Several SERMONS AND DISCOURSES OF William del Minister of the Gospel; Sometimes attending both the Generals in the ARMY: AND Now Master of GONVIL and CAIUS College in CAMBRIDGE.  
Heretofore published at several times, and on several occasions; and now gathered in one Volumn, for the benefit of the faithful, and conviction of the world.  
LONDON, Printed for Giles Calvert at the Sign of the Black-Spread-Eagle, at the West-end of Paul's towards Ludgate. 1652.   

A Preface to the Reader.  
WE are almost at the end of Books; these paper works are now preaching their own Funerals; whilst they are holding forth the spirit, the letter is grown old and is dying into the newness of the spirit, and there looks to be found, into which all things shall be resolved, being restored out of their enmity, as into their Original whence they came; even Preaching and Preachers, Apostles, Prophets, Evangelists, Pastors, and Teachers, given for the perfecting of the Saints, 
Ephes. 4. 11, 12, 13.  for the edifying of the body of Christ, 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 measure of the stature of the fullness of Christ; till we come into a spiritual uniformity in Christ, being all filled and clothed with him, beyond all external forms, which are the rudiments and elements of children, with which state there is no uniformity consistent, there being in it so many several statures and ages; And the Design of Uniformity upon that is from none but Satan, to kill Christ whilst he is a Child, and stifle him in his swaddling clothes, though the pretence be with Herod to give him honour and worship. But how vain are these plots upon him, who shall subdue all things to himself and swallow up death, or the vail (a part whereof external forms are) into victory and bring forth judgement with triumph? He shall swallow up all, and rise up out of that which hath swallowed him and been his grave, and that have we been, and made every thing to be, who are now giving up our dead, 
Esai. 25 7. 8.  expecting to live in the liberty of of our prisoner, whom we see at last to be our Lord, and Life. We are now by an earthquake and the shaking of the prison beginning to awake; and to make to our Prisoners feet, as the Jailor at Philippi, did to Paul, 
Acts 16.  and Silas his, looking for Salvation there, & waiting when he will lead his Captivity Captive, and convert us from being Goals, and Tombs, to be his City, and Temple, built of precious stones, in whom he will live and walk, and cause us to live and walk in him. We are giving up our own life, which is death, finding in these present earthquakes the true life which hath been buried in us, now rising, and are with the whole Creation groaning to be found in him, giving up all that we thought gain as loss, and rejoicing in our decrease seeing his increase, and our dying daily because he lives.  
And we glory in him who hath wrought us to this, to be content to lose our lives that we might find them, now that the day is coming when all that will find their life shall lose it; and whatsoever comes not into him, the fire of destruction shall take hold of it, and it shall be thrown with death and hell into the lake.  
The ensuing Treatises, have begotten this in me, or driven it forth into a Preface or Epistle, for which the book came into my hands, by a Friend's direction, which office of love I could not refuse, however conscious of my own unworthiness. And I cannot dismiss it with so short a Preface, having the Author and book in my heart, and that venting itself out of its abundance, yet not as Solomon's fool who hath his heart in his mouth, pouring out all that is in it, or more than is convenient for an Epistolary Design, which is only to be a sign to acquaint the Reader of what good entertainment there is to be found within.  
It is time now for us to hear of power which is in the Spirit, who so long have been opposing it, and languishing in flesh, in man, in forms external, in wisdom of words, in Ministers, Preachers, Writers, Books, Universities, Moralities, Counsels, Synods, Assemblies, Civil and worldly Power, instead of standing upright and being strong in the Lord, and the power of his might; we have only exhibited a shell and carcase of Religion, and have held out ourselves the generation which these last Times by the express prediction of the spirit were to bring forth, Having a form of godliness, but denying the power thereof. It hath been the hour and power of Darkness; the man of sin his revealing, and sitting in the Temple of God, and holding forth himself to be God; The Spirit hath given this Man large Rope, 
2 Tim. 3. 5.  he hath suffered this Absolom the underminer of his Father David, his hair to grow, and is now coming forth the strong and spread and tall oak where this man is hanging, and twisting himself for his destruction; He hath been contented to become the stone, though precious and the head of the Corner, to be rejected by the builders, that Satan and all his Kingdom might fall upon him, and dash themselves to pieces; and he is pleased to make his way through these clouds, and to rise more gloriously the King of Israel from under the stuff, higher by the head and shoulders than any, anointed with the oil of gladness above his fellows; This is the Child set for the fall and rising of many in Israel, and a sign to be spoken against; Christ the power of God, and wisdom of God, the foolishness and weakness of man.  
What destructions do we see already made? what heaps upon heaps by a Jawbone of an Ass? the weakness of God stronger than man, and the foolishness of God wiser than man; How far is the day of the Lord already risen upon the tall Cedars of Lebanon and the oaks of Bashan, 
Esa. 2. 12. 13.  and the high mountains and Hills, upon the high Towers and fenced Walls? what ruin upon these? how many gallant Ships wracked, how many pleasant Pictures defaced? And yet the rest of the trees and ships and Towers; the high things which yet stand, do not fear nor lay to heart, nor begin to stoop and bow of themselves, but say we sit as a Queen, and shall see no sorrow; they see not who is risen; They bribe their own consciences as they did the Soldiers, lest they should speak the truth; they are far from ask the question, What ailed thee O sea that thou fleddest, and thou Jordan that thou wast driven back! ye mountains that ye skipped like Rams! Tremble thou earth at the presence of the Lord; Power belongs to God, he pulls down one, and sets up another; How hath he broken the staff of the wicked, the Sceptre of the rulers? how hath hell enlarged herself! and what glory and pomp is sent down thither, which stand expecting those by whose hand they were thrown down, to come to them, and have taken up a Proverb to entertain them with! 
Esa. 14. 9  Hell from beneath is moved for thee, to meet thee at thy coming; it stirreth up the dead for thee, and all the chief ones of the earth; it hath raised up from the thrones all the Kings of the nations; all they shall speak and say unto thee, art thou also become weak as we! art thou become like to us! The worm is spread under thee, and the worms cover thee, etc.  
Humane Learning, 
Gen 49 5.  the excellency of power and strength created, thou Reuben my first born, the head of this world, thou shalt be made the tail; thou that wilt comprehend Christ, thou that wilt bring God into thy compass and under thy span, and weigh him in thy balance, thou that knowest no spirit nor wisdom besides thyself, thou that condemnest that which is not there for folly and weakness; thou Lucifer son of the morning, that hast said, I will ascend into heaven, and set my Throne above the Stars, I will be like the most high; thou spirit of the world that wilt acknowledge none above thee, Thou shalt not excel because thou didst ascend into my bed; he went up to my couch; I will rise out of the weak and foolish things to confound thee; I will ordain strength out of the mouth of babes and sucklings to undo thee; I will fight against thee in the Carpenter's Son and the Fishermen: Judah shall have the Sceptre, 
Gen 49. 10. 11.  binding his Foal unto the Vine, and his Ass' Colt unto the choice Vine: The King that rides on the Ass, and the Foal of an Ass, whom the Boys and Girls follow with the voice of Hosanna, shall destroy your Place and Nation: O ye Scribes, pharisees, Lawyers, Rabbis, after that you have mocked him, and crucified him, done to him what ever you listed, he will rise again, and fear will take hold of you as sorrow upon a woman, and you will call to the Rocks and Mountains to fall upon you, and so go unto your own Place.  
And thou Independency, the fairest Form, the most beautiful Face as yet that the Sun hath looked on, The world hath thrown dirt on thee, 
Num. 12. 14.  and disguised thee, which thou hast washed off; take heed thy Father spit not in thy Face; that will make thee ashamed indeed: Thou art Rachel, thou hast with great wrestle prevailed, and brought forth Gad, a Troop, and hast routed, pursued, destroyed, taken; if thou lift up thyself against thy root that bears thee, that spirit that hath lifted thee up, thou shalt be so dealt withal, in thy high mindedness, if thou work not out thy salvation in fear and trembling.  
And thou Righteousness that derivest thy pedigree from Adam and standest in the Law, and walkest like a Queen in man's wisdom and Forms of Religions, shinest in the outward Court that is given to the Gentiles to be trodden under foot, thou hast a beauty as if it were of the holy place, and lookest like the Spouse and Bride of the Lamb; but thou shalt be discovered a base Harlot and Strumpet, whilst thou settest up thyself against the righteousness of the Spirit: And when thou shalt fight against him as a Blasphemer, and thinkest to destroy him, as thou hast Episcopacy and Presbytery, when thou shalt look that Jerusalem should fall before thee, as the gods of the Nations, 
Es. 37. 12.  Gozan and Haran and Reseph, and the children of Eden, which were in Telassar; when thou shalt come to lay hold on Christ as a blasphemer, and shalt go forth like Samson thinking to do as thou hast done at other times; when thy zeal shall gather an Army that goes upon the breadth of the earth, and thou compassest the Camp of the Saints about, 
Revel. 20. 9  and the beloved City, then shall fire come down from God out of Heaven and devour thee. Then shalt thou find that sword of the Lord which hath drunken blood, and eat flesh, to fall out of thy hand, and shalt see a battle fought in a way of war that thou never knewest, having only known carnal weapons, a battle not with confused noise and garments rolled in blood; 
Es. 9 5.  but this shall be with burning and fuel of fire; for his name is wonderful, who hath the Government on his shoulders, in the day of his begetting, which is his manifestation or declaratiou with power; Then no more Iron against Iron, 
Acts 13. 32.  flesh against flesh, the potsherds against the potsherds of the earth; The naked power of the Spirit, the holy arm of the Lord made bare, shall make a supper to the ●●wls of the air, of the flesh of Kings and Captains, and mighty men and horses, and them that sit thereon, and there shall the beast be taken and the false Prophet; No more carnal weapons thenceforth; they shall all be beaten into mattocks and pruning hooks, when the earth shall be filled with the knowledge of the Lord, as the waters cover the Sea; then I looked and every Island fled away, and the Mountains were not found; I saw none but the Lamb standing on the Mount Zion, and with him a hundred, forty and four thousand, having his Father's name written on their foreheads, and I heard the voyuce of Harpers harping with their Harpers, and they sung a new Song.  
This manner of War, God was pleased to come forth in, in the Apostles, and Primitive Christians, who had laid the world on its back, and made it like Sodom and Gomorrah, had not the Trumpet sounded a retreat, and that power which was abroad, retired again, that the world might recover its deadly wound, and get up upon his legs again, that the man of sin might be fully revealed, in the return of this power to be utterly consumed when it shall come in the brightness of its glory.  
And thou Rule, authority and power earthly, that wilt not acknowledge the Lord; thou earth that dost not tremble at the presence of the Lord, his day will be on thee to put thee down: if the Host of Heaven, those Powers be shaken, thou must not look for a privilege and exemption; and though thou hast been made like Nabuchadnezzar, the servant of the Lord to pull down those heavenly powers, that kept not their first estate, and hast been a scourge upon the Powers of the Earth, and smote them in wrath, though thou hast been a feller among the Cedars of Lebanon, thou that hast broken the Gold and Silver, 
Dan. 2. 31.  and the Brass with thy Iron feet; remember that the Iron is mixed with clay, that shows thy weakness; thou shalt be shattered to pieces by that stone cut out of the mountain without hands, when Satan shall lead thee against him as against a Blasphemer.  
Therefore, you Heavens and Religious Forms that are putting for the Government of the world, and sadling Kingdoms and Re publiks', and making them the Beast to carry the false Prophet, which now begins to kick and winch, and look upon thee that rideth.  
And you Mountains of the earth; worldly Powers that say in your hearts, We will ascend into Heaven and set our throne above the Stars of God; that will exercise a Judicature 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 potsherds; But if you join against the Spirit, and be one as Jew and Gentile, Herod and Pilate against Christ, it will be your everlasting breaking; so that a man cannot gather a Sherd of you to take fire from the hearth, or water out of the Pit; for God hath set his King upon his holy Hill; and you are but sheaves against a hearth of fire. The Power of Christ is coming forth; happy they that wait for it. The Lord shall send the rod of his power out of Zion; be thou Ruler in the midst of thine enemies. Psal. 110.  
All Forms and Shadows shall fly away; and the new creature only abide; and they that walk after this Rule, peace be on them, and mercy, 
Gal. 6.  and upon the Israel of God.  
The spiritual Church shall rise and be established in the beauty of holiness. 
Psalm. 148.  These are the tidings of this Book; And I heard a voice saying Hallelujah, Praise the Lord from the Heavens, praise him all ye heights, praise him all ye Angels of his; all the wisdom of man; Praise him Sun and Moon, all worldly Magistrates; praise him all the Stars of light, all Ministers, Pastors, Teachers; praise him ye Heavens of Heavens; all Forms and Churches, and what ever of you excel, and are lifted up above others; exalt the Lord, not yourselves; for his name only is excellent, his glory is above the Earth and Heavens; 
vers. 13. 14.  he also exalteth the Horns of his people, the praise of all his Saints, even of the children of Israel a people near to him. Thy part be among these, who ever art the Reader, it is the desires and prayer of him who knows no greater, no other happiness,  
Who is thine as to it Christop. Goad.   

CHRIST'S SPIRIT, A Christians Strength: OR, A plain discovery of the mighty and invincible power, that all Believers receive through the gift of the SPIRIT.  
First held forth in two Sermons, on Act. 1. 8. and after published for the instruction and use of those that are spiritual, Anno 1645.  
By WILLIAM DELL, Minister of the Gospel of JESUS CHRIST at Yelden in the County of Bedford.  1 Cor. 4. 19 20, 
I will come to you shortly if the Lord will, and will know not the speech of them that are puffed up, but the power. For the Kingdom of God is not in word but in power.  2 Tim. 3. 5. 
Having a form of Godliness, but denying the power of it; from such turn away.  
London, Printed for Hen. Cripps and Lod. Lloyd, 1651.   

To the Right Honourable the Lady ELIZABETH Countess of BULLINGBROOK.  
Right Honourable,  
THe form of Godliness, is very common in these days of ours; but the power of it, is very rare. How few persons, shall we find in the visible Church, who live and act in the strength of God? But generally, men do, what ever they do, in their own strength, and that not only in humane things, but in divine. How seldom do we see, either in Ministers or Christians, in the discharge of their duties in their several places, more than the power of men? The greatest part by far, not only of those who are called Christians, but also of forward Professors, being ignorant what it is, to be strengthened with might in the inner man, according to the glorious power of the great God. How little is there (among all our plenty) of that preaching, which is not in the plausible words of man's wisdom, but in the demonstration of the Spirit and Power? How few Congregations (among the many that are in the Kingdom) are gathered together in the Spirit and Power of our Lord Jesus Christ? How few of those Christians are there, in whom is the exceeding greatness of God's power, together with the effectual working of it? But the form of Godliness, is now become, almost the covering of all flesh, and in these days of light and knowledge, it is accounted by all (that are not downright Atheists) a great shame, not to seem to be religious. And when men, and families, and Congregations, are gotten into this form, they think themselves both safe and happy, as being near the suburbs of the Kingdom of God, and close Neighbours to the Saints. And this form of godliness, as it is of very easy compliance with flesh and blood, in this particular, in that according to this, men only make their actions new, retaining still their old natures; so it is also of great credit and esteem, with carnal Gospelers. But the spiritual man judgeth all things, and yet he himself is judged of no man: and he being partaker of the power of God himself, can in some measure discern both the presence and want of it in others, both which he knows in his own experience.  
Now this form of godliness, is, when men are godly without God, and anointed without Christ, and regenerate not having the Spirit; that is, when they have a semblance, of holiness, but not the thing itself: a semblance of grace, retaining their old natures. And such Christians as these, perform spiritual duties, with natural strength, heavenly duties, with earthly strength, the works of God, with the power of men. In the Religion of these men, there is the outward duty done, and it may be very speciously and plausibly, but there is none of Christ, nor the Spirit in the duty. There is their own working towards God, which is faint and faithless, and not Gods own working in them towards himself, which is lively and mighty: and all the religious acts they do are only their own operations, and not the operations of God in them.  
This form of godliness, how pleasing soever it be to a man's self, and of what reckoning soever with others, who are like himself, yet is indeed, of very evil and woeful consequence, whether we regard the doings or sufferings, unto which this form necessarily engages.  
For first, when men by occasion of this form are called forth to do the great works of God, and yet are destitute of the power of God, their duties are above their strength, and their strength bears no proportion to their duties. And so sooner or later, meeting with difficulties, they faint, and languish as a Snail, their works being too high for their faculties. For nature being strained above its power, and offering at that which is beyond its abilities, by degrees grows weary, and returns to its old temper again. And he that sought that glory which was not his own, at last lies down in his own shame.  
Again, the form of godliness exposes a man to those evils, that are incident to the faithful because of godliness. Now when a man hath the same evils, with the faithful, and not the same power to support him under those evils; when men have the same evils in the flesh, but not the same power in the Spirit, the same burdens on their shoulders, but not the same everlasting arms underneath them, they fall sadly and desperately, to the great scandal of the ways of God.  
However, if men be not called forth, to such eminent doings and sufferings, and so scape such manifest discoveries and downfals: yet the form of godliness, hath this evil in it, That it brings a man only to the troublesome part of Religion, but not to the comfortable; it engages a man in the same duties with the godly, but supplies him not with the same strength; it involves him in the same bitterness of flesh, but doth not furnish him with the same joy of Spirit. For as such a man's Religion, doth not reach above flesh and blood, no more doth his strength and comforts. And so he performs duties at a low rate; yea and his bare and empty form, casts a black vail upon Religion, and utterly obscures its beauty, and glory, and makes the world judge meanly of it, and to think it a matter only of singularity and humour, and not of power. Whereas when a Christian walks in the strength of the Spirit, doing and suffering the will of God, beyond all strength and abilities of flesh and blood, the world often times wonders and gazes at him, and many are provoked to glorify God, who hath given such power to men.  
For this power of godliness, among other things, hath these three advantages.  
1. It makes a man do every duty strongly and mightily. And whatever, might take a man off from duty, or distract and disturb him in it, all falls to nothing before this power. There is that strength, in each duty, performed by the power of the anointing, which declares it to be the operation of God himself in man, and nothing else, but the very power of God, that is, Jesus Christ himself, in action in us.  
2. It makes a man inflexible in the ways of God, that he shall neither turn to the right hand, nor to the left, but take strait steps towards the mark set before him. No fear nor favours, nor frowns, nor flatteries, nor temptations, nor insinuations nor designs of others, nor ends of his own, can turn him aside. He carries such strength in his Spirit, as he can never be bent, and so far forth as he partakes of the power of God, is as unmoveable and unchangeable, as God himself.  
3. It makes a man invincible, by all evils and enemies. Because all the power against him, is but the power of the creature, but the power in him, is the power of God. And the power of God, easily overcomes the mightiest power of the creature, but is never overcome by it. And if this power in a Christian, should be prevailed against, God himself who is that power, should be conquered, which is impossible.  
To conclude, the power of godliness, is the doer of every duty, in God's Kingdom, the subduer of every sin, the conqueror of each tribulation and temptation, the life of every performance, the glory of each grace, the beauty of a Christians life, the stability of his conversation, the lustre of his Religion, his great Honour and excellency both in doing and suffering, yea it is the very glory of God himself, in the Church of God; for by faith, the Lord arises on us, and by this power of godliness, his glory is seen upon us.  
These considerations, right honourable, moved me to discourse of the power of the Holy Spirit coming on all Christians, Ministers and People. And besides the importunity of some other friends, your Honour's earnest desires of these notes, hath especially prevailed with me to publish them. Not that I am worthy to publish any thing, but that the truth of God is worthy to be published, be the instrument never so mean and unworthy. And although I well know, the doubtful success of such undertake as these, yet in this matter I am not at all careful, being most willing to be bound up in one condition with the truth of God, and to have with it, the same common friends and enemies. Besides if Christ dwell in my heart by faith, I carry in my bosom already, my reward, out of whom, I neither regard praise or dispraise, good or evil.  
Now I was bold to prefix your Honour's name to these Notes, because your desire of them, hath made them yours, and also your many noble favours are a strong and continual engagement, for me to serve you, according to what God hath made me. Especially I remember your extraordinary compassion, and bowels towards me, in the day of my deepest distress, when my soul drew near to the Pit, and the shadow of death sat upon my eye lids, and I had not the least drop of comfort, either from earth or heaven; Your Honour then showed me the kindness of the Lord, and encompassed me both with your pity and goodness, though then through bitterness of spirit, I tasted it not. Wherefore when I remember the wonderful goodness of God to me after so great sorrow and darkness, I cannot forget that part of his goodness, which he was pleased to administer to me by your Honour's hands; And the remembrance of this, causes me to pray, that God would double the same goodness on you, and that he would pour forth upon my Lord, your Honour, your noble offspring and family, this power of the holy Spirit, here treated of: which shall render you, a thousand times more precious and excellent, before God and his Saints, than all worldly Honour and Nobility whatsoever. And by this means, shall Religion shine in your Family, in its native beauty and lustre, and the Kingdom of God, which stands not in word, but in power, shall appear in its bright glory among you, till the Kingdom of the Son, first fit you, and then after deliver you up to the Kingdom of the Father, and God be all in all immediately;  
Which is the earnest prayer of your most humble and faithful servant WILLIAM del.   

The Contents.  

THe Context.  
The Explication of the Words.  
Three General Doctrines. 

1. That Christ gives his own people sufficient strength for their employments; his own strength for his own Works.  
2. That when Christ leaves his people in regard of sense, he never leaves them without a promise; and in that promise his Spiritual presence.  
3. That the pouring forth of the spirit, is the means whereby God both increases and governs his Church.    
The more special Doctrine from the words, is That the receiving of the Spirit, is the receiving of power. For the Spirit itself is power, 

1. Essentially in itself.  
2. Operatively in us. By being in us, 

1. A Spirit of Knowledge,  
2. Of Truth,  
3. Of Wisdom,  
4. of Faith, which enables us 

To do  
Endure   the same things with Christ himself.  
5. Of Righteousness, in 

Destroying sin.  
Imparting Grace.    
6. Of the fear of the Lord.  
7. Of Love and Unity.    
The Use, twofold. 

1. Exhortation, to enforce this; the necessity of having this power is urged, in reference 

1. To Ministers.  
2. To all Christians.   

1. Ministers stand in need of the power of the Spirit to come upon them. 

1. Because, without they have this power, they are destitute of all power.  
2. Without this power they are insufficient for the work of the Ministry: As being unable, 

1. To preach the Word, that is the true Spiritual and living Word of God.  
2. To preach it zealously and powerfully;   But without this presence of the Spirit of power, 

1. Their Ministry is cold and hath no heat in it.  
2. Weak and hath no strength in it.  
3. To persevere in their ministry and to carry it on against all opposition and contradiction.  
4. To reprove the world of sin. For the Spirit of judgement, must needs be accompanied with the spirit of might.  
5. To encounter and overcome the Devil.  
6. To enable them to be comfortable and invincible against all evils and enemies.      
2. Christians; this Spirit of power, and power of the Spirit is necessary for all Christians, as well as Ministers. 

Object. But do all Christians receive the Spirit of God, as well as Ministers?  
Answ. Yes, equally and alike; without any difference.   Now this Spirit of power is necessary for them, 

1. To distinguish them from reprobates and Devils.  
2. To exalt them above all the rest of mankind who are destitute of the Spirit.  
3. To unite them unto Christ.   And the power of the Spirit is necessary for them, 

1. To change their natures; which is the daily work of the Spirit, till all be renewed.  
2. To work grace in them; and each grace, is so much of the power of the Spirit in the flesh.  
3. To enable them to mortify sin; and the power of the Spirit mortifies, 

1. The whole body of sin in all its parts and members, and  
2. Each particular strong corruption.    
4. To perform duties. For no more strength in any duties then of the Spirit in them.  
5. To confess the Word before Kings, and Magistrates.  
6. To publish the word, and that both 

1. In private,  
2. In public, in case of necessity.    
7. To suffer and overcome affliction. 

Natural strength, withdraws itself from the evil.  
Spiritual strength, stands to it and overcomes it.        
The second Use, is for information and instruction, showing that the way to obtain this power, is to obtain the Spirit; and to increase this power, is to increase the Spirit. 
Now that we may obtain the Spirit, we must first prepare ourselves.  

Wherein this preparation doth not consist.  
Wherein it doth consist: that 〈◊〉, 

1. In emptying us.  
2. The work of the Spirit af●er he hath emptied us, is to fill us.    
The means through wh●ch the Spirit is conveyed to us. 

1. By the Word; and his word, the Word of the Gospel.  
2. By Faith, whic● carries us to Christ's flesh to receive of his Spirit. Through the word and faith, we are born of God, and so partake of the Spirit of God.  
3. Prayer: and in prayer we may ask the Spirit either of the Father or the Son.   Again that we may increase the Spirit, 

1. We must be constant and continual in the use of the Word.  
2. We must daily increase faith.  
3. Must be much in prayer.  
4. Must withdraw our seves from the creatures, and live loose from them.  
5. Must cease from our own works.  
6. Must give ourselves up to the Spirit that he may work his work in us.  
7. The works of the Spirit we must attribute to the Spirit, and not to our flesh.            

Christ's Spirit a Christians strength, OR, A plain discovery of the mighty and invincible power that all Believers receive through the Gift of the SPIRIT.  Acts 1. 8. But ye shall receive power, when the Holy Ghost is come upon you, and ye shall be witnesses unto me, etc. Or, You shall receive the power of the Holy Ghost coming upon you. 
THese words are the more remarkable, because they are the very last words in the conference between the Son of God, and his beloved Apostles, immediately before his ascension into heaven. Now, you know, when dear and intimate friends are to part, as their love then runs strongest, and their affections are most entire and vehement, so then also they especially discourse of those things, wherein most of all they desire to be satisfied, and resolved. Thus was it between Christ and his Apostles: never was there such dear and intimate friendship, and such sincere and burning love between any, as between them. The Apostles, all of them, loved Christ most truly, and passionately; and Peter, who had three times denied him, three times professed his love to him, and being sorry that Christ should question his love the third time, he thus answered, Lord, thou knowest all things, thou knowest that I love thee. And Christ also loved them dearly, yea he loved them 
a John 4 19  first, and having 
b John 13. 1.  loved his own, he loved them to the end, and so he was not discontented with them, for their leaving and forsaking him, through-humane infirmity, when he was led away to judgement and to death; For though death quite puts out all natural love, yet spiritual love is not extinguished, but enlarged by death. Now when such loving friends as these, were even now ready to take their last leave one of another, in regard of bodily presence, who would not most willingly have been present, to have heard what discourse passed between Christ, and his Disciples, at this their last parting?  
Now Luke acquaints us with the Whole sum and substance of Christ's discourse with his Apostles, 
The sum of Christ's discourse with his Disciples after his Resurrection, till his Ascension.  all the time he lived together with them, after his Resurrection, till the day wherein he Ascended into Heaven: In the third verse of this Chapter, he saith, he did discourse with them, De Regno Dei, touching the Kingdom of God. That is, not only touching his Spiritual Kingdom, which he sets up in each particular Christian, and which begins at our regeneration, and is consummate in glorification: but also touching his Mediatory and Monarchical Kingdom, which, in the time appointed of his Father, he should set up in the world; When he should have the 
(a) Psal. 2. 8.  Heathen for his inheritance, and the utmost ends of the earth for his possession, and 
(b) Dan. 7. 14.  all people and Nations, and Languages should serve him, and he 
(c) Psal. 72. 8.  should reign from sea to sea, and from the river to the world's end. This was the sum of Christ's discourse with them. And the Apostles were fully satisfied touching the thing, only they were unsatisfied touching the time. For besides, that the setting up of this Kingdom of the Messias in the power, beauty, and glory of it, was at that time the common discourse and expectation of all Israel; the Apostles themselves remembered many Prophecies and promises of the Old Testament, for the restoring the Kingdom of David; And this they thought Christ would have done, in the days of his flesh; but presently, all their hopes were blasted by his death. But when they saw him risen again from the dead, then presently their hearts were revived, into their former hopes; but yet again, seeing nothing done, all the time he conversed with them after the resurrection, when now he was ready to Ascend into Heaven, they desire him, first, to resolve them of this question, whether or no he would at that time, restore the Kingdom to Israel; Lord (say they) Will't thou at this time restore again the Kingdom to Israel? Now Christ, doth not deny, the restoring of the Kingdom to Israel, but denies, to acquaint them with the time when it should be done. He tells them, it was not for them to know the times and seasons, which the Father had put in his own power. verse 7.  
The like answer to the like demand, Daniel received in his time. For when the Angel had represented to Daniel, the total destruction of the image of worldly Monarchy, together with the rise and reign, and ruin of Antichrist, and the setting up of Christ's Kingdom in the world, in the stead of the two former, Daniel said, Chap. 12. 8. And I heard, but I understood not; then said I, O my Lord, What shall be the end of these things? And he said, Go thy way Daniel, for the words are closed up and sealed till the time of the end. So that the Angel, who discovered the things themselves to Daniel, refused to discover to him plainly and expressly, the time when they should be done: but that was to be closed and sealed up till the time of the end. And so here in like manner, Christ who had discoursed largely and clearly to the Disciples touching the Kingdom of God, yet denies to discover to them the time, when it should be set up in the world. And the reason why he denied this to them, to whom he had not denied himself, was not for want of love, but because the Father had kept the time and season, wherein all this should be done, in his own power. Had this been placed in Christ's power, he had no doubt made it known to them, as well as he did those other things, which he had heard from his Father; but the Father had not placed this in his Son's power, but had reserved it in his own: and the Apostles were not to pry after, that which was hidden with God, but were to content themselves with what he had revealed.  
But though the Son did not reveal to them what the Father had kept in his own power, yet he tells them, what the Father had promised unto them, and what he had also put into his power, and what he would certainly perform ere long, and that was the gift of the Spirit of power, saying, But ye shall receive power when the Holy Ghost is come upon you, and you shall be witnesses to me, etc. As if he should have said, Do not you trouble yourselves about secret things, which shall not be accomplished in the world, till many years after you are fallen asleep, but do you mind your present business, wherein you are to serve God, in your generation; your present task is to be witnesses unto me, in Jerusalem and all Judea, and in Samaria, and to the utmost parts of the earth; to declare and make known, what you have heard and seen with your eyes, and looked upon, and your hands have handled of the Word of life: you are to testify to the world, my Incarnation, Doctrine, Miracles. Life, Death, Resurrection, and my Kingdom and glory, that is to come; You are to make known to the world, the high and deep, the great and glorious mystery of Christ and of the Gospel; and that you may be fit for this great and weighty work, you shall receive the power of the Holy Ghost: you shall receive power, when the Holy Ghost is come upon you, etc.  
Which words also may be an Answer to another question which the Disciples did, or might make, after this manner.  
Our dear Lord and Master, 
Quest.  why wilt thou leave us, thy poor Disciples, among so many evils and enemies in the world, which our weakness must of necessity sink under? We well remember how fearful and foolish we have been, whilst thou wast yet with us; but how much more timorous and trembling shall we be, when thou art gone from us? When thou wast apprehended by the armed power of the Magistrates, thou knowest how we all forsook thee and fled; and I, said Peter, denied thee and forswore thee, at the voice of a simple maid. And therefore if thou now quite leave us, what Witnesses are we like to be unto thee, and what Preachers of thy Name, among the obstinate Jews, among the angry and enraged Rulers, and people, who will be ready, for thy Names sake, every day to deliver us up to a new death? And how shall we be able to stand amidst so many difficulties, troubles, distresses, oppositions and persecutions, when thou hast left us? Surely, we are such weak and infirm creatures, that we shall never be able to hold out, but shall lie down both in shame and sorrow.  
To this Christ answers in these words, 
Answ.  Accipietis virtutem, You shall receive the power of the Holy Ghost coming upon you. As if he should have said, You have a hard task indeed, but you shall be furnished with proportionable power. The business you are to undertake, is not humane, but Divine; the things that you are to teach, are not carnal, but spiritual; the work that you are to set upon, is not man's work, but Gods: you are to act among men for God; you are to act in the world, against the world; you are to act against the devil, in the very midst of the devil's Kingdom. You are to convert Infidels; to make, of Heathens, Christians; to bring them near unto God, who are now without God in the world; to carry the light of heaven, up and down this dark world, among the people that sit in darkness, and shadow of death, to show them the way to life and salvation; you are to turn the world upside down; to change the manners, and customs of the people; to bring them off from the idolatry of their forefathers, to worship the true God in spirit and truth; you are to reduce the earth into conformity with heaven, and set up God's Kingdom, here in this present world. And all this you shall not do, in ease and quietness, and prosperity, and pleasure; but whilst you are thus employed and busied, you shall have the whole world rise up against you, and the devil prosecuting you with his utmost power through wicked men, and you shall not only be hated of all men, for my name's sake, but you shall be even overwhelmed with reproaches, obloquys, slanders, oppositions, persecutions, prisons, torments, deaths. And therefore that you may be able both to do and to suffer all these things, You shall receive the power of the Holy Ghost coming upon you.  
Now from these words, we shall note something generally, and something more particularly.  
In general three things. The first is this:  
1. That as Christ will not suffer his Disciples to be tempted above their power, 
1. General Doctrine.  so neither to be employed above their power; but he furnishes them with power sufficient, both for their temptations, and for their employments; for their sufferings, and for their doings. And as Soldiers, that are under a wise and careful Commander, when they are near an engagement, are not suffered to run rashly upon the enemy, nor permitted to go forth to battle till they are armed, and mounted; so Christ would not suffer his Disciples, to go forth in his warfare, to encounter so many evils, and oppositions, and persecutions, and the whole power of the world, and of the Devil, till first he had armed them with the power of Holy Spirit; Ye shall receive power when the Holy Ghost is come upon you, etc.  
Christ always gives unto all those whom he sends forth and employs, of his own power, for his own works; heavenly power for heavenly works, spiritual power for spiritual works, the power of God, to do the works of God. Indeed Christ gives unto some a greater measure of power, and to some a lesser, according as he intends to use some, in greater works and difficulties, and some in lesser; but still they have of Christ's power, whether more or less, who are employed by Christ; and a little of that power that is communicated by Christ, will enable a man to do great things, far greater than the world suspects, or imagines.  
So that we may judge of our calling to any business, and of our employment in it, by the power we have received from Christ for it. If we have none of the power of Christ, we were never set on work by Christ; for Christ never sets any, on his work, with out communicating unto them of his power. And hereby we may certainly know and conclude, that those in the Ministry, that are loose and vicious, and idle, and negligent, and insufficient for that work, were never called to it, nor employed in it, by Christ, but they run of their own heads, when they were not sent, and minister in the Church for the gain of money, and preach only that they might live. Whereas if Christ had employed them in that calling, he would have furnished them with abilities for it: and they being destitute of such abilities, it is most evident, they were not sent by Christ. 
Melius est, nullum habere, quam sacrilegum, impium & sceleratum ministrum, qui non venit nisi ut mactet &. perdat, sicut fur & latro. Luth. de instit. Ministr. Eccl.   
Judge then what a kind of Reformation this church were like to have, if some men might have their minds; who would have ignorant and insufficient men, yea loose and profane men, tolerated in the Ministry, under pretence of keeping up ordinances; when yet such men, were never employed by Christ, nor supplied with any power from him: Yea and what ordinances (I pray) are those like to be, which are kept up by men that are carnal, not having the Spirit? But you see here that Christ's way and wisdom, was different from this; for he first gives the Apostles, the power of the Spirit, and then sent them to preach, when he had first enabled them to preach.  
2. You see here, 
2. General Doctrine.  that Christ being to leave his Disciples, in regard of his bodily presence, yet leaves behind him the promise of the Spirit of power; and this was some establishment to them, yea this gave great joy and comfort to them, who before had their hearts filled with sorrow.  
Christ, though sometime he leave his people in regard of sense, yet he never leaves them without a promise. The soul sometimes, in the hours of temptation and desertion, may want the sense and feeling of Christ, but it never wants a promise from Christ: and the promise makes Christ present, in his absence. For Christ himself is spiritually present, in the promise, and not Christ only, but the Holy Spirit also; for Christ, and the Spirit, are never asunder, but as the Father and the Son. are one, so is Christ and the Spirit one, and all are in the promise. And so the promise is able to uphold the soul in any condition, not because of its own nature, but because God and Christ and the Spirit are present in the Promise, and they are infinitely able to support the soul through the Promise, under the greatest evils either of earth or hell. Now this enjoyment of God in the Promise, is the enjoyment of faith, and not of sense; and this enjoyment of faith, is the most excellent and intimate enjoyment of Christ. And thus may the soul, enjoy Christ's presence in his absence; his presence according to faith, in his absence according to sense. And therefore Christ departing from his Disciples in regard of his bodily presence, leaves with them the promise of the Holy Spirit, and in that promise, his spiritual presence. And this is the worst condition, that Christ ever leaves his true Church in; he leaves them his presence in a Promise, when in regard of sense, he forsakes them.  
3. Note, 
3. General Doctrine.  that Luke being to speak in this Book of the Acts of the Apostles, of the propagating and enlarging, and governing the Christian Church, doth first make mention, of the pouring forth of the Spirit, and that both upon the Apostles, and afterwards upon the Disciples. Signifying hereby, that there is nothing so necessary, for the increase and well ordering of the true Church of Christ, as the pouring forth of the Spirit. And therefore they are altogether deceived, and walk in the light of Nature and not of God, who think the increase, and propagation, and preservation, and establishment, and order, and ordering, of the Church of God, depend especially upon the Counsels, and Decrees, and Constitutions of men: and that without these, the Church of God, would soon come to woeful disorder, yea to utter ruin and confusion; as if Christ and his Spirit sat idle in heaven, and had left the whole business of his Church to men: and the sacred power confirmed with the secular, were abundantly sufficient, for the increase and well ordering of the Church. In the mean time, not regarding the promise of the Father, or the pouring out of the Spirit by the Son. And this is the very mystery, of the mystery of iniquity among us, and the very head of Antichrist, which is yet to be broken. And therefore let us know, that as the Psalmist saith, Except the Lord build the house, they labour in vain that build it: and except the Lord keep the City, the watchman watcheth but in vain: so also except the Lord through his Word, pour forth the promise of the Spirit, and by that Spirit of his, in and through the Word enlarge and govern the Church, they labour in vain, that undertake these things of themselves. For it is the Spirit alone, that through the faithful ministry of the Word, makes the increase of the Church, and lays hold on all the elect, and brings them through faith, into the unity of the Son and of the Father, and teaches them, and orders them, and governs them, and preserves them. And therefore you see here, that the promise of the Spirit is first performed, before the Church of God hath any enlargement, or government.  
And now from these general things we proceed to the words more particularly. 
The particular handling of the words.  Ye shall receive power when the Holy Ghost is come upon you.  
And here we may note two things.  
1. What he promises them, and that is Power; you shall receive power.  
2. How they should be made partakers of that power, and that was, by the Holy Spirits coming upon them.  
The point we will insist on from both, is this.  
That the receiving of the Spirit is the receiving of power: 
The Doctr.  till we receive the Spirit, we are altogether without power; and when we receive the Spirit, than first of all, do we receive power; power from on high.  
By nature, we are all without strength, weak, impotent creatures, utterly unable to any thing, that is truly and spiritually righteous and good. For by nature, we are nothing but flesh; for that which is born of flesh is flesh, and all flesh is grass, a fading, withering and decaying thing, together with all the flowers of it, that is, the perfections and excellencies of it. So that by nature, we are all without power, because we are nothing but flesh, of which, weakness is an inseparable adjunct.  
But when we receive the Spirit, 
The Spirit is Power two ways.  we receive power: for power is an inseparable adjunct of the Spirit, as weakness is of flesh: yea the Spirit itself which is given us, is power, and that both essentially and operatively, in itself, and in us.  
1. The Spirit is power essentially in itself: for it is one God with the Father and the Son, 
1. Essentially in itself.  coessential, coequal, coeternal; and so as Christ, is the power of God, so also is the spirit, the power of God; yea the spirit is the God of power, aswel as the power of God. So that the Spirit is power in himself essentially, and he that partakes of the power of the spirit, partakes of that power, which is God and no creature.  
2. The Spirit, 
2. Operatively in us; By being in us;  is power operatively in us, by being in us,  
1. A Spirit of Knowledge; for the Holy Spirit teaches us to know the things that are freely given to us of God; yea, he teaches us to know, what sin is, and what righteousness; what death is, and what life; what Heaven is, 
1. A Spirit of Knowledge.  and what hell; what ourselves are, and what God is, and these things he teaches us to know, otherwise then other men know them. In a word, the spirit teaches a Christian to know all things, that is, to know God and the Kingdom of God, and all the things of both, all other things being nothing in comparison of these. Thus the Holy Spirit is a Spirit of knowledge in us, and so of power; for knowledge is the strength of a man. Whereas an ignorant man is a weak man, you may carry him whither you will; but knowledge, renders a man strong and unmoveable. And in all things, wherein the Holy Spirit is a spirit of knowledge in us, he is also a spirit of strength.  
The Holy Spirit is a spirit of Power in us, by being in us a spirit of Truth. And so the spirit is, 
2. A Spirit of Power.  because it doth not only lead us unto the truth (that is unto the word which is the only truth, as it is written, Sanctify them through the truth, thy Word is truth) but also the Spirit leads us into the Truth; it leads us into the truth, and the truth into us, till we and it, become one by an inseparable union. The Holy Spirit takes a believer, and leads him, into one truth after another, till at last it lead him into all truth. Now wherein the Spirit, is a Spirit of truth to us, it is a Spirit of Power; for through the truth we learn from the Spirit of truth, we are altogether steadfast and unmovable, among variety of different and contrary winds of Doctrine. And this is the very cause, that among so many divisions, and factions, and errors, and heresies, which woefully prevail in these present times of ours, the people of God are not seduced and overcome, to wit, because they are all taught of God, of God and not of men, and have the Spirit of truth, to lead them into the truth; the Spirit I say and not men: and so it is impossible, that they should fully and finally be deceived. For wherein we are taught by the Spirit of God, it is impossible we should be perverted by men. Whereas on the contrary, the true ground, why so many are seduced and overcome, by the errors and heresies of this age, is▪ because they have taken up their religion only from man's teaching, and have received their opinions or doctrine from men: and so what one man hath taught us, another man can unteach; yea if we be led, to the truth itself, only by man, man can again lead us from it. For all the world cannot lead any man into the truth, till the Spirit lead him into it; and when the Spirit doth lead us into the truth, all the men in the world cannot lead us out of it; but we are so sure of those things, wherein the Spirit hath been a teacher to us, that if all the Counsels and Churches in the world, yea all the Angels of Heaven should teach us contrary, we would hold them accursed. But a man that hath not been taught of the Spirit, every day you may win him into new opinions, by the power and authority of men, together with the strength of other advantages; But he that hath been led into the truth, by the Spirit of truth, is unmoveable and invincible among all doctrines. And thus also the Holy Spirit by being a Spirit of truth is also a Spirit of Power in us.  
3. The Holy Spirit is a Spirit of Power in us, 
3. A Spirit of Wisdom.  by being in us a Spirit of Wisdom: and so it is, because it makes us wise with the wisdom of God, wise upon earth after the rate of heaven, wise to salvation. There is no man wise without the Spirit of God; for the wisdom of carnal men is but foolishness before God, yea before Angels and Saints: but the wisdom of the Spirit is most gracious and heavenly wisdom. And this wisdom of the Spirit, is the strength of a Christian: the more he hath of it, the more mighty he is, both in all his doings and induring. It is said, Eccles. 9 15. That there was a poor wise man, delivered a small city from the power of a mighty King, and therefore Solomon concludes that wisdom is better than strength, for it can do greater things than strength can. When David carried himself wisely, Saul a great King was afraid of him: he thought himself too weak, to deal with David, and David too mighty to deal with him, because of his wisdom; and Solomon asked Wisdom of God above all things, for the strength of his Government; 
2 Cor. 1. 10.  all Government without this, being but weak and brittle. Thus wisdom contributes strength to us, whereas we say of a man that wants wisdom, he is a weak man; And so the Holy Spirit being a Spirit of wisdom in us, is also a Spirit of Power.  
4. The Holy Spirit, 
4. A spirit of Faith.  is a Spirit of Power in us, by being in us a Spirit of Faith. For faith is a work of the Spirit of power; and no less power would work faith in us, then that which raised up Christ from the dead, 
Ephes. 1. 19  when he lay under all the sin of man, and all the Wrath of God, and all the sorrows of death, and all the pains of hell; it must be a mighty power indeed, that must raise Christ then, and that power was the power of the Spirit; and no less power, will work faith. So that, whoever truly believes by this faith, of the operation of God, is sensible in his own soul, of the self same power, that raised Christ up from the dead. And thus the Holy Spirit is a Spirit of Faith in us, and so of Power. For unbelief keeps a man in himself; but faith carries a a man out to Christ; now there is no man weaker than he that rests on himself; and there is no man stronger, than he that forsakes himself, and rests on Christ. And so a man through the power of Faith, is able both to do, and endure, the self same things which Christ himself did and endured. 
The power of faith enables us, 1. to do the same things Christ himself did.   
1. He is able to do the same things that Christ himself did, and therefore saith Christ, all things are possible to him that believeth; so that a believer hath a kind of omnipotency, and all things are possible to him; because by faith he lays hold upon the power of God, and all things are possible to the power of God, and so all things are possible to a believer, 
Phil. 4. 13.  who is partaker of that power of God. And hence Paul saith, I can do all things through Christ that strengtheneth me; This Christ that strengthened him, was the power of God; and this power of God, is not a finite power, but an infinite: nor a particular power, but an universal; and so can do, not some things only, but all things; and so also can all they, who are truly partakers of it, by faith. Yea Christ himself hath a greater expression than this, yea such an one, that I never durst have spoken, if Christ himself, had not first spoken it▪ and that is this, John 14. 12. He that believeth in me, the works that I do, shall be do, and greater works than these, because I go to the Father. Where Christ saith, a believer shall not only do, the same works with himself, (which also had been a great thing) but also greater works than himself; and this indeed, is altogether admirable and wonderful, That a believer shall do greater works than Christ; But how is this made good? Why thus. Christ he overcame the Law, and Sin, and Death, and Hell, and the whole power of the Devil, in a body and soul free from sin; (his humane nature being the immediate formation of the Holy Spirit in the womb of the Virgin Mary, and so had not the least spot of sin in it.) But now believers, overcome the same evils, even the Law, Sin, Death, Hell, and the whole power of the Devil, in corrupted and polluted nature, in bodies and souls, at the first full of sin, and afterwards defiled through many corruptions. The Devil came to Christ, and found nothing in him, and so he overcame: but he comes to a believer and finds much in him, and yet he overcomes. And this truly is a greater work, than Christ did; And these works we do, but not through our own power, but through Christ's, of which we truly partake through faith.  
2. A Christian, 
2. To suffer the same things that Christ himself suffered.  through the power of faith, is able not only to do, but also to suffer the same things that Christ himself suffered. Now the sufferings of Christ were the most grievous, and intolerable to nature, that ever were. For how did Christ for the present, as it were lay aside his Divine nature, that he might suffer in his humane! and how did he suffer in this, the whole weight and condemnation of sin, to the very utmost, and the whole wrath of God, to the utmost, and all the sorrows of death, and the pains of hell, to the very utmost! And among all the sufferings, had not the least drop of comfort, either from heaven or earth; and yet through the power of the Spirit, he endured and overcame all. And so each Christian, is able to endure and overcome, the same evils, by the same power: and therefore Paul desired to know Christ truly, 
Phil. 3. 10.  and not only, the power of his resurrection, which any one would desire to know, but also the fellowship of his sufferings, which flesh and blood trembles at, yea and to be made conformable to his very death. Yea I add yet further, that if a Christian should chance to fall down into Hell (as we believe Christ descended into Hell, and so also many of his Saints have done, as David and Hezekiah, etc.) Yet a Christian, through the power of the Spirit, were able to overcome both the sins and the pains of Hell; 
Cant. 8. 5, 6.  and therefore saith Solomon, Love, (which is the power of the Spirit) is too strong for death and too hard, or too cruel for Hell; As is evident in that Godly woman (for I will name but one instance instead of many) who thinking of the torments of hell, and of the hatred and blasphemy of God, which reigned in the damned, did earnestly entreat God, ut etiamsi damnaretur, tamen Deum diligeret; that though she were damned, yet still she might love God. Here love, was too hard for Hell indeed.  
And thus a believer through faith, is enabled, both to do and endure, the self same things, which Christ himself did and endured: and the Holy Spirit by being a Spirit of faith, is a Spirit of Power in us.  
5. The Holy Spirit is a Spirit of power in us, by being in us a Spirit of Righteousness: 
5. A spirit of Righteousness.  and so he is two ways.  
1. In regard of mortifying sin. For the Spirit of God dwelling in us, is not idle in us, but continually active; and so from day to day mortifies sin. 
1. Mortifying sin.  And this is the proper work, of the Spirit in our flesh, to destroy out of us, whatsoever is contrary to itself; and that is, every sin, lust and corruption. Now our sins are our weakness; a man's pride and passion, and envy and covetousness, and lust, and intemperance, and every sin is his weakness. Now the Holy Spirit, by being in us, a Spirit of righteousness, mortifies and destroys all our sins, and so takes away our weakness.  
2. Again, as the Holy Spirit is a Spirit of righteousness in us, in regard of mortifying sin, 
2. Imparting grace.  so also in regard of imparting grace to us. For all grace is the fruit and operation of the Spirit in our flesh; and as all light is from the sun, so is all grace from the Spirit. Now every grace, is so much strength in the soul. Faith, so much strength; Hope, so much strength; Love, so much strength; and so humility, and patience, and temperance, and godliness, and brotherly Kindness, and all other graces, are so much strength: and according to each man's measure of grace, so is his measure of strength; and according to each man's measure of the Spirit, so is his measure of grace. And thus the Holy Spirit, by being a Spirit of righteousness, is also in us a Spirit of power.  
6. The Holy Spirit, 
6 A spirit of the fear of the Lord.  is a Spirit of power in us, by being in us, a Spirit of the fear of the Lord: and so he is, by representing God to us in his Glory and Majesty, according as he hath revealed himself to us in his word; from which knowledge of God springs his fear. For what is the reason, that the men of the world fear not God, but sin securely, against the great and glorious God every day? Why, the reason is, because they know not the Lord. Now the Spirit comes, and reveals the Father in the Son, and presents God to the soul, through his word, in his infinite and eternal power, and justice, and wisdom, and truth, and faithfulness, and love, and mercy, and goodness, etc. and shines to the soul, in each attribute of God; and now, when a man sees God, by his own light, and knows him by his own teaching, than first doth he begin, truly to fear God; and the fear of God, is his strength. For he that fears God, is free from all other fear: he fears not men of high degree, nor men of low degree, nor the united power of all the creatures; he fears not the fear of other men in their evils, but in the mid●● of all fearful things, he is without fear; because he sanctifies the Lord of hosts in himself, in his heart, and makes him his fear, and his dread. And by this means, amidst all evils, he hath admirable confidence and assurance; 
Isa 8. 13.  because he knows, that no evil can befall him from any man, or from any creature, till first it be the will of God: and also, that what ever evil befalls him, according to the will of God, it shall work for good unto him, in the end. Thus the fear of the Lord is a Christians confidence, and a believers strength: whereas, he that fears not God, fears every thing, yea, not only real, but imaginary evils; and as evils multiply his fears, so his fears again, multiply his evils, till at last he be swallowed up of both. But the Holy Spirit being in us a Spirit of the fear the Lord, is also in us a Spirit of strength.  
7. The Holy Spirit is a Spirit of power in us, 
7. A spirit of love and Unity.  by being in us a Spirit of love and unity. The Holy Spirit, is a Spirit of love and unity; in the Godhead; for the Father loves the Son, with the Spirit; and the Son, loves the Father, with the Spirit; and the Father, is one with the Son, in the Spirit; and the Son, is one with the Father, in the Spirit; and the Spirit, is both the bond of love, and unity, between the Father and the Son; and God, being most love, and most one, is also most strong. Now what the Spirit is in the Godhead, he is the same in the Church of God, which is the true temple and habitation of the Godhead, and that is, a Spirit of love and unity: For why is there such constant love, and unity, between the members of the same body, but because one Spirit runs through them all? and so there is such constant love and unity between all believers, because one Holy Spirit runs through them all. And hence we may take notice of a remarkable difference between nature and grace; for nature, of one, makes many; for we all, who are many among ourselves, even a whole world of men, were but one in Adam, omnes eramus ille unus homo; but grace, of many makes one; for the Holy spirit which is as fire, melts all the faithful into one mass or lump, and makes of many, one body, one thing: yea it makes them one, in the unity of God, according to that of Christ, John 17. 21. that they all may be one, as thou Father art in me and I in thee, that they also may be one in us; mark the words, for they are wonderful; that they all may be one, that is, that all believers, who are many among themselves, may be all made one; one? How one? As thou Father art in me and I in thee, that is, as thou and I, being two persons, are yet but one God: after this highest example of unity, let them be made One in us; as long as they remain in themselves, they are many; and how much they remain in themselves, they are many; for their unity, is not in themselves, but they are one in us who are one; that is, how much the saints by the Spirit, are carried into the Father; and the Son, who are one, so much also are they made one, not only with the Father and the Son, but also with one another. You may see, in the Acts how the multitude of believers, after they had received the Spirit, so far forth as they had received the Spirit, Were of one heart and of one mind. And this unity of beelievers, is their strength: and when God shall take away, all those prejudices, and suspicions, and jealousies, and particular ends and interests, and divisions, and separations, and Schisms, that are among his own people, and the people of God shall be reduced into this blessed unity, among themselves, and the Lord be one, and his name one, among them all; then shall the Church also, be of admirable and invincible power. So that, all they that strive with it, shall perish: and all they, that war against it, shall be as nothing: yea then shall the Lord, make the Church as a new sharp threshing instrument, 
Isa 41. 15.  having teeth, and it shall thresh the Mountains (that is the Kingdoms of the world) and shall beat them small, and shall make the hills, (that is, the lesser Commonwealths) as chaff. But till the Church of God attain to this unity, it shall not do any excellent thing; it shall not work any notable deliverance in the earth, neither shall the inhabitants of the world fall. When the Spirit of God shall be a Spirit of unity in the faithful, and shall heal all the sad differences, and dissensions, that are now between them, than also shall it be a Spirit of admirable power in them.  
And thus much for the explication of the point.  
The Use, is twofold.  
1. The first is, to exhort all men, everywhere, to endeavour to partake of this supernatural, spiritual, and divine power of the Holy Spirit, which is certainly communicated, to all the faithful, 
1. Use.  and Elect, in Christ Jesus. And let no man think it is a thing indifferent, whether he have this power or no, but know that the having of this power of the Spirit, is of absolute necessity, and that both for Ministers, and for all other Christians.  
1. There is a necessity of this power of the Holy Spirit for Ministers, and to them, this present place doth chiefly relate. 
A necessary for Ministers to have the power of the Spirit.   
1. For first, if they have not this power of the Holy Spirit, they have no power at all. For Christ sent them, only as his Father sent him; 
1. Otherwise they have no power at all.  and so Christ, never gave unto them; any earthly or humane or secular power, no power of words or prisons, no power of outward constraint and violence. Christ gave them, no such outward and worldly power, for the enlargement of his Kingdom, as not being at all suitable to it. For his Kingdom is spiritual; and what can carnal power do in a Spiritual Kingdom? His Kingdom is heavenly; and what can earthly power do, in a heavenly Kingdom? His Kingdom is, not of this world; and what can worldly power do, in a Kingdom that is not of the World? And though Antichrist, and his Ministers, have arrogated and usurped, such a carnal and earthly and worldly power to themselves, in their pretended managing the Kingdom of Christ, yet the faithful Ministers of Christ cannot.  
And therefore seeing the Ministers of the Gospel, have no power, from beneath, they must needs have power from on high; seeing they have no fleshly power, they must needs have Spiritual power; seeing they have no power from earth and from men, they must needs have power from heaven and from God, that is, the power of the Holy Spirit coming on them, or else they have no power at all.  
2. The Ministers of the Gospel, 
2. Without this they are insufficient for the work of the Ministry.  must needs have this power of the Holy Spirit, because otherwise they are not sufficient for the Ministry. For no man, is sufficient for the work of the Ministry, by any natural parts and abilities of his own, nor yet by any acquisite parts of humane learning and knowledge, but only by this power of the Holy Spirit, and till he be endowed with this notwithstanding all his other accomplishments, he is altogether insufficient. And therefore the very Apostles, were to keep silence, till they were induced with this power: they were to wait at Jerusalem, till they had received the promise of the spirit, and not to preach, till then. Yea, Christ himself, did not betake himself, to the work of the Ministry, till first, the spirit of God came upon him, and anointed him to preach. And therefore for thirty years together, he did not preach, publicly and ordinarily, till at John's Baptism, he received this power of the spirit, coming on him. Now if Christ himself and his Apostles were not sufficient for the Ministry till they had received this power from on high, no more are any other Ministers, whatsoever. For as I said, it is not natural parts and abilities, and gifts, and learning, and eloquence, and accomplishments, that make any man sufficient for the Ministry, but only the power of the Holy Spirit coming upon him. So that who ever is destitute, of the spirit of power, is insufficient for the work of the Ministry; and that in these regards.  
1. Without this power of the spirit, 
1. They are unable to preach the Word.  Ministers, are utterly unable to preach the Word; that is the true, spiritual, and living Word of God. For to preach this Word of God, requires the Power of God. One may speak the word of man, by the power of man: but he cannot speak the Word of God, but by the power of God. And Christ himself, in all his Ministry, spoke nothing of himself, in the strength of his humane nature; but he spoke, all he spoke, by the power of God; and without this power of God, he could not have spoken one word of God. And so in like manner, no man is able to preach Christ but by the Holy Spirit, which is the power of God. For Christ, is the power of God; and can never be represented▪ but by the Holy Spirit, which is the power of God. For as we see light in his light, that is, the Father who is light, in the Son who is light; or else the Son who is light, in the Holy Spirit who is light; So we know power in his power, that is the Son who is power, in the Holy Spirit who is power. And Christ who is the power of God, can never be made known to the Church, but by the ministration of the spirit, which is the power of God. So that, it is not an easy thing, to preach Christ the power of God; yea none can do it aright, but by the power of the Holy Spirit coming upon him.  
2. Without this power of the Spirit, 
2. Unable to preach it powerfully.  Ministers are unable to preach the word powerfully. They may, it may be, happen upon the outward word, yet there is no power in their Ministry, till they have received this power of the spirit, coming upon them. Otherwise, their Ministry is cold, and there is no heat in it; it is weak, and there is no strength in it.  
1. It is cold, 
1. The Ministry cold without this power  and there is no heat in it. Without men have received the power of the spirit, there is no fire in their preaching. Their ministry, is unlike the ministry of Elias, whose ministry was as fire; and unlike John Baptists, who in his ministry was a burning and shining light; and unlike Christ's, whose ministry made the Disciples hearts burn within them; and unlike the Apostles, who having received this spirit, were as men made all of fire, running through the world and burning it up. Without this spirit, a man's ministry is cold, it warms the hearts of none, it inflames the spirit of none, but leaves men still frozen in their sins.  
2. It is weak and hath no might in it. 
2 Weak.  There is no strength in a Ministry where there is no spirit. Whereas when men have received the spirit, than their ministry is a powerful ministry, as Paul 1 Thess. 1. 5. The Gospel came to you not in word only, but in power and in the Holy Ghost; and therefore in power because in the Holy Spirit. And again, 1 Cor. 2. 4. My speech and preaching was not with the enticing words of man's wisdom, but in demonstration of the spirit and power. Where you see the spirit and power in the work of the Ministry, are always conjoined, as the Sun and light are. And that Ministry that is in the spirit, is always in power. And being in power, it is always effectual, either to convert men or to enrage them: And the enraging of men, is as evident a sign of the spirit of power in a man's ministry, as the conversion of men. Whereas a cold and dead ministry that is destitute of this power, doth (as we use to say) neither good nor harm, neither converts nor enrages, neither brings in righteousness, nor destroys sin, neither kills nor quickens any, but leaves men, in their old temper, for many years together, and never stirs them. But the ministration of the spirit and power, is operative and mighty, and carries all before it. And though evil and carnal men, will ever be murmuring, and wrangling, and opposing, and contending against such a ministry, yet they are never able to resist the wisdom and spirit of it; as the Libertines, Cyrenians, and Alexandrians, 
Acts 6. 10.  were not able to resist, the wisdom and spirit by which Stephen spoke. And therefore, let them that will needs be striving against such a ministry, know, that they strive against more than a mere man, they strive against power from on high, against the greatest power that ever God put forth; against the power of Christ himself, and his eternal spirit, and so they shall never be able to prevail against this power, but shall surely sink under it. But to return from whence we have a little digressed.  
3. Without this power of the spirit, as Ministers are not able to preach the Word, 
3 Unable to hold out in the Ministry.  nor to preach it powerfully, so neither are they able to hold out in their ministry, and to carry it on strongly against all opposition and contradiction. Peter and John preached the Gospel, but presently the Rulers and Elders and Scribes convented them; and straightly threatened them, and commanded them, not to speak at all, 
Acts 4. 17. 18.  nor to teach in the name of Jesus. And now if the Apostles, had wanted this power of the spirit, they would presently, have been snibbed and awed, and would have sneaked away, and you should have heard no more of them. But they having received this power, all the threatenings and scorn, of the Rulers and Magistrates, could not deter them from the discharge of their office, and that ministry they had received from Christ. But though before, they were fearful, and trembling, and daunted at the apprehension of the least danger, yet now having received this power, they are altogether undaunted, and said to the Rulers and Elders, whether it be right in the sight of God, to hearken unto you, more than unto God, 
Acts 4. 19  judge ye. As if they should have said, O ye Rulers and Elders of the people, our case is a plain case, wherein we are most willing that even your own selves should be Judges. For we have received a command from God, to preach the Gospel of his Son Jesus Christ; and you forbid us to do that, which God hath commanded us. Now do you yourselves, be Judges, who is fittest to be obeyed, God or you? the great and glorious God of heaven and earth, or poor wretched men, such as yourselves? Nay, what God hath commanded us, we must, and will obey, against all your threatenings and punishments, and what ever you can say or do. We cannot conceal, but must publish, what we have seen and known, of our Lord Jesus Christ, of his incarnation, life, death, resurrection, ascension, kingdom, glory, and of that great redemption and salvation, which he hath wrought and purchased for all the Elect of God.  
Now I would to God, that the unjust commands of all Magistrates, and secular Powers whatsoever, might be no otherwise obeyed, than this unjust command of the Rulers, was by Peter and John; and that no man would dare to yield more obedience to the creature, then to the Lord of all.  
For no Princes or Magistrates in the world, have any power to forbid the preaching of the everlasting Gospel, which God hath commanded, should be published to all Nations, for the obedience of Faith. I say, they have no power at all, to forbid the preaching of this Gospel, or of any one truth of it, though never so cross to their designs. And if they should, yet herein, ought we to know no more obedience, than Peter and John did here. We ought to obey God, and not them, and to make known the whole mind of God, though it be never so contrary to their mind: After the example of Peter and John, who having received this power of the Holy Spirit, held on their Ministry, against all the countermands, and threatenings, and punishments of the Magistrates. Whereas, without this power, they had soon fainted and failed, and had never been able to have gone through with it.  
4. Without this power of the Holy Spirit, 
4. Unable to reprove the world.  Ministers are not able to reprove the world. For every man by nature, seeks the amity of the world, and no man by his good will, would provoke the enmity of it, against himself. And therefore flesh and blood, will never reprove the world of sin, but allows it, and countenances it, in sin. But now the Spirit when he is come, he will reprove the world of sin. When a man hath this power of the Spirit in him, then presently he reproves and argues the world of sin, and so by his ministry, bids defiance to the whole world, and provokes the whole world against himself. And this no man, either can do, or dares do, except he be first endued, with this power of the Spirit, coming on him. And therefore saith Micah, Cham 3. vers. 8. I am full of power by the Spirit of the Lord, and of judgement and of might, to declare unto Jacob his transgression, and to Israel his sin.  
The world, of all other things, cannot endure the reproof of sin, and the declaration of its evil ways. And therefore it is exceedingly offended, yea and extremely rages against the faithful teachers of the Word, with all sorts of punishments and persecutions, as the examples of all the Prophets, Apostles and faithful teachers of the Word of God in all ages, do declare. Yea, and Christ himself, testifies touching himself, therefore the world hates me, because I testify of it, that the works thereof are evil. But now, they that will connive at sin, and flatter the world in its own ways, these are the only men of reckoning, and live in all worldly Honour and prosperity. And all ages can witness, that all Teachers, are not of that strength, and resolution, to contemn the hatred and fury of the world; Nay, the most are quite overcome, with the prosperity of this present life, and with the desire of friends and riches and preferment, and so wink at the sins of the world, and are, Ministers in whose mouths are no reproofs, though the whole world lie in wickedness. For, thus they escape the rage and violence, and obtain the favour and love of the men of this world. And thus weak and unworthy are those men, who are only endued with their own Spirits. But now (saith Micah) I am full of power by the Spirit of the Lord, and of judgement and of might, to declare unto Jacob his transgression, and to Israel his sin.  
As if he should have said, the power of the Spirit of the Lord dwelling in me, puts forth its self, two ways, in judgement, and in fortitude.  
1. In judgement, and this signifies the reproving and the condemning sin and wickedness, as the Prophet himself explicates, saying, that I might declare unto Jacob his transgression, and to Israel his sin. But seeing their being full of judgement doth not want danger, but exposes a man to a thousand evils, in as much as the world can endure nothing less than the reproof of sin; therefore I am, by the power of the Spirit, not only full of judgement, but also  
Secondly, full of Might; and as the Spirit of judgement exposes me to danger, so the Spirit of might enables me to contemn those dangers. So that though the world, because of the Spirit of judgement, threatens never so many evils: yet the Prophet is not frighted from his office, but through the Spirit of might, discharges it faithfully, in despite of all those threatenings.  
And whatever Ministers, want this Spirit of might, though out of danger, they may be confident, yet at the very first encounter of evil, they will bend and yield, and speak and do all things for the favour of the world; rather then for the truth's sake, they will expose themselves, to the hatred and opposition of the world.  
5. Without this power of the Spirit, they are unable to wrestle with, 
5. Unable to wrestle with and overcome the devil.  and overcome the Devil; whose subtlety, and wrath, and malice, and power, they must needs encounter with, in the work of the Ministry. Christ, as soon as he was endued with this power, and anointed by the spirit to preach, was immediately led into the wilderness, to be temped of the devil, who would fain have taken him off, from the work of the Ministry, if it had been possible: But Christ being endued with this power, overcame the devil. And Christ, before he sent his Apostles to preach the Kindgdom of God, as you may see Luke 9 1. called them together, and gave them power and authority over all devils; and when they returned, they told him, that the devils themselves, were subject to them. But now, the seven sons of Sceva, who were destitute of this power, when they took upon them, to call over one, who had an evil spirit, the name of the Lord Jesus, and to say, we adjure you by Jesus whom Paul preacheth, The evil spirit, answered and said, Jesus I know, and Paul I know, but who are ye? and so, the man in whom the evil spirit was, leapt upon them, and overcame them, and prevailed against them, and they fled away, naked and wounded. Acts 19 So that they being destitute, of this power from on high, the devil was presently too hard for them, and they were overcome by the devil. But now, they that are invested with this power of the Holy Spirit, are able to wrestle with principalities and powers and the rulers of the darkness of this world, and to out-wrestle them, and to tread Satan himself, under their feet.  
Sixthly, without this power of the Holy Spirit, they are unable to suffer persecution for the Word; 
6 Unable to suffer persecution for the Word.  but the least touch of evil, causes them to pull in their horns; and each reproach, and opposition, and persecution, shakes them down. Whereas this power, makes them confident, courageous, comfortable, and invincible, in the midst of all evils. See this in some examples. Our Lord Jesus Christ being anointed with the Holy Spirit and with power, did not only preach the truth in his life, but also witnessed a good confession before Pontius Pilate, and sealed to the truth with His death. Paul, who was endued with the same power, when Agabus foretold him by the Holy Spirit his bonds at Jerusalem, and the brethren hearing it came weeping to Paul, and besought him to keep himself out of bonds, by not going up thither, Paul reproved them and told them that he was ready not only to be bound, but to die at Jerusalem for the Lord Jesus. chrysostom, was endued with the same power, and so resolved to preach the truth, and not to depart from the truth, though the whole world, should wage war against him alone: And professed, that he desired nothing more, then to suffer for the cause of Christ; and that if it were offered to him of God, whether he would immediately go to heaven, or stay on earth and suffer for Christ; he would a thousand times rather choose this latter, than the former. Because in going immediately to heaven, he should seek himself; but in staying on earth to suffer for Christ, he should wholly deny himself, and seek his honour alone. Luther was endued with the same spirit of power, and so when he was called to Worms before the Emperor Charles the fifth, and before all the estates of the Empire, to render a reason of his Doctrine, and some of his friends (perceiving undue dealing among his adversaries) persuaded him not to go, to expose himself to danger; but he answered with a mighty spirit, 
* Mihi vero qui vocatus sum, decretum & certum est ingredi urbem, in nomine Domini nostri jesu Christi, etiamsi scirem tot diabolos mihi oppositos, quot sunt tegulae in omnibus totius urbis tectis.  I have decreed and am resolved, because I am called, to go into the City in the name of our Lord Jesus Christi, though I knew there were so many Devils to oppose me, as there are tiles on all the houses of the City. And when he was called to return to Wittenberg by the people, which he could not do without most evident and apparent danger, he being already condemned by the Edicts and Authority both of the Pope and Emperor, and so in regard of them, could expect no less than a violent death every day, yet for all this, he was resolved to return to his charge; and upon this occasion hath this passage to the Duke of Saxony. 
* 
Verum quid faciam? urgent me causae inevitabiles, Deus cogit & vocat, hic nulli creaturae tergiversandum est. Age fiat igitur in nomine jesu Christi qui est Dominus vitae & mortis. Nihil habeo quod possim perdere; Domini ego sum; si perdor, Domino perdor, id est invenior. Alium ergo quaere quem terreas. Verum ego scio & certus sum, jesum Christum Dominum nostrum vivere & regnare: qua scientia & fiducia inflatus, non timebo etiam multa millia Paparum. Major est enim qui in nobis, quam qui in mundo est.  
Quid si me occidat Papa aut damnel ultra Tartara? Occisum non suscitabit, ut bis & iterum occidat: damnatum vero ego vo●●ut nunquam absolvat. Confido enim, instare diem illum quo de●●ruetur regnum illud abominationis & perditionis. utinam nos primi digni simus, vel exuri vel occidi ab eo, quò sanguis noster magis clamet, & urgeat judicium illius, accelerari. Sed si digni non sumus sanguine testificari, hanc saltem oremus & imploremus misericordiam, ut vitâ & voce testemur, quòd Iesus Christus solus est Dominus & Deus noster, Benedictus in secula seculorum. Luther. in Epist. ad Patr.   But what shall I do? unavoidable causes urge me, God himself calls and compels me, and here I will turn my back to no creature. Go to then, let me do it in the name of Jesus Christ, who is Lord both of life and death. Again, in his answer to the Dialogue of Sylvester Prierias, who had threatened him, he saith, I have nothing that I can lose, I am the Lords, and if I am lost, I am lost to the Lord, that is, I am found. And therefore seek some body else to fright, for me you cannot. Again in his answer to Ambrose Catharinus, he saith of the Pope and his Instruments, they seek not to overcome me with Scriptures, but to destroy me out of the earth, but I know and am sure that Christ our Lord lives and reigns. And being even filled with this knowledge and confidence, I will not fear many thousands of Popes. For greater is he that is in us, than he that is in the World. And again, in his Epistle to his Father, he hath this remarkable passage, What if the Pope shall kill me or condemn me below hell? He cannot raise me up again when I am slain, and kill me a second and third time. And having once condemned me, I would never have him absolve me. For I am confident that the day is at hand, wherein that Kingdom of abomination and destruction, shall be itself destroyed. But would I might first be counted worthy either to be burned or slain by him, that so my blood might cry the louder and urge his judgement to be the more hastened. But if I am not worthy to testify with my blood, let me at least entreat and implore this mercy, that I may testify by my life and Doctrine that Jesus Christ alone is our Lord, and God blessed for ever and ever.  
Calm Melancton was endued with the same Spirit of power, and so when his enemies threatened him not to leave him a place in all Germany whereon to set his foot, he said, avido & tranquillo animo expecto exilia. I expect banishment with a desirous and peace able mind.  
Many more Examples might be produced, to show that when Ministers are endued with the power of the Spirit coming on them, than they are stronger than all opposition and Persecution whatsoever; otherwise, when these evils encounter them, they with Demas leave the Work, and embrace the World.  
And thus you see, what necessity all the faithful Ministers of the Gospel have of the power of the Holy Spirit coming upon them; and without this power, though they be called Ministers, yet they are none. For without this power, they are unable to preach the Word, to preach it powerfully, and to persevere and hold out in the course of the Ministry; they are unable to reprove the World, to wrestle with and overcome the. Devil; and to suffer that Persecution, which necessarily attends that calling. And so without this power, they may Minister to themselves, but cannot Minister to others, the manifold graces of God: they may do their own work, but they cannot do God's work; they may seed themselves, but not the Flock of Christ: they may domineer over the sheep, but cannot drive away the Wolf: 
The Holy Spirit and the power of it necessary for all Christians.  they may build up their own houses, but cannot build up God house.  
Secondly; as the Holy Spirit and the power of it, is necessary for Ministers, so also for all other Christians whatsoever.  
But some here will be ready to say, 
Question.  yea, but do all believers, receive the Spirit of God, and the power of the Spirit, as Ministers do?  
Yes, 
Answer.  Equally and alike with them, without any difference. This is evident, Act. 11. 15. where Peter tells the Jews, who contended with him for conversing and eating with the Gentiles, that when he began to speak the Word to them, the Holy Spirit fell on them (saith he) as on us at the beginning. And again, ver. 17. Forasmuch then as God gave unto them the like gift as he did unto us, who believed on the Lord Jesus Christ, what was I, that I could withstand God. So that God gave the Holy Spirit to as many Gentiles as believed, in like manner as he did unto the Apostles themselves: and they received the same power of the Holy Spirit coming on them, as the Apostles did. Whereby you may perceive that not Ministers only are Spiritual men, and all others temporal, as the Papists have taught, and many Ignorant people among ourselves, are still persuaded: but all true Believers are spiritual, as well as they, being born of the Spirit, and Baptised with the Spirit, equally as they are.  
And so all true Believers as well as Ministers being endued with the Spirit; are also endued with the power of the Spirit, and so have more than an Earthly power in them. They have all of them, power of another nature than the power of the World; they partake of spiritual, heavenly, and divine power, even of the very power of Christ himself, which infinitely transcends all the power of the creature.  
You see then clearly, that all faithful Christians, have the Spirit of power, and the power of the Spirit coming on them, aswel as Ministers. And they stand in need of both these, for these causes.  
1. They stand in need of the Spirit of power, 
They need the Spirit of power.  first to difference and distinguish them from Reprobates and Devils: for without the gift of the Spirit, there is no difference, between us and them. For Michael doth not differ from the Devil, nor Gabriel from Belzebub, but only by the Spirit. And Moses differs not from Pharaoh, nor Abel from Cain, not Jacob from Esau, nor Peter from Judas, in regard of their substance, but in regard of the Spirit, which the one received, and the other were counted unworthy of.  
2. To advance them above the condition of flesh and blood, and above all those, in whom is none of God's Spirit. The excellency of each creature is, according to its Spirit; for the more excellent the spirit of the creature is, the more excellent is the creature itself; and each creature, is valued and rated according to the Spirit of it. How excellent then, must they be above all the World, who have received the Spirit that is of God? Surely these are people of the most excellent spirit: And hence it is, that the righteous is more excellent than his neighbour, because his spirit is more excellent than his neighbours.  
3. To unite them unto Christ. The Spirit is the bond of Union between the Father and the Son, in the Godhead; and the Father and the Son, are one in the Spirit (as we spoke before.) And now, the same spirit, is our bond of Union with Christ, and makes us one with Christ, as Christ is one with God, and unites us unto Christ, in the unity of God; for as Christ, is one with the Father, in the Spirit, so are we one with Christ, in the Spirit: For he that is joined to the Lord, is one Spirit; and he that is not one Spirit with the Lord, 
They need the power of the Spirit.  is not joined to him.  
4. All faithful Christians stand in need of the power of the Spirit, as well as of the Spirit of power.  
1. To change their nature, 
1. To change their nature.  which is impossible to all power, but the power of the Spirit. It would be a great power, to change clay into Gold, and a pebble into a Diamond; but it is a greater change that is wrought in a Christian, and requires a greater power. For the power of the Spirit, when it comes into our flesh, changes the nature of it. For it finds a man carnal, it makes him spiritual; it finds him earthly, it makes him heavenly; it finds him a drunkard, it makes him sober; an adulterer, it makes him chaste; a swearer, it makes him fear an oath; proud, it makes him humble; it finds him darkness, makes him light in the Lord; in a word, it finds him nothing but a lump of sin, and makes him the righteousness of God in Christ. Thus the power of the Spirit, changes our whole corrupt nature, and makes it conformable to the divine nature; as fire makes the Iron in which it prevails, like unto itself, communicating its own nature to it. After this sort, the power of the Spirit changes our nature, and our nature cannot be changed without it. But without this power of the Spirit, we shall always remain the same we were born, without any change at all. Yea, our corruption will by daily use and exercise, increase in us, till at last it quite eat out that common natural good, which God hath given to every one of us, for the common benefit of mankind.  
2. All Christians have need of the power of the Spirit to work grace in them. 
2. To work Grace.  For our natures, are wholly carnal and corrupt; and nothing can implant grace in them, but the mighty power of God's Spirit. And it is as great a Miracle, to see the Grace of God dwelling in the corrupt nature of man, as to see the Stars grow upon the Earth. And yet the power of the Spirit doth this, as it is written, 
a Psal. 25. 11. 2 Pet. 1. 14.  truth shall spring out of the earth; and again, great and precious promises are made to us, that we should be partakers of the Divine nature; and again, he hath predestinated us that we should be conformable to the Image of his Son. That is, as in other things, so also in all his virtues. So that the power of the Spirit, implants grace in our nature; and each grace, is so much of the power of the Spirit, in our flesh, as was said before. Wherefore we must needs learn to know, whose power, the power of grace is. For though grace be a power in our flesh, it is not the power of our flesh: for Paul saith, in me, that is in my flesh, dwells no good thing, but and if, any good, be, in my flesh, it dwells not in my flesh, but in God's Spirit which dwells in me. As light, is in the air, but dwells in the Sun, so when men are regenerate, good is in the flesh, but dwells in the spirit. For grace in the soul, is nothing but so much of the power of the Spirit, immediately dwelling and working in us; and when the Spirit is gone, all grace goes along with him, as all light with the Sun; but it dwells in him, and is inseparable from him.  
3. All Christians stand in need of the power of the spirit, 
3. To mortify sin.  to enable them to mortify and destroy sin. There is no power in our flesh, against sin; but all the power of our flesh, is for it: and therefore it must be another power, than the power of our flesh, that must destroy sin, and that can be no other, than the power of God's Spirit. And the power of the Spirit, destroys the whole body of sin, and each particular strong corruption.  
1. The whole body of sin, 
1. The whole body of sin.  in all the parts and members and branches of it; each several influence and operation of the Spirit, being a several destruction, of some sin or other. For as the spirit that is in us, lusts after envy, or pride, or vainglory, or covetousness, or uncleanness, or the like; so the Spirit we have of God, according to its mighty power, destroys all those sinful works of our corrupt spirit, and mortifies all the deeds of our flesh, according to that of Paul, if ye mortify the deeds of the flesh by the Spirit, 
Rom. 8. 13.  ye shall live: The flesh will never mortify its own deeds, but the spirit must mortify the deeds of the flesh▪ and this will mortify them, according to the whole Latitude of them.  
2. Again, 
2. Particular strong corruptions.  as the power of the Spirit sudues the whole body of sin, so also it over pours each particular strong corruption, and keeps a Christian strait and upright in the ways of God. Every man hath some one corruption, to which by nature he is more inclined, then to another, and this is the bias of a man; but the strength of the Spirit, will overpower this. A boul, if it be thrown with strength, knows not its bias, but is carried on straight, as if it had no bias at all. So the Godly have still some flesh in them which is their bias, and carries them from God to themselves and the World▪ but the strength of the spirit, takes away this bias, and makes us take strait steps to God.  
4. All Christians-stand in need of the power of the Spirit, 
4. To perform duties.  to enable them to perform duties, to perform them aright, that is, spiritually. For spiritual duties, may be performed, for the outward work carnally; and in such duties there is no strength but weakness, because there is none of the Spirit in them. For there is no power in any duty, except there be something of the spirit in the duty. There is no more power in praying, nor in preaching nor in hearing, nor in meditation, nor in reading, nor in resisting evil, nor in doing good, nor in any duty of sanctification, or of mortification, than there is of the Spirit in them.  
And according to the measure of the spirit, in each duty, is the measure of power in the duty. If there be none of the Spirit in a man's duties, there is no power at all in them, but only weakness and deadness, and coldness and unpofitableness. If a little of the spirit, there is a little power; if abundance of the Spirit, there is great power; and that duty that is most spiritual, is the most powerful. And therefore saith Paul, I will pray with the Spirit, and I will sing with the spirit; and all the worship of the faithful is in the spirit. Philip. 3. 3. We are the Circumcision which worship God in the Spirit, and have no confidence in the flesh. So that there is no more power in any duty then there is of the Spirit in it: and there is no more acceptance of any duty with God, then there is of power in it.  
Fifthly, 
To enable them to the use of the word. In private.  all Christians stand in need of the Power of the Spirit, to enable them to the use of the Word, and that both in private, and in public, as occasion serves.  
1. In private; for no man can say, that Jesus is the Christ but by the Holy Spirit. No man can speak of Christ, spiritually, but by the Spirit; and without this spirit, which searches the deep things of God, and reveals them to us, Christians are unable to give the Sense of the Word of God in their families, and among their friends, and acquaintance, and are also ashamed to do it. Whereas the Spirit of God gives both ability, and boldness: as Aquila and Priscilla his wife, did not only speak the word in their family, 
Act. 18. 16.  but also took Apollo's a Minister, home, when they perceived him somewhat ignorant in the mystery of Christ, and instructed him in the way of God more perfectly.  
2. They have need of the power of the spirit, to enable them to speak the word of God in public, 
In public.  as every Christian may do, if he come where people are ignorant of God's Word, and there be no Minister to do it. This I say in such a case he may do by virtue of his anointing with the spirit; And for this you may see the practice of Stephen and Philip, who were but Deacons, and not Elders or Ministers, and yet published the Word, where the people were ignorant; yea you may see Act. 8. how all the Disciples except the Apostles, were by reason of a great persecution scattered throughout the regions of Judea and Samaria, and they that were so scattered, went everywhere preaching the Word because the people among which they were, were ignorant, and there was no body else to do it. And God, having made known Christ unto them, they could not, but declare him unto others: the love both of Christ, and of their brethren constraining them. But this is in case of necessity, and where other fuithful Christians are absent: otherwise when Christians are present, no man can take that to himself, without the consent of all, which belongs to all.  
Sixthly, all Christians stand in need of this power of the spirit, to enable them to confess the word, 
To enable them to confess the word.  before Kings, and Rulers, and Magistrates, when they are called thereunto. Whereas without this power they would tremble, and bite in the truth. In the 10. Chap. of Mat. Christ tells his Disciples that they should be brought before Governors and Kings, for his name's sake. But saith he, vers. 19 When they shall deliver you up, take no thought, how, or what ye shall speak; for it shall be given you in that same hour, what ye shall speak. For it is not ye that speak, but the Spirit of your Father that speaketh in you. Here Christ tells his Disciples that they should be brought before great men, yea before the greatest in the world, to give testimony to his truth. And surely, it is a very hard thing, for a man not to be daunted then, but to be unmoveable, before all worldly power and glory, and all the terrible frowns and threats of mighty men. Now saith Christ at such a time, when you are to speak before the armed power of the world, be not troubled beforehand, how, or what to say. For if you have Christ and his Spirit in your hearts, you cannot want words in your mouths. And the truth which you profess is most glorious, when it is most naked, and destitute of the garnishings of humane eloquence and wisdom. And therefore be not fearful before hand, no nor yet careful, touching what you shall say; for it shall be given to you in that same hour, in that same moment; you shall have most present help. How so? for it is not ye that speak, but the Spirit of your Father that dwells in you. The spirit of truth that dwells in you, shall enable you to speak the words of truth, when you are called to it. And though you, it may be, are plain and mean men, and your lips would tremble, and be quite closed up before such an Assembly of power, and Majesty: yet God's spirit shall give you a mouth to speak, even then. And because, if you were only supplied with a mouth to speak at such a time, you would be ready to speak rashly, and foolishly, to the great prejudice, and disadvantage of the truth, therefore he will give you not only a mouth, but wisdom too; and he himself will manage his own cause with your mouths. And you shall so speak as all your adversaries, shall not be able to resist the truth that you speak, but shall be so convinced in their consciences, that their tongues shall not know what to say. You shall have, a mouth and wisdom, and they shall want both.  
And thus, have many poor, mean, simple Christians, when brought before Rulers and Magistrates, been able to carry out the truth in that strength, that all their adversaries have been put to silence and shame, as you may see in a multitude of examples, in the Book of Martyrs. And all this they did, by the power of the Spirit coming upon them.  
Seventhly, 
7. To overcome afflictions and persecutions.  and lastly, all Christians stand in need of the power of the Spirit, to overcome afflictions and persecutions, from which it is impossible they should be free, in this world, they being contrary to the world, and the whole world to them. A natural man, who hath no strength in himself, but his own strength, faints and fails under affliction and persecution: but the faithful have in them, strength above natural strength, strength above the strength of men, even the strength of the Spirit coming on them, and so they endure and overcome. Our spirits are weak spirits, and are conquered by every evil; but when they are strenghtned, by the power of God's Spirit, they are, over all evils, more than Conquerors. And this is one thing observable, between natural and spiritual strength, in the overcoming of evil. Natural strength seeks always to throw off the evil, and so it prevails: but spiritual strength neever seeks the removing of the evil, but let the evil be what it will, it stands to it, and overcomes it. For the strength of the Spirit, is easily able to overcome, all evils that can happen to flesh and blood, whether they arise from earth or hell. And thus those blessed Martyrs mentioned Hebr. 11. and thousands and ten thousands of their consorts since, have overcome, cruel mockings and scourge, and bonds, and imprisonment, and stoning, and sawing in sunder, and slaying with the sword, and all the woes of poverty and want, and banishment, and of living in wildernesses and caves, and dens of the earth; these and all other evils, they have mightily overcome, by this only power, of the Spirit coming upon them. Thus we stand in need, of the power of the Spirit, to overcome affliction and persecution; and how much power we have, in affliction and persecution, to endure them and overcome them, just so much, of the power of the Spirit, we have, and no more.  
And thus also, have I declared unto you what necessity, all Christians have, of the power of the Spirit, coming on them as well as Ministers. And this was to strengthen the Use of exhortation.  
The second Use, is for information and instruction, after this manner. 
Second use.  If the receiving of the Spirit be the receiving of power, than it clearly informs us, that the way to partake of this power, is to obtain this Spirit: and the way to increase this power, is to increase this Spirit. I shall endeavour to speak to both these things, and so shall conclude.  
1. The way to obtain this power, is to obtain the Spirit.  
And that we may obtain the Spirit, we must first prepare ourselves to receive the Spirit.  
Now this Preparation doth not stand (as Papists teach, and many ignorant persons among ourselves think) in sweeping the soul from sin, 
The way to get this power, is to get this Spirit.  and then strewing it with graces, that so we may be fit to receive the Spirit.  
For first, 
To this end we must prepare ourselves. Wherein preparation doth not consist.  the sweeping of the soul from sin, is not a work of our own, before the coming of the Spirit, but a work of the Spirit, itself, after it is come. For no flesh can clear the soul of one sin, it is the Spirit must do that.  
And secondly, for the strewing of the soul with grace, neither is this a work of our own, but a work of the Spirit itself, after it is come. For the Spirit itself, brings all grace with it, and before the coming of the Spirit, there is no grace at all.  
So that, 
Wherein it doth.  we cannot, by any acts of our own, prepare ourselves to receive the Spirit; but only by the Spirit we prepare ourselves to receive the Spirit. For it is not any work of our own, upon ourselves, but the immediate work of the Holy Spirit upon us, that can make us fit to receive himself. It lies wholly in his own power and goodness, first to prepare in us a place for himself, and then after to receive and entertain himself, in that place he hath so prepared. Now the works of the Spirit, whereby he first prepares us for himself, and then entertains himself in us, are these two especially.  
1. He empties us; and 2. he fills us with himself, whom he hath made empty. 
1. The Holy Spirit empties us.   
1. He empties us. And this emptying, is the first and chief work of the Spirit, upon the Elect, whereby he prepares them to receive himself. For the more empty a man is of other things, the more capable he is of the Spirit. If you would fill a vessel, with any other liquor than it holds, you must first empty it, of all that is in it before; if you would fill it with Wine, you must empty it of Beer or Water, if any such liquor be in it. For two material things, cannot possibly subsist in the same place, at the same time, the substances of each being safe and sound. And so if the Holy Spirit who is God, must come into us: all mortal and unstable creatures, together with sin and ourselves, and what ever else is in us, must go forth. Humane reason, and humane wisdom, and righteousness, and power, and knowledge, cannot receive the Holy Spirit: but we must be emptied of these, if ever we would receive him.  
We must thus suffer, 
A caution.  ourselves, to be prepared by the Spirit, to receive the Spirit: but with this caution, That when the Spirit of God hath wrought this in us, we do not attribute it to ourselves, as our own work, nor think any thing of ourselves, but descend into our own mere nothing. Otherwise we shall be a hindrance to the Spirit, that he cannot work in us after a more excellent manner.  
And when a man is thus empty of himself, 
2. Fills us.  and of other things, than he becomes poor in spirit, and such the Spirit always fills, and descends into with a wonderful and unresistible power, and fills the outer and inner man, and all the superior and inferior faculties of the soul, with himself, and all the things of God.  
And this is the second work of the Spirit, 
The means are.  to fill those whom he hath emptied. Now the usual and ordinary means, through which the Spirit doth this, 
1. The hearing of the Word.  are these three.  
1. The hearing of the Word preached. But here we must distinguish of the Word. For the Law is the word of God; but St. Paul saith that by that word the Spirit is not given, but by the Word of the Gospel. And therefore how beautiful are the feet of them that bring the Gospel of peace! for nothing is so sweet and precious as the word of the Gospel, which brings with it the Holy Spirit. This you may see Act. 10. 44. where it is said, that whilst Peter yet spoke, the Holy Ghost fell on all them that heard the Word. And therefore also the Gospel is called the ministration of the Spirit; because as it proceeds from the Spirit, and the Holy Spirit gives utterance, so it also conveys the Spirit to the faithful. Now the gift of tongues and miracles, and other such like gifts are at the present ceased in the Church: but the gift of the Spirit, is not ceased; and this, the Lord still joins with the Ministry of the Gospel, that he may keep up in our hearts the due respect of this ordinance, and may preserve us, from the ways of those men, who seek for the Spirit without the Word.  
2. Means, 
2. Faith.  is faith in the word heard. For it is not every one, that hears the word, that receives the Spirit: but only they, that hear with the hearing of faith. For if thou hear the word of the Gospel a thousand times, and wantest faith, thou shalt never receive the Spirit; for unbeleef, shuts up the heart against the Spirit, and ever opposes and resists the Spirit, and never receives it. But faith opens the heart to receive the Spirit.  
By faith, we lay hold on Christ in the word: and through our union with Christ, we obtain the Spirit. For we have not the Spirit immediately in itself, but in the flesh of Christ. And when we, by faith are made the flesh of Christ, than we partake of that Spirit, that dwells in the flesh of Christ.  
Now through these two things, the Word and Faith, the Spirit communicates to us a new birth; it begets us unto God: and so we partaking of the nature of God, partake also of the Spirit of God. They are born of men, have nothing in them but the spirit of men. but they that are born of God have the Spirit of God. That which is born of the flesh is flesh, & hath no spirit in it; but that which is born of the Spirit, is spirit, and hath spirit in it. So that there is no means to partake of the Spirit of God but by being born of God: and the means by which we are born of God, are the Word & Faith  
3. Means is Prayer. 
3. Prayer.  For Christ hath said, the Spirit is given to them that ask. And the Disciples when they were to receive the promise of the Spirit, continued with one accord in prayer and supplication. Act. 1. 14. For God who hath promised to give us his Spirit, hath commanded us to ask it: and when God hath a mind to give us the Spirit, he puts us in mind to ask it: yea God gives us the Spirit, that by it we may ask the Spirit, seeing no man can ask the Spirit, but by the Spirit. Now in ask the Spirit, there is no difference, whether we ask it of the Father or of the Son, seeing the Spirit proceeds from both, and is the Spirit of both. And therefore Christ, promiseth the sending of the Spirit from both. From the Father, Joh. 14. The Spirit which the Father will send in my name. From himself, Joh. 16. Except I go, the Comforter will not come: but if I go I will send him to you. So that both the Father and the Son, give the Spirit, and it is no matter whether we ask him, either of the Father, or of the Son, so we ask him, of the Father in the Son, or of the Son in the Father.  
And thus you see the way, to obtain this power, is to obtain the Spirit, and also by what means this is done.  
2. The way to increase this power, 
2. The Way to increase this power.  is to increase the Spirit. And therefore it is as needful for us, to know the means to increase the Spirit, as to receive it. And they among others are these:  
1. To continue in the use of the Word. As the Spirit is first given by the word, so by the same word it is increased; and the more any Christian is in the use of the word, the stronger and more vigorous and mighty is the Spirit in him: but the neglect of the word, is the quenching of the Spirit. Let a Christian, that is strong in the spirit, neglect the word a while, and he will soon become weak, and as a man without strength. For the Spirit, is not bestowed on us, but through the word, neither doth it dwell in us, but by the word; and the more the word dwells in our hearts by faith, the more the spirit dwells in our hearts by the word. And according to the measure of the word in us, is the measure of the Spirit.  
2. To increase faith. For the more we believe, the more we receive of Christ; and the more we receive of Christ, the more we receive of the spirit, in Christ. For faith doth not apprehend bare Christ, but Christ with his Spirit, because these are inseparable. Now always▪ according to the measure of Christ in us, is the measure of the spirit; and according to the measure of faith, is the measure of Christ in us.  
3. To be much in prayer. For the prayer of the spirit, increases the spirit. The more we have the spirit, the more we pray; and the more we pray, the more we receive the spirit. So that when we have the spirit in truth, we shall have daily, a greater and greater increase of it, till we be filled with the spirit. For the spirit comes from Christ, in whom is the fullness of the spirit, and carries us back again to Christ, that we may receive still more of the spirit. And so by the spirit that is in our hearts, we lay hold on the spirit that is in Christ, and receive more and more of it.  
4. To turn ourselves daily from the creature to God. For the more we enlarge our hearts, towards the creature, the less capable are we of the Spirit of God. For to live much upon the creature, is to live much according to the flesh, and this quenches and straitens the spirit in us. And therefore we must live abstractedly from the creatures; and so use them, as if we did not use them: and so mind them, as if we did not mind them: and abandon the contents and satisfactions of flesh and blood, and wean ourselves from all things but the necessities of nature. And the more free and loose we are from the creature, the more capable are we of God's spirit, and the operations of it. He that lives at greatest distance from the world, and hath least communion with the things of it, hath always the greatest proportion of God's spirit. For as the Apostle saith, If any man love the world, the love of the Father (that is, the Holy Spirit) is not in him: so, if any man love the Father, the love of the world is not in him: now the more, any one loves the Father, the less he loves the world: and the less he loves the world, the more the spirit dwells in him.  
5. To cease daily from our own works. The more we act ourselves, the less doth the Spirit act in us. And therefore we must must from day to day, cease from our own works, from the operations of our own minds, and understandings, and wills, and affections, and must not be the Authors of our own actions. For we being flesh ourselves, what ever we do is fleshly, seeing the effect cannot be better than the cause. And if we mingle, the works of our flesh, with the works of God's Spirit, he will cease from working in us. But the less we act in ourselves, according to the principles of our corrupt nature, the more will the spirit act in us, according to the principles of the divine nature. But our own works, are always a mighty impediment, to the operations of the Spirit.  
6. To increase the spirit in us, we must give up ourselves to the Spirit, that he only may work in us, without the least opposition and resistance from us. That, as the soul acts all in the body, and the body doth nothing of itself, but is subject to the soul in all things: so the spirit may do all in us, and we may do nothing of ourselves without the Spirit, but be subject to the Spirit in all its operations. For the Spirit of God, cannot work excellently in us, except it work all in all in us. And in such a man, in whom the Spirit hath full power, the Spirit works many wonderful things, that he according to humane sense is ignorant of. For as the soul, doth secretly nourish, and cherish, and refresh the body, and disperses life and spirits through it, even when the body is asleep, and neither feels it, nor knows it: so the Holy Spirit dwelling in the soul, by a secret kind of operation, works many things in it, for the quickening, and renewing it, whilst it oftentimes for the present, is not so much as sensible of it.  
7. The seventh means, to increase the spirit, is to attribute the works of the spirit to the spirit, and not to ourselves. For if we attribute to the flesh, the works of the Spirit: and take from the Spirit, the glory of his own works, he will work no longer in us. Wherefore we must ascribe unto the Spirit, the whole glory of his own works, and acknowledge that we ourselves are nothing, and can do nothing: and that it is he only, that is all in all, and works all in all: and we ourselves, among all the excellent works of the Spirit in us, must so remain, as if we were and wrought nothing at all; that so, all that is of flesh and blood, may be laid low in us, and the Spirit alone may be exalted: first to do all in us: and then, to have all the glory, of all that is done.  
And thus you see the means to increase the Spirit, and so consequently strength, as well as to get it. And by the daily use and improvement of these means, we may attain to a great degree of spiritual strength, that we may walk and not be weary: and may run and not faint, and may mount up as Eagles, yea, and may walk as Angels among men, and as the powers of heaven upon earth, to his praise and honour, who first communicates to us his own strength, and then by that strength of his own, works all our works in us: And thus is he glorified in his Saints, and admired in all them that believe.  
FINIS.   

Uniformity Examined, Whether it be found in the GOSPEL, OR In the PRACTICE of the Churches, OF CHRIST.  
By WIL del, Minister of the Gospel.  2 Cor. 4. 13. 
We having the same spirit of Faith, according as it is written, I believed, and therefore have I spoken: we also believe, and therefore speak.  
Published according to Order.  
London, Printed, 1651.   

Uniformity Examined.  
OBserving that our Brethren of Scotland, together with the Assembly of Divines, and the rest of the Presbyterian judgement, do often both in their Discourse and writings, exceedingly press for Uniformity; I have been urged in my spirit, to think upon the matter, and to consider whether there could be any such thing found in the Word of the New Testament, or in the practice of the Churches of Christ. And for my part, I ingenuously profess, I cannot yet discover it, and would be glad if any would instruct me further in this particular, so he do it from the Word.  
Now Uniformity what is it, but an unity of form? and the form they mean, no doubt, is outward: for the inward form, as it cannot be known by the outward senses; so neither can it be accomplished by outward power. And therefore (till I know their meaning better) I conceive that by uniformity they understand an unity of outward form in the Churches of God: yea, some of them do declare so much calling the thing they would have, External Uniformity.  
Now such a thing as this (after so much meditation and recollection, as my other employments, and the many distractions that necessarily attend my present condition, will permit me) I cannot discern, in the Word of the Gospel. For Christ speaking of the Church of the New Testament, saith, Joh. 4. 23. The hour cometh and now is, when the true worshippers shall worship the Father in Spirit and Truth, for the Father seeketh such to worship him. God is a Spirit, and they that worship him must worship him in Spirit and Truth. In which words it is most evident, that the worship of God in the time of the New Testament, is inward and spiritual, consisting in faith, hope, love, and in prayer, which is the operation of the three former, etc. And so, is so far from Uniformity as it hath been explicated, and as they understand it, that it is not at all capable of it. And therefore I cannot but wonder, at the strange workings of darkness in the minds of men, who would have an exernal Uniformity, in a worship that is inward and spiritual, and of which, the outward form is no part at all, but is merely accidental, and so absolutely various.  
Again, as I find not this Uniformity, in the doctrine of the Gospel, so neither in the practice of the Saints, who had the spirit of the Gospel, as that practice is represented to us, in the Word.  
In Acts 1. 14. I read, how the Apostles being together with the women, and Mary the Mother of Jesus, and his brethren, continued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one accord or mind in prayer and supplication: and Acts 2. v. 44. & 46. how all that believed were together, and continued daily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one mind in the Temple, and did break bread from house to house, etc. And in all this there was Unity, but no external Uniformity, neither name nor thing. Again, Acts 4. 23. Peter and John being let go by the Magistrates, went to their own company (which many of our Clergy would term a Conventicle) and reported all that the chief Priests and Elders had said to them; and when they heard it, they lift up their voice to God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with one mind, and prayed. Here was inward Unity, in faith, and love, and joy, and spiritual prayer, but no external Uniformity: and verse 32. The multitude of them that believed, were of one heart, and one soul. Unity still, but nothing of external Uniformity. Further, we read Acts chap. 7. and chap. 8. that Stephen and Philip, who by the Church were ordained Deacons, and were to serve only for the Ministry of the Table, yet by virtue of the anointing, preached the Word of God freely, and powerfully: and how all the Members of the Church of Jerusalem, who were neither Ministers not Deacons, being scattered abroad by Persecution, went Preaching the Word everywhere, where they came, in that case of necessity: the unction of the Spirit of which all Believers partake alike, being one fundamental ground of such Ministry, where there are no Believers to call to the Office: and in this, though there was unity of faith, spirit, and doctrine, yet I am sure they will say, there was no such uniformity as they would have. Again, Acts 20. Paul the first day of the Week, preached to the Disciples of Macedonia, from the Evening till Midnight (which Dr. Pocklington in a printed Sermon saith, was out of order, that is, out of Prelatical order, or Presbyterial Uniformity) and after broke bread, and did eat, and talked with them a long while, till break of day: and going from thence, he arrived at Ephesus, and there called the Elders of the Church together, and appeals to them after what manner he had been with them, to wit, serving the Lord with all humility of mind, and with many tears and temptations, etc. and how, he had held back nothing profitable for them, but had taught them publicly, and from house to house (which I wish were more in use nowadays, if it might obtain so much leave from Uniformity) and had preached to them Repentance towards God, and Faith towards our Lord Jesus Christ: our chief work towards God since our fall and corruption being Repentance, which is the change of the creature towards God, through Gods own work in the creature: and this is not done without the sorrow of the flesh; and our chief work towards Christ, who is given to us as a head, being Faith or Union. And in the end, exhorts the Presbyters, to take heed to themselves (who according to the Church principles of this age, want no admonition themselves, seeing they are become a peremptory rule to all others) and to the flocks over which the holy Spirit (and not Patrons) had made them Overseers, to feed the Church of God, which he had purchased with his own blood, etc. But in all this, neither practices himself, nor preaches to them, nor commands them to preach to others; or impose upon others, any such kind of thing as external uniformity. And so surely, they that so vehemently urge this thing, that they make it all in all, in their Reformation, have some other teacher than the Apostle, who being taught of Christ, as Christ was taught of God, yet knew no such thing at all, in the worship of God as Uniformity.  
And yet further, that the world (if it be possible) may be the more convinced, observe a little more seriously the practice of Christ and the Saints, in reference to this point, and you shall see nothing less than external Uniformity. See this in the prayer of Christ, (Prayer for the duty itself, being nothing, but so much spiritual worship, as being the voice of the Spirit in the flesh, both in head & members) This, Christ sometimes performed, with his eyes lifted up to Heaven, sometimes being prostrate with his body on the Earth, and so several times, several ways: and as he, so the Saints, have; some prayed standing & lifting up their hands, as Moses; some, kneeling and lifting up their hands, as Solomon; some, standing and not lifting up their eyes, as the Publican, etc. And what external Uniformity in all this?. And as for Praying, so for Preaching; Christ sometimes preached in a ship, sometimes on the shore, sometimes in the City Jerusalem, sometimes in the Temple, sometimes in the Desert, sometimes early, sometimes late, as if he intended on purpose, to witness, against that piece of the Mystery of Iniquity, which in after. Age's should be called Uniformity. So Paul preached sometimes on the Jews Sabbath, sometimes on the first day of the week, sometimes each day of the week, sometimes in the day, sometimes in the night; sometimes prayed in the house, sometimes on the shore: he circumcised Timothy among the weak, refused to circumcise Titus among the perverse, became as a Jew to the Jews, as a Greek to the Greeks, to the weak as weak, to the strong as strong, all things to all men, that he might win some: and what external Uniformity was here? And then for the Sacraments, Christ administered the Sacrament of the Supper, immediately after Supper; Paul at midnight, and it may be others in the morning, or at noon: and what external Uniformity in all this? And for Government; sometimes the Apostles met together into a Council, and in that Council ordered things not of their own heads, or by plurality of voices, but by the Word and Spirit; and what they ordered by the Word and Spirit, they put in execution by the power of the Word and Spirit, and not by the power of the World. At other times, Ministers and Believers, did things by the Word and Spirit among themselves, by the mutual consent of both; or else Believers alone among themselves, if there were no Ministers present. And where the number of Believers were more, they stood in need of more Officers: and where fewer, of fewer Officers; and all these things, are the free ordering of the Churches, who have Christ, the Spirit, and the Father among them, and in them, and so are taken out of the bondage of men, into the freedom of God. That truly I see not the Gospel, more setting its spirit, against any thing of Antichrist, then against this point of external uniformity. For if we have one Lord, Christ, Spirit, Faith, Baptism, and God, all other things are free to the Churches, as God shall order by them, and no otherwise; and the reason, and wisdom, and prudence of man, have no place in this world, where the Sun of righteousness shines, as the only light?  
But against this that hath been said, do lie some objections; as first,  
The Prophet foretold that the Lord should be one, and his name one, and doth not this imply external uniformity.  
I answer, nothing less: for the Apostle explicates plainly and clearly, what it is to have the Lord one, and his name one, among believers, Eph. 4. ch. 4. 5. 6. where he saith, there is in the spiritual Church, one Body, and one Spirit, one hope of our calling, one Lord, one Faith, one Baptism, one God and father of all, who is above all, through all, and in all. Where you see, that among believers, there is a manifold unity, but no external uniformity; yea the prayer of Christ the Son, for the Church, unfolds clearly the promise of God the Father to the Church, Joh. 17. Christ prays, that they all (who are many among themselves, according to the flesh) may be one as thou Father art in me, and I in thee, (that is according to the unity of the Spirit, not external uniformity) that after this manner they also may be one in us.  
But again it is objected out of 1 Cor. 14. that the Apostle requires that all things may be done in the Church decently and in order: and doth not this imply external uniformity?  
I answer, that they will hardly admit in their Parish Churches, such a decency and order as the Apostle there means, neither are they capable of it. For he saith before, When the whole Church is come together into some place, that all may prophesy one by one that all may learn, and all may be comforted: and that during this exercise of prophesying, if any thing be revealed to another, the former to give place; and he must speak that hath the clearest light, seeing the Spirit, to whomsoever it is given, it is given to profit withal. And that though all may prophesy one by one, yet all may not prophesy at once, for than it would not be order, but confusion, which the Apostle would have avoided, saying▪ Let all things be d●ne decently and in order. And this decency too, he persuades to by the word, he doth not enforce by secular power: And if they will call this uniformity, for believers to prophesy one after another, according to the variety of the gifts of the Spirit, and not many, or two or three at once, or the same time, we willingly agree with them: but how far this thing, is from their sense, every one knows.  
Thus you see, these objections answered, and I am confident there are no more can be brought, but may as clearly and easily be answered as these.  
And therefore, I say, I wonder, and wonder again, that we having covenanted and agreed together solemnly, to endeavour for a Government most agreeable to the word of God, should in the mean time, be left so void, of the spirit and light of the Gospel, as to fall upon external uniformity, which is nowhere to be found in the Gospel, nor in the practice of primitive Christians.  
Yea, while I consider more seriously of the Matter, me thinks external uniformity is a monstrous thing, (how glorious soever in their eyes) and not to be found either in nature or in grace, either in Christ's Kingdom, or the Kingdoms of the World.  
In nature is no external uniformity extended to all the works of nature; for look into the world, and see if there be not variety of forms; heavenly and earthly bodies, having several form; and in the earth, each bird, beast, tree, plant, creature, differs one from another, in outward form. If the whole creation, should appear in one form, or external uniformity, what a monstrous thing would it be, nothing differing from the first chaos? But the variety of forms in the world is the beauty of the world: So that though there be a most admirable unity among all the creatures, yet there is nothing less than external uniformity.  
Again, as there is no external uniformity spread over the great world, so nor yet over the little world, or man. For look upon a man, consisting of head and members, unto which the Apostle compares the Church, and you shall not find all the members like one another, neither in regard of their outward forms, nor operations: for the hand, doth not move as the foot, nor the foot act as the hand; and if all the members should appear and act in one form, what a monster would a man be? And yet among the members, though there be no external uniformity, yet there is admirable unity.  
And yet again, look into the Kingdoms of the world, and you shall see no such thing in them as external uniformity: Here in England you shall observe that York is not governed as Hull, nor Hull as Hallifax, nor that as Bristol, etc. neither is one County, governed uniformly as another; there is no uniformity in the government of Kent and Essex; nor one town, governed like another; in Godmanchester, the youngest son inherits, in Huntingdon the Eldest: nor one Corporation governed like another, nor one Company in the City governed as another; and yet between all Counties, Cities, Towns, Corporations, Companies, there is unity, though no external uniformity. Yea, look upon the famous City of London, and there are, it may be, an hundred thousand families, or more in it, and each one governed after a several manner, and among all these families, there is no external uniformity, and yet they all agree well enough, in the unity of a City.  
Nay further, to bring but one man, to an uniformity of life and practice, by an outward Law, would be the most absolute tyranny in the world, and make his life worse than death. To compel every man by a Law every day in the week, or every Monday, Tuseday, etc. in the week, to an uniformity of life, that he shall rise at the same time, use the same postures, speak the same words, eat the same food, receive the same physic, sit, and stand, and walk, and lie down at the same set times, who ever heard of such a cruel bondage? What an absurd and intolerable thing than is uniformity in the life of a man, taking away all freedom of the soul? But how much more evil and intolerable is uniformity in the life of a Christian, or of the true Churches of Christ, taking away all freedom of the Spirit of God, who being one with God, works in the freedom of God, and is not to be bound, with any authoritative or coercive power, of poor, dark, ignorant, vain, foolish, proud, and sinful men?  
What now then do the Presbyters mean by uniformity? Would they have the word preached, and the Sacraments administered, and the name of God called on, and all this done in Spirit and truth, in the Churches of Christ? this truly is unity and not uniformity, and such an unity as no man can compel. But would they have, the Word preached, the name of God called on, Sacraments administered, the spiritual Discipline of the spiritual Church managed, the virtues of Christ, and graces of the Spirit in the Saints exercised, and all this in one and the same outward form, or uniformity? This is the burden of the Saints, the bondage of the Church; the straitning of the Spirit, the limiting of Christ, and the eclipsing the glory of the Father. And how wise so ever, these men may be, in natural and carnal things: yet their wisdom, is but foolishness in spiritual things, in which there is no more uniformity, then in the workings of the Spirit, who works severally, in several Saints, and severally, in the same Saints, at several times: And therefore they that would tie the Church to an uniformity which works not of itself, but as the Spirit works in it, let them first tie the Spirit, to an uniformity, and we are contented. But these men, seem to run a sad hazard, who would thus reduce the workings of the Spirit, in Christians and Churches, to an outward uniformity, according to their own mind and fancy, and so would rule and order, and enlarge and straiten the Spirit of God, by the spirit of man, seeing it is worse, to sin against Christ in the Spirit, then against Christ in the flesh.  
And therefore, till I be otherwise taught by the word, I cannot conceive that there ought to be, or is possible to be, any such external uniformity, in the Churches of Christ, as these men strive, wrestle, sweat, contend for, I will not say are ready to fight for: but that several Churches of Christ, having unity of doctrine, faith, the Spirit, ordinances, etc. may have divers forms, of outward administrations as God and Christ by the Spirit shall lead them; and that every Church, is in these things to be left free and no Church forced, by any outward power, to follow or imitate another Church, against its Will, not being freely led unto it, by the Spirit of God.  
Neither do I think, that God hath set up, any company of men, or Synod in the world, to shine to a whole Nation, so that all People shall be constrained to follow their judgement, and to walk by their light, seeing other Ministers and Christians, may have more light and spirit, than they. Neither hath Christ, promised his presence and spirit, to Ministers more than to believers, nor more to an hundred, than two or three: And if two or three Christians in the Country, being met together in the name of Christ, have Christ himself, with his word and Spirit among them, they need not ride many miles to the Assembly at London to know what to do, or how to carry and behave themselves, in the things of God And therefore, for any company of men, of what repute soever, to set up their own judgement in a Kingdom, for a peremptory rule, from which no man must vary, and to compel all the faithful people of God, who are the very members of Jesus Christ himself, to fall down before it, upon pain of being cast into the burning fiery furnace of their indignation, heated seven times more hot than ordinary, through the desired access of secular power to their power, is a far worse work, in my eyes, then that of King Nebuchadnezars setting up a golden Image, and forcing all to fall down before it; seeing spiritual Idolatry, is so much worse than corporal, as the spirit is better than the flesh.  
And therefore I do think (let them teach me better by the word that can) that uniformity (the great Diana of the Presbyterians, and the Image that falls down from the brain and fancy of man) hath no footing in the Scriptures, or in the practice of the Churches of Christ: And that the Presbyterian uniformity, is near a kin to Prelatical conformity, and is no other than the same thing, under another word, after the manner of Prelacy and Presbytery; and do conclude, that unity is Christian, uniformity Antichristian.  
And this I have only hinted, and that briefly, among many occasions, to discover to the faithful, that some of the very dregs of Antichristianisme, still prevail and domineer, under the very name of Reformation: And also to give occasion, to men of more spirit, and abilities, and leisure, to discourse more fully to this point, that the Serpent's head of Formality, which is so carefully nourished by humane reason, may be crushed in pieces by the power of the word.  1 JOHN 2. 27. 
The anointing which ye have received of him, abideth in you, and ye need not that any man should teach you, but as the same anointing teacheth you all things, and is truth, and is no lie, and even as it hath taught you, you shall abide in him.  
The spiritual Church is taught by the anointing, the carnal Church by Counsels.  
FINIS.   

The Building, Beauty, Teaching, and Establishment of the truly Christian and Spiritual CHURCH. Represented in an EXPOSITION On Isai. 54 from Vers. 11. to the 17. PREACHED To His Excellency Sir Tho. Fairfax, and the general Officers of the Army, with divers other Officers, and Soldiers, and People.  
At Marston, being the Head-quarter at the Leaguer before Oxford, June 7. 1646.  
By WILLIAM DELL, Minister of the Gospel, attending on His Excellency Sir Thomas Fairfax in the Army.  
Together with a faithful Testimony touching that valiant and victorious Army, in the Epistle to the Reader.  Matth. 5. 11. 
Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.  Vers. 12. 
Rejoice and be exceeding glad; for great is your reward in heaven: for so persecuted they the Prophets which were before you.  Psal. 69▪ 9 
The reproaches of them that reproached thee, are fallen upon me.  
Published according to Order.  
London, Printed for G. Calvert, at the Black Spread Eagle at the West-end of Paul's, 1651.   

To the Reader.  
HAving obtained this grace from God, to be called into some friendship and familiarity with Jesus Christ among the rest of his poor Saints; so, as to to hear and receive from him, something of the mind and bosom of the Father, according to his Freegrace, who hath mercy on whom he will: and having after many tears and temptations (not-unknown to many yet in the body) obtained this further grace, to speak the Word of God with boldness: I have also though most unworthy, been counted worthy to be taken into some fellowship with Christ, in his sufferings, and to endure the contradiction of sinners, and ofttimes to encounter the rage and madness of men, yea, and to fight with men after the manner of beasts, altogether brutish and furious. And thus it hath fared with me often, especially at two remarkable times. The one at Lincoln, upon occasion of two Sermons preached there, on these words of the Prophet Isaiah, 9 7. Of the en●crease of his Government & peace there shall be no end. Wherein, giving unto Christ his own proper due, many were angry I had taken too much from men, to whom yet nothing belongs, but iniquiry, shame and confusion; they could not bear this, that the Lord alone should be exalted. But that Doctrine of Truth being the Lords, and not mine, the Lord himself hath strongly upheld with the right hand of his righteousness, and the glory of it hath since shone into many hearts in this Kingdom much contrary to their desire.  
The other time, wherein I met with remarkable opposition, was lately at Marston, the Head quarter at the Leaguer before Oxford: whither some coming out of the City of London, in all probability out of some special design (seeing the old malignity now acts in a new form, and is daily coming forth, in a second and more plausible, cunning, and deceiving edition) became exceeding angry and heady against the plain and clear Truth of the Gospel delivered in this following Exposition (wherein the whole truth and substance of what was then delivered, is exactly set down, and nothing abated; but rather some things farther pressed, 
Jer. 36. 32.  adding (as Jeremiah in the second role) many like words to the former. Now some of these men, seeing themselves, and their new designs, clearly discovered by the light of the Word, and made altogether naked, suddenly they grew fierce and furious, contradicting and blaspheming, yea, some of them speaking the language of Hell upon earth (of which there are some witnesses) as became men of such a generation. 
Joh. 8. 44.  These men, according to the operation of that spirit which works mightily in the children of disobedience, come and fill the whole City with lies and slanders, laying to my charge, things that I knew not; the falsehood and untruths whereof, there are some hundreds, and some of them, of great and eminent worth and piety, ready to witness. Wherefore of mere necessity I was constrained to publish this Exposition, as a witness to this present and the following generations, of these men's resisting the Spirit, and acting against Christ himself in the Word. And though the Discourse be very plain, not favouring of any accurateness of humane wisdom and learning, yet they that are themselves spiritual, will acknowledge something of the Spirit in it, and for that cause will relish and love it; though others will therefore be at the greater enmity against it. But for my part, I have set down my resolution in the Lord, in this Cause of Jesus Christ, not to weigh all the power of earth or Hell, one feather; but to put it to the utmost trial, whether the truth of the Gospel, or the slanders and lies of men, shall prevail; whether, the smoke of the bottomless Pit, that comes forth out of the mouth of these and many others, shall be able to blot out or darken, the brightness of Christ's coming, in the Ministry of the Gospel: yea, and whether the power, and malice, of the Devil and the World, shall be stronger, than the love and protection of Jesus Christ. And I doubt not, but the more the World acts in the spirit of the Devil, the more will Christ enable us, to act in his own Spirit, till all at last, shall be forced to acknowledge, that the Spirit that is in us, is stronger than the spirit that is in the World. And what now have all these men, obtained by all their malice and fury, but a greater and more open discovery of the truth? and to cause, that that light of the Gospel, that only stone in one Congregation, should, through the printing of it, have its beams scattered in many pars of the Kingdom? and where ever the truth comes, the children of the truth will entertain it, and ask no body leave. And thus through the overruling power of God's wisdom, do these men betray their own and their fellows cause, and overthrow their own, and their ends; and whilst they think to oppress the truth, propagate it the more: and thus shall truths enemies perish, and the truth itself flourish; yea, flourish, through slanders, oppositions, contradictions, blasphemies, and all the vileness and villainy in the world. And all this confidence in us, arises hence, because Christ is not as a dead man, but is risen and ascended, and sits at the right hand of God, and fills all things, and doth all things in heaven and in earth, in the World and in the Church, among his friends and among his enemies, till these be made his footstool: which is the very thing we are now in expectation of.  
Now one thing more which I think fit to acquaint the world withal in this Epistle, is this, That none of these thorny hearers, durst after come to Discourse with me, or to look me in the face; but one among them, that seemed of a better temper than the rest, upon the urging of a godly Citizen then present, did speak with me: and the question he asked of me, was this: Whether I thought that all Presbyterians, were carnal Gospelers? I told him, I was far from thinking any such thing; for I knew some of them very godly Christians, and did acknowledge the grace of God in them; and that for mine own part, I did not allow any such distinction of Christians, as Presbyterians and Independents, this being only a distinction of man's making, tending to the division of Church; and added, that as in Christ's Kingdom, neither circumcision availeth any thing, nor uncircumcision, but a new creature, so in this same kingdom of Christ, neither Presbytery availeth any thing, nor Independency, but a new creature: and that the Kingdom of God, stands not in Presbytery or Independency, but in righteousness and peace, and joy in holy the Spirit; and that if I saw any thing of God, or Christ, or the Spirit in any one, I reckoned him as a brother, not taking any such opinion into consideration; and that the unity of Spirit, and not of opinion is the bond of Peace in Christ's Kingdom. The man then pretended to be satisfied, and to rejoice in his satisfaction; but since (as is related) hath showed his stomach again: but because he seems to be a Christian, the Lord lay it it not to his charge.  
And truly, Reader, it is a sad thing, that ever these names, of Presbyterians and Independents, grew up to this height in the Church; and that these Opinions should be reckoned more in a man, than the presence and dwelling of God himself and the Spirit in him. For my part, I utterly disclaim all such distinctions of man's making, and will allow of no distinction of men, but what God himself hath made; and that is this, The world, and they that are taken out of the world; or, The Church, and they that are without: and in the Church, the children that are born after the flesh, and the children that are born after the Spirit: or, which is all one, carnal and spiritual Christians. This distinction of men, God hath made, and this I do and must needs use, though the world (as it appears) likes this worse than the other. For the distinction of seeds in the Church, is the true distinction; and the more this is brought about by the Word and Spirit, the more glorious will the Church be. Now some spiritual Christians may be among those that are called Presbyterians, and some among those that are called Independents; and all these, though called by different names, are of one spiritual Church: And again some carnal Christians, may be among those that are called Independents, and some among those that are called Presbyterians; and all these, though called by different names▪ are of one carnal Church. And therefore I could wish, we had obtained such wisdom from God, as to let the distinction and division of men, lie only there where God hath made it, and not where flesh and blood hath made it; and so shall the true spriritual Church be delivered from these distinctions of flesh and blood, and be separated from the world, and be gathered together in itself, and be at unity with itself; which will be Gods great glory, and its own great strength, comfort and happiness, and the great terror and dread of all profane men and formalists.  
Another thing, which I find my heart stirred up within me to do, is, to testify to the world what I know in mine own experience, touching the Army under the command of that most faithful and worthy General, Sir Tho. Fairfax: and that because I am not ignorant of the great undervaluing, and despising, and reproaching of it, by many, even of those, whose blood runs warm in their veins, and who enjoy all the comforts they have in the world, through the faithfulness, diligence, activity, labours, hunger, thirst, cold, weariness, watchings, marchings, engagements, stormings, wounds and blood of these men, instruments in the hand of God for the subduing that malignant power, that rose up against the State, and Saints of God; yea, instruments of Gods own choosing and calling forth to his foot, for this great and glorious service; which after-ages will wonder and stand amazed at, as well, as at the vile ingratitude of this age, to such instruments as these; for which God will not hold it guiltless. This then, for mine own part, I am most confident on, that there are, as many gracious, and godly Christians in it, as in any gathering together of men, in all the world again: men full of faith and the Spirit, and the admirable endowments of it. More particularly, there are these six things most remarkable in this despised Army.  
1. Their Unity, which is admirable: it being more the Unity of Christians then of men; more a Unity in the Spirit then in the flesh; in the Father and Son, then in themselves. And this hath been one great means, of their great success, they being all, both in Counsel and Action, but as one man. The Lord hath taken them, and knit them up, in one bundle; and so, their Enemies could not break them, but have been broken by them. Many of their matters of greatest moment, have been carried in Council, with that Unity, that sometimes, not so much as one, hath contradicted.  
2. Their humility; which hath been admirable, as well as the former. For after great, and glorious Victories, to the wonder of the Kingdom, and of the World, when Kings of the Army did flee apace, and the men of might ran away as women, I have never heard any of the worthy and godly Commanders or Officers ever to say, I did this, or that, or to boast of his own counsel or his own strength, or to attribute any thing to himself, or any body else, of what God had done; but every one to say, This was the Lords own doing, and it is marvellous in our eyes; and it was not our own sword, or bow, but the Lords right hand, and his arm, and light of his countenance. And they have been most willing, to be nothing themselves, that God might be all.  
And this hath been one means, to keep them humble, because though God hath been much with them, yet the world hath been much against them, not for their own sakes, who have done the work of the Kingdom faithfully and honestly; but for God's sake in them: because there is more of God among these men, then among other men; therefore are they so maligned by many men. For the world always most hates, where there is most of God: and you may have a shrewd guess, wherethere is most of God, by observing where the greatest hatred of the world lies.  
3. Their faith, There are many in the Army men of great and precious faith; through which, they have wrought righteonsness, obtained promises, stopped the mouths of Lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the Armies of the Aliens. Through this faith, they have pursued their Enemies and overtaken them, and turned not again, till they had consumed them: they have beaten them small, as the dust before the wind, and cast them out as dirt in the Streets. Through faith they have entered strong Cities; and I can truly and particularly say (let them that will needs be offended, stumble and fall at it) that Bristol (among other places) was conquered by faith, more than by force; it was conquered in the hearts of the godly by faith, before ever they stretched forth a hand against it; and they went not so much to storm it, as to take it, in the assurance of faith. Through faith, one of them hath chased ten, and ten put an hundred to flight, and an hundred a thousand. And this was performed in the very letter of it, at that famous and memorable battle at Naseby. Many more instances I could relate of the power of faith in this Army, but that I should thereby, grieve and afflict many too much.  
4. The spirit of Prayer; and this the Lord hath poured forth upon many of them in great measure; not only upon many of the chief Commanders, but on very many of the inferior Officers, and common Troopers; some of whom, I have by accident heard praying, with that faith and familiarity with God, that I have stood wondering at the grace. We never undertook any thing of weight, but God was always sought to, of us again and again, and we have found God near to us, in all things we have called upon him for. Yea, God hath been found of us, whilst yet we have been seeking him, and hath given us the answer of our prayers into our bosoms.  
5. The special presence of God with them. I have seen more of the presence of God in that Army, then amongst any people that ever I conversed with in my life. There hath been a very sensible presence of God with us: we have seen his goings, and observed his very footstepts: for he hath dwelled amoug us, and marched in the head of us, and counselled us, and led us, and hath gone along with us step by step, from Naseby to Leicester, and from thence to Langport, and Bridgewater, and Bath, and Sherborn, and Bristol, and the Devises, and Winchester, and Bazing, and Dartmouth, and Exeter, and into Cornwall, and back again to Oxford, and all along his presence hath gone along with us, and he hath been our strength and glory. How often hath fearfulness and trembling taken hold upon the enemy? and the stout men been at a loss for their courage, and the men of might for their hands, because of the presence of God with us? yea, because of this, they have melted away in their strong Holds, and delivered up their fenced Cities into our hands; and every place we have come against, we have taken in, and every battle wherein we have fought, we have prevailed. And because God hath been in the midst of us, we have not been moved ourselves; and our Enemies have perished (not by our valour, and weapons, and strength) but at the rebuke of his countenance. This shall be written for the generation to come (seeing so many of this present generation so little regard it) and the people that are to be born shall praise the Lord.  
6. The sixth remarkable thing in the Army, is, their faithfulness to the state. How, have they, gone up and down, in weariness and labours, and dangers, and deaths, to do the Kingdoms work? when was it, that they sat idle? have they not, as soon as one field was fought, prepared to another? as soon as one City was taken, advanced to another? and so gone on, from one strong hold of the enemies to another, till all have been reduced? that peace might be hastened to this Kingdom, if it were the will of God, and not come as a snail, but as on Eagles wings? yea, have they not been active, even all the winter long, in a most cold and frosty season that continued so for two months together, beating the enemy on't of the field, and taking their Strong Holds, when other Armies use to lie still? Have they taken the pay of idleness, or lived the life of luxury, upon the State-maintenance? Have they sought to lengthen the Wars for their own advantages? Have they not made even a short work? I challenge all the former Generations of the world, to stand forth and to show, so much work of this kind, done in so little time. And farther, by all this success, have they ever been lifted up, so much as to petition the Parliament in any thing, or to remonstrate any thing proudly and undutifully to them as some people surfeited with peace and plenty have done? Or, though the Kingdom, next under God and the Parliament, owes its protection, and deliverance, and freedom from Tyranny and Popery, to this worthy Army, have they for all this ever appeared to contest against the Kingdom for any thing, or to stand with their swords in their hands to make demands? Nay, I declare this to all the Kingdom, that as God hath made them glorious in doing, so he hath made them contented to be perfected by suffering, if it be the will of God. And most confident I am, that though some men for private ends and interests are murmuring, and others speaking out against this Army, as the perverse Israelites against Moses and Aaron, 
Deut. 33. 29.  yet the Lord in his due time, will take away the reproach of all his people therein; and that we shall hear songs from all the ends of the kingdom, even glory to the righteous. This I have spoken in truth and sincerity to the Kingdom: And to that Army I shall say, Who is like unto thee, O people? saved by the Lord, who is the shield of thy help, and the sword of thine excellency; and thine enemies shall be found liars unto thee, and thou shalt tread upon their high places.  
I have been longer in this Epistle than I intended: but seeing there was such a cause at this, no ingenuous man will blame me.  
Christian Reader, I am Thine to serve thee in the Lord, and in the Gospel of his Son. W. D.   

AN EXPOSITION Of the 54. Chapter of Isaiah, from Vers. 11. to the end.  
The words are thus:  Vers. 11. Oh thou afflicted, tossed with tempest, and not comforted; behold, I will lay thy stones with fair colours, and lay thy foundations with Saphires. 12. And I will make thy windows of Agates, and thy gates of Carbuncles, and all thy borders of pleasant stones, etc. 
THis place of Scripture, is very useful to the Church of God, in these times wherein we live; yea, verily this Prophet, did not so much Prophesy to his own age, as to ours, nor to the Jewish Church as to the Christian. 
1 Pet. 1. 12.  For unto them it was revealed, that not unto themselves, but unto us, they did minister the things which are now reported unto you.  
The Prophet Isaiah, prophesied in the Spirit, touching the Kingdom of Christ, which stands not in the flesh, but in the Spirit; and delivers, from the Father by the Spirit, many excellent promises, to be fulfilled in the Son Incarnate, head and members.  
The first promise in this Chapter, is touching the great increase of the Church, 
The great increase of the spiritual church.  in the days of the New-Testament; that whereas before, the Church was to be found but in one kindred, and tongue, and people, and nation; now, it should be gathered out of every kindred, 
Rev. 5. 9  and tongue, and people, and nation. And this is so desirable and comfortable a thing, that in the beginning of the Chapter, he calls upon all to rejoice at this; vers. 1. Sing O barren, thou that didst not bear; break forth into singing, and shout aloud, thou that didst not travel with child: for more are the children of the desolate then of the married wife, saith the Lord. Enlarge the place of thy tent, and let them stretch forth the curtains of thy habitations. Spare not, lengthen thy cords, and strengthen thy stakes: for thou shalt break forth, on the right hand, and on the left, and thy seed shall inherit the Gentiles, and make the desolate Cities to be inhabited. So that there shall certainly be, a most wonderful, and numerous increase of the faithful, in the Christian Church, till they become as the stars of heaven, and as the drops of the morning dew, that cannot be told, all of them assembled, in the beauties of holiness.  
And therefore let us not be overmuch troubled, 
Use.  though at present we see, in a numerous nation, but few true children of the spiritual Church; for God shall bless these few, and bid them increase, and multiply, and replenish the earth: so that though the Assemblies of the Saints be now but thin, and one comes from this place, and another from that, to these Assemblies, and in many and most places of the kingdom, these few are fain to come together secretly, for fear of the Jews, that is the people of the letter; yet through the pouring forth of the Spirit, it shall come to pass, at last, that they shall come in flocks, and as doves to their windows. And it shall be said to the Church by the Lord, Lift up thine eyes round about, and behold, all these gather themselves together and come to thee: As I live, saith the Lord, thou shalt surely cloth thee with them all, as with an ornament, and bind them on thee as a bride doth, etc. till at last the Church shall say in her heart, Who hath begotten me these, seeing I have lost my children and am desolate, a captive, and removing to and fro? and who hath brought up these? Behold, I was left alone; these where had they been?  
Yea, these very promises, are now in the very act of accomplishing among us; for the spiritual Church, hath received a very great increase, within these few years, and God hath many faithful people, in many places of this Kingdom; and of this myself and many more in this Army are witnesses: for having marched up and down the Kingdom, to do the work of God, and the Sat, we have met with many Christians, who have much Gospel light, and (which makes it the more strange) in such places, where there hath been no Gospel Ministry; which hath put me in mind of that prophecy, Isa. 66. 8. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day, or shall a Nation be born at once? For as soon as Zion traveled, nay, before she traveled, she brought forth her children. There was, no outward Ministry of the Gospel, to travel or take pains with them, and yet Zion brings forth her children.  
And one thing that is remarkable touching the increase of the Church at this day, is this, That where Christ sends the Ministration of the Spirit, there many young people are brought in to Christ, as being most free from the forms of the former age, and from the Doctrines and Traditions of men, taught and received instead of the pure and unmixed Word of God: whereas many old professors, who are wholly in the form, prove the greatest enemies to the power of godliness: and thus, the first are the last, and the last first.  
Now this great and sudden increase of the faithful, is that which doth so exceedingly trouble the World, and makes them angry at the very heart. For, if they were, but a few, mean, contemptible and inconsiderable persons, whom they might easily suppress and destroy, they would be pretty quiet: but when they begin to increase in the land, as Israel did in Egypt, and notwithstanding all the burdens of their taskmasters, wherewith they are afflicted and grieved, do yet increase abundantly, and multiply, and wax exceeding mighty, till they begin to fill the land; and when they consult to deal wisely with them, lest they multiply too much, do yet see them grow and multiply the more, that they know not at what Country, or City, or Town, or Village, or Family, to begin to suppress them: this is that which doth so exceedingly vex and enrage the world, and makes them even mad again, as we see this day. For the increase of the faithful, as it is the glory of the Church, so it is the grief and madness of the world. But these men in vain attempt against this increase of the faithful, as the Egyptians against the increase of the Israelites; for none can hinder the increase of the Church, but they that hinder God from pouring out his Spirit; and according to the measure of God pouring forth the Spirit, is and must be, the increase of the Church, in despite of all the opposition of the world.  
And thus much touching the first promise of the Churches Increase.  
Now in the words I read to you, the Lord comes to another promise: so that the Lord because of the Church's weakness, adds one promise to another; and these promises are nothing but the out goings and manifestations of his love, throug the Word Christ. But to look more nearly upon the words.  Vers. 11. Oh thou afflicted. 
Affliction in the world, doth so inseparably attend the Church, that the Church even takes its denomination from it, 
The affliction of the Spiritual Church.  Oh thou afflicted. The condition of the Church, is an afflicted condition. For the Church, being born of God, and born of the Spirit, is put into a direct contrariety to the world, which is born of the flesh, and is also of its father the devil. And so, the whole world is malignant, against the faithful and spiritual Church; and all that are not regenerate, set their faces, yea their hearts and their hands against the Saints; and the unregenerate world, is against the regenerate; and the carnal world, against the spiritual; and the sinful world, against the righteous; and all the people and nations in the world, are against that people and nation which the Apostle calls a holy nation, and a peculiar people.  
As the world cannot endure God in himself: So neither can it endure God in the Saints; and so the more God dwells in the Saints, the more doth the world afflict the Saints: for they oppose not the faithful for any thing of flesh and blood in them, but because that flesh and blood of theirs is the habitation of God, and the very presence of God himself is there, as he saith, I will dwell in them, and walk in them. Agreeable to this, is that of Christ, where he saith, All this shall they do to you, for my Names sake; that is, when the Name of Christ is called upon us, and we are taken into his Name, that is, into his righteousness, and life, and truth, and wisdom, and holiness, and into his Nature, which comprehends all this; then, when the world perceives the Name of God in the Sons of men, and the nature of God in the natures of men, then presently they fall a persecuting the Saints, for this Name and Nature's sake: and he that strikes at God in his Saints, would if he could, strike at God in himself. And therefore let the world take heed what they do in this point; for while they persecute the Saints, they are found fighters against God himself, because God is one with them, and they are one with God in Christ. And let the Saints be admonished, so to hide and retire themselves into God through Christ, that whoever is an enemy to them, and opposes them, may rather be an enemy to God, and oppose God then them, they living and acting in God, and not in themselves.  
Now this affliction, the Church meets with in the world, is profitable for the Church; it is good for it, that it should be afflicted: for the more it is afflicted in the flesh, the more it thrives in the Spirit: this affliction stirs us up to the exercise of our faith and prayer; yea, then is our faith most active and vigorous, and our prayers most fervent, till they fill the whole heavens again; then are we most in the use of the Word; then are we set off furthest from the world; then do we keep closest to God; then have we nearest intercourse and communion with him: so that we could better want fire, and water; and the sun, then want affliction, which God out of his mere love, through his overruling power and wisdom, causes to work unto us for good. So that we who are placed in the hand of Christ, are set in such a condition, wherein nothing can do us any harm for ever, but evil itself must work good unto us. But we proceed.  Tossed with Tempest. 
Where we see that the Church is not only afflicted, 
The spiritual Church is violently afflicted.  but violently afflicted; one wave comes against it after another, as in a tempest; and the more spiritual the Church is, the more doth the world become as a raging sea against it; because the more spiritual the Church is made, it is set in the more contrariety to the world, and the world to it. The Psalmist describes this temper in the world against the Church; They came upon me like a ramping and a roaring Lion: And again, They came upon me, to eat up my flesh, as they would eat bread. When the Saints have appeared in the Spirit, and acted in the Spirit, how violent and enraged hath the world been against them? It would toss them, as in a tempest, from place to place, from post to pillar, as they say, till it hath quite tossed them out of the world. Yea, men naturally meek and moderate, how fierce have they become against the Saints, when there hath appeared any glorious discoveries of Christ in them? For the enmity, that is in the seed of the Serpent, against the seed of the Woman, will be still breaking forth: And though it may for a time be covered, under many moral virtues, and a form of godliness, yet when God leaves them to themselves, and lets them act outwardly according to their inward principles, how cruelly, and maliciously, and fiercely, and desperately do they act against the Saints of God? Yea, there is not that enmity between Turk and Jew, as there is between carnal Gospelers, and spiritual Christians; the former hating these, and being angry against these to the very death. And when ever the Lord, shall suffer these, to exercise their enmity against the Church, then shall the Church's condition, become such as it is here described, afflicted and tossed with tempest.  And not comforted. 
The Church of God in all the evil it meets withal in the world, 
The spiritual Church in affliction, hath no comfort from the world.  hath not one drop of comfort from the world: it hath affliction, tribulation, persecution, from the world, but no comfort.  
This we see in Christ the Head; you know what he suffered in the world in the days of his flesh; he was despised and rejected of men, and so full of sorrows, that he took his name from them, and was called A man of sorrows, and acquainted with grief: At last, out of mere envy and malice they apprehended him, bound him, buffeted him, spit on him, crucified him; and all this, would have been but a small matter, to have suffered from the Heathen; but he suffered all this from the only visible Church of God in the World, who put him, to the most painful and shameful death of the Cross, between two malefactors, to bear the world in hand, that he was the third, and the chief. And in all this evil, he had no body to pity him, or have compassion on him; but they laughed at him, and derided him, and mocked and jeered him; but no body comforted him.  
And as it was with Christ the Head, so it is with Christ the body and members; they in all the evils, and woes, and sorrows, and oppositions, and persecutions they have from the world, have no body to comfort them, or take compassion on them. Refuge failed me (saith David) no man cared for my soul. Lover and friend hast thou put far from me, and mine acquaintance into darkness, saith Heman. Psal. 88 18.  
Brethren and Beloved, ye that are partakers of the heavenly calling, and of the divine nature, if ever the Lord suffer the world to prevail against you, to afflict you, and toss you, from one evil to another, as in a tempest, to reproach you, throw you out of your comforts, banish you, imprison you, etc. you shall find no body to comfort you; no body will take notice of you, or regard you, or own you, or pity you, or be so sensible of your condition, as to say, Alas my brother.  
You must look for affliction in the World, but you must look for no comfort there. When God shall cast us into sorrows and sufferings, let us not look for one worldly man, to stand by us, no not of those that now smile upon us, and pretend friendship to us; no nor● yet of our near relations; but then that shall be fulfilled, I was a stranger to my brethren, an alien to my mother's children▪ Nay yet further; they that are weak or worldly Christians, will stand aloof from thee, and will be shy to own, and countenance, and encourage, and comfort thee publicly. The disciples of Christ, when he was led to the Cross, they all forsook him, and fled, and left him to tread the winepress alone. And so if you suffer, in the righteousness and truth of God, you shall find little comfort from men. O thou afflicted, tossed with tempest, and not comforted.  
Now this the Lord doth, in much mercy to his Saints; he leaves them destitute of earthly Comfort, that they may look for heavenly; he leaves them destitute of all comfort from men, that they may look for comfort from God alone. And therefore when thou art brought into such a case, to be afflicted and not comforted, lift up thy heart to God, and expect all from him. Saith Christ, Joh 16. The world shall hate you and persecute you, and shall put you out of their synagogues, and shall kill you; and in doing all this, shall think they do God good service: But, saith he, I will send you the comforter. Christ knew well enough, that among all these evils, they should have no Comforter on earth, and therefore promises to send them one from heaven.  
And therefore, when thy soul is placed in affliction, never look after any earthly or sensual, or creature comforts, for they will prove poison to thy soul; but only look for heavenly comforts, such as the Spirit brings, such as flow immediately from God; for these are pure, and sweet, and unmixed, and refreshing, and supporting, and satisfying, and enduring comforts; comforts, that are able to make thee rejoice, not only in fullness, but in wants; not only among friends, but in the midst of enemies; not only in good report, but in evil report; not only in prosperity, but in tribulations; not only in life, but in death; they will make thee go singing to prison, to the Cross, to the grave: they are mighty comforts, infinitely stronger than all the sorrows of the flesh: and hence it is that many Saints and Martyrs have gone cheerfully to the stake, and sung in the very flames: the comforts of God in their souls, have strengthened them to this.  
Thou that art a believer, and in union with Christ, never doubt of this comfort in thy greatest sorrows. When Christ had none to stand by him and comfort him, God sent an Angel from heaven to do it: And so when we are left alone in the world, rather than we shall want comfort, God will send us an Angel from heaven, to comfort us; yea, the Spirit itself, which is greater than all the Angels in heaven; and we shall certainly be comforted by God, when we are afflicted and tossed with tempest, and not comforted by men.  Behold, I will lay thy stones with fair colours, etc. 
The Lord seeth the Church in its affliction, 
The spiritual Church in affliction comforted by a promise.  without all comfort in the world, and then the Lord comes and comforts it himself; and this he doth by a promise They are the sweetest comforts, that are brought to us in the promises. The promises are the swadling-clothes of Christ, they carry Christ wrapped up in them; and Christ represented to the Church, hath been the comfort of it, in all its evils, outward or inward.  
And therefore whatever affliction takes hold on thee, have recourse to the promises, to draw thy comforts from Christ through them. Oh how sweet is that life that is led in the promises! a life led in the promises, is the best life in the world. Men that have estates in money or land, depend on those things for their maintenance; but a Christian, may have little or nothing of these in the world, but he hath a promise▪ which is a thousand times better, and makes his life more comfortable: I am God All-sufficient; and, I will not fail thee nor forsake thee: whereupon he comes to this resolution, The Lord is my portion, saith my soul, I will trust in him. Oh how sweet a life is this life, that knows no cares, nor fears, nor troubles, nor disquietments! here, saith a believer, lies my estate, and living, and the lot of mine inheritance; and this is a thousand times better and more certain estate, than all the Manors and Lordships in the Kingdom: for, my bread shall be given me, my waters shall be sure; The Lord is my shepherd, and I shall not want; no not then, when the Lions (the great men of the Kingdom, to whom every poor man is a prey) shall lack and suffer●hunger. He that hath given me his own Nature and Spirit, will not leave me destitute of food and clothing.  
Take another instance. A man feeling the bitterness of affliction to flesh and blood, is ready to think, Oh how shall I ever be able to suffer this or that, or to part with my relations, with my estate, with my life, and all that is near and dear unto me? Why, when a Christian lays hold on the promise, God is faithful, and will not suffer us to be tempted above that which we are able. O, saith a Christian, God will never bring me to any temptation or trial, but he will give me strength proportionable to it, or above it: and so lives satisfied with the truth, and goodness, and power of God. And thus you see in these instances, that a life led in the promises, is the sweetest and best life; when a man can draw all from God himself, through a promise.  
And this in general, That God comforts his Church by a promise.  But to come more particularly to the words. 
Behold, I will lay thy stones with fair colours, and lay thy foundations with Saphires. 
The special promise that comforts the Church, is, that God himself shall build it up gloriously.   Vers. 12. And I will make thy windows of Agates, and thy gates of Carbuncles, and all thy borders of pleasant stones. 
The promise relates to the Spiritual Church of the New Testament: and this you shall observe, is oft in Scripture compared to a building, and that to a most stately, sumptuous, magnificent and glorious building; as being all built of precious stones, and so more glorious than the first Temple, which was built up of common stones: and it was prophesied, that the glory of the second Temple should far exceed the glory of the first. The first Temple was solomon's, which was indeed filled with the outward presence of God; but the second Temple is the humanity of Jesus Christ, or the flesh of Christ, both head and members: this is the living Temple of the living God; the Temple that God hath built by his Spirit, for his own habitation; wherein God dwells truly, really, spiritually, and most nearly, by the way of the most near union, whereby God and the creature are knit together: and this spiritual Temple, is more glorious, than the first material one, either according to the first edition of it by Solomon, or the second edition of it by the Fathers, in the days of Cyrus, Darius, and Artaxerxes.  
Here than you see, that the Lord promiseth to build up the Church of the New Testament, with stones of fair colours, with precious stones. I will not stand to inquire particularly into the natures of the several stones here named; for the Jews themselves, do not fully agree about them. It shall be sufficient for us to attain to the meaning of the Spirit in this place, and that is this.  
That the Spiritual Church of the New Testament, is not to be built with common, but with precious stones.  
Now the full sense of these words I shall give you forth in several particulars.  
1. You see here the matter of which the Church of the New Testament is made; 
The matter of which the spiritual Church is made.  and that is not of common, but of precious stones; elect and precious stones; and such are the faithful: For,  
1. They have a more excellent nature than other men have: for they are born of God, and so partake of the nature of God; and so in this sense may be said to come forth from God, as the child from the father: and the Lord Jesus did not more truly partake of the nature of man, than these do partake of the nature of God; and therefore saith Peter, Great and precious promises are made to us, that we should be partakers of the divine nature. Others have only the nature of men in them, or which is worse, the nature of the devil: but the faithful, have in them the nature of God, communicated to them through a new birth.  
2. They have a more excellent spirit than others have; as it was said of Daniel, that there was a more excellent spirit found with him, then with all the other wise men. Now the excellency of each creature, is according to the spirit of it: but the Saints have the Spirit of God, even the Spirit of the Father and the Son dwelling in them; they have the same spirit of God dwelling in their flesh, as Christ had dwelling in his flesh: so that the very Spirit of God, is found in the faithful, and therefore they are more glorious than the rest of the world.  
3. They have a more excellent lustre than other men. One thing that appertains to the excellency of precious stones, is the lustre of them. Now this lustre in the faithful, is the glory of God upon them: The Lord shall arise upon thee, and his glory shall be seen upon thee, saith Isaiah, Chap. 60. And Paul saith, We all, beholding as in a glass, the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the lord So that as Christ was taken into the glory of the Father, so are we taken into the glory of Christ, as he saith, Joh. 17. And the glory which thou gavest me, I have given them: for the head and members are taken into the same glory, according to their proportion.  
4. They have more excellent operations; for the faithful, are not such precious stones, that are only for show, but they also have some virtue in them, even the very virtues of Jesus Christ: for they having the same Nature and Spirit of God as he had, are able according to the measure of the gift of Christ, to do the same works that he did: and so the Saints, are excellent, in the operations of faith, hope, love, humility, meekness, patience, temperance, heavenly mindedness, etc. And in this regard also are more precious than the rest of the world. And therefore the Lord calls them his Jewels; In the day whrein I make up my jewels: and elsewhere they are called the precious Sons of Zion. The people of God are a most precious people, men and women of a precious anointing; though some wicked and scurrilous Libelers, against the spiritual Church, will not allow them this name; but (according to the anointing they have received from Satan) reproach it. And yet still it is a truth, that the gates of hell shall not prevail against, That the truly faithful are precious stones in the building of the Church, partaking of the Nature and Spirit of God, and of the lustre and operation of both.  
Whereas, on the contrary, other people are the vile of the earth the true filth and offscouring of all things, Psal. 15. In whose eyes, a vile person is contemned: a man that is a natural man, a sinful and unregerate man, who hath no other nature in him, but that corrupt nature he brought into the world, though in this present world he may be a Gentleman, or a Knight, or a Noble man, or a King: yet in the eyes of God and his Saints, he is but a vile person; and a poor mean Christian that earns his bread by hard labour, is a thousand times more precious and excellent than he, according to the judgement of God and his Word.  And thus much for the first thing, The matter of which the Church of the New Testament is made, that is of precious stones. 
2. Now the next thing observable, 
The variety of the precious stones in the building of the spiritual Church.  is the variety of these precious stones. For the spiritual Church, is not built up of precious stones of one sort only, not all of Saphires, or all of Agates, or all of Carbuncles; but of all these; both Saphires, Agates, Carbuncles, and many other precious stones of fair colours.  
And this notes the diversity of gifts in the Saints of God. For though all of them are precious stones, yet they are of diversity of colours, and lustre, and operations: And this also makes for the greater glory of the Church: for the variety of lustre adds to the beauty and ornament of it. In the body of a man, there is not one member, but many. If the body were all but one member, it would be but a lump of flesh; but the variety of members, with their several gifts and operations, are the glory of the body. And so it is in the Church, the Body of Jesus Christ, wherein are divers members, with diversity of gifts and operations, excellently set forth by Paul, 1 Cor. 12. 4. etc. Now there are diversities of gifts, but the same Spirit: And there are differences of administrations, but the same Lord: and there are diversities of operations, but it is the same God, that worketh all in all. But the manifestation of the Spirit, is given to every one, to profit withal: For to one, is given by the Spirit, the word of wisdom; to another, the word of knowledge, by the same Spirit; to another, faith by the same Spirit; to another, the gift of healing by the same Spirit; to another, the working of miracles; to another, prophecy; to another, discerning of spirits; to another, divers kinds of tongues; to another, interpretation of tongues; but all these, worketh that one and the same Spirit, dividing to every man, severally as he will. Here you see, are diversities of gifts, and administrations, and operations in the faithful; but all proceed from one and the same Spirit: and whatsoever gift proceeds from the Spirit, there is an excellent beauty, a heavenly lustre in it.  
And therefore labour to distinguish between those gifts that are connatural to thee, and flow from thy own spirit, and those gifts that are supernatural, and flow from God's Spirit. In all the operations of thine own spirit, in all thy natural abilities, parts, wisdom, learning, actings, there is nothing but ungloriousness, deformity, darkness, death, how specious soever they may appear to the world: but in the gifts and operations that flow from God's Spirit, there is a heavenly beauty, and lustre, and glory; yea, even in weak Christians, that are true Christians, you shall oft see and discern an excellent beauty in some gift or other, which they have received from the Spirit; which shines not forth so clearly, in some stronger Christians. And therefore, let us not expect▪ all gifts in all men, and that every man should excel in every gift; for then one would be saying to another, I have no need of thee. But God hath given diversity of gifts to divers Saints, that each may acknowledge something in another, which he hath not himself, and may reckon his perfection to lie in his Union and Communion with them; that so the Communion of Saints may be kept up in the world, in despite of the world. One Christian hath the gift of Faith, another the gift of Prayer, another the gift of utterance in preaching, another the gift of courage, another the gift of meekness, and the like; and no man, hath all things in himself, that every man in the sight of his own wants, may be kept humble. And this a is glorious thing in this building, that the lustre of each stone, adds to the lustre of all; and the lustre of all, is communicated to each stone: and so in the Spiritual building, what one hath from the Spirit, it is for all; and what all have, is for each one. If thou hast the gift of utterance in the ministration of the Spirit, it is to build up me; if I have the spirit of Prayer, it commends thee as carefully to God as myself: one watches over another, as over his own soul; and if any be weak, the strong support them; if any be doubtful, they that have the gift of knowledge direct them: If one be troubled, the rest mourn with him; if one be comforted, the rest rejoice with him; and they are all so linked together in the body of Christ, that the good and evil of one extends to all. Where thou canst since, such another communion, there join thyself: but if this be the only excellent Communion in the world, who would not willingly join himself to that spiritual people, where no man calls his grace his own, but all gifts, are in common among all, every one having a share in the faith, hope, love, prayer, peace, joy, wisdom, strength of all; and all having a share, in these gifts and graces, that are in any one? And thus much for the diversity of the stones, as well as the preciousness of them.  
3. The third thing, 
The spiritual Church is made up only of precious stones.  that reveals the sense of the words, is, to observe, that this spiritual building of the Church of the New Testament, is made up all of precious stones, without any mixture of common stones; is made up of Saphires, Agates, Carbuncles; and adds, And all thy borders of pleasant stones.  
Here then must be no mingling, of the precious and the vile, the holy and the profane, the faithful and the unbeliever, the spiritual and the carnal; but all must be precious. If a man had a Jewel, that had here and there only a precious stone in it, and all the rest common pebbles, there would be no great glory in such a Jewel; but the common stones, would take off from the lustre of the precious ones: And so the Church, is God's Jewel in the world, and it must be made up, only of precious stones, as you see here. And where are their eyes, that perceive not this?  
There be some that talk much against New Doctrine, which is the old reproach of the Gospel; but surely, there was never newer Doctrine than this, That the Spiritual Church of the New Testament, should be made up of all the People that live in a Kingdom; and that all that are born in such a Nation, should necessarily be stones for the building up the New Jerusalem. This is a new Doctrine indeed, which neither the Old nor the New Testament owns; but was conveyed into the world by the spirit of Antichrist. For God doth not now make any People, or kindred, or Nation his Church; but gathers his Church out of every people, and kindred, and Nation: and none can be stones of this building, but those that are first elect, and after made precious, through a new birth, and the gift of the Spirit. And this Doctrine, the Word will justify, against the world; for Paul writing to the Churches of Ephesus and Corinth, etc. doth he mean all the people that lived at Ephesus or Corinth? No, but the faithful and elect, Children by adoption, Saints by calling; and saith, So it was meet for him to judge of them all. And if any were mistaken for a Saint that was none, surely he carried himself very like one; he was outwardly in sheep's clothing, or he had not been reckoned among the flock: and so, if a stone be taken into this building, that is not truly precious, yet it is so like one, in show and colour, that it can hardly be discerned to be other, but by a very skilful Lapidary. And indeed, such a mistake there may be in Christ's Kingdom here, that a few counterfeit stones may be taken up among many precious ones: but that, is the mistake of a false Church, where a thousand counterfeit ones are taken in for one truly precious; wherein for one faithful Christian, there are many Formalists, and many more profane. This is not such a building the Prophet speaks of; for this is all of elect and precious stones. But I cannot enlarge on these things, because this exercise, I intent chiefly as an Exposition: only I will add one or two things more, touching this particular, and so go on.  
1. If the Church of the New Testament, is to be built all of precious stones, what a building is that, where the only care is, to keep these stones out of the building, lest by their glory and lustre, they should darken the rest?  
2. Consider, when the Church shall be built up all of such precious stones, what a glorious Church will that be, when the glory of the Lord shall shine forth in every stone of this building? how will there be then glory upon glory, till the glory of the Church, first darken, and then put out, all the glory of the world?  
3. Consider, what great enemies they are to the true and native glory of the Church, that would have every man in a Kingdom, a member of the Church, and would have those taken into the flock, that are none of Christ's sheep; and those taken into the Church of God, that are not of God; and would gather up any stones, to make up this Temple of God. These are the men, that would keep off, those glorious things from being fulfilled in the Church, which are spoken of it, in the Word.  
4. We are to take notice, who is the Builder of such a structure as this, 
The Builder of the spiritual Church is God.  all made up of precious stones: and you shall find in the word, that the builder and maker of it, is God. I will do it, saith the Lord; behold, I will lay thy stones with fair colours, and I will lay thy foundations with Saphires, and I will make thy windows of Aggates; it is all God's work from the beginning to the end. For who can build unto God, a living Temple to dwell in, but himself? This the Prophet speaks plainly, where he saith, The man whose name is the branch, he shall build the Temple of the Lord, even he shall build it. It lies in the power, of no man, to make such a building as this is. What wild and woeful work do men make, when they will undertake to be building the Church, by their own humane wisdom and prudence and counsel? when they think, we will have the Church of God, thus and thus; and we will make it up, of such and such men; and we will govern it, by such and such Laws: and we will get, the power of the Magistrate to back ours; and then, what we cannot do by the power of the Word and Spirit, we will do by the power of flesh and blood: Poor men! that think that these new Heavens, wherein the Lord will dwell, must be the work of their own fingers; or that the new Jerusalem must of necessity come out of the Assembly, which is to come down from God out of Heaven: or that they can build the house of God, all of precious stones, whereas this must be Gods own work and his own doing; and no State or Council in the World, can bring this about; and after much trial, and pains, and weariness, the Lord will at last teach his own, that the gathering, and laying these precious stones together, must be the Lords own doing, even his own doing.  
When the building of the Church, is left to men, how woefully is it managed? why saith one, we must needs admit such an one, he is the chief man in the Parish, or he is a man of good esteem in the world, or he is a Noble man, or he is my near kinsman, or is thus and thus related to me, or he is a good civil fair dealing man, and we must needs admit him; and thus will flesh and blood, be ever making a carnal temple for God to dwell in; but Gods▪ true habitation, can never be framed but by the Spirit.  
And therefore, for the building of the Church, let us look higher than the highest instruments; for it must be the Lords own work by the word and Spirit: and though every man be against it, and oppose it, yet the Lord will do it; when there are no hands to build it up, he will build it up without hands. I will lay thy stones with, etc. It follows.  Ver. 13. And thy children shall be taught of the Lord, and great shall be the peace of thy children. 
See here, how the prophet by the Spirit, carries up the Saints above all visible and sensible things, 
The teacher of the Spiritual Church is God.  even as high as God himself; God (saith he to the Church) shall build thee, and God shall teach thee; all thy children shall be taught of the lord The note is this: That all the true, and genuine children of the Church, have Gods own teaching, in all the things of God; they have the Father and the Son, to teach them by the Spirit. This truth, Christ himself confirms, where he saith, It is written, that they shall be all taught of God; he therefore that heard and learned of my father, cometh to me. And again, the spirit when he is come, he shall lead you into all truth; Which doctrine John after preached thus. 1 Joh. 2. 27. The anointing, which ye have received of him, abideth in you: and ye ●ceed not, that any man should teach you, but as the same anointing teacheth you all things.  
Hereby now we perceive, how few true children of the Church there be, among those who are commonly called Christians; for among all these, how few are there who have the teaching of God? but most, have their teaching only from men, and no higher.  
Consider therefore I pray, whether the knowledge you have, be from the teaching of God, or the teaching of man; you all pretend to know, that Christ is the Son of the living God: and that redemption and salvation, is by him alone; but how came ye by this knowledge? did you read it in the letter? or did some body tell you so? or hath God himself taught you this? For no man knows the Son but the Father, and he to whom the Father will reveal him; and therefore when Peter said, thou art Christ the Son of the living God, Christ answered, flesh and blood hath not taught thee this, but my Father which is in heaven. And so, though all of you profess yourselves Christians, yet none of you know Christ truly, but only such as are taught of the Father. And this holds, in all other points, as touching calling, and faith, and union, and justification, and sanctification, and the gift and sealing of the Spirit, touching the spiritual Kingdom of Christ, and the Government of it; oh consider, whether you have the teaching of God in these things or no; and if you have not the teaching of God, you are none of the children of the Church; what ever truth thou knowest from the letter, if thou hast not the teaching of the Spirit, it will do thee no good; thou knowest not any thing spiritually and savingly, wherein thou hast not the teaching of God. All thy children shall be taught of the Lord.  
And therefore, what a sad thing is it, when men look for their teaching no farther than men? they only look to the Minister, or to such an able, learned, Orthodox man, as they phrase it; or at the highest, to the Assembly; and what they shall teach them, they are resolved to stand by it, and build upon it, for their foundation; in the mean time, never regarding in truth, the teaching of God: but say, what can so many grave, learned, godly men err? and shall not we believe what they determine? why now these, are none of the children of the spiritual Church; for they neither have Gods teaching, nor care for it: but the spiritual Church is all taught of God.  
Object. But you will say, doth God teach, without means?  
Answ. I answer, no: God teacheth, but it is by the Word, and that chiefly in the Ministry 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 despise the Ministry of the Word, which is Gods own Ordinance, and to depend upon I know not what revelations, and inspeakings without the word; seeing God teacheth all his children by the word, and none without it. And therefore it is not the Prophet's meaning, when he saith all thy children shall be taught of the Lord, that they should neglect and despise the Word, and the Ministry of it; but that we ought, so to use the Word and the means, as not to look for our teaching from them, but from God himself, in and through them; and when you come to hear, not to think, I will hear what Mr. such an one, or Mr. such one will say, but with the Psalmist, I will hear, what the Lord God will say. And truly, I would not care to hear what any man in the world would say, in whom Christ himself did not speak.  
Now much more might be said, of this teaching of God (but that I intent brevity in all) as namely, that this teaching,  
1. Is a clear and evident teaching, that you shall have certainty in what you are taught: and shall be so taught of God, that no man or Angel, shall be able to unteach you again.  
2. It is an inward teaching, though by the outward Word; reaching to the inward soul and spirit, to the hidden man of the heart.  
3. It is a successful teaching; he so teaches as men learn; he that hath heard and learned of my Father; hearing and learning go together: he teaches faith, and we believe; humility, and we are humble; patience, and we endure, etc.  
But I cannot enlarge any farther in this point. It follows.  And great shall be the peace of thy children. 
That is, 
The Spiritual Church being taught of God is peaceable in itself.  when men are taught of God, then there is nothing but peace among them; when God comes, and teacheth thee, and me, and another, and many, than we all agree because we are all taught of God, and see all things, by the same light, and apprehend all things, by the same knowledge, and perceive all things, by the same spirit, because all, have the same teaching. And so, they that are taught of God, though one come out of the East, and another out of the West, and another out of the South, and never had any former communion together, yet they all agree in the same truth, and think and speak the same things; and so, there is love and amity, and peace and unity among them, because they are all taught of God, and have learned the truth, not as it is in this or that man, or assembly of men, but as it is in Jesus.  
And truly, this is the true ground of all the differences and dissensions, and heats that are in the Kingdom, at this time, to wit, because some are taught of God, and some are not taught of God, but men only: the carnal Church is only taught of men, and goes no higher; but the spiritual Church, is truly taught of God. Now they that are taught of God, and they that are taught of men, see the same truths, with a great deal of difference, and hereupon arises the Controversy and Quarrel; for one will have the truth, as he sees it in the light of God; another will have it, as he apprehends it in his own fancy: and the carnal man, will not yield to the spiritual; and the spiritual man, cannot yield to the carnal. Saith one, this is the mind of God, and I have learned it from his own teaching: saith another, this is not the mind of God for such a learned Minister, or Ministers, taught me otherwise, and so I apprehend it; and thus as the flesh and spirit are contrary, so are their teachings: and hence our divisions and troubles. But when men, are all taught of God, than they are all at peace one with another, and all do agree in the substance of the truth of the Gospel; and if some do not know, the same things they do, they can wait with patience, till God also reveal that unto them; for they know with all their hearts, that they themselves could never have known those things, except God had taught them: and so they cannot be angry at others, whom the Lord as yet hath not vouchsafed to teach: and so they are meek, and gentle towards all, as beseems the spirit, as well as at peace among themselves. All thy children shall be taught of the Lord, and great shall be the peace of thy children: For they know, that no man is higher or lower than another, in the Kingdom of God, but all are equal in Jesus Christ; they know that no man can challenge Christ, more to himself then another, but all have equal interest in him, and Christ is alike near to all, in whom he dwells; yea, they all, as willingly communicate their own things, to the brethren, as they themselves do partake of Christ's things; and so there is nothing but peace. When men know, that no man is any thing in himself, but every one is all that he is, in Christ: and when men love Christ, merely for himself, and where they see most of Christ, there love most, and if Christ be more in another, than himself, can love such a one more than himself, not for his own sake, but for Christ's sake; then there is nothing but peace. Great shall be the peace of thy children.  Vers. 14. In righteousness shalt thou be established, etc. 
This spiritual Church, 
The establishment of this Spiritual Church.  had need of establishment; for, when God hath done all this for it, when he hath built it, and taught it himself, it shall not want trouble and opposition, and contradiction, and persecution in the world, and therefore it stands in great need of establishment. But how shall this be done? Why saith he, In righteousness shalt thou be established.  
That is, not by any outward power or force, or armies, or fortifications, or factions, or confederacies; all these, are but a staff of reed; but in righteousness; and that is, both in the righteousness of Christ received by us, and working in us: the first is, the righteousness of justification: the second is, the righteousness of sanctification, and our establishment lies in both.  
1. In the righteousness of Justification, which is called the righteousness of faith, or Christ's own righteousness, received into us: and in this sense it is said, Except ye believe, ye shall never be established: for by faith we partake of the righteousness of God through Christ: and this is an infinite, and everlasting righteousness, that hath neither spot, nor blemish in it, this is able to establish us for ever and ever; so that the Church hath no more establishment, than it hath of the righteousness of Christ by faith; and as the Church goes from faith to faith, so it goes from establishment to establishment.  
2. Our establishment lies in the righteousness of our sanctification; which is nothing but Christ working in us, as the former was Christ dwelling in us; for the same Christ that is the righteousness of our justification, is the righteousness of our sanctification. Now the establishment of the Church is, when we let the righteousness of Christ work all in us, and we work all in the righteousness of Christ; then are we established mightily and invincibly indeed; and how much Christians swerve from this Rule, so much they become weak and unsettled: sometimes Christians will be living out of Christ in themselves, and they will be moving, and acting, and working according to humane wisdom and prudence, and the counsels and devices of flesh and blood, but in all this they have no establishment at all. And therefore ye that are faithful, see to it, that ye turn aside neither to the right hand, nor to the left, through any worldly hopes or fears, but do ye live and act in the righteousness of Christ: and as the Lord lives, though you have Kingdoms and Nations for your enemies, you shall not be moved, but shall be established more firmly than the earth.  
And therefore I pray consider your establishment, where it lies, and that is in righteousness, and in righteousness only. Some trust to this strength, and some to that, some to this aid, and some to that; but the spiritual Church, scorns to trust to any creature for establishment, but looks to be established only in righteousness; and because of this, neither men nor devils shall prevail against it. And therefore you that are of this Temple and building which is made by God, seeing you have so many enemies on all hands, pray look to your establishment, which is in righteousness: In righteousness shalt thou be established.  
Thou shalt be far from oppression, for thou shalt not fear; and from terror, for it shall not come near thee.  
The fear and terror he speaks of here, 
The Spiritual Church being established, is without fear and terror.  is inward fear and terror, from which the Church shall be free, in the midst of all outward evils; for though the Church be full of danger and persecution without, yet it is free from fear and terror within; Nay, the Church hath trouble without, but peace within; affliction without, joy within; weakness without, strength within; imprisonment without, liberty within; persecution without, content within: against all the sorrows and sufferings on the flesh, they have refresh, comforts, hopes, sweetnesses, rejoicings, triumphs in the spirit; and so in the midst of evil, are free from evil; and in the midst of sufferings are free from pain; yea, they rejoice in tribulations, and in the midst of evil are filled and satisfied with good.  Vers. 15. Behold they shall surely gather together, but not by me: whosoever shall gather together against thee, shall fall for thy sake. 
A very strange thing it is, that the spiritual Church, being this builded, and taught, and established, and should yet be so blind, and mad, as to engage against it; and yet the world, and the carnal Church especially doth this: yea, the more pure and spiritual the Church is, the more enmity the world and Formalists have against it.  Behold they shall surely gather together. 
The world's enmity, against this spiritual Church, thus built, taught, and established.  
When they shall see the Churches gathering together into the true communion of Saints, then will they gather themselves together against the Churches; And why do these men blame the Churches, for gathering together unto Christ, when they themselves gather together against the Church, as we daily see? Indeed the gathering together of the Saints, the world doth most hate of all other things: Oh, this is a dreadful and terrible thing to them; it makes their hearts ache within them, and looseth the joints of their loins; they think, their exaltation, will be their own abasement; and their gathering together, their own scattering; and their glory, their own shame; and their strength, their own undoing; and out of these conceits the world acts, so strongly and furiously, to scatter abroad again, Christ's own gatherings together. But the Lord hath decreed and promised, to hew that little stone of Christ's spiritual Church, out of the mountain of the World, with out hands, and will certainly accomplish it, and is now about that very business: but the world, that never looks beyond sense, they think this is surely a plot of ours, and that we have a great design in hand, and so we have indeed; but the design is not our design, but Gods, contrived in eternity, and discovered to Daniel chap. 2. and this is the setting up a Kingdom of Saints in the world, under Christ the King of Saints, wherein the people shall live alone in point of spiritual worship and communion, and shall have nothing to do with the rest of the Nations. This counsel of God, begins to be accomplished, and the world thinks that we are subtle, and we are mighty, whereas they are clearly mistaken in us; for the wisdom and strength, whereby this is done, is Gods and not ours. For it is the Lord must build this spiritual Church, and set it up in the world, and preserve it against the world, and cause it to increase, till it fills the world; so that the design, and the accomplishment of it, belongs to God, and not to us; and they that are displeased at it, let them go and quarrel against God: and so they will certainly do, through the operation of the Devil; Behold, saith he, they shall surely gather together: As soon as ever the Church separates from the world, the world gathers together against the Church.  
Yea this place, is not only to be understood of those that are open enemies without the Church, but of a generation in it, that are not of it; and so the gathering together against the Church, shall be in the Church: and so Calvin interprets; and such a thing will assuredly come to pass, that the Church as well as the Kingdom will have domestic enemies; it hath been so in all ages, and what wonder will it be, if it be so in this? The first division in this Kingdom, was between common profession, and open profaneness, and if ever there be another, it is like to lie between the form and the power of godliness; and the children that are born after the flesh, will up and be persecuting them that are born after the Spirit; and the deepest wounds we shall receive, will be in the house of our friends; not our friends indeed, but of such who seem to be so; for they pray as well as we, and preach, and hear, and receive the Sacraments, and use the same ordinances with us; and yet their enmity, of all other, will be the greatest against us, and we shall receive deeper wounds in the house of these friends, then in the streets of our enemies. They shall gather together in thee, against thee.  But not by me. 
The Saints gather together by God, having the Spirit of God to bring them into Union and Communion: but the carnal Church gathers together, against thee spiritual, not by God, but without him, for worldly base ends and interests, and profits, and advantages. But mark the end of such gathering together: Whosoever shall gather together against thee, shall fall for thy sake.  
We have seen the accomplishment of this promise, with our eyes; 
The world hath no success in their undertake against the spiritual Church.  even a great party, of the greatest men in the Kingdom, as well as of mean ones, gathered together against the Church, but all fallen: What is become of the great Power, and Armies, that were in the West and the North, and other parts of the Kingdom? are they not fallen through the strength of this promise? and if any new party shall arise up again, they shall also fall in like manner.  For thy sake. 
For the Lord loves the Church the body of Christ, even as he loves Jesus Christ himself, thou hast loved them as thou hast loved me; he loves Head and Members, with the same love. The Lord's people are his portion on Earth, as he is theirs in Heaven, and so he will give Nations and Kingdoms for them, and hath said, the Nations and Kingdoms that will not serve thee, shall perish; yea, those Nations shall be utterly wasted; Oh that this Kingdom in itself; and in its representation, would avoid this evil, as they would escape this end.  
The four Monarchies for opposing the spiritual Church, have fallen for its sake; and so shall every other Kingdom and Commonwealth, that undertakes against it!  Vers. 16. Behold I have created the Smith, that blows the coals in the fire, and that bringeth forth an instrument for his work, and I have created the waster to destroy. Vers. 17. But no weapon that is form against thee shall prosper, etc. 
Thou art, saith God to the Church, a small, weak, despised, contemned, persecuted people; but thy safety, protection, blessing, lies in me, and in my power, and wisdom, and love.  Behold I have created the smith, etc. 
That is, I have form him that makes the Sword, and Gun and Pike, and that prepares the Ammunition; and both he that makes the weapon, and he that useth it, are in my hands, and they shall only do what I would have them do, and no more: and so No weapon, that is form against thee, shall prosper.  
God blunts the edge of the weapon, and weakens the hand, and putteth fear into the heart of him that useth it; and so no weapons that have been used, have prospered hitherto, and if any more weapons shall be used hereafter, they shall be as unprosperous as these.  And every tongne, that shall rise against thee in judgement, thou shalt condemn. 
Two ways you see the Enemies of the Church assault the Church; by their hands, and by their tongues; and this latter way is the more dangerous of the two: by the former, they scourge the Church, with rods; by this latter, with Scorpions. This weapon of the tongue, is the most dangerous weapon, that ever was used against the Church in any Age, and the last refuge of the Devil, and his instruments, to annoy the Church. And thus when the enemy sails at the strength of his weapons, he undertakes again with the malice of his tongue: and with this, the Enemy strikes against the Saints, that profess the truth, and against the truth itself, professed by the Saints.  
Against the Saints, that profess the truth, clothing them with odious names, and loading them with base aspersions, Independents, and Sectaries, and Schismatics, and Heretics; and some suh, there are indeed in the Kingdom; but they abuse the precious Saints of God, with these and other reproaches, and so crucify Christ again in his body, not between two Thiefs, but between two hundred Thiefs, that so it may be the greater difficulty to discern him: Their tongues rise up in judgement against them; it intimates, they shall have specious pretences against the Church Oh these are the men that would turn the world upside down, that make the Nation full of tumults and uproars, that work all the disturbance in Church and State; it is fit, such men and Congregations should be suppressed, and they should have no employment in Church or State; it will never be a quiet world, till some course be taken with them, that we may have truth and peace and government again. And thus they have fair pretences against the godly, and use the glorious names of truth, peace and government, to the destruction of them all. And this is the sense of these words, for their tongues to rise up in judgement against them.  
Yea, me think, this phrase, intimates thus much, as if they would call in the aid and power of the secular Magistrates, against the spiritual Christians; and then their tongues rise up in judgement against them indeed; and except they engage the Magistrates power against the Saints, they think they can never do them mischief enough. And thus their tongues, rise up in judgement against the Saints, that profess the truth.  
2. As the enemy strikes with their tongue against the Saints that profess the truth, so also against the truth professed by the Saints: and this, they call by way of reproach, new light, as their Predecessors, at the beginning of the breaking forth of the Gospel in this Kingdom, called it new learning: yea, they call the truth, error; and the very mind of Christ in the word, heresy; and the power of godliness, Independency; and the contending for the faith once given to the Saints, faction, and sedition, and the like; and this grieves the Saints, a thousand times more than any personal reproaches, to hear the truth, and light, and life, and spirit of the Gospel, despised and spoken against, and blasphemed; that is that, that fetches not only tears from their eyes, but even drops of blood from their hearts: the truth of God, being much dearer to them, than their estates, or names, or lives.  
But see how God, conquers this weapon, of the Enemy's tongue to the faithful, as well as the former weapons of their hands; every tongue that riseth up in judgement against thee, thou shalt condemn. All that speak, and rage and rail, and reproach and slander, and vilify and abuse the Saints, either by their tongues or pens, thou by thy uprightness, integrity, innocency, truth, faithfulness, shalt condemn them; thy ways, and thy works, that are led and acted, in Christ and his Spirit, shall be the condemnation, of all thine Enemies; and their misreports and slanders shall be done away as a mist before the Sun; and thy righteousness, and integrity shall break forth in that clearness and brightness and strength, that they shall sit down astonished and amazed; and they shall be condemned, not only by the word, and by the Saints, but by all the common morality of the world, yea, and by their own conscience; so that they shall carry their guilt with them night and day, and shall not be able to look the godly in the face, whom they have so reproached; the very presence of the Saints, shall be the condemnation of their enemies, who have before so unworthily judged them: yea, the whole world shall see the faithfulness and integrity of the Saints of God, and shall justify them, and condemn their Enemies; and shall say, lo, these are the men that the world judged for Sectaries, and Schismatics, & what not? see how faithful they have been to God and the true Church of God, and to the State; and surely they must needs be bad men, that are Enemies to these. And thus while our Enemies judge us, they shall be condemned themselves. And this shall certainly be done, as sure as the world of God is true, & as sure as the Lord lives, to make good his word: For This is the heritage of the Servants of the Lord.  
That is, you shall have this by as sure right, as any man hath an inheritance, that is entailed upon him. This is your heritage, O ye servants of the Lord, to make void the force of every weapon that is used against you, and to condemn every tongue that judgeth you. This promise is our portion, and the lot of our inheritance; and in this we rejoice, that while we serve the Lord, truly and faithfully, neither the hands nor tongues of the Enemy shall hurt us, but in the end we shall be more than Conquerous over all. Let my portion fall in this pleasant place, and I shall have a goodly heritage.  And their righteousness is of me saith the Lord. 
That is, these servants of mine, are not men of a humane and moral righteousness only, but they partake of the righteousness of God in Christ; Their righteousness is of me; or thus, though they are sinners before the world (for as the world reckons their own sin, for righteousness so it reckons God's righteousness, for sin) yet they are righteous before me, and in my eyes. So that however the world reckons us evil doers, and not worthy to live in the world, yet God reckons us righteous, and our righteousness is before him.  
To conclude, seeing God hath engaged himself, to secure us, in his ways, both from the weapons and tongues of men, Go and tell the Foxes, that we will walk without fear in the world both to day and to morrow, and the third day we shall be perfected.  
FINIS.   

Right Reformation: OR, The Reformation of the CHURCH of the NEW TESTAMENT, Represented in GOSPEL-LIGHT.  
In a Sermon preached to the Honourable House of COMMONS, on Wednesday, November 25. 1646.  
Together with a REPLY to the chief Contradictions of Master LOVE'S Sermon, preached the same day.  
All published for the good of the Faithful, at their desire.  
By WILLIAM DELL, Minister of the Gospel, attending on His Excellency Sir THOMAS FAIRFAX.  John 7. 12. 
And there was much murmuring among the people concerning him; for some said, He is a good man; others said nay, but He deceiveth the people.  John 16. 3. 
And these things will they do unto you, because they have not known the Father, nor Me.  
Credo me Theologum esse Christianum, & in regno veritatis vivere; ideo me debitorem esse, non modo affirmandae veritatis, sed etiam asserendae, & defendendae, seu per sanguinem seu per mortem.  Luth. 
London, Printed by R. White, for Giles Calvert, at the Black-Spread-Eagle, near the West-end of Paul's. 1651.   

TO THE HONOURABLE THE COMMONS Assembled in PARLIAMENT.  
Honourable and Worthy,  
AS the LORD represented these Truths to you before, in the Ministry of the Word; so now again, He offers them to your second consideration, in this Printed Book; because he hath a mind, you should take notice of them. And I must needs say, it is the LORD'S voice to you; and I hope he will move your hearts, to regard it; though Satan hath mightily bestirred himself, by casting an ill Vizard upon the Truth, to make you dislike it. But if you like CHRIST the worse for a Face spit on and buffeted, you may want a SAVIOUR: And if you like the truth of CHRIST the worse for a scratched Face, you may make your dwelling place, with Error and Humane Doctrines, which are all one. Micaiah had no sooner delivered the truth of God, but there was a False Prophet, to smite him on the face: the LORD no sooner prepares Instruments to reveal his Truth, but Satan hath his Instruments ready, to turn the truth of GOD into a lie. And this GOD suffers to be done, to exercise your skill and wisdom, that you might learn, not to be offended at the Truth with the World; but to receive and love the Truth, notwithstanding all the indignities and reproaches of men. When you read what you have heard, you must needs acknowledge it to be the mind of GOD, if you have received the anointing of the Spirit: and the truth herein contained, shall prevail with all that belong to GOD. For my part, I am not careful touching the success of it; I can trust GOD with that, whose Word it is. For, as the Doctrine of the World, hath the weak power of the World to carry on that; so the Doctrine of Jesus Christ, hath the mighty power of GOD to carry on that; and the power of GOD in the World shall as soon be made void, as the true Doctrine of the Gospel, though called Error, Heresy, and Schism, and have all the misguises of Hell put upon it. The truth you then heard delivered, and may here read again, shall carry all opposition, and opposers before it, and none shall be able to stand against it, that engage against it: And of this, both yourselves and this generation shall be Witnesses.  
If any think that I gave too much power to CHRIST, in the Reforming of the Church, his own Body; let them consider again, that too much, cannot be given to CHRIST in GOD'S Kingdom, seeing he is, all in all in it. Neither is that exaltation the Gospel gives to CHRIST in this Business, any diminution to yourselves: neither by making CHRIST all in the Kingdom of GOD, are you made ever the less, in the Kingdoms of this World. But what ever power the Word of GOD hath given you, I will deny you none of it; nay, I will be among the first, that shall attribute it to you. And do desire, you would no more, any of you be displeased, for attributing the Reformation of the Church, to CHRIST alone, than the Redemption, justification, Sanctification, or Glorification of it, to CHRIST alone: The former being every whit, as great and glorious a work of CHRIST, as the latter. I do most willingly allow you, your Thrones in the Kingdoms of this World: but only desire to reserve to Christ, his own Throne, in the Kingdom of GOD.  
There are those indeed, that would lift you up to this Throne, not because they would have you sit there, but place them there: they would ascribe to you, the power only due to the Son of GOD, not because they would have you use it, but would use it themselves; they would derive power from you, to do that, which they say you cannot do: & the power they attribute to you in the things of GOD, they say, is not well in your hands, but in theirs.  
And here I would desire you, to take notice of the working of the Mystery of Iniquity, from the Head, to the very Little-toes of the Man of Sin: At first you know the Pope interested himself in the Emperor, and Powers of the World (for his own advantage and support no doubt, rather than for theirs) after, the Prelates successively, said to worldly Kings, Lend us your power, and we will lend you ours; Let our spiritual power, deal in temporal things; and your temporal power, shall deal in spiritual things; and still the Clergy-power (which called itself spiritual) so linked itself with the temporal, that the power that was not of God, might be upheld, by the power that was of God; and (having got this advantage) they cried, Destroy one, Destroy both; and so the Prelates were wont to say, No Bishop, no King. And their successors in the Kingdom of Antichrist still cry, No Minister, no Magistrate; and so still mingle interests and powers with the civil Magistrate; that under the Magistrate, the power of GOD, they might cunningly shroud that power that is not of GOD. And thus they still, under the name of the Magistrate, seek themselves, & the drawing off that power that is only his, from him to themselves, to whom it doth not belong: Being, in the mean time, really against Magistracy, further than it is serviceable to their own ends. Whereas, we reckon Magistracy, not less Magistracy, no less the Ordinance of GOD, though we suffer under it, and by it.  
This Clergy-Antichristian power where ever it is, will still sit upon the power of the Nation; the power of Anti-christ, so domineering over the powers of the World, that none but the power of CHRIST can cast it off. That will still be uppermost, what power soever is supreme. Besides all the experience of former Ages (which is the greatest wonder in the World, that men consider not) GOD gives you sparklings enough of it, in this Age; some preaching, That the government of the Church (which they make outward and visible, and over men's estates, bodies, and lives,) belongs not to King nor Parliament, but to the Ministers and their Elders: and better it is, there should be no government at all (say they) than not in their hands by whom it should be. And here lies the Mystery of Iniquity in this, That they make the whole Kingdom a Church, & then require a power, authority and jurisdiction in their Church-Kingdom, which the Magistrate is not to deal withal, but themselves. Whereas we acknowledge the whole power of the Kingdom, to belong to the Magistrate, and only give unto CHRIST the power of his own Kingdom, which is not of the World, but spiritual and heavenly.  
And here also, fully to deliver myself from misapprehensions, I understand not by the Church of CHRIST, any company of men whatsoever, who under the notion of a Church or Saints, or any other title, may plead privilege or exemption of their lives, liberties, or estates, from the power of the Civil Magistrate; for that were to justify the Papal, Prelatical, or any other government of a newer name, which under pretence of Jus Divinum, shall set up and exercise an outward and visible power and jurisdiction, free and exempted from the authority and power of the civil Magistrate; which I utterly both deny and detest, as Antichristian.  
And therefore, I humbly represent, how prejudicial this may prove to you in the end, to suffer a Generation of men in the Kingdom, under the name either of Church or Clergy, whose power, preferment, & interest is different and excentrical from the power, welfare, and interest of the Kingdom; and what a balance they may prove against the State, where they live, in turning and tumultuous times, as they themselves know, so (I hope) you clearly perceive it, as well as they. How they already dare lift up the Head against you, who sees not? How do they manifest their discontents against you, in Pamphlets and Pulpits, in their Sermons and Prayers, because you have not settled the Government, they have studied out for you, as Jus Divinum, and the certain and unchangeable mind of GOD; though they can neither make it out, to yourselves, nor to any body else, by the Word, that it is so? And how do they labour to instill, into the people, their own discontents; persuading them, you have done nothing at all, because you have not done all that ever they would have you do, though you can see neither Scripture nor reason for it? And for this cause, rendering you every where odious to the people. Many other things besides, do they scramble up, and use against you, which they conceive may make for your disadvantage, and disinterest in the people: because they think, they shall never get much higher, except they make you a little lower; for they must (according to the law of Antichrist) set their feet on your power, to get up to their own.  
Some discoveries of this spirit you might see in Mr. Love's Sermon, telling you before your faces, and before the people; That some called you a Mongrel Parliament: Indeed the King (as I understand) called the Parliament at Oxford so; but Mr. Love was the first (for aught I can learn) that ever named you so, and I wish he may be the last, (but any Doctrine is orthodox, out of a man's mouth of his Order) farther threatening you with a discerning people, to look into your actions, and to spy out your boundless privileges; as if you must do justice, not out of the love of Righteousness, but out of fear of Mr. Loves discerning people. Telling you also, The Clergy had done as much service for you in their Pulpits, as your Regiments in the Field: that by this means he might mind you, what they can do against you, as well as for you, if you be not servants to their designs; for they that have heretofore been for you, can (if they please) turn to others against you, who shall be more for themselves. And in many other things flying out against your worthy Commanders in the Army, upon suspicions of his own; and against the Articles at Oxford, etc. For it is no proper Presbyterial Doctrine, that does not (at least) meddle with the affairs of the State, which in time they may hopefully come to order. In these and divers other things, he took his full swing, all of them (no doubt) deeply appertaining to the mystery of the Gospel.  
The other things, he spoke, to the disadvantage of the ignorant and weak, and neither to the Truth's disadvantage, nor mine, I shall clear in a short Reply, set after the Discourse; and so shall trouble you no farther, with any such stuff, but only with a smart expression, from one (it seems) of some note in the Assembly, who said, If the Parliament approved Mr. Dells Sermon, it were no blasphemy to say, They were no Parliament. So that it seems you shall be no longer a Parliament than you approve, what the Assembly approves; but the Kingdom hopes you are built upon a better foundation. And to him (who hath been so bold with you) I shall only crave leave to Reply in your presence, If the Assembly (which I hope they will not) should condemn that Doctrine of the Gospel for the substance, of it, delivered then by Mr. del; it will be no blasphemy to say, They are the enemies of the truth of Christ: And (I hope) the last prop of Antichrist in the Kingdom.  
For yourselves, Honourable and Worthy, I beseech you consider, that GOD is wonderful in counsel, and excellent in working; & that all power is given to CHRIST, in Heaven and in Earth, that he might give free passage to the Gospel. And therefore take heed, after GOD hath blest your Power and Forces in the field, and subdued that Malignant power that was against you, and hath given you a little peace & quietness in the Kingdom; you do not now begin your affairs with discountenancing, disrelishing, much less condemning, the faithful and true Word of GOD, witnessed in the Scriptures, and confessed to by the faithful and Martyrs of Christ, in all Ages; and with the setting off from you, that Ministry, that hath most of the Spirit in it, lest the Lord withdraw his presence from you, and your latter end be not answerable to your beginnings.  
It might be easily showed unto you, how many great and wise Kings and Magistrates, acting according to humane wisdom and prudence, & despising or neglecting the wisdom of the Word, have with all their own wisdom, prudence, and designs, destroyed themselves, and their Kingdoms: For it is written, He takes the wise in their own craftiness: And again, The Lord knows the thoughts of men, that they are but vain.  
And therefore renounce the wisdom of the world, with all its fleshly Counsels, and cleave close to the true, faithful, and sincere Doctrine of the Gospel; and then, though you have many enemies and Kingdoms against you, you shall not be moved, but GOD will yet establish you, in all the shake of the World, and your Enemies shall be as a thing of nought. I shall no longer detain you, but only desire this, in the behalf of the faithful, GOD'S peculiar portion in the Kingdom, That you would not suffer us to be oppressed by our Adversaries, who would use your power against us, not for you, but for themselves: neither would suffer them, thus publicly and shamelessly to call us Sectaries and Heretics, who do believe and profess the truth of the Gospel in sincerity and simplicity of heart, according to what we have received from GOD; but that you would suffer, yea, procure us, to live quietly and safely under you, in the faith and practice of the Gospel, we in all things obeying you, as becomes Christians.  
The Remainder, is, to assure you, That there is no man shall serve the State more sincerely, according to his place and calling; nor in more faithfulness and humility tender the Truth of GOD, either to yourselves or the Kingdom (as occasion serves) according to the measure of the gift of CHRIST, Then,  
Your Servant in the Gospel, W. del▪   

To the Reader.  
Christian Reader.  
THE Times we live in, are dangerous times; it is dangerous to conceal the truth, and dangerous to publish the truth; if we publish the truth, God hath taught us, and we have heard and learned from the Father, we fall into the hands of men; if we conceal it, we fall into the hands of God. And therefore, in this case, in a contrary choice to David, I reckon it much better, to fall into the hands of men, then into the hands of God; seeing the wrath of men can but reach the body; but the wrath of God, body and soul. I shall therefore willingly confess Christ, amidst an adulterous and sinful generation, not doubting but Christ will confess me, before his Father, and before his Angels. And for the reproaches of men, it is best conquering them, as Luther was wont to say, Silendo & contemnendo, by silence and contempt of them, seeing a man may as easily restrain Satan himself, in his various workings, as stop the mouths of his instruments. And therefore it is good for us Christians, to do the work of God, without so much as taking notice of such men: and if sometimes we are sensible of these things, because we are flesh, yet as we are Christians, we are above them, in the Spirit, and see already in certain faith and hope, all evils and enemies under our feet: And therefore for Mr. Love, and other men of the same mould and metal, I am resolved neither now nor hereafter, to take them into any more consideration, than the business itself necessarily requires: and where they may be omitted, without prejudice to the truth, to let them quite alone: being every day, through the use of affliction enabled to patience, and through patience brought to experience, and so to a proportionable measure of hope: And this carries me above the shame of the world, in the strength of the love of God.  
For the Doctrine contained in this Discourse, thou shalt not find it New light (as some men slanderously affirm) but the ancient light, that sprang forth in the first morning of the Gospel▪ but was since obscured, by the New darkness of Antichrist, which these men love better than that old light, and will by no means exchange the one for the other. But this light, that now after a long night, breaks forth again, in some of its first glory, let these men set their hearts at rest; for they shall never be able to obscure it again; and the fire of the Spirit that GOD hath kindled in the Kingdom, they shall never be able to quench, with any fire either of Earth or Hell. And therefore we fear them not, though they breathe forth threatenings now, and ere long, are like to breath forth blood: For by all their subtle and industrious actings, in the end, they shall not work the truth's ruin, but their own. And these, as well as their forefathers, of the same race and lineage, in whose stead they are now risen up, shall in due time become a reproach and a shame, and their name shall be for a curse to all Gods chosen.  
Reader, It is my earnest desire, that the Lord would deliver thee from this new form of the Mystery of Iniquity, which in every Age puts on a several form, when the old one is discovered by the light of the Word. And in this present Age, it is become, so Exceeding cunning, and so furnished with all deceiveableness of unrighteousness, under the form of Righteousness, that it seems to be the last and subtlest work of Antichrist, that is now in hand; and he that prevails in this encounter, hath Antichrist under his feet, for ever: but none are like to prevail here, but the Faithful and Elect alone.  
And therefore hold fast that which thou hast, that no man take thy Crown; 
Rev. 3. 11,  and consider Christ's encouragement to this work in the following verse; [Him that overcometh, will I make a pillar in the Temple of my God, and he shall go no more out, and I will write upon him, the name of my God, and the name of the City of my God, which is New Jerusalem, which cometh down out of Heaven from my God, and I will write upon him, my New Name.]  
Christian Reader, I commit thee, and the Word now offered to thee, in this Discourse, to God, and his powerful blessing, and wonderful working; Remaining,  
Thine in the Difficult, and Despised Service of Jesus Christ in the Gospel. W. DELL.   

Right Reformation: OR, The Reformation of the Church of the New Testament, represented in Gospel-Light.  

Heb. 9 10. Until the time of Reformation.  
THe natural man (saith Paul, 1 Cor. 2.) knows not the things of the Spirit, neither can he, for they are spiritually discerned. Now, a man that is not born of God and his Spirit, with all his parts, abilities, reason, wisdom, prudence, learning, is but a natural man still, and so hath no right knowledge of the things of God and his Spirit.  
And hence it hath come to pass that the things of God and his spirit have been so grossly and dangerously mistaken, by the World, and the carnal Church. For all the spiritual things of God they have understood carnally: and have apprehended the whole Scriptures, not according to God's mind, but according to their own; not according to the sense of the Spirit, but according to the sense of the flesh. 
Antichrists Kingdom set up by the carnal understanding of the Scriptures.  And thus was Antichrists kingdom first set up, and thus it hath been kept up and continued; even by the carnal understanding of the Scriptures. For they have understood the Church, the kingdom of God in the world, carnally; the rock on which it is built, carnally; the door of this Kingdom carnally; the Laws of it carnally; the Liberties of it carnally; the Power, Authority, Government, Glory, Officers, etc. all carnally. And to this very day, which of the things of God doth not the carnal Church understand carnally? Faith, hope, love, it understands carnally; Redemption, Adoption, Justification, Sanctification, Glorification, Union with Christ, Communion of the Spirit, Access to the Father, together with Christ the Head, and the Church the Body, in their joint union and offices and all other things, they understand carnally, and have a fleshly sense and apprehension of them.  
And as they understand all other things of God's kingdom carnally, 
The Reformation of the Church understood carnally.  so also the Reformation of it; And there are not greater and grosser Mistakes about any of the things of God, then about this: men imagining the Reformation of the Church, which is altogether a spiritual and heavenly kingdom, after the manner of the Reformation of Worldly States and Commonwealths, which only stands in outward things, and is brought to pass by humane Counsels, and humane Power.  
Now because this is not only a gross, but a general Error, in all Sorts of People, both of high and of low degree: I shall endeavour at this time, according to the good hand of God with me, to represent in some Gospel light to this Honourable and Christian Auditory, the true Reformation of the Church of the New-Testament: And blessed is he who shall not be offended at it.  
For this purpose I made choice of the Words now read, Until the time of Reformation.  
For the better understanding of which, we must read the Context.  
Ver. 9 The first Tabernacle was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect as pertaining to the conscience.  
V. 10. Which stood only in meats and drinks, and divers washings, and carnal ordinances (it should be righteousnesses or justifications of the flesh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) imposed on them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, until the time of Reformation.  
In which words the Apostle shows the imperfection of the worship of the old Law, 
The imperfection of the worship of the old Law.  because it stood in outward rites, ceremonies, duties, performances, and so could not make him that used them, and was busied in them, perfect as pertaining to his conscience; and therefore God did not simply and absolutely impose these things on the Church, to continue for ever, but only until the time, wherein all things were to be reform, not only evil things, but imperfect. And then, all that outward Religion was to be abolished.  
Now if the Law of Moses could not make men perfect, 
No outward law can make men perfect as pertaining to the conscience, and so the Gospel abolishes all such outward laws imposed on conscience, as well now as heretofore.  as pertaining to the Conscience, much less can any new laws invented now. And if any such laws, should be imposed on the people of God now, the Gospel hath the same strength in itself to make them void, as the former; and also the same ground from them, because all such laws and ordinances devised by men, cannot make them that obey and practise them perfect as pertaining to the Conscience: and therefore are all to be at an end, when the time of Reformation comes.  
Quest. Now if you ask me, when this time of Reformation was.  
Answ. I answer: It was when Christ came: not a servant, as Moses, but the Son out of the bosom of the Father, the great Prophet of the new Testament, whose doctrine was not letter as Moses was, but Spirit and life. And now when Christ the Minister of the new Testament, came with the ministration of the Spirit, now was the time of Reformation.  
In the time of the Law there were outward duties, and performances, and ceremonies, and sacrifices, and strict laws to enjoin the observation of these things carrying along with them the severity of death: and yet notwithstanding all this, there was no true Reformation; but under all that outward Religion, men were inwardly as corrupt and wicked, as the very heathen: for all their Circumcision in the flesh, they were uncircumcised in heart; for all their outward washing, they were inwardly unclean; for all their blood of bulls and goats, their sins remained in their natures and consciences; for all their strict forcing of men, to the duties of the outward worship of God, the people still remained far from God, even in all those duties. So that notwithstanding the outward worship of Moses Law, the people remained inwardly corrupt, filthy, and unclean, and without any true Reformation before God; till Christ who was God in the flesh, came with the ministration of the Spirit, and then indeed was the time of Reformation. Until the time of Reformation.  
The thing then, the Spirit would have us take notice of in these words, is this,  
That the time of the Gospel is the time of Reformation. 
Doctr.   
When ever the Gospel is preached in the spirit and power of it, that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the time of Reformation.  
For our more orderly proceeding in this point we will observe this Method.  
1. Show what true Gospel-Reformation is, and how it is qualified; that so you may the better distinguish it from Political and Ecclesiastical Reformation. Now both these I join together, because the carnal Church hath always interested and mingled itself with the power of the world, as being able to do nothing without it.  
2. I will indevor to show, to whose hands the work of Gospel-Reformation is committed.  
3. By what means he to whose hands it is committed, brings it about.  
4. The advantages of such a Reformation where it is wrought.  
5. The Use.  

The first General.  
What true Gospel Reformation is, 
Gospel Reformation:  and how qualified.  
1. What it is. 
1. What it is.  It is the mortifying, destroying, and utter abolishing out of the Faithful and Elect, all that sin, corruption, lust, evil, that did flow in upon them, through the Fall of Adam. Or,  
It is the taking away and destroying the body of sin out of the Faithful and Elect, by the presence and operation of the righteousness of God, dwelling in their hearts by faith. This is true Gospel-Reformation, and besides this I know no other. This the Evangelical Prophet Isaiah describeth, Chap. 1. 27. Zion shall be redeemed with judgement, and her Converts with righteousness.  
Now Christ dwelling in our hearts by faith, 
Christ Judgement.  as he discovers, reproves, condemns, and destroys sin, so he is called Judgement: And thus is Judgement to be understood in the Gospel sense, and not terribly, as in the sense of the Law: And this Judgement shall at last break forth into victory; that is, though Christ in us hath to do with many strong Corruptions, and Lusts in the Soul, yet at last he prevails against them all, and Judgement breaks forth into victory; because Christ, the Judgement of God in the Soul, must needs in the end prevail against every sin of man.  
Again, Christ the Righteousness of God, 
Christ Righteousness.  as he makes us righteous with his own righteousness, and makes us the righteousness of God in him, so he is called Righteousness, not in himself only, but in us: he is the Lord our Righteousness: and by this Judgement and Righteousness is Zion and her converts redeemed and reform. And so true Gospel reformation is the destruction of sin out the faithful, by the presence of righteousness.  
And therefore you see how grossly they are mistaken who take Gospel Reformation to be the making of certain Laws and Constitutions by the sacred power or Clergy, for external conformity in outward duties of outward worship and government, and to have these confirmed by civil sanction, and enforced upon men by secular power; when in the mean time, all that inward corruption and sin they brought with them into the world, remains in their hearts and natures as it did before. After this manner the old Prelates reform, who were wont to say to the Kings, We will study out the faith, and you shall maintain it; and the faith, they studied and brought to the Kings, the Kings must maintain, and not question but that it was Jure Divino.  
And thus you see in general what Gospel Reformation is, and that it is a clear different thing, from Civil Ecclesiastical Reformation.  
2. Now in the next place let us see how this Gospel Reformation is qualified, 
Gospel Reformation is.  whereby the difference between this and the other will appear yet more clearly.  
First then, 
1. Spiritual.  it is a spiritual Reformation. For as the Kingdom of Christ is a spiritual Kingdom: so all the things that belong to it are spiritual things; and so the Reformation of it. A carnal Reformation, is not suitable to a spiritual Kingdom. And spiritual it is, because it proceeds from the Spirit, and stands in spiritual things, as you shall see more full anon.  
But now the Reformation of the Civil and Ecclesiastical State, is but a carnal Reformation, wrought by the powes of flesh and blood, and stands in outward and fleshly things, as you shall presently see.  
Secondly, it is an inward Reformation. For as the Kingdom of God is an inward Kingdom, 
2. Inward.  (the kingdom of God is within you) so the Reformation that belongs to it, is an inward Reformation. This true Gospel reformation, lays hold upon the heart, and soul, and inner man: and changes, and altars, and renews, and reforms that; and when the heart is reform, all is reform. And therefore this Gospel Reformation doth not much busy and trouble itself about outward forms, or external conformity, but only minds the reforming of the heart; and when th● heart is right with God, the outward form cannot be amiss. And therefore saith Christ touching the worship of the New Testament, God is a Spirit, and they that worship him must worship him in spirit and in truth; but speaks not one word of any outward form. So that God in this Gospel Reformation aims at nothing but the heart, according to the tenor of the new covenant, Jer. 31. 33. This shall be the covenant that I will will make with them after those days, saith the Lord, I will put my Law in their inward parts, and write it in their hearts: so that they shall not only have the word of the letter in their books, but the living word of God in their hearts: and God intending to reform the Church, begins with their hearts, and intending to reform their hearts, puts his word there; and that living word put into the heart, reforms it indeed.  
But now Civil Ecclesiastical Reformation is only outward, and busies itself in reforming the outward man, in outward things; and so is very industrious and elaborate about outward forms, and outward orders, and outward government, and outward confession, and outward practice, and thinks if these be put into some handsomeness and conformity, they have brought about an excellent Reformation: though the heart in the mean time remain as sinful, vile, and corrupt as ever, and so altogether unreformed.  
And so this Reformation is like that Reformation of the Scribes and Pharisees, notorious hypocrites, who made clean only the outside of the cup or platter; 
Latth. 23. 25.  leaving them all filthy and unclean within: and whited over sepulchers, to make them beautiful outwardly, when inwardly they were full of rottenness and corruption. So Civil Ecclesiastical Reformation makes a man clean outwardly, with an outward Confession of faith, etc. when inwardly he is all filthy through unbelief; and whites him over, with a few handsome forms of worship, when inwardly he is full of ignorance of God, and Atheism.  
Object. Now if any ask, But must there be no change of outward things, in the Reformation of the Gospel?  
Answ. I answer, Yes; an outward change that flows from an inward: but not an outward change without an inward; much less an outward change to enforce an inward.  
3. It is a thorough Reformation; 
3. Thorough.  for it reforms the whole man; it reforms not the soul only, but the body too, and the very spirit of the mind: the spirit as it animates, and quickens, and acts the body, is called the soul; as it is in it self, in its own nature and essence, so it is called the spirit of the mind: and this Gospel Reformation reforms all; that is, both inward and outward, and outward and inward man; yea, the inwardest of the inward man; and not only the operations of the soul in the body, but of the soul in its self.  
But Civil Ecclesiastical Reformation reforms by halfs, it reaches the body, and orders that, but attains not to the soul, much less to the spirit of the mind.  
Again, Gospel Reformation reforms sin wholly, aswell as the man: it reforms all sin whatsoever, 
Isa. 1. 25.  I will turn my hand upon thee, (saith God by this Gospel Reformation) and will purely purge away thy dross, and take away all thy tin. It reforms a man not only of outward sins, but of inward It reforms him of those sins that seldom come forth into the view of the world, as Atheism, ignorance of God, pride, vain glory, selfseeking, hypocrisy, carnal mindedness, and all the evil desires of the flesh, and of the mind. Yea, it doth not only reform all evil things in us, but all imperfect things: doing away imperfect things by the coming of perfect things, doing away our own strength by the coming in of God's strength, and our own wisdom and righteousness, by the coming in of God's wisdom and righteousness.  
But now, Civil-Ecclesiastical reformation reforms sin by the halfs, aswel as the man; and so only reforms outward and gross sins, such as run into the eyes of the world, which are the least by a thousand times, of the evils that a man hath and acts; but the greatest part of sin, it still leaves within as it was.  
Fourthly, It is a powerful and mighty Reformation: It is wrought in a man by the very power of God, 
4. Powerful.  even by the right hand of his Righteousness. And so no sin, lust, corruption, though never so mighty, is able to resist this work of God by the Gospel; but it makes the whole body of sin, and the whole kingdom of the Devil, fly in pieces before it: The power of God in creating and redeeming the elect, may as well be resisted, as the power of God in reforming them: for it is a power above all power, that God puts forth in this work, and so is not to be made void by any creature. In every stroke of this work, the power of the Lord God almighty is put forth, as every rightly reform Christian knows. And if the love of God, had not put forth this power in the soul, a Christian had never been reform, no not from one sin.  
Now the power of this Reformation eminently appears, in that it changeth the very natures of men; it finds them lions, it makes them lambs; it finds them wolves, it makes them sheep; it finds them birds of prey, it makes them doves; It finds them trees of the forest, it makes them appletrees; In a word, it finds them flesh, it makes them spirit; it finds them sin, it makes them righteousness. Mighty indeed is the power of this Reformation.  
But now, as this Gospel Reformation is mighty, so Civil-Ecclesiastical Reformation is weak: for as the former hath the power of God engaged in it: so this later hath only the power of man; and so can do no such works as the former. I appeal to all that are spiritual, what heart or nature was ever changed by this sort of Reformation? For, there it's that corruption in the heart of every man, that is able to stand out against all the Reformation that all the powers in the world can undertake. And so, the Reformation managed by the mightiest and severest power of man, is weak as water in this business of changing natures; and can only change some outward forms and postures, and the like, leaving in the mean time a man's nature the same it was before; It only puts sheep's clothing upon men, which is easily done; but still leaves them wolves underneath.  
Fifthly, 
5. Constant.  It is a constant Reformation; a Reformation which being once begun, is never intermitted again, till all be perfected. For as long as God's nature dwells in ours, it will ever be reforming our nature to itself, till it be altogether like it. As long as the Spirit of God dwells in the flesh, it will still be reforming the flesh to the Spirit, till the whole body of sin be destroyed, and the natural man be made spiritual. So that the whole time of this life that is lived in faith, that is, in union with Christ, is a time of continual Reformation; and a Christian is daily washing, cleansing, and purifying himself, till he purify himself even as Christ is pure.  
But now Civil-Ecclesiastical Reformation at first makes a great noise and tumult in the world, and after lies as still as a stone. For such Reformation reforms States and Kingdoms to men's own profit, honour, power, advantages; and so to themselves, rather than to Christ. And when men have once attained to their own ends, their activity ceases.  
Again, it brings men to certain outward orders and conformities, and then runs round as in a mill, and goes no farther.  
Again, It reforms for a time, and not constantly, because the outward power being taken away, nature returns to its own course again. For State-Ecclesiastical Reformation only changes some outward works leaving the nature the self same that it was (as you have heard.)  
Now where the works are contrary to nature, nature by degrees returns to itself again, and puts an end to those works; and so there is an end of that Reformation.  
And thus you see what Gospel-Reformation is, and how qualified, whereby you see it clearly differenced from Civil-Ecclesiastical Reformation.  
And oh that that Prophecy might here be fulfilled, Isa. 32. 3. The eyes of them that see shall not be dim, and the ears of them that hear shall hearken.   

The second General.  
To whose hand this work of Reformation is committed. 
Christ the Reformer.   
Now that is only to Jesus Christ, the great and only Magistrate in the Kingdom of God; and who only, is to do all that is done, in the Church of God: he is the Dominus fac totum (as they say.)  
If the Church be to be redeemed, Christ must redeem it; if it be to be governed Christ must govern it; if it be to be protected Christ must protect it; if it be to be saved, Christ must save it: All that is to be done in the Church of God, Christ only is to do it; and so among other things to reform it; that is, to wash it, sanctify it, purify it.  
Christ then is the only Reformer of the Church of God. 
Note.  For,  
First, 
1 The care of the Church given to Christ.  God hath committed the care of the Church's Reformation to Christ only, and to no body else: and this is a thousand times better for the Church, then if he had committed it to all the Princes and Magistrates in the world. All things are given to me of my Father, saith Christ; and the Church above all other things: Thine they were, and thou gavest them me; thine they were by election, and thou gavest them me, that I might redeem them, and reform them, and present them to thee again without spot. So that the Father hath committed the care of the Reformation of the Church to Christ.  
And secondly, 
2 Christ takes it.  Christ hath taken this care upon himself out of obedience to his Father, and love to his Church.  
1. Out of obedience to his Father: 
1. Out of obedience.  for he saith, I came not to do my own will, but the will of him that sent me: and this is the will of him that sent me, that of all that he hath given me I should lose none. And so Christ reforms all, that he might lose none, out of obedience to his Father.  
2. Out of love to his Church he takes this care and charge on him. 
2. Love.  For such is the love of Christ to the Church, everywhere so gloriously discovered in the Gospel, that he doth not only give himself for us, to redeem us; but also gives himself to us, to reform us. Christ dying for us, is our Redemption; Christ dwelling and living in us, is our Reformation.  
Thirdly, 
3. The work of Reformation only suitable to Christ.  This work of Reformation, is only suitable to, and convenient for Christ the Head, as having so near and dear interest in the Church his Body. And so he is full of love, and bowels, and tender compassions to the Church: he will not deal roughly ruggedly, and boisterously with the Saints; he will not grieve them, and vex them, and oppress them, and crush them in pieces: but he being their Head, will deal meekly and gently with them; He will not break the bruised reed, nor quench the smoking flax. When he is reforming the sins and corruptions of the faithful, he deals with them in the very love and goodness of God, and will not put them to more sorrow than needs must; and when he must needs put them to sorrow in the flesh (for flesh cannot choose but mourn to part with itself utterly in this reformation) yet he is present with the comforts of his Spirit, and when he hath smitten them, is ready to heal them, and to bind them up as soon as he hath broken them. He deals with every Christian in this reformation, as tenderly as a man doth with one of his own members, that is in grief and anguish; he regards and handles him as his own body, as his own flesh. And so the reformation of Christ is altogether for edification, and not at all for destruction: for it is his own body he reforms, and so doth it with the love of the Head.  
But when strangers, whose the Church is not, set upon reforming it, what havoc do they make of the Church of God? how do they wound, and threaten, and punish, and destroy it, and have no regard at all to the weak, infirm, sorrowful Saints, that are wrestling with many doubts, fears, agonies, corruptions, temptations, till they are overtaken with the very shadow of death? how do they persecute them that are already smitten, and grieve them more that are already wounded?  
And so you see, that he only that hath an interest in the Church, as being the Head of the Church, is only fit to reform it; whereas the reformation of strangers, hath more cruelty in it then love, and more destruction than edification.  
Fourthly, 
4. Christ only able for the work of Reformation.  Christ is only able for this work: for the Reformation of the Church is as great a work as the Redemption of it: and he only that could do the one, can do the other, Christ must die to redeem the Church and he must live to reform it: and so as the Government of the Church only lies upon his shoulders who is the Head; so the Reformation of it only lies upon his hands, and his hands only are sufficient for it. If all the Angels of heaven should undertake the work of Reformation, they would sink under it; how much more the powers of the world?  
For, the taking away transgression for us, and from us, which is the only Reformation of the New Testament, is a work agreeable to none but the Son of God; as it is written, His name shall be called Jesus, for he shall save his people from their sins: where you have, both the Reformer, Christ; and the Reformation, shall save his people from their sins: now he must needs be the Righteousness of God, that must save people from sin.  
And he must need be God in the flesh, that must reform the flesh; none else can do it.  
To conclude this: None but the Power of God, and Wisdom of God, and the Righteousness of God, which is Jesus Christ, can reform the Church, which is the Kingdom of God: and the power, wisdom, and righteousness of men have no place at all here, except they will turn the Power, Wisdom, and Righteousness of God out of his office; for so speaks the Spirit by the Prophet Isaiah, Chap. 2. 17. The loftiness of men shall be bowed down and the haughtiness of men shall be made low, and the Lord alone shall be exalted. Now what is the loftiness and haughtiness of men, but the power, wisdom, and righteousness of men? and all this, saith the Lord, shall be bowed down and laid low; and the Lord alone shall be exalted, that is, Christ alone, who is the Power, Wisdom, and Righteousness of God; and that in the day of the Church's Reformation, as well as in the day of the Church's Redemption. And thus you see that Christ is the Reformer of the Church his Body, which is the City and Kingdom of God.  
And therefore the Reformation of the Church is certain; for Christ will a surely reform it, as he hath redeemed it; and all that the Father hath given him he hath redeemed; and all that hath redeemed he will reform, that he may make them fit to present to God: That so all that the Son hath received from the Father, having redeemed and reform them, he may give them back to the Father again.  
So that I doubt not of the Church's Reformation, because it is Christ's own work, and he hath undertaken the doing of it. And as none of the powers of the earth could help him to reform the Church; so none of the powers of hell shall be able to hinder him, but as many as he hath redeemed unto God by his blood, in his due time he will reform them all by his Spirit, as belonging to his care and charge. And therefore let us look to Christ for the reformation of his Church, that is, of his faithful people: the rest of the world that lies in wickedness, he lets remain in wickedness, as not belonging to his care and charge. This Reformation is the work of Christ's care and love: and he being faithful in this business, I am at rest and quiet, seeing Christ is as able for the reformation of the Church, as for the redemption of it.  
And therefore (Honourable and Beloved) I say to you touching this work of the reformation of the spiritual temple of the New Testament, as God once said to David touching the building of the material Temple of the Old Testament, 1 King. 8. 18. Whereas it was in thine heart (said God) to build an house to my Name, thou didst well it was in thy heart. Nevertheless, thou shalt not build the house, but thy Son that shall come out of thy loins, he shall build an house unto my Name. And elsewhere he renders the reason of it, why David should not, and Solomon should build this house, because, saith he, thou hast been a man of war, and hast shed much blood: but Solomon, he shall live and flourish in peace, and he shall do it.  
So say I to you, touching this work of Reformation; You did well, in that it was in your hearts to reform the Kingdom of God, and the spiritual Church, which is Christ's own dear body. Nevertheless you shall not reform it, for you have been men of war; that is, you have managed a great and mighty war against great and mighty enemies, and have shed much blood; for the Lord hath given you the necks of your enemies, and hath subdued them; under you that rose up against you, and you have trod them down as mire in the streets. And therefore you shall not do this work, having been men of war; but Christ the Prince of Peace, he shall reform the Church of God: For this is not a work of men of war, but of the Prince of peace, seeing this is not a work of humane might or strength, but of the Spirit. So that you did well, that you thought to reform the Church: but when you shall understand, that the Reformation of the Church, is as great a work as the Redemption of it. you will acknowledge the work is too great for you, and that it belongs only unto Christ, seeing the Father hath committed the care of this work only to him; and he hath taken this care and charge upon himself, and it is only suitable to him, as being the Head of the Church: and he only is able for it, as being the Son of God, and equal to God.   

The third General.  
By what means Christ brings this Reformation about.  
And that is, by these two, and them only; to wit, the Word, and the Spirit.  
The first means whereby Christ reforms the Church, is the Word. 
1. The Word.   
By this Christ doth all that ever he doth in his Kingdom: by this he calls and rejects; by this he binds and looseth; by this he comforts and terrifies; by this he enlightens and makes blind; by this he kills and quickens; by this he saves and damns; and all that ever he doth in this Kingdom, he doth by his word, and without this he doth nothing of all that he doth. Christ doth all in his Kingdom by the word only; but Antichrist doth all things without the word, even by the Decrees and Constitutions of men.  
Now as Christ doth all other things in the Church by the word, so he reforms too: Now are ye clean through the word that I have spoken to you. All the powers in the world cannot reform the Church as the word of God can do; for this is quick and powerful and sharper than a twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart, and doth change and renew, and reform all.  
And therefore Christ, when he comes to reform the Church, comes with no worldly power or weapons, but only with the word in his mouth; yea, though God set him King upon his holy hill of Zion, yet he reforms not by outward power, but by preaching, saying, I will publish the decree whereof the Lord hath said unto me, Thou art my Son, this day have I begotten thee. And again, The Spirit of the Lord is upon me, for he hath anointed me to preach the Gospel. And again, The Redeemer shall come to Zion: and then follows the Covenant of God with the Redeemer, My word shall never depart out of thy mouth, Isa. 59 10. and in Psal. 45. the Church saith by the Spirit to Christ, Ride on prosperously in the word of truth, meekness, and righteousness, which is the word of the Gospel.  
And so Christ, when the time of Reformation was come, went up and down preaching the word. And thus he brought to pass the glorious Reformation of the New Testament, by preaching the Gospel of the Kingdom, and nothing else.  
And when he was to eve the world, he sent his Disciples to carry on the work of Reformation, as he himself had begun it, as he saith, As my Father sent me, so send I you; not with the power of the world, but with the power of the word: and so he bid them go teach all Nations, and preach the Gospel to every creature: and by teaching and preaching to the world, to reform the world: and so accordingly they did Mark 16. ver. 20. They went forth and preached everywhere, the Lord working with them. So that Christ sent them not forth with any power of swords, or guns, or prisons to reform the world, or with any power of States, or Armies: but sent forth poor, illiterate, mechanic men, and only armed them with the power of the word; and behold what wonders they wrought by that power alone: They turned the world upside down; they changed the manners, customs, religion, worship, lives, and natures of men; they carried all oppositions and difficulties before them; they won many in most Kingdoms unto Christ, and brought them into willing subjection and obedience to him: and all this they did (I say) not with any earthly or secular power, but by the ministry of the Gospel alone, Christ's great and only Instrument for the conquering, subduing, and reforming of the Nations. And so the power appeared to be Gods only, and not the creatures.  
And thus you see how the word is one means Christ useth for Reformation.  
And this word only works a right Reformation: For this reforms truly and indeed; all other power reforms but in appearance. So that there is no true reformation of any thing but what is wrought by the word: but what ever evil is reform, and not by the power of the word, it is not truly reform; it is only reform in the flesh, and not in the spirit: it is only suspended in the outward operation of it, but the seed and nature of it still remains in the heart, to grow up and work again, as opportunity serves. And therefore what ever evil or corruption is reform in thee, see it be reform by the power of the word: if the word hath killed it in thee, it is killed indeed; if not, it is alive in thee, though it seem to be dead. The outward power of the world may set up an image of Reformation, but it is the word only can work true Reformation.  
And therefore let us learn to rely on the word for the Reformation of the Church.  
For this is much for the honour of the word (which God hath magnified above all his Name) when we can neglect the power of the world, and leave the whole work of Reformation to the power, working, and efficacy of the word alone, which is Almighty, and able to bring off the heart from all things to God. As on the contrary, it is a great dishonour to God and his word, when men dare not rely on the word alone to reform the Church, though it be stronger than men and Angels and all the creatures; but will needs be calling in the power of the world, and rest and rely on that, for this work, as if the power of the word were not sufficient. But let such men know, that if the power of the word, will not reform men, all the power of the world will never do it. And therefore well said Luther, Praedicare, annuntiare, scribere volo; neminem autem vi adigam. I will Preach, and Teach, and Write; but I will constrain no body.  
Oh therefore that our Civil and Ecclesiastical powers would so much honour Christ's Word, as to trust the reformation of his Kingdom with it; and that, as it is sufficient to reform the Church, so you would be pleased to think it sufficient; and thus shall you give Christ and his Word due honour, as well as declare your own faith.  
And if you would commit this work to the power of the word, to which only it belongs, you should soon see what the Word would do. There is no such glorious sight under heaven as to see the Word, in the spirit and power of it, come in to an unreformed world, and to observe the changes and alterations it makes there.  
And thus you see that one means that Christ useth for the Reformation of his Church, is the Word.  
But here I must further declare to you that this Word by which Christ reforms the Church, 
The Gospel-Reformes.  is not the Word of the Law; for the Law made nothing perfect, but the Word of the Gospel; This, this, is the only Word, that works Reformation.  

For first, 
 1. This Word works faith; and therefore it is called the word of faith, 
1. Works faith.  because faith comes by hearing of this Word, Rom. 10. ver. 8. and ver. 17. Now as the Word works faith, so faith apprehends the Word, even that Word that was with God and was God; this living and eternal Word, dwells in our hearts by faith, as the Apostle saith, That Christ may dwell in your hearts by faith: And this Word dwelling in us by faith, changeth us into it is own likeness, as fire changeth the Iron into its own likeness, and takes us up into all its own virtues.  
And so the word dwelling in the flesh, reforms the flesh, and it dwells in us through faith, and faith is wrought by the Gospel.  
So that the Word whereby Christ reforms, is not the Word without us, as the Word of the Law is; but the Word within us, as it is written, The Word is nigh thee, even in thy mouth, and in thy heart; and this is the word of Faith: If thou live under the Word many years, and if it come not into thy Heart, it will never change thee, nor reform thee. And therefore the reforming Word is the Word within us, and the Word within us is the Word of faith.  
2. The Gospel reforms, 
2. Cummunicates Righteousness.  because it doth not only reveal Christ's righteousness, as it is written, The righteousness of God is revealed from faith to faith; but also it communicates it to us; And therefore it is called the Word of righteousness, because it works righteousness. So that Christ, the righteousness of God, is conveyed to us through this Word of righteousness. And when the righteousness of God, revealed in the Gospel, comes and dwells in us, what Reformation of sin doth this work? all sin perisheth, at the rebuke of his countenance: for the righteousness of God will endure no sin in us; And so the Gospel reforms by working righteousness in us.  
3. The Gospel reforms, because it shows us Christ; and by showing us him, it changeth us into his Image: 
3. Shows Christ.  the more we see Christ in the Gospel, the more are we made like unto him, that as we have born the Image of the earthly, so we may bear the Image of the Heavenly Adam.  
2. Yea the Gospel shows us God in Christ in all his glory, 
2.  and changeth us into that glory of God which is shown us; we all saith Paul, with open face, beholding as in a glass (and this glass is the Gospel) the glory of the Lord, are changed into the same Image from glory to glory, even as by the Spirit of the Lord: so that, the Gospel by showing us God, changeth us into the Image of God; and God through the Gospel, ariseth on us, till his glory be seen upon us.  
And thus you see the grounds of the Gospel's Reformation.  
So that now the Word of the Gospel, is the only Reforming Word: and if there be never so much preaching, if it be but Legal, it will reform no body aright; because there can be no working Faith, nor communicating righteousness, nor changing men into God's Image, and so there can be no true Reformation.  
And thus much for the first Means of Reformation which Christ useth, which is the Word, and this Word the Gospel.   

2. Means, the Spirit.  
For the Spirit accompanies the Word in the Ministry of the Gospel; 
The second means Christ useth to reform the Church withal.  and therefore the Gospel is called the Ministration of the Spirit, that is, the Word and Spirit in union and operation. In the Law, there was the Letter without the Spirit, and so that could do nothing; but in the Gospel, the Word and the Spirit are always joined: and therefore saith Christ, The words that I speak are spirit and Life, that is, they come from the spirit, and carry spirit with them.  
And this Spirit that is present in the word of the Gospel, and works in it, and is given by it, reforms mightily; and therefore it is called the spirit of judgement and burning; And the Lord looking to this time of reformation, promised long before to pour out his Spirit upon all flesh, and so to reform all flesh.  
Now the Spirit poured forth upon the flesh, reforms it two ways.  
1. By taking away all evils out of the flesh.  
2. By changing the flesh into its own likeness.  
1. The Spirit poured forth upon the flesh, reforms it all by taking all evil, out of the flesh; As first, all Sin and Corruption, saith Paul, If you mortify the deeds of the flesh by the Spirit, ye shall live; the deeds of the flesh are not to be mortified by any power, but by the Spirit; all pride and envy, and lust and covetousness, and carnal mindedness and all other evils of the flesh, are reform by the presence of the Spirit in it, and no other way.  
2. The Spirit reforms not only all Sins in the Church, but all Errors, 
2. All errors.  and Heresies, and false doctrines, as is evident by that of Paul 1 Cor. 3. 12. If any man, build upon this foundation gold, silver, precious stones, wood, hay, stubble, every man's work shall be made manifest; for the day shall declare it, because it shall be revealed by fire, and the fire shall try every man's work of what sort it is, etc.  
So that a man may lay Christ for a foundation, and yet build wood, hay, and stubble upon him, that is, humane doctrines and the inventions of men, and false and wicked opinions.  
2. The destruction of this hay, wood, and stubble, that is, error, heresy, and humane doctrines, in the Church of God, that is, the people built on Christ, shall not be by Laws of States, or Constitutions of Counsels, but by the Holy Spirit which is as fire.  
The Spirit shall come into the Saints, and burn up all that corrupt and false doctrine that will not endure the Spirit; and error shall never be destroyed, but by the Spirit of truth. So that the Spirit reforms all error, as well as all corruptions in the faithful.  
2. The Spirit doth not only reform the flesh by taking away all evil out of it, whether corruptions or errors; but also it changeth the flesh into its own likeness: For the Spirit is as fire, that changeth every thing into its self; and so doth the Spirit in the flesh, make the flesh spiritual: like heavenly fire, it changeth men into its own likeness, and makes them spiritual, heavenly, holy, meek, good, loving, etc.  
And thus the Spirit reforms indeed: When the Spirit is poured forth upon a man, how wonderfully doth it reform him? this works a change in him in good earnest; and no man is ever truly reform, till he receive the Spirit.  
And thus you see the means that Christ useth to work this Reformation, and these are the only Means.  
Object. Yea but I hope you will allow secular power too: May not the Spiritual Church of Christ, 
Object.  be Reform with worldly and secular power?  
Answ. I answer, 
Answ.  by no means; and that for these Causes.  
1. Forceable Reformation, is unbeseeming the Gospel: for the Gospel, 
1. Unbeseem the the Gospel.  is the Gospel of peace, and not of force and fury. Civil-Ecclesiastical reformation reforms by breathing out threatenings, punishments, prisons, fire, and death; but the Gospel by preaching peace. 
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Though the truth carry its evidence in itself, the●ord ●ord of God is greater than all the testimonies of men, yet for their sakes that are weak, I have inserted the judgements of some godly men (as I have accidentally met with them) who have spoken of these things in the spirit; that so you may see the truth though it hath but few followers, yet it hath some. Melancton on Psal. 110. v. 3.— habebis populum, non coastum gladio, sed verbo collectum, & laeto corde amplectentem evangelium, & te sponte celebrantem. Di●cernit igitur ecclesiam ab imperiis mundanis, & externam servitutem a cultibus cordis, accensis voce evangeliis & a spiritu sancto.— Ag. Religio cogi non vult, doceri expetit. Immanitate non stabilitur, sed evertitur. Polan— This Charles to whom Leo gave the title of the most Christian King, was a great conqueror, and overcame many Nations with the sword, and as the Turk compelleth to his faith, so he compelled with Violence to the faith of Christ; but alas the true faith of Christ whereunto the Holy Ghost draws men's hearts, through preaching the Word of truth, he knew not, etc. Tindal. Fides, sua sponte, non coacte agere vult. Luth. Christus non voluit vi & igne cogere homines ad fidem. Luth. Haereticos comburere, est contra voluntatem spiritus. Luth. He hath given in the Church, the sword of the spirit to enforce with, and not the sword of the Magistrate. Prorsus diversa ratio est regni Christi & mundi. Mundani Magistratus quae volunt imperant, & subditi coguntur obedientiam praestare. At in Regno Christi, quod non est mundana aut pontificia Dominatio, sed spirituale regnum, nihil simile geritur, sed quivis alterius judex, & quilibet alteri subjectus est. At tyranni & animicida illi, nihil morantes vocem Christi, regnum me●m non est de hoc mundo, ex Ecclesia, Politiam civilem, seu potius Pontificium imperium constituerunt. Luth.— Quare ipsam sedem Bestiae nego, nihil moratus sit ne bonus vel malus, qui in ea sedet. Sedes inquam quae fit super omnes sedes, nulla est in Ecclesia super terram jure divino, sed omnes sunt aequales, quia una fides, unum baptisma unus Christus, etc. Luth.  
Where there is no worldly superiority over one another, there is no worldly compulsion of one another. In the natural body, there is no convocation of many members to govern one, or of more members to govern fewer, but the foot performs its office without being under the authoritative power of the hands▪ yea each member performs its office aright, without being in subordination to another, by the guidance of that head to which it is united, and of that Spirit that dwells in it; each member having an immediate influence of the head upon itself, though it may outwardly seem to be further from the head then another member. And thus it is in Believers and Congregations.— Quid autem vi & coactione opus vobis est, qui hujusmodi certamen decertatis, in quo cogi nemo debet? Ulrichus ab nutrens, to the Council of Priests.  
What need you the power of the Magistrate to defend the truth, who have so many Scriptures to defend it? the truth of God being to be defended by the Word of God, and not by the power of men. Idem. I could produce many more Testimonies; but these are sufficient to show, that I am not alone in this point, against Forcible reformation; but have the Armoury of David, to defend it withal, on which there hang a thousand bucklers, all shields of mighty men.   And therefore it is most unbeseming the gospel, to do any thing rashly and violently, for the advancement thereof: for the gospel of peace, is not to be advanced by violence; and therefore violent Reformers, live in contradiction to the Gospel of Peace, and cannot be truly reckoned Christians, but enemies to Christianity; sith Christianity, doth all by the power of the Anointing; but Antichristianity, doth all by the power of the world.  
2. Forceable Reformation is unsuitable to Christ's Kingdom; 
2. Unsuitable to Christ's Kingdom. This stand in the Spirit.  For Christ's Kingdom stands in the Spirit; and the force of flesh and blood can contribute nothing to this.  
2. Again the faithful, the Subjects of this Kingdom, are a Spiritual people, and so they are without the reach of any outward force; 
2. The Subjects of it are a spiritual people.  You may as well go about to bring the Angels of heaven under an outward and secular power, as the faithful, who being born of the Spirit, are more spiritual than they. And what hath flesh and blood to do with them that are born of the Spirit, in the things of the Spirit? And therefore touching this Kingdom which is spiritual, and beyond not only the power, but the cognisance of the world, 
Isa. 11. 9,  God hath said, There shall be none to kill nor hurt in all my holy mountain. 
Isa. 60. 18.  And again, Violence shall no more be heard in thy streets, 
3. A willing people.  wasting nor destruction within thy borders.  
3. As they are a spiritual people, so also a willing people; and what needs outward power to force a people made willing by the Spirit? 
Psal. 110. 3.  Thy people shall be willing in the day of thy power: The very day of Christ's power, is not to force men against their wills, but to make them willing. The Spirit of God that brings them to this Kingdom, makes them willing to obey God there, and gives them pleasure in that obedience, by shedding abroad the love of God in their hearts. They that are not a willing people, belong not to Christ's Kingdom, but to the world.  
3. By this Forceable Reformation, 
3. Humane institution is set up.  humane Institution is set up; for the power of the world reforms by the prudence of the world: and men never use humane power in the Church, but they first make humane laws in it; and humane laws are the rule of humane power. And so by this means, the authority of men, is made to have power, not in the things of men, but in the things of God: which is the great dishonour of God and his Authority.  
4. It brings man into blind obedience, 
4. It brings men into blind obedience.  and makes them obey what is commanded on pain of punishment, though they know not whether it be right or wrong; with the Word, or against the Word: So that a man shall say, that which I do I am constrained to do, and therefore I do it because I am constrained.  
I read in Frithes Answer to the Bishop of Rocehester, that a youth being present at his father's burning, the officers seeing him, resolved to examine him also, to try if they might find him a Sectary or an Heretic: but the youth dismayed at the sad sight of his father's death, and fearing the like end himself, being asked of one of them, how he believed? Answered, Sir I believe even as it pleaseth you. And so, the more outward and violent power is used upon men, the more of this kind of faith and obedience you shall have: When men shall see prisons, and banishments, and loss of goods, and death, walking up and down the Kingdom for the Reformation of the Church, you shall at last have men say, Sirs, we will believe and do, even as it pleaseth you: We will believe as the State pleaseth, or we will believe as the Council pleaseth; And let them make what confession they will, we had rather believe them, then endure them.  
And thus by fear and punishment, may men be brought to say and do, that which they neither believe nor understand: and how acceptable such popish faith and obedience is unto God, all spiritual Christians know, and every man's conscience, me thinks, should be convinced.  
5. It makes men Hypocrites and not Saints; 
5. It makes Hypocrites.  for it forceth the body, and leaves the heart as it was; for the heart cannot be forced by outward power, but by the Inward efficacy of the truth: Now the hearts of men being corrupt, what are all outward duties, they are forced to, but so much Hypocrisy? So that forceable Reformation makes only Hypocrites and gilded Sepulchers, putting a form of godliness upon the outward man, when there is no power of godliness in the inner man, but a power of ungodliness.  
That Reformation, with which the uncleaness of the heart stands, is none of Christ's Reformation.  
What is the Reformation of the outward man, when the heart is full of Atheism, Ignorance of God, Adultery, Pride, Murder, etc. and all the corruptions of Nature? Call you this a Reformation of the Church of Christ? This Reformation makes none Saints, but all Hypocrites, forcing men's actions contrary to their natures.  
6. It causes disturbances and tumults in the world; when men are foced by ouward power, 
6. Causes Disturbances.  to act against their inward principles, in the things of God, what disturbances and tumults this hath bred in States and Kingdoms who knows not? So that they that lay hold on the power of men, and go about to Reform hearts and consciences, by outward violence, are never the cause of Reformation, but always of tumult: And this renders the cause of the Gospel grievous and odious to the world, rather than commends it. And therefore, let all that love the Gospel of Christ, abstain from outward violence; for they that use the sword, in this kind, shall in the end perish by the sword.  
A man when he sins not against the State, may justly stand for his State-freedom; and to deprive a man of his State-Liberties for the Kingdom of Christ's sake, as it causeth disturbances in the world, so let any man show me any such thing in the gospel.  
7. Christ useth no such outward force himself, 
7. Christ useth no such outward force.  for he is meek and lowly in Spirit; and not boisterous and furious in the flesh. And it was foretold of him, that he should not strive, nor cry, nor lift up his voice in the streets, to call in outward and secular aid, and power. He never used the power of the world, but did all by the power of the Word; even his very punishments and destructions, he executes by the Word; He shall smite the earth with the rod of his mouth, and with the breath of his lips he shall slay the wicked: And Antichrist himself, his greatest Enemy, he destroys by the Spirit of his mouth, and the brightness of his coming.  
2. Neither did Christ command his Apostles to use any such outward power, 
2. Neither commanded his Apostles.  but he sent his Disciples to preach, and bid them say, into what house soever they entered, Peace be to this house; and if men would not receive peace, and the doctrine of peace, not to force them, but to depart thence, and to shake off the dust of their feet, as a witness against them, that they had been there, according to the will of Christ and the Father, and offered them mercy and salvation, which they refused. And this is all, that the Ministers of the Gospel can do, to any that refuse their doctrine; and not to go presently to the secular Magistrate to ask power to punish them, or imprison them, or sell their goods, as is now practised in some parts of the Kingdom, even upon the Saints: and if men be wicked, is it not misery enough for them to refuse eternal life, except also they inflict on them Temporal death? Is it not misery enough for men to refuse the good things of heaven, except they also deprive them of the good things of this present life? and yet as Luther said of the Clergy, Quando non invocat brachium seculare, & morte utraque terret mundum? When doth it not call upon the secular power, and terrify the world with both deaths? Surely Christ and the Word, approve not these ways. For, Math. 18. Christ imposeth no other punishment on them, that would not hear the Church, then that he should be reckoned as a heathen, and Paul, Titus 3. Teacheth us after once and twice admonition to avyd an Heretic, but not to imprison him, or kill him, or banish him: and again they that do these things, shall not inherit the Kingdom of God; and again, he that believes not, shall be damned; but not one word, of outward or corporal punishment, in all the Gospel.  
3. Yea, Christ reproveth his Disciples, for discovering such a spirit of tyranny, as to punish men for not receiving him, Luk. 9 when the Apostles of a Prelatical and Antichristian Spirit, in that particular, desired fire to come down from Heaven upon them that would not receive him, Christ did severely rebuke them, saving, Ye know not of what spirit ye are; not of Christ's Spirit, which is meek, but of Satan's who was a murderer from the beginning, and of Antichrists, his first begotten in the world: and he adds, the Son of man came not to destroy men's lives, but to save them; and therefore to go about to turn the Gospel, not to save men's lives, but to destroy them, and so to change Christ himself, from a Saviour into a Destroyer, this is Antichrist Triumphant.  
All these things show that worldly power hath no place at all in the Reformation of the Gospel.  
Now I should have proceeded here to answer some Objections, as namely:  
1. That of Luke 14. compel them to come in: 
Object.  this, I forgetting, named not.  
May a Christian then live as he list? 
2. Object.   
No by no means; 
Answ.  for he hath the Word and Spirit in him, to keep him from living as he list; and he knows that no man in God's Kingdom, may live as he wils, but as God wils.  
But would you have no Law? 
3. Object.   
No Laws in God's Kingdom, 
Answ.  but God's Laws; and these are a thousands times better, than all the Laws of men: and they are these three:  
The Law of a new nature.  
The Law of the spirits of life that is in Christ.  
The Law of love.  
But would you have no Government? 
4. Object.   
Yes, 
Answ.  but the government of Christ the Head, and the Holy Ghost the Spirit, in and over the Church the body. They that would govern the faithful, the Members of Christ's own body, make themselves the head of those Members; and so Antichrist may as well be found in a combination of men, as in one single person.  
But would you have no Order? 
5. Object.   
Yes, 
Answ.  the best that is; even such an Order as is in the body of Christ; where every Member is placed by Christ, and none by itself; The Order of the spiritual Church is a spiritual Order, and not a carnal.  
But would you have sin suffered? 
6. Object.   
No, 
Answ.  but more truly and throughly destroyed, than any power of the world can destroy it; even by the Spirit of judgement and burning.  
But would you have sinners suffered? 
4. Object.   
No, 
Answ.  but punished more severely, than any powers of the world can punish them; For he shall smite the earth with the rod of his mouth, and with the breath of lips he shall slay the wicked.  
And as for those that are outwardly wicked, the Magistrate is to keep them in order, for the quiet of the State, he having power over their persons, estates, and lives.  
I should also have proceeded to the next thing, The advantages of such a Gospel Reformation where it is wrought; together with the Uses: but because I would not be everlong, I pass by these things, and so proceed no farther in this Discourse.  
But now being brought hither by an unexpected providence, I shall crave liberty to speak a few words to you, in the behalf of two Kingdoms, that is, this Kingdom, and Gods.  
1. That which I have to request of you for this Kingdom, is, that you would regard the oppression of the poor, and the sighing of the needy: Never was there more injustice and oppression in the Nation then now; I have seen many oppressed and crushed, and none to help them. I beseech you consider this with all your hearts; for many who derive power from you, are great oppressors. And therefore I require you in the name of God, to discharge the trust that God hath put into your hands; and so to defend the poor and fatherless, to do justice to the afflicted and needy, to deliver the poor and needy, and to rid them out of the hands of the wicked; This is your business, discharge your duty: if you will not, then hear what the Lord saith, Psal. 12. 5. for the oppression of the poor, for the sighing of the needy, now will I arise saith the Lord: and Gods rising in this case, would prove your ruin. If you will not do God's work in the Kingdom, which he hath called you too, he will do it himself, without you; 
Psal. 72. 12.  as it is written, He shall deliver the needy when he cryeth, the poor also, and him that hath no helper; he shall save their souls from deceit and violence; the common evils of the times. And this is all that I have to say for this Kingdom.  
2. I have a few more things to say touching God's Kingdom; 
2. God's Kingdom.  and the first is this:  
1. That as Christ Kingdom, and the Kingdoms of the world are distinct, So you would be pleased to keep them so; and not mingle them together yourselves, nor suffer others to do it, to the great prejudice and disturbance of both.  
2. That you would be pleased to think that Christ Kingdom (which is not of this world) hath sufficient power in itself, to manage all the affairs of it, without standing in need of any aid or help from the world; Seeing the power of man is of no place or use in the Kingdom of God, which is not a Temporal, or an Ecclesiastical Dominion, but a Spiritual.  
3. That you would suffer, the little stone of Christ's Kingdom, to be hewn out of the Mountain of the Roman Monarchy, whereof this Kingdom is a part, without hands, even by the power and efficacy of the word and spirit; seeing the hands of men cannot help, but hinder this work, which is to be done without hands: And that your might, and your power, would please to let God do this work of his, without might and without power, and by his Spirit only.  
4. That you would be pleased to suffer the assemblings of the Saints, both publicly and privately, as occasion serves, seeing this can be no prejudice to the State, but a great advantage; in as much as they meet peaceably, and make no tumul●s, and in their assembling pray for the peace and welfare of this divided and distracted Kingdom. And also, that you take heed of scattering those Churches, that meet in the Name and Spirit of Jesus Christ, (which are Christ's own gatherings together) lest Christ so scatter you abroad, that you never be gathered together again.  
5. That you take heed, you do nothing to the prejudice of the faithful, Gods own people; as he hath warned, you by the Spirit, saying, Touch not mine anointed, and do my Prophets no harm; This place hath been miserably mistaken: for the Kings of the Earth, and the Clergy, have shared it between themselves, whereas indeed it belongs to neither; for God's anointed are the faithful, that are anointed with the Spirit, the oil of God, and so are anointed as Christ was anointed: And these anointed ones, are the Lords Prophets, and the Lord hath no Prophets, but such as are anointed with the Spirit. Thus Christ was made the Lords Prophet, The Spirit of the Lord is upon me, for he hath anointed me to preach the Gospel; and thus are all his Brethren made Prophets; being fellows with him in his Unction. And therefore take heed how you meddle with the Lords anointed ones, and with the Lords Prophets; for as it is said, He suffered no man to do them wrong, yea he even reproved Kings for their sakes, saying, Touch not, etc. So the Lord hath still the same care of the same people, and will suffer no man to do them wrong, but will reprove Kings and Parliaments, and Kingdoms, and Cities, and Counties, and Committees, he will reprove them all for their sakes, and say, Touch not mine anointed, and do my Prophets no harm: for they that are anointed with the Spirit, are the flesh of Christ, and the Prophets of God, & therefore touch them and harm at them your own peril. It grieves me to see, the rest of the Kingdom, touching these anointed ones of God, and doing harm to these his Prophets, abusing, and spoiling and imprisoning them; It would grieve me much more if I should see you doing the same; for this would bring you as well as the Kingdom under Gods own reproof; and the reproof of God who can endure?  
Sixthly and lastly, Take heed you do not hinder the free passage of the Gospel. When God hath put his Spirit into the hearts of men, take heed how you resist the Word in those men's mouths; for the Word of God in the meanest instrument, can never be resisted, but will carry all before it; The Honour, Power, Dignity, Authority, Nobility, Magistracy, of the Kingdom, if they should once stand up, to hinder the Word of God, the Word of God would carry them all before it.  
And therefore it grieves me, to see how the City, Country, Counties, Towns, Villages, do all rise up for the most part against the ministration of the Spirit; for this is a certain sign of the undoing of them all: God will suffer and endure any sin long, but only the contempt and opposition of the Gospel: but when men, once rise up, against the Gospel, in the Spirit and Power of it, they are sure to be undone by it, and to be shattered all in pieces; for this brings swift Vengeance.  
And therefore when I see, the generality of the people of all sorts, rise up against the Ministration of the Spirit (which God hath now in these days of ours, set up even in every County for salvation to his people, but for a stone of stumbling and a rock of offence to the rest) I am then exceedingly distressed, and pained at the very heart, for thee O England, and for all thy Cities, and Towns and Inhabitants; for thou that dashest against the Spirit in the Gospel, how shalt thou be dashed in pieces thyself, and there shall be no healing for thee?  
I could hope for Peace again and good days, suddenly in this Kingdom, but for this sin of the contempt and opposing the Gospel, and this makes my hopes even at an end; and the day of my fear, is come forth upon me.  
But oh you honourable and beloved Christians, let not your soul enter into those men's secrets, neither yet walk in their open and public ways; for ruin and destruction are in their paths, and the way of peace they shall never know, seeing God is about to enter into controversy with all flesh, for their rising up against the Ministration of the Spirit. And therefore be Wise here I beseech you, that in the shattering of the Nation (if there be no remedy) you may be kept together as a blessed remnant and a hopeful seed of the following generation.  
To conclude, Honourable and Worthy, we will be willingly contented, to do and suffer all things with you; we will cheerfully run through honour and dishonour with you; fame and infamy, gain and loss, trouble and quietness, War and Peace, Life and Death; and do desire to reserve nothing to ourselves, Nisi unicum verbum domini, but only the Word of God, in its own purity and liberty, to preach it, and to publish it, and to profess it, and to practise it, for the glory of God and his only begotten Son, and for the good of his Kingdom, and this Kingdom.     
And thus much unto you from the Lord.   

A REPLY To Mr. LOVE'S. Contradictions.  
SIR,  
BEcause I would not wrong you in any measure in what you said, I went to one who took your Notes in shorthand; and he gave me what I here set down for yours, which I well remember are the things you then spoke, for the substance of them: To which I give you this following Reply.  Mr. LOVE. 
Cast your eyes upon the begun Reformation, though peradventure cried down with Confidence, No such thing as the Reformation of the Church etc.  Reply. 
I taught indeed, That the Kingdom of Christ is a spiritual Kingdom, and the Reformation of it is answerable; and that Christ himself, who is the Lord, the Spirit, is the Reformer of this spiritual Kingdom, by his Word and Spirit: but little thought that any man would have been so blind or worse, as to have affirmed, the preaching of this spiritual and glorious Reformation, was to preach against all reformation. Is the Reformation of Jesus Christ, which he works by his Word and Spirit in all the faithful, and in all the Churches of the Saints, no Reformation at all? How durst you affirm this Mr. Love?  Mr. LOVE. 
As if all were encompassed within the narrow heart of man.  Reply. 
Yet I said plainly enough, When the heart is reform, all is reform; and Gospel Reformation, though it begins in the inward man, ends in the outward. Did you Sir, accuse me rightly then, or no?  Mr. LOVE. 
If this be so, Race out the first Article of the Covenant.  Reply. 
I had rather the whole Covenant were razed out, than the least truth contained in the word of God: Though I like the Covenant well enough, according to the true intention of it.  
Again, if the thing be truly considered, it will appear, that you are more against the Covenant than I: for the Covenant engages us to reform according to the word of God; but you (it seems) would reform without, yea against the Word, with outward and secular power; which you will not suffer in the Magistrates hands neither, but will needs have it in your own.  Mr. LOVE. 
If this Doctrine be true, That Gospel-Reformation be only spiritual, than I wonder how Paul was so out, who said, When I come I will set all things in Order? surely, that was a Church-Order.  Reply. 
But pray, What outward or secular power had Paul, (who suffered not only much from the world, but most from the false Apostles) to set the Church in order? Did Paul (think you) use any worldly power to set the Church in order; or only the power of the word and spirit? But these men think, if the Church be to be set in order by the word and spirit only (which were sufficient in Paul's time) it's like to be out of order for them.  Mr. LOVE. 
To cry down all kind of Government under heart-government; and all Reformation as carnal, because you have the Civil Magistrates hand to it, is against that place of Paul, 1 Tim. 2. 2. Pray for Kings, and all that are in Authority, that we may lead a quiet and a peaceable life in all godliness and honesty.  Reply. 
Well argued now indeed. Babes and sucklings, you shall come forth, and answer this Master in Israel.  
The sense of this place is evidently this: That Christians should pray for Kings and Governors, that God would so incline their hearts, that whilst we live in godliness under them, they would suffer us to live in peace; and not make us far the worse in the world, for our interest in the Kingdom of God. And what one drop, can Mr. Love squeeze out of this Scripture, to cool the tip of his tongue? For the meaning is not, That the Magistrate should enforce godliness; but portect us in godliness.  Mr. LOVE. 
To justle out the Magistrates power, is to justle out the first Article of the Covenant; (What again?) and they that justle out that; will justle out you shortly.  Reply. 
Good Sir, Ascribe not your own work to our hands. The justling out the Magistrate, have you not made it the chief part of your business now for a long while together? and are you not still so diligently acting it every day, that now you think your work is in some forwardness, and you are pretty well able to deal with him? And now because you would not be mistrusted yourselves, you publicly slander us with it. We see clearly, thorough all your slender disguises.  Mr. LOVE. 
Ezra was of another mind, Ezra 7. 26. Whosoever will not do the Law of thy God, and the Law of thy King, let Judgement be executed speedily upon him, whether it be unto death, or unto banishment, or to confiscation of goods, or to imprisonment.  Reply. 
Well, Sir, will you stand to this place, and shall this end the Controversy? Pray mark then; This was part of the Decree of Artaxerxes, a King of the Nations, touching the Jews, for the rebuilding of the material Temple; That they should have liberty to do it, and not be molested in the doing of it, but should have what assistance the State could afford. The Decree was this: Ezra 7. 13. I make a Decree, That all they of the people of Israel, and of the Priests and Levites in any Realm, which are minded of their own free will, to go up to Jerusalem, go with thee; Forasmuch as thou art sent of the King and his seven Councillors, to inquire concerning Judah and Jerusalem, according to the Law of thy God that is in thy hand, etc. And vers. 21. I Artaxerxes the King do make a Decree to all the Treasurers beyond the River, That whatsoever Ezra the Priest shall require of you, it be done speedily unto two hundred Talents of silver. And then, vers. 26 follows; Whoever will not do the law of thy God, and the law of thy King, Let him be so and so punished, as you have heard.  
1. Here than you see, That Artaxerxes made no Decree to enforce all the Jews to go build; but as the Text saith, Those that were minded of their own free will. See you not here, that even a King of the Nations thought it unreasonable to force any man to go to build Gods material house, against his will?  
2. And secondly, you see, How he gave them no laws how to build, but permitted them to do it, according to the law of their God that was in their hands.  
3. And thirdly, you see, How he deterred any from hindering them from this work, upon pain of death, banishment, etc.  
Do you not perceive now by this time, how you then deceived the people, by giving them the letter of the Word, without the 〈◊〉 sense of it, as Satan dealt with Christ in his temptations? Such Sermons bring an Hour of Temptation upon the people.  
This then is the force of the place:  
1. First, That the Magistrate may make a Decree, for all that are minded of their own free will, to build the Spiritual Temple of Jesus Christ, and to gather up into a Communion of Saints.  
2. Secondly, That he ought to permit this to be done, according to the law of our God that is in our hands, or rather according to the law of the Spirit of life that is in our Hearts; and not to enforce upon us any Clergy constitutions.  
3. And thirdly, That he may deter you, and the rest of the Kingdom that are of the like mind with you, from resisting and hindering this work, which hath its Authority from Heaven. That so the Saints (the Kingdom of Christ) may pray for the Magistrate; and Christ (the King of Saints) may bless the Magistrate, and make him prosperous. And pray now what is all this to your purpose?  Mr. LOVE. 
If it was good in your Hearts to think to Reform; it's much better to do it.  Reply. 
Does not GOD say, It was well, that David thought to build a Temple; and yet for all that, he should not build it? And do you now dare to blame this very thing? Cannot the Scripture itself be quiet for you?  Mr. LOVE. 
You need not fear losing a Party.  Reply. 
Yea, but how if God be in that Party? What then, Sir? Is it not better keeping a little, poor, despised Party, that hath GOD in it; then a great and numerous Party, without God?  
Again, Did you preach before the Parliament, to make or cast off parties? Doth this appertain to the mystery of Christ and the Father? Reader, These men are so over busy in making, and marring Parties, that I much fear they will, in the end, throw the Kingdom into more misery and blood then their Predecessors have done.  Mr. LOVE. 
Reformation is no forcing Conscience, it meddles not with Conscience, it restrains Practice: If a Jesuit come from Rome to kill a great Person, he does it in Conscience, but I meddle not with his conscience, I restrain his Practice.  Reply. 
Does not your Reformation meddle with Conscience; Mr. LOVE? Did you speak this of yourself, at random, as the rest, or is this the sense of your Brethren? And doth your Reformation only restrain outward Practice? Then to tie up mad Dogs, and Bears, and Tigers, is your most excellent Reformation. You that will not meddle with the Consciences of men, it is no wonder you are making so many Iron yokes for their necks, and so many snares and fetters to hamper the outward man, the proper subject (it seems) of your Reformation. And thus taking upon yourselves the Reformation of the outward man, you do indeed put the Magistrates work to an end; And then the Assembly may serve, in the place of the House of Commons; and Sion-Colledge in the place of the Lord Mayor, aldermans, and Common-Councel. See you not yet, O ye Powers of the World, how the Ecclesiastical Powers would eat you out?  
And for your Jesuit, Did you ever hear me say or hint, That the Magistrate should not restrain and punish outward wickedness? I wish therefore you would unriddle yourselves, and tell truly, if you dare, how far you would limit the Magistrate, and enlarge yourselves upon the outward man.  
But certainly, if the Magistrate's power hath under it the whole outward man, as indeed it hath: And if Christ's power have under it, the whole inward man, as indeed it hath; what place then (I pray) is there left for your Ecclesiastical power, when the outward and the inward man are disposed of before? Sure, when the Magistrate takes his own proper power to himself, and Christ his own proper power to himself, your power will be found to have no place, either in the World's Kingdom, or GOD'S; but you must find out some third place for it; for I will assign you none, lest you prove too angry.  Mr. LOVE. 
The Church of Thyatira might think she had New light, and yet God saith, I have a few things against thee, because thou sufferest the woman Jezabel, etc.  Reply. 
Truly Sir, when God shall make you a new Creature, you will be glad of New Light; for behold (saith God) I make all things New, even the light as well as the creature: the Old Light will serve the Old man well enough.  
And for the Spirit reproving the Angel of the Church, for suffering false and erroneous Teachers; doth this prove as you undertake, that the Angel of the Church had or exercised, Civil and Secular power in the Church of Christ? You err, not understanding the Scripture; for then any thing is suffered in the Church, when it is not reproved and condemned by the Word; the Word of truth, taught and published in the Church, will suffer no error there: but you understand this suffering, of outward and violent power. Do you not remember, that I said at the beginning, that the carnal Church understands the whole Scriptures carnally?  Mr. LOVE. 
And now to hear such Sermons preached, and Books printed; if it had been at Amsterdam, it had been no marvel: But at London, and at Westminster, etc.  Reply. 
Truly, such a Sermon as mine, might have been preached at Amsterdam, or any where else where the Gospel hath free passage: and such a Sermon as yours, might have been preached at Rome, or any where else, where the precious Word of GOD is under restraint, and Ecclesiastical power exalts itself, both above the power of the Word, and the power of the Nation. Your Sermon savours as ill to the Faithful, as mine to the World.  
Many other weak, passionate, inconsiderate, erroneus things, fell from Mr. LOVE, neither worth the troubling the Reader with, nor myself; and so they may perish and rot in their ow● grave (if they will) for they shall never receive a Resurrection from me.  
And now at the close of all, I desire the Reader to observe the difference between our Enemies and ourselves, in this great point of Authority and Jurisdiction, which is this: That We exalt Jesus Christ alone in the spiritual Church; and attribute to the Magistrate, his full power in the world: But they exalt themselves in Christ's stead, in the Church; and set under their feet, the Magistrates power in the world. And this is so evident, that there is some operation of Satan, more or less, upon him that sees it not.  
FINIS.  
— Praesens male judicat aetas,  
Judicium melius Posteritatis erit.   

THE WAY OF TRUE PEACE and UNITY In the true CHURCH OF CHRIST, In all humility and bowels of love presented to them.  
By WILLIAM DELL, One of the least and unworthiest of the Servants of God, in the Gospel of his dear Son.  Psal. 120. 7. 
I am for peace; but when I speak, they are for war.  
Utrum nos schismatici sumus an vos, nec ego nec tu, sed Christus interrogetur ut indicet Ecclesiam suam,  August. contr. litter. Petil. l. 2. c. 85. 
London, Printed for Giles Calvert, at the Black-Spread-Eagle, at the West-end of Paul's near Ludgate. 1651.   

To the Honourable the Commons of England Assembled in PARLIAMENT.  
IT is written, that the Kingdoms of the World shall become the Kingdoms of the Lord, and of his Christ: and now when all almost, that is great and honourable, and noble and Royal, and wise and learned, is found against this Counsel and design of God; how highly are you honoured of him, and how happy are you, that You yet are found for it? You after a manifold Apostasy and defection of many of your Members, seem yet to remain as pillars in the House of our God; yet you seem to be, among those called and chosen, and faithful ones, that now continue with the Lamb, who is King of Kings, and Lord of Lords, in his engagement against, and conquest over the TEN-HORNED BEAST: And to turn aside, from this work, would be, to give up yourselves to double ruin, to wit, both from heaven and earth. And therefore the Lord make you faithful, that you may do this work for God, and to fulfil his Word; and not for yourselves, and to fulfil your own Ends.  
And now as you are busy about the Peace of the Kingdom, to settle and establish that upon a right and sure foundation; so God hath engaged my heart, to meditate the peace of the Church. And though I have excluded your power from having a hand in this Work, yet I have not, in any measure, wronged you, as you shall perceive, but rather endeavoured to preserve you, from dashing yourselves, against that Rock, against which, all the ignorant and unwise Rulers and Kingdoms of the world, both have and yet shall, dash themselves in pieces. It shall be your wisdom to be built up, together with the Church, on Christ; but it would be your confusion, to go about to build the Church on yourselves and your power; seeing this building is too weighty for any foundation; but Christ himself. Your power will do well in the Kingdoms of the world, but not in God's Kingdom, which is Christ's inheritance, from the beginning to the end. You shall be happy, to be subject in it, but none must be Lord or Lawgiver here, but Christ himself. Let not the Devil who in these last times, hath in many places translated the mystery of iniquity, from the Ecclesiastical Kingdom of the Clergy, into the temporal Kingdom of the Magistrate, any longer keep it there; seeing, it will be as pernicious in this, as in that: for it will be, no less dangerous an evil, for the Magistrate to make himself Lord and Lawgiver in the Church, then for the Pope, or General Council, in all the Kingdoms called Christian; or for the Archbishop, or National Assembly in particular Kingdoms. Men have commonly thought, that to preserve the godly in worldly peace and prosperity, is to preserve the Church; whereas, to preserve them in faith, hope, love, in union and communion with Christ and the Father, in and through the Spirit, this only is to preserve the Church; and this ofttimes, is better done by Christ, whose work only it is, in affliction, then in prosperity. Wherefore do You look to the care of the State, and trust Christ with the care of his Church, seeing he is both faithful and able to save it perfectly. The peace of the Church lies in Christ only, and no part of it out of him, no not for a moment; and this their peace, Christ is able to preserve in Himself, in the midst of the most cruel and desperate evils of the world. Now what the true Church of Christ is, and wherein its Peace and Unity lies, is here in some measure declared, for the good of the faithful everywhere, and particularly for Your good; lest you being glorious instruments in the hand of God, for one work, should miscarry in another. And this I have done, through God, not because I was worthy to do it, but because, it was worthy to be done. For why should the Church, any longer be ignorant of the things that belong unto its peace? and why should the Members of it, any longer lie as scattered bones, dry and dead, and not gathered up into the unity of a living body? and who could longer endure, to see unskilful Physicians, under pretence of healing the Church, wound it still deeper; and under pretence of procuring its peace, hurry it into endless dissensions and divisions? In this case of necessity, I could not but speak, both out of duty and love, and I hope none of You will despise to hear, who consider, that God, when he lays aside the wise and prudent, chooses Babes and Sucklings, to perfect his praise, out of their mouths; that so he himself, may be the more glorified and admired, in his weak and mean instruments. Now let his praise be above the earth and the heavens; and let him give you the honour that all his Saints have: and this is his hearty desire, who humbly writes himself  
Your servant in the Gospel, William Dell.   

To his Excellency the Lord General FAIRFAX, And the Honourable Lieutenant-General CROMWELL, Together with the Council of War.  
THE presence of the Lord having turned your course backward like Jordan, from what it was a year ago; and all former enchantments and divinations used against you, being dissolved, through the renewing of the same presence of God with you, after a manifest withdrawing of it; and You through a blessed necessity, being now doing that work of God, which once you had little mind to, viz. The procuring the Peace of the Kingdom, by subduing the great enemies of Peace, and removing all the enmity against peace, that was enwrapped in our very Laws, and degenerated Constitution of the Kingdom: I thought good, whiles You are thus busy about the peace of the Kingdom, which is a peace without you, to put you in mind of the true peace of the true Church, which is a peace within you, and an eternal peace, as the former is but a temporal; for what advantage will it be for you, to have peace among men, & to want peace with God? to do the work of God in the world, and to be destitute of the work of God in your own hearts? to destroy the enemies to worldly peace, and yet to maintain in your own hearts the corruptions of unrenewed nature, which are the enemies of heavenly peace? Take heed therefore, that your present employments, do not so over-ingage you in this world, that you neglect the world to come: take heed, lest by seeking yourselves, you have your reward here: but do the work of God, for God; and whilst you act for God, live in him, and let him be your reward, and not the creature.  
And now here in this Discourse, shall you see a better Peace and Agreement, than you are striving for, (though your work also be excellent and glorious) even such a Peace and Agreement, of which Christ himself, is the immediate Author and Prince, and which he communicates, not to the world, but to them he chooses out of the world, even the Peace of God in Jesus Christ, by the Spirit, which hath its foundation in Christ; and its influence into each Communion of Saints, all the world over: And this Peace can no more be brought about by your Sword, then by the Magistrate's Sceptre; and therefore take heed, lest you now, having power in your hands, to another purpose, should so far forget yourselves, as to do that yourselves, which you have condemned in others. Therefore suffer the Word only, to be both Sceptre and Sword in the Kingdom of God, and let the true Church remain free, in the Freedom which Christ hath conferred upon it; or else, the Lord, whose own the Church is, will as certainly, in his due time, take the sword out of your hands, as he hath done the Sceptre out of the Magistrate's, and throw you, into one destruction with him. But I am persuaded better things of you, though I thus speak, and even such things, as are suitable to the light of the Gospel, and to the virtues and graces of Christ and his Spirit, which have been hitherto (and I hope, will yet still be) very manifest, not only in You Honourable Ones, who have the chief Conduct, but also in very many of the Council and Army besides. And upon such a gathering together of God's people, and Saints, (let the world (if it please) still laugh at that word) who can but think, he hath some choice and singular work in hand for his own glory? The Lord God Almighty hath already done great and wonderful works by you, and is yet doing greater, if you will continue to believe and obey; and in all these things he only is to be exalted, and not You. For hath not that Day of the Lord of Hosts 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 must be exalted, in this day.  
Now the Lord cause you to dwell and continue in that Church, which is the body of Christ, and habitation of God, and give you peace with those that are reconciled to God by Christ, and to one another in Christ, by the Spirit; in which union and communion, I remain.  
Your assured Servant, W. D.   

TO THE READER.  
SUCH are the noises of waters, and thunderings, and earthquakes among us; and so great and continued are our shake and confusious, through hatred and love, hopes and fears, joys and sorrows, triumphs and indignations, that there is no silence in heaven, for so much as half an hour. Wherefore, though I discourse here, touching so sweet and glorious a thing, as PEACE, and do declare from the very word (or else I had said nothing) wherein the true peace of the true Church consists; and also, how the faithful, and Churches, may preserve that peace, in their Communion with one another, which they have, in the Son, and in the Father: yet men's heads and hearts are now so full, that it is to be doubted, but few will regard it. Notwithstanding, considering that there is among us, an election of grace, and a flock of Christ, who both know, and will hear his voice at any time; I thought good to speak this in their behalf, for whose profit all the creatures of God were made in the world, and all the gifts of Christ are given in the Church. And though I am very conscious, of my rudeness of speech, 
2 Cor. 11. 6.  in this Discourse, as also of my weakness and infirmity in many things, having not yet attained to a perfect man, and to the measure of the stature of the fullness of Christ; and so dare not say, that every jot and tittle here, is of the pure river of water of life, without any humane mixture; yet they that are spiritual, and able to judge, will own all in it, that is of the word and spirit of truth, and will not reject silver tried four or five times, because it is not tried seven times. And what is weak and imperfect in it, the true Church of Christ (for whose dear sake and love I have spoken all this) seeing it is, 
Ecclesia Regina misericordiae, cujus viscera sunt merae miserationes & remissiones peccatorum.  as Luther speaks, The Queen of Mercy, whose very bowels, are mere compassions and forgivenesses of sins, will easily pass it by, and forgive it. And as for men, haughty and high in their own spirit, contemning and disdaining any thing that agrees not to their palate; I do as easily despise their censure, as they lightly pass it. It is enough, that I seek the glory of Jesus Christ, the Son of the living God, and the welfare of that Church, that is his body; and for the rest, let me become as vile as the Apostles were made to the world, who were counted the filth and offsouring of all things; or as Mr Baily, Rutherford, Bastwick, Pryn, Love, or any other of my old enemies in Parliament and City, not worth the naming, 
Cito vos omnes, ut respondeatis mihi coram Aitissimo & justissimo Judice, post paucos annos.  have sought to make me. All whom, unless God give them repentance to life, I cite, as once Hierom of Prague did his enemies, in the like cause, To appear within a few years, before the most high and righteous Judge, Jesus Christ, to answer all that they have done wickedly, if not maliciously, against his Name, Truth, Gospel, Spirit, People; and that under the form and pretence of godliness. And now well knowing, that the more any thing is of Christ, the more enmity and opposition it will meet with from the world, and from the worldly Church. I commit Christ's own word and cause to his own care and protection, who lives and reigns for this very purpose, to uphold his own despised truth, against the glorious, but deceitful doctrines of men; and to make all his enemies his footstool. And so waiting in this assured hope, if thou love Christ, I remain,  
Thine in him, William Dell.   

The Contents.  

THE Introduction. pag. 149  
The Gospel propounded, is neither, 

1. Between the Church and the world, p. 150  
2. Nor between the Spiritual and Carnal children of the Church. ibid.  
3. But between the faithful, or true children of the true Church. p. 151    
The true Church described. p. 152  
The true Church of God, differs from the Churches of men, in 13. particulars. from p. 153 to p. 157  
How this Church may be known. p. 158  
How we may be joined to it. p. 159  
The Church a great mystery, as well as Christ. p. 160  
Seven bonds of this Church's Unity. viz. ibid. 

1. One body. p. 161  
2. One Spirit. p. 165  
3. One Hope of our calling. p. 167  
4. One Lord. p. 169  
5. One Faith. p. 172  
6. One Baptism. p. 175  
7. One God and Father of all, who is above all, through all, and in all. p. 176    
These seven bonds are sufficient, for the Unity and Peace of the Church, without any additions of man's devising. 178.  
How the true Church of believers, thus made one by God, may be preserved one, in their communion among themselves. p. 180  
To this end, 

1 They must know, some things otherwise, then yet they do. ibid.  
Particularly, they must be instructed touching the government of the church. ibid.    
This Government is twofold. 

1. Immediate, And this also is twofold. 

1. The Government of God's special Providence. p. 181  
2. The government of his spiritual presence. p 182    
These two Governments the true church never wanted in any age, nor in this. p. 184    
2. Mediate. This also is Christ's Government, and not man's. p. 185  
And it is Christ's ordering all things by the faithful, among the faithful, in reference to the communion of Saints. ibid.  
This is drawn forth into several particulars, which are these. 

1. To whom Christ hath committed the power of ordering and managing all things in the true Church. 186  
2. What kind of power it is, which the true Church hath; set down, in 6. particulars. 188 

And here, 1. To whom the keys of the church are given.  
2. What they are.  
3. What is the extent of this power. 190  
4. What is the outward instrument of it. ibid.  
5. What the true church can do, by virtue of it.    
And this comprehends these particulars. 

1. It can gather itself together. 192  
2. It can appoint its own Orders. 193  
What rules it is to observe herein. 194  
3. It can choose its own Officers. 196 

And here 
 1. What Officers are to be chosen. 197  
2. Out of whom. ibid. 

1. By whom. 198 

What the true church, as the case now stands, is to do, in point of choosing officers. p. 199  
And if need be, can 

Reform them, p. 200  
Or depose them. p. 201          
4. It can call its own Counsels, if it need any. ibid. 

Certain reasons why the church may now well want Counsels. p. 202  
And if it will have any, what rules it is to observe touching them. p. 204    
5 It can judge of all Doctrines, both of its Officers and Counsels. p. 205    
And thus the judgement of believers is to be rectified in these things, for the preserving peace among themselves. 
 2. The practice of the true church is to be rectified in other things. 

The practical Rules that are more absolute and general in the way of peace, are these. 

1 That the true Church keep itself, distinct from the world. p. 206  
2. That the true Church content itself, with its own power, for its own affairs. p 207  
3. That the true church do not fetch or force men unto it, against their wills. 209  
4. That the true church make void, the distinction of Clergy and Laity, among Christians. p. 211  
5. That the true church keep equality between Christians and Churches. p. 212  
6. That the true church keep the Officers of the church, in subordination to the Community. p. 213  
7. That all true Christians and Churches, do take Christ alike, for their Head, and do not set up visible heads or Ringleaders▪ to themselves of men, no not of the best men. p. 214  
8. That the true Church keep out all error in doctrine. p 215 

5 Ways by which this may be effectually done, without the help of the Magistrate. p. 216  
The great Question, touching the Magistrate's power to keep out error, answered. p. 224    
9 That the true church, do not enforce Uniformity, in outward orders and discipline. p. 225    
Practical rules for peace more special and occasional in point of difference, among the faithful. 
 Here the weight of things, is to be first considered. 
 If the things wherein believers differ, be circumstantial and ceremonial only, then there are, 
 5 Rules to be observed for the preserving peace. p. 233  
If the things wherein they differ be points of Doctrine, yet such are not absolutely necessary to salvation, than there are 
 7 Rules to be observed for the preserving of peace. p. 235  
If the Doctrine wherein the difference lies, is such as is absolutely inconsistent with true faith and salvation, yet then, 

1. The person is to be heard. p. 237  
2. If after full hearing, it is manifest to be a Doctrine contrary to the faith of God's Elect, than the true Church ought, 

1 To condemn the Doctrine. p. 241  
2 To excommunicate the person. ibid.      
And this is the last punishment the true Church can inflict. p. 242  
The conclusion of all. ibid.        

THE Way of true Peace and Unity, in the true Church of CHRIST.  
HAving now for a long time time together observed with a said heart and troubled spirit, the grievous differences and dissensions, among the faithful and Churches of Christ, and perceiving also, that there is yet no healing of this error, many or most of them not clearly understanding, wherein their true peace and unity ought to consist; and so, are still prosecuting former, with later mistakes▪ till their wound is become almost incurable; I found my heart inclined and engaged by God, to propound to others, that way of Peace, which myself have learned from the Word. And this I desire to do, not that I might seem to be something▪ or be accounted of, any more, than the meanest of all God's people, being indeed unworthy to minister, so much as a cup of cold water, to the Church the Spouse of Christ, much less ●o incomparable a treasure as the word of God is, in comparison of which, all the world is not to be mentioned; but merely out of love and compassion to the infirmities of my brethren, whom I see walking in the light of their own 〈◊〉, and in the sparks, which they themselves do kindle, whereby they are in great danger to lie down in sorrow; whilst in the mean time they neglect the true light, which alone is to shine in the Kingdom of God, till all ignorance and darkness be done away. And a● my end and scope is, to bring all men, from all humane doctrines, and conceptions of carnal wisdom and prudence, to the Word of God; so I desire all men that are spiritual, and able to judge, to allow of no more in this Discourse, than they shall find agreeable to this word; and what ever the Word of God in the true sense and meaning of it, shall disapprove or condemn; so far, let them also disapprove and condemn with it, as I myself also do; knowing well, that no Word ought to have any place in the Church of God, but the Word of God, which alone carries light, life, righteousness, wisdom and power, sufficient and enough in itself, to do the whole mind and work of God in his Church. Wherefore what I have freely learned, I shall freely communicate, desiring every one to regard his own salvation, seeing now after so clear a discovery of truth, he can have no cloak, nor the least excuse for his sin.  
Now that he that reads may understand, it is necessary for me, speaking of the unity and peace of the Church, to tell you now at first, that I intent not to propound any way of peace, either between the Church and the World, or else between the carnal and spiritual children of the Church, 
The peace propounded, is,  as having learned no such thing out of the word of God.  
First, Not between the Church and the world: for the Lord never intended any reconciliation and agreement between these, 
1. Not between the Church and the world.  in the spiritual and eternal things of the Kingdom of God; for these, are two distinct seeds, and sorts of people; the one from beneath, the other from above; the one the seed of the woman; the other the seed of the Serpent; and between these two, God hath put such an enmity, that no man can take away. Wherefore they, who never minding these two different seeds; between whom God hath put such irreconciliable enmity, would make all the people of one or moe whole Kingdoms a Church at once, and would reconcile all of them together, in the things of God, and in the ways of his worship, according to devices and methods of their own; these men know not what they do; for they walk in the darkness of their own hearts, and not in the light of the Word; which shows us clearly, that it is as possible to reconcile Michael and the Devil, as the Angels of both.  
2. Neither secondly, 
2. Nor between the carnal and spiritual children of the Church.  do I find any way in the World, to reconcile all those together, who are commonly called The visible Church, seeing even among these, there are two distinct sorts of children, as Paul teacheth us; one sort of those, that are born after the flesh, as Ishmael and Esau; and another of those, who are born after the spirit, as Isaac, and Jacob: and there is as great enmity between these in the Church, as between the former in the world; for they that are born after the flesh, are always persecuting them that are born after the spirit, but never agreeing with them.  
Now of these two sorts of Christians, 
Spiritual Christians make up the body of Christ.  one makes up the body of Christ; the other, the body of Antichrist. The spiritual children, make up Christ's true body, as it is written, He gave him, to be the Head over all things, to the Church which is his body; for these being born of the Spirit, do also partake of the Spirit, and so are the true flesh of Christ as all that flesh is, in which the Spirit dwells; and these all worship God in the spirit, and have no confidence in the flesh, that is, in no fleshly Forms, Ceremonies, or Worship.  
The carnal children of the Church make up Antichrists true body: 
Carnal Christians the body of Antichrist.  For as Christ's body consists of spiritual Christians, so Antichrists of carnal; For Antichrist sets up in the temple of God, as well as Christ; and as Christ get his body together of spiritual Christians; so Antichrist gets his body together of carnal Christians: and these have a form of Religion, or godliness, but they have no spirit or power in that form: yea, under the form of godliness they exercise the greater power of ungodliness: And Christ and his Spirit, and all their things, are nowhere more opposed, then by those in the Church, who have the letter of the word, but want the spirit of it, being taught of men only, and not of God. So that, all that part of Christianity, that is destitute of the Spirit, and hath the name only, and not the anointing of Christians, this makes up the body of Antichrist. And now there can be no more agreement, between these two bodies, of Christ and of Antichrist, that is, between spiritual and carnal Christians, then between Christ and Antichrist themselves, the heads of these bodies. And as I find nothing in the word, so neither do I propound any thing for an agreement here: for to go about to reconcile there, where the Father never intended, nor the Son never undertook any reconciliation, would not be a work of wisdom, but of weakness.  
So then the way of peace I shall speak of, 
Peace between the children of peace.  is between the children of peace, touching whom God hath promised▪ That he will give them one heart and one way; and for whom Christ hath prayed That they all may be one, as thou Father art in me, and I in the●, that they also may be one in us: And these are the elect made faithful, called to be Saints, and sanctified through their calling; and these are the true Church of God.  
The peace than I seek by this Discourse, is the peace of the true Church: Wherefore I shall first declare the Church it self, whose peace I seek; and then after declare, wherein this Churches true peace and unity lies; and also how it may be preserved among themselves, it being first wrought by Jesus Christ.  
For the Church itself; what I have learned touching it, I shall speak plainly, and something largely, because the right understanding hereof is so absolutely necessary to our present business, and yet there are very many, and very great mistakes and misapprehensions touching it▪ even among the faithful.  
The right Church then is not the whole multitude of the people, 
What the right Church is not.  whether good or bad, that join together in an outward form or way of worship; for in this Church there are Whoremongers, Idolaters, Thiefs, Murderers, and all sorts of wicked and unbelieving persons, which are so far from being the Church of Christ, that they are the very Synagogue of Satan, and children of the Devil, and therefore I shall not speak of this Church. But the Church I shall speak of, is the true Church of the New Testament, which I say is not any outward or visible society, 
What it is.  gathered together into the consent or use of outward things, forms, ceremonies, worship, as the Churches of men are; neither is it known by seeing or feeling, or the help of any outward sense, as the Society of Mercers, or Drapers, or the like; but it is a Spiritual and Invisible Fellowship, gathered together in the unity of faith, hope and love, and so into the unity of the Son, and of the Father by the Spirit; wherefore it is wholly hid from carnal eyes, neither hath the world any knowledge or judgement of it.  
This true Church is the Communion of Saints, which is the communion believers have with one another: not in the things of the world▪ or in the things of men, but in the things of God; for as believers have their union in the Son, and in the Father, so in them also they have their communion; 
How the Church of God differs from the Churches of men.  and the communion they have with one another in God, cannot be in their own things, but in God's things, even in his light, life, righteousness, wisdom, truth, love, power, peace, joy, etc. This is the true Communion of Saints, and this Communion of Saints is the true Church of God.  
Now this true Church of God, differs from the Churches of men, in very many particulars, as follows.  
1. Members come unto the Churches of men, either of their own minds, or else by the persuasion, or by the forcing of others; and so, but after the will of man; but none come to this true Church but from the drawing of God the Father, and his own calling, according to his own purpose.  
2. In the Churches of men; members are admitted through an outward confession of doctrine; but none are admitted into this true Church, but through a new birth from God and his Spirit, Joh. 3. Except a man be born again, he cannot enter into the Kingdom of God (which is the right Church of the New Testament) For that which is born of the flesh is flesh, and so remains without in the world; but that which is born of the spirit is spirit, and so hath entrance into the true Church.  
3. In the Churches of men there are more wicked than righteous; but in this true Church of Christ the people are all righteous, not one excepted, as it is written, Thy people shall be all righteous, Isa. 60. For they all have their iniquities forgiven them, and they are all redeemed and washed with the blood of the Lamb.  
4. In the Churches of men, the people for the most part, are only taught of men, who are their heads and leaders, and whose judgements they depend on, and follow in all things; but in the right Church, the people are all taught of God, as Isaiah saith, Thy children shall be all taught of the Lord: and Christ saith, They shall hear and learn from the Father: and John saith, The anointing they have received, teacheth them all things.  
5. In the Churches of men, the greatest part are hated and rejected of God, as being strangers and enemies to Christ; but in the true Church all the members are dear to God, as Christ is dear; and loved of God, as Christ is loved, as being one flesh and spirit with him.  
6. The Churches of men are of men's building, contriving, framing, fashioning, beautifying: but the true Church is built only by Christ, as it is written, Zach. 6. 12. The man whose name is the BRANCH, he shall build the Temple of the Lord, even he shall build it: And again, Math. 16 18. Upon this rock I will build my Church: The true Church is such a building, which neither Men nor Angels can frame, but Christ alone.  
7. The Churches of men are all of them more or less the habitation of Antichrist, who (as Paul saith, 2 Thes. 2. 4.) as God sitteth in the Temple of God, that is, not in the true Temple of God, but in the Churches of men, which arrogate to themselves that name and title; showing himself that he is God: For Antichrist always dwells there, where men have a form of godliness, denying the power: but the true Church is built together, to be the habitation of God, in the spirit, Ephes. 2. 22. And again, 2 Cor. 6. 16. Ye are the Temples of the living God, as God hath said, I will dwell in them, and walk in them.  
8. The Churches of men are as large as men will make them; for they that have chief power in these Churches, interesting themselves in worldly Magistrates, through their favour and help, make their Churches as large as the Magistrates Dominions: thus the Church of Rome was made of as large extent as the Dominions of the Emperor, and of other Princes, in whom the Pope had interest. And so likewise, the Church in other Kingdoms, was made as large as the Dominions of the temporal Magistrate; and all under their power, must be forced to be, of their Church. But the true Church, which is the Kingdom of the Son, is only the preparation of the Father's Kingdom, and so will admit no more into it, than the Father's Kingdom will admit into it; the Son's Kingdom, and the Father's being of a like latitude and extent; and so the Sons Kingdom is no larger than the Fathers, nor the Fathers than the Sons: The Father's Kingdom will not receive any into it, that have not first been of the Sons Kingdom; and the Sons Kingdom will not admit into it, what the Father's Kingdom will not after receive; but the Son delivers up, his whole Kingdom to the Father, and the Father receives it all, without any exception.  
Now from hence these three things are evident.  
1. That the Kingdoms of England, Scotland, etc. are not the Church, but the world, as well as the Kingdoms of France, Spain, Hungary, etc. but in all these, and all other Kingdoms, the faithful who are taken into union and communion with Christ, and with one another in him, they are the Church, and not the Kingdoms themselves.  
2. In particular Assemblies, whether Parochial or Congregational, all the company that meet together bodily, and have outward communion in outward Ordinances, are not the Church; but those among all these, that meet together in one Faith and Spirit, in one Christ and God; for herein only stands the true communion of Saints, and the true Church of the New Testament is to be judged hereby, and by no outward things whatsoever.  
3. That it belongs not to Magistrates and worldly Powers, to say, which is the Church, and, which is not the Church; who do belong to it, and who do not; but it belongs to Christ only to point out his own Church, seeing he only knows it, and it only stands by his election and collection, and not by man's.  
9 The Churches of men knit themselves together into such Societies, by some outward Covenant or Agreement among themselves: But the true Church is knit into their Society among themselves, by being first knit unto Christ, their Head; and as soon as ever they are one with him, they are also one with one another in him; and are not first one among themselves, and then after one with Christ: So that the true Church is a spiritual Society, knit unto Christ by Faith, and knit to one another in Christ, by the Spirit and love; and this makes them infinitely more one, than any outward Covenant they can engage themselves in: the union wherein God makes us one, passing all the unions, wherein we can make ourselves one. And so when some believers perceive the grace that is given to others, they presently fall into one communion, without any more ado. Wherefore they that are of the Church, the body, cannot deny communion to them that are in true union with Christ, the head, when they do perceive this grace. For this is considerable in this matter, that we are not first one with the Church, and then after one with Christ: but we are first one with Christ, and then one with the Church, and our union with the Church flows from our union with Christ, and not our union with Christ, from our union with the Church: Christ, Joh. 17. preys, That they all, that is, believers, may be one in us: So that our union is not first among our selves, and then with the Son, and with the Father: but it is first with the Son, and with the Father, and then with one another in them: And Christ is the door through which we enter into the Church, and not the Church the door, through which we enter into Christ: For men may join themselves to Believers in the use of all outward Ordinances, and yet never be joined to Christ, nor to that communion which Believers have in Christ; but a man cannot be joined to Christ, but he is joined to all Believers in the world, in the communion they have with Christ, and with one another in him; which upon all occasions he enjoys with them, wherever he meets with them. So that the true Church is knit up together into one body and society, by one Faith and Spirit; the Churches of men by an outward Covenant or Agreement only.  
10. The Churches of men have humane Officers, who act in the strength of natural or acquisite parts, who do all by the help of Study, learning, and the like: But in the true Church, Christ and the Spirit are the only Officers, and men only, so far, as Christ and the Spirit dwell and manifest themselves in them: and so when they do any thing in the Church, it is not they that do it, but Christ and his Spirit in them, and by them: And therefore saith Paul, Seek ye a proof of Christ speaking in me? which to you wards is not weak but mighty: who ever is the instrument, Christ is the only Preacher of the New Testament; and that which is the true Gospel, is the ministration of the Spirit; for holy men spoke as they were moved by the holy Spirit; and were first anointed with the Spirit, before they preached: Judas who preached the word, and was not anointed with the Spirit, proved a traitor to Christ; and who ever preach the word without the Spirit, are the successors of Judas, and also traitors to Christ.  
11. The Churches of men have the government of them laid on men's shoulders, whether single persons, as Pope or Archbishop; or combined, as the General Council, or a National Assembly; but the true Church, hath its government laid only on Christ's shoulders, as the Prophet foretell, Isa. 9 Unto us a child is born, a Son is given, and the government shall lie on his shoulders: and Zech. 6. 12. He shall build the temple of the Lord, etc. and he shall sit and rule upon his throne: for none can rule the true Church, but he that built it. For if the Church be gathered together in Christ, as the true Church is, Christ is always in the midst of them; and if Christ is ever present with them, his own self, how cometh it to pass that Christ may not reign immediately over them? Wherefore the true Church, reckons it sufficient authority, that they have Christ and his Word, for the ground of their practice; and what ever they find in the word, they presently set upon the practice of it, and never ask leave either of civil or ecclesiastical powers; but the Churches of men will do nothing without the authority of the Magistrate or Assembly, though it be never so clear in the word of God: For in their Religion they regard the authority of men, more than the authority of God.  
12. The Churches of men, are still setting themselves one above another; but the assemblies of the true Church are all equal, having Christ and the Spirit, equally present with them and in them: and therefore the believers of one congregation cannot say, they have power over the believers of another congregation, seeing all congregations have Christ and his Spirit alike among them, and Christ hath not anywhere promised, that he will be more with one, then with another. And so Christ and the Spirit in one congregation, do not subjected, neither are subject to Christ and the Spirit in another congregation: as if Christ and the Spirit in several places, should be above and under themselves. But Christ in each assembly of the faithful is their head, and this head they dare not leave, and set up a fleshly head to themselves, whether it consist of one or many men: seeing Antichrist doth as strongly invade Christ's headship in many, as in one man; in a Council, as in a Pope.  
Lastly, The churches of men, the gates of hell (which are sin and death) shall certainly prevail against; but the true church of Christ, though the gates of hell do always fight against it, yet they shall never prevail against it; as Christ hath promised, Mat. 16. 18. Upon this rock I will build My church, and the gates of hell shall not prevail against it.  
In these things among other, the true Church of Christ differs from the churches of men: By which we may clearly see, that the true Church is not an outward and visible society or corporation, neither can it be pointed out by the finger, lo here, or lo there, seeing it is not confined to any certain place, time, or person, but it is wholly a spiritual and invisible society (as I have said) that is assembled in the Son and in the Father, who are the true pale and circumference of this Church, and out of whom, no part of it is to be found.  
Now hereupon it will presently be said, if the true Church be invisible, as you have affirmed, then, 

1. How shall we know it?  
2. How can we join ourselves to it?    
To both which, I hope, I shall return a clear answer: And first to this Question,  
How shall we know the true Church seeing it is invisible?  
I answer; 
How the true Church may be known, though spiritual and invisible.  Just so as Christ the head is known, is the church his body known, and no other way; now Christ is known,  
1. By the revelation of the Father; when Peter confessed Christ to be the Son of the living God, Christ told him, that flesh and blood had not revealed it to him, but his Father: now the members of Christ can no more be known, without this revelation of the Father, than Christ the head of these members, seeing the Apostle hath said, that as he is, so are we in this world; so that he had need of other eyes then the world sees withal, that would discern the true Church, and of another Revelation than any that flesh and blood can make.  
2. Christ was known by the Spirits resting on him, Joh. 1. 33. And I knew him not (said John Baptist) but he that sent me to baptise with water the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Spirit; and I saw and bare record, that this is the Son of God. After the same manner the Church of Christ is known, to wit, by the Spirits coming and remaining on it: So that whatever people have received the Spirit of Christ, of what sort or condition soever they be, they are the Church of Christ; and they that are destitute of this Spirit, are not of the Church.  
3. Christ was known by the works he did, 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. And thus also is the true Church known, by doing the works of Christ; seeing Christ hath said, He that believes in me, the works that I do shall he do, etc. And thus the body of Christ, is known by its living the life of the head, which is the life of faith and love; and the members of Christ are known, by their doing the works of the head.  
Thus than you see, that though the true Church be spiritual, and cannot be known by our outward senses, yet we have certain tokens of her spiritual presence; whereby we may reckon, that in this or that place, there be certain of her members. As by a natural example; though the soul of man in itself be spiritual and invisible, and cannot be discerned by any of our senses, yet may we have sure tokens of its presence, by the effects and operations of the soul, in that body wherein it dwells; as the exercise of reason, understanding, discourse, etc. so likewise the true Church which is invisible in itself, may yet be known by some certain signs, as by the word of faith, which sounds no where but in the Church, through the inspiration of the Holy Spirit; as also by the life of Christ; and presence and operations of his Spirit, etc. And thus you see how the Church, though it be spiritual, may be known.  
Well, 
Quest. 2.  but how can we be joined to such a spiritual and invisible Church?  
I answer, 
Answ.  Is not Christ a spiritual and invisible head? And how canst thou be joined to such a head? 
How we may be joined to the true Church, though invisible.  Sure our joining to Christ, the head; and to the Church his body, is of one nature; and that which joins us to Christ, the head, will assuredly join us to the Church his body. Now through faith and the spirit only, are we joined to this head; and through faith and the Spirit only, are we joined to this body; and we cannot be of this spiritual body and society, but by being taken up into one faith and spirit with them: And so it is no more a difficult thing to be joined to the true Church, because it is spiritual and invisible, then to be joined to Christ himself upon the same account; that is, it is no more difficult to be joined to a spiritual and invisible body, then to a spiritual and invisible head; and all acknowledge Christ to be such a head, and all must acknowledge the Church to be such a body.  
If any shall say that they cannot presently agree to these things, because they have had far different apprehensions of the Church heretofore: I desire all such to consider, that if the true Church were only an outward and visible society and corporation of men, that were to be governed by outward and visible officers, according to outward and visible forms and orders, there would then be no great mystery in the Church; 
The Church the body, as well as Christ the head, a great mystery.  for these things lie within the easy reach of every man's reason: But now, whole Christ is a great mystery, hid from ages and generations; that is, not only Christ, the Head of the Church, but also the Church, the body of Christ, Ephes. 5. 32. This is a great mystery, but I speak concerning Christ and the Church: And this latter mystery (though both indeed make up one and the same mystery) of the Church, or Christ the body, can no more be known by humane sense or reason, than the former of Christ the head; the revelation of the Father, and the anointing of the Spirit, being equally necessary, for the right knowledge of both. And, as Antichrist hath had his mystery of iniquity, in opposition to Christ the Head, in setting up a visible and carnal Head, instead of the invisible and spiritual: so also, he hath had his mystery of iniquity, in opposition to the Church the body; in erecting a visible and carnal body or Church, instead of an invisible and spiritual: for without all peradventure, the head and the body must be suitable each to other; and of the same kind and nature: And so, as a visible and carnal head, the Pope, was in no measure suitable to an invisible and spiritual body, the true Church; so likewise a visible and carnal body, or Church, made and constituted by a mixture of Civil and Ecclesiastical laws and power, is in no measure suitable to a spiritual and invisible head: 
The Church just such a body as Christ is a Head.  But what a kind of Head the true Christ is, such a kind of body or society the true Church is, and both are spiritual and invisible. And as the Lord in the former age, hath been pleased to reveal to the Church, the mystery of the Head, after a long time of its obscuring and darkening, under the reign of Antichrist: so now we wait in hope, that he will in this present age, reveal the mystery of the body, which hath been no less obscured than the former; that so, the whole mystery, of whole Christ, may both be known and accomplished among us, according to the riches of his glory, by the Gospel. Wherefore all the faithful are desired, as occasion serves, to make known, what God hath taught them in this matter, to supply, what is here spoken, weakly and imperfectly.  
And thus having declared what the true Church of Christ is, 
Wherein the Unity of the true Church lies.  and rectified some ancient and general mistakes touching it, I shall now proceed to make known from the clear and evident word, the true and only bonds of the Church's union, peace and agreement, as the Apostle hath delivered them to us, by the Spirit, Ephes. 4. 4, 5, 6.  
There is one body and one spirit, even as ye are called in one hope of your calling; One Lord, one Faith, one Baptism, One God and Father of all, who is above all, and through all, and in you all.  
Where note in general, that among all these bonds of the Church's unity, the Apostle makes not so much as any mention of UNIFORMITY; Indeed the Rhemists (being through the just judgement of God blinded) from this very place, urge and press Uniformity (which is the very word they use) as being the great and mighty engine, first to advance the mystery of iniquity to its Throne, and after to preserve it there. But it will appear anon by the Apostles Doctrine, that no Conformity or Uniformity, are any bonds of the true Church's peace and union; seeing the Church, is such a Kingdom, as is not preserved in its peace, by any outward forms and orders, as the Kingdoms of the world are, but by inward principles: Wherefore I shall proceed to speak of those spiritual bonds of the spiritual Church's unity, which the Apostle names; and they are in number, seven; the first whereof, is,  

ONE BODY.  
There is one body, 
The right Church is one body.  saith Paul; The right Church of Christ is but one body consisting of many members; and this is not a natural or Political, but a spiritual body, even the body of Christ. Paul in several of his Epistles, takes pleasure to set forth the unity of the Church by this similitude; as in Rom. 12. 4, 5. As we have many members in one body, and all members have not the same office; So we being many, are one body in Christ, and every one members one of another. And again, 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, so also is Christ: Where he calls the body, by the name of the head, both making up one Christ.  
Now this Unity of Body, 
This one body comprehends Believers of all Ages.  comprehends believers of all ages, and of all sorts.  
1. Of all ages; for all believers that hath been in the world heretofore, or now are, or shall be hereafter, do all make up but one body of Christ, though born and brought forth of God in several times and ages of the world; as in a natural example, a child is not born all in a moment, but is brought forth by degrees; and though one part be born, and another not yet born, this doth not hinder unity of body in the child; so the bringing forth the Church into the world in several ages, doth in no wise hinder this unity of body.  
2. As this unity of body, 
Of all sorts.  comprehends believers of all ages, so also of all sorts and conditions, Jews and Gentiles, bond and free, etc. all which are made one body in Christ. Paul in Ephes. 2. 15. speaking of Jews and Gentiles, saith, That Christ of these twain (who differed as much as mankind could) he hath made in himself, one new man: For Christ melting these two, by his Spirit, which is as fire, causes each to depart from himself, and makes both together, one new man, or body of Christ in himself; and thus makes peace: For as long as men remain different bodies, or men, there is no peace amongst them; but when Christ makes them one body in himself, he makes peace between them; unity of body being a most necessary bond of peace in the Church; as the Apostle testifies, Col. 3. 15. Let the peace of God rule in your hearts, to the which ye are called, in one body.  
Now from this unity of body in the true Church we may note very considerable things, all to our present purpose.  
1. That unity of body in the Church, 
Many things to be considered from the Church's unity of body.  flows from unity of head: for here the members do not first conspire into an unity of body among themselves, and after choose a head to their body; but first, these members are united to the Head, and then to one another in, and with the Head; and so because there is but one true head, Christ: there is but one true body, the Church.  
2. As the members of the natural body, are born such, through a natural birth, before they do or can exercise and acts or offices suitable to such members, and do not first exercise such offices, and then after are made such members; as for instance, the eye doth not first see, and then or therefore, is made an eye in the body: or the ear first hear, and then or therefore is made an ear in the body: but the eye, is first born an eye in the body; and then sees; and the ear is born an ear, and then hears etc. So in the spiritual body of Christ; each Christian hath his membership, merely from a new or spiritual birth, and hath his office from his membership, and not from any action or operation of his own, before he was a member. In this spiritual, as in the natural body, the eye is born an eye, and therefore it sees, and the foot is born a foot, and therefore it walks, and each believer, is only that, which he is through a new birth, and cannot be placed, in such and such an office by men; no more than men can place, a seeing eye or walking foot in the natural body, but they must be born there, ere they can be there. Each member in the true Church, is born in his place and office by God, and is not placed there by man, and when the Church perceives this grace in its members, it suffers them to exercise those places and offices in the body, in which God hath produced or brought them forth, by his Spirit.  
3. This unity of body, stands well with a difference or distinction of members, and the difference of members, doth not hinder, but help the unity of body: for saith Paul, The body is not one member, but many, and if they were all one member, where were the body? And therefore in the body, there are diversity of members, and each member hath its several form and office; If the whole body were an eye, where were the hearing, and if the whole were an ear, where were seeing, smelling, walking, etc. So in the unity of Christ's body, there are diversity of members, 
1 Cor. 12.  with diversity of gifts and offices; and so one hath the word of wisdom, another the word of knowledge, another the word of faith, another the gift of healing, etc. Every member in this body being in office, and having received the Spirit to profit withal. And so again, Rom. 12. 6. Having then gifts differing, according to the grace that is given to us (he speaks of all the members of the body, which have some of or other gifts, given to them) if it be prophesy, let us prophesy according to the proportion of faith; if ministry, let us wait on our ministering; or he that teacheth on teaching, or he that exhorteth on exhortution, etc. So that in the true Church, unity stands with diversity, but in the false, unity will not stand without uniformity.  
4. In this true Church, or one body of Christ, notwithstanding diversity of members and offices, there is still an equality among them all; seeing all alike make up one body; in which regard one member is as necessary to the body as another, and no member can say to another, that I contribute more to the making up of the body than thou; the most honourable member, cannot lay thus to the most mean, not the Apostles themselves to Believers among the Gentiles; for we are the body of Christ, as well as they, and they are the body of Christ no more than we: wherefore no member, for diversity of office, is to lift up himself above another member, who is as necessary as itself, to the making up the body, and also is every whit as useful in its place.  
5. As in the natural body, each member is contented with its own place and office in the body: so is every member through the grace given unto it, contented with its place and office in the spiritual body, and not one either envies or despises another.  
6. The members of the natural body, do not each live to themselves, but all of them serve one another, and each of them serves all; as the eye sees for the foot, and the whole body, and the hand works for the eye, and the whole body, etc. So among believers, none lives and acts for himself only, but each believer serves all, and all serve each one in love.  
7. Members that are united into one body, have a true sympathy with one another, both in good and evil things, 1 Cor. 12. 26. And whether one member suffer, all the members suffer with it, or one member be honoured, all the members rejoice with it.  
8. Among the members of the body, there is no law of force, but only a law of love; no member compelling another, but each member serving another by love: and if one member be infirm, the rest help it, and do not reject it: the more they care for it, and do not the more despise it.  

And this now is the first bond of the true Church's unity, Unity of body.  
Now they break this first bond of unity, 
Who break this bond of the Church's Unity.  that either live out of this one body of Christ, or else live in it, but not as members.  
1. They that do content themselves, in joining to some outward and visible society and corporation of men, though called a Church, and think that by being knit to them in ways of outward worship, and ordinances, they live in the unity of the Church, when as yet all this while they live out of that one body, that is born of the Spirit, which is the only true Church, and body of Christ: he that lives out of this spiritual body, though he live in the most excellent society in the world, yet he breaks the unity of the Church, not living in one body with it. And thus many break the Church's unity, that never think on it.  
2. Again, they break this bond of the Church's unity that live in this one body, but not as members; And such are they, who having got the advantage of the Magistrates power, will needs lift themselves up above their fellow-members, and exercise authoritative, coercive, domineering power over them, whereas the very Apostles themselves, were not Lords of the Church, but fellow-members with the faithful; living in one body, and under one head with them, and so did all by love and persuasion, and nothing by force and violence. Now those members that exalt themselves above their fellow and equal members, what do they else but usurp the place of the Head? and so break in sunder the unity of the body, which stands in the unity of the Head? He that in a single or combined unity sets himself up above other Believers, by giving Laws, and by prescribing and commanding Forms and Rules to those that are every way his equals, he advances himself as another head besides Christ; and so Anti-christ is nearer to us than we are aware; and many men that are so forward and fierce, to make and enforce Rules and Orders, colourably to procure the Church's peace, they are the first men that do themselves break this first bond of the Church's Unity, to wit, Unity of Body, which makes all Believers equal members, equally subject to one Head.    

The second bond of the true Church's unity, is, ONE SPIRIT.  
There is one body, 
The right Church is one Spirit.  and one Spirit, saith Paul; and through unity of Spirit, they become one body. Now as the body of man consists of many members, and but one soul comprehends, quickens, moves, and governs all these members, making the eye to see, the hand to work, the foot to walk, etc. So the body of Christ, which is the Church, consisting of many members, hath yet but one and the same HOLY SPIRIT, which comprehends, quickens, moves and governs them all, and brings them into a most near and intimate society together, and enables each member, to its several office, according to its place and use in the body of Christ.  
And as a member, being cut off from the body, the soul doth not follow it, to cause it to live out of the unity of the body: So he that is divided from the true body of Christ, the Spirit, doth not follow him to make him live single by himself; and so neither is the body of Christ without the Spirit, nor the Spirit of Christ without the body.  
And as the same soul in several members, acts severally, and yet is but one and the same soul in all; so the same holy Spirit in several Believers, works severally, as it pleaseth, and yet is but the same holy Spirit in them all.  
So that the whole body of Christ, that is all Believers in the world, have but one and the same holy Spirit in them, and this unity of Spirit in the Church, is one strong bond of its peace. Among mankind in general, and more nearly among kindred, there is unity of flesh, but because there is difference of spirit, there is much envy, hatred, strife and variance in that unity of flesh; but now the members of the body, are not only one flesh, but one soul or spirit too, and so there is always peace and agreement between them. And so the true Church of Christ is not only one body, but one Spirit too, and this makes it one indeed. For as this Spirit, is the love and connexion of the Father and the Son; so it is also our love and connexion in the Father and the Son; and as the Father and the Son live in unity of Spirit, so all Believers live the unity of the same Spirit in them.  
Now they on whom the Spirit was first given, after Christ was glorified, had also with the Spirit the gift of tongues, the Spirit given being for the communion of the Church, & so they spoke with the tongues of all, the Church having through the communion of the Spirit, its society and consociation: For he that speaks by the Spirit in the Church, where all are one Spirit in Christ; he speaks with the tongues of all; and when a Believer hears another speak, it is, as if he himself did speak; and when one speaks, it is, as if all spoke; for he speaks in the unity of Spirit with them, and so speaks the same doctrine of the Gospel and mind of Christ, which they all have equally heard and learned from God.  
Hence it is evident, that it is nothing to have the outward from of a Church, even as our souls could wish; except there be, inwardly in that Church, the Spirit of Christ; for it is not unity of form will ever make the Church one, but unity of Spirit: That Church then that is destitute of the Spirit, in its laws, orders, constitutions, forms, members, officers: what true unity can that have, in all its uniformity?  

And this is the second bond of the true Church's Unity: Unity of Spirit.  
Now they break this bond of the Church's unity, 
Who break this bond of Unity.  that live in their own spirits, and not in Christ's; for they that live in a different spirit from the true Church, what unity can they possibly have with it? They then that live in their own humane reason, understanding, thoughts, council, wills, ends, they live quite and clean out of the unity of this Church, yea, in direct enmity against it; seeing our own corrupt and earthly spirits, are most contrary to the Holy and Heavenly Spirit of Christ, in which the Church lives. Wherefore we may learn hence, what to judge of those men, that cry out much for the peace of the Church, and yet themselves, neither live in, nor are led by, the Spirit of the Church; but either by their own Spirits, or Antichrists.  
2. They that labour to join men into one body with the Church, that are not one Spirit with it, do mar the peace of it: For as unity of Spirit in the Church is the bond of peace, so diversity of Spirit is the breach of peace, and therefore to preserve the peace of the Church, none are to join themselves to this one body, that are not of this one Spirit.  
3. They that being of the Church, do any thing in it by their own Spirits, and not by Christ's, prejudice the peace of the Church; for the true Church is such a body which is to have all its communion in the Spirit. And therefore when any pray or prophesy, or the like, in the strength of natural parts, or humane studies and invention only, and do not pray and prophesy in the Spirit, they break the unity of the Church; for the faithful have communion with one another; only so far forth as the Spirit is manifested in each.  
Now if any shall say, 
Quest.  How may I know Christ's Spirit in these acts and duties from a man's own?  
I answer, 
Answ.  That as by the Word of God we can judge of all other Words and Doctrines; and as by the Faith of Christ we can judge of all other beliefs, so by the Spirit of Christ we can judge of all other spirits; and can know where is the same spirit, and where is a different or a contrary spirit; as the members of the body can judge of the one-ness of Spirit that is among themselves.    

The third bond of the true Church's unity, is, ONE HOPE OF OUR CALLING.  
Even as ye are called in one hope of your calling: 
The right Church have one hope of their calling.  As all Believers are called by one calling (which is the inward and effectual voice of God to the soul, by his Spirit through the Gospel) so they are all called into one blessed hope of obtaining the Kingdom and glory of God. And no one is called to this hope more than another, or hath more interest or share in it then another. Fishes that live in the Sea, though some be greater, and some less, yet none hath more interest or share in it then another; but all being alike produced in it, enjoy it alike: and creatures that live on the earth, though some be greater, and some less, yet all enjoy the Sun and Air alike; and yet nearer, the members of the body, though of different quantity, form and office, yet all have alike interest in the head and all its senses, and in the soul and all its faculties: So all the faithful enjoy Christ alike, and in him the Spirit and the Father; and no Believer hath more interest in Christ and God, than another.  
So that all the faithful are called to the same things, and God gives not more, nor better things to one then to another, but he gives immortality, glory, eternal life, the Kingdom of Heaven. which is the inheritance of the Saints, or which is all one, himself, alike to all, and makes all to sit alike in heavenly places in Christ▪ and in the Father.  
All the faithful than are equally called to an Unity of hope, and none can hope for greater or better things than another. It was a very carnal thing in the Mother of Zebedee's children, to desire of Christ, That one of her Sons might sit at his right hand, and another at his left hand, in his Kingdom, where all alike sit at his right hand, and none at all at his left. Indeed in the Kingdoms of men, some have greater estates than others, and are in higher Honour and Authority; and this breeds envy, and emulation, and strife, and distances, etc. but in the Son's Kingdom, and in the Fathers, all that are counted worthy to dwell therein, do alike inherit all things; All things are yours, saith Paul: And he that overcomes shall inherit all things; saith John: And the least believer hath no less, and the greatest hath no more; and this causes unity and peace among them. We see what a strong bond of peace and agreement, unity of hope is in them that travel together, that fight together, that labour together; and so much more in them who are equally called by God to the Kingdom of God.  

And this, is the third bond, of the true Church's Unity: Unity of Hope.  
Now they break this bond of the Church's Unity, 
Who break this bond of Unity.  that live out of this hope of the Church, whose hope is in earthly, carnal, base things; who pretending to be Christians, yet live only in the hopes of men, in hopes of worldly profit, honour, preferment, and the attaining and enjoyment of the things of this life, which they, according to the eagerness of their hopes, prosecute mightily, by all ways and means. These men, I say, break the Unity of the Church: for what true Unity can they have with the true Church, that live not in unity of hope with it? Seeing worldly hopes carry men one way, and the hopes of Believers carry them another: carnal hopes make men leave God for the world; and the hope of Saints make them leave the world for God: Wherefore they that differ in their hopes, which are their ends, must needs differ in their ways and works; and so he that lives out of the hope of the Church, lives also out of the unity of it.    

The fourth bond of the true Church's unity, is, ONE LORD.  
The right Church hath not many Lords, 
The right Church hath one Lord.  but One; and this one and only Lord, is the Lord Jesus Christ: And so all the subjects of this Kingdom are fellow servants to one Lord, to whom they do owe equal obedience; and this also is a strong bond of Unity.  
For when there are divers Lords, there are divers minds, and wills, and ends, and so divers laws; and these breed divisions, and dissensions, and wars among men; but where there is but one Lord, there is also but one Law; and where people live by one Law, under one Lord, unto whom all are equally subject, this breeds peace and union.  
Now the Lordship of the Church, is the Royal Prerogative of Christ, and no creature must presume to arrogate this honour to himself; seeing unto the very Angels he hath not put in subjection this world to come, whereof we speak. And for men, Christ hath charged his own Apostles (who if there were any difference among Believers, might undoubtedly challenge the pre-eminence) I say, Christ hath charged even them on this sort, Matth. 23. 10. Be not ye called Masters, for one is your Master, even Christ; but he that is greatest among you, shall be your servant: That is, you may and aught to be servants to one another, but not masters: and this same doctrine the Apostle James preacheth, Jam. 3. 1. My brethren (saith he) be not many Masters, knowing that we shall receive the greater condemnation: it is not fit for brethren, who are equal among themselves, to make themselves masters over one another. Christ also hath spoken again, so plainly to this matter, Math. 20. that one would wonder, that ever the Beast, or his image, should dare to arrogate to themselves, Lordship over the People of God, in so clear a light: Ye know (saith Christ to the twelve) that the Princes of the Gentiles exercise Dominion over them, and they that are great exercise authority over them: but it shall not be so amongst you: he speaks it peremptorily; that some Believers should not exercise dominion and authority over Believers; no not the greatest over the least, all being fellow servants alike, under one Lord. Wherefore they that are puffed up in their hearts against their fellow servants, might better think thus with themselves, why Christ is our Lord, as well as theirs, and is as much over us as over them; and we are not over our fellow servants, nor they under us; but both of us are equally under Christ, and Christ is equally over us both; and so Christ hath given us the same laws, he hath given them; to wit, that we should believe in him, and love one another; and he expects the same obedience from us, as from them; and so we are not to command one another; but are all alike to be commanded by him. It was the evil servant, that beat his fellow servants upon hopes of the delay of his Masters coming.  

And this is the fourth bond of the true Church's Unity, Unity of Lord.  
Now they break this bond, 
Who break this bond of the Church's Unity.  of the Church's Unity, that either make themselves, or others, Lords over the Church, besides Christ, and parcel out this one Kingdom of the Son to many Lords, to the great dishonour of Christ, and dis-union of the Church.  
The Pope was the first that professed himself to be the general Master in the whole Church of God: and after the Pope, a general Council took this honour to itself; and by degrees, this last became as hard, yea, a harder taskmaster to the Church, than the former. After, when particular Kingdoms fell off from the Pope and his Antichristian Church, the mystery of iniquity, was not by this means wholly dissolved; but only was contracted and brought into a less compass; for then the Archbishop made himself general master of the Church in each particular Kingdom, as the Pope before had done in all; and after the Archbishop rises up a National Assembly, as the General Council after the Pope; and each of these in their courses, usurp Lordship over the Church of Christ, to the sad dissolution of its unity.  
Most evident than it is, that during the time of the Apostasy, the Church hath been most miserably Lorded even amongst us; for the Priest he Lorded it over the People, the archdeacon over the Priest, the Dean over the archdeacon, the Bishop over the Dean, and the Archbishop over the Bishop; under which woeful bondage the Church cried out, as Isa. 26. O Lord our God, other Lords besides thee have had dominion over us. And is this bondage of the Church now eased, by casting off those strange Lords? Yea, do not men rather seek to increase it, by setting yet stranger over it, whose names are so full of mystery, that the common people cannot understand them? for now they would have the Classical Presbytery set over the Congregational, 
The Assemblies vote for their government.  and the Provincial over the Classical, and the National over the Provincial; for so it is Voted, THAT IT IS LAWFUL AND AGREEABLE TO THE WORD OF GOD, THAT THERE BE A SUBORDINATION OF CONGREGATIONAL, CLASSICAL, PROVINCIAL AND NATIONAL ASSEMBLIES FOR THE GOVERNMENT OF THE CHURCH: Now here is mystery, and nothing but a certain rising up into the old power, under a new name. And mark how they prove this subordination of Congregational, Classical Provincial and National Assemblies, to wit, by that Scripture, Mat. 18. where it is written, If thy brother trespass against thee, and will neither hear thy admonition nor council, nor the admonition, and council of other brethren, TELL THE CHURCH; that is, the Congregation of the faithful. Now from this place they prove the fore mentioned subordination of Assemblies, just as the Pope once proved himself to be above the Emperor, to wit, because it is written, Gen. 1. That God made two great lights, the Sun to rule by day, and the Moon by night. Now if this might be brought about, which they design, the Church would be so far from being eased of its strange Lords that it should have them exceedingly multiplied; for what is a National Assembly, but an Archbishop multiplied? and what a Provincial Assembly, but a Bishop multiplied? And a Classical, but a Dean and Arch deacon multiplied▪ And thus the former Lords being removed, they would in their stead, cause the Church to swarm with Classical, Provincial and National Lords, and would by no means suffer Christ's own Kingdom to return to his own Lordship and Dominion. And thus whilst they by secular power, seek to enforce these Ecclesiastical Lords over the Church, they absolutely break in pieces the unity of it, even whilst they bear the simple people in hand, that they above all other men seek to preserve it: seeing the plurality of Lords, is always the cause of Schisms and divisions in the Church, which can never be one but under one Lord, the Lord Jesus Christ.    

The fifth bond of the true Church's Unity, is, ONE FAITH.  
The true Church of God hath but one Faith, 
The right Church hath one faith.  wrought by one Spirit, apprehending the same Christ, or the same living and eternal truth of God. So that Abraham, and Moses, and David, and all the Prophets, and all the Apostles▪ and we who now believe, and all that shall believe hereafter, all have, and do, and shall live in the same mystery of faith, that is, Believers in all Ages, do not live their own lives, but all live the life of Christ in their own souls and bodies, each one receiving equally from Christ; the life of Christ, which they all live alike in him, being one with him; as the branches live equally, the life of the Vine; and one brnch, lives it not more than another. Through faith then every Christian is carried out of himself, and all his own things into Christ, whom he apprehends with all his fullness, for his own; and in this faith, all Christians are equal, and none hath a better or worse faith than another.  
So that in regad of faith also, there is among the true Church unity and equality.  
For all Believers have one and the same faith, of the operation of God, wrought by the same Spirit, which raised up Christ from the dead; and that faith which the Spirit works, neither sin, death nor the devil can possibly prevail against; and so the faith of the operation of the Spirit, is altogether invincible in all the faithful.  
Among true Christians, some are not justified by faith, and some by works, but all are saved through faith, without the works of the law.  
Among true Christians, one Believers faith doth not apprehend one word, and another's, another word; but the faith of each, and of all apprehends one and the same word of truth and life, which is Christ himself, Yesterday, and to day, and the same for ever.  
Among Believers, one doth not live his own life, and another Christ's, which indeed would make them very different and unequal, but all live Christ's life alike, and none their own.  
And thus is the whole Church knit together in Unity of Faith.  
Now this unity of faith is mightily able to preserve peace among Believers, 
Unity of preserves peace.  notwithstanding diversity either of inward gifts, or outward works.  
1. Unity of Faith preserves peace, 
1. Notwithstanding diversity of inward gifts.  notwithstanding diversity of inward gifts, inasmuch as we are not made members of Christ's body, through such and such gifts, but merely through faith; and so he that hath one or a less gift, is equally a member of Christ, through his faith, with him that hath another or a greater gift; and so unity of faith, which makes us all one body in Christ, is to keep us one, notwithstanding diversity of gifts and operations; and diversity of gifts are in no wise to divide where there is unity of faith. Further, among them that believe, where there is the more gift, there is only the more labour; but there is not another, or a better Christ; and where there is the less gift, there is the same Christ, equally enjoyed through faith: He that had five Talents given him, brought in five that he had gained; and he that had ten, ten: but he that brought in most Talents, had not more of Christ than he that brought in fewer; and he that brought in fewer, had not less of him, than he that brought in more; but each having Christ alike by faith, brought in the exercise of his several gifts. And so unity of Faith is to keep us one, notwithstanding diversity of inward gifts.  
And secondly, 
2. Notwithstanding diversity of outward works.  it is to keep us one, notwithstanding diversity of outward works. For unity of Faith makes all believers righteous alike, though they differ in outward work; For in Christ's Kingdom each one's righteousness is reckoned by his faith, not by his outward works. And therefore Paul, Heb 13. 7. having reckoned up many excellent works of the Fathers, doth not enjoin us to follow their works, but their faith, saying, Whose faith follow, considering the end of their conversation; seeing the unity of the Church stands in unity of faith; and there may be unity of faith in diversity of works; for faith uses freely any outward laws, manners, forms, works, so far as they may tend to the mortifying of our bodies, and the edifying of our neighbours; wherein faith also will judge for itself, and will suffer no body to judge for it: and in all change of works, faith is the same, and changes not; and the Church still remains, one, through unity of faith, in the midst of variety, and diversity of outward works. And therefore where men are accounted Christians for such and such outward works sake, and this unity of faith is not taught and received, there the gates of hell do certainly prevail.  

And this is the fifth bond of the true Church's unity, Unity of Faith.  
Now they break this bond of the Church's unity, 
Who break this bond of the Church's Unity.  that live out of this faith of God's Elect, seeing it is written, That the just shall live by faith: And therefore they that live by sense in the things of the world, or by form in the things of God, they live out of this faith and unity of the Church.  
1. They that live by sense in the things of the world, break this bond of the Church's unity; even such as mind, and affect, and love, and desire earthly things, and have all their joy, comfort, sweetness, satisfaction, support and confidence in the creature; these live out of the unity of the Church; seeing the life of sense is clean contrary to the life of faith: Faith carrying us to live in God out of the creature, and sense carrying us to live in the creature out of God.  
2. They that live by form in the things of God, whether it be called Conformity, as the Prelates called it; or Uniformity, as the Rhemists, do also break this bond of the Church's unity. For to live upon this or that form of religion, or worship, so as to think ourselves good Christians therefore, and others evil, that shall live otherwise, is to fall apparently from the faith of the Church, seeing faith doth not live upon this or that form of Religion, but it lives on Christ only in every duty; and whatsoever form it may use for a help to the infirmity of the flesh, yet in the use of forms it lives above forms in Jesus Christ, and his fullness.    

The sixth bond of the true Church's unity, is, ONE BAPTISM.  
The true Church, which is the body or flesh or Christ, hath but one and the self same Baptism, by which it is purified; which is the Baptism of the Spirit: For the Apostle speaks here of that Baptism wherein the whole Church is one; which is not the Baptism of the sign, which hath often been altered and changed, but the Baptism of the substance, which comprehends all believers, and all ages, and under several and various dispensations; and was the same before Christ's coming in the flesh, as since; believers both of the Jews and Gentiles, of the Old and New Testament, drinking all alike into one Spirit, though these more plentifully than those: So that, though many have wanted the Baptism of water, yet not one member of the true Church, hath wanted the Baptism of the Spirit, from whence our true Christianity begins.  
Now this Baptism of the Spirit, is the only Baptism that hath power and efficacy to make Christians one: For through the Baptism of the Spirit it is, that the Church is made one body, as Paul saith, 1 Cor. 12. 13. For by one Spirit we are all baptised 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: The true Church, drinks all into one Spirit (as ye have heard) and not into many; and through one Spirit are baptised into one body, and not into many; and believers are never truly, one, till they partake of this one Baptism.  
Now this Baptism of the Spirit, as it is but one, so it is administered only by one Christ; as John Baptist witnesseth, Math. 3. 11. saying, I indeed baptise you with water unto reprentance; but he that cometh after me is mightier than I, whose shoes I am not worthy to bear, he shall baptise you with the Holy Spirit, and with fire; For as none can give the Son but the Father, so none can baptise with the Spirit but the Son; for this is Christ proper and peculiar Baptism from the Throne of his glory, and no man's whatsoever; this he hath reserved in his own power, and hath not given it into any man's power.  

And this is the sixth bond of the true Church's unity: One Baptism.  
Now they break this bond of the Church's unity, 
Who break this bond of Unity.  that content themselves only with the Baptism of water, being destitute of the Baptism of the Spirit; and so remain in the uncleanness of all their old corruptions and lusts, and in all the filthiness and pollutions of flesh and spirit; by reason of which they can have no true peace and agreement in heart, and Spirit, and Nature, with those who are cleansed from these pollutions, and are washed and justified purified and sanctified in the name, and by the Spirit of God: For what agreement can there be between them that live in all the corruptions of sinful men, and them that live in the renewing of the Holy Spirit? So that it is not the washing of water, but the washing of the Spirit, that is the true ground of the true Church's unity; and they that want this Baptism of the Spirit, though they have been baptised with water never so much, live quite and clean out of the unity of the Church.    

The seventh bond of the true Church's unity, is, ONE GOD AND FATHER OF ALL, 
The right Church hath one God, and Father of them all.  WHO IS ABOVE ALL, AND THROUGH ALL, AND IN YOU ALL.  
And this, though it be last named, yet it is the first fountain and original of the Church's unity, even One God and Father of all.  
The true Church is a Kingdom of brethren, 
The true Church is a Kingdom of Brethren.  who have all, one God and Father, from whom all receive alike the divine nature; which being one and the same in all, without any difference, makes them all one, and equal, that are born of God. For among these, none have a better Father than another; nor none hath a more excellent nature than another, but all receive the same nature from the same God and Father; and so are brethren in the Lord; and this also is another strong bond of unity.  
For they having all one God an Father; 
Where all are, 1. Alike dear to God.  First, all are alike dear to him, because all are alike born of him, and so he loves not one more or less than another, but comprehends all in one and the same love with Jesus Christ. And this truly known, will restrain believers from wronging one another, when they know, that such are every whit as dear, to God, as themselves; and that God hath as great and tender love to them, and care over them.  
Secondly, 
2. Alike dear to us.  All are alike near to us, because of this one God and Father; and so among true Christians there can be no such divisions, and factions, and sidings, as among worldly people; because one Christian is not nearer to us then another; and so we do not take part with one against another, but all are alike near to us: and so without any respect of persons, we embrace all that are born of God, with an equal love, and seek the good of each one, yea of every one as well as any one.  
Now this God and Father of the Church, 
This one God and Father of the true Church, is, 1. Above you all.  he farther describes that he is,  
1. ABOVE ALL; The Father is above the children, and they are not above one another, but he is above them all, ruling and overruling them; and so they are not to live in their own wills, which might cause difference, but in their Father's will, which causes unity; and thus his being above them all, keeps them in peace; Whereas we see, where children live without due subjection, having no body above them, as it falls out sometimes among Orphans, there they are often unquiet and grievous to one another: But God is above all his children, and so keeps them in due subjection to him, and in quietness and love with one another, daily composing their differences through his unity.  
2. He is, 
2. Through you all.  THROUGH ALL; as having communicated to all his own nature; and so according to this nature of his, which he hath communicated to all alike, and all alike possess, he is through them all. And hereupon they all must needs be one, because God never differs from himself, but his nature is at unity with itself in all, in whom it dwells; and brings them all out of the differences of their natures, into the unity of Gods.  
3. He is, 
3. In them all.  IN THEM ALL. God is such a Father as hath his presence in all his Children; he hath a special presence in them, dwelling in them after the manner he dwelled in Christ, though not in that measure; for God dwells in Christ and Christians otherwise then in the rest of the creatures; to wit, by communicating his nature to them through his union with them: And wherever God communicates his nature, there he is present most truly, powerfully, and gloriously indeed: And such a presence of God in his Church as this, keeps it in constant and unchangeable unity: For how can they who have God thus dwelling in them, and who again thus dwell in God, be at odds among themselves?  

And this is the seventh bond of the true Church's unity; ONE GOD AND FATHER, etc.  
Now they break this bond of the Church's unity, 
Who break this bond of Unity.  who have not this one God and Father of the Church to be their God, and their Father, who will needs call God Father, and yet are none of his children; who will be of the Church of God, and yet are not born of God; and so live according to their own natures, and not according to Gods; all these, I say, break the unity of the Church, seeing we can no longer live in peace, than this one God and Father is above us, and through us, and in us. All they then that will needs be members of the Church through outward profession, and yet are none of this spiritual brother hood, as having no descent from this heavenly Father, they break this unity of the Church, even all the children that are only born after the flesh, and so still live according to the natures of men, and are not born of the Spirit, to live after the nature of God.  
These now are the seven bonds of the true Churches true unity and peace; 
There is no other bond of the Church's unity besides these seven.  and there is no other bond of unity necessary for the Church, besides these: For if there had, the Apostle being guided by the Spirit, would never have omitted it. And therefore the more are they to blame, who making a great noise, and lifting up their voice on high for unity, 
It is a wicked thing to cry up Uniformity in the stead of this Unity.  peace and agreement in the Church, yet do wholly neglect these seven bonds of the true Church's unity; and cry up one instead of them all; and that is External Uniformity. So that now among them, one body, and one Spirit, and one hope of our calling, and one Lord, and one Faith, and one Baptism, and one God and Father of all, are nothing at all to the Church's unity, but their uniformity is all in all; and whoever breaks that (which yet they have no Scripture of God to enjoin, no nor once to name) he is the man, with them, that breaks the Church's peace; and so, Antichrist-like, they have exalted their single uniformity above this sevenfold unity of the Church, and so have (as much as in them lies) made the word of the Spirit void, through their carnal (that I say no more) traditions. For a man may break all these seven bonds of the Church's unity, and yet be a very good member of their Church, if he only observe their uniformity; but if he break this, he is a Schismatic and an Heretic, and not worthy to live in their account, though he live in all the bonds of this true and spiritual unity.  
Wherefore to escape these snares, let all believers know assuredly, that these seven bonds named by the Apostle, which are all spiritual, and of God, and not one of them carnal, or of man, are the only bonds of the true Churches true unity; and that whoever of their own minds presume to add to these, are guilty of adding to the word of God, themselves being but wretched creatures; and so involve themselves in all the curses written in his Book, among which death and hell have their place. And let us further know, that whoever do combine together to make themselves one, out of the forenamed unity, though they call themselves the Church never so much, yet they are but sects, and schisms, and divisions, and factions rend from the true Church of God: for such men choose and frame to themselves some singular way of worship, form, order, etc. whereby they think they excel other Christians, and so cause the simple and ignorant (which are the multitude of people) to follow them; especially having countenance of worldly authority; by which means both they and their followers, depart from the true unity of the Church: For when, this sevenfold spiritual unity is neglected, Christianity is torn in pieces, into as many sects as the world and Devil please, till there be no footsteps left, either of faith or love. So that whatever these men pretend, most certain it is, that all confedracies in the Church, of outward orders forms, rites, laws, ceremonies, disciplines, which are necessarily enforced by the secular power, seduced by the Ecclesiastical, will never hold the Church together; but all these are, and have proved, and will prove, rather a wall of partition in the Church, than a bond of union; and if they seem to work union, yet it is no other than the mingling clay and iron together, which no pains nor art can perfectly compound. For all peace and union in the Church, knit by other bonds, then are here named, is no spiritual union, neither will it stand.  
And therefore dear Christians and believers, seeing we have seven bonds of unity, all of Gods own making, to make us one, let not diversity of forms and rites, which are but sorry things of man's making, separate and divide us: but seeing each of these bonds are able to make us one, how much one, should all of them together make us?  
And thus having showed from the word, 
How the union which God hath wrought among Believers, should be preserved in the communion, which they have here in this world, with one another.  how all Christians and believers are made one by God; the next thing, I shall aim at, is, to show how they may continue one among themselves, in reference to that communion they have with one another, whilst they sojourn in this world, flowing from the former union; that so all darkness and mistakes, which now, even many believers are grievously enwrapped in, may be dispelled and done away, and we may live in this pure and perfect union with one another in God, making all outward things subservient hereunto, and none of them prejudicial.  
And to this purpose I conceive, we are, 

1. To know some things: And  
2. To do other things: 
To preserve that peace among ourselves we have in Christ.   
And both otherwise then yet we seem, either to know or do them.    
1. To preserve our peace we have in Christ, 
1. We must know some things otherwise then we do.  we must be instructed aright, in the matter of the Church's GOVERNMENT, because the mistake in this thing is so great a cause of controversy and division among us at this day. For if the true Church hath its true government, without any such forms and laws and power, as is now so earnestly contended for, 
Particularly the Church's Government. Church government two fold. Immediate, Mediate.  there is no reason we should. fall out and divide for these things.  
Now the Government of the Church, is twofold.  
1. There is that Government, which God exercises immediately by himself.  
And 2. That Government which he exercises mediately, and by the faithful. 
God's immediate government twofold.   
The first of these, that is, God's immediate Government, is also two fold:  
1. The Government of his special providence. 
1. The government of his special providence.   
2. The Government of his spiritual presence.  
The first sort, of God's immediate Government of his Church, is the Government of his special providence, and this is a most strange, wonderful and glorious Government. This was that Government of God, over the Church of Israel, when he took his own Nation, out of the midst of another Nation, by temptations, signs, wonders, by a strong hand, and a stretched out arm, and great terrors, when he led them through the red Sea, and through the wilderness, in paths that were not trodden, when he fed them with bread from heaven, and water out of the Rocks, when he suffered no man to do them wrong, but reproved even Kings for their sake, and through multitudes of enemies and oppositions, led them into the Land of Canaan. Thus, God led that Church, from bondage to liberty, from tribulation to quietness; from a sordid condition, to honour and renown; from a strange land, to a land of inheritance; and from slavery to a Kingdom. And this was a glorious Government indeed, standing in God's immediate conduct from heaven, far above all humane counsels, wisdom, stratagems, or any thing else of man's contriving and acting: and this government of God is so far beyond all humane apprehensions that according to this, it is said, His way is the Sea, and his path in the great waters and his footsteps are not known.  
And is not this kind of God's government, of the spiritual Church of the New Testament, every whit as wonderful and glorious, as was that of the visible Church of the Old Testament? For though the beginning of it was small and low in the world, yet did it receive increase with the increase of God, and was preserved, maintained and enlarged in the world, notwithstanding all the rage and cruelties of the persecuting Heathen Emperors, for three hundred years together; and ever since, God himself hath taken the conduct of this Church, and hath carried it through difficulties, distresses, reproaches, prisons, torments, deaths, to ease, liberty, comfort, joy, salvation, glory, life, happiness; and this hath been God's glorious government of the Church hitherto. And at this present time the Church of God wants not this government, among all the troubles, confusions, wars, and desolations of the Kingdom, but God is now as near his true Church as ever, and supports it and comforts it, and guides it as a skilful Pilot, in such sort, that though the floods lift up their voice and billows against it, yet they cannot sink it; For the Lord on high is mightier than the mighty waves of the Sea: And so still, even at this day, the Lord leads his flock through the midst of Wolves and Lions, yea through the midst of Devils, in admirable and invincible safety, and gives them light in darkness, counsels in difficulties, and success in all attempts, above and beyond, both all the power, and all the expectation of the world.  
Now note here, that this kind of government of the Church, God doth not manage, according to the wisdom and thoughts, no not of his very people, but wholly according to the council of his own will, and the thoughts of his own heart: doing things, that they must not know yet, but must know afterwards; yea, such things as for the present seem absurd, and absolutely destructive. And this is the usual way and order of Gods governing his Saints. That of Luther, on Gen. 39 is worth our minding here. I (saith he) have often endeavoured to prescribe certain ways and methods to God, 
Ego saepe certas rationes conatus sum Deo praescribere, quibus uteretur, in administratione ecclesiae, etc.  which he should use in the governing of his Church. Ah Lord (said I) I would have this to be thus done, in this order, with this event. But God did altogether contrary to what I did desire. Then again thought I, why, my council is not differing from the glory of God, but it will make much for the sanctifying of thy name, the gathering and increasing thy Kingdom, the propagating the knowledge of thy word; and to be brief, it is a most excellent and profitable design. But God no doubt laughed at this wisdom of mine, and said, Go to now, I know thee to be wise and learned, but this was never my manner, that either Peter or Martin (meaning himself) should teach, or form, or govern, or lead me. For I am not a passive, but an active God, who use always to lead, govern, form. Now (saith he) it is very grievous, that our wisdom should be only passive, and that we are commanded to mortify and slay it; and therefore many, who could not endure this mortification, have fallen horribly. And thus this kind of God's government, is wholly according to his own wisdom and council, and wholly without, yea contrary to ours. And thus we are in some measure acquainted with the government of God's special providence, over his Church.  
2. The second sort of God's immediate Government of his Church, 
2. The Government of his spiritual presence.  is the Grvernment of his spiritual Presence, or God's government within us. For the right Church, is the City of God, and hath God in the midst of it, being built and framed, and that according to every part of it, by the Spirit, to be the habitation of God; this is the temple of the living God, as God hath said, and God is in it of a truth: And if any would know what this Church is called, the name of it is, THE LORD IS THERE. And so the whole guiding and ordering of this Church, depends wholly on God, who dwells within it. For God will not dwell in his own Church, and sit still, whilst others that are without it, shall govern it; but the government of the right Church, lies on his shoulders, who is Immanuel, God with us, and in us. And so this government of the Church, is one of the invisible things of God, in the Church: Christ who fills it, governing it, by a most present and powerful, but invisible influence, leading it into truth, by the Spirit of truth; into patience, by the Spirit of patience; into love by the Spirit of love; into power, by the Spirit of power; into humility, meekness, patience, heavenly mindedness, and into the fullness of all Righteousness, by that Spirit, which contains all these graces in itself, and works them in all those, in whom it dwells. In this government we hear the voice behind us, saying, This is the way, walk in it, when we turn either to the right hand, or to the left. In this government we have not outward laws to order us, as the Kingdoms of the world have, but an inward law written in our hearts by the Spirit of God, as God hath said, I will write my law in their hearts, and in their inward parts; and this law, is the word of life; for the living Church or body of Christ, can only be governed by a living word, which is called, the law of the spirit of life.  
And according to this Government also, God guides the true Church wonderfully the soul not seeing the ways and counsels of God, whereby he forms and fashions the Church, according to his own mind, and good pleasure, clean contrary to humane reason and judgement; for he brings them to mourning, to bring them to comfort; brings them to despair, to bring them to faith; to death, to bring them to life; yea, even to hell, to bring them to heaven: leading his chosen people after such a manner, that nothing would follow but faith, which looks not at the things which are seen, but at the things which are not seen. And thus, when the soul is in the midst of many fears, woes, agonies, temptations, till it feel in good earnest, the true sorrows of death, and pains of hell, and in this darkness sees no beam, nor the least glimmering of light; and wants all counsel, and knows not which way to turn itself: then Christ comes and manifests himself to the soul, and counsels, and directs, and comforts it, and leads it into the path of life, and redeems it from all distress, subduing the world, and the devil, and sin, and death, and hell under it; yea, and carrying it into all the fullness of God.  
Now these two sorts of Governments, 
The Church never wanted this twofold Government of God in any Age.  to wit, the one of his special providence, and the other of his spiritual presence, the true Church never wanted in any Age: And in this present Age, when the Prelatical Government hath been dissolved for several years together; Can any Christian think, that the right Church of Christ hath been without all Government? Nay, all this while it hath been governed most powerfully by his special providence, and most sweetly by his spiritual presence: So that neither the world, nor the devil have been able to prevail, neither against its grace nor comforts: And for an outward, formal, visible, enforced Government, after the manner of civil Corporations, or worldly Kingdoms; the true Church can as well want such a Government at all times, as at any time; yea, and it is best without it, as being farthest removed from the tyranny of men, and more immediately under the Government of Christ, its only King and Lawgiver.  
And therefore they that are so violent for an outward and visible Government of the Church, 
It were to be wished, that they that are so busy about outward orders in the Church, were themselves acquainted▪ with inward temptations.  after the manner of the Kingdoms of the World; I do heartily wish, that if it be the good pleasure of God, they might sometime or other be exercised with temptations of despair, and with the sense of the wrath of God, and everlasting burnings: For by this means their idle and vain thoughts and speculations of governing the Church of God by humane power and methods, would soon vanish, and they would soon give over to trouble themselves, and the faithful, about things that have neither power in them to free from eternal death, nor to procure eternal life.  
And thus much for that twofold Government of the Church, which God himself exercises immediately in and over it; whereof we must not be ignorant, 
The mediate Government of the Church is Christ's, and not Mans.  if we desire to preserve the peace of the Church, both in our selves and others.  
Now besides this immediate Government of God there is another sort of Government of the Church, which Christ exercises mediately by the Church: And this also is Christ's Government, and not man's; and men who have not known nor understood the former Government of Christ, have mistaken this also, through the same unbelief; wherefore, they not so much as minding the former Government of Christ, which is immediate, and by himself, have made this mediate Government of the Church by man, to be all; And this also, I say, they have understood most grossly and carnally, and not according to the Word, but according to their own ignorant and seduced hearts. I shall not trouble the Reader with their particular misapprehensions in this matter; seeing it is far more profitable to content ourselves with the plain and evident truth, then to inquire after variety of errors. Wherefore letting alone their darkness, I shall only endeavour that the light of the word may shine unto us in this matter, that herein also we may be taught of God, if it be the will of God.  
This mediate Government then of Christ, in the true Church, 
What the mediate Government of the Church is.  I conceive to be nothing but this, Christ's ordering all things by the faithful, among the faithful, in reference to the communion of Saints.  
Now because many Christians desire instruction and light in this matter, I shall be willing to hold forth to them that measure of knowledge, which I have received herein; being desirous also to learn myself of them that can teach me better by the Word. And that I may proceed the more distinctly, I shall propound several things, to which I shall speak in order; and they be these:  
1. To whom Christ hath committed, 
The particulars contained in this mediate Government.  the power of ordering and managing all things in the true Church, in reference to the communion of Saints.  
2. What kind of power this is which the true Church hath.  
3. What is the extent of this power.  
4. What is the outward instrument of it.  
5. What the true Church can do, by virtue of it. And this comprehends these particulars.  
1. It can gather itself together.  
2. It can appoint its own order.  
3. It can choose its own officers; and if need be, reform them, or depose them.  
4. It can call its own counsels.  
5. It can judge of all Doctrines, both of its Officers and Counsels.  
And all these things I reckon needful for the true Church to know, for the preserving among themselves that peace and unity they have in Christ.  
They first thing than is,  
1. To whom Christ hath committed the power of ordering and managing all things in the true Church, in reference to the communion of Saints.  
I Answer; 
Church-power given to the whole Church alike.  He hath given it to the true Church itself, as formerly described, even to each and all the members of it: for as natural power belongs to all natural men alike, so spiritual power (which is the true Church power) to all spiritual men alike. Christ in a Believer is the root of true Church-power; and because Christ dwells in all Believers alike, through unity of faith: therefore all Believers partake alike of spiritual and supernatural power; and no one partakes of this power more than another, any more, than he partakes of Christ, more than another; but Christ in them all, is the self same power of God, to do all things that are to be done in the Kingdom of God.  
And according this sense, that place in Math. 16. 19 is to be understood; 
Math. 16. 19 explained.  where Christ saith to Peter, And I will give unto thee the keys of the Kingdom of heaven; and whatsoever thou shalt bind on earth, shall be bound in heaven; and whatsoever thou shalt lose on earth, shall be loosed in heaven. The Pope and Papal Church, under colour of this place, have made great merchandise, and have exceedingly abused, and cheated the Nations, for many hundred years together; but the light of the Gospel hath shined forth, and the days of their traffic are at end: And yet since, others have been trucking with the world, by their false interpretations of this place, and have thought to use it, to their great advantage; but the day hath so far dawned, that their shadows also, are flying away.  
But not to keep you longer, from the words themselves; Peter had said to Christ, Thou art Christ, the Son of the living God: And Christ replied to Peter, Blessed art thou, for flesh and blood hath not revealed it to thee, but my Father which is heaven; and then adds, Unto thee will I give the keys of the Kingdom of heaven, 
The Keys, given to all that have the revelation of the Father.  etc. that is, not to Peter as an Apostle, or Minister, but as a Believer, who had the Revelation of the Father, touching the Son: and so also, they are given equally, to each faithful Christian, who hath the same Revelation with Peter, as also to the whole communion of Saints. And so, these Keys are not given to any particular person or persons, consisting of flesh and blood, or employed in such or such an Office; but that man, whoever he be, that hath the Revelation of the Father, he it is, to whom these Keys are given, and to none else: and so they are given to each Believer in particular, and to the whole Church of Believers, in general.  
But what are these Keys, 
Quest.  about which, there hath been so great a do in the Church?  
I answer, 
Answ.  They are not any outward Ecclesiastical power whatever, 
What the Keys are.  that men have devised, to serve their own turns withal; but to pass by the many false conceits, wherewith many former and present Writers▪ have and do still trouble the Church; John doth tell us plainly, Joh. 20. 22. what Matthew means by the Keys of the Church. Christ (saith he) appearing to his Disciples after his Resurrection, breathing on them, said, Receive the holy Spirit [hear are the Keys of the Kingdom of Heaven] and then adds, Whose sins ye remit, they are remitted; and whose sins ye retain, they are retained; that is, when ye have received the Spirit, than you have received the Keys, to bind and lose, to remit and retain sin, and that not according to your wills, but wholly according to the mind, and will, and direction of the Spirit. And so, Christ then before his ascension, gave these Keys, truly to his Disciples, but more solemnly and fully at the day of Pentecost; when the Spirit was given by Christ glorified: and after, the Gentiles, who by the preaching of Peter received the Spirit, even as the Apostles did, they also received these Keys; and so all, that have received the Spirit, have the Keys of the Kingdom equally committed to them and the power of binding and losing by the ministration of the Spirit. And so these Keys, appertain not only to greater Congregations of Christians, but to the very lest communion of Saints, as Christ hath promised, Where two or three are met together in my name, there am I present in the midst of them: Where we see, that two or three, gathered together in Christ's name have as much power, as Peter, and all the Apostles; because Christ, is equally present with these, as with those. Again, Christ hath commanded, that if the offending brother, will not hear the admonition of two or three other brethren, the offended brother should tell the Church, Mat. 18. 17. Now the Church, is not the Officers, but the Congregation of the faithful, seeing men are not of the Church through any Office, but only through faith. And by all these things it is evident, That the power of Church-government, that is, the power of acting and ordering all things, among the faithful, belongs to every faithful man alike, in the Congregation of the faithful.  
2. What kind of power this is, which the true Church hath.  
I answer in general, 
The true power of the true Church, is a spiritual and heavenly power.  that it is a power suitable to the Church or Kingdom, whereof it is the power: now as the Church we speak of, is that Church, which is born of God, and of the Spirit, and so is not at all of this world; so the power, that is agreeable to this Church, is the power of God, and his Spirit, and not at all of this world; that is, it is not any civil or secular power; I may add, nor any Ecclesiastical power (according to the common understanding it) that hath any place in the true Church, but merely a spiritual and heavenly power, without any conjunction or mixture of the other; seeing Christ's power is perfect, and every way sufficient for his own Kingdom, and Christ's Kingdom is God's Kingdom, as well as the Fathers: and so men may as well carry worldly and secular power, into the Father's Kingdom, as into the Sons, seeing this, is no other than the Kingdom of God, though it be among men, and no other than the Kingdom of Heaven, though it be upon earth; which hath not been understood nor considered by them, who have been so busy to bring secular power into a spiritual Kingdom, as if Christ's own power, in his own Kingdom, were either weak or imperfect.  
More particularly, this true power, of the true Church, is (as I said) Christ's power in the faithful, which is, the selfsame with Christ's power in himself; and so,  
1. It is not a power of violence, but a power of influence, even such a power as the Head hath over the members, and the soul over the body; it is not a coercive, but a persuasive power, a power that makes men willing that are not willing, and doth not force the unwilling, against their wills.  
2. This power is humble, and not proud, as worldly power is; for the power of the world, sets men over others, but the power of the Church, sets men under others; I (saith Christ of himself) am among you as one that serves: and again, He that will be the chief among you, let him be the servant of all.  
3. This power, is for edification, and not for destruction; as Paul acknowledges, 
2 Cor. 10. 8.— 13. 10.  again and again, that the power the Lord gave him, was this, and no other power, viz. not to cast men out of their native Kingdoms, but to translate them into God's Kingdom; not to take away their outward Liberties or Estates, but to bring them into the Liberty and Inheritance of the Saints; to bring men to eternal life, and not to destroy men, by temporal death.  
4. This power, seeks the good of others, more than its own, yea good of others, with the neglect of its own: So Moses was not busy, to have a most rebellious people, blotted out of the Book of life, but rather desired, his own name might be blotted out of that book, that (if it had been the will of God) theirs might have been written in. And Paul desired that himself might be separated from Christ, that his brethren and kinsmen after the flesh, might have been united to him. And if this power seek the good of others after this high rate, even to the neglecting, as it were, and laying aside their own eternal good, how much more to the neglecting and laying aside their temporal good, their worldly profits, advantages and dignities?  
5. This power, doth not make others suffer, to enlarge the Church, but suffers itself, to bring this about; So Christ, as Wickliff saith, through his poverty, humility and suffering injury and death, got unto him, the children of his Kingdom, and not by force; and the Martyrs enlarged the Church of Christ by dying themselves, and not by causing others to die; the blood of the Martyrs, being the seed of the Church.  
6. This power, only acts to a spiritual end, salvation, and only according to spiritual Laws; but not, to any temporal and worldly ends, according to civil and humane laws.  
And thus you see, that this true Church power, for the nature and quality of it, both in general, and in particular, differs very much, both from the apprehensions and practice of the most of our Ecclesiastical men.  
3. What is the extent of this true Church power?  
I answer; 
Christ's power extends itself to the whole Church, but no further.  that this power extends itself full as far as the Church, but no further: For what hath the Church to do, with those that are not of the Church? What have we to do (saith Paul) with them that are without? For Church power, which is spiritual, is no more suitable to the world, then worldly power, which is fleshly, is suitable to the Church. The power of the Church, which is Christ's power, only reaches so far as Christ's Kingdom; that is, the people that are born of God, and his Spirit. True, Church Government reaches as far as Christ's and the Spirits effectual influence and operation, but no further; that is, to all that are willing, but to none that are unwilling. As nothing hath more troubled the Church, then to govern it, and give it Laws after the manner of the world, by secular force and power; so nothing hath more troubled the world, then to govern it, and give it Laws, after the manner of the Church, by the aforesaid compulsion. Wherefore as the Government of the world is not to be spread over the Church; so neither is the Government of the Church to be spread over the world: but as the world and the Church are distinct things, in themselves, so they are to be contented with their distinct Governments.  
4. What is the outward instrument of this power?  
I answer, 
The word the only outward instrument of Church power.  The word only, which is the only sceptre and sword of Christ's Kingdom, to govern his people, and subdue his enemies. Christ himself the Head of the Church, used no other instrument to govern his people by, but the word or the preaching the Gospel of the Kingdom, and declaring what he had heard from his Father; and at his departure out of the world, he told them, That as his Father had sent him, so did he send them, and no otherwise; that is, to do all in the Church by the power of the word, and nothing by the power of the world. And so, the true Church doth all in itself only by the Gospel, by the Gospel it bindeth and looseth; by the Gospel, it remits and retains sin; by the Gospel, it quickens to life, and wounds to death; by the Gospel, it receives in, and casts out; by the Gospel, it works faith, renews the life, acts, orders, guides and governs all things; and that Church that hath another sceptre and sword besides the word, that hath orders, and constitutions of men, to govern by, and plurality of votes in Classical, Provincial and National Assemblies to bind and lose by; that have their own Laws and Orders to be their Sceptre, and the Authority of the Magistrate to be their Sword in their Kingdom; I say, if these be the ways and instruments of their Governments, assuredly the Church they boast of, is another Church then Christ's, and is no other in very deed, but a Kingdom of sin and darkness, and death; and when its form of godliness, which it hath put on to deceive, shall after a few years vanish away, it shall return into the shape of its first beginning.  
And therefore let us know, whatever rules, orders, or humane inventions, men do study and devise to govern their Churches by, the true Church of Christ shall ever be known by the sceptre and sword of the only Gospel preached in it, which is fully sufficient for the regiment of the Church; else Christ were an imperfect Lawgiver: And all those that do affirm, that the votes, determinations, rules and constitutions of Counsels, are better for the well ordering and governing the Church, than the pure and naked word of the Gospel, by the ministration of the Spirit, in my judgement they speak blasphemously.  
Let us now hear what Luther saith to this purpose; 
Christiani eo verbo, & non alio regi debent, quo Christiani, id est liberi à peccatis fiunt; hoc est, solo Evangelio Dei puro, sine additionibus Conciliorum, Doctorum, Patrum, etc. Luther. Epist. ad Carol Ducem Subaud●ae, tom. 7. f. 483.  Christians (saith he) ought to be governed by that word, and no other, whereby they are made Christians, that is, free from sin; and this is, only by the pure Gospel of God, without the addition of Counsels, Doctors, Fathers. For what is it to govern Christians by that word, which though they keep, yet neither do they become Christians, nor continue such? nay, they cease to be Christians, and lose Christ. And of this sort is every word besides the Gospel: and salvation reigns in us, not by the laws of men, but by the power of Christ. Farther, they that are not Christians, are to be restrained other ways, then by the traditions of men; for these are to be let alone; and as Paul saith, We are not to mingle with them. There is the secular sword, there is the Magistrate for these, and it belongs to him to restrain those that are evil, from evil deeds, by the power of the sword. But the Bishop, or Overseer, governs Christians without the sword, only by the Word of God; seeing it is certain, they are not Christians, except they be spontaneously good; and such they are made by the force of the spirit of faith; 
Quae ergo insania est, spontanee bonos urgere legibus malorum?  as Paul saith. Rom. 8. As many as are led by the Spirit of God, they are the children of God. What madness then is it to urge them that are willingly good, with the Laws of the evil? And yet, saith he, There are not a few light and vain men, 
Sunt non parum multi, leves & futiles homunciones, putantes rem Evangelicam gladio & pugnis esse promovendam. Ibid.  that think that the business of the Gospel, is to be promoted with weapons and cuffs.  
And the same Luther, in his Epistle to the Christians, and Preachers of Erphurd, saith, Consider in your mind, with what sword, I subdued the Papacy, and the whole state of religious men, who before were dreadful to all; of whom it was said, Who shall fight with the Beast, that hath power to make war with the Saints, and to overcome them? And yet (saith he) I never touched them with so much as one of my fingers; 
Reputate animo, quo gladio ipse Papatum, etc.  but Christ destroyed and overthrew all that detestable Kingdom, by discovering their iniquities, by the Spirit of his mouth, that is, by the Word of the Gospel.  
In which passages of his (besides what is spoken before) it is apparent, that there is no other instrument of the true Church's power, but the word of the Gospel, which is the only sceptre and sword of Christ's Kingdom. 
What the Church can do through the power it hath received from Christ.   
5. What the true Church can do by virtue of this power.  
Now the true Church by the power it hath received from Christ, can,  
1. Gather itself together, 
1 It can convene and meet together, as often as it pleaseth.  when, and as often as it pleaseth. The company of Believers have power to gather themselves toge●ther for their mutual good, instruction, preservation, edification, and for the avoiding or preventing of evil, and that without the consent or authority of any extrinsical and foreign power whatever; else Christ were not a sufficient founder of his Church.  
And if every free Society, not subjected to tyranny, hath power in itself to congregate and come together; as conveniency and necessity shall require; as is evident in all civil Corporations, and in all Fraternities and meetings of love; much more hath the Church of Christ, which is the freest Society in the world, power to meet together into a communion of Saints, though it be without and against the consent and authority, of the powers of the world.  
And thus the Disciples, immediately after Christ's resurrection, though the People and Rulers were wholly set against them, did often meet together among themselves, though privately, and Christ himself came and stood in the midst of them, and finding them in that way of Communion, said, Peace be unto them: And so by his own presence did both justify and encourage such meetings. And after, the Apostles, with other Believers, to the number of an hundred and twenty, met together in an upper room, to pray, and to choose an Apostle in the stead of Judas, Act. 1. And at the day of Pentecost they all met again, Act. 2. Though the Elders of the Church, and Rulers of the state, were utterly against their meetings. And again, Act. 4. Peter and John, after the threatenings of the Rulers and the Jews, went and met with their own company, which was now mightily increased by the Ministry of the Gospel, and declared to them all things that God had done by them, and the Rulers had done against them; whereupon all of them joined together in the praise of God, for the success of the Gospel, against the power of the world. And again, Act. 6. the Church of its own accord met together to choose seven Deacons; And a multitude of other instances, might be produced. By all which it appears, that the Church of Believers hath power of it self to appoint its own meetings, as conveniency or necessity shall require for the good of the Church. And therefore none are to presume to deny the Church, this power which it hath received from him, that hath all power in heaven and in earth: Neither aught the true Church to suffer this power to be taken from them, which they have received from so good a hand; but still to use their own Christian meetings, though the Powers of the world never so much oppose them, as the Apostles and Believers in their time began, and as Believers after, for 300 years continued, notwithstanding the barbarous cruelties of the persecuting Emperors.  
2. As the Church of the faithful, 
2. It can appoint its own orders.  hath power from Christ to meet together; so, secondly, to appoint its own outward orders: For the Church whilst it dwells in flesh and blood, uses some external Rites, by which it is neither sanctified in soul or body; but they are things merely of outward Order and decency: And these things each Church or Communion of Saints may order by itself, according to the wisdom of the Spirit; so it observe these Rules.  
1. That they do all things in love, 
Rules to be observed in the Churches appointing its Orders.  seeing all Laws without love are tyranny; and so whatsoever is not from, and for love, is not to be appointed; and if it be, it is again to be abolished; seeing no Text of the Scripture itself, if it build not up love, is rightly interpreted.  
2. They are to do all things for peace, and all outward Orders in the Church, must be to procure, and to preserve Peace among the faithful, and not to break it. They are most unhappy and pernicious Orders, that do not only offend a few of Christ's little ones, (which it sef● is a sad thing) but do grieve, disquiet and prejudice the peace of the generality of the faithful.  
3. They must do all things after the wisdom of the Spirit, 
Nunquid Ecclesia per mundum gubernanda est, & non potius contra morem mundi, co quod scriptum est, nolite conformari huic seculo? Jo. Gers. Decl. Viror. Ecclesiast.  and not after the manner of the world: seeing the Church is not to be ordered according to the manner of the world, but rather against it; as the Apostle saith, Be not conformed to this world.  
4. They must appoint nothing as of necessity; For there is no more pestilent doctrine in the Church, then to make those things necessary, which are not necessary: For thus the liberty of faith is extinguished, and the consciences of men are ensnared. We doubt not but Believers may order any outward things for their own good, so they do not impose them necessarily on any; as if the observing of them were righteousness, and the omission of them sin. And so the Church after all its Orders, it is to leave indifferent things as it found them; that is, free, and at the liberty of the faithful, to observe, or not observe, as they shall see cause, or judge convenient. For all these kind of things are indifferent in their own nature; and God regards no more the manner, and form, and time, and circumstances of spiritual duties, than the manner, and form, etc. of our eating, and drinking, and working, and marrying, and trading; for all which, it is sufficient, if they be done in Christian wisdom and discretion, without being tied necessarily, to a set and unchangeable form.  
5. They may persuade their Orders (if they see cause) by the spirit of love and meekness, but must not enforce them, upon pain of secular punishment, or Church censure; as those use to do, that make themselves Lords and Tyrants in the Church. For these outward things the Church can order, only for the willing, but not for the unwilling. And so, if some Believers shall think good, upon just grounds, to do otherwise in these outward things, than the generality of the Church, yet ought the Church to be so far from censuring them, that it is to entertain Communion with them, notwithstanding any such differences. For when Christians are knit to Christ, by faith, and do receive and walk in his Spirit, all other things are indifferent to them, to do, or not to do; to use, or not to use, at their own freedom. And Christ only being sufficient for all his; whatever is besides Christ, is a perishing thing; and so is so far from being to be imposed, that in itself it is not to be valued.  
Now if the Church do appoint any outward Orders, these rules it is to observe; yea, the spiritual Church doth always observe them, and never made rules in itself, upon other terms, then are here set down.  
But on the contrary, 
The carnal Church minds outward Orders more than the power of godliness.  the carnal Church, or Churches of men, they especially trouble themselves about these outward things; and of these they make Laws, and Constitutions, yea, sin and righteousness; and by these things they judge the Church, and the members of Christ: In such sort, that they that will submit to their Rules and impositions, shall be the Church of Christ; but they that will not, shall be reckoned Heretics and Schismatics. And hereby they declare, that they are fallen from the power of godliness, to the form, and from the substance of Religion, to the circumstances; inasmuch as they advance empty forms and shadows, in the place of righteousness, and peace, and joy in the holy Spirit. And to these we may say, with Peter, Why tempt ye God, in putting such a yoke upon the Disciples and Members of Christ?  
And though this kind of Church will with these things still be troubling us, and biting us by the heel, yet in the power and prerogative of the seed of the Woman, we will, by degrees, bruise its head, till at last we break it quite in pieces,  
Now one thing more I shall add, touching the Church's power to appoint its own Orders, as conceiving it very necessary to be known; and that is this:  
That the true Church hath power to appoint these outward Orders, 
The Church is to appoint Orders for its Officers, and not its Officers for it.  not for itself only, but also for its Officers (which also are part of itself) and it is not to suffer its Officers to frame or impose such on it. For the Church is not the Officers, but the Officers are the Churches; as Paul hath taught us, saying to the Church, All things are yours, whether Paul, or Apollo's, or Cephas. And so the Officers are the Churches, and are to be ordered by it, in these things, but are not to order it. And if the Officers of the Church, forgetting that they are servants, shall presume by themselves to order outward things for the Church, without the Church, as now is done; the Church still remains above the Officers, and hath power to interpret, change, or wholly take away all those things, as it sees occasion: to wit, so far as they are a stumbling block to the weak, and a grief to the strong, and tend to work division among the faithful. Presumptuous Officers are they, and know not where Christ hath set them, who instead of being ordered by the Church, go about to order it, and make themselves the Lords of the Church, being but the servants of it.  
3. The true Church hath power to choose its Officers, and if there because, to reform them, or depose them.  
The Church hath power to choose its own Officers. 
3. To choose its Officers.  True indeed it is, that as in the natural, so in the spiritual body, every member is in office; and that the Ministry of the New Testament, being the Ministration of the Spirit, is common to all that have received the Spirit. Wherefore, if every Believer, hath received the Spirit to profit withal, and hath power and privilege, as opportunity serves, and necessity requires, to speak the word, that the power and virtue of Christ may be declared through them all: there is no doubt, but any Community of Christians may, by a common consent, choose one or more, to speak to all, in the name of all. Agreeable to this is that of Paul, 2 Tim. 2. 2. where he commands, That the office of teaching be committed to faithful men, who are able to teach others. Where the Apostle, contemning all superfluous ceremonies and pomp of ordaining, only seeks, that the Ministers may be fit and able to teach, and without any more ado, commits the Ministry of the word unto them.  
More parricularly in this matter we shall inquire after these three things.  
1. What Officers are to be chosen?  
2. Out of whom they are to be chosen? And,  
3. By whom they are to be chosen?  
For the first, 
What Officers the Church is to choose?  What Officers are to be chosen? Paul teaches us this, saying, They must be faithful men, apt and able to teach others. For as among natural men in the world, they that have most natural power and abilities, are fittest to be the Officers: so among spiritual men in the Church, they are fittest to be the Officers, that have most spiritual power, that is, such in whom Christ and the Spirit are most manifest; and of this, the faithful of all sorts are Judges. Wherefore no natural parts and abilities; nor no humane learning, and degrees in the Schools, or Universities; nor no Ecclesiastical Ordination, or Orders, are to be reckoned sufficient to make any man a Minister, but only the teaching of God, and gifts received of Christ, by the Spirit, for the work of the Ministry, which the faithful are able to discern and judge of.  
2. Out of whom these Officers are to be chosen? And that is, out of the flock of Christ, and nowhere else. Indeed Antichrist bringing in humane learning, instead of the Spirit, chose his Ministers only out of the Universities: but the right Church chooses them out of the faithful; seeing it reckons no man learned, and so fit to speak in the Church, but he that hath heard and learned from the Father. Moreover it is plain, that as natural power is founded on a natural gift, and he must needs be a man, that is capable of humane power; so supernatural power is founded on a supernatural gift, and he must needs be a Believer, that is capable of this spiritual power: And so a man must needs first be of the Church, ere he can have any power or office in it. Wherefore all unbelievers and carnal men are so far from having any power in the true Church, that they have no place in it; and are so far from being Officers, that they are not members: For they that neither have, nor know spiritual power themselves, how can they exercise it among others?  
3. By whom they are to be chosen? 
3. Who chooses them.  And that is, by the Congregation, or Community of Believers: For if every free Society hath power to choose its own Officers, much more hath the true Church this power; being (as is said) the freest Society under heaven. And so the true Church is not to have Officers thrust over them by others, but is to choose them its self.  
If any object against this, 
Object.  that Paul commanded Timothy and Titus to appoint Elders; and that Paul and Barnabas, Act. 14. 23. did choose Elders in every Church with prayer and fasting. And therefore it may seem that the Congregation hath not power to choose its own Ministers, but that some chief Ministers must appoint other Ministers in each Congregation.  
To this I answer: 
Answ.  That if there were any Ministers among us, that did hold the place of the Apostles, living and acting evidently in the virtues of Christ, and in the knowledge and power of the Spirit, I would not doubt to allow them as much authority, in ordaining Ministers, as Paul and Barnabas, or any of the other Apostles had: But since it is very evident, that very few of these have the Spirit of the LORD upon them: how should they have Authority to appoint Ministers, who cannot themselves be reckoned Believers, or spiritual?  
But secondly, If they were true Ministers, through the anointing of the Spirit, yet could they not appoint Ministers in other Congregations, without their own consent and approbation, but those whom the whole Church chooses, they are to commend to God by prayer; and if they should refuse to do this, yet he who is chosen by the Church, is sufficiently its Minister, through the Church's choice alone. Neither did Paul, or Barnabas, or Timothy or Titus, appoint any Minister, by their own single Authority, without the consent of the Church; as may appear by those Scriptures, 1 Tim. 3. and Titus 1. where Paul saith, The Overseers, or Elders, as also the Deacons, or Ministers, should be blameless and unreprovable. Now neither Timothy, nor Titus, knew of themselves who were blameless in those places, but only received the Testimony of the Church, which chose them to that office.  
Further we see, Act 6. that the Twelve Apostles together, did not, by themselves, appoint any to a lower office, to wit, to be Deacons, without the Churches own choice of them: But say the Twelve to the multitude of the Disciples, Look ye out among yourselves seven men of honest report, full of the holy Spirit, and wisdom, whom we may appoint over this business. And those whom the Church chose, the Apostles confirmed. Wherefore if it were not lawful for the Apostles, at their own pleasure, to appoint men to minister so much as alms to the necessities of the poor, without the choice and consent of the Church; much less was it lawful for them to appoint any, among Believers, to the hard and difficult work of the Ministry, without their own choice and approbation. By all which it is clear, that the Congregations of the faithful have power in themselves, according to the doctrine of the Gospel, to choose their own Ministers.  
And therefore seeing the true Church of God cannot possibly be without the word, seeing it is born, and nourished, and increased, and strengthened, and preserved, and comforted, and perfected by it: And seeing the generality of the Clergy of these times, are ignorant of the mystery of the Gospel, and destitute of the Spirit; it must come to pass, that either the Church must perish for want of the word, or else (according to what we have heard) Believers must meet together, as they can conveniently, up and down the Kingdom; and such Meetings must choose one or more fit persons, from among themselves, to be their Elders in the Lord, and then by prayer to commend them to the work of the Ministry, and so to acknowledge them for their Pastors. And there is no doubt, but what Believers met together in the name of Christ, do in this matter, it is done through the working and approving of God himself. And besides this way, I see no other, how (in this great defection of the Clergy) the Church may have the true word of God restored to their meetings and assemblies again. Now this thing that is so directly cross to the way and working of Antichrist, for many Ages together, and is so opposite to Fathers, Schoolmen, Counsels, Doctors, Antiquity▪ Custom, and the general pra●ctice of the Kingdom, cannot be hoped to be accomplished at once, but by degrees, as the lightnings of the Gospel shall enlighten the world, and the Spirit shall be poured forth. And therefore in this matter, let some begin, and the rest follow, as this practice shall be cleared up to them from the Scriptures. For none are to be forced in this matter (if Authority should entertain this truth) but the Spirit is to be allowed its own liberty, to blow, when and where, and on whom he listeth. Neither ought this to trouble, any, if all do not presently agree with them; it is sufficient, if at first a few begin, whom others may follow afterwards, as God shall persuade them.  
Now as the Church hath power to choose its Officers; so if they prove evil, it hath power, either, 

1. To reform them. Or,  
2. To depose them.    
1. It hath power to reform them, if so be that they may be brought to repentance and amendment: Yea, as all the evils of the Church do commonly first flow from the Officers, so the reformation of it is first to begin with them. And who shall reform the Officers of the Church, but the Church itself? Seeing the Officers will be sure to tolerate one another in their Vn-Gospel and Unchristian courses, against the life of Christ, and true practice of the word, because it is their own case. Wherefore seeing the Generality of the present Clergy, 
Hi profecto non venient in concilium, ut ●udicentur ab aliis, ut emendent ea qua ipsorummet conscientia, ad●oque totus mundus emendanda esse clamat, sed omnes alios jud●care & subjugare; suam illam potentiam retinere● & quicquid ipsorum obstat libidini, conculcare, è medio tollere conabuntur. Bullinger. Ep. ad Edward sex●.  are arrived to this height of evil, that they will not be contented to be servants, but will needs make themselves Lords over Christ's Flock, plotting and striving to procure and maintain their Ecclesiastical state by secular power; seeing they have left off to preach Christ, and the Gospel, and only preach of state-affairs, raging and railing against the most just and necessary proceedings of the Supreme Authority of the Kingdom, as not suitable to their designs; seeing they are daily depraving the sayings and writings of men more righteous than themselves; yea, and dare cast a veil of their falls Expositions over the very Scriptures, to darken them, and make them as Sackcloth to the world, that the glory of the Father, and the mind of Christ, might (if it were possible) be wholly obscured; yea, seeing they are become so vile, that they had rather Christ himself, with his Gospel, and true Church, should all perish, then that they should suffer the least diminution of their power, dignity, riches, dominion and tyranny: What remains, but that the Societies of Christians should meet together to reform these evil Officers? And whereas they are now met to reform the Church, it is far more necessary, and would be far more profitable, for the Congregations of the faithful, to meet together to reform them, if yet they be capable of reformation; which I confess is much to be doubted, seeing they sin against so clear a light.  
2. If the Officers of the Church prove incorrigible, the Church hath power to depose them, seeing they have no indelible character, whatever the Romish Church affirms. Wherefore as the true Church hath power to choose its Ministers, and to continue them, as long as they remain faithful in their work; so also it hath power to remove them, if they forsake the truth and power of the Gospel. For as in civil Societies, not subjectd to tyranny, Officers that prove evil, are movable by them that made them; so likewise the Church hath power to remove, if it see cause, this spiritual Officer; yea, the spiritual Officer is so much the more movable than the civil by how much the more he is intolerable, if he be unfaithful: for the civil Officer can only hurt in the things of this life, but the spiritual in the things of eternal life. Wherefore the Church hath the greatest necessity to remove him and choose another; seeing this salt when it hath lost its savour, is good for nothing, but to be cast upon the dunghill. And to this, worthy Mr Tindal, a blessed Martyr, witnesses, saying, If they (that is, the Ministers) err from the word, then may whosoever God moveth his heart, play Paul and correct him; 
Tindal. Practise of Popish Prel. p. 344.  and if he will not obey the Scripture, then have his brethren authority by the Scripture, to put him down, and send him out of Christ's Church, among the Heretics, which prefer their false doctrines above the true word of Christ.  
4. The true Church hath power to call its Counsels.  
If the Church of the faithful stand in need of a Council, 
4. Can call its Counsels.  it may call one, if it pleaseth, and it hath power so to do: and the Council is not to call and appoint the Church as is now done, but the Church is to call and appoint the Council; and the Council is to have its Authority from the Church, and not the Church from it. And for the world, it can no more call the Counsels of the Church, than the Church can call the Counsels of the world; the Counsels of the Church and the world, being as distinct, as the Church and the world themselves are.  
Now I said, The Church, if it need a Council, may call one; because the Church of Believers now seldom needs a Council, seeing all things are so clear in the word of God, with which the faithful are so well acquainted.  
There are many other causes why the right Church may very well be without Counsels; As,  
1. Because Counsels; as the manner was, were either called or congregated by the Pope, 
Certain reasons why the true Church may very well want a Council.  a mere Usurper in the Church; or by secular and worldly Princes, who advanced themselves to the same power in the Church, though upon another account. And according to their ends and designs, Counsels for the most part, have been guided and pointed.  
2. Because they have, for the most part, been made up of Bishops and Ecclesiastical men, who have only sought the interest and advantage of the Clergy, to the prejudice of the body of Christianity; by which means they have set up their own Kingdom and tyranny over all other Christians.  
3. Because, being gathered and met, they have especially meddled with outward rites and Ceremonies; and touching these have made binding and coercive laws, to the overthrow of Christian liberty, and the ensnaring and enslaving men's consciences.  
4. Because if they have meddled with Doctrine, they have rather perverted and obscured the clear word of the Gospel, then truly explicated and unfolded it.  
5. Wherein they have done well, yet this evil hath always gone along with it, that they have made People rather look to men then unto God, and that in the very things of God; and to take divine things from them, by a humane saith rather than from God himself, and his immediate word according to the faith of God's Elect: and so have given forth themselves in their opinions and judgements, as a foundation to the Church, in the stead of Jesus Christ.  
6. Because, they always determine the things of God, by the plurality of Votes, and do not weigh but number the suffrages, and so the greater part, still overcomes the better; and the many that are called, carry the Vote against the few that are chosen; Whereby it comes to pass that the truth is subdued, and error is established, by a plausible Authority.  
7. Because such Counsels, 
Nam quid expectemus ex generalium conciliorum determinationibus, docent ros proxima aliquot seculerum exempla, jam inde ab an●is quandragintis aut amplius. Quo enim crebriora ceiere concilia, lanto magis invaluit superstitio, & error in doctrina, abusus in ritibus, superbia, luxuries, avaritia, omnisque c●●rplio in docentibus, vel saccrd●tibus, denique soedissima omnis discipl●nae obliteratio. Bulling Epist ad ●dvard. Sex●um.  commonly attribute to themselves, infallibility; and so, set themselves up, as a peremptory rule, by which the whole Church, must walk, and none must presume to say to them curita facitis? why do ye so? though they do never so ill. They say, they cannot be judged, by any other Christians, because they are subject to none, but all other Christians are subject to them, and are to be judged by them: They say, they may pronounce all other Schismatics, and Heretics, but no body must pronounce them so, though they be so. And after they have once drunk of this cup of abomination, what hope can there be, that any thing hereafter, should be done right among them?  
8. And lastly, because after so many Counsels, things have not been the better, but the worse in the Church, through their means: for it is not dead laws and orders, wrtten by men, will do the true Church any good; but the living law of God, written in their hearts, by the Spirit, as God hath promised to do, saying, I will write my law in their hearts, and put in it their inward parts. For as the law of sin hath been written in our natures, to corrupt us; so the law of the Spirit of life, must be written also in our natures to reform us. Wherefore, after all their Decrees, Laws, Rules, Orders etc. the Church commonly hath been so far from being bettered, that it hath become more ignorant of the Word, superstitious formal, profane then before.  
All these things being seriously considered, the Church may very well want Counsels.  
Now if any shall say, 
Object.  Yea, but had not the Church a Council in the Apostles times, as we see Act. 15? and did not they order and decree matters in the Church?  
I answer, 
Answ.  the Church had a Council then, but far differing from the Counsels now adays; for,  
1. That Council was not called, nor packed together by secular power, but freely met together, by the general consent o● the Church of the faithful: For by the Believers at Antioch, it was agreed, that Paul and Barnabas should go to the Apostles and Elders at Jerusalem, about the matters in controversy.  
2. This Council did not consist only of the Apostles and Elders, but of the brethren also, and whole Church; and the whole Church, as well as the Apostles and Elders, did agree and order what was done in that matter.  
3. That free Council, consisting of the Apostles, Elders and Brethren, did not determine any thing by their mere power and authority, but debated the business by the word, & by the word concluded it: And so it was not the Authority of the Council did any thing, but the Authority of the Word, that did all in that matter; as you may see in the fore named place. And in these regards that Council differs from ours.  
Now if notwithstanding all this, 
Rules to be observed in calling a Council.  the Church upon some occasions, desire a Council (for herein (as in all other outward things) it is free) it must mind these things.  
1. That it hath power itself to call one, as the Primitive Church had. And what men can object against this, of worldly Princes calling them; let them not say, what they did, but what they ought to have done. 
Ex ejusmodi coetu. i e. fidelium, delight ndi erunt homines ad concilium; hoc v●ro esset pulcherrimum concilium, quod ab ipso Spiritu Sancto regeretur. In hanc sententiam & Ly●a scriptum reliquit, Ecclesiam non aestimandam esse ex summis illis, aut spiritualibus ordinibus, sed ex verè creden tibus. Luth. Libel. de notis verae Eccles. tom. 7. s. 152.   
2. As the Church itself is to choose its Council, so it is to choose it, out of its self; For the Counsels of the Church are to be chosen out of the Church, and not of the world; out of the faithful, and not out of unbelievers. For the natural man that neither knows nor savours the things that be of God, can be of no use here; but he must be able to know the word of God from the doctrines of men and to separate the precious from the vile, that is employed in this matter. And so the natural, carnal and litter 〈◊〉 man must be declined here, where the things are wholly spiritual and divine; and the spiritual man only, who speaks spiritual things by a spiritual rule, must be heard and regarded; and so a man must first be of the Church, ere he can be of the Council.  
3. As the Church is to choose men out of itself, for its Council, so likewise it is to choose brethren, as well as Elders; and Ecclesiastical men are not to meddle alone, in the matters of the Church, and to thrust out other Christians, as if they were necessarily to be concluded in, and by them.  
4. In choosing Elders and Brethren to this work, great care is to be had, that they choose not men of worldly power or place, lest worldly power, and Authority, and honour, might seem to bear sway in the things of the Kingdom of God: but they are rather to make choice of men destitute of these things, that it may appear, whatever they do, is done only by the clear evidence of the word, and influence of the spirit, and so only by the law of love, all secular power and force being excluded.  
5. The Church hath power to judge of all Doctrines, and that both of its Officers and Counsels.  
The Clergy and Ecclesiastical men have been wont to challenge to themselves the knowledge and judgement of Doctrines, and have excluded ordinary Christians from it; whereas in truth, the judgement of doctrine belongeth to the people, and not to the Ministers. And all Christ's Sheep have power to judge of the doctrine the Ministers teach, whether it be Christ's Voice, or a Strangers, John 10. and Christ commanded them to take heed of false Prophets, which come to them in sheep's clothing, being inwardly ravening wolves, Mat. 7. And the Apostle commands them, to try the spirits, whether they be of God: and hath said, Let one or two speak, and the rest judge, 1 Cor. 14. etc. by which, with many other Scriptures it is evident, That Ministers are not to judge of doctrine for the People; but the People are to judge of the doctrine of the Ministers, and according as they find it to be of God, or not of God, to receive it, or reject it. For every one is to be saved by his own faith, and not by another man's; and so is to take heed how he hear the things of faith at his own peril; and he is not (if he will be wise to salvation) to take up things on trust, in a matter that concerns, either his eternal life, or eternal death.  
2. As the Church is to judge of the Doctrine of its Officers, so also of its Counsels: For the Church judges of them, and their doctrine also by the word, and doth not take all, that they determine for truth, to be certain and unquestionable: Yea, in the first Council of the Apostles, Act. 15. Other Churches and Christians had both liberty and power, to try both the doctrine and Spirit of the very Apostles, in that matter, and were not to swallow it down whole, as they say, because the Apostles had determined it, and they were holy men; but the faithful were to judge, whether or no, they had judged according to the word; and if not, they might have resisted them, as Paul did Peter. And Paul gives this liberty to Christians; yea, we have it from Christ himself, whether Paul had allowed it or no, to try the very Apostles themselves, and the very Angels of Heaven, whether they bring the right word or no: for Christ, commanded the Apostles, to teach that Nations, to observe and do, whatsoever he had commanded them, and nothing else; and saith Paul, If I, or an Angel from heaven, bring you any other doctrine, let him be accursed. So that the Church hath power, to examine, try and judge, the doctrine of the Apostles and Angels, much more of other men, who have not received such an anointing, neither do live in so clear a light of God.  
And thus I have declared, the things, which seemed to me both convenient and necessary, for the true Church to know, for the preserving of that peace among themselves, which they have in Christ.  
Now as the judgement of the Church, is to be rectified in these things; so the practice of it, is to rectified, in other things, for the preserving it in peace.  
The things wherein the practice of the Church, is to be rectified in the Way of Peace, are either,  
1. More absolute and general. Or,  
2. More special and occasional, in case of difference among the faithful.  
Among the things that are more absolute and general, which are to be done, to procure and preserve the peace of the Church: these nine things, that follow, have not the least place.    


1. Practical Rule for Peace.  
1. The true Church is to preserve itself distinct from the world: 
The Church is to keep itself distinct from the world.  and is neither to mingle it self with the world, nor to suffer the world to mingle itself with it. For if the Church and the world, be mingled together in one Society, the same common Laws, will no more agree to them, who are of such different natures, principles and ends, than the same common Laws, will agree, to light and darkness, life and death, sin and righteousness, flesh and spirit.  
For the true Church are a spiritual people, being born of god, and so they worship God in the Spirit, according to the law of the Spirit of life, that was in Christ, and is in them: but the carnal Church, is of the world, and only savours the world, and so will have a worldly Religion, Forms, Orders, Government, and all worldly as itself is. Now whilst these two are mingled together, what peace can there be? for what fellowship hath righteousness with unrighteousness, and light with darkness, and Christ with the Devil? And so what agreement have Believers with unbelievers, or the true Church with the world? Wherefore it is not the way of Peace, to mingle the Church and the world, but to separate them, and to keep them distinct; that those that are of one nature and spirit, may be of one communion among themselves: and this way of Peace God himself teacheth us by Paul, 2 Cor. 6. 17. saying Come out from among them my people, and be ye separate: for to separate the Church from the world in its communion of Saints, is the only way to preserve peace in both; seeing the Church will best agree with itself. and the world with itself.   

The second Rule.  
2. The Church being thus distinct from the world, 
The true Church is to be contented with its own power, for its own affairs.  is to be contended with its own power, for its own affairs; and is not to introduce, or entertain any power in it, that is not of it. Wherefore, the true Church, being such a Kingdom as is not of this world, stands in need of no worldly power; and being a spiritual and heavenly Kingdom, is only to have and exercise a spiritual and heavenly power; seeing this power alone, and by itself, is able to accomplish the whole good pleasure of God in the Church, and to work all the works in it, that God hath to do.  
And so, it is strongly to be suspected, that those men, that dare not commit the success of their business to Christ's power alone, but will call in secular power, over and above, to help them: I say, it is more than probable, that they have underneath some secular end, seeing Christ's power alone is fully sufficient to do all things that are necessary and profitable for his Kingdom.  
Besides, this worldly power never works peace, but always disturbances in the Church, putting all things out of God's way and method, into man's, and working man's will rather than Gods; yea, man's will against Gods; and it is wholly contrary to the very nature of the Church; and how then can it agree with it in any thing?  
If any shall reply, 
Object.  that worldly power doth well in the Church, because it keeps down many profane persons that would not be kept down by the word.  
I answer; 
Answ.  That so far as such profane ones are governed by worldly power, they are of the world, and not of the Church; and worldly power had better govern them in the world, it's own proper sphere, then in the Church, which is beyond their line; especially seeing the Church hath power enough in itself, to govern those that are of it; and they that will not be governed willingly in the Church, as Christians, let them be governed against their wills, in the Commonwealth, as men. For the Government of the Church is over men, as Christians, as spiritual; but the government of the state is over men, as men, as natural and carnal. The first of these governments belongs to Christ, and the latter to the Magistrate; And if the Magistrate be faithful in his Office and headship, there is no doubt to be made of Christ's faithfulness in his. But now, if the Magistrate will not content himself with his own Kingdom and power, but will needs intrude on Christ's al●● and not reckoning it enough to govern men, a men by his world, power, will also by the same power, be tampering with the 〈◊〉 Church: this both renders him troublesome to the faithful, ●nd the faithful troublesome to him: Him troublesome to th● faithful, in that he uses a power over them, that is neither suitable to them, nor their affairs; and them troublesome to him, because in God's Kingdom, as they hear not the voice, so neither do they obey the command of a stranger▪  
The Pope he arrogates both swords to himself, when neither belongs to him, and therefore in due time shall perish by both; and if the Magistrate shall assume to himself power of both●ingdoms ●ingdoms, Christ's, and the Worlds, when of right but one belongs to him, to wit, the Worlds, and not Christ's; it will be very dangerous, lest by encroaching on Christ's Kingdom, he lose his own.  
Let the Magistrate therefore use his power in the state, and let him suffer Christ to use his power in the Church, seeing his presence is always there; and then there will be quietness in both, but else in neither; seeing Christ will as assuredly trouble the Magistrate's Kingdom, as the Magistrate trouble his.   

The third Rule, 
The true Church is not to force men unto it against their wills.  is,  
Not to bring or force men into the Church, against their wills. The Kingdoms of the world are unquiet, because many that are unwilling, are under those Regiments; but Christ's Kingdom is therefore quiet, because all the people in it are willing; and none of them are forced in, but all are persuaded in, as it is written, God persuade Japhet to dwell in the tents of Shem: That is, the Gentiles were to be persuaded, and not forced into the Church. And so Christ commanded his Disciples to go and teach all Nations, and not to offer them outward violence; 
Ea est Ecclesiae natura, ut nusquam magis requiratur interna persuasio. Name & ad fidem nemo cogi potest invitus, & Deus toto se corde vult amari, & denique hypocrisis peccatum est imprimis Deo exosum. Quo fit, ut tota Ecclesiae gubernandae ratio, hunc scopum habere debeat, ut in Ecclesiam vocentur plurimi persuasi, & in Ecclesia contine●ntur non aliâ ratione. Itaque quo magis ea ratio aberit ab imperio, hoc magis est apta, regendae, augendae & confirmande Ecclesiae, Cha●er. de Occumen. Pontific.  and to persuade peace, but not to threaten or enforce it. For such is the nature of the Church, that inward persuasion is required nowhere, more than here. For none may be compelled to the faith against their wills, and God will be loved with the whole heart; and also hypocrisy is a sin chiefly hated of God. Whereby it comes to pass, that the whole manner of governing the Church must have this scope, that they that are persuaded, may be first called unto it, and after kept in it, upon the same account. And so, the more this manner shall be free from dominion, so much the more fit it is to govern, increase and confirm the Church. And this way only was used as long as the Apostles lived, and those that succeeded them in the same Spirit; and that unquestionably for 300 years after: Yea, and when the Church come to be countenanced by worldly authority, yet this same freedom still was allowed; of which shall produce a few testimonies.  
I read, that Constantine the Emperor would have no man enforced to be of one religion more than another.  
Also the same Constantine, in his Epistle to his Subjects inhabiting the East, 
Secundum hanc itaque nostram voluntatem, sano ac rectissimo judicio decrevimus, nemini prorsus d●negandam esse potestatem, christianam observantiam v●l religionem eligendi ac seq●endi; sed unicuique dandam esse hanc facultatem, ut animum suum illi religioni addicat, quam ipse sibi competere putat, quo nobis Deus consuetam in omnibus diligentiam & probitatem praestet. Euseb. l. 10. c. 5. Fox. vel. 1. p. 131.  saith, Let no man be grievous one to another: but what every man thinketh BEST, that let him DO. For such as are wise, ought thoroughly to be persuaded, that they only mean to live holily, as they should 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 false Doctrine, they may at their own peril. As for us, we have the worthy House or Congregation of God's verity, which he, according to his own goodness and nature, hath given us. And this also we wish to them, that with like participation and common consent, they may feel, with us, the same delectation of mind. And after, Let no man hurt, or be prejudicial to his neighbour, in that wherein he thinketh himself 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 same; if not, let him give over, and remit it till another time. For there is a great diversity between the willing and voluntary embracing of Religion, and that whereunto a man is forced and constrained.  
I read also that Ethelbert King of Kent, 
Fox vol. 1. p. 150.  Being converted to the faith, ann. 586. after his conversion, innumerable others daily did come in, and were converted to the faith of Christ, whom the King did especially embrace, but COMPELLED NONE; for so he had learned, THAT THE FAITH AND SERVICE OF CHRIST OUGHT TO BE VOLUNTARY, AND NOT COACTED.  
The Church then, at first, consisted only of the willing, and such as were persuaded unto it by the word, till Antichrist began to prevail, and then they fell from persuading to forcing; and they no longer went about to make men willing, by the word, but to get power from the Kings of the earth, to force them against their wills. And this main piece of the mystery of iniquity, was perfectly brought forth by Boniface the third, who was the first that used these words in the Church, Volumus, mandamus, statuimus, ac praecipimus, We will, we require, we appoint, we command: which is not the voice of the true Ministers of Christ, but the true voice of thiefs and murderers. And from that time the peace of the Church decayed apace, when there were moe unwilling forced unto it, then willing persuaded. And true peace will never be restored to it again, till men shall abandon the power of force, and only use the persuasion of the word, that the Church may consist only of a willing people.   

The fourth Rule, is,  
To make void the distinction of Clergy and Laity among Christians; 
The true Church hath no distinction of Clergy and Laity.  For the Clergy or Ecclesiastical men have all along, under the reign of Antichrist, distinguished themselves from other Christians, whom they called the Laity; and have made up a distinct or several Kingdom among themselves; and separated themselves from the Lay in all things; and called themselves by the name of the Church; and reckoned other Christians but as common and unclean, in respect of themselves. Whereas in the true Church of Christ there are no distinctions, nor sects, nor difference of persons; no Clergy, or Laity; no Ecclesiastical, or Temporal; but they are all, as Peter describes them, 1 Pet. 2. 9 A chosen generation, a royal Priesthood, a holy Nation, a peculiar people, to show forth the virtues of him that called them out of darkness into his marvellous light. And so all Christians, through the Baptism of the Spirit, are made Priests alike unto God; and every one hath right and power alike, to speak the word; and so there is among them no Clergy or Laity, but the Ministers are such who are chosen by Christians, from among themselves, to speak the word to all, in the name and right of all; and they have no right nor authority at all to this office, but by the consent of the Church. And so Presbyters and Bishops, or (which is all one) Elders and Overseers in the Church, differ nothing from other Christians, but only in the office of the word, which is committed to them by the Church; as an Alderman, or Common Council man in the City differs nothing from the rest of the Citizens, but only in their Office, which they have not of themselves neither, but by the City's choice; or as the Speaker in the House of Commons, differs nothing from the rest of the Commons, but only in his office which he hath also by the choice of the House; and thus, and no otherwise, doth a Minster differ from other Christians, as Paul saith, Let a man so esteem of us, as of the Ministers of Christ, and dispensers of the mysteries of God.  
But Antichrist, he hath cast out the simplicity of Christian people, and brought Sects into the Church, dividing it into Clergy and Laity; and this distinction, they have made visible by their garments, disguising their Clergy in their habit from other Christians, that they might appear holier than they, and of another order from them. And this distinction, hath proved a Seminary of implacable discord, and heartburning in the Church; For hereupon, the Clergy have preferred themselves above others Christians, and have exercised authority and coercive power and domination, and very tyranny over them, and have made themselves their Lords, and given them Laws, rules, forms, orders, after their own minds, and agreeable to their own advantages, and would not so much as suffer them to judge, whether they were agreeable to the word of God or no; as if other Christians were their Subject, Slaves, Vassals, yea very dogs. And hence again, the Laity (as they called them) have envied and maligned them, and hated and opposed them, and as they could get power, have been subduing them, and have looked upon them, as men of a different sect and interest from themselves, whose prosperity, was their ruin, and whose power, was their enslaving: and all this was to the making void Christian brotherhood and communion. Wherefore the right Church, to preserve in it the peace of Christ, must admit of no such distinction of Laity and Clerg, but all Christians must equall●●●main ●●main it it, Kings, Priests, and Prophets unto God.   

The fifth Rule is.  
To keep equality in the Church, and that both between Christians and Churches: for this also is an excellent way to preserve peace.  
1. To keep equality between Christians. For though according to our first, Nativity, whereby we are born of men, there is great inequality, some being born high, some low, some honourable, some mean, some Kings, some Subjects, etc. yet according to our new or second birth, whereby we are born of God, there is exact equality; for here are none better or worse, higher or lower, but all have the same faith, hope, love; the same God, Christ, Spirit, the same divine nature, the same precious promises; the same incorruptible Crown, and inheritance of Saints in light. And therefore saith Paul, 
Gal. 3. 28.  speaking of this true Church, There is neither Jew nor Greek▪ nor bond nor free, nor male, nor female, but all are one in Christ Jesus. Indeed in the world, and before men (I say again) there is distinction of persons, and inequality; but in Christ's Kingdom, and before God, all Believers aae equal: and this equality preserves peace. But when in this Kingdom, some will be advancing themselves above others, like Diotrephes, that would have the pre-eminence; and some will be striving to sit at the right hand, and some at the left, whilst they leave others to sit at the footstool; this is that which breeds difference among the very Disciples, who envied Zebedees' children for such a desire. And therefore Christ, to preserve peace, forbade Lordship in his Church, and commanded service, and tells them, that the nature of his Kingdom, is not to place men one over another, but one under another, and that the greatest must be the least; the greatest in the way of the spirit, must be the least in the way of the flesh.  
2. As equality among Christians is to be kept for the preserving of peace, 
Equality among Churches  so also among Churches: For all Churches are equal, as well as all Christians; and there is no Church can set itself before, or above another; all being sisters of one Mother; beams, of one Sun; branches of one Vine; streams, of one Fountain; members, of one Body; branches of one golden Candlestick; and so all equal in all things. Wherefore there may, and aught to be a consociation of Churches, but no subordination, which makes void at once, both equality and unity. And so that Church, or those Churches that will set themselves above other Churches that are their equals; as the Classical above the Congregational, etc. they are the breakers of Christian peace and unity; and the unskilful vote of the Assembly for the subordination of Churches, was not a way to make peace, but to mar peace in the Church of God.  
Moreover, 
Christ the Head, is subjected in the subjection of any true Church that is of his body.  no Church can be subjected to another, but Christ who is present in it, and is King and Lawgiver, is subjected too; which not true Church will either require or allow. For if the true Church will not subject the Word of God, which they have received, to any men or Angels, but will judge all by it, and will suffer none to judge it; much less will they subject Christ the Lord of all, to any other power or authority; for so they should dishonour and disannul their Head. Where two or three are met in Christ's name, Christ himself is among them, and the Head of them; and so they can submit to no body else, seeing Christ hath made no greater, nor surer promise of his presence, to any body then to them.   

The sixth Rule, is,  
To keep the Officers of the Church in subordination to the whole Church or community; 
The true Church keeps its Officers in subordination to itself.  and not to suffer them to get head over it: seeing the very nature of ruling the Church, is not Dominion, but Service. We read, Act. 11. 2. that when Peter had preached in the house of Cornelius, 
Regendae Ecclesiae ratio, n●n imperium est, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a Gentile or Heathen, the Church of the circumcision, to whom Peter was Minister, contended with him, that he went in to men uncircumcised, and did eat with them (for as yet they knew not that the Gentiles were to be called) And Peter was fain to give an account to them of the whole matter, and to show them, that he was warned of God in a Vision, to do so, etc. And this was a sign, that Peter was a servant of the Church, and in subordination to it, and no Lord over it. And after, vers. 22. when the Church at Jerusalem heard, that the Grecians at Antioch had received the Gospel, they sent Barnabas to Antioch to forward and perfect the Work. And also the Church at Antioch sent forth Paul and Barnabas, to the work of the Ministry in divers Towns and Countries. All which are an evident sign, that the Church was above the Officers, and not the Officers above the Church.  
Now this also will preserve peace in the Church, to keep the Officers in their proper place, and to let them remain as servants in the Church, which Christ hath commanded; and not to let them grow up to be Lords and Masters, which Christ (knowing the evil and inconvenience thereof) hath forbidden. For if the Officers get above the Church, though they be never so good, they are masterful and troublesome; and though never so bad, yet will they get a party in the Church for themselves, and so work disturbance; but if the Church remain as it ought, above the Officers, it quits them when they grow evil and unruly, and chooses better in their stead, and so preserves union. Whereas fixed and unmoveable Officers, when they do degenerate, are the causes of all disturbances and confusions, both in Church and State.   

The seventh Rule, is,  
For all true Christians and Congregations to take Christ alike for their Head, 
All true Christians and Churches take Christ alike for their Head.  and not to set up visible heads, or Ringleaders to themselves, of men; no not of the best men. For whilst some said, we are of Paul; others we of Apollo's; others, we of Cephas; they were all in this matter carnal, and divided, both from Christ, and among themselves; whilst several, set up several heads, whom they especially owned, and after whom they were called. Whereas each that believed, by the Ministry of Paul, or Apollo's, or Cephas, were through the same faith and spirit with them, as near to Christ as themselves were; and so were not to set up a fellow member, as a Head, to the division of the body. I say, each believer, and Communion of Saints hath Christ equally for their Head, and so ought not to set up, any outward or visible Head for them to join to; for this is to rend the body in pieces, and to work great division and distraction among the faithful.  
And therefore I conceive it is a mistake among some brethren, to call the Congregations of Christ, by the names of men, though godly and eminent; and to say, Mr. such an one's Church, or Mr. such an one's Church; and so to put the Church under several Heads, which works distinction and division; whereas they should rather say, the Church of Christ, in such or such a place; it being, wherever it is, one Church, under one Head and Governor, Jesus Christ.  
And therefore let us know, that it is part of the mystery of iniquity for the Church, or faithful, to have one or more visible Heads to go to, not being contented with Christ alone. And though this hath been, and will be, the practice of the carnal Church: yet the spiritual Church and people, do only own, and have recourse to Christ, their true and spiritual Head. And so they all, living as one body, and members one of another, under one only Head, live all in invincible peace and unity; whereas difference of outward Heads and Ringleaders, always breeds difference and divisions among Christians.   

The eighth Rule, is,  
For the true Church, 
The true Church keeps out all error in Doctrine.  to keep out all error in Doctrine; seeing this breeds, not only division, but confusion and ruin also in the Church. Wherefore the Congregations of Christ must be the more careful and watchful in this matter. When some false Apostles taught at Antioch, that, Except Christians were circumcised after the manner of Moses, they could not be saved; which was a most dangerous error against Christ, and the Gospel; the whole Church, first, at Antioch, and presently after, at Jerusalem, met together to keep it out: which accordingly, through God, they did. So that what ever Doctrines are evidently against the Word of truth, and Gospel of our salvation, the Church is to take care to keep them out, as it loves its own peace and unity.  
Now if any say, 
Quest.  By what means may the Church be able to keep out error?  
I Answer, 
Answ.  It may certainly keep out Error by these means.  
1. Let the Church suffer none to teach among them, 
The ways whereby the true Church keeps out Error.  that are not themselves taught of God; though they have never so great natural parts, and never so much humane learning. For, when they are the Teachers that are taught of God, they will only teach the truth, which they have heard and learned from God: And the line of every man's teaching must extend no further. But when they teach, that are not so taught, they will in many things vary from the truth, as it is in Jesus; yea, and under a form of sound doctrine, will give forth an unsound and false sense, to the deceiving of many that are weak and simple; and so under pretence of Christ, will utter the voice of a stranger, and endanger the mis-leading of some sheep for a time.  
2 Let the faithful examine every thing that is taught by the Word of God, and not receive doctrines upon trust, from their Teachers, who, through the reputation of their learning and holiness, may easily lead them unawares into error. And therefore let the Church compare the present Doctrine, Preached and Printed, and generally received, with the Doctrine of the Prophets and Apostles, which without doubt is sure and certain, seeing those holy men of God, spoke as they were moved by the Holy Spirit: And whatever Doctrine shall be found contrary to, or different from, that Doctrine, let them reject it as reprobate silver; seeing the Church is to be built upon no other foundation of Doctrine, then that of the Prophets and Apostles. And though, through God's especial goodness, the Doctrine of the Gospel be again revived among us, at this present time, yet ought we not to sit down content with the present state of things; but to search and see if our present Doctrine do not yet err from the Primitive purity and brightness of the Gospel, and that in many considerable points; and whether some, or many corruptions do not yet remain among us, to be purged out, by the light and truth, of the Apostles Doctrine.  
Wherefore to conclude this thing, let us know, that the Church cannot possibly keep out Error, longer than it precisely keeps itself to the bare and naked Word of God, and tries all Doctrines of their Teachers by it.  
3. The Church, that it may be able to keep out Errors, must desire of God, the Spirit which he hath promised; that this Spirit of Truth may lead them into the true and spiritual knowledge of the word, and understanding of the mind of Christ. For no man can make any right Judgement of the word he hears or reads, without the teaching of the Spirit. And by this Anointing, as we shall be certainly taught, which is Truth: so also we shall discern which is Error, and that by so clear and true a light, that we shall not mistake. Wherefore Christians must take heed, that they do not think with carnal people, that the ability to judge of divine truths and humane and Antichristian errors, depends upon humane learning, Arts and Sciences; for thus it will come to pass, that they judging themselves unable to judge of matters of Religion, will wholly leave the judgement of them, to those whom they conceive after this manner learned: whereby they leave open a wide door through which the Teachers may bring in all sorts of Errors upon them. But Believers must know, that the gift of the Spirit only, without all humane learning, is sufficient to teach us perfectly, which is Truth, and which Error; and to make us able, to judge of all doctrines of men and Angels; and that all humane learning in the world, without the Spirit, is not able to do this. And so a poor, plain, Country man, by the Spirit which he hath received, is better able to judge of Truth and Error, touching the things of God, than the greatest Philosopher, Scholar, or Doctor in the world, that is destitute of it.  
4 Another notable means to keep Error out of the Church, is to restore in it, that most ancient Gospel-Ordinance of Prophesying, which, how much soever, it have been out of use during the reign of Antichrist, yet is no other than the very commandment of the Lord, as Paul witnesseth, 1 Cor. 14. 31. where he saith, When the whole Church is met together, ye may all prophesy one by one, that all may learn, and all may be comforted; and adds vers 3●. If any man think himself to be a Prophet or spiritual, let him acknowledge, that the things I write unto you, are the commandments of the Lord Wherefore brethren labour that ye may prophesy. So that prophesying in the Church, is Gods own Commandment, as every Prophet and spiritual man must acknowledge.  
Now this divine Ordinance of prophesying, is three ways helpful, to keep out Error.  
1. For first, When one man only speaks in the Church, and no man is suffered to speak besides him, as he is very subject to be puffed up, and to conceit, that wisdom only dwells with him; so he i● more ready to vent the thoughts of his own heart, & to speak the Dreams and Visions of his own head. But when he knows the Word of God is not come to him only, but to others also, and that they have wisdom and spirit, to speak in the Church, as well as he, this will both keep down his pride, and make him careful what he speaks, when he knows, there are those present in the Congregation, that are able to reprove his darkness by light. And this prophesying, is a strong bit and bridle in the jaws of Error, that it cannot run that race in the Church, it doth desire.  
2. When one man only speaks, and the doctrine he preaches proves to be erroneous, as it is ordinarily in the common Ministry of the Kingdom, it comes to pass, that Error is not only preached, but also goes away uncontrolled, and no way is left for the restraining Error proportionable to that of propagating it; no body being permitted to speak, to keep the people from the poison of it. And thus whilst the liberty of public speaking is permitted only to one man in a Congregation, and to onesort of men in the Kingdom, any Error may suddenly be spread over the whole Kingdom (as we see by daily experience) without any sufficient and proportionable remedy to prevent it.  
But now, when the right or power of prophesying, is allowed to the whole Church, the Minister can no sooner vent any Error, but there is some believer, or other, whose heart God shall move, ready to convince it by the word of God: And so, Error is as soon discovered and detected, as it is published; and as soon destroyed, as it is detected; the word of God, though from a private Christian, being more mighty to destroy Error, than Error can be, to uphold itself against the word.  
3. Prophesying is a most useful means to keep out Error, in this regard, because it gives the Church light, how to choose faithful Teachers out of its own children, when it stands in need of any supply in this kind. Seeing through the exercise of prophesying, the Church knows and discerns which of its members are most spiritual, and most clearly taught of God, in divine things: and who have received the most excellent gifts from Christ; and so are most fit and able to hold forth the word of life, in most evidence and power of the Spirit, that so the Church may be supplied with Pastors of her own Sons, and not seek o●: after unknown persons; nor be constrained to use mercenary men, who have been brought up to preaching, as their trade to live by; whereupon, but few of them, can be expected to be other than hirelings, who will make their Ministry serve their own advantage, and frame the Scripture to sound such doctrine, as may best serve their own turns.  
And in these three regards the use of prophesying helps the Church to keep out Error. 
Object.   
Now if any shall object against this, That it may seem very rash and absurd, after an able, learned man hath spoken in the Church, for an unlearned Mechanic presenly to rise up and speak.  
I return this answer; 
Answ.  That the true people of God are all taught of God; and the true Church is a Kingdom of Prophets, through the anointing of the Spirit; and so, they, esteem not that, to be learning in the Church, which is from man, but only that which is heard and learned from the Father; and so they neither reckon him that hath humane learning, to be learned here; nor him that is destitute of it, to be ignorant. Yea farther, in this society, God will have him, who is most unlearned, according to humane literature, to speak, that the virtues of Christ may the more evidently appear in the Saints; and the knowledge of heavenly and divine truths, may not be attributed to gifts, parts, learning or studies, but only to his Spirit, which can even in a moment, teach the ignorant, and make the simple, wise; and open the mouths of babes and sucklings, yea and of the very dumb, to perfect his praise by. Whereas when a man of great parts and learning, speaks with wisdom and knowledge in the Church, this is commonly attributed to his wit and study, and so God loses all or most of his praise; but if a plain, ignorant man, shall speak spiritually and divinely, and hold forth the mystery of the Gospel in a clear light, than men must needs acknowledge God to be the Author, of such grace, and say, God is in him of a truth; and so, God is acknowledged the Author, of his own gifts, and he himself is admired in his Saints.  
It will be again objected.  
Yea but if every one have liberty to speak in the Church, will not this breed great confusion and disturbance?  
I answer, no, not in the true Church, which are a people met in the name of Christ, and who have Christ himself present in the midst of them, and so every one demeans himself answerably to the presence of Christ, that is, in the wisdom, meekness, and modesty of the Spirit. And there also every one speaks, not after the rashness of his own brain, but according to the revelation of G●d, as it is written, If any thing be revealed to another, let the first hold his peace; So that no man is to speak here, but by Revelation, or an inward teaching and discovery of God. And where men speak thus, as the true Church is to speak, there can be no confusion, but most excellent order and decency. Yea, God himself, who is not the Author of confusion, but of peace in all the Churches of the Saints, he hath appointed and commanded Prophesying, as the way of peace; and therefore do not thou dare to say, it is the way of confusion, seeing God knows better how to order the affairs of his own Church than thou dost.  
Wherefore, seeing Prophesying, is God's Ordinance in the Church, for the peace of it; if any sort of men, shall, notwithstanding what hath been said, still attribute to themselves a proper and incommunicable Ministry, or the only power to speak in the Church; I shall but use the Apostles words to them, and so pass on from this thing; 
1 Cor. 14 36.  What? came the word of God only unto you? and is it to come out only from you? Nay, it is come to every believer as well as to you; and it is also to come forth from all them, unto whom it is come; seeing they cannot but speak what they do believe.  
5. The last means I shall name, whereby the true Church may keep error out of itself, is, To exercise its power in judging Doctrines; as Paul commandeth, 1 Cor. 14. 29. Let the Prophets speak, two or three, and let the rest judge. If they that publish Doctrine, should also be judges of it, and the people be bound to subscribe to their judgement, error would not only, by this means, have opportunity to be vented, but would also be established and confirmed, without the least contradiction. But now God hath appointed it otherwise in the Church; for whoever speak there, the hearers are to judge of the truth of the Doctrine; and accordingly are either to receive it, or reject it, having power to do either as they see occasion: and so error cannot prevail in that Church where the faithful have liberty to judge of all Doctrines, and do exercise that liberty. But where they, that publish Doctrine, are also the judges of it, and the people are bound up to the Doctrine of the Teachers, and may not question or contradict it, there error reigns, as in its proper Kingdom.  
And thus, by these means, error may certainly be kept out of the Church, that the Church may live in truth and peace.  
But here now a great question will be moved, and that is this, 
Quest.  Whether the Magistrate hath not power to suppress error by the sword; 
Whether the Magistrate hath power to suppress error.  and whether the Church may not use this remedy against error, as well as all those before named.  
I answer; that many men of great eminency, have attributed such a power to the Magistrate; 
Answ.  and have done him the honour, besides his throne in the world, to erect him a throne in God's Kingdom, at the least equal to Christ; thinking that Religion would soon be lost, if he should not uphold it. And to make this good, they have produced many Scriptures of the Old Testament; which seem to arm the Magistrate against the authors and spreaders of errors.  
But I desire the wise hearted to consider, whether as clear Scriptures may not be produced out of the Old Testament, to prove, that temporal power in the world belongs to Ecclesiastical men, as that spiritual power in the Church belongs to worldly Magistrates. And to this purpose (because I would not be too large in this matter, now) I shall desire him, who hath a mind to be instructed, to read and weigh the Reply of the French Prelates to the Lord Peter's; which he may find in Fox his Book of Martyrs, vol. 1 p. 467.  
Wherefore, seeing the Scriptures of the old Testament, are every whit as strong, to give Ministers power in temporal matters, as Magistrates in spiritual; it is without all question, the only sure and safe way to determine this cause by the new Testament, or the doctrine of Christ, and the Apostles, by whom in these last day's God hath spoken fully to the Church, and after whose doctrine there is no other word to be expected. And because herein I find no such power given to the Civil Magistrate, to judge and determine in spiritual matters, therefore I conclude, he hath none.  
Now if any shall say, 
Object.  This is a great wrong to the Magistrate, to thrust his power out of the Church, and to confine it to the world.  
I answer, 
Answ.  That to make the Church an Ecclesiastical Kingdom, standing in outward Laws, orders, authority, dignity, promotion government, all which are to be granted, established, and managed by state power, and yet to deny the Magistrates authority and influence into these things, which flow from his own power, and consist in it, and by it, this is to straighten and to wrong him indeed. But to declare the true Church to be a spiritual Kingdom as Christ hath made it, and not at all of this world, but the very Kingdom of heaven upon earth, and thereupon to deny him power in it, is no more to prejudice the Magistrate, then to deny him power in heaven. Seeing the Son's Kingdom which is heaven on earth, is to be as free from worldly and humane power, as the Father's Kingdom which is heaven in heaven: Christ being to be all, in all, in this, as God is to be all in all, in that.  
And so to deny the Magistrate, that power which Christ never granted him, is no wrong to him at all; but to grant him; and gratify him with such power, would be a great and intolerable wrong, to the truth and Church of Christ, as in many other things, so in this present matter, we are speaking of, as you may see, in the following particulars.  
For the putting the power of the sword into the Magistrates hands, to suppress error, is attended with these evils.  
1. Hereby the Magistrate is made a Judge of Doctrines, and hath power given him▪ to pronounce which is truth, and which is error, being yet no more infallible, yea everywhit as liable to err, as the meanest of the people. And what Magistrate is there, that hath the power of the sword, but will uphold his own Religion and judgement to be the truth, though never so false, and will sentence what ever is contrary thereunto, to be error though never so true? and so the truth and word of God, which only is to judge all, and itself to be judged of none, by this means is made subject to the judgement of vain man, and shall either be truth or error, as he pleases to call it; and error, when it pleaseth the Magistrate, shall be adorned, with the glorious title of truth; and shall have his authority to countenance and uphold it. And how great a prejudice, this hath been, and is to the truth, and how great an advantage to error, it is very easy to judge.  
Now if any shall say, 
Quest.  that the Magistrate may not judge of doctrine by himself, and use his sword accordingly, but he may take to him the council and advice of godly and able Ministers, as now of the Assembly, and so may judge and punish, according to their judgement.  
I answer; 
Answ.  Is it fit, that the Magistrate in so great matters should be blind folded himself, and see only by other men's eyes?  
Again, if the Magistrate judge, according to the judgement of ●he Ministers, and depending more on their knowledge then his own, shall draw his sword against whomsoever they shall persuade him; What higher honour doth he attain to in all this, then to become their Executioner? Yea, if he punish amiss he may prove a very murderer. Pilate, in this case, may be a sea-mark to all the Magistrates in the world, who following the council and judgement of the High Priests, put the Son of God himself to death, as if he had been the son of perdition: Which, I say, may serve, for a sufficient warning, to the end of the world, to all Magistrates, that they confide not on the judgement of the Clergy, but that they be sure themselves, in what they do.  
2. The putting power into the Magistrates hands, to suppress error by the sword, gives him full opportunity to destroy and slay the true children of God, if at any time he shall mistake, and judge them Heretics. For what power men ignorantly allow a godly Magistrate, against true Heretics: the same power, will all Magistrates arrogate to themselves, as their just due, against all those that differ from themselves in matters of Religion, though their judgement who so differ from them, be never so true. And thus the Magistrate, who is a most fallible Judge in these things, in stead of tares, may pluck up the wheat; and kill the faithful, in stead of Heretics, at his own pleasure, till he have destroyed all the faithful in the land.  
Wherefore, let all Christians take heed, how they favour the Magistrates with this power, to punish those, whom he judges Heretics: for if he shall change his mind, as he easily may, seeing he is but a man, or if another shall succeed him, of another mind, that very Sword may be sheathed in their own bowels, which now they draw forth against other men's.  
3. When the Magistrate assumes power to himself, to suppress error, this makes Ministers negligent in studying the Scriptures, the Magistrate doing that by force, which they ought to do by the word and so saves them their labour: For when once the Ministers, shall have so far interessed themselves in t●e Magistrate, as to procure him, to call for the Gaoler and Executioner, against whomsoever shall oppose their Doctrine, they will then need no great pa●ns to study the word, that they may be able to convince the gainsayers, and persuade the rebellious, seeing the Magistrate's sword, at all adventure, is to defend their Doctrine; and all the objections against it, either from reason or Scripture, the hangman is to answer. And so the Pastors having their work, as they conceive, thus done for them, to their hands, do commonly betake themselves to ease and idleness, and to the prosecution and enjoyment of worldly things, and grow careless, and negligent of the Scripture, and word of God, whereupon error steals in apace upon the Teachers themselves, whereby, by degrees they corrupt, and seduce very many. And thus whilst the Magistrate thinks to chase out error before him, one way, he lets it in behind him seven ways.  
4. This takes men off, from the certain means to destroy errors, which is the word, and leads them to that, which can never destroy it, which is the sword of the Magistrate; and so the Devil herein hath a notable Stratagem; For he fears not all the Swords, and Halters, and Weapons, and Prisons in the world, to destroy error withal, but as securely contemns all these things, as Leviathan a Bulrush; and yet doth earnestly stir up the world, to use these things against him, and his errors as the only means to subdue him. Whereas the only thing he fears, is the word of God, which is that mighty power, than can bind the Devil, and destroy his Kingdom, and break down all his strong holds of errors and Heresy, and he is in no sort able to stand out against the power thereof. Wherefore in his great cunning, he causes men to lay aside this, that is able to prevail against him, and to go to the sword of the Magistrate, which will do him no harm. And thus the sword of the Magistrate, presuming to lift itself up against Error, in stead of the word of God, is so far from destroying Error, that it upholds it; and strengthens Satan's Kingdom, whilst it seems to destroy it.  
By these things it appears, how great an Error and evil it is, for any to attribute to the Magistrate or for the Magistrate to assume to himself, power to suppress Error by the sword.  
If any shall yet demand, 
Quest.  whether the Magistrate can do nothing at all, towards the suppressing of Errors?  
I answer, 
Answ.  This he may do; he may and aught, and if he be a godly man, he will countenance and encourage faithful Ministers (that are called of God, and anointed by the Spirit) to this work of the Gospel; and having done this he need not trouble himself any farther; for the word preached, will do all the rest. And let it not be doubted, but if the truth of God do enter the Lists against Error, it will be infinitely able to prevail of itself alone, without calling in any power, or borrowing any weapons from the world.   

The ninth Rule, is.  
By no means, 
The true Church doth not enforce Uniformity, in outward Orders and Discipline.  to enforce Uniformity, in the outward orders and discipline of the Church. For such Uniformity, hath been in all ages, not only the hindrance, but the very break neck, of the Church's peace and unity.  
Now because this is so vehemently and strongly urged by the unskilful builders of this age, I shall the more fully acquaint the Reader with the State of this business, from the very beginning of the Gospel; and show when this part of the mystery of iniquity, first invaded the Church of God.  
Most manifest i● is, that the Apostles and Disciples of Christ, were only intent about the Doctrine of Salvation, and so accordingly preached and pressed nothing but faith in Christ, and love to all the Saints; as being the only necessary things, which Christians were to regard; 
Fox vol. 1. pag 72.  And for all outward Rites, and Ceremonies, and forms, wherein Christ had made them fr●e, they commanded them, to stand fast in that liberty. And so they gave no heed, nor regard, to the observation of days and times, neither bound the Church, to any Ceremonies or Rites, except those necessary things mentioned, Act. 15. to wit, things strangled, and blood, which was then ordained by the holy spirit, not without urgent and necessary cause. For when the murdering and blood of Infants, was commonly laid to the charge of Christians by the Heathens, they had no other Argument to help themselves, but their own Law, by which they were commanded to abstain from the blood of common Beasts, much more from the blood of innocent men. And therefore that Law seemeth to be given by the holy Spirit, and also for the same end, to be continued in the Church, so long as the cause thereof, that is the persecutions of the heathen Gentiles continued. And besides these, we read of no other Ceremonies or Rites, which the Apostles greatly regarded, but left such things free, to the Liberty of Christians, every man to use therein his own discretion, for the using, or not using thereof. Whereupon, as concerning all the ceremonial observations of days, times, places, meats, drinks, vestures, and such others, of all these things, neither was the diversity among men, greatly noted, nor any Uniformity greatly required. Thus Christian Liberty prevailed in the Church, and Christian men did not much struggle about indifferent things, till the Asians and Romans, 
Iraen & Mehex. l. 4.  began to dis-agree about Easter-day: to compose which controversy, Polycarpus, a godly Martyr, went to Rome (ann. 157. and in the reign of Antoninus Pius) to Anicetus, than Bishop there: and though these two, to wit, Polycarpus and Anicetus, differed in their judgements and opinions in this matter, yet they still retained Christian communion, and avoided all breach of peace. Afterwards, in the reign of Commodus, the Christians enjoying some respite from pesecution, began to contend again among themselves, about the ceremony of Easter; and neither yet did the difference prevail so far, as to break the bond of love and communion of brotherly life: though they of the West, pretending the tradition of Paul and Peter (which yet indeed was the tradition of Hermes and Pius, and not theirs) kept one day; and they of Asia, pretending the tradition of John, kept another. After this, Victor, Bishop of Rome, rose up a great stickler in the controversy of Easter, and would needs have excommunicated the Churches of Asia for not yielding to his judgement; to whom Iraeneus writing, touching the diversity of outward things, 
Nihilo tamen minus omnes illi, pacem inter se retinuerunt, & retinemus etiamnum; & jejunii dissonantia, fid●i concordiam commendat.  used by the Primitive Christians, hath these words, Notwithstanding the variety of ceremonies among the former Christians, they all kept peace among themselves; and we (saith he) still retain it; and the difference of our fasting, commends the unity of our faith. And thus the Doctrine of Christian liberty remained sound and entire, till this Victor's time, which was ann. 200. And he earnestly endeavoured to draw, or rather enforce, the Churches of Asia to his opinion. And then began the Uniformity of keeping that Feast to be first required, as a thing necessary; and all they to be accounted as Heretics and Schismatics, who dissented from the judgement of the Bishop of Rome.  
Now against this judgement of Victor, Polycrates and many other Bishops and brethren of Asia, declared; and the matter had burst out into a great flame, had not some godly men of those times, brought forth the word of God to quench it. Among whom Iraeneus, 
Euseb. l. 5. c. 26.  as Eusebius relates, speaks to this effect, That the variety and difference of ceremonies, is no strange matter in the Church of Christ, when as this variety is not only in the day of Easter, but also in the manner of fasting, and in divers other usages among the Christians. For some fast one, some two days, some more; and others counting 40. hours both day and night, reckon that for their full fast day. And this so divers fashion of fasting in the Church, began not in our time, but in theirs who lived before us. And yet notwithstanding they, with all this diversity, were in unity amongst themselves; and so be we: Neither doth this difference of ceremonies any thing hinder, but rather commend the agreement of our faith.  
And he bringeth forth the examples of the Fathers, of Telesphorus, Pius, Anicetus, Soter, Eleutherius, and such others, who neither observed the same usage themselves, nor prescribed it to others; and yet notwithstanding kept Christian charity with such as came to communicate with them, though not observing the same form of things, which they observed; as well appeared by Polycarpus and Anicetus; who although they agreed not in one uniform custom of rites, Communionem tamen inter se habuerunt, yet had communion with one another. And thus Iraeneus, in his practice answering his name, persuaded the peace of the Church, notwithstanding diversity of forms and rites: And so Christian liberty was still preserved in the Church, against the tyranny of Uniformity, till the Nicene Council.  
And farther, 
Socrat. l. 5. c. 19  Socrates, the Writer of the Ecclesiastical History, who lived after the days of Theodosius, speaking of the fasting before Easter, 
Perspicuum est, Apostolos liberam potestatem in eadem▪ cujusque menti & arbitrio permisisse, ut quisque nec metu, nec necessitate inductus, quod bonum sit ageret.  saith, The Christians that dwell at Rome, fast three weeks continually before Easter, besides the Sabbath, and the Sunday: but those that dwell in Illyria, and all Greece, and Alexandria, fast six weeks before Easter. And speaking of the several sorts of fasting in several Churches, saith, And because no can bring forth any Commandment written of this matter, it is plain, that the Apostles left this fast free to every man's mind and will, that no man might be compelled by fear and necessity, to do that which is good.  
And in the same Chapter, he relates many several forms and usages in several Christian Churches, and concludes that matter, thus; 
Verum omnes Ecclesiarum ●itus, qui in singulis urbibus regionibusque usurpantur, scriptis mandare, ut va●de laboriosum est, ita vix aut ne vix quidem fieri potest.  But, saith he, to commit to writing all the rites of Churches that are used in each City and Country, as it would be very troublesome, so hardly could it be done.  
And yet further; I find that Austin, who was sent into England by Pope Gregory, ann. 598. among other questions to the Pope, propounds this as one: That seeing there is but one faith, how it should happen, that the customs and ceremonies of Churches should be so divers?  
And Gregory returns this answer, The custom of the Church of Rome, what it is, you know; wherein you have been brought up from your youth: but rather it pleaseth me better, that whether it be in the Church of Rome, or in any French Church, where ye find any thing that seemeth better, to the service and pleasing of God, that ye choose the same, and so infer and bring into the English Church (which is yet new in the faith) the best and pickedst things, chosen out of many Churches. For things are not to be beloved for the place sake, but the place is to be beloved for the things that be good. Wherefore such things as be good, godly and religious, those choose out of all Churches, and induce to your people, that they may take root in the minds of English men.  
So that yet you see, the Church was not enslaved by any enforced Uniformity, but kept its own Christian freedom, till Antichrist grew up to more height, and got the secular power of Princes, to do what he listed in the Church; and then he, and his Clergy, made laws of all that seemed good in their own eyes, and enforced men to them, against their wills. And thus he reigned for many hundred years together, till the determinate time of the Apostasy began to be fulfilled; and than God poured forth his Spirit upon some chosen servants of his, 
John Gerson against Uniformity.  to oppose Antichrist, as in other parts, of the mystery of iniquity, so in this also of Uniformity. Among others who after the general falling away, opposed this Uniformity, was John Gerson, Chancellor of Paris, who lived about an 100 years before Luther, and in many things received much clear light from God: he in his Sermon before the King of France, in the name of the University of Paris, pro pace & union Graecorum, in his 7 th'. consideration speaks thus; Men ought not generally to be bound by the positive determinations of Popes (and it will as well hold of all others, 
H●mines non non generali●●r 〈◊〉 debent, per determinationes positivas Paparum, ad tenendum & credendu●r, unum eunderaque gubernandi modum, in rebus quae non proxime respiciunt, vel si●e medio, fidei nostrae v●●itatem, vel legis Evangelicae  who arrogate to themselves an Ecclesiastical Supremacy, whether they be Counsels or Assemblies) to hold and believe, one and the same manner of Government, in things that do not immediately concern the truth of our Faith, or of the Evangelical Law. And he saith, this consideration well taken and understood, would be the principal key, to open a door of peace, between the Greeks and Latins, who differ in many outward Forms and Rules: as in Baptism; the Latin Church saith, I baptise thee; the Greek, Baptizetur servus Christi, Let this servant of Christ be baptised. And in the Supper the Latin Church used unleavened, the Greek leavened bread, etc. And herein he spoke as a Christian, that said, Quaelibet provincia abundet sensu suo, Let every Province abound in its own sense. Note also (saith he) that a good Prince, permits divers Laws and Customs, of divers of his Subjects, so they be not evidently against the Law of Nature: And not to do so, would often be the destruction of the Commonwealth As the Lord of Arras, a City of Picardy, was wont to say, that Flanders would be governed otherwise then France or Burgundy. And this consideration (saith he) rightly understood (to wit, not to press Uniformity in the Church, but to let the Church use its liberty in these things) would be an excellent beginning of the Reformation of the Church, 
Luther against Uniformity.  notwithstanding the contradiction of many of the Court of Rome.  
Luther also, that chosen Vessel of Christ, did clearly oppose this evil of Uniformity: He thus delivers his judgement touching Uniformity of Ceremonies: 
Si una Ecclesia alteram non vult imitari externis istis, quid opus est conciliorum decretis cogi, quae mox in leges & animarum laqueos vertuntur? Imitetur ergo altera alteram libere, aut suis moribus sinatur frui; modò unitas spiritus salva fit in fide & vero, quantumvis sit diversitas, & v●rietas in carne & elemento mundi.  If one Church will not follow another, of its own accord, in those outward things, what need is there that it should be compelled by the Decrees of Counsels, which presenly are turned into laws and snares of souls. And therefore let one Church freely imitate another; or let it be suffered to use its own way, so that unity of Spirit be preserved in Faith and the Word, though there be variety and diversity in the flesh, or Elements of the world.  
Again, the same Luther, after he had set down a Form of Celebrating the Supper, for the Church of Christ, at Wittingberg, concludes thus, In quibus omnibus cavendum, ne legem ex libertate faciamus, etc. That is, In all which we must take heed, that we make not a law, of liberty; or constrain them to sin, who shall either do otherwise, or shall omit some things, so they permit the words of blessing to remain entire, and do all act here in Faith. For these aught to be the Rites of CHRISTIANS, that is, of the children of the FREEWOMAN; 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 cause, that any should either desire, or establish, any necessary Form, as a law in this matter, whereby he may either ensnare, or trouble men's consciences. And therefore we read not in the ancient Fathers, or Primitive Church, any example of any such Rite, but only in the Roman Church. And if so be they had established any thing for a law in this matter, we ought not to have kept it; Quod legibus hic obstringi, nec possent, nec debent; Because these things neither could, nor aught to be bound by Laws. Moreover, if divers men shall use a divers Rite, let none either judge or contemn another, but let every one abound in his own sense, and let us all savour and judge the same things, though for Forms we act diversely: and let each Rite please others, lest by diversity of Rites, follow divesity of opinions and sects, as it came to pass in the Church of Rome. For outward Rites, though we cannot want them, as neither meat nor drink, yet they commend us not to God, but only Faith and love commend us to him. And therefore let that of Paul take place here, That the Kingdom of God is not meat and drink, 
Cujus exemplar sicubi & aliis placuerit imitari, licet: sin min●s, u●ctioni libenter locum dabimus, parati, a vobis & quibusvis aliis, commodiora accipere.  but righteousness, peace, and joy in the Holy Spirit; and so no Rite nor Form is the Kingdom of God, but faith within us, etc.  
And at the end of the same form, for the Church of Wittenberg, which he writes out for Nicholas Hausmannus, a Godly Minister, he saith, Which Copy, either you or others may follow if you please; if not, we willingly give place to the anointing, being ourselves to receive from you, or any others, more profitable things. These things he spoke like a Christian indeed, and we acknowledge the voice of Christ in him; as in others, that act these things peremptorily, and command and enforce them by secular power, we are sensible of the voice of strangers, and of such strangers, as are Thiefs and Murderers.  
Melancton also, 
Melancton against Uniformity.  persuades certain Christians to unity, who differed in Uniformity, in these words. Seeing we do agree among ourselves in the chief Articles of Christian Doctrine, let us embrace one another with mutual love; 
Cum de praecipuis articulis doctrinae Christianae inter nos constet, complectemur nos mutuo amore, neque dissimilitas & varietas rituum & ceremoniarum, disjungere debet mentes nostras.  and let not unlikeness, and variety of Rites and Ceremonies, [and Bucer quoting this place, adds, no nor of Ecclesiastical government] disjoin our minds.  
Upon all these Testimonies, which these godly men give from the light of the word, which we acknowledge in them, it is evident, that all forms are to be left free, to the faithful and Congregations of Saints, and when any shall set down any form, the Congregations of the faithful may use them, so far forth as they please; or may add, or alter, or wholly reject them; and no Laws are to be made in this matter, (which the secular power should enforce) to ensnare Consciences, and to infringe Christian Liberty, and to straighten the Spirit in those in whom it dwells, and to obscure the virtues of Christ in his people.  
Wherefore it is most evident, that they are most horribly mistaken, that now urge external Uniformity on the Church, as the only means of Unity, who scarce minding. I am sure not naming one body, one spirit, one hope of calling, one Lord, Faith, Baptism etc. to make the Church one, do earnestly and fiercely labour for one outward Form, and Order, one Directory, one Confession, one Catechism, one Discipline, [and to have these things of their own devising enforced on the Church, by the power of the State] as the only means their hearts can find out, to make the Church one. But the Seers, are blind in this matter, and the Prophets prophesy false things. For if the unity of the Church, stand only or chiefly in Uniformity, what woeful division will be found in it? For the Fathers before the flood, lived in one form, the Fathers after the flood, in another; the Believers under the Law in an other; the Believers under the Gospel in another; yea these being free from all forms, used any, according to the wisdom of the Spirit: Christ himself, and John Baptist, who both lived in the same time, observed no Uniformity between them; for John lived retiredly in the wilderness, and came neither eating nor drinking; and Christ lived in the frequency of the world, and did both eat and drink. And their Disciples observed no Uniformity; for John's Disciples fasted oft, and Christ's not at all, in those days. Besides, at first, the believing Jews used another form, than the believing Gentiles: and after among the Gentiles, the Greek Church used one form, the Latin another; and several Churches under both several forms; and so the Church on earth, according to the infirmity of the flesh, still uses some or other form; and the Church in Heaven, is without all form. Now then, if we shall have no Unity, but where is Uniformity, what an Earthquake of confusion and division will this make through the whole Church of God in all ages, and under all Gods own dispensations in the world, yea through the whole Church in Earth and Heaven? Wherefore, I dare be bold to affirm, that imposed and enforced Uniformity, is one of the greatest enemies, to the true Church's unity, that Antichrist himself could devise. And therefore, let not the true Church suffer itself to be reduced under this bondage again, through specious pretences of Reformation; but let the Church know, it may use what forms seem good to itself; and that its true unity stands, in being one body, and one spirit, etc. as hath been before declared. And thus only, the Church in all ages is one; yea thus only the Church in earth and heaven is one.  
And therefore, I desire the faithful to know, that Uniformity is to be kept out, or if it be brought in, it is to be cast out, for the preserving of peace in the Church. For, that God might make Jews and Gentiles one, He abolished the Laws of Commandments contained in Ordinances, Ephes. 2. 15. Whence it is evident, that God so highly valued, the peace of the faithful, that to bring this about, he repeals his own Institutions, and dissolves his own outward Ordinances Now if the Ceremonies of Gods own ordaining, were to be made void, rather than to continue to the prejudice of the Church's unity: how much more any Ceremonies, or outward rules of our own or other men's devising? Let him that reads understand.  
And these are the practical rules, in the way of the Church's peace, that are more absolute and general.  
And now we hasten to the rules that are more special and occasional, in case of difference among the faithful. 
Rules to be observed to procure and preserve peace in the Church, when the faithful differ, among themselves.  In which case, we are necessarily in the first place to consider, the weight of the things, wherein they differ; to wit, whether those things be such, as are necessary to salvation, or no.  
If they be not such things as are necessary to salvation; then first, they are either things Ceremonial and Circumstantial; Or secondly, very truths themselves; yet such, wherein a Christian may for the present err without danger of salvation. 
The weight of things wherein they differ, is to be considered.   
If the difference be in Circumstantial and Ceremonial things, we should mind these things to preserve peace.  
1. That we ought not to contend for vanities; 
Rules to preserve peace when the difference among the faithful is in circumstantial things.  nor to trouble ourselves and the Church of God, with trifles, and things of no weight or moment at all. It is a wonder to us in these days, that the ancient Christians should so earnestly contend about the day, on which Easter, as they called it, was to be celebrated, and upon difference herein, should divide into Sects as they did; seeing there always shone light enough in the Gospel, to declare this to be a slight circumstance not worth the minding. The Apostle exhorts the Philippians, to strive together for the faith of the Gospel, but no where for the form of it, in one thing or other.  
2. We ought not, for contrary mindedness in these things, to avoid Christian converse and communnion with one another; for strangeness of Christians in these cases, both breeds and increases suspicions and jealousies, & causes, that we harbour hard thoughts, brother against brother, and it takes away all opportunities of conference, and of understanding and persuading one another, and so of Reconciliation.  
3. In these things, whereof neither commend us to God, we are not to condemn one another: for to condemn one another for every difference in judgement, produces innumerable Sects in the Church; than which nothing can be more destructive to the peace of it; seeing such deadly enmity arises among Sects as we see by daily experience. And therefore, that rash judgement, that produces these Sects, is the great enemy to the peace of the Church, and the great advancer of the Devils work of division.  
4. Let us know, 
4. To be contented with the substance of God's Kingdom in the faithful.  wherein the essence of God's Kingdom stands, to wit, in righteousness and peace, and joy in the holy Spirit, in Faith and Love, etc. and not in outward Ceremonies and Orders; and where the power and substance of God's Kingdom is, let us be contented, though there's a difference in form and circumstances. Let us take careful heed, that we do nothing against the power and substance of godliness, under pretence of the form and circumstance. The highest good in the Church, is salvation in Christ; and the end of all gifts, given to all Apostles, Prophets, Evangelists, Pastors, Teachers, is to bring us all to the unity of the faith and knowledge of the Son of God. And if so be that this be done, the Church is not to be troubled with other things; yea, all other things are to give way to this. Where the heavenly things themselves are present, we ought not in these days of grace and truth, to contend about the shadows of them.  
5. In case men differ in judgement, 
5. To take care in these three things of great importance.  in these circumstantial things, such as are in present power, ought take care especial,  
1. That they do not entertain men into the communion of Saints, that are only of one judgement: 
1. That they equally admit men of different judgements in these things, into the communion of Saints.  but that every one to whom the keys of the Kingdom of Heaven are given, may have free liberty to go in and out, and find pasture. It is a most Antichristian thing to make another key to the Kingdom of Heaven, or true Church, besides that which Christ hath given; for than it will soon come to pass, that Christ's keys will not be sufficient without man's also; yea, soon it will come to pass, that man's key shall be sufficient, without Christ's, that is, it will not be reckoned sufficient for men to be believers, and to have received the gift of the Spirit, to make them of the Church, unless they also conform to the judgements of such and such men; but to be of their judgements, will be enough to make them of the Church, though they be destitute of faith, and the Spirit. And thus, by making another key to God's Kingdom, besides the key that Christ hath given, and so to let in those that should be kept out, and keep out those that should be let in; this must needs be avoided as extremely prejudicial to the peace of the Church.  
2. They must take care that they do not prefer Christians to places of public Ministry and employment, 
2. That they equally use and employ them.  that are only of one judgement, but that they dispose of them alike, to godly, men, of 〈◊〉 judgement; lest otherwise, many smell the design of Anti-christ underneath; which is, that none shall buy, or sell, or have any place in the Church, or Universities, but only such as have taken a certain mark into their foreheads and right hands. And though the outward mark of the mystery may change, yet the inward mind and meaning of it doth not change with the change of form.  
3. If one sort of Christians be not to be admitted as members, 
3. That they do not destroy the one, to uphold the other.  or preferred as Officers in the Church more than another, much less is one party to be destroyed for another; for thus would Satan also be a Prince of Peace, who would destroy Christ's Kingdom to exalt his own, that he might possess all quietly and alone: but Christ's way is to reconcile those that differ in these things, and of twain, to make them one new man in himself. And so we shall be like Christ, if we seek to bring both into one, in love, and not to destroy either, by force.  These Rules are to be observed, as means of peace, if the things be circumstantial. 
Now if they be very truths, 
If the faithful differ in very truths, but such as are not absolutely necessary to salvation, they must observe these rules to preserve peace.  wherein Christians differ, yet such, wherein they may err, without danger of salvation, than these Rules are of use.  
1. To hear them speak their judgements, with freedom, and not to condemn them, unheard; for thus mayst thou soon condemn the innocent, and make thyself guilty.  
2. To understand fully, what thy adversary means, before thou contend against him; lest it thou want this wisdom and patience, thou oppose not so much his judgement, as thy own conceit. Much better is it, calmly to hear a man's mind, from himself, then hastily to guess at it; yea, to conclude it is so, before thou hast heard him speak. If thou canst but have patience to hear him relate his own mind, perhaps in the end, thou shalt understand, it differs little from thy own, in substance.  
3. Reproach not any thing thy adversary speaks, with this, That thou never heardest it before: for this may not so much discover his error, as thy ignorance; and that which seems to thee a new error, if it be truly examined by the word, may prove an old truth. And if thou wilt needs condemn whatever savours of novelty how shall the truths we yet know not, be brought in; or the errors, that yet remain with us, be purged out?  
4 Be not over-confident in what thou holdest, upon thy own judgement, or other men's, strengthened from multitude, custom and antiquity; for men have erred most grossly, even in those things, wherein they have thought themselves most certain: And therefore, Prove all things, that thou mayst hold fast that which is good. It is much better to hold fast the truth, upon clear grounds from the word, then upon the strongest presumptions of thy own heart.  
5. In these differences make the word the Judge, and not men. The word of God is the sole and perfect Judge, in all the things of God. And therefore one said well, Qui ponit legem judicem, ponit Deum qui autem addit hominem, addit & bestiam: That is, He that makes the Law Judge makes God Judge; but he that makes man Judge, makes a beast Judge; For every man is brutish in his knowledge: And then only are we sure of any thing, when we have the word of God for it. Neither is it sufficient to take the word in any fashion, for Judge in these matters; but we must necessarily attain the knowledge of it, by the teaching of the Spirit; seeing we see so many differences of judgements among men, that make use alike of the same outward word for their rule. Now though all have the same outward word, yet all are not of one mind, except they attain to one Spirit; for Paul saith, 1 Cor. 2. that only the Spirit of God knows the things of God: Neither doth man's sense, or reason, understand the things of the Spirit, but the spiritual man judgeth all things. And hence it follows, that we can only judge aright of divine truths by the word, and we can only judge aright of the word, if we have the Spirit, to be the interpreter of it to us.  
6. If thou canst not prevail with him, by the word, that he should agree with thee, wherein he differs; then observe that moderate and Christian rule of Paul; where he saith, As many as be perfect, be thus minded; 
Phil. 3. 15, 16.  if any be otherwise minded, God shall also reveal this to him: And so let us wait with patience, will God of his good pleasure shall please to teach him, as he hath been pleased to teach us; because, without this teaching, he can never know it aright, though thou teach him never so much.  
7. And lastly, When in many inconsiderable points of Religion, we cannot agree with many that are truly faithful, nor they with us; let us, according to Paul's rule, leave the final judgement of these things to the due time appointed of God; as Paul hath said,— Judge nothing before the time: And if you ask, what time this is? Christ hath told us, saying, If any one hear my word, and believe not, I judge him not; but the word that I have spoken the same shall judge him at the last day. For the things of God are so far beyond the sense, reason, knowledge, judgement and discerning of all the men in the world, that many times the purest th●ngs are reckoned vile, and the most spiritual things, carnal; and the very highest things of the mystery of God and Christ, but conceits or errors; and therefore it is fit, that the judgement of these things, which are so far beyond humane comprehension, should be deferred to the last day, God's judgement being better in his own time, 
If the difference be in doctrine, absolutely necessary to salvation, what the faithful must do in this case.  then in ours.  
Now in case the doctrine, wherein we differ, be such as is absolutely necessary to salvation, and without believing which, men can have no interest in Christ, yet even in this case,  
1. Hear them speak, and be rather confident, that the truth of God will prevail over their error, then fearful, that their error will prevail against the truth: and so strive not, for secular power, to shut up men's mouths, and to restrain men's writings, though they speak and print things that seem never so contrary to the truth of God, and doctrine of the Gospel For if men have not liberty to divulge their doctrines publicly, they will spread them privately, to infect and corrupt many, ere it can be known or prevented; and if men vent errors publicly, if there be as public liberty, to preach the truth; I doubt not the success of the truth against it at any time, with all that belong to God. And it is the only Gospel way, to conquer error by the truth, and all humane, yea, and devilish doctrines, by the Gospel, which is the ministration of the Spirit, and therefore so mighty, that all false teachers and false doctrines, must needs fall down before it; seeing, stronger is that Spirit, that is in it, than that spirit that is in the world, which is its own spirit, and the devils. And if the Gospel of Christ, have given already, such proof of its power, in former times, when the whole world lay in horrible ignorance, and error, & darkness covered the earth, and gross darkness the people; and yet the Gospel alone without any conjunction of earthly power, of States and Kingdoms with it, did bind the devil, and cast him out of his possessions and dominions, and overthrow all false Religions, men had received from their forefathers, through many generations; and changed the manners, customs, opinions, Religions, and very natures of men, and utterly dispelled errors and heresies of all sorts; I say, seeing the Gospel, hath already given such large testimony of its power, and made so great a conquest of the world, when it was wholly under the power of the devil; I see no reason, that we should now so doubt the power of it, as to suffer no man, to say any thing, but what likes us, or what is indeed agreeable to the word; as if error should have now gotten more power, to make void the word, than the word power to make void error. Wherefore, if the word be suffered, to have free passage, I dare rest on that alone (and so dare all, that have felt the power of it, in their own hearts) for the conquering and destroying, all errors and Heresies whatsoever in the true Church of God. And now it would be profitable to hear what some other men, who have walked in the same light and Spirit, have said in this matter.  
Zuinglius (in his book, 
Zuingl. respon. ad libel. Strethionis, tom. 2. f. 302.  quoted in the margin) speaks thus, Haec unica, eaque sola via est, qua ad concordiam proxime perveniri potest, etc. that is, This is the one and only way, whereby we may most, suddenly attain to concord; if whatsoever things may be, or are commonly said for any opinion, or against it, be freely propounded in the Churches, so that the people be allowed, free judgement in all these things. For God, who is not the God of discord, but of peace, nevers suffers those who are gathered together in his spirit, to err or be deceived. And if this way were observed, we should shortly see the Churches of Christ, enjoying sweet peace and concord. But now as often as there are some Princes and Cities, that would have the doctrine of the Gospel free to all, presently there are others that would stop and hinder the course of it, and so long there must needs arise great discords and dissensions. 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 suffer those writings that proceed as well from you, as from the Papists, to be openly and freely read, and read again; and the evils which are taught in them, we slay by the sword of the Spirit, which is the word of God; but you think, all this business may be dispatched, with PUBLIC EDICTS AND COMMANDS. And therefore do you be judge, whose cause is most to be suspected; ours, who suffer the doctrine of our adversaries to be published in our Churches, and overthrow them by the word: or yours, who reproach our doctrine before the simple people, as heretical; in the mean time by your good will, neither suffering them to read it nor understand it. Thus far he.  
Luther also, in his Epistle to Frederick and John, Dukes of Saxony, 
Luther. Farrag. epistol. tom. 7. s. 509.  speaking against that Spirit, which he calls Spiritus Alstetinus, a proud, haughty, enthusiastical spirit, that despised faith and love, and the cross, and the whole Scriptures, as low things, not worth their minding, and gloried in strange Revelations, and superlative holiness which they had, above other believers: And these enemies of the Gospel, especially were gathered together in Alsteta; and Luther writes to the Dukes, in whose Province this Town was, to this purpose touching them: Quod vero praesentis interest negotii, 
Luther's rule, how the Magistrate shall deal with the Ministers, to wit if they contain themselves within the bounds of the Gospel, to suffer them; but if they 〈◊〉 seditions and disturbances, to suppress, or banish them.  nolim ab illustrissimis D. V. praedicandi officium praecludi cuiquam, etc. That is, But for what pertains to our present business, I would not, that the office of preaching should be denied to any, by your most illustrious Lordships; but let there be granted to them free Liberty to preach, and let them exhibit the best proof of their learning. For I said by the Testimony of Paul, It must needs be, that there must be sects; and the word of God must strive, and wage war in camps. And therefore it is evident in Psa. 67. that the Evangelists are called Armies; and that Christ in the Psalms is called, more than once, the King of Armies. Now if their spirit be a right and approved spirit, it will easily subsist before us without all fear: and so if our spirit be right, as we hope it is, it will fear neither them, nor any body else. But if they transgress the bounds of the Gospel, and will not contain their hands, but will do their work with violence, it is the duty of your most Illustrious Lordships, when they 〈◊〉 fierce and seditious, to repress them, or to banish them out of your Dominions; saying, we will easily grant to you, to fight with the word, for the proving and examining which is true Doctrine: but we will restrain the fierceness of your spirits, and contain your hands; for these things belong to our Magistracy. And therefore they that will not herein obey, let them depart the Country: For (saith he) we who are Ministers of the word may preach, but we must do no violence; and Daniel hath witnessed, that Antichrist shall be destroyed without hands; And Isaiah saith, that Christ shall fight in his Kingdom with the spirit of his mouth, and the rod of his lips, etc.  
Also Albertus, 
Albertus' Duke of Borussia.  Duke of Borussia, when the great controversie●ell ●ell out, between Andrea's Osiander, and Morlinus, and other Ministers, touching the Righteousness whereby a Christian is made righteous before God, he would not forbid either side, either the Pulpit or Press; but left them free to both alike, and desired them to forbear reproaches one against another, 
Melch. Adam. in vita Osiand.  and to debate the business quietly by the word of God.  
Likewise the Bohemians, 
The Bohemians.  in a certain exhortation of theirs, to Kings and Princes, to stir them up to the zeal of the Gospel, subscribed by Procopius and Conradus, 
Fox. Mortyrolog. vol. 1. p. 858.  and other Captains of the Bohemians, have these words; They say (that is the Papists) it ought not to be suffered, that we should be heard, in confessing our faith. Now, how may that be proved by the holy Scripture, since Christ heard the devil, as is written, Mat 4? And they are not better than Christ. nor we worse than the devil. If they be righteous, and have the truth with them, as they say they have, and we be unrighteous, why do they fear? since the truth ought not to be afraid of falsehood; and Zorobabel declared, That truth is of all things the most mighty, 
2 Esdr. 3.  and overcometh all things. For Christ is the truth, John 14. I am the way, the truth; and the devil is the father of lies. John 8. Therefore if the Pope and his Priests have the truth, let them overcome us with the word of God: but if they have lies, than they cannot long abide, in all their presumption. Wherefore, we exhort and beseech, all the Imperial Cities, all Kings, Princes, Noblemen, rich, poor, for God's sake, and for his Righteousness, that one of them, write hereof to another, and that there may be some means made, how we may commune with you safely, and friendly, at some such place, as shall be fit, both for you and us: and bring with you your Bishops and Teachers, and let them and our Teachers fight together with the word of God, and let us hear them; and let not one overcome the other by violence or false subtlety, but only by the word of God etc.  
By all which it appears, That let men's Doctrine be what it will, they ought to be heard, and convinced by the word, and not presently to be silenced, and subdued by force.  
Now secondly, 
2. If the doctrine after hearing of it be found damnable, the community, is  if upon hearing and debating things by the word▪ it shall clearly appear, that our adversaries hold such things, which are so false and erroneous, that they cannot be reckoned believers and members of Christ, that hold them; nor can retain those Doctrines, without unvoidable damnation: then in this case, the true Church, hath Authority from the word, to do these things.  

1. To condemn the doctrine.  
2. To excommunicate their persons.   
1. The Church ought to condemn the doctrine, 
To condemn the doctrine.  as contrary to the Gospel, and to that eternal and unchangeable, and most clear and certain truth, which Christ hath heard from the Father, and delivered to his Church; which is the faith once given to the Saints, and never to be altered. And so to tell the people, what Doctrine it is; even such, as carries in it an utter enmity to Christ and his Spirit; and so consequently death and damnation; and that therefore they are to take heed of it, as they love eternal life, and would void eternal death.  
And thus Christ condemned the Doctrine of the Scribes, and of the Pharisees, and of the Sadduces, and bid his Disciples, Beware of them; and Paul, the Doctrine of Hymeneus and Philetus which did eat as a canker, etc.  
2. The Church in this case, 
2. To excommunicate the person.  may also excommunicate the Person; yea, though he should be silent and not seduce others; seeing believers can have no true communion with such an one, who is in enmity to the word of life, in which all the true communion of the faithful stands. Wherefore such persons may justly be cut off from the Society of the faithful. But herein also, these Rules are to be observed; to wit, 

1. That this censure be not proceeded to, 
Rules to be observed in excommunication.  for every varying from the truth (as is already said) but for denying such truths, or holding such errors, as make a man incapable of salvation.  
2. That this be not done, till all other ways have been tried, to reclaim him.  
3. That this be done, not by two or three persons, but by the whole Church, or communion.  
4. That it be done, not by their own, but by Christ's Authority, who is always present in his Church, as the Head of that body; and that it be done, not by any humane Passion or violence, but by the efficacy of the holy Spirit, who is always present among believers, as the Spirit of those members.    
And this Excommunication thus regulated, 
Excommunication, the Churches last punishment.  is the last punishment the Church can inflict, by the warrant and authority of Christ: and it cannot imprison any, or banish them, or fine them, or put them to death: for we must not expound that place of Paul, Haereticum hominem devita, as Hugo Charensis did, to take a Heretic out of his life; but him that is a Heretic, we must avoid, we must not kill; the former being Christ's rule; the latter, Antichrists.  
Now these things have I spoken and propounded to the faithful and Churches of Christ, 
Conclusion.  wherever the providence of God shall cast this Book, which may travel farther on this errand, then weak flesh can do: and I so propound them all, as being most ready, myself, to hear from any what they can propound in more light and evidence of the word. And I do humbly and earnestly entreat all faithful Christians, that whatever they shall conceive of my judgement in these matters, they will yet take in good part my care, to recover and preserve Peace and Unity in the true Church of Christ: The desire of which, through God's goodness, is much stronger in my heart, than any private interest or respect of mine own.    
FINIS.