Lord,</HI> &amp;c. <HI>and he
&s;hall &s;it and rule upon his throne:</HI> for none can <HI>rule</HI> the true
Church, but he that <HI>built</HI> it. For if the <HI>Church</HI> be gathered to|gether
in <HI>Chri&s;t,</HI> as the <HI>true</HI> Church is, <HI>Chri&s;t</HI> is <HI>alwaies</HI> in the
<HI>mid&s;t</HI> of them; and if <HI>Chri&s;t</HI> is ever <HI>pre&s;ent</HI> with them, his <HI>own &s;elf,</HI>
how cometh it to pa&s;s that <HI>Chri&s;t</HI> may not <HI>reign</HI> immediately
over them? Wherefore the <HI>true</HI> Church, reckons it <HI>&s;ufficient
<PB N="157" REF="89">
authority,</HI> that they have <HI>Chri&s;t</HI> and his <HI>Word,</HI> for the <HI>ground</HI> of
their practice; and what ever they finde in the <HI>word,</HI> they pre|&s;ently
&s;et upon the practice of it, and never ask <HI>leave</HI> either of
<HI>civil</HI> or <HI>eccle&s;ia&s;tical powers;</HI> but the <HI>Churches</HI> of <HI>men</HI> will do no|thing
without the <HI>authority</HI> of the <HI>Magi&s;trate</HI> or <HI>A&s;&s;embly,</HI> though
it be never &s;o <HI>clear</HI> in the <HI>word</HI> of God: For in their <HI>Religion</HI>
they regard the <HI>authority</HI> of <HI>men,</HI> more then the <HI>authority</HI> of
God.</P>
<P>12. The <HI>Churches</HI> of <HI>men,</HI> are &s;till &s;etting them&s;elves one <HI>above</HI>
another; but the <HI>a&s;&s;emblies</HI> of the <HI>true</HI> Church are all <HI>equal,</HI> having
<HI>Chri&s;t</HI> and the <HI>Spirit, equally</HI> pre&s;ent with them and in them: and
therefore the <HI>believers of one</HI> congregation cannot &s;ay, they have
<HI>power</HI> over the believers of another congregation, &s;eeing <HI>all</HI> con|gregations
have <HI>Chri&s;t</HI> and his <HI>Spirit</HI> alike among them, and
Chri&s;t hath not anywhere <HI>promi&s;ed,</HI> that he will be <HI>more</HI> with <HI>one,</HI>
then with <HI>another.</HI> And &s;o Chri&s;t and the <HI>Spirit</HI> in one congre|gation,
do not <HI>&s;ubjected,</HI> neither are <HI>&s;ubject</HI> to Chri&s;t and the <HI>Spirit</HI>
in another congregation: as if <HI>Chri&s;t</HI> and the <HI>Spirit</HI> in &s;everal
places, &s;hould be <HI>above</HI> and <HI>under</HI> them&s;elves. But Chri&s;t in <HI>each</HI>
a&s;&s;embly of the faithful is their <HI>head,</HI> and <HI>this</HI> head they dare not
<HI>leave,</HI> and &s;et up a <HI>fle&s;hly head</HI> to them&s;elves, whether it con&s;i&s;t of
<HI>one</HI> or <HI>many</HI> men: &s;eeing <HI>Antichri&s;t</HI> doth as &s;trongly invade
Chri&s;ts head&s;hip in <HI>many,</HI> as in <HI>one</HI> man; in a <HI>Councel,</HI> as in a
<HI>Pope.</HI></P>
<P><HI>La&s;tly, The</HI> churches <HI>of</HI> men, <HI>the</HI> gates of hell (<HI>which are</HI> &s;in
<HI>and</HI> death) <HI>&s;hall certainly</HI> prevail again&s;t; <HI>but the</HI> true church <HI>of
Chri&s;t, though</HI> the gates of hell <HI>do always</HI> fight <HI>again&s;t it, yet they
&s;hall never</HI> prevail <HI>again&s;t it; as Chri&s;t hath promi&s;ed,</HI> Mat. 16.
18. &V;pon this rock I will build My church, and the gates of hell &s;hall
not prevail again&s;t it.</P>
<P>In <HI>the&s;e</HI> things among <HI>other,</HI> the <HI>true</HI> Church of <HI>Chri&s;t</HI> differs
from the <HI>churches</HI> of <HI>men:</HI> By which we may <HI>clearly</HI> &s;ee, that the
<HI>true</HI> Church is not an <HI>outward</HI> and <HI>vi&s;ible &s;ociety</HI> or <HI>corporation,</HI>
neither can it be pointed out by the finger, <HI>loe here,</HI> or <HI>loe there,</HI>
&s;eeing it is not confined to any certain <HI>place, time,</HI> or <HI>per&s;on,</HI> but it
is wholly a <HI>&s;piritual</HI> and <HI>invi&s;ible</HI> &s;ociety (as I have &s;aid) that is
a&s;&s;embled in the <HI>Son</HI> and in the <HI>Father,</HI> who are the true <HI>pale</HI> and
<HI>circumference</HI> of <HI>this</HI> Church, and out of <HI>whom,</HI> no <HI>part</HI> of it is to
be found.</P>
<P><PB N="158" REF="90">
Now hereupon it will pre&s;ently be &s;aid, if the <HI>true Church</HI> be
<HI>invi&s;ible,</HI> as you have affirmed, then,
<LIST>
<ITEM>1. How &s;hall we <HI>know</HI> it?</ITEM>
<ITEM>2. How can we <HI>joyn</HI> our &s;elves to it?</ITEM>
</LIST></P>
<P>To both which, I hope, I &s;hall return a <HI>clear</HI> an&s;wer: And fir&s;t
to this Que&s;tion,</P>
<P>How &s;hall we <HI>know</HI> the true <HI>Church</HI> &s;eeing it is invi&s;ible?</P>
<P>I an&s;wer;<NOTE PLACE="marg">How the true Church may be known, though &s;piritu|al and invi|&s;ible.</NOTE> Ju&s;t &s;o as <HI>Chri&s;t</HI> the <HI>head</HI> is known, is the <HI>church</HI> his
<HI>body</HI> known, and no other way; now <HI>Chri&s;t</HI> is known,</P>
<P>1. By the <HI>revelation of the Father;</HI> when <HI>Peter</HI> confe&s;&s;ed <HI>Chri&s;t</HI>
to be the <HI>Son of the living God,</HI> Chri&s;t told him, <HI>that fle&s;h and
blood had not revealed it to him, but his Father:</HI> now the members
of Chri&s;t can <HI>no</HI> more be <HI>known,</HI> without this <HI>revelation</HI> of the
Father, then Chri&s;t the <HI>head</HI> of the&s;e members, &s;eeing the <HI>Apo&s;tle</HI>
hath &s;aid, <HI>that as he is, &s;o are we in this world;</HI> &s;o that he had need
of other <HI>eyes</HI> then the world <HI>&s;ees</HI> withal, that would di&s;cern the
<HI>true</HI> Church, and of another <HI>Revelation</HI> then <HI>any</HI> that <HI>fle&s;h</HI> and
<HI>blood</HI> can make.</P>
<P>2. Chri&s;t <HI>was known by the</HI> Spirits <HI>re&s;ting on him,</HI> Joh. 1. 33.
And I knew him not (<HI>&s;aid</HI> John <HI>Bapti&s;t</HI>) but he that &s;ent me to bap|tize
with water the &s;ame &s;aid unto me, &V;pon whom thou &s;halt &s;ee
the Spirit de&s;cending, and remaining on him, the &s;ame is he which bap|tizeth
with the Holy Spirit; and I &s;aw and bare record, that this is
the Son of God. <HI>After the</HI> &s;ame <HI>manner the</HI> Church <HI>of Chri&s;t is
known, to wit, by the</HI> Spirits <HI>comming and remaining on it: So
that</HI> whatever <HI>people have</HI> received <HI>the</HI> Spirit <HI>of Chri&s;t, of what</HI>
&s;ort <HI>or</HI> condition <HI>&s;oever they be,</HI> they <HI>are the</HI> Church <HI>of Chri&s;t; and
they that are</HI> de&s;titute <HI>of this</HI> Spirit, <HI>are not of the Church.</HI></P>
<P>3. Chri&s;t <HI>was known by the</HI> works <HI>he did,</HI> Joh. 10. 37. If I 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,
that the Father is in me, and I in him. <HI>And</HI> thus <HI>al&s;o is the true
Church known, by</HI> doing the works of Chri&s;t; <HI>&s;eeing Chri&s;t hath
&s;aid,</HI> He that believes in me, the works that I do &s;hall he do, &amp;c. <HI>And
thus the</HI> body <HI>of Chri&s;t, is known by its living the</HI> life <HI>of the</HI> head,
<HI>which is the life of</HI> faith <HI>and</HI> love; <HI>and the</HI> members <HI>of Chri&s;t are
known, by their</HI> doing <HI>the</HI> works <HI>of the head.</HI></P>
<P>Thus then you &s;ee, that though the <HI>true</HI> Church be <HI>&s;piritual,</HI>
<PB N="159" REF="90">
and cannot be known by our outward <HI>&s;en&s;es,</HI> yet we have certain
<HI>tokens</HI> of her <HI>&s;piritual pre&s;ence;</HI> whereby we may reckon, that in
this or that <HI>place,</HI> there be <HI>certain</HI> of her <HI>members.</HI> As by a natu|ral
example; though the <HI>&s;oul</HI> of man in it &s;elf be <HI>&s;piritual</HI> and <HI>in|vi&s;ible,</HI>
and cannot be di&s;cerned by any of our <HI>&s;en&s;es,</HI> yet may we
have &s;ure <HI>tokens</HI> of its pre&s;ence, by the <HI>effects</HI> and <HI>operations</HI> of the
&s;oul, in that body wherein it dwels; as the exerci&s;e of <HI>rea&s;on, un|der&s;tanding,
di&s;cour&s;e, &amp;c.</HI> &s;o <HI>likewi&s;e</HI> the <HI>true Church</HI> which is <HI>in|vi&s;ible</HI>
in it &s;elf, may yet be known by &s;ome <HI>certain &s;igns,</HI> as by the
<HI>word of faith,</HI> which &s;ounds no where but in the <HI>Church,</HI> through
the in&s;piration of the <HI>Holy Spirit;</HI> as al&s;o by the <HI>life of Chri&s;t;</HI>
and <HI>pre&s;ence</HI> and <HI>operations</HI> of his <HI>Spirit,</HI> &amp;c. And thus you &s;ee how
the Church, though it be <HI>&s;piritual,</HI> may be <HI>known.</HI></P>
<P>Well,<NOTE PLACE="marg">Que&s;t. 2.</NOTE> but how can we be joyned to &s;uch a <HI>&s;piritual</HI> and <HI>invi&s;i|ble</HI>
Church?</P>
<P>I an&s;wer,<NOTE PLACE="marg">An&s;w.</NOTE> Is not <HI>Chri&s;t</HI> a <HI>&s;piritual</HI> and <HI>invi&s;ible</HI> head? And
how can&s;t thou be <HI>joyned</HI> to &s;uch a <HI>head?</HI><NOTE PLACE="marg">How we may be joyned to the true Church, though invi&s;i|ble.</NOTE> Sure our <HI>joyning</HI> to Chri&s;t,
the <HI>head;</HI> and to the <HI>Church</HI> his <HI>body,</HI> is of <HI>one nature;</HI> and <HI>that</HI>
which joyns us to <HI>Chri&s;t,</HI> the <HI>head,</HI> will a&s;&s;uredly joyn us to the
<HI>Church</HI> his <HI>body.</HI> Now through <HI>faith</HI> and the <HI>&s;pirit</HI> onely, are we
joyned to this <HI>head;</HI> and through <HI>faith</HI> and the <HI>Spirit</HI> onely, are
we joyned to this <HI>body;</HI> and we cannot be of this <HI>&s;piritual body</HI>
and <HI>&s;ociety,</HI> but by being taken up into one <HI>faith</HI> and <HI>&s;pirit</HI> with
them: And &s;o it is no more a <HI>difficult</HI> thing to be joyned to the
<HI>true Church,</HI> becau&s;e it is <HI>&s;piritual</HI> and <HI>invi&s;ible,</HI> then to be joyned
to <HI>Chri&s;t</HI> him&s;elf upon the <HI>&s;ame account;</HI> that is, it is no more dif|ficult
to be joyned to a <HI>&s;piritual</HI> and <HI>invi&s;ible body,</HI> then to a <HI>&s;piri|tual</HI>
and <HI>invi&s;ible head;</HI> and all acknowledge <HI>Chri&s;t</HI> to be &s;uch a
<HI>head,</HI> and all <HI>mu&s;t</HI> acknowledge the <HI>Church</HI> to be &s;uch a <HI>body.</HI></P>
<P>If any &s;hall &s;ay that they cannot pre&s;ently <HI>agree</HI> to the&s;e things,
becau&s;e they have had far <HI>different</HI> apprehen&s;ions of the <HI>Church</HI>
heretofore: I de&s;ire all &s;uch to con&s;ider, that if the <HI>true Church</HI>
were onely an <HI>outward</HI> and <HI>vi&s;ible &s;ociety</HI> and <HI>corporation</HI> of men,
that were to be <HI>governed</HI> by outward and vi&s;ible <HI>officers,</HI> accord|ing
to outward and vi&s;ible <HI>forms</HI> and <HI>orders,</HI> there would then be
no great <HI>my&s;tery</HI> in the Church;<NOTE PLACE="marg">The Church the body, as well as Chri&s;t the head, a great my&s;tery.</NOTE> for the&s;e things lie within the
<HI>ea&s;ie</HI> reach of every mans <HI>rea&s;on:</HI> But now, <HI>whole Chri&s;t</HI> is a <HI>great
my&s;tery, hid from ages and generations;</HI> that is, not onely
<HI>Chri&s;t,</HI> the <HI>Head</HI> of the Church, but al&s;o the <HI>Church,</HI> the <HI>body</HI> of
<PB N="160" REF="91">
Chri&s;t, <HI>Ephe&s;. 5. 32. This is a great my&s;tery, but I &s;peak concerning
Chri&s;t and the Church:</HI> And this <HI>latter my&s;tery</HI> (though both in|deed
make up one and the &s;ame my&s;tery) of the <HI>Church,</HI> or <HI>Chri&s;t</HI>
the <HI>body,</HI> can no more be known by <HI>humane &s;en&s;e</HI> or <HI>rea&s;on,</HI> then
the <HI>former</HI> of <HI>Chri&s;t</HI> the <HI>head;</HI> the <HI>revelation</HI> of the <HI>Father,</HI> and
the <HI>anointing</HI> of the <HI>Spirit,</HI> being <HI>equally</HI> nece&s;&s;ary, for the <HI>right</HI>
knowledge of <HI>both.</HI> And, as <HI>Antichri&s;t</HI> hath had his <HI>my&s;tery of
iniquity,</HI> in oppo&s;ition to Chri&s;t the <HI>Head,</HI> in &s;etting up a vi&s;ible
and carnal <HI>Head,</HI> in&s;tead of the <HI>invi&s;ible</HI> and <HI>&s;piritual:</HI> &s;o al&s;o, he
hath had his <HI>my&s;tery of iniquity,</HI> in oppo&s;ition to the <HI>Church</HI> the
<HI>body;</HI> in <HI>erecting</HI> a <HI>vi&s;ible</HI> and <HI>carnal</HI> body or Church, in&s;tead of
an <HI>invi&s;ible</HI> and <HI>&s;piritual:</HI> for without all peradventure, the <HI>head</HI>
and the <HI>body</HI> mu&s;t be &s;utable each to other; and of the &s;ame
<HI>kinde</HI> and <HI>nature:</HI> And &s;o, as a <HI>vi&s;ible</HI> and <HI>carnal head,</HI> the <HI>Pope,</HI>
was in no mea&s;ure &s;utable to an <HI>invi&s;ible</HI> and <HI>&s;piritual</HI> body, the
<HI>true</HI> Church; &s;o likewi&s;e a <HI>vi&s;ible</HI> and <HI>carnal</HI> body, or Church,
made and con&s;tituted by a mixture of <HI>Civil</HI> and <HI>Eccle&s;ia&s;tical</HI> laws
and power, is in no mea&s;ure <HI>&s;utable</HI> to a <HI>&s;piritual</HI> and <HI>invi&s;ible</HI>
head:<NOTE PLACE="marg">The Church ju&s;t &s;uch a bo|dy as Chri&s;t is a Head.</NOTE> But what a kinde of Head the <HI>true Chri&s;t</HI> is, &s;uch a kinde
of <HI>body</HI> or <HI>&s;ociety</HI> the <HI>true Church is,</HI> and both are <HI>&s;piritual</HI> and <HI>in|vi&s;ible.</HI>
And as the <HI>Lord</HI> in the former age, hath been plea&s;ed to
reveal to the Church, the my&s;tery of the <HI>Head,</HI> after a long time
of its ob&s;curing and darkning, under the reign of <HI>Antichri&s;t:</HI>
&s;o now we <HI>wait in hope,</HI> that he will in this pre&s;ent age, reveal the
my&s;tery of the <HI>body,</HI> which hath been no le&s;s ob&s;cured then the
former; that &s;o, the <HI>whole my&s;tery,</HI> of <HI>whole Chri&s;t,</HI> may both be
<HI>known</HI> and <HI>accompli&s;hed</HI> among us, according to the riches of his
<HI>glory,</HI> by the <HI>Go&s;pel.</HI> Wherefore all the <HI>faithful</HI> are de&s;ired, as oc|ca&s;ion
&s;erves, to <HI>make known,</HI> what <HI>God</HI> hath <HI>taught</HI> them in this
matter, to <HI>&s;upply,</HI> what is here &s;poken, <HI>weakly</HI> and <HI>imperfectly.</HI></P>
<P>And thus having declared what the <HI>true</HI> Church of <HI>Chri&s;t</HI> is,<NOTE PLACE="marg">Wherein the Unity of the true Church lies.</NOTE>
and rectified &s;ome <HI>ancient</HI> and <HI>general</HI> mi&s;takes touching it, I &s;hall
now proceed to make known from the <HI>clear</HI> and <HI>evident</HI> word,
the <HI>true</HI> and <HI>onely</HI> bonds of the Churches <HI>union, peace</HI> and <HI>agree|ment,</HI>
as the <HI>Apo&s;tle</HI> hath delivered them to us, by the Spirit,
<HI>Ephe&s;.</HI> 4. 4, 5, 6.</P>
<P>There is one <HI>body</HI> and one <HI>&s;pirit,</HI> even as yee are called in one hope
of your calling; One Lord, one Faith, one Bapti&s;m, One God and
Father of all, who is above all, and through all, and in you all.</P>
<P><PB N="161" REF="91">
Where note in general, that among <HI>all</HI> the&s;e <HI>bonds</HI> of the
Churches <HI>unity,</HI> the <HI>Apo&s;tle</HI> makes not &s;o much as any <HI>mention</HI> of
UNIFORMITY; Indeed the <HI>Rhemi&s;ts</HI> (being through the
ju&s;t judgement of God blinded) from this very place, urge and
pre&s;s <HI>&V;niformity</HI> (which is the very word they u&s;e) as being
the great and mighty <HI>engine, fir&s;t</HI> to advance the <HI>my&s;tery of ini|quity</HI>
to its Throne, and after to pre&s;erve it <HI>there.</HI> But it will ap|pear
<HI>anon</HI> by the <HI>Apo&s;tles</HI> Doctrine, that no <HI>Conformity</HI> or <HI>&V;ni|formity,</HI>
are any <HI>bonds</HI> of the true Churches <HI>peace</HI> and <HI>union;</HI> &s;eeing
the <HI>Church,</HI> is &s;uch a Kingdom, as is not pre&s;erved in its <HI>peace,</HI> by
any outward <HI>forms</HI> and <HI>orders,</HI> as the <HI>Kingdoms</HI> of the world are,
but by inward <HI>principles:</HI> Wherefore I &s;hall proceed to &s;peak of
tho&s;e <HI>&s;piritual bonds</HI> of the <HI>&s;piritual</HI> Churches <HI>unity,</HI> which the
Apo&s;tle names; and they are in number, <HI>&s;even;</HI> the fir&s;t where|of,
is,</P>
<DIV2 N="1" TYPE="part">
<HEAD>ONE BODY.</HEAD>
<P><HI>There is</HI> one body,<NOTE PLACE="marg">The right Church is one body.</NOTE> <HI>&s;aith</HI> Paul; <HI>The</HI> right <HI>Church of Chri&s;t is but</HI>
one body <HI>con&s;i&s;ting of</HI> many <HI>members; and this is not a</HI> natural
<HI>or</HI> Political, <HI>but a</HI> &s;piritual body, <HI>even the</HI> body <HI>of Chri&s;t.</HI> Paul <HI>in
&s;everal of his Epi&s;tles, takes plea&s;ure to &s;et forth the</HI> unity <HI>of the
Church by</HI> this <HI>&s;imilitude; as in</HI> Rom. 12. 4, 5. As we have many
members in one body, and all members have not the &s;ame office; So we
being many, are one body in Chri&s;t, and every one members one of a|nother.
<HI>And again,</HI> 1 Cor. 12. 12. As the body is one, and hath many
members; and all the members of that one body, being many, are but
one body, &s;o al&s;o is Chri&s;t: <HI>Where he cals the</HI> body, <HI>by the name of
the</HI> head, both <HI>making up</HI> one <HI>Chri&s;t.</HI></P>
<P>Now this Unity of Body,<NOTE PLACE="marg">This one bo|dy compre|hends Be|lievers of all Ages.</NOTE> comprehends <HI>believers</HI> of all <HI>ages,</HI>
and of all <HI>&s;orts.</HI></P>
<P>1. Of <HI>all ages;</HI> for all believers that <HI>hath been in</HI> the world
heretofore, or now <HI>are,</HI> or <HI>&s;hall be</HI> hereafter, do <HI>all</HI> make up but
<HI>one body</HI> of <HI>Chri&s;t,</HI> though born and brought forth of God in &s;eve|ral
<HI>times</HI> and <HI>ages</HI> of the world; as in a natural example, a <HI>childe</HI>
is not born all in a <HI>moment,</HI> but is brought forth by <HI>degrees;</HI>
and though <HI>one</HI> part be <HI>born,</HI> and another not <HI>yet</HI> born, this doth
not hinder <HI>unity of body</HI> in the child; &s;o the bringing forth the
<HI>Church</HI> into the world in <HI>&s;everal ages,</HI> doth in no wi&s;e hinder this
<HI>unity of body.</HI></P>
<P><PB N="162" REF="92">
2. As this unity of body,<NOTE PLACE="marg">Of all &s;orts.</NOTE> comprehends believers of <HI>all</HI> ages,
&s;o al&s;o of all &s;orts and conditions, <HI>Jews</HI> and <HI>Gentiles, bond</HI> and
<HI>free, &amp;c.</HI> all which are made <HI>one body</HI> in Chri&s;t. <HI>Paul</HI> in <HI>Ephe&s;.</HI> 2.
15. &s;peaking of Jews and Gentiles, &s;aith, That <HI>Chri&s;t</HI> of <HI>the&s;e
twain</HI> (who differed as much as <HI>mankinde</HI> could) <HI>he hath made in
him&s;elf, one new man:</HI> For Chri&s;t <HI>melting</HI> the&s;e two, by his <HI>Spirit,</HI>
which is as <HI>fire,</HI> cau&s;es <HI>each</HI> to depart from <HI>him&s;elf,</HI> and makes <HI>both</HI>
together, one <HI>new man,</HI> or <HI>body</HI> of <HI>Chri&s;t</HI> in <HI>him&s;elf;</HI> and thus
makes peace: For as long as men remain <HI>different</HI> bodies, or men,
there is no <HI>peace amongst</HI> them; but when <HI>Chri&s;t</HI> makes them <HI>one
body</HI> in him&s;elf, he makes <HI>peace</HI> between them; <HI>unity of body</HI> being
a mo&s;t nece&s;&s;ary <HI>bond of peace</HI> in the <HI>Church;</HI> as the Apo&s;tle te&s;ti|fies,
<HI>Col. 3. 15. Let the peace of God rule in your hearts, to the which
ye are called, in one body.</HI></P>
<P>Now from this <HI>unity of body</HI> in the true <HI>Church</HI> we may note
very con&s;iderable things, <HI>all</HI> to our pre&s;ent purpo&s;e.</P>
<P>1. That <HI>unity of body</HI> in the Church,<NOTE PLACE="marg">Many things to be con&s;i|dered from the Churches unity of body.</NOTE> flows from <HI>unity of head:</HI>
for <HI>here</HI> the <HI>members</HI> do not <HI>fir&s;t</HI> con&s;pire into an <HI>unity</HI> of <HI>body</HI> a|mong
them&s;elves, and <HI>after</HI> choo&s;e a <HI>head</HI> to their <HI>body;</HI> but <HI>fir&s;t,</HI>
the&s;e members are united to the <HI>Head,</HI> and then to <HI>one another</HI> in,
and with the <HI>Head;</HI> and &s;o becau&s;e there is but <HI>one</HI> true <HI>head,</HI> Chri&s;t:
there is but <HI>one</HI> true <HI>body,</HI> the <HI>Church.</HI></P>
<P>2. As the members of the <HI>natural body,</HI> are <HI>born</HI> &s;uch, through a
<HI>natural</HI> birth, before they do or can <HI>exerci&s;e</HI> and <HI>acts</HI> or <HI>offices</HI>
&s;utable to &s;uch members, and do not <HI>fir&s;t</HI> exerci&s;e &s;uch offices, and
then <HI>after</HI> are made &s;uch members; as for in&s;tance, the <HI>eye</HI> doth not
fir&s;t <HI>&s;ee,</HI> and then or therefore, is made an <HI>eye</HI> in the <HI>body:</HI> or the
<HI>ear</HI> fir&s;t <HI>hear,</HI> and <HI>then</HI> or <HI>therefore</HI> is made an <HI>ear</HI> in the <HI>body:</HI> but
the <HI>eye,</HI> is fir&s;t born an <HI>eye</HI> in the body; and then <HI>&s;ees;</HI> and the <HI>ear</HI>
is <HI>born</HI> an ear, and then hears <HI>&amp;c.</HI> So in the <HI>&s;piritual body</HI> of Chri&s;t;
each Chri&s;tian hath his <HI>member&s;hip,</HI> meerly from a <HI>new</HI> or <HI>&s;piritual
birth,</HI> and hath his <HI>office</HI> from his <HI>member&s;hip,</HI> and not from any
<HI>action</HI> or <HI>operation</HI> of his own, before he was a member. In this
<HI>&s;piritual,</HI> as in the <HI>natural body,</HI> the <HI>eye</HI> is <HI>born</HI> an eye, and there|fore
it &s;ees, and the <HI>foot</HI> is born a foot, and therefore it walks, and
each believer, is only that, which he is through a <HI>new birth,</HI> and
cannot be <HI>placed,</HI> in &s;uch and &s;uch an office by <HI>men;</HI> no more
then <HI>men</HI> can place, a <HI>&s;eeing eye</HI> or <HI>walking foot</HI> in the natural <HI>body,</HI>
but they mu&s;t be <HI>born</HI> there, ere they can be <HI>there.</HI> Each member
<PB N="163" REF="92">
in the true Church, is <HI>born</HI> in his place and office by God, and is
not placed there by <HI>man,</HI> and when the <HI>Church</HI> perceives this
<HI>grace</HI> in its members, it <HI>&s;uffers</HI> them to exerci&s;e tho&s;e places and
offices in the <HI>body,</HI> in which <HI>God</HI> hath produced or brought them
forth, by his <HI>Spirit.</HI></P>
<P>3. <HI>This</HI> unity of body, <HI>&s;tands well with a</HI> difference <HI>or</HI> di&s;tinction
<HI>of</HI> members, <HI>and the</HI> difference <HI>of</HI> members, <HI>doth not</HI> hinder, <HI>but</HI>
help <HI>the</HI> unity of body: <HI>for &s;aith</HI> Paul, The body is not one mem|ber,
but many, and if they were all one member, where were the body?
<HI>And therefore in the</HI> body, <HI>there are</HI> diver&s;ity <HI>of members, and each
member hath its &s;everal</HI> form <HI>and</HI> office; If the whole body were an
eye, where were the hearing, and if the whole were an ear, where were
&s;eeing, &s;melling, walking, &amp;c. <HI>So in the</HI> unity <HI>of Chri&s;ts</HI> body, <HI>there
are</HI> diver&s;ity <HI>of members,</HI><NOTE PLACE="marg">1 Cor. 12.</NOTE> <HI>with diver&s;ity of</HI> gifts <HI>and</HI> offices; <HI>and
&s;o one hath the word of</HI> wi&s;dom, <HI>another the word of</HI> knowledge,
<HI>another the word of</HI> faith, <HI>another the</HI> gift of healing, <HI>&amp;c. Every
member in</HI> this <HI>body being in</HI> office, <HI>and having received the Spirit
to</HI> profit <HI>withal. And &s;o again,</HI> Rom. 12. 6. Having then gifts dif|fering,
according to the grace that is given to us (<HI>he &s;peaks of all the
members of the body, which have &s;ome of or other gifts, given to
them</HI>) if it be prophe&s;ie, let us prophe&s;ie according to the proportion
of faith; if mini&s;try, let us wait on our mini&s;tring; or he that teach|eth
on teaching, or he that exhorteth on exhortution, &amp;c. <HI>So that in
the true Church,</HI> unity <HI>&s;tands with</HI> diver&s;ity, <HI>but in the</HI> fal&s;e, unity
<HI>will not &s;tand without</HI> uniformity.</P>
<P>4. In this <HI>true</HI> Church, or one <HI>body</HI> of Chri&s;t, notwith&s;tanding
<HI>diver&s;ity</HI> of members and offices, there is &s;till an <HI>equality</HI> among
them all; &s;eeing all <HI>alike</HI> make up <HI>one body;</HI> in which regard <HI>one</HI>
member is as nece&s;&s;ary to the <HI>body</HI> as <HI>another,</HI> and <HI>no</HI> member can
&s;ay to another, that I contribute more to the making up of the
body then <HI>thou;</HI> the mo&s;t <HI>honourable</HI> member, cannot lay thus to
the mo&s;t <HI>mean,</HI> not the <HI>Apo&s;tles</HI> them&s;elves to <HI>Believers</HI> among
the <HI>Gentiles;</HI> for <HI>we</HI> are the <HI>body</HI> of Chri&s;t, as well as <HI>they,</HI> and <HI>they</HI>
are the body of Chri&s;t no more then <HI>we:</HI> wherefore no member,
for <HI>diver&s;ity</HI> of <HI>office,</HI> is to lift up him&s;elf above <HI>another</HI> member,
who is as <HI>nece&s;&s;ary</HI> as it &s;elf, to the making up the <HI>body,</HI> and al&s;o is
every whit as <HI>u&s;eful</HI> in its place.</P>
<P>5. As in the <HI>natural body,</HI> each member is <HI>contented</HI> with its
<HI>own</HI> place and office in the body: &s;o is <HI>every</HI> member through the
<PB N="164" REF="93">
grace given unto it, <HI>contented</HI> with its place and office in the &s;pi|ritual
<HI>body,</HI> and not one either envies or de&s;pi&s;es another.</P>
<P>6. The members of the <HI>natural body,</HI> do not each <HI>live</HI> to <HI>them|&s;elves,</HI>
but <HI>all</HI> of them <HI>&s;erve</HI> one another, and <HI>each</HI> of them &s;erves
<HI>all;</HI> as the <HI>eye</HI> &s;ees for the <HI>foot,</HI> and the whole body, and the <HI>hand</HI>
works for the <HI>eye,</HI> and the whole body, <HI>&amp;c.</HI> So among believers,
none <HI>lives</HI> and <HI>acts</HI> for <HI>him&s;elf</HI> only, but each believer <HI>&s;erves</HI> all,
and <HI>all</HI> &s;erve each one in <HI>love.</HI></P>
<P>7. <HI>Members that are united into one</HI> body, <HI>have a true</HI> &s;ympathy
<HI>with one another, both in</HI> good <HI>and</HI> evil <HI>things,</HI> 1 Cor. 12. 26. And
whether one member &s;uffer, all the members &s;uffer with it, or one
member <HI>be honoured,</HI> all the members rejoyce with it.</P>
<P>8. Among the <HI>members</HI> of the <HI>body,</HI> there is no <HI>law</HI> of <HI>force,</HI>
but only a <HI>law of love;</HI> no member compelling another, but each
member &s;erving another by <HI>love:</HI> and if one member be <HI>infirm,</HI>
the re&s;t <HI>help</HI> it, and do not <HI>reject</HI> it: the more they <HI>care</HI> for it, and
do not the more <HI>de&s;pi&s;e</HI> it.</P>
<DIV3 N="1" TYPE="section">
<HEAD>And this now is the fir&s;t bond of the true Churches unity,
&V;nity of body.</HEAD>
<P>Now they break this <HI>fir&s;t</HI> bond of <HI>unity,</HI><NOTE PLACE="marg">Who break this bond of the Churches Unity.</NOTE> that either live <HI>out</HI>
of this <HI>one body</HI> of Chri&s;t, or el&s;e live in it, but not as <HI>members.</HI></P>
<P>1. They that do content them&s;elves, in <HI>joyning</HI> to &s;ome <HI>outward</HI>
and <HI>vi&s;ible</HI> &s;ociety and corporation of men, though called a
<HI>Church,</HI> and think that by being <HI>knit</HI> to them in wayes of <HI>outward
wor&s;hip,</HI> and <HI>ordinances,</HI> they live in the <HI>unity</HI> of the Church, when
as yet all this while they live out of that <HI>one body,</HI> that is born of
the <HI>Spirit,</HI> which is the onely <HI>true</HI> Church, and body of <HI>Chri&s;t:</HI> he
that lives out of this <HI>&s;piritual body,</HI> though he live in the mo&s;t <HI>ex|cellent
&s;ociety</HI> in the world, yet he breaks the <HI>unity</HI> of the Church,
not living in <HI>one body</HI> with it. And thus <HI>many</HI> break the Churches
<HI>unity,</HI> that never <HI>think</HI> on it.</P>
<P>2. Again, <HI>they</HI> break this <HI>bond</HI> of the Churches <HI>unity</HI> that live
in this <HI>one body,</HI> but not as members; And &s;uch are <HI>they,</HI> who having
got the <HI>advantage</HI> of the <HI>Magi&s;trates</HI> power, will needs lift
<HI>them&s;elves</HI> up above their <HI>fellow-members,</HI> and exerci&s;e <HI>authorita|tive,
coercive, domineering</HI> power over them, whereas the very <HI>A|po&s;tles</HI>
them&s;elves, were not <HI>Lords</HI> of the Church, but <HI>fellow-mem|bers</HI>
<PB N="165" REF="93">
with the <HI>faithful;</HI> living in <HI>one body,</HI> and under <HI>one head</HI> with
them, and &s;o did all by <HI>love</HI> and <HI>per&s;wa&s;ion,</HI> and nothing by <HI>force</HI>
and <HI>violence.</HI> Now tho&s;e <HI>members</HI> that <HI>exalt</HI> them&s;elves above
their <HI>fellow</HI> and <HI>equal</HI> members, what do they el&s;e but u&s;urp the
place of the <HI>Head?</HI> and &s;o break in &s;under the <HI>unity</HI> of the body,
which &s;tands in the <HI>unity</HI> of the <HI>Head?</HI> He that in a <HI>&s;ingle</HI> or <HI>com|bined</HI>
unity <HI>&s;ets</HI> him&s;elf up above other <HI>Believers,</HI> by <HI>giving Laws,</HI>
and by <HI>pre&s;cribing</HI> and <HI>commanding Forms</HI> and <HI>Rules</HI> to tho&s;e that
are every way his <HI>equals,</HI> he advances <HI>him&s;elf</HI> as another <HI>head</HI> be|&s;ides
<HI>Chri&s;t;</HI> and &s;o <HI>Anti-chri&s;t</HI> is nearer to us then we are <HI>aware;</HI>
and many men that are &s;o <HI>forward</HI> and <HI>fierce,</HI> to make and enforce
<HI>Rules</HI> and <HI>Orders,</HI> colourably to procure the Churches <HI>peace, they</HI>
are the <HI>fir&s;t men</HI> that do <HI>them&s;elves</HI> break this <HI>fir&s;t bond</HI> of the
Churches <HI>&V;nity,</HI> to wit, <HI>&V;nity of Body,</HI> which makes <HI>all</HI> Believers
<HI>equal</HI> members, <HI>equally</HI> &s;ubject to one <HI>Head.</HI></P>
</DIV3>
</DIV2>
<DIV2 N="2" TYPE="part">
<HEAD>The &s;econd bond of the true Churches unity, is,
ONE SPIRIT.</HEAD>
<P>There is <HI>one body,</HI><NOTE PLACE="marg">The right Church is one Spirit.</NOTE> and <HI>one Spirit,</HI> &s;aith <HI>Paul;</HI> and through <HI>unity</HI>
of <HI>Spirit,</HI> they become <HI>one body.</HI> Now as the <HI>body</HI> of man con&s;i&s;ts
of <HI>many</HI> members, and but <HI>one &s;oul</HI> comprehends, quickens,
moves, and governs <HI>all</HI> the&s;e members, making the <HI>eye</HI> to &s;ee, the
<HI>hand</HI> to work, the <HI>foot</HI> to walk, &amp;c. So the <HI>body of Chri&s;t,</HI> which
is the Church, con&s;i&s;ting of <HI>many</HI> members, hath yet but <HI>one</HI> and
the <HI>&s;ame</HI> HOLY SPIRIT, which comprehends, quickens,
moves and governs them <HI>all,</HI> and brings them into a mo&s;t <HI>near</HI>
and <HI>intimate</HI> &s;ociety together, and <HI>inables</HI> each member, to its
<HI>&s;everal</HI> office, according to its <HI>place</HI> and <HI>u&s;e</HI> in the body of
Chri&s;t.</P>
<P>And as a <HI>member,</HI> being <HI>cut</HI> off from the body, the &s;oul doth
not follow it, to cau&s;e it to live out of the <HI>unity</HI> of the body: So
he that is <HI>divided</HI> from the <HI>true body</HI> of Chri&s;t, the <HI>Spirit,</HI> doth not
follow him to make him live <HI>&s;ingle</HI> by him&s;elf; and &s;o neither is
the body of Chri&s;t without the <HI>Spirit,</HI> nor the <HI>Spirit</HI> of <HI>Chri&s;t</HI>
without the <HI>body.</HI></P>
<P>And as the &s;ame <HI>&s;oul</HI> in <HI>&s;everal</HI> members, acts <HI>&s;everally,</HI> and
yet is but <HI>one</HI> and the <HI>&s;ame</HI> &s;oul in all; &s;o the &s;ame <HI>holy Spirit</HI> in
&s;everal Believers, works <HI>&s;everally,</HI> as it plea&s;eth, and yet is but
the &s;ame <HI>holy Spirit</HI> in them <HI>all.</HI></P>
<P><PB N="166" REF="94">
So that the <HI>whole</HI> body of Chri&s;t, that is all <HI>Believers</HI> in the
world, have but <HI>one</HI> and the <HI>&s;ame holy Spirit</HI> in them, and this
<HI>unity of Spirit</HI> in the Church, is one <HI>&s;trong</HI> bond of its <HI>peace.</HI>
Among <HI>mankinde</HI> in general, and more nearly among <HI>kindred,</HI>
there is <HI>unity of fle&s;h,</HI> but becau&s;e there is <HI>difference</HI> of <HI>&s;pirit,</HI>
there is much envie, hatred, &s;trife and variance in that <HI>unity of
fle&s;h;</HI> but now the <HI>members</HI> of the <HI>body,</HI> are not only <HI>one fle&s;h,</HI>
but <HI>one &s;oul</HI> or <HI>&s;pirit</HI> too, and &s;o there is <HI>always peace</HI> and <HI>agreement</HI>
between them. And &s;o the <HI>true</HI> Church of Chri&s;t is not only <HI>one
body,</HI> but <HI>one Spirit</HI> too, and this makes it <HI>one</HI> indeed. For as this
<HI>Spirit,</HI> is the <HI>love</HI> and <HI>connexion</HI> of the <HI>Father</HI> and the <HI>Son;</HI> &s;o it is
al&s;o our <HI>love</HI> and <HI>connexion</HI> in the <HI>Father</HI> and the <HI>Son;</HI> and as
the <HI>Father</HI> and the <HI>Son</HI> live in <HI>unity of Spirit,</HI> &s;o all <HI>Believers</HI> live
the unity of the &s;ame Spirit in them.</P>
<P>Now they on whom the <HI>Spirit</HI> was fir&s;t given, after <HI>Chri&s;t</HI> was
<HI>glorified,</HI> had al&s;o with the Spirit the <HI>gift of tongues,</HI> the Spirit given
being for the <HI>communion</HI> of the Church, &amp; &s;o they &s;pake with the
<HI>tongues</HI> of all, the <HI>Church</HI> having through the <HI>communion</HI> of the
Spirit, its <HI>&s;ociety</HI> and <HI>con&s;ociation:</HI> For he that &s;peaks by the <HI>Spirit</HI>
in the Church, where <HI>all</HI> are one <HI>Spirit</HI> in Chri&s;t; he &s;peaks with
the <HI>tongues</HI> of <HI>all;</HI> and when a Believer hears <HI>another</HI> &s;peak, it is,
as if he <HI>him&s;elf</HI> did &s;peak; and when <HI>one</HI> &s;peaks, it is, as if <HI>all</HI>
&s;pake; for he &s;peaks in the <HI>unity of Spirit</HI> with them, and &s;o
&s;peaks the <HI>&s;ame</HI> doctrine of the Go&s;pel and <HI>minde</HI> of Chri&s;t, which
they <HI>all</HI> have equally <HI>heard</HI> and <HI>learned</HI> from <HI>God.</HI></P>
<P>Hence it is evident, that it is nothing to have the <HI>outward
from</HI> of a <HI>Church,</HI> even as our <HI>&s;ouls</HI> could wi&s;h; except there be,
<HI>inwardly</HI> in that Church, the <HI>Spirit of Chri&s;t;</HI> for it is not <HI>unity</HI>
of <HI>form</HI> will ever make the Church <HI>one,</HI> but <HI>unity of Spirit:</HI> That
Church then that is de&s;titute of the <HI>Spirit,</HI> in its <HI>laws, orders, con|&s;titutions,
forms, members, officers:</HI> what true <HI>unity</HI> can that have,
in all its <HI>uniformity?</HI></P>
<DIV3 N="2" TYPE="section">
<HEAD>And this is the &s;econd bond of the true Churches &V;nity:
&V;nity of Spirit.</HEAD>
<P>Now <HI>they</HI> break this bond of the Churches <HI>unity,</HI><NOTE PLACE="marg">Who break this bond of Unity.</NOTE> that <HI>live</HI> in
their <HI>own &s;pirits,</HI> and not in <HI>Chri&s;ts;</HI> for they that live in a <HI>dif|ferent
&s;pirit from</HI> the true <HI>Church,</HI> what <HI>unity</HI> can they po&s;&s;ibly
<PB N="167" REF="94">
have with it? They then that live in their own <HI>humane rea&s;on,
under&s;tanding, thoughts, councel, wils, ends,</HI> they live quite and
clean out of the <HI>unity</HI> of this <HI>Church,</HI> yea, in direct <HI>enmity</HI> again&s;t
it; &s;eeing our own <HI>corrupt</HI> and <HI>earthly &s;pirits,</HI> are mo&s;t contrary
to the <HI>Holy</HI> and <HI>Heavenly Spirit</HI> of Chri&s;t, in which the <HI>Church</HI>
lives. Wherefore we may learn hence, what to <HI>judge</HI> of tho&s;e
men, that cry out much for the <HI>peace</HI> of the Church, and yet
them&s;elves, neither <HI>live</HI> in, nor are <HI>led by,</HI> the <HI>Spirit</HI> of the
Church; but either by their <HI>own Spirits,</HI> or <HI>Antichri&s;ts.</HI></P>
<P>2. <HI>They</HI> that labour to joyn men into <HI>one body</HI> with the <HI>Church,</HI>
that are not one <HI>Spirit</HI> with it, do marr the <HI>peace</HI> of it: For as
<HI>unity of Spirit</HI> in the Church is the <HI>bond</HI> of peace, &s;o <HI>diver&s;ity of
Spirit</HI> is the <HI>breach</HI> of peace, and therefore to <HI>pre&s;erve</HI> the peace of
the Church, <HI>none</HI> are to joyn them&s;elves to this <HI>one body,</HI> that are
not of this <HI>one Spirit.</HI></P>
<P>3. <HI>They</HI> that being of the <HI>Church,</HI> do any thing in it by their
<HI>own Spirits,</HI> and not by <HI>Chri&s;ts,</HI> prejudice the <HI>peace</HI> of the
Church; for the <HI>true</HI> Church is &s;uch a <HI>body</HI> which is to have all its
<HI>communion</HI> in the <HI>Spirit.</HI> And therefore when any <HI>pray</HI> or <HI>prophe&s;ie,</HI>
or the like, in the &s;trength of <HI>natural parts,</HI> or <HI>humane &s;tudies</HI>
and <HI>invention</HI> onely, and do not pray and prophe&s;ie in the <HI>Spirit,</HI>
they break the <HI>unity</HI> of the Church; for the <HI>faithful</HI> have <HI>com|munion</HI>
with one another; onely &s;o far forth as the <HI>Spirit</HI> is ma|nife&s;ted
in each.</P>
<P><HI>Now if any &s;hall &s;ay,</HI><NOTE PLACE="marg">Que&s;t.</NOTE> How may I know Chri&s;ts Spirit in the&s;e acts
and duties from a mans own?</P>
<P>I an&s;wer,<NOTE PLACE="marg">An&s;w.</NOTE> That as by the <HI>Word of God</HI> we can judge of all <HI>other</HI>
Words and Doctrines; and as by the <HI>Faith of Chri&s;t</HI> we can
judge of all <HI>other</HI> beliefs, &s;o by the <HI>Spirit of Chri&s;t</HI> we can judge of
all <HI>other</HI> &s;pirits; and can know where is the <HI>&s;ame &s;pirit,</HI> and
where is a <HI>different</HI> or a <HI>contrary</HI> &s;pirit; as the <HI>members</HI> of the
<HI>body</HI> can judge of the <HI>one-ne&s;s</HI> of <HI>Spirit</HI> that is among <HI>them&s;elves.</HI></P>
</DIV3>
</DIV2>
<DIV2 N="3" TYPE="part">
<HEAD>The third bond of the true Churches unity, is,
ONE HOPE OF OUR CALLING.</HEAD>
<P><HI>Even as ye are called in one hope of your calling:</HI><NOTE PLACE="marg">The right Church have one hope of their calling.</NOTE> As <HI>all</HI> Believers
are called by <HI>one calling</HI> (which is the <HI>inward</HI> and <HI>effectual</HI> voyce
of God to the &s;oul, by his Spirit through the Go&s;pel) &s;o they
<PB N="168" REF="95">
are all called into <HI>one</HI> ble&s;&s;ed <HI>hope</HI> of obtaining the <HI>Kingdom</HI> and
<HI>glory</HI> of God. And no <HI>one</HI> is called to this hope more then <HI>ano|ther,</HI>
or hath more <HI>intere&s;t</HI> or <HI>&s;hare</HI> in it then <HI>another. Fi&s;hes</HI> that
live in the Sea, though &s;ome be <HI>greater,</HI> and &s;ome <HI>le&s;s,</HI> yet <HI>none</HI>
hath <HI>more</HI> intere&s;t or &s;hare in it then <HI>another;</HI> but <HI>all</HI> being alike
<HI>produced</HI> in it, <HI>enjoy</HI> it alike: and <HI>creatures</HI> that live on the <HI>earth,</HI>
though &s;ome be <HI>greater,</HI> and &s;ome <HI>le&s;s,</HI> yet all enjoy the <HI>Sun</HI> and
<HI>Ayr</HI> alike; and yet <HI>nearer,</HI> the <HI>members</HI> of the <HI>body,</HI> though of
<HI>different</HI> quantity, form and office, yet <HI>all</HI> have <HI>alike</HI> intere&s;t in
the <HI>head</HI> and all its <HI>&s;en&s;es,</HI> and in the <HI>&s;oul</HI> and all its <HI>faculties:</HI> So
all the faithful enjoy <HI>Chri&s;t</HI> alike, and in him the <HI>Spirit</HI> and the
<HI>Father;</HI> and no Believer hath more intere&s;t in <HI>Chri&s;t</HI> and <HI>God,</HI>
then <HI>another.</HI></P>
<P>So that <HI>all</HI> the faithful are called to the <HI>&s;ame things,</HI> and <HI>God</HI>
gives not <HI>more,</HI> nor <HI>better</HI> things to <HI>one</HI> then to <HI>another,</HI> but he
gives <HI>immortality, glory, eternal life, the Kingdom of Heaven.</HI>
which is the inheritance of the <HI>Saints,</HI> or which is all one, <HI>him&s;elf,</HI>
alike to <HI>all,</HI> and makes <HI>all</HI> to &s;it <HI>alike</HI> in heavenly places in <HI>Chri&s;t&punc;</HI>
and in the <HI>Father.</HI></P>
<P><HI>All</HI> the faithful then are <HI>equally</HI> called to an <HI>&V;nity of hope,</HI> and
none can <HI>hope</HI> for <HI>greater</HI> or <HI>better</HI> things then another. It was
a very <HI>carnal</HI> thing in the <HI>Mother</HI> of <HI>Zebedee's</HI> children, to de&s;ire
of <HI>Chri&s;t,</HI> That <HI>one</HI> of her <HI>Sons</HI> might &s;it at his <HI>right hand,</HI> and
another at his <HI>left hand,</HI> in his Kingdom, where <HI>all</HI> alike &s;it at his
<HI>right hand,</HI> and <HI>none</HI> at all at his <HI>left.</HI> Indeed in the <HI>Kingdoms</HI> of
<HI>men,</HI> &s;ome have <HI>greater</HI> e&s;tates then <HI>others,</HI> and are in higher <HI>Ho|nour</HI>
and <HI>Authority;</HI> and this breeds <HI>envie,</HI> and <HI>emulation,</HI> and
<HI>&s;trife,</HI> and <HI>di&s;tances,</HI> &amp;c. but in the <HI>Sons Kingdom,</HI> and in the <HI>Fa|thers,</HI>
all that are counted <HI>worthy</HI> to dwell therein, do <HI>alike</HI> in|herit
<HI>all things; All things are yours,</HI> &s;aith <HI>Paul:</HI> And <HI>he that
overcomes &s;hall inherit all things;</HI> &s;aith <HI>John:</HI> And the <HI>lea&s;t</HI> be|liever
hath no <HI>le&s;s,</HI> and the <HI>greate&s;t</HI> hath no <HI>more;</HI> and this cau&s;es
<HI>unity</HI> and <HI>peace</HI> among them. We &s;ee what a &s;trong bond of
<HI>peace</HI> and <HI>agreement, unity of hope</HI> is in them that <HI>travel</HI> together,
that <HI>fight</HI> together, that <HI>labour</HI> together; and &s;o much more in
<HI>them</HI> who are <HI>equally</HI> called by <HI>God</HI> to the <HI>Kingdom</HI> of <HI>God.</HI></P>
<DIV3 N="3" TYPE="section">
<HEAD>And this, is the third bond, of the true Churches
&V;nity:
&V;nity of Hope.</HEAD>
<P><PB N="169" REF="95">
Now <HI>they</HI> break this <HI>bond</HI> of the Churches <HI>&V;nity,</HI><NOTE PLACE="marg">Who break this bond of Unity.</NOTE> that live out
of this <HI>hope</HI> of the <HI>Church,</HI> who&s;e <HI>hope</HI> is in <HI>earthly, carnal, ba&s;e</HI>
things; who pretending to be <HI>Chri&s;tians,</HI> yet live onely in the
<HI>hopes</HI> of <HI>men,</HI> in hopes of <HI>worldly</HI> profit, honour, preferment, and
the attaining and enjoyment of the things of <HI>this</HI> life, which they,
according to the <HI>eagerne&s;s</HI> of their <HI>hopes,</HI> pro&s;ecute mightily, by
all ways and means. The&s;e men, I &s;ay, break the <HI>&V;nity</HI> of the
<HI>Church:</HI> for what <HI>true &V;nity</HI> can they have with the <HI>true</HI> Church,
that live not in <HI>unity of hope</HI> with it? Seeing <HI>worldly hopes</HI> carry
men <HI>one</HI> way, and the <HI>hopes</HI> of <HI>Believers</HI> carry them <HI>another: car|nal
hopes</HI> make men leave <HI>God</HI> for the <HI>world;</HI> and the <HI>hope</HI> of
<HI>Saints</HI> make them leave the <HI>world</HI> for <HI>God:</HI> Wherefore they
that <HI>differ</HI> in their <HI>hopes,</HI> which are their <HI>ends,</HI> mu&s;t needs <HI>differ</HI> in
their <HI>ways</HI> and <HI>works;</HI> and &s;o he that lives out of the <HI>hope</HI> of
the <HI>Church,</HI> lives al&s;o out of the <HI>unity</HI> of it.</P>
</DIV3>
</DIV2>
<DIV2 N="4" TYPE="part">
<HEAD>The fourth bond of the true Churches unity, is,
ONE LORD.</HEAD>
<P>The <HI>right Church</HI> hath not <HI>many</HI> Lords,<NOTE PLACE="marg">The right Church hath one Lord.</NOTE> but <HI>One;</HI> and this <HI>one</HI>
and <HI>only</HI> Lord, is the <HI>Lord Je&s;us Chri&s;t:</HI> And &s;o all the <HI>&s;ubjects</HI>
of this Kingdom are <HI>fellow &s;ervants</HI> to <HI>one Lord,</HI> to whom they
do owe <HI>equal</HI> obedience; and this al&s;o is a &s;trong <HI>bond</HI> of <HI>&V;nity.</HI></P>
<P>For when there are <HI>divers</HI> Lords, there are <HI>divers</HI> minds, and
wils, and ends, and &s;o divers <HI>laws;</HI> and the&s;e breed <HI>divi&s;ions,</HI> and
<HI>di&s;&s;entions,</HI> and <HI>wars</HI> among men; but where there is but <HI>one
Lord,</HI> there is al&s;o but <HI>one Law;</HI> and where people live by <HI>one
Law,</HI> under <HI>one Lord,</HI> unto whom all are equally &s;ubject, this
breeds <HI>peace</HI> and <HI>union.</HI></P>
<P>Now the <HI>Lord&s;hip</HI> of the <HI>Church,</HI> is the <HI>Royal Prerogative</HI> of
<HI>Chri&s;t,</HI> and no <HI>creature</HI> mu&s;t pre&s;ume to arrogate this <HI>honour</HI> to
<HI>him&s;elf;</HI> &s;eeing unto the very <HI>Angels</HI> he hath not put in &s;ubjecti|on
<HI>this world to come,</HI> whereof we &s;peak. And for <HI>men, Chri&s;t</HI> hath
charged his <HI>own Apo&s;tles</HI> (who if there were any <HI>difference</HI> among
Believers, might undoubtedly challenge the <HI>preheminence</HI>) I &s;ay,
<HI>Chri&s;t</HI> hath charged even <HI>them</HI> on this &s;ort, <HI>Matth. 23. 10. Be not
ye called Ma&s;ters, for one is your Ma&s;ter, even Chri&s;t; but he that
<PB N="170" REF="96">
is greate&s;t among you, &s;hall be your &s;ervant:</HI> That is, you may
and ought to be <HI>&s;ervants</HI> to one another, but not <HI>ma&s;ters:</HI> and
this &s;ame doctrine the Apo&s;tle <HI>James</HI> preacheth, <HI>Jam. 3. 1. My
brethren</HI> (&s;aith he) <HI>be not many Ma&s;ters, knowing that we &s;hall re|ceive
the greater condemnation:</HI> it is not fit for <HI>brethren,</HI> who are
<HI>equal</HI> among them&s;elves, to make them&s;elves <HI>ma&s;ters</HI> over one
another. <HI>Chri&s;t</HI> al&s;o hath &s;poken again, &s;o plainly to this matter,
<HI>Math.</HI> 20. that one would wonder, that ever the <HI>Bea&s;t,</HI> or his
<HI>image,</HI> &s;hould dare to arrogate to them&s;elves, <HI>Lord&s;hip</HI> over the
People of <HI>God,</HI> in &s;o clear a light: <HI>Ye know</HI> (&s;aith <HI>Chri&s;t</HI> to the
twelve) <HI>that the Princes of the Gentiles exerci&s;e Dominion over
them, and they that are great exerci&s;e authority over them: but it
&s;hall not be &s;o amongst you:</HI> he &s;peaks it peremptorily; that &s;ome
<HI>Believers</HI> &s;hould not exerci&s;e <HI>dominion</HI> and <HI>authority</HI> over Be|lievers;
no not the <HI>greate&s;t</HI> over the <HI>lea&s;t,</HI> all being <HI>fellow &s;ervants</HI>
alike, under one <HI>Lord.</HI> Wherefore they that are <HI>puffed</HI> up in their
hearts again&s;t their <HI>fellow &s;ervants,</HI> might better think thus with
them&s;elves, why Chri&s;t is <HI>our Lord,</HI> as well as <HI>theirs,</HI> and is as
much over <HI>us</HI> as over <HI>them;</HI> and <HI>we</HI> are not over our fellow &s;er|vants,
nor <HI>they</HI> under <HI>us;</HI> but <HI>both</HI> of us are <HI>equally</HI> under <HI>Chri&s;t,</HI>
and <HI>Chri&s;t</HI> is equally <HI>over</HI> us <HI>both;</HI> and &s;o <HI>Chri&s;t</HI> hath given <HI>us</HI> the
&s;ame laws, he hath given <HI>them;</HI> to wit, that we &s;hould <HI>believe</HI> in
him, and <HI>love</HI> one another; and he expects the &s;ame <HI>obedience</HI> from
<HI>us,</HI> as from <HI>them;</HI> and &s;o we are not to <HI>command</HI> one another; but
are all alike to be <HI>commanded</HI> by him. It was the <HI>evil &s;ervant,</HI> that
beat his <HI>fellow &s;ervants</HI> upon hopes of the delay of his <HI>Ma&s;ters</HI>
coming.</P>
<DIV3 N="4" TYPE="section">
<HEAD>And this is the fourth bond of the true Churches &V;nity,
&V;nity of Lord.</HEAD>
<P>Now they break <HI>this</HI> bond,<NOTE PLACE="marg">Who break this bond of the Churches Unity.</NOTE> of the Churches <HI>&V;nity,</HI> that either
make <HI>them&s;elves,</HI> or others, <HI>Lords</HI> over the Church, be&s;ides <HI>Chri&s;t,</HI>
and parcel out this <HI>one Kingdom</HI> of the Son to <HI>many Lords,</HI> to the
great <HI>di&s;honour</HI> of Chri&s;t, and <HI>di&s;-union</HI> of the Church.</P>
<P>The <HI>Pope</HI> was the fir&s;t that profe&s;&s;ed him&s;elf to be the <HI>general
Ma&s;ter</HI> in the whole <HI>Church</HI> of <HI>God:</HI> and after the Pope, a <HI>general
Councel</HI> took this honour to it &s;elf; and by degrees, this <HI>la&s;t</HI> be|came
as <HI>hard,</HI> yea, a <HI>harder taskma&s;ter</HI> to the Church, then the
<HI>former.</HI> After, when <HI>particular</HI> Kingdoms fell off from the <HI>Pope</HI>
<PB N="171" REF="96">
and his <HI>Antichri&s;tian Church,</HI> the <HI>my&s;tery of iniquity,</HI> was not by
this means wholly <HI>di&s;&s;olved;</HI> but only was <HI>contracted</HI> and brought
into a <HI>le&s;s compa&s;s;</HI> for then the <HI>Archbi&s;hop</HI> made him&s;elf gene|ral
<HI>ma&s;ter</HI> of the Church in each particular <HI>Kingdom,</HI> as the <HI>Pope</HI>
before had done in <HI>all;</HI> and after the <HI>Archbi&s;hop</HI> ri&s;es up a <HI>Natio|nal
A&s;&s;embly,</HI> as the <HI>General Councel</HI> after the <HI>Pope;</HI> and <HI>each</HI>
of the&s;e in their <HI>cour&s;es,</HI> u&s;urp Lord&s;hip over the <HI>Church</HI> of
Chri&s;t, to the &s;ad <HI>di&s;&s;olution</HI> of its <HI>unity.</HI></P>
<P>Mo&s;t <HI>evident</HI> then it is, that during the time of the <HI>Apo&s;ta&s;ie,</HI>
the Church hath been mo&s;t mi&s;erably <HI>Lorded</HI> even among&s;t us;
for the <HI>Prie&s;t</HI> he <HI>Lorded</HI> it over the <HI>People,</HI> the <HI>Arch-deacon</HI> over
the <HI>Prie&s;t,</HI> the <HI>Dean</HI> over the <HI>Arch-deacon,</HI> the <HI>Bi&s;hop</HI> over the
<HI>Dean,</HI> and the <HI>Arch-bi&s;hop</HI> over the <HI>Bi&s;hop;</HI> under which <HI>woful</HI>
bondage the Church <HI>cried</HI> out, as <HI>I&s;a. 26. O Lord our God, other
Lords be&s;ides thee have had dominion over us.</HI> And is this <HI>bondage</HI>
of the Church now <HI>ea&s;ed,</HI> by ca&s;ting off tho&s;e &s;trange <HI>Lords?</HI>
Yea, do not men rather &s;eek to <HI>encrea&s;e</HI> it, by &s;etting yet &s;tranger
over it, who&s;e <HI>names</HI> are &s;o full of <HI>my&s;tery,</HI> that the <HI>common people</HI>
cannot under&s;tand them? for now they would have the <HI>Cla&s;&s;ical
Presbytery</HI> &s;et over the <HI>Congregational,</HI><NOTE PLACE="marg">The A&s;&s;em|blies vote for their govern|ment.</NOTE> and the <HI>Provincial</HI> over
the <HI>Cla&s;&s;ical,</HI> and the <HI>National</HI> over the <HI>Provincial;</HI> for &s;o it is
Voted, THAT IT IS LAWFULL AND AGREE|ABLE
TO THE WORD OF GOD, THAT
THERE BE A SUBORDINATION OF
CONGREGATIONAL, CLASSICAL, PRO|VINCIAL
AND NATIONAL ASSEMBLIES
FOR THE GOVERNMENT OF THE
CHURCH: Now here is <HI>my&s;tery,</HI> and nothing but a certain
ri&s;ing up into the <HI>old power,</HI> under a <HI>new name.</HI> And mark how
they <HI>prove</HI> this <HI>&s;ubordination</HI> of <HI>Congregational, Cla&s;&s;ical Provin|cial</HI>
and <HI>National</HI> A&s;&s;emblies, to wit, by that Scripture, <HI>Mat.</HI> 18.
where it is written, <HI>If thy brother trespa&s;s again&s;t thee, and will
neither hear thy admonition nor councel, nor the admonition, and
councel of other brethren,</HI> TELL THE CHURCH; that
is, the Congregation of the faithful. Now from this <HI>place</HI> they
prove the fore mentioned <HI>&s;ubordination</HI> of A&s;&s;emblies, ju&s;t as the
<HI>Pope</HI> once proved him&s;elf to be above the <HI>Emperour,</HI> to wit, be|cau&s;e
it is written, <HI>Gen. 1. That God made two great lights, the Sun
to rule by day, and the Moon by night.</HI> Now if this might be
<PB N="172" REF="97">
brought <HI>about,</HI> which they <HI>de&s;ign,</HI> the Church would be &s;o far
from being <HI>ea&s;ed</HI> of its &s;trange <HI>Lords</HI> that it &s;hould have them
exceedingly <HI>multiplied;</HI> for what is a National <HI>A&s;&s;embly,</HI> but an
<HI>Archbi&s;hop</HI> multiplied? and what a Provincial <HI>A&s;&s;embly,</HI> but a
<HI>Bi&s;hop</HI> multiplied? And a <HI>Cla&s;&s;ical,</HI> but a <HI>Dean</HI> and <HI>Arch deacon</HI>
multiplied&punc; And thus the former Lords being removed, they would
in their &s;tead, cau&s;e the Church to <HI>&s;warm</HI> with <HI>Cla&s;&s;ical, Pro|vincial</HI>
and <HI>National</HI> Lords, and would by no means &s;uffer
<HI>Chri&s;ts</HI> own Kingdom to return to his own <HI>Lord&s;hip</HI> and <HI>Domini|on.</HI>
And thus while&s;t they by &s;ecular <HI>power,</HI> &s;eek to enforce the&s;e
<HI>Eccle&s;ia&s;tical Lords</HI> over the Church, they ab&s;olutely <HI>break</HI> in
pieces the <HI>unity</HI> of it, even whil&s;t they bear the <HI>&s;imple</HI> people
in hand, that they above all other men &s;eek to pre&s;erve it: &s;eeing
the <HI>plurality</HI> of Lords, is alwayes the cau&s;e of <HI>Schi&s;ms</HI> and <HI>divi&s;i|ons</HI>
in the Church, which can never be one but under one <HI>Lord,</HI>
the Lord Je&s;us Chri&s;t.</P>
</DIV3>
</DIV2>
<DIV2 N="5" TYPE="part">
<HEAD>The fifth bond of the true Churches &V;nity, is,
ONE FAITH.</HEAD>
<P>The true Church of <HI>God</HI> hath but <HI>one Faith,</HI><NOTE PLACE="marg">The right Church hath one faith.</NOTE> wrought by <HI>one</HI>
Spirit, apprehending the <HI>&s;ame</HI> Chri&s;t, or the &s;ame <HI>living</HI> and
<HI>eternal</HI> truth of God. So that <HI>Abraham,</HI> and <HI>Mo&s;es,</HI> and <HI>David,</HI>
and all the <HI>Prophets,</HI> and all the <HI>Apo&s;tles&punc;</HI> and <HI>we</HI> who now be|lieve,
and <HI>all</HI> that &s;hall believe hereafter, all have, and <HI>do,</HI> and
<HI>&s;hall</HI> live in the &s;ame <HI>my&s;tery of faith,</HI> that is, <HI>Believers</HI> in <HI>all</HI> Ages,
do not live their <HI>own</HI> lives, but all live the <HI>life</HI> of Chri&s;t in their
own &s;ouls and bodies, <HI>each</HI> one receiving <HI>equally</HI> from Chri&s;t; the
<HI>life</HI> of Chri&s;t, which they <HI>all</HI> live <HI>alike</HI> in him, being <HI>one</HI> with
him; as the <HI>branches</HI> live equally, the life of the <HI>Vine;</HI> and <HI>one
brnch,</HI> lives it not more then another. Through <HI>faith</HI> then every
<HI>Chri&s;tian</HI> is carryed out of <HI>him&s;elf,</HI> and all his <HI>own</HI> things into
<HI>Chri&s;t,</HI> whom he apprehends with all his <HI>fulne&s;s,</HI> for his <HI>own;</HI> and
in this <HI>faith,</HI> all Chri&s;tians are <HI>equal,</HI> and none hath a <HI>better</HI> or
<HI>wor&s;e faith</HI> then another.</P>
<P>So that in regad of <HI>faith</HI> al&s;o, there is among the true Church
<HI>unity</HI> and <HI>equality.</HI></P>
<P>For all <HI>Believers</HI> have <HI>one</HI> and the &s;ame <HI>faith,</HI> of the <HI>operation</HI>
of God, wrought by the &s;ame <HI>Spirit,</HI> which rai&s;ed up <HI>Chri&s;t</HI>
<PB N="173" REF="97">
from the dead; and that <HI>faith</HI> which the <HI>Spirit</HI> works, neither
<HI>&s;in, death</HI> nor the <HI>devil</HI> can po&s;&s;ibly <HI>prevail</HI> again&s;t; and &s;o
the <HI>faith</HI> of the operation of the <HI>Spirit,</HI> is altogether <HI>invincible</HI>
in all the faithful.</P>
<P>Among true <HI>Chri&s;tians,</HI> &s;ome are not <HI>ju&s;tified</HI> by <HI>faith,</HI> and
&s;ome by <HI>works,</HI> but <HI>all</HI> are &s;aved through <HI>faith,</HI> without the works
of the <HI>law.</HI></P>
<P>Among <HI>true</HI> Chri&s;tians, <HI>one</HI> Believers <HI>faith</HI> doth not appre|hend
<HI>one word,</HI> and anothers, <HI>another</HI> word; but the faith of
<HI>each,</HI> and of <HI>all</HI> apprehends <HI>one</HI> and the <HI>&s;ame</HI> word of <HI>truth</HI> and
<HI>life,</HI> which is Chri&s;t <HI>him&s;elf,</HI> Ye&s;terday, and to day, and the &s;ame
for ever.</P>
<P>Among Believers, one doth not <HI>live</HI> his own life, and another
<HI>Chri&s;ts,</HI> which indeed would make them very <HI>different</HI> and <HI>une|qual,</HI>
but all live <HI>Chri&s;ts</HI> life alike, and none their <HI>own.</HI></P>
<P>And thus is the <HI>whole</HI> Church knit together in <HI>&V;nity</HI> of
<HI>Faith.</HI></P>
<P>Now this <HI>unity of faith</HI> is mightily able to pre&s;erve <HI>peace</HI> among
Believers,<NOTE PLACE="marg">Unity of pre&s;erves peace.</NOTE> notwith&s;tanding <HI>diver&s;ity</HI> either of <HI>inward</HI> gifts, or
<HI>outward</HI> works.</P>
<P>1. <HI>&V;nity</HI> of <HI>Faith</HI> pre&s;erves <HI>peace,</HI><NOTE PLACE="marg">1. Notwith|&s;tanding di|ver&s;ity of in|ward gifts.</NOTE> notwith&s;tanding <HI>diver&s;ity</HI>
of inward <HI>gifts,</HI> ina&s;much as we are not made <HI>members</HI> of Chri&s;ts
body, through &s;uch and &s;uch <HI>gifts,</HI> but meerly through <HI>faith;</HI> and
&s;o he that hath <HI>one</HI> or a <HI>le&s;s</HI> gift, is equally a <HI>member</HI> of Chri&s;t,
through his <HI>faith,</HI> with him that hath <HI>another</HI> or a greater <HI>gift;</HI> and
&s;o <HI>unity of faith,</HI> which makes us all <HI>one body</HI> in Chri&s;t, is to keep
us <HI>one,</HI> notwith&s;tanding <HI>diver&s;ity</HI> of <HI>gifts</HI> and <HI>operations;</HI> and <HI>di|ver&s;ity</HI>
of <HI>gifts</HI> are in no wi&s;e to <HI>divide</HI> where there is <HI>unity</HI> of <HI>faith.</HI>
Further, among them that <HI>believe,</HI> where there is the <HI>more gift,</HI>
there is only the more <HI>labour;</HI> but there is not <HI>another,</HI> or a <HI>better
Chri&s;t;</HI> and where there is the <HI>le&s;s</HI> gift, there is the <HI>&s;ame</HI>
Chri&s;t, equally <HI>enjoyed</HI> through <HI>faith:</HI> He that had <HI>five</HI> Talents
given him, brought in <HI>five</HI> that he had gained; and he that had
<HI>ten, ten:</HI> but he that brought in <HI>mo&s;t</HI> Talents, had not <HI>more</HI> of
Chri&s;t then he that brought in <HI>fewer;</HI> and he that brought in
<HI>fewer,</HI> had not <HI>le&s;s</HI> of him, then <HI>he</HI> that brought in <HI>more;</HI> but
each having Chri&s;t alike by faith, brought in the <HI>exerci&s;e</HI> of his
&s;everal <HI>gifts.</HI> And &s;o <HI>unity of Faith</HI> is to keep us one, notwith|&s;tanding
<HI>diver&s;ity</HI> of <HI>inward gifts.</HI></P>
<P><PB N="174" REF="98">
And &s;econdly,<NOTE PLACE="marg">2. Notwith|&s;tanding di|ver&s;ity of out|ward works.</NOTE> it is to keep us <HI>one,</HI> notwith&s;tanding <HI>diver&s;ity of
outward works.</HI> For <HI>unity of Faith</HI> makes all believers <HI>righteous</HI>
alike, though they differ in outward <HI>work;</HI> For in <HI>Chri&s;ts</HI> King|dom
each ones <HI>righteou&s;ne&s;s</HI> is reckoned by his <HI>faith,</HI> not by his <HI>out|ward</HI>
works. And therefore <HI>Paul, Heb</HI> 13. 7. having reckoned up
many <HI>excellent</HI> works of the Fathers, doth not <HI>enjoyn</HI> us to follow
their <HI>works,</HI> but their <HI>faith,</HI> &s;aying, <HI>Who&s;e faith follow, con&s;idering
the end of their conver&s;ation;</HI> &s;eeing the <HI>unity</HI> of the <HI>Church</HI> &s;tands
in <HI>unity of faith;</HI> and there may be <HI>unity</HI> of <HI>faith</HI> in <HI>diver&s;ity</HI> of
<HI>works;</HI> for <HI>faith</HI> u&s;es <HI>freely</HI> any outward <HI>laws, manners, forms,
works,</HI> &s;o farr as they may tend to the <HI>mortifying</HI> of our <HI>bodies,</HI> and
the <HI>edifying</HI> of our <HI>neighbours;</HI> wherein <HI>faith</HI> al&s;o will <HI>judge</HI> for it
&s;elf, and will &s;uffer no <HI>body</HI> to judge for it: and in all <HI>change</HI> of
<HI>works, faith</HI> is the <HI>&s;ame,</HI> and changes not; and the <HI>Church</HI> &s;till re|mains,
<HI>one,</HI> through <HI>unity</HI> of <HI>faith,</HI> in the mid&s;t of <HI>variety,</HI> and <HI>di|ver&s;ity</HI>
of <HI>outward works.</HI> And therefore where <HI>men</HI> are account|ed
<HI>Chri&s;tians</HI> for &s;uch and &s;uch <HI>outward works</HI> &s;ake, and this <HI>unity</HI>
of <HI>faith</HI> is not <HI>taught</HI> and <HI>received, there</HI> the <HI>gates</HI> of <HI>hell</HI> do cer|tainly
<HI>prevail.</HI></P>
<DIV3 N="5" TYPE="section">
<HEAD>And this is the fifth bond of the true Churches unity,
&V;nity of Faith.</HEAD>
<P>Now <HI>they</HI> break <HI>this</HI> bond of the Churches <HI>unity,</HI><NOTE PLACE="marg">Who break this bond of the Churches Unity.</NOTE> <HI>that</HI> live <HI>out</HI>
of this <HI>faith</HI> of Gods Elect, &s;eeing it is written, <HI>That the ju&s;t &s;hall
live by faith:</HI> And therefore <HI>they</HI> that live by <HI>&s;en&s;e</HI> in the things
of the <HI>world,</HI> or by <HI>form</HI> in the things of <HI>God,</HI> they live out of this
<HI>faith</HI> and <HI>unity</HI> of the Church.</P>
<P>1. They that live by <HI>&s;en&s;e</HI> in the things of the <HI>world,</HI> break this
<HI>bond</HI> of the Churches <HI>unity;</HI> even &s;uch as minde, and affect, and
love, and de&s;ire <HI>earthly things,</HI> and have all their <HI>joy, comfort, &s;weet|ne&s;s,
&s;atisfaction, &s;upport</HI> and <HI>confidence</HI> in the <HI>creature;</HI> the&s;e live
out of the <HI>unity</HI> of the <HI>Church; &s;eeing the life</HI> of <HI>&s;en&s;e</HI> is clean
contrary to the <HI>life</HI> of <HI>faith: Faith</HI> carrying us to live in <HI>God</HI>
out of the <HI>creature,</HI> and <HI>&s;en&s;e</HI> carrying us to live in the <HI>creature</HI>
out of <HI>God.</HI></P>
<P>2. They that live by <HI>form</HI> in the things of <HI>God,</HI> whether it be
called <HI>Conformity,</HI> as the <HI>Prelates</HI> called it; or <HI>&V;niformity,</HI> as the
<HI>Rhemi&s;ts,</HI> do al&s;o break <HI>this bond</HI> of the Churches <HI>unity.</HI> For to live
<PB N="175" REF="98">
upon this or that <HI>form</HI> of <HI>religion,</HI> or <HI>wor&s;hip,</HI> &s;o as to think our
&s;elves <HI>good Chri&s;tians</HI> therefore, and others <HI>evil,</HI> that &s;hall live
<HI>otherwi&s;e,</HI> is to fall <HI>apparently</HI> from the <HI>faith</HI> of the Church, &s;eeing
<HI>faith</HI> doth not <HI>live</HI> upon this or that <HI>form</HI> of Religion, but it lives
on <HI>Chri&s;t</HI> only in <HI>every</HI> duty; and what&s;oever <HI>form</HI> it may u&s;e for
a <HI>help</HI> to the infirmity of the <HI>fle&s;h,</HI> yet in the <HI>u&s;e</HI> of forms it lives
<HI>above</HI> forms in <HI>Je&s;us Chri&s;t,</HI> and his <HI>fulne&s;s.</HI></P>
</DIV3>
</DIV2>
<DIV2 N="6" TYPE="part">
<HEAD>The &s;ixth bond of the true Churches unity, is,
ONE BAPTISME.</HEAD>
<P>The <HI>true</HI> Church, which is the <HI>body</HI> or <HI>fle&s;h</HI> or Chri&s;t, hath but
<HI>one</HI> and the &s;elf &s;ame <HI>Bapti&s;m,</HI> by which it is <HI>purified;</HI> which is the
<HI>Bapti&s;m</HI> of the <HI>Spirit:</HI> For the <HI>Apo&s;tle</HI> &s;peaks here of <HI>that Bap|ti&s;m</HI>
wherein the <HI>whole</HI> Church is <HI>one;</HI> which is not the <HI>Bapti&s;m</HI> of
the <HI>&s;ign,</HI> which hath often been <HI>altered</HI> and <HI>changed,</HI> but the <HI>Bap|ti&s;m</HI>
of the <HI>&s;ub&s;tance,</HI> which comprehends all <HI>believers,</HI> and all <HI>ages,</HI>
and under <HI>&s;everal</HI> and <HI>various di&s;pen&s;ations;</HI> and was the &s;ame be|fore
Chri&s;ts comming in the fle&s;h, as &s;ince; <HI>believers</HI> both of the
<HI>Jews</HI> and <HI>Gentiles,</HI> of the <HI>Old</HI> and <HI>New</HI> Te&s;tament, drinking <HI>all</HI>
alike into <HI>one Spirit,</HI> though <HI>the&s;e</HI> more plentifully then tho&s;e: So
that, though many have wanted the <HI>Bapti&s;m</HI> of <HI>water,</HI> yet not
one member of the <HI>true</HI> Church, hath wanted the <HI>Bapti&s;m</HI> of the
<HI>Spirit,</HI> from whence our <HI>true Chri&s;tianity</HI> begins.</P>
<P><HI>Now this</HI> Bapti&s;m <HI>of the</HI> Spirit, <HI>is the onely</HI> Bapti&s;m <HI>that hath</HI>
power <HI>and</HI> efficacy <HI>to make Chri&s;tians</HI> one: <HI>For through the</HI> Bap+ti&s;m
<HI>of the</HI> Spirit <HI>it is, that the</HI> Church <HI>is made</HI> one body, <HI>as</HI> Paul
<HI>&s;aith,</HI> 1 Cor. 12. 13. For by one Spirit we are all baptized into one
body, whether we be Jews or Greeks, whether we be bond or free, and
have been all made to drink into one Spirit: <HI>The</HI> true <HI>Church, drinks</HI>
all <HI>into</HI> one <HI>Spirit (as ye have heard) and not into</HI> many; and
<HI>through</HI> one Spirit <HI>are</HI> baptized <HI>into</HI> one body, <HI>and not into</HI> many;
and believers <HI>are never</HI> truly, <HI>one, till they partake of this</HI> one
Bapti&s;m.</P>
<P><HI>Now this</HI> Bapti&s;m <HI>of the</HI> Spirit, <HI>as it is but</HI> one, <HI>&s;o it is</HI> admini|&s;tred
<HI>onely by</HI> one Chri&s;t; <HI>as</HI> John <HI>Bapti&s;t witne&s;&s;eth,</HI> Math. 3. 11.
<HI>&s;aying,</HI> I indeed baptize you with water unto reprentance; but he that
cometh after me is mightier then I, who&s;e &s;hoes I am not worthy to
bear, he &s;hall baptize you with the Holy Spirit, and with fire; <HI>For
<PB N="176" REF="99">
as none can</HI> give <HI>the</HI> Son <HI>but the</HI> Father, <HI>&s;o none can</HI> baptize <HI>with
the</HI> Spirit <HI>but the</HI> Son; <HI>for this is Chri&s;t</HI> proper <HI>and</HI> peculiar Bapti&s;m
<HI>from the Throne of his</HI> glory, <HI>and no</HI> mans <HI>what&s;oever; this he
hath re&s;erved in his</HI> own power, <HI>and hath not given it into any</HI>
mans power.</P>
<DIV3 N="3" TYPE="section">
<HEAD>And this is the &s;ixth bond of the true Churches unity:
One Bapti&s;m.</HEAD>
<P>Now <HI>they</HI> break <HI>this</HI> bond of the Churches <HI>unity,</HI><NOTE PLACE="marg">Who break this bond of Unity.</NOTE> that content
them&s;elves onely with the <HI>Bapti&s;m</HI> of <HI>water,</HI> being de&s;titute of the
<HI>Bapti&s;m</HI> of the <HI>Spirit;</HI> and &s;o remain in the <HI>uncleanne&s;s</HI> of all their
<HI>old</HI> corruptions and lu&s;ts, and in all the <HI>filthine&s;s</HI> and <HI>pollutions</HI> of
<HI>fle&s;h</HI> and <HI>&s;pirit;</HI> by rea&s;on of which they can have no <HI>true peace</HI>
and <HI>agreement</HI> in heart, and Spirit, and Nature, with <HI>tho&s;e</HI> who are
clean&s;ed from the&s;e pollutions, and are <HI>wa&s;hed</HI> and <HI>ju&s;tified purified</HI>
and <HI>&s;anctified</HI> in the <HI>name,</HI> and by the <HI>Spirit</HI> of <HI>God:</HI> For what
<HI>agreement</HI> can there be between <HI>them</HI> that live in all the <HI>corruptions</HI>
of <HI>&s;inful men,</HI> and them that <HI>live</HI> in the <HI>renewing</HI> of the <HI>Holy Spi|rit?</HI>
So that it is not the <HI>wa&s;hing</HI> of <HI>water,</HI> but the <HI>wa&s;hing</HI> of the
<HI>Spirit,</HI> that is the true <HI>ground</HI> of the true Churches <HI>unity;</HI> and
they that <HI>want</HI> this <HI>Bapti&s;m</HI> of the <HI>Spirit,</HI> though they have been
baptized with <HI>water</HI> never &s;o <HI>much,</HI> live quite and clean out of the
<HI>unity</HI> of the <HI>Church.</HI></P>
</DIV3>
</DIV2>
<DIV2 N="7" TYPE="part">
<HEAD>The &s;eventh bond of the true Churches unity, is,
ONE GOD AND FATHER OF
ALL,<NOTE PLACE="marg">The right Church hath one God, and Father of them all.</NOTE> WHO IS ABOVE ALL,
AND THROUGH ALL,
AND IN YOU ALL.</HEAD>
<P>And <HI>this,</HI> though it be <HI>la&s;t</HI> named, yet it is the <HI>fir&s;t fountain</HI>
and <HI>original</HI> of the Churches <HI>unity,</HI> even <HI>One God and Father of all.</HI></P>
<P>The <HI>true</HI> Church is a <HI>Kingdom of brethren,</HI><NOTE PLACE="marg">The true Church is a Kingdom of Brethren.</NOTE> who have all, one
<HI>God</HI> and <HI>Father,</HI> from whom <HI>all</HI> receive <HI>alike</HI> the <HI>divine nature;</HI>
which being <HI>one</HI> and the <HI>&s;ame</HI> in all, without any <HI>difference,</HI> makes
them <HI>all one,</HI> and <HI>equal,</HI> that are born of <HI>God.</HI> For among the&s;e,
<HI>none</HI> have a <HI>better</HI> Father then <HI>another;</HI> nor none hath a more ex+cellent
<HI>nature</HI> then another, but all receive the <HI>&s;ame nature</HI> from
<PB N="177" REF="99">
the <HI>&s;ame God</HI> and <HI>Father;</HI> and &s;o are <HI>brethren</HI> in the <HI>Lord;</HI> and this
al&s;o is another <HI>&s;trong</HI> bond of <HI>unity.</HI></P>
<P>For they having all <HI>one God an Father;</HI><NOTE PLACE="marg">Where all are, 1. Alike dear to God.</NOTE> Fir&s;t, <HI>all</HI> are alike <HI>dear</HI>
to <HI>him,</HI> becau&s;e all are alike <HI>born</HI> of him, and &s;o he loves not
one <HI>more</HI> or <HI>le&s;s</HI> then another, but comprehends <HI>all</HI> in <HI>one</HI> and the
<HI>&s;ame</HI> love with <HI>Je&s;us Chri&s;t.</HI> And this <HI>truly</HI> known, will re&s;train
<HI>believers</HI> from <HI>wronging</HI> one another, when they <HI>know,</HI> that &s;uch
are every whit as <HI>dear,</HI> to God, as <HI>them&s;elves;</HI> and that God hath
as <HI>great</HI> and <HI>tender love</HI> to them, and <HI>care</HI> over them.</P>
<P>Secondly,<NOTE PLACE="marg">2. Alike dear to us.</NOTE> All are alike <HI>near</HI> to <HI>us,</HI> becau&s;e of this <HI>one God and
Father;</HI> and &s;o among <HI>true Chri&s;tians</HI> there can be no &s;uch <HI>divi&s;i|ons,</HI>
and <HI>factions,</HI> and <HI>&s;idings,</HI> as among <HI>worldly people;</HI> becau&s;e <HI>one
Chri&s;tian</HI> is not <HI>nearer</HI> to us then <HI>another;</HI> and &s;o we do not <HI>take
part</HI> with <HI>one</HI> again&s;t <HI>another,</HI> but <HI>all</HI> are alike <HI>near</HI> to us: and &s;o
without any <HI>re&s;pect of per&s;ons,</HI> we embrace <HI>all</HI> that are <HI>born of God,</HI>
with an <HI>equal love,</HI> and &s;eek the good of <HI>each one,</HI> yea of <HI>every one</HI>
as well as <HI>any one.</HI></P>
<P>Now this <HI>God and Father</HI> of the <HI>Church,</HI><NOTE PLACE="marg">This one God and Father of the true Church, is, 1. Above you all.</NOTE> he farther <HI>de&s;cribes</HI>
that he is,</P>
<P>1. ABOVE ALL; The <HI>Father is above</HI> the <HI>children,</HI> and <HI>they</HI>
are not above <HI>one another,</HI> but <HI>he</HI> is above them <HI>all,</HI> ruling and
over-ruling them; and &s;o they are not to <HI>live</HI> in their <HI>own wills,</HI>
which might cau&s;e <HI>difference,</HI> but in their <HI>Fathers will,</HI> which
cau&s;es <HI>unity;</HI> and thus his being <HI>above them all,</HI> keeps them in
<HI>peace;</HI> Whereas we <HI>&s;ee,</HI> where <HI>children</HI> live without due <HI>&s;ub|jection,</HI>
having <HI>no body</HI> above them, as it falls out &s;ometimes a|mong
<HI>Orphans,</HI> there they are often <HI>unquiet</HI> and <HI>grievous</HI> to
one another: But God is <HI>above</HI> all his children, and &s;o keeps
them in <HI>due &s;ubjection</HI> to him, and in <HI>quietne&s;s</HI> and <HI>love</HI> with one
another, daily compo&s;ing <HI>their differences</HI> through his <HI>unity.</HI></P>
<P>2. He is,<NOTE PLACE="marg">2. Through you all.</NOTE> THROUGH ALL; as having <HI>communicated</HI> to <HI>all</HI>
his <HI>own nature;</HI> and &s;o according to this <HI>nature</HI> of his, which he
hath <HI>communicated</HI> to all alike, and all alike <HI>po&s;&s;e&s;s,</HI> he is <HI>through
them all.</HI> And hereupon they <HI>all</HI> mu&s;t needs be <HI>one,</HI> becau&s;e
<HI>God</HI> never <HI>differs</HI> from <HI>him&s;elf,</HI> but his <HI>nature</HI> is at <HI>unity</HI> with <HI>it
&s;elf</HI> in all, in whom it <HI>dwels;</HI> and brings them <HI>all</HI> out of the
<HI>differences</HI> of <HI>their natures,</HI> into the unity of <HI>Gods.</HI></P>
<P>3. He is,<NOTE PLACE="marg">3. In them all.</NOTE> IN THEM ALL. <HI>God</HI> is &s;uch a <HI>Father</HI> as hath his
<HI>pre&s;ence</HI> in all his <HI>Children;</HI> he hath a <HI>&s;pecial</HI> pre&s;ence in <HI>them,</HI>
<PB N="178" REF="100">
dwelling in <HI>them</HI> after the <HI>maner</HI> he dwelt in <HI>Chri&s;t,</HI> though not
in that <HI>mea&s;ure;</HI> for <HI>God</HI> dwels in <HI>Chri&s;t</HI> and <HI>Chri&s;tians</HI> other|wi&s;e
then in the <HI>re&s;t</HI> of the <HI>creatures;</HI> to wit, by <HI>communicating</HI>
his <HI>nature</HI> to them through his <HI>union</HI> with them: And wherever
<HI>God</HI> communicates his <HI>nature,</HI> there he is pre&s;ent mo&s;t <HI>truly,
powerfully,</HI> and <HI>gloriou&s;ly</HI> indeed: And &s;uch a <HI>pre&s;ence</HI> of God
in his <HI>Church</HI> as this, keeps it in <HI>con&s;tant</HI> and <HI>unchangeable unity:</HI>
For how can <HI>they</HI> who have <HI>God thus</HI> dwelling in <HI>them,</HI> and
who again <HI>thus</HI> dwell in <HI>God,</HI> be at <HI>odds</HI> among <HI>them&s;elves?</HI></P>
<DIV3 N="7" TYPE="section">
<HEAD>And this is the &s;eventh bond of the true Churches unity;
ONE GOD AND FATHER, &amp;c.</HEAD>
<P>Now <HI>they</HI> break <HI>this bond</HI> of the Churches <HI>unity,</HI><NOTE PLACE="marg">Who break this bond of Unity.</NOTE> who have not
this <HI>one God</HI> and <HI>Father</HI> of the Church to be their <HI>God,</HI> and their
<HI>Father,</HI> who will needs call God <HI>Father,</HI> and yet are <HI>none</HI> of his
<HI>children;</HI> who will be of the <HI>Church of God,</HI> and yet are not <HI>born
of God;</HI> and &s;o <HI>live</HI> according to their <HI>own natures,</HI> and not ac|cording
to <HI>Gods; all</HI> the&s;e, I &s;ay, <HI>break</HI> the <HI>unity</HI> of the <HI>Church,</HI>
&s;eeing we can no longer live in <HI>peace,</HI> then this <HI>one God and Father</HI>
is <HI>above us,</HI> and <HI>through us,</HI> and <HI>in us.</HI> All they then that will
needs be <HI>members</HI> of the <HI>Church</HI> through <HI>outward profe&s;&s;ion,</HI> and
yet are none of this <HI>&s;piritual brother hood,</HI> as having no <HI>de&s;cent</HI> from
this <HI>heavenly Father,</HI> they <HI>break</HI> this <HI>unity</HI> of the Church, even <HI>all</HI>
the children that are onely born <HI>after the fle&s;h,</HI> and &s;o &s;till <HI>live</HI> ac|cording
to the <HI>natures</HI> of <HI>men,</HI> and are not <HI>born</HI> of the <HI>Spirit,</HI> to
live after the <HI>nature</HI> of <HI>God.</HI></P>
<P><HI>The&s;e</HI> now are the <HI>&s;even</HI> bonds of the true Churches <HI>true unity</HI>
and <HI>peace;</HI><NOTE PLACE="marg">There is no other bond of the Churches unity be&s;ides the&s;e &s;even.</NOTE> and there is no <HI>other</HI> bond of unity <HI>nece&s;&s;ary</HI> for the
<HI>Church,</HI> be&s;ides the&s;e: For if there had, the <HI>Apo&s;tle</HI> being guided
by the <HI>Spirit,</HI> would never have <HI>omitted</HI> it. And therefore the
<HI>more</HI> are they to <HI>blame,</HI> who making a <HI>great noi&s;e,</HI> and lifting up
their <HI>voyce</HI> on <HI>high</HI> for <HI>unity,</HI><NOTE PLACE="marg">It is a wicked thing to cry up Uniformi|ty in the &s;tead of this Unity.</NOTE> <HI>peace</HI> and <HI>agreement</HI> in the Church,
yet do wholly <HI>neglect</HI> the&s;e <HI>&s;even bonds</HI> of the true Churches <HI>unity;</HI>
and cry up <HI>one</HI> in&s;tead of them <HI>all;</HI> and that is <HI>External &V;ni|formity.</HI>
So that <HI>now</HI> among <HI>them, one body,</HI> and <HI>one Spirit,</HI> and
<HI>one hope of our calling,</HI> and <HI>one Lord,</HI> and <HI>one Faith,</HI> and <HI>one
Bapti&s;m,</HI> and <HI>one God and Father of all,</HI> are <HI>nothing</HI> at all to the
<HI>Churches unity,</HI> but their <HI>uniformity</HI> is <HI>all in all;</HI> and <HI>whoever</HI>
breaks <HI>that</HI> (which yet they have no <HI>Scripture</HI> of God to <HI>enjoyn,</HI>
<PB N="179" REF="100">
no nor once to <HI>name) he</HI> is the man, with <HI>them,</HI> that breaks the
<HI>Churches peace;</HI> and &s;o, <HI>Antichri&s;t-like,</HI> they have <HI>exalted</HI> their
<HI>&s;ingle uniformity</HI> above this <HI>&s;even-fold unity</HI> of the <HI>Church,</HI> and &s;o
have (as much as in them lies) made the <HI>word</HI> of the <HI>Spirit</HI> void,
through their <HI>carnal</HI> (that I &s;ay no more) <HI>traditions.</HI> For a man
may <HI>break</HI> all the&s;e <HI>&s;even</HI> bonds of the Churches <HI>unity,</HI> and yet be
a very good <HI>member</HI> of <HI>their</HI> Church, if he onely <HI>ob&s;erve</HI> their <HI>uni|formity;</HI>
but if he break <HI>this,</HI> he is a <HI>Schi&s;matike</HI> and an <HI>Heretike,</HI>
and not <HI>worthy to live</HI> in their account, though he <HI>live</HI> in all the
bonds of this <HI>true</HI> and <HI>&s;piritual unity.</HI></P>
<P>Wherefore to e&s;cape the&s;e <HI>&s;nares,</HI> let all <HI>believers</HI> know a&s;&s;u|redly,
that the&s;e <HI>&s;even bonds</HI> named by the <HI>Apo&s;tle,</HI> which are all
<HI>&s;piritual,</HI> and of <HI>God,</HI> and not one of them <HI>carnal,</HI> or of <HI>man,</HI> are the
<HI>onely bonds</HI> of the true <HI>Churches</HI> true <HI>unity;</HI> and that <HI>whoever</HI> of
their <HI>own</HI> minds pre&s;ume to <HI>add</HI> to <HI>the&s;e,</HI> are guilty of <HI>adding</HI> to
the <HI>word</HI> of <HI>God,</HI> them&s;elves being but <HI>wretched creatures;</HI> and &s;o
<HI>involve</HI> them&s;elves in all the <HI>cur&s;es</HI> written in his <HI>Book,</HI> among
which <HI>death</HI> and <HI>hell</HI> have their place. And let us <HI>further</HI> know, that
whoever do <HI>combine</HI> together to make them&s;elves <HI>one, out</HI> of the
fore-named <HI>unity,</HI> though they <HI>call</HI> them&s;elves the <HI>Church</HI> never
&s;o much, yet they are but <HI>&s;ects,</HI> and <HI>&s;chi&s;mes,</HI> and <HI>divi&s;ions,</HI> and
<HI>factions</HI> rent from the <HI>true</HI> Church of <HI>God:</HI> for <HI>&s;uch men</HI> choo&s;e and
frame to <HI>them&s;elves</HI> &s;ome <HI>&s;ingular</HI> way of <HI>wor&s;hip, form, order, &amp;c.</HI>
whereby they think they <HI>excell</HI> other <HI>Chri&s;tians,</HI> and &s;o cau&s;e the
<HI>&s;imple</HI> and <HI>ignorant</HI> (which are the <HI>multitude</HI> of people) to follow
them; <HI>e&s;pecially</HI> having <HI>countenance</HI> of <HI>worldly authority;</HI> by which
means <HI>both</HI> they and their <HI>followers,</HI> depart from the <HI>true unity</HI> of
the <HI>Church:</HI> For when, this <HI>&s;even-fold</HI> &s;piritual unity is <HI>neglected,
Chri&s;tianity</HI> is torn in pieces, into as many <HI>&s;ects</HI> as the <HI>world</HI> and
<HI>Devil</HI> plea&s;e, till there be no <HI>foot-&s;teps</HI> left, either of <HI>faith or love.</HI>
So that whatever the&s;e men <HI>pretend,</HI> mo&s;t <HI>certain</HI> it is, that all <HI>con|fedracies</HI>
in the <HI>Church,</HI> of outward <HI>orders forms, rites, laws, cere|monies,
di&s;ciplines,</HI> which are <HI>nece&s;&s;arily</HI> enforced by the <HI>&s;ecular
power,</HI> &s;educed by the <HI>Eccle&s;ia&s;tical,</HI> will never <HI>hold</HI> the <HI>Church</HI> to|gether;
but all the&s;e <HI>are,</HI> and <HI>have</HI> proved, and <HI>will</HI> prove, rather
a <HI>wall of partition</HI> in the Church, then a <HI>bond of union;</HI> and if they
<HI>&s;eem</HI> to work <HI>union,</HI> yet it is no <HI>other</HI> then the <HI>mingling clay</HI> and
<HI>iron together,</HI> which no <HI>pains</HI> nor <HI>art</HI> can perfectly <HI>compound.</HI> For
all <HI>peace</HI> and <HI>union</HI> in the Church, knit by <HI>other</HI> bonds, then are
<PB N="180" REF="101">
here <HI>named,</HI> is no &s;piritual union, neither will it <HI>&s;tand.</HI></P>
<P>And therefore <HI>dear Chri&s;tians</HI> and <HI>believers,</HI> &s;eeing we have
<HI>&s;even bonds</HI> of <HI>unity,</HI> all of Gods own making, to make us <HI>one,</HI> let
not <HI>diver&s;ity</HI> of <HI>forms</HI> and <HI>rites,</HI> which are but <HI>&s;orry</HI> things of mans
<HI>making, &s;eparate</HI> and <HI>divide</HI> us: but &s;eeing <HI>each</HI> of <HI>the&s;e</HI> bonds are
<HI>able</HI> to make us <HI>one,</HI> how <HI>much</HI> one, &s;hould <HI>all</HI> of them together
make us?</P>
<P>And thus having &s;hewed from the <HI>word,</HI><NOTE PLACE="marg">How the uni|on which God hath wrought among Believers, &s;hould be pre&s;erved in the com|munion, which they have here in this world, with one ano|ther.</NOTE> how all Chri&s;tians and
<HI>believers</HI> are made <HI>one</HI> by <HI>God;</HI> the <HI>next</HI> thing, I &s;hall aim at, is,
to &s;hew how they may continue <HI>one</HI> among <HI>them&s;elves,</HI> in refe|rence
to that <HI>communion</HI> they have with <HI>one another,</HI> whil&s;t they
<HI>&s;ojourn</HI> in this <HI>world,</HI> flowing from the former <HI>union;</HI> that &s;o all
<HI>darkne&s;s</HI> and <HI>mi&s;takes,</HI> which now, even <HI>many believers</HI> are <HI>grie|vou&s;ly</HI>
inwrapped in, may be <HI>di&s;pelled</HI> and done away, and we may
live in this <HI>pure</HI> and <HI>perfect</HI> union with <HI>one another</HI> in <HI>God,</HI> making
all <HI>outward</HI> things <HI>&s;ub&s;ervient</HI> hereunto, and none of them <HI>pre|judicial.</HI></P>
<P>And to this <HI>purpo&s;e</HI> I conceive, we are,
<LIST>
<ITEM>1. To <HI>know</HI> &s;ome things:
And</ITEM>
<ITEM>2. To <HI>do</HI> other things:<NOTE PLACE="marg">To pre&s;erve that peace a|mong our &s;elves we have in Chri&s;t.</NOTE></ITEM>
<ITEM>And both <HI>otherwi&s;e</HI> then <HI>yet</HI>
we <HI>&s;eem,</HI> either to <HI>know</HI> or <HI>do</HI>
them.</ITEM>
</LIST></P>
<P>1. To <HI>pre&s;erve</HI> our <HI>peace</HI> we have in Chri&s;t,<NOTE PLACE="marg">1. We mu&s;t know &s;ome things other|wi&s;e then we do.</NOTE> we mu&s;t be <HI>in&s;truct|ed</HI>
aright, in the <HI>matter</HI> of the Churches GOVERNMENT,
becau&s;e the <HI>mi&s;take</HI> in this <HI>thing</HI> is &s;o great a cau&s;e of <HI>controver&s;ie</HI>
and <HI>divi&s;ion</HI> among us at this <HI>day.</HI> For if the <HI>true Church</HI> hath its
true <HI>government,</HI> without any &s;uch <HI>forms</HI> and <HI>laws</HI> and <HI>power,</HI> as is
now &s;o <HI>earne&s;tly</HI> contended for,<NOTE PLACE="marg">Particularly the Churches Government. Church go|vernment two fold. Immediate, Mediate.</NOTE> there is no <HI>rea&s;on</HI> we &s;hould. <HI>fall
out</HI> and <HI>divide</HI> for the&s;e things.</P>
<P>Now the <HI>Government</HI> of the Church, is <HI>twofold.</HI></P>
<P>1. There is that <HI>Government,</HI> which God exerci&s;es <HI>immediatly</HI>
by him&s;elf.</P>
<P>And 2. That <HI>Government</HI> which he exerci&s;es <HI>mediately,</HI> and by
the <HI>faithfull.</HI><NOTE PLACE="marg">Gods imme|diate govern|ment twofold.</NOTE></P>
<P>The <HI>fir&s;t</HI> of the&s;e, that is, Gods <HI>immediate Government,</HI> is al&s;o
two fold:</P>
<P>1. The <HI>Government</HI> of his <HI>&s;peciall providence.</HI><NOTE PLACE="marg">1. The govern|ment of his &s;pecial pro|vidence.</NOTE></P>
<P>2. The <HI>Government</HI> of his <HI>&s;piritual pre&s;ence.</HI></P>
<P>The <HI>fir&s;t</HI> &s;ort, of Gods <HI>immediate Government</HI> of his <HI>Church,</HI>
<PB N="181" REF="101">
is the Government of his <HI>&s;pecial providence,</HI> and this is a mo&s;t
<HI>&s;trange, wonderful</HI> and <HI>glorious Government.</HI> This was that <HI>Go|vernment</HI>
of <HI>God,</HI> over the <HI>Church</HI> of <HI>I&s;rael,</HI> when he took his own
<HI>Nation,</HI> out of the mid&s;t of <HI>another</HI> Nation, by <HI>temptations, &s;igns,
wonders,</HI> by a <HI>&s;trong hand,</HI> and a <HI>&s;tretched</HI> out <HI>arm,</HI> and <HI>great</HI>
terrours, when he led them through the <HI>red Sea,</HI> and through the
<HI>wilderne&s;s,</HI> in <HI>paths</HI> that were not <HI>trodden,</HI> when he <HI>fed</HI> them with
<HI>bread</HI> from <HI>heaven,</HI> and water out of the <HI>Rocks,</HI> when he <HI>&s;uffered
no man to do them wrong, but reproved even Kings for their &s;ake,</HI>
and through multitudes of <HI>enemies</HI> and <HI>oppo&s;itions,</HI> led them into
the Land of <HI>Canaan.</HI> Thus, <HI>God</HI> led that <HI>Church,</HI> from <HI>bondage</HI>
to <HI>liberty,</HI> from <HI>tribulation</HI> to <HI>quietne&s;s;</HI> from a <HI>&s;ordid condition,</HI>
to <HI>honour</HI> and <HI>renown;</HI> from a &s;trange <HI>land,</HI> to a <HI>land</HI> of <HI>inheri|tance;</HI>
and from <HI>&s;lavery</HI> to a <HI>Kingdom.</HI> And this was a <HI>glorious
Government</HI> indeed, <HI>&s;tanding</HI> in Gods immediate <HI>conduct</HI> from
heaven, far above all <HI>humane councels, wi&s;dom, &s;tratagems,</HI> or any
thing el&s;e of <HI>mans</HI> contriving and acting: and this <HI>government</HI>
of God is &s;o far beyond all <HI>humane apprehen&s;ions</HI> that according
to this, it is &s;aid, <HI>His way is the Sea, and his path in the great wa|ters
and his foot&s;teps are not known.</HI></P>
<P>And is not this kinde of Gods <HI>government,</HI> of the &s;piritual
<HI>Church</HI> of the <HI>New Te&s;tament,</HI> every whit as <HI>wonderful</HI> and <HI>glori|ous,</HI>
as was that of the <HI>vi&s;ible Church</HI> of the <HI>Old Te&s;tament?</HI>
For though the <HI>beginning</HI> of it was <HI>&s;mall</HI> and <HI>low</HI> in the world,
yet did it receive <HI>encrea&s;e</HI> with the <HI>encrea&s;e</HI> of <HI>God,</HI> and was <HI>pre+&s;erved,
maintained</HI> and <HI>enlarged</HI> in the world, notwith&s;tanding all
the <HI>rage</HI> and <HI>cruelties</HI> of the <HI>per&s;ecuting</HI> Heathen <HI>Emperours,</HI> for
<HI>three hundred</HI> years together; and ever <HI>&s;ince,</HI> God <HI>him&s;elf</HI> hath
taken the <HI>conduct</HI> of this <HI>Church,</HI> and hath carryed it <HI>through
difficulties, di&s;tre&s;&s;es, reproaches, pri&s;ons, torments, deaths,</HI> to <HI>ea&s;e,
liberty, comfort, joy, &s;alvation, glory, life, happine&s;s;</HI> and this hath
been <HI>Gods</HI> glorious <HI>government</HI> of the Church <HI>hitherto.</HI> And at
this <HI>pre&s;ent</HI> time the Church of God <HI>wants</HI> not this <HI>government,</HI>
among all the <HI>troubles, confu&s;ions, wars,</HI> and <HI>de&s;olations</HI> of the
Kingdom, but God is now as <HI>near</HI> his <HI>true</HI> Church as <HI>ever,</HI> and
<HI>&s;upports</HI> it and <HI>comforts</HI> it, and <HI>guides</HI> it as a <HI>skilful Pilot,</HI> in &s;uch
&s;ort, that though the <HI>flouds</HI> lift up their <HI>voice</HI> and <HI>billows</HI> again&s;t
it, yet they cannot <HI>&s;ink</HI> it; For <HI>the Lord on high is mightier then
the mighty waves of the Sea:</HI> And &s;o <HI>&s;till,</HI> even at <HI>this</HI> day, the
<PB N="182" REF="102">
Lord leads his <HI>flock</HI> through the mid&s;t of <HI>Wolves</HI> and <HI>Lyons,</HI> yea
through the mid&s;t of <HI>Devils,</HI> in admirable and invincible <HI>&s;afety,</HI>
and gives them <HI>light</HI> in <HI>darkne&s;s, councels</HI> in <HI>difficulties,</HI> and <HI>&s;uc|ce&s;s</HI>
in all <HI>attempts,</HI> above and beyond, both all the <HI>power,</HI> and all
the <HI>expectation</HI> of the <HI>world.</HI></P>
<P>Now <HI>note</HI> here, that this <HI>kinde</HI> of <HI>government</HI> of the Church, <HI>God</HI>
doth not mannage, according to the <HI>wi&s;dom</HI> and <HI>thoughts,</HI> no
not of his very <HI>people,</HI> but wholly according to the <HI>councel</HI> of his
<HI>own will,</HI> and the <HI>thoughts</HI> of his own <HI>heart:</HI> doing <HI>things,</HI> that
they mu&s;t not know <HI>yet,</HI> but mu&s;t know <HI>afterwards;</HI> yea, <HI>&s;uch</HI>
things as for the <HI>pre&s;ent</HI> &s;eem <HI>ab&s;urd,</HI> and ab&s;olutely <HI>de&s;tructive.</HI>
And this is the <HI>u&s;ual</HI> way and order of Gods <HI>governing</HI> his <HI>Saints.</HI>
That of <HI>Luther,</HI> on <HI>Gen.</HI> 39. is worth our <HI>minding</HI> here. <Q>I (&s;aith
he) have often endevoured to pre&s;cribe certain wayes and me|thods
to God,<NOTE PLACE="marg">Ego &s;aepe cer|tas rationes conatus &s;um Deo prae&s;cribe|re, quibus ute|retur, in admi|ni&s;tratione ec|cle&s;iae, &amp;c.</NOTE> which he &s;hould u&s;e in the governing of his
Church. Ah Lord (&s;aid I) I would have this to be thus done,
in this order, with this event. But God did altogether con|trary
to what I did de&s;ire. Then again thought I, why, my
councel is not differing from the glory of God, but it will make
much for the &s;anctifying of thy name, the gathering and en|crea&s;ing
thy Kingdom, the propagating the knowledge of thy
word; and to be brief, it is a mo&s;t excellent and profitable de+&s;ign.
But God no doubt laughed at this wi&s;dom of mine, and
&s;aid, Go to now, I know thee to be wi&s;e and learned, but
this was never my manner, that either <HI>Peter</HI> or <HI>Martin</HI> (mean|ing
him&s;elf) &s;hould teach, or form, or govern, or lead me.
For I am not a pa&s;&s;ive, but an active God, who u&s;e always to
lead, govern, form. Now (&s;aith he) it is very grievous, that
our wi&s;dom &s;hould be only pa&s;&s;ive, and that we are commanded
to mortifie and &s;lay it; and therefore many, who could not
endure this mortification, have fallen horribly.</Q> And thus this
<HI>kinde</HI> of Gods <HI>government,</HI> is wholly according to his <HI>own wi&s;|dom</HI>
and <HI>councel,</HI> and wholly <HI>without,</HI> yea <HI>contrary</HI> to <HI>ours.</HI> And
thus we are in &s;ome mea&s;ure acquainted with the <HI>government</HI> of
Gods <HI>&s;pecial providence,</HI> over his <HI>Church.</HI></P>
<P>2. The <HI>&s;econd</HI> &s;ort of Gods <HI>immediate Government</HI> of his
Church,<NOTE PLACE="marg">2. The Go|vernment of his &s;piritual pre&s;ence.</NOTE> is the <HI>Grvernment</HI> of his <HI>&s;piritual Pre&s;ence,</HI> or <HI>Gods</HI>
government <HI>within</HI> us. For the <HI>right</HI> Church, is the <HI>City of God,</HI>
and hath God in the <HI>mid&s;t</HI> of it, being <HI>built</HI> and <HI>framed,</HI> and that
<PB N="183" REF="102">
according to <HI>every</HI> part of it, by the <HI>Spirit,</HI> to be the <HI>habitation</HI>
of God; this is the <HI>temple of the living God, as God hath &s;aid,</HI> and
<HI>God is in it of a truth:</HI> And if any would <HI>know</HI> what <HI>this</HI> Church
is <HI>called,</HI> the <HI>name</HI> of it is, THE LORD IS THERE.
And &s;o the whole <HI>guiding</HI> and <HI>ordering</HI> of this Church, depends
wholly on <HI>God,</HI> who dwels <HI>within</HI> it. For <HI>God</HI> will not <HI>dwell</HI> in
his <HI>own</HI> Church, and &s;it <HI>&s;till,</HI> whil&s;t <HI>others</HI> that are <HI>without</HI> it, &s;hall
<HI>govern</HI> it; but the <HI>government</HI> of the <HI>right</HI> Church, lies on <HI>his
&s;houlders,</HI> who is <HI>Immanuel,</HI> God <HI>with</HI> us, and <HI>in</HI> us. And &s;o <HI>this</HI>
government of the <HI>Church,</HI> is one of the <HI>invi&s;ible</HI> things of <HI>God,</HI>
in the Church: <HI>Chri&s;t</HI> who fils it, <HI>governing</HI> it, by a mo&s;t <HI>pre&s;ent</HI>
and <HI>powerful,</HI> but <HI>invi&s;ible influence,</HI> leading it into <HI>truth,</HI> by the
Spirit of <HI>truth;</HI> into <HI>patience,</HI> by the Spirit of <HI>patience;</HI> into <HI>love</HI>
by the Spirit of <HI>love;</HI> into <HI>power,</HI> by the Spirit of <HI>power;</HI> into
<HI>humility, meekne&s;s, patience, heavenly mindedne&s;s,</HI> and into the <HI>ful|ne&s;s</HI>
of all <HI>Righteou&s;ne&s;s,</HI> by that Spirit, which <HI>contains</HI> all the&s;e
<HI>graces</HI> in it &s;elf, and <HI>works</HI> them in all <HI>tho&s;e,</HI> in whom it <HI>dwels.</HI>
In this <HI>government we hear the voice behind us, &s;aying, This is the
way, walk in it, when we turn either to the right hand, or to the left.</HI>
In this <HI>government</HI> we have not <HI>outward laws</HI> to <HI>order</HI> us, as the
<HI>Kingdoms</HI> of the <HI>world</HI> have, but an <HI>inward law</HI> written in our
<HI>hearts</HI> by the <HI>Spirit</HI> of God, as God hath &s;aid, <HI>I will write my law
in their hearts, and in their inward parts;</HI> and this <HI>law,</HI> is the <HI>word
of life;</HI> for the <HI>living</HI> Church or <HI>body</HI> of Chri&s;t, can only be
<HI>governed</HI> by a <HI>living word,</HI> which is called, the <HI>law of the &s;pirit
of life.</HI></P>
<P>And according to this <HI>Government</HI> al&s;o, <HI>God</HI> guides the true
Church <HI>wonderfully</HI> the <HI>&s;oul</HI> not &s;eeing the <HI>ways</HI> and <HI>councels</HI> of
God, whereby he <HI>forms</HI> and <HI>fa&s;hions</HI> the Church, according to his
own <HI>minde,</HI> and <HI>good plea&s;ure,</HI> clean <HI>contrary</HI> to humane <HI>rea&s;on</HI>
and <HI>judgement;</HI> for he brings them to <HI>mourning,</HI> to bring them
to <HI>comfort;</HI> brings them to <HI>de&s;pair,</HI> to bring them to <HI>faith;</HI> to
<HI>death,</HI> to bring them to <HI>life;</HI> yea, even to <HI>hell,</HI> to bring them to
<HI>heaven:</HI> leading his <HI>cho&s;en people</HI> after &s;uch a <HI>manner,</HI> that <HI>nothing</HI>
would follow but <HI>faith,</HI> which <HI>looks</HI> not at the <HI>things</HI> which are
<HI>&s;een,</HI> but at the <HI>things</HI> which are <HI>not</HI> &s;een. And thus, when the
<HI>&s;oul</HI> is in the mid&s;t of many <HI>fears, woes, agonies, temptations,</HI> till it
feel in good <HI>earne&s;t,</HI> the true <HI>&s;orrows</HI> of <HI>death,</HI> and <HI>pains</HI> of <HI>hell,</HI>
and in this <HI>darkne&s;s</HI> &s;ees no <HI>beam,</HI> nor the lea&s;t <HI>glimmering</HI> of
<PB N="184" REF="103">
<HI>light;</HI> and wants all <HI>coun&s;el,</HI> and <HI>knows</HI> not which <HI>way</HI> to turn <HI>it
&s;elf:</HI> then <HI>Chri&s;t</HI> comes and <HI>manife&s;ts</HI> him&s;elf to the <HI>&s;oul,</HI> and
<HI>coun&s;els,</HI> and <HI>directs,</HI> and <HI>comforts</HI> it, and <HI>leads</HI> it into the <HI>path</HI> of
<HI>life,</HI> and <HI>redeems</HI> it from all di&s;tre&s;s, &s;ubduing the <HI>world,</HI> and the
<HI>devil,</HI> and <HI>&s;in,</HI> and <HI>death,</HI> and <HI>hell</HI> under it; yea, and <HI>carrying</HI> it
into all the <HI>fulne&s;s</HI> of <HI>God.</HI></P>
<P>Now the&s;e <HI>two</HI> &s;orts of <HI>Governments,</HI><NOTE PLACE="marg">The Church never wanted this two-fold Government of God in any Age.</NOTE> to wit, the one of his
<HI>&s;pecial providence,</HI> and the other of his <HI>&s;piritual pre&s;ence,</HI> the <HI>true</HI>
Church never <HI>wanted</HI> in <HI>any</HI> Age: And in this <HI>pre&s;ent</HI> Age, when
the <HI>Prelatical Government</HI> hath been <HI>di&s;&s;olved</HI> for <HI>&s;everal</HI> years
together; Can any <HI>Chri&s;tian</HI> think, that the <HI>right</HI> Church of
<HI>Chri&s;t</HI> hath been without <HI>all Government? Nay,</HI> all this <HI>while</HI> it
hath been <HI>governed</HI> mo&s;t <HI>powerfully</HI> by his <HI>&s;pecial</HI> providence, and
mo&s;t <HI>&s;weetly</HI> by his <HI>&s;piritual</HI> pre&s;ence: So that neither the <HI>world,</HI>
nor the <HI>devil</HI> have been able to <HI>prevail,</HI> neither again&s;t its <HI>grace</HI>
nor <HI>comforts:</HI> And for an <HI>outward, formal, vi&s;ible, enforced</HI> Go|vernment,
after the manner of <HI>civil</HI> Corporations, or <HI>worldly</HI>
Kingdoms; the <HI>true</HI> Church can as well want <HI>&s;uch</HI> a <HI>Government</HI>
at <HI>all</HI> times, as at <HI>any</HI> time; yea, and it is <HI>be&s;t</HI> without it, as being
<HI>farthe&s;t</HI> removed from the tyranny of <HI>men,</HI> and more <HI>immedi|ately</HI>
under the Government of Chri&s;t, its onely <HI>King</HI> and <HI>Law-Giver.</HI></P>
<P>And therefore <HI>they</HI> that are &s;o <HI>violent</HI> for an <HI>outward</HI> and
<HI>vi&s;ible</HI> Government of the <HI>Church,</HI><NOTE PLACE="marg">It were to be wi&s;hed, that they that are &s;o bu&s;ie about outward or|ders in the Church, were them&s;elves acquainted&punc; with inward temptations.</NOTE> after the <HI>manner</HI> of the
<HI>Kingdoms</HI> of the <HI>World;</HI> I do <HI>heartily wi&s;h,</HI> that if it be the <HI>good
plea&s;ure</HI> of God, they might <HI>&s;ometime</HI> or <HI>other</HI> be exerci&s;ed with
<HI>temptations</HI> of <HI>despair,</HI> and with the <HI>&s;ence</HI> of the <HI>wrath</HI> of <HI>God,</HI> and
<HI>everla&s;ting burnings:</HI> For by this means their <HI>idle</HI> and <HI>vain</HI>
thoughts and &s;peculations of <HI>governing</HI> the <HI>Church</HI> of <HI>God</HI> by <HI>hu|mane
power</HI> and <HI>methods,</HI> would &s;oon <HI>vani&s;h,</HI> and they would <HI>&s;oon</HI>
give over to trouble <HI>them&s;elves,</HI> and the <HI>faithful,</HI> about things
that have neither <HI>power</HI> in them to <HI>free</HI> from <HI>eternal death,</HI> nor to
<HI>procure</HI> eternal <HI>life.</HI></P>
<P>And thus much for that <HI>two-fold</HI> Government of the <HI>Church,</HI>
which <HI>God</HI> him&s;elf exerci&s;es immediately in and over it; where|of
we <HI>mu&s;t</HI> not be <HI>ignorant,</HI><NOTE PLACE="marg">The mediate Government of the Church is Chri&s;ts, and not Mans.</NOTE> if we <HI>de&s;ire</HI> to pre&s;erve the <HI>peace</HI> of
the Church, both in our <HI>&s;elves</HI> and <HI>others.</HI></P>
<P>Now be&s;ides this <HI>immediate Government of God</HI> there is <HI>ano|ther</HI>
&s;ort of <HI>Government</HI> of the <HI>Church, which Chri&s;t</HI> exerci&s;es
<PB N="185" REF="103">
<HI>mediately</HI> by the <HI>Church:</HI> And <HI>this</HI> al&s;o is <HI>Chri&s;ts</HI> Government,
and not <HI>mans;</HI> and <HI>men</HI> who have not <HI>known</HI> nor <HI>under&s;tood</HI> the
former Government of <HI>Chri&s;t,</HI> have <HI>mi&s;taken</HI> this al&s;o, through
the &s;ame <HI>unbelief;</HI> wherefore, they not &s;o much as minding the
former <HI>Government</HI> of Chri&s;t, which is <HI>immediate,</HI> and by <HI>him|&s;elf,</HI>
have made this <HI>mediate</HI> Government of the <HI>Church</HI> by <HI>man,</HI>
to be <HI>all;</HI> And <HI>this</HI> al&s;o, I &s;ay, they have under&s;tood mo&s;t gro&s;s|ly
and carnally, and not according to the <HI>Word,</HI> but according to
their own <HI>ignorant</HI> and <HI>&s;educed hearts.</HI> I &s;hall not <HI>trouble</HI> the
<HI>Reader</HI> with their <HI>particular mi&s; apprehen&s;ions</HI> in this matter; &s;ee|ing
it is far more <HI>profitable</HI> to <HI>content</HI> our &s;elves with the plain and
evident <HI>truth,</HI> then to <HI>enquire</HI> after variety of <HI>errors.</HI> Where|fore
letting alone their <HI>darkne&s;s,</HI> I &s;hall onely <HI>endeavour</HI> that the
<HI>light</HI> of the <HI>word</HI> may <HI>&s;hine</HI> unto us in this <HI>matter,</HI> that <HI>herein</HI> al&s;o
we may be <HI>taught of God,</HI> if it be the <HI>will of God.</HI></P>
<P><HI>This</HI> mediate <HI>Government then of</HI> Chri&s;t, <HI>in the</HI> true <HI>Church,</HI><NOTE PLACE="marg">What the mediate Go|vernment of the Church is.</NOTE>
<HI>I</HI> conceive <HI>to be nothing but this,</HI> Chri&s;ts ordering all things by
the faithful, among the faithful, in reference to the communion of
Saints.</P>
<P>Now becau&s;e many <HI>Chri&s;tians</HI> de&s;ire <HI>in&s;truction</HI> and <HI>light</HI> in
this <HI>matter,</HI> I &s;hall be <HI>willing</HI> to hold forth to <HI>them</HI> that <HI>mea&s;ure</HI>
of <HI>knowledge,</HI> which I have received <HI>herein;</HI> being <HI>de&s;irous</HI> al&s;o to
learn <HI>my &s;elf</HI> of them that can <HI>teach</HI> me <HI>better</HI> by the <HI>Word.</HI> And
that I may proceed the more <HI>di&s;tinctly,</HI> I &s;hall propound <HI>&s;everal
things,</HI> to which I &s;hall &s;peak in <HI>order;</HI> and they be the&s;e:</P>
<P>1. To <HI>whom</HI> Chri&s;t hath committed,<NOTE PLACE="marg">The particu|lars contain|ed in this mediate Go|vernment.</NOTE> the <HI>power</HI> of <HI>ordering</HI> and
<HI>managing</HI> all things in the <HI>true Church,</HI> in reference to the
<HI>communion</HI> of <HI>Saints.</HI></P>
<P>2. What <HI>kinde</HI> of <HI>power</HI> this is which the <HI>true</HI> Church <HI>hath.</HI></P>
<P>3. What is the <HI>extent</HI> of <HI>this power.</HI></P>
<P>4. What is the <HI>outward in&s;trument</HI> of it.</P>
<P>5. What the <HI>true</HI> Church can <HI>do,</HI> by vertue of it. And <HI>this</HI>
comprehends the&s;e <HI>particulars.</HI></P>
<P>1. <HI>It can</HI> gather it &s;elf together.</P>
<P>2. <HI>It can</HI> appoint its own order.</P>
<P>3. It can <HI>choo&s;e its own officers;</HI> and if need be, <HI>reform</HI> them,
or <HI>depo&s;e</HI> them.</P>
<P><PB N="186" REF="104">
4. <HI>It can</HI> call its own councels.</P>
<P>5. It can <HI>judge of all Doctrines,</HI> both of its <HI>Officers</HI> and
<HI>Councels.</HI></P>
<P>And <HI>all</HI> the&s;e things I reckon <HI>needful</HI> for the <HI>true</HI> Church to
<HI>know,</HI> for the <HI>pre&s;erving</HI> among <HI>them&s;elves</HI> that <HI>peace</HI> and <HI>unity</HI>
they have in <HI>Chri&s;t.</HI></P>
<P>They <HI>fir&s;t</HI> thing then is,</P>
<P>1. To whom Chri&s;t hath committed the power of ordering and
managing all things in the true Church, <HI>in reference</HI> to the
communion of Saints.</P>
<P>I <HI>An&s;wer;</HI><NOTE PLACE="marg">Church-power given to the whole Church alike.</NOTE> He hath given it to the <HI>true</HI> Church <HI>it &s;elf,</HI> as <HI>for|merly
de&s;cribed,</HI> even to <HI>each</HI> and <HI>all</HI> the <HI>members</HI> of it: for as
<HI>natural power</HI> belongs to all <HI>natural men</HI> alike, &s;o <HI>&s;piritual power</HI>
(which is the <HI>true Church power</HI>) to all <HI>&s;piritual men</HI> alike.
<HI>Chri&s;t</HI> in a <HI>Believer</HI> is the <HI>root</HI> of <HI>true Church-power;</HI> and becau&s;e
Chri&s;t dwels in <HI>all</HI> Believers <HI>alike,</HI> through <HI>unity of faith:</HI> there|fore
<HI>all</HI> Believers <HI>partake</HI> alike of <HI>&s;piritual</HI> and <HI>&s;uper-natural
power;</HI> and no <HI>one</HI> partakes of <HI>this power</HI> more then <HI>another,</HI> any
more, then he partakes of <HI>Chri&s;t,</HI> more then <HI>another;</HI> but <HI>Chri&s;t</HI>
in them all, is the <HI>&s;elf &s;ame</HI> power of <HI>God,</HI> to do <HI>all</HI> things that are
to be <HI>done</HI> in the <HI>Kingdom</HI> of <HI>God.</HI></P>
<P>And according this <HI>&s;en&s;e,</HI> that place in <HI>Math.</HI> 16. 19. is to
be <HI>under&s;tood;</HI><NOTE PLACE="marg">Math. 16. 19. explained.</NOTE> where <HI>Chri&s;t</HI> &s;aith to <HI>Peter, And I will give unto
thee the keys of the Kingdom of heaven; and what&s;oever thou &s;halt
bind on earth, &s;hall be bound in heaven; and what&s;oever thou &s;halt
loo&s;e on earth, &s;hall be loo&s;ed in heaven.</HI> The <HI>Pope</HI> and <HI>Papal</HI>
Church, under <HI>colour</HI> of this place, have made great <HI>merchandi&s;e,</HI>
and have exceedingly <HI>abu&s;ed,</HI> and <HI>cheated</HI> the <HI>Nations,</HI> for many
<HI>hundred</HI> years together; but the <HI>light</HI> of the <HI>Go&s;pel</HI> hath &s;hined
forth, and the days of their <HI>traffique</HI> are at <HI>end:</HI> And yet <HI>&s;ince,</HI>
others have been <HI>trucking</HI> with the world, by their <HI>fal&s;e inter|pretations</HI>
of this place, and have <HI>thought</HI> to u&s;e it, to their great
<HI>advantage;</HI> but the <HI>day</HI> hath &s;o far <HI>dawned,</HI> that their <HI>&s;hadows</HI>
al&s;o, are <HI>flying</HI> away.</P>
<P>But not to keep you <HI>longer,</HI> from the <HI>words</HI> them&s;elves; <HI>Peter</HI>
had &s;aid to Chri&s;t, <HI>Thou art Chri&s;t, the Son of the living God:</HI>
And <HI>Chri&s;t</HI> replyed to <HI>Peter, Ble&s;&s;ed art thou, for fle&s;h and blood
hath not revealed it to thee, but my Father which is heaven;</HI> and
then adds, <HI>&V;nto thee will I give the keys of the Kingdom of
<PB N="187" REF="104">
heaven,</HI><NOTE PLACE="marg">The Keys, gi|ven to all that have the reve|lation of the Father.</NOTE> &amp;c. that is, not to <HI>Peter</HI> as an <HI>Apo&s;tle,</HI> or <HI>Mini&s;ter,</HI> but as
a <HI>Believer,</HI> who had the <HI>Revelation of the Father,</HI> touching the
<HI>Son:</HI> and &s;o <HI>al&s;o,</HI> they are given <HI>equally,</HI> to each <HI>faithful Chri|&s;tian,</HI>
who hath the &s;ame <HI>Revelation</HI> with <HI>Peter,</HI> as al&s;o to the
whole communion of <HI>Saints.</HI> And &s;o, the&s;e <HI>Keys</HI> are not given to
any particular <HI>per&s;on</HI> or <HI>per&s;ons,</HI> con&s;i&s;ting of <HI>fle&s;h</HI> and <HI>blood,</HI> or <HI>im|ployed</HI>
in &s;uch or &s;uch an <HI>Office;</HI> but <HI>that</HI> man, whoever he be,
that hath the <HI>Revelation</HI> of the <HI>Father, he</HI> it is, to whom the&s;e
<HI>Keys</HI> are given, and to <HI>none</HI> el&s;e: and &s;o they are given to <HI>each</HI>
Believer in particular, and to the <HI>whole</HI> Church of Believers, in
<HI>general.</HI></P>
<P>But <HI>what</HI> are the&s;e <HI>Keys,</HI><NOTE PLACE="marg">Que&s;t.</NOTE> about <HI>which,</HI> there hath been &s;o great
<HI>a do</HI> in the <HI>Church?</HI></P>
<P>I <HI>an&s;wer,</HI><NOTE PLACE="marg">An&s;w.</NOTE> They are not any outward <HI>Eccle&s;ia&s;tical power</HI> what|ever,<NOTE PLACE="marg">What the Keyes are.</NOTE>
that <HI>men</HI> have devi&s;ed, to &s;erve their own <HI>turns</HI> withal; but
to pa&s;s by the many <HI>fal&s;e conceits,</HI> wherewith many <HI>former</HI> and
<HI>pre&s;ent</HI> Writers&punc; <HI>have</HI> and <HI>do</HI> &s;till <HI>trouble</HI> the Church; <HI>John</HI> doth
tell us plainly, <HI>Joh.</HI> 20. 22. what <HI>Matthew</HI> means by the <HI>Keys of
the Church.</HI> Chri&s;t (&s;aith he) appearing to his Di&s;ciples after his
<HI>Re&s;urrection,</HI> breathing on them, &s;aid, <HI>Receive the holy Spirit</HI>
[here are the <HI>Keys</HI> of the Kingdom of Heaven] and then adds,
<HI>Who&s;e &s;ins ye remit, they are remitted; and who&s;e &s;ins ye retain, they
are retained;</HI> that is, when ye have received the <HI>Spirit,</HI> then you
have received the <HI>Keys,</HI> to <HI>binde</HI> and <HI>loo&s;e,</HI> to <HI>remit</HI> and <HI>retain</HI> &s;in,
and that not according to <HI>your</HI> wils, but wholly according to the
<HI>minde,</HI> and <HI>will,</HI> and <HI>direction</HI> of the <HI>Spirit.</HI> And &s;o, Chri&s;t <HI>then</HI>
before his <HI>a&s;cention,</HI> gave the&s;e <HI>Keys,</HI> truly to his Di&s;ciples, but
more <HI>&s;olemnly</HI> and <HI>fully</HI> at the day of <HI>Penteco&s;t;</HI> when the <HI>Spirit</HI>
was given by <HI>Chri&s;t glorified:</HI> and <HI>after,</HI> the <HI>Gentiles,</HI> who by the
preaching of <HI>Peter</HI> received the <HI>Spirit,</HI> even as the <HI>Apo&s;tles</HI> did,
they al&s;o received the&s;e <HI>Keys;</HI> and &s;o <HI>all,</HI> that have received the
<HI>Spirit,</HI> have the <HI>Keys</HI> of the Kingdom <HI>equally</HI> committed to
them and the <HI>power</HI> of <HI>binding</HI> and <HI>loo&s;ing</HI> by the <HI>mini&s;tration</HI> of
the <HI>Spirit.</HI> And &s;o the&s;e <HI>Keys,</HI> appertain not only to <HI>greater
Congregations</HI> of Chri&s;tians, but to the very lea&s;t <HI>communion</HI> of
Saints, as <HI>Chri&s;t</HI> hath promi&s;ed, <HI>Where two or three are met toge|ther
in my name, there am I pre&s;ent in the mid&s;t of them:</HI> Where
we &s;ee, that <HI>two</HI> or <HI>three,</HI> gathered together in <HI>Chri&s;ts</HI> name have
as <HI>much</HI> power, as <HI>Peter,</HI> and <HI>all</HI> the Apo&s;tles; becau&s;e <HI>Chri&s;t,</HI> is
<PB N="188" REF="105">
<HI>equally</HI> pre&s;ent with <HI>the&s;e,</HI> as with <HI>tho&s;e.</HI> Again, <HI>Chri&s;t</HI> hath com|manded,
that if the <HI>offending</HI> brother, will not hear the <HI>admonition</HI>
of <HI>two</HI> or <HI>three</HI> other <HI>brethren,</HI> the <HI>offended</HI> brother &s;hould tell the
<HI>Church,</HI> Mat. 18. 17. Now the Church, is not the <HI>Officers,</HI> but the
<HI>Congregation</HI> of the faithful, &s;eeing <HI>men</HI> are not of the Church
through any <HI>Office,</HI> but only through <HI>faith.</HI> And by <HI>all</HI> the&s;e
things it is <HI>evident,</HI> That the <HI>power</HI> of <HI>Church-government,</HI> that is,
the <HI>power</HI> of <HI>acting</HI> and <HI>ordering</HI> all things, among the <HI>faithful,</HI>
belongs to every faithful man alike, in the <HI>Congregation</HI> of the
<HI>faithful.</HI></P>
<P>2. What <HI>kinde of power</HI> this is, which the true <HI>Church</HI> hath.</P>
<P>I an&s;wer in <HI>general,</HI><NOTE PLACE="marg">The true power of the true Church, is a &s;piritual and heavenly power.</NOTE> that it is a power <HI>&s;utable</HI> to the <HI>Church</HI> or
<HI>Kingdom,</HI> whereof it is the power: now as the <HI>Church</HI> we &s;peak
of, is <HI>that</HI> Church, which is <HI>born</HI> of God, and of the <HI>Spirit,</HI> and &s;o
is not at <HI>all</HI> of this world; &s;o the <HI>power,</HI> that is <HI>agreeable</HI> to
this Church, is the <HI>power</HI> of God, and his <HI>Spirit,</HI> and not at <HI>all</HI> of this
<HI>world;</HI> that is, it is not any <HI>civil</HI> or <HI>&s;ecular</HI> power; I may add,
nor any <HI>Eccle&s;ia&s;tical</HI> power (according to the <HI>common under|&s;tanding</HI>
it) that hath any <HI>place</HI> in the <HI>true</HI> Church, but <HI>meerly</HI> a
<HI>&s;piritual</HI> and <HI>heavenly</HI> power, without any <HI>conjunction</HI> or <HI>mix|ture</HI>
of the <HI>other;</HI> &s;eeing Chri&s;ts power is <HI>perfect,</HI> and every way
<HI>&s;ufficient</HI> for his own Kingdom, and <HI>Chri&s;ts</HI> Kingdom is <HI>Gods</HI>
Kingdom, as well as the <HI>Fathers:</HI> and &s;o men may <HI>as well</HI> carry
<HI>worldly</HI> and <HI>&s;ecular</HI> power, into the <HI>Fathers</HI> Kingdom, as into the
<HI>Sons,</HI> &s;eeing <HI>this,</HI> is no <HI>other</HI> then the Kingdom of <HI>God,</HI> though it be
among <HI>men,</HI> and no other then the Kingdom of <HI>Heaven,</HI> though it
be upon <HI>earth;</HI> which hath not been <HI>under&s;tood</HI> nor <HI>con&s;idered</HI> by
them, who have been &s;o <HI>bu&s;ie</HI> to bring <HI>&s;ecular</HI> power into a
<HI>&s;piritual</HI> Kingdom, as if Chri&s;ts own <HI>power,</HI> in his own <HI>Kingdom,</HI>
were either <HI>weak</HI> or <HI>imperfect.</HI></P>
<P>More particularly, this <HI>true</HI> power, of the <HI>true</HI> Church, is (as
I &s;aid) <HI>Chri&s;ts</HI> power in the <HI>faithful,</HI> which is, the <HI>&s;elf-&s;ame</HI> with
<HI>Chri&s;ts</HI> power in <HI>him&s;elf;</HI> and &s;o,</P>
<P>1. It is not a <HI>power</HI> of <HI>violence,</HI> but a <HI>power</HI> of <HI>influence,</HI> even
&s;uch a <HI>power</HI> as the <HI>Head</HI> hath over the <HI>members,</HI> and the
<HI>&s;oul</HI> over the <HI>body;</HI> it is not a <HI>coercive,</HI> but a <HI>per&s;wa&s;ive</HI>
power, a power that makes men <HI>willing</HI> that are <HI>not willing,</HI>
and doth not <HI>force</HI> the <HI>unwilling,</HI> again&s;t their <HI>wils.</HI></P>
<P><PB N="189" REF="105">
2. <HI>This</HI> power <HI>is</HI> humble, <HI>and not</HI> proud, <HI>as</HI> worldly <HI>power is;
for the</HI> power <HI>of the</HI> world, <HI>&s;ets men</HI> over <HI>others, but the</HI>
power <HI>of the</HI> Church, <HI>&s;ets men</HI> under <HI>others;</HI> I (<HI>&s;aith Chri&s;t
of him&s;elf</HI>) am among you as one that &s;erves: <HI>and again,</HI>
He that will be the chief among you, let him be the &s;ervant
of all.</P>
<P>3. This <HI>power,</HI> is for <HI>edification,</HI> and not for <HI>de&s;truction;</HI> as
<HI>Paul</HI> acknowledges,<NOTE PLACE="marg">2 Cor. 10. 8.&mdash;13. 10.</NOTE> <HI>again</HI> and <HI>again,</HI> that the <HI>power</HI> the
Lord gave him, was <HI>this,</HI> and no <HI>other</HI> power, <HI>viz.</HI> not to
<HI>ca&s;t</HI> men out of their <HI>native</HI> Kingdoms, but to <HI>tran&s;late</HI> them
into <HI>Gods</HI> Kingdom; not to <HI>take</HI> away their outward <HI>Liber|ties</HI>
or <HI>E&s;tates,</HI> but to <HI>bring</HI> them into the <HI>Liberty</HI> and <HI>Inhe|ritance</HI>
of the <HI>Saints;</HI> to bring men to <HI>eternal life,</HI> and not
to <HI>de&s;troy</HI> men, by <HI>temporal death.</HI></P>
<P>4. This <HI>power,</HI> &s;eeks the <HI>good</HI> of <HI>others,</HI> more then its <HI>own,</HI> yea
good of <HI>others,</HI> with the <HI>neglect</HI> of its <HI>own:</HI> So <HI>Mo&s;es</HI> was
not <HI>bu&s;ie,</HI> to have a mo&s;t <HI>rebellious</HI> people, <HI>blotted out</HI> of
the Book of <HI>life,</HI> but rather <HI>de&s;ired,</HI> his <HI>own</HI> name might be
<HI>blotted out</HI> of that book, that (if it had been the <HI>will</HI> of
God) <HI>theirs</HI> might have been <HI>written in.</HI> And <HI>Paul</HI> de&s;ired
that <HI>him&s;elf</HI> might be <HI>&s;eparated</HI> from Chri&s;t, that his <HI>bre|thren</HI>
and <HI>kin&s;men</HI> after the fle&s;h, might have been <HI>united</HI> to
<HI>him.</HI> And if this <HI>power</HI> &s;eek the <HI>good of others</HI> after this <HI>high
rate,</HI> even to the <HI>neglecting,</HI> as it were, and <HI>laying a&s;ide</HI> their
own <HI>eternal good,</HI> how much more to the <HI>neglecting</HI> and
<HI>laying a&s;ide</HI> their <HI>temporal</HI> good, their worldly <HI>profits, ad+vantages</HI>
and dignities?</P>
<P>5. This <HI>power,</HI> doth not make <HI>others</HI> &s;uffer, to <HI>enlarge</HI> the
Church, but &s;uffers <HI>it &s;elf,</HI> to bring this about; So <HI>Chri&s;t,</HI> as
<HI>Wickliff</HI> &s;aith, through his <HI>poverty, humility</HI> and <HI>&s;uffering in|jury</HI>
and <HI>death,</HI> got unto <HI>him,</HI> the <HI>children</HI> of his <HI>Kingdom,</HI>
and not by <HI>force;</HI> and the <HI>Martyrs</HI> enlarged the <HI>Church</HI>
of Chri&s;t by <HI>dying</HI> them&s;elves, and not by <HI>cau&s;ing</HI> others to
die; the <HI>blood</HI> of the <HI>Martyrs,</HI> being the <HI>&s;eed</HI> of the
<HI>Church.</HI></P>
<P>6. This <HI>power,</HI> only <HI>acts</HI> to a &s;piritual <HI>end, &s;alvation,</HI> and only
according to &s;piritual <HI>Laws;</HI> but not, to any <HI>temporal</HI> and
<HI>worldly</HI> ends, according to <HI>civil</HI> and <HI>humane</HI> laws.</P>
<P>And thus you <HI>&s;ee,</HI> that this <HI>true</HI> Church power, for the <HI>nature</HI>
<PB N="190" REF="106">
and <HI>quality</HI> of it, both in <HI>general,</HI> and in <HI>particular,</HI> differs very
much, both from the <HI>apprehen&s;ions</HI> and <HI>practi&s;e</HI> of the mo&s;t of our
<HI>Eccle&s;ia&s;tical</HI> men.</P>
<P>3. What is the extent of this true Church power?</P>
<P>I an&s;wer;<NOTE PLACE="marg">Chri&s;ts power extends it &s;elf to the whole Church, but no further.</NOTE> that this <HI>power</HI> extends it &s;elf full as <HI>far</HI> as the
<HI>Church,</HI> but no <HI>further:</HI> For what hath the <HI>Church</HI> to <HI>do,</HI> with
<HI>tho&s;e</HI> that are not <HI>of</HI> the <HI>Church? What have we to do</HI> (&s;aith <HI>Paul)
with them that are without?</HI> For <HI>Church power,</HI> which is <HI>&s;piritual,</HI>
is no more <HI>&s;utable</HI> to the <HI>world,</HI> then <HI>worldly power,</HI> which is <HI>fle&s;hly,</HI>
is <HI>&s;utable</HI> to the <HI>Church.</HI> The <HI>power</HI> of the <HI>Church,</HI> which is
<HI>Chri&s;ts</HI> power, onely reaches &s;o <HI>far</HI> as <HI>Chri&s;ts</HI> Kingdom; that is,
the <HI>people</HI> that are <HI>born</HI> of <HI>God,</HI> and his <HI>Spirit.</HI> True, <HI>Church Go|vernment</HI>
reaches as <HI>far</HI> as <HI>Chri&s;ts</HI> and the <HI>Spirits effectual in|fluence</HI>
and <HI>operation,</HI> but no <HI>further;</HI> that is, to <HI>all</HI> that are <HI>wil|ling,</HI>
but to <HI>none</HI> that are <HI>unwilling.</HI> As <HI>nothing</HI> hath more <HI>troubled</HI>
the Church, then to <HI>govern</HI> it, and give it <HI>Laws</HI> after the <HI>manner</HI>
of the <HI>world,</HI> by &s;ecular <HI>force</HI> and <HI>power;</HI> &s;o nothing hath more
<HI>troubled</HI> the <HI>world,</HI> then to <HI>govern</HI> it, and give it <HI>Laws,</HI> after the
<HI>manner</HI> of the <HI>Church,</HI> by the afore&s;aid <HI>compul&s;ion.</HI> Wherefore as
the <HI>Government</HI> of the <HI>world</HI> is not to be <HI>&s;pread</HI> over the <HI>Church;</HI>
&s;o neither is the <HI>Government</HI> of the <HI>Church</HI> to be <HI>&s;pread</HI> over the
<HI>world:</HI> but as the <HI>world</HI> and the <HI>Church</HI> are <HI>di&s;tinct</HI> things, in
<HI>them&s;elves,</HI> &s;o they are to be <HI>contented</HI> with their <HI>di&s;tinct</HI> Govern|ments.</P>
<P>4. What is the outward in&s;trument of this power?</P>
<P>I an&s;wer,<NOTE PLACE="marg">The word the only outward in&s;trument of Church pow|er.</NOTE> The <HI>word only,</HI> which is the only <HI>&s;cepter</HI> and <HI>&s;word</HI> of
<HI>Chri&s;ts</HI> Kingdom, to <HI>govern</HI> his <HI>people,</HI> and <HI>&s;ubdue</HI> his <HI>enemies.
Chri&s;t</HI> him&s;elf the <HI>Head</HI> of the Church, u&s;ed no other <HI>in&s;trument</HI>
to govern <HI>his</HI> people by, but the <HI>word</HI> or the <HI>preaching</HI> the <HI>Gospel</HI>
of the Kingdom, and <HI>declaring</HI> what he had <HI>heard</HI> from his
<HI>Father;</HI> and at his <HI>departure</HI> out of the <HI>world,</HI> he told them,
That <HI>as his Father had &s;ent him, &s;o did he &s;end them,</HI> and no <HI>other|wi&s;e;</HI>
that is, to do <HI>all</HI> in the <HI>Church</HI> by the <HI>power</HI> of the <HI>word,</HI>
and <HI>nothing</HI> by the <HI>power</HI> of the <HI>world.</HI> And &s;o, the true <HI>Church</HI>
doth all in it &s;elf only by the <HI>Go&s;pel,</HI> by the <HI>Go&s;pel</HI> it <HI>bindeth</HI> and
<HI>loo&s;eth;</HI> by the <HI>Go&s;pel,</HI> it <HI>remits</HI> and <HI>retains</HI> &s;in; by the <HI>Go&s;pel,</HI> it
<PB N="191" REF="106">
<HI>quickens</HI> to <HI>life,</HI> and <HI>wounds</HI> to <HI>death;</HI> by the <HI>Go&s;pel,</HI> it <HI>receives</HI>
in, and <HI>ca&s;ts</HI> out; by the <HI>Go&s;pel,</HI> it works <HI>faith,</HI> renues the <HI>life,
acts, orders, guides</HI> and <HI>governs</HI> all things; and <HI>that</HI> Church that
hath <HI>another &s;cepter</HI> and <HI>&s;word</HI> be&s;ides the <HI>word,</HI> that hath <HI>orders,</HI>
and <HI>con&s;titutions</HI> of <HI>men,</HI> to govern by, and <HI>plurality</HI> of <HI>votes</HI> in
<HI>Cla&s;&s;ical, Provincial</HI> and <HI>National</HI> A&s;&s;emblies to <HI>binde</HI> and <HI>loo&s;e</HI>
by; that have their own <HI>Laws</HI> and <HI>Orders</HI> to be their <HI>Scepter,</HI> and
the <HI>Authority</HI> of the <HI>Magi&s;trate</HI> to be their <HI>Sword</HI> in their
<HI>Kingdom;</HI> I &s;ay, if <HI>the&s;e</HI> be the <HI>ways</HI> and <HI>in&s;truments</HI> of their
<HI>Governments,</HI> a&s;&s;uredly the <HI>Church</HI> they <HI>boa&s;t</HI> of, is <HI>another</HI> Church
then <HI>Chri&s;ts,</HI> and is <HI>no other</HI> in very <HI>deed,</HI> but a <HI>Kingdom of &s;in</HI> and
<HI>darkne&s;s,</HI> and <HI>death;</HI> and when its <HI>form</HI> of <HI>godline&s;s,</HI> which it hath
put on to <HI>deceive,</HI> &s;hall after a <HI>few</HI> years <HI>vani&s;h</HI> away, it &s;hall <HI>re|turn</HI>
into the <HI>&s;hape</HI> of its fir&s;t <HI>beginning.</HI></P>
<P>And therefore let us <HI>know,</HI> whatever <HI>rules, orders,</HI> or humane
<HI>inventions,</HI> men do <HI>&s;tudy</HI> and <HI>devi&s;e</HI> to govern their Churches by,
the <HI>true</HI> Church of <HI>Chri&s;t</HI> &s;hall ever be <HI>known</HI> by the <HI>&s;cepter</HI> and
<HI>&s;word</HI> of the <HI>onely Go&s;pel</HI> preached in it, which is fully <HI>&s;ufficient</HI> for
the <HI>regiment</HI> of the Church; el&s;e <HI>Chri&s;t</HI> were an <HI>imperfect</HI> Law|giver:
And all tho&s;e that do affirm, that the <HI>votes, determinations,
rules</HI> and <HI>con&s;titutions</HI> of <HI>Councels,</HI> are better for the well <HI>orde|ring</HI>
and <HI>governing</HI> the Church, then the <HI>pure</HI> and <HI>naked word</HI> of
the <HI>Go&s;pel,</HI> by the <HI>mini&s;tration</HI> of the <HI>Spirit,</HI> in my judgement
they &s;peak <HI>bla&s;phemou&s;ly.</HI></P>
<P>Let us now hear what <HI>Luther</HI> &s;aith to this purpo&s;e;<NOTE PLACE="marg">Chri&s;tiani eo verbo, &amp; non alio regi de|bent, quo Chri|&s;tiani, id e&s;t li|beri &agrave; peccatis fiunt; hoc e&s;t, &s;olo Evangelio Dei puro, &s;ine additionibus Conciliorum, Doctorum, Pa|trum, &amp;c. <HI>Lu|ther. Epi&s;t. ad Carol Ducem Subaud<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">ae, tom. 7. f.</HI> 483.</NOTE> <HI>Chri&s;tians</HI>
(&s;aith he) ought to be governed by that <HI>word,</HI> and no <HI>other,</HI>
whereby they are made <HI>Chri&s;tians,</HI> that is, <HI>free</HI> from <HI>&s;in;</HI> and
this is, only by the pure <HI>Go&s;pel</HI> of <HI>God,</HI> without the <HI>addition</HI> of
<HI>Councels, Doctors, Fathers.</HI> For what is it to <HI>govern</HI> Chri&s;tians
by <HI>that</HI> word, which though they <HI>keep,</HI> yet neither do they <HI>become</HI>
Chri&s;tians, nor <HI>continue</HI> &s;uch? nay, they <HI>cea&s;e</HI> to be Chri&s;tians,
and <HI>lo&s;e</HI> Chri&s;t. And of <HI>this</HI> &s;ort is <HI>every</HI> word be&s;ides the
<HI>Go&s;pel:</HI> and <HI>&s;alvation</HI> reigns in us, not by the <HI>laws</HI> of <HI>men,</HI> but
by the <HI>power</HI> of <HI>Chri&s;t.</HI> Farther, they that are not <HI>Chri&s;tians,</HI>
are to be re&s;trained other <HI>ways,</HI> then by the <HI>traditions</HI> of <HI>men;</HI> for
the&s;e are to be <HI>let alone;</HI> and as <HI>Paul</HI> &s;aith, We are not to <HI>mingle</HI>
with them. There is the <HI>&s;ecular</HI> &s;word, there is the <HI>Magi&s;trate</HI>
for the&s;e, and it belongs to <HI>him</HI> to re&s;train tho&s;e that are <HI>evil,</HI>
from <HI>evil deeds,</HI> by the <HI>power</HI> of the <HI>&s;word.</HI> But the <HI>Bi&s;hop,</HI> or
<PB N="192" REF="107">
<HI>Over&s;eer,</HI> governs <HI>Chri&s;tians</HI> without the <HI>&s;word,</HI> only by the
<HI>Word</HI> of <HI>God;</HI> &s;eeing it is <HI>certain,</HI> they are not <HI>Chri&s;tians,</HI> except
they be <HI>&s;pontaneou&s;ly</HI> good; and <HI>&s;uch</HI> they are made by the <HI>force</HI>
of the <HI>&s;pirit</HI> of <HI>faith;</HI><NOTE PLACE="marg">Quae ergo in|&s;ania e&s;t, &s;pon|tanee bonos urgere legibus malorum?</NOTE> as <HI>Paul</HI> &s;aith. <HI>Rom. 8. As many as are led
by the Spirit of God, they are the children of God.</HI> What <HI>madne&s;s</HI>
then is it to <HI>urge</HI> them that are <HI>willingly</HI> good, with the <HI>Laws</HI> of
the <HI>evil?</HI> And yet, &s;aith he, There are not a <HI>few</HI> light and vain
men,<NOTE PLACE="marg">Sunt non pa|rum multi, le|ves &amp; futiles homunciones, putantes rem Evangelicam gladio &amp; pug|nis e&s;&s;e promo|vendam. <HI>Ibid.</HI></NOTE> that think that the <HI>bu&s;ine&s;s</HI> of the <HI>Go&s;pel,</HI> is to be <HI>promoted</HI>
with <HI>weapons</HI> and <HI>cuffes.</HI></P>
<P>And the &s;ame <HI>Luther,</HI> in his Epi&s;tle to the <HI>Chri&s;tians,</HI> and
Preachers of <HI>Erphurd,</HI> &s;aith, Con&s;ider in your minde, with what
<HI>&s;word,</HI> I &s;ubdued the <HI>Papacy,</HI> and the whole <HI>&s;tate</HI> of <HI>religious</HI> men,
who before were <HI>dreadful</HI> to all; of whom it was &s;aid, <HI>Who &s;hall
fight with the Bea&s;t, that hath power to make war with the Saints, and to overcome them?</HI> And yet (&s;aith he) I never <HI>touched</HI> them
with &s;o much as <HI>one</HI> of my <HI>fingers;</HI><NOTE PLACE="marg">Reputate ani|mo, quo gladio ip&s;e Papatum, &amp;c.</NOTE> but Chri&s;t de&s;troyed and
overthrew all that <HI>dete&s;table</HI> Kingdom, by di&s;covering their ini|quities, by the <HI>Spirit</HI> of his <HI>mouth,</HI> that is, by the <HI>Word</HI> of the
<HI>Go&s;pel.</HI></P>
<P>In which <HI>pa&s;&s;ages</HI> of his (be&s;ides what is &s;poken before) it is
apparent, that there is no other <HI>in&s;trument</HI> of the <HI>true</HI> Churches
power, but the <HI>word</HI> of the <HI>Go&s;pel,</HI> which is the only <HI>&s;cepter</HI> and
<HI>&s;word</HI> of <HI>Chri&s;ts Kingdom.</HI><NOTE PLACE="marg">What the Church can do through the power it hath received from Chri&s;t.</NOTE></P>
<P>5. What the true Church can do by vertue of this power.</P>
<P>Now the <HI>true</HI> Church by the power it hath received from
<HI>Chri&s;t,</HI> can,</P>
<P>1. <HI>Gather it &s;elf together,</HI><NOTE PLACE="marg">1 It can con|vene and meet toge|ther, as often as it plea&s;eth.</NOTE> <HI>when,</HI> and as <HI>often</HI> as it <HI>plea&s;eth.</HI>
The <HI>company</HI> of <HI>Believers</HI> have <HI>power</HI> to <HI>gather</HI> them&s;elves <HI>toge<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">ther</HI>
for their mutual <HI>good, in&s;truction, pre&s;ervation, edification,</HI>
and for the <HI>avoiding</HI> or <HI>preventing</HI> of evil, and that <HI>without</HI> the <HI>con&s;ent</HI> or <HI>authority</HI> of any <HI>extrin&s;ecal</HI> and <HI>forraign</HI>
power whatever; el&s;e <HI>Chri&s;t</HI> were not a <HI>&s;ufficient</HI> founder of his
<HI>Church.</HI></P>
<P>And if every <HI>free Society,</HI> not &s;ubjected to <HI>tyranny,</HI> hath <HI>power</HI>
in <HI>it &s;elf</HI> to <HI>congregate</HI> and come together; as <HI>conveniency</HI> and
<HI>nece&s;&s;ity</HI> &s;hall require; as is evident in all civil <HI>Corporations,</HI> and
in all <HI>Fraternities</HI> and meetings of <HI>love;</HI> much more hath the
<PB N="193" REF="107">
<HI>Church</HI> of <HI>Chri&s;t,</HI> which is the <HI>free&s;t</HI> Society in the <HI>world,</HI> power to
meet together into a communion of <HI>Saints,</HI> though it be without
and again&s;t the <HI>con&s;ent</HI> and <HI>authority,</HI> of the <HI>powers</HI> of the <HI>world.</HI></P>
<P>And thus the <HI>Di&s;ciples,</HI> immediately after Chri&s;ts re&s;urrection,
though the <HI>People</HI> and <HI>Rulers</HI> were wholly <HI>&s;et</HI> again&s;t them, did
often <HI>meet together</HI> among them&s;elves, though <HI>privately,</HI> and
Chri&s;t him&s;elf came and &s;tood in the <HI>mid&s;t</HI> of them, and finding
them in that way of <HI>Communion,</HI> &s;aid, <HI>Peace be unto them:</HI> And
&s;o by his <HI>own</HI> pre&s;ence did both <HI>ju&s;tifie</HI> and <HI>encourage</HI> &s;uch meet|ings.
And after, the <HI>Apo&s;tles,</HI> with other <HI>Believers,</HI> to the number
of an <HI>hundred</HI> and <HI>twenty,</HI> met together in an upper room, to
<HI>pray,</HI> and to <HI>choo&s;e</HI> an <HI>Apo&s;tle</HI> in the &s;tead of <HI>Judas, Act.</HI> 1. And
at the day of <HI>Penteco&s;t</HI> they all <HI>met</HI> again, <HI>Act.</HI> 2. Though the
<HI>Elders</HI> of the <HI>Church,</HI> and <HI>Rulers</HI> of the <HI>&s;tate,</HI> were utterly again&s;t
their meetings. And again, <HI>Act. 4. Peter</HI> and <HI>John,</HI> after the
<HI>threatnings</HI> of the <HI>Rulers</HI> and the <HI>Jews,</HI> went and met with their
<HI>own company,</HI> which was now <HI>mightily</HI> encrea&s;ed by the Mini&s;tery
of the <HI>Go&s;pel,</HI> and declared to them all things that <HI>God</HI> had done
<HI>by</HI> them, and the <HI>Rulers</HI> had done <HI>again&s;t</HI> them; whereupon <HI>all</HI>
of them joyned together in the <HI>prai&s;e</HI> of <HI>God,</HI> for the <HI>&s;ucce&s;s</HI> of
the Go&s;pel, again&s;t the <HI>power</HI> of the <HI>world.</HI> And again, <HI>Act.</HI> 6. the
Church of its <HI>own accord</HI> met together to chu&s;e &s;even <HI>Deacons;</HI>
And a multitude of other <HI>in&s;tances,</HI> might be produced. By all
which it appears, that the <HI>Church</HI> of <HI>Believers</HI> hath power of it
<HI>&s;elf</HI> to appoint its own <HI>meetings,</HI> as <HI>conveniency</HI> or <HI>nece&s;&s;ity</HI> &s;hall
require for the <HI>good</HI> of the Church. And therefore none are to
<HI>pre&s;ume</HI> to deny the <HI>Church,</HI> this <HI>power</HI> which it hath received
from <HI>him,</HI> that hath <HI>all power in heaven and in earth:</HI> Neither
ought the <HI>true Church</HI> to &s;uffer <HI>this</HI> power to be taken from
them, which they have <HI>received</HI> from &s;o <HI>good</HI> a hand; but &s;till to
u&s;e their own <HI>Chri&s;tian</HI> meetings, though the <HI>Powers</HI> of the
world never &s;o much <HI>oppo&s;e</HI> them, as the <HI>Apo&s;tles</HI> and <HI>Believers</HI>
in <HI>their</HI> time began, and as <HI>Believers after,</HI> for 300 years <HI>continued,</HI>
notwith&s;tanding the <HI>barbarous cruelties</HI> of the per&s;ecuting <HI>Em|perours.</HI></P>
<P>2. As the <HI>Church</HI> of the <HI>faithful,</HI><NOTE PLACE="marg">2. It can ap|point its own orders.</NOTE> hath power from <HI>Chri&s;t</HI> to
<HI>meet together;</HI> &s;o, &s;econdly, to <HI>appoint its own outward orders:</HI>
For the <HI>Church</HI> whil&s;t it dwels in <HI>fle&s;h</HI> and <HI>bloud,</HI> u&s;es &s;ome <HI>ex|ternal
Rites,</HI> by which it is neither <HI>&s;anctified</HI> in <HI>&s;oul</HI> or <HI>body;</HI> but
<PB N="194" REF="108">
they are things meerly of outward <HI>Order</HI> and <HI>decency:</HI> And <HI>the&s;e</HI>
things each <HI>Church</HI> or <HI>Communion</HI> of <HI>Saints</HI> may order by <HI>it &s;elf,</HI>
according to the <HI>wi&s;edom</HI> of the <HI>Spirit;</HI> &s;o it <HI>ob&s;erve</HI> the&s;e
<HI>Rules.</HI></P>
<P>1. <HI>That they do all things in love,</HI><NOTE PLACE="marg">Rules to be ob&s;erved in the Churches appointing its Orders.</NOTE> &s;eeing all <HI>Laws</HI> without <HI>love</HI>
are <HI>tyranny;</HI> and &s;o what&s;oever is not <HI>from,</HI> and <HI>for</HI> love, is
not to be <HI>appointed;</HI> and if it be, it is again to be <HI>aboli&s;hed;</HI>
&s;eeing no <HI>Text</HI> of the <HI>Scripture</HI> it &s;elf, if it <HI>build</HI> not up
<HI>love,</HI> is <HI>rightly</HI> interpreted.</P>
<P>2. <HI>They are to do all things for peace,</HI> and all outward <HI>Orders</HI> in
the <HI>Church,</HI> mu&s;t be to <HI>procure,</HI> and to <HI>pre&s;erve</HI> Peace among
the faithful, and not to <HI>break</HI> it. They are mo&s;t <HI>unhappy</HI> and
<HI>pernicious</HI> Orders, that do not only offend a <HI>few</HI> of Chri&s;ts
<HI>little ones,</HI> (which it &s;ef<GAP DESC="illegible" RESP="tech" EXTENT="1 letter"> is a &s;ad thing) but do <HI>grieve, di&s;|quiet</HI>
and <HI>prejudice</HI> the peace of the <HI>generality</HI> of the
<HI>faithful.</HI></P>
<P>3. They mu&s;t do all things after the wi&s;dom of the Spirit,<NOTE PLACE="marg">Nunquid Ec|cle&s;ia per mun|dum guber|nanda e&s;t, &amp; non potius con|tra morem mundi, co quod &s;criptum e&s;t, nolite confor|mari huic &s;e|culo? <HI>Jo. Ger&s;. Decl. Viror. Eccle&s;ia&s;t.</HI></NOTE> and not
after the manner of the world: <HI>&s;eeing the</HI> Church <HI>is not to
be</HI> ordered <HI>according to the</HI> manner <HI>of the</HI> world, <HI>but rather</HI>
again&s;t <HI>it; as the</HI> Apo&s;tle <HI>&s;aith,</HI> Be not conformed to this
world.</P>
<P>4. <HI>They mu&s;t appoint nothing as of nece&s;&s;ity;</HI> For there is no
more <HI>pestilent</HI> doctrine in the <HI>Church,</HI> then to make tho&s;e
things <HI>nece&s;&s;ary,</HI> which are <HI>not</HI> nece&s;&s;ary: For thus the <HI>liber|ty</HI>
of <HI>faith</HI> is extingui&s;hed, and the <HI>con&s;ciences</HI> of men are
<HI>en&s;nared.</HI> We doubt not but Believers may <HI>order</HI> any <HI>out|ward</HI>
things for their own <HI>good,</HI> &s;o <HI>they</HI> do not impo&s;e them
<HI>nece&s;&s;arily</HI> on any; as if the <HI>ob&s;erving</HI> of them were <HI>righte|ou&s;ne&s;s,</HI>
and the <HI>omi&s;&s;ion</HI> of them <HI>&s;in.</HI> And &s;o the <HI>Church</HI>
after all its <HI>Orders,</HI> it is to leave <HI>indifferent</HI> things as it <HI>found</HI>
them; that is, <HI>free,</HI> and at the <HI>liberty</HI> of the <HI>faithful,</HI> to
<HI>ob&s;erve,</HI> or <HI>not</HI> ob&s;erve, as they &s;hall &s;ee <HI>cau&s;e,</HI> or judge <HI>con|venient.</HI>
For all the&s;e kinde of things are <HI>indifferent</HI> in their
own <HI>nature;</HI> and <HI>God</HI> regards no more the <HI>manner,</HI> and
<HI>form,</HI> and <HI>time,</HI> and <HI>circum&s;tances</HI> of &s;piritual <HI>duties,</HI> then
the manner, and form, &amp;c. of our <HI>eating,</HI> and <HI>drinking,</HI> and
<HI>working,</HI> and <HI>marrying,</HI> and <HI>trading;</HI> for <HI>all</HI> which, it is
<HI>&s;ufficient,</HI> if they be done in <HI>Chri&s;tian wi&s;dom</HI> and <HI>di&s;cretion,</HI>
<PB N="195" REF="108">
without being tied <HI>nece&s;&s;arily,</HI> to a <HI>&s;et</HI> and <HI>unchangeable</HI>
form.</P>
<P>5. They may <HI>per&s;wade</HI> their Orders (if they &s;ee cau&s;e) by the
<HI>&s;pirit</HI> of <HI>love</HI> and <HI>meekne&s;s,</HI> but <HI>mu&s;t</HI> not <HI>enforce</HI> them, upon
pain of <HI>&s;ecular puni&s;hment,</HI> or <HI>Church cen&s;ure;</HI> as tho&s;e u&s;e
to do, that make them&s;elves <HI>Lords</HI> and <HI>Tyrants</HI> in the
Church. For the&s;e <HI>outward</HI> things the <HI>Church</HI> can order,
onely for the <HI>willing,</HI> but not for the <HI>unwilling.</HI> And &s;o, if
<HI>&s;ome</HI> Believers &s;hall think good, upon <HI>ju&s;t</HI> grounds, to do
<HI>otherwi&s;e</HI> in the&s;e <HI>outward</HI> things, then the <HI>generality</HI> of the
<HI>Church,</HI> yet ought the <HI>Church</HI> to be &s;o far from <HI>cen&s;uring</HI>
them, that it is to entertain <HI>Communion</HI> with them, not|with&s;tanding
any &s;uch <HI>differences.</HI> For when <HI>Chri&s;tians</HI>
are knit to <HI>Chri&s;t,</HI> by <HI>faith,</HI> and do receive and walk in his
<HI>Spirit,</HI> all <HI>other</HI> things are <HI>indifferent</HI> to them, to <HI>do,</HI> or <HI>not</HI>
to do; to <HI>u&s;e,</HI> or <HI>not</HI> to u&s;e, at their own <HI>freedom.</HI> And
<HI>Chri&s;t</HI> onely being <HI>&s;ufficient</HI> for all <HI>his;</HI> whatever is <HI>be&s;ides</HI>
Chri&s;t, is a <HI>peri&s;hing</HI> thing; and &s;o is &s;o <HI>far</HI> from being to
be <HI>impo&s;ed,</HI> that in <HI>it &s;elf</HI> it is not to be <HI>valued.</HI></P>
<P>Now if the <HI>Church</HI> do appoint any <HI>outward Orders,</HI> the&s;e rules
it is to <HI>ob&s;erve;</HI> yea, the <HI>&s;piritual</HI> Church doth <HI>always</HI> ob&s;erve
them, and never made <HI>rules</HI> in it &s;elf, upon other <HI>terms,</HI> then are
here &s;et down.</P>
<P>But on the <HI>contrary,</HI><NOTE PLACE="marg">The carnal Chnrch minds outward Or|ders more then the pow|er of godli|ne&s;s.</NOTE> the <HI>carnal</HI> Church, or Churches of <HI>men,</HI>
they e&s;pecially <HI>trouble</HI> them&s;elves about the&s;e <HI>outward things;</HI> and
of <HI>the&s;e</HI> they make <HI>Laws,</HI> and <HI>Con&s;titutions,</HI> yea, <HI>&s;in</HI> and <HI>righteou&s;|ne&s;s;</HI>
and by the&s;e things they <HI>judge</HI> the <HI>Church,</HI> and the <HI>mem|bers</HI>
of Chri&s;t: In &s;uch &s;ort, that they that will <HI>&s;ubmit</HI> to their
<HI>Rules</HI> and <HI>impo&s;itions,</HI> &s;hall be the <HI>Church</HI> of <HI>Chri&s;t;</HI> but they that
<HI>will</HI> not, &s;hall be reckoned <HI>Hereticks</HI> and <HI>Schi&s;maticks.</HI> And
hereby they <HI>declare,</HI> that they are fallen from the <HI>power</HI> of godli|ne&s;s,
to the <HI>form,</HI> and from the <HI>&s;ub&s;tance</HI> of Religion, to the <HI>cir|cum&s;tances;</HI> ina&s;much as they advance <HI>empty forms</HI> and <HI>&s;hadows,</HI>
in the place of <HI>righteou&s;ne&s;s,</HI> and <HI>peace,</HI> and <HI>joy</HI> in the holy Spirit.
And to <HI>the&s;e</HI> we may &s;ay, with <HI>Peter, Why tempt ye God, in putting
&s;uch a yoak upon the Di&s;ciples and Members of Chri&s;t?</HI></P>
<P>And though this <HI>kinde</HI> of <HI>Church</HI> will with the&s;e things &s;till be
<HI>troubling</HI> us, and <HI>biting</HI> us by the <HI>heel,</HI> yet in the power and pre|rogative
<PB N="196" REF="109">
of the <HI>&s;eed</HI> of the <HI>Woman,</HI> we will, by degrees, <HI>brui&s;e</HI> its
<HI>head,</HI> till at la&s;t we <HI>break</HI> it quite in <HI>pieces,</HI></P>
<P>Now <HI>one</HI> thing more I &s;hall <HI>adde,</HI> touching the <HI>Churches
power</HI> to appoint its <HI>own Orders,</HI> as conceiving it very <HI>nece&s;&s;ary</HI> to
be <HI>known;</HI> and that is this:</P>
<P>That the <HI>true</HI> Church hath <HI>power</HI> to appoint the&s;e <HI>outward Or|ders,</HI><NOTE PLACE="marg">The Church is to appoint Orders for its Officers, and not its Offi|cers for it.</NOTE>
not for it &s;elf onely, but al&s;o for its <HI>Officers</HI> (which al&s;o are
<HI>part</HI> of it &s;elf) and it is not to <HI>&s;uffer</HI> its <HI>Officers</HI> to <HI>frame</HI> or <HI>impo&s;e</HI>
&s;uch on <HI>it.</HI> For the <HI>Church</HI> is not the <HI>Officers,</HI> but the <HI>Officers</HI> are
the <HI>Churches;</HI> as <HI>Paul</HI> hath <HI>taught</HI> us, &s;aying to the <HI>Church,
All things are yours, whether</HI> Paul, or Apollos, <HI>or</HI> Cephas. And
&s;o the <HI>Officers</HI> are the <HI>Churches,</HI> and are to be <HI>ordered</HI> by <HI>it,</HI> in
the&s;e things, but are not to <HI>order</HI> it. And if the <HI>Officers</HI> of the
Church, <HI>forgetting</HI> that they are <HI>&s;ervants,</HI> &s;hall <HI>pre&s;ume</HI> by them|&s;elves
to <HI>order</HI> outward things <HI>for</HI> the <HI>Church, without</HI> the <HI>Church,</HI>
as <HI>now</HI> is done; the <HI>Church</HI> &s;till remains <HI>above</HI> the <HI>Officers,</HI> and
hath <HI>power</HI> to <HI>interpret, change,</HI> or wholly <HI>take away</HI> all tho&s;e
things, as it &s;ees <HI>occa&s;ion:</HI> to wit, &s;o <HI>far</HI> as they are a <HI>&s;tumbling
block</HI> to the <HI>weak,</HI> and a <HI>grief</HI> to the <HI>&s;trong,</HI> and tend to work
<HI>divi&s;ion</HI> among the <HI>faithful. Pre&s;umptuous</HI> Officers are <HI>they,</HI> and
know not where <HI>Chri&s;t</HI> hath <HI>&s;et</HI> them, who in&s;tead of being <HI>or|dered</HI>
by the <HI>Church,</HI> go about to <HI>order</HI> it, and make them&s;elves
the <HI>Lords</HI> of the <HI>Church,</HI> being but the <HI>&s;ervants</HI> of it.</P>
<P>3. The true Church hath power to chu&s;e its Officers, and if there
becau&s;e, to reform them, or depo&s;e them.</P>
<P>The <HI>Church</HI> hath power to <HI>chu&s;e its own Officers.</HI><NOTE PLACE="marg">3. To chu&s;e its Officers.</NOTE> True indeed
it is, that as in the <HI>natural,</HI> &s;o in the <HI>&s;piritual</HI> body, <HI>every</HI> member
is in <HI>office;</HI> and that the <HI>Mini&s;try</HI> of the <HI>New Te&s;tament,</HI> being
the <HI>Mini&s;tration of the Spirit,</HI> is <HI>common</HI> to all that have <HI>received</HI>
the <HI>Spirit.</HI> Wherefore, if every Believer, hath received the
<HI>Spirit</HI> to <HI>profit withall,</HI> and hath <HI>power</HI> and <HI>priviledge,</HI> as <HI>opportu|nity</HI>
&s;erves, and <HI>nece&s;&s;ity</HI> requires, to <HI>&s;peak the word,</HI> that the <HI>power</HI>
and <HI>vertue</HI> of <HI>Chri&s;t</HI> may be <HI>declared</HI> through them <HI>all:</HI> there is
no doubt, but any <HI>Community</HI> of <HI>Chri&s;tians</HI> may, by a <HI>common
con&s;ent,</HI> chu&s;e <HI>one</HI> or <HI>mo,</HI> to <HI>&s;peak</HI> to all, in the <HI>name</HI> of all. <HI>Agree|able</HI>
to this is that of <HI>Paul, 2 Tim.</HI> 2. 2. where he commands,
<HI>That the office of teaching be committed to faithful men, who are
<PB N="197" REF="109">
able to teach others.</HI> Where the <HI>Apo&s;tle,</HI> contemning all <HI>&s;uper|fluous
ceremonies</HI> and <HI>pomp</HI> of <HI>ordaining,</HI> onely &s;eeks, that the Mi|ni&s;ters
may be <HI>fit</HI> and <HI>able</HI> to teach, and without any more <HI>ado,</HI>
commits the <HI>Mini&s;try</HI> of the <HI>word</HI> unto them.</P>
<P>More parricularly in this matter we &s;hall enquire after the&s;e
three things.</P>
<P>1. <HI>What Officers</HI> are to be cho&s;en?</P>
<P>2. <HI>Out of whom</HI> they are to be cho&s;en? And,</P>
<P>3. <HI>By whom</HI> they are to be cho&s;en?</P>
<P>For the fir&s;t,<NOTE PLACE="marg">What Officers the Church is to chu&s;e?</NOTE> What <HI>Officers are to be cho&s;en? Paul</HI> teaches us
<HI>this,</HI> &s;aying, <HI>They mu&s;t be faithful men, apt and able to teach others.</HI>
For as among <HI>natural</HI> men in the world, they that have <HI>mo&s;t</HI> na|tural
<HI>power</HI> and <HI>abilities,</HI> are <HI>fitte&s;t</HI> to be the <HI>Officers:</HI> &s;o among
<HI>&s;piritual</HI> men in the <HI>Church,</HI> they are <HI>fitte&s;t</HI> to be the <HI>Officers,</HI> that
have mo&s;t <HI>&s;piritual</HI> power, that is, &s;uch in whom <HI>Chri&s;t</HI> and the
<HI>Spirit</HI> are mo&s;t <HI>manife&s;t;</HI> and of this, the <HI>faithful</HI> of all <HI>&s;orts</HI> are
<HI>Judges.</HI> Wherefore no <HI>natural</HI> parts and abilities; nor no <HI>hu|mane</HI>
learning, and degrees in the <HI>Schools,</HI> or <HI>&V;niver&s;ities;</HI> nor
no <HI>Eccle&s;ia&s;tical Ordination,</HI> or <HI>Orders,</HI> are to be reckoned <HI>&s;uf|ficient</HI>
to make any man a <HI>Mini&s;ter,</HI> but only the <HI>teaching</HI> of <HI>God,</HI>
and <HI>gifts</HI> received of <HI>Chri&s;t,</HI> by the <HI>Spirit,</HI> for the <HI>work</HI> of the
<HI>Mini&s;try,</HI> which the <HI>faithful</HI> are able to <HI>di&s;cern</HI> and <HI>judge</HI> of.</P>
<P>2. <HI>Out of whom the&s;e Officers are to be cho&s;en?</HI> And that is, out
of the <HI>flock of Chri&s;t,</HI> and nowhere el&s;e. Indeed <HI>Antichri&s;t</HI>
bringing in <HI>humane learning,</HI> in&s;tead of <HI>the Spirit,</HI> cho&s;e his
<HI>Mini&s;ters</HI> onely out of the <HI>&V;niver&s;ities:</HI> but the <HI>right</HI> Church
chu&s;es them out of the <HI>faithful;</HI> &s;eeing <HI>it</HI> reckons no man <HI>learned,</HI>
and &s;o <HI>fit</HI> to &s;peak in the <HI>Church,</HI> but he that hath <HI>heard and learn|ed
from the Father.</HI> Moreover it is plain, that as <HI>natural power</HI>
is founded on a <HI>natural gift,</HI> and he mu&s;t needs be a <HI>man,</HI> that is
capable of <HI>humane power;</HI> &s;o <HI>&s;upernatural power</HI> is founded on
a <HI>&s;upernatural gift,</HI> and he mu&s;t needs be a <HI>Believer,</HI> that is ca|pable
of this <HI>&s;piritual power:</HI> And &s;o a man mu&s;t <HI>needs</HI> fir&s;t <HI>be</HI> of
the <HI>Church,</HI> ere he can have any power or <HI>office</HI> in it. Wherefore
all <HI>unbelievers</HI> and <HI>carnal</HI> men are &s;o far from having any <HI>power</HI>
in the true Church, that they have no <HI>place</HI> in it; and are &s;o far
from being <HI>Officers,</HI> that they are not <HI>members:</HI> For they that
<PB N="198" REF="110">
neither have, nor know <HI>&s;piritual</HI> power <HI>them&s;elves,</HI> how can they
<HI>exerci&s;e</HI> it among <HI>others?</HI></P>
<P>3. <HI>By whom they are to be cho&s;en?</HI><NOTE PLACE="marg">3. Who chu&s;es them.</NOTE> And that is, by the <HI>Congre|gation,</HI>
or <HI>Community</HI> of Believers: For if every <HI>free Society</HI> hath
power to chu&s;e its own <HI>Officers,</HI> much more hath the <HI>true</HI> Church
this power; being (as is &s;aid) the <HI>free&s;t Society</HI> under heaven.
And &s;o the <HI>true</HI> Church is not to have <HI>Officers</HI> thru&s;t over them
by <HI>others,</HI> but is to <HI>chu&s;e</HI> them its &s;elf.</P>
<P>If any <HI>object</HI> again&s;t this,<NOTE PLACE="marg">Object.</NOTE> that <HI>Paul</HI> commanded <HI>Timothy</HI> and
<HI>Titus</HI> to appoint <HI>Elders;</HI> and that <HI>Paul</HI> and <HI>Barnabas, Act. 14.
23. did chu&s;e Elders in every Church with prayer and fa&s;ting.</HI>
And therefore it may &s;eem that the <HI>Congregation</HI> hath <HI>not</HI> power
to <HI>chu&s;e</HI> its own <HI>Mini&s;ters,</HI> but that &s;ome <HI>chief Mini&s;ters</HI> mu&s;t ap|point
other <HI>Mini&s;ters</HI> in each <HI>Congregation.</HI></P>
<P>To this I an&s;wer:<NOTE PLACE="marg">An&s;w.</NOTE> That if there were any <HI>Mini&s;ters</HI> among <HI>us,</HI>
that did hold the place of the <HI>Apo&s;tles,</HI> living and acting evi|dently
in the <HI>vertues</HI> of <HI>Chri&s;t,</HI> and in the <HI>knowledge</HI> and <HI>power</HI>
of the <HI>Spirit,</HI> I would not <HI>doubt</HI> to allow them as much <HI>authority,</HI>
in ordaining Mini&s;ters, as <HI>Paul</HI> and <HI>Barnabas,</HI> or any of the other
<HI>Apo&s;tles</HI> had: But &s;ince it is very <HI>evident,</HI> that very <HI>few</HI> of the&s;e
have the Spirit <HI>of the LORD upon them:</HI> how &s;hould they
have Authority to <HI>appoint</HI> Mini&s;ters, who cannot <HI>them&s;elves</HI> be
reckoned Believers, or &s;piritual?</P>
<P>But &s;econdly, If <HI>they</HI> were true Mini&s;ters, through the <HI>anointing</HI>
of the Spirit, yet could they not <HI>appoint</HI> Mini&s;ters in other Con|gregations,
without their <HI>own con&s;ent</HI> and approbation, but tho&s;e
whom the <HI>whole</HI> Church <HI>chu&s;es,</HI> they are to <HI>commend</HI> to God by
prayer; and if they &s;hould <HI>refu&s;e</HI> to do this, yet <HI>he</HI> who is <HI>cho&s;en</HI> by
the Church, is <HI>&s;ufficiently</HI> its <HI>Mini&s;ter,</HI> through the Churches <HI>choice</HI>
alone. Neither did <HI>Paul,</HI> or <HI>Barnabas,</HI> or <HI>Timothy</HI> or <HI>Titus,</HI> appoint
any <HI>Mini&s;ter,</HI> by their own <HI>&s;ingle Authority,</HI> without the <HI>con|&s;ent</HI>
of the <HI>Church;</HI> as may appear by tho&s;e <HI>Scriptures, 1 Tim.</HI> 3.
and <HI>Titus</HI> 1. where <HI>Paul</HI> &s;aith, <HI>The Over&s;eers, or Elders, as al&s;o
the Deacons, or Mini&s;ters, &s;hould be blamele&s;s and unreproveable.</HI>
Now neither <HI>Timothy,</HI> nor <HI>Titus,</HI> knew of <HI>them&s;elves</HI> who were
<HI>blamele&s;s</HI> in tho&s;e places, but onely received the <HI>Te&s;timony</HI> of the
<HI>Church,</HI> which <HI>cho&s;e</HI> them to that <HI>office.</HI></P>
<P>Further we &s;ee, <HI>Act</HI> 6. that the <HI>Twelve Apo&s;tles</HI> together, did
not, by them&s;elves, appoint any to a <HI>lower office,</HI> to wit, to be
<PB N="199" REF="110">
<HI>Deacons,</HI> without the Churches <HI>own choice</HI> of them: But &s;ay the
<HI>Twelve</HI> to the <HI>multitude</HI> of the Di&s;ciples, <HI>Look ye out among your
&s;elves &s;even men of hone&s;t report, full of the holy Spirit, and wi&s;e|dom,
whom we may appoint over this bu&s;ine&s;s.</HI> And tho&s;e whom
the <HI>Church</HI> cho&s;e, the <HI>Apo&s;tles</HI> confirmed. Wherefore if it were
not <HI>lawful</HI> for the <HI>Apo&s;tles,</HI> at their own <HI>plea&s;ure,</HI> to <HI>appoint</HI> men
to <HI>mini&s;ter</HI> &s;o much as <HI>alms</HI> to the nece&s;&s;ities of the <HI>poor,</HI> without
the <HI>choice</HI> and <HI>con&s;ent</HI> of the <HI>Church;</HI> much <HI>le&s;s</HI> was it <HI>lawful</HI> for
them to appoint any, among <HI>Believers,</HI> to the hard and difficult
<HI>work</HI> of the <HI>Mini&s;try,</HI> without their own <HI>choice</HI> and <HI>approbation.</HI>
By all which it is <HI>clear,</HI> that the <HI>Congregations</HI> of the <HI>faithful</HI> have
power in <HI>them&s;elves,</HI> according to the doctrine of the <HI>Go&s;pel,</HI> to
<HI>chu&s;e their own Mini&s;ters.</HI></P>
<P>And therefore &s;eeing the <HI>true</HI> Church of <HI>God</HI> cannot po&s;&s;ibly
be <HI>without the word,</HI> &s;eeing it is <HI>born,</HI> and <HI>nouri&s;hed,</HI> and <HI>encrea&s;ed,</HI>
and <HI>&s;trengthened,</HI> and <HI>pre&s;erved,</HI> and <HI>comforted,</HI> and <HI>perfected</HI> by
it: And &s;eeing the <HI>generality</HI> of the <HI>Clergy</HI> of the&s;e times, are
<HI>ignorant</HI> of the <HI>my&s;tery</HI> of the Go&s;pel, and <HI>de&s;titute</HI> of the <HI>Spi|rit;</HI>
it mu&s;t come to pa&s;s, that either the <HI>Church</HI> mu&s;t <HI>peri&s;h</HI> for
want of the <HI>word,</HI> or el&s;e (according to what we have heard)
<HI>Believers</HI> mu&s;t <HI>meet together,</HI> as they can <HI>conveniently,</HI> up and
down the <HI>Kingdom;</HI> and &s;uch Meetings mu&s;t <HI>chu&s;e</HI> one or mo <HI>fit</HI>
per&s;ons, from among <HI>them&s;elves,</HI> to be their <HI>Elders</HI> in the <HI>Lord,</HI>
and then by <HI>prayer</HI> to <HI>commend</HI> them to the <HI>work</HI> of the <HI>Mini&s;try,</HI>
and &s;o to <HI>acknowledge</HI> them for their <HI>Pa&s;tors.</HI> And there is no doubt,
but what <HI>Believers</HI> met together in the <HI>name</HI> of <HI>Chri&s;t,</HI> do in this
<HI>matter,</HI> it is done through the <HI>working</HI> and <HI>approving</HI> of <HI>God</HI>
him&s;elf. And be&s;ides <HI>this</HI> way, I &s;ee no <HI>other,</HI> how (in this great
<HI>defection</HI> of the <HI>Clergy</HI>) the <HI>Church</HI> may have the <HI>true word</HI> of
God <HI>re&s;tored</HI> to their <HI>meetings</HI> and <HI>a&s;&s;emblies</HI> again. Now <HI>this</HI>
thing that is &s;o directly <HI>cro&s;s</HI> to the <HI>way</HI> and <HI>working</HI> of <HI>Antichri&s;t,</HI>
for many <HI>Ages</HI> together, and is &s;o oppo&s;ite to <HI>Fathers, School|men,
Councels, Doctors, Antiquity&punc; Cu&s;tom,</HI> and the <HI>general pra<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">ctice</HI>
of the <HI>Kingdom,</HI> cannot be hoped to be <HI>accompli&s;hed</HI> at <HI>once,</HI>
but by <HI>degrees,</HI> as the <HI>lightnings</HI> of the <HI>Go&s;pel</HI> &s;hall enlighten the
<HI>world,</HI> and the <HI>Spirit</HI> &s;hall be <HI>poured</HI> forth. And therefore in
this <HI>matter,</HI> let &s;ome <HI>begin,</HI> and the re&s;t <HI>follow,</HI> as this <HI>practice</HI> &s;hall
be <HI>cleared</HI> up to them from the <HI>Scriptures.</HI> For <HI>none</HI> are to be
<HI>forced</HI> in this matter (if <HI>Authority</HI> &s;hould entertain this <HI>truth</HI>) but
<PB N="200" REF="111">
the <HI>Spirit</HI> is to be <HI>allowed</HI> its own <HI>liberty,</HI> to <HI>blow, when</HI> and
<HI>where,</HI> and on <HI>whom</HI> he <HI>li&s;teth.</HI> Neither ought this to <HI>trouble,</HI> any,
if <HI>all</HI> do not pre&s;ently <HI>agree</HI> with them; it is <HI>&s;ufficient,</HI> if at fir&s;t
a <HI>few</HI> begin, whom <HI>others</HI> may follow <HI>afterwards,</HI> as <HI>God</HI> &s;hall
<HI>per&s;wade</HI> them.</P>
<P>Now as the Church hath power to <HI>chu&s;e its Officers;</HI> &s;o if they
prove evil, it hath power, either,
<LIST>
<ITEM>1. To <HI>reform</HI> them. Or,</ITEM>
<ITEM>2. To <HI>depo&s;e</HI> them.</ITEM>
</LIST></P>
<P>1. It hath power to <HI>reform</HI> them, if &s;o be that they may be
brought to <HI>repentance</HI> and <HI>amendment:</HI> Yea, as all the <HI>evils</HI> of the
<HI>Church</HI> do commonly <HI>fir&s;t</HI> flow from the <HI>Officers,</HI> &s;o the reforma|tion
of it is fir&s;t to <HI>begin with</HI> them. And who &s;hall reform the
<HI>Officers</HI> of the Church, but the <HI>Church it &s;elf?</HI> Seeing the Officers
will be &s;ure to <HI>tolerate</HI> one <HI>another</HI> in their <HI>&V;n-Go&s;pel</HI> and <HI>&V;n-Chri&s;tian</HI>
cour&s;es, again&s;t the <HI>life</HI> of <HI>Chri&s;t,</HI> and <HI>true</HI> practice of
the <HI>word,</HI> becau&s;e it is their <HI>own ca&s;e.</HI> Wherefore &s;eeing the <HI>Gene|rality</HI>
of the <HI>pre&s;ent</HI> Clergy,<NOTE PLACE="marg">Hi profecto non venient in concilium, ut <GAP DESC="illegible" RESP="tech" EXTENT="1 letter">udicentur ab aliis, ut emen|dent ea qua ip&s;orummet con&s;cientia, a|d<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">oque totus mundus emen|danda e&s;&s;e cla|mat, &s;ed om|nes alios ju|d<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">care &amp; &s;ub|jugare; &s;uam illam potenti|am retinere<GAP DESC="illegible" RESP="tech" EXTENT="1 letter"> &amp; quicquid ip&s;o|rum ob&s;tat li|bidini, concul|care, &egrave; medio tollere cona|buntur. <HI>Bul|linger. Ep. ad Edward &s;ex<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">.</HI></NOTE> are arrived to this <HI>height</HI> of evil,
that they will not be <HI>contented</HI> to be <HI>&s;ervants,</HI> but will needs
make them&s;elves <HI>Lords</HI> over <HI>Chri&s;ts</HI> Flock, <HI>plotting</HI> and <HI>&s;triving</HI>
to procure and maintain their <HI>Eccle&s;ia&s;tical &s;tate</HI> by <HI>&s;ecular power;</HI>
&s;eeing they have left off to preach <HI>Chri&s;t,</HI> and the <HI>Go&s;pel,</HI> and
onely preach of <HI>&s;tate-affairs, raging</HI> and <HI>railing</HI> again&s;t the
mo&s;t <HI>ju&s;t</HI> and <HI>nece&s;&s;ary</HI> proceedings of the <HI>Supream</HI> Authority of
the Kingdom, as not <HI>&s;utable</HI> to their <HI>de&s;igns;</HI> &s;eeing they are dai|ly
<HI>depraving</HI> the <HI>&s;ayings</HI> and <HI>writings</HI> of men more <HI>righteous</HI> then
<HI>them&s;elves;</HI> yea, and dare ca&s;t a <HI>veil</HI> of their fal&s; <HI>Expo&s;itions</HI> over
the very <HI>Scriptures,</HI> to <HI>darken</HI> them, and make them as <HI>Sack-cloth</HI>
to the world, that the <HI>glory</HI> of the <HI>Father,</HI> and the <HI>minde</HI> of
<HI>Chri&s;t,</HI> might (if it were po&s;&s;ible) be wholly <HI>ob&s;cured;</HI> yea, &s;ee|ing
they are become &s;o <HI>vile,</HI> that they had rather <HI>Chri&s;t him&s;elf,</HI>
with his <HI>Go&s;pel,</HI> and true <HI>Church,</HI> &s;hould <HI>all peri&s;h,</HI> then that <HI>they</HI>
&s;hould &s;uffer the lea&s;t <HI>dimin<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">tion</HI> of their <HI>power, dignity, riches,
dominion</HI> and <HI>tyranny:</HI> What remains, but that the <HI>Societies</HI> of
<HI>Chri&s;tians</HI> &s;hould <HI>meet</HI> together to reform the&s;e evil Officers?
And whereas <HI>they</HI> are now met to reform the <HI>Church,</HI> it is far
more <HI>nece&s;&s;ary,</HI> and would be far more <HI>profitable,</HI> for the <HI>Congre|gations</HI>
<PB N="201" REF="111">
of the faithful, to meet together to reform them, if yet
they be <HI>capable</HI> of reformation; which I confe&s;s is much to be
<HI>doubted,</HI> &s;eeing they <HI>&s;in</HI> again&s;t &s;o clear a <HI>light.</HI></P>
<P>2. If the <HI>Officers</HI> of the Church prove <HI>incorrigible,</HI> the Church
hath power to <HI>depo&s;e</HI> them, &s;eeing they have no <HI>indelible character,</HI>
whatever the <HI>Romi&s;h</HI> Church affirms. Wherefore as the true
<HI>Church</HI> hath power to <HI>chu&s;e</HI> its <HI>Mini&s;ters,</HI> and to <HI>continue</HI> them,
as long as they remain <HI>faithful</HI> in their work; &s;o al&s;o it hath
<HI>power</HI> to <HI>remove</HI> them, if they for&s;ake the <HI>truth</HI> and <HI>power</HI> of the
<HI>Gospel.</HI> For as in <HI>civil Societies,</HI> not &s;ubjectd to <HI>tyranny, Officers</HI>
that prove <HI>evil,</HI> are <HI>moveable</HI> by them that <HI>made</HI> them; &s;o like|wi&s;e
the <HI>Church</HI> hath power to <HI>remove,</HI> if it &s;ee cau&s;e, this <HI>&s;piri|tual
Officer;</HI> yea, the <HI>&s;piritual Officer</HI> is &s;o much the more <HI>move|able</HI>
then the <HI>civil</HI> by how much the more he is <HI>intolerable,</HI> if he
be <HI>unfaithful:</HI> for the <HI>civil Officer</HI> can onely hurt in the <HI>things</HI> of
this <HI>life,</HI> but the <HI>&s;piritual</HI> in the things of <HI>eternal life.</HI> Wherefore
the <HI>Church</HI> hath the greate&s;t <HI>nece&s;&s;ity</HI> to <HI>remove</HI> him and <HI>chu&s;e</HI>
another; &s;eeing this <HI>&s;alt</HI> when it hath lo&s;t its <HI>&s;avour,</HI> is good for
<HI>nothing,</HI> but to be ca&s;t upon the <HI>dunghil.</HI> And to this, worthy
Mr <HI>Tindal,</HI> a ble&s;&s;ed <HI>Martyr,</HI> witne&s;&s;es, &s;aying, <Q>If they (that
is, the Mini&s;ters) err from the word, then may who&s;oever God
moveth his heart, play <HI>Paul</HI> and correct him;<NOTE PLACE="marg"><HI>Tindal.</HI> Pra|cti&s;e of Po|pi&s;h Prel. p. 344.</NOTE> and if he will
not obey the Scripture, then have his brethren <GAP DESC="illegible" RESP="tech" EXTENT="1 letter">uthority by
the Scripture, to put him down, and &s;end him out of Chri&s;ts
Church, among the Hereticks, which prefer their fal&s;e doctrines
above the true word of Chri&s;t.</Q></P>
<P>4. The true Church hath power to call its Councels.</P>
<P>If the <HI>Church</HI> of the <HI>faithful</HI> &s;tand in <HI>need</HI> of a <HI>Councel,</HI><NOTE PLACE="marg">4. Can call its Councels.</NOTE> it may
<HI>call</HI> one, if it <HI>plea&s;eth,</HI> and it hath <HI>power</HI> &s;o to do: and the <HI>Councel</HI>
is not to call and appoint the <HI>Church</HI> as is now done, but the
<HI>Church</HI> is to call and appoint the <HI>Councel;</HI> and the <HI>Councel</HI> is to
have its Authority from the <HI>Church,</HI> and not the <HI>Church</HI> from <HI>it.</HI>
And for the <HI>world,</HI> it can no more call the <HI>Councels</HI> of the <HI>Church,</HI>
then the <HI>Church</HI> can call the <HI>Councels</HI> of the <HI>world;</HI> the <HI>Councels</HI>
of the <HI>Church</HI> and the <HI>world,</HI> being as <HI>di&s;tinct,</HI> as the <HI>Church</HI> and
the <HI>world</HI> them&s;elves are.</P>
<P>Now I &s;aid, <HI>The Church, if it need a Councel, may call one;</HI> be|cau&s;e
the <HI>Church</HI> of <HI>Believers</HI> now &s;eldom <HI>needs</HI> a Councel, &s;eeing
<PB N="202" REF="112">
all things are &s;o clear in the <HI>word</HI> of <HI>God,</HI> with which the <HI>faithful</HI>
are &s;o well <HI>acquainted.</HI></P>
<P>There are many <HI>other</HI> cau&s;es why the right <HI>Church</HI> may very
well be without <HI>Councels;</HI> As,</P>
<P>1. Becau&s;e <HI>Councels;</HI> as the manner was, were either <HI>called</HI> or
<HI>congregated</HI> by the <HI>Pope,</HI><NOTE PLACE="marg">Certain rea|&s;ons why the true Church may very well want a Coun|cel.</NOTE> a meer <HI>&V;&s;urper</HI> in the Church; or
by <HI>&s;ecular</HI> and <HI>worldly</HI> Princes, who advanced them&s;elves
to the <HI>&s;ame</HI> power in the <HI>Church,</HI> though upon another <HI>ac|count.</HI>
And according to their <HI>ends</HI> and <HI>de&s;igns, Councels</HI> for
the mo&s;t part, have been <HI>guided</HI> and <HI>pointed.</HI></P>
<P>2. Becau&s;e they have, for the mo&s;t part, been made up of
<HI>Bi&s;hops</HI> and <HI>Eccle&s;ia&s;tical</HI> men, who have onely &s;ought the
<HI>intere&s;t</HI> and <HI>advantage</HI> of the <HI>Clergie,</HI> to the prejudice of
the body of <HI>Chri&s;tianity;</HI> by which means they have &s;et up
their own <HI>Kingdom</HI> and <HI>tyranny</HI> over all other <HI>Chri&s;tians.</HI></P>
<P>3. Becau&s;e, being <HI>gathered</HI> and <HI>met,</HI> they have e&s;pecially
<HI>medled</HI> with outward <HI>rites</HI> and <HI>Ceremonies;</HI> and touching
the&s;e have made <HI>binding</HI> and <HI>coercive laws,</HI> to the overthrow
of <HI>Chri&s;tian liberty,</HI> and the <HI>en&s;naring</HI> and <HI>en&s;laving</HI> mens
<HI>con&s;ciences.</HI></P>
<P>4. Becau&s;e if they have medled with <HI>Doctrine,</HI> they have rather
<HI>perverted</HI> and <HI>ob&s;cured</HI> the clear word of the <HI>Go&s;pel,</HI> then
truly <HI>explicated</HI> and <HI>unfolded</HI> it.</P>
<P>5. Wherein they have done <HI>well,</HI> yet this <HI>evil</HI> hath <HI>always</HI>
gone along with it, that they have made <HI>People</HI> rather <HI>look</HI>
to <HI>men</HI> then unto <HI>God,</HI> and that in the very <HI>things</HI> of <HI>God;</HI>
and to take <HI>divine</HI> things from <HI>them,</HI> by a <HI>humane</HI> &s;aith ra|ther
then from <HI>God him&s;elf,</HI> and his <HI>immediate</HI> word ac|cording
to the <HI>faith</HI> of Gods <HI>Elect:</HI> and &s;o have given forth
<HI>them&s;elves</HI> in their <HI>opinions</HI> and <HI>judgements,</HI> as a <HI>foundation</HI>
to the Church, in the &s;tead of <HI>Je&s;us Chri&s;t.</HI></P>
<P>6. Becau&s;e, they always determine the <HI>things</HI> of <HI>God,</HI> by the
<HI>plurality</HI> of <HI>Votes,</HI> and do not <HI>weigh</HI> but <HI>number</HI> the <HI>&s;uf|frages,</HI>
and &s;o the <HI>greater</HI> part, &s;till overcomes the <HI>better;</HI>
and the <HI>many</HI> that are called, carry the <HI>Vote</HI> again&s;t the <HI>few</HI>
that are <HI>cho&s;en;</HI> Whereby it comes to pa&s;s that the <HI>truth</HI>
is <HI>&s;ubdued,</HI> and <HI>error</HI> is <HI>e&s;tabli&s;hed,</HI> by a <HI>plau&s;ible</HI> Authority.</P>
<P><PB N="203" REF="112">
7. Becau&s;e &s;uch <HI>Councels,</HI><NOTE PLACE="marg">Nam quid ex|pectemus ex generalium conciliorum determinatio|nibus, docent ros proxima a|liquot &s;ecule|rum exempla, jam inde ab an<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">is quandra|gintis aut am|plius. Quo e|nim crebriora ceiere concilia, lanto magis in|valuit &s;uper|&s;titio, &amp; error in doctrina, abu&s;us in riti|bus, &s;uperbia, luxuries, ava|ritia, omni&s;&abque; c<GAP DESC="illegible" RESP="tech" EXTENT="2 letters">rplio in docentibus, vel &s;accrd<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">tibus, denique &s;oedi&s;|&s;ima omnis di&s;|cipl<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">nae oblite|ratio. <HI>Bulling Epi&s;t ad <GAP DESC="illegible" RESP="tech" EXTENT="1 letter">d|vard. Sex<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">um.</HI></NOTE> commonly <HI>attribute</HI> to them&s;elves, <HI>infallibility;</HI> and &s;o, &s;et <HI>them&s;elves</HI> up, as a <HI>peremptory rule,</HI>
by which the <HI>whole</HI> Church, mu&s;t <HI>walk,</HI> and none mu&s;t <HI>pre|&s;ume</HI>
to &s;ay to <HI>them curita facitis?</HI> why do ye &s;o? though
they do never &s;o <HI>ill.</HI> They &s;ay, they cannot be <HI>judged,</HI> by any
other <HI>Chri&s;tians,</HI> becau&s;e they are <HI>&s;ubject</HI> to none, but <HI>all</HI>
other <HI>Chri&s;tians</HI> are <HI>&s;ubject</HI> to them, and are to be <HI>judged</HI>
by them: They &s;ay, they may <HI>pronounce</HI> all other <HI>Schi&s;|maticks,</HI>
and <HI>Hereticks,</HI> but <HI>no body</HI> mu&s;t pronounce <HI>them</HI>
&s;o, though they <HI>be</HI> &s;o. And after they have once <HI>drunk</HI>
of this <HI>cup</HI> of <HI>abomination,</HI> what <HI>hope</HI> can there be, that <HI>any</HI>
thing hereafter, &s;hould be done <HI>right</HI> among them?</P>
<P>8. And la&s;tly, becau&s;e after &s;o many <HI>Councels,</HI> things have not
been the <HI>better,</HI> but the <HI>wor&s;e</HI> in the Church, through <HI>their</HI>
means: for it is not <HI>dead laws</HI> and <HI>orders,</HI> wrtten by <HI>men,</HI>
will do the <HI>true</HI> Church any <HI>good;</HI> but the <HI>living law</HI>
of <HI>God,</HI> written in their <HI>hearts,</HI> by the <HI>Spirit,</HI> as <HI>God</HI>
hath <HI>promi&s;ed</HI> to do, &s;aying, <HI>I will write my law in their
hearts, and put in it their inward parts.</HI> For as the <HI>law</HI> of <HI>&s;in</HI>
hath been <HI>written</HI> in our <HI>natures,</HI> to <HI>corrupt</HI> us; &s;o the <HI>law</HI>
of the <HI>Spirit of life,</HI> mu&s;t be <HI>written</HI> al&s;o in our <HI>natures</HI> to
<HI>reform</HI> us. Wherefore, after <HI>all</HI> their <HI>Decrees, Laws, Rules,
Orders</HI> &amp;c. the <HI>Church</HI> commonly hath been &s;o <HI>far</HI> from be|ing
<HI>bettered,</HI> that it hath become more <HI>ignorant</HI> of the <HI>Word,
&s;uper&s;titious formal, prophane</HI> then before.</P>
<P>All the&s;e things being <HI>&s;eriou&s;ly</HI> con&s;idered, the <HI>Church</HI> may
very well <HI>want</HI> Councels.</P>
<P><HI>Now if any &s;hall &s;ay,</HI><NOTE PLACE="marg">Object.</NOTE> Yea, but had not the Church a Councel in
the Apo&s;tles times, <HI>as we &s;ee</HI> Act. 15? <HI>and</HI> did not they order and
decree matters in the Church?</P>
<P>I an&s;wer,<NOTE PLACE="marg">An&s;w.</NOTE> the <HI>Church</HI> had a <HI>Councel</HI> then, but far <HI>differing</HI> from
the <HI>Councels</HI> now adaies; for,</P>
<P>1. That <HI>Councel</HI> was not <HI>called,</HI> nor <HI>packed</HI> together by <HI>&s;ecular
power,</HI> but <HI>freely</HI> met together, by the <HI>general con&s;ent</HI> o<GAP DESC="illegible" RESP="tech" EXTENT="1 letter"> the
<HI>Church</HI> of the faithful: For by the <HI>Believers</HI> at <HI>Antioch,</HI> it
was <HI>agreed,</HI> that <HI>Paul</HI> and <HI>Barnabas</HI> &s;hould go to the <HI>Apo&s;tles</HI>
and <HI>Elders</HI> at <HI>Jeru&s;alem,</HI> about the matters in <HI>controver&s;ie.</HI></P>
<P>2. This <HI>Councel</HI> did not <HI>con&s;i&s;t</HI> only of the <HI>Apo&s;tles</HI> and <HI>Elders,</HI>
but of the <HI>brethren</HI> al&s;o, and <HI>whole Church;</HI> and the
<PB N="204" REF="113">
<HI>whole Church,</HI> as well as the <HI>Apo&s;tles</HI> and <HI>Elders,</HI> did <HI>agree</HI>
and <HI>order</HI> what was <HI>done</HI> in that matter.</P>
<P>3. That free <HI>Councel,</HI> con&s;i&s;ting of the <HI>Apo&s;tles, Elders</HI> and
<HI>Brethren,</HI> did not <HI>determine</HI> any thing by their meer <HI>power</HI>
and <HI>authority,</HI> but <HI>debated</HI> the bu&s;ine&s;s by the <HI>word,</HI> &amp; by the
<HI>word</HI> concluded it: And &s;o it was not the <HI>Authority</HI> of the
<HI>Councel</HI> did any thing, but the <HI>Authority</HI> of the <HI>Word,</HI> that
did <HI>all</HI> in that matter; as you may &s;ee in the <HI>fore named</HI>
place. And in the&s;e regards <HI>that</HI> Councel <HI>differs</HI> from
<HI>ours.</HI></P>
<P>Now if <HI>notwith&s;tanding</HI> all this,<NOTE PLACE="marg">Rules to be ob&s;erved in calling a Councel.</NOTE> the <HI>Church</HI> upon &s;ome <HI>occa|&s;ions,</HI>
de&s;ire a <HI>Councel</HI> (for <HI>herein</HI> (as in all other <HI>outward</HI> things)
it is <HI>free</HI>) it mu&s;t <HI>minde</HI> the&s;e things.</P>
<P>1. That it hath power <HI>it &s;elf</HI> to call <HI>one,</HI> as the <HI>Primitive</HI>
Church had. And <HI>what</HI> men can <HI>object</HI> again&s;t this, of <HI>worldly</HI>
Princes <HI>calling</HI> them; let them not &s;ay, what they <HI>did,</HI>
but what they <HI>ought</HI> to have <HI>done.</HI><NOTE PLACE="marg">Ex eju&s;modi coetu. i. e. fide|lium, delig<GAP DESC="illegible" RESP="tech" EXTENT="1 letter"> n|di erunt homi|nes ad concili|um; hoc v<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">ro e&s;&s;et pulcherri|mum conciliu~, quod ab ip&s;o Spiritu Sancto regeretur. In hanc &s;enten|tiam &amp; Ly<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">a &s;criptum reli|quit, Eccle&s;iam no~ ae&s;timandam e&s;&s;e ex &s;ummis illis, aut &s;piri|tualibus or|dinibus, &s;ed ex ver&egrave; creden tibus. <HI>Luth. Libel. de no|tis verae Ec|cle&s;. tom. 7. &s;.</HI> 152.</NOTE></P>
<P>2. As the Church <HI>it &s;elf</HI> is to <HI>chu&s;e</HI> its Councel, &s;o it is to <HI>chu&s;e</HI>
it, <HI>out</HI> of <HI>its &s;elf;</HI> For the <HI>Councels</HI> of the <HI>Church</HI> are <HI>to
be cho&s;en out of the Church,</HI> and not of the <HI>world;</HI> out of the
<HI>faithful,</HI> and not out of <HI>unbelievers.</HI> For the <HI>natural</HI> man
that neither <HI>knows</HI> nor <HI>&s;avours</HI> the <HI>things</HI> that be of <HI>God,</HI>
can be of no <HI>u&s;e</HI> here; but he mu&s;t be able to <HI>know</HI> the
<HI>word</HI> of <HI>God</HI> from the <HI>doctrines</HI> of <HI>men</HI> and to &s;eparate the
<HI>precious</HI> from the <HI>vile,</HI> that is <HI>employed</HI> in this <HI>matter.</HI> And
&s;o the <HI>natural, carnal</HI> and <HI>litter</HI> <GAP DESC="illegible" RESP="tech" EXTENT="1 word"> man mu&s;t be <HI>declined</HI>
here, where the <HI>things</HI> are wholly <HI>&s;piritual</HI> and <HI>divine;</HI> and
the <HI>&s;piritual</HI> man onely, who &s;peaks <HI>&s;piritual</HI> things by a
<HI>&s;piritual</HI> rule, mu&s;t be <HI>heard</HI> and <HI>regarded;</HI> and &s;o a <HI>man</HI>
mu&s;t <HI>fir&s;t</HI> be <HI>of</HI> the <HI>Church,</HI> ere he can be <HI>of</HI> the <HI>Councel.</HI></P>
<P>3. As the <HI>Church</HI> is to <HI>chu&s;e</HI> men out of <HI>it &s;elf,</HI> for its <HI>Coun+cel,</HI>
&s;o likewi&s;e it is to chu&s;e <HI>brethren,</HI> as well as <HI>Elders;</HI> and
<HI>Eccle&s;ia&s;tical</HI> men are not to meddle alone, in the matters
of the <HI>Church,</HI> and to <HI>thru&s;t</HI> out other <HI>Chri&s;tians,</HI> as if they
were <HI>nece&s;&s;arily</HI> to be <HI>concluded</HI> in, and by <HI>them.</HI></P>
<P>4. In chu&s;ing <HI>Elders</HI> and <HI>Brethren</HI> to this work, great <HI>care</HI> is
to be had, that they chu&s;e not <HI>men</HI> of <HI>worldly power</HI> or <HI>place,</HI>
le&s;t <HI>wordly power,</HI> and <HI>Authority,</HI> and <HI>honour,</HI> might &s;eem to
<PB N="205" REF="113">
bear <HI>&s;way</HI> in the <HI>things</HI> of the Kingdom of <HI>God:</HI> but they
are <HI>rather</HI> to make <HI>choyce</HI> of men <HI>de&s;titute</HI> of the&s;e things,
that it may <HI>appear,</HI> whatever they <HI>do,</HI> is done only by the
clear <HI>evidence</HI> of the <HI>word,</HI> and <HI>influence</HI> of the <HI>&s;pirit,</HI> and &s;o
onely by the <HI>law</HI> of <HI>love,</HI> all <HI>&s;ecular power</HI> and <HI>force</HI> being
<HI>excluded.</HI></P>
<P>5. The Church hath power to judge of all Doctrines, and that
both of its Officers and Councels.</P>
<P>The <HI>Clergie</HI> and <HI>Eccle&s;ia&s;tical</HI> men have been wont to chal|lenge
to <HI>them&s;elves</HI> the <HI>knowledge</HI> and <HI>judgement</HI> of <HI>Doctrines,</HI> and
have <HI>excluded</HI> ordinary <HI>Chri&s;tians</HI> from it; whereas in <HI>truth,</HI> the
<HI>judgement</HI> of <HI>doctrine</HI> belongeth to the <HI>people,</HI> and not to the
<HI>Mini&s;ters.</HI> And all Chri&s;ts <HI>Sheep</HI> have <HI>power</HI> to <HI>judge</HI> of the <HI>do|ctrine</HI>
the <HI>Mini&s;ters</HI> teach, whether it be <HI>Chri&s;ts</HI> Voyce,
or a <HI>Strangers, John</HI> 10. and Chri&s;t commanded them to
<HI>take heed of fal&s;e Prophets, which come to them in &s;heeps cloathing,
being inwardly ravening wolves,</HI> Mat. 7. And the <HI>Apo&s;tle</HI> com|mands
them, <HI>to try the &s;pirits, whether they be of God:</HI> and hath
&s;aid, <HI>Let one or two &s;peak, and the re&s;t judge, 1 Cor.</HI> 14. &amp;c. by
which, with <HI>many</HI> other <HI>Scriptures</HI> it is evident, That <HI>Mini&s;ters</HI> are
not to <HI>judge</HI> of doctrine for the <HI>People;</HI> but the <HI>People</HI> are to <HI>judge</HI>
of the <HI>doctrine</HI> of the <HI>Mini&s;ters,</HI> and according as <HI>they</HI> find it to be
of <HI>God,</HI> or <HI>not</HI> of <HI>God,</HI> to <HI>receive</HI> it, or <HI>reject</HI> it. For <HI>every</HI> one is to
be <HI>&s;aved</HI> by his own faith, and not by <HI>another</HI> mans; and &s;o is to
<HI>take heed</HI> how he <HI>hear</HI> the things of <HI>faith</HI> at his own <HI>peril;</HI> and he
is not (if he will be <HI>wi&s;e</HI> to <HI>&s;alvation</HI>) to <HI>take</HI> up <HI>things</HI> on <HI>tru&s;t,</HI>
in a <HI>matter</HI> that <HI>concerns, either</HI> his <HI>eternal life,</HI> or <HI>eternal death.</HI></P>
<P>2. As the <HI>Church</HI> is to judge of the <HI>Doctrine</HI> of its <HI>Officers,</HI> &s;o
al&s;o of its <HI>Councels:</HI> For the <HI>Church</HI> judges of them, and their
<HI>doctrine</HI> al&s;o by the <HI>word,</HI> and doth not <HI>take all,</HI> that <HI>they</HI> deter|mine
for <HI>truth,</HI> to be <HI>certain</HI> and <HI>unque&s;tionable:</HI> Yea, in the fir&s;t
<HI>Councel</HI> of the <HI>Apo&s;tles,</HI> Act. 15. Other <HI>Churches</HI> and <HI>Chri&s;tians</HI>
had both <HI>liberty</HI> and <HI>power,</HI> to try both the <HI>doctrine</HI> and <HI>Spirit</HI> of
the very <HI>Apo&s;tles,</HI> in that <HI>matter,</HI> and were not to <HI>&s;wallow</HI> it
down <HI>whole,</HI> as they &s;ay, becau&s;e the <HI>Apo&s;tles</HI> had <HI>determined</HI> it,
and they were <HI>holy</HI> men; but the <HI>faithful</HI> were to <HI>judge,</HI> whe+ther
or no, <HI>they</HI> had <HI>judged</HI> according to the <HI>word;</HI> and if <HI>not,</HI> they
might have <HI>re&s;i&s;ted</HI> them, as <HI>Paul</HI> did <HI>Peter.</HI> And <HI>Paul</HI> gives this
<PB N="206" REF="114">
<HI>liberty</HI> to <HI>Chri&s;tians;</HI> yea, we have it from Chri&s;t him&s;elf, whe|ther
<HI>Paul</HI> had allowed it or <HI>no,</HI> to try the very <HI>Apo&s;tles</HI> them|&s;elves,
and the very <HI>Angels</HI> of Heaven, whether <HI>they</HI> bring the
<HI>right</HI> word or no: for Chri&s;t, commanded the <HI>Apo&s;tles,</HI> to teach
that <HI>Nations,</HI> to <HI>ob&s;erve and do, what&s;oever he had commanded
them,</HI> and <HI>nothing</HI> el&s;e; and &s;aith <HI>Paul, If I, or an Angel from hea|ven,
bring you any other doctrine, let him be accur&s;ed.</HI> So that the
Church hath <HI>power,</HI> to <HI>examine, try</HI> and <HI>judge,</HI> the doctrine of the
<HI>Apo&s;tles</HI> and <HI>Angels,</HI> much more of <HI>other</HI> men, who have not re|ceived
&s;uch an <HI>anoynting,</HI> neither do <HI>live</HI> in &s;o clear a light of
<HI>God.</HI></P>
<P>And thus I have declared, the <HI>things,</HI> which <HI>&s;eemed</HI> to me both
<HI>convenient</HI> and <HI>nece&s;&s;ary,</HI> for the true Church to <HI>know,</HI> for the
<HI>pre&s;erving</HI> of that <HI>peace</HI> among <HI>them&s;elves,</HI> which they have in
Chri&s;t.</P>
<P>Now as the <HI>judgement</HI> of the Church, is to be <HI>rectified</HI> in <HI>the&s;e</HI>
things; &s;o the <HI>practice</HI> of it, is to <HI>rectified,</HI> in other things, for
the <HI>pre&s;erving</HI> it in <HI>peace.</HI></P>
<P>The things wherein the <HI>practice</HI> of the <HI>Church,</HI> is to be <HI>rectified</HI>
in the <HI>Way of Peace,</HI> are either,</P>
<P>1. More <HI>ab&s;olute</HI> and <HI>general.</HI> Or,</P>
<P>2. More <HI>&s;pecial</HI> and <HI>occa&s;ional,</HI> in ca&s;e of <HI>difference</HI> among
the <HI>faithful.</HI></P>
<P>Among the <HI>things</HI> that are more <HI>ab&s;olute</HI> and <HI>general,</HI> which
are to be <HI>done,</HI> to <HI>procure</HI> and <HI>pre&s;erve</HI> the <HI>peace</HI> of the Church:
the&s;e <HI>nine</HI> things, that follow, have not the <HI>lea&s;t</HI> place.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="part">
<DIV3 N="1" TYPE="section">
<HEAD>1. Practical Rule for Peace.</HEAD>
<P>1. The true <HI>Church</HI> is to <HI>pre&s;erve</HI> it &s;elf <HI>di&s;tinct</HI> from the <HI>world:</HI><NOTE PLACE="marg">The Church is to keep it &s;elf di&s;tinct from the world.</NOTE>
and is neither to mingle it <HI>&s;elf</HI> with the world, nor to &s;uffer the
world to <HI>mingle</HI> it &s;elf with <HI>it.</HI> For if the <HI>Church</HI> and the <HI>world,</HI>
be <HI>mingled</HI> together in <HI>one</HI> Society, the &s;ame <HI>common Laws,</HI> will
no more agree to <HI>them,</HI> who are of &s;uch <HI>different natures, princi|ples</HI>
and <HI>ends,</HI> then the &s;ame <HI>common Laws,</HI> will agree, to <HI>light</HI>
and <HI>darkne&s;s, life</HI> and <HI>death, &s;in</HI> and <HI>righteou&s;ne&s;s, fle&s;h</HI> and
<HI>&s;pirit.</HI></P>
<P><PB N="207" REF="114">
For the <HI>true</HI> Church are a <HI>&s;piritual</HI> people, being born of <HI>god,</HI>
and &s;o they <HI>wor&s;hip</HI> God in the Spirit, according to the <HI>law</HI> of
the Spirit of <HI>life,</HI> that was in Chri&s;t, and is in <HI>them:</HI> but the
<HI>carnal</HI> Church, is of the world, and only <HI>&s;avours</HI> the <HI>world,</HI> and &s;o
will have a worldly <HI>Religion, Forms, Orders, Government,</HI> and
all worldly as <HI>it &s;elf</HI> is. Now whil&s;t the&s;e <HI>two</HI> are <HI>mingled</HI> toge|ther,
what <HI>peace</HI> can there be? for what <HI>fellow&s;hip</HI> hath <HI>righteou&s;|ne&s;s</HI>
with <HI>unrighteou&s;ne&s;s,</HI> and <HI>light</HI> with <HI>darkne&s;s,</HI> and <HI>Chri&s;t</HI>
with the <HI>Devil?</HI> And &s;o what <HI>agreement</HI> have <HI>Believers</HI> with <HI>un|believers,</HI>
or the <HI>true</HI> Church with the <HI>world?</HI> Wherefore it is
not the <HI>way of Peace,</HI> to <HI>mingle</HI> the <HI>Church</HI> and the <HI>world,</HI> but to
<HI>&s;eparate</HI> them, and to keep them <HI>di&s;tinct;</HI> that tho&s;e that are of
one <HI>nature</HI> and <HI>&s;pirit,</HI> may be of one <HI>communion</HI> among <HI>them|&s;elves:</HI>
and this <HI>way of Peace God</HI> him&s;elf teacheth us by <HI>Paul,
2 Cor.</HI> 6. 17. &s;aying <HI>Come out from among them my people, and be ye
&s;eparate:</HI> for to <HI>&s;eparate</HI> the <HI>Church</HI> from the world in its <HI>commu|nion</HI>
of Saints, is the only way to pre&s;erve <HI>peace</HI> in <HI>both;</HI> &s;eeing
the <HI>Church</HI> will <HI>be&s;t</HI> agree with <HI>it &s;elf.</HI> and the <HI>world</HI> with
<HI>it &s;elf.</HI></P>
</DIV3>
<DIV3 N="2" TYPE="section">
<HEAD>The &s;econd Rule.</HEAD>
<P>2. The <HI>Church</HI> being thus <HI>di&s;tinct</HI> from the world,<NOTE PLACE="marg">The true Church is to be contented with its own power, for its own affairs.</NOTE> is to be
contended with its <HI>own power,</HI> for its own <HI>affairs;</HI> and is not to
<HI>introduce,</HI> or <HI>entertain</HI> any power <HI>in</HI> it, that is not of <HI>it.</HI> Where|fore,
the <HI>true</HI> Church, being <HI>&s;uch</HI> a Kingdom as is not of <HI>this</HI>
world, &s;tands in need of no worldly <HI>power;</HI> and being a <HI>&s;pi+ritual</HI>
and <HI>heavenly</HI> Kingdom, is only to <HI>have</HI> and <HI>exerci&s;e</HI>
a <HI>&s;piritual</HI> and <HI>heavenly</HI> power; &s;eeing this power <HI>alone,</HI> and
by <HI>it &s;elf,</HI> is <HI>able</HI> to accompli&s;h the <HI>whole</HI> good plea&s;ure of <HI>God</HI>
in the <HI>Church,</HI> and to work <HI>all</HI> the works in it, that <HI>God</HI> hath
to <HI>do.</HI></P>
<P>And &s;o, it is &s;trongly to be <HI>&s;u&s;pected,</HI> that tho&s;e <HI>men,</HI> that dare
not commit the <HI>&s;ucce&s;s</HI> of their bu&s;ine&s;s to <HI>Chri&s;ts</HI> power
<HI>alone,</HI> but will call in <HI>&s;ecular power,</HI> over and above, to <HI>help</HI>
them: I &s;ay, it is <HI>more</HI> then <HI>probable,</HI> that they have <HI>under|neath</HI>
&s;ome <HI>&s;ecular</HI> end, &s;eeing <HI>Chri&s;ts</HI> power alone is fully <HI>&s;uffi|cient</HI>
to do <HI>all</HI> things that are <HI>nece&s;&s;ary</HI> and <HI>profitable</HI> for his
Kingdom.</P>
<P>Be&s;ides, this <HI>worldly power</HI> never works <HI>peace,</HI> but always <HI>di|&s;turbances</HI>
<PB N="208" REF="115">
in the Church, putting <HI>all</HI> things out of <HI>Gods</HI> way and
method, into <HI>mans,</HI> and working <HI>mans</HI> will rather then <HI>Gods;</HI> yea,
<HI>mans</HI> will <HI>again&s;t Gods;</HI> and it is wholly <HI>contrary</HI> to the very <HI>na|ture</HI>
of the <HI>Church;</HI> and how then can it <HI>agree</HI> with it in <HI>any</HI>
thing?</P>
<P>If any &s;hall <HI>reply,</HI><NOTE PLACE="marg">Object.</NOTE> that <HI>worldly</HI> power doth <HI>well</HI> in the <HI>Church,</HI>
becau&s;e it <HI>keeps down</HI> many <HI>profane</HI> per&s;ons that would <HI>not</HI> be kept
down by the <HI>word.</HI></P>
<P>I <HI>an&s;wer;</HI><NOTE PLACE="marg">An&s;w.</NOTE> That &s;o <HI>far</HI> as &s;uch <HI>profane</HI> ones are <HI>governed</HI> by
<HI>worldly</HI> power, they are of the <HI>world,</HI> and not of the <HI>Church;</HI> and
<HI>worldly power</HI> had <HI>better</HI> govern them in the <HI>world,</HI> its own <HI>proper</HI>
&s;phear, then in the <HI>Church,</HI> which is beyond their <HI>line;</HI> e&s;pecially
&s;eeing the <HI>Church</HI> hath power <HI>enough</HI> in <HI>it &s;elf,</HI> to <HI>govern</HI> tho&s;e
that are of <HI>it;</HI> and <HI>they</HI> that will not be governed <HI>willingly</HI> in
the <HI>Church,</HI> as <HI>Chri&s;tians,</HI> let them be governed <HI>again&s;t</HI> their
wils, in the <HI>Commonwealth,</HI> as <HI>men.</HI> For the <HI>Government</HI> of the
<HI>Church</HI> is over <HI>men,</HI> as <HI>Chri&s;tians,</HI> as <HI>&s;piritual;</HI> but the govern+ment
of the <HI>&s;tate</HI> is over men, as <HI>men,</HI> as <HI>natural</HI> and <HI>carnal.</HI> The
<HI>fir&s;t</HI> of the&s;e <HI>governments</HI> belongs to <HI>Chri&s;t,</HI> and the <HI>latter</HI> to the
<HI>Magi&s;trate;</HI> And if the <HI>Magi&s;trate</HI> be <HI>faithful</HI> in his <HI>Office</HI> and
<HI>head&s;hip,</HI> there is no <HI>doubt</HI> to be made of <HI>Chri&s;ts faithfulne&s;s</HI> in
<HI>his.</HI> But now, if the <HI>Magi&s;trate</HI> will not <HI>content</HI> him&s;elf with his
<HI>own</HI> Kingdom and power, but will needs <HI>intrude</HI> on <HI>Chri&s;ts</HI> al<GAP DESC="illegible" RESP="tech" EXTENT="2 letters">
and not reckoning it <HI>enough</HI> to govern <HI>men,</HI> a <HI>men</HI> by his <HI>world,</HI>
power, will al&s;o by the <HI>&s;ame</HI> power, be <HI>tampering</HI> with the <GAP DESC="illegible" RESP="tech" EXTENT="1 word">
<HI>Church:</HI> this both renders <HI>him</HI> trouble&s;ome to the <HI>faithful,</HI> <GAP DESC="illegible" RESP="tech" EXTENT="1 letter">nd
the <HI>faithful</HI> trouble&s;ome to <HI>him: Him</HI> trouble&s;ome to th<GAP DESC="illegible" RESP="tech" EXTENT="1 letter"> <HI>faithful,</HI>
in that he <HI>u&s;es</HI> a <HI>power</HI> over them, that is neither <HI>&s;utable</HI> to <HI>them,</HI>
nor their <HI>affairs;</HI> and <HI>them</HI> trouble&s;ome to <HI>him,</HI> becau&s;e in
<HI>Gods</HI> Kingdom, as they <HI>hear</HI> not the <HI>voice,</HI> &s;o neither do they
<HI>obey</HI> the <HI>command</HI> of a <HI>&s;tranger&punc;</HI></P>
<P>The <HI>Pope</HI> he arrogates <HI>both</HI> &s;words to him&s;elf, when <HI>neither</HI>
belongs to <HI>him,</HI> and therefore in due time &s;hall peri&s;h by <HI>both;</HI> and
if the <HI>Magi&s;trate</HI> &s;hal a&s;&s;ume to <HI>him&s;elf</HI> power of <HI>both</HI> <GAP DESC="illegible" RESP="tech" EXTENT="1 letter">ingdoms,
<HI>Chri&s;ts,</HI> and the <HI>Worlds,</HI> when of <HI>right</HI> but <HI>one</HI> belongs to him, to
wit, the <HI>Worlds,</HI> and not <HI>Chri&s;ts;</HI> it will be very <HI>dangerous,</HI> le&s;t
by <HI>encroaching</HI> on <HI>Chri&s;ts</HI> Kingdom, he <HI>lo&s;e</HI> his own.</P>
<P>Let the <HI>Magi&s;trate</HI> therefore u&s;e <HI>his</HI> power in the <HI>&s;tate,</HI> and let
him &s;uffer <HI>Chri&s;t</HI> to u&s;e <HI>his</HI> power in the <HI>Church,</HI> &s;eeing his <HI>pre&s;ence</HI>
<PB N="209" REF="115">
is <HI>alwayes</HI> there; and then there will be <HI>quietne&s;s</HI> in <HI>both,</HI> but el&s;e
in <HI>neither;</HI> &s;eeing Chri&s;t will as a&s;&s;uredly <HI>trouble</HI> the <HI>Magi&s;trates</HI>
Kingdom, as the <HI>Magi&s;trate</HI> trouble <HI>his.</HI></P>
</DIV3>
<DIV3 N="3" TYPE="rule">
<HEAD>The third Rule,<NOTE PLACE="marg">The true Church is not to force men unto it again&s;t their wils.</NOTE> is,</HEAD>
<P>Not to <HI>bring</HI> or <HI>force</HI> men into the <HI>Church, again&s;t</HI> their <HI>wills.</HI> The
Kingdoms of the <HI>world</HI> are <HI>unquiet,</HI> becau&s;e <HI>many</HI> that are <HI>unwill|ing,</HI>
are under tho&s;e <HI>Regiments;</HI> but <HI>Chri&s;ts</HI> Kingdom is <HI>therefore</HI>
quiet, becau&s;e <HI>all</HI> the <HI>people</HI> in it are <HI>willing;</HI> and <HI>none</HI> of them are
<HI>forced</HI> in, but <HI>all</HI> are <HI>per&s;waded</HI> in, as it is written, <HI>God per&s;wade</HI> Japhet
<HI>to dwell in the tents of</HI> Shem: That is, the <HI>Gentiles</HI> were to be <HI>per|&s;waded,</HI>
and not <HI>forced</HI> into the <HI>Church.</HI> And &s;o <HI>Chri&s;t</HI> commanded
his <HI>Di&s;ciples</HI> to go and <HI>teach</HI> all Nations, and not to offer them
outward <HI>violence;</HI><NOTE PLACE="marg">Ea e&s;t Eccle&s;iae natura, ut nu&s;|quam magis requiratur in|terna per&s;ua|&s;io. Nam &amp; ad fidem nemo co+gi pote&s;t invi|tus, &amp; Deus toto &s;e corde vult amari, &amp; denique hypo|cri&s;is peccatum e&s;t imprimis Deo exo&s;um. Quo fit, ut tota Eccle&s;iae gu|bernandae ra|tio, hunc &s;co|pum habere debeat, ut in Eccle&s;iam vocentur plurimi per&s;ua&s;i, &amp; in Eccle&s;ia contine<GAP DESC="illegible" EXTENT="1 letter">ntur non ali&acirc; ratione. Itaque quo magis ea ratio aberit ab imperio, hoc magis e&s;t apta, regendae, augendae &amp; con+firmande Eccle&s;iae, Cha<GAP DESC="illegible" EXTENT="1 letter">er. de Occumen. Pontific.</NOTE> and to <HI>per&s;wade</HI> peace, but not to <HI>threaten</HI> or
<HI>enforce</HI> it. <Q>For &s;uch is the nature of the Church, that inward per|&s;wa&s;ion
is required nowhere, more then here. For none may be
compelled to the faith again&s;t their wils, and God will be loved
with the whole heart; and al&s;o hypocri&s;y is a &s;in chiefly hated of
God. Whereby it comes to pa&s;s, that the whole manner of go|verning
the Church mu&s;t have this &s;cope, that they that are per|&s;waded,
may be fir&s;t called unto it, and after kept in it, upon the
&s;ame account. And &s;o, the more this manner &s;hall be free from
dominion, &s;o much the more fit it is to govern, increa&s;e and con|firm
the Church. And this way onely was u&s;ed as long as the <HI>Apo|&s;tles</HI>
lived,</Q> and tho&s;e that <HI>&s;ucceeded</HI> them in the &s;ame <HI>Spirit;</HI> and
that <HI>unque&s;tionably</HI> for 300 years after: Yea, and when the <HI>Church</HI>
come to be <HI>countenanced</HI> by worldly authority, yet this &s;ame <HI>free|dom</HI>
&s;till was <HI>allowed;</HI> of which &s;hall <HI>produce</HI> a few <HI>te&s;timonies.</HI></P>
<P>I read, that <HI>Con&s;tantine</HI> the <HI>Emperour</HI> would have no man <HI>en|forced</HI>
to be of <HI>one</HI> religion more then <HI>another.</HI></P>
<P>Al&s;o the &s;ame <HI>Con&s;tantine,</HI> in his Epi&s;tle to his <HI>Subjects</HI> inha+biting
the <HI>Ea&s;t,</HI><NOTE PLACE="marg">Secundum hanc itaque no&s;tram vo|luntatem, &s;ano ac recti&s;&s;imo judicio decrevimus, nemini pror&s;us d<GAP DESC="illegible" REASON="missing" EXTENT="1 letter">negandam e&s;&s;e pote&s;tatem, chri&s;tianam ob&s;ervantiam v<GAP DESC="illegible" REASON="missing" EXTENT="1 letter">l religionem eligendi ac &s;eq<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">endi; &s;ed unicuique dandam e&s;&s;e hanc facultatem, ut animum &s;uum illi religioni addicat, quam ip&s;e &s;ibi competere putat, quo nobis Deus con&s;uetam in omni|bus diligentiam &amp; probitatem prae&s;tet. Eu&s;eb. l. 10. c. 5. Fox. vel. 1. p. 131.</NOTE> &s;aith, <Q>Let no man be grievous one to another:
but what every man thinketh BEST, that let him DO. For
<PB N="210" REF="116">
&s;uch as are wi&s;e, ought thorowly to be per&s;waded, that they
onely mean to live holily, as they &s;hould do, whom the Spirit
of God moveth to take their delight and recreation in reading
his holy will; And if others wilfully will go out of the way,
cleaving to the Synagogues of fal&s;e Doctrine, they may at their
own perill. As for us, we have the worthy Hou&s;e or Congre|gation
of Gods verity, which he, according to his own good|ne&s;s
and nature, hath given us. And this al&s;o we wi&s;h to them,
that with like participation and common con&s;ent, they may feel,
with us, the &s;ame delectation of minde. <HI>And after,</HI> Let no man
hurt, or be prejudiciall to his neighbour, in that wherein he
thinketh him&s;elf to have done well. If by that which any man
knoweth, or hath experience of, he thinketh he may profit his
neighbour, let him do the &s;ame; if not, let him give over, and
remit it till another time. For there is a great diver&s;ity between
the willing and voluntary embracing of Religion, and that
whereunto a man is forced and con&s;trained.</Q></P>
<P>I read al&s;o that <HI>Ethelbert</HI> King of <HI>Kent,</HI><NOTE PLACE="marg">Fox vol. 1. p. 150.</NOTE> <Q>Being converted to
the faith, <HI>ann.</HI> 586. after his conver&s;ion, innumerable others
dayly did come in, and were converted to the faith of Chri&s;t,
whom the King did e&s;pecially embrace, but COMPELLED
NONE; for &s;o he had learned, THAT THE FAITH
AND SERVICE OF CHRIST OUGHT TO BE
VOLUNTARY, AND NOT COACTED.</Q></P>
<P>The <HI>Church</HI> then, at fir&s;t, con&s;i&s;ted onely of the <HI>willing,</HI> and
&s;uch as were <HI>per&s;waded</HI> unto it by the <HI>word,</HI> till <HI>Antichri&s;t</HI> began
to <HI>prevail,</HI> and then they fell from <HI>per&s;wading</HI> to <HI>forcing;</HI> and
they no <HI>longer</HI> went about to make men <HI>willing,</HI> by the <HI>word,</HI> but
to get <HI>power</HI> from the <HI>Kings</HI> of the <HI>earth,</HI> to <HI>force</HI> them <HI>again&s;t</HI>
their <HI>wils.</HI> And this <HI>main</HI> piece of the <HI>my&s;tery of iniquity,</HI> was
perfectly brought forth by <HI>Boniface</HI> the <HI>third,</HI> who was the <HI>fir&s;t</HI>
that u&s;ed <HI>the&s;e</HI> words in the <HI>Church, Volumus, mandamus, &s;tatuimus,
ac praecipimus,</HI> We will, we require, we appoint, we command:
which is not the <HI>voice</HI> of the <HI>true Mini&s;ters</HI> of <HI>Chri&s;t,</HI> but the <HI>true
voice</HI> of <HI>theeves</HI> and <HI>murderers.</HI> And from <HI>that</HI> time the <HI>peace</HI>
of the Church <HI>decayed</HI> apace, when there were moe <HI>unwilling</HI>
forced unto it, then <HI>willing</HI> per&s;waded. And <HI>true</HI> peace will never
be <HI>re&s;tored</HI> to it again, till men &s;hall <HI>abandon</HI> the power of <HI>force,</HI>
and onely u&s;e the <HI>per&s;wa&s;ion</HI> of the <HI>word,</HI> that the <HI>Church</HI> may con|&s;i&s;t
<HI>onely</HI> of a <HI>willing people.</HI></P>
</DIV3>
<DIV3 N="4" TYPE="section">
<PB N="211" REF="116">
<HEAD>The fourth Rule, is,</HEAD>
<P>To make void the <HI>di&s;tinction</HI> of <HI>Clergy</HI> and <HI>Laity</HI> among <HI>Chri&s;ti|ans;</HI><NOTE PLACE="marg">The true Church hath no di&s;tinction of Clergy and Laity.</NOTE>
For the <HI>Clergy</HI> or <HI>Eccle&s;ia&s;tical</HI> men have all along, under
the <HI>reign</HI> of <HI>Antichri&s;t,</HI> di&s;tingui&s;hed <HI>them&s;elves</HI> from <HI>other</HI>
Chri&s;tians, whom they called the <HI>Laity;</HI> and have made up a <HI>di&s;tinct</HI>
or <HI>&s;everal</HI> Kingdom among <HI>them&s;elves;</HI> and <HI>&s;eparated</HI> them&s;elves
from the <HI>Lay</HI> in <HI>all</HI> things; and called <HI>them&s;elves</HI> by the name of
the <HI>Church;</HI> and reckoned <HI>other</HI> Chri&s;tians but as <HI>common</HI> and <HI>un|clean,</HI>
in re&s;pect of <HI>them&s;elves.</HI> Whereas in the <HI>true</HI> Church of <HI>Chri&s;t</HI>
there are no <HI>di&s;tinctions,</HI> nor <HI>&s;ects,</HI> nor <HI>difference</HI> of per&s;ons; no
<HI>Clergy,</HI> or <HI>Laity;</HI> no <HI>Eccle&s;ia&s;tical,</HI> or <HI>Temporal;</HI> but they are <HI>all,</HI>
as <HI>Peter</HI> de&s;cribes them, 1 <HI>Pet. 2. 9. A cho&s;en generation, a royall
Prie&s;thood, a holy Nation, a peculiar people, to &s;hew forth the virtues
of him that called them out of darkne&s;s into his marvelous light.</HI> And
&s;o <HI>all</HI> Chri&s;tians, through the <HI>Bapti&s;me</HI> of the <HI>Spirit,</HI> are made
<HI>Prie&s;ts</HI> alike unto <HI>God;</HI> and <HI>every</HI> one hath right and power <HI>alike,</HI>
to <HI>&s;peak</HI> the <HI>word;</HI> and &s;o there is among them no <HI>Clergy</HI> or
<HI>Laity,</HI> but the <HI>Mini&s;ters</HI> are <HI>&s;uch</HI> who are <HI>cho&s;en</HI> by Chri&s;tians,
from among <HI>them&s;elves,</HI> to &s;peak the <HI>word</HI> to <HI>all,</HI> in the <HI>name</HI> and
<HI>right</HI> of all; and they have no <HI>right</HI> nor <HI>authority</HI> at all to this <HI>of|fice,</HI>
but by the <HI>con&s;ent</HI> of the Church. And &s;o <HI>Presbyters</HI> and
<HI>Bi&s;hops,</HI> or (which is all one) <HI>Elders</HI> and <HI>Over&s;eers</HI> in the Church,
<HI>differ</HI> nothing from <HI>other</HI> Chri&s;tians, but onely in the <HI>office</HI> of the
<HI>word,</HI> which is <HI>committed</HI> to them by the <HI>Church;</HI> as an <HI>Alder|man,</HI>
or <HI>Common Councel</HI> man in the <HI>City</HI> differs nothing from the
<HI>re&s;t</HI> of the <HI>Citizens,</HI> but only in their <HI>Office,</HI> which they <HI>have</HI> not
of <HI>them&s;elves</HI> neither, but by the Cities <HI>choice;</HI> or as the <HI>Speaker</HI>
in the Hou&s;e of <HI>Commons, differs</HI> nothing from the <HI>re&s;t</HI> of the
<HI>Commons,</HI> but only in his <HI>office</HI> which <HI>he</HI> hath al&s;o by the <HI>choice</HI> of
the <HI>Hou&s;e;</HI> and <HI>thus,</HI> and no <HI>otherwi&s;e,</HI> doth a <HI>Min&s;ter</HI> differ from
<HI>other</HI> Chri&s;tians, as <HI>Paul</HI> &s;aith, <HI>Let a man &s;o e&s;teem of us, as of the
Mini&s;ters of Chri&s;t, and di&s;pen&s;ers of the my&s;teries of God.</HI></P>
<P>But <HI>Antichri&s;t,</HI> he hath ca&s;t out the <HI>&s;implicity</HI> of <HI>Chri&s;tian</HI> peo|ple,
and brought <HI>Sects</HI> into the <HI>Church,</HI> dividing it into <HI>Clergy</HI>
and <HI>Laity;</HI> and this <HI>di&s;tinction,</HI> they have made <HI>vi&s;ible</HI> by their
<HI>garments,</HI> di&s;gui&s;ing their <HI>Clergy</HI> in their <HI>habit</HI> from <HI>other</HI> Chri&s;ti|ans,
that they might appear <HI>holier</HI> then they, and of another <HI>order</HI>
from them. And this <HI>di&s;tinction,</HI> hath proved a <HI>Seminary</HI> of <HI>im|placable
<PB N="212" REF="117">
di&s;cord,</HI> and <HI>heart-burning</HI> in the Church; For hereupon,
the <HI>Clergy</HI> have <HI>prefer'd</HI> them&s;elves above <HI>others</HI> Chri&s;tians, and
have exerci&s;ed <HI>authority</HI> and <HI>coercive power</HI> and <HI>domination,</HI> and
very <HI>tyranny</HI> over them, and have made <HI>them&s;elves</HI> their <HI>Lords,</HI>
and given them <HI>Laws, rules, forms, orders,</HI> after their own <HI>mindes,</HI>
and <HI>agreeable</HI> to their own <HI>advantages,</HI> and would not &s;o much as
<HI>&s;uffer</HI> them to <HI>judge,</HI> whether they were <HI>agreeable to the word of
God or no;</HI> as if <HI>other</HI> Chri&s;tians were their <HI>Subject, Slaves, Va&s;&s;als,</HI>
yea very <HI>dogs.</HI> And hence again, the <HI>Laity</HI> (as they called them)
have <HI>envied</HI> and <HI>maligned</HI> them, and <HI>hated</HI> and <HI>oppo&s;ed</HI> them, and as
they could get <HI>power,</HI> have been <HI>&s;ubduing</HI> them, and have <HI>looked</HI>
upon them, as <HI>men</HI> of a different <HI>&s;ect</HI> and <HI>intere&s;t</HI> from <HI>them&s;elves,</HI>
who&s;e <HI>pro&s;perity,</HI> was their <HI>ruine,</HI> and who&s;e <HI>power,</HI> was their <HI>in|&s;laving:</HI> and <HI>all</HI> this was to the making void Chri&s;tian <HI>brotherhood</HI>
and <HI>communion.</HI> Wherefore the <HI>right</HI> Church, to pre&s;erve in it the
<HI>peace</HI> of <HI>Chri&s;t,</HI> mu&s;t <HI>admit</HI> of no &s;uch <HI>di&s;tinction</HI> of <HI>Laity</HI> and
<HI>Clerg,</HI> but all Chri&s;tians mu&s;t <HI>equall<GAP DESC="illegible" RESP="tech" EXTENT="1 letter"></HI> <GAP DESC="illegible" RESP="tech" EXTENT="2 letters">main it it, <HI>Kings, Prie&s;ts,</HI>
and <HI>Prophets</HI> unto God.</P>
</DIV3>
<DIV3 N="5" TYPE="section">
<HEAD>The fifth Rule is.</HEAD>
<P>To keep <HI>equality</HI> in the <HI>Church,</HI> and that both between <HI>Chri&s;tians</HI>
and <HI>Churches:</HI> for this al&s;o is an <HI>excellent way</HI> to pre&s;erve <HI>peace.</HI></P>
<P>1. To keep <HI>equality</HI> between <HI>Chri&s;tians.</HI> For though according
to our <HI>fir&s;t,</HI> Nativity, whereby we are born of <HI>men,</HI> there is great
<HI>inequality,</HI> &s;ome being born <HI>high,</HI> &s;ome <HI>low,</HI> &s;ome <HI>honourable,</HI>
&s;ome <HI>mean,</HI> &s;ome <HI>Kings,</HI> &s;ome <HI>Subjects,</HI> &amp;c. yet according to our
<HI>new</HI> or <HI>&s;econd</HI> birth, whereby we are <HI>born</HI> of <HI>God,</HI> there is exact
<HI>equality;</HI> for here are none <HI>better</HI> or <HI>wor&s;e, higher</HI> or <HI>lower,</HI> but
all have the &s;ame <HI>faith, hope, love;</HI> the &s;ame <HI>God, Chri&s;t, Spirit,</HI> the
&s;ame <HI>divine nature,</HI> the &s;ame <HI>precious promi&s;es;</HI> the &s;ame <HI>incorrup|tible
Crown,</HI> and <HI>inheritance</HI> of <HI>Saints in light.</HI> And therefore &s;aith
<HI>Paul,</HI><NOTE PLACE="marg">Gal. 3. 28.</NOTE> &s;peaking of this <HI>true</HI> Church, <HI>There is neither Jew nor Greek&punc;
nor bond nor free, nor male, nor female, but all are one in Chri&s;t
Je&s;us.</HI> Indeed in the <HI>world,</HI> and before <HI>men</HI> (I &s;ay again) there
is <HI>di&s;tinction</HI> of <HI>per&s;ons,</HI> and <HI>inequality;</HI> but in <HI>Chri&s;ts</HI> Kingdom,
and before <HI>God,</HI> all <HI>Believers</HI> aae <HI>equal:</HI> and this <HI>equality</HI> pre|&s;erves
<HI>peace.</HI> But when in <HI>this</HI> Kingdom, <HI>&s;ome</HI> will be <HI>advancing</HI>
them&s;elves above <HI>others,</HI> like <HI>Diotrephes,</HI> that would have the <HI>pre|heminence;</HI>
and <HI>&s;ome</HI> will be <HI>&s;triving</HI> to &s;it at the <HI>right</HI> hand, and
<PB N="213" REF="117">
&s;ome at the <HI>left,</HI> whil&s;t they leave others to &s;it at the <HI>foot&s;tool;</HI> this
is that which breeds <HI>difference</HI> among the very <HI>Di&s;ciples,</HI> who en|vied
<HI>Zebedees</HI> children for &s;uch a <HI>de&s;ire.</HI> And therefore <HI>Chri&s;t,</HI> to
<HI>pre&s;erve</HI> peace, forbad <HI>Lord&s;hip</HI> in his <HI>Church,</HI> and commanded
<HI>&s;ervice,</HI> and tells them, that the <HI>nature</HI> of his <HI>Kingdom,</HI> is not to
<HI>place</HI> men one over another, but one <HI>under</HI> another, and that the
<HI>greate&s;t</HI> mu&s;t be the <HI>lea&s;t;</HI> the <HI>greate&s;t</HI> in the way of the <HI>&s;pirit,</HI> mu&s;t
be the <HI>lea&s;t</HI> in the way of the <HI>fle&s;h.</HI></P>
<P>2. As <HI>equality</HI> among <HI>Chri&s;tians</HI> is to be kept for the pre&s;erving
of <HI>peace,</HI><NOTE PLACE="marg">Equality a|mong <HI>Churches</HI></NOTE> &s;o al&s;o among <HI>Churches:</HI> For all <HI>Churches</HI> are <HI>equal,</HI> as well
as all <HI>Chri&s;tians;</HI> and there is no <HI>Church</HI> can &s;et <HI>it &s;elf</HI> before, or
above <HI>another;</HI> all being <HI>&s;i&s;ters</HI> of one <HI>Mother; beams,</HI> of one
<HI>Sun; branches</HI> of one <HI>Vine; &s;treams,</HI> of one <HI>Fountain; members,</HI> of
one <HI>Body; branches</HI> of one golden <HI>Candle&s;tick;</HI> and &s;o <HI>all</HI> equal
in <HI>all</HI> things. Wherefore there may, and ought to be a <HI>con&s;ociation</HI>
of Churches, but no <HI>&s;ubordination,</HI> which makes <HI>void</HI> at once, both
<HI>equality</HI> and <HI>unity.</HI> And &s;o that <HI>Church,</HI> or tho&s;e <HI>Churches</HI> that
will <HI>&s;et</HI> them&s;elves above <HI>other</HI> Churches that are their <HI>equals;</HI> as
the <HI>Cla&s;&s;ical</HI> above the <HI>Congregational,</HI> &amp;c. they are the <HI>breakers</HI>
of Chri&s;tian <HI>peace</HI> and <HI>unity;</HI> and the <HI>unskilful</HI> vote of the <HI>A&s;|&s;embly</HI>
for the <HI>&s;ubordination</HI> of <HI>Churches,</HI> was not <HI>a way</HI> to <HI>make</HI>
peace, but to <HI>mar</HI> peace in the <HI>Church</HI> of <HI>God.</HI></P>
<P>Moreover,<NOTE PLACE="marg">Chri&s;t the Head, is &s;ub|jected in the &s;ubjection of any true Church that is of his body.</NOTE> no <HI>Church</HI> can be &s;ubjected to <HI>another,</HI> but <HI>Chri&s;t</HI>
who is <HI>pre&s;ent</HI> in it, and is <HI>King</HI> and <HI>Lawgiver,</HI> is <HI>&s;ubjected</HI> too;
which not <HI>true</HI> Church will either <HI>require</HI> or <HI>allow.</HI> For if the <HI>true</HI>
Church will not &s;ubject the <HI>Word</HI> of <HI>God,</HI> which they have received,
to any <HI>men</HI> or <HI>Angels,</HI> but will judge <HI>all</HI> by it, and will &s;uffer <HI>none</HI>
to judge <HI>it;</HI> much le&s;s will they &s;ubject <HI>Chri&s;t</HI> the <HI>Lord</HI> of all, to
any other <HI>power</HI> or <HI>authority;</HI> for &s;o they &s;hould <HI>di&s;honour</HI> and <HI>di&s;|anul</HI>
their <HI>Head.</HI> Where two or three are met in <HI>Chri&s;ts</HI> name,
Chri&s;t him&s;elf is <HI>among</HI> them, and the <HI>Head</HI> of them; and &s;o they
can <HI>&s;ubmit</HI> to no body <HI>el&s;e,</HI> &s;eeing <HI>Chri&s;t</HI> hath made no <HI>greater,</HI> nor
<HI>&s;urer</HI> promi&s;e of his <HI>pre&s;ence,</HI> to <HI>any body</HI> then to <HI>them.</HI></P>
</DIV3>
<DIV3 N="6" TYPE="section">
<HEAD>The &s;ixth Rule, is,</HEAD>
<P>To keep the <HI>Officers</HI> of the Church in <HI>&s;ubordination</HI> to the <HI>whole</HI>
Church or <HI>community;</HI><NOTE PLACE="marg">The true Church keeps its Officers in &s;ubordination to it &s;elf.</NOTE> and not to &s;uffer them to get <HI>head</HI> over it:
&s;eeing the very <HI>nature</HI> of <HI>ruling</HI> the Church, is not <HI>Dominion,</HI> but
<HI>Service.</HI> We reade, <HI>Act.</HI> 11. 2. that when <HI>Peter</HI> had preached in
<PB N="214" REF="118">
the hou&s;e of <HI>Cornelius,</HI><NOTE PLACE="marg">Regendae Ec|cle&s;iae ratio, n<GAP DESC="illegible" REASON="missing" EXTENT="1 letter">n imperium e&s;t, &s;ed <GAP DESC="foreign">.</NOTE> a Gentile or Heathen, the <HI>Church</HI> of the
<HI>circumci&s;ion,</HI> to whom <HI>Peter</HI> was Mini&s;ter, <HI>contended</HI> with him, that
he went in to men <HI>uncircumci&s;ed,</HI> and did eate with them (for
as yet they <HI>knew</HI> not that the <HI>Gentiles</HI> were to be <HI>called</HI>) And <HI>Peter</HI>
was <HI>fain</HI> to give an <HI>account</HI> to them of the <HI>whole</HI> matter, and to
&s;hew them, that he was <HI>warned</HI> of God in a <HI>Vi&s;ion,</HI> to do &s;o, &amp;c.
And this was a &s;ign, that <HI>Peter</HI> was a <HI>&s;ervant</HI> of the Church, and
in <HI>&s;ubordination</HI> to it, and no <HI>Lord</HI> over it. And after, <HI>ver&s;.</HI> 22.
when the <HI>Church</HI> at <HI>Jeru&s;alem</HI> heard, that the <HI>Grecians</HI> at <HI>Antioch</HI>
had received the <HI>Go&s;pel,</HI> they &s;ent <HI>Barnabas</HI> to <HI>Antioch</HI> to <HI>for|ward</HI>
and <HI>perfect</HI> the Work. And al&s;o the <HI>Church</HI> at <HI>Antioch</HI> &s;ent
forth <HI>Paul</HI> and <HI>Barnabas,</HI> to the work of the <HI>Mini&s;try</HI> in divers
<HI>Towns</HI> and <HI>Countries.</HI> All which are an <HI>evident</HI> &s;ign, that the
<HI>Church</HI> was <HI>above</HI> the <HI>Officers,</HI> and not the <HI>Officers</HI> above the
<HI>Church.</HI></P>
<P>Now this al&s;o will <HI>pre&s;erve</HI> peace in the <HI>Church,</HI> to keep the
<HI>Officers</HI> in their <HI>proper</HI> place, and to let them remain as <HI>&s;ervants</HI>
in the Church, which <HI>Chri&s;t</HI> hath <HI>commanded;</HI> and not to let them
<HI>grow</HI> up to be <HI>Lords</HI> and <HI>Ma&s;ters,</HI> which <HI>Chri&s;t</HI> (knowing the evil
and inconvenience thereof) hath <HI>forbidden.</HI> For if the <HI>Officers</HI> get
<HI>above</HI> the <HI>Church,</HI> though they be never &s;o <HI>good,</HI> they are <HI>ma&s;ter|ful</HI>
and <HI>trouble&s;ome;</HI> and though never &s;o <HI>bad,</HI> yet will they get a
<HI>party</HI> in the Church for <HI>them&s;elves,</HI> and &s;o work <HI>di&s;turbance;</HI> but
if the <HI>Church</HI> remain as it <HI>ought,</HI> above the <HI>Officers,</HI> it <HI>quits</HI> them
when they grow <HI>evil</HI> and <HI>unruly,</HI> and choo&s;es <HI>better</HI> in their <HI>&s;tead,</HI>
and &s;o pre&s;erves <HI>union.</HI> Whereas <HI>fixed</HI> and <HI>unmoveable</HI> Officers,
when they do <HI>degenerate,</HI> are the cau&s;es of all <HI>di&s;turbances</HI> and <HI>con|fu&s;ions,</HI>
both in <HI>Church</HI> and <HI>State.</HI></P>
</DIV3>
<DIV3 N="7" TYPE="section">
<HEAD>The &s;eventh Rule, is,</HEAD>
<P>For all true <HI>Chri&s;tians</HI> and <HI>Congregations</HI> to take Chri&s;t alike
for their <HI>Head,</HI><NOTE PLACE="marg">All true Chri|&s;tians and Churches take Chri&s;t alike for their Head.</NOTE> and not to &s;et up <HI>vi&s;ible</HI> heads, or <HI>Ring-leaders</HI> to
them&s;elves, of <HI>men;</HI> no not of the <HI>be&s;t</HI> men. For whil&s;t <HI>&s;ome</HI> &s;aid,
we are of <HI>Paul; others</HI> we of <HI>Apollos; others,</HI> we of <HI>Cephas;</HI> they
were <HI>all</HI> in this matter <HI>carnal,</HI> and <HI>divided,</HI> both from <HI>Chri&s;t,</HI> and
among <HI>them&s;elves;</HI> whil&s;t <HI>&s;everal,</HI> &s;et up &s;everal <HI>heads,</HI> whom
they e&s;pecially <HI>owned,</HI> and after whom they were <HI>called.</HI> Whereas
<HI>each</HI> that believed, by the Mini&s;try of <HI>Paul,</HI> or <HI>Apollos,</HI> or <HI>Cephas,</HI>
were through the &s;ame <HI>faith</HI> and <HI>&s;pirit</HI> with them, as neer to
<PB N="215" REF="118">
<HI>Chri&s;t</HI> as <HI>them&s;elves</HI> were; and &s;o were not to <HI>&s;et</HI> up a <HI>fellow
member,</HI> as a <HI>Head,</HI> to the divi&s;ion of the <HI>body.</HI> I &s;ay, each <HI>believer,</HI>
and <HI>Communion</HI> of <HI>Saints</HI> hath Chri&s;t <HI>equally</HI> for their <HI>Head,</HI> and &s;o
ought not to &s;et up, any <HI>outward</HI> or <HI>vi&s;ible</HI> Head for them to <HI>joyn</HI>
to; for this is to rend the <HI>body</HI> in pieces, and to work great <HI>divi&s;ion</HI>
and <HI>di&s;traction</HI> among the <HI>faithful.</HI></P>
<P>And therefore I conceive it is a <HI>mi&s;take</HI> among &s;ome <HI>brethren,</HI>
to call the <HI>Congregations</HI> of <HI>Chri&s;t,</HI> by the <HI>names</HI> of <HI>men,</HI> though
godly and eminent; and to &s;ay, Mr. <HI>&s;uch</HI> an <HI>ones Church,</HI> or
Mr. &s;uch an ones <HI>Church;</HI> and &s;o to put the <HI>Church</HI> under &s;everal
Heads, which works <HI>di&s;tinction</HI> and <HI>divi&s;ion;</HI> whereas they &s;hould
rather &s;ay, the <HI>Church</HI> of <HI>Chri&s;t,</HI> in <HI>&s;uch</HI> or <HI>&s;uch</HI> a place; it being,
<HI>wherever</HI> it is, one <HI>Church,</HI> under one <HI>Head</HI> and <HI>Governor, Je&s;us
Chri&s;t.</HI></P>
<P>And therefore let us <HI>know,</HI> that it is part of the <HI>my&s;tery</HI> of <HI>ini|quity</HI>
for the <HI>Church,</HI> or <HI>faithful,</HI> to have <HI>one</HI> or moe <HI>vi&s;ible Heads</HI>
to go to, not being contented with <HI>Chri&s;t</HI> alone. And though this
<HI>hath</HI> been, and <HI>will</HI> be, the practice of the <HI>carnal</HI> Church: yet the
<HI>&s;piritual Church</HI> and <HI>people,</HI> do only <HI>own,</HI> and <HI>have</HI> recour&s;e to
<HI>Chri&s;t,</HI> their <HI>true</HI> and <HI>&s;piritual</HI> Head. And &s;o they <HI>all,</HI> living as
<HI>one body,</HI> and <HI>members</HI> one of another, under <HI>one</HI> onely <HI>Head,</HI> live
all in invincible <HI>peace</HI> and <HI>unity;</HI> whereas <HI>difference</HI> of outward
<HI>Heads</HI> and <HI>Ringleaders,</HI> alwayes breeds <HI>difference</HI> and <HI>divi&s;ions</HI> a|mong
<HI>Chri&s;tians.</HI></P>
</DIV3>
<DIV3 N="8" TYPE="section">
<HEAD>The eighth Rule, is,</HEAD>
<P>For the <HI>true</HI> Church,<NOTE PLACE="marg">The true Church keeps out all error in Doctrine.</NOTE> to keep out all <HI>error in Doctrine;</HI> &s;eeing
this breeds, not onely <HI>divi&s;ion,</HI> but <HI>confu&s;ion</HI> and <HI>ruine</HI> al&s;o in the
<HI>Church.</HI> Wherefore the <HI>Congregations</HI> of <HI>Chri&s;t</HI> mu&s;t be the more
<HI>careful</HI> and <HI>watchful</HI> in this matter. When &s;ome <HI>fal&s;e</HI> Apo&s;tles
taught at <HI>Antioch,</HI> that, <HI>Except Chri&s;tians were circumci&s;ed after
the manner of</HI> Mo&s;es, <HI>they could not be &s;aved;</HI> which was a mo&s;t
<HI>dangerous</HI> error again&s;t <HI>Chri&s;t,</HI> and the <HI>Go&s;pel;</HI> the whole <HI>Church,</HI>
fir&s;t, at <HI>Antioch,</HI> and pre&s;ently after, at <HI>Jeru&s;alem,</HI> met together
to <HI>keep</HI> it <HI>out:</HI> which accordingly, through <HI>God,</HI> they did. So that
<HI>what ever</HI> Doctrines are <HI>evidently</HI> again&s;t the <HI>Word</HI> of <HI>truth,</HI> and
<HI>Go&s;pel</HI> of our <HI>&s;alvation,</HI> the <HI>Church</HI> is to take <HI>care</HI> to <HI>keep them
out,</HI> as it loves its own <HI>peace</HI> and <HI>unity.</HI></P>
<P><HI>Now if any &s;ay,</HI><NOTE PLACE="marg">Que&s;t.</NOTE> By what means may the Church be able to keep
out error?</P>
<P><PB N="216" REF="119">
I An&s;wer,<NOTE PLACE="marg">An&s;w.</NOTE> It may <HI>certainly</HI> keep out <HI>Error</HI> by the&s;e <HI>means.</HI></P>
<P>1. Let the <HI>Church</HI> &s;uffer none to <HI>teach</HI> among them,<NOTE PLACE="marg">The wayes whereby the true Church keeps out Er|ror.</NOTE> that are
not <HI>them&s;elves taught of God;</HI> though they have never &s;o great
<HI>natural parts,</HI> and never &s;o much <HI>humane learning.</HI> For, when they
are the <HI>Teachers</HI> that are <HI>taught of God,</HI> they will only teach the
<HI>truth,</HI> which they have <HI>heard and learned from God:</HI> And the <HI>line</HI> of
every mans <HI>teaching</HI> mu&s;t extend no further. But when <HI>they</HI> teach,
that are <HI>not</HI> &s;o <HI>taught,</HI> they will in <HI>many</HI> things vary from the
<HI>truth,</HI> as it is in <HI>Je&s;us;</HI> yea, and under a <HI>form of &s;ound doctrine,</HI>
will give forth an <HI>un&s;ound</HI> and <HI>fal&s;e</HI> &s;en&s;e, to the <HI>deceiving</HI> of many
that are <HI>weak</HI> and <HI>&s;imple;</HI> and &s;o under <HI>pretence</HI> of <HI>Chri&s;t,</HI> will ut|ter
the voice of a <HI>&s;tranger,</HI> and endanger the <HI>mi&s;-leading</HI> of &s;ome
<HI>&s;heep</HI> for a time.</P>
<P>2 Let the faithful <HI>examine</HI> every thing that is taught by the
<HI>Word</HI> of <HI>God,</HI> and not receive <HI>doctrines</HI> upon <HI>tru&s;t,</HI> from their
<HI>Teachers,</HI> who, through the <HI>reputation</HI> of their <HI>learning</HI> and <HI>holi|ne&s;s,</HI>
may ea&s;ily lead them <HI>unawares</HI> into <HI>error.</HI> And therefore let
the Church <HI>compare</HI> the <HI>pre&s;ent</HI> Doctrine, <HI>Preached</HI> and <HI>Printed,</HI>
and generally <HI>received,</HI> with the Doctrine of the <HI>Prophets</HI> and
<HI>Apo&s;tles,</HI> which without doubt is <HI>&s;ure</HI> and <HI>certain,</HI> &s;eeing tho&s;e
<HI>holy men of God, &s;pake as they were moved by the Holy Spirit:</HI> And
<HI>whatever</HI> Doctrine &s;hall be found <HI>contrary</HI> to, or <HI>different</HI> from,
<HI>that</HI> Doctrine, let them <HI>reject</HI> it as <HI>reprobate &s;ilver;</HI> &s;eeing the
<HI>Church is</HI> to be built upon no other <HI>foundation</HI> of Doctrine, then
that of the <HI>Prophets</HI> and <HI>Apo&s;tles.</HI> And though, through <HI>Gods</HI> e|&s;pecial
<HI>goodne&s;s,</HI> the <HI>Doctrine</HI> of the <HI>Go&s;pel</HI> be again <HI>revived</HI> among
us, at this <HI>pre&s;ent</HI> time, yet ought we not to &s;it down <HI>content</HI> with
the pre&s;ent <HI>&s;tate</HI> of things; but to <HI>&s;earch</HI> and <HI>&s;ee</HI> if our <HI>pre&s;ent</HI>
Doctrine do not <HI>yet</HI> err from the <HI>Primitive purity</HI> and <HI>brightne&s;s</HI>
of the <HI>Go&s;pel,</HI> and that in many <HI>con&s;iderable</HI> points; and whether
&s;ome, or many <HI>corruptions</HI> do not yet <HI>remain</HI> among us, to be <HI>pur|ged</HI>
out, by the <HI>light</HI> and <HI>truth,</HI> of the <HI>Apo&s;tles</HI> Doctrine.</P>
<P>Wherefore to <HI>conclude</HI> this thing, let us <HI>know,</HI> that the <HI>Church</HI>
cannot po&s;&s;ibly keep out Error, longer then it <HI>preci&s;ely</HI> keeps it
&s;elf to the <HI>bare</HI> and <HI>naked</HI> Word of <HI>God,</HI> and <HI>tries</HI> all <HI>Doctrines</HI> of
their <HI>Teachers</HI> by <HI>it.</HI></P>
<P>3. The <HI>Church,</HI> that it may be able to <HI>keep out</HI> Errors, mu&s;t <HI>de|&s;ire</HI>
of God, the Spirit which he hath <HI>promi&s;ed;</HI> that this <HI>Spirit</HI> of
<HI>Truth</HI> may lead them into the <HI>true</HI> and <HI>&s;piritual</HI> knowledge of the
<PB N="217" REF="119">
<HI>word,</HI> and under&s;tanding of the <HI>minde</HI> of Chri&s;t. For no man can
make any <HI>right Judgement</HI> of the <HI>word</HI> he hears or reads, without
the <HI>teaching</HI> of the <HI>Spirit.</HI> And by this <HI>Anointing,</HI> as we &s;hall be
<HI>certainly</HI> taught, which is <HI>Truth:</HI> &s;o al&s;o we &s;hall <HI>di&s;cern</HI> which
is <HI>Error,</HI> and that by &s;o <HI>clear</HI> and <HI>true</HI> a light, that we &s;hall not
<HI>mi&s;take.</HI> Wherefore <HI>Chri&s;tians</HI> mu&s;t take heed, that <HI>they</HI> do not
think with <HI>carnal</HI> people, that the <HI>ability</HI> to judge of <HI>divine truths</HI>
and <HI>humane</HI> and <HI>Antichri&s;tian errors,</HI> depends upon <HI>humane lear|ning,
Arts</HI> and <HI>Sciences;</HI> for thus it will come to pa&s;s, that they
judging <HI>them&s;elves</HI> unable to judge of <HI>matters</HI> of <HI>Religion,</HI> will
wholly <HI>leave</HI> the judgement of them, to <HI>tho&s;e</HI> whom they <HI>conceive</HI>
after this <HI>manner</HI> learned: <HI>whereby</HI> they leave open a <HI>wide door</HI>
through which the <HI>Teachers</HI> may bring in <HI>all</HI> &s;orts of <HI>Errors</HI> upon
them. But <HI>Believers</HI> mu&s;t <HI>know,</HI> that the <HI>gift</HI> of the <HI>Spirit</HI> onely,
without all <HI>humane learning,</HI> is <HI>&s;ufficient</HI> to teach us <HI>perfectly,</HI>
which is <HI>Truth,</HI> and which <HI>Error;</HI> and to make us able, to <HI>judge</HI>
of all <HI>doctrines</HI> of <HI>men</HI> and <HI>Angels;</HI> and that all <HI>humane</HI> learning in
the <HI>world,</HI> without the <HI>Spirit,</HI> is not <HI>able</HI> to do this. And &s;o a poor,
plain, <HI>Country man,</HI> by the <HI>Spirit</HI> which he hath <HI>received,</HI> is <HI>better</HI>
able to judge of <HI>Truth</HI> and <HI>Error,</HI> touching the things of <HI>God,</HI> then
the greate&s;t <HI>Philo&s;opher, Scholar,</HI> or <HI>Doctor</HI> in the <HI>world,</HI> that is
<HI>de&s;titute</HI> of it.</P>
<P>4 <HI>Another</HI> notable <HI>means to keep</HI> Error <HI>out of the</HI> Church, <HI>is
to</HI> re&s;tore <HI>in it, that mo&s;t</HI> antient Go&s;pel-Ordinance <HI>of</HI> Prophe&s;ying,
<HI>which, how much &s;oever, it have been out of</HI> u&s;e <HI>during the</HI> reign
<HI>of</HI> Antichri&s;t, <HI>yet is no</HI> other <HI>then the very</HI> commandment <HI>of the</HI>
Lord, <HI>as</HI> Paul <HI>witne&s;&s;eth,</HI> 1 Cor. 14. 31. <HI>where he &s;aith,</HI> When the
whole Church is met together, ye may all prophe&s;ie one by one, that all
may learn, and all may be comforted; <HI>and adds ver&s; 3<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">.</HI> If any man
think him&s;elf to be a Prophet or &s;piritual, let him acknowledge, that
the things I write unto you, are the commandments of the Lord
Wherefore brethren labour that ye may prophe&s;ie. <HI>So that</HI> prophe&s;ying
<HI>in the</HI> Church, <HI>is</HI> Gods own Commandment, <HI>as every</HI> Prophet <HI>and</HI>
&s;piritual <HI>man mu&s;t acknowledge.</HI></P>
<P>Now this <HI>divine Ordinance</HI> of <HI>prophe&s;ying,</HI> is three wayes <HI>help+ful,</HI>
to <HI>keep</HI> out <HI>Error.</HI></P>
<P>1. For fir&s;t, When <HI>one</HI> man <HI>only</HI> &s;peaks in the <HI>Church,</HI> and <HI>no
man</HI> is &s;uffered to <HI>&s;peak</HI> be&s;ides <HI>him,</HI> as he is very <HI>&s;ubject</HI> to be <HI>puf+fed</HI>
up, and to conceit, that <HI>wi&s;dom</HI> onely dwels with <HI>him;</HI> &s;o he i<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">
<PB N="218" REF="120">
more ready to <HI>vent</HI> the thoughts of his own heart, &amp; to &s;peak the
<HI>Dreams</HI> and <HI>Vi&s;ions</HI> of his own <HI>head.</HI> But when he <HI>knows</HI> the Word
of <HI>God</HI> is not come to <HI>him</HI> only, but to <HI>others</HI> al&s;o, and that they
have wi&s;dom and <HI>&s;pirit,</HI> to &s;peak in the <HI>Church,</HI> as well as he,
this will both <HI>keep</HI> down his <HI>pride,</HI> and make him <HI>careful</HI> what he
<HI>&s;peaks,</HI> when he knows, there are tho&s;e <HI>pre&s;ent</HI> in the <HI>Congrega|tion,</HI>
that are able to reprove his <HI>darkne&s;s</HI> by <HI>light.</HI> And this <HI>pro|phe&s;ying,</HI>
is a &s;trong <HI>bit</HI> and <HI>bridle</HI> in the jaws of <HI>Error,</HI> that it can|not
run that <HI>race</HI> in the <HI>Church,</HI> it doth <HI>de&s;ire.</HI></P>
<P>2. When <HI>one</HI> man only <HI>&s;peaks,</HI> and the <HI>doctrine</HI> he preaches
proves to be <HI>erroneous,</HI> as it is <HI>ordinarily</HI> in the <HI>common Mini&s;try</HI>
of the <HI>Kingdom,</HI> it comes to pa&s;s, that <HI>Error</HI> is not onely <HI>preached,</HI>
but al&s;o goes away <HI>uncontrouled,</HI> and no way is left for the <HI>re|&s;training</HI>
Error <HI>proportionable</HI> to that of <HI>propagating</HI> it; no <HI>body</HI>
being <HI>permitted</HI> to &s;peak, to <HI>keep</HI> the people from the <HI>poi&s;on</HI> of it.
And thus whil&s;t the <HI>liberty</HI> of <HI>publike</HI> &s;peaking is permitted onely
to <HI>one man</HI> in a <HI>Congregation,</HI> and to <HI>one&s;ort</HI> of men in the <HI>King|dom,</HI>
any Error may <HI>&s;uddenly</HI> be &s;pread over the <HI>whole</HI> Kingdom
(as we &s;ee by daily <HI>experience</HI>) without any <HI>&s;ufficient</HI> and <HI>propor|tionable</HI>
remedy to <HI>prevent</HI> it.</P>
<P>But now, when the <HI>right</HI> or <HI>power</HI> of <HI>prophe&s;ying,</HI> is allowed to
the <HI>whole</HI> Church, the <HI>Mini&s;ter</HI> can no &s;ooner <HI>vent</HI> any Error,
but there is &s;ome <HI>believer,</HI> or other, who&s;e <HI>heart</HI> God &s;hall <HI>move,</HI>
ready to <HI>convince</HI> it by the <HI>word of God:</HI> And &s;o, <HI>Error</HI> is as &s;oon
<HI>di&s;covered</HI> and <HI>detected,</HI> as it is <HI>publi&s;hed;</HI> and as &s;oon <HI>de&s;troyed,</HI> as
it is <HI>detected;</HI> the <HI>word</HI> of <HI>God,</HI> though from a <HI>private</HI> Chri&s;tian, be|ing
more <HI>mighty</HI> to <HI>de&s;troy</HI> Error, then <HI>Error</HI> can be, to <HI>uphold</HI> it
&s;elf again&s;t the <HI>word.</HI></P>
<P>3. <HI>Prophe&s;ying</HI> is a mo&s;t <HI>u&s;eful</HI> means to keep out <HI>Error,</HI> in <HI>this</HI>
regard, becau&s;e it gives the Church <HI>light,</HI> how to chu&s;e <HI>faithful</HI>
Teachers out of its <HI>own</HI> children, when it &s;tands in <HI>need</HI> of any <HI>&s;up|ply</HI>
in this kinde. Seeing through the <HI>exerci&s;e</HI> of <HI>prophe&s;ying,</HI> the
Church <HI>knows</HI> and <HI>di&s;cerns</HI> which of its <HI>members</HI> are mo&s;t <HI>&s;piritual,</HI>
and mo&s;t <HI>clearly</HI> taught of <HI>God,</HI> in <HI>divine</HI> things: and who have re|ceived
the mo&s;t <HI>excellent</HI> gifts from <HI>Chri&s;t;</HI> and &s;o are mo&s;t <HI>fit</HI> and
<HI>able</HI> to <HI>hold</HI> forth the <HI>word</HI> of <HI>life,</HI> in mo&s;t <HI>evidence</HI> and <HI>power</HI> of
the <HI>Spirit,</HI> that &s;o the <HI>Church</HI> may be &s;upplied with <HI>Pa&s;tors</HI> of her
own <HI>Sons,</HI> and not &s;eek <HI>o<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">:</HI> after <HI>unknown per&s;ons;</HI> nor be <HI>con&s;trai|ned</HI>
to u&s;e <HI>mercenary men,</HI> who have been <HI>brought</HI> up to preaching,
<PB N="219" REF="120">
as their <HI>trade</HI> to live by; whereupon, but <HI>few</HI> of them, can be <HI>ex|pected</HI>
to be other then <HI>hirelings,</HI> who will make their <HI>Mini&s;try</HI>
&s;erve their own <HI>advantage,</HI> and frame the <HI>Scripture</HI> to &s;ound <HI>&s;uch</HI>
doctrine, as may be&s;t &s;erve their own <HI>turns.</HI></P>
<P>And in the&s;e three regards the u&s;e of <HI>prophe&s;ying</HI> helps the
<HI>Church</HI> to keep out <HI>Error.</HI><NOTE PLACE="marg">Object.</NOTE></P>
<P>Now if any &s;hall <HI>object</HI> again&s;t this, That it may &s;eem very <HI>ra&s;h</HI>
and <HI>ab&s;urd,</HI> after an <HI>able, learned</HI> man hath &s;poken in the Church,
for an <HI>unlearned</HI> Mechanick pre&s;enly to <HI>ri&s;e</HI> up and <HI>&s;peak.</HI></P>
<P>I return this <HI>an&s;wer;</HI><NOTE PLACE="marg">An&s;w.</NOTE> That the <HI>true</HI> people of <HI>God</HI> are all <HI>taught</HI>
of God; and the <HI>true</HI> Church is a Kingdom of <HI>Prophets,</HI> through
the <HI>anointing</HI> of the <HI>Spirit;</HI> and &s;o, they, <HI>e&s;teem</HI> not <HI>that,</HI> to be
<HI>learning</HI> in the <HI>Church,</HI> which is from <HI>man,</HI> but onely <HI>that</HI> which is
<HI>heard and learned from the Father;</HI> and &s;o they neither reckon him
that hath <HI>humane</HI> learning, to be learned here; nor him that is <HI>de|&s;titute</HI>
of it, to be <HI>ignorant.</HI> Yea <HI>farther,</HI> in this <HI>&s;ociety,</HI> God will
have <HI>him,</HI> who is mo&s;t <HI>unlearned,</HI> according to <HI>humane</HI> literature,
to <HI>&s;peak,</HI> that the <HI>vertues</HI> of <HI>Chri&s;t</HI> may the more <HI>evidently</HI> appear
in the <HI>Saints;</HI> and the <HI>knowledge</HI> of <HI>heavenly</HI> and <HI>divine</HI> truths, may
not be attributed to <HI>gifts, parts, learning</HI> or <HI>&s;tudies,</HI> but onely to
his <HI>Spirit,</HI> which can even in a <HI>moment,</HI> teach the <HI>ignorant,</HI>
and make the &s;imple, <HI>wi&s;e;</HI> and open the mouthes of <HI>babes</HI> and
<HI>&s;ucklings,</HI> yea and of the very <HI>dumb,</HI> to perfect his prai&s;e by.
Whereas when a man of great <HI>parts</HI> and <HI>learning,</HI> &s;peaks with
<HI>wi&s;dom</HI> and <HI>knowledge</HI> in the Church, this is commonly <HI>attributed</HI>
to his <HI>wit</HI> and <HI>&s;tudy,</HI> and &s;o God lo&s;es <HI>all</HI> or <HI>mo&s;t</HI> of his <HI>prai&s;e;</HI>
but if a <HI>plain, ignorant</HI> man, &s;hall &s;peak <HI>&s;piritually</HI> and divinely,
and hold forth the <HI>my&s;tery</HI> of the Go&s;pel in a <HI>clear</HI> light, then men
mu&s;t <HI>needs</HI> acknowledge God to be the <HI>Author,</HI> of &s;uch <HI>grace,</HI>
and &s;ay, <HI>God is in him of a truth;</HI> and &s;o, <HI>God</HI> is acknowledged the
<HI>Author,</HI> of his <HI>own</HI> gi<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">ts, and he <HI>him&s;elf</HI> is <HI>admired</HI> in his <HI>Saints.</HI></P>
<P>It will be <HI>again</HI> objected.</P>
<P>Yea but if every one have liberty to &s;peak in the Church, will not
this breed great confu&s;ion and di&s;turbance?</P>
<P>I an&s;wer, <HI>no,</HI> not in the <HI>true</HI> Church, which are a people
met in the <HI>name</HI> of <HI>Chri&s;t,</HI> and who have <HI>Christ</HI> him&s;elf <HI>pre&s;ent</HI>
in the mid&s;t of them, and &s;o <HI>every</HI> one <HI>demeans</HI> him&s;elf an&s;wera|bly
to the <HI>pre&s;ence</HI> of <HI>Chri&s;t,</HI> that is, in the <HI>wi&s;dom, meekne&s;s,</HI> and
<HI>mode&s;ty</HI> of the Spirit. And there al&s;o every one &s;peaks, not after
<PB N="220" REF="121">
the <HI>ra&s;hne&s;s</HI> of his own <HI>brain,</HI> but according to the <HI>revelation</HI> of
G<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">d, as it is written, <HI>If any thing be revealed to another, let the
fir&s;t hold his peace;</HI> So that <HI>no</HI> man is to &s;peak <HI>here,</HI> but by <HI>Revela|tion,</HI>
or an inward <HI>teaching</HI> and <HI>di&s;covery</HI> of <HI>God.</HI> And where men
&s;peak <HI>thus,</HI> as the true Church is to <HI>&s;peak,</HI> there can be no <HI>confu&s;ion,</HI>
but mo&s;t excellent <HI>order</HI> and <HI>decency.</HI> Yea, <HI>God</HI> him&s;elf, who is
not the <HI>Author</HI> of <HI>confu&s;ion,</HI> but of <HI>peace</HI> in all the <HI>Churches</HI> of the
Saints, he hath <HI>appointed</HI> and <HI>commanded</HI> Prophe&s;ying, as the <HI>way</HI>
of <HI>peace;</HI> and therefore do not thou <HI>dare</HI> to &s;ay, it is the <HI>way</HI> of
<HI>confu&s;ion,</HI> &s;eeing <HI>God</HI> knows <HI>better</HI> how to order the <HI>affairs</HI> of his
<HI>own</HI> Church then <HI>thou</HI> doe&s;t.</P>
<P>Wherefore, &s;eeing <HI>Prophe&s;ying,</HI> is <HI>Gods</HI> Ordinance in the
Churh, for the <HI>peace</HI> of it; if any &s;ort of men, &s;hall, notwith&s;tand|ing
what hath been &s;aid, &s;till attribute to them&s;elves a <HI>proper</HI>
and <HI>incommunicable</HI> Mini&s;try, or the <HI>onely</HI> power to <HI>&s;peak</HI> in the
<HI>Church;</HI> I &s;hall but u&s;e the <HI>Apo&s;tles</HI> words to them, and &s;o pa&s;s
on from this thing;<NOTE PLACE="marg">1 Cor. 14 36.</NOTE> <HI>What? came the word of God onely unto you?
and is it to come out onely from you?</HI> Nay, it is come to <HI>every</HI> be|liever
<HI>as well</HI> as to <HI>you;</HI> and it is al&s;o to come <HI>forth</HI> from <HI>all</HI> them,
unto whom it is come; &s;eeing they <HI>cannot</HI> but <HI>&s;peak</HI> what they do
<HI>believe.</HI></P>
<P>5. The <HI>la&s;t</HI> means I &s;hall <HI>name,</HI> whereby the true <HI>Church</HI>
may keep <HI>errour</HI> out of <HI>it &s;elf,</HI> is, <HI>To exerci&s;e its power in judging
Doctrines;</HI> as <HI>Paul</HI> commandeth, 1 Cor. 14. 29. <HI>Let the Prophets
&s;peak, two or three, and let the re&s;t judge.</HI> If they that <HI>publi&s;h</HI>
Doctrine, &s;hould al&s;o be <HI>judges</HI> of it, and the people be bound to
<HI>&s;ub&s;cribe</HI> to their <HI>judgement,</HI> error would not only, by <HI>this</HI> means,
have opportunity to be <HI>vented,</HI> but would al&s;o be <HI>e&s;tabli&s;hed</HI> and
<HI>confirmed,</HI> without the lea&s;t <HI>contradiction.</HI> But now <HI>God</HI> hath <HI>ap|pointed</HI>
it otherwi&s;e in the Church; for <HI>whoever</HI> &s;peak there, the
<HI>hearers</HI> are to <HI>judge</HI> of the <HI>truth</HI> of the Doctrine; and according|ly
are either to <HI>receive</HI> it, or <HI>reject</HI> it, having <HI>power</HI> to do <HI>either</HI> as
they &s;ee <HI>occa&s;ion:</HI> and &s;o <HI>errour</HI> cannot <HI>prevail</HI> in that Church
where the <HI>faithfull</HI> have liberty to <HI>judge</HI> of all <HI>Doctrines,</HI> and do
<HI>exerci&s;e</HI> that <HI>liberty.</HI> But where they, that <HI>publi&s;h</HI> Doctrine, are al|&s;o
the <HI>judges</HI> of it, and the <HI>people</HI> are <HI>bound</HI> up to the Doctrine of
the <HI>Teachers,</HI> and may not <HI>que&s;tion</HI> or <HI>contradict</HI> it, there errour
<HI>reigns,</HI> as in its proper Kingdom.</P>
<P>And thus, by <HI>the&s;e</HI> means, <HI>errour</HI> may <HI>certainly</HI> be kept out of
<PB N="221" REF="121">
the <HI>Church,</HI> that the <HI>Church</HI> may live in <HI>truth</HI> and <HI>peace.</HI></P>
<P>But here now a great que&s;tion wil be moved, and that is this,<NOTE PLACE="marg">Que&s;t.</NOTE>
<Q>Whether the Magi&s;trate hath not power to &s;uppre&s;s errour
by the &s;word;<NOTE PLACE="marg">Whether the Magi&s;trate hath power to &s;uppre&s;s error.</NOTE> and whether the Church may not u&s;e this
remedy again&s;t errour, as well as all tho&s;e before named.</Q></P>
<P>I an&s;wer; that <HI>many</HI> men of great <HI>eminency,</HI> have <HI>attributed</HI>
&s;uch a power to the <HI>Magi&s;trate;</HI><NOTE PLACE="marg">An&s;w.</NOTE> and have done him the <HI>honour,</HI>
be&s;ides his <HI>throne</HI> in the <HI>world,</HI> to erect him a <HI>throne</HI> in <HI>Gods</HI> King|dom,
at the lea&s;t <HI>equal</HI> to Chri&s;t; thinking that <HI>Religion</HI> would &s;oon
be <HI>lo&s;t,</HI> if <HI>he</HI> &s;hould not <HI>uphold</HI> it. And to make this <HI>good,</HI> they have
<HI>produced</HI> many <HI>Scriptures</HI> of the <HI>Old Te&s;tament;</HI> which <HI>&s;eem</HI> to
arm the <HI>Magi&s;trate</HI> again&s;t the <HI>authors</HI> and <HI>&s;preaders</HI> of errours.</P>
<P>But I de&s;ire the <HI>wi&s;e hearted</HI> to con&s;ider, whether as <HI>clear</HI> Scri|ptures
may not be <HI>produced</HI> out of the <HI>Old Te&s;tament,</HI> to prove,
that <HI>temporal</HI> power in the <HI>world</HI> belongs to <HI>Eccle&s;ia&s;tical</HI> men,
as that <HI>&s;piritual</HI> power in the <HI>Church</HI> belongs to <HI>worldly</HI> Magi|&s;trates.
And to this <HI>purpo&s;e</HI> (becau&s;e I would not be too <HI>large</HI> in
this matter, now) I &s;hall de&s;ire <HI>him,</HI> who hath a minde to be <HI>in|&s;tructed,</HI> to <HI>reade</HI> and <HI>weigh</HI> the <HI>Reply of the French Prelates to the
Lord</HI> Peters; which he may finde in <HI>Fox</HI> his Book of Martyrs,
<HI>vol. 1 p.</HI> 467.</P>
<P>Wherefore, &s;eeing the <HI>Scriptures</HI> of the <HI>old</HI> Te&s;tament, are every
whit as <HI>&s;trong,</HI> to give <HI>Mini&s;ters</HI> power in <HI>temporal</HI> matters, as
<HI>Magi&s;trates</HI> in <HI>&s;piritual;</HI> it is without all que&s;tion, the only <HI>&s;ure</HI>
and <HI>&s;afe</HI> way to <HI>determine</HI> this cau&s;e by the <HI>new Te&s;tament,</HI> or the
doctrine of <HI>Chri&s;t,</HI> and the <HI>Apo&s;tles,</HI> by <HI>whom</HI> in the&s;e la&s;t dayes
God hath &s;poken <HI>fully</HI> to the Church, and <HI>after</HI> who&s;e doctrine
there is no <HI>other</HI> word to be expected. And becau&s;e <HI>herein</HI> I finde
no <HI>&s;uch</HI> power given to the <HI>Civil</HI> Magi&s;trate, to <HI>judge</HI> and <HI>deter|mine</HI>
in <HI>&s;piritual</HI> matters, therefore I conclude, he <HI>hath</HI> none.</P>
<P><HI>Now if any &s;hall &s;ay,</HI><NOTE PLACE="marg">Object.</NOTE> This is a great wrong to the Magi&s;trate,
to thru&s;t his power out of the Church, and to confine it to the world.</P>
<P>I an&s;wer,<NOTE PLACE="marg">An&s;w.</NOTE> That to make the <HI>Church</HI> an <HI>Eccle&s;ia&s;tical</HI> Kingdom,
&s;tanding in outward <HI>Laws, orders, authority, dignity, promotion go|verment,</HI>
all which are to be <HI>granted, e&s;tabli&s;hed,</HI> and <HI>managed</HI> by
<HI>&s;tate</HI> power, and yet to deny the <HI>Magi&s;trates authority</HI> and <HI>influ+ence</HI>
into the&s;e things, which flow from his <HI>own</HI> power, and <HI>con&s;i&s;t
in</HI> it, and by <HI>it,</HI> this is to <HI>&s;treighten</HI> and to <HI>wrong</HI> him indeed. But
to declare the <HI>true</HI> Church to be a <HI>&s;piritual</HI> Kingdom as <HI>Chri&s;t</HI>
<PB N="222" REF="122">
hath made it, and not <HI>at all</HI> of this <HI>world,</HI> but the very Kingdom of
<HI>heaven</HI> upon <HI>earth,</HI> and <HI>thereupon</HI> to deny him power in <HI>it,</HI> is no
more to <HI>prejudice</HI> the Magi&s;trate, then to <HI>deny</HI> him <HI>power</HI> in <HI>heaven.</HI>
Seeing the <HI>Sons</HI> Kingdom which is <HI>heaven</HI> on <HI>earth,</HI> is to be as <HI>free</HI>
from <HI>worldly</HI> and <HI>humane</HI> power, as the <HI>Fathers</HI> Kingdom which is
<HI>heaven</HI> in <HI>heaven:</HI> Chri&s;t being to be all, in all, in <HI>this,</HI> as <HI>God</HI> is to
be all in all, in <HI>that.</HI></P>
<P>And &s;o to <HI>deny</HI> the Magi&s;trate, <HI>that</HI> power which <HI>Chri&s;t</HI> never
<HI>granted</HI> him, is no <HI>wrong</HI> to him at all; but to <HI>grant</HI> him; and <HI>gratifie</HI>
him with &s;uch power, would be a <HI>great</HI> and <HI>intolerable</HI> wrong, to
the <HI>truth</HI> and <HI>Church</HI> of Chri&s;t, as in many <HI>other</HI> things, &s;o in this
<HI>pre&s;ent</HI> matter, we are &s;peaking of, as you may &s;ee, in the following
<HI>particulars.</HI></P>
<P>For the putting the <HI>power</HI> of the <HI>&s;word</HI> into the <HI>Magi&s;trates</HI>
hands, to &s;uppre&s;s <HI>errour,</HI> is attended with the&s;e evils.</P>
<P>1. Hereby the <HI>Magi&s;trate</HI> is made a <HI>Judge</HI> of <HI>Doctrines,</HI> and hath
<HI>power</HI> given him&punc; to <HI>pronounce</HI> which is <HI>truth,</HI> and which is <HI>errour,</HI>
being yet no more <HI>infallible,</HI> yea everywhit as liable to <HI>erre,</HI> as the
<HI>meane&s;t</HI> of the people. And what <HI>Magi&s;trate</HI> is there, that hath
the <HI>power</HI> of the <HI>&s;word,</HI> but will uphold his own <HI>Religion</HI> and <HI>judge+ment</HI>
to be the <HI>truth,</HI> though never &s;o <HI>fal&s;e,</HI> and will &s;entence what
ever is <HI>contrary</HI> thereunto, to be <HI>errour</HI> though never &s;o <HI>true?</HI> and
&s;o the <HI>truth</HI> and <HI>word</HI> of <HI>God,</HI> which only is to <HI>judge</HI> all, and it &s;elf
to be <HI>judged</HI> of none, by this means is made <HI>&s;ubject</HI> to the <HI>judge|ment</HI>
of vain man, and &s;hall either be <HI>truth</HI> or <HI>errour,</HI> as he plea&s;es
to <HI>call it;</HI> and <HI>errour,</HI> when it <HI>plea&s;eth</HI> the Magi&s;trate, &s;hall be
<HI>adorned,</HI> with the <HI>glorious</HI> title of <HI>truth;</HI> and &s;hall have his <HI>authority</HI>
to <HI>countenance</HI> and <HI>uphold</HI> it. And how great a prejudice, this hath
been, and is to the <HI>truth,</HI> and how great an <HI>advantage</HI> to <HI>errour,</HI> it
is very ea&s;ie to judge.</P>
<P>Now if any &s;hall &s;ay,<NOTE PLACE="marg">Que&s;t.</NOTE> that the <HI>Magi&s;trate</HI> may not judge of <HI>do|ctrine</HI>
by him&s;elf, and u&s;e his <HI>&s;word</HI> accordingly, but he may <HI>take</HI> to
him the <HI>councel</HI> and <HI>advice</HI> of <HI>godly</HI> and <HI>able Mini&s;ters,</HI> as now of
the <HI>A&s;&s;embly,</HI> and &s;o may <HI>judge</HI> and <HI>puni&s;h,</HI> according to their
judgement.</P>
<P>I an&s;wer;<NOTE PLACE="marg">An&s;w.</NOTE> Is it <HI>fit,</HI> that the <HI>Magi&s;trate</HI> in &s;o <HI>great</HI> matters &s;hould
be <HI>blinde folded</HI> him&s;elf, and <HI>&s;ee</HI> onely by other mens <HI>eyes?</HI></P>
<P>Again, if the <HI>Magi&s;trate</HI> judge, according to the <HI>judgement</HI> of
<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">he <HI>Mini&s;ters,</HI> and depending more on their <HI>knowledge</HI> then his
<PB N="223" REF="122">
<HI>own,</HI> &s;hall draw his <HI>&s;word</HI> again&s;t <HI>whom&s;oever</HI> they &s;hall <HI>per&s;wade</HI>
him; What <HI>higher</HI> honour doth he <HI>attain</HI> to in <HI>all</HI> this, then to
become their <HI>Executioner?</HI> Yea, if he puni&s;h <HI>ami&s;s</HI> he may prove
a very <HI>murderer. Pilate,</HI> in this ca&s;e, may be a <HI>&s;ea-mark</HI> to all the
<HI>Magi&s;trates</HI> in the <HI>world,</HI> who following the <HI>councel</HI> and <HI>judge|ment</HI>
of the <HI>High Prie&s;ts,</HI> put the <HI>Son</HI> of <HI>God</HI> him&s;elf to death, as if
he had been the <HI>&s;on</HI> of <HI>perdition:</HI> Which, I &s;ay, may &s;erve, for a
<HI>&s;ufficient warning,</HI> to the end of the world, to all <HI>Magi&s;trates,</HI> that
they confide not on the <HI>judgement</HI> of the <HI>Clergy,</HI> but that they be
&s;ure <HI>them&s;elves,</HI> in what they <HI>do.</HI></P>
<P>2. The putting <HI>power</HI> into the <HI>Magi&s;trates</HI> hands, to &s;uppre&s;s
<HI>error</HI> by the <HI>&s;word,</HI> gives him full opportunity to de&s;troy and &s;lay
the <HI>true</HI> children of <HI>God,</HI> if at any time he &s;hall mi&s;take, and judge
them <HI>Heretikes.</HI> For what <HI>power</HI> men <HI>ignorantly</HI> allow a <HI>godly</HI>
Magi&s;trate, again&s;t <HI>true</HI> Heretikes: the <HI>&s;ame</HI> power, will <HI>all</HI> Magi|&s;trates
arrogate to <HI>them&s;elves,</HI> as their <HI>ju&s;t due,</HI> again&s;t all tho&s;e
that <HI>differ</HI> from <HI>them&s;elves</HI> in matters of <HI>Religion,</HI> though their
<HI>judgement</HI> who &s;o differ from them, be never &s;o <HI>true.</HI> And thus
the <HI>Magi&s;trate,</HI> who is a mo&s;t <HI>fallible</HI> Judge in the&s;e things, in
&s;tead of <HI>tares,</HI> may pluck up the <HI>wheat;</HI> and kill the <HI>faithful,</HI> in
&s;tead of <HI>Heretikes,</HI> at his <HI>own plea&s;ure,</HI> till he have de&s;troyed all the
<HI>faithful</HI> in the land.</P>
<P>Wherefore, let all <HI>Chri&s;tians</HI> take heed, how they <HI>favour</HI> the
Magi&s;trates with <HI>this</HI> power, to <HI>puni&s;h</HI> tho&s;e, whom <HI>he</HI> judges
<HI>Heretiks:</HI> for if he &s;hall <HI>change</HI> his minde, as he ea&s;ily may, &s;eeing
he is but a <HI>man,</HI> or if <HI>another</HI> &s;hall &s;ucceed him, of <HI>another</HI> minde,
that very <HI>Sword</HI> may be <HI>&s;heathed</HI> in their <HI>own</HI> bowels, which now
they <HI>draw forth</HI> again&s;t other mens.</P>
<P>3. When the <HI>Magi&s;trate</HI> a&s;&s;umes <HI>power</HI> to him&s;elf, to &s;uppre&s;s
<HI>error,</HI> this makes Mini&s;ters <HI>negligent</HI> in &s;tudying the <HI>Scriptures,</HI> the
<HI>Magi&s;trate</HI> doing that by <HI>force,</HI> which they ought to do by the
<HI>word</HI> and &s;o &s;aves them their <HI>labour:</HI> For when once the <HI>Mini&s;ters,</HI>
&s;hall have &s;o far <HI>intere&s;&s;ed</HI> them&s;elves in t<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">e Magi&s;trate, as to <HI>pro+cure</HI>
him, to call for the <HI>Goaler</HI> and <HI>Executioner,</HI> again&s;t <HI>whom&s;o+ever</HI> &s;hall oppo&s;e their <HI>Doctrine,</HI> they will then need no <HI>great</HI> pa<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">ns
to &s;tudy the <HI>word,</HI> that they may be able to <HI>convince</HI> the <HI>gain&s;ayers,</HI>
and <HI>per&s;wade</HI> the <HI>rebellious,</HI> &s;eeing the <HI>Magi&s;trates</HI> &s;word, at all
<HI>adventure,</HI> is to defend their <HI>Doctrine;</HI> and all the <HI>objections</HI> again&s;t
it, either from <HI>rea&s;on</HI> or <HI>Scripture,</HI> the <HI>hangman</HI> is to <HI>an&s;wer.</HI> And
<PB N="224" REF="123">
&s;o the <HI>Pa&s;tors</HI> having their work, as they conceive, thus <HI>done</HI> for
them, to their <HI>hands,</HI> do <HI>commonly</HI> betake them&s;elves to <HI>ea&s;e</HI> and
<HI>idlene&s;s,</HI> and to the <HI>pro&s;ecution</HI> and <HI>injoyment</HI> of <HI>worldly</HI> things, and
grow <HI>carele&s;s,</HI> and negligent of the <HI>Scripture,</HI> and word of <HI>God,</HI>
whereupon <HI>error</HI> &s;teals in <HI>apace</HI> upon the <HI>Teachers them&s;elves,</HI>
whereby, by <HI>degrees</HI> they <HI>corrupt,</HI> and <HI>&s;educe</HI> very many. And thus
whil&s;t the <HI>Magi&s;trate</HI> thinks to <HI>cha&s;e</HI> out error <HI>before</HI> him, <HI>one way,</HI>
he <HI>lets</HI> it in <HI>behinde</HI> him <HI>&s;even wayes.</HI></P>
<P>4. This takes men <HI>off,</HI> from the <HI>certain</HI> means to <HI>de&s;troy</HI> errors,
which is the <HI>word,</HI> and <HI>leads</HI> them to <HI>that,</HI> which can <HI>never</HI> de&s;troy
it, which is the <HI>&s;word</HI> of the <HI>Magi&s;trate;</HI> and &s;o the <HI>Devil</HI> here|in
hath a notable <HI>Stratagem;</HI> For he fears not all the <HI>Swords,</HI> and
<HI>Halters,</HI> and <HI>Weapons,</HI> and <HI>Pri&s;ons</HI> in the world, to <HI>de&s;troy</HI> error
withall, but as <HI>&s;ecurely</HI> contemns all <HI>the&s;e</HI> things, as <HI>Leviathan</HI> a
<HI>Bulru&s;h;</HI> and yet doth earne&s;tly <HI>&s;tir</HI> up the <HI>world,</HI> to u&s;e <HI>the&s;e</HI>
things <HI>again&s;t</HI> him, and his errors as the <HI>only</HI> meanes to <HI>&s;ubdue</HI> him.
Whereas the <HI>only</HI> thing he <HI>fears,</HI> is the <HI>word</HI> of <HI>God,</HI> which is that
<HI>mighty power,</HI> than can binde the <HI>Devil,</HI> and <HI>de&s;troy</HI> his <HI>Kingdom,</HI>
and <HI>break</HI> down all his <HI>&s;trong</HI> holds of <HI>errors</HI> and <HI>Here&s;ie,</HI> and he
is in <HI>no &s;ort</HI> able to &s;tand out again&s;t the power <HI>thereof.</HI> Where|fore
in his great <HI>cunning,</HI> he cau&s;es men to lay a&s;ide <HI>this,</HI> that is <HI>able</HI>
to <HI>prevail</HI> again&s;t him, and to go to the <HI>&s;word</HI> of the <HI>Magi&s;trate,</HI>
which will do him no <HI>harm.</HI> And thus the <HI>&s;word</HI> of the <HI>Magi+&s;trate,</HI>
pre&s;uming to lift <HI>it &s;elf</HI> up again&s;t <HI>Error,</HI> in &s;tead of the
<HI>word</HI> of <HI>God,</HI> is &s;o far from <HI>de&s;troying</HI> Error, that it <HI>upholds</HI> it;
and <HI>&s;trengthens</HI> Satans Kingdom, whil&s;t it &s;eems to <HI>de&s;troy</HI> it.</P>
<P>By the&s;e things it <HI>appears,</HI> how great an <HI>Error</HI> and <HI>evil</HI> it is, for
any to <HI>attribute</HI> to the <HI>Magi&s;trate</HI> or for the <HI>Magi&s;trate</HI> to a&s;|&s;ume
to <HI>him&s;elf,</HI> power to &s;uppre&s;s <HI>Error</HI> by the <HI>&s;word.</HI></P>
<P><HI>If any &s;hall yet demand,</HI><NOTE PLACE="marg">Que&s;t.</NOTE> whether the Magi&s;trate can do no|thing
at all, towards the &s;uppre&s;&s;ing of Errors?</P>
<P>I an&s;wer,<NOTE PLACE="marg">An&s;w.</NOTE> <HI>This</HI> he may do; he <HI>may</HI> and <HI>ought,</HI> and if he be a
<HI>godly</HI> man, he <HI>will countenance</HI> and <HI>encourage</HI> faithful <HI>Mini&s;ters</HI>
(that are <HI>called</HI> of <HI>God,</HI> and <HI>anointed</HI> by the <HI>Spirit</HI>) to this work
of the Go&s;pel; and having done <HI>this</HI> he need not <HI>trouble</HI> him&s;elf
any <HI>farther;</HI> for the word <HI>preached,</HI> will do all the <HI>re&s;t.</HI> And let it
not be <HI>doubted,</HI> but if the <HI>truth</HI> of <HI>God</HI> do enter the Li&s;ts again&s;t
<HI>Error,</HI> it will be <HI>infinitely</HI> able to <HI>prevail</HI> of it &s;elf <HI>alone,</HI> without
<HI>calling</HI> in any <HI>power,</HI> or <HI>borrowing</HI> any <HI>weapons</HI> from the <HI>world.</HI></P>
</DIV3>
<DIV3 N="9" TYPE="section">
<PB N="225" REF="123">
<HEAD>The ninth Rule, is.</HEAD>
<P>By no means,<NOTE PLACE="marg">The true Church doth not inforce Uniformity, in outward Orders and Di&s;cipline.</NOTE> to <HI>inforce &V;niformity,</HI> in the outward <HI>orders</HI> and
<HI>di&s;cipline</HI> of the Church. For &s;uch <HI>&V;niformity,</HI> hath been in <HI>all</HI>
ages, not only the <HI>hinderance,</HI> but the very <HI>break neck,</HI> of the
Churches <HI>peace</HI> and <HI>unity.</HI></P>
<P>Now becau&s;e this is &s;o <HI>vehemently</HI> and <HI>&s;trongly</HI> urged by the <HI>un|skilful
builders</HI> of this age, I &s;hall the more <HI>fully</HI> acquaint the
<HI>Reader</HI> with the <HI>State</HI> of this bu&s;ine&s;s, from the very <HI>beginning</HI> of
the <HI>Go&s;pel;</HI> and <HI>&s;how</HI> when this part of the <HI>my&s;tery</HI> of <HI>iniquity,</HI> fir&s;t
<HI>invaded</HI> the Church of <HI>God.</HI></P>
<P>Mo&s;t <HI>manife&s;t</HI> i<GAP DESC="illegible" RESP="tech" EXTENT="1 letter"> is, that the <HI>Apo&s;tles</HI> and <HI>Di&s;ciples</HI> of <HI>Chri&s;t,</HI> were
only intent about the <HI>Doctrine</HI> of <HI>Salvation,</HI> and &s;o accordingly
<HI>preached</HI> and <HI>pre&s;&s;ed</HI> nothing but <HI>faith</HI> in <HI>Chri&s;t,</HI> and <HI>love</HI> to all the
<HI>Saints;</HI> as being the only nece&s;&s;ary things, which <HI>Chri&s;tians</HI> were
to <HI>regard;</HI><NOTE PLACE="marg"><HI>Fox</HI> vol. 1. pag 72.</NOTE> And for all outward <HI>Rites,</HI> and <HI>Ceremonies,</HI> and
<HI>forms,</HI> wherein <HI>Chri&s;t</HI> had made them <HI>fr<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">e,</HI> they <HI>commanded</HI>
them, to <HI>&s;tand fa&s;t</HI> in that <HI>liberty.</HI> And &s;o <HI>they</HI> gave no <HI>heed,</HI> nor
<HI>regard,</HI> to the ob&s;ervation of <HI>dayes</HI> and <HI>times,</HI> neither <HI>bound</HI>
the Church, to any <HI>Ceremonies</HI> or <HI>Rites,</HI> except tho&s;e <HI>nece&s;&s;ary</HI>
things mentioned, <HI>Act.</HI> 15. to wit, <HI>things &s;trangled, and blood,</HI>
which was then ordained by the <HI>holy &s;pirit,</HI> not without <HI>urgent</HI>
and <HI>nece&s;&s;ary</HI> cau&s;e. For when the <HI>murdering</HI> and <HI>blood</HI> of Infants,
was commonly laid to the charge of <HI>Chri&s;tians</HI> by the <HI>Heathens,</HI>
they had no other <HI>Argument</HI> to help th<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">m&s;elves, but their <HI>own
Law,</HI> by which they were commanded to <HI>ab&s;tain</HI> from the <HI>blood
of common Bea&s;ts,</HI> much more from the blood of <HI>innocent</HI> men.
And therefore that <HI>Law</HI> &s;eemeth to be <HI>given</HI> by the <HI>holy Spirit,</HI>
and al&s;o for the &s;ame end, to be <HI>continued</HI> in the Church, &s;o long
as the <HI>cau&s;e</HI> thereof, that is the <HI>per&s;ecutions</HI> of the heathen <HI>Gen+tiles</HI>
continued. And be&s;ides the&s;e, we reade of no other <HI>Cere|monies</HI>
or <HI>Rites,</HI> which the <HI>Apo&s;tles</HI> greatly regarded, but left
<HI>&s;uch</HI> things <HI>free,</HI> to the <HI>Liberty</HI> of Chri&s;tians, <HI>every</HI> man to u&s;e
therein his own <HI>di&s;cretion,</HI> for the <HI>u&s;ing,</HI> or <HI>not</HI> u&s;ing thereof.
Whereupon, as concerning all the <HI>ceremonial</HI> ob&s;ervations of
<HI>dayes, times, places, meats, drinks, ve&s;tures,</HI> and &s;uch others,
<PB N="226" REF="124">
of all the&s;e things, neither was the <HI>diver&s;ity</HI> among men, greatly
noted, nor any <HI>&V;niformity</HI> greatly <HI>required.</HI> Thus <HI>Chri&s;tian
Liberty</HI> prevailed in the <HI>Church,</HI> and <HI>Chri&s;tian men</HI> did not
much <HI>&s;truggle</HI> about <HI>indifferent</HI> things, till the <HI>A&s;ians</HI> and
<HI>Romans,</HI><NOTE PLACE="marg">Iraen &amp; Me|hex. l. 4.</NOTE> began to di&s;-agree about <HI>Ea&s;ter-day:</HI> to compo&s;e which
controver&s;y, <HI>Polycarpus,</HI> a godly <HI>Martyr,</HI> went to <HI>Rome (ann.</HI> 157.
and in the reign of <HI>Antoninus Pius</HI>) to <HI>Anicetus,</HI> then <HI>Bi&s;hop</HI> there:
and though the&s;e <HI>two,</HI> to wit, <HI>Polycarpus</HI> and <HI>Anicetus,</HI> differed in
their <HI>judgements</HI> and <HI>opinions</HI> in this matter, yet they &s;till retained
<HI>Chri&s;tian communion,</HI> and avoided all <HI>breach</HI> of <HI>peace.</HI> Afterwards,
in the reign of <HI>Commodus,</HI> the <HI>Chri&s;tians</HI> enjoying &s;ome <HI>re&s;pite</HI>
from pe&s;ecution, began to contend <HI>again</HI> among them&s;elves,
about the <HI>ceremony</HI> of <HI>Ea&s;ter;</HI> and neither <HI>yet</HI> did the <HI>difference</HI>
prevail &s;o far, as to <HI>break</HI> the <HI>bond</HI> of <HI>love</HI> and <HI>communion</HI> of <HI>bro+therly
life:</HI> though they of the <HI>We&s;t,</HI> pretending the tradition of
<HI>Paul</HI> and <HI>Peter</HI> (which yet indeed was the tradition of <HI>Hermes</HI>
and <HI>Pius,</HI> and not theirs) kept one <HI>day;</HI> and they of <HI>A&s;ia,</HI> pretend|ing
the tradition of <HI>John,</HI> kept <HI>another.</HI> After this, <HI>Victor,</HI> Bi&s;hop
of <HI>Rome,</HI> ro&s;e up a great <HI>&s;tickler</HI> in the controver&s;y of <HI>Ea&s;ter,</HI> and
would needs have <HI>excommunicated</HI> the Churches of <HI>A&s;ia</HI> for not
<HI>yielding</HI> to his <HI>judgement;</HI> to whom <HI>Iraeneus</HI> writing, touching the
<HI>diver&s;ity</HI> of outward things,<NOTE PLACE="marg">Nihilo tamen minus omnes illi, pacem in|ter &s;e retinue|runt, &amp; reti|nemus etiam|num; &amp; jejunii di&s;&s;onantia, fi|d<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">i concordiam commendat.</NOTE> u&s;ed by the <HI>Primitive</HI> Chri&s;tians,
hath the&s;e words, <Q>Notwith&s;tanding the variety of ceremonies
among the former Chri&s;tians, they all kept peace among them|&s;elves;
and we (&s;aith he) &s;till retain it; and the difference of
our fa&s;ting,</Q> commends the unity of our faith. And <HI>thus</HI> the
Doctrine of <HI>Chri&s;tian liberty</HI> remained <HI>&s;ound</HI> and entire, till
this <HI>&V;ictors</HI> time, which was <HI>ann.</HI> 200. And he earne&s;tly endea|voured
to <HI>draw,</HI> or rather <HI>inforce,</HI> the Churches of <HI>A&s;ia</HI> to his
opinion. And then began the <HI>&V;niformity</HI> of keeping that <HI>Fea&s;t</HI>
to be fir&s;t required, as a thing <HI>nece&s;&s;ary;</HI> and all they to be
<HI>accounted</HI> as <HI>Heretickes</HI> and <HI>Schi&s;matikes,</HI> who <HI>di&s;&s;ented</HI> from the
judgement of the <HI>Bi&s;hop</HI> of <HI>Rome.</HI></P>
<P>Now again&s;t this judgement of <HI>Victor, Polycrates</HI> and many
other <HI>Bi&s;hops</HI> and <HI>brethren</HI> of <HI>A&s;ia,</HI> declared; and the matter had
bur&s;t out into a great <HI>flame,</HI> had not &s;ome <HI>godly men</HI> of tho&s;e
times, brought <HI>forth</HI> the word of God to <HI>quench</HI> it. Among whom
<HI>Iraeneus,</HI><NOTE PLACE="marg">Eu&s;eb. l. 5. c. 26.</NOTE> as <HI>Eu&s;ebius</HI> relates, &s;peaks to this effect, <Q>That the variety
and difference of ceremonies, is no &s;trange matter in the Church
<PB N="227" REF="124">
of Chri&s;t, when as this variety is not onely in the day of <HI>Ea&s;ter,</HI>
but al&s;o in the manner of fa&s;ting, and in divers other u&s;ages
among the Chri&s;tians. For &s;ome fa&s;t one, &s;ome two dayes, &s;ome
more; and others counting 40. hours both day and night, reckon
that for their full fa&s;t day. And this &s;o divers fa&s;hion of fa&s;ting
in the Church, began not in our time, but in theirs who lived
before us. And yet notwith&s;tanding they, with all this diver&s;ity,
were in unity among&s;t them&s;elves; and &s;o be we: Neither doth
this difference of ceremonies any thing hinder, but rather com|mend
the agreement of our faith.</Q></P>
<P>And he bringeth forth the examples of the Fathers, of <HI>Tele|&s;phorus,
Pius, Anicetus, Soter, Eleutherius,</HI> and &s;uch others, who
neither <HI>ob&s;erved</HI> the &s;ame <HI>u&s;age</HI> them&s;elves, nor <HI>pre&s;cribed</HI> it to
<HI>others;</HI> and yet notwith&s;tanding kept <HI>Chri&s;tian charity</HI> with &s;uch
as came to <HI>communicate</HI> with them, though not ob&s;erving the &s;ame
form of things, which they <HI>ob&s;erved;</HI> as well appeared by <HI>Poly|carpus</HI>
and <HI>Anicetus;</HI> who although they agreed not in one <HI>uni|form</HI>
cu&s;tom of <HI>rites, Communionem tamen inter &s;e habuerunt,</HI> yet
had communion with one another. And thus <HI>Iraeneus,</HI> in his
<HI>practice</HI> an&s;wering his <HI>name,</HI> per&s;waded the <HI>peace</HI> of the Church,
notwith&s;tanding <HI>diver&s;ity</HI> of <HI>forms</HI> and <HI>rites:</HI> And &s;o <HI>Chri&s;tian
liberty</HI> was &s;till pre&s;erved in the <HI>Church,</HI> again&s;t the <HI>tyranny</HI> of <HI>&V;|niformity,</HI>
till the <HI>Nicene Councel.</HI></P>
<P>And farther,<NOTE PLACE="marg">Socrat. l. 5. c. 19.</NOTE> <HI>Socrates,</HI> the Writer of the <HI>Eccle&s;ia&s;tical</HI> Hi&s;tory,
who lived after the dayes of <HI>Theodo&s;ius,</HI> &s;peaking of the fa&s;ting
before <HI>Ea&s;ter,</HI><NOTE PLACE="marg">Per&s;picuum e&s;t, Apo&s;tolos liberam pote|&s;tatem in ea|dem&punc; cuju&s;que menti &amp; arbi|trio permi&s;i&s;&s;e, ut qui&s;que nec metu, nec ne|ce&s;&s;itate indu|ctus, quod bo|num &s;it ageret.</NOTE> &s;aith, <Q>The Chri&s;tians that dwell at <HI>Rome,</HI> fa&s;t
three weeks continually before <HI>Ea&s;ter,</HI> be&s;ides the Sabbath,
and the Sunday:</Q> but tho&s;e that dwell in <HI>Illyria,</HI> and all <HI>Greece,</HI>
and <HI>Alexandria,</HI> fa&s;t &s;ix weekes before <HI>Ea&s;ter.</HI> And &s;peaking of
the &s;everall &s;orts of <HI>fa&s;ting</HI> in &s;everall Churches, &s;aith, <Q>And be|cau&s;e
no can bring forth any Commandment written of this
matter, it is plain, that the Apo&s;tles left this fa&s;t free to every
mans minde and will, that no man might be compelled by fear
and nece&s;&s;ity, to do that which is good.</Q></P>
<P>And in the <HI>&s;ame</HI> Chapter, he relates many &s;everal <HI>forms</HI> and
<HI>u&s;ages</HI> in &s;everal <HI>Chri&s;tian Churches,</HI> and concludes that mat|ter,
thus;<NOTE PLACE="marg">Verum omnes Eccle&s;iarum <GAP DESC="illegible" RESP="tech" EXTENT="1 letter">itus, qui in &s;ingulis urbibus regionibu&s;que u&s;urpantur, &s;criptis mandare, ut va<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">de laborio&s;um e&s;t, ita vix aut ne vix quidem fieri pote&s;t.</NOTE> <Q>But, &s;aith he, to commit to writing all the rites of
<PB N="228" REF="125">
Churches that are u&s;ed in each City and Country, as it would be
very trouble&s;ome,</Q> &s;o hardly could it be done.</P>
<P>And yet further; I finde that <HI>Austin,</HI> who was &s;ent into <HI>Eng|land</HI>
by Pope <HI>Gregory, ann.</HI> 598. among other <HI>que&s;tions</HI> to the
Pope, propounds this as <HI>one:</HI> <Q>That &s;eeing there is but one faith,
how it &s;hould happen, that the cu&s;tomes and ceremonies of
Churches &s;hould be &s;o divers?</Q></P>
<P>And <HI>Gregory</HI> returns this an&s;wer, <Q>The cu&s;tom of the Church
of <HI>Rome,</HI> what it is, you know; wherein you have been brought
up from your youth: but rather it plea&s;eth me better, that
whether it be in the Church of <HI>Rome,</HI> or in any French Church,
where ye finde any thing that &s;eemeth better, to the &s;ervice and
plea&s;ing of God, that ye choo&s;e the &s;ame, and &s;o infer and bring
into the Engli&s;h Church (which is yet new in the faith) the
be&s;t and picked&s;t things, cho&s;en out of many Churches. For
things are not to be beloved for the place &s;ake, but the place is
to be beloved for the things that be good. Wherefore &s;uch
things as be good, godly and religious, tho&s;e choo&s;e out of all
Churches, and induce to your people, that they may take root in
the minds of Engli&s;h men.</Q></P>
<P>So that <HI>yet</HI> you &s;ee, the <HI>Church</HI> was not <HI>en&s;laved</HI> by any <HI>enforced
&V;niformity,</HI> but kept its own <HI>Chri&s;tian freedom,</HI> till <HI>Antichri&s;t</HI>
grew up to more <HI>heighth,</HI> and got the &s;ecular power of <HI>Princes,</HI>
to do what he <HI>li&s;ted</HI> in the <HI>Church;</HI> and then <HI>he,</HI> and his <HI>Clergy,</HI>
made <HI>laws</HI> of all that &s;eemed <HI>good</HI> in their <HI>own</HI> eyes, and <HI>enforced</HI>
men to them, again&s;t their <HI>wills.</HI> And thus he <HI>reigned</HI> for many
<HI>hundred</HI> yeers together, till the <HI>determinate</HI> time of the <HI>Apostacy</HI>
began to be fulfilled; and then <HI>God</HI> poured forth his <HI>Spirit</HI> upon
&s;ome <HI>cho&s;en</HI> &s;ervants of his,<NOTE PLACE="marg"><HI>John Ger&s;on</HI> again&s;t Uni|formity.</NOTE> to oppo&s;e <HI>Antichri&s;t,</HI> as in <HI>other</HI> parts,
of the <HI>my&s;tery</HI> of <HI>iniquity,</HI> &s;o in this al&s;o of Uniformity. Among
others who after the general <HI>falling</HI> away, oppo&s;ed this <HI>&V;ni|formity,</HI>
was <HI>John Ger&s;on,</HI> Chancellor of <HI>Paris,</HI> who lived about
an 100. yeers before <HI>Luther,</HI> and in many things received much
<HI>clear</HI> light from <HI>God:</HI> he in his Sermon before the <HI>King</HI> of <HI>France,</HI>
in the name of the <HI>&V;niver&s;ity</HI> of <HI>Paris, pro pace &amp; unione Graeco|rum,</HI>
in his 7^t^h^. con&s;ideration &s;peaks thus;
<PB N="229" REF="125">
<Q><HI>Men ought not generally to be bound by the po&s;itive determinations
of Popes</HI> (and it will as well hold of all others,<NOTE PLACE="marg">H<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">mines non non generali<GAP DESC="illegible" RESP="tech" EXTENT="2 letters">r <GAP DESC="illegible" RESP="tech" EXTENT="1 word"> debent, per determina|tiones po&s;iti|vas Paparum, ad tenendum &amp; credendu<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">r, unum eundera|que gubernan|di modum, in rebus quae non proxime re&s;pi|ciunt, vel &s;i<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">e medio, fidei no&s;trae v<GAP DESC="illegible" RESP="tech" EXTENT="2 letters">i|tatem, vel le|gis Evangelicae</NOTE> who arrogate to
them&s;elves an Eccle&s;ia&s;tical Supremacy, whether they be Coun|cels
or A&s;&s;emblies) <HI>to hold and believe, one and the &s;ame manner of
Government, in things that doe not immediately concern the truth
of our Faith, or of the Evangelical Law.</HI> And he &s;aith, this con|&s;ideration
well taken and under&s;tood, would be the prin|cipal
key, to open a door of peace, between the <HI>Greeks</HI> and
<HI>Latines,</HI> who differ in many outward Forms and Rules: as in
Bapti&s;me; the <HI>Latine</HI> Church &s;aith, I baptize thee; the <HI>Greek,
Baptizetur &s;ervus Chri&s;ti,</HI> Let this &s;ervant of Chri&s;t be baptized.
And in the Supper the <HI>Latine</HI> Church u&s;ed unleavened, the <HI>Greek</HI>
leavened bread, &amp;c. And herein he &s;pake as a Chri&s;tian, that &s;aid,
<HI>Quaelibet provincia abundet &s;en&s;u &s;uo,</HI> Let every Province a|bound
in its own &s;en&s;e. Note al&s;o (&s;aith he) that a good Prince,
permits divers Laws and Cu&s;toms, of divers of his Subjects, &s;o
they be not evidently again&s;t the Law of Nature: And not to
do &s;o, would often be the de&s;truction of the Commonwealth
As the Lord of <HI>Arras,</HI> a City of <HI>Picardie,</HI> was wont to &s;ay, that
<HI>Flanders</HI> would be governed otherwi&s;e then <HI>France</HI> or <HI>Burgun|dy.</HI>
And this con&s;ideration (&s;aith he) rightly under&s;tood (to
wit, not to <HI>pre&s;s</HI> Uniformity in the Church, but to let the
<HI>Church</HI> u&s;e its <HI>liberty</HI> in the&s;e things) would be an excellent
beginning of the Reformation of the Church,<NOTE PLACE="marg"><HI>Luther</HI> again&s;t Uniformity.</NOTE> notwith&s;tanding
the contradiction of many of the Court of <HI>Rome.</HI></Q></P>
<P><HI>Luther</HI> al&s;o, that <HI>cho&s;en</HI> Ve&s;&s;el of Chri&s;t, did <HI>clearly</HI> oppo&s;e
this <HI>evil</HI> of <HI>&V;niformity:</HI> He thus delivers his <HI>judgement</HI> touch|ing
<HI>&V;niformity</HI> of <HI>Ceremonies:</HI><NOTE PLACE="marg">Si una Eccle|&s;ia alteram non vult imi|tari externis i&s;tis, quid opus e&s;t conciliorum decretis cogi, quae mox in leges &amp; ani|marum laqueos vertuntur? Imitetur ergo altera alteram libere, aut &s;uis moribus &s;inatur frui; mod&ograve; unitas &s;piritus &s;alva fit in fide &amp; vero, quantumvis &s;it diver&s;itas, &amp; v<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">rietas in carne &amp; elemento mundi.</NOTE> <Q>If one Church will not follow
another, of its own accord, in tho&s;e outward things, what
need is there that it &s;hould be compelled by the Decrees of
Councels, which pre&s;enly are turned into laws and &s;nares of
&s;ouls. And therefore let one Church freely imitate another;
or let it be &s;uffered to u&s;e its own way, &s;o that unity of
Spirit be pre&s;erved in Faith and the Word, though there
be variety and diver&s;ity in the fle&s;h, or Elements of the
world.</Q></P>
<P><PB N="230" REF="126">
Again, the &s;ame <HI>Luther,</HI> after he had &s;et down a <HI>Form</HI> of Ce|lebrating
the <HI>Supper,</HI> for the <HI>Church</HI> of Chri&s;t, at <HI>Wittingberg,</HI>
concludes thus, <HI>In quibus omnibus cavendum, ne legem ex libertate
faciamus, &amp;c.</HI> <Q>That is, In all which we mu&s;t take heed, that we
make not a <HI>law,</HI> of <HI>liberty;</HI> or con&s;train them to &s;in, who &s;hall
either do otherwi&s;e, or &s;hall omit &s;ome things, &s;o they permit
the words of ble&s;&s;ing to remain entire, and do all act here in
Faith. For the&s;e ought to be the Rites of CHRISTIANS,
that is, of the children of the FREE-WOMAN; 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 cau&s;e, that any &s;hould either de&s;ire, or e&s;tabli&s;h,
any nece&s;&s;ary Form, as a law in this matter, whereby he may
either en&s;nare, or trouble mens con&s;ciences. And therefore we
read not in the ancient Fathers, or Primitive Church, any ex|ample
of any &s;uch Rite, but onely in the <HI>Romane</HI> Church. And
if &s;o be they had e&s;tabli&s;hed any thing for a law in this matter,
we ought not to have kept it;</Q> <HI>Quod legibus hic ob&s;tringi, nec
po&s;&s;ent, nec debent;</HI> <Q>Becau&s;e the&s;e things neither could, nor
ought to be bound by Laws. Moreover, if divers men &s;hall u&s;e
a diver&s;e Rite, let none either judge or contemne another, but
let every one abound in his own &s;en&s;e, and let us all &s;avour and
judge the &s;ame things, though for Forms we act diver&s;ly: and
let each Rite plea&s;e others, le&s;t by diver&s;ity of Rites, follow
dive&s;ity of opinions and &s;ects, as it came to pa&s;s in the Church
of <HI>Rome.</HI> For outward Rites, though we cannot want them,
as neither meat nor drink, yet they commend us not to God,
but onely Faith and love commend us to him. And therefore
let that of <HI>Paul</HI> take place here, That the Kingdom of God
is not meat and drink,<NOTE PLACE="marg">Cujus exem|plar &s;icubi &amp; aliis placuerit imitari, licet: &s;in min<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">s, u<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">ctioni li|benter locum dabimus, para|ti, a vobis &amp; quibu&s;vis aliis, commodiora accipere.</NOTE> but righteou&s;ne&s;s, peace, and joy in the
Holy Spirit; and &s;o no Rite nor Form is the Kingdom of God,
but faith within us, &amp;c.</Q></P>
<P>And at the end of the &s;ame <HI>form,</HI> for the <HI>Church</HI> of <HI>Wittenberg,</HI>
which he writes out for <HI>Nicholas Hau&s;mannus,</HI> a Godly Mini&s;ter,
he &s;aith, <Q>Which Copy, either you or others may follow if you
plea&s;e; if not, we willingly give place to the anointing, being
our &s;elves to receive from you, or any others, more profitable
things.</Q> The&s;e things he &s;pake like a <HI>Chri&s;tian</HI> indeed, and we
acknowledge the <HI>voice</HI> of <HI>Chri&s;t</HI> in him; as in <HI>others,</HI> that act the&s;e
<PB N="231" REF="126">
things <HI>peremptorily,</HI> and <HI>command</HI> and <HI>inforce</HI> them by <HI>&s;ecular</HI>
power, we are <HI>&s;en&s;ible</HI> of the <HI>voice</HI> of <HI>&s;trangers,</HI> and of &s;uch &s;tran|gers,
as are <HI>Theeves</HI> and <HI>Murtherers.</HI></P>
<P><HI>Melancton</HI> al&s;o,<NOTE PLACE="marg"><HI>Melancton</HI> a|gain&s;t Unifor|mity.</NOTE> per&s;wades certain <HI>Chri&s;tians</HI> to <HI>unity,</HI> who dif|fered
in <HI>&V;niformity,</HI> in the&s;e words. <Q>Seeing we do agree a|mong
our &s;elves in the chief Articles of Chri&s;tian Doctrine, let
us imbrace one another with mutual love;<NOTE PLACE="marg">Cum de prae|cipuis articu|lis doctrinae Chri&s;tianae in|ter nos con&s;tet, complectemur nos mutuo amore, ne|que di&s;&s;imi|litas &amp; varie|tas rituum &amp; ceremoniarum, disjungere de|bet mentes no&s;tras.</NOTE> and let not unlike|ne&s;s,
and variety of Rites and Ceremonies, [and <HI>Bucer</HI> quo|ting
this place, adds, no nor of Eccle&s;ia&s;tical government] di&s;|joyn
our minds.</Q></P>
<P>Upon <HI>all</HI> the&s;e Te&s;timonies, which the&s;e <HI>godly</HI> men give from
the light of the <HI>word,</HI> which we acknowledge in them, it is <HI>evi|dent,</HI>
that all <HI>forms</HI> are to be left <HI>free,</HI> to the <HI>faithful</HI> and <HI>Con+gregations</HI>
of Saints, and when any &s;hall <HI>&s;et down</HI> any form, the
<HI>Congregations</HI> of the <HI>faithful</HI> may u&s;e them, &s;o far forth as they
<HI>plea&s;e;</HI> or may <HI>add,</HI> or <HI>alter,</HI> or wholly <HI>reject</HI> them; and no <HI>Laws</HI>
are to be made in this matter, (which the <HI>&s;ecular</HI> power &s;hould
<HI>inforce</HI>) to <HI>in&s;nare Con&s;ciences,</HI> and to infringe <HI>Chri&s;tian Liberty,</HI>
and to &s;traighten the <HI>Spirit</HI> in tho&s;e in whom it dwels, and to <HI>ob|&s;cure</HI>
the <HI>vertues</HI> of Chri&s;t in his people.</P>
<P>Wherefore it is mo&s;t evident, that they are mo&s;t horribly mi|&s;taken,
that now urge external <HI>&V;niformity</HI> on the Church, as the
only means of <HI>&V;nity,</HI> who &s;carce <HI>minding.</HI> I am &s;ure not naming
one <HI>body,</HI> one <HI>&s;pirit,</HI> one <HI>hope of calling,</HI> one <HI>Lord, Faith, Bapti&s;m
&amp;c.</HI> to make the Church one, do earne&s;tly and fiercely labour
for <HI>one</HI> outward <HI>Form,</HI> and <HI>Order,</HI> one <HI>Directory,</HI> one <HI>Confe&s;&s;ion,</HI>
one <HI>Catechi&s;m,</HI> one <HI>Di&s;cipline,</HI> [and to have the&s;e things of their
own devi&s;ing inforced on the Church, by the power of the State]
as the onely means <HI>their</HI> hearts can find out, to make the Church
<HI>one.</HI> But the <HI>Seers,</HI> are <HI>blinde</HI> in this matter, and the <HI>Prophets pro|phe&s;ie
fal&s;e things.</HI> For if the <HI>unity</HI> of the Church, &s;tand <HI>onely</HI> or
chiefly in <HI>&V;niformity,</HI> what woful <HI>divi&s;ion</HI> will be found in it?
For the <HI>Fathers before the flood,</HI> lived in <HI>one</HI> form, the <HI>Fathers
after the flood,</HI> in another; the Believers <HI>under</HI> the <HI>Law</HI> in an
other; the Believers under the <HI>Go&s;pel</HI> in another; yea <HI>the&s;e</HI> being
free from <HI>all</HI> forms, u&s;ed <HI>any,</HI> according to the <HI>wi&s;dom</HI> of the
<HI>Spirit: Chri&s;t</HI> him&s;elf, and <HI>John Bapti&s;t,</HI> who <HI>both</HI> lived in the
<PB N="232" REF="127">
<HI>&s;ame</HI> time, ob&s;erved no <HI>&V;niformity</HI> between them; for <HI>John</HI> lived
<HI>retiredly</HI> in the <HI>wilderne&s;s,</HI> and came neither <HI>eating</HI> nor <HI>drinking;</HI>
and <HI>Chri&s;t</HI> lived in the frequency of the world, and did both <HI>eat</HI>
and <HI>drink.</HI> And their <HI>Di&s;ciples</HI> ob&s;erved no <HI>&V;niformity;</HI> for
<HI>Johns Di&s;ciples fa&s;ted</HI> oft, and <HI>Chri&s;ts</HI> not at <HI>all,</HI> in <HI>tho&s;e</HI> days. Be|&s;ides,
at fir&s;t, the <HI>believing Jews</HI> u&s;ed another <HI>form,</HI> then the be|lieving
<HI>Gentiles:</HI> and after among the <HI>Gentiles,</HI> the <HI>Greek</HI> Church
u&s;ed one <HI>form,</HI> the <HI>Latine</HI> another; and <HI>&s;everal</HI> Churches under
<HI>both &s;everal forms;</HI> and &s;o the <HI>Church</HI> on <HI>earth,</HI> according to the
<HI>infirmity</HI> of the <HI>fle&s;h,</HI> &s;till u&s;es <HI>&s;ome</HI> or <HI>other</HI> form; and the <HI>Church</HI>
in <HI>Heaven,</HI> is without <HI>all</HI> form. Now then, if we &s;hall have no
<HI>&V;nity,</HI> but where is <HI>&V;niformity,</HI> what an Earthquake of <HI>confu&s;ion</HI>
and <HI>divi&s;ion</HI> will this make through the whole Church of God in
<HI>all ages,</HI> and under <HI>all</HI> Gods own <HI>di&s;pen&s;ations</HI> in the world, yea
through the <HI>whole</HI> Church in <HI>Earth</HI> and <HI>Heaven?</HI> Wherefore, I
dare be bold to affirm, that <HI>impo&s;ed</HI> and <HI>inforced &V;niformity,</HI> is
one of the greate&s;t <HI>enemies,</HI> to the true Churches <HI>unity,</HI> that <HI>Anti|chri&s;t</HI>
him&s;elf could devi&s;e. And therefore, let not the <HI>true Church</HI>
&s;uffer it &s;elf to be <HI>reduced</HI> under this <HI>bondage</HI> again, through <HI>&s;peci+ous</HI>
pretences of <HI>Reformation;</HI> but let the Church <HI>know,</HI> it may u&s;e
what <HI>forms</HI> &s;eem good to <HI>it &s;elf;</HI> and that its <HI>true unity</HI> &s;tands, in
being <HI>one body,</HI> and one <HI>&s;pirit,</HI> &amp;c. as hath been before declared.
And <HI>thus</HI> onely, the <HI>Church</HI> in <HI>all</HI> ages is <HI>one;</HI> yea <HI>thus</HI> onely the
Church in <HI>earth</HI> and <HI>heaven</HI> is <HI>one.</HI></P>
<P>And therefore, I de&s;ire the <HI>faithful</HI> to know, that <HI>&V;niformity</HI>
is to be <HI>kept out,</HI> or if it be <HI>brought</HI> in, it is to be <HI>ca&s;t</HI> out, for the
pre&s;erving of <HI>peace</HI> in the Church. For, that <HI>God</HI> might make <HI>Jews</HI>
and <HI>Gentiles</HI> one, He <HI>aboli&s;hed the Laws of Commandments con|tained
in Ordinances, Ephe&s;.</HI> 2. 15. Whence it is <HI>evident,</HI> that <HI>God</HI> &s;o
<HI>highly</HI> valued, the <HI>peace</HI> of the <HI>faithful,</HI> that to bring <HI>this</HI> about, he
<HI>repeals</HI> his <HI>own</HI> In&s;titutions, and <HI>di&s;&s;olves</HI> his <HI>own</HI> outward <HI>Ordi|nances</HI>
Now if the <HI>Ceremonies</HI> of Gods <HI>own</HI> ordaining, were
to be made <HI>void,</HI> rather then to continue to the <HI>prejudice</HI> of the
Churches <HI>unity:</HI> how much more any <HI>Ceremonies,</HI> or outward <HI>rules</HI>
of our <HI>own</HI> or other <HI>mens</HI> devi&s;ing? Let him that reads under|&s;tand.</P>
<P>And the&s;e are the <HI>practical rules,</HI> in the <HI>way</HI> of the <HI>Churches
peace,</HI> that are more <HI>ab&s;olute</HI> and <HI>general.</HI></P>
<P>And now we <HI>ha&s;ten</HI> to the <HI>rules</HI> that are more <HI>&s;pecial</HI> and <HI>occa|&s;ional,</HI>
<PB N="233" REF="127">
in ca&s;e of <HI>difference</HI> among the faithful.<NOTE PLACE="marg">Rules to be ob&s;erved to procure and pre&s;erve peace in the Church, when the faithfull differ, among them&s;elves.</NOTE> In which ca&s;e, we
are nece&s;&s;arily in the <HI>fir&s;t</HI> place to con&s;ider, the <HI>weight</HI> of the
things, wherein they <HI>differ;</HI> to wit, whether tho&s;e things be <HI>&s;uch,</HI>
as are <HI>nece&s;&s;ary</HI> to &s;alvation, or no.</P>
<P>If they be <HI>not</HI> &s;uch things as are <HI>nece&s;&s;ary</HI> to &s;alvation; then fir&s;t,
they are either things <HI>Ceremonial</HI> and <HI>Circum&s;tantial;</HI> Or &s;econd|ly,
<HI>very truths</HI> them&s;elves; yet &s;uch, wherein a <HI>Chri&s;tian</HI> may for
the pre&s;ent <HI>erre</HI> without <HI>danger of &s;alvation.</HI><NOTE PLACE="marg">The weight of things wherein they differ, is to be con&s;idered.</NOTE></P>
<P>If the <HI>difference</HI> be in <HI>Circum&s;tantial</HI> and <HI>Ceremonial</HI> things, we
&s;hould minde <HI>the&s;e</HI> things to pre&s;erve <HI>peace.</HI></P>
<P>1. That we <HI>ought</HI> not to contend for <HI>vanities;</HI><NOTE PLACE="marg">Rules to pre|&s;erve peace when the dif|ference a|mong the faithfull is in circum|&s;tantial things.</NOTE> nor to trouble
<HI>our &s;elves</HI> and the <HI>Church</HI> of God, with <HI>trifles,</HI> and things of no
<HI>weight</HI> or <HI>moment</HI> at all. It is a <HI>wonder</HI> to us in <HI>the&s;e</HI> days, that the
<HI>ancient Chri&s;tians</HI> &s;hould &s;o <HI>earne&s;tly</HI> contend about the <HI>day,</HI> on
which <HI>Ea&s;ter,</HI> as they called it, was to be celebrated, and upon
difference <HI>herein,</HI> &s;hould divide into <HI>Sects</HI> as they did; &s;eeing there
always &s;hone <HI>light</HI> enough in the <HI>Go&s;pel,</HI> to declare this to be a
<HI>&s;light</HI> circum&s;tance not worth the <HI>minding.</HI> The Apo&s;tle exhorts
the <HI>Philippians,</HI> to <HI>&s;trive</HI> together for the <HI>faith</HI> of the <HI>Go&s;pel,</HI> but
no where for the form of it, in <HI>one</HI> thing or <HI>other.</HI></P>
<P>2. We <HI>ought</HI> not, for <HI>contrary mindedne&s;s in the&s;e</HI> things, to
avoid <HI>Chri&s;tian conver&s;e</HI> and <HI>communnion</HI> with one another; for
<HI>&s;trangene&s;s</HI> of Chri&s;tians in the&s;e ca&s;es, both <HI>breeds</HI> and <HI>increa&s;es</HI>
&s;u&s;pitions and jealou&s;ies, &amp; cau&s;es, that we harbour hard thoughts,
<HI>brother</HI> again&s;t <HI>brother,</HI> and it takes away all opportunities of <HI>con|ference,</HI>
and of under&s;tanding and per&s;wading one another, and &s;o
of <HI>Reconciliation.</HI></P>
<P>3. In the&s;e things, whereof <HI>neither</HI> commend us to <HI>God,</HI> we
are not to <HI>condemn</HI> one another: for to <HI>condemn</HI> one another for
<HI>every</HI> difference in <HI>judgement,</HI> produces <HI>innumerable Sects</HI> in the
Church; then which nothing can be more <HI>de&s;tructive</HI> to the
peace of it; &s;eeing &s;uch <HI>deadly</HI> enmity ari&s;es among <HI>Sects</HI>
as we &s;ee by <HI>daily</HI> experience. And therefore, that <HI>ra&s;h judge|ment,</HI>
that <HI>produces</HI> the&s;e <HI>Sects,</HI> is the <HI>great enemy</HI> to the
peace of the <HI>Church,</HI> and the <HI>great advancer</HI> of the <HI>Devils</HI> work
of <HI>divi&s;ion.</HI></P>
<P><PB N="234" REF="128">
4. Let us know,<NOTE PLACE="marg">4. To be con|tented with the &s;ub&s;tance of Gods Kingdom in the faithfull.</NOTE> wherein the <HI>e&s;&s;ence</HI> of Gods Kingdom &s;tands,
to wit, in <HI>righteou&s;ne&s;s</HI> and <HI>peace,</HI> and <HI>joy</HI> in the holy Spirit, in
<HI>Faith</HI> and <HI>Love,</HI> &amp;c. and <HI>not</HI> in <HI>outward Ceremonies</HI> and <HI>Orders;</HI>
and where the power and <HI>&s;ub&s;tance</HI> of Gods Kingdom is, let us
be contented, though there's a <HI>difference</HI> in form and <HI>circum|&s;tances.</HI>
Let us take careful heed, that we do nothing again&s;t the
power and &s;ub&s;tance of godline&s;s, under pretence of the form and
circum&s;tance. The <HI>highe&s;t good</HI> in the Church, is <HI>&s;alvation in Chri&s;t;</HI>
and the <HI>end</HI> of all gifts, given to all <HI>Apo&s;tles, Prophets, Evange|li&s;ts,
Pa&s;tors, Teachers,</HI> is to bring us all to the <HI>unity of the faith
and knowledge of the Son of God.</HI> And if &s;o be that <HI>this</HI> be done,
the <HI>Church</HI> is not to be troubled with other things; yea, <HI>all</HI> other
things are to give way to <HI>this.</HI> Where the <HI>heavenly things them|&s;elves</HI>
are pre&s;ent, we ought not in the&s;e dayes of <HI>grace</HI> and <HI>truth,</HI>
to contend about the <HI>&s;hadows</HI> of them.</P>
<P>5. In ca&s;e men <HI>differ</HI> in judgement,<NOTE PLACE="marg">5. To take care in the&s;e three things of great im|portance.</NOTE> in the&s;e <HI>circum&s;tantial</HI> things,
&s;uch as are in pre&s;ent power, ought take care e&s;pecial,</P>
<P>1. That they do not <HI>entertain</HI> men into the <HI>communion</HI> of <HI>Saints,</HI>
that are onely of <HI>one judgement:</HI><NOTE PLACE="marg">1. That they equally admit men of diffe|rent judge|ments in the&s;e things, into the communi|on of Saints.</NOTE> but that <HI>every</HI> one to whom the
<HI>keys</HI> of the Kingdome of Heaven are given, may have <HI>free liberty</HI>
to go <HI>in</HI> and <HI>out,</HI> and finde <HI>pasture.</HI> It is a mo&s;t <HI>Antichri&s;tian</HI>
thing to make <HI>another</HI> key to the <HI>Kingdom</HI> of <HI>Heaven,</HI> or <HI>true</HI>
Church, be&s;ides <HI>that</HI> which <HI>Chri&s;t</HI> hath given; for then it will <HI>&s;oon</HI>
come to pa&s;s, that <HI>Chri&s;ts</HI> keys will not be <HI>&s;ufficient</HI> without <HI>mans</HI>
al&s;o; yea, <HI>&s;oon</HI> it will come to pa&s;s, that <HI>mans</HI> key &s;hall be <HI>&s;ufficient,</HI>
without <HI>Chri&s;ts,</HI> that is, it will not be reckoned <HI>&s;ufficient</HI> for men
to be <HI>believers,</HI> and to have received the <HI>gift</HI> of the <HI>Spirit,</HI> to
make them of the <HI>Church,</HI> unle&s;s they al&s;o <HI>conform</HI> to the <HI>judge|ments</HI>
of &s;uch and &s;uch <HI>men;</HI> but to <HI>be</HI> of their <HI>judgements,</HI> will be
<HI>enough</HI> to make them <HI>of</HI> the Church, though they be <HI>de&s;titute</HI> of
<HI>faith,</HI> and the <HI>Spirit.</HI> And thus, by making <HI>another</HI> key to <HI>Gods</HI>
Kingdom, be&s;ides the key that <HI>Chri&s;t</HI> hath given, and &s;o to <HI>let in</HI>
tho&s;e that &s;hould be <HI>kept out,</HI> and <HI>keep out</HI> tho&s;e that &s;hould be
<HI>let in;</HI> this mu&s;t needs be <HI>avoided</HI> as extreamly <HI>prejudicial</HI> to the
<HI>peace</HI> of the Church.</P>
<P>2. They mu&s;t take care that they do not prefer <HI>Chri&s;tians</HI> to
places of <HI>publike Mini&s;try</HI> and <HI>imployment,</HI><NOTE PLACE="marg">2. That they equally u&s;e and imploy them.</NOTE> that are onely of <HI>one
<PB N="235" REF="128">
judgement,</HI> but that they <HI>di&s;po&s;e</HI> of them <HI>alike,</HI> to <HI>godly,</HI> men, of
<GAP DESC="illegible" RESP="tech" EXTENT="1 word"> judgement; le&s;t otherwi&s;e, many &s;mell the <HI>de&s;ign</HI> of <HI>Anti-chri&s;t</HI>
underneath; which is, <HI>that none &s;hall buy, or &s;ell, or have any
place in the Church,</HI> or Univer&s;ities, but only <HI>&s;uch</HI> as have taken
a certain <HI>mark</HI> into their <HI>foreheads</HI> and <HI>right hands.</HI> And though
the <HI>outward</HI> mark of the <HI>my&s;tery</HI> may change, yet the <HI>inward minde</HI>
and <HI>meaning</HI> of it doth not <HI>change</HI> with the change of <HI>form.</HI></P>
<P>3. If one <HI>&s;ort</HI> of Chri&s;tians be not to be <HI>admitted</HI> as <HI>members,</HI><NOTE PLACE="marg">3. That they do not de|&s;troy the one, to uphold the other.</NOTE>
or <HI>preferr'd</HI> as <HI>Officers</HI> in the Church <HI>more</HI> then another, much le&s;s
is <HI>one party</HI> to be <HI>de&s;troyed</HI> for <HI>another;</HI> for thus would <HI>Satan</HI> al&s;o
be a <HI>Prince</HI> of <HI>Peace,</HI> who would <HI>de&s;troy</HI> Chri&s;ts Kingdom to exalt
his <HI>own,</HI> that he might po&s;&s;e&s;s <HI>all</HI> quietly and alone: but <HI>Chri&s;ts</HI>
way is to <HI>reconcile</HI> tho&s;e that <HI>differ</HI> in the&s;e things, and of <HI>twain,
to make them one new man in him&s;elf.</HI> And &s;o we &s;hall be like
<HI>Chri&s;t,</HI> if we &s;eek to bring <HI>both</HI> into <HI>one,</HI> in <HI>love,</HI> and not to de&s;troy
<HI>either,</HI> by <HI>force.</HI></P>
<Q>The&s;e <HI>Rules</HI> are to be ob&s;erved, as <HI>means</HI> of <HI>peace,</HI> if the
things be <HI>circum&s;tantial.</HI></Q>
<P>Now if they be <HI>very truths,</HI><NOTE PLACE="marg">If the faithfull differ in very truths, but &s;uch as are not ab&s;olutely ne|ce&s;&s;ary to &s;al|vation, they mu&s;t ob&s;erve the&s;e rules to pre&s;erve peace.</NOTE> wherein Chri&s;tians <HI>differ,</HI> yet <HI>&s;uch,</HI>
wherein they may <HI>erre,</HI> without <HI>danger</HI> of <HI>&s;alvation,</HI> then the&s;e
<HI>Rules</HI> are of u&s;e.</P>
<P>1. To <HI>hear</HI> them &s;peak their <HI>judgements,</HI> with <HI>freedom,</HI> and not
to <HI>condemn</HI> them, <HI>unheard;</HI> for thus may&s;t thou &s;oon condemn
the <HI>innocent,</HI> and make thy &s;elf <HI>guilty.</HI></P>
<P>2. To <HI>under&s;tand</HI> fully, what thy adver&s;ary <HI>means,</HI> before thou
<HI>contend</HI> again&s;t him; le&s;t it thou want this <HI>wi&s;dom</HI> and <HI>patience,</HI>
thou oppo&s;e not &s;o much his <HI>judgement,</HI> as thy own <HI>conceit.</HI> Much
<HI>better</HI> is it, <HI>calmly</HI> to hear a mans <HI>minde,</HI> from <HI>him&s;elf,</HI> then ha&s;ti|ly
to <HI>gue&s;&s;e</HI> at it; yea, to <HI>conclude</HI> it is &s;o, <HI>before</HI> thou ha&s;t heard
him <HI>&s;peak.</HI> If thou can&s;t but have <HI>patience</HI> to hear him <HI>relate</HI> his
<HI>own</HI> minde, perhaps in the <HI>end,</HI> thou &s;halt <HI>under&s;tand,</HI> it <HI>differs</HI> lit|tle
from thy <HI>own,</HI> in <HI>&s;ub&s;tance.</HI></P>
<P>3. <HI>Reproach</HI> not any thing thy <HI>adver&s;ary</HI> &s;peakes, with this, <HI>That
thou never hearde&s;t it before:</HI> for this may not &s;o much di&s;cover
<PB N="236" REF="129">
his <HI>error,</HI> as thy <HI>ignorance;</HI> and that which &s;eems to thee a <HI>new
error,</HI> if it be <HI>truly</HI> examined by the <HI>word,</HI> may prove an <HI>old truth.</HI>
And if thou wilt needs <HI>condemn</HI> whatever &s;avours of <HI>novelty</HI> how
&s;hall the <HI>truths</HI> we yet know not, be <HI>brought in;</HI> or the <HI>errors,</HI>
that yet <HI>remain</HI> with us, be <HI>purged out?</HI></P>
<P>4 Be not <HI>over-confident</HI> in what thou holde&s;t, upon thy <HI>own</HI>
judgement, or other <HI>mens,</HI> &s;trengthened from <HI>multitude, cu&s;tom</HI>
and <HI>antiquity;</HI> for men have <HI>erred</HI> mo&s;t <HI>gro&s;&s;ely,</HI> even in <HI>tho&s;e</HI>
things, wherein they have <HI>thought</HI> them&s;elves mo&s;t <HI>certain:</HI> And
therefore, <HI>Prove all things, that thou mayst hold fa&s;t that which is
good.</HI> It is much <HI>better</HI> to hold fa&s;t the <HI>truth,</HI> upon clear <HI>grounds</HI>
from the <HI>word,</HI> then upon the &s;tronge&s;t <HI>pre&s;umptions</HI> of thy <HI>own</HI>
heart.</P>
<P>5. In the&s;e <HI>differences</HI> make the <HI>word</HI> the <HI>Judge,</HI> and not <HI>men.</HI>
The <HI>word of God</HI> is the <HI>&s;ole</HI> and <HI>perfect</HI> Judge, in all the <HI>things</HI> of
<HI>God.</HI> And therefore <HI>one</HI> &s;aid well, <HI>Qui ponit legem judicem, ponit
Deum qui autem addit hominem, addit &amp; bestiam:</HI> That is, He that
makes the <HI>Law</HI> Judge makes <HI>God</HI> Judge; but he that makes <HI>man</HI>
Judge, makes a <HI>beast</HI> Judge; <HI>For every man is bruti&s;h in his know|ledge:</HI>
And then only are we <HI>&s;ure</HI> of any thing, when we have the
<HI>word</HI> of God for it. Neither is it <HI>&s;ufficient</HI> to take the <HI>word</HI> in
any <HI>fa&s;hion,</HI> for <HI>Judge</HI> in the&s;e matters; but we mu&s;t <HI>nece&s;&s;arily</HI>
attain the <HI>knowledge</HI> of it, by the <HI>teaching</HI> of <HI>the Spirit;</HI> &s;eeing
we &s;ee &s;o many <HI>differences</HI> of judgements among <HI>men,</HI> that make
u&s;e <HI>alike</HI> of the &s;ame <HI>outward</HI> word for their <HI>rule.</HI> Now though
<HI>all</HI> have the &s;ame <HI>outward</HI> word, yet <HI>all</HI> are not of <HI>one</HI> minde, ex|cept
they attain to <HI>one Spirit;</HI> for <HI>Paul</HI> &s;aith, 1 <HI>Cor.</HI> 2. that only
<HI>the Spirit of God knows the things of God:</HI> Neither doth mans
<HI>&s;en&s;e,</HI> or <HI>rea&s;on,</HI> under&s;tand the <HI>things</HI> of the <HI>Spirit,</HI> but <HI>the &s;pi|rituall
man judgeth all things.</HI> And hence it follows, that we can
onely judge <HI>aright</HI> of <HI>divine</HI> truths by the <HI>word,</HI> and we can one|ly
judge <HI>aright</HI> of the <HI>word,</HI> if we have the <HI>Spirit,</HI> to be the <HI>inter|preter</HI>
of it to us.</P>
<P>6. If thou can&s;t not prevail with him, by the <HI>word,</HI> that he &s;hould
<HI>agree</HI> with thee, wherein he <HI>differs;</HI> then ob&s;erve that <HI>moderate</HI>
and <HI>Chri&s;tian</HI> rule of <HI>Paul;</HI> where he &s;aith, <HI>As many as be perfect,
be thus minded;</HI><NOTE PLACE="marg">Phil. 3. 15, 16.</NOTE> <HI>if any be otherwi&s;e minded, God &s;hall al&s;o reveal this
to him:</HI> And &s;o let us wait with <HI>patience,</HI> will <HI>God</HI> of his <HI>good plea|&s;ure</HI>
&s;hall <HI>plea&s;e</HI> to teach <HI>him,</HI> as he hath been <HI>plea&s;ed</HI> to teach <HI>us;</HI>
<PB N="237" REF="129">
becau&s;e, without <HI>this</HI> teaching, he can never know it <HI>aright,</HI> though
thou teach him never &s;o <HI>much.</HI></P>
<P>7. And la&s;tly, When in many <HI>incon&s;iderable</HI> points of <HI>Religion,</HI>
we cannot <HI>agree</HI> with <HI>many</HI> that are <HI>truly</HI> faithfull, nor <HI>they</HI> with
<HI>us;</HI> let us, according to <HI>Pauls</HI> rule, leave the <HI>finall judgement</HI> of
the&s;e things to the <HI>due</HI> time appointed of <HI>God;</HI> as <HI>Paul</HI> hath
&s;aid,&mdash;<HI>Judge nothing before the time:</HI> And if you ask, <HI>what</HI>
time this is? <HI>Chri&s;t</HI> hath told us, &s;aying, <HI>If any one hear my word,
and believe not, I judge him not; but the word that I have &s;poken
the &s;ame &s;hall judge him at the la&s;t day.</HI> For the things of <HI>God</HI> are
&s;o <HI>far</HI> beyond the <HI>&s;en&s;e, rea&s;on, knowledge, judgement</HI> and <HI>di&s;cern|ing</HI>
of <HI>all</HI> the men in the <HI>world,</HI> that many times the <HI>pure&s;t</HI> th<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">ngs
<HI>are</HI> reckoned <HI>vile,</HI> and the mo&s;t <HI>&s;piritual</HI> things, <HI>carnal;</HI> and the
very <HI>highe&s;t</HI> things of the my&s;tery of <HI>God</HI> and <HI>Chri&s;t,</HI> but <HI>conceits</HI>
or <HI>errors;</HI> and therefore it is <HI>fit,</HI> that the judgement of <HI>the&s;e</HI>
things, which are &s;o far beyond <HI>humane comprehen&s;ion,</HI> &s;hould be
<HI>deferred</HI> to the <HI>la&s;t</HI> day, <HI>Gods judgement</HI> being <HI>better</HI> in his <HI>own</HI>
time,<NOTE PLACE="marg">If the differ|ence be in doctrine, ab|&s;olutely ne|ce&s;&s;ary to &s;al|vation, what the faithfull mu&s;t do in this ca&s;e.</NOTE> then in <HI>ours.</HI></P>
<P>Now in ca&s;e the <HI>doctrine,</HI> wherein we <HI>differ,</HI> be &s;uch as is ab&s;olute|ly
<HI>nece&s;&s;ary</HI> to &s;alvation, and without <HI>beleeving</HI> which, men
can have no <HI>intere&s;t</HI> in <HI>Chri&s;t,</HI> yet even in <HI>this</HI> ca&s;e,</P>
<P>1. <HI>Hear</HI> them <HI>&s;peak,</HI> and be rather <HI>confident,</HI> that the
<HI>truth</HI> of God will prevail over their <HI>error,</HI> then fearfull,
that their <HI>error</HI> will prevail again&s;t the <HI>truth:</HI> and &s;o <HI>&s;trive</HI>
not, for <HI>&s;ecular</HI> power, to <HI>&s;hut</HI> up mens <HI>mouths,</HI> and to <HI>re|&s;train</HI>
mens <HI>writtings,</HI> though they <HI>&s;peak</HI> and <HI>print</HI> things that &s;eem
never &s;o <HI>contrary</HI> to the <HI>truth</HI> of God, and <HI>doctrine</HI> of the <HI>Go&s;pel</HI>
For if men have not <HI>liberty</HI> to divulge their doctrines <HI>publikely,</HI>
they will &s;pread them <HI>privately,</HI> to <HI>infect</HI> and <HI>corrupt</HI> many, ere it
can be <HI>known</HI> or <HI>prevented;</HI> and if men vent <HI>errors</HI> publikely, if
there be as <HI>publick</HI> liberty, to <HI>preach</HI> the <HI>truth;</HI> I doubt not the
<HI>&s;ucce&s;s</HI> of the <HI>truth</HI> again&s;t it at any time, with <HI>all</HI> that <HI>belong to
God.</HI> And it is the only <HI>Go&s;pel way,</HI> to conquer <HI>error</HI> by the <HI>truth,</HI>
and all <HI>humane,</HI> yea, and devili&s;h doctrines, by the <HI>Go&s;pel,</HI> which
is the <HI>mini&s;tration of the Spirit,</HI> and therefore &s;o <HI>mighty,</HI> that all
fal&s;e <HI>teachers</HI> and fal&s;e <HI>doctrines,</HI> mu&s;t needs <HI>fall down</HI> before it;
&s;eeing, <HI>&s;tronger is that Spirit, that is in it, then that &s;pirit that is
in the world,</HI> which is its <HI>own</HI> &s;pirit, and the <HI>devils.</HI> And if the
<HI>Go&s;pel</HI> of Chri&s;t, have given already, &s;uch <HI>proof</HI> of its <HI>power,</HI> in
<PB N="238" REF="130">
former times, when the <HI>whole</HI> world lay in horrible <HI>ignorance,</HI> and
error, &amp; <HI>darkne&s;s covered the earth, and gro&s;s darkne&s;s the people;</HI> and
yet the Go&s;pel <HI>alone</HI> without any <HI>conjunction</HI> of earthly power,
of <HI>States</HI> and <HI>Kingdoms</HI> with it, did <HI>binde</HI> the <HI>devil,</HI> and ca&s;t him
out of his <HI>po&s;&s;e&s;&s;ions</HI> and <HI>dominions,</HI> and <HI>overthrow</HI> all <HI>fal&s;e</HI> Reli|gions,
men had received from their <HI>fore-fathers,</HI> through <HI>many</HI> ge|nerations;
and changed the <HI>manners, cu&s;tomes, opinions, Religions,</HI>
and very <HI>natures</HI> of men, and utterly <HI>di&s;pelled</HI> errrors and here&s;ies
of <HI>all</HI> &s;orts; I &s;ay, &s;eeing the <HI>Go&s;pel,</HI> hath <HI>already</HI> given &s;uch large
<HI>te&s;timony</HI> of its <HI>power,</HI> and made &s;o great a <HI>conque&s;t</HI> of the <HI>world,</HI>
when it was <HI>wholly</HI> under the <HI>power</HI> of the <HI>devil;</HI> I &s;ee no <HI>rea&s;on,</HI>
that we &s;hould now &s;o doubt the power of it, as to <HI>&s;uffer</HI> no man,
to <HI>&s;ay</HI> any thing, but what <HI>likes</HI> us, or what is indeed <HI>agreeable</HI> to
the <HI>word;</HI> as if <HI>error</HI> &s;hould have now gotten <HI>more</HI> power, to
make <HI>void</HI> the word, then the <HI>word</HI> power to make <HI>void</HI> error.
Wherefore, if the <HI>word</HI> be &s;uffered, to have <HI>free</HI> pa&s;&s;age, I dare
<HI>re&s;t</HI> on <HI>that</HI> alone (and &s;o dare <HI>all,</HI> that have felt the <HI>power</HI> of it,
in their <HI>own</HI> hearts) for the <HI>conquering</HI> and <HI>de&s;troying,</HI> all <HI>errors</HI>
and <HI>Here&s;ies</HI> what&s;oever in the <HI>true</HI> Church of God. And now
it would be <HI>profitable</HI> to hear what &s;ome other men, who have
walked in the &s;ame <HI>light</HI> and <HI>Spirit,</HI> have &s;aid in this <HI>matter.</HI></P>
<P><HI>Zuinglius</HI> (in his book,<NOTE PLACE="marg">Zuingl. re&s;pon. ad libel. Stre|thionis, tom. 2. f. 302.</NOTE> quoted in the margent) &s;peaks thus,
<HI>Haec unica, ea&abque; &s;ola via e&s;t, qua ad concordiam proxime perveniri
pote&s;t,</HI> &amp;c. <Q>that is, This is the one and only way, whereby we may
mo&s;t, &s;uddenly attain to concord; if what&s;oever things
may be, or are commonly &s;aid for any opinion, or again&s;t it, be
freely propounded in the Churches, &s;o that the people be al|lowed,
free judgement in all the&s;e things. For God, who is
not the God of di&s;cord, but of peace, nevers &s;uffers tho&s;e who
are gathered together in his &s;pirit, to erre or be deceived. And
if this way were ob&s;erved, we &s;hould &s;hortly &s;ee the Churches
of Chri&s;t, enjoying &s;weet peace and concord. But now as of|ten
as there are &s;ome Princes and Cities, that would have the
doctrine of the Go&s;pel free to all, pre&s;ently there are others that
would &s;top and hinder the cour&s;e of it, and &s;o long there mu&s;t
needs ari&s;e great di&s;cords and di&s;&s;entions. And hence I would
have you judge whether you or we, are departed from the
Church of God, and the doctrine of it. For we &s;uffer tho&s;e
<PB N="239" REF="130">
writings that proceed as well from you, as from the Papi&s;ts, to
be openly and freely read, and read again; and the evils which
are taught in them, we &s;lay by the &s;word of the Spirit, which
is the word of God; but you think, all this bu&s;ine&s;s may be
di&s;patched, with PUBLICK EDICTS AND COM|MANDS.
And therefore do you be judge, who&s;e cau&s;e is
mo&s;t to be &s;u&s;pected; ours, who &s;uffer the doctrine of our ad|ver&s;aries
to be publi&s;hed in our Churches, and overthrow them
by the word: or yours, who reproach our doctrine before the
&s;imple people, as heretical; in the mean time by your good
will, neither &s;uffering them to read it nor under&s;tand it.</Q> Thus
far he.</P>
<P><HI>Luther</HI> al&s;o, in his Epi&s;tle to <HI>Frederick</HI> and <HI>John, Dukes</HI> of
<HI>Saxony,</HI><NOTE PLACE="marg">Luther. Far|rag. epi&s;tol. tom. 7. &s;. 509.</NOTE> &s;peaking again&s;t that <HI>Spirit,</HI> which he cals <HI>Spiritus Al|&s;tetinus,</HI>
a <HI>proud, haughty, enthu&s;ia&s;tical</HI> &s;pirit, that de&s;pi&s;ed <HI>faith</HI>
and <HI>love,</HI> and the <HI>cro&s;s,</HI> and the whole <HI>Scriptures,</HI> as low things,
not worth <HI>their</HI> minding, and gloried in <HI>&s;trange Revelations,</HI> and
<HI>&s;uperlative holine&s;s</HI> which <HI>they</HI> had, above <HI>other</HI> believers: And
the&s;e <HI>enemies</HI> of the Go&s;pel, e&s;pecially were gathered together
in <HI>Al&s;teta;</HI> and <HI>Luther</HI> writes to the <HI>Dukes,</HI> in who&s;e <HI>Province</HI>
this Town was, to this purpo&s;e touching them: <HI>Quod vero prae|&s;entis
interest negotii,</HI><NOTE PLACE="marg">Luthers rule, how the Ma|gi&s;trate &s;hall deal with the Mini&s;ters, to wit if they contain <GAP DESC="illegible" RESP="tech" EXTENT="1 letter">hem|&s;elves within the bounds of the Go&s;pel, to &s;uffer them; but if they <GAP DESC="illegible" RESP="tech" EXTENT="1 word"> &s;editions and di&s;tur|bances, to &s;up|pre&s;s, or ba+ni&s;h them.</NOTE> <HI>nolim ab illu&s;tri&s;&s;imis D. &V;. praedicandi of|ficium
praecludi cuiquam, &amp;c.</HI> That is, But for <HI>what per|tains
to our pre&s;ent bu&s;ine&s;s, I would not, that the office of preach|ing
&s;hould be</HI> denyed to <HI>any,</HI> by your mo&s;t <HI>illu&s;trious Lord&s;hips;</HI> but
let there be <HI>granted</HI> to them <HI>free Liberty</HI> to preach, and let them
<HI>exhibite</HI> the <HI>be&s;t</HI> proof of their <HI>learning.</HI> For I &s;aid by the Te&s;ti|mony
of <HI>Paul, It mu&s;t needs be, that there mu&s;t be &s;ects;</HI> and the
<HI>word</HI> of <HI>God</HI> mu&s;t <HI>&s;trive,</HI> and <HI>wage</HI> war in <HI>camps.</HI> And therefore
it is evident in <HI>P&s;a.</HI> 67. that the <HI>Evangeli&s;ts</HI> are called <HI>Armies;</HI> and
that <HI>Chri&s;t</HI> in the <HI>P&s;alms</HI> is called, more then once, the <HI>King of
Armies.</HI> Now if <HI>their</HI> &s;pirit be a <HI>right</HI> and <HI>approved</HI> &s;pirit, it will
ea&s;ily <HI>&s;ub&s;i&s;t</HI> before us without all <HI>fear:</HI> and &s;o if <HI>our</HI> &s;pirit be
<HI>right,</HI> as we hope it is, it will fear neither <HI>them,</HI> nor <HI>any</HI> body
<HI>el&s;e.</HI> But if they <HI>tran&s;gre&s;s</HI> the <HI>bounds</HI> of the <HI>Go&s;pel,</HI> and will
not contain their <HI>hands,</HI> but will do their work with <HI>violence,</HI>
it is the <HI>duty</HI> of your mo&s;t <HI>Illu&s;trious Lord&s;hips,</HI> when they <GAP DESC="illegible" RESP="tech" EXTENT="1 word">
<HI>fierce</HI> and <HI>&s;editious,</HI> to <HI>repre&s;s</HI> them, or to <HI>bani&s;h</HI> them out of your
<PB N="240" REF="131">
<HI>Dominions;</HI> &s;aying, we will <HI>ea&s;ily</HI> grant to you, to <HI>fight</HI> with the
<HI>word,</HI> for the <HI>proving</HI> and <HI>examining</HI> which is <HI>true</HI> Doctrine: but
we will re&s;train the <HI>fiercene&s;s</HI> of your <HI>&s;pirits,</HI> and contain your
<HI>hands;</HI> for the&s;e things belong to our <HI>Magi&s;tracie.</HI> And therefore
they that will not herein <HI>obey,</HI> let them <HI>depart</HI> the <HI>Country:</HI> For
(&s;aith he) we who are <HI>Mini&s;ters</HI> of the <HI>word</HI> may <HI>preach,</HI> but we
mu&s;t do no <HI>violence;</HI> and <HI>Daniel</HI> hath witne&s;&s;ed, that <HI>Antichri&s;t</HI>
&s;hall be de&s;troyed without hands; And <HI>I&s;aiah</HI> &s;aith, that Chri&s;t
&s;hall fight in <HI>his</HI> Kingdom with the <HI>&s;pirit of his mouth, and the rod
of his lips,</HI> &amp;c.</P>
<P>Al&s;o <HI>Albertus,</HI><NOTE PLACE="marg"><HI>Albertus</HI> Duke of <HI>Bo|ru&s;&s;ia.</HI></NOTE> <HI>Duke</HI> of <HI>Boru&s;&s;ia,</HI> when the great <HI>controver&s;ie</HI> <GAP DESC="illegible" RESP="tech" EXTENT="1 letter">ell
out, between <HI>Andreas O&s;iander,</HI> and <HI>Morlinus,</HI> and other Mini&s;ters,
touching the <HI>Righteou&s;ne&s;s</HI> whereby a Chri&s;tian is made <HI>righteous</HI>
before <HI>God,</HI> he would not forbid either <HI>&s;ide,</HI> either the <HI>Pulpit</HI>
or <HI>Pre&s;s;</HI> but left <HI>them</HI> free to <HI>both</HI> alike, and de&s;ired them to for|bear
reproaches one again&s;t another,<NOTE PLACE="marg">Melch. Adam. in vita O&s;iand.</NOTE> and to debate the bu&s;ine&s;s
<HI>quietly</HI> by the <HI>word</HI> of God.</P>
<P>Likewi&s;e the <HI>Bohemians,</HI><NOTE PLACE="marg">The Bohemi|ans.</NOTE> in a certain exhortation of theirs, to
<HI>Kings</HI> and <HI>Princes,</HI> to &s;tir them up to the <HI>zeal</HI> of the <HI>Go&s;pel,</HI> &s;ub|&s;cribed
by <HI>Procopius</HI> and <HI>Conradus,</HI><NOTE PLACE="marg">Fox. Mortyro|log. vol. 1. p. 858.</NOTE> and other <HI>Captains</HI> of the
<HI>Bohemians,</HI> have the&s;e words; <HI>They</HI> &s;ay (that is the Papi&s;ts) it
ought not to be <HI>&s;uffered,</HI> that we &s;hould be <HI>heard,</HI> in confe&s;&s;ing
our <HI>faith.</HI> Now, how may that be <HI>proved</HI> by the <HI>holy</HI> Scripture,
&s;ince <HI>Chri&s;t</HI> heard the <HI>devil,</HI> as is written, <HI>Mat</HI> 4? And <HI>they</HI> are
not better then <HI>Chri&s;t.</HI> nor <HI>we</HI> wor&s;e then the <HI>devil.</HI> If they be
<HI>righteous,</HI> and have the <HI>truth</HI> with them, as they <HI>&s;ay</HI> they have,
and we be <HI>unrighteous,</HI> why do they fear? &s;ince the <HI>truth</HI> ought
not to be afraid of <HI>fal&s;hood;</HI> and <HI>Zorobabel</HI> declared, That <HI>truth
is of all things the mo&s;t mighty,</HI><NOTE PLACE="marg">2 E&s;dr. 3.</NOTE> <HI>and overcometh all things.</HI> For
<HI>Chri&s;t</HI> is the <HI>truth,</HI> John 14. <HI>I am the way, the truth;</HI> and the
<HI>devil</HI> is the <HI>father</HI> of <HI>lyes.</HI> John 8. Therefore if the <HI>Pope</HI> and his
<HI>Prie&s;ts</HI> have the <HI>truth,</HI> let them overcome us with the <HI>word</HI> of
God: but if they have <HI>lyes,</HI> then they cannot <HI>long</HI> abide, in all
their <HI>pre&s;umption.</HI> Wherefore, we <HI>exhort</HI> and <HI>be&s;eech,</HI> all the
Imperial <HI>Cities,</HI> all <HI>Kings, Princes, Noble-men, rich, poor,</HI> for
Gods &s;ake, and for his <HI>Righteou&s;ne&s;s,</HI> that <HI>one</HI> of them, write
hereof to another, and that there may be &s;ome <HI>means</HI> made, how
<PB N="241" REF="131">
we may <HI>commune</HI> with you <HI>&s;afely,</HI> and <HI>friendly,</HI> at &s;ome &s;uch
place, as &s;hall be fit, both for <HI>you</HI> and <HI>us:</HI> and bring with you
your <HI>Bi&s;hops</HI> and <HI>Teachers,</HI> and let them and our Teachers fight
together with the word of <HI>God,</HI> and let us <HI>hear</HI> them; and let
not one <HI>overcome</HI> the other by <HI>violence</HI> or <HI>fal&s;e &s;ubtilty,</HI> but only
by the word of <HI>God</HI> &amp;c.</P>
<P>By all which it appears, That let mens <HI>Doctrine</HI> be what it <HI>will,</HI>
they ought to be <HI>heard,</HI> and <HI>convinced</HI> by the <HI>word,</HI> and not pre|&s;ently
to be <HI>&s;ilenced,</HI> and &s;ubdued by <HI>force.</HI></P>
<P>Now &s;econdly,<NOTE PLACE="marg">2. If the do|ctrine after hearing of it be found damnable, the community, is</NOTE> if upon <HI>hearing</HI> and <HI>debating</HI> things by the
<HI>word&punc;</HI> it &s;hall clearly appear, that our adver&s;aries hold <HI>&s;uch</HI> things,
which are &s;o <HI>fal&s;e</HI> and erroneous, that they cannot be reckoned
<HI>believers</HI> and <HI>members</HI> of Chri&s;t, that hold them; nor can retain
tho&s;e <HI>Doctrines,</HI> without <HI>unvoidable damnation:</HI> then in this ca&s;e,
the <HI>true</HI> Church, hath Authority from the <HI>word,</HI> to do the&s;e
things.</P>
<LIST>
<ITEM>1. To condemn the doctrine.</ITEM>
<ITEM>2. To excommunicate their per&s;ons.</ITEM>
</LIST>
<P>1. The Church ought to <HI>condemn</HI> the doctrine,<NOTE PLACE="marg">To condemn the doctrine.</NOTE> as contrary to
the <HI>Go&s;pel,</HI> and to that <HI>eternal</HI> and <HI>unchangeable,</HI> and mo&s;t clear
and certain <HI>truth,</HI> which Chri&s;t hath heard from the <HI>Father,</HI> and
delivered to his <HI>Church;</HI> which is the <HI>faith once given to the Saints,</HI>
and never to be altered. And &s;o to tell the people, what <HI>Doctrine</HI>
it is; even &s;uch, as carries in it an utter <HI>enmity</HI> to <HI>Chri&s;t</HI> and
his <HI>Spirit;</HI> and &s;o con&s;equently <HI>death</HI> and <HI>damnation;</HI> and that
therefore they are to <HI>take heed</HI> of it, as they <HI>love</HI> eternall <HI>life,</HI> and
would <HI>void</HI> eternall <HI>death.</HI></P>
<P>And thus <HI>Chri&s;t</HI> condemned the Doctrine of the <HI>Scribes,</HI> and of
the <HI>Phari&s;ees,</HI> and of the <HI>Sadduces,</HI> and bid his Di&s;ciples, <HI>Beware
of them;</HI> and <HI>Paul,</HI> the Doctrine of <HI>Hymeneus</HI> and <HI>Philetus</HI> which
did <HI>eat as a canker, &amp;c.</HI></P>
<P>2. The <HI>Church</HI> in this ca&s;e,<NOTE PLACE="marg">2. To excom|municate the per&s;on.</NOTE> may al&s;o <HI>excommunicate</HI> the <HI>Per&s;on;</HI>
yea, though he &s;hould be <HI>&s;ilent</HI> and not <HI>&s;educe</HI> others; &s;eeing <HI>be|lievers</HI>
<PB N="242" REF="132">
can have no true <HI>communion</HI> with &s;uch an one, who is in
<HI>enmity</HI> to the <HI>word</HI> of <HI>life,</HI> in which all the true communion of
the faithfull &s;tands. Wherefore &s;uch per&s;ons may <HI>ju&s;tly</HI> be cut off
from the <HI>Society</HI> of the faithfull. But <HI>herein</HI> al&s;o, the&s;e <HI>Rules</HI> are
to be ob&s;erved; to wit,
<LIST>
<ITEM>1. That this <HI>cen&s;ure</HI> be not proceeded to,<NOTE PLACE="marg">Rules to be ob&s;erved in excomuni|cation.</NOTE> for <HI>every</HI> vary|ing
from the truth (as is already &s;aid) but for <HI>denying</HI> &s;uch
<HI>truths,</HI> or <HI>holding</HI> &s;uch <HI>errors,</HI> as make a man <HI>incapable</HI> of
&s;alvation.</ITEM>
<ITEM>2. That <HI>this</HI> be not done, till all <HI>other</HI> wayes have been
tryed, to <HI>reclaim</HI> him.</ITEM>
<ITEM>3. That this be <HI>done,</HI> not by <HI>two</HI> or <HI>three</HI> per&s;ons, but by
the <HI>whole</HI> Church, or <HI>communion.</HI></ITEM>
<ITEM>4. That it be done, not by their <HI>own,</HI> but by <HI>Chri&s;ts</HI>
Authority, who is alwayes <HI>pre&s;ent</HI> in his Church, as the
<HI>Head</HI> of that body; and that it be done, not by any
humane <HI>Pa&s;&s;ion</HI> or <HI>violence,</HI> but by the <HI>efficacy</HI> of the
<HI>holy Spirit,</HI> who is alwayes <HI>pre&s;ent</HI> among believers, as the
<HI>Spirit</HI> of tho&s;e <HI>members.</HI></ITEM>
</LIST></P>
<P>And this <HI>Excommunication</HI> thus regulated,<NOTE PLACE="marg">Excommuni|cation, the Churches la&s;t puni&s;hment.</NOTE> is the <HI>la&s;t</HI> puni&s;h|ment
the <HI>Church</HI> can inflict, by the warrant and authority of
<HI>Chri&s;t:</HI> and it cannot <HI>impri&s;on</HI> any, or <HI>bani&s;h</HI> them, or <HI>fine</HI> them,
or put them to death: for we mu&s;t not expound that place of
<HI>Paul, Haereticum hominem devita,</HI> as <HI>Hugo Charen&s;is</HI> did, to take
a <HI>Heretike</HI> out of his <HI>life;</HI> but him that is a <HI>Heretike,</HI> we mu&s;t
<HI>avoid,</HI> we mu&s;t not <HI>kill;</HI> the <HI>former</HI> being <HI>Chri&s;ts</HI> rule; the latter,
<HI>Antichri&s;ts.</HI></P>
<P>Now the&s;e things have I &s;poken and propounded to the <HI>faith|full</HI>
and <HI>Churches</HI> of Chri&s;t,<NOTE PLACE="marg">Conclu&s;ion.</NOTE> wherever the <HI>providence</HI> of God &s;hall
ca&s;t this <HI>Book,</HI> which may travel <HI>farther</HI> on this <HI>errand,</HI> then <HI>weak
fle&s;h</HI> can do: and I <HI>&s;o</HI> propound them <HI>all,</HI> as being mo&s;t ready, <HI>my
&s;elf,</HI> to hear from <HI>any</HI> what they can propound in more <HI>light</HI>
<PB N="243" REF="132">
and <HI>evidence</HI> of the <HI>word.</HI> And I do <HI>humbly</HI> and <HI>earne&s;tly</HI> intreate
all <HI>faithfull</HI> Chri&s;tians, that <HI>whatever</HI> they &s;hall <HI>conceive</HI> of my
<HI>judgement</HI> in the&s;e matters, they will yet take in <HI>good part</HI> my <HI>care,</HI>
to recover and pre&s;erve <HI>Peace</HI> and <HI>&V;nity</HI> in the <HI>true</HI> Church of
<HI>Chri&s;t:</HI> The <HI>de&s;ire</HI> of which, through <HI>Gods</HI> goodne&s;s, is much
<HI>&s;tronger</HI> in my heart, then any <HI>private intere&s;t</HI> or <HI>re&s;pect</HI> of mine
<HI>own.</HI></P>
</DIV3>
</DIV2>
<TRAILER>FINIS.</TRAILER>
</DIV1>
</BODY>
</TEXT>
</GROUP>
</TEXT>
</EEBO>
</ETS>
